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

and stalk is taken.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CONCLUSION.

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

FINIS