Opening…

Preface

This work is simply, as the title-page states, an account of the manners and customs of uncivilized races of men in all parts of the world.

Many travellers have given accounts, scattered rather at random through their books, of the habits and modes of life exhibited by the various people among whom they have travelled. These notices, however, are distributed through a vast number of books, many of them very scarce, many very expensive, and most of them ill-arranged; and it has therefore been my task to gather together in one work, and to present to the reader in a tolerably systematic and intelligible form, the varieties of character which develop themselves among races which have not as yet lost their individuality by modern civilization. In this task I have been greatly assisted by many travellers, who have taken a kindly interest in the work, and have given me the invaluable help of their practical experience.

The engravings with which the work is profusely illustrated have been derived from many sources. For the most part the countenances of the people have been drawn from photographs, and in many instances whole groups taken by the photographer have been transferred to the wood-block, the artist only making a few changes of attitude, so as to avoid the unpleasant stiffness which characterizes photographic groups. Many of the illustrations are taken from sketches made by travellers, who have kindly allowed me to make use of them; and I must here express my thanks to Mr. T. Baines, the accomplished artist and traveller, who made many sketches expressly for the work, and placed at my disposal the whole of his diaries and portfolios. I must also express my thanks to Mr. J. B. Zwecker, who undertook the onerous task of interpreting pictorially the various scenes of savage life which are described in the work, and who brought to that task a hearty good-will and a wide knowledge of the subject, without which the work would have lost much of its spirit. The drawings of the weapons, implements, and utensils, are all taken from actual specimens, most of which are in my own collection, made, through a series of several years, for the express purpose of illustrating this work.

That all uncivilized tribes should be mentioned, is necessarily impossible, and I have been reluctantly forced to dismiss with a brief notice, many interesting people, to whom I would gladly have given a greater amount of space. Especially has this been the case with Africa, in consequence of the extraordinary variety of the native customs which prevail in that wonderful land. We have, for example, on one side of a river, a people well clothed, well fed, well governed, and retaining but few of the old savage customs. On the other side, we find people without clothes, government, manners, or morality, and sunk as deeply as man can be in all the squalid miseries of savage life. Besides, the chief characteristic of uncivilized Africa is the continual change to which it is subject. Some tribes are warlike and restless, always working their way seaward from the interior, carrying their own customs with them, forming settlements on their way, and invariably adding to their own habits and superstitions those of the tribes among whom they have settled. In process of time they become careless of the military arts by which they gained possession of the country, and are in their turn ousted by others, who bring fresh habits and modes of life with them. It will be seen, therefore, how full of incident is life in Africa, the great stronghold of barbarism, and how necessary it is to devote to that one continent a considerable portion of the work.

AMERICAN PUBLISHERS’ PREFACE.

This work, which has been nearly three years going through the press in London, is one of the most valuable contributions that have been made to the literature of this generation. Rev. Dr. Wood, who ranks among the most popular and foremost writers of Great Britain, conceiving the idea of the work many years since, and commencing the collection of such articles, utensils, weapons, portraits, etc., as would illustrate the life and customs of the uncivilized races, was, undoubtedly, the best qualified of all living writers for such an undertaking. The work is so costly by reason of its hundreds of superior engravings, that few only will, or can avail themselves of the imported edition. Yet it is so replete with healthful information, so fascinating by its variety of incident, portraiture and manners, so worthy of a place in every household library, that we have reprinted it in order that it may be accessible to the multitude of readers in this country.

With the exception of a few paragraphs, not deemed essential by the American editor, and not making, in the aggregate, over four pages, the text of the two royal octavo volumes of nearly sixteen hundred pages, is given UNABRIDGED. The errors, incident to a first edition, have been corrected. By adopting a slightly smaller, yet very handsome and legible type, the two volumes are included in one. The beauty and value of the work are also greatly enhanced by grouping the engravings and uniting them, by cross references, with the letter-press they illustrate.

In one other and very essential respect is this superior to the English edition. Dr. Wood has given too brief and imperfect an account of the character, customs and life of the North American Indians, and the savage tribes of the Arctic regions. As the work was issued in monthly parts of a stipulated number, he may have found his space limited, and accordingly omitted a chapter respecting the Indians, that he had promised upon a preceding page. This deficiency has been supplied by the American editor, making the account of the Red Men more comprehensive, and adding some fine engravings to illustrate their appearance and social life. Having treated of the Ahts of Vancouver’s Island, the author crosses Behring Strait and altogether omits the interesting races of Siberia, passing at once from America to Southern Asia. To supply this chasm and make the work a complete “Tour round the World,” a thorough survey of the races “in all countries” which represent savage life, we have added an account of the Malemutes, Ingeletes and Co-Yukons of Alaska. An interesting chapter respecting the Tungusi, Jakuts, Ostiaks, and Samoiedes of Siberia, compiled from Dr. Hartwig’s “Polar World,” is also given. The usefulness and value of such a work as this are greatly enhanced by a minute and comprehensive index. In this respect, the English edition is very deficient,--its index occupying only a page. We have appended to the work one more than ten times as large, furnishing to the reader and student an invaluable help. Thus enlarged by letter-press and illustrations, this work is a complete and invaluable resumé of the manners, customs, and life of the UNCIVILIZED RACES OF THE WORLD.

EXPLANATION OF THE FRONTISPIECE.

The Frontispiece gives a pictorial representation of African mankind. Superstition reigning supreme, the most prominent figure is the fetish priest, with his idols at his feet, and holding up for adoration the sacred serpent. War is illustrated by the Kaffir chief in the foreground, the Bosjesman with his bow and poisoned arrows, and the Abyssinian chief behind him. The gluttony of the Negro race is exemplified by the sensual faces of the squatting men with their jars of porridge and fruit. The grace and beauty of the young female is shown by the Nubian girl and Shooa woman behind the Kaffir; while the hideousness of the old women is exemplified by the Negro woman above with her fetish. Slavery is illustrated by the slave caravan in the middle distance, and the pyramids speak of the interest attached to Africa by hundreds of centuries.

ILLUSTRATIONS.

PAGE. 1. Pictorial representation of African races Frontispiece. 2. Kaffir from childhood to age 13 3. Old councillor and wives 13 4. Kaffir cradle 18 5. Young Kaffir armed 21 6. Kaffir postman 21 7. Unmarried Kaffir girls 25 8. Old Kaffir women 25 9. Kaffir ornaments--necklaces, belt, etc. 33 10. Kaffir needles and sheaths 33 11. Articles of costume 33 12. Dolls representing the Kaffir dress 33 13. Bracelets made of the hoof of the bluebok 39 14. Apron of chief’s wife 39 15. Ivory armlets 39 16. Necklaces--beads and teeth 39 17. Young Kaffir in full dress 43 18. Girl in dancing dress 43 19. Kaffir ornaments 49 20. Dress and ornaments 49 21. The Kaffirs at home 57 22. Interior of a Kaffir hut 63 23. A Kaffir kraal 63 24. A Kaffir milking bowl 67 25. A Kaffir beer bowl 67 26. A Kaffir beer strainer 67 27. A Kaffir water pipe 67 28. Woman’s basket 67 29. Kaffir cattle--training the horns 73 30. Return of a Kaffir war party 73 31. Procession of the bride 83 32. Kaffir passing his mother-in-law 88 33. Bridegroom on approval 97 34. Kaffir at his forge 97 35. Spoons for eating porridge 103 36. Group of assagais 103 37. Kaffir warriors skirmishing 111 38. Muscular advocacy 111 39. Goza, the Kaffir chief, in ordinary undress 117 40. Goza in full war dress, with his councillors 117 41. Panda’s review 121 42. Hunting scene in Kaffirland 121 43. Cooking elephant’s foot 133 44. A Kaffir dinner party 145 45. Soldiers lapping water 145 46. A Kaffir harp 155 47. Exterior of a Kaffir hut 155 48. Spoon, ladle, skimmers 155 49. A Kaffir water pipe 155 50. A Kaffir fowl house 155 51. Necklace made of human finger bones 167 52. A remarkable gourd snuff-box 167 53. Poor man’s pipe 167 54. Kaffir gentlemen smoking 167 55. The prophet’s school 174 56. The prophet’s return 174 57. Old Kaffir prophets 177 58. The Kaffir prophetess at work 188 59. Unfavorable prophecy 188 60. Preserved head 203 61. Head of Mundurucú chief 203 62. Burial of King Tchaka’s mother 203 63. Dingan, the Kaffir monarch, at home 209 64. Kaffir women quarrelling 209 65. Hottentot girl 219 66. Hottentot woman 219 67. Hottentot young man 223 68. Hottentot in full dress 223 69. Hottentot kraal 229 70. Card playing by Hottentots 237 71. Bosjesman shooting cattle 237 72. Grapple plant 247 73. Bosjesman woman and child 247 74. Hottentots asleep 247 75. Bosjesman quiver 247 76. Frontlet of Hottentot girl 247 77. Poison grub 259 78. Portrait of Koranna chief 271 79. Namaquas shooting at the storm 271 80. Knife and assagai heads 281 81. Bechuana knives 281 82. A Bechuana apron 281 83. Ornament made of monkeys’ teeth 281 84. Bechuana parliament 287 85. Female architects among the Bechuanas 287 86. Magic dice of the Bechuanas 292 87. Spartan practices among the Bechuanas 294 88. The girl’s ordeal among the Bechuanas 294 89. Plan of Bechuana house 299 90. Bechuana funeral 302 91. Grave and monument of Damara chief 302 92. Damara warrior and wife 308 93. Damara girl resting 308 94. Portrait of Ovambo girl 317 95. Ovambo women pounding corn 317 96. Ovambo houses 329 97. Makololo house building 329 98. Children’s games among the Makololo 333 99. M’Bopo, a Makololo chief, at home 333 100. Spearing the hippopotamus 343 101. The final attack 343 102. Boating scene on the Bo-tlet-le River 351 103. Batoka salutation 351 104. Batoka men 357 105. Pelele, or lip ring, of the Manganjas 357 106. Hippopotamus trap 363 107. Axes of the Banyai 363 108. The marimba, or African piano 371 109. Singular headdress of the Balonda women 371 110. Wagogo greediness 387 111. Architecture of the Weezee 387 112. A husband’s welcome among the Weezee 391 113. Sultan Ukulima drinking pombé 391 114. Harvest scene among the Wanyamuezi 397 115. Salutation by the Watusi 397 116. Rumanika’s private band 404 117. Arrest of the queen 412 118. Reception of a visitor by the Waganda 417 119. The magician of Unyoro at work 417 120. Wanyoro culprit in the shoe 423 121. Group of Gani and Madi 431 122. Removal of a village by Madi 431 123. Group of the Kytch tribe 437 124. Neam-Nam fighting 437 125. Wooden chiefs of the Dôr 449 126. Scalp-locks of the Djibbas 449 127. Bracelets of the Djibbas 449 128. Ornaments of the Djour 449 129. Women’s knives 449 130. A Nuehr helmet 449 131. The Latooka victory 457 132. Gorilla hunting by the Fans 457 133. A Bari homestead 465 134. Funeral dance of the Latookas 465 135. The ceremony of M’paza 478 136. Obongo market 478 137. The giant dance of the Aponos 486 138. Fishing scene among the Bakalai 486 139. Ashira farewell 499 140. Olenda’s salutation to an Ishogo chief 499 141. A Camma dance 508 142. Quengueza’s (chief of the Camma) walk 508 143. The Camma fetish man ejecting a demon 517 144. Olanga drinking mboundou 517 145. Fate of the Shekiani wizard 526 146. The Mpongwé coronation 526 147. Attack on a Mpongwé village 537 148. Bargaining for a wife by the Fanti 537 149. The primeval child in Dahome 552 150. Fetishes, male and female, of the Krumen 552 151. Dahoman ivory trumpets 558 152. Dahoman war drum 558 153. War knives of the Fanti 558 154. Fetish trumpet and drum 558 155. Ashanti caboceer and soldiers 564 156. Punishment of a snake killer 564 157. “The bell comes” 569 158. Dahoman amazons 569 159. Amazon review 576 160. The Dahoman king’s dance 576 161. The basket sacrifice in Dahome 583 162. Head worship in Dahome 595 163. The attack on Abeokuta 595 164. The Alaké’s (king of the Egbas) court 605 165. Mumbo Jumbo 605 166. A Bubé marriage 612 167. Kanemboo man and woman 612 168. Washing day in Abyssinia 617 169. A Congo coronation 617 170. Ju-ju execution 619 171. Shooa women 631 172. Tuaricks and Tibboos 631 173. Begharmi lancers 638 174. Musgu chief 638 175. Dinner party in Abyssinia 643 176. Abyssinian heads 643 177. King Theodore and the lions 652 178. Pleaders in the courts 652 179. A battle between Abyssinians and Gallas 662 180. Interior of an Abyssinian house 662 181. Buffalo dance in Abyssinia 670 182. Bedouin camp 670 183. Hunting the hippopotamus 679 184. Travellers and the mirage 679 185. Travelling in Madagascar 692 186. Australian man and woman 698 187. Women and old man of Lower Murray 698 188. Hunter and his day’s provision 707 189. The sea-grass cloak 707 190. Bee hunting 716 191. Australian cooking a snake 716 192. Australian tomahawks 722 193. Australian clubs 722 194. Australian saw 722 195. Tattooing chisels 722 196. Man of Torres Strait 722 197. Basket--South Australia 722 198. Heads of Australian spears 731 199. Throw-sticks of the Australians 731 200. Boomerangs of the Australians 731 201. Spearing the kangaroo 739 202. Catching the cormorant 739 203. Australian shields 742 204. The kuri dance 749 205. Palti dance, or corrobboree 749 206. An Australian feast 759 207. Australian mothers 759 208. Mintalta, a Nauo man 765 209. Young man and boy of South Australia 765 210. Hut for cure of disease 765 211. Tomb of skulls 765 212. Tree tomb of Australia 775 213. Smoking bodies of slain warriors 775 214. Carved feather box 775 215. Australian widows and their caps 781 216. Cave with native drawings 781 217. Winter huts in Australia 787 218. A summer encampment 787 219. New Zealander from childhood to age 794 220. Woman and boy of New Zealand 803 221. A tattooed chief and his wife 803 222. Maori women making mats 809 223. The Tangi 809 224. Parátene Maioha in his state war cloak 820 225. The chiefs daughter 820 226. Hongi-hongi, chief of Waipa 820 227. Maories preparing for a feast 831 228. Maori chiefs’ storehouses 831 229. Cannibal cookhouse 835 230. Maori pah 835 231. Green jade ornaments 841 232. Maori weapons 841 233. Wooden and bone merais 841 234. Maori war dance 847 235. Te Ohu, a native priest 860 236. A tiki at Raroera pah 860 237. Tiki from Whakapokoko 860 238. Mourning over a dead chief 872 239. Tomb of E’ Toki 872 240. Rangihaeta’s war house 877 241. Interior of a pah or village 877 242. Maori paddles 881 243. Green jade adze and chisel 881 244. Common stone adze 881 245. A Maori toko-toko 881 246. New Caledonians defending their coast 893 247. Andamaners cooking a pig 893 248. A scene in the Nicobar Islands 903 249. The Outanatas and their weapons 903 250. The monkey men of Dourga Strait 909 251. Canoes of New Guinea 909 252. Huts of New Guinea 916 253. Dance by torchlight in New Guinea 916 254. The ambassador’s message 924 255. The canoe in a breeze 924 256. Presentation of the canoe 937 257. A Fijian feast 943 258. The fate of the boaster 943 259. Fijian idol 949 260. The orator’s flapper 949 261. Fijian spear 949 262. Fijian clubs 949 263. A Fijian wedding 957 264. House thatching by Fijians 957 265. A Buré, or temple, in Fiji 963 266. View in Makira harbor 963 267. Man and woman of Vaté 973 268. Woman and child of Vanikoro 973 269. Daughter of Tongan chief 973 270. Burial of a living king 980 271. Interior of a Tongan house 980 272. The kava party in Tonga 988 273. Tongan plantation 991 274. Ceremony of inachi 991 275. The tow-tow 999 276. Consulting a priest 999 277. Tattooing day in Samoa 1012 278. Cloth making by Samoan women 1012 279. Samoan club 1018 280. Armor of Samoan warrior 1018 281. Beautiful paddle of Hervey Islanders 1018 282. Ornamented adze magnified 1018 283. Spear of Hervey Islanders 1018 284. Shark tooth gauntlets 1025 285. Samoan warriors exchanging defiance 1027 286. Pigeon catching by Samoans 1027 287. Battle scene in Hervey Islands 1035 288. Village in Kingsmill Islands 1035 289. Shark tooth spear 1041 290. Shark’s jaw 1041 291. Swords of Kingsmill Islanders 1041 292. Tattooed chiefs of Marquesas 1046 293. Marquesan chief’s hand 1046 294. Neck ornament 1046 295. Marquesan chief in war dress 1046 296. The war dance of the Niuans 1054 297. Tahitans presenting the cloth 1054 298. Dressing the idols by Society Islanders 1067 299. The human sacrifice by Tahitans 1077 300. Corpse and chief mourner 1077 301. Tane, the Tahitan god, returning home 1084 302. Women and pet pig of Sandwich Islands 1084 303. Kamehameha’s exploit with spears 1089 304. Masked rowers 1089 305. Surf swimming by Sandwich Islanders 1093 306. Helmet of Sandwich Islanders 1097 307. Feather idol of Sandwich Islanders 1097 308. Wooden idol of Sandwich Islanders 1097 309. Romanzoff Islanders, man and woman 1101 310. Dyak warrior and dusum 1101 311. Investiture of the rupack 1105 312. Warrior’s dance among Pelew Islanders 1105 313. Illinoan pirate and Saghai Dyak 1113 314. Dyak women 1113 315. Parang-latok of the Dyaks 1122 316. Sumpitans of the Dyaks 1122 317. Parang-ihlang of the Dyaks 1122 318. The kris, or dagger, of the Dyaks 1129 319. Shields of Dyak soldiers 1129 320. A parang with charms 1129 321. A Dyak spear 1129 322. Canoe fight of the Dyaks 1139 323. A Dyak wedding 1139 324. A Dyak feast 1147 325. A Bornean adze axe 1152 326. A Dyak village 1153 327. A Dyak house 1153 328. Fuegian man and woman 1163 329. Patagonian man and woman 1163 330. A Fuegian settlement 1169 331. Fuegians shifting quarters 1169 332. Araucanian stirrups and spur 1175 333. Araucanian lassos 1175 334. Patagonian bolas 1175 335. Spanish bit and Patagonian fittings 1175 336. Patagonians hunting game 1180 337. Patagonian village 1187 338. Patagonian burial ground 1187 339. A Mapuché family 1201 340. Araucanian marriage 1201 341. Mapuché medicine 1207 342. Mapuché funeral 1207 343. The macana club 1212 344. Guianan arrows and tube 1214 345. Gran Chaco Indians on the move 1218 346. The ordeal of the “gloves” 1218 347. Guianan blow guns 1225 348. Guianan blow-gun arrow 1225 349. Guianan winged arrows 1225 350. Guianan cotton basket 1225 351. Guianan quiver 1225 352. Guianan arrows rolled around stick 1225 353. Guianan arrows strung 1225 354. Feathered arrows of the Macoushies 1231 355. Cassava dish of the Macoushies 1231 356. Guianan quake 1231 357. Arrow heads of the Macoushies 1231 358. Guianan turtle arrow 1231 359. Guianan quiver for arrow heads 1231 360. Feather apron of the Mundurucús 1231 361. Head-dresses of the Macoushies 1238 362. Guianan clubs 1238 363. Guianan cradle 1238 364. A Warau house 1244 365. Lake dwellers of the Orinoco 1244 366. Guianan tipiti and bowl 1249 367. Guianan twin bottles 1249 368. Feather apron of the Caribs 1249 369. Bead apron of the Guianans 1249 370. The spathe of the Waraus 1249 371. The Maquarri dance 1260 372. Shield wrestling of the Waraus 1260 373. Jaguar bone flute of the Caribs 1265 374. Rattle of the Guianans 1265 375. Mexican stirrups 1265 376. Iron and stone tomahawks 1265 377. Indian shield and clubs 1265 378. Mandan chief Mah-to-toh-pa and wife 1277 379. A Crow chief 1284 380. American Indians scalping 1284 381. Flint-headed arrow 1290 382. Camanchees riding 1291 383. “Smoking” horses 1291 384. Snow shoe 1295 385. Bison hunting scene 1299 386. Buffalo dance 1299 387. The Mandan ordeal 1305 388. The last race 1305 389. The medicine man at work 1311 390. The ball play of the Choctaws 1311 391. Indian pipes 1315 392. Ee-e-chin-che-a in war costume 1318 393. Grandson of a Blackfoot chief 1318 394. Pshan-shaw, a girl of the Riccarees 1318 395. Flat-head woman and child 1319 396. Indian canoe 1322 397. Snow shoe dance 1322 398. Dance to the medicine of the brave 1322 399. The canoe race 1327 400. Esquimaux dwellings 1327 401. Esquimaux harpoon head 1337 402. Burial of Blackbird, an Omaha chief 1341 403. Esquimaux spearing the walrus 1341 404. The kajak and its management 1347 405. Esquimaux sledge driving 1347 406. Wrist-guard of the Esquimaux 1353 407. Esquimaux fish-hooks 1353 408. Feathered arrows of Aht tribe 1356 409. Ingenious fish-hook of the Ahts 1357 410. Remarkable carved pipes of the Ahts 1357 411. Bow of the Ahts of Vancouver’s Island 1357 412. Beaver mask of the Aht tribe 1357 413. Singular head-dress of the Aht chiefs 1357 414. Decorated paddles of the Ahts 1357 415. Canoe of the Ahts 1361 416. Aht dance 1367 417. Initiation of a dog eater 1367 418. A Sowrah marriage 1387 419. A Meriah sacrifice 1387 420. Bows and quiver of Hindoos 1394 421. Ingenious ruse of Bheel robbers 1397 422. A Ghoorka attacked by a tiger 1397 423. A Ghoorka necklace 1403 424. A kookery of the Ghoorka tribe 1403 425. The chakra or quoit weapon 1403 426. Indian arms and armor 1403 427. Suit of armor inlaid with gold 1406 428. Chinese repeating crossbow 1425 429. Mutual assistance 1427 430. Chinese woman’s foot and shoe 1428 431. Mandarin and wife 1437 432. Various modes of torture 1437 433. Mouth organ 1445 434. Specimens of Chinese art 1446 435. Decapitation of Chinese criminal 1451 436. The street ballad-singer 1451 437. Japanese lady in a storm 1454 438. Japanese lady on horseback 1455 439. Capture of the truant husbands 1464 440. Candlestick and censers 1465 441. Suit of Japanese armor 1469 442. King S. S. P. M. Mongkut of Siam 1469 443. Portrait of celebrated Siamese actress 1469

CONTENTS OF VOLUME I.

Chap. Page.

KAFFIRS OF SOUTH AFRICA. I. INTELLECTUAL CHARACTER 11 II. COURSE OF LIFE 17 III. COURSE OF LIFE--Concluded 20 IV. MASCULINE DRESS AND ORNAMENTS 28 V. MASCULINE DRESS AND ORNAMENTS--Concluded 36 VI. FEMININE DRESS AND ORNAMENTS 48 VII. ARCHITECTURE 56 VIII. CATTLE KEEPING 66 IX. MARRIAGE 75 X. MARRIAGE--Concluded 82 XI. WAR--OFFENSIVE WEAPONS 92 XII. WAR--DEFENSIVE WEAPONS 108 XIII. HUNTING 126 XIV. AGRICULTURE 138 XV. FOOD 143 XVI. SOCIAL CHARACTERISTICS 159 XVII. RELIGION AND SUPERSTITION 169 XVIII. RELIGION AND SUPERSTITION--Continued 180 XIX. SUPERSTITION--Concluded 192 XX. FUNERAL RITES 200 XXI. DOMESTIC LIFE 206

HOTTENTOTS. XXII. THE HOTTENTOT RACES 217 XXIII. MARRIAGE, LANGUAGE, AMUSEMENTS 232

THE BOSJESMAN, OR BUSHMAN. XXIV. APPEARANCE--SOCIAL LIFE 242 XXV. ARCHITECTURE--WEAPONS 251 XXVI. AMUSEMENTS 262

VARIOUS AFRICAN RACES. XXVII. KORANNAS AND NAMAQUAS 269 XXVIII. THE BECHUANAS 280 XXIX. THE BECHUANAS--Concluded 291 XXX. THE DAMARA TRIBE 304 XXXI. THE OVAMBO, OR OVAMPO 315 XXXII. THE MAKOLOLO TRIBE 324 XXXIII. THE BAYEYE AND MAKOBA 337 XXXIV. THE BATOKA AND MANGANJA 348 XXXV. THE BANYAI AND BADEMA 361 XXXVI. THE BALONDO, OR BALONDA, AND ANGOLESE 369 XXXVII. WAGOGO AND WANYAMUEZI 384 XXXVIII. KARAGUE 399 XXXIX. THE WATUSI AND WAGANDA 408 XL. THE WANYORO 422 XLI. GANI, MADI, OBBO, AND KYTCH 429 XLII. THE NEAM-NAM, DÔR, AND DJOUR TRIBES 440 XLIII. THE LATOOKA TRIBE 453 XLIV. THE SHIR, BARI, DJIBBA, NUEHR, DINKA, AND SHILLOOK TRIBES 461 XLV. THE ISHOGO, ASHANGO, AND OBONGO TRIBES 475 XLVI. THE APONO AND APINGI 484 XLVII. THE BAKALAI 491 XLVIII. THE ASHIRA 496 XLIX. THE CAMMA OR COMMI 504 L. THE SHEKIANI AND MPONGWÉ 521 LI. THE FANS 529 LII. THE FANS--Concluded 535 LIII. THE KRUMEN AND FANTI 544 LIV. THE ASHANTI 554 LV. DAHOME 561 LVI. DAHOME--Continued 573 LVII. DAHOME--Concluded 581 LVIII. THE EGBAS 590 LIX. BONNY 600 LX. THE MAN-DINGOES 607 LXI. THE BUBES AND CONGOESE 610 LXII. BORNU 620 LXIII. THE SHOOAS, TIBBOOS, TUARICKS, BEGHARMIS, AND MUSGUESE 628 LXIV. ABYSSINIANS 641 LXV. ABYSSINIANS--Continued 649 LXVI. ABYSSINIANS--Concluded 658 LXVII. NUBIANS AND HAMRAN ARABS 673 LXVIII. BEDOUINS, HASSANIYEHS, AND MALAGASY 681

AUSTRALIA. LXIX. APPEARANCE AND CHARACTER OF NATIVES 694 LXX. DRESS--FOOD 703 LXXI. WEAPONS 719 LXXII. WEAPONS--Concluded 727 LXXIII. WAR--AMUSEMENTS 744 LXXIV. DOMESTIC LIFE 755 LXXV. FROM CHILDHOOD TO MANHOOD 761

CONTENTS OF VOLUME II.

Chap. Page.

LXXVI. MEDICINE--SURGERY--DISPOSAL OF DEAD 769 LXXVII. DWELLINGS--CANOES 784

NEW ZEALAND. LXXVIII. GENERAL REMARKS 792 LXXIX. DRESS 800 LXXX. DRESS--Concluded 807 LXXXI. DOMESTIC LIFE 816 LXXXII. FOOD AND COOKERY 826 LXXXIII. WAR 838 LXXXIV. CANOES 852 LXXXV. RELIGION 856 LXXXVI. THE TAPU 863 LXXXVII. FUNERAL CEREMONIES--ARCHITECTURE 869

NEW CALEDONIA. LXXXVIII. APPEARANCE--DRESS--WARFARE 883

ANDAMAN AND NICOBAR ISLANDS. LXXXIX. ORIGIN OF NATIVES--APPEARANCE--CHARACTER--EDUCATION 888

NEW GUINEA. XC. PAPUANS AND OUTANATAS 898 XCI. THE ALFOËRS OR HARAFORAS 905

PHILIPPINE ISLANDS. XCII. THE AJITAS OR AHITAS 919

FIJI. XCIII. APPEARANCE--DRESS 922 XCIV. MANUFACTURES 929 XCV. GOVERNMENT--SOCIAL LIFE 934 XCVI. WAR--AMUSEMENTS 948 XCVII. RELIGION--FUNERAL RITES 960

SOLOMON ISLANDS AND NEW HEBRIDES. XCVIII. CHARACTER--DRESS--CUSTOMS 968

TONGA. XCIX. GOVERNMENT--GRADATIONS OF RANK 976 C. WAR AND CEREMONIES 984 CI. SICKNESS--BURIAL--GAMES 997

SAMOA, OR NAVIGATOR’S ISLAND. CII. APPEARANCE--CHARACTER--DRESS 1008 CIII. WAR 1016 CIV. AMUSEMENTS--MARRIAGE--ARCHITECTURE 1028

HERVEY AND KINGSMILL ISLANDS. CV. APPEARANCE--WEAPONS--GOVERNMENT 1032

MARQUESAS ISLANDS. CVI. DRESS--AMUSEMENTS--WAR--BURIAL 1044

NIUE, OR SAVAGE ISLANDS. CVII. ORIGIN--COSTUME--LAWS--BURIAL 1052

SOCIETY ISLANDS. CVIII. APPEARANCE--DRESS--SOCIAL CUSTOMS 1057 CIX. RELIGION 1064 CX. HISTORY--WAR--FUNERALS--LEGENDS 1072

SANDWICH ISLANDS. CXI. CLIMATE--DRESS--ORNAMENTS--WOMEN 1081 CXII. WAR--SPORT--RELIGION 1088

CAROLINE ARCHIPELAGO. CXIII. DRESS--ARCHITECTURE--AMUSEMENTS--WAR 1100

BORNEO. CXIV. THE DYAKS, APPEARANCE AND DRESS 1110 CXV. WAR 1119 CXVI. WAR--Concluded 1128 CXVII. SOCIAL LIFE 1137 CXVIII. ARCHITECTURE, MANUFACTURES 1149 CXIX. RELIGION--OMENS--FUNERALS 1157

TIERRA DEL FUEGO. CXX. APPEARANCE--ARCHITECTURE--MANUFACTURES 1161

PATAGONIANS. CXXI. APPEARANCE--WEAPONS--HORSEMANSHIP 1172 CXXII. DOMESTIC LIFE 1183

ARAUCANIANS. CXXIII. DRESS--ETIQUETTE--GOVERNMENT 1190 CXXIV. DOMESTIC LIFE 1196 CXXV. GAMES--SOCIAL CUSTOMS 1204

THE GRAN CHACO. CXXVI. APPEARANCE--WEAPONS--CHARACTER 1211

THE MUNDURUCÚS. CXXVII. MANUFACTURES--SOCIAL CUSTOMS 1215

THE TRIBES OF GUIANA. CXXVIII. WEAPONS 1221 CXXIX. WEAPONS--Concluded 1228 CXXX. WAR--SUPERSTITION 1239 CXXXI. ARCHITECTURE--SOCIAL CUSTOMS 1245 CXXXII. DRESS--AMUSEMENTS 1255 CXXXIII. RELIGION--BURIAL 1263

MEXICO. CXXXIV. HISTORY--RELIGION--ART 1271

NORTH AMERICAN INDIANS. CXXXV. GOVERNMENT--CUSTOMS 1273 CXXXVI. WAR 1281 CXXXVII. HUNTING--AMUSEMENTS 1293 CXXXVIII. RELIGION--SUPERSTITION 1301 CXXXIX. SOCIAL LIFE 1316

ESQUIMAUX. CXL. APPEARANCE--DRESS--MANNERS 1333 CXLI. HUNTING--RELIGION--BURIAL 1338

VANCOUVER’S ISLAND. CXLII. THE AHTS, AND NEIGHBORING TRIBES 1354 CXLIII. CANOES--FEASTS--DANCES 1362 CXLIV. ARCHITECTURE--RELIGION--DISPOSAL OF DEAD 1369

ALASKA. CXLV. MALEMUTES--INGELETES--CO-YUKONS 1374

SIBERIA. CXLVI. THE TCHUKTCHI--JAKUTS--TUNGUSI 1377 CXLVII. THE SAMOÏEDES--OSTIAKS 1381

INDIA. CXLVIII. THE SOWRAHS AND KHONDS 1385 CXLIX. WEAPONS 1395 CL. SACRIFICIAL RELIGION 1407 CLI. THE INDIANS, WITH RELATION TO ANIMALS 1416

TARTARY. CLII. THE MANTCHU TARTARS 1422

CHINA. CLIII. APPEARANCE--DRESS--FOOD 1426 CLIV. WARFARE 1433 CLV. SOCIAL CHARACTERISTICS 1441

JAPAN. CLVI. DRESS--ART--AMUSEMENTS 1449 CLVII. MISCELLANEOUS CUSTOMS 1458

SIAM. CLVIII. GOVERNMENT--DRESS--RELIGION 1467

ANCIENT EUROPE. CLIX. THE SWISS LAKE-DWELLERS 1473

CENTRAL AFRICA. CLX. THE MAKONDÉ 1475 CLXI. THE WAIYAU 1478 CLXII. THE BABISA AND BABEMBA 1482 CLXIII. THE MANYUEMA 1487 CLXIV. THE MANYUEMA--Concluded 1492 CLXV. UNYAMWEZI 1496 CLXVI. UVINZA AND UHHA 1500 CLXVII. THE MONBUTTOO 1503 CLXVIII. THE PYGMIES 1508 CLXIX. GENERAL CHARACTERISTICS OF AFRICAN TRIBES 1511 CLXX. THE AFRICAN SLAVE TRADE 1515

CENTRAL ASIA. CLXXI. THE KAKHYENS 1520

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Chapter I

THE KAFFIR, OR ZINGIAN TRIBES, AND THEIR PHYSICAL PECULIARITIES -- ORIGIN OF THE NAME -- THEORIES AS TO THEIR PRESENCE IN SOUTHERN AFRICA -- THE CHIEF TRIBES AND THEIR LOCALITIES -- THE ZULUS AND THEIR APPEARANCE -- THEIR COMPLEXION AND IDEAS OF BEAUTY -- POINTS OF SIMILITUDE AND CONTRAST BETWEEN THE KAFFIR AND THE NEGRO -- MENTAL CHARACTERISTICS OF THE KAFFIR -- HIS WANT OF CARE FOR THE FUTURE, AND REASONS FOR IT -- CONTROVERSIAL POWERS OF THE KAFFIR -- THE SOCRATIC MODE OF ARGUMENT -- THE HORNS OF A DILEMMA -- LOVE OF A KAFFIR FOR ARGUMENT -- HIS MENTAL TRAINING AND ITS CONSEQUENCES -- PARTHIAN MODE OF ARGUING -- PLACABLE NATURE OF THE KAFFIR -- HIS SENSE OF SELF-RESPECT -- FONDNESS FOR A PRACTICAL JOKE -- THE WOMAN AND THE MELON -- HOSPITALITY OF THE KAFFIRS -- THEIR DOMESTICATED NATURE AND FONDNESS FOR CHILDREN -- THEIR HATRED OF SOLITUDE.

Over the whole of the Southern portion of the great Continent of Africa is spread a remarkable and interesting race of mankind. Though divided into numerous tribes, and differing in appearance, manners, and customs, they are evidently cast in the same mould, and belong to the same group of the human race. They are dark, but not so black as the true negro of the West. Their hair is crisp, short, and curled, but not so woolly as that of the negro; their lips, though large when compared with those of Europeans, are small when compared to those of the negro. The form is finely modelled, the stature tall, the limbs straight, the forehead high, the expression intelligent; and, altogether, this group of mankind affords as fine examples of the human form as can be found anywhere on the earth.

To give a name to this large group is not very easy. Popularly, the tribes which compose it are known as Kaffirs; but that term has now been restricted to the tribes on the south-east of the continent, between the sea and the range of the Draakensberg Mountains. Moreover, the name Kaffir is a very inappropriate one, being simply the term which the Moslem races apply to all who do not believe with themselves, and by which they designate black and white men alike. Some ethnologists have designated them by the general name of Chuanas, the word being the root of the well-known Bechuana, Sechuana, and similar names; while others have preferred the word Bantu, and others Zingian, which last word is perhaps the best.

Whatever may be the title, it is evident that they are not aborigines, but that they have descended upon Southern Africa from some other locality--probably from more northern parts of the same continent. Some writers claim for the Kaffir or Zingian tribes an Asiatic origin, and have a theory that in the course of their migration they mixed with the negroes, and so became possessed of the frizzled hair, the thick lips, the dark skin, and other peculiarities of the negro race.

Who might have been the true aborigines of Southern Africa cannot be definitely stated, inasmuch as even within very recent times great changes have taken place. At the present time South Africa is practically European, the white man, whether Dutch or English, having dispossessed the owners of the soil, and either settled upon the land or reduced the dark-skinned inhabitants to the rank of mere dependants. Those whom they displaced were themselves interlopers, having overcome and ejected the Hottentot tribes, who in their turn seem but to have suffered the same fate which in the time of their greatness they had brought upon others.

At the present day the great Zingian group affords the best type of the inhabitants of Southern Africa, and we will therefore begin with the Kaffir tribes.

* * * * *

If the reader will refer to a map of Africa, he will see that upon the south-east coast a long range of mountains runs nearly parallel with the sea-line, and extends from lat. 27° to 33°. It is the line of the Draakensberg Mountains, and along the strip of land which intervenes between these mountains and the sea are found the genuine Kaffir tribes. There are other tribes belonging to the same group of mankind which are found on the western side of the Draakensberg, and are spread over the entire country, from Delagoa Bay on the east to the Orange River on the west. These tribes are familiar to readers of African travel under the names of Bechuanas, Bayeye, Namaqua, Ovampo, &c. But, by common consent, the name of Kaffir is now restricted to those tribes which inhabit the strip of country above mentioned.

Formerly, a considerable number of tribes inhabited this district, and were sufficiently distinct to be almost reckoned as different nations. Now, however, these tribes are practically reduced to five; namely, the Amatonga on the north, followed southward by the Amaswazi, the Amazulu, the Amaponda, and the Amakosa. Here it must be remarked that the prefix of “Ama,” attached to all the words, is one of the forms by which the plural of certain names is designated. Thus, we might speak of a single Tonga, Swazi, Zulu, or Ponda Kaffir; but if we wish to speak of more than one, we form the plural by prefixing “Ama” to the word.

The other tribes, although they for the most part still exist and retain the ancient names, are practically merged into those whose names have been mentioned.

Of all the true Kaffir tribes, the Zulu is the chief type, and that tribe will be first described. Although spread over a considerable range of country, the Zulu tribe has its headquarters rather to the north of Natal, and there may be found the best specimens of this splendid race of men. Belonging, as do the Zulu tribes, to the dark-skinned portion of mankind, their skin does not possess that dead, jetty black which is characteristic of the Western negro. It is a more transparent skin, the layer of coloring matter does not seem to be so thick, and the ruddy hue of the blood is perceptible through the black. It is held by the Kaffirs to be the perfection of human coloring; and a Zulu, if asked what he considers to be the finest complexion, will say that it is, like his own, black, with a little red.

Some dark-skinned nations approve of a fair complexion, and in some parts of the world the chiefs are so much fairer than the commonalty, that they seem almost to belong to different races. The Kaffir, however, holds precisely the opposite opinion. According to his views of human beauty, the blacker a man is the handsomer he is considered, provided that some tinge of red be perceptible. They carry this notion so far, that in sounding the praises of their king, an act at which they are very expert, they mention, as one of his excellences, that he chooses to be black, though, being so powerful a monarch, he might have been white if he had liked. Europeans who have resided for any length of time among the Kaffir tribes seem to imbibe similar ideas about the superior beauty of the black and red complexion. They become used to it, and perceive little varieties in individuals, though to an inexperienced eye the color would appear exactly similar in every person. When they return to civilized society they feel a great contempt for the pale, lifeless-looking complexion of Europeans, and some time elapses before they learn to view a fair skin and light hair with any degree of admiration. Examples of albinos are occasionally seen among the Kaffirs, but they are not pleasant-looking individuals, and are not admired by their blacker and more fortunate fellow-countrymen. A dark olive is, however, tolerably common, but the real hue of the skin is that of rather blackish chocolate. As is the case with the negro race, the newly born infant of a Kaffir is nearly as pale as that of a European, the dark hue becoming developed by degrees.

Though dark of hue, the Kaffirs are as fastidious about their dusky complexion as any European belle could be of her own fairer skin; and the pride with which a Kaffir, even though he be a man and a tried warrior, regards the shining, transparent black of his skin, has in it something ludicrous to an inhabitant of Europe.

The hair of the Kaffir, whether it belong to male or female, never becomes long, but envelopes the head in a close covering of crisp, woolly curls, very similar to the hair of the true negro. The lips are always large, the mouth wide, and the nose has very wide nostrils. These peculiarities the Kaffir has in common with the negro, and it now and then happens that an individual has these three features so strongly marked that he might be mistaken for a negro at first sight. A more careful view, however, would at once detect the lofty and intellectual forehead, the prominence of the nose, and the high cheek-bones, together with a nameless but decided cast of countenance, which marks them out from all other groups of the dark-skinned natives of Africa. The high cheek-bones form a very prominent feature in the countenances of the Hottentots and Bosjesmans, but the Kaffir cannot for a moment be mistaken for either one or the other, any more than a lion could be mistaken for a puma.

The expression of the Kaffir face, especially when young, is rather pleasing; and, as a general rule, is notable when in repose for a slight plaintiveness, this expression being marked most strongly in the young, of both sexes. The dark eyes are lively and full of intellect, and a kind of cheerful good humor pervades the features. As a people, they are devoid of care. The three great causes of care in more civilized lands have but little influence on a Kaffir. The clothes which he absolutely needs are of the most trifling description, and in our sense of the word cannot be recognized as clothing at all. The slight hut which enacts the part of a house is constructed of materials that can be bought for about a shilling, and to the native cost nothing but the labor of cutting and carrying. His food, which constitutes his only real anxiety, is obtained far more easily than among civilized nations, for game-preserving is unknown in Southern Africa, and any bird or beast becomes the property of any one who chooses to take the trouble of capturing it. One of the missionary clergy was much struck by this utter want of care, when he was explaining the Scriptures to some dusky hearers. The advice “to take no thought for the morrow” had not the least effect on them. They never had taken any thought for the morrow, and never would do so, and rather wondered that any one could have been foolish enough to give them such needless advice.

There is another cause for this heedless enjoyment of the present moment; namely, an instinctive fatalism, arising from the peculiar nature of their government. The power of life and death with which the Kaffir rulers are invested is exercised in so arbitrary and reckless a manner, that no Kaffir feels the least security for his life. He knows perfectly well that the king may require his life at any moment, and he therefore never troubles himself about a future which may have no existence for him.

Of course these traits of character belong only to the Kaffir in their normal condition; for, when these splendid savages have placed themselves under the protection of Europeans, the newly-felt security of life produces its natural results, and they will display forethought which would do no discredit to a white man. A lad, for example, will give faithful service for a year, in order to obtain a cow at the end of that time. Had he been engaged while under the rule of his own king, he would have insisted on prepayment, and would have honorably fulfilled his task provided that the king did not have him executed. Their fatalism is, in fact, owing to the peculiarly logical turn of a Kaffir’s mind, and his determination to follow an argument to its conclusion. He accepts the acknowledged fact that his life is at the mercy of the king’s caprice, and draws therefrom the inevitable conclusion that he can calculate on nothing beyond the present moment.

The lofty and thoughtful forehead of the Kaffir does not belie his character, for, of all savage races, the Kaffir is perhaps the most intellectual. In acts he is honorable and straightforward, and, with one whom he can trust, his words will agree with his actions. But he delights in controversy, and has a special faculty for the Socratic mode of argument; namely, by asking a series of apparently unimportant questions, gradually hemming in his adversary, and forcing him to pronounce his own sentence of condemnation. If he suspects another of having committed a crime, and examines the supposed culprit before a council, he will not accuse him directly of the crime, but will cross-examine him with a skill worthy of any European lawyer, each question being only capable of being answered in one manner, and so eliciting successive admissions, each of which forms a step in the argument.

An amusing example of this style of argument is given by Fleming. Some Kaffirs had been detected in eating an ox, and the owner brought them before a council, demanding payment for the ox. Their defence was that they had not killed the animal, but had found it dying from a wound inflicted by another ox, and so had considered it as fair spoil. When their defence had been completed, an old Kaffir began to examine the previous speaker, and, as usual, commenced by a question apparently wide of the subject.

Q. “Does an ox tail grow up, down, or sideways?”

A. “Downward.”

Q. “Do its horns grow up, down, or sideways?”

A. “Up.”

Q. “If an ox gores another, does he not lower his head and gore upward?”

A. “Yes.”

Q. “Could he gore downward?”

A. “No.”

The wily interrogator then forced the unwilling witness to examine the wound which he asserted to have been made by the horn of another ox, and to admit that the slain beast had been stabbed and not gored.

Mr. Grout, the missionary, mentions an instance of the subtle turn of mind which distinguishes an intelligent Kaffir. One of the converts came to ask what he was to do if he went on a journey with his people. It must first be understood that a Kaffir takes no provisions when travelling, knowing that he will receive hospitality on the way.

“What shall I do, when I am out on a journey among the people, and they offer such food as they have, perhaps the flesh of an animal which has been slaughtered in honor of the ghosts of the departed? If I eat it, they will say, ‘See there! he is a believer in our religion--he partakes with us of the meat offered to our gods.’ And if I do not eat, they will say, ‘See there! he is a believer in the existence and power of our gods, else why does he hesitate to eat of the meat which we have slaughtered to them?’”

Argument is a Kaffir’s native element, and he likes nothing better than a complicated debate where there is plenty of hair-splitting on both sides. The above instances show that a Kaffir can appreciate a dilemma as well as the most accomplished logicians, and he is master of that great key of controversy,--namely, throwing the burden of proof on the opponent. In all his controversy he is scrupulously polite, never interrupting an opponent, and patiently awaiting his own turn to speak. And when the case has been fully argued, and a conclusion arrived at, he always bows to the decision of the presiding chief, and acquiesces in the judgment, even when a penalty is inflicted upon himself.

Trained in such a school, the old and influential chief, who has owed his position as much to his intellect as to his military repute, becomes a most formidable antagonist in argument, especially when the question regards the possession of land and the boundaries to be observed. He fully recognizes the celebrated axiom that language was given for the purpose of concealing the thoughts, and has recourse to every evasive subterfuge and sophism that his subtle brain can invent. He will mix truth and falsehood with such ingenuity that it is hardly possible to separate them. He will quietly “beg the question,” and then proceed as composedly as if his argument were a perfectly fair one. He will attack or defend, as best suits his own case, and often, when he seems to be yielding point after point, he makes a sudden onslaught, becomes in his turn the assailant, and marches to victory over the ruins of his opponent’s arguments.

On page 13 the reader will find a portrait of one of the councillors attached to Goza, the well-known Kaffir chief, of whom we shall learn more presently. And see what a face the man has--how his broad forehead is wrinkled with thought, and how craftily his black eyes gleam from under their deep brows. Half-naked savage though he be, the man who will enter into controversy with him will find no mean antagonist, and, whether the object be religion or politics, he must beware lest he find himself suddenly defeated exactly when he felt most sure of victory. The Maori of New Zealand is no mean adept at argument, and in many points bears a strong resemblance to the Kaffir character. But, in a contest of wits between a Maori chief and a Zulu councillor, the latter would be nearly certain to come off the victor.

As a rule, the Kaffir is not of a revengeful character, nor is he troubled with that exceeding techiness which characterizes some races of mankind. Not that he is without a sense of dignity. On the contrary, a Kaffir can be among the most dignified of mankind when he wishes, and when there is some object in being so. But he is so sure of himself that, like a true gentleman, he never troubles himself about asserting his dignity. He is so sure that no real breach of respect can be wilfully committed, that a Kaffir will seldom hesitate to play a practical joke upon another--a proceeding which would be the cause of instant bloodshed among the Malays. And, provided that the joke be a clever one, no one seems to enjoy it more than the victim.

One resident in Kaffirland mentions several instances of the tendency of the Kaffirs toward practical joking. A lad in his service gravely told his fellow-countrymen that all those who came to call on the Englishmen were bound by etiquette to kneel down and kiss the ground at a certain distance from the house. The natives, born and bred in a system of etiquette equal to that of any court in Europe, unhesitatingly obeyed, while the lad stood by, superintending the operation, and greatly enjoying the joke. After a while, the trick was discovered, and no one appreciated the boy’s wit more than those who had fallen into the snare.

Another anecdote, related by the same author, seems as if it had been transplanted from a First of April scene in England. A woman was bringing home a pumpkin, and, according to the usual mode of carrying burdens in Africa, was balancing it on her head. A mischievous boy ran hastily to her, and, with a face of horror, exclaimed, “There’s something on your head!” The woman, startled at the sudden announcement, thought that at least a snake had got on her head, and ran away screaming. Down fell the pumpkin, and the boy picked it up, and ate it before the woman recovered from her fright.

The Kaffir is essentially hospitable. On a journey, any one may go to the kraal of a stranger, and will certainly be fed and lodged, both according to his rank and position. White men are received in the same hospitable manner, and, in virtue of their white skin and their presumed knowledge, they are always ranked as chiefs, and treated according.

The Kaffirs are singularly domestic people, and, semi-nomad as they are, cling with great affection to their simple huts. Chiefs and warriors of known repute may be seen in their kraals, nursing and fondling their children with no less affection than is exhibited by the mothers. Altogether, the Kaffir is a social being. He cannot endure living alone, eating alone, smoking alone, snuffing alone, or even cooking alone, but always contrives to form part of some assemblage devoted to the special purpose. Day by day, the men assemble and converse with each other, often treating of political affairs, and training themselves in that school of forensic argument which has already been mentioned.

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Chapter II

COURSE OF A KAFFIR’S LIFE -- INFANCY -- COLOR OF THE NEW-BORN BABE -- THE MEDICINE-MAN AND HIS DUTIES -- KAFFIR VACCINATION -- SINGULAR TREATMENT OF A CHILD -- A CHILD’S FIRST ORNAMENT -- CURIOUS SUPERSTITION -- MOTHER AND CHILD -- THE SKIN-CRADLE -- DESCRIPTION OF A CRADLE BELONGING TO A CHIEF’S WIFE -- KINDNESS OF PARENTS TO CHILDREN OF BOTH SEXES -- THE FUTURE OF A KAFFIR FAMILY, AND THE ABSENCE OF ANXIETY -- INFANTICIDE ALMOST UNKNOWN -- CEREMONY ON PASSING INTO BOYHOOD -- DIFFERENT THEORIES RESPECTING ITS CHARACTER AND ORIGIN -- TCHAKA’S ATTEMPTED ABOLITION OF THE RITE -- CURIOUS IDEA OF THE KAFFIRS, AND RESUMPTION OF THE CEREMONY -- A KAFFIR’S DREAD OF GRAY HAIRS -- IMMUNITIES AFTER UNDERGOING THE RITE -- NEW RECRUITS FOR REGIMENTS, AND THEIR VALUE TO THE KING -- THE CEREMONY INCUMBENT ON BOTH SEXES.

Having glanced rapidly over the principal traits of Kaffir character, we will proceed to trace his life with somewhat more detail.

When an infant is born, it is, as has been already mentioned, of a light hue, and does not gain the red-black of its parents until after some little time has elapsed. The same phenomenon takes place with the negro of Western Africa. Almost as soon as the Kaffir is born the “medicine-man” is called, and discharges his functions in a manner very different from “medical men” in our own country. He does not trouble himself in the least about the mother, but devotes his whole care to the child, on whom he performs an operation something like that of vaccination, though not for the same object. He makes small incisions on various parts of the body, rubs medicine into them, and goes his way. Next day he returns, takes the unhappy infant, deepens the cuts, and puts more medicine into them. The much-suffering child is then washed, and is dried by being moved about in the smoke of a wood fire. Surviving this treatment by some singular tenacity of life, the little creature is then plentifully bedaubed with red paint, and the proud mother takes her share of the adornment. This paint is renewed as fast as it wears off, and is not discontinued until after a lapse of several months.

“Once,” writes Mr. Shooter, “when I saw this paint put on, the mother had carefully washed a chubby boy, and made him clean and bright. She then took up the fragment of an earthenware pot, which contained a red fluid, and, dipping her fingers into it, proceeded to daub her son until he became the most grotesque-looking object it was ever my fortune to behold. What remained, being too precious to waste, was transferred to her own face.” Not until all these absurd preliminaries are completed, is the child allowed to take its natural food; and it sometimes happens that when the “medicine-man” has delayed his coming, the consequences to the poor little creature have been extremely disastrous. After the lapse of a few days, the mother goes about her work as usual, carrying the child strapped on her back, and, in spite of the load, she makes little, if any, difference in the amount of her daily tasks. And, considering that all the severe work falls upon the women, it is wonderful that they should contrive to do any work at all under the circumstances. The two principal tasks of the women are, breaking up the ground with a heavy and clumsy tool, something between a pickaxe and a mattock, and grinding the daily supply of corn between two stones, and either of these tasks would prove quite enough for any ordinary laborer, though the poor woman has to perform both, and plenty of minor tasks besides. That they should have to do all this work, while laboring under the incumbrance of a heavy and growing child hung on the back, does really seem very hard upon the women. But they, having never known any other state of things, accept their laborious married life as a matter of course.

When the mother carries her infant to the field, she mostly slings it to her back by means of a wide strip of some soft skin, which she passes round her waist so as to leave a sort of pocket behind in which the child may lie. In this primitive cradle the little creature reposes in perfect content, and not even the abrupt movements to which it is necessarily subjected will disturb its slumbers.

The wife of a chief or wealthy man will not, however, rest satisfied with the mere strip of skin by way of a cradle, but has one of an elaborate and ornamental character. The illustration represents a remarkably fine example of the South African cradle, and is drawn from a specimen in my collection.

It is nearly two feet in length by one in width, and is made of antelope skin, with the hair still remaining. The first care of the maker has been to construct a bag, narrow toward the bottom, gradually widening until within a few inches of the opening, when it again contracts. This form very effectually prevents an active or restless child from falling out of its cradle. The hairy side of the skin is turned inward, so that the little one has a soft and pleasant cradle in which to repose. In order to give it this shape, two “gores” have been let into the back of the cradle, and are sewed with that marvellous neatness which characterizes the workmanship of the Kaffir tribes. Four long strips of the same skin are attached to the opening of the cradle, and by means of them the mother can bind her little one securely on her back.

As far as usefulness goes, the cradle is now complete, but the woman is not satisfied unless ornament be added. Though her rank--the wife of a chief--does not exonerate her from labor, she can still have the satisfaction of showing her position by her dress, and exciting envy among her less fortunate companions in the field. The entire front of the cradle is covered with beads, arranged in regular rows. In this specimen, two colors only are used; namely, black and white. The black beads are polished glass, while the others are of the color which are known as “chalk-white,” and which is in great favor with the Kaffirs, on account of the contrast which it affords to their dusky skin. The two central rows are black. The cradle weighs rather more than two pounds, half of which is certainly due to the profusion of beads with which it is covered.

Except under peculiar circumstances, the Kaffir mother is a kind, and even indulgent parent to her children. There are, however, exceptional instances, but, in these cases, superstition is generally the moving power. As with many nations in different parts of the earth, although abundance of children is desired, twins are not in favor; and when they make their appearance one of them is sacrificed, in consequence of a superstitious notion that, if both twins are allowed to live, something unlucky would happen to the parents.

As the children grow, a certain difference in their treatment is perceptible. In most savage nations, the female children are comparatively neglected, and very ill treatment falls on them, while the males are considered as privileged to do pretty well what they like without rebuke. This, however, is not the case with the Kaffirs. The parents have plenty of respect for their sons as the warriors of the next generation, but they have also respect for their daughters as a source of wealth. Every father is therefore glad to see a new-born child, and welcomes it whatever may be its sex--the boys to increase the power of his house, the girls to increase the number of his cattle. He knows perfectly well that, when his little girl is grown up, he can obtain at least eight cows for her, and that, if she happens to take the fancy of a rich or powerful man, he may be fortunate enough to procure twice the number. And, as the price which is paid to the father of a girl depends very much on her looks and condition, she is not allowed to be deteriorated by hard work or ill-treatment. These generally come after marriage, and, as the wife does not expect anything but such treatment, she does not dream of complaining.

The Kaffir is free from the chief anxieties that attend a large family in civilized countries. He knows nothing of the thousand artificial wants which cluster round a civilized life, and need not fear lest his offspring should not be able to find a subsistence. Neither is he troubled lest they should sink below that rank in which they were born. Not that there are no distinctions of rank in Kaffirland. On the contrary, there are few parts of the world where the distinctions of rank are better appreciated, or more clearly defined. But, any one may attain the rank of chief, provided that he possesses the mental or physical characteristics that can raise him above the level of those who surround him, and, as is well known, some of the most powerful monarchs who have exercised despotic sway in Southern Africa have earned a rank which they could not have inherited, and have created monarchies where the country had formerly been ruled by a number of independent chieftains. These points may have some influence upon the Kaffir’s conduct as a parent, but, whatever may be the motives, the fact remains, that among this fine race of savages there is no trace of the wholesale infanticide which is so terribly prevalent among other nations, and which is accepted as a social institution among some that consider themselves among the most highly civilized of mankind.

As is the case in many parts of the world, the natives of South Africa undergo a ceremony of some sort, which marks their transition from childhood to a more mature age. There has been rather a sharp controversy respecting the peculiar ceremony which the Kaffirs enjoin, some saying that it is identical with the rite of circumcision as practised by the Jews, and others that such a custom does not exist. The fact is, that it used to be universal throughout Southern Africa, until that strange despot, Tchaka, chose arbitrarily to forbid it among the many tribes over which he ruled. Since his death, however, the custom has been gradually re-introduced, as the men of the tribes believed that those who had not undergone the rite were weaker than would otherwise have been the case, and were more liable to gray hairs. Now with a Kaffir a hoary head is by no means a crown of glory, but is looked upon as a sign of debility. A chief dreads nothing so much as the approach of gray hairs, knowing that the various sub-chiefs, and other ambitious men who are rising about him, are only too ready to detect any sign of weakness, and to eject him from his post. Europeans who visit elderly chiefs are almost invariably asked if they have any preparation that will dye their gray hairs black. So, the dread of such a calamity occurring at an early age would be quite sufficient to make a Kaffir resort to any custom which he fancied might prevent it.

After the ceremony, which is practised in secret, and its details concealed with inviolable fidelity, the youths are permitted three months of unlimited indulgence: doing no work, and eating, sleeping, singing, and dancing, just as they like. They are then permitted to bear arms, and, although still called “boys,” are trained as soldiers and drafted into different regiments. Indeed, it is mostly from these regiments that the chief selects the warriors whom he sends on the most daring expeditions. They have nothing to lose and everything to gain, and, if they distinguish themselves, may be allowed to assume the “head-ring,” the proud badge of manhood, and to marry as many wives as they can manage to pay for. A “boy”--no matter what his age might be--would not dare to assume the head-ring without the permission of his chief, and there is no surer mode of gaining permission than by distinguished conduct in the field, whether in open fight, or in stealing cattle from the enemy.

The necessity for undergoing some rite when emerging from childhood is not restricted to the men, but is incumbent on the girls, who are carried off into seclusion by their initiators, and within a year from their initiation are allowed to marry.

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Chapter III

A KAFFIR’S LIFE, CONTINUED -- ADOLESCENCE -- BEAUTY OF FORM IN THE KAFFIRS, AND REASONS FOR IT -- LIVING STATUES -- BENJAMIN WEST AND THE APOLLO -- SHOULDERS OF THE KAFFIRS -- SPEED OF FOOT CONSIDERED HONORABLE -- A KAFFIR MESSENGER AND HIS MODE OF CARRYING A LETTER -- HIS EQUIPMENT FOR THE JOURNEY -- LIGHT MARCHING-ORDER -- HOW THE ADDRESS IS GIVEN TO HIM -- CELERITY OF HIS TASK, AND SMALLNESS OF HIS PAY -- HIS FEET AND THEIR NATURE -- THICKNESS OF THE SOLE, AND ITS SUPERIORITY OVER THE SHOE -- ANECDOTE OF A SICK BOY AND HIS PHYSICIAN -- FORM OF THE FOOT -- HEALTHY STATE OF A KAFFIR’S BODY -- ANECDOTE OF WOUNDED GIRL -- RAPIDITY WITH WHICH INJURIES ARE HEALED -- YOUNG WOMEN, AND THEIR BEAUTY OF FORM -- PHOTOGRAPHIC PORTRAITS -- DIFFICULTY OF PHOTOGRAPHING A KAFFIR -- THE LOCALITY, GREASE, NERVOUSNESS -- SHORT TENURE OF BEAUTY -- FEATURES OF KAFFIR GIRLS -- OLD KAFFIR WOMEN AND THEIR LOOKS.

When the youths and maidens are in the full bloom of youth, they afford as fine specimens of humanity as can be seen anywhere. Their limbs have never been subject to the distorting influences of clothing, nor their forms to the absurd compression which was, until recently, destructive of all real beauty in this and neighboring countries. Each muscle and sinew has had fair play, the lungs have breathed fresh air, and the active habits have given to the form that rounded perfection which is never seen except in those who have enjoyed similar advantages. We all admire the almost superhuman majesty of the human form as seen in ancient sculpture, and we need only to travel to Southern Africa to see similar forms, yet breathing and moving, not motionless images of marble, but living statues of bronze. This classic beauty of form is not peculiar to Southern Africa, but is found in many parts of the world where the inhabitants lead a free, active, and temperate life.

My readers will probably remember the well-known anecdote of West the painter surprising the critical Italians with his remarks. Bred in a Quaker family, he had no acquaintance with ancient art; and when he first visited Rome, he was taken by a large assembly of art-critics to see the Apollo Belvedere. As soon as the doors were thrown open, he exclaimed that the statue represented a young Mohawk warrior, much to the indignation of the critics, who foolishly took his exclamation as derogatory to the statue, rather than the highest and most genuine praise. The fact was, that the models from whom the sculptor had composed his statue, and the young Mohawk warriors so familiar to West, had received a similar physical education, and had attained a similar physical beauty. “I have seen them often,” said West, “standing in the very attitude of this Apollo, and pursuing with an intent eye the arrow which they had just discharged from the bow.”

There is, indeed, but one fault that the most captious critic can find with the form of the Kaffir, and that is, a slight deficiency in the fall of the shoulder. As a race, the Kaffirs are slightly high-shouldered, though there are many instances where the slope from the neck to the arm is exactly in accordance with the canons of classic art.

These young fellows are marvellously swift of foot, speed reckoning as one of the chief characteristics of a distinguished soldier. They are also possessed of enormous endurance. You may send a Kaffir for sixty or seventy miles with a letter, and he will prepare for the start as quietly as if he had only a journey of some three or four miles to perform. First, he cuts a stick some three feet in length, splits the end, and fixes the letter in the cleft, so that he may carry the missive without damaging it by the grease with which his whole person is liberally anointed. He then looks to his supply of snuff, and, should he happen to run short of that needful luxury, it will add wings to his feet if a little tobacco be presented to him, which he can make into snuff at his first halt.

Taking an assagai or two with him, and perhaps a short stick with a knob at the end, called a “kerry,” he will start off at a slinging sort of mixture between a run and a trot, and will hold this pace almost without cessation. As to provision for the journey, he need not trouble himself about it, for he is sure to fall in with some hut, or perhaps a village, and is equally sure of obtaining both food and shelter. He steers his course almost as if by intuition, regardless of beaten tracks, and arrives at his destination with the same mysterious certainty that characterizes the migration of the swallow.

It is not so easy to address a letter in Africa as in England, and it is equally difficult to give directions for finding any particular house or village. If a chief should be on a visit, and ask his host to return the call, he simply tells him to go so many days in such a direction, and then turn for half a day in another direction, and so on. However, the Kaffir is quite satisfied with such indications, and is sure to attain his point.

When the messenger has delivered his letter, he will squat down on the ground, take snuff, or smoke--probably both--and wait patiently for the answer. As a matter of course, refreshments will be supplied to him, and, when the answer is handed to him, he will return at the same pace. Europeans are always surprised when they first see a young Kaffir undertake the delivery of a letter at so great a distance, and still more at the wonderfully short time in which he will perform the journey. Nor are they less surprised when they find that he thinks himself very well paid with a shilling for his trouble. In point of fact, the journey is scarcely troublesome at all. He has everything his own way. There is plenty of snuff in his box, tobacco wherewith to make more, the prospect of seeing a number of fellow-countrymen on the way, and enjoying a conversation with them, the dignity of being a messenger from one white chief to another, and the certainty of obtaining a sum of money which will enable him to adorn himself with a splendid set of beads at the next dance.

Barefoot though he be, he seldom complains of any hurt. From constant usage the soles of his feet are defended by a thickened skin as insensible as the sole of any boot, and combining equal toughness with perfect elasticity. He will walk with unconcern over sharp stones and thorns which would lame a European in the first step, and has the great advantage of possessing a pair of soles which never wear out, but actually become stronger by use. Mr. Baines, the African hunter, narrates a rather ludicrous instance of the insensibility of the Kaffir’s foot. Passing by some Kaffir houses, he heard doleful outcries, and found that a young boy was undergoing a medical or surgical operation, whichever may be the proper name. The boy was suffering from some ailment for which the medicine-man prescribed a thorough kneading with a hot substance. The plan by which the process was carried out was simple and ingenious. A Kaffir man held his own foot over the fire until the sole became quite hot. The boy was then held firmly on the ground, while the man trampled on him with the heated foot, and kneaded him well with this curious implement of medicine. When that foot was cold, he heated the other, and so proceeded till the operation was concluded. The heat of his sole was so great that the poor boy could scarcely endure the pain, and struggled hard to get free, but the operator felt no inconvenience whatever from subjecting his foot to such an ordeal. The dreaded “stick” of the Orientals would lose its terrors to a Kaffir, who would endure the bastinado with comparative impunity.

Among these people, the foot assumes its proper form and dimensions. The toes are not pinched together by shoes or boots, and reduced to the helpless state too common in this country. The foot is, like that of an ancient statue, wide and full across the toes, each of which has its separate function just as have the fingers of the hand, and each of which is equally capable of performing that function. Therefore the gait of a Kaffir is perfection itself. He has not had his foot lifted behind and depressed in front by high-heeled boots, nor the play of the instep checked by leathern bonds. The wonderful arch of the foot--one of the most astonishing pieces of mechanism that the world affords--can perform its office unrestrained, and every little bone, muscle and tendon plays its own part, and none other.

The constant activity of the Kaffirs, conjoined to their temperate mode of life, keeps them in perfect health, and guards them against many evils which befall the civilized man. They are free from many of the minor ailments incident to high civilization, and which, trifling as they may be singly, detract greatly in the aggregate from the happiness of life. Moreover, their state of health enables them to survive injuries which would be almost instantly fatal to any ordinary civilized European. That this comparative immunity is owing to the mode of life and not to the color of the skin is a well-known fact, Europeans being, when in thorough good health, even more enduring than their dark-skinned companions. A remarkable instance of this fact occurred during the bloody struggle between the Dutch colonists and Dingan’s forces in 1837. The Kaffirs treacherously assaulted the unsuspecting Dutchmen, and then invaded their villages, spearing all the inhabitants and destroying the habitations. Near the Blue Krantz River was a heap of dead, among whom were found two young girls, who still showed signs of life. One had received nineteen stabs with the assagai, and the other twenty-one. They were removed from the corpses, and survived their dreadful wounds, reaching womanhood, though both crippled for life.

On one occasion, while I was conversing with Captain Burton, and alluding to the numerous wounds which he had received, and the little effect which they had upon him, he said that when the human frame was brought, by constant exercise and simple diet, into a state of perfect health, mere flesh wounds were scarcely noticed, the cut closing almost as easily as if it had been made in India-rubber. It may also be familiar to my readers, that when in this country men are carefully trained for any physical exertion, whether it be pedestrianism, gymnastics, rowing, or the prize-ring, they receive with indifference injuries which would have prostrated them a few months previously, and recover from them with wonderful rapidity.

The young Kaffir women are quite as remarkable for the beauty of their form as are the men, and the very trifling dress which they wear serves to show off their figures to the best advantage. Some of the young Kaffir girls are, in point of form, so perfect that they would have satisfied even the fastidious taste of the classical sculptor. There is, however, in them the same tendency to high shoulders which has already been mentioned, and in some cases the shoulders are set almost squarely across the body. In most instances, however, the shoulders have the proper droop, while the whole of the bust is an absolute model of perfection--rounded, firm, and yet lithe as the body of a panther.

There is now before me a large collection of photographs, representing Kaffir girls of various ages, and, in spite of the invariable stiffness of photographic portraits, they exhibit forms which might serve as models for any sculptor. If they could only have been photographed while engaged in their ordinary pursuits, the result would have been most artistic, but the very knowledge that they were not to move hand or foot has occasioned them to assume attitudes quite at variance with the graceful unconsciousness of their ordinary gestures.

Besides the stiffness which has already been mentioned, there are several points which make a really good photographic portrait almost an impossibility. In the first place, the sunlight is so brilliant that the shadows become developed into black patches, and the high lights into splashes of white without the least secondary shading. The photographer of Kaffir life cannot put his models into a glass room cunningly furnished with curtains and tinted glass. He must take the camera into the villages, photograph the inhabitants as they stand or sit in the open air, and make a darkened hut act as a developing-tent.

Taking the portrait properly is a matter of extreme difficulty. The Kaffirs will rub themselves with grease, and the more they shine the better they are dressed. Now, as every photographer knows, nothing is more perplexing than a rounded and polished surface in the full rays of the sunbeams; and if it were only possible to rub the grease from the dark bodies, and deprive them of their gloss, the photographer would have a better chance of success. But the Kaffir ladies, old and young alike, think it a point of honor to be dressed in their very best when their portraits are taken, and will insist upon bedizening themselves exactly in the way which is most destructive to photography. They take fresh grease, and rub their bodies until they shine like a well-polished boot; they indue every necklace, girdle, bracelet, or other ornament that they can muster, and not until they are satisfied with their personal appearance will they present themselves to the artist. Even when they have done so, they are restless, inquisitive, and rather nervous, and in all probability will move their heads just as the cap of the lens is removed, or will take fright and run away altogether. In the case of the two girls represented in the illustration, on page 25, the photographer has been singularly fortunate. Both the girls belonged to the tribe commanded by the well-known chief Goza, whose portrait will be given on a subsequent page. The girls are clad in their ordinary costume of every-day life, and in fact, when their portraits were taken, were acting as housemaids in the house of an European settler.

Unfortunately, this singular beauty of form is very transient; and when a girl has attained to the age at which an English girl is in her full perfection, the Kaffir girl has begun to age, and her firm, lithe, and graceful form has become flabby and shapeless. In the series of portraits which has been mentioned, this gradual deterioration of form is curiously evident; and in one example, which represents a row of girls sitting under the shade of a hut, young girls just twenty years of age look like women of forty.

The chief drawback to a Kaffir girl’s beauty lies in her face, which is never a beautiful one, according to European ideas on this subject. It is mostly a pleasant, good-humored face, but the cheek-bones are too high, the nose too wide, and the lips very much too large. The two which have been already represented are by far the most favorable specimens of the collection, and no one can say that their faces are in any way equal to their forms. It may be that their short, crisp, harsh, woolly hair, so different from the silken tresses of European women, produces some feeling of dislike; but, even if they were furnished with the finest and most massive head of hair, they could never be called handsome. People certainly do get used to their peculiar style, and sometimes prefer the wild beauty of a Kaffir girl to the more refined, though more insipid, style of the European. Still, few Englishmen would think themselves flattered if their faces were thought to resemble the features of a Kaffir of the same age, and the same rule will apply to the women as well as to the men.

Unfortunately, the rapidity with which the Kaffir women deteriorate renders them very unsightly objects at an age in which an European woman is in her prime. Among civilized nations, age often carries with it a charming mixture of majesty and simplicity, which equally command our reverence and our love. Among this people, however, we find nothing in their old age to compensate for the lost beauty of youth. They do not possess that indefinable charm which is so characteristic of the old age of civilized woman, nor is there any vestige of that spiritual beauty which seems to underlie the outward form, and to be even more youthful than youth itself. Perhaps one reason for this distinction may be the uncultivated state of the mind; but, whatever may be the cause, in youth the Kaffir woman is a sylph, in old age a hag.

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Chapter IV

DRESS AND ORNAMENTS -- DRESS OF THE MEN -- DRESS DEPENDENT ON COUNTRY FOR MATERIAL -- SKIN THE CHIEF ARTICLE OF DRESS IN SOUTHERN AFRICA -- FUR-PRODUCING ANIMALS -- A KAROSS OR CLOAK OF MEERKAT SKIN -- ANOTHER OF JACKAL SKINS -- NATIVE TASTE IN DRESS -- PROFESSIONAL KAROSS MAKERS -- NEEDLE USED BY THE KAFFIRS -- ITS CLUMSY SHAPE AND DIMENSIONS -- ITS LEATHER SHEATH -- A FASHIONABLE NEEDLE AND ITS BELT OF BEADS -- TASTEFUL ARRANGEMENT OF COLOR -- THREAD USED BY KAFFIRS -- SINGULAR MATERIAL AND MODE OF PREPARING IT -- HOW A KAFFIR SEWS -- A MAN’S ORDINARY DRESS -- THE APRON OR “TAILS” -- SPECIMEN IN MY COLLECTION -- BRASS BUTTONS -- THE “ISINENE” AND “UMUCHA” -- PORTRAIT OF GOZA -- OBESITY OF THE CHIEFS -- FULL DRESS AND UNDRESS -- A KAFFIR AIDE-DE-CAMP.

Having now described the general appearance of the Kaffirs from childhood to age, we will proceed to the costume which they wear, and the ornaments with which they decorate their dark persons. The material of which dress is made depends much on the characteristics of the country. In some parts of the world linen is used, in another silk, and in another cotton. In Southern Africa, however, and indeed throughout a very large portion of the continent, the dress, whether of men or women, is composed of the skins and furs of animals. The country abounds in game, especially of the antelope tribe; and the antelopes, the zebras and their kin, the beasts of prey, the monkey tribes and the oxen, afford a vast store from which the Kaffir can take his clothing, and vary it almost without bounds.

The Kaffir is an admirable dresser of furs. He bestows very great pains on the process, and arrives at a result which cannot be surpassed by the best of European furriers, with all his means and appliances. Kaffir furs, even those made from the stiff and stubborn hide of the ox, are as soft and pliable as silk; and if they be wetted, they will dry without becoming harsh and stiff. For large and thick skins a peculiar process is required. The skin of the cow, for example, will become as hard as a board when dry, and even that of the lion is apt to be very stiff indeed when dried. The process of preparing such skins is almost absurdly simple and expeditious, while its efficacy is such that our best fur-dressers cannot produce such articles as the Kaffirs do.

Supposing that a cow-skin is to be made into a robe, the Kaffir will ask two or three of his comrades to help him. They all sit round the skin, and scrape it very carefully, until they have removed every particle of fat, and have also reduced the thickness. They then stretch it in every direction, pulling against each other with all their might, working it over their knees, and taking care that not an inch of it shall escape without thorough manipulation. Of course they talk, and sing, and smoke, and take snuff while performing the task, which is to them a labor of love. If, indeed, it were not, they would not perform it, but hand it over to their wives. When they have kneaded it as much as they think necessary, they proceed to another operation. They take eight or ten of their skewer-like needles, and tie them together in a bundle, each man being furnished with one of these bundles. The points are then placed perpendicularly upon the skin, and the bundle made to revolve backward and forward between the hands. This process tears up the fibres of the skin, and adds to its pliancy, besides raising a sort of nap, which in some of their dresses is so thick and fine as to resemble plush.

Sometimes, when needles are scarce, the long straight thorns of the acacia are tied together, and used in a similar manner. Although not so strong, their natural points are quite as sharp as the artificial points made of iron, and do their work as effectually. Some of my readers may remember that the nap on cloth is raised by a method exactly similar in principle, the thorny seed-vessels of the teasle thistle being fastened on cylinders and made to revolve quickly over the surface of the cloth, so as to raise a “nap” which conceals the course of the threads. These acacia thorns are used for a wonderful variety of purposes, and are even pressed into the service of personal vanity, being used as decorations for the hair on festive occasions.

The skin is now ready for the ingredient that forms a succedaneum for the tanpit, and that does its work in a very short time. As the reader is perhaps aware, the acacia is one of the commonest trees in Southern Africa. The sap of the tree is of a very astringent character, and communicates its properties to the bark through which it percolates. In consequence, the white inhabitants of Southern Africa are in the habit of using the bark of the acacia just as in England we use the bark of the oak, and find that it produces a similar effect upon skins that are soaked in a strong solution of acacia bark in water. The native, however, does not use the bark for this purpose, neither does he practise the long and tedious process of tanning which is in use among ourselves. The acacia tree supplies for him a material which answers all the purposes of a tanpit, and does not require above a fraction of the time that is employed in ordinary tanning.

The acacia trees are constantly felled for all sorts of purposes. The hard wood is used in native architecture, in making the fence round a kraal, in making wagon poles, and in many similar modes. The root and stump are left to rot in the ground, and, thanks to the peculiar climate and the attacks of insects, they soon rot away, and can be crumbled with the fingers into a reddish yellow powder. This powder is highly astringent, and is used by the Kaffirs for dressing their furs, and is applied by assiduous rubbing in with the hand. Afterward, a little grease is added, but not much, and this is also rubbed in very carefully with the hand.

A large kaross is always worn with the furry side inward, and there is a mode of putting it on which is considered highly fashionable. If the robe is composed of several skins,--say, for example, those of the jackal or leopard,--the heads are placed in a row along the upper margin. When the Kaffir indues his kaross, he folds this edge over so as to form a kind of cape, and puts it on in such a way that the fur-clad heads fall in a row over his shoulders.

The rapidity with which a Kaffir will prepare a small skin is really surprising. One of my friends was travelling in Southern Africa, and saw a jackal cantering along, looking out for food. Presently, he came across the scent of some steaks that were being cooked, and came straight toward the wagon, thinking only of food, and heedless of danger. One of the Kaffirs in attendance on the wagon saw the animal, picked up a large stone, and awaited his coming. As he was nearing the fire, the Kaffir flung the stone with such a good aim that the animal was knocked over and stunned. The wagon started in an hour and a half from that time, and the Kaffir who killed the jackal was seen wearing the animal’s dressed skin. The skin of this creature is very much prized for robes and similar purposes, as it is thick and soft, and the rich black mottlings along the back give to the robe a very handsome appearance.

I have before me a beautiful example of a kaross or cloak, made from the skins of the meerkat, one of the South African ichneumons. It is a pretty creature, the coat being soft and full, and the general color a reddish tawny, variegated in some specimens by dark mottlings along the back, and fading off into gray along the flanks. The kaross consists of thirty-six skins, which are sewed together as neatly as any furrier could sew them. The meerkat, being very tenacious of life, does not succumb easily, and accordingly there is scarcely a skin which has not been pierced in one or more places by the spear, in some instances leaving holes through which a man’s finger could easily be passed. In one skin there are five holes, two of them of considerable size. Yet, when the kaross is viewed upon the hairy side, not a sign of a hole is visible. With singular skill, the Kaffir fur-dresser has “let in” circular pieces of skin cut from another animal, and done it so well that no one would suspect that there had been any injury to the skin. The care taken in choosing the color is very remarkable, because the fur of the meerkat is extremely variable in color, and it must have been necessary to compare a considerable number of skins, in order to find one that was of exactly the right shade.

The mantle in question is wonderfully light, so light, indeed, that no one would think it capable of imparting much warmth until he has tried it. I always use it in journeys in cold weather, finding that it can be packed in much less space than an ordinary railway rug, that it is lighter to carry, and is warmer and more comfortable.

Although every Kaffir has some knowledge of skin-dressing and tailoring, there are some who greatly surpass their companions, and are popularly known as “kaross makers.” It is easy to tell at a glance whether a garment is the work of an ordinary Kaffir, or of a regular kaross maker. The kaross which has been noticed affords a good example of both styles, which can be distinguished as easily by the touch as by the sight.

When a kaross maker sets to work, he takes the two pieces of the fur which he has to join, and places them together with the hairy side inward, and the edges exactly matching each other. He then repeatedly passes his long needle between the two pieces, so as to press the hair downward, and prevent it from being caught in the thread. He then bores a few holes in a line with each other, and passes the sinew fibre through them, casting a single hitch over each hole, but leaving the thread loose. When he has made two or three such holes, and passed the thread through them, he draws them tight in regular succession, so that he produces a sort of lock-stitch, and his work will not become loose, even though it may be cut repeatedly. Finally, he rubs down the seam, and, when properly done, the two edges lie as flat as if they were one single piece of skin.

In the kaross before mentioned, the original maker was not one of the professed tailors, but thought that he could do all the plain sewing himself. Accordingly, the seams which connect the various skills are rather rudely done, being merely sewed over and over, and are in consequence raised above the level of the skins. But the various patches that were required in order to complete the garment in its integrity needed much more careful work, and this portion of the work has been therefore intrusted to one of the professed kaross makers. The difference of the seams is at once apparent, those made by the unskilled workman being raised, harsh, and stiff; while those made by the professional are quite flat, and look exactly like the well-known lock-stitch of our sewing machines.

A singularly handsome specimen of a kaross is now before me. It is made of the skins of the gray jackal, and, although not so attractive to European eyes as if it had been made from the skin of the black-backed jackal, is, in a Kaffir’s estimation, a far more valuable article, inasmuch as the gray species is much rarer than the black-backed.

The man who designed this kaross may fairly be entitled to the name of artist. It is five feet three inches in depth, and very nearly six feet in width, and therefore a considerable number of skins have been used in making it. But the skins have not merely been squared and then sewed together, the manufacturer having in his mind a very bold design. Most persons are aware, that in the majority of animals, the jackal included, the skin is darkest along the back, a very dark stripe runs along the spine, and that the fur fades into whitish gray upon the flanks and under the belly. The kaross maker has started with the idea of forming the cloak on the same principle, and making it look as if it were composed of one large skin. Accordingly, he has selected the darkest skins for the centre of the kaross, and arranged them so that they fade away into gray at the edges. This is done, not by merely putting the darker skins in the middle, and the lighter toward the edges, but by cutting the skins into oblong pieces of nearly the same size, and sewing them together so neatly that the lines of junction are quite invisible. All the heads are set in a row along the upper edges, and, being worked very flat, can be turned over, and form a kind of cape, as has already been mentioned. The lower edge of the kaross has a very handsome appearance, the gray color of the fur rapidly deepening into black, which makes a broad stripe some four inches in depth. This is obtained by taking the skin of the paws, which are very black, and sewing them to the cape of the mantle.

Of course, a Kaffir has no knowledge of gloves, but there are seasons when he really wants some covering for his hands. A creature of the sun, he cannot endure cold; and in weather when the white men are walking in their lightest clothing and exulting in the unaccustomed coolness, the Kaffir is wrapped in his thickest kaross, cowering over the fire, and absolutely paralyzed, both bodily and mentally, with the cold. He therefore makes certain additions to his kaross, and so forms a kind of shelter for the hands. About two feet from the top of the kaross, and on the outer edges, are a pair of small wings or projections, about a foot in length, and eight inches in width. When the Kaffir puts on the kaross, he doubles the upper part to form the cape, turns the furry side within, grasps one of these winglets with each hand, and then wraps it round his shoulders. The hands are thus protected from the cold, and the upper part of the body is completely covered. The kaross descends as far as the knees in front, and is about a foot longer at the sides and at the back. The whole edge of the kaross is bound on the inside with a narrow band of thin, but very strong membrane, and is thus rendered less liable to be torn. The membrane is obtained as follows. A skin of some animal, usually one of the antelopes, is rolled up and buried in the ground until a certain amount of putrefaction takes place. It is then removed, and the Kaffir splits it by introducing his knife, and then, with a quick jerk, strips off the membranous skin. If it does not separate easily, the skin is replaced in the ground, and left for a day or two longer.

This fine specimen was brought from Southern Africa by Mr. Christie, who has had it in constant use as a railway rug and for similar purposes for some fourteen years, and it is still as serviceable as ever. I ought to mention that both this and my own kaross were made by Bechuanas, and not by Zulus, the latter tribe always using for their kaross a single hide of an ox dressed soft. The peculiar mode of manipulating a hide when dressing it is called “braying,” perhaps because it bears some resemblance to the “braying” or rubbing of a substance in a mortar, as distinguished from pounding it. A handful of the hide is taken in each hand and gathered up, so as to form two or three wrinkles on the fleshy side. The wrinkles are then rubbed on each other, with a peculiar twisting movement, which is almost identical with that of the gizzard in grain-eating birds.

Of similar skins the Kaffir makes a kind of bag in which he puts his pipe, tobacco, and various other little comforts. This bag, which is popularly called a knapsack, deserves more rightly the name of haversack, as it is not carried on the back, but slung to the side. It is made of the skin of some small animal, such as a hare or a hyrax, and is formed in a very simple manner. When the Kaffir has killed the animal, he strips off the skin by making a cut, not along the belly, as is the usual fashion, but from one hind leg to the other. By dint of pushing and pulling, he contrives to strip off the skin, and of course turns it inside out in so doing, much as is the case when a taxidermist skins a snake or frog. The skin is then “brayed” in the ordinary fashion, while the furry side is inward; and when this operation is completed, the mouth, ears and eyelids are sewed up, and it is then reversed so as to bring the fur outward. Straps are attached to the two hind legs, so that the wearer can sling the bag over his shoulder. The natives put these bags to all kinds of uses, some of them being rather odd according to our ideas. It has been mentioned that the pipe, tobacco, and other little articles which a Kaffir has, are kept in the bag. If, perchance, the wearer should discover a bees’ nest, he empties his “knapsack,” turns it inside out, shakes it well in order to get rid of the scraps of tobacco and other debris of a Kaffir’s pouch, and then proceeds to attack the bees. When he has succeeded in reaching the honeycombs, he removes them from the nest, puts them into the bag, and goes off with his prize, regardless of the state in which the interior of the bag will be left.

The skill of the Kaffir in sewing fur is the more notable when we take into consideration the peculiar needle and thread which he uses. The needle is not in the least like the delicate, slender articles employed by European seamstresses. In the first place, it has no eye; and in the second, it is more like a skewer than a needle. If any of my classical readers will recall to their minds the “stylus” which the ancients used instead of a pen, he will have a very good idea of a Kaffir’s needle.

As the Kaffir likes to carry his needle about with him, he makes a sheath or case of leather. There is great variety in these cases. The simplest are merely made of strips of hide rolled round the needle, and sewed together at the edges.

The most ornamental needle that I have seen was brought to England by the late H. Jackson, Esq., who kindly placed it and the rest of his valuable collection at my disposal. This needle is represented at fig. 1, in the illustration “Kaffir needles,” page 33. It is of the ordinary shape, though much larger than most that are used; but it is upon the sheath and its ornaments that the proud owner has lavished his powers. The sheath is made of leather, but is modelled into a curious pattern, which may be easily imitated. Roll up a tube of paper, about the third of an inch in diameter. At an inch from the end, pinch it tightly between the right thumb and finger, until it is squeezed flat. Still retaining the grasp, pinch it with the left hand just below the finger and thumb of the right, and at right angles to them. Proceed in this manner until the whole of it has been pinched. Then, if we suppose that the tube is made of raw hide thoroughly wetted, that a well oiled needle is placed in it, and that the leather is worked carefully upon the needle so as to make a sheath, ornamented with flattened projections at right angles to each other, we shall see how the sheath is made.

The siring of beads by which it is hung around the neck is put together with great taste. The pale-tinted beads are white with rings of scarlet, and the others are blue with large spots of white, the whole forming a very artistic contrast with the skin of the wearer. The best point of this needle case is, however, the ornament which hangs to it just by the head of the needle. This is a piece of rhinoceros horn, cut into the shape of a buffalo head and part of the neck--very much, indeed, as if it had been intended for the handle of a seal. The skill with which the artist--for he really deserves the name--has manipulated this stubborn substance is really admirable. The sweep of the animal’s horns is hit off with a boldness of line and a freedom of execution that would scarcely be expected from a savage. That he should make an accurate representation of the animal was likely enough, considering his familiarity with the subject, but that he should be able to carve with his assagai-blade so artistic a design could hardly have been expected from him.

By the side of this needle hangs another, which I have introduced because the sheath, instead of being made of leather, is a wooden tube, closed at one end, and guarded at both ends by a thong of raw hide rolled round it.

As the Kaffirs employ needles of this description, it is evident that they cannot use the same kind of thread as ourselves, since a cotton thread would not make its way through the leather, and therefore the Kaffir has recourse to the animal kingdom for his thread as well as for his garments. The thread is made of the sinews of various animals, the best being made of the sinews taken from the neck of a giraffe. One of these bundles of thread is now before me, and a curious article it is--stiff, angular, elastic, and with an invincible tendency to become entangled among the other objects of the collection. Few persons to whom it is shown for the first time will believe that it is thread, and mostly fancy that I am trying to take advantage of their ignorance.

When this strange thread is wanted for use, it is steeped in hot water until it is quite soft, and is then beaten between two smooth stones. This process causes it to separate into filaments, which can be obtained of almost any degree of strength or fineness. The sinew thus furnishes a thread of astonishing strength when compared with its diameter, surpassing even the silk grass of Guiana in that respect.

When a Kaffir wishes to sew, he prepares some of this thread, squats on the ground, takes his needle, and bores two little holes in the edges of the garment on which he is working. He then pushes the thread through the holes thus made, and makes two more holes opposite each other. He continues to draw the stitches tight as he proceeds, and thus gets on with his work at a rate which would certainly not pay a seamstress in this country, but which is very well suited to Africa, where time is not of the least value. As he works with wet sinew upon wet hide, it naturally follows that, in the process of drying, the seams become enormously strengthened, the stitches being drawn tightly by the contraction of sinew, and the contraction of the hide forcing the stitches deeply into its own substance, and almost blending them together. So, although the work is done very slowly, one of our sewing machines being equal to a hundred Kaffirs, or thereabouts, in point of speed, it is done with a degree of efficacy that no machine can ever approach. I have in my collection very many examples of Kaffir sewing, and in every instance the firmness and solidity of the workmanship are admirable. Their fur-sewing is really wonderful, for they use very close stitches, very fine thread, and join the pieces so perfectly that the set of the hairs is not disturbed, and a number of pieces will look and feel exactly as if they were one single skin.

We will begin an account of Kaffir dress with the ordinary costume of a man. Until he approaches manhood, the Kaffir does not trouble himself about so superfluous a luxury as dress. He may wear beads and ornaments, but he is not troubled with dress in our acceptation of the word. When he becomes a man, however, he assumes the peculiar apron which may be seen by reference to any of the illustrations of Kaffir men. This garment is intended to represent the tails of animals, and by Europeans is generally called by that name. Thus, instead of saying that a man has put on his dress or his apron, he is said to have put on his “tails.” It is notable, by the way, that this form of dress extends over a considerable part of Africa, and is common to both sexes, though the details are carried out in a different manner. The principal is a belt round the waist, with a number of thongs depending from it, and we find this characteristic dress as far northward as Egypt. Indeed, strings or thongs form a considerable portion, not only of a Kaffir’s dress, but of his ornaments, as will be seen presently.

The apron of the men is called “isinene,” and is conventionally supposed to be made of the tails of slain leopards, lions, or buffaloes, and to be a trophy of the wearer’s courage as well as a mark of his taste in dress. Such a costume is sometimes, though very rarely, seen; there being but few Kaffirs who have killed enough of these ferocious beasts to make the “isinene” of their tails. I have one which was presented to me by Captain Drayson, R.A., who bought it, together with many other objects, after the late Kaffir war. It is represented by fig. 1 in the illustration of “Costume” on page 33. It is made of strips of monkey skin, each about an inch and a half in width. These strips have been snipped half through on either side alternately, and then twisted so as to make furry cylinders, having the hair on the outside, and being fixed in that position until dry and tolerably stiff. There are fourteen of these strips, each being about fourteen inches long, but those in the middle exceeding the others by an inch or two.

The strips or “tails” are gathered together above, and sewed firmly to a broad belt of the same material, which is so covered with red and white beads that the leather cannot be seen. Across the belt are two rows of conical brass buttons, exactly identical with those that decorate the jacket of the modern “page.” These brass buttons seem to charm a Kaffir’s heart. He cannot have too many of them, and it is his delight and pride to keep them burnished to the highest amount of polish which brass will take. I have various specimens of dress or ornament formerly belonging to Kaffirs of both sexes, and, in almost every instance where the article has been very carefully made, at least one brass button is attached to it.

As long as the Kaffir stands or sits, the “isinene” hangs rather gracefully, and reminds the spectator of the sporran or skin pouch, which forms part of the Highlander’s dress. But when he runs, especially when he is rushing at full speed, the tails fly about in all directions, and have a most ludicrous effect, almost as if a bundle of living eels or snakes had been tied round the man’s waist. If a Kaffir should be too lazy to take the trouble of making so elaborate a set of “tails,” he merely cuts his “isinene” out of a piece of skin. An example of this kind of apron is seen in the illustration, “Dolls,” 33d page, which represents a pair of figures, a Kaffir and his wife, made by the natives out of leather. Here the male figure, on the right, is shown as wearing the isinene, and having besides a short kaross, or cloak, over his shoulders. These figures are in my own collection, and will be more particularly described when we come to the dress of Kaffir females.

Most of the men wear a similar duplicate of this apron, which falls behind, and corresponds with the isinene; this second apron is called the “umucha,” and is mostly made of one piece of skin. Its use is not, however, universal, and indeed, when in his own kraal or village, the Kaffir does not trouble himself about either isinene or umucha, and considers himself quite sufficiently clothed with a necklace and a snuff box.

An illustration on page 117, gives a good idea of the appearance presented by a Kaffir of rank in his ordinary dress. It is a portrait of Goza, the well-known Zulu chief, whose name came prominently forward during the visit of Prince Albert to the Cape. He is one of the most powerful chiefs of the Zulu tribe, and can at any moment summon into the field his five or six thousand trained and armed warriors. Yet in ordinary life he is not to be distinguished from the meanest of his subjects by any distinction of dress. An experienced eye would, however, detect his rank at a single glance, even though he were not even clad in his “tails.” He is fat, and none but chiefs are fat in Kaffirland. In fact, none but chiefs have the opportunity, because the inferior men are forced to such constantly active employment, and live on such irregular nourishment, that they have no opportunity of accumulating fat.

But a chief has nothing whatever to do, except to give his orders, and if those orders are within human capacity they will be executed. Tchaka once ordered his warriors to catch a lion with their unarmed hands, and they did it, losing, of course, many of their number in the exploit. The chief can eat beef and porridge all day long if he likes, and he mostly does like. Also, he can drink as much beer as he chooses, and always has a large vessel at hand full of that beverage. Panda, the king of the Zulu tribes, was notable for being so fat that he could hardly waddle; but, as the reader will soon be presented with a portrait of this doubly great monarch, nothing more need be said about him.

As to Goza, he is a wealthy man, possessing vast herds of cattle, besides a great number of wives, who, as far as can be judged by their portraits, are not beautiful according to European ideas of beauty, but are each representatives of a considerable number of cows. He wields undisputed sway over many thousands of subjects, and takes tribute from them. Yet he dresses on ordinary occasions like one of his own subjects, and his house is just one of the ordinary huts of which a village is composed. When he wishes to appear officially, he alters his style of dress, and makes really a splendid appearance in all the pomp of barbaric magnificence. Also, when he mixes with civilization, he likes to be civilized in dress, and makes his appearance dressed as an Englishman, in a silk hat, a scarlet coat, and jackboots, and attended in his rides by an aide-de-camp, dressed in a white-plumed cocked hat, and nothing else.

A portrait of Goza in his full war-dress is given in the chapter that treats of Kaffir warfare.

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Chapter V

ORNAMENTS WORN BY KAFFIR MEN -- BEADS, BUTTONS, AND STRINGS -- FASHIONABLE COLORS OF BEADS -- GOOD TASTE OF THE KAFFIRS -- CAPRICES OF FASHION -- GOZA’S YOUNG WARRIORS -- CURIOUS BEAD ORNAMENT -- A SEMI-NECKLACE -- A BEAD BRACELET, AND MODE OF CONSTRUCTION -- A CHEAP NECKLACE -- TWO REMARKABLE NECKLACES -- ORNAMENTS MADE OF LEATHERN THONGS -- OX-TAILS USED AS ORNAMENTS, AND INDICATIONS OF THE WEALTH OF THEIR OWNER -- THE SKULL USED FOR A SIMILAR PURPOSE -- A YOUNG KAFFIR IN FULL DRESS -- CURIOUS DECORATIONS OF THE HEAD -- THE ISSIKOKO, OR HEAD-RING -- KAFFIR CHIVALRY -- PICTURESQUE ASPECT OF THE KAFFIR -- THE EYE AND THE NOSTRIL -- THE KAFFIR PERFUME, AND ITS TENACITY -- CLEANLY HABITS OF THE KAFFIR -- CONDITIONS ALTER CIRCUMSTANCES -- ANOTHER METHOD OF DRESSING SKINS -- THE BLANKET AND THE KAROSS -- ARMLETS, ANKLETS, AND BRACELETS -- A SIMPLE GRASS BRACELET -- IVORY ARMLETS, AND METHOD OF CONSTRUCTION -- BEAD ARMLETS -- METALLIC ARMLETS -- AN ANCIENT ROYAL ARMLET OF BRASS -- IRON ARMLETS -- A NEW METAL -- ITS ADOPTION BY THE CHIEFS -- SINGULAR SUPERSTITION, AND ABANDONMENT OF THE METAL -- DEATH OF THE DISCOVERER.

As to the ornaments which a Kaffir man wears, they may be summed up in three words--beads, buttons, and strings, all three being often employed in the manufacture of one ornament. All the beads come from Europe, and there is as much fashion in them as in jewelry among civilized nations. The Kaffirs will have nothing to do with beads that do not form a good contrast with the dark skin of the wearer, so that beads which would be thought valuable, even in England, would be utterly contemned by the poorest Kaffir. Dark blue, for example, are extremely unfashionable, while light azure blue are in great favor. Those beads which contain white and red are the most valued; and if it were possible to make beads which would have the dazzling whiteness of snow, or the fiery hue of the scarlet verbena, almost any price might be obtained for them in Kaffirland.

The capriciousness of fashion is quite as great among the Kaffirs as among Europeans, and the bead trade is, therefore, very precarious, beads which would have been purchased at a very high price one year being scarcely worth their freight in the next. Still, there is one rule which may always guide those who take beads as a medium of barter among savages. The beads should always contrast boldly with the color of the skin. Now, the average color of a Kaffir is a very dark chocolate; and if the intended trader among these tribes wishes to make a successful speculation, he cannot do better than have a lay figure painted of a Kaffir’s color, and try the effect of the beads upon the image. Beads cannot be too brilliant for a savage, and almost any small articles which will take a high polish and flash well in the sunshine will find a market.

Having procured his beads, either by exchange of goods or by labor, the Kaffir proceeds to adorn himself with them. In a photograph before me, representing a group of young warriors belonging to Goza’s army, three of the men have round their necks strings of beads which must weigh several pounds, while another has a broad belt of beads passing over the shoulder just like the sash of a light infantry officer. The ordinary mode of wearing them is in strings round the neck, but a Kaffir of ingenuity devises various other fashions. If he has some very large and very white beads, he will tie them round his forehead, just over his eyebrows, allowing some of them to dangle over his nose, and others on either side of the eyes. In “Kaffir ornaments” on page 33, fig. 1, is shown a sash somewhat similar to that which has just been mentioned, though it is not made wholly of beads. Its groundwork is a vast number of small strings laid side by side, and bound at intervals by bands of different colored beads, those toward the ends being white, and the others scarlet, pink, or green. Its length is about eight feet. A small portion is given on an enlarged scale, to show the mode of structure. The other articles belong to female costume, and will be described presently.

The group of ornaments illustrated upon page 33 is very interesting, and is taken from specimens kindly lent me by the late H. Jackson, Esq. The round article with dark centre (fig. 3) is the first which we will notice. In form it resembles a hollow cone, or rather a Malay’s hat, and is made of leather, ingeniously moulded and sewed while wet, and then kept in its shape until dry. The whole of the interior is so thickly covered with beads that the leather is quite concealed. The beads in the centre are red, and the others are white. This ornament is worn on the breast, and to all appearance must be a very awkward article of decoration. If the outside had been covered with beads, it is easy to understand that it would have rested very comfortably on the breast with its bead-covered apex projecting like a huge sugar-loaf button. But, as the peak has to rest on the breast, the ornament must sway about in a most uncomfortable manner.

The ornament at the bottom of the illustration is a semi-necklace, much in request among the Kaffirs. A string is fastened to each upper corner and then tied behind the neck, so that none of the beads are wasted upon a back view of the person. The groundwork of this semi-necklace is white, and the marks upon it are differently colored. Some of them are red in the interior and edged with yellow, while in others these colors are reversed. A narrow line of scarlet beads runs along the lower edge. The necklace is formed of a sort of network, of which the meshes are beads, so that as it is moved by the action of the body, the light shines through the interstices, and has a very pretty effect.

A bracelet, also made of beads, is shown in the same illustration at fig. 2. The beads are strung on threads, and then twisted together so as to form a loose rope, very similar in construction to the rope ring used so much by sailors, and known technically as a “grummet.” The strings of beads are variously colored, and are arranged with considerable taste, so that when they are twisted together the general effect is very good.

There is a more common kind of beads which are called “chalk-white.” Their only value is that they contrast well with the dark skin of the wearer. Still, there are many young men who would be only too glad to have even so simple a set of beads, for beads are money in Kaffirland, and are not to be obtained without labor. However, ornament of some kind the young men will have, and if they cannot obtain beads they will wear some other ornament as a succedaneum for them.

One of these very simple necklaces is in my collection. It consists merely of nuts, which the wearer could have for the picking. A hole is bored through each nut, just above the smaller end, so that they fit closely together, and stand boldly out, without showing the string on which they are threaded. So closely do they lie that, although the necklace is only just large enough to be passed over the head, it contains more than a hundred nuts. The two necklaces which are represented at the foot of the 39th page, have been selected because they show how the native artist has first made a necklace of beads and teeth, and has then imitated it in metal. No. 1 represents a bracelet that is entirely made of beads and teeth. First, the maker has prepared six or seven very fine leathern thongs, and has strung upon them black glass beads of rather a small size. When he has formed rows of about an inch and a half in length, he has placed in each string a single bead of a much larger size, and being white in color, spotted with bright blue. Another inch and a half of black beads follow, and then come the teeth. These are the canine teeth of the leopard and other felidæ, and are arranged in groups varying from three to five in number. A tolerably large hole is bored through the base of each, and all the strings are passed through them. The maker then goes on with the black beads, then with the white, then with the teeth, and so on, until his materials are exhausted, and the necklace finished.

The necklace No. 2 is of a far more ambitious character, and, whether or not it has been made by the same artificer, it shows that the same principle has been carried out. The former ornament belonged to a man who had been skilful as a hunter, and who wore the teeth of the slaughtered leopards as trophies of his valor and success. He would also wear the skins, and lose no opportunity of showing what he had done. But we will suppose that a Kaffir, who has some notion of working in metal, saw the bracelet, and that he was fired with a desire to possess one of a similar character. Leopards’ teeth he could not, of course, possess without killing the animal for himself, because no one who has achieved such a feat would sell to another the trophies of his own prowess. So he has tried to imitate the coveted ornament as well as he could; and though he might not possess either the skill or the courage of the hunter, he could, at all events, make a necklace which would resemble in shape that of his companion, be very much more showy, and possess a considerable intrinsic value.

So he set up his forge, and, in a manner which will be described in a future page, made his own bronze, brass, or bell-metal, and cast a number of little cylinders. These he beat into shape with his primitive hammer, and formed them into very tolerable imitations of leopards’ teeth. Being now furnished with the material for his necklace, he began to put it together. First, he strung rows of chalk-white beads, and then a brass tooth. Next to the tooth comes a large transparent glass bead, of ruby-red, decorated with white spots. Then comes a tooth, then more beads, and so on, until the ornament has been completed. In order to give the necklace an air of reality, he cut a piece of bone so as to look like a very large tooth, and strung it in the centre of the ornament, so as to fall on his chest.

This is really a handsome piece of workmanship, and when in use must have a very excellent effect. The colors are selected with remarkable taste, as nothing can look better on a dark skin than white and ruby. Moreover, the metal teeth are burnished so as to glisten brilliantly in the sun, and will dazzle the eye at the distance of some feet. Both these necklaces are drawn from specimens in the collection of Colonel Lane Fox.

It is a remarkable fact that good taste in color, if not in material, seems to be inherent in the race, despite the very small amount of clothes which either sex wears. When they become partially civilized, especially if they owe any allegiance to missionaries, they assume some portion of ordinary European costume. The men, whose wardrobe is generally limited to a shirt and trousers, have little scope for taste in dress; but the women always contrive to develop this faculty. Whether in the gay colors of the gowns which they wear, or whether in the more sober hue of the handkerchief which they invariably tie round their heads, they always manage to hit upon a combination of colors which harmonize with their complexions.

Perhaps it is fortunate that such should be the case, for the assumption of European costume is, artistically speaking, anything but an improvement in the appearance of a Kaffir, or, indeed, of any wearer of a dark skin; and it is a curious fact, that the better the clothes, the worse do they look. A young Kaffir, wearing nothing but his few tufts of fur, moves with a free and upright gait, and looks like one of nature’s noblemen. But the moment that he puts on the costume adopted in civilized Europe, he loses every vestige of dignity, and even his very gait is altered for the worse.

The metropolitan reader can easily witness such a metamorphosis by visiting the Hammâm, or any similar establishment, where dark-skinned attendants are employed. While engaged in their ordinary vocation, clad with nothing but a cloth round their loins, they look just like ancient statues endued with life, and it is impossible to avoid admiring the graceful dignity of their gestures, as they move silently about the room. But when any of them leave the room, and put on the ordinary dress, the change is complete and disappointing, and it is hardly possible to believe the identity of such apparently different individuals. In the time long passed away, when Scotland was still contesting with England, the statesmen of the latter country showed no small knowledge of human nature when they forbade the use of the Highland dress, and forced the Highlanders to abandon the picturesque costume which seems to harmonize so well with the wild hills of their native land. A Highlander in his kilt and tartan was not the same man when in the costume of the Lowlander, and it was impossible for him to feel the same pride in himself as when he wore the garb of the mountaineer and the colors of his clan.

Many of the young men who cannot afford beads make bracelets, necklaces, armlets, and anklets from the skins of animals. After cutting the skin into strips, they twist the strips spirally, so as to convert them into hollow ropes, having all the hair on the outside. When made of prettily colored skins, these curious ornaments have a very good, though barbaric effect. (See page 49.) By cutting the strips spirally, almost any length can be obtained; and the consequence is, that the young men sometimes appear with their bodies, legs, and arms covered with these furry ropes.

Another kind of ornament of which the Kaffir is very fond is the tufted tail of an ox. A man of consequence will sometimes wear a considerable number of these tails. Some he will form into an apron, and others will be disposed about his person in the quaintest possible style. He will tie one under each knee, so as to bring it on the shin bone. Others he will fix to leathern loops, and hang them loosely on his arms, like the curious bracelet worn by Jung Bahadoor when in England. Some he will divide into a multitude of strips, and sew them together so as to make fringed belts, which he will tie round his waist, or with which he will encircle the upper arms. Others, again, will be attached to his ankles, and a man thus decorated is contemplated enviously by those not so fortunate.

The very fact of possessing such ornaments shows that the wearer must be a rich man, and have slaughtered his own cattle. It is hardly possible to obtain cow tails in any other method; for the owner of a slain cow is sure to keep the tail for himself, and will not give so valuable an ornament to another. For the same reason, when the cow has been eaten up, its owner fastens the skull on the outside of his hut. Every one who passes within sight can then see that a rich man lives in that dwelling. Even when the tails are sold to Europeans, an absurdly high price is asked for them. One of these arm-tufts is now before me. The skin has been stripped from the tail, leaving a thong of eighteen inches in length above the tuft of hair. This thong has then been cut into three strips of half an inch in width, and the strips have been rolled up spirally, as already described. As the slit is carried to the very end of the tail, the tuft is spread open, and therefore looks twice as large as would have been the case had it been left untouched. Each of these tufts representing a cow, it is evident that the possession of them shows that the owner must be wealthy enough, not only to possess cows, but to have so many that he could afford to slaughter them.

An illustration on page 43 represents a Kaffir who is both young and rich, and who has put on his dress of ceremony for the purpose of paying a visit. Under such circumstances, a Kaffir will exercise the greatest care in selecting ornaments, and occupy hours in putting them on to the best advantage. Among the furs used by the Kaffir for this purpose is that of the Angora goat, its long soft hair working up admirably into fringes and similar ornaments. Feathers of different birds are worked into the head dress, and the rarer the bird and the more brilliant the color the better is the wearer pleased. One decoration which is sometimes worn on the head is a globular tuft, several inches in diameter, formed from the feathers of a species of roller. The lovely plumage of the bird, with its changeful hues of green and blue, is exactly adapted for the purpose: and in some cases two of these tufts will be worn, one on the forehead and the other on the back of the head. Eagles’ feathers are much used among the Kaffirs, as, in spite of their comparatively plain coloring, their firm and graceful shape enables the wearer to form them into very elegant head dresses. Ostrich feathers are also used for the purpose, as are the richly colored plumes of the lory; but the great ambition of a Kaffir beau is to procure some feathers of the peacock, of which he is amazingly vain.

On such occasions the Kaffir will wear much more dress than usual; and, in addition to the quantity of beads which he contrives to dispose upon his person, he ties so many tufts and tails round his waist that he may almost be said to wear a kilt. He will carry his shield and bundle of spears with him, but will not take the latter weapons into the host’s house, either exchanging them for imitative spears of wood, or taking a simple knobbed stick. Some sort of a weapon he must have in his hand, or he would feel himself quite out of his element.

When the “boy” has at last obtained the chief’s permission to enter the honored class of “men,” he prepares himself with much ceremony for the change of costume which indicates his rank. The change does not consist so much in addition as in subtraction, and is confined to the head. All unmarried men wear the whole of their hair, and sometimes indulge their vanity in dressing it in various modes; such as drawing it out to its fullest extent, and stiffening it with grease and shining powders, so that it looks something like the wigs which bishops used to wear, but which have been judiciously abandoned. If particular pains are taken with the hair, and it happens to be rather longer than usual, the effect is very remarkable. I have a photographic portrait of a young Zulu warrior, whose hair is so bushy and frizzled that it might be taken for that of a Figian; and as in his endeavors to preserve himself in a perfectly motionless attitude, he has clenched his teeth tightly and opened his eyes very wide, he looks exactly as if all his hair were standing on end with astonishment.

Proud, however, as he may be, as a “boy,” of his hair, he is still prouder when he has the permission of his chief to cut it off, and at once repairs to a friend who will act as hairdresser. The friend in question takes his best assagai, puts a fine edge upon it, furnishes himself with a supply of gum, sinews, charcoal powder, and oil, and addresses himself to his task. His first care is to make an oval ring of the sinews, about half an inch in thickness, and then to fit it on the head. The hair is then firmly woven into it, and fixed with the gum and charcoal, until the hair and ring seem as if they were one substance. Oil or grease is next liberally applied, until the circlet shines like a patent leather boot, and the ring is then complete. The officiating friend next takes his assagai, and shaves the whole of the head, outside and inside the ring, so as to leave it the sole decoration of his bald head.

The ring, or “issikoko,” is useful for several purposes. It answers admirably to hold feathers firmly, when the courtier decorates his head for ceremony, or the soldier for war. It serves also more peaceful uses, being the usual place where the snuff spoon is worn. This mode of dressing the hair has its inconvenience, for the ring continually needs to be repaired and kept in order. As to the “issikoko” itself, it is too hard to be easily damaged; but as the hair grows it is raised above the head, and, when neglected for some time, will rise to a height of two inches or so. Moreover, the shaven parts of the head soon regain their covering, and need again to be submitted to the primitive razor. No man would venture to appear before his chief with the head unshaven, or with the ring standing above it; for if he did so, his life would probably answer for his want of respect.

The reverence with which a Kaffir regards the “issikoko” is equal to that which an Oriental entertains for his beard. Mr. Moffatt mentions a curious illustration of this fact. A warrior of rank, an “Induna,” or petty chief, was brought before the king, the dreaded Moselekate, charged with an offence the punishment of which was death. He was conducted to the king, deprived of his spear and shield. “He bowed his fine elastic figure, and kneeled before the judge. The case was investigated silently, which gave solemnity to the scene. Not a whisper was heard among the listening audience, and the voices of the council were only audible to each other and to the nearest spectators. The prisoner, though on his knees, had something dignified and noble in his mien. Not a muscle of his countenance moved, but a bright black eye indicated a feeling of intense interest, which the swerving balance between life and death only could produce. The case required little investigation; the charges were clearly substantiated, and the culprit pleaded guilty. But, alas! he knew that it was at a bar where none ever heard the heart reviving sound of pardon, even for offences small compared with his. A pause ensued, during which the silence of death pervaded the assembly.

“At length the monarch spoke, and, addressing the prisoner, said: ‘You are a dead man; but I shall do to-day what I never did before. I spare your life, for the sake of my friend and father,’ pointing to where I stood. ‘I know that his heart weeps at the shedding of blood; for his sake I spare your life. He has travelled from a far country to see me, and he has made my heart white; but he tells me that to take away life is an awful thing, and never can be undone again. He has pleaded with me not to go to war, nor to destroy life. I wish him, when he returns to his own home again, to return with a heart as white as he has made mine. I spare you for his sake; for I love him and he has saved the lives of my people. But,’ continued the king, ‘you must be degraded for life; you must no more associate with the nobles of the land, nor enter the towns of the princes of the people, nor ever again mingle in the dance of the mighty. Go to the poor of the field, and let your companions be the inhabitants of the desert.’

“The sentence passed, the pardoned man was expected to bow in grateful adoration to him whom he was wont to look upon and exalt in songs applicable only to One, to whom belongs universal sway and the destinies of man. But no! Holding his hands clasped on his bosom, he replied: ‘O king, afflict not my heart! I have incited thy displeasure: let me be slain like the warrior. I cannot live with the poor.’ And, raising his hand to the ring he wore on his brow, he continued: ‘How can I live among the dogs of the king, and disgrace these badges of honor which I won among the spears and shields of the mighty? No; I cannot live! Let me die, O Pezoolu!’ His request was granted, and his hands tied erect over his head. Now my exertions to save his life were vain. He disdained the boon on the conditions offered, preferring to die with the honors he had won at the point of the spear--honors which even the act which condemned him did not tarnish--to exile and poverty among the children of the desert. He was led forth, a man walking on each side. My eye followed him until he reached the top of a high precipice, over which he was precipitated into the deep part of the river beneath, where the crocodiles, accustomed to such meals, were yawning to devour him ere he could reach the bottom.”

The word “issikoko,” by which the Kaffir denominates the head-ring, is scarcely to be pronounced, not by European lips, but by European palates; for each letter k is preceded, or rather accompanied, by a curious clucking sound, produced by the back of the tongue and the roof of the mouth. There are three of these “clicks,” as they are called, and they will be more particularly described when we come to the subject of Kaffir language.

Under nearly all circumstances a Kaffir presents a singularly picturesque figure--except, perhaps, when squatting on the ground with his knees up to his chin--and nothing can be more grateful to an artistic eye than the aspect of a number of these splendid savages in the full panoply of all their barbaric magnificence. Their proud and noble port, their dusky bodies set off with beads and other brilliant ornaments, and the uncommon grace and agility that they display when going through the fierce mimicry of a fight which constitutes their war dances, are a delight to the eye of an artist. Unfortunately, his nose is affected in a different manner. The Kaffirs of all ages and both sexes will persist in copiously anointing themselves with grease. Almost any sort of grease would soon become rancid in that country; but, as the Kaffirs are not at all particular about the sort of grease which they use, provided that it is grease, they exhale a very powerful and very disagreeable odor. Kaffirs are charming savages, but it is always as well to keep to the windward of them, at all events until the nostrils have become accustomed to their odor. This peculiar scent is as adhesive as it is powerful, and, even after a Kaffir has laid aside his dress, any article of it will be nearly as strongly scented as the owner. Some time ago, while I was looking over a very fine collection of savage implements and dress, some articles of apparel were exhibited labelled with tickets that could not possibly have belonged to them. The owner said that he suspected them to be African, and asked my opinion, which was unhesitatingly given, the odor having betrayed their real country as soon as they were brought within range of scent.

A few years ago, I assisted in opening a series of boxes and barrels full of objects from Kaffirland. We took the precaution of opening the cases in the garden, and, even in the open air, the task of emptying them was almost too much for our unaccustomed senses. All the objects were genuine specimens, not merely made for sale, as is so often the case, but purchased from the wearers, and carefully put away. The owner of the collection was rather humorous on the subject, congratulating us on our preparation for a visit to Kaffirland, and telling us that, if either of us wished to form a good idea of the atmosphere which prevailed in a Kaffir hut with plenty of company, all we had to do was to get into the empty cask, sit at the bottom of it, and put the lid on. Several of the articles of clothing were transferred to my collection, but for some time they could not be introduced into the room. Even after repeated washings, and hanging out in the garden, and drenching with deodorizing fluid, they retained so much of their peculiar scent that they were subjected to another course, which proved more successful,--namely, a thorough washing, then drying, then exposure to a strong heat, and then drying in the open air.

This extremely powerful odor is a considerable drawback to an European hunter when accompanied by Kaffir assistants. They are invaluable as trackers; their eyes seem to possess telescopic powers; their ears are open to sounds which their white companion is quite incapable of perceiving, and their olfactory nerves are sensitive to any odor except that which themselves so powerfully exhale. But the wild animals are even more sensitive to odors than their dusky pursuers, and it is popularly said that an elephant to leeward can smell a Kaffir at the distance of a mile. All are alike in this respect, the king and his meanest subject being imbrued with the same unctuous substance; and the only difference is, that the king can afford more grease, and is therefore likely to be more odoriferous, than his subject.

Yet the Kaffir is by no means an uncleanly person, and in many points is so particularly clean that he looks down with contempt upon an European as an ill-bred man. The very liberal anointing of the person with grease is a custom which would be simply abominable in our climate, and with our mode of dress, but which is almost a necessity in a climate like that of Southern Africa, where the natives expose nearly the whole of their bodies to the burning sunbeams. Even in the more northern parts of Africa the custom prevails, and Englishmen who have resided there for a series of years have found their health much improved by following the example of the natives. In England, for example, nothing could be more absurd than to complete the morning’s toilet by putting on the head a large lump of butter, but in Abyssinia no native of fashion thinks himself fully dressed until he has thus put the finishing touch to his costume. Setting aside the different effects of the sun upon a black skin and a white one, as long as European residents in Southern Africa are able to wear their cool and light garments, so long can they dispense with grease. But, if they were suddenly deprived of their linen or cotton garments, and obliged to clothe themselves after the fashion of the Kaffirs, it is likely that, before many weeks had elapsed, they would be only too glad to resort to a custom which has been taught to the natives by the experience of centuries. Had not the practice of greasing the body been productive of good, their strong common sense would long ago have induced the Kaffirs to dispense with it.

In this, as in all other matters, we must not judge others by supposing them to be under similar conditions with ourselves. Our only hope of arriving at a true and unbiassed judgment is by mentally placing ourselves in the same conditions as those of whom we are treating, and forming our conclusions accordingly. The knowledge of this simple principle is the key to the singular success enjoyed by some schoolmasters, while others, who may far surpass them in mere scholarship, have failed to earn for themselves either the respect or the love of their pupils.

Men, as well as women, generally possess cloaks made of the skins of animals, and called karosses. Almost any animal will serve for the purpose of the kaross maker, who has a method of rendering perfectly supple the most stiff and stubborn of hides. The process of preparing the hide is very simple. The skin is fastened to the ground by a vast number of pegs around its edges, so as to prevent it from shrinking unequally, the hairy side being next to the ground. A leopard skin thus pegged to the ground may be seen by reference to the illustration of a Kaffir hut, on page 155. The artist, however, has committed a slight error in the sketch, having drawn the skin as if the hairy side were upward. The Kaffir always pegs a skin with the hairy side downward, partly because the still wet hide would adhere to the ground, and partly because he wishes to be able to manipulate the skin before it is dry. This plan of pegging down the skin is spread over the whole world; and, whether in Europe, Africa, Asia, America, or Australia, the first process of hide dressing is almost exactly the same. The subsequent processes vary greatly in different quarters of the globe, and even in different parts of the same country, as we shall see in subsequent pages.

The frontier Kaffirs, and indeed all those who can have communication with Europeans, have learned the value of blankets, and will mostly wear a good blanket in preference to the best kaross. But to the older warriors, or in those places to which European traders do not penetrate, the skin kaross still retains its value. The ox is the animal that most generally supplies the kaross maker with skin, because it is so large that the native need not take much trouble in sewing. Still, even the smaller animals are in great request for the purpose, and the karosses made from them are, to European eyes, far handsomer than those made from single skins. Of course, the most valued by the natives are those which are made from the skins of the predaceous animals, a kaross made of lion-skin being scarcely ever seen except on the person of sable royalty. The leopard skin is highly valued, and the fortunate and valiant slayer of several leopards is sure to make their skins into a kaross and their tails into an apron, both garments being too precious to be worn except on occasions of ceremony.

As to the various adornments of feathers, strange head dresses, and other decorations with which the Kaffir soldier loves to bedeck himself, we shall find them described in the chapter relating to Kaffir warfare. There is, however, one class of ornaments that must be briefly mentioned; namely, the rings of different material which the Kaffirs place on their wrists, arms, and ankles. These are sometimes made of ivory, often of metal, sometimes of hide, sometimes of beads, and sometimes of grass. This last mentioned bracelet is perhaps the simplest of them all.

Men who have been fortunate enough to kill an elephant, and rich enough to be able to use part of the tusks for their own purposes, generally cut off a foot or so from the base of each tusk for the purpose of making armlets, at once trophies of their valor and proofs of their wealth. The reader is perhaps aware that the tusk of an elephant, though hard and solid at the point, is soft at the base, and has only a mere shell of hard ivory, the interior being filled with the soft vascular substance by which the tusk is continually lengthened and enlarged. Indeed, the true ivory is only found in that portion of the tusk which projects from the head; the remainder, which is deeply imbedded in the skull, being made of soft substance inclosed in a shell of ivory.

It is easy enough, therefore, for the Kaffir hunter to cut off a portion of the base of the tusk, and to remove the soft vascular substance which fills it, leaving a tube of ivory, very thin and irregular at the extreme base, and becoming thicker toward the point. His next business is, to cut this tube into several pieces, so as to make rings of ivory, some two or three inches in width, and differing much in the thickness of material. Those which are made from the base of the tusk, and which have therefore a large diameter and no great thickness, are carefully polished, and placed on the arm above the elbow, while those of smaller diameter and thicker substance are merely slipped over the hand and worn as bracelets. There is now before me a photographic portrait of a son of the celebrated chief Macomo, who is wearing two of these ivory rings, one on the left arm and the other on the wrist. A necklace, composed of leopard’s teeth and claws, aids in attesting his skill as a hunter, and for the rest of his apparel the less said the better.

A pair of these armlets is shown in the illustration on page 39. They are sketched from specimens in the collection of Colonel Lane Fox. The first of them is very simple. It consists merely of a piece, some two inches in width, cut from the base of an elephant’s tusk, and moderately polished. There is no attempt at ornament about it.

The second specimen is an example of much more elaborate construction. It is cut from the more solid portion of the tusk, and weighs very much more than its companion armlet. Instead of being of uniform thickness throughout, it is shaped something like a quoit, or rather like a pair of quoits, with their flat sides placed together. The hole through which the arm passes is nicely rounded, and very smoothly polished, the latter circumstance being probably due to the friction of the wearer’s arm. It is ornamented by a double row of holes made around the aperture. The ivory is polished by means of a wet cord held at both ends, and drawn briskly backward and forward.

If the reader will refer to page 33, he will see that by the side of the conical breast ornament which has already been described there is a bracelet of beads. This is made of several strings of beads, white predominating, and red taking the next place. The bead strings are first laid side by side, and then twisted spirally into a loose kind of rope, a plan which brings out their colors very effectively. Metal is sometimes used for the same purpose, but not so frequently as the materials which have been mentioned. Mr. Grout mentions a curious specimen of one of these ornaments, which was made of brass. “I have a rare antique of this kind before me, a royal armlet of early days, of the Zulu country. It is said to have been made in the time of Senzangakona, and to have descended from him to Tchaka, thence to Dingan, thence to Umpande (Panda), who gave it to one of his chief captains, who, obliged to leave Zululand by Kechwayo’s uprising, brought it with him and sold it to me. It is made of brass, weighs about two pounds, and bears a good many marks of the smith’s attempt at the curious and the clever.”

Brass and iron wire is frequently used for the manufacture of armlets, and tolerably heavy ornaments are sometimes found of the latter metal. Some years ago, a curious circumstance occurred with regard to these metallic armlets. A shining metallic powder was one day discovered, and was found capable of being smelted like iron, and made into ornaments. The chiefs were so pleased with this metal, which was more glittering than iron, that they reserved it for themselves, and gave away their iron ornaments to their followers. Some little time afterward, a contagious disease spread through the country, and several chiefs died. Of course the calamity was attributed to witchcraft, as is every death or illness among the Kaffir chiefs, and the business of discovering the offender was intrusted, as usual, to the witch doctors, a strange class of men, who will be fully described in a future page. After making a number of ineffectual guesses, they came to the conclusion that the cause of the disease lay in the new-fangled metal, which had superseded the good old iron of the past. In consequence of this verdict, the unfortunate man who discovered the metal was put to death as an accessory, the chiefs resumed their iron ornaments, and the king issued an edict forbidding the use of the metal which had done so much harm.

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VI. FEMININE DRESS AND ORNAMENTS

WHEN DRESS IS FIRST WORN -- PAINT AND OIL -- THE FIRST GARMENT, AND ITS IMPORT -- APRONS OF KAFFIR GIRLS -- VARIOUS MATERIALS OF WHICH THE APRONS ARE MADE -- BEADS AND LEATHER -- CHANGE OF DRESS ON BETROTHAL -- DRESS OF A MARRIED WOMAN -- THE RED TOP-KNOT, AND ESTIMATION IN WHICH IT IS HELD -- JEALOUSY AND ITS RESULTS -- AN ELABORATE DRESS -- ORDINARY APRON OF A MARRIED WOMAN -- BEAD APRON OF A CHIEF’S WIFE -- CURIOUS BRACELETS OF METAL -- THEIR APPARENT INCONVENIENCE -- BRACELETS MADE OF ANTELOPE’S HOOF -- COSTUMES USED IN DANCES -- QUANTITY OF BEADS USED IN THE DRESS -- A STRANGE HEAD DRESS -- BELTS AND SEMI-BELTS OF KAFFIR WOMEN -- NECKLACES -- GOOD INTEREST AND BAD SECURITY -- IMITATION OF EUROPEAN FASHION -- SUBSTITUTE FOR HANDKERCHIEFS -- ANECDOTE OF A WEDDING DANCE -- KAFFIR GALLANTRY -- A SINGULAR DECORATION -- KAFFIR CASTANETS -- EARRINGS OF VARIOUS KINDS.

As in the last chapter the dress and ornaments of the Kaffir men were described, the subject of this chapter will be the costume and decoration of the women.

Both in material and general shape, there is considerable resemblance between the garments of the two sexes, but those of the females have a certain character about them which cannot be misunderstood. We will begin with the dress, and then proceed to the ornaments.

As is the case with the boys, the Kaffir girls do not trouble themselves about any clothes at all during the first few years of their life, but run about without any garments except a coat of oil, a patch of paint, and perhaps a necklace, if the parents be rich enough to afford such a luxury. Even the paint is beyond the means of many parents, but the oil is a necessity, and a child of either sex is considered to be respectably dressed and to do credit to its parents when its body shines with a polish like that of patent leather.

When a girl is approaching the age when she is expected to be exchangeable for cows, she indues her first and only garment, which she retains in its primitive shape and nearly its primitive dimensions until she has found a suitor who can pay the price required by her parents. This garment is an apron, and is made of various materials, according to the means of the wearer.

The simplest and most common type of apron is a fringe of narrow leathern strips, each strip being about the sixth of an inch wide, and five or six inches in length. A great number of these strips are fastened to a leathern thong, so that they form a kind of flexible apron, some ten or twelve inches in width. Generally, eight or ten of the strips at each side are double the length of the others. Examples of these aprons may be seen by referring to the figures of the two Kaffir girls on page 25, and, as their general make is sufficiently indicated, nothing more need be said about them. I have, however, several specimens of aprons which were worn by the daughters of wealthy men, and others were lent to me by Mr. H. Jackson. From them I have made a selection, which will illustrate well the modes of forming this dress which were in fashion some few years ago.

The apron represented by fig. 4 in the illustration of “dress and ornaments,” page 49, is that which is most generally used. It is made of very delicate thongs twisted together in rope fashion, and having the ends unravelled so as to make a thick fringe, and, as has already been observed, the thongs at each end are twice as long as those which occupy the centre. A broad belt of beads is placed along the upper edge of the apron, and festoons of beads hang below the belt. The colors are rather brilliant, being red, yellow, and white, and nearly all the thongs have one large white bead just above the knob, which prevents them from unravelling too much. The band by which it is suspended is also covered with beads, and it is fastened by means of a loop at one end, and a large brass button at the other. These aprons are fixed in their position by two strings, one of which passes round the waist, and the other below the hips.

Another apron is seen at the side of the illustration entitled “Dress and ornaments,” on page 49, fig. 1. This is a very elaborate affair, and is made on a totally different principle. It is wholly made of beads, the threads which hold them together being scarcely visible. In order to show the ingenious manner in which the beads are strung together, a portion of the apron is given separately. The colors of these beads are black and white, in alternate stripes, and the two ends are a trifle larger than the middle of the dress. The belt by which it is suspended is made from large round beads, arranged in rows of white, blue, and red, and the two ends are fastened to the apron by the inevitable brass button which has been so frequently mentioned.

In the same collection is a still smaller apron, intended for a younger girl. This is made after the same principle, but the beads are arranged in a bold zigzag pattern of black, scarlet, and white, relieved by the glitter of highly polished brass buttons. This apron is illustrated in fig. 4 of “Kaffir ornaments,” page 49, and a small portion of it is given on an enlarged scale, so as to show the arrangement of the beads.

When the Kaffir girl is formally betrothed she alters her dress, and, besides the small apron, indues a piece of soft hide, which reaches to her knees, or a little below them, and this she wears until she is married, when she assumes the singularly ungraceful attire of the matron. Among the Zulu tribes, she shaves nearly the whole of her head on the crown, leaving only a little tuft of hair. This is gathered together with grease, red paint, and similar substances, and stands erect from the crown of her head. The young wife is then quite in the fashion. It is evidently the feminine substitute for the “issikoko” worn by the men. So fond are the married women of this rather absurd decoration, that it formed the subject of a curious trial that took place some years ago. Noie, the youngest wife of a native named Nongue, became suddenly disfigured; and among other misfortunes, lost the little tuft of reddened hair. Poison was immediately suspected, and one of the elder wives was suspected as the culprit. She was accordingly brought up before the council, and a fair trial of five hours’ duration was accorded to her. The investigation clearly proved that she had in her possession certain poisons, and that she had administered some deleterious substance to the young wife, of whom she had become jealous. The force of evidence was so great that she confessed her crime, and stated that she intended to make Noie’s hair tuft fall off in order that the husband might be disgusted with the appearance of his new wife, and return to his old allegiance to herself. She was condemned to death, that being the punishment for all poisoners, and was led away to instant execution--a fate for which she seemed perfectly prepared, and which she met with remarkable unconcern, bidding farewell to the spectators as she passed them.

The curious respect paid by the natives to this ornament is the more remarkable, because its size is so very small. Even before shaving the head, the short, crisp hair forms a very scanty covering; and when it is all removed except this little tuft, the remainder would hardly cover the head of a child’s sixpenny doll.

Among the illustrations given on p. 39, is shown a remarkably elaborate apron belonging to a chief’s wife, drawn from a specimen in Mr. Jackson’s collection. It is made of leather, dressed and softened in the usual manner, but is furnished with a pocket and a needle. In order to show this pocket, I have brought it round to the front of the apron, though in actual wear it falls behind it. In the pocket were still a few beads and a brass button. Thread is also kept in it. On the inside of the apron is suspended one of the skewer-like needles which has been already described, so that the wearer is furnished with all appliances needful for a Kaffir seamstress.

But the chief glory of the apron is its ornament of beads, which has a very bold effect against the dark mahogany hair of the apron itself. This ornament is made in the form of a triangular flap, quite distinct from the apron itself, and fastened to it only by the lower edge and the pointed tip. The beads are arranged in a series of diamond patterns, the outer edge of each diamond being made of white beads, and the others of different colors, red predominating.

Figs. 2 and 3 in the “articles of costume,” p. 33, and next to the men’s “tails,” already described, present two good examples of the women’s aprons, both drawn from specimens in my collection. Fig. 3 is the thong apron of the women. It is made of an infinity of leather thongs, fastened together in a way rather different from that which has been mentioned. Instead of having the upper ends fixed along the belt so as to form a fringe, they are woven together into a tolerably thick bunch, some four inches in width, and wider below than above. In many cases these thongs are ornamented by little scraps of iron, brass, tin, or other metal, wrapped round them; and in some instances beads are threaded on the thongs. This apron would not belong to a woman of any high rank, for it has no ornament of any kind (except a thorough saturation with highly perfumed grease), and is made of materials within the reach of every one. Any odd slips of hide thrown away in the process of Kaffir tailoring can be cut into the narrow thongs used for the purpose, and no very great skill is needed in its construction; for, though strongly made, it is the work of a rather clumsy hand.

Such is not the case with the remarkable apron shown at fig. 2 of the same illustration. This specimen is made in a rather unusual manner. The basis of the apron is a piece of the same leather which is usually employed for such purposes; but, instead of being soft and flexible, it is quite hard and stiff, and cannot be bent without danger of cracking. The beads are sewed firmly on the leather, and are arranged in parallel lines, alternately white and lilac, a few black beads being pressed into the service by the maker, apparently for want of those of a proper color. Even the belt by which it is supported is covered profusely with beads; so that, altogether, this is a remarkably good specimen of the apron belonging to a Kaffir woman of rank.

The object represented at fig. 4 is a headdress, which will be described when we come to Kaffir warfare.

A general idea of a Kaffir woman’s dress may be gained by reference to the illustration “Dolls,” page 33, representing a Kaffir and his wife. He is shown as wearing the apron and a short kaross; while she wears a larger mantle, and the thong-apron which has just been described. She is also carrying the sleeping mat; he, of course, not condescending to carry anything. Her ankles are bound with the skin ropes which have been already described; and a chain or two of beads completes her costume.

Young wives have usually another ornament on which they pride themselves. This is a piece of skin, generally that of an antelope, about eighteen inches wide, and a yard or even more in length. This is tied across the upper part of the chest, so as to allow the end to fall as low as the knees, and is often very gaily decorated. Down the centre of this skin a strip about six inches in width is deprived of hair, and on this denuded portion the wearer fastens all the beads and buttons that can be spared from other parts of her own costume. In one costume of a young Zulu wife, the bottom of this strip is covered with several rows of brass buttons, polished very highly, and glittering in the sunbeams. This article of dress, however, is disappearing among the frontier Kaffirs, who substitute European stuffs for the skin garments which they formerly wore, and which are certainly more becoming to them. The same may be said of many other articles of clothing, which, as well as the manners and customs, have undergone so complete a modification by intercourse with Europeans, that the Kaffir of the present day is scarcely to be recognized as the same being as the Kaffir of fifty years ago. As to the Hottentots, of whom we shall soon treat, they are now a different people from the race described by Le Vaillant and earlier travellers.

Married women are also fond of wearing bracelets, or rather gauntlets, of polished metal; sometimes made of a single piece, sometimes of successive rings, and sometimes of metal wound spirally from the wrist upward. Some of these ornaments are so heavy and cumbrous, that they must greatly interfere with the movements of the wrist; but in this country, as in others, personal inconvenience is little regarded when decorations are in the case.

In the illustration at the head of 39th p. are shown some bracelets of a very peculiar fashion, drawn from specimens in my own collection. They belonged to one of the wives of Goza, and were taken from her wrists by the purchaser. They are made in a very ingenious manner from the hoofs of the tiny African antelope, the Bluebok, and are formed in the following manner:--The leg of the antelope having been cut off, the skin was cut longitudinally on either side as far as the hoof, which was then separated from the bone, leaving the sharp, horny hoofs adhering to the skin. As the skin was cut so as to leave a flat thong attached to each side of the hoof, it was easy enough to form the bracelet into the shape which is seen in the illustration.

One remarkable point about these bracelets is their very small size, which shows the diminutiveness of the Kaffir hand; although the owner of these bracelets was a married woman, and therefore accustomed to tasks which would not be very light even for an English laborer. Both the bracelets are shown, and by the side of them is another made from ordinary string, such as is used for tying parcels in England. What could have induced a wife of so powerful a chief as Goza to wear so paltry an ornament I cannot conceive, except that perhaps she may have purchased it from one of the witch doctors, who has performed some ceremony over it, and sold it as a charm. Kaffirs have the most profound faith in charms, and will wear anything, no matter how commonplace it may be, if they even fancy that it may possess magic powers.

If the reader will refer to the “Kaffir ornaments” on page 33, fig. 1, he will see a circular one, made of beads. This is one of the most cherished decorations of a Kaffir girl, and it is such as cannot be afforded by any person who is not in affluent circumstances. It is made in a very ingenious manner, so as to preserve its shape, although it has to be worn round the waist, and consequently to be forced over the shoulders. The centre of this handsome belt is made of leather, sewed firmly together so as to form a cylindrical circle, and plentifully imbrued with grease to render it elastic. Upon this structure the beads are fastened, in regular spiral rows, so that the belt may be pulled about and altered in shape without disturbing the arrangement of the beads. The projector of this belt has contrived to arrange the beads in such a manner as to present alternate zigzags of blue and yellow, the effect of which on the dark chocolate skin would be very telling.

This belt may be seen round the waist of the young girl, whose likeness is given on page 43. The damsel in question is supposed to be arrayed for a dance, and, in such a case, she would put on every article of finery that she possessed. Her woolly hair is ornamented by a quantity of porcupine quills, the alternate black and white of which have a very good effect. Porcupine quills are, however, not very easily obtained. Hunting the porcupine is a task that belongs to the other sex, and is quite out of the way of the women.

The animal is not a pleasant antagonist; and if his burrow be stopped, and he be finally driven to bay, he gives his pursuer no small trouble, having a nasty habit of erecting all his quills, and then suddenly backing in the direction where he is least expected. A Kaffir’s naked legs have no chance against the porcupine’s quills, and when several porcupines are simultaneously attacked by a group of Kaffirs, the scene is exceedingly ludicrous, the Kaffirs leaping about as if bewitched, but, in reality, springing into the air to avoid the sudden rushes of the porcupines. Unless, therefore, the parent or admirer of a young woman should happen to present her with quills, she is forced to put up with some other ornament. One rather common decoration is by fastening into the hair a number of the long, straight thorns of the mimosa, and so defending her head from imaginary assaults as effectually as her more fortunate sister. The energy which these girls display in the dance is extraordinary, and it need be so, when some of them will wear nearly fifty pounds’ weight of beads, bracelets, anklets, belts, and other ornaments. However, the knowledge of their magnificence is sufficient to sustain them, and they will go through the most violent exertions when displaying their activity in the dance.

As to the belt which has just been mentioned, I was anxious to know whether it could be worn by our own countrywomen. So, after taking the precaution of washing it very thoroughly with a hard brush, soap, and soda, I tried it on a young lady, and was surprised to find that it passed into its place without much trouble, though its progress was, of course, impeded by dress, whereas the naked and well-oiled body of the Kaffir girl allows the belt to slip over the arms and shoulders at once.

There is another remarkable ornament of the young Kaffir women, which I call the semi-belt. It is flat, generally made of strings and thongs, and ornamented at intervals with beads arranged in cross-bands. At each end is a loop, through which a string is passed, so that the wearer can fasten it round her body. Now, the belt is only long enough to go half round the body, and the mode of wearing it is rather remarkable. Instead of placing the whole of the belt in front, as naturally might be supposed, the wearer passes it round one side of the body, so that one end is in front, and the other behind. Strange as is this mode of wearing it, the custom is universal, and in every group of girls or young women several are sure to be wearing a semi-belt round the body. Another of these belts is shown in the illustration of “Kaffir ornaments” on page 49, fig. 3. This is not so elaborate an article, and has only a few bands of beads, instead of being nearly covered with them.

As for the necklaces worn by the Kaffir women, they are generally nothing more than strings of beads, and require no particular notice. There is one, however, which is so different from the ordinary necklaces, that I have had it engraved. It may be seen in the illustration at page 49, fig. 3, next to the handsome bead apron which has already been described. As may be seen by reference to the illustration, it is formed entirely of beads, and is ornamented with six triangular appendages, also made of beads. The general color of the beads is white, but the interior of the triangular appendages is cobalt blue; while the larger beads that are placed singly upon the necklace are of ruby glass. When this remarkable necklace is placed round the neck, the triangular flaps fall regularly on the breast and shoulders, and, when contrasted with the dark skin of the wearer, have an admirable effect.

Lately, two articles of dress, or rather of ornament, have been imported from Europe into Africa, and have met with great success among the chocolate-colored belles of Kaffirland. Enterprising traders in Southern Africa do not set up permanent shops as we do in England, but stock a wagon with all sorts of miscellaneous goods, and undertake journeys into the interior, where they barter their stock for elephants’ tusks and teeth, horns, skins, ostrich feathers, and similar commodities. They have a most miscellaneous assortment of goods, and act very much in the same manner as those wandering traders among ourselves who are popularly called “cheap Johns,” the chief distinction being that their stock is by no means cheap, but is sold at about 1,000 per cent. profit on the original outlay. This seems rather an excessive percentage; but it must be remembered that the old adage of high interest and bad security holds good in this as in other speculations. War may break out, the trader be speared, his wagon robbed, and his oxen confiscated. The dreaded murrain may carry off his cattle, or they may be starved for want of food, slowly killed by thirst, or drowned by a sudden rush of water, which may almost instantaneously convert a dry gully into a raging torrent that sweeps everything before it. Fashions may change, and his whole stock be valueless; or some “prophet” may take it into his head to proclaim that the sound of his wagon wheels prevents the rain from falling. Moreover, he is unmercifully fleeced by the different chiefs through whose territories he passes, and who exact an extortionate toll before they will allow him to pass to the next chief, who will serve him in much the same manner. Altogether, if the journey be a successful one, the trader will make about fifty or sixty per cent. clear profit; but, as the journey is often an utter failure, this is really no very exorbitant rate of interest on his outlay.

The trader will, above all things, take plenty of tobacco--this being the key to the heart of a Kaffir, old or young, man or woman. He will take guns and ammunition for the men; also spirits of the roughest and coarsest kind, a better and purer article being quite wasted on his sable customers. Beads, of course, he carries, as well as buttons, blankets, and other luxuries; also he will have the great iron hoe blades with which the women till the ground, that he can sell for one-sixth of the price and which are twice the quality of the native-made hoe. One of these bold wagon-owners bethought himself of buying a few gross of brass curtain rings of the largest size, and was gratified by finding that they were eagerly bought up wherever he went. The natives saw at once that the brass rings were better bracelets than could be made by themselves, and they accordingly lavished their savage treasures in order to buy them.

One of the oddest examples of the vicissitude of African trade occurred some few years ago. An English vessel arrived at the port, a large part of her cargo consisting of stout iron wire, nearly the whole of which was bought by the natives, and straightway vanished, no one knowing what had become of it. The mystery was soon solved. Suddenly the Kaffir belles appeared in new and fashionable costume. Some of them had been to the towns inhabited by Europeans, and had seen certain “cages” hung outside the drapers’ shops. They inquired the use of these singular objects, and were told that they were the fashionable attire of European ladies. They straightway burned to possess similar costumes, and when the vessel arrived with its cargo of wire they bought it up, and took it home for the purpose of imitating the white ladies. Of course they had not the least idea that any other article of apparel was necessary, and so they wore none, but walked about the streets quite proud of their fashionable appearance.

As the dancers are encumbered with such an amount of decoration, and as they exert themselves most violently, a very natural result follows. The climate is very hot, and the exercise makes the dancer hotter, so that the abundant grease trickles over the face and body, and inconveniences the performer, who is certainly not fastidious in her notions. As to handkerchiefs, or anything approaching to the idea of such articles, she is in perfect ignorance, her whole outfit consisting of the little apron above mentioned, and an unlimited supply of beads. But she is not unprovided for emergencies, and carries with her an instrument very like the “strigil” of the ancients, and used for much the same purpose. Sometimes it is made of bone, sometimes of wood, sometimes of ivory, and sometimes of metal. It varies much in shape, but is generally hollowed slightly, like a carpenter’s gouge, and has its edges made about as sharp as those of an ordinary paper knife. In fact, it very much resembles a magnified marrow spoon.

A specimen of the commoner sort is given at fig. 6, in “Kaffir ornaments,” on page 49. The material of this strigil is iron, and it is attached to a plain leather strap.

Sometimes a rather unexpected article is substituted for the strigil, as may be seen from the following anecdote related by Mr. G. H. Mason. He went to see the wedding of a Kaffir chief, who was about to marry his fourteenth wife, and found the bridegroom seated in the midst of the village, encircled by a row of armed warriors, and beyond them by a row of women with children.

“Scarcely had we taken our station near the Umdodie (husband), when a low shrill chant came floating on the breeze from the bottom of a lovely vale hard by, where I descried a long train of damsels slowly wending their way among bright green patches of Indian corn and masses of flowering shrubs, studded with giant cactus, and the huge flowering aloe. As the procession neared the huts, they quickened their pace and raised their voices to the highest pitch, until they arrived at the said cattle-kraal, where they stood motionless and silent.

“A messenger from the Umdodie then bade them enter the kraal, an order that they instantly obeyed, by twos, the youngest leading the way, closely followed by the rest, and terminated by a host of marriageable young ladies (Intombies), clustering thick around the bride--a fat, good-natured girl, wrapped round and round with black glazed calico, and decked from head to foot with flowers, beads, and feathers. Once within the kraal, the ladies formed two lines, with the bride in the centre, and struck up a lively air; whereupon the whole body of armed Kaffirs rushed from all parts of the kraal, beating their shields, and uttering demon yells as they charged headlong at the smiling girls, who joined with the stalwart warriors in cutting capers and singing lustily, until the whole kraal was one confused mass of demons, roaring out hoarse war-songs and shrill love-ditties. After an hour, dancing ceased, and joila (Kaffir beer) was served round, while the lovely bride stood in the midst of the ring alone, stared at by all, and staring in turn at all, until she brought her eyes to bear on her admiring lord. Then, advancing leisurely, she danced before him, amid shouts of the bystanders, singing at the top of her voice, and brandishing a huge carving-knife, with which she scraped big drops of perspiration from her heated head, produced by the unusually violent exercise she was performing.”

It appears, from the same observant writer, that whatever the amount of finery may be which a Kaffir girl wears, it is considered only consistent with ordinary gallantry that it should be admired. While he was building a house, assisted by a number of Kaffirs, he found that his men never allowed the dusky maidens to pass within sight without saluting them, or standing quite motionless, full in their path, so that each might mutually inspect the other.

“Thus it frequently happened that troops of girls came in from the Kaffir kraals with maize, thatch, milk, eggs, wild fruit, sugar-cane, potatoes, &c., &c., for sale; and no sooner did their shrill song reach the ears of our servants, than they rushed from their work, just as they were, some besmeared with mud, others spattered with whitewash, and the rest armed with spades, pickaxes, buckets, brick-moulds, or whatever else chanced to be in their hands at the moment.”

There is a curious kind of ornament much in vogue among the Kaffir women, namely, a series of raised scars upon the wrists, and extending partially up the arms. These scars are made in childhood, and the wounds are filled with some substance that causes them to be raised above the level of the skin. They fancy that these scars are useful as well as ornamental, and consider them in the light of amulets. Other portions of the limbs are sometimes decorated with these scars; and in one or two cases, not only the limbs, but the whole body, has been nearly covered with them. The material with which the wounds are filled is supposed to be the ashes of a snake.

During their dances, the Kaffirs of both sexes like to make as much noise as possible, and aid their voices by certain mechanical contrivances. One of the most simple is made of a number of dry seeds. In shape these seeds are angular, and much resemble the common Brazil nut in form. The shell of the seed is very thin and hard, and the kernel shrinks within it so as to rattle about with every movement. In some cases the kernel is removed, and the rattling sound is produced entirely by the hard shells striking against each other. When a number of these seeds are strung together, and upon the legs or arms, they make quite a loud rattling sound, in accordance with the movements of the dancers, and are, in fact, the Kaffir substitutes for castanets. In some parts of Central Africa, a curious imitation of these natural castanets is made. It consists of a thin shell of iron, exactly resembling in form that of the nut, and having a little iron ball within, which takes the place of the shrivelled kernel.

Earrings are worn in Kaffirland as well as in other parts of the world, and are equally fashionable in both sexes. The ears are pierced at a very early age, and the aperture enlarged by having a graduated series of bits of wood thrust through them, until they are large enough to hold a snuff box, an ivory knob, or similar ornament.

One of these earring snuff boxes may be seen in the illustration “Dress” p. 49, fig. 6. It is made of a piece of reed, three inches in length, closed at one end; and having a stopper thrust into the other. The original color of the reed is bright yellow, with a high natural polish, but the Kaffir is not satisfied with having it in its natural state, and ornaments it with various patterns in black. These are produced by charring the wood with a hot iron, and the neatness and truth of the work is very astonishing, when the rudeness of the tools is taken into consideration. In the present specimen, the pattern is alternate diamonds of black and yellow. This mode of decorating their ornaments and utensils is very common among the Kaffirs, and we shall see more of it as we proceed. Snuff boxes are not, however, the only ornaments which a Kaffir will wear in the ears, for there is scarcely anything which is tolerably showy and which can be fastened to the ear that will not be worn there.

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VII. ARCHITECTURE

CHIEF CHARACTERISTICS OF KAFFIR ARCHITECTURE -- PREVALENCE OF THE CIRCULAR FORM -- INABILITY OF THE KAFFIR TO DRAW A STRAIGHT LINE -- GENERAL FORM OF THE KAFFIR’S HUT -- THE INCREDULITY OF IGNORANCE -- METHOD OF HOUSE-BUILDING -- PRECAUTION AGAINST INUNDATION -- FEMALE ARCHITECTS -- MODE OF PLANNING A HUT -- KAFFIR OSTENTATION -- FRAGILITY OF THE HUT -- ANECDOTE OF WARFARE -- THE ENRAGED ELEPHANT, AND A DOMESTIC TRAGEDY -- HOW THE ROOF IS SUPPORTED -- SMOKE AND SOOT -- THE HURDLE DOOR -- HOW IT IS MADE -- SCREENS FOR KEEPING OFF THE WIND -- DECORATIONS OF DINGAN’s HOUSE -- AVERAGE FURNITURE OF THE KAFFIR HUT -- THE KRAAL, ITS PLAN AND PRINCIPLES OF CONSTRUCTION -- KNOWLEDGE OF FORTIFICATION -- CHIEF OBJECT OF THE KRAAL -- TWO MODES OF MAKING THE FENCE -- THE ABATTIS AND THE CHEVAUX DE FRISE -- SIZE OF THE KRAAL -- THE KING’S MILITARY KRAAL OR GARRISON TOWN -- VISIT TO ONE OF PANDA’S KRAALS -- THE HAREM, ITS INMATES AND ITS GUARDIANS.

The architecture of these tribes is very simple, and, although slightly variable in different localities, is marked throughout by similar characteristics. On looking at any specimen of Kaffir architecture, the spectator is at once struck with one peculiarity, namely, that all his buildings are circular. It is a remarkable fact that the Kaffir does not seem to be capable of marking out a straight line, and whether he builds a hut, or erects a fence, he takes the circle as his guide. A Kaffir’s attempts to erect a square enclosure, or even to build a fence in a straight line, are ludicrous failures. With Europeans the case is different. A settler who desires to build a fence wherein to enclose his garden, or a stockade within which his house and property can remain in safety, invariably builds on the rectilinear principle, and makes the fence in the form of a square. He would feel himself quite fettered if he were forced to build a circular enclosure, whereas the Kaffir would be as much at a loss if he were obliged to build a square edifice. Indeed, though the European could, at the cost of some trouble, build a circular house, and would make his circle true, the Kaffir would utterly fail in attempting to make a building of a square or an oblong form.

One of my friends, who has travelled much among the Kaffir tribes, and gone among villages whose inhabitants had never seen an European building, told me that it was hardly possible to make the natives comprehend the structure of an European house. The very shape of it puzzled them, and the gable ends and the ridged roof seemed so strange to them as to be scarcely credible. As to the various stories in a house, several rooms on a story, and staircases which lead from one to the other, they flatly declined to believe that anything of the kind could exist, and thought that their guest was trying to amuse himself at the expense of their credulity. They did believe in the possibility of St. Paul’s cathedral, on account of its domed roof, but they could not be induced to believe in its size. They defended their position by argument, not merely contenting themselves with assertions. Their chief argument was derived from the impossibility of such a building sustaining its own weight. The only building materials of which they had any experience were the posts and sticks of which their own houses were made, and the reeds wherewith they were thatched. Sometimes a very luxurious house-owner would plaster the interior with mud, producing that peculiar style of architecture which is popularly called “wattle-and-daub.” They could not comprehend in the least that stone could be used in building dwelling-houses; and the whole system of cutting stone into rectangular pieces, and the use of bricks, was equally beyond their comprehension. Mortar also was an inexplicable mystery, so that on the whole they decided on discrediting the tales told them by the white man.

A Kaffir house (see page 155) looks just like an exaggerated beehive. It is of precisely the same shape, is made of nearly the same materials, and has a little arched door, just like the entrance of a beehive, through which a man can barely creep on his hands and knees. The structure of these huts is very simple. A circle is drawn of some fourteen feet in diameter, and around it are stuck a number of long, flexible sticks. These sticks are then bent over at the top and tied together, so as to form a framework very like a common wire mousetrap. A reed thatching is then laid over the sticks, and secured in its place by parallel lashings. These lashings are made of “monkey-ropes,” or the creepers that extend their interminable length from tree to tree, and are found of every size, from a cable to a packthread. They twist themselves into so rope-like a shape, that many persons have refused to believe that they have not been artificially made. The rows of lashing are about eighteen inches apart. In shape, the hut is exactly like the well-known snow house of the Esquimaux.

As, during the wet season, the rain pours down in torrents, the huts would be swamped for several months but for the precaution which the natives take of digging round each hut a trench of some eighteen inches or two feet in depth, and the same in breadth. This trench is about six inches from the wall of the hut, and serves to keep the floor dry. The reader may remember that all European soldiers are taught to dig a trench round each hut while they are under canvas, the neglect of this precaution being sure to cause both great inconvenience and unhealthiness.

The woman generally marks the outline of her hut in a very simple manner. She takes a number of flexible sticks, and ties them together firmly with leathern thongs, or the rough and ready string which the Kaffirs make from rushes by tearing them into strips and rolling them on the leg with the palm of the hand. Three or even four sticks are usually joined together, in order to attain sufficient length. She then pushes one end deeply into the ground, bends the other end over so as to make an arch, and pushes that into the ground also. This arch becomes the key to the whole building, settling its height and width. Another arch is set in the ground at right angles to the former, and the two are lashed together at the top where they cross, so that a rough kind of skeleton of the hut is made in a very short time.

On the roof of the hut may sometimes be seen the skulls of oxen. This ornament is highly characteristic of the Kaffir. The high value which he sets on his cows is not surpassed by the love of the most confirmed miser for his gold. But there is another trait of the Kaffir mind, which is even stronger than avarice, and that is ostentation, to which his cattle become of secondary consideration. Unwilling as he is to kill any of the cattle which constitute his wealth, and which he values scarcely less than his own life, he will, on certain occasions, slaughter one, and give a feast to his neighbors, who are sure to praise him in terms suitable to the magnificence--i. e. the quantity--of the banquet. He is nearly certain to be addressed as Father, and perhaps some of the more enthusiastic, when excited by beef, beer, and snuff, may actually hail him as Chief. The slaughter of an ox is therefore a great event in the life of a Kaffir, and is sure to act as a step toward higher rank. Lest the memory of such an event should fade away as soon as the banquet has been ended, the proud donor takes the skull of the slaughtered ox and places it on the roof of his hut, where it remains as a sign that the owner of the dwelling is a man of property, and has been able to spare one of his oxen to serve as a feast for his friends.

The building being now finished, the opening which serves as a door is cut on one side, its edges guarded with plaited twigs, and the Kaffir desires no better house. Though it has no window, no chimney, and no door that deserves the name, he would not exchange it for a palace, and many instances have been known where Kaffirs who have been taken to European cities, have travelled much, and been tolerably educated, have flung off their civilized garments, re-assumed the skin-dress of their nation, and gone off to live in huts instead of houses. The whole structure is necessarily very fragile, and the walls cannot endure much violence. A curious example of their fragility occurred some time ago, when one chief made a raid upon the village of another. A number of men had taken refuge in a hut, from which it was not easy to drive them. Assagais were hurled through the sides of the hut, and did much damage to the inmates. The survivors tried to save themselves by climbing up the framework of the hut and clinging to the roof, but the slight structure could not support their bodies, and by yielding to their weight betrayed them to the watchful enemies without.

The upper illustration on page 63 represents the interior of an exceptionally large hut, being, in fact, the principal residence of a chief. Very few huts have more than four supporting posts. On the left may be seen two of the large store baskets, in which milk is kept and made into “amasi,” while just beyond the first basket is a sleeping mat rolled up and resting against the wall. Some large earthenware pots, such as are used in cookery, are seen at the farther end of the hut, and a calabash rests against one of the posts. To the roof are hung bunches of maize, according to the curious Kaffir custom, which seems to ignore the fact that every thing on the roof of a hut is soon blackened with soot, owing to the smoke from the fire. Whether large or small, all the houses are made on exactly the same principle, and except for their superior size, and the ox skulls which decorate them, the houses occupied by chiefs have nothing to distinguish them from those which are inhabited by their dependants.

Against brute foes the hut is sometimes but a frail protection. On one occasion an elephant was attracted by a quantity of millet, which was stored within a fence. He pushed his way through the useless barrier, and began feeding on the millet. There was a fire in one of the huts, and the elephant, instead of being scared by it, became angry, knocked the house to pieces, and walked over the ruins, trampling to death a woman who was lying asleep. Her husband nearly shared the same fate, but managed to roll out of the way, and then to escape by creeping between the legs of the angry elephant.

The roof of the hut is not wholly dependent for support on the flexible sticks which form its walls, but is held up by a post or two, on the top of which is laid a cross-beam. This arrangement also permits the owner of the hut to hang to the beam and posts sundry articles which he does not wish to be injured by being thrown on the ground, such as gourds, baskets, assagai-shafts, spoons, and other implements.

Ranged carelessly round the hut are the rude earthenware pots, in which the Kaffir keeps his beer, his milk, and present stores of grain. The floor of the hut is always kept scrupulously clean, and is generally as hard as stone, being made of well-kneaded clay laid very smoothly, and beaten until it is quite hard. The best clay for this purpose is obtained from the nests of the white ant, which are beaten to pieces, then pounded, and then mixed very carefully with water. In a well-regulated hut, the women are very careful of their floor, and rub it daily with flat stones, until it is not only smooth, but even polished.

Just within the entrance is the primitive fireplace. This, like almost everything which the Kaffir makes, is circular in form, and is made usually of mud; its only object is to confine the embers within a limited space.

Cooking is not always carried on in the ordinary house, nor is the fire kept constantly. In a permanent kraal there are cooking huts erected for that one special purpose, and not used for any other. They may be called demi-huts, as their only object is to guard the fire from the effect of wind. They are circular, like all ordinary huts, but their walls are only four feet or so in height, and are carefully daubed with a mixture of clay and cowdung, so as to form a most efficient protection against the wind. The smoke from the fire is allowed to escape as it can. Some of it contrives to force its way between the interstices of the thatch, as may be seen by reference to the illustration on page 63. Some of it circles around the walls and pours through the door-way, but the greater part of it settles, in the form of soot, upon the interior of the hut, blackening everything within it. When the Kaffirs wish to season the wood of their assagai-shafts or knobkerries, they stick it into the roof of the house, just above the fireplace, exactly as bacon is cured in the smoke.

A curious reference to this custom is made in a song composed in honor of Panda, King of the Zulu tribes. When Dingan murdered his predecessor Tchaka, he killed other chiefs at the same time, but was persuaded to leave Panda alive--

“Of the stock of Ndabitza, ramrod of brass, Survivor alone of all other rods; Others they broke, but left this in the soot, Thinking to burn it some rainy cold day.”

Reference is here made to the custom of leaving sticks and shafts in the sooty roof.

At night, the entrance of the hut is closed by a simple door made of wicker work, and looking much like the closely-woven sheep hurdles which are used in some parts of England. With the exception that the Kaffir always sits down at his work, the mode of making these doors is almost identical with that which is employed by the shepherds in this country.

The Kaffir begins by choosing some straight and tolerably stout sticks, and driving them into the ground at regular distances from each other. These are intended as the supports or framework of the door. He then takes a quantity of pliant sticks, like the osiers of our basket makers, and weaves them in and out of the upright stakes, beating them down continually to make them lie closely together. When the door is completed, the upright sticks are cut off to the proper length, and it can then be fitted to the hut. If the reader has any acquaintance with military affairs, he may remember that gabions are made in precisely the same manner, except that the upright stakes are placed in a circle, and not in a straight line. In order to keep the wind from blowing too freely into their huts, the Kaffirs make screens, which are placed so as to shelter the entrance. These screens are made of sticks and rushes such as the door is made of, only of lighter materials, and their position can be shifted with every change of wind.

Some of the permanent houses are built with a great amount of care, and occupy at least a month in their construction. In most of them the interior view is much the same, namely, the domed roof, supported by four posts placed in the form of a square, with the fireplace exactly in the centre. The natives will often expend much time and trouble in decorating their permanent mansions, and Mr. Christie tells me that he has seen the very posts thickly encrusted with beads. Of course they soon become blackened by the smoke, but a quick rub of the palm of the hand brings out the colors anew. One of Dingan’s huts, which was visited by Retief, the Dutch colonist, was most beautifully built, and supported by twenty-two pillars, each of which was entirely covered with beads.

The huts are, from the nature of the material of which they are made, exceedingly inflammable, and it sometimes happens that if one of the houses of a village take fire, the whole of them are consumed in a very short time. Fortunately, they are so easily built that the inconvenience is not nearly so great as is the case when European houses are burned. Moreover, the furniture which they contain is so limited in quantity and so simple in material, that it can be replaced without much difficulty. A mat or two, a few baskets, a pillow, a milking pail, one or two rude earthenware pots, and a bundle of assagais, constitute an amount of property which is not to be found in every hut.

The huts of the Kaffirs are generally gathered together into little groups, which are popularly called “kraals.” This is not a Zulu or a Hottentot word, and is probably a corruption of the word “corral.” There are two modes of forming a kraal, and the particular mode is determined by the locality. The Kaffir tribes generally like to place their kraal on the side of a hill in the vicinity of the bush, in order that they may obtain plenty of building material. They are, however, sufficiently acquainted with the principles of fortification to clear a large space around their dwellings, so that, in case they should be attacked, the enemy cannot conceal his movements from the defenders.

The first care of a Kaffir is to protect his beloved cows, and for that purpose a circular space is enclosed with a high fence, made very strongly. The fence is about six or seven feet in height, and is made in a simple and very effective manner. The fence which surrounds the cattle and the huts is mostly made in one of two modes--at all events, in the more southern part of the country, where timber is exceedingly plentiful. The tribes on the north of Kaffirland, who live where timber is comparatively scarce, build their walls of large stones piled on one another, without any mortar, or even mud, to fill up the interstices. The southern tribes use nothing but wood, and form the walls by two different methods. That which is commonly employed is very simple. A number of trees are felled, and their trunks severed a few feet below the spot whence the branches spring. A great number of these tree tops are then arranged in a circle, the severed ends of the stems being inward, and the branches pointing outward. In fact, the fence is exactly that species of rapid and effective fortification called, in military language, an “abattis.” If the branches of a tree are very large, they can be laid singly on the ground, just as if they were the entire heads of trees.

In some cases, where the kraal is more carefully built, the fence is formed of stout poles, which are driven into the ground, in a double row, some three feet apart, and are then lashed together in such a way that their tops cross each other. In consequence of this arrangement, the fence stands very firmly on its broad basis, while the crossing and projecting tops of the poles form a chevaux de frise as effectual as any that is made by the European soldier. If the enemy try to climb the fence, they can be wounded by spears thrust at them from the interior; and if they succeed in reaching the top, the sharp tips of the poles are ready to embarrass them.

The entrance to this enclosure is just wide enough to allow a cow to pass; and in some places, where the neighborhood is insecure, it is so narrow that there hardly seems to be space enough for the cattle to pass in and out. Each night it is carefully closed with poles and sticks, which are kept just within the entrance, so as to be ready to hand when wanted. Opposite to the entrance, and at the further extremity, a small enclosure, also with circular walls, is built. In this pen the larger calves are kept, the younger being inmates of the huts, together with the human inhabitants. By the side of this enclosure a little gap is left in the fence, just large enough for a man to squeeze himself through, and not large enough to allow even a calf to pass. This little aperture is the chief’s private door, and intended for the purpose of saving time, as otherwise, if the chief were inspecting his cattle, and wished to go to his own hut, he would be obliged to walk all round the fence. The Zulu name for the space within this fence is “isi-baya.”

Around the isi-baya are set the huts which constitute the kraal. Their number is exceedingly variable, but the general average is from ten to fourteen. Those which are placed at either side of the entrance to the isi-baya are devoted to the servants, while that which is exactly opposite to it is the habitation of the chief man. There are mostly a great many kraals belonging to one tribe, and it often happens that several neighboring kraals are all tenanted by the members of one family and their dependants. For example, when the son of a chief attains sufficient consequence to possess several wives and a herd of cattle, he finds that the paternal kraal is not large enough to afford to each wife the separate hut to which she is entitled; so he migrates with his family to a short distance, and there builds a kraal for himself, sometimes so close to that of his father that he connects them by means of a short fenced passage. The chief hut may easily be known, not only by its position, but by its larger dimensions. Some of the other huts are occupied by married men, some by his wives, some by his servants; while at least one hut is reserved for the use of the unmarried men, or “boys,” as they are called.

This is all that is needed to complete a kraal, i. e. the circular isi-baya, and the huts round it. But, in situations where plenty of wood can be found, the Kaffir architect erects a second fence, which encloses all the huts, as well as the isi-baya, and has its entrance in exactly the same position, i. e. opposite to the chief’s hut. The distant view of one of these doubly-fenced kraals, when it happens to be situated on the slope of a hill, is extremely curious, and would scarcely give a stranger an idea of a village.

It will be seen in an engraving opposite, that the central portion of the kraal is given to the isi-baya, and that the Kaffirs devote all their energies toward preserving their cows, while they seem to look with comparative indifference on the risk of exposing themselves or their fragile huts to the inroads of the enemy. As has already been stated, the size of the kraal varies with the wealth and rank of its chief man, and, owing to its mode of construction, can be gradually enlarged as he rises to higher dignities and the possession of more cattle. In shape, however, and the principle of construction, kraals are alike, that of the king himself and the newly-made kraal of a younger son being exactly the same in these respects.

The king’s kraals, however, are of enormous dimensions, and are several in number. Panda, for example, has one kraal, the central enclosure of which is nearly a mile in diameter. This enclosure is supposed to be filled with the monarch’s cows, and is consequently called by the name of isi-baya. Practically, however, the cattle are kept in smaller enclosures, arranged along the sides of the isi-baya, where they can be watched by those who have the charge of them, and whose huts are placed conveniently for that purpose. The vast central enclosure is used almost exclusively as a parade ground, where the king can review his troops, and where they are taught to go through the simple manœuvres of Kaffir warfare. Here, also, he may be seen in council, the isi-baya being able, to accommodate an unlimited number of suitors.

Around the isi-baya are arranged the huts of the warriors and their families, and are placed in four or even five-fold ranks; so that the kraal almost rises to the dignity of a town, having several thousand inhabitants, and presenting a singularly imposing appearance when viewed at a distance. At the upper portion of the kraal, and at the further end from the principal entrance, are the huts specially erected for the king, surrounded by the other huts containing his harem. The whole of this part of the kraal is separated from the remainder by lofty and strong fences, and its doors are kept by sentinels especially set aside for this purpose. In some cases, the warriors to whom this important duty is confided are not permitted to wear clothes of any kind, and are compelled to pass the whole of the time, day and night, when on guard, without even a kaross to cover them. This rule lies rather heavily upon them in the winter nights, when the cold is often severe, and the wind sweeps chillily around the fence of the isi-baya.

However, the young ladies will sometimes contrive to evade the vigilance of the sentries, when their attention is otherwise engaged, as is amusingly shown in a few remarks by Mr. Angas. He had gone by Panda’s invitation to see him at one of his great kraals:--“Last night we slept at the new military kraal, or garrison town, of Indabakaumbi, whither the king had sent word by message that he would be waiting to receive us. The Inkosikasi, or queen, of the kraal sent us a small quantity of thick milk and a jar of millet, and soon afterward made her appearance, holding two of the king’s children by the hand, for whom she requested a present of beads. The children were remarkably pretty, nicely oiled, and tastefully decorated with girdles of blue and scarlet beads. The old lady, on the contrary, was so alarmingly stout, that it seemed almost impossible for her to walk; and that it required some considerable time for her to regain the harem at the upper end of the kraal was made manifest by some fifty of the king’s girls effecting their escape from the rear of the seraglio, and sallying down the slope to stare at us as we rode away from the kraal. The agility of the young ladies, as they sprang from rock to rock, convinced us that they would be all quietly sitting in the harem, as though nothing had happened, long before the Inkosikasi gained her dwelling.”

At that time Panda had thirteen of these great military kraals, each serving as the military capital of a district, and he had just completed a fourteenth. He takes up his residence in these kraals successively, and finds in each everything that he can possibly want--each being, indeed, almost identical in every respect with all the others. As a general rule, each of these military kraals forms the residence of a single regiment; while the king has many others, which are devoted to more peaceful objects.

It has already been mentioned that the women live in a portion separated from the rest of the kraal, and it may almost be said that they reside in a small supplementary kraal, which communicates by gates with the chief edifice. As the gates are strongly barred at night, it is necessary that the sentinel should enter the sacred precincts of the harem, for the purpose of closing them at night, and opening them in the morning. For this purpose, certain individuals of the sentinels are told off, and to them alone is the delicate duty confided. The Kaffir despot does not employ for this purpose the unfortunate individuals who guard the harems in Turkey, Persia, and even in Western Africa. But the king takes care to select men who are particularly ill-favored; and if any of them should happen to be deformed, he is sure to be chosen as a janitor. Mr. Shooter’s servant, when talking with his master on the subject, mentioned several individuals who would make excellent janitors. One of them had a club-foot, another had a very protuberant chest, while a third had bad eyes, and was altogether so ugly that he would never succeed in procuring a wife. The matrimonial adventures of this man will be narrated in a future page. His uniform failures in procuring a legitimate wife were exceedingly ludicrous and mortifying, and quite justified the opinion expressed by his companion.

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