SOME ZULU CUSTOMS AND FOLK-LORE
BY
L. H. SAMUELSON
(NOMLETI)
LONDON
THE CHURCH PRINTING COMPANY
BURLEIGH STREET, STRAND, W.C.
PREFACE
It is hoped that the following short stories, which the writer has
endeavoured to tell in the simplest language, will give some idea of
the inner feelings and belief of a people whose individuality is,
despite the number of years we have been in contact with them, little
known to the large majority of us. Even among those well versed in the
language and the practical or legal customs of the natives, there are
few who are acquainted with the undercurrents of thought, and the many
traditions and superstitions, which are accepted without question by
the Zulus, and which form an essential part of the mental life of all
among them who have not had their ideas modified to some extent by
European teaching, and which continue to have a strong hold upon the
larger number even of those who have had the advantages of some kind of
education at the hands of the missionaries and other teachers. The
common estimate of the African native is that he is a being with no
ideas above his cattle and his physical wants; but a more intimate
acquaintance with their life, such as the writer had from being amongst
them for many years at her father’s mission station in Zululand, will
reveal that the native has an ideal life of his own. This, it is true,
is in many instances of a crude and savage character; yet it rises a
little, if only a little, above what is “of the earth, earthly,” and,
though it may possibly provoke a smile on account of its crudeness or
simplicity, it will at times strike a chord of sympathy as a touch of
nature—as an aspiration, however feeble, to penetrate beyond the veil
which hides the unseen world from human eyes.
Those who have made the folklore of savage or half-civilized peoples
their study cannot fail to be struck with the strange analogy between
some of the superstitions of the Zulus and those of many other nations.
Vague and undefined as some of their native ideas are, there is still a
belief in the existence of a spirit world around them by which their
lives are affected, and a groping after a knowledge of influences
beyond human power, which direct the destinies of mortal man, and of
mysterious forces which can be brought into play by men peculiarly
gifted. In their custom of sacrificing to the spirits, to induce them
to restore the health of a patient, and their belief in the powers of
wizards, we find them under the thraldom of the same superstitions
which have become familiar to us in so many and such diverse
directions—from the ancient Greeks to the modern spiritualists—and
which have at times played so great a part in the history of the world.
Their belief in the “spirits of their fathers” watching over them is
similar to the idea underlying Chinese ancestral worship, and the
wizard’s powers of killing or injuring do not differ in essentials from
the so-called spirit healing of enlightened America or the working of
the “evil eye” still believed in by the ignorant among the peasantry of
Italy. If, therefore, in reading of the Zulu superstitions we are
provoked at times to smile, it must be rather at the form than at the
substance. The superstitions are the same that have ever existed, and
that, despite all our advancement, still find adherents among civilized
communities, though among these they are expressed in more delicate
language and acted upon in less savage ways. With the large mass of
Europeans such superstitions, thanks to modern enlightenment, are taken
at their true value; but so long as there are among ourselves people
who believe in planchettes, we cannot quite afford to look with
supercilious contempt upon the African who believes in wizards. And
there is one point of view in which a knowledge of what he believes is
of material importance. To him, these superstitions are realities. He
accepts them as facts of which he has to take account, and which will
be acted upon by the society in which his lot is cast. To estimate his
true character, and form any accurate idea of the manner in which his
mind will work, some knowledge not only of his customs but also of his
social habits and beliefs is thus essential.
The author therefore trusts that the present small work may prove not
only of some scholastic value, but may also be of practical use to the
missionary, the administrator, and, indeed, to all who come into
contact with the little understood “Native,” or who are interested in
his progress and well-being.
_The Author of these sketches is deeply indebted to Miss A. Werner for
the pains she took to introduce a few of them, through the “Journal of
the African Society,” to the notice of many of those gentlemen who,
having held the highest positions in South Africa, or been in supreme
power over the Zulu Nation, know how important it is that those who
hold the destinies of this interesting people in their hands should
understand as much as possible of the bias of their minds and the
springs of their conduct. But for their generous expression of this
opinion, it is doubtful whether this little volume would ever have
struggled to the light. To them she is profoundly grateful, as she is
also to those whose ready support has enabled her to bring her venture
to a successful issue. She wishes also to acknowledge the valuable
assistance received from the ex-President of the Folk-lore Society and
the Secretaries of the Royal Colonial Institute and the African
Society._
CONTENTS
PAGE
A Zulu Wedding 1
How Twins were Treated 7
“Sending Home,” I. 11
“Sending Home,” II. 13
Departed Spirits 18
Sacrificing to Spirits 20
The Death of a Chief 24
Inkata 27
The Zulu Annual Feast 30
The Doctoring of an Army 39
Finding out Wizards 44
A Fire Extinguisher 47
Rain Doctors 48
Rainbow, Lightning, and Eclipses 50
Praying for the Corn 53
Old Wives’ Tales 56
King Mpande’s Snake Charmer 62
How Death came into the World 66
The Zulu’s Choicest Bit of Meat 68
A Friendly Way of Obtaining Food 69
Peacemaking over a Pinch of Snuff 71
Rules of a Zulu Hunt 75
Bongoza’s Smartness 77
Zulu Labyrinths and War Game 81
_NOTE._—The valuable footnotes signed “ED.” are taken by
permission from Miss Werner’s Paper in the “Journal of the African
Society.”
SOME ZULU CUSTOMS AND FOLK-LORE
UMTIMBA
(A ZULU WEDDING)
There is much ceremony connected with a heathen Zulu wedding. A month
or more before the time the bridegroom-elect has to compose a song to
be sung by him and his party. Then he invites all the young men in the
neighbourhood to come and learn it; he also composes a tune to suit it,
which they all have to practise singing together, whilst dancing and
manœuvring about, beating time with their feet. All his sisters, with
their friends, join in as well. The song is generally made up of a very
few words, something like a round in three or four parts. Here is one,
for example:—
“Kusiqingile. Sesipiwe amabosho.” (We are in a fix. We are now
supplied with cartridges.)
I was once present at a wedding where the following was sung: “Wen
‘obem’ ugwai, Kauseikuza ini?” (You who take snuff. Will you never
die?) This was the bridegroom’s song. He had managed to set it to quite
a nice tune, and it went with a swing, the men keeping time beautifully
with their feet, and flourishing their sticks in the air.
The bride-elect, too, has to go through the same preparations a month
beforehand. She composes her song, and makes a tune for it, then all
her friends have to come and learn it. The afternoons are generally set
apart for this, and nice moonlight nights, when they can keep it up
till the small hours of the morning. The words of the song may be:
“Yek’ ubugontshi! Ngashiy’ umame.” (What trouble! I left mother.) Or,
“Kuya ngotando. Ngishiy’abakwetu.” (It is my choice. I left my people.)
After the day has been fixed for the Umtimba and everything is ready
for it, the father sends two cows on ahead the day before, to be put
for the bride in the cattle kraal of her future home. This is a sign
that she will be leaving her home in the afternoon with her “udwendwe”
(bridesmaids and party); and a hut is then prepared at once to receive
them when they arrive in the evening—the eve of her wedding day. When
the udwendwe reaches the kraal, a great noise of singing and clapping
of hands is heard, this being the signal of their arrival. Most girls
carry small stones in their hands so as to make a louder noise.
Clapping at the gate, they are met by someone who invites them to
enter, and leads the way to the hut prepared for them. In this hut they
sit up all night, singing and talking, until about dawn, when they make
a move towards a bush, chosen in the neighbourhood, where they settle
down to breakfast. In this place they spend the greater part of the
forenoon, cooking and feasting, Meat and beer is sent to them from the
bride’s future home. At about 8 in the morning the first messenger is
sent by the bridegroom to invite the bride to come up; but he doesn’t
return, nor is he expected to do otherwise than remain there, for this
is a part of the marriage ceremony. The bridegroom again sends another
messenger with the same message; he also remains, and others are sent
again soon after. This goes on till there are about forty or fifty men
sent off to fetch the bride and party. Lastly a beast is sent down, and
that makes the bride think it is about time she prepared to move. She
then begins to put on her bridal ornaments which consist chiefly of a
new skin skirt, made of an ox-hide, well greased and perfumed with
“amaka,” white ox tails on her arms and wrists, white and green beads
(buma) round her neck, waist and ankles, sakabula feathers (Umnyakanya)
on her head—a veil of beads (Invakaza) over her face, and a knife or
an assagai in her hand, to flourish about whilst dancing. When the
bridesmaids have finished assisting her they put on their finery; then
they surround the bride and screen her with mats, so that no one can
possibly see her before she appears before her future husband, whose
part it is to see her first. She is thus carefully hidden all the way,
but now and then she puts up her knife just to show whereabouts in the
crowd she is. The bridegroom is generally found seated with some of his
best friends on the ground in the cattle kraal or outside it, and the
bride is brought before him in this fashion. When very near, the crowd
falls back and the maids are allowed to come forward with their
screened-up treasure, which is unveiled before him by drawing aside the
mats. She kneels down and whispers the usual few words into his
ears, which are: “Sengifikile. Ungipate kahle. Ungilahle nami
sengiyakukulahla.” (I have now come. You’ll treat me well. You’ll bury
me and I’ll bury you.) To which he answers: “Kulungile pelanawe
ungipate kahle.” (Agreed. You treat me well too.) After this the maids
have their say (pela nawe), warning him to treat her kindly and
lovingly or he may live to suffer for it, &c. They may say anything to
him at this time. Then the old women come forward dancing in and out
amongst the girls. They carry a mealie cob stuck on the point of an
assagai. This they flourish about in the air for luck and prosperity.
While this is going on the bridegroom and party hurry off to deck
themselves out in their finery. This is always done after the bride has
arrived. He wears a grand umutsha (kilt), made of cowhide and skin of
an intsimangu (monkey), also white ox tails round his legs and arms,
isaka (head ornament) of sakabula (long-tailed finch) feathers on his
head, and he carries a knobkerrie and courting shield in his hand. If
he is an ikehla (man with ring on his head) he has to wear a neat
little isiqova (tuft) on his forehead, made of pretty feathers, and a
longer one at the back of his head.
When the bridegroom comes forward again with all his escort the dancing
begins in earnest. His song is then rendered for the admiration of the
bridal party and visitors. They go on dancing and singing it till they
are fairly exhausted; then they sit down and rest, while the bride,
assisted by her maids, goes through her song in all its charming
variations, the old women manœuvring in and out of the crowd with the
most graceful movements imaginable. When the bride has finished her
part, the bridegroom comes in again with his, and they sing and dance
together until dusk, when all the people return to their homes. Beer
only is provided on that day—nothing else.
The next day the wedding feast takes place; this is called “Ukuqolisca”
(breakfast or reception). Only relations and invited guests join in
this. The bride on this day gives away all her girlish ornaments of
beads, &c., to her sisters and her husband’s sisters. She puts all the
necklaces in a vessel and pours water over them, then takes them out,
one by one, and throws them on the girls. This is the way she gives
them away.
On the third day the final part of the ceremony takes place. The bride
has to try to run back to her home, with a child on her back belonging
to her new home, for there are often several families in one kraal. If
she is a good runner and manages to get there without being caught she
wins a cow; but this is a very difficult thing to do, for she is
carefully watched, and the weight of the child on her back is a great
hindrance. If she is lucky enough to win the prize her husband has to
give it, to bring her back again, and that adds to the number of the
lobola (dowry) cattle.
HOW TWINS WERE TREATED
Zulus used to consider it unlucky to have twins, and worse still to
have triplets. The latter were always thought to be monkeys, and killed
as soon as they were born. Only one of the former was allowed to live.
Sometimes parents found it difficult to decide which one to keep,
although the rule was to kill the younger of the two. The greatest
difficulty arose when the youngest one happened to be a girl; for by
killing her a fortune was lost—it meant losing ten or twenty head of
cattle.
Once a Zulu woman was in a difficulty of this kind. She had two lovely
black babes, and loved both dearly, so she made up her mind to break
the rule and keep them. But she and her husband suffered severely for
it. They were continually reminded of having dared to break the rule of
their country, and at last, when the twins were ten years old, and
looked handsome and promising, their superstitious and envious
neighbours threatened to report it to King Mpande. The parents’ hearts
sank within them, so they decided to take the boy to a mission station
near, and offer him to “The Great-great-one,” meaning God. He was
accepted and taught. In time he became a Christian. His parents often
went to see him, and his sister brought him presents of mealies and
sweet potatoes. Five or six years went by, but still the fact that the
old man had spared his son was not forgotten. At last the threat was
carried out. He was reported at headquarters, and accused of being a
wizard as well, because he was lucky in whatever he undertook. He and
his five wives were very industrious; they always planted large patches
of mealies, Kafir corn (mabele), pumpkins, and sweet potatoes, so that
they often had plenty of food and to spare when others were hard up.
They were given to hospitality, and always pleased to help those in
need, so it seemed rather strange that they had enemies. They had ten
nice young daughters who could sing and dance well, and about the same
number of sons, who were good hunters and kept them supplied with game.
The chief men of that district were very jealous of this wealthy old
farmer, and advised the king to do away with him and take his property.
The king gave his consent, and almost immediately a band of men were
told off to go and kill him, and to bring back his cattle and
daughters. A company of the famous old “Ndhlondhlo” regiment set off,
well armed with assagais, knobkerries, and shields. As they went along
they flourished their weapons in the air with great pride. It was a
good two days’ journey they had to take, to this place in the thorn
country. They arrived there about the middle of the second night and
halting a few yards away, surrounded the kraal and lay down to rest in
the high grass till dawn. As soon as it was light they got up and
closed in round the kraal. The two men who were best acquainted with
the owner, and who had often visited him, went up to the chief hut to
inquire if he was stirring, for they said they were out hunting rather
early, and would be grateful for a pinch of snuff to freshen them up a
little. The kind old man, desirous to please as usual, opened the door
of his hut at once and came out with his snuff-box. While he was in the
act of giving them some, a volley was discharged at him, and he fell
down dead on the spot. Women and children came running out in confusion
from all the other huts to see what was the matter; then two of the
chief women were also killed. The other three were left to bury their
husband, which they were soon made to do, being ordered to carry him
off and throw him into a donga. The mealie pits were opened and
destroyed. Then two fine beasts were butchered for breakfast. The men
had rather more than they could eat, so they invited the girls to make
a good meal, for they had a two days’ journey before them to the king’s
kraal. The girls answered, “You invite us to eat while our parents’
blood is still fresh on the ground! We will not eat. Would that we
could die too, and escape being made slaves to the king who has ruined
our happy home. Oh! ye spirits of our ancestors, pity us and take us
out of this cruel misery!”
The twin boy, having heard in the early hours of the morning the fate
of his people, hid in a cupboard at the mission house. He was called
for, but he was nowhere to be found. The mission house was searched
through and through, but fortunately no one thought he might be in the
cupboard. When they had satisfied themselves that he was not there,
they went off with the girls. It was pitiful to hear their cries. The
men had no mercy, but went along joking and praising themselves for
having managed so remarkably well. Such was life in Zululand before the
Zulu war!
Soon after this affair another Zulu woman had twin girls, and the
parents, having learnt a sad lesson, determined to observe the custom
of their country. The younger one was killed, although she looked the
healthier and finer. She was left to starve to death in a cold corner
of the hut, while the other one was cuddled up and kept warm and fed.
Strange to say, the chosen one pined and died a fortnight later, and
the mother regretted not having kept the younger.
This custom is no longer observed. It is now considered lucky to have
twins, especially if they are girls; for it means twenty head of cattle
for the family at her marriage.
“UKUGODUSA”
(SENDING HOME)
There are many, no doubt, who know of the old cruel Zulu custom of
“Ukugodusa” (sending home), _i.e._, doing away with the aged people. If
a man was too old and feeble to go to the king’s kraal occasionally,
and join his regiment whenever called out, the king would pick out a
troop of men and say, “Hamba niye kum’godusa”—meaning “go and send him
home.” Then this troop of men would travel miles away to the man’s
kraal, taking good care to get there by night, and to surround it, so
as to pounce upon the poor old fellow as soon as he came out of his hut
in the morning, and take him away to bury alive or otherwise kill him.
The victim simply had to go away obediently, knowing it was the king’s
order, as well as the custom of his country. So all Zulu men, old and
young, used to make a point of meeting at the king’s kraal, “Komkulu”
(at the great one’s), especially at Christmas time, to show that they
were still of service. If through illness they had to stay at home, and
it could be proved that they were indisposed, the king excused them;
but they were most careful not to let it happen again.
When women became helpless, and needed looking after, they, too, had to
be “sent home,” and that was done by their own people. Even their own
sons would order it to be done, and assist in the cruel performance.
Here is one example of it. Once, two sons, wanting to get rid of their
aged mother, tempted her out for a long walk to some dongas (dry
watercourses with deep holes in the banks). (Zulu.) They took her to
the deepest one and pushed her into it. The poor old creature hurt her
ankle very badly, and could not get out again. She was in that donga
two days and two nights, without food or a drop of water to drink.
Maddened by hunger she made a despairing effort to scramble out, and
fortunately managed it at last. Once on the level she found some wild
berries and fruit, of which she made a good meal. This gave her a
little strength to decide on her next move. Not daring to venture
anywhere near her home again, she took a long journey to a mission
station, and there begged to be taken in. The missionary and his family
were very good to her, and gave her a home and taught her. In time she
became a Christian, and it was most touching to hear her saying her
prayers early in the morning. She prayed most earnestly for her sons
who had forsaken her.
Another old woman was daily threatened to be “sent home,” but a certain
missionary’s wife and daughters who used to visit the kraal begged that
she should be spared. They took her some covering occasionally, for she
was helpless and often would sleep too near the fireplace and burn her
blankets. Years went on in this way, until the missionary family had to
take a trip to Durban to get supplies for the year. Then the mischief
was done. On their return, great was their distress at finding the old
woman no more. Her people had taken her to a very deep ant-bear hole
and made her go in. Before obeying she meekly asked for a last pinch of
snuff, which they could not deny her. She sat down to take her snuff,
then stepped into the ant-bear hole. They filled it up with earth and
buried her alive.
“Ukugodusa,” one is thankful to know, is out of date now, as well as
illegal.
ANOTHER INSTANCE IN WHICH THE “UKUGODUSA” CUSTOM WAS CARRIED OUT.
I feel that it would, perhaps, be wise to give one more proof to show
that the above was a real custom amongst the Zulus, even as lately as
in the days of King Cetshwayo. A poor old woman named Madokodo was
another victim, besides Mfoto whom I mentioned before. Sometime in the
beginning of 1869 Madokodo, on account of her old age, was thrown into
a donga, or pit, by one of her sons and his friends, to get her out of
the way, or send her home (godusa), as this was called. The poor old
body was not in her second childhood (as Mfoto was), but was healthy
and strong. She was in this pit for a few days, trying to get out, but
kept falling back again. When night came she was in terror of the
wolves and tigers which were prowling about the place; but she knew
there was a Great God above, and she prayed for His protection. At last
she managed to scrape a few holes in the donga with her finger nails,
and made steps to climb up by, and the Great Almighty (Usomandhla) gave
her strength to get out. Then she went to a great friend of hers, who
fed her and kept her in a secret corner of her kraal until she got over
her shock and became strong again. Madokodo then went to one of her
other sons by night, and he was much pleased as well as surprised to
see his mother alive; but, fearing the elder and cruel brother might
find her and try to carry out this cruel custom again, he thought it
best not to keep her with him long, so he proposed taking her to a
mission station and giving her to the missionary. The mother agreed to
this, and the two went off together, travelling a good many miles till
they reached St. Paul’s Mission Station, the missionary there being my
father, Rev. S. M. Samuelson. Arriving at the door of our house, poor
old Madokodo, lame and footsore, called out in a pleading voice,
“Ngitola Baba,” “Ngitola Nkosi Yame!” which means, “Adopt me, Father,”
“Adopt me, my Master.” My father inquired into the matter, and all was
related, her loving son supporting her. Nothing could be done but to
save the poor old soul from future trouble, and to try to win her for
Christ’s Kingdom. My father took her under his care on August 13th,
1869, and the son took leave of his mother and returned home again.
Madokodo slept in the kitchen, and my mother took great interest in
her, for she was very intelligent, industrious and tidy. After a while
Madokodo expressed a wish to join the Catechumen class, and be prepared
for Baptism. She was very earnest; for early in the morning, just about
sunrise, we children heard her deep, pleading voice in prayer whilst we
were still in our beds, “Baba wami Opezulu, ovele wa ngibheka,
osangibhekile namanje, ngitola Mdali wami, tola nabanta bami, utetelele
nalo ongilahlileyo!” (My Father above, Thou Who hast taken care of me
from the very first, and Who art still caring for me, adopt me, my
Creator, adopt also my children, and forgive the one who has thrown me
away.”) Then she would always finish with “The Lord’s Prayer,” which
she had by then learnt. At the end of eight months she was baptized,
and received the name Eva. She was, I believe, the first old woman who
became a Christian at St. Paul’s, and she was very happy after that,
and helped in the mission work by setting an excellent example to the
younger converts. News of the aged woman’s conversion and baptism
spread all over the country like wildfire, for Zulus, as a rule, are
great news carriers. Her wicked son heard of it, for he had hoped she
had reached her destination long ago, as he had “sent her home.” The
middle-aged people bore her a grudge on account of her having become a
Christian at her age, and, fearing others might do the same, clubbed
together and made plans to get her out of the way; so they accused her
of witchcraft and reported her to King Cetshwayo. Eva at this time had
had someone to help to build her a small hut, and she was cutting some
high grass (tambootie) near a certain kraal, with which to thatch it.
Meanwhile, illness (influenza colds) breaking out at this kraal, poor
old Eva was accused of having caused this. The King, through his Prime
Minister, Mnyamana, granted permission to have her killed. On the 4th
of June, 1870 (Trinity Sunday), as we were just coming out of church,
we were surprised by a large party of men (thirty in number) meeting us
outside the church door, armed with assagais and knobkerries, with a
demand from the King that Eva should be handed over to them to be
killed! Eva ran to her protector (my father), calling out, “Save me,
save me!” and caught hold of him round the waist, and the men pulling
her away by force nearly tore his coat tails off. Then my younger
brother Robert (R. C. Samuelson) interfered, and took hold of the
woman, calling out, “Muyeke bo!” (leave her); then one man, indignant
with this interference, lifted up his knobkerrie over Robert’s head,
shouting: “Ngase ngiliqumuze ikanda kona manje” (I will break your
skull this moment); then, of course, the poor woman had to go. She was
driven by these thirty men six miles into the thorn country to a river
called Idango, near the Umhlatuzi river. We sat on the mountain,
all of us, watching the long procession, Eva leading, the row of
cruel humanity following in a long string. We watched and prayed
broken-hearted, for we all loved poor old Eva; but it was a comfort to
know she was a Christian! At last when we could see them no more we
returned home, too dispirited to dine that day. In the evening someone
told us she had met her fate bravely. As she went along she prayed to
be received in the Heavenly Home of rest, where all unkindness and
cruelty will end! At Idango river they drove her to a very big pond,
where crocodiles were often seen; there they lifted up their kerries to
brain her. She then said, “Ngogoduka _impela_ namhla!” (“I will, of a
surety (indeed), go home to-day!”) They then killed her and threw her
into the pond for the crocodiles to eat.
Such was life in Zululand before the Zulu war. And yet on the whole
things had, in a way, improved since Tshaka’s and Dingane’s days. The
life of a missionary with his family was not at all an enviable one,
although the natives had great respect for them, knowing as they did
that they lived in their country as friends and messengers of the
Gospel. They liked the missionary, although they objected to his
religion.
DEPARTED SPIRITS
The Zulus have a belief in the re-embodiment of departed spirits. Of
this I remember having a practical illustration when, as a child, I was
travelling about their country with my mother. We were about to visit a
chief named Mqayikana. His kraal was close to the road, and as we were
passing it we saw a nasty looking green snake. I picked up a stone and
threw it at the reptile. In a moment a number of natives ran up and,
seeing the snake, called out: “Leave it alone. It is the spirit of
Mqayikana’s father which has come to visit us. We killed a fat beast as
an offering to it to-day, and prayed that it might come and taste the
meat. For our chief Mqayikana is very ill, and we want to induce his
father not to call him away just yet.” I was young, and possibly a
little indiscreet in those days, and replied: “Nonsense! The snake is
an accursed creature, and ought never to be spared,” and I threw
another stone at it, just bruising its tail. “Stop! Stop! or you will
suffer for it. As it is, your white skin alone has saved you. If you
had been black you would never eat corn any more. You would have to die
the death!” Seeing that the men were in earnest and really excited, I
thought it best to leave the snake alone. Had I not done so I might
have been smelt out as a witch later on if anything had happened to
Mqayikana. We sent the chief a small peace-offering in the shape of a
packet of sugar, apologising for my unintentional rudeness to his
father’s ghost, and I am glad to say he proved himself not only
forgiving but friendly, sending us a fine sheep, and even inviting us
to come and take a pinch of snuff with him—a token of friendship among
the Zulus; but we, perhaps not imprudently, begged to be excused.
UKUHLABIS’ AMADHLOZI
(SACRIFICING TO SPIRITS)
The heathen Zulus still keep up this custom, chiefly in times of
illness and death. The phrase means slaughtering cattle for departed
ancestors, whose spirits appear in the form of a certain snake, which
they hold sacred. It is called “Inyandezulu”, and its colour is green
with brown under the belly. No native in old days would have dared to
kill this snake, for he would have been punished by death. If any one
is taken seriously ill at a kraal, the doctor, who is sent for
immediately, after having examined his patient orders the relations to
make a sacrifice to the “Amadhlozi”(spirits), and pray for the recovery
of the invalid. Then a beast has to be chosen from the herd for the
purpose, or a sheep or goat from the flock. While the animal is being
slaughtered, the chief man calls on the “Amadhlozi”, saying, “Watch
over us, O ye spirits of our fathers, I implore! Take not this our
child away from us yet. Here we are slaughtering this for you. Come
into the hut to-night and feast on it, I pray. Then let your anger be
turned from us, and let us keep our child. Oh! look on us with pity,
and hear us!” After that the slaughtered animal is cut up in pieces and
hung up in a hut; even the blood is put there in an earthen vessel. A
dish of water is also taken in and placed on the floor, and a snuff box
full of snuff beside it. They firmly believe that the “Idhlozi” comes
in at night, has a wash, a pinch of snuff, and a taste of the meat and
blood, and then returns into its hole again in a more forgiving mood.
When the hut is entered in the morning nothing is seen of the
“Idhlozi”, not even any marks on the meat to show that it has tasted it
at all, still they firmly believe the hut has been visited. The “usu”
(paunch) is then taken out and given to the doctor for medical use. He
has it boiled together with herbs and medicines, then he steams his
patient with the mixture, and administers some of it inwardly. The
“insonyama” (right flank) is then cooked for the invalid, and he has to
have a piece of it to eat every day as long as it is good. It is hung
up in his hut, and there it hangs till it is quite high. It is looked
upon as a charm. The rest of the meat can be eaten by the members of
the kraal after it has been kept over night in the hut for the
“Idhlozi” (spirit). Another beast has to be killed for the doctor’s
special use while attending his patient. If the patient dies, an
“Umtakati” (wizard) is blamed for it, and an “Ungoma” (witch doctor) is
at once engaged to find him out. The doctor has nothing to do with
that. He receives his fee and goes home. Soon after he leaves, the
burial takes place privately. No outsiders are allowed to be present.
The corpse is made to sit up, and tied in this posture. It is taken out
to the grave, which is dug outside the hut, and seated in it. A stone
is placed on the head to steady it, and all the deceased’s possessions,
clothing, mats, blankets, etc., are brought out and put into the
grave—no one dares to keep any of them, for they are superstitious
about it, believing that to use them would cause more deaths. There is
no ceremony over the grave. Soon after it has been filled in, a mass of
thorny bushes is stuck over it to keep “Abatakati” (wizards) from
taking the body out to use in killing others. People then come in great
numbers all round the kraal, crying out as loud as they can, “Maye
babo! wafa wen ’owakiti” (“Woe, father! you died, you of our house”).
They don’t speak to the mourners that day, but return home after having
had a good cry. All the relations who were at the funeral hurry off to
the river soon after it is over to have a bathe. When they return,
another beast is killed as a sacrifice to the “Idhlozi”, with earnest
prayers for the safety of the rest of the family. While it is being
kept in the hut for “Idhlozi” to taste, all the members of that kraal
have to chew medicines before partaking of anything, even a pinch of
snuff. These medicines are used as a preventive against death.
The natives mourn in this way. They throw aside all their ornaments for
at least two months. They also have their heads shaved. They do not, as
a rule, go out visiting during the two months of mourning, and they are
not expected to go to dances or any festivities. They keep at home
quietly. Absent relatives are all expected to come home for a couple of
days to take medicine, and the comforting doctor comes with some of a
soothing character. After ten days are over, visitors may come to
“kala” (sympathize). They come quietly into the house of mourning, and
sit down mute with their heads bent low for some time, and with arms
crossed over the shoulders. At last a feeble voice is heard to say
“Sanibona” (“We see you”): they answer, “Haw! sikubona ngapi ufelwe
nje. Siya kala wena wakiti!” (Oh! how do we see you having lost. We
sympathize with you”). The visitors sit about an hour or two in the
same position, quietly, as no conversation is permitted on such an
occasion. They then go out without saying a word of farewell, only
casting sad looks towards the mourners. During the two months of
mourning a smelling Doctor is engaged to find out the witch or wizard,
and the way this is done will be seen in the “Ingoboco” (Chief Witch
Doctor) story. Any one not calling to “kala” after the tenth day is at
once suspected as “Umtakati.” So all make a point of showing
themselves. Still the majority of them go out of kindness, for they do
possess true and sympathizing hearts.
CUSTOMS AND USAGES AT THE DEATH OF A ZULU CHIEF OR HEAD OF A KRAAL
As soon as a man holding the position of chief, or head of a kraal, is
dead, the corpse is placed in a sitting posture with the back to the
central post of his hut, the limbs being doubled up and tied together.
A messenger is then sent out to call all the wives and friends of the
deceased, and they, being collected in one place, set up a loud
wailing, sufficient one would say to “waken the dead.” The next thing
is to separate the cows from their calves, so that they also make a
most deafening noise, the calves lowing for their mothers, the cows
lowing for their calves.
The first outburst of grief having subsided, the sons and friends
proceed to dig the grave. The eldest son begins first, as, according to
native belief, the ground will then soften and yield more easily to the
other diggers. He then hands on the hoe, which is the digging tool most
generally used, to the son who is next in importance to himself, and so
it is passed on in rotation till the grave is ready. The eldest son
(inkosana), after doing his part, takes the barbed assagai which
belonged to his father as head of the house, and stands holding it with
the point to the ground until the work of digging is finished. A barbed
assagai is handed down from generation to generation in native
families, the holder being always the chief or head of the family or
the acknowledged heir and successor, and in cases of disputed
succession it is of the greatest importance to ascertain who held the
assagai at the grave, and who began the digging, as well as who is the
present possessor of the assagai.
After the hole has been dug stones are placed in the grave for the body
to be seated on, and it is set there by one of the sons of the chief
wife, the man whose right it is to do this holding an important
position on the right-hand side of the kraal.
When the grave has been filled in, the relations and friends go through
the “ukugeza” or cleansing ceremony, taking a small portion of a powder
made of three kinds of bitter roots. Through the taking of this powder
it is supposed that death will be averted from the friends of the
deceased, and that any ill effects which might arise from his death
will be prevented. After this they all go down to the river and bathe,
and the wailing is over.
They then go into mourning for periods of time which vary from a few
weeks to a whole year, according to the rank of the person mourned.
The wife, children, and nearest relations show their mourning by
allowing their hair to grow long. When the appointed time is over all
the family and friends are again assembled and, the doctor being in
attendance, a goat is killed, this being essential in the latest stage
of the ceremonies. A decoction of bitter roots is made, and the gall of
the goat emptied into it. The whole is then worked up into a froth,
whilst the spirit of the dead man is called upon to take care of his
children and to supply all their needs. Some of the mixture is
sprinkled upon those who are present, the young people cut their hair
short, and the old ones shave their heads; a bathe in the river
follows, and the mourning is over.
When the head of a kraal dies, the whole kraal is removed to a fresh
site. It must, however, remain for a year if he was a king or an
hereditary chief, because in that case he would be buried there, and
his grave must be carefully guarded against witches for that space of
time.
The graves of the kings in the Zulu country have always been watched, a
kraal being erected near for the purpose. Should it happen that the
inkosikazi (chief wife) has had no male issue, the head of the family
can, on the marriage of his eldest daughter, use the ukulobola cattle
received for her to buy a wife for himself or for some of his sons, and
thus raise up male issue to be heirs to such head man’s principal house.
INKATA
Before giving a description of an Inkata I must explain that it is not
at all the same thing as the ordinary grass pad for supporting burthens
on the head which goes by that name.[1] The Inkata now described is a
larger thing, made of certain fibres which are very strong and binding.
The doctor specially deputed to make it knows exactly what fibres to
use. He makes it in secret, sprinkles it with various concoctions, and
finally winds the skin of a python round it, as this reptile is
considered the most powerful of animals, coiling itself round its prey
and squeezing it to death, as it does. When the Inkata is finished all
the full-grown men as well as the principal women of the tribe are
summoned, and are sprinkled and given powders of various dried herbs to
swallow. The men then go down to a river and drink certain mixtures,
bathe in the river, and return to the kraal where the Inkata is made.
They are then sprinkled a second time, and return to their homes.
After this the Inkata is handed over by the doctor to the chief’s
principal wife, and entrusted to her and to two or three others, to be
withdrawn from the common gaze. It is taken great care of and passed on
from generation to generation as part of the chief’s regalia. The
Inkata is looked upon as the good spirit of the tribe, binding all
together in one, and attracting back any deserter.
The king or chief uses it on all great occasions—more especially on
those of a civil nature. For instance, when a new chief is taking up
the reins of government, the Inkata is brought out of its hiding-place,
a circle is formed by the tribe, and it is placed on the ground in the
centre. The new chief then, holding his father’s weapons, stands on the
Inkata while he is being proclaimed by his people. After this it is
carefully put away again.
In case of the king being taken ill the doctor seats him on the Inkata
while he is “treating” him (elapa). It is also used in a variety of
other royal ceremonies, and is looked upon as more sacred than the
English Crown. It is, in fact, the guardian spirit or totem of a Zulu
tribe. Yet, strange to say, it appears that nothing was known to the
Judges of the Native High Court as to the existence of the Inkata, in a
very important case[2] not long since tried there, when it was what
might be termed the very essence of the case, and possibly injustice
resulted from this ignorance of native laws and customs.
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Footnote 1:
The word seems to be almost universal in the Bantu
languages:—Nyanja, nkata; Luganda, enkata; Swahili, kata; Suto,
khare. What is most curious is that, so far away as the Gold Coast we
find an indication of ceremonial usages connected with this article.
See the Journal of the African Society for July, 1908, p. 407. The
Fanti word for it is ekar, which may be a merely accidental
resemblance, or may point to a fundamental identity of roots in the
West African and the Bantu languages.
Possibly the root idea of-kata is “something coiled or rolled up,”
and this may be the only connection between the head-pad and the
charm. The Baronga (Delagoa Bay) have a similar tribal talisman
called mhamba, which is a set of balls, each containing the
nail-parings and hair of a deceased chief, kneaded up with the dung
of the cattle slaughtered at his funeral, and no doubt some kind of
pitch to give it consistency. These balls are then enclosed in
plaited leather thongs. The custom of thus preserving relics of dead
chiefs is found elsewhere: the Cambridge Ethnological Museum
possesses a set of the “regalia” of Unyoro, which would come under
the same category.—ED.
Footnote 2:
Rex _v._ Tshingumusi, Mbopeyana, and Mbombo. 1909.
THE ZULU ANNUAL FEAST
This feast was always arranged to take place at about Christmas time.
Men of all ages were requested to go; even young boys had to appear at
it from all parts of Zululand. Those who were missed at this great
gathering, and who were reported as being too aged to take the long
journey, were ordered to be “sent home” by the king. Everyone had to
bring his ornaments to adorn his person, and deck himself out suitably.
These ornaments consisted of different coloured ox tails, feathers, and
beads. Those who had distinguished themselves in battle wore horns of
bravery besides, and certain kinds of roots round their necks. They
also had to take food with them—enough to last for a week or
longer—for the gathering always lasted four days at the least, and
most of the people had to take long journeys to get to it. There were
four different ceremonies to go through at that time in connection with
“Ukunyatela” (feast of first fruits), and “Umkosi” (the feast). On the
first day the ceremony of strangling a black bull and pulling it to
pieces by mere force was performed. Mbonambi, the best and strongest
regiment, was picked out to do this. Sometimes the black bull picked
out for the purpose would happen to be grazing by the river, and the
poor beast had to be attacked and pulled to pieces there; or sometimes
it would take place in the king’s cattle kraal, and he would be present
looking on. If done by the river side, all parts of the ox had to be
carried home and placed before the king, so that he could see that it
had been done without the assistance of knives, choppers or assagais.
The beef was not to be eaten on any account. The next to handle it were
the doctors. They brought a mixture of all sorts of medicines with
which to smear the meat; but the king must have a dose of it first.
This was to give him a brave and cruel heart. When the king had taken
his dose, the doctors used their mixed medicines to smear over all the
beef and prepare it for roasting. Meanwhile the king’s regiment, the
Ingobamakosi (bend or humble), was busy getting wood to use for the
purpose. This was supposed to be a great honour, and the king would
pick a regiment specially for it. The doctors finished their allotted
task and the Ingobamakosi arrived with the wood. They then cut strips
of beef and roasted it until it was black. This was done by the
Ingobamakosi at the last feast before the Zulu war. For, being the
king’s favourite regiment, he granted them more privileges than all the
other regiments put together, and they were greatly envied on that
account. It was galling to the rest that this young and proud corps was
picked to roast the daubed beef! for it gave them the right to have the
first taste of the medicines after the king. If they went to battle,
these would give them courage and make them fight to the last. They
would never think of retreating. The men did not take the medicines in
the same manner as the king. An officer would take a strip of roasted
meat, bite a small piece off, suck the juice and swallow that only,
spitting the meat out again, then pass the rest of the meat on to his
men, and they would do the same. Then all the other regiments would
follow suit. The meat was not passed in at all a polite way; it was
simply tossed up high into the air, and the next one had to catch it,
take a bite, and toss it up again. After this the bones and horns of
the beast had to be burnt to cinders. During these four days all the
young lads old enough to join a corps had to “kreza.” This is to draw
the milk into their mouths and drink it warm, preparing themselves
thereby to be made into a corps. The king would meanwhile choose a
fitting name for the new regiment.