Part 1

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.