African Bawenda of Spelonken - Wessman

7/28/2019 African Bawenda of Spelonken - Wessman

1/202

THE B 3 M55 bSbB AWEND* OF THE **By R, WESMANN

THE AFRICAN WCoptha \\


2/202

B E R r C L "


3/202


4/202


5/202

THE BAWENDA OF THE SPELONKEN

African World' PublicationsBooklets on Africa, No. 1.


6/202


7/202

THE BAWENDAOF THE SPELONKEN

(TRANSVAAL)A CONTRIBUTION TOWARDS THE PSYCHOLOGY

AND FOLK-LORE OF AFRICAN PEOPLESBY

R, WESSMANNSPELONKEN, TRANSVAAL COLONY

TRANSLATED FROM THE GERMAN ORIGINAL TEXTBY

LEO WEINTHAL, F.RG.S.CHIEF EDITOR OF 'THE AFRICAN WORLD,' LONDONEDITOR OF THE ' ANGLO-AFRK'AN WHO'S WHO'

ENTERED AT STATIONERS' HALL

PUBLISHED BY ' THE AFRICAN WORLD,' Ltd.THROGMORTON HOUSE, COPTHALL AVENUE, LONDON, E.C.

1908


8/202


9/202

CONTENTS1. Introduction .....2. Bawendaland and its Inhabitants3. Bawenda Rulers .4. Life in a Chief's Kraal5. Family Life ....6. Arts and Industry7. The Bawenda Salute .8. Social Laws and Social Life9. The Administration of Justice

10. Mothers-in-Law and Sons-in-Law11. Bawenda Beer-Drinking12. The Reign of Superstition13. Knobneuzen Superstition14. " The Tyrant, Custom " .15. Travels and Hospitality16. Bawenda Proverbs

17. Religion and Rites18. Demonology and Medicine-Men19. Witchcraft and Fortune-Telling20. African Philosophy and Physique21. Racial Relations ....22. The African in War .23. General Joubert, Magato and the Mpefo War24. The Native Problem25. African Ethnology26. Advantages and Disadvantages of Civilisation27. Concluding Remarks

Appendix concerning the late Magato, u The Lionof the North": An Interview from the"Pretoria Press," 1894. By Leo "Weinthal

PACE79

111421283334404549535659677580849097

104110116127129133137

141


10/202

ILLUSTRATIONSThe Author .A Native BelleA Spelonken Kraal .My Chief Madzebandula .Chief Mpefo and his IndunasThe Ruined City of Dzata .Spelonken Ironworkers in Olden DaysBlacksmiths at Mpefo's KraalA Bawenda DanceConverts in Zoutpansberg .Chief RamputaOld Men at Tengwe .A Spelonken Idyll .Magwamba KraalMagwamba Women .A Magato War-SceneTengwe Huts .Motale River .Chief Mpefo of BawendalandChief Kaku and WifeTypical Bawenda Kraal on KopjA Spelonken Store .Djezelele MineThe Author's first Bawenda HomeThe late General Joubert .The late Chief MagatoThe Favourite of Fifteen Royal WivesMap of Bawendalaxd . .

vi

dicing page 7


11/202


12/202

I'ltot't by Blankley, Berlin,

THE AUTHOR, R. WESSMANN.Formerly a Missionary in the Northern Transvaal.

Tn fore page '


13/202

INTRODUCTIONThe African Interior is still only in the earlier stagesof civilised progress. Railways and telegraphs aremaking vast strides, but they have still to over-take and develop enormous areas. The tourist andthe trader, the explorer and the prospector, thepioneers of colonisation and enterprise, have afterall but skimmed the surface of the Dark Continent,and have here and there lifted the veil of themysterious and the magnificent. But the fullvolume of revelation and of interest is as yet ingreat part unopened, though the pace is everquickening as the Cape -Cairo Railroad advanceproceeds, and the spinal cord of the Dark Continentis thus submitted to the -discoverer's eye and theanalyst's assessments.

The land and its resources, its wealth and itspotentials, lend themselves more readily to theperceptions than do the African native races. Thelatter are more secretive, retentive, and conservativeof modes than is the country of their origin. Butthe old order changeth. The native African advancehas begun. Slowly but surely the character ofthe greater tribes is yielding to a transition bredof intercourse with Europeans. Many tribal traits


14/202

8 INTRODUCTIONhave in fact already disappeared. Most noticeable,perhaps, is the waning of the war -spirit and itsmore immediate influences, traditions, and pre-scriptions. But the romance lingers. Folk-loredies hard. Ancestral codes and ceremonial, whetherreligious or legal, resist with vigour the aggressionsof civilisation. Paradox though it may seem, whatmatters still and most in native life is not thematerial but the immaterial. The conservatism ofthe African in this respect seems scarcely less thaninsurmountable. His spirit is not to be quenched,at least not yet. Perhaps it is not even properlyunderstood. Yet the afflatus of the African spiritis not less than a fascination ; subtle, it may be,and indefinable, but indubitably magnetic. It islikewise manifold in its modes and phenomena.The voice of the Veld commands alike the studentof mysteries, the devotee of the sciences, and themost materialistic of pioneers.

These are but a few of the more importantdeductions from the author's own experience andyears of observation among, more particularly, thetribes of the Northern Transvaal. They will serve,he hopes, as at least a fitting framework to sucha volume as the present, which he designs as aninducement to more profound realisations of thereal and inner life of Africa and the Africans. Thisvolume pretends to be no more than a collectionof cameos from that real life of Africa. But at leastit is reliable, and as such it may charm. Reliabilityis still rare. THE AUTHOR


15/202


16/202


17/202

BAWENDALANDThere are no districts of South Africa moreexquisite to the senses nor invested with greaterromance than the lands in the Northern Transvaalwhich are the demesne of the Bawenda. This tribewas the last to surrender its independence. It com-prises about one-third of the entire population ofthe Zoutpansberg district. The tribe's terrain is thewhole of the rugged mountain country between theLevuvu and the Limpopo rivers. These mountainsare still clothed with rich green and wholly virginforests. It is a land of flood withal ; for numerousrivers flow down from it to the plains, and stillawait utilisation for the profitable development ofthe country, which is of exceptional fertility, andfamous for such fruits as oranges, lemons, bananas,and the mango. In addition to these, rubber, vine,sugar cane, coffee plants, cotton, rice, earth-nuts,and maize are abundantly in evidence. The last-named is the general food-stuff of the natives, andis cultivated in large quantities. The recentlyproved mineral wealth of the territory, notablycopper and diamonds, is exceptional.

The Bawenda are probably only a part of agreater tribe whose dwellings are looked for on the


18/202

-10- THE BAWENDACongo, where, according to the oldest Portuguesemaps, a people of the same name is still living.As the Matabele separated from King Chaka, andafter their trek through the Transvaal settled inRhodesia, so must the Bawenda have (during wars)migrated to the South.

Like nearly all African tribes they have no literascripta ; but their oral traditions betray the exist-ence of more than 450 tribal proverbs. Thelanguage with its eighteen different classes of wordsis highly appreciated at the present moment, as itis claimed to be the key to other Bantu languagesin the interior of Africa, Yet the etymologistsmust make haste, for the Bawenda lingua is like tobe supplanted by the Basuto or another tongue. Theideal possession of the Bawenda is the woman ; andthey shirk no exertion in order to acquire as manywives as possible. The people are characteristicallybon vivants. They are, moreover, cowardly untodisgust ; yet on the other hand violent unto murder.


19/202


20/202

rhoto bij Leo WeinthaZ.A NORTHERN TRANSVAAL NATIVE BELLE.

To fair i'Uiji: 11.


21/202

OF THE SPELONKEN 11

Bawenda RulersFrom time immemorial the Bawenda have beenmoDarchists. Their kings have descended by directline from " Joho ea ndoho," which means " elephant'shead," who governed the whole people, and residedon the Dzelele river, where the ruins of his " greatplace " are still to be seen. These are regarded assacred by the natives. This chief is alleged by thenative myths to be still livinga sort of counter-part to the Emperor Barbarossa in German history.The natives still assert that they are waiting forhis return, in order that he may once more uniteall Bawenda under his sceptre and govern them injustice and peace. Socialistic ideas, and agitationagainst the existing order of things, therefore donot find any support amongst these people, anddisturbers of the social order would simply bebanished, or, perhaps, be " eaten up." Bawendalandhas been divided into many larger or smallerprovinces, which are governed by sub-chiefs andconnected by tracks with the capital. Withoutthe aid of postal or telegraph service the sub-chiefscan quickly assemble if the chief desires theirattendance at his capital ; such is the mystery yeteffectiveness of the " Kaffir telegraph."

The wealth of the chief consists in wives, whooften reach forty in number and represent a con-siderable value in cattle, and, further, in cattlewhich he receives in payment for his daughters.Moreover, he cultivates large tracts of land, the


22/202

12 THE BAWENDAcountry doing socage-service for him. On pay-ments of debts the chief receives his share ; andif one of his subjects has a windfall he does notkeep the whole benefit to himself, but hands overa part fixed by law to the chief (to whom alsobelong all the skins of all game killed in his realm).The largest revenues, however, accrued until veryrecently from the confiscation of entire familypossessions, viz. cattle, women, children, and valu-ables which came to the chief on the occurrence ofa death, when somebody else was named as thecause of death. According to the superstition ofthe people nobody dies from natural causes, but isalways killed by somebody else, either by sorceryor the evil eye. This used to be decided by themedicine-man of the tribe ; and on his pronouncingthe name, such murderer was killed if he did notsucceed in escaping in time, leaving all his posses-sions behind.

The work of the chief consists in administeringthe law and entertaining his guests and legations.These are daily received at the gate of the villageby a specially appointed official, who after dulyannouncing their arrival conducts them to thechiefs presence. On such occasions the beer-potplays a very prominent part ; and the chief isalways surrounded by spongers who praise hisdeeds and repeat his sayings, while incidentallypartaking of all the good dishes that are offeredto the guests. The younger women, who live intheir own houses in close proximity to the chiefsresidence, act as his servants and cooks ; theyapproach him on their knees only, and leave him


23/202

OF THE SPELONKEN 13in the same manner. The older women live mostlyas village elders in the different villages all overthe country, and put in an appearance at the chiefsresidence at their own choice, usually bringingwith them special dishes and presents, and stayingfor a longer or shorter period. All the chiefspersonal adornments and all articles inside hishouse, as well as all his movements, have theirspecial names. None of his subjects must possessa finer house than he. His children play with thechildren of the other inhabitants in the streets ;they are not recognisable as the chiefs children,and receive no education whatever. In higheresteem is held the chiefs first wife, who alsoreceives a special name, and even more so thechiefs mother, who is often on important occasionschosen as arbitrator. Her word is mostly decisive.The chief also appoints the times for sowing andreaping, a specially qualified doctor being called in,who by his medicine is supposed to fertilise thesoil ! The death of a chief is kept secret for a longtime, during which a successor is chosen. In con-sequence of the large number of grown-up sons ofthe chief there have been many sanguinary wars ofsuccession. The dead chiefs body, sewn into anox-hide, remains in the house until it is conveyedto a sacred forest, where it is buried amongst thekings' graves. Sometimes, for instance in thecase of Tengoe and Lambane, the remains were,according to an ancient custom, burned, and theashes thrown into the river.


24/202

14 THE BAWENDA

Life in a Chief's KraalAs the Bawenda build their villages in thickundergrowth or on steep mountain sides, in orderto be more secure against raids, the approachesto such villages offer frequently great difficulties ;but especially is this the case with a chiefs kraal,which, traditionally, is even more hidden, and oftenrendered by human hands even more inaccessiblethan nature made it. We will suppose that weare now paying a visit to one of the most prominentchiefs, who represents a genuine Bawenda tribeand looks back on an interesting history, viz. thewell-known chief Shewasse. We leave the generalhighroad of his country and follow a narrow foot-path, which leads us through two rather difficultmountain streams and onwards, uphill and downhillin many roundabout ways, through heavy brush-wood and high grass, so thick that a horseman couldeasily conceal himself in it. In rainy weather thisjourney would, in consequence of the slippery clay,offer almost insurmountable difficulties, and it mightbecome necessary to use the hands as well as feetin order to climb the steep hills ; but after a lengthytramp we at last reach the village, which lies inthe midst of rich vegetation and is surrounded byhigh trees, on the branches of which large numbersof monkeys are seen gaily playing about.

It is ten o'clock in the morning. The coolmorning and mountain air still keeps back theblazing rays of the ascending sun. It is also the


25/202


26/202

,***&}

"V*

-?-:-*:: ...I


27/202

OF THE SPELONKEN 15hour of the chiefs " morning-beer," and a murmurof animated voices reaching us from the kraalsuggests the presence of a blithe company. Thelarge round huts of the native capital lie closelybefore usa city without symmetryand lookfor all the world just as if they had once dancedto a sweet melody and suddenly stopped in disorder.The village elder, who has been informed of ourarrival by children, is already in attendance at theentrance, in order to conduct us, according to custom,into the village. While he is announcing ourarrival to the chief, who is still resting in his apart-ments, we leave our guide, and, being acquaintedwith the village, take our way to the large council-hall, which has several doors. Here the men fromthe surrounding kraals have already made them-selves at home," and are beckoning and nodding tous in friendly greeting as we enter.

It is the privilege of the Bawenda chiefs tokeep their visitors waiting for a lengthy timebefore they show themselves in personno matterof what colour such visitors may be. Thus theyshow their dignity, and incidentally gain time toconsider what present they may offer to their guest.Frequently a sheep or a goat has to be bought orborrowed in the neighbourhood when none areavailable in the chiefs immediate kraal.

In the meantime the hall has filled to the lastseat ; for our visit has quickly attracted the guestswho were sitting in the courtyard, and theyevidently expect to hear some news from us. Alarge beer-pot is carried along by a woman anddeposited in the centre of the assembly. Suddenly


28/202

16 THE BAWENDAthe animated chatter is interrupted by the chiefsrather thick voice in close proximity. All eyesare turned upon him, and his large, smiling, full-moon -shaped face fits the chequered companyexactly. Very slowly, leaning on every prop ofthe verandah of the houses, he approaches, finallystopping at the entrance to the hall, partly in orderto shake hands with us, partly to regain his breath ;for every movement, even the shortest, has proveda great strain for him, in consequence of hisenormous obesity. He is clad in trousers and ashirt, the uppermost button of which stands, onaccount of his fat neck, immediately below his chin.Slowly he settles down on a mat spread for him onthe verandah before the entrance of the hall. Heis thus able to watch the proceedings both insideand outside the hall. The moment he squats, isthe instant of the customary greeting in accordancewith Bawenda ceremony. Immediately the assemblyshows a dog- like submission. Everybody bowslow, heads nearly touching the floor, and withhands clasped in front they shout in unison and forseveral minutes such salutes as, " God of heavenand earth," " handsome man with four eyes," " lion,""beast," "goat-stable," " cattle-kraal," " ox," " lightof the world," "beast of prey," and other similarflattering expressions commenting on the chiefsgreat wealth or splendid qualities, real or imaginary.Well pleased and glowing with satisfaction he letshis eyes muster on the assembly, and makes somejocular remarks, which, regardless of their merit,have, needless to mention, the desired effect. Soon,however, the conversation on the news of the day,


29/202


30/202

MY CHIEF MADZKBANPULA,Who protected me during the Mpefo War ; he was Head Induna to the late Magato.

To face page IV.


31/202

OF THE SPELONKEN 17which takes the place of a newspaper with thenatives, is resumed. In the meantime the chiefcup-bearer has filled the large cups and handedthem to this or that native without any specialselection. The chief has meanwhile made himselfvery comfortable on his mat. In order, however,that he may not overbalance himself, a nearly nudemaiden supports him on her back, whilst anothergirl serves as his footstool. Still another lady sitsin front of him, almost like a wax-statue, holdingup a tin tray with his own always filled cup, sothat he may take a drink in comfort whenever hepleases. On his left, another girl holds his silversnuff-box, from which he now and then allowssomebody else to take a pinch. Now and then hetakes a long draught from his cup, always closing hisbulging eyes as he does so, and every draught beingaccompanied by enthusiastic shouts from theassembly, such as, "Lion," "handsome man with foureyes," " beast of prey," as mentioned before. In thesame manner, any coughing or clearing of histhroat is accompanied by similar praises andflatteries from his loyal admirers.

The chief is the picture of joyful life andmost complete contentment. With smiling facehe takes part now and then in the conversation ofhis entourage ; but otherwise his time is devotedto his guests, with whom he freely converses inhis own language without an interpreter, the maintopics being the political and other latest events.These he comments upon entirely from his point ofview, and sometimes in a very drastic or rathersarcastic manner. I have often attempted to take

B


32/202

18 THE BAWENDAa snapshot of the interesting scene, but regret thatall efforts have always been unsuccessful. Photo-graphers are met with energetic opposition, as thischief, in common with other Bawenda, fears lesthe should die after such procedure, and they neverlike to see the picture of anybody dead.With noble Africans protruding stomachs arean indication of dignity and at the same timeappear to command respect. Frequently thischief has been reported dead, and only a few of hisintimate white friends were able to inform him ofthis, whereupon he always answered triumphantly

:

" It is my enemies who do not desire me to live."By the bye, the Bawenda say that it means longlife for a man to be often reported dead.

The chief adversary and the exact opposite ofthe fat Shewasse wras his neighbour, the tall, thinchief Pafuri, who, in consequence of his agility andspeed in running, claimed that no horse could beathim in a race. He called himself " cloud " andwas called so by his subjects, because he oftendanced, and in dancing celebrated in a song hisdescent from a cloud! Both chiefs are relativesby marriage in the closest possible degree ; for theone was the other's father-in-law and son-in-lawat the same time ! In spite of this close and ratheruncommon relationship they hated one anotherlike poison. Pafuri knew no greater pleasure thanto caricature at great indabas the clumsy gait ofShewasse, or to visit his enemy's country at nightand to return at dawn to his own without havingbeen caught. Further, he often tried to publiclyridicule and divulge Shewasse's secrets (a crime


33/202

OF THE SPELONKEN 19which would have cost any other subject his life).Words do not kill, however, otherwise these twowould have long ago killed each other by talk.During their lengthy reignslasting for more thansixty yearsthese two men only met once face toface. This happened at the first annexation ofthe Transvaal. The Governor, Mr. Shepstone,penetrated into Bawendaland and invited theBawenda chiefs to a meeting at Spelonken, wherehe was willing to listen to their mutual complaints.The place is known up to the present by the nameof " Kommandoboom," from a tree standing bythe roadside. Shewasse and Pafuri were amongstthe chiefs who had put in an appearance. Theiraffairs having been settled, the missionary, Mr.Bevster, suggested to them that, being so closelyrelated, they ought to make peace with one an-other. This suggestion both willingly accepted,and after a grand and imposing ceremony, speciallyarranged for this purpose, had been performed tothe huge entertainment of all present, the twochiefs sat down on a mat and heartily embracedeach other. The reconciliation, however, lastedfor a very short time only, as soon after they beganto quarrel as of yore, and would have come toblows had it not been for Mr. Shepstone's personalinterference.

Thus their permanent enmity continued, andfor years they incited their respective subjectsagainst each other. Wars and raids were ceaseless,and no white government entirely succeeded inpreventing the murder of many innocent womenand children. Even the public roads were avoided


34/202

20 THE BAWENDAso much, on account of the insecurity of the country,that ultimately they were overgrown by grass andbush and disappeared. Fortunately both the chiefsdied soon after the renewed occupation of theTransvaal by the British forces a few years ago.


35/202


36/202

IHK BAWENDA t'HIKK MPEFO AND His [NDUNAS.

WALL OF RUINED CITY OF DZATA.First Town built by the Bawenda.

Tofaa pagi 21.


37/202

OF THE SPELONKEN 21

Bawenda Family LifeThe opinion is often advanced that the blacks intheir simplicity and when freed from their own(native) oppressors become really a happy and con-tented people. They certainly know nothing ofthe extravagant luxury of European cities nor ofthe vanity and the extravagances of Europeansociety. Yet, on the other hand, they are also quiteignorant of the many misfortunes and the povertyof so many European families. Just as the birdbuilds his nest, so every native father of a familybuilds his own house, and has consequently noexpenses to meet in this connection. Timber tosupport the masonry work he finds plentifully inthe forest, and the beams are easily cut to a certainlength and pointed at the base where they are fixedin the ground. The whole round box is then, withthe exception of the doors and windows, closed inwith horizontally fixed lathes, the timber for whichis also taken from the woods. The whole frame-work is then covered with clay, which is smoothedby the women's hands ; after which the walls arethen painted out in white or some other colour.The roof is constructed from thin lathes and grass ;and, after it is finished, lifted on top of the house,all the neighbours gladly giving their help inthis. Long grass for thatching the roof is alwaysobtainable, frequently in the immediate environsof the new building ; and after the thatch hasbeen fixed in a special and typical manner, the


38/202

22 THE BAWENDAsmooth and fine-looking roof withstands the highestwinds and is waterproof even during the fiercestrains.Work is performed both by men and women,the latter, however, being by far the more in-dustrious. The bountiful nature of the climateand the fertility of the soil obviate any great effortfor the support of a native family. Generallyspeaking the Bawenda are improvident, literallytaking no thought for the morrow, and entertainingno anxiety whatsoever for the future. A fewmonths' work furnishes them with food for thewhole year, and additional wealth accrues fromcattle breeding, which is profitable, and in whichthe native takes a real and keen interest. HappyBawenda ! He knows of no tradesmen's billsneither has he to pay expensive law costs nor feartroubles from the Income Tax Surveyors. Public-houses and gambling dens are unknown in thecountry, and for drinking outside his abode, he hasnothing to pay, but may by his mere arrival invitehimself everywhere. He rises early in themorning, prepares his snuff, and gives his wives,who live in the surrounding huts, what they wantfor the day. Then he sets out either for a hunting-expedition or for his day's work, which is frequentlysuddenly interrupted in order to attend somefestivity or another. Perhaps his curiosity may alsopersuade him to attend at the law-court, where hemay like to say a word or two on behalf of oneparty ; or he may possibly sleep in the shade of atree for the whole day, returniug home in theevening quite content, and responsible to nobody


39/202

OF THE SPELONKEN 23as to the manner in which he spent time, which isabsolutely of no value to him.

The Bawenda woman, however, has more regularwork. She looks after the house, prepares themeals, and does field work. Where both men andwomen engage in the fields the result of their workis kept strictly separate, and each can dispose ofhis part as he or she likes. Sometimes the mealsare provided from the man's, and sometimes fromthe wives' portion ; and any surplus is sold byeither for his or their own benefit. The wife usuallyplants near her dwelling sweet potatoes, the seedsfor which she obtains free of charge from a neighbourwhose batates have already farther progressed ingrowth. The shoots are then cut and simply putinto the soil. The ground-nut, which is muchappreciated here, has already found its way toEurope. Maize is stored in large holes dug in theground, having only a small opening at the surfaceand widening towards the bottom. Frequentlytheir storing capacity reaches 100 bags of maize.The chief Pafuri once secured a band to performmusic in such a store-hole, all the black musiciansrinding room below ground.

The women have, however, considerable liberties.They go to their mother when they please, visit afriend or go to some festivity without in the leastbothering: about their husband, who must then lookafter his own food. The child is fed by the motherfrequently up to the fourth year and even beyondand as long as it is small the mother carries it withher on her back wherever she goes. The custom isthat before another child is born the preceding one


40/202

24 THE BAWENDAmust be able to walk ; and the mother-in-law andthe moral law of the country watch over the carry-ing out of this. A violation of this custom is con-sidered an outrage, and involves general and publiccontempt. Should a man desire to gladden hiswife's days by making her presents, he buys brassor iron rings for her arms and legs in such quantitiesthat a wife may find her husband's love a ratherheavy burden. The education of the childrenleaves very much to be desired, and whether theyare still small or grown up they may indulge in allkinds of liberties without being punished.

The Bawenda have a splendid carriage andtheir backs are not bent by work. Amongst theyounger generations there are fine figures whoendeavour to improve their appearance by partialshaving of their hair and wearing of strings ofbeads. Their dress is on account of the warmclimate naturally very scanty, and often a thinblanket is the only thing worn ; but they can standgreat heat as well as cold. Those who have alreadycome into contact with civilisation often leavetheir fathers' native fashions and attire accordingto their own fancy. In such cases one often meetswith the funniest possible combinations of Europeanclothes, from india-rubber and ladies' shoes to silktop hats and evening coats ; which would oftenappear like an irony of civilisation were it not forthe great dignity and the almost profound earnest-ness of the wearer.Some of the Bawenda are already so much ruledby this vanity that they buy new European suitsof latest fashion and cut. One day a petty chief


41/202

OF THE SPELONKEN 25with whom I was well acquainted asked uie toprocure him a suit such as I was wearing, but withthe particular instructions that it was not to bedifferent to mine in any detail and also to be ofthe same colour. When I asked him why suchequality was wanted, he answered : " Certainly suchequality is absolutely necessary. For, look, weare friends a long while and resemble one anotherinwardly, and now we must express also this byoutward tokens. For instance, when I walk aboutin my country and my subjects see me approachfrom a distance, they must stop with astonishmentand uncertainty and must not know who it is thatapproaches. Some must say, ' It is our chief ' ;others, ' No, it is his friend ' ; and then they willget so excited that they will knock big holes intoeach other's heads."

Bawenda stomachs are more sensitive than theirhearts, and consequently eating and drinking play agreat part in their lives. Their dishes are manifold,and they eat much without, however, suffering fromindigestion or other ailments. Their chief dishconsists of maize, which is boiled to a pap and thenpiled up on large wooden dishes in the shape ofpancakes, which, on cooling, can be easily separated.

Great care is taken in preparing the mealies.This is hard work for a woman who has to providefor a large family. Women and girls are oftenworking the whole night through in the specialmilling-houses, covered with flour-dust and singingor chatting in time, not dropping their stamps untilthe mealies can be brought into the fresh air fordrying. The women sit on the floor, on which is


42/202

26 THE BAWENDAfixed a round wooden trough, into which they putthe previously moistened maize, crushing it witha heavy wooden club, which entails great physicalexertion. They first remove the husks and thenstamp the maize into fine flour.By this means are produced various kinds ofgrindings, which are cleverly sorted according totheir fineness. This ground maize, beginning withthe finest Vienna, is used in cooking, and is alreadybeing sought after by many Europeans.

The Bawenda are vegetarians, nature providingthem with countless varieties of vegetables, whichall grow wild, often in the immediate surroundingsof their huts, on the roadside, or in their fields.More important to the Bawenda is, however, apiece of meat ; and he will never shirk a longjourney if he can procure such a treat at its finish.In his eagerness he does not even despise the meatof game which has died in the Veld, though it mayalready be in a state of decay and have even quitechanged colour to a distinct greenish tint, being ofa decidedly haut gout.

Like every other nation in the world theBawenda have their special national dishes ofdelicacies. Amongst these are locusts, which areboiled iu large pots and then dried, after whichthe wings and legs are removed and the bodiesstored in pots, thus being always available for use.The large flying ants of the country are also con-sidered a delicacy ; but, above all, a species of largefat caterpillar, which is collected from trees, anddried and sold to the consumers by roaming traders,is in great request, and as a delicious item in the


43/202

OF THE SPELONKEN 27menu of the day is mostly procured in exchangefor money only. The Bawenda retire early o'nightsexcept when the moon " am shining," and theymake a rule of rising early in the morning. Theirfirst walk is to the general fireplace, which issituated at the exit of the village, usually belowa large tree. Here also, on an adjacent square, thecattle are milked or slaughtered. In the eveningthe men sit round this big fire in friendly conversewith one another, or occupy themselves with somekind of work, such as tanning a hide or carving-some domestic instrument, the Bawenda beingskilled in a great many crafts.


44/202

28 THE BAWENDA

Bawenda Art and IndustryAmongst European nations there are great andmighty individuals who attain immortal glory inArt. There are, however, amongst the blackAfricans also men of artistic gifts, who do not seekadvertisement, but whose art undoubtedly possessesa mysterious charm.

Far be it from me to compare the modest artof these " gloryless " ones with European culture.I only want to remind my readers that here giftsand forces are already visible among these blackswhich must originate from an internal spiritualactivity. The most prominent art in Bawenda-land is that of the forge. Everywhere in the countryone can find old dilapidated furnaces which servedfor producing and melting iron. The ore wasderived from the so-called iron-mountains on theother bank of the Lewuwu river and was carriedin baskets to Bawendaland, where it was treated.The furnaces are about 3 feet in circumference, andbuilt (of clay) right into the ground. By meansof small holes at the bottom, and bellows, a blastwas sent into the furnace enabling the temperatureto be raised and maintained at white-heat. Thougha small proportion of the iron was always lost inthis process, the bulk was found finally in theshape of a large block at the bottom of the furnace.Thus the raw material for making different articleswas obtained. Communal workshops were used,mostly situated near the public road, and consisting


45/202


46/202

NATIVE IRONWORKERS IN THE SPELoXKEN IN DAYS OF OLD.From Walter Distant's .-1 Naturalist in the Transvaal.

AT MPEFO'S KRAAL TO-DAY.'Under the spreailiie-: Mimosa tree the village blacksmiths stale!.'

Tofaa page !


47/202

OF THE SPELONKEN 29often merely of a shelter against the sun, supportedby a few props. The interior of the forge wasvery primitive, a large, flat-topped stone serving asan anvil ; other stones as hammers ; and woodensticks had to take the place of tongs. Charcoal,which was used for forging, was obtained fromspecially suited kinds of forest timber. Thus allagricultural implements and, moreover, axes, arrow-heads, assegais, knives, etc., were produced in theBawenda country until European industry with itscheap productions killed the interesting and ancientnative iron industry. It would occupy too muchtime if I were to enumerate all the differentbranches of art of the Bawenda in every detail ;for there is hardly any sphere of industry in whichthey do not show their natural aptitude and skill.They can produce earthenware pots and jars ofmost convenient and practical shapes ; clothing,powder, furniture. They tan skins, repair rifles andshoes, furnish Government schools with teachers,build European houses on contract, and repair orrenew cart-wheels. The country itself furnishesthe raw materials, which the natives handle withvery primitive tools only in the absence of thebetter European implements.

Even the children make their own toys. Theymodel cows, oxen, and horses of clay, or constructlittle carriages or old Boer carts of soft wood. Withthese toys, which are most remarkably natural,the children play in the roads. The Bawenda havekeen eyes, clever hands, and, above all, soundcommon-sense. Music is greatly practised andwell understood by these tribes. It belongs to


48/202

30 THE BAWENDAtheir pleasures and constitutes an important featureof their whole communal life. AVithout it theirsocial intercourse would be poor indeed. Never-theless, their music does not up to now suffer fromover-production, and still remains a special treat,to which the people invariably look forward withpleasure. Of course they have not the remotestidea of the high art in European music, the meritof which they fail to understand and are totallyunable to appreciate. If it were not so, theBawenda mine-workers on returning from the gold-fields would certainly tell their people at home allabout the music of the Europeans. In this, as inmany other things, they prefer simplicity, being-very conservative in their own inventions, whichthey do not give up easily, and loving theaccustomed sounds of their own harmonies.

Quite the finest and most perfect of their fewmusical instruments is the Beta, which is mostlymet with at the large kraals, and not only secureshigh appreciation for the clever player, but oftenastonishes Europeans. This instrument consists ofa number of nicely carved thin wooden sticks of fromthree to four inches wide and exactly tuned. TheBela is played by means of india-rubber hammerssometimes even two players perform a duet on theinstrument with considerable skill. The tone ofthis instrument is improved by a sounding-board,consisting of a number of peculiarly shaped long-necked pumpkin bottles, the mouths of which areclosed by thin membranes of strong spiders'-web,which give the tone a rather weird and peculiarcharm.


49/202

OF THE SPELONKEN 31It is only natural that wherever merry folks

gather some dancing should prevail. This is, how-ever, a subject more easily dealt with in a picturethan by a verbal description. Like most nativetribes the Bawenda have a number of dances, whichare only performed in the capital and which havemany different meanings. Amongst these is theDomba dance, which usually takes place once ayear ; and in order to be allowed to take part inthis, the native has to pay ten shillings and evenmore per head. The young men and girls of thewhole country attend at this dance, which lasts forseveral weeks and is regarded as a kind of publicdeclaration of coming of age. All Bawenda danceswith this exception differ vastly from the Europeandances. In the Domba dance, however, the dancersform up in a long chain, which moves in a circleto the accompaniment of one large and severalsmall drums. Whereas European dancers showtheir art by flying along in pairs and turning in wildhaste on the smoothly polished floor, the Bawendadances, which take place in the open air, are morein the nature of musical drill. Here every oneplays his own part, but remains at the same timea member of the whole, turning with all performersnow in this, now in that direction, and anon makingcircular jumps, the feet often being put down inrather forcible fashion. It must be admitted thatthe whole dance from beginning to end is at alltimes a picture of perfect harmony and a spectacleof greatest interest.

There are also dances for special villages, whichmay be arranged at any time and which the


50/202

32 THE BAWENDAneighbours may join. All these dances are publicand no charge is made for joining, as they do notnecessitate any expenses.

During harvesting time the different chiefsdespatch to each other special dancing-troupes asa sign of honour. Whilst this custom is highlyappreciated, it often constitutes a kind of burdenfor the recipient, as he has to entertain the visitingdancers for several days. During the last year,the dancers sent to the paramount chief, Mpefo,consumed no less than five oxen, representing acash value of 50.


51/202


52/202

THEN

A NATIVE DANCE IN BAWEXDALAND SOME TEARS AGO.

AND NOW.

CONVERTS TO CIVILISATION IN ZOUTPANSBERG.To face page 33.


53/202

OF THE SPELONKEN 33

The Bawenda SaluteVery comical to European eyes appears the mannerin which the Bawenda salute one another, and in thisthey differ entirely from all other known native tribesin the Transvaal. The highest mark of honour, aswe have already seen, is accorded to the chief; thenatives, however, salute each other in a most re-spectful manner. When two persons happen tomeet in the road, or even if husband and wifemeet in their fields or in their home, they bothquickly sit down on the ground. The latest-comer extends his hands in front of himself, laysthe tips of his fingers together, and exclaiming," Lion," " beast of prey," or some similar expressionwhich he may choose, bends down to the ground.The other replies immediately in the same manner.An even more interesting spectacle is a wholeassembly replying in the same graceful manner tothe salute of a single person. Still more charm-ingly impressive are these salutes when performedby women or children. Even the herdsmen inthe fields salute each other in this same way.Young girls and women kneel down as soon as asuperior person comes towards them, and remainkneeling until that person has passed, whereuponthey resume their way.

Should one person meet another who is occupiedwith some work, the salute is adapted to that work.

o


54/202

34 THE BAWENDAThe plural is always, however, employed, as if onewere addressing several people. Little childrenare called " thou," adults are addressed as " you,"and the chief or some other dignitary is addressedin the plural. Let us now look at

Social Life, Laws and CustomsSocial problems which are perplexing moderncivilised countries are unknown to the Bawenda.The sun of happiness is always shining clearly forthem, and of secret tears and the canker of heart-ache the Bawenda knows as yet nothing. Orphan-ages are unknown here, and neither State norMunicipality need build them. Orphans are gener-ally received kindly and willingly at once by otherfamilies, especially if they should not possess anyrelatives. Nor would the latter try to evade thatduty. Children, moreover, do not cause anyappreciable expenses ; for it is considered by thesenatives that where there are already some childreneating from one pot there will be something leftfor an additional one. Girls are specially ap-preciated, as they are a source of revenue to theirparents, who receive cattle when the daughters ofthe house marry. Boys are, however, also welcome,as they look after the cattle. When they attainthe marriageable age they are provided with awife, their relatives usually contributing to raisethe required money or cattle amongst themselves.

There are no societies to provide against im-


55/202

OF THE SPELONKEN 35poverishment and begging ; for real poverty doesnot exist as long as a man has relatives. To theshame ofmany Europeans it must here be mentionedthat the blacks willingly help their fellow-men,and that a black man considers it an honour to helpany of his needy relatives. Begging is, curiouslyenough, esteemed a virtue, and is mostly a privilegereserved for well-to-do people and chiefs, who regardit as a means of making friendships, or of satisfy-ing themselves as to somebody's friendship by somevisible outward gift as token. What is given toanother man in this manner may later on be gotback in the same manner. Invalids and old peopleare provided for as a matter of course by theirrelatives, who do not consider their keep as aburden. Only in picturesque travellers' tales arethey exposed to death by starving, or being leftto the mercy of wild animals.

All sources and causes which might seriouslydisturb the common weal or the external peace arestopped by ancient customs. Wood, fire, and waterare considered common property, which no oneperson may withhold from another. Usury is notknown, and a usurer would not find room for hispernicious trade, but would be driven out of thecountry with the greatest contempt. Indeed apauper has many privileges. If he should be inneed he soon finds sympathetic hearts and openhands. If he should settle down in some villageas a stranger, he would be provided for until hecould cultivate his own field and provide his ownfood. Should he lack the necessary seeds, he canobtain them from a neighbourto whom he returns


56/202

36 THE BAWENDAthem without interest when he has had a goodharvest.

Should anybody regret a bargain made he canat any time reverse it. Purchased cattle (as, forinstance, a cow which does not get calves) maybe returned after years, and the former owner isbound to take it back and reverse the bargain. Ifa purchased cow, goat, or sheep dies soon after thepurchase, the fat and meat of the dead animal istaken to the former owner, who accepts it, andpointing to his cattle kraal, says that it has notdied yet, by which he means that he will chooseor " form," as the correct expression says, anothercow, goat, or sheep to supplant the dead one. Thisunwritten law applies also to bought pieces of dressif the purchaser should regret his bargain. A manmay send his wife back to his parents-in-law if shedoes not present him with children. In that casehe is given either a younger sister or another wife,or the purchase price is returned to him withoutany ill-feeling arising therefrom in the family, orthe old friendship being disturbed.A debt never superannuates. On the death ofa father the son pays his (the father's) debts, andvice versa. If it should prove to be necessary, therelatives will assist in the settlement. On thedeath of a father the eldest son takes over allproperty of the family ; but at the same time hesaddles himself with the duty of providing for allhis younger brothers and sisters. If there are notsufficient cattle to meet the expenses of providingwives for all his brothers, one or the other mustwait until the children of the eldest brother have


57/202

OF THE SPELONKEN 37grown up. If there are any girls amongst them,the father sells them as soon as possible, and usesthe cattle which he receives in payment for thepurchase of a wife for his brother, the latter notbeing under any obligation or liability.

The payment of a debt often takes years. Thussome time ago an old man, grey-haired, and bentby the burden of his years, asked for a letter to hisson-in-law in Mashonaland begging him to pay therest of a debt which he was still owing. It mayhave been thirty years ago that the old man had soldhis right to hunt elephants to his son-in-law, whohad not paid his debt. These outstanding obliga-tions are often very chequered and date back manyyears. If a neighbour's property is damagedsaya borrowed pot is broken or another borrowedarticle is damagedno compensation is claimed,and the accident is considered as " misadventure."The person to whom the misadventure happenedasks another person to act as mediator, to informthe owner of the damaged article of the misadven-ture and ask his pardon, or, to use the Bawendaterm, " He makes peace without making manywords." In case a field is damaged by strayingcattle, the owner of the cattle is not held responsiblefor the damage ; but the sufferer has to turn tothe hired herdsman by whose inattention thedamage has been caused. The owner of thedamaged field has then the right to administer asound thrashing to ,the neglectful herdsman, whomust take it without grumbling if he has notthought it wiser to seek another sphere of work.If, however, cattle break out of the kraal during


58/202

38 THE BAWENDAthe night and damage anything, the owner of thecattle the next morning sends to the people whosuffered the damage, and expresses in an eloquentmessage his sincere regret for the damage done bythe cattle at night when everybody was asleep.Such an apology is always accepted, and the matteris settled without compensation being offered orasked for. Nobody must enjoy an exceptionalwindfall of fortune by himself. Should a cow givebirth to twin calves, he must share this luck withthe chief. If anybody in the village kills a headof cattle he must send the village elder his share,viz. a hind-leg. The Bawenda are fond of sharingwith one another ; and a gift that somebody un-expectedly receives in the presence of others is, ifeatable, usually consumed on the spot by all present.On special festivities, in addition to invited guestsothers may invite themselves, and are sure to bewelcome. Indeed, it appears that with the Bawendaany festivity proclaims its real value in proportionto the number of guests.

All actions of the Bawenda are based on theprinciple of equality, though perhaps the Bawendathemselves are unconscious thereof. The wholenation resembles one large family, which will notallow any difference to arise between rich and poor.Even the chief does not allow any of his meanestsubjects to pass by him unnoticed ; and theleast of his graciousness is a friendly greeting ora request for a pinch of snuff, which, however, isnever accepted standing.

This consciousness of, or rather the desire forequality, which the Bawenda daily show, and foster


59/202

OF THE SPELONKEN 39by their own customs and actions, may probablybe the reason why they govern themselves andtheir surroundings in a very indifferent manner.They are hardly able either to accuse, betray, orbeat one of their tribe, as far as education or bodilywelfare are concerned. For positions of authorityin the Church they would be useless, and couldnever hold leading positions such as the well-knownnative Bishop Crowther, of the Niger Mission, andothers have proved themselves capable of filling.As Government policemen they are feared andavoided even by their own relatives, and towardsWhites they behave with a considerable amount ofimpertinence, and cut highly ridiculous figures bytheir exhibitions of pompous dignity.


60/202

40 THE BAWENDA

Bawenda JusticeWherever men enter into relations with eachother the soil is prepared for conflicts and excesseswhich are unavoidable, even with a people of suchhumble politeness. The causes of their law-suitsare mostly women's affairs and old debts ; butthere are also sanguinary or other conflicts, theroot of which did not grow in the beer-pot. Ofintentional murders, extensive burglaries, forgeries,and other villainies which come from the groovedtracks of over-civilisation, the Bawenda know, sofar, very little or nothing.

The Bawenda hold a high conception of justiceand although they know neither Roman Dutch lawnor the Code Napoleon, nor ever study universalcomparative law, they have, nevertheless, a stronglydeveloped natural sense of justice and an unwrittenlaw, viz. " the code of sound common-sense " !

The Supreme Court of Justice in Bawendalandconsists of the chief of the country and his magnatesor dignitaries, whereas the lower courts in theprovinces are conducted by the sub-chiefs. Thevillage elders also hold sittings in a limited sphere.But to many people the personality of the judgeor the instance of the court is a matter of indiffer-ence as long as they have occasion in a given caseto talk about their affairs. The chief's court isusually conducted in the large Council Hall ; butany other place that offers sufficient room and con-venience may be chosen. Frequently this judge


61/202

OF THE SPELONKEN 41opens a sitting when on a journey he is informedof some affair the speedy settlement of whichappears to him desirable. Whether the number ofthe audience is small or laro-e is of no account, buta large audience is considered to be of advantage,as the publicity of the proceedings may serve toprevent the judge making involuntary mistakes.Any member of the audience who is not a party tothe action under hearing has the right at any timeduring the sitting to raise an objection. Hearingsin camera are not known, and there are hardlyany sensitive persons to be found amongst theseblacks, who would feel hurt in any way byshame, or their honour being doubted. Law costsare not heavy, amounting in big suits to 1, whichthe plaintiff pays to the chief in order " to get ahearing," as the saying goes. The winning partypays him, perhaps, later on, the same amount fromgratitude ; or has to pay a little percentage out ofthe goods which are adjudged to him. This he paysin order "to close the door of the action." Pay-ments to witnesses and messengers are unknown, aseverybody brings his witnesses along with him, orsends children or others to fetch them. Lawyers'fees are likewise unknown in the Legal Courts ofthe land.

The Bawenda are fortunate not to needadvocates ; for every man, woman, or child is hisown advocate. All possess great rhetorical gifts,and can make long and eloquent speeches on themost unimportant topics. They possess simplyastonishing memories ; nothing upsets their counte-nance, nor are they embarrassed if they fail. They


62/202

42 THE BAWENDAplead their case with assurance and speak withgreat skill, emphasising their remarks with manygesticulations, although they have never readQuintilian nor Cicero. They never use note-books,and their eloquence is in no way influenced bytime nor place ; so they need no one to secondthem. As perfection in any profession alwaysbegins at the base, they might, if properly schooled,easily attain great things in the art of speaking.Every one has the right to defend himself to thefullest extent. Frequently a case is quicklyfinished, but sometimes it takes a whole day andmay be adjourned if necessary. The presidingjudge seldom misses a word, and after days havepassed he is often able to repeat nearly verbatimany speech made or evidence given, or to sum upthe case in such full manner as he considersnecessary.

These court scenes are most interesting. Theparties have arrived, and plaintiff, defendant,witnesses, and audience are sitting together.They take snuff with one another, and reply tothe salutes of new-comers by politely bowing inthe fashion already described. Some are watchingthe sun anxiously, and consider the opening tobe rather too long delayed, which may mean arather late finish. There is no regular hour forthe hearing, and no fines are imposed on late-comers. Ultimately the chief interrupts thegeneral conversation, and after a few introductoryremarks allows the plaintiff to open his case.Every speech is begun and ended with the bowingalready mentioned, which is returned by the whole


63/202

OF THE SPELONKEN 43assembly. The defendant then replies. Beginningin a somewhat subdued strain he gradually growsmore confident and speaks with great deliberation.He must not be interrupted during his speech,not even when he tries to irritate the adversary,and attempt to entice him to contradict himself.He often introduces facts into his speech whichapparently have nothing to do with the casegoes far back into the past, and opens all thegates of his eloquence, without, however, provokingthe impatience of his audience. Some mayperhaps show some disquiet as if painfully await-ing the end of the speech. Others affect to benot in the least interested in the matter, andglance indolently at the audience, without howeverallowing a single word to escape their ears. Theyare fully alive to the argument. The speakerusually closes his speech with the words, " NowI have finished."

Frequently when evidence is being taken fromwitnesses there are lively scenes, especially wheninterjections from the audience cause laughter.But there is always endeavour to maintain order.Women, and children of any age, give evidenceif necessary, and talk freely like the men withoutfear or embarrassment. Danger of perjury is non-existent, for nobody takes an oath. The Bawendaare, by the way, exceptionally honest in this regard.Bribing a judge is very rare, as there are equalrights for all ; and any offence in this directionmight meet with a public rebuke on the spot.There is no jury necessary. It only remains forthe chief or the judge to pronounce sentence or


64/202

44 THE BAWENDAacquittal, or to determine the award if the actionbe one of civil process. As already mentioned, thewomen, on account of their having been acquiredby purchase, are often the subjects of many differ-ences. There are, in consequence, some verycomplicated family laws.


65/202


66/202

THE BAWENDA CHIEF RAMPUTA WITH HIS TWO IM'I SAS.

OLD MEN OF NAPARAMA AT TENGWE.(New Copper Fields in Northern Bawendaland.)

T fuel page 45.


67/202

OF THE SPELONKEN 45

Mothers-in-Law and Sons-in-LawA family blessed with many children, especiallyif there are many daughters, is held to mean luckand prosperity for the house. The daughters aresold for cattle, and the father buys therewithwives for his sons. If he has already provideda wife for each of his sons he may buy a secondor third wife for himself if he has not alreadyinherited other women. If a father, however, hasonly sons, instead of daughters whom he can sellfor cattle, he is consequently unable to expendany cattle on his sons. In that case his brothermust help to provide wives for the sons. By suchhelp the brother acquires a claim on that familyor its heirs, and he will certainly get his ex-penditure returned to him in some way later on.The Bawenda sons-in-law are frequently muchto be pitied when they have to buy a wife, forthe reason that they have to pay for her duringthe whole of their life, and can never definitelyconclude such purchase. The price of a girl variesfrom 8 to 15 head of cattle, according to thebeauty and the origin of the girl. The lowestsubject may acquire a chiefs daughter providedhe is in a position to pay whatever purchaseprice may be assessed.

If a man has acquired a wife and paid thepurchase price, he is required on the third dayafter the wedding to make a payment of 10s., thisbeing the official announcement to the parents-in-


68/202

46 THE BAWENDAlaw of the cohabitation of the newly-marriedcouple. Then, perhaps, the time arrives forploughing the fields, when every black man sowshis land. During this season the new son-in-lawbecomes the most faithful servant and the first ofall his father-in-law's labourers ; not only servinghim, though he may neglect his own work, butalso paying the other labourers with a goat, whichis killed and consumed after the work is over.Should the father-in-law consider certain repairsto his house, or new construction, necessary, theyare gratuitously done by his son-in-law. The son-in-law is also the best messenger and a constantcompanion of his father-in-law, for whom of lateyears he has habitually paid the Government tax,amounting together with his own to 4 sterling.The mother-in-law plays an even more im-portant part. Notwithstanding that she hasalready received presents from the son - in - lawduring the engagement of the young couple, shecontinues to receive them. She is, however, so" near " that she does not grant her son-in-law thepleasure of eating with her from the same dish, norof taking any meal in the same room with her.When he visits her he receives his meal on aseparate dish, and may consume it apart, in someremote corner. She also rules her daughter, andintervenes in the most intimate relations betweenthe two young people without the husband beingable to prevent it ; and she must always remainthe " dear mother-in-law." If, for example, shehas just recovered from an illness and exhibits aspecial appetite for meat, the son - in - law has,


69/202

OF THE SPELONKEN 47perforce, to satisfy this penchant. The hint isquietly given by the despatch of some one to himwith a full description of her illness. This suffices,and he quickly provides the desired sheep or goat,either buying or borrowing it. He thereafterpersonally presents it to his dear mother-in-lawwith a speech as voluble as it is polite.As the blacks usually sleep at night in theirhuts near the fire, little accidents are of frequentoccurrence. For instance, the blanket is damagedby a piece of burning charcoal. Should such anaccident happen to a mother-in-law, the dutifulson-in-law comes forward and mends the hole inthe old blanket by providing a new one, whichusually costs 10s.

All these payments, and many more too numerousto mention, are, however, of no avail to give thehusband any greater authority over his wife. Hemust in addition be very nice to her, otherwise shedoes not cook his meals, or on the smallest quarrelor difference of opinion she goes back to her mother.In the latter case there is nothing left to thehusband but later to go to his mother-in-law, leadinga goat and craving for peace. The mother thenrecommends her daughter to return to her husband.Some mothers induce their daughters to leave theirhusbands from time to time, thereby securing asource of revenue for themselves.

Although slavery has for long been abandonedin the Transvaal it still exists among the blacks,and is called " Puli." Thus, many a mother-in-law is not the natural mother of the woman whosehusband renders her these services and expressions


70/202

48 THE BAWENDAof respect. Whole families of blacks are oftenbondsmen of others, and many a mother must,without being able to prevent it, see her daughtertaken away from her and sold to some entirestranger.


71/202


72/202

Photo by Leo Weinthal.A NATIVE IDYLL IN THE SPELONKKN." Home, sweet home" in Bawendaland.

To face page -t'..


73/202

OF THE SPELONKEN 49

Bawexda Beer-DeinkingAn inexliaustible source of general merriment andjoy is afforded to the more materially -mindedsection of the people by the beer, which is preparedand brewed in large pots by the women. The beeris produced from Kaffir corn (Amabele) grown inthe fields, and is always made in large quantities,every one being enabled to obtain a supply withouteffort or considerable expense in order to arrangesome festivity. Beer is the national beverage (ornational vice) of the whole people, and will remainsuch as long as the people exist.

It is also appreciated by many Europeans, whooften drink it when travelling up-country. Asthe beer is a beverage of the composition of thicksoup it also serves as a food, especially during afamine ; a family returning from some beer-revelwill rarely cook any meals for the rest of the day.

No festivity of any importance is imaginablewithout this beer, and not rarely a drinking boutis celebrated without any cause whatever. Hostsand guests sit on the ground around the beer-pots,and a cup-bearer supplies them in turns with cupsof the cherished liquid, the effects of which do notfail to appear on the way home, finding expressionin songs and merriment. To drink any one's healthor propose a toast according to our Europeancustoms is unknown, as are also celebrations ofnational or birthday and other festivities. Thereis no tax on this beer. In connection with

D


74/202

50 THE BAWENDAfestivities, everybody who may have been over-looked when the invitations were sent out, andany stranger, may invite himself and is not theless welcome. A host feels only satisfied and in afestive mood when he can share delicacies withothers, and every one is welcome to enjoy withoutstint as much as he can assimilate. Beer-drinkingsare of daily occurrence with the chiefs (who arepresented with the beer by then subjects as atribute to their dignity). The women bring thebeer in potsand often very large potswhichthey carry on their heads from near and far.Friends also present one another with beer ; andthe sending of the national beverage is alwaysconsidered to be a mark of esteem and even Kow-tow. Beer is also used as a means of payment, andplays an important part during the sowing season.As the people like company, they plough and sowtheir fields in groups, finishing their work usuallyin about one day. Every one is specially invitedto take part in this common work, and with merryjest and chatter the labour quickly proceeds. Forthe amusement of the labourers, who toil in a longrow under the blazing sun, one of their numbernow and again runs a little distance forward andperforms some weird dance, which is mainly remark-able for its frantic raving and feigned ferocity.Work is, however, in no way interrupted or affectedby this. Soon another follows up this performancewith a second dance, and so on until work is over.In the meantime, however, the beer-pots, standingin the shade of some tree, are by no means forgotten,and ever and anon are emptied and refilled. Here


75/202

OF THE SPELONKEN 51also guests may take part in the drinking thoughthey do no work in exchange. Frequently, owingto excessive potations, there arise quarrels inconnection with the work. These are frequentlysettled before the judge. Many fields are alsoploughed, donkeys being employed for drawing theploughs. For the credit of these blacks I must,however, state that during the long years of mystay among them I have never seen any one actuallyincapacitated by drunkenness. I have often hadto rebuff troublesome and importunate Bawenda,who, in consequence of excessive beer -drinking,desired to become over-familiar. I have also seenthem while "elated" pass along steep and narrowmountain paths without losing their equilibrium.The effect of the beer is mostly to excite hilarityit very seldom fans evil passions ; so that the beer-drinker is not very dangerous to his neighbours,and need not be feared by his fellows. No onespeaks with contempt of an inebriate, but says,in more polite parlance, " He has fallen into thewell." If I were to call beer-drinking " the nationalvice " I should commit a slight extravagance ofphrase. It would be more correct to call itpermanent gluttony. Intemperance is regrettablydefended. Many Bawenda waste their whole life-time and paralyse their energy by excessive beer-drinking. It makes them lazy, and does not allowtheir sleeping gifts and mental forces to develop.The ultimate consequence must be physical andmoral decay of some of the people. Already suchdecay is visible in the increasing indifferencetowards everything good and beautiful. Villages


76/202

52 THE BAWENDAformerly so pretty, now frequently resemble ruins,and nobody tries to repair them. Curiosities ofevery description, which were often bought byEuropeans, are hardly any longer manufacturedand even the sitting-mats for the guests, formerlyplentiful in every village, decrease in number ; andsome blacks have already come to sleep on thebare ground, as they do not possess any blanket.The work in the fields is neglected, and industryand trading with native products are constantlydecreasing.

There are, on the other hand, those who prac-tise the art of moderation, and thus avoid thegrowth of sloth or animal -like torpor. TheseBawenda prosper, and become useful members ofthe population.


77/202


78/202

A MA


79/202

OF THE SPELONKEN 53

The Predominance of SuperstitionThat superstition should still rule supreme amongstAfrican peoples will surprise nobody. Superstitionexists still in Europe despite civilisation and culture.African superstition, however, causes much damageand forms an obstacle to the spiritual developmentof whole peoples. Let me instance a few examples.One afternoon the big flag-staff erected in front ofour house, and used for hoisting the English andGerman flags on festival and birth days, was struckby lightning. The thick mast was instantlyreduced to matchwood, and all the inhabitantswere terrified by the thunder. Immediately onits becoming known in the surrounding countrythat the flag-staff had been struck, many blacksflocked to the scene in order to gratify their curiosity,but partly also to express their sympathy. Theyall gave vent to the opinion that " the eggs whichthe lightning bird had laid in that spot should bedug out and destroyed before they could be hatchedand do more mischief" ! Further, they consideredit important to lay " medicine " on and around thespot in order to prevent the lightningfrom returning.The Bawenda hold the superstitious belief thatthe lightning is produced by some evil being whohas the power to change himself into a lightningbird, and, as such, to do any damage to whomso-ever he chooses. Having finished his evil work here-changes, they say, into his ordinary form, bywashing himself in a pond. Formerly many a


80/202

54 THE BAWENDA"lightning bird" is said to have been caught andcondemned when re -changing. As a lightningconductor, therefore, a red featherpresumablyfrom the wings of the lightning birdis used, andevery more important chief is credited with possess-ing one of these feathers. On a danger approaching,the owner of such a feather goes to the entrance ofthe village, raising the feather towards all directionsof the compass in order to ward off the approachingstorm.An old witch-doctor of my acquaintance oncecame to my neighbour, who for a long time wassaid to be in possession of a lightning bird's feather,which the witch-doctor wanted to buy. All con-tradictions and all explanations were unavailing.The witch-doctor retired, convinced that myneighbour was withholding the feather from him ofdeliberate and malign intent. In a certain yearthe plague of mice had grown to such an extentas to cause anxiety, the more so as the heavyrains had caused weeds to grow in such quantitiesthat the people were unable to till their fields. Thechief Shewasse had already given orders to theKnobneuzena tribe living in his dominions andcredited with having power over the micetostop up the holes whence they had "made themice come out," and thus to check the plague.Suddenly a report spread that an old Knobneusewoman without any clothes had been found in thebush one morning, just outside a village. Whenasked what she was doing there, she stated thatshe was tired and exhausted, for she had come, sheadded, from a battle of spirits which had taken


81/202

OF THE SPELONKEN 55place during the night, and she had been unableto reach her home. She said, further, that herpeople and the missionaries had held a meetingand dictated the plague to one another, which,however, had been without result. Everythingthat is abnormal is always taken as the truth byany superstitious people, and so it happened in thisinstance. It caused a tremendous sensation, andthere remained nothing for it but the chief must calla great meeting, which was to examine the story anddetermine the matter. I also received an invitationto attend. After a lengthy discussion I receivedpermission to speak. I pointed out to them theabsurdity of their doings, showing by examplesthat the Lord Himself sometimes visited uponpeople plagues of this kind in order to make themconscious of their sins and to rouse them from theirapathy. My speech met with universal approvaland was also supported by speeches of others.Ultimately, however, a speaker made his appearancewho seemed to believe that he had hit the rightspot when he asked the assembly to think of howto get rid of the plague. In his opinion, he urged,an assembly of such importance ought to be ableto speak a commanding word of power, the effec-tiveness whereof should not remain in doubt. Thisbee, me the word of deliverance ; and thoroughlyconfident of success, the meeting by repeating themighty word three times ordered all mice and weedsto perish ; but without avail.


82/202

56 THE BAWENDA

Knobneuzen SuperstitionOn my travels my way often led me through a certainvillage of the Knobneuzen which distinguisheditself particularly by its fine round houses and itscleanliness. The men of the village I often met ofan evening, sitting in a circle and occupied withsome work or other, in friendly conversation. Boththey and their surroundings offered a picture ofexternal peace and contentment.

But for some time this place has been evacuatedand is now desolate. The only signs of life arethe birds chirping in the trees. The reason ? Sheersuperstition. The death of a single child terrifiedand drove away the whole population. They had,as others do, sprinkled the entrances of the villagewith medicine in order to protect themselves fromall evil ; but without avail. Now they have triedanother place, where, perhaps, they hope better tosucceed in keeping death from their doors.

Close to my dwelling there lived a woman, withher three children, who followed agriculture. Shelived with her mother ; but her husband, who atone time bought her for cattle, lived far away fromher. In vain he has endeavoured to persuade herto return to his house, where they lived in peace tillsuperstition divided them. I may explain thatthe birth of twins is considered by the Bawenda agreat misfortune and punishment. Now this man'sfamily were, unfortunately, punished by the birth oftwins. After examination by the witch-doctor it


83/202

OF THE SPELONKEN 57was stated that the man's own wife had by witch-craft caused the birth of the twins, and consequentlyshe became the object of hatred and persecution 1 >yall the family. She was manacled and tortured byher husband's relatives, who tried to rid themselvesof her by plunging her into boiling water. Butthis proved too much for the husband, who byappealing to Christian relatives living near by,succeeded in rescuing her from an untimely death.But ever since, this woman has been living withher mother, and has no inclination to return to herhusband and his relatives. Thus does superstitiondestroy the happiest of families.

One day I asked the sister of one of my work-men, who with her child was living with herbrother, how her husband had died ; as I had heardthat he had been poisoned some years ago. Sheexplained the whole affair, mentioning that thepoison, which had been forced into the man's mouth,immediately took effect. I asked her why she hadnot called or asked other people! for help. Where-upon she replied : " What could I do, and what wasI to do, as the gods had ordained it thus ?Even a good marksman suffers on account ofsuperstition, which grudges him his due praise.These people believe in the existence of a certainmedicine which, if it only touches the sun-barrel,has the power to direct the bullet so that it reachesits aim 1 y itself and cannot miss.

If a Bawenda traveller does not want the sun togo down too quickly, fearing that he may not reachhis destination before^sunset, he retards the sun, ashe thinks, by putting stones on the branches of


84/202

58 THE BAWENDAsome tree at the roadside. He is firmly persuadedthat he can thus delay the progress of the sun.

The old chief of the Tengoe country once sentto me for the medicine which, if only broughtinto contact with a diseased tooth, is believed tocause it to jump out of the mouth of its ownmotion and without pain. In spite of myassurance that I neither knew such medicine norpossessed it, he sent again for it, adding this time,"Why do you fight me, and why have you becomemy enemy, that you withhold that medicine fromme?

Superstition in many cases monopolises allthoughts, words, and works, from morning till night,and keeps the Bawenda in constant fear.


85/202

OF THE SPELONKEN 59

"The Tyrant, Custom"Custom is amongst the blacks a power whichrules severely and is implicitly obeyed. Every-body bends thereto, and observance thereof isexpected from everybody regardless of his position.Bawenda customs as observed, not where the blackslive amongst the civilised whites, but rather intheir tribal environment, are varied and impressive.Take a visitor's experience on arrival at a kraal.He is at once and most politely relieved of walking-stick and baggage. A mat is spread out for hisuse only. Should it be too large it is rolled up,and the guest only has the privilege of sitting onit. The motto is : " Welcome the coming, speedthe parting guest." Farewells are equally friendly.The guest is accompanied for some little distanceon his way, and with a last friendly pinch of snuffis bidden Godspeed, or its Kaffir equivalent. Onmore important occasions, such as the receptionof special guests, a Bawenda invariably employs amediator, to whom he first unburdens his mind.This mediator is ordinarily a man specially selectedfor his office, but in case of his absence, anybodyelse may take his place. During negotiations themediator plays his part. Speech and answer aretransmitted through his person, though all sittogether in the same room. By this means thematter in hand is often drawn to considerablelength of time ; but for the Bawenda the proverb" Time is money " does not exist.


86/202

60 THE BAWENDAOn a meal being served, all who do not partake

of it withdraw in order to allow the rest to takethe meal in peace. Further, at the beginning andat the end of the meal every one receives water towash his hands, though there is no towel, the use ofwhich is still unknown. Neither have knives andforks as yet been introduced ; and the Bawendause their ringers when eating without being in anyway embarrassed.When some dignitary with his suite pays anunexpected visit such as would tax the means ofthe host too severely, his fellow-citizens or hissubordinates in the village usually lend him theirsupport. Very rarely does it happen that some-body tries deliberately to damage his neighbour'swork, as in Europe, where evil-doers indulge inincendiarism or damage trees. The Bawendareturn any articles they may have found to theirlawful owners without seeking any reward.Usually they leave their tools and implements inthe fields during seed-time ; and nobody wouldthink of stealing them, even though he might liketo exchange his old used-up pickaxe for a betterone.And if Heraclides the Greek did say of hiscountrymen's calves that they would grow betterif the neighbour were not a knave, this does not inany way apply to the Bawenda, as they leave theirneighbour's cattle in peace.

Great importance is accorded to the maintenanceof established customs, and there are specialschools called " Tondo " for this purpose. Nearlyevery larger kraal possesses one of these schools,


87/202

OF THE SPELONKEN 61which usually are both internally and externallyvery primitive structures, and mostly situated atthe entrance to the village or kraal, and at the sametime serving as guard-houses. A meandering road,protected by sticks erected on both sides, leads intothe school ; and all the youths of the village onattaining a certain age are invited to enter, andare sometimes brought in by main force. As theTondo lessons take place in the evening, and oftenextend far into the night, the Tondo is also thesleeping-room of the pupils, who during the dayfollow their own occupations.

In the Tondo the youths are taught the wisdomof life. They are introduced into all mysteries,and are taught religious beliefs of their people.In a word, they are educated according to the rightBawenda creed. Incompetent and officious people,no matter who they may be, are not allowed toenter the Tondo. The youths during this timeform a special caste, and try to perform what theyare theoretically taught by their masters. They re-ceive many instructions for their future life, whichare connected with the rankest superstition. Thesethey faithfully observe during the rest of their lives ;for noncompliance therewith will bring them, asthey fear, death or life-long illness.

This school also serves for physical training.The body is rendered less susceptible to pain byfrequent whipping with birches. It is furtherhardened against cold by constant bathing in therivers at nightespecially during the winter.

In order to practise their natural astutenessthe Bawenda will execute any number of rather


88/202

62 THE BAWENDAadventurous schemes with great audacity, forwhich they are only punished when caught, nomatter how wicked or despicable their pranks mayhave been. Thus they are sent out to steal fromthe chief, their own parents, or the whites livingclose by ; and their prey is then consumed incommon in the Tondo. With some Bawendacircumcision takes place, but this is not a real ororiginal Bawenda custom, but has come to themfrom other tribes. The passing out or graduationfrom this school means with them the same as thedonning of the " toga virilis " did among theancient Romans. The education of the girls isequally noteworthy. If a girl attains a certainage she must, in order to harden her body, dailysit for one hour in the morning and at night inthe river, for a whole week ; the older girls, herteachers, meanwhile warming themselves at a firewhich is lit on the bank. In the meantime thegirl is subjected to hard whipping by her oldercompanions, when, of course, any of her enemiesmay indulge in punishing her to their heart'scontent without her being able to resist or escape.During this period the girls have to perform aseries of physical exercises, which are to preparethem for their future tasks as wives and mothers,and are also given instructions for their future life.An abuse of the worst kind is the murder oftwins. Numerous twins are yearly murdered byold women, and their bodies having been packedinto pots are buried on the swampy river-bank.Twins are frequently born by the Bawenda women.The reason for their murder is the purely super-


89/202

OF THE SPELONKEN 63stitious fear that they will bring misfortune uponthe family. The mother of one of my best labourerspaid him a visit one day and was suddenly deliveredof twins. She was very earnestly admonished, andrequested to leave the children alive, as she neednot fear any misfortune. One day one of herother children became ill, and from fear she strangledone of her twins during the night without leavingany trace of her nefarious deed. The sick childsoon grew better ; but once more, from fear that itmight become ill again or even die, the womanmurdered the second of the twins during anothernight. This time there could be no doubt, as thechild's throat showed distinct marks of strangulation.

There could, of course, be no question of herremaining with me. But unfortunately the lawsof a white Government had not penetrated sofar that this case could be taken up by the courtsand even now it is urgently necessary that the peopleshould be forbidden by Government to continuethis abuse ; and in case they do not abstainthey should be prosecuted more energetically thanhitherto. Unfortunately there is no SpelonkenSociety for the prevention of cruelty to animals, toforbid the catching of birds, and punish the robbingof nests containing little birds. Frequently theBawenda catch chickens, pluck them while theyare still alive, and kill them when they are plucked ;this being easier, as they say, than plucking deadbirds. Frequently such partly or wholly pluckedchickens escape from their tormentors and try tofind shelter amongst the other chickens.

According to Bawenda opinion, one must pull


90/202

64 THE BAWENDAa goat's tail off before killing the animal, in orderto make the meat more tasty and delicate for theguest. There are many other disgusting crueltieswhich characterise a people devoid of humanefeeling, or of Government instruction and super-vision, which is also much needed in this direction.Bawenda mothers subject their babies to greattorture. This is one of the reasons of the greatmortalityam ongst their children and of their frequentchest diseases. Every mother in order to makeher child fat and strong feeds it, in addition to theregular meals of mother's milk, with a speciallyprepared mealie-pap, with which the child is stuffedto excess, and its belly begins to swell. This papis introduced into the child by a very painfulprocess, the child's nose being closed and hismouth filled with the pap, each breath being usedfor stuffing more pap into the little body.Frequently a child is suffocated in the process.Being prevented from screaming, the poor littlething wriggles and squirms with pain until it isabsolutely exhausted. It should be easy for theGovernment, by threatening punishment for thisabuse, to make an end of it.

The Bawenda are, like all other African natives,accomplished natural liars. They will make state-ments with the greatest calm

African Bawenda of Spelonken - Wessman

Documents

Transcript of African Bawenda of Spelonken - Wessman