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.