<?xml version='1.0' encoding='UTF-8'?><?xml-stylesheet href="http://www.blogger.com/styles/atom.css" type="text/css"?><feed xmlns='http://www.w3.org/2005/Atom' xmlns:openSearch='http://a9.com/-/spec/opensearchrss/1.0/' xmlns:georss='http://www.georss.org/georss' xmlns:gd='http://schemas.google.com/g/2005' xmlns:thr='http://purl.org/syndication/thread/1.0'><id>tag:blogger.com,1999:blog-7695272157909153715</id><updated>2012-02-09T08:26:02.372+03:00</updated><category term='Farm Notes'/><category term='Help for Beginners'/><category term='Our Genealogy'/><category term='Sense of Humour'/><category term='F.r.i.e.n.d.s'/><category term='Vaccation'/><category term='Nkore Traditions'/><category term='Career Developments.'/><category term='Family'/><category term='Kaaka&apos;s own words.'/><category term='Our Family'/><category term='Unfortunate Events.'/><category term='Ashes of my Dreams'/><category term='Open Diary'/><category term='Publications'/><category term='Rants and Raves.'/><category term='The Wonder Years'/><category term='Unfortunate Events'/><category term='School Years'/><category term='True Stories'/><category term='Technology Talk'/><category term='Concepts on Life.'/><title type='text'>Our Heritage</title><subtitle type='html'>Traditionally, human beings have passed on an oral tradition, which has helped later generations to understand things in the context of time. 
History thus stands as a bridge between two epochs of human civilisation -the past &amp;amp; the future. I started this blog to unravel the true discourse of my family history; it has been a journey of amazing tales and self discovery.
One gets to know himself as if for the first time. Hopefully, by reading and contributing to it, so will you.</subtitle><link rel='http://schemas.google.com/g/2005#feed' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/posts/default'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default?max-results=100'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/'/><link rel='hub' href='http://pubsubhubbub.appspot.com/'/><author><name>Kagina</name><uri>http://www.blogger.com/profile/00508892444002890311</uri><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='16' height='16' src='http://img2.blogblog.com/img/b16-rounded.gif'/></author><generator version='7.00' uri='http://www.blogger.com'>Blogger</generator><openSearch:totalResults>92</openSearch:totalResults><openSearch:startIndex>1</openSearch:startIndex><openSearch:itemsPerPage>100</openSearch:itemsPerPage><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-215281183909558528</id><published>2011-10-25T12:56:00.000+03:00</published><updated>2011-10-25T13:47:06.158+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Nkore Traditions'/><title type='text'>New Ankore prince after late John Barigye</title><content type='html'>Charles Aryaija Rwebishengye has been&amp;nbsp; installed as the heir to the late Ankore&amp;nbsp; Prince, John Barigye.&lt;br /&gt;&lt;table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td style="text-align: center;"&gt;&lt;a href="http://2.bp.blogspot.com/-UPQ59DHJ_PM/TqaFpTNDx5I/AAAAAAAAAA8/yXFJXw-AP5s/s1600/Ankole+Prince+Barigye+and+his+wife+at+the+Toro+Kingdom+fundraising+at+the+Nile+Hotel+in+Kampala.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"&gt;&lt;img border="0" src="http://2.bp.blogspot.com/-UPQ59DHJ_PM/TqaFpTNDx5I/AAAAAAAAAA8/yXFJXw-AP5s/s1600/Ankole+Prince+Barigye+and+his+wife+at+the+Toro+Kingdom+fundraising+at+the+Nile+Hotel+in+Kampala.jpg" /&gt;&lt;/a&gt;&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td class="tr-caption" style="text-align: center;"&gt;Ankore Kingdom's late Prince Barigye and his wife at the Toro Kingdom fundraising at the Nile Hotel in Kampala &lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;Rwebishengye&amp;nbsp; has vowed to take on his father’s campaign and advocate for the restoration of Ankole Kingdom.&lt;br /&gt;&lt;br /&gt;&lt;blockquote class="tr_bq"&gt;&lt;blockquote class="tr_bq"&gt;&lt;blockquote class="tr_bq"&gt;I thank all those who accorded my father a decent burial. Culturally, I was not allowed to attend the burial.I want to thank Banyankore for the vigour you have showed that you need the restoration of Ankore Kingdom. I assure you that I will continue with the same campaign to make sure the Kingdom of Ankore is restored, which is what my father would have loved to see. I ask for your advice, he said.&amp;nbsp;&lt;/blockquote&gt;&lt;/blockquote&gt;&lt;/blockquote&gt;&lt;div&gt;&lt;/div&gt;&lt;table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td style="text-align: center;"&gt;&lt;a href="http://2.bp.blogspot.com/-kQnnOw5bJqQ/TqaG7GbmbyI/AAAAAAAAABE/VEZAKA6yEHo/s1600/Ankore+Prince+Rwebishengye.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"&gt;&lt;img border="0" src="http://2.bp.blogspot.com/-kQnnOw5bJqQ/TqaG7GbmbyI/AAAAAAAAABE/VEZAKA6yEHo/s1600/Ankore+Prince+Rwebishengye.jpg" /&gt;&lt;/a&gt;&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td class="tr-caption" style="text-align: center;"&gt;Ankore Kingdom's new young prince, Charles Rwebishengye installation&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;&lt;div&gt;The function was held at Barigye’s Muhabura palace in Kariro parish, Rubindi sub-county in Mbarara district.It attracted many people from different clans mainly members of the Ankole Cultural Trust.&lt;/div&gt;&lt;div&gt;&lt;/div&gt;&lt;div&gt;Aryaija sat on his father’s stool and put on his father’s sandals made of brown cow skin. He also wore his father’s coat and a cream Kanzu. Later Aryaija was given instruments of power including the spear to lead and protect his father’s family. He was also given a bark cloth and a milk pot.&lt;/div&gt;&lt;div&gt;&lt;/div&gt;&lt;div&gt;The function of installing Aryaija was led by Razio Tumusiime, who according to Prof.Joshua Muvumba is responsible for leading such a function in Ankole.&amp;nbsp;&lt;/div&gt;&lt;div&gt;&lt;/div&gt;&lt;div&gt;Aryaija urged &amp;nbsp;elders in the kingdom to always advise him. William Katatumba, prime minister for Ankore Cultural Trust, explained that, Aryaija was crowned as the heir and not a king. Aryaija is aged 20. He is a first year student at Uganda Christian University, Mukono pursuing a bachelor’s degree in Social Work and Social Administration.&lt;/div&gt;&lt;div&gt;&lt;/div&gt;&lt;div&gt;&lt;table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td style="text-align: center;"&gt;&lt;a href="http://1.bp.blogspot.com/-LXpkKSsi6Ls/TqaS2bhjOUI/AAAAAAAAABM/7-dSJC_yrh0/s1600/Installation+of+Omugabe+Ntare+VI+Rutashijuuka.+November+21%252C+1993.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"&gt;&lt;img border="0" src="http://1.bp.blogspot.com/-LXpkKSsi6Ls/TqaS2bhjOUI/AAAAAAAAABM/7-dSJC_yrh0/s1600/Installation+of+Omugabe+Ntare+VI+Rutashijuuka.+November+21%252C+1993.jpg" /&gt;&lt;/a&gt;&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td class="tr-caption" style="text-align: center;"&gt;Installation of Omugabe Ntare VI Rutashijuuka. November 21, 1993&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;&lt;br /&gt; &lt;/div&gt;&lt;div&gt;&lt;/div&gt;&lt;div&gt;His installation comes a day after the body of his father- Prince John Patrick Barigye was laid to rest at the kingdom royal tombs in Nkokonjeru Mbarara municipality.&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-215281183909558528?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/215281183909558528/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/10/new-ankore-prince-after-late-john.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/215281183909558528'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/215281183909558528'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/10/new-ankore-prince-after-late-john.html' title='New Ankore prince after late John Barigye'/><author><name>Kagina</name><uri>http://www.blogger.com/profile/00508892444002890311</uri><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='16' height='16' src='http://img2.blogblog.com/img/b16-rounded.gif'/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://2.bp.blogspot.com/-UPQ59DHJ_PM/TqaFpTNDx5I/AAAAAAAAAA8/yXFJXw-AP5s/s72-c/Ankole+Prince+Barigye+and+his+wife+at+the+Toro+Kingdom+fundraising+at+the+Nile+Hotel+in+Kampala.jpg' height='72' width='72'/><thr:total>0</thr:total><georss:featurename>Kampala, Uganda</georss:featurename><georss:point>0.3136111 32.5811111</georss:point><georss:box>0.1865836 32.423182600000004 0.4406386 32.7390396</georss:box></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-2244148304957170442</id><published>2011-10-19T22:10:00.005+03:00</published><updated>2011-10-21T17:09:56.329+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Ashes of my Dreams'/><title type='text'>Away from the madding crowd</title><content type='html'>Away from the madding crowd, my thoughts are recollecting around one of my major interests. Being in a quiet room and writing, for hours. It has occurred to me lately, more than before, how important it is that I publish my family book. A book I haven't written. But it's all coming back to me -the people, history, the relationships, the places, the events and the words people have spoken.&lt;br /&gt;&lt;br /&gt;I cannot put out of mind, one particular event, which might have aligned the stars; the passing on of my paternal grand mother, Janet Kakatooma. We called her by her pet name -Kaaka since we were born.&lt;br /&gt;&lt;br /&gt;A few months ago, we laid her to her final resting place at my family farm in Kyenkwanzi in August.What a sad day! But yet again, what a glorious day! On that day, I saw the passing of the great race. Very few knew the story of the woman who lay in that ornate casket. The people in our neighborhood had known her for only the ten years that she had moved here. Even I didn't have much interaction with her during the adventures of her youth, but I learn about who she was from what I found.&lt;br /&gt;&lt;br /&gt;Kaaka belonged in the generation of my grandfather, &lt;span class="Apple-style-span" style="font-family: Arial,Helvetica,sans-serif;"&gt;&lt;span class="Apple-style-span" style="color: #444444;"&gt;James Kanyorozi&lt;/span&gt;, &lt;/span&gt;which I have come to understand and label as "the great race".&lt;span class="Apple-style-span" style="font-family: Arial,Helvetica,sans-serif;"&gt;&lt;b&gt;&lt;br /&gt;&amp;nbsp;&lt;/b&gt;&lt;/span&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-2244148304957170442?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/2244148304957170442/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/10/away-from-madding-crowd.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/2244148304957170442'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/2244148304957170442'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/10/away-from-madding-crowd.html' title='Away from the madding crowd'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='32' src='http://1.bp.blogspot.com/-z2rR4kkU8pA/TdqMwBXMBYI/AAAAAAAAABA/RYbLpwGwkaw/s220/nextel_logo80.jpg'/></author><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-2011222373662257758</id><published>2011-08-15T13:08:00.000+03:00</published><updated>2011-08-15T13:08:03.517+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Kaaka&apos;s own words.'/><title type='text'>I heard the Angels Sing to Kaaka’s coming</title><content type='html'>&lt;table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td style="text-align: center;"&gt;&lt;a href="http://1.bp.blogspot.com/-y1B6zG06000/Tkjvh9KNtYI/AAAAAAAAAEA/jr6dKFOP5RI/s1600/kaaka.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"&gt;&lt;img border="0" src="http://1.bp.blogspot.com/-y1B6zG06000/Tkjvh9KNtYI/AAAAAAAAAEA/jr6dKFOP5RI/s1600/kaaka.jpg" /&gt;&lt;/a&gt;&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td class="tr-caption" style="text-align: center;"&gt;Kaaka (RIP)&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;I heard the angels sing that night, when you passed on. They had not  received one so faithful. Your passing caused joy in the heavens, as  your birth did in our lives. Your life was our family fairy tale; I  cannot mention all, but these are some of the things that you did! You  taught us to be proud and unbending in honest failure, but humble and  gentle in success; you taught us not to substitute words for action; not  to seek the path of comfort, but to face the stress and spur of  difficulty and challenge; to learn to stand up in the storm, but to have  compassion on those who fall; to master ourselves before we seek to  master others; to have a heart that is clean and a goal that is high; to  learn to laugh, yet never forget how to weep; to reach into the future,  yet never neglect the past; to be serious, yet never take ourselves too  seriously; to be modest, so that we&amp;nbsp; remember the simplicity of true  greatness; the open mind of true wisdom, the meekness of true strength.  You taught us, with your life, how to be men, and how to be gentlemen.&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-2011222373662257758?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/2011222373662257758/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/08/i-heard-angels-sing-to-kaakas-coming.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/2011222373662257758'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/2011222373662257758'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/08/i-heard-angels-sing-to-kaakas-coming.html' title='I heard the Angels Sing to Kaaka’s coming'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='32' src='http://1.bp.blogspot.com/-z2rR4kkU8pA/TdqMwBXMBYI/AAAAAAAAABA/RYbLpwGwkaw/s220/nextel_logo80.jpg'/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://1.bp.blogspot.com/-y1B6zG06000/Tkjvh9KNtYI/AAAAAAAAAEA/jr6dKFOP5RI/s72-c/kaaka.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-4793610999277767955</id><published>2011-05-15T16:27:00.003+03:00</published><updated>2011-05-15T16:40:47.563+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Nkore Traditions'/><title type='text'>Nkore Games &gt;Okutchumita Enziga</title><content type='html'>&lt;span class="Apple-style-span" style="color: #333333;"&gt;&lt;span class="Apple-style-span" style="border-collapse: collapse; font-family: Arial, Helvetica, sans-serif; line-height: 15px;"&gt;I'm convinced that if we get all the traditions of the Bahima before they are forgotten, the next generations will stand to benefit a great lot. Now there was this game, which we used to play in the land when we were little. Our play time was always when we were out taking the cows or calves to&amp;nbsp;&lt;/span&gt;&lt;/span&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="color: #333333;"&gt;&lt;span class="Apple-style-span" style="border-collapse: collapse; font-family: Arial, Helvetica, sans-serif; line-height: 15px;"&gt;graze.&lt;/span&gt;&lt;/span&gt;&lt;br /&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"&gt;&lt;span class="Apple-style-span" style="color: #333333;"&gt;&lt;span class="Apple-style-span" style="border-collapse: collapse; line-height: 15px;"&gt;This spectacular game was called&amp;nbsp;"Okutchumita Enziga". Enziga is basically &lt;/span&gt;&lt;/span&gt;&lt;span class="Apple-style-span"&gt;&lt;span class="Apple-style-span" style="line-height: 18px;"&gt;a wheel, curved from young flexible&amp;nbsp;branch-lets. This game was played with two items:- Enziga and Orubango/Embango (when prural). We specifically used a famous tree called Omukoma or Emikoma to make the circular-ring wheel because of its nice-straight flexible&amp;nbsp;twig-lets.&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif; line-height: 18px;"&gt;&lt;br /&gt;&lt;/span&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"&gt;&lt;span class="Apple-style-span" style="line-height: 18px;"&gt;One player threw the&amp;nbsp;&lt;/span&gt;&lt;span class="Apple-style-span" style="line-height: 18px;"&gt;wheel at his full strength, so that it rolled very fast on a clear stretch of land.&lt;/span&gt;&lt;/span&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"&gt;&lt;span class="Apple-style-span" style="line-height: 18px;"&gt;If you can visualise a detached car tyre/wheel without rims, rolling at high speed, thats the same idea. So the thrower set it rolling...&lt;/span&gt;&lt;/span&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"&gt;&lt;span class="Apple-style-span" style="line-height: 18px;"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/span&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"&gt;&lt;span class="Apple-style-span" style="line-height: 18px;"&gt;The rest of the players, it could be one, two, three or any open number available, had to make a score by throwing (okurekyera) a spear-like stick called Orubango. This was a straight stick sharpened at both ends, to successfully go through the rolling wheel and pin it down. The player who pinned it down was considered the winner. It was like throwing a dart and hitting the bull's eye; chanting and excitement was always present when we went out to Kutchumita Enziga.... cant wait to do it again at the farm&lt;/span&gt;&lt;/span&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-4793610999277767955?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/4793610999277767955/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/05/nkore-games-okutchumita-enziga.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/4793610999277767955'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/4793610999277767955'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/05/nkore-games-okutchumita-enziga.html' title='Nkore Games &gt;Okutchumita Enziga'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='32' src='http://1.bp.blogspot.com/-z2rR4kkU8pA/TdqMwBXMBYI/AAAAAAAAABA/RYbLpwGwkaw/s220/nextel_logo80.jpg'/></author><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-3011774043469061159</id><published>2011-04-06T20:45:00.006+03:00</published><updated>2011-04-07T13:07:45.788+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Our Family'/><title type='text'>My Homeland &gt;Bwera bwa muntu</title><content type='html'>&lt;div&gt;&lt;div&gt;&lt;blockquote style="font-family: arial; "&gt;&lt;/blockquote&gt;&lt;blockquote style="font-family: arial; "&gt;&lt;/blockquote&gt;&lt;div style="text-align: justify; "&gt;&lt;span class="Apple-style-span"&gt;I cannot brush off as irrelevant, nor accurately measure the impact the concept of cultural geography, the place one holds a long history and a deep cultural association with — has on the individual. These may sound metaphorical but they're more real than we know.&lt;/span&gt;&lt;/div&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;Recently, a cousin and friend -Charlotte, gave me a song 'Abanya Bwera' by a choir  done at a wedding in Bwera, which reminded me of where my identity began. 'Bwera bwa muntu', thats the complete praise name as it was. They were singing about places and names which are still fresh in my mind - it went something like;&lt;/span&gt;&lt;/div&gt;&lt;div&gt;&lt;blockquote&gt;&lt;/blockquote&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;Kwokunaga ameisho obuseeri oreeba Rutungu, eine Nyabubaare, oreeba Wakigando eyegamiirwe Obusheeka...&lt;/span&gt;&lt;/div&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;It simply connotes my origins. We used to go to school in Rutungu as small children. There is a primary school there which had a pink and black uniform, where I went for my first day in school. My late uncle George Katongore's farm is still there, in Nyabubaare. My dad's farm (before moving to Kyenkwanzi) used to be not far from Nyabubaare, in a place called Rwendahi. We used to graze our cattle in the plains and bulls used to fight at the water fronts on the lake when we took them to water. Hippos used to emerge from the lake at night and move up northwards following warm winds coming from our cows -and come home to eat salt with cows. When you came out of the house on a full moon night and gazed into the kraals, you certainly saw the shinny backs of Hippos among cows. It was a spectacle. There is an impeccable story of how a Hippo charged at uncle George on one such night, and chased him into thickets, where he spent the rest of the night.&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;My relatives, in fact my grand and grand-grand fathers are buried in this place. It is ancestral! &lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;The people who have settled this place are some of our closest friends and kindred. &lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;I have gone there on two occasions in the past 2 years, for cousins' weddings. It was was like home-coming. A deep sense of mixed anxiety and foreboding came over me as we rode through the tall trees among which I was born. I wondered if they still knew me -for I used to climb them and shake their tops. We used to play a dangerous game with these trees. You would identify a young-ish tree, about 6-10 meters high and climb it. Then you'd ask a friend to cut it down while you were up in its top shoots, so that you enjoy the thrill of falling with a tree, while its soft shrubs lessened to impact on the ground. I bet those trees remembered me.&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;span class="Apple-style-span"&gt;But now, much of this land has been settled by a whole different kind of people. I noticed they have cleared much of the plains to make the land comfortable for Fresian cattle which produce a lot of milk. The long horned Ankore cows are scanty in this land, nearing extinction. That is how Capitalism has taken its toll upon my people...&lt;/span&gt;&lt;/div&gt;&lt;div&gt;&lt;span class="Apple-style-span" style="font-size: 13px; line-height: 19px; font-family: sans-serif; "&gt;&lt;/span&gt;&lt;/div&gt;&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-3011774043469061159?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/3011774043469061159/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/04/my-homeland-bwera-bwa-muntu.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/3011774043469061159'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/3011774043469061159'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/04/my-homeland-bwera-bwa-muntu.html' title='My Homeland &gt;Bwera bwa muntu'/><author><name>Nextel Systems Team</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='16' height='16' src='http://img2.blogblog.com/img/b16-rounded.gif'/></author><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-7747076772590880852</id><published>2011-03-23T14:38:00.000+03:00</published><updated>2011-03-23T14:38:59.679+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Publications'/><title type='text'>On Libyan Crisis</title><content type='html'>&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;Before foreign missiles rained in on Libya, I had a flicker of hope that something genuine might come out of the internal process, something resembling a democracy. I know that Gadaffi was not the most liberal of democrats, but when some foreign elements couldn't wait for the cooking pot, and chose to act in incredible haste, usurping the gains of the people, the true intentioins of the west were laid bare -imperialism again! Dont forget there is an axactly similar uprising &amp;amp; condition in Bahrain, but no war planes have been sent there...there isnt enough oil there so they turn a blind eye on that one.&lt;/div&gt;&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;This invasion throws the whole consensus out of balance. The entire revolution has lost its legitimacy. No one can accept the outcome of a foreign military intervention as the verdict of a revolution. The point of revolution is not the&amp;nbsp;accrobatics of&amp;nbsp;the war... its in the consummate gains of a people who have led the struggle &amp;amp; pulled themselves up with a clear sight of what to do better... a people with a clear mandate. Now who has the mandate of Libya? These are the acts by the west that punch holes in their own democracy and make one think that Russia &amp;amp; China were right.&lt;/div&gt;&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;Because of your impatience, you might have handed Gadaffi a reason to fight longer - defending his country against invading imperialists! I imagine he will win the support of many straight thinking heads of state.&lt;/div&gt;&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"&gt;Therefore, for all its diplomatic posturing, the UN has acted short sightedly on the Libyan crisis, and lost the war.&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-7747076772590880852?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/7747076772590880852/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/03/on-libyan-crisis.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/7747076772590880852'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/7747076772590880852'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/03/on-libyan-crisis.html' title='On Libyan Crisis'/><author><name>Nextel Systems Inc</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='16' height='16' src='http://img2.blogblog.com/img/b16-rounded.gif'/></author><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-7511744585031963680</id><published>2011-03-14T15:55:00.000+03:00</published><updated>2011-03-14T15:55:30.511+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='F.r.i.e.n.d.s'/><title type='text'>Party with friends</title><content type='html'>&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="https://lh4.googleusercontent.com/-ZpROY_uiccw/TX4LvnTD4LI/AAAAAAAAAJI/7NhWHEWtv-w/s1600/SAM_2178.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" height="240" src="https://lh4.googleusercontent.com/-ZpROY_uiccw/TX4LvnTD4LI/AAAAAAAAAJI/7NhWHEWtv-w/s320/SAM_2178.JPG" width="320" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="https://lh4.googleusercontent.com/-9r5qYCl49eM/TX4McPIFjWI/AAAAAAAAAJM/NiJpIa5uGtU/s1600/SAM_2088.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" height="240" src="https://lh4.googleusercontent.com/-9r5qYCl49eM/TX4McPIFjWI/AAAAAAAAAJM/NiJpIa5uGtU/s320/SAM_2088.JPG" width="320" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="https://lh6.googleusercontent.com/-KHCRILcXyQ0/TX4NHbTyksI/AAAAAAAAAJQ/H4BKjYH23pY/s1600/SAM_2091.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" height="240" src="https://lh6.googleusercontent.com/-KHCRILcXyQ0/TX4NHbTyksI/AAAAAAAAAJQ/H4BKjYH23pY/s320/SAM_2091.JPG" width="320" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="https://lh4.googleusercontent.com/-3JcTcjBVLwE/TX4N3U88gPI/AAAAAAAAAJU/YZuWAMLJULw/s1600/SAM_2092.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" height="240" src="https://lh4.googleusercontent.com/-3JcTcjBVLwE/TX4N3U88gPI/AAAAAAAAAJU/YZuWAMLJULw/s320/SAM_2092.JPG" width="320" /&gt;&lt;/a&gt;&lt;/div&gt;Was at a party with friends recently, at the new building (Course View Tower) on 21 Yusuf Lule road, where Thomas (top, on phone) was opening SOHO Cafe &amp;amp; Grill, a posh new hang out and eating place.&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-7511744585031963680?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/7511744585031963680/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/03/party-with-friends.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/7511744585031963680'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/7511744585031963680'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/03/party-with-friends.html' title='Party with friends'/><author><name>[BIRO]</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='24' height='32' src='http://4.bp.blogspot.com/_1kzt2gs_baw/SSVCGCBwv8I/AAAAAAAAADg/FgtoIWd_4kU/S220/king'/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='https://lh4.googleusercontent.com/-ZpROY_uiccw/TX4LvnTD4LI/AAAAAAAAAJI/7NhWHEWtv-w/s72-c/SAM_2178.JPG' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-2926664470513655140</id><published>2011-03-10T19:41:00.010+03:00</published><updated>2011-03-10T20:31:25.773+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Open Diary'/><title type='text'>I can't take hot stuff</title><content type='html'>&lt;a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://2.bp.blogspot.com/-7oakwmdsGQ8/TXkIgL5aDDI/AAAAAAAAAJc/_AUim-7AvkU/s1600/hot_cup_of_tea.jpg"&gt;&lt;img style="float: right; margin: 0pt 0pt 10px 10px; cursor: pointer; width: 255px; height: 400px;" src="http://2.bp.blogspot.com/-7oakwmdsGQ8/TXkIgL5aDDI/AAAAAAAAAJc/_AUim-7AvkU/s400/hot_cup_of_tea.jpg" alt="" id="BLOGGER_PHOTO_ID_5582502562144848946" border="0" /&gt;&lt;/a&gt;&lt;br /&gt;This is one of those habbits you don't know you have until it is something you get to do in a routine. I recently discovered that if you give me a cup of tea, or anything straigh off fire, it will be on the table for some time before i can touch it. I don't know when I developed this habbit, but when I started taking a cup of tea at my office every evening, it came to the surface. I leave the cup on there for a while, doing other things or chatting away, until when the cup is warm to the touch. I dont know if there is something about my oesophagus (the muscular tube that carries food from the throat to the stomach) but I just cant swallow the wet heat coming out of the cup, possibly causing scalds&lt;span style="" id="search"&gt; produced by the splash of &lt;em&gt;hot liquid.&lt;/em&gt;&lt;/span&gt;&lt;br /&gt;&lt;br /&gt;I like it luke warm, the same with other foods. So folks, dont blame me if I take the longest to finish my food, it is because I was waiting for it to cool a bit down. To me, hot is the devil's temperature;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-2926664470513655140?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/2926664470513655140/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/03/i-cant-take-hot-stuff.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/2926664470513655140'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/2926664470513655140'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/03/i-cant-take-hot-stuff.html' title='I can&apos;t take hot stuff'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='24' src='http://images.google.co.ug/url?q=http://www.alicesfamilytree.com/images/alice_family_tree.jpg&amp;usg=__DJ3UGPXqkr7Z-jy3REoQatKRzgY='/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://2.bp.blogspot.com/-7oakwmdsGQ8/TXkIgL5aDDI/AAAAAAAAAJc/_AUim-7AvkU/s72-c/hot_cup_of_tea.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-3486553756082867284</id><published>2011-03-06T11:18:00.005+03:00</published><updated>2011-05-15T16:42:10.157+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Nkore Traditions'/><title type='text'>More On Ankore Folklore - Okwiita Ebiito</title><content type='html'>&lt;a href="http://2.bp.blogspot.com/-dOq2JY5dMQU/TXNLGnxyOhI/AAAAAAAAAJU/uQ2m-2rmRoQ/s1600/Kyenkwanzi.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"&gt;&lt;img alt="" border="0" id="BLOGGER_PHOTO_ID_5580886940371270162" src="http://2.bp.blogspot.com/-dOq2JY5dMQU/TXNLGnxyOhI/AAAAAAAAAJU/uQ2m-2rmRoQ/s400/Kyenkwanzi.jpg" style="cursor: hand; cursor: pointer; float: right; height: 176px; margin: 0 0 10px 10px; width: 224px;" /&gt;&lt;/a&gt;&lt;br /&gt;&lt;div style="text-align: left;"&gt;"Okwiita ebiito" is another Ankore tradition that we used to do a lot of, growing up, now in my twenties we dont do much of it anymore, except I was pleasantly surprised to see one of my facebook friends post in her status "&lt;span class="Apple-style-span" style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px;"&gt;Shaku-shanku, nakutera akatakweba?&lt;/span&gt;". This reminded me a lot of those childhood times. Whenever we met with other neighborhood children, if it was not to play outdoor games, it was sitting down and exchanging these folk-lore-ish games, which involved questioning each other spontaneously, to see if the rest knew what it meant. In fact, the questions and the answers to them were simply passed on from previous generations, I cant say I know exactly what they meant in details. Take an example of the above question from facebook; literally translated it could mean "I have slapped you a spell you will never forget". And the answer to that, or at least one of the answers to that was always - "N'akahoro k'oyerariize", literary meaning -it is&lt;/div&gt;&lt;div style="text-align: left;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div style="text-align: left;"&gt;If you failed to answer right, the asking person would then ask for a cow to tell you the answer, by saying "Mp'ente yangye" -give me my cow; Of course this was just a game, not real cow was given -but if you asked the hardest ones and carried the day with the most 'cows', then you'd earn a reputation in the neighborhood and would be called upon whenever the game was on.   &lt;/div&gt;&lt;div style="text-align: left;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div style="text-align: left;"&gt;So there were many of such questions -hundreds, if not thousands or tens of thousands. I want to try and update myself and this page with those legendary questions or "Ebiito". Here are a few I remeber, and the likely answers; some of them have more than one answer&lt;/div&gt;&lt;div style="text-align: left;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div style="text-align: left;"&gt;1. Nakuteera akatakweeba &lt;/div&gt;&lt;div&gt;&lt;div&gt;&lt;ul&gt;&lt;li style="text-align: left;"&gt;N'akahoro k'oyerariize, &lt;/li&gt;&lt;li style="text-align: left;"&gt;&lt;br /&gt;&lt;/li&gt;&lt;li style="text-align: left;"&gt;&lt;br /&gt;&lt;/li&gt;&lt;/ul&gt;&lt;/div&gt;&lt;/div&gt;&lt;div style="text-align: left;"&gt;2. Nyabwengye n'obwengye bwe&lt;/div&gt;&lt;div&gt;&lt;ul&gt;&lt;li style="text-align: left;"&gt;N'ente kwinika amabeere, etaate mate,&lt;/li&gt;&lt;li style="text-align: left;"&gt;&lt;br /&gt;&lt;/li&gt;&lt;/ul&gt;&lt;div style="text-align: left;"&gt;3. Akeinika omukama (literary meaning what would make a king bend)&lt;/div&gt;&lt;/div&gt;&lt;div&gt;&lt;ul&gt;&lt;li style="text-align: left;"&gt;N'akabaare k'omunkeito&lt;/li&gt;&lt;li style="text-align: left;"&gt;&lt;br /&gt;&lt;/li&gt;&lt;/ul&gt;&lt;/div&gt;&lt;div style="text-align: left;"&gt;4. Kaayera Ns'eeri&lt;/div&gt;&lt;div&gt;&lt;ul&gt;&lt;li style="text-align: left;"&gt;N'akeika k'Abatabaazi&lt;/li&gt;&lt;li style="text-align: left;"&gt;&lt;br /&gt;&lt;/li&gt;&lt;/ul&gt;&lt;/div&gt;&lt;div style="text-align: left;"&gt;5.&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&lt;br /&gt;&lt;/div&gt;&lt;div&gt;&lt;br /&gt;&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-3486553756082867284?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/3486553756082867284/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/03/more-on-our-folklore-okwiita-ebiito.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/3486553756082867284'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/3486553756082867284'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/03/more-on-our-folklore-okwiita-ebiito.html' title='More On Ankore Folklore - Okwiita Ebiito'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='24' src='http://images.google.co.ug/url?q=http://www.alicesfamilytree.com/images/alice_family_tree.jpg&amp;usg=__DJ3UGPXqkr7Z-jy3REoQatKRzgY='/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://2.bp.blogspot.com/-dOq2JY5dMQU/TXNLGnxyOhI/AAAAAAAAAJU/uQ2m-2rmRoQ/s72-c/Kyenkwanzi.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-529694769736318864</id><published>2011-02-14T12:58:00.001+03:00</published><updated>2011-05-23T19:59:56.767+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Family'/><title type='text'>Kyenkwanzi Home Pictures</title><content type='html'>&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="http://3.bp.blogspot.com/-sNacLBMeMSg/TVj8Ax-sGXI/AAAAAAAAAI8/TQVgbU7ZSZA/s1600/Kyenkwanzi+Kitegwa+Home2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" src="http://3.bp.blogspot.com/-sNacLBMeMSg/TVj8Ax-sGXI/AAAAAAAAAI8/TQVgbU7ZSZA/s1600/Kyenkwanzi+Kitegwa+Home2.jpg" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;br /&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="http://3.bp.blogspot.com/-BMsKAjF-8Ak/TVj8GvCw-eI/AAAAAAAAAJA/yrAVaBRLSdo/s1600/Kyenkwanzi+Home1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" src="http://3.bp.blogspot.com/-BMsKAjF-8Ak/TVj8GvCw-eI/AAAAAAAAAJA/yrAVaBRLSdo/s1600/Kyenkwanzi+Home1.jpg" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;br /&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="http://2.bp.blogspot.com/-N1pEHdu_suU/TVj8IhxlEsI/AAAAAAAAAJE/--T7TXOJ7uA/s1600/Kyenkwanzi+House+3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"&gt;&lt;img border="0" src="http://2.bp.blogspot.com/-N1pEHdu_suU/TVj8IhxlEsI/AAAAAAAAAJE/--T7TXOJ7uA/s1600/Kyenkwanzi+House+3.jpg" /&gt;&lt;/a&gt;&lt;/div&gt;Some pictures of the new house at home in Kitegwa, Kyenkwanzi district&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-529694769736318864?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/529694769736318864/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/02/kyenkwanzi-home-pictures.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/529694769736318864'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/529694769736318864'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/02/kyenkwanzi-home-pictures.html' title='Kyenkwanzi Home Pictures'/><author><name>[BIRO]</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='24' height='32' src='http://4.bp.blogspot.com/_1kzt2gs_baw/SSVCGCBwv8I/AAAAAAAAADg/FgtoIWd_4kU/S220/king'/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://3.bp.blogspot.com/-sNacLBMeMSg/TVj8Ax-sGXI/AAAAAAAAAI8/TQVgbU7ZSZA/s72-c/Kyenkwanzi+Kitegwa+Home2.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-9089404021546966105</id><published>2011-02-14T11:17:00.002+03:00</published><updated>2011-02-14T11:23:26.981+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Unfortunate Events'/><title type='text'>Remembering Annette Katerere</title><content type='html'>&lt;a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/-DTzvygJM1Z4/TVjmTtTu6kI/AAAAAAAAAJM/ugjxLgvzB48/s1600/Annete%2BKatere.jpg"&gt;&lt;img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 246px; height: 367px;" src="http://3.bp.blogspot.com/-DTzvygJM1Z4/TVjmTtTu6kI/AAAAAAAAAJM/ugjxLgvzB48/s400/Annete%2BKatere.jpg" border="0" alt="" id="BLOGGER_PHOTO_ID_5573457765125253698" /&gt;&lt;/a&gt;&lt;br /&gt;&lt;span class="Apple-style-span" style="color: rgb(51, 51, 51); font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; "&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt; A poem for my late sister, Annette Katere Mugyenyi, who perished in a motor accident on Sunday 6th February 2011.&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;&lt;br /&gt;&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Remember me when I am gone away,&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Gone far away into the silent land;&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;When you can no more hold me by the hand,&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Nor I half turn to go, yet turning stay.&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Remember me when no more day by day&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;You tell me of our future that you plann'd:&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Only remember me; you understand&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;It will be late to counsel then or pray.&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Yet if you should forget me for a while&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;And afterwards remember, do not grieve:&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;For if the darkness and corruption leave&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;A vestige of the thoughts that once I had,&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Better by far you should forget and smile&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;Than that you should remember and be sad.&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;&lt;br /&gt;&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;&lt;br /&gt;&lt;/p&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt; &lt;/p&gt;&lt;blockquote style="border-left-width: 5px; border-left-style: solid; border-left-color: rgb(221, 221, 221); margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 15px; padding-bottom: 0px; padding-left: 15px; "&gt;&lt;p style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; text-align: left; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 1.5em; "&gt;From: The Prince's Progress and Other Poems, 1879&lt;/p&gt;&lt;div&gt;&lt;br /&gt;&lt;/div&gt;&lt;/blockquote&gt;&lt;/span&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-9089404021546966105?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/9089404021546966105/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/02/remembering-annette-katerere.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/9089404021546966105'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/9089404021546966105'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/02/remembering-annette-katerere.html' title='Remembering Annette Katerere'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='24' src='http://images.google.co.ug/url?q=http://www.alicesfamilytree.com/images/alice_family_tree.jpg&amp;usg=__DJ3UGPXqkr7Z-jy3REoQatKRzgY='/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://3.bp.blogspot.com/-DTzvygJM1Z4/TVjmTtTu6kI/AAAAAAAAAJM/ugjxLgvzB48/s72-c/Annete%2BKatere.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-8441906560072929354</id><published>2011-02-07T22:40:00.023+03:00</published><updated>2011-05-26T22:48:54.878+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Unfortunate Events'/><title type='text'>The Motorbike that killed Annette</title><content type='html'>&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="http://1.bp.blogspot.com/-oReua5FMY8o/Td6thcOTYxI/AAAAAAAAADo/eAK-fMBRDkc/s1600/IMG0315A.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"&gt;&lt;img border="0" src="http://1.bp.blogspot.com/-oReua5FMY8o/Td6thcOTYxI/AAAAAAAAADo/eAK-fMBRDkc/s1600/IMG0315A.jpg" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="http://4.bp.blogspot.com/-mqmzN4_Ch_s/Td6tiFh0HrI/AAAAAAAAADs/qAII5wMOW7g/s1600/IMG0313A.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"&gt;&lt;img border="0" src="http://4.bp.blogspot.com/-mqmzN4_Ch_s/Td6tiFh0HrI/AAAAAAAAADs/qAII5wMOW7g/s1600/IMG0313A.jpg" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;div style="text-align: justify;"&gt;&amp;nbsp;These pictures show the motorcycle that Annette was being carried on when the accident that took her life&amp;nbsp;occurred on Queen's Way, on Sunday 6th Feb, 2011. &amp;nbsp;The pictures were taken on 7th Feb, 2011.&amp;nbsp;&amp;nbsp;&lt;/div&gt;&lt;br /&gt;&lt;div class="separator" style="clear: both; text-align: center;"&gt;&lt;a href="http://1.bp.blogspot.com/-8UVVt263-GY/Td6ti8FLv2I/AAAAAAAAADw/uJU6RC0yGmY/s1600/IMG0314A.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"&gt;&lt;img border="0" src="http://1.bp.blogspot.com/-8UVVt263-GY/Td6ti8FLv2I/AAAAAAAAADw/uJU6RC0yGmY/s1600/IMG0314A.jpg" /&gt;&lt;/a&gt;&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-8441906560072929354?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/8441906560072929354/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/02/motorbike-that-killed-annette.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/8441906560072929354'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/8441906560072929354'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/02/motorbike-that-killed-annette.html' title='The Motorbike that killed Annette'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='32' src='http://1.bp.blogspot.com/-z2rR4kkU8pA/TdqMwBXMBYI/AAAAAAAAABA/RYbLpwGwkaw/s220/nextel_logo80.jpg'/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://1.bp.blogspot.com/-oReua5FMY8o/Td6thcOTYxI/AAAAAAAAADo/eAK-fMBRDkc/s72-c/IMG0315A.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-5806013476953797076</id><published>2011-01-26T13:59:00.006+03:00</published><updated>2011-01-27T23:02:17.278+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Open Diary'/><title type='text'>My 27th Birthday with the fantastic 5</title><content type='html'>&lt;a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://4.bp.blogspot.com/_Xu7VstgtSeE/TUADED1J_CI/AAAAAAAAAI8/XTt57Drrnt8/s1600/making%2B27.PNG"&gt;&lt;img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 181px; height: 400px;" src="http://4.bp.blogspot.com/_Xu7VstgtSeE/TUADED1J_CI/AAAAAAAAAI8/XTt57Drrnt8/s400/making%2B27.PNG" border="0" alt="" id="BLOGGER_PHOTO_ID_5566452507712551970" /&gt;&lt;/a&gt;&lt;br /&gt;So yesterday January 25, 2011 was the day I made 27 years. How do I know that I made 27? Well, get the year 1984 in which I was born and subtract that from the year 2011 which it is this year; thats how people get their age right? Okay, case settled. This day made me realise that I'm growing up -now mark my choice of words -the word is 'up', NOT 'older'; so make sure you see where I'm going with this. &lt;div&gt;&lt;br /&gt;&lt;/div&gt;&lt;div&gt;&lt;div&gt;&lt;div&gt;I was taken out to a dinner courtesy of my old time friend Horace, together with my auntie Juliet and cousins Kandy and Steve. Horace called me in the evening around 7pm, while I was still at office, and told me the good news. I thought I had made it known that I didn't mind them giving me a break this time but of-course, we're talking about the fantastic bunch here, not so good with instructions..&lt;/div&gt;&lt;div&gt;But I was glad for the moment, and incredibly grateful for Horace's offer... I had a good time. I think between the order and the chit chat i gave my birthday speech, thanking everything and being uncut.&lt;/div&gt;&lt;div&gt; &lt;/div&gt;&lt;div&gt;I was also being updated by texts, on the flood of birthday wishes from my Facebook friends showing up on my page.  I have since been going through them and tendering in my thank yous. Facebook friends are such a supporting community! Check some of the notifications out in the picture... and that was at the beginning of the day...&lt;/div&gt;&lt;div&gt;&lt;br /&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;div&gt;&lt;div&gt;The question I want to discuss, however is -what does it really mean that I'm now growing up? I didn't feel it at night, when the moment struck and numbers rolled; my intelligence quotient has not jumped into 6 figures this morning; so what does it exactly mean when one grows a year older? Moreover 27, thats the late twenties right? &lt;/div&gt;&lt;div&gt;&lt;br /&gt;&lt;/div&gt;&lt;div&gt;Now lets not get simplistic and say it means nothing, that its just a state of the mind.&lt;/div&gt;&lt;div&gt;&lt;br /&gt;&lt;/div&gt;&lt;div&gt;I think there are many things that I see differently since last year. Let me think more about the specifics, and the concept of age in general and then update this post when I get the right words... off now, have to leave office&lt;/div&gt;&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-5806013476953797076?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/5806013476953797076/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/01/my-27th-birthday-with-fantastic-5.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/5806013476953797076'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/5806013476953797076'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/01/my-27th-birthday-with-fantastic-5.html' title='My 27th Birthday with the fantastic 5'/><author><name>Admin</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='32' height='24' src='http://images.google.co.ug/url?q=http://www.alicesfamilytree.com/images/alice_family_tree.jpg&amp;usg=__DJ3UGPXqkr7Z-jy3REoQatKRzgY='/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://4.bp.blogspot.com/_Xu7VstgtSeE/TUADED1J_CI/AAAAAAAAAI8/XTt57Drrnt8/s72-c/making%2B27.PNG' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-3172264848385460121</id><published>2011-01-11T18:13:00.002+03:00</published><updated>2011-01-11T18:15:12.580+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Concepts on Life.'/><title type='text'>But What Kind Of  Woman</title><content type='html'>&lt;div style="background-color: white; color: black; display: block; font: normal normal normal 13px/1.22 arial, helvetica, clean, sans-serif; margin-bottom: 21px; margin-left: 17px; margin-right: 17px; margin-top: 21px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"&gt;&lt;div id="yiv1059610214"&gt;&lt;div&gt;&lt;div id="yiv1059610214yiv327935963"&gt;&lt;div&gt;&lt;div id="yiv1059610214yiv327935963yiv1520359098"&gt;&lt;div&gt;&lt;div id="yiv1059610214yiv327935963yiv1520359098yiv1731779641"&gt;&lt;div id="yiv1059610214yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;"&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="color: black; line-height: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;"&gt;&lt;div style="font-size: 14pt;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif; font-size: small;"&gt;&lt;/span&gt;&lt;/div&gt;&lt;div style="background-color: white; color: black; display: block; font-family: tahoma, 'new york', times, serif; font: normal normal normal 13px/1.22 arial, helvetica, clean, sans-serif; margin-bottom: 21px; margin-left: 17px; margin-right: 17px; margin-top: 21px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"&gt;&lt;div id="yiv1059610214"&gt;&lt;div&gt;&lt;div id="yiv1059610214yiv327935963"&gt;&lt;div&gt;&lt;div id="yiv1059610214yiv327935963yiv1520359098"&gt;&lt;div&gt;&lt;div id="yiv1059610214yiv327935963yiv1520359098yiv1731779641"&gt;&lt;div id="yiv1059610214yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;"&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;"&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;span class="Apple-style-span" style="line-height: normal;"&gt;&lt;span class="Apple-style-span" id="yui_3_2_0_2_1294755873611439" style="font-family: garamond, 'new york', times, serif; font-size: large;"&gt;One of the things that define who I am is that I take the responsibility of creating the kind of world that I want quite seriously. I am constantly engaged to bring the gap between my fantasies and my realities to a narrow straight. It is a painstakingly slow process.&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/div&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;span class="Apple-style-span" style="line-height: normal;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif; font-size: small;"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/div&gt;&lt;table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td style="text-align: center;"&gt;&lt;a href="http://2.bp.blogspot.com/_1kzt2gs_baw/TSxzIOWEvSI/AAAAAAAAAI0/R9RnlqKGFQg/s1600/men-women.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto; text-align: justify;"&gt;&lt;img border="0" height="213" src="http://2.bp.blogspot.com/_1kzt2gs_baw/TSxzIOWEvSI/AAAAAAAAAI0/R9RnlqKGFQg/s320/men-women.jpg" width="320" /&gt;&lt;/a&gt;&lt;/td&gt;&lt;/tr&gt;&lt;tr&gt;&lt;td class="tr-caption" style="text-align: center;"&gt;&lt;span class="Apple-style-span" style="font-size: small;"&gt;What King of woman will I meet?&lt;/span&gt;&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;span class="Apple-style-span" style="line-height: normal;"&gt;&lt;span class="Apple-style-span" id="yui_3_2_0_2_1294755873611450" style="font-family: garamond, 'new york', times, serif; font-size: large;"&gt;So, I have always wanted to do the same thing when it comes to women. It cannot be overlooked that when a man dreams about a bright future, he also dreams about a beautiful wife and children in the same picture. This feeling tends to pervade some men's worlds sometimes and they go overboard, throwing their priorities out of balance. No, that is overboard.&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/div&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;span class="Apple-style-span" style="line-height: normal;"&gt;&lt;span class="Apple-style-span" id="yui_3_2_0_2_1294755873611450" style="font-family: garamond, 'new york', times, serif; font-size: small;"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/div&gt;&lt;div id="yiv1126646116yiv435339358yiv327935963yiv1520359098yiv1731779641STATIONERY_STYLE" style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;span class="Apple-style-span" id="yui_3_2_0_2_1294755873611426" style="line-height: normal;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif; font-size: large;"&gt;I have come to realise that it takes more than emotive response to our needs to bridge that gap, it takes sobriety. For one thing, women come in different variations -which tend to mean that you can ask this out, play with that one, date this one, or marry the other one. The ideal is to find one you can do all these things with, but the reality with men is that they tend to do one thing with each variation. One therefore has to analyse women variations in more details. Its worthwhile to take time to find a woman you can admire for her mere existence. This means that you have to be able to peel away at the layers of make-up, duplicity and postiche to reach the fine grain person who is real. True, I enjoy fiction, but only in movies and books. I would be completely tipped over to find it in a living person. For a man who wants to create true happiness in life, I cannot but wonder, what kind of woman? A friend once told me that asking what kind of woman a man wants is like asking what kind of wine goes with turkey. For now, i guess we can just stick with the biblical perspective, that "omukazi murungi omuhaabwa ruhanga", if you know what I mean.&amp;nbsp;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/div&gt;&lt;div&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;span class="Apple-style-span" id="yui_3_2_0_2_1294755873611426" style="line-height: normal;"&gt;&lt;span class="Apple-style-span" style="font-family: garamond, 'new york', times, serif;"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;div style="font-size: 14pt;"&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;div class="blogger-post-footer"&gt;New&lt;img width='1' height='1' src='https://blogger.googleusercontent.com/tracker/7695272157909153715-3172264848385460121?l=afrinational.blogspot.com' alt='' /&gt;&lt;/div&gt;</content><link rel='replies' type='application/atom+xml' href='http://afrinational.blogspot.com/feeds/3172264848385460121/comments/default' title='Post Comments'/><link rel='replies' type='text/html' href='http://afrinational.blogspot.com/2011/01/but-what-kind-of-woman.html#comment-form' title='0 Comments'/><link rel='edit' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/3172264848385460121'/><link rel='self' type='application/atom+xml' href='http://www.blogger.com/feeds/7695272157909153715/posts/default/3172264848385460121'/><link rel='alternate' type='text/html' href='http://afrinational.blogspot.com/2011/01/but-what-kind-of-woman.html' title='But What Kind Of  Woman'/><author><name>[BIRO]</name><email>noreply@blogger.com</email><gd:image rel='http://schemas.google.com/g/2005#thumbnail' width='24' height='32' src='http://4.bp.blogspot.com/_1kzt2gs_baw/SSVCGCBwv8I/AAAAAAAAADg/FgtoIWd_4kU/S220/king'/></author><media:thumbnail xmlns:media='http://search.yahoo.com/mrss/' url='http://2.bp.blogspot.com/_1kzt2gs_baw/TSxzIOWEvSI/AAAAAAAAAI0/R9RnlqKGFQg/s72-c/men-women.jpg' height='72' width='72'/><thr:total>0</thr:total></entry><entry><id>tag:blogger.com,1999:blog-7695272157909153715.post-7397219622008616519</id><published>2011-01-02T18:59:00.000+03:00</published><updated>2011-10-02T19:06:36.803+03:00</updated><category scheme='http://www.blogger.com/atom/ns#' term='Publications'/><title type='text'></title><content type='html'>&lt;table border="0" cellpadding="0" cellspacing="0" style="background-color: white;"&gt;&lt;tbody&gt;&lt;tr&gt;        &lt;td id="logo"&gt;         &lt;a href="http://www.archive.org/"&gt;&lt;br /&gt;&lt;/a&gt;&lt;/td&gt;&lt;td id="navbg" valign="bottom"&gt;&lt;br /&gt;&lt;/td&gt;&lt;td style="height: 72px; text-align: right; vertical-align: middle; width: 80px;"&gt;&lt;br /&gt;&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;&lt;div id="col2" style="margin-right: 0px; min-width: 600px;"&gt;&lt;div class="box"&gt;&lt;h1&gt;Full text of "&lt;a href="http://www.archive.org/details/banyankole00john"&gt;The Banyankole&lt;/a&gt;"           &lt;/h1&gt;&lt;pre&gt;Bahuma women and child 123 &lt;br /&gt;&lt;br /&gt;XXX. Medicine-men preparing to exorcise a ghost from a sick &lt;br /&gt;&lt;br /&gt;man 138 &lt;br /&gt;&lt;br /&gt;XXXI. Medicine-men exorcising a ghost from a sick man . . 139 &lt;br /&gt;&lt;br /&gt;MAP &lt;br /&gt;&lt;br /&gt;Map of Uganda at end &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER I &lt;br /&gt;&lt;br /&gt;ANKOLE, THE COUNTRY AND THE PEOPLE &lt;br /&gt;&lt;br /&gt;The Banyankole early invaders of the Lake Region — nomadic life — &lt;br /&gt;present constitution of Ankole — the land — the cattle — appearance of &lt;br /&gt;the country — the salt district — wild animals — the clans — totemic &lt;br /&gt;system — the three great clans and their totems — sub-divisions of the &lt;br /&gt;main clans &lt;br /&gt;&lt;br /&gt;ONE of the most healthy and interesting portions of the &lt;br /&gt;Uganda Protectorate is the district of Ankole. In area &lt;br /&gt;it is small, containing, according to the Government returns &lt;br /&gt;of 1919, 6131 square miles, while, according to the same &lt;br /&gt;returns, the population, including traders and settlers, num- &lt;br /&gt;bers 149,469. Until recently the people of this region were &lt;br /&gt;comparatively unknown, though they were one of the earliest &lt;br /&gt;of those tribes who invaded the Lake Region and subdued the &lt;br /&gt;small and isolated village communities of negroes who were &lt;br /&gt;the original inhabitants of the land. They were of the same &lt;br /&gt;stock as the Baganda and the Bakitara or Banyoro, but these &lt;br /&gt;tribes and even the pastoral people of Ruanda admit that the &lt;br /&gt;Banyankole had settled in the country long before they came &lt;br /&gt;there. Evidently their nomadic habits, combined with their &lt;br /&gt;complete disregard of everything unconnected with cattle, &lt;br /&gt;prevented their making much impression either on the sur- &lt;br /&gt;rounding countries as warriors or on their own country as &lt;br /&gt;reformers. &lt;br /&gt;&lt;br /&gt;The country in which they settled was well suited for &lt;br /&gt;cattle-rearing, and the good climate, excellent pasturage, and &lt;br /&gt;plentiful water made it possible for them to continue the &lt;br /&gt;nomadic life led by pastoral people, few of whom had any &lt;br /&gt;settled dwelling places. Even the Mugabe, by which title the &lt;br /&gt;native ruler is now known, had originally only a roughly built &lt;br /&gt;bee-hive hut, with a stockade round it forming an enclosure &lt;br /&gt;in which cows were kept by night; the ground was always &lt;br /&gt;slimy with the animals' droppings, but this and the smell of &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;2 THE LAND chap. &lt;br /&gt;&lt;br /&gt;the cows were considered wholesome and pleasant. There was &lt;br /&gt;no court-house, for the Mugabe's councils were held under the &lt;br /&gt;shade of some large tree ; his main interest in life was guarding &lt;br /&gt;and improving the condition of his large herds ; and his food &lt;br /&gt;was milk, which he drank in great quantities, and beer, which &lt;br /&gt;he drank, often to excess, at night. &lt;br /&gt;&lt;br /&gt;Ankole, as at present constituted, is much bigger than when &lt;br /&gt;it was an independent state, for the British Government has &lt;br /&gt;added to it Mpororo, Egara, Bweszu and Busongora, small &lt;br /&gt;states which were originally separate kingdoms, entirely &lt;br /&gt;distinct and even antagonistic. The Mugabe of Ankole is now, &lt;br /&gt;under the British Government, ruler of all five states. &lt;br /&gt;&lt;br /&gt;In their early times, before outside influence had altered &lt;br /&gt;their outlook, the pastoral people set no value on the land &lt;br /&gt;except for grazing purposes, and the agricultural people, who &lt;br /&gt;cultivated small portions of it, were despised and regarded as &lt;br /&gt;serfs. They could cultivate any land wherever they wished, &lt;br /&gt;but they were expected to do any menial work required by &lt;br /&gt;the pastoral people of the district in which they settled and &lt;br /&gt;to supply them with grain and vegetable food, should they &lt;br /&gt;require it. The pastoral people divided the land up into dis- &lt;br /&gt;tricts, but these divisions were merely for the purpose of &lt;br /&gt;settling questions which might arise either between agri- &lt;br /&gt;cultural people concerning the boundaries of their plots, or &lt;br /&gt;between herdsmen concerning the use and possession of &lt;br /&gt;watering-places, or between herdsmen and agricultural people, &lt;br /&gt;should the herdsmen allow their cattle to wander over the &lt;br /&gt;fields and destroy the crops. Beyond these cultivated plots, &lt;br /&gt;the country was free to herdsmen, who might pasture their &lt;br /&gt;cattle in any district they pleased. &lt;br /&gt;&lt;br /&gt;A man was considered poor or wealthy according to the &lt;br /&gt;number of his cattle, and the places of the chiefs when &lt;br /&gt;assembled before the Mugabe were arranged according to the &lt;br /&gt;size of their herds. All the cattle were regarded as belonging &lt;br /&gt;to the Mugabe, and, though the people to whom he granted &lt;br /&gt;them were at liberty to do as they liked with them within the &lt;br /&gt;country, they might not sell or give them to anyone outside &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;I SCENERY 3 &lt;br /&gt;&lt;br /&gt;the tribe without the special permission of the ruler. Few &lt;br /&gt;men would think of killing a cow, so that the only rules &lt;br /&gt;necessary were for the protection of bull-calves, which the &lt;br /&gt;herdsmen, if they felt a desire for meat, would find some &lt;br /&gt;pretext to kill. The chiefs had to keep careful watch lest this &lt;br /&gt;liberty should be carried too far, and the Mugabe issued &lt;br /&gt;regulations that only a certain number should be killed. &lt;br /&gt;&lt;br /&gt;The country is hilly, but there are large tracts of rolling &lt;br /&gt;plain covered with fine grass, well suited for cattle-breeding, &lt;br /&gt;and there are fewer swamps than in Buganda. This fact makes &lt;br /&gt;the country more healthy for Europeans than many parts of &lt;br /&gt;Uganda, but the distance from means of communication &lt;br /&gt;either by water or by railways still keeps the settler away. &lt;br /&gt;The land, too, does not seem to be very suitable for the &lt;br /&gt;cultivation of cotton and coffee, and even plantains, which &lt;br /&gt;have during recent years been planted in large groves, are not &lt;br /&gt;so productive as in other parts. The general height above &lt;br /&gt;sea-level is much the same as in Buganda, some four thousand &lt;br /&gt;five hundred feet, while the hills rise to eight or nine thou- &lt;br /&gt;sand feet. Some of the valleys are wooded and even the &lt;br /&gt;lower hills are clothed with useful trees. The scenery of the &lt;br /&gt;valleys is often enriched by the presence of beautiful lakes, &lt;br /&gt;while a few of the hills are extinct volcanoes whose craters are &lt;br /&gt;often of striking beauty, for in their depths, several hundred &lt;br /&gt;feet down, there lie lakes of clear water, and the steep sides &lt;br /&gt;sloping to them are clothed with plants and flowers of tropical &lt;br /&gt;luxuriance and colour. The mountainous part of the country &lt;br /&gt;near Lake Edward has a grandeur hardly surpassed by any &lt;br /&gt;of the scenery through which the expedition passed. &lt;br /&gt;&lt;br /&gt;Towards the lake there is a sharp fall in height of fully a &lt;br /&gt;thousand feet, and the plain on the lake shore is extremely &lt;br /&gt;hot, for the valley in which lie Lakes Edward and George is &lt;br /&gt;almost entirely enclosed by mountains. It is in this valley, &lt;br /&gt;though on the Toro side of it, that the salt used in Ankole &lt;br /&gt;is found, and the presence of hot springs makes the atmo- &lt;br /&gt;sphere damp and the heat very trying. People entering these &lt;br /&gt;plains from higher and more open parts almost invariably &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;4 WILD ANIMALS chap. &lt;br /&gt;&lt;br /&gt;suffer from severe attacks of a kind of low fever, which they &lt;br /&gt;often attribute entirely to the unwholesome atmosphere, over- &lt;br /&gt;looking the fact that the place is infested with mosquitoes and &lt;br /&gt;that anopheles abound. The water to be found in the pools &lt;br /&gt;in this district is brackish and one large sheet, some two or &lt;br /&gt;more miles long and nearly a mile wide, was found to be quite &lt;br /&gt;unfit for drinking or cooking purposes. &lt;br /&gt;&lt;br /&gt;There is abundance of game of all kinds, but, as in most &lt;br /&gt;parts of the Lake Region, the animals move about the country &lt;br /&gt;according to the season. During the rains, when grass is &lt;br /&gt;tender and water fairly plentiful, game is found in large &lt;br /&gt;numbers inland at remote distances from the lakes, while in &lt;br /&gt;the dry season the animals make their way back to these &lt;br /&gt;certain watering-places. This causes a certain amount of &lt;br /&gt;migration among the carnivorous animals also, but, as there &lt;br /&gt;are always wild pigs and antelope to be found, only a limited &lt;br /&gt;number of carnivora wander away. In the districts round &lt;br /&gt;the lakes lions are sometimes troublesome even to the extent &lt;br /&gt;of carrying off people by day, but, as a rule, the cow- &lt;br /&gt;people do not fear them and seldom use any weapon other &lt;br /&gt;than a stick to drive them from their cows. If, however, a &lt;br /&gt;lion becomes dangerous and persists in carrying off human &lt;br /&gt;beings or animals, the men gather together and organise a hunt &lt;br /&gt;to kill it. Leopards are more feared by the cow-people because &lt;br /&gt;they are more stealthy and cunning in their methods of attack, &lt;br /&gt;springing out from hiding-places upon the cattle and even &lt;br /&gt;entering huts by night and dragging people out of them. &lt;br /&gt;Lions, on the other hand, usually attack more openly. &lt;br /&gt;&lt;br /&gt;Clans and Totems &lt;br /&gt;&lt;br /&gt;The tribe of the Banyankole was totemic and one of the &lt;br /&gt;chief uses made of the totems was in defining relationships &lt;br /&gt;for the purpose of regulating marriage. &lt;br /&gt;&lt;br /&gt;Clan exogamy was practised, but within the great clans &lt;br /&gt;intermarriage between the sub-divisions bearing the same &lt;br /&gt;primary totem was permitted if they had second or even &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;i THE MAIN CLANS 5 &lt;br /&gt;&lt;br /&gt;third totems which differed from each other. Within the clans &lt;br /&gt;the totemic system was of social value, for a man might always &lt;br /&gt;claim the help and support of others who had the same totem &lt;br /&gt;as himself; they might be called upon to help in sickness, to &lt;br /&gt;bury the dead, to give aid to any member of the clan who had &lt;br /&gt;fallen into debt, and, in the case of murder, it was the duty &lt;br /&gt;of every member of the dead man's clan to do his part in &lt;br /&gt;hunting down the murderer and avenging the death. &lt;br /&gt;&lt;br /&gt;The tribe was divided into three main clans, each of which &lt;br /&gt;had many sub-divisions. These had, as a rule, the same primary &lt;br /&gt;and at times the same second totem as the principal clan, &lt;br /&gt;but intermarriage was only permitted if they had one dis- &lt;br /&gt;tinctive totem. In some cases the totems differed entirely &lt;br /&gt;from those of the clan with which the division claimed relation- &lt;br /&gt;ship. The second totem was not generally regarded as of the &lt;br /&gt;same importance as the primary totem, but, when questions &lt;br /&gt;of relationship arose between clans with the same primary &lt;br /&gt;totem, the second or even the third totem would be named. &lt;br /&gt;&lt;br /&gt;The three main clans were : &lt;br /&gt;&lt;br /&gt;i. Abahinda. This was the royal clan and the totems were &lt;br /&gt;nkima, a small black-faced monkey, and bulo, the small millet, &lt;br /&gt;unhusked and uncooked. It was to this clan that the princes &lt;br /&gt;belonged and from it the rulers came. In Karagwe, as in &lt;br /&gt;Ankole, princes were Bahinda, in Mpororo and Ruanda they &lt;br /&gt;were Basambo, while in Bunyoro, Toro, Koki and Kiziba, they &lt;br /&gt;were Babito. The members of the Abahinda clan were not &lt;br /&gt;allowed to work magic or to make medicines. The second &lt;br /&gt;totem was the unhusked raw grain only; when husked and &lt;br /&gt;cooked it might be eaten. It was said that one chief when &lt;br /&gt;hungry had, as was then the habit of the agricultural people, &lt;br /&gt;taken raw grain in the ear and eaten some of it, which was &lt;br /&gt;breaking a custom, for he should not have eaten vegetable food &lt;br /&gt;but have waited until he could obtain milk. Later, his wife &lt;br /&gt;drew his attention to a husk which had clung to his beard &lt;br /&gt;and this annoyed him so much that he made a vow never to &lt;br /&gt;eat unprepared millet again. From that time this was the &lt;br /&gt;second totem of the clan. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;6 CLANS AND TOTEMS chap. &lt;br /&gt;&lt;br /&gt;2. Abasambo. These have as their primary totem epu. No &lt;br /&gt;one seems to know exactly what this word signifies. It seems &lt;br /&gt;to be used as a form of emphatic assertion, either in affirmation &lt;br /&gt;or denial, but it is claimed that in this case it represents an &lt;br /&gt;unknown animal, like a small gazelle or a large hare, which &lt;br /&gt;was captured in Mpororo by certain members of the clan, &lt;br /&gt;who quarrelled and fought as to who should take it to the &lt;br /&gt;Mugabe. The side which conquered called the animal epu and &lt;br /&gt;took it as their totem. &lt;br /&gt;&lt;br /&gt;The second totem of this clan was a house burnt down; &lt;br /&gt;no member of the clan might eat food or salt taken from a &lt;br /&gt;burning house, no vessels taken from such a house might be &lt;br /&gt;used, and they might not tread upon its site or touch the dust &lt;br /&gt;of it. It was said that a man from the original stock of the &lt;br /&gt;Basambo who had epu as their totem was sent one day to &lt;br /&gt;bring out salt and butter from a burning house. Before he &lt;br /&gt;got out the roof fell on him and he was burned to death. From &lt;br /&gt;this event the clan took their secondary totem. &lt;br /&gt;&lt;br /&gt;3. Abagahe. Totem, a striped cow, lubombo. The milk and &lt;br /&gt;the flesh of such a cow were taboo to all members of the clan, &lt;br /&gt;with the exception of the owner of the cow. &lt;br /&gt;&lt;br /&gt;Sub-divisions of the clan A bahinda with their Totems &lt;br /&gt;&lt;br /&gt;Clan Totems &lt;br /&gt;&lt;br /&gt;1. Ebyanga Nkima (black-faced monkey) and Bulo &lt;br /&gt;&lt;br /&gt;(small millet) &lt;br /&gt;Members of this clan were looked upon as the Mugabe's special &lt;br /&gt;friends, and from it he chose his private guards. &lt;br /&gt;&lt;br /&gt;2. Enyana Nkima and Bulo &lt;br /&gt;&lt;br /&gt;This clan had charge of the Mugabe's cows, and from it he chose &lt;br /&gt;his chief herdsmen. &lt;br /&gt;&lt;br /&gt;3. Abanga Nkima and Bulo &lt;br /&gt;&lt;br /&gt;4. Engangula do. &lt;br /&gt;A clan of warriors. &lt;br /&gt;&lt;br /&gt;5. Abataunga do. &lt;br /&gt;A clan of warriors. &lt;br /&gt;&lt;br /&gt;6. Ebirekeze do. &lt;br /&gt;A clan of warriors. &lt;br /&gt;&lt;br /&gt;7. Ebyangula do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CLANS AND TOTEMS &lt;br /&gt;Clan Totems &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;8. Abazozo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Nkima and Bulo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;9. Nkalanga &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;A clan of princes. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;10. Abalwanyi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;11. Abamwango &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;12. Emanga &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;13. Obwoma &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;14. Abazugu &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;15. Abatagweramu &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;16. Abatukula maisho &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;(red-eyed) &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;17. Abayangwe &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;The members of this clan had the task of purifying the Mugabe &lt;br /&gt;and painting him with white clay. &lt;br /&gt;&lt;br /&gt;18. Abaitira Nkima, Bulo and the breasts of women &lt;br /&gt;&lt;br /&gt;nursing female children &lt;br /&gt;Any woman of the clan who had a female child took a piece of cow- &lt;br /&gt;dung, squeezed a little milk from her breast on it, and handed it &lt;br /&gt;to a member of the clan to throw away in the kraal. The members &lt;br /&gt;of this clan had much freedom in the royal presence, and might &lt;br /&gt;even make jokes there. &lt;br /&gt;&lt;br /&gt;19. Abakimbira Bulo and a cow which bore a calf hind feet &lt;br /&gt;&lt;br /&gt;foremost &lt;br /&gt;The milk of such a cow might not be drunk by the clan until the &lt;br /&gt;cow had borne another calf in the usual way. The flesh of the cow &lt;br /&gt;was also taboo, should it die or be killed without having borne &lt;br /&gt;another calf. Though members of the Bahinda clan, these had not &lt;br /&gt;the totem of the black-faced monkey. &lt;br /&gt;&lt;br /&gt;20. Abasonga Nsenene (green grasshopper) and Bulo &lt;br /&gt;Had not the black-faced monkey. Some members of this clan &lt;br /&gt;claimed that they also had as totem a black cow and that only the &lt;br /&gt;owner of such a cow might drink its milk or eat its flesh. They &lt;br /&gt;claimed that having this third totem they might intermarry with &lt;br /&gt;other clans of the Abahinda, but others disputed this. &lt;br /&gt;&lt;br /&gt;21. Abaikizi Nsenene, Bulo and food added to a pot in &lt;br /&gt;&lt;br /&gt;which some was already being cooked &lt;br /&gt;No food might be added to any which was being cooked ; if more &lt;br /&gt;was required, it must be cooked separately. &lt;br /&gt;&lt;br /&gt;22. Abafuma embogo Nkima and Bulo &lt;br /&gt;&lt;br /&gt;23. Abatalaka Nsenene, Bulo and the breasts of women &lt;br /&gt;&lt;br /&gt;nursing female children &lt;br /&gt;&lt;br /&gt;24. Abungela Nkima and Bulo &lt;br /&gt;&lt;br /&gt;25. Abafwana do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;8 CLANS AND TOTEMS chap. &lt;br /&gt;&lt;br /&gt;Clan Totems &lt;br /&gt;&lt;br /&gt;26. Abaigara ? &lt;br /&gt;&lt;br /&gt;This was a clan presented to the Mugabe by his mother, and they &lt;br /&gt;became the royal shoemakers. &lt;br /&gt;&lt;br /&gt;27. Abaswaswi ? &lt;br /&gt;&lt;br /&gt;The carriers of the royal spear, Nyamiringa. When the Mugabe &lt;br /&gt;Ntare kita Banyoro was driven from Ins country by the Banyoro &lt;br /&gt;and lost all his cattle, he was in exile for years. Having no cattle, &lt;br /&gt;he and his companions were forced to live on honey, roots, seeds &lt;br /&gt;and wild fruit until at last a man of the Abaswaswi clan went off &lt;br /&gt;to hunt and to spy out the state of the land. He made friends with &lt;br /&gt;some of the Banyoro, and dwelt with them until he managed to &lt;br /&gt;steal a cow and calf with which he returned to the Mugabe. The &lt;br /&gt;latter, much pleased at getting what he considered real food for &lt;br /&gt;the first time for months, declared that this man and some &lt;br /&gt;member of his clan after him should have the honour of carrying &lt;br /&gt;the royal spear. A short time later the medicine-man asked the &lt;br /&gt;Mugabe to give him the calf that he might use it to take an augury &lt;br /&gt;concerning the Banyoro. The Mugabe went through the usual &lt;br /&gt;process of spitting into the calf's mouth and making it swallow &lt;br /&gt;the spittle, and next morning the calf was killed and the intestines &lt;br /&gt;and lungs examined by the medicine-man who read therefrom a &lt;br /&gt;good augury, assuring them that they would return to their own &lt;br /&gt;country and recover their lost cattle within a short time. Before &lt;br /&gt;long all happened as he had foretold. &lt;br /&gt;&lt;br /&gt;28. Abaitweno ? &lt;br /&gt;&lt;br /&gt;From this clan came the men who milked the cows for the use of &lt;br /&gt;the Mugabe. &lt;br /&gt;&lt;br /&gt;29. Abakungu ? &lt;br /&gt;These guarded the royal kraal &lt;br /&gt;spreading and setting fire to it. &lt;br /&gt;&lt;br /&gt;30. Abamijwa ? &lt;br /&gt;These guarded the royal kraal &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;against the danger of grass-fires &lt;br /&gt;against the danger of grass-fires &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;spreading and setting fire to it. &lt;br /&gt;&lt;br /&gt;31. Abahangwe &lt;br /&gt;&lt;br /&gt;These guarded the royal kraal against the danger of grass-fires &lt;br /&gt;spreading and setting fire to it. They also took the clothing from &lt;br /&gt;the dead Mugabe, prepared the body for burial, took it to Esanza, &lt;br /&gt;and on their return informed the new Mugabe and the people &lt;br /&gt;that the Mugabe had been re-born a lion and was alive in the &lt;br /&gt;forest. &lt;br /&gt;&lt;br /&gt;32. Abayirunto ? &lt;br /&gt;&lt;br /&gt;A man from this clan bathed the king during his coronation cere- &lt;br /&gt;monies. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;i CLANS AND TOTEMS 9 &lt;br /&gt;&lt;br /&gt;Divisions 1-15 were those from which the Mugabe chose his &lt;br /&gt;principal chiefs. Men from the pure Abahinda stock might &lt;br /&gt;not marry any women of the Abayangwe or the Abafuma &lt;br /&gt;embogo sub-divisions, but were at liberty to intermarry with &lt;br /&gt;other sub-divisions. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Sub-divisions of the clan Abasambo with their Totems &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Clan &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Totems &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Abenemurari Epu and house burnt down &lt;br /&gt;&lt;br /&gt;Two chiefs of the Abasambo, Murari and Kukari, who were said &lt;br /&gt;to have come from Egypt, wandered as far as Tanganyika and, &lt;br /&gt;coming back through Ruanda to Mpororo, they met a woman, &lt;br /&gt;Kitami, who governed the country, and one of them married her. &lt;br /&gt;They took as their totem Epu and a house burnt down, also a &lt;br /&gt;house in which the doorway had been changed from one place &lt;br /&gt;to another, and a woman who had had a child by her own father. &lt;br /&gt;They claimed descent from Bene, son of Bene Karigira, son of &lt;br /&gt;Bene Mafundo, son of Bene Mugambo, son of Abakoroboza, son &lt;br /&gt;of Abachuregenyi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;2. Abenekiwondwa &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Epi, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;1 and house burnt down &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;3. Abenebihiri &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;4. Abenekukari &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;5. Abenemukonji &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;6. Abenerugambaje &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;7. Abenekirenzi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;8. Abenemuganga &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;9. Abawezu &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;10. Abanyabusana &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;11. Abanyasi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;12. Abasali &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;13. Abanyika &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;14. Abatema &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;15. Abaririra &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;16. Abanerukima &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;17. Abanyonzi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;18. Abanyaruranyi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;19. Abaturagara &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;20. Abanyamugamba &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;21. Abenekahaya &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;22. Abanzira &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;23. Abasitiaba &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Epu &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;: and house burnt down and Siti (a &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;red seed used for beads) &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;They may not handle &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;: siti &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;(seeds of the kirikiti?) &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;io CLANS AND TOTEMS chap. &lt;br /&gt;&lt;br /&gt;Clan Totems &lt;br /&gt;&lt;br /&gt;24. Abatwe Epu and house burnt down &lt;br /&gt;&lt;br /&gt;A division of the Abasitiaba. A father who was old and sick called &lt;br /&gt;to his sons in the early morning to go and milk. As it was cold &lt;br /&gt;and raining they did not go at once. The old man cursed them for &lt;br /&gt;not obeying him and died saying they must not milk cows again. &lt;br /&gt;They kept cows but never milked them, though they herded them. &lt;br /&gt;They had to call men from other sub-divisions to do the milking, &lt;br /&gt;and, should a man refuse without good reason, he was accused to &lt;br /&gt;the Mugabe, who deprived him of his cattle. &lt;br /&gt;&lt;br /&gt;25. Abaitenya Epu, house burnt down and cow of a &lt;br /&gt;&lt;br /&gt;yellowish colour &lt;br /&gt;They neither drink the milk nor eat the flesh of a yellow cow. &lt;br /&gt;&lt;br /&gt;26. Abasenzia Epu and Siti &lt;br /&gt;&lt;br /&gt;27. Abami Epu and Ruhuzumu (black and white cow) &lt;br /&gt;These separated from the clan because of a fight over milk when &lt;br /&gt;a man was killed . &lt;br /&gt;&lt;br /&gt;28. Abakungu Epu and house burnt down &lt;br /&gt;&lt;br /&gt;29. Abanemucwa do. &lt;br /&gt;&lt;br /&gt;30. Abenebutundu do. &lt;br /&gt;&lt;br /&gt;31. Abasasira do. &lt;br /&gt;&lt;br /&gt;32. Abenenyakizi do. &lt;br /&gt;&lt;br /&gt;33. Abeneguru do. &lt;br /&gt;&lt;br /&gt;34. Abacecezi do. &lt;br /&gt;&lt;br /&gt;35. Abenitanzi do. &lt;br /&gt;&lt;br /&gt;36. Ababyasi Epu and Karundavego (a wild creeper) &lt;br /&gt;&lt;br /&gt;37. Abatyabe Epu and Siti &lt;br /&gt;&lt;br /&gt;Belonged to the Basambo but separated owing to a quarrel &lt;br /&gt;between two children over some red seeds used as beads, siti. &lt;br /&gt;&lt;br /&gt;38. Abahambi ? &lt;br /&gt;&lt;br /&gt;Claim to belong to Abasambo, who do not acknowledge them. The &lt;br /&gt;Basambo will not allow them to sleep in their houses nor to bring &lt;br /&gt;their bulls into their kraals. Should one sleep with a Musambo in &lt;br /&gt;the open, the Muhambi must wake the other should he wish to &lt;br /&gt;turn over. If he did not do so, some disaster would happen to them. &lt;br /&gt;&lt;br /&gt;Sub-divisions of the clan A bagahe with their Totems &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Clan &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Totems &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;I. &lt;br /&gt;&lt;br /&gt;2. &lt;br /&gt;3. &lt;br /&gt;&lt;br /&gt;4- &lt;br /&gt;5- &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Abalisa &lt;br /&gt;&lt;br /&gt;Abasinga &lt;br /&gt;&lt;br /&gt;Abagina &lt;br /&gt;&lt;br /&gt;Abazigaba &lt;br /&gt;&lt;br /&gt;Abangwi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Lubombo (a striped cow) &lt;br /&gt;&lt;br /&gt;Cow with a black stripe &lt;br /&gt;&lt;br /&gt;Ngobe (cow, black with white stripes) &lt;br /&gt;&lt;br /&gt;Ngabo (black and white cow) &lt;br /&gt;&lt;br /&gt;Lubombo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CLANS AND TOTEMS &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ii &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Clan &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Totems &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;6. Abator ogo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Lubombo and Siti &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;7. Abasita &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Black cows &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;8. Abakibiza &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ngobe &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;9. Abalega &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;10. Abasegi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Lulimi (tongues of cows) &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;11. Abamoli &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ngabo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;12. Ababito &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;13. Abenebiraro &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ngobe &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;14. Abanyigana &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;15. Abenekiimba &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;16. Abakurungo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;17. Abanyara &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;18. Abenemakuma &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;19. Abayanzi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;20. Abaziro &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;21. Abataya &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;22. Abanuma &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;23. Abanyakafunzo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;24. Abamigwa &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ngobe and a tail-less cow &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;25. Abarura &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ngabo &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;26. Abanyimbi &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ngobe &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;27. Abenyitaka &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;28. Ababuga &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;29. Abayanja &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;30. Abaisanza &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;do. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER II &lt;br /&gt;GOVERNMENT &lt;br /&gt;&lt;br /&gt;Autocratic rule of the Mugabe — powers and duties of the Nganzi or &lt;br /&gt;chief minister — pastoral chiefs and the land — the Mugabe's court — &lt;br /&gt;guarding the Mugabe — districts and the district chiefs or Bakungu — &lt;br /&gt;possessions and powers of the Bakungu — inferior chiefs — the Baga- &lt;br /&gt;lagwa, chiefs by grants from the Mugabe — employment of herdsmen &lt;br /&gt;— agricultural labourers — law and order — right of appeal — causes of &lt;br /&gt;strife — fines and confiscations — punishment by detention — taxation &lt;br /&gt;of cattle and grain — murder, homicide, and suicide &lt;br /&gt;&lt;br /&gt;THE government of the country of Ankole was autocratic &lt;br /&gt;and the power was in the hands of the Mugabe or ruler, &lt;br /&gt;whose rule was absolute and his decision on any matter final. &lt;br /&gt;In order, however, to ease his shoulders of some of the burden &lt;br /&gt;of government, he delegated a good deal of his authority to &lt;br /&gt;different chiefs, thus creating what might be called the nucleus &lt;br /&gt;of a more democratic government while retaining in his own &lt;br /&gt;hands the supreme power. &lt;br /&gt;&lt;br /&gt;After the Mugabe, the most powerful man in the country &lt;br /&gt;was a chief who held the title of Nganzi, or " favourite." His &lt;br /&gt;office corresponded to that of Kalikiro, a title which has now &lt;br /&gt;been introduced by the Europeans from Buganda, to which &lt;br /&gt;country it properly belongs. His power in the land and his &lt;br /&gt;influence with the Mugabe were great, and he often acted as &lt;br /&gt;the Mugabe's representative and judged cases of appeal from &lt;br /&gt;the jurisdiction of the chiefs. One of his duties was to inform &lt;br /&gt;the Mugabe when cases of appeal were waiting to be heard. &lt;br /&gt;Wherever the Mugabe went, whether on a journey or to war, &lt;br /&gt;the Nganzi accompanied him ; he was the royal confidant and &lt;br /&gt;was the only man, with the exception of the Mugabe's personal &lt;br /&gt;pages, who had the right to enter the royal presence at any &lt;br /&gt;time of the day or night. &lt;br /&gt;&lt;br /&gt;The Nganzi was always a wealthy man, for he was con- &lt;br /&gt;tinually receiving presents of cattle and land from the Mugabe. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE II &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE III &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Ml Lf &lt;br /&gt;&lt;br /&gt;The Nganzi (principal chief), his wife, daughter and son &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Euphorbia tree under which court used to sit &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, ii THE PRIME MINISTER 13 &lt;br /&gt;&lt;br /&gt;The pastoral chiefs never regarded their land as part of their &lt;br /&gt;wealth, for that was always calculated by the number of cows &lt;br /&gt;they possessed. Land, however, was indirectly of value, for &lt;br /&gt;the agricultural people who resided upon a chief's estates &lt;br /&gt;might be called upon to work for him, and they kept him &lt;br /&gt;supplied with beer, grain, and vegetable food. Though all the &lt;br /&gt;land was open to herdsmen for pasturing their cows, if any &lt;br /&gt;dispute arose between herdsmen regarding pasturage, the &lt;br /&gt;chief to whom the land belonged could claim the prior right. &lt;br /&gt;Such disputes seldom arose except with regard to watering- &lt;br /&gt;places. The Nganzi had estates in various parts of the country &lt;br /&gt;where large numbers of peasants lived and worked for him, &lt;br /&gt;and he had great herds of cattle which were pastured all over &lt;br /&gt;the land under his herdsmen. He himself always lived in a &lt;br /&gt;kraal built in front of the gate of the Mugabe's kraal, for he &lt;br /&gt;had to be available whenever the Mugabe wanted him. &lt;br /&gt;&lt;br /&gt;When a subject appealed from the decision of any chief &lt;br /&gt;to the Mugabe, the latter might order the Nganzi or one of &lt;br /&gt;his favourite pages to try the case, but disputes concerning &lt;br /&gt;cattle in which more than fifty cows were involved, cases &lt;br /&gt;where women were accused of deserting their husbands, and &lt;br /&gt;other matters of a serious nature had to be brought before &lt;br /&gt;him in person. He took no fee for judging a case though, &lt;br /&gt;when a fine was imposed, he had the right to take two cows &lt;br /&gt;and the Nganzi also took two. &lt;br /&gt;&lt;br /&gt;The Mugabe's court was not held daily, but the Nganzi &lt;br /&gt;informed his master whenever a case awaited judgment. The &lt;br /&gt;court was held in the open where the Mugabe sat under the &lt;br /&gt;shade of a tree. With the exception of those in the forests, the &lt;br /&gt;trees of the country were as a rule not large, and the only kind &lt;br /&gt;not cut down for building purposes or fire-wood was the tall &lt;br /&gt;Candelabra euphorbia. Under the shade of one of these, there- &lt;br /&gt;fore, the royal leopard-skin rug of the Mugabe was generally &lt;br /&gt;spread when his court met. He used no seat or stool, but &lt;br /&gt;squatted on his haunches in the typical attitude of the cow- &lt;br /&gt;people. He usually carried the ordinary walking-stick, a &lt;br /&gt;forked stick six to seven feet long, called Esando, and his &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;14 THE MUGABE'S COURT chap. &lt;br /&gt;&lt;br /&gt;spears and shield were placed near him. The Nganzi was in &lt;br /&gt;attendance, and behind and at both sides of the Mugabe &lt;br /&gt;squatted his pages and his private guard. The important chiefs &lt;br /&gt;took their seats near the Mugabe, while the ordinary people &lt;br /&gt;squatted a little further off, leaving a path by which those &lt;br /&gt;who arrived after the Mugabe had taken his seat might go &lt;br /&gt;to greet him. &lt;br /&gt;&lt;br /&gt;Only well known and loyal men were allowed to enter the &lt;br /&gt;Mugabe's presence armed; such a man simply moved his &lt;br /&gt;spear from his right to his left hand, while he shook hands &lt;br /&gt;with the Mugabe and greeted him. Men who came from a &lt;br /&gt;distance and were not well known or those about whose &lt;br /&gt;loyalty there was any doubt had to lay down their weapons &lt;br /&gt;some little distance away and approach unarmed. As a &lt;br /&gt;further precaution one of the guards would stretch a rod over &lt;br /&gt;the path and the stranger had to shake hands with the king &lt;br /&gt;across this. Care had always to be taken to guard against an &lt;br /&gt;attack on the Mugabe's life, for any man who for one reason &lt;br /&gt;or another had been deprived of any of his cows, or a chief &lt;br /&gt;who had been deposed, would almost certainly seek to avenge &lt;br /&gt;himself on the Mugabe. For this reason any man who had &lt;br /&gt;been punished for an offence in either of these ways was &lt;br /&gt;generally put to death. &lt;br /&gt;&lt;br /&gt;The Mugabe usually sat in court till about noon. During &lt;br /&gt;this time he might drink beer, but he did so only on rare &lt;br /&gt;occasions and as a rule contented himself with smoking. When &lt;br /&gt;he left the meeting he might invite one or two men to ac- &lt;br /&gt;company him and they would eat and drink beer or milk in &lt;br /&gt;the royal kraal while the others dispersed to their homes. &lt;br /&gt;&lt;br /&gt;The country was divided into some sixteen districts over &lt;br /&gt;each of which there was a chief appointed by the Mugabe. &lt;br /&gt;These chiefs were called Bakungu (sing. Mukungu) or Aba- &lt;br /&gt;mangi, and were chosen by each Mugabe on his accession. &lt;br /&gt;When one of these chiefs died, the king appointed his successor &lt;br /&gt;who was generally, though not necessarily, his heir. The titles &lt;br /&gt;belonging to these important chieftaincies were: (i) Ebyanga. &lt;br /&gt;The holder of this office was usually a prince and nearly &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ii THE DISTRICT-CHIEFS 15 &lt;br /&gt;&lt;br /&gt;always succeeded his father on the throne. He generally &lt;br /&gt;gathered round him a large number of friends and adherents &lt;br /&gt;who assisted him to secure the throne on his father's death &lt;br /&gt;and whom he rewarded by making them important chiefs; &lt;br /&gt;(2) Enyana. The holder of this office had special responsibility &lt;br /&gt;with regard to the Mugabe's cows; (3) Abanga; (4) Engangula, &lt;br /&gt;the holders of which office were warriors; (5) Abataunga, the &lt;br /&gt;holders of which office were warriors ; (6) Ebirekeze ; (7) A ba- &lt;br /&gt;tenga; (8) Nkalanga, the holder of which office was always a &lt;br /&gt;prince; (9) Abalwanyi; (10) Abacwamango; (n) Emanga; &lt;br /&gt;(12) Abazozo; (13) Obwoma; (14) Abazugu; (15) Abatagwerana; &lt;br /&gt;(16) Abataremwa. &lt;br /&gt;&lt;br /&gt;The Bakungu chiefs were always pastoral people and had &lt;br /&gt;under them as serfs many agricultural people who dwelt on &lt;br /&gt;their land, took charge of their goats, sheep and dogs, and &lt;br /&gt;supplied them with grain and beer for their food and drink &lt;br /&gt;at such times as they might not, for one reason or another, &lt;br /&gt;drink milk. The Mugabe always gave a Mukungu chief a &lt;br /&gt;present of from one to three hundred cows which became his &lt;br /&gt;personal property and were used for the food of the chief and &lt;br /&gt;his household. Though these cows were a gift to the man and &lt;br /&gt;he regarded them, as well as any others he might possess, &lt;br /&gt;as his own property, the Mugabe might deprive him of them &lt;br /&gt;all if he saw reason to do so, and no man could sell or exchange &lt;br /&gt;cows outside the tribe without the king's permission. It is &lt;br /&gt;said that there was once a time when men could do as they &lt;br /&gt;liked with all the cows they possessed, but in later times the &lt;br /&gt;Mugabe considered himself the owner of all cows in the country. &lt;br /&gt;The herds of a Mukungu might graze in any part of his &lt;br /&gt;district, or, like all cattle-owners, he might send them to any &lt;br /&gt;other part of the country. &lt;br /&gt;&lt;br /&gt;The authority of a Mukungu in his own district was limited, &lt;br /&gt;for he had no control over the movements of the subordinate &lt;br /&gt;chiefs and other people who might take up their residence or &lt;br /&gt;pasture their cows there. All the land was free to cattle- &lt;br /&gt;owners who might settle where they liked and move when &lt;br /&gt;they liked, and the duties of the district-chief were to settle &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;16 INFERIOR CHIEFS chap. &lt;br /&gt;&lt;br /&gt;cases of strife between different owners or their herdsmen, to &lt;br /&gt;keep watch over any herds of the Mugabe's cows which were &lt;br /&gt;in his district, and to see that the men in charge of them &lt;br /&gt;treated the cows properly and did not get into trouble with &lt;br /&gt;other herdsmen. There was no animosity between the Mu- &lt;br /&gt;kungu and the subordinate chiefs in his district, but the latter &lt;br /&gt;were quite independent and only acknowledged him as their &lt;br /&gt;superior when some dispute arose among them and required &lt;br /&gt;authoritative settlement. &lt;br /&gt;&lt;br /&gt;In very recent times, that is, under British authority, one &lt;br /&gt;or two of the agricultural people have risen to importance &lt;br /&gt;and have been made district-chiefs, but before the influence &lt;br /&gt;of western civilisation began to make itself felt such a thing &lt;br /&gt;was unknown. &lt;br /&gt;&lt;br /&gt;The manner of life of one of these important Bakungu &lt;br /&gt;chiefs differed in no way from that of the ordinary cow-owner, &lt;br /&gt;for he lived in his kraal with a number of his cows about him &lt;br /&gt;while the rest of his herds wandered about the country under &lt;br /&gt;the care of his herdsmen. &lt;br /&gt;&lt;br /&gt;In every district there were a number of inferior chiefs &lt;br /&gt;who were subordinate to the Mukungu of that district but &lt;br /&gt;were, as already explained, quite independent of him, except &lt;br /&gt;as regarded their relations with each other. The Mukungu &lt;br /&gt;himself often conferred chieftainships on friends and relatives &lt;br /&gt;who would then settle in his district under the same con- &lt;br /&gt;ditions as the other Bahuma or pastoral people who might &lt;br /&gt;choose to take up their abode there. These men either brought &lt;br /&gt;with them a number of serfs who cultivated the land and &lt;br /&gt;provided other labour or they found agricultural people &lt;br /&gt;settled there who willingly became their serfs. In addition &lt;br /&gt;there were a number of chiefs who were known as Bagalagwa. &lt;br /&gt;These were men who had been pages in the service of the &lt;br /&gt;Mugabe and who had grown too old for such posts. To such &lt;br /&gt;men the Mugabe would give estates, cows and serfs. The &lt;br /&gt;Bagalagwa in each district were under one of themselves and &lt;br /&gt;he, in difficult cases, appealed to the Mukungu of that district, &lt;br /&gt;who in his turn might refer the matter to the Mugabe. In &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ii HIRED HERDSMEN AND SERFS 17 &lt;br /&gt;&lt;br /&gt;matters which concerned a number of cows greater than &lt;br /&gt;fifty the case had to go direct to the Mugabe and any &lt;br /&gt;person who concealed a case was fined, the fine going &lt;br /&gt;either to the Mukungu or, if the case was important, to the &lt;br /&gt;Mugabe. &lt;br /&gt;&lt;br /&gt;The pastoral chiefs seldom lived in one place for more than &lt;br /&gt;two or at most three years, for it was considered necessary &lt;br /&gt;to move frequently to keep the cattle free from disease. They &lt;br /&gt;would also move if anyone died in the kraal, but in such a &lt;br /&gt;case, though they might move even into another district, it &lt;br /&gt;was more usual to settle only a short distance away from the &lt;br /&gt;original kraal. &lt;br /&gt;&lt;br /&gt;Those pastoral people who owned large herds of cows &lt;br /&gt;employed as herdsmen men of the pastoral stock who either &lt;br /&gt;possessed no cows or had not enough to support a wife and &lt;br /&gt;family. Such a man would become the servant of some rich &lt;br /&gt;cow-owner, who supplied him with a number of cows for his &lt;br /&gt;own use and for the support of his wife. These cows the herds- &lt;br /&gt;man regarded as his own and the real owner had no right to the &lt;br /&gt;milk from them, though he might, if he needed it, ask his &lt;br /&gt;herdsman to supply him with some, a request which the &lt;br /&gt;herdsman was quite at liberty to refuse. The herdsman thus &lt;br /&gt;got the milk from these cows, and his own cows, if he had any, &lt;br /&gt;got the use of the bull of his master's herd and of the salt &lt;br /&gt;provided for his master's cows, while the only return he had &lt;br /&gt;to make was to herd his master's cows. &lt;br /&gt;&lt;br /&gt;These herdsmen were quite free to leave their masters &lt;br /&gt;without any warning. If some request, perhaps of a young bull &lt;br /&gt;for meat or a cow-hide for clothing, was refused, a herdsman &lt;br /&gt;would show his displeasure by absenting himself from the &lt;br /&gt;kraal. If his master showed no signs of willingness to come &lt;br /&gt;to an agreement, he would return to fetch his wife and they &lt;br /&gt;would depart to place themselves under some other master, &lt;br /&gt;leaving their former one to manage as best he could. &lt;br /&gt;&lt;br /&gt;Each cow-owner had also attached to him a large number &lt;br /&gt;of agricultural workers, a Mukungu having from one to three &lt;br /&gt;hundred of these serfs. The land was all in the Mugabe's hands &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;18 ADMINISTRATION OF JUSTICE chap. &lt;br /&gt;&lt;br /&gt;and he granted portions to the chiefs for their serfs to cultivate. &lt;br /&gt;The herdsmen were forbidden to trespass with their cows on &lt;br /&gt;such cultivated land. The chief might bring his serfs with him &lt;br /&gt;when he moved to a new part of the country, or he might &lt;br /&gt;find agricultural workers already settled there. These serfs &lt;br /&gt;were free to leave their masters at any time but they never &lt;br /&gt;attempted to set up establishments for themselves and live &lt;br /&gt;independently unless they had the direct permission and &lt;br /&gt;sanction of the Mugabe, who might for some special reason &lt;br /&gt;grant a portion of land to one of them as his own estate. In &lt;br /&gt;addition to supplying their pastoral masters with grain and &lt;br /&gt;beer, they looked after their dogs, goats and sheep, and did &lt;br /&gt;their building and other labour for them. &lt;br /&gt;&lt;br /&gt;The chief of a kraal settled all matters within the kraal &lt;br /&gt;unless there was any serious disturbance resulting in a fight, &lt;br /&gt;in which case he had to appeal to the district-chief. Should &lt;br /&gt;the fact that he had tried to keep such a case secret come to &lt;br /&gt;light he had to pay the fine of a bull, which went to the &lt;br /&gt;Mukungu or the Mugabe according to the seriousness of the &lt;br /&gt;case. &lt;br /&gt;&lt;br /&gt;The Mukungu chiefs were thus responsible for keeping the &lt;br /&gt;peace in their own districts, but a large amount of bribery &lt;br /&gt;and corruption went on. A dissatisfied client, however, was &lt;br /&gt;at liberty to appeal from these smaller courts, if indeed they &lt;br /&gt;could be called courts, to the Mugabe, and any case involving &lt;br /&gt;a number of cows greater than fifty had to go to the higher &lt;br /&gt;court. &lt;br /&gt;&lt;br /&gt;The most frequent causes of strife were connected with the &lt;br /&gt;cows. One set of herdsmen would attempt to drive another &lt;br /&gt;herd away from the watering-place where they were drinking &lt;br /&gt;or to deprive them of their salt water, and a free fight would &lt;br /&gt;ensue. Fights also arose when one man considered himself &lt;br /&gt;defrauded. If a man killed a cow and distributed the meat, &lt;br /&gt;he might use force to get the payment promised by those &lt;br /&gt;who had bought it, instead of taking the correct course of &lt;br /&gt;suing them for debt in the courts. There were also sometimes &lt;br /&gt;cases when a man had promised a woman relative in marriage &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ii TRIAL AND PUNISHMENT 19 &lt;br /&gt;&lt;br /&gt;and, having received part of the marriage fee, refused to fulfil &lt;br /&gt;his side of the bargain. &lt;br /&gt;&lt;br /&gt;When a case was brought before the district-chief, both &lt;br /&gt;accused and accuser had to bring a cow as the fee, and the &lt;br /&gt;chief as a rule kept both cows, though in some cases one might &lt;br /&gt;be given to the owner of the kraal from which the injured man &lt;br /&gt;came. If anyone had been hurt in a quarrel, the Mukungu &lt;br /&gt;usually brought the case to the notice of the Mugabe. Should &lt;br /&gt;the injury have been caused by stone-throwing, the Mugabe &lt;br /&gt;took one cow from the offender, or, if both parties had &lt;br /&gt;suffered injuries, he took one cow from each. If the fight had &lt;br /&gt;been more serious and spears had been used, all the cattle of &lt;br /&gt;both parties were confiscated and held until the case had been &lt;br /&gt;tried. An injured man seldom received any compensation, &lt;br /&gt;though, in very rare cases, the Mugabe might order a fine of &lt;br /&gt;one cow to be paid to a man who had been seriously hurt. &lt;br /&gt;If a man died from his injuries, his relatives received a number &lt;br /&gt;of cows according to the Mugabe's decision, and two cows out &lt;br /&gt;of every ten of such a fine were paid to the Mugabe, the &lt;br /&gt;Nganzi, or the Mukungu, as the case might be. This pro- &lt;br /&gt;portion of the fine was the only payment taken by the Mugabe &lt;br /&gt;when cases came to his court. &lt;br /&gt;&lt;br /&gt;Sr There was no place of detention for people who had com- &lt;br /&gt;mitted a crime nor was this used as a form of punishment, &lt;br /&gt;though sometimes in a serious case a man might be put in &lt;br /&gt;stocks, consisting of logs of wood into which one or both feet &lt;br /&gt;were thrust through holes cut in the logs. Such detention, &lt;br /&gt;however, was only practised in the case of doomed men and &lt;br /&gt;was very rare, for such men were generally put to death at &lt;br /&gt;once and there was no necessity for detention. &lt;br /&gt;&lt;br /&gt;A criminal who had escaped to some distant place and was &lt;br /&gt;caught there, might be tied with a rope when being brought &lt;br /&gt;back, but even that was considered to be too degrading to the &lt;br /&gt;accused. &lt;br /&gt;&lt;br /&gt;The chief method of punishment was by fine, and, should &lt;br /&gt;an accused man not appear to answer the charge against him, &lt;br /&gt;he lost his case and was deprived of all his possessions. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;20 TAXATION chap. &lt;br /&gt;&lt;br /&gt;Taxation &lt;br /&gt;&lt;br /&gt;The chiefs had no right to levy a tax upon the people in &lt;br /&gt;their districts. Every year the Mugabe sent his men into each &lt;br /&gt;district to collect a number of cows. The messengers had power &lt;br /&gt;to take as many cows as they thought fit, but the usual pro- &lt;br /&gt;portion was two cows from a herd of one hundred and one &lt;br /&gt;from a herd of fifty. Herds under fifty paid no tax, so that &lt;br /&gt;two or three herdsmen who had joined together to set up an &lt;br /&gt;independent kraal were free of tax until their herd amounted &lt;br /&gt;to over fifty cows. &lt;br /&gt;&lt;br /&gt;Twice each month a district-chief had to send beer and &lt;br /&gt;millet to the royal kraal for the use of the Mugabe's household, &lt;br /&gt;and the Mugabe's own peasants took beer and grain to him &lt;br /&gt;daily. Though a peasant always supplied his master with &lt;br /&gt;grain and beer, there was no stipulated amount and he was &lt;br /&gt;free to refuse if his store was running short. &lt;br /&gt;&lt;br /&gt;Murder &lt;br /&gt;&lt;br /&gt;A murderer had to go about his work very cleverly if he &lt;br /&gt;was to escape the penalty of his deed, for it was the business &lt;br /&gt;of the whole clan of a murdered man to discover and kill the &lt;br /&gt;murderer. Murders were thus not very common and few &lt;br /&gt;murderers escaped detection. It was not necessary, however, &lt;br /&gt;to discover in all cases the actual criminal, for, if it was found &lt;br /&gt;that he had escaped into safety, the members of the injured &lt;br /&gt;clan attempted to capture and kill any member of the &lt;br /&gt;murderer's clan, irrespective of age or sex, for any life would &lt;br /&gt;pay for a life and satisfy the ghost. &lt;br /&gt;&lt;br /&gt;It was, however, preferable to find the actual murderer, &lt;br /&gt;and, as soon as the deed was discovered, the chief of the &lt;br /&gt;district was informed and a search instituted among the &lt;br /&gt;dwellers in that district for the culprit. A suspected man &lt;br /&gt;against whom there was no real proof might be watched for &lt;br /&gt;some time until he betrayed himself by a chance word or act. &lt;br /&gt;If, however, the search was unavailing, a diviner would be &lt;br /&gt;set to work to discover by an augury the name of the guilty &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ii MURDER 21 &lt;br /&gt;&lt;br /&gt;man. When such a step was taken, the fear of magic, added &lt;br /&gt;to the dread of the vengeance of the ghost, usually led the &lt;br /&gt;murderer to reveal himself. &lt;br /&gt;&lt;br /&gt;The clan of a murdered man rarely made any appeal to the &lt;br /&gt;Mugabe; if they did, it was generally for a spear with which &lt;br /&gt;to kill the murderer. Sometimes, however, if the clan of the &lt;br /&gt;murderer was very powerful and revenge was impossible or &lt;br /&gt;might have serious consequences, the weaker clan would &lt;br /&gt;appeal to the Mugabe in order to get a peaceful settlement and &lt;br /&gt;compensation. The Mugabe might give a powerful clan three &lt;br /&gt;months in which to produce the person of the murderer, and &lt;br /&gt;the case would then be tried. &lt;br /&gt;&lt;br /&gt;It was not necessary for the Mugabe himself to be present &lt;br /&gt;at such a trial, but some member of the Bayangwe clan had &lt;br /&gt;to be there. When the trial took place, the relatives of the &lt;br /&gt;murderer brought a cow and a sheep to the place. These were &lt;br /&gt;killed and the Mugabe or his representative called for six &lt;br /&gt;men from each side and stood between them while they &lt;br /&gt;dipped their fingers in a vessel containing the blood of the &lt;br /&gt;animals and swore to be friendly. Then the fine was paid and &lt;br /&gt;the matter ended. From the fine paid by the murderer's clan, &lt;br /&gt;two or three cows went to the king and, in addition to the &lt;br /&gt;fine, the murderer or his clan gave a cow in milk and its calf &lt;br /&gt;to the father of the murdered man. This method of settling &lt;br /&gt;the matter was called Kirabo. &lt;br /&gt;&lt;br /&gt;Sometimes, however, a more formal procedure was gone &lt;br /&gt;through at the trial. The murderer's clan brought a sheep &lt;br /&gt;and a bull, and both clans mustered in force and stood on &lt;br /&gt;opposite sides of some open space while the Mugabe stood &lt;br /&gt;between them. A branch of the sacred tree kirikiti was planted &lt;br /&gt;beside him and one of the drums which, as described in &lt;br /&gt;chapter iv, were attendants on the sacred drums, was &lt;br /&gt;placed there. Each party then rubbed a little butter on the &lt;br /&gt;tree as a sign that they wanted peace, and declared to the &lt;br /&gt;Mugabe their desire to settle the case amicably. The Mugabe &lt;br /&gt;next summoned a man from the offender's clan and bade &lt;br /&gt;him pluck a little wool from the sheep and hand it to a member &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;22 HOMICIDE AND SUICIDE chap, ii &lt;br /&gt;&lt;br /&gt;of the injured clan, who put it on the tree and proceeded to &lt;br /&gt;go through the same process, handing the wool to the former &lt;br /&gt;man, who put it also on the tree. A pot of beer was now handed &lt;br /&gt;to the man from the offender's clan who drank and passed it &lt;br /&gt;to the other to drink. A pipe was next handed to the former &lt;br /&gt;who smoked and passed it to the other and both puffed the &lt;br /&gt;smoke over the tree. The bull was killed and the blood caught &lt;br /&gt;and brought to the two men, who smeared each other's &lt;br /&gt;hands with it and swore friendship. The meat of the bull &lt;br /&gt;was cooked in the open and all the people partook of it as a &lt;br /&gt;sign of the renewal of friendship. The Mugabe then beat the &lt;br /&gt;drum, announced that they were reconciled, and swore to &lt;br /&gt;stand by the injured party should the covenant be broken by &lt;br /&gt;either. When things were not thus settled, the king generally &lt;br /&gt;took the whole of the murderer's property; but if the clans &lt;br /&gt;were reconciled, he imposed a fine, sometimes amounting to &lt;br /&gt;one hundred cows, of which some twenty went to him and the &lt;br /&gt;rest to the injured party. Should the fine be forty cows, the &lt;br /&gt;Mugabe took six of them. After this the murderer might &lt;br /&gt;return to his home and fear no further trouble from the other &lt;br /&gt;clan. No murderer might sleep on a bed, but had to lie on &lt;br /&gt;the floor until the case was tried and settled. &lt;br /&gt;&lt;br /&gt;If a man killed another accidentally, he escaped to some &lt;br /&gt;place of safety until he could explain his conduct and arrange &lt;br /&gt;matters. The dead man's clan asked for compensation, and &lt;br /&gt;the Mugabe heard the case in open court and fixed the amount &lt;br /&gt;of the fine. &lt;br /&gt;&lt;br /&gt;A suicide for whose deed no reason could be found was &lt;br /&gt;buried in waste land, but if a man or woman committed &lt;br /&gt;suicide for grief at the death of a relative they were buried &lt;br /&gt;with much honour, for it was looked upon as a laudable act. &lt;br /&gt;In almost all cases suicides were buried like other people and &lt;br /&gt;the usual mourning ceremonies were gone through. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER III &lt;br /&gt;&lt;br /&gt;RELIGION AND BELIEF &lt;br /&gt;&lt;br /&gt;Ruhanga, the creator — divine dynasty of kings — fetishes and shrines &lt;br /&gt;of different gods — story of Kyomya and the drums — the earthquake &lt;br /&gt;god — importance of the ghosts — family ghosts and offerings — foreign &lt;br /&gt;ghosts — re-birth of the dead — spirits of rulers enter lions — offerings to &lt;br /&gt;the Mugabe's ancestors — medicine-men and methods of taking &lt;br /&gt;auguries — fetishes and amulets — rain-making — blood-brotherhood — &lt;br /&gt;dreams &lt;br /&gt;&lt;br /&gt;THERE was little in the way of formulated religion, for, &lt;br /&gt;though there were gods who were acknowledged as &lt;br /&gt;superior beings, there were no priests, the duties usually &lt;br /&gt;performed by such men being left to mediums and medicine- &lt;br /&gt;men, and there were no temples and only a few sacrifices, &lt;br /&gt;which were performed by the medicine-men. &lt;br /&gt;&lt;br /&gt;The creator was Ruhanga, who was thought to have lived &lt;br /&gt;in the sky. He was known as Creator and Powerful One, but &lt;br /&gt;no prayers were offered to him though his name was used in &lt;br /&gt;ejaculations such as "Tata Ruhanga," an exclamation used &lt;br /&gt;in joy at the birth of a child and accompanied by clapping &lt;br /&gt;the hands. Another ejaculation in which the name was used &lt;br /&gt;was "Ruhanga akutambire!" "May god heal you!" &lt;br /&gt;&lt;br /&gt;Ruhanga created a man Rugabe and his wife Nyamate &lt;br /&gt;and set them to people the earth. They were not ordinary &lt;br /&gt;mortals, for they had no mother but were both created by &lt;br /&gt;Ruhanga. They had a son, Isimbwa, who was the first of a &lt;br /&gt;dynasty of kings who ruled the country and who did not die, &lt;br /&gt;but became the gods of the people. These deified kings had &lt;br /&gt;no temples, but there were certain men and women who &lt;br /&gt;claimed to be their mediums and agents and to be able to &lt;br /&gt;cure sickness and help the people. The list of these early &lt;br /&gt;kings was given as follows: &lt;br /&gt;&lt;br /&gt;Isimbwa, son of Rugabe — Ndahaura — Wamara — Ruhinda — Nku- &lt;br /&gt;bayazurama — Owanyira — Rugamba naMazu — Nyabugaro — Kasasira &lt;br /&gt;— Rumongi — Mirindi — Ntare kita Banyoro — Macwa. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;24 THE GODS chap. &lt;br /&gt;&lt;br /&gt;Another list which was also given differed from the first : &lt;br /&gt;&lt;br /&gt;Kazoba — Wamara — Kagoro — Ndahaura — Mugenyi — Kyomya &lt;br /&gt;— Twona — Ryangombe — Nyakiriro — Kiro — Mugasa — Timbwe &lt;br /&gt;— Karu zi — Kalinzi . &lt;br /&gt;&lt;br /&gt;Each of the principal gods had his special fetish and the &lt;br /&gt;guardians of these lived in the Mugabe's kraal. The most &lt;br /&gt;popular deity was Kagoro, and his medium carried his emblem &lt;br /&gt;about to kraals where help was needed. Wherever it went, &lt;br /&gt;a cow was given and a shrine built to the god. &lt;br /&gt;&lt;br /&gt;Kazoba had a special shrine in the country of the clan &lt;br /&gt;Baisanza, whose members went there to ask for favours, taking &lt;br /&gt;to him cattle and beer. &lt;br /&gt;&lt;br /&gt;Mugasa was a royal deity and was also specially concerned &lt;br /&gt;with this clan Baisanza. If anyone else wished to consult &lt;br /&gt;this god, he had to approach him through an appointed &lt;br /&gt;member of the clan who might intercede for him. &lt;br /&gt;&lt;br /&gt;When any person applied to Nyakiriro, he had to present &lt;br /&gt;him with one or two copper bracelets and a cow. &lt;br /&gt;&lt;br /&gt;Wamara was said to be the god of plenty and fertility, and &lt;br /&gt;when a woman had twins, the elder was dedicated to him and &lt;br /&gt;the other to Kagoro. After the birth the mother presented a &lt;br /&gt;cow to each of these gods. These were kept alive and only &lt;br /&gt;women might drink the milk from them. This was done to &lt;br /&gt;preserve the husband, the children, and the herds from death. &lt;br /&gt;&lt;br /&gt;The mother of Kyomya was said to have been a princess &lt;br /&gt;and the sister of Wamara. Wamara married her and they had &lt;br /&gt;one son, Kyomya. Later Wamara sent the woman away but kept &lt;br /&gt;the son, who became a trader and wandered to Bukoba with &lt;br /&gt;salt, coffee-berries, cats, and other goods. When he returned to &lt;br /&gt;Ankole, he became herdsman to a cow-man named Kyana &lt;br /&gt;who, in addition to herding, made him fetch fire-wood. Soon &lt;br /&gt;the wife of Kyana began to suspect that Kyomya was not an &lt;br /&gt;ordinary mortal and she and her husband laid all kinds of &lt;br /&gt;traps for him, but he evaded them all. At last one day while &lt;br /&gt;he was getting fire-wood, Kyomya discovered the sacred drums &lt;br /&gt;which his father Wamara had received from the moon and &lt;br /&gt;which Kyana had stolen. He flicked his fingers and the drums &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;in FAMILY GHOSTS 25 &lt;br /&gt;&lt;br /&gt;came to him, and a few days later he left Kyana to take the &lt;br /&gt;drums back to his father at Ruwanda in Ankole near Kabula. &lt;br /&gt;After that he left the world and became a god. &lt;br /&gt;&lt;br /&gt;The earthquake god was originally called Omusisi, but of &lt;br /&gt;recent years some people have claimed to be the mediums of &lt;br /&gt;an earthquake god called Nabinge. This is probably the name &lt;br /&gt;used for Omusisi by another branch of the pastoral people, &lt;br /&gt;from whom it has now been introduced into Ankole. These &lt;br /&gt;priests built a hut and hung about in it objects which rattled &lt;br /&gt;and made a noise when shaken. When anyone came to consult &lt;br /&gt;them, the priests made a noise like the rumbling of an earth- &lt;br /&gt;quake and shook the hut until it seemed as if it were falling &lt;br /&gt;down. This so terrified the applicants that they willingly &lt;br /&gt;made offerings to the sham mediums in order to ward off &lt;br /&gt;the danger which threatened. &lt;br /&gt;&lt;br /&gt;At the time when Ruhanga created the first man and &lt;br /&gt;woman, he also created a peasant man and woman to be &lt;br /&gt;their servants and these were the ancestors of the serfs. &lt;br /&gt;&lt;br /&gt;The really important supernatural beings were the ghosts. &lt;br /&gt;These had their abode in another world which was, how- &lt;br /&gt;ever, of little importance, for they spent most of their time &lt;br /&gt;hovering round the living, helping them or visiting their dis- &lt;br /&gt;pleasure upon them according to the treatment they received &lt;br /&gt;from their surviving relatives and friends, and punishing any &lt;br /&gt;infringements of clan law and custom. They were never &lt;br /&gt;seen but their presence was felt, for the wind which blew &lt;br /&gt;amongst the trees and grass of the grazing-grounds showed &lt;br /&gt;the presence of ghosts of the cow-people, while those of &lt;br /&gt;peasants were heard rustling amongst the grain or in the &lt;br /&gt;plantain trees. It was to these ghosts rather than to the &lt;br /&gt;great gods that the people turned for help and to them they &lt;br /&gt;made offerings and prayers. &lt;br /&gt;&lt;br /&gt;All classes of the people from the Mugabe downwards had &lt;br /&gt;shrines for the family ghosts, and cows were dedicated to &lt;br /&gt;them. These were kept alive and the milk from them was &lt;br /&gt;daily placed on a special stand devoted to the ghost, where &lt;br /&gt;it remained for some time until the ghost had taken its meal &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;26 FAMILY GHOSTS chap. &lt;br /&gt;&lt;br /&gt;of the essence, after which the remainder was drunk by the &lt;br /&gt;owner of the house and those of his children who lived with &lt;br /&gt;him. On the side of the bed furthest from the door in the &lt;br /&gt;hut was the sacred place where milk for the ghost of the &lt;br /&gt;owner's father was placed. The special pot for it was called &lt;br /&gt;kyenzimu. If the owner's mother was dead, a pot for her &lt;br /&gt;ghost, called ekyenshugi, might also be placed there. &lt;br /&gt;&lt;br /&gt;It was only the ghosts of men who were universally feared, &lt;br /&gt;but women feared the ghosts of women, for they were some- &lt;br /&gt;times dangerous to women of their own clan and to children. &lt;br /&gt;If a woman's ghost was the cause of sickness among children, &lt;br /&gt;the mother would persuade her husband to give milk to &lt;br /&gt;pacify the ghost. Another method of laying such a ghost was &lt;br /&gt;for the woman to go to cross-roads, build a shrine, and offer &lt;br /&gt;a little beer and grain. If this did not have the desired effect, &lt;br /&gt;the woman persuaded her husband to accompany her to her &lt;br /&gt;own clan where they offered a goat, or, in extreme cases, even &lt;br /&gt;a cow to the ghost. &lt;br /&gt;&lt;br /&gt;Even the poorer herdsmen had their little shrines for ghosts &lt;br /&gt;and dedicated the milk from certain cows to their departed &lt;br /&gt;relatives, the owner of the shrine drinking the milk afterwards. &lt;br /&gt;When the departed intimated in some way that he desired &lt;br /&gt;to have a meal, the owner of the shrine brought either a fat &lt;br /&gt;cow or a bull, which was secured near the shrine during the &lt;br /&gt;night. In the early morning it was killed and the owner of &lt;br /&gt;the shrine and his clan-brothers ate the meat near the shrine. &lt;br /&gt;&lt;br /&gt;When the ghost of a man, who had come from another &lt;br /&gt;country and died, was causing trouble to any member of a &lt;br /&gt;clan, a bull was taken either to the hills overlooking the &lt;br /&gt;country from which the man came or to the path by which &lt;br /&gt;he came. The animal was dedicated to the ghost and they &lt;br /&gt;called upon it to accept the offering, after which they killed &lt;br /&gt;the bull and ate or gave away all the flesh. The bones were &lt;br /&gt;burned to dust, for nothing might be left or taken back. &lt;br /&gt;&lt;br /&gt;It was not easy to discover the actual belief of the people &lt;br /&gt;with regard to the final state of the ghosts, but it seemed that &lt;br /&gt;they were supposed to be re-born in their grandchildren. This &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;in SPIRITS OF DEAD KINGS 27 &lt;br /&gt;&lt;br /&gt;was not precisely stated, but people said that certain graves &lt;br /&gt;might safely be left imtended, with only a tree to mark the &lt;br /&gt;spot, though as long as the ghost was disembodied, the grave &lt;br /&gt;had to be distinguished and a shrine kept near it for offerings. &lt;br /&gt;Children were called by the names of former members of the &lt;br /&gt;clan because it was thought that the ghosts would then take &lt;br /&gt;an interest in them and help them. &lt;br /&gt;&lt;br /&gt;There were no ghosts of trees or animals, for only human &lt;br /&gt;beings were thought to have spirits which became ghosts. &lt;br /&gt;&lt;br /&gt;The ghosts of kings, however, did not remain spirits but &lt;br /&gt;entered into lions. When a lion became dangerous, a medicine- &lt;br /&gt;man had to be consulted before any steps could be taken to &lt;br /&gt;get rid of it. This man had to discover by augury whether the &lt;br /&gt;attacks were merely the act of a ravenous animal seeking &lt;br /&gt;prey or whether they were a sign that the Mugabe had &lt;br /&gt;neglected to make such offerings as would satisfy the spirits &lt;br /&gt;of his ancestors. In the Mugabe's kraal there was a place &lt;br /&gt;called Kagondo which was devoted to the shrines of past &lt;br /&gt;rulers, and there frequent offerings were made and milk from &lt;br /&gt;dedicated cows was placed daily for a time before being drunk &lt;br /&gt;by the special cow-men who herded these cows and by the &lt;br /&gt;men who guarded the shrines. &lt;br /&gt;&lt;br /&gt;When an offering was required, a cow past bearing or a bull &lt;br /&gt;was brought in the evening to a place near the shrine, where &lt;br /&gt;a rope was tied to its leg. The other end of the rope was buried &lt;br /&gt;in a hole about a foot deep and the earth was beaten down &lt;br /&gt;hard so that the animal was secured. It was left there during &lt;br /&gt;the night for the ghost to examine and accept it, and a guard &lt;br /&gt;from the royal clan, Bayangwe, kept watch over it. In the &lt;br /&gt;early morning the Mugabe came and offered the animal to &lt;br /&gt;the ghost, saying, "This cow I give to you; in return pray &lt;br /&gt;cause me no more trouble." An offering of this kind was made &lt;br /&gt;when the Mugabe felt ill and an augury proved that the illness &lt;br /&gt;was caused by the ghost of one of his ancestors. Animals for &lt;br /&gt;food were killed by being poleaxed just behind the horns, the &lt;br /&gt;axe being driven well into the skull, but a cow for a sacrifice &lt;br /&gt;was killed by cutting its throat. The blood was allowed to &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;28 MEDICINE-MEN chap. &lt;br /&gt;&lt;br /&gt;run on the ground near the shrine and the meat was eaten &lt;br /&gt;by the Mugabe and the members of the royal clan on the spot. &lt;br /&gt;Sometimes it happened that the meat lasted several days &lt;br /&gt;and a fresh set of relatives of the Mugabe were called to eat &lt;br /&gt;it each day, for none of it might be taken away, and all must &lt;br /&gt;be cooked and eaten near the spot where the animal was &lt;br /&gt;killed. The head of the animal was eaten by the special men &lt;br /&gt;who looked after the fire- wood. &lt;br /&gt;&lt;br /&gt;When one of the cows which had been dedicated to the &lt;br /&gt;ghosts was killed, the herdsmen of the herd from which that &lt;br /&gt;animal was taken received some of the meat, their share being &lt;br /&gt;cut from the back without any bones. No bones might be &lt;br /&gt;broken in killing the animal or afterwards in cutting up the &lt;br /&gt;meat, and all that was not eaten had to be consumed by fire &lt;br /&gt;so that nothing was left. &lt;br /&gt;&lt;br /&gt;Medicine-men &lt;br /&gt;&lt;br /&gt;Ghosts and magic were the causes commonly assigned to &lt;br /&gt;illness and the first duty of a medicine-man who had been &lt;br /&gt;called in to a case was to discover by augury the cause, for &lt;br /&gt;upon this the treatment depended. The methods employed &lt;br /&gt;in dealing with cases of illness will be more fully dealt with &lt;br /&gt;in the chapter on Illness, p. 134. &lt;br /&gt;&lt;br /&gt;Medicine-men, however, were consulted in other matters &lt;br /&gt;and auguries were taken in all kinds of difficulties. The &lt;br /&gt;Mugabe, or any of the people who could afford to pay large &lt;br /&gt;fees, summoned a diviner, who examined the entrails of &lt;br /&gt;cattle, sheep, or fowls, or used some other of what were con- &lt;br /&gt;sidered the superior methods of taking the augury. &lt;br /&gt;&lt;br /&gt;One diviner, who was specially called in to discover the &lt;br /&gt;cause of any illness of the Mugabe, used two sticks and an &lt;br /&gt;insect called ntondo. He fixed one stick upright in the ground &lt;br /&gt;and placed the other in a slanting position against it. On the &lt;br /&gt;sloping stick he put an insect and made a noise as if spitting &lt;br /&gt;upon it until it began to move; then he repeated to it the &lt;br /&gt;names of royal ancestors who might be the cause of the illness. &lt;br /&gt;If the insect turned towards him, he knew that the name was &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;in TAKING AUGURIES 29 &lt;br /&gt;&lt;br /&gt;not that of the ghost responsible for the Mugabe's state of &lt;br /&gt;health, and he tried name after name until the insect walked &lt;br /&gt;up the stick, thus declaring that the ancestor last named was &lt;br /&gt;the cause of the illness. Offerings were then made, as already &lt;br /&gt;described, to the ghost of that ancestor at his shrine in the &lt;br /&gt;Mugabe's kraal. &lt;br /&gt;&lt;br /&gt;In another case a number of holes, shaped like troughs for &lt;br /&gt;watering cattle but not so big, were made. The Mugabe or &lt;br /&gt;the chief concerned was given a little of certain herbs finely &lt;br /&gt;powdered on which he spat to bless them and whispered to &lt;br /&gt;them his wishes. The diviner enclosed this powder in balls &lt;br /&gt;of clay and dropped one in each water hole. He took butter &lt;br /&gt;and oiled his hands well and then broke up the balls of clay &lt;br /&gt;in the water and sprinkled more of the powder on it. From &lt;br /&gt;the forms taken by this powder he gave his augury. If it &lt;br /&gt;was good, some of the water was put on the breast, shoulders, &lt;br /&gt;and forehead of the enquirer, to whom the blessing was thus &lt;br /&gt;conveyed. &lt;br /&gt;&lt;br /&gt;Another test was known as the butter test ; when a diviner &lt;br /&gt;was going to use this, he filled six to ten cooking-pots &lt;br /&gt;with water and put them on the fire. When the water boiled, &lt;br /&gt;the medicine-man took a bunch of herbs, ezubwi, dipped it in &lt;br /&gt;the boiling water and squeezed it into each pot until the &lt;br /&gt;water was discoloured. A piece of butter was handed to the &lt;br /&gt;enquirer who whispered his wishes over it and the medicine- &lt;br /&gt;man then dropped a bit of it into each pot. According to the &lt;br /&gt;way in which the butter melted and spread in the water, he &lt;br /&gt;gave his verdict. Should a fly or other insect fall into the &lt;br /&gt;pots during the process the test was invalid and they had &lt;br /&gt;to begin afresh. If the augury was good, the enquirer was &lt;br /&gt;anointed with the water from the pots. &lt;br /&gt;&lt;br /&gt;These superior medicine-men also worked auguries with &lt;br /&gt;animals. A fowl, goat, sheep, or bull, according to the import- &lt;br /&gt;ance of the case, was killed and the medicine-man examined &lt;br /&gt;the markings on the intestines and on the lungs, which he &lt;br /&gt;stretched, in order to discern the markings better, by in- &lt;br /&gt;serting his finger into them. When the Mugabe wished to go &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;30 FETISHES AND AMULETS chap. &lt;br /&gt;&lt;br /&gt;to war he appealed to some of these medicine-men to tell him &lt;br /&gt;whether the expedition would be successful, and the chief &lt;br /&gt;medicine-man always accompanied the army and took auguries &lt;br /&gt;at intervals during the course of the campaign. &lt;br /&gt;&lt;br /&gt;The poorer people could not afford to consult these higher &lt;br /&gt;medicine-men, who were known as Bafumu, but they applied &lt;br /&gt;to those of a lower class, Omulaguzi, who took auguries by &lt;br /&gt;scattering seeds or by throwing sticks into water, or other &lt;br /&gt;such methods. One man used a number of bits of stick, &lt;br /&gt;which had to be six, twelve, or fourteen. He made a pretence &lt;br /&gt;of spitting on them and declared to them the cause which &lt;br /&gt;required the augury. He then threw them into a pot of water &lt;br /&gt;and gave the augury from their position. &lt;br /&gt;&lt;br /&gt;Another medicine-man took a cup of millet and six, twelve, &lt;br /&gt;or fourteen stones or lumps of mud over which he made a &lt;br /&gt;pretence of spitting while telling them the problem which &lt;br /&gt;required solution. He threw the millet and the stones or &lt;br /&gt;mud on to a skin and, watching the position in which they &lt;br /&gt;fell, read therefrom the augury. &lt;br /&gt;&lt;br /&gt;Fetishes and Amulets &lt;br /&gt;&lt;br /&gt;There were few fetishes used, the chief of them being &lt;br /&gt;the royal fetishes known as Mirimbo, which were horns filled &lt;br /&gt;by certain medicine-men with herbs and other ingredients. &lt;br /&gt;The maker pronounced incantations over these before he &lt;br /&gt;filled in the ends. Claws and teeth of animals, and even hollow &lt;br /&gt;roots and pieces of bamboo, were used as receptacles for &lt;br /&gt;medicine said to be blessed by some particular god. The &lt;br /&gt;object thus filled was sold by the medicine-man and was said &lt;br /&gt;to contain the essence of the god and to be of value in battle &lt;br /&gt;or against wild beasts or in other dangers. &lt;br /&gt;&lt;br /&gt;Amulets were made by different medicine-men and medicine- &lt;br /&gt;women as charms against a variety of evils. There was a &lt;br /&gt;special kind, called ngisa or mpeka, which was made by women- &lt;br /&gt;doctors (Omusuzi) to be worn by women who desired to have &lt;br /&gt;children. These women-doctors made amulets for women only, &lt;br /&gt;while the medicine-men (Bafumu) dealt both with men and &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;in RAIN-MAKING 31 &lt;br /&gt;&lt;br /&gt;women. The remnant of any herb which had proved efficacious &lt;br /&gt;in illness was often made into an amulet to guard against a &lt;br /&gt;recurrence of the same disease. Amulets were also used as &lt;br /&gt;charms against fever, snake-bite, attack from wild beasts, &lt;br /&gt;eye diseases, swellings on the body and other troubles. &lt;br /&gt;&lt;br /&gt;In time of war, women wearing fetishes went round a &lt;br /&gt;kirikiti tree rubbing it upwards with butter with their hands &lt;br /&gt;and praying to it to guard some individual in the battle. &lt;br /&gt;&lt;br /&gt;Rain-making &lt;br /&gt;&lt;br /&gt;The rain-makers of Ankole belonged entirely to the serf &lt;br /&gt;class and were called Abaizi be nzura. Their fetishes were &lt;br /&gt;horns of antelope and male sheep and were filled with herbs &lt;br /&gt;and such ingredients as they considered suitable for their &lt;br /&gt;purpose. &lt;br /&gt;&lt;br /&gt;When the people wanted rain they took a black sheep to &lt;br /&gt;the rain-maker, who killed it, allowing the blood to flow &lt;br /&gt;on his fetish. He then built a shrine in which he put the &lt;br /&gt;fetish and he and his clients ate a sacred meal of the flesh &lt;br /&gt;of the sheep there. Beside this shrine he also pronounced his &lt;br /&gt;incantations and prayers for rain. From this time until the &lt;br /&gt;rain fell the rain-maker had to practise sexual abstinence, &lt;br /&gt;for indulgence would render his charms ineffective. &lt;br /&gt;&lt;br /&gt;All kinds of gifts might be brought to the rain-maker by &lt;br /&gt;the people who came to ask for rain. The Mugabe always sent &lt;br /&gt;a cow and others brought hoes, millet, or sheep. If the rain- &lt;br /&gt;maker considered that the pay offered was inadequate, the &lt;br /&gt;chief of the district might take from the people by force what &lt;br /&gt;was necessary to pay him. &lt;br /&gt;&lt;br /&gt;If the rain did not come and the people showed their &lt;br /&gt;annoyance by troubling the rain-maker, he might become &lt;br /&gt;angry and, by redoubling his efforts, bring not only rain but &lt;br /&gt;hail and thunder. &lt;br /&gt;&lt;br /&gt;These rain-makers had the power to stop rain by their &lt;br /&gt;fetishes, and they also blew through whistles to raise a wind &lt;br /&gt;which might carry off the clouds and cause the rain to &lt;br /&gt;cease. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;32 BLOOD-BROTHERHOOD chap. &lt;br /&gt;&lt;br /&gt;There was also another man, Kuamula, who could stop &lt;br /&gt;rain, but he was looked upon as an evil person and not re- &lt;br /&gt;garded in the same light as a legitimate rain-maker. He made &lt;br /&gt;a bundle of dried and rotten kirikiti twigs, pieces of the trees &lt;br /&gt;luwawo, bubohaboha and namanya-ku-nenakasi, and earth, &lt;br /&gt;and tied this to a reed which he fastened to a post planted in &lt;br /&gt;the ground in some secluded spot. Another stick to which &lt;br /&gt;he tied meat was put in a sloping position against this post &lt;br /&gt;and under it he lit a fire, saying, " I want sun so that my fire &lt;br /&gt;may burn and cook my meat. Let there be no rain to ex- &lt;br /&gt;tinguish it." This brought drought and famine, unless the &lt;br /&gt;people paid him large sums to remove his spells. &lt;br /&gt;&lt;br /&gt;Blood-Brotherhood &lt;br /&gt;&lt;br /&gt;When two men formed a friendship more than ordinarily &lt;br /&gt;close and wished to cement it publicly, they went through a &lt;br /&gt;ceremony before witnesses. &lt;br /&gt;&lt;br /&gt;One man went to stay the night with the other and in the &lt;br /&gt;early morning, before the cows were milked, they came into &lt;br /&gt;the kraal and sat on the ground facing each other, while the &lt;br /&gt;witnesses, chief among whom was the sister of the man who &lt;br /&gt;was host, stood around. &lt;br /&gt;&lt;br /&gt;Between the two men were laid a coffee-berry, some leaves &lt;br /&gt;from the kirikiti tree, and a sharp knife or an arrow such as &lt;br /&gt;was used for bleeding the cows. The arrow was preferred for &lt;br /&gt;the purpose, and a razor might never be used. &lt;br /&gt;&lt;br /&gt;Each man in turn took the arrow, pinched up the flesh &lt;br /&gt;near his navel and made a few scratches until he drew a little &lt;br /&gt;blood which he caught in the palm of his hand. Each took &lt;br /&gt;half the coffee bean, rubbed it in the blood, and placed one or &lt;br /&gt;two leaves of the kirikiti tree between the fingers of that hand. &lt;br /&gt;He then with his other hand took hold of his companion's &lt;br /&gt;hand and took the half bean from it with his lips. The host &lt;br /&gt;took the arrow and rubbed it against the thumb-nail of the &lt;br /&gt;right hand of the other man as though he was cutting it, &lt;br /&gt;put it on his head as though shaving the hair, and passed it &lt;br /&gt;round his body and down to his right foot as though to cut &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;in DREAMS 33 &lt;br /&gt;&lt;br /&gt;the nail of his great toe. The other man then took the arrow &lt;br /&gt;and went through the same performance. During the process &lt;br /&gt;the man performing the action swore to be true and loyal to &lt;br /&gt;the other and his family, saying, "Let me die if I fail to be &lt;br /&gt;a true brother." The sister took hold of the right wrist of &lt;br /&gt;each and said that they must not part from each other. Each &lt;br /&gt;presented her with a bark-cloth or two bracelets before they &lt;br /&gt;separated. &lt;br /&gt;&lt;br /&gt;Dreams &lt;br /&gt;&lt;br /&gt;When a man dreamt that he was dead, it meant that some &lt;br /&gt;relative or friend, possibly at a distance, was dead. &lt;br /&gt;&lt;br /&gt;When a man dreamt that he had received a present, he &lt;br /&gt;expected either to receive one himself or to hear of some &lt;br /&gt;relative having done so. &lt;br /&gt;&lt;br /&gt;When the Mugabe dreamt an unpleasant dream, he sent &lt;br /&gt;for medicine-men, who might drive off the evil by making &lt;br /&gt;him smell a drug which made him sneeze, or by giving him &lt;br /&gt;a certain root to chew. When he had dreamt of evil attacking &lt;br /&gt;him or the land, the medicine-man brought a pot of water &lt;br /&gt;from which the Mugabe took a sip and spat it out five times. &lt;br /&gt;A bunch of herbs, mwetengo and mbuza, was given to him and &lt;br /&gt;he passed them over his head, saying, "Let the evil pass &lt;br /&gt;away," spat on them and sent them from his presence. &lt;br /&gt;&lt;br /&gt;When he dreamt about war, he called the leading chiefs &lt;br /&gt;to him and explained the situation and together they decided &lt;br /&gt;whether they should take action. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER IV &lt;br /&gt;RULERS OF ANKOLE. PART I &lt;br /&gt;&lt;br /&gt;Difficulty in obtaining names of rulers — importance of the Mugabe's &lt;br /&gt;sister — possible matrilineal succession — list of rulers — relations with &lt;br /&gt;neighbouring kings — royal intermarriage — the Mugabe's kraal — the &lt;br /&gt;milk — the cows — the entrance — the houses — cooks and brewers — &lt;br /&gt;moving the royal kraal — life of the Mugabe — hunting — the court — &lt;br /&gt;pages— drinking milk — washing — meals — evening meetings — the Mu- &lt;br /&gt;gabe's bed — the royal drums — the hut — contents of the hut — the &lt;br /&gt;chief drums — attendants of the drums — offerings to the drums — spear &lt;br /&gt;and staff of the drums — repairing drums — sacrifices to the drums — &lt;br /&gt;the drums and war — the Mugabe's cows — herdsmen &lt;br /&gt;&lt;br /&gt;WHEN I first visited Ankole more than twelve years ago, &lt;br /&gt;it was impossible to obtain from the people any infor- &lt;br /&gt;mation as to the names of their previous rulers, and the names &lt;br /&gt;of the mothers of the rulers were totally unknown. On &lt;br /&gt;making enquiries on this, my second visit, I found them pre- &lt;br /&gt;pared with a list of kings, but on neither occasion was I able &lt;br /&gt;to obtain the names of any of the kings' wives, brothers or &lt;br /&gt;sisters. It seems that contact with other tribes, especially &lt;br /&gt;with the Baganda and the Bakitara, aroused a desire to have &lt;br /&gt;a genealogy of the royal family, and a list of kings was &lt;br /&gt;prepared for the purpose. &lt;br /&gt;&lt;br /&gt;It was quite evident that there never was a queen, and that &lt;br /&gt;the wives of the Mugabe, or king, never had any official position &lt;br /&gt;or took any prominent place in the kingdom. The Mugabe's &lt;br /&gt;sister, however, was an important person, though she was not &lt;br /&gt;called queen nor was she a wife of the Mugabe. She married &lt;br /&gt;whom she pleased and, though the Mugabe would try to &lt;br /&gt;induce her to marry some man of his choice, she was not &lt;br /&gt;compelled to follow his wishes. The sister of the present &lt;br /&gt;Mugabe refused to marry the man he chose for her, even &lt;br /&gt;though he attempted to enforce his wishes and was so angry &lt;br /&gt;at her refusal that for a long time he would not see her. This, &lt;br /&gt;as well as many other customs, especially those connected &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, iv RULERS OF ANKOLE 35 &lt;br /&gt;&lt;br /&gt;with inheritance and the purification ceremonies, points to &lt;br /&gt;the probable existence in former times of a custom of matri- &lt;br /&gt;lineal succession, which, however, the present generation &lt;br /&gt;refuses to acknowledge, as they consider such a regime in- &lt;br /&gt;ferior to the patrilineal system which obtains in the surrounding &lt;br /&gt;countries, and thus dread the scorn of their neighbours. &lt;br /&gt;&lt;br /&gt;Another reason for the difficulty experienced in obtaining &lt;br /&gt;any of the names of past kings was that the name of a king &lt;br /&gt;was never again mentioned after his death and, moreover, if &lt;br /&gt;it corresponded with some word in ordinary use, that word &lt;br /&gt;was dropped out of the language. Thus, when the last Mugabe, &lt;br /&gt;Ntare, died, the name for a lion, which was ntare, was altered &lt;br /&gt;to ekichunchu. &lt;br /&gt;&lt;br /&gt;The list of rulers which I received on my recent visit was &lt;br /&gt;as follows: &lt;br /&gt;&lt;br /&gt;1. Nyamhanga 2. Rugabe 3. Isimbwa &lt;br /&gt;&lt;br /&gt;4. Ndahaura 5.Wamara 6. Ruhinda &lt;br /&gt;&lt;br /&gt;7. Nkubayarurama 8. Nyeika or Owanyira 9. Rugamba na Mazu &lt;br /&gt;10. Nyabugaro 11. Kasasira 12. Rumongi &lt;br /&gt;&lt;br /&gt;13. Mirindi 14. Ntare kita Bunyoro 15. Macwa &lt;br /&gt;&lt;br /&gt;16. Kahaya I, in whose reign cattle increased so greatly in the country &lt;br /&gt;that a poor man had at least fifty and a rich man's herds ran into &lt;br /&gt;thousands. Though rinderpest has now killed thousands of the &lt;br /&gt;cattle, yet there are still more in the country than there were at &lt;br /&gt;the time when plague last visited them, nearly thirty years ago &lt;br /&gt;&lt;br /&gt;17. Lwebishengaze 18. Gasiyonga (mother, Bukandu) &lt;br /&gt;&lt;br /&gt;19. Mutambukwa (mother, Bawomura) &lt;br /&gt;&lt;br /&gt;20. Ntare, whose mother, Kiloga, was a Munyoro princess &lt;br /&gt;&lt;br /&gt;21. Kahaya II (mother, Nkasi of the Basambo) &lt;br /&gt;&lt;br /&gt;The old title of the ruler, which is still used as a title of &lt;br /&gt;respect, was Mukama, but as this was also the title of the &lt;br /&gt;ruler of Kitara (or Bunyoro), the British, for the purpose of &lt;br /&gt;differentiation, introduced the official title of Mugabe. &lt;br /&gt;&lt;br /&gt;In the old days, the kingdom was only a small one, but the &lt;br /&gt;present district of Ankole includes four other kingdoms, &lt;br /&gt;Mpororo, Egara, Bweszu and Busongora. In the past the &lt;br /&gt;kings of these countries were always at enmity and none of &lt;br /&gt;them ever visited the countries of the others except in war. &lt;br /&gt;One of the early British Government officials ordered a king &lt;br /&gt;&lt;br /&gt;3—2 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;36 THE MUGABE'S KRAAL chap. &lt;br /&gt;&lt;br /&gt;of Egara to come to Ankole. The king at first refused, but, &lt;br /&gt;when pressure was brought to bear, he came, as it seemed, &lt;br /&gt;willingly. When, however, he reached a hill from which he &lt;br /&gt;could see the houses of the Ankole king, he quickly drew a &lt;br /&gt;a knife, ripped his stomach across, and fell dead. &lt;br /&gt;&lt;br /&gt;Though the kings of the different countries might not &lt;br /&gt;meet, it seems to have been quite common for their sons and &lt;br /&gt;daughters to intermarry, and when the countries were not &lt;br /&gt;actually at war, the people generally went freely from one &lt;br /&gt;to another to trade. The traders of Ankole, however, might &lt;br /&gt;go into Mpororo only in secret, though they might go openly &lt;br /&gt;into any of the other kingdoms. At one time princes of Ankole &lt;br /&gt;only married in their own clan, but under king Kahaya I it &lt;br /&gt;became usual for them to marry girls from the royal families &lt;br /&gt;of other countries. &lt;br /&gt;&lt;br /&gt;The kings were thought by the people to have come from &lt;br /&gt;heaven and to be the ancestors of all their people, whom they &lt;br /&gt;ruled by divine authority. The Mugabe had the power of life &lt;br /&gt;and death over all his subjects, and it was believed that his &lt;br /&gt;people held their property solely through his clemency, for &lt;br /&gt;he was the owner of all the land and all the cattle. &lt;br /&gt;&lt;br /&gt;The Mugabe's Kraal &lt;br /&gt;&lt;br /&gt;The Mugabe's kraal stood in the midst of the dwellings of &lt;br /&gt;his chiefs and retainers which formed the capital, Orurembo, &lt;br /&gt;the royal kraal itself being known as Kikari kyo Mukama. &lt;br /&gt;&lt;br /&gt;The Mugabe's kraal differed from that of his chiefs only in &lt;br /&gt;size, for, as it enclosed many houses for wives and attendants, &lt;br /&gt;it covered a very large expanse of ground. The site was &lt;br /&gt;changed at least every second year and often every year, for &lt;br /&gt;it was thought that fresh ground was necessary to keep the &lt;br /&gt;cows clean and free from pests. &lt;br /&gt;&lt;br /&gt;The kraal, which was in shape more oval than round, &lt;br /&gt;measured about a quarter of a mile across at its broadest part, &lt;br /&gt;and was built on a hill or rising ground. In the surrounding &lt;br /&gt;fence there was one main entrance, leading into a large open &lt;br /&gt;space which was used for cows, though the special cows of &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv ENTRANCE TO THE KRAAL 37 &lt;br /&gt;&lt;br /&gt;the Mugabe, which numbered one hundred, were not kept &lt;br /&gt;there but in two kraals outside the enclosure, fifty in each &lt;br /&gt;kraal, and only the cows of wives and resident attendants &lt;br /&gt;were kept in the royal kraal. &lt;br /&gt;&lt;br /&gt;The cows of the Mugabe were looked after by the royal &lt;br /&gt;herdsmen, who carried two large pots of milk to the Mugabe &lt;br /&gt;every morning and evening. There was no royal milk-house &lt;br /&gt;for his milk, but it was carried from house to house wherever &lt;br /&gt;he happened to be, and the pots were strung up on a stick &lt;br /&gt;some eight feet long, such as was used by the cow-men for &lt;br /&gt;carrying milk-pots from kraals in the country to their masters ; &lt;br /&gt;this was fastened at each end to the rafters so that it hung &lt;br /&gt;horizontally, and the milk-pots were slung upon it. &lt;br /&gt;&lt;br /&gt;The cows inside the royal kraal all belonged to the Mugabe's &lt;br /&gt;wives and those attendants who were permanent residents. &lt;br /&gt;Each house of any importance in the royal kraal had its own &lt;br /&gt;courtyard where the cows came by night and where there &lt;br /&gt;were houses for the herdsmen and for the calves. The houses &lt;br /&gt;of the Mugabe's wives were built at various places within the &lt;br /&gt;enclosure and the king had the right to sleep in any house &lt;br /&gt;he might choose. Each wife had a number of cows given to &lt;br /&gt;her and she had her own herdsmen who looked after them and &lt;br /&gt;brought them for the night into the court of her house, where &lt;br /&gt;they slept in the open. &lt;br /&gt;&lt;br /&gt;The main gate was the only entrance by which visitors were &lt;br /&gt;permitted to enter the Mugabe's kraal, but the special &lt;br /&gt;servants could enter by two smaller gates, which were placed &lt;br /&gt;at the sides of the kraal so that water running down the hill &lt;br /&gt;might not flow in by them. Only special guests might enter &lt;br /&gt;directly into the Mugabe's presence, others had to wait out- &lt;br /&gt;side the main entrance while the gate-keeper announced their &lt;br /&gt;arrival to the Mugabe. The gate was kept fastened and the &lt;br /&gt;visitor had to wait outside, where there were waiting-rooms, &lt;br /&gt;while the gate-keeper asked for an interview and returned &lt;br /&gt;with the Mugabe's answer. The visitor might be told to wait &lt;br /&gt;longer or might even be denied admission altogether. When &lt;br /&gt;the main entrance was closed for the night, admission could &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;38 HOUSES IN THE MUGABE'S KRAAL chap. &lt;br /&gt;&lt;br /&gt;only be obtained through a hut at one side in which there &lt;br /&gt;were always watchmen. &lt;br /&gt;&lt;br /&gt;Inside the main entrance was a large open space for cows &lt;br /&gt;in which there was the fire, nkomi, the main fire of the kraal. &lt;br /&gt;To the left was a large hut for the special herdsmen, a number &lt;br /&gt;of small huts, and the usual dung-heap on which the daily &lt;br /&gt;sweepings of the kraal were piled. On the right of the open &lt;br /&gt;space was a second fence dividing it from the private houses &lt;br /&gt;of the Mugabe. &lt;br /&gt;&lt;br /&gt;Inside this fence was first the house, Rwemihunda, and &lt;br /&gt;with it five other huts were connected by covered passages. &lt;br /&gt;The second was called Kiniga, and in it the pages of the &lt;br /&gt;Mugabe lived in order to be always within hearing of the &lt;br /&gt;summons of the Mugabe wherever he might be. In the third &lt;br /&gt;house, Kageri kamu, lived two specially favoured wives who &lt;br /&gt;took the names of Enkunwakazi and Musongon. The fourth &lt;br /&gt;house, Watumwoha, was for women from among whom the &lt;br /&gt;Mugabe chose one when he went on any journey or to war. &lt;br /&gt;When he went to war a special kraal was built for him and to &lt;br /&gt;it he took a young girl, called Ekinyasunzu, who made his &lt;br /&gt;bed, managed his private matters, and acted as his wife for &lt;br /&gt;the time. If on his return she was found to be with child, &lt;br /&gt;she was taken to a special house and cared for until the child &lt;br /&gt;was born. She was not necessarily a pastoral woman and was &lt;br /&gt;not given the rank of one of the Mugabe's wives, for she never &lt;br /&gt;covered her head like a married woman, but in other respects &lt;br /&gt;she was treated as one of his wives and any child she might &lt;br /&gt;give birth to was counted as a prince. In this house also were &lt;br /&gt;two wives with the titles Ntagasya Mukama and Karabaraba, &lt;br /&gt;the latter being the wife who sat near the Mugabe at evening &lt;br /&gt;meetings and upon whom he leant when he felt tired. She &lt;br /&gt;also at such times carried any messages he might wish to send. &lt;br /&gt;&lt;br /&gt;The next house, Buganzi, was a general house for wives, &lt;br /&gt;and Kabagiriri was a house for wives who had given birth &lt;br /&gt;to children. There were also in the kraal about a hundred &lt;br /&gt;houses for wives and their attendants and women of inferior &lt;br /&gt;station. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv SITE OF THE MUGABE'S KRAAL 39 &lt;br /&gt;&lt;br /&gt;The Mugabe went to any of the houses as it might please &lt;br /&gt;him and his pages carried the royal milk-pots and slung them &lt;br /&gt;over the pots of the wife with whom he meant to spend the &lt;br /&gt;night. Each house was provided with a rod suspended from &lt;br /&gt;the roof over the platform where the wife kept her milk-pots, &lt;br /&gt;and the pages slung the royal pots on this rod. Two pots were &lt;br /&gt;brought to the Mugabe after each milking and he drank milk &lt;br /&gt;as a rule four times during the day and four times during the &lt;br /&gt;night, drinking twice from each pot. &lt;br /&gt;&lt;br /&gt;The quarters of the cooks were also in this part of the kraal, &lt;br /&gt;but were divided from the wives' huts by a fence which &lt;br /&gt;prevented the Mugabe from seeing what was going on beyond &lt;br /&gt;it as he moved about among his wives. When the Mugabe &lt;br /&gt;ordered food to be cooked for guests it was carried by a path &lt;br /&gt;round the outer part of the enclosure so as not to offend the &lt;br /&gt;royal eyes or nose. The chief cooks were named Obwoma and &lt;br /&gt;Orwekubo and, like the fire-wood bearers and water-drawers, &lt;br /&gt;they were of the agricultural class. &lt;br /&gt;&lt;br /&gt;The brewers lived outside at the back of the royal kraal &lt;br /&gt;and daily sent some of the best beer they had into the kraal &lt;br /&gt;for the Mugabe's use. There was a hut in the inner part of &lt;br /&gt;the kraal where the beer for the daily consumption of the &lt;br /&gt;Mugabe was kept and to which the Bakungu chiefs also sent &lt;br /&gt;beer and grain twice monthly. &lt;br /&gt;&lt;br /&gt;The royal kraal was completely surrounded by dwellings, &lt;br /&gt;for the brewers, wood-cutters and water-drawers had their &lt;br /&gt;huts at the back, the kraals of the leading chiefs lay round the &lt;br /&gt;sides, and the Nganzi or chief minister had his kraal in front &lt;br /&gt;of the gateway. These people acted as general guardians of &lt;br /&gt;the Mugabe to prevent any foe from approaching and finding &lt;br /&gt;him unprepared. &lt;br /&gt;&lt;br /&gt;Whenever the Mugabe wished to move the site of his kraal &lt;br /&gt;he consulted the royal medicine-man as to the advisability &lt;br /&gt;of the change and as to the choice of a new site. A bull, &lt;br /&gt;which had to be entirely black, was brought to the Mugabe, &lt;br /&gt;who whispered into its ear, "Stop evil from coming to me, &lt;br /&gt;to my children or to my country," and spat into its mouth. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;40 DUTIES OF THE MUGABE chap. &lt;br /&gt;&lt;br /&gt;The assistants then threw the animal down and held it while &lt;br /&gt;the Mugabe stepped over it and stuck his spear into the &lt;br /&gt;ground on the other side. The medicine-man killed the bull &lt;br /&gt;and examined its lungs and intestines and he and his com- &lt;br /&gt;panions ate the meat on the spot where it was killed, for none &lt;br /&gt;of it might be carried away. &lt;br /&gt;&lt;br /&gt;If all was well the new kraal was built, and at the end of &lt;br /&gt;six months the medicine-man came again with a fowl and &lt;br /&gt;held its beak open until the Mugabe spat into its throat. &lt;br /&gt;This fowl was buried alive in the gateway of the new kraal &lt;br /&gt;where both people and cattle passed over it, and thus evil &lt;br /&gt;was kept from entering and injuring the Mugabe. &lt;br /&gt;&lt;br /&gt;As each new house was built either for the Mugabe or anyone &lt;br /&gt;else, it was dedicated by having a fowl buried alive in the &lt;br /&gt;doorway, while a second fowl was buried at the side of the &lt;br /&gt;mound used as the bed so that the owner might step on the &lt;br /&gt;place as he went to or left the bed. A special fetish was hung &lt;br /&gt;over the door. This consisted of a swallow, which was cut &lt;br /&gt;open from the underside of its beak to its tail and dried. The &lt;br /&gt;body when ready was stuffed with the herbs omubuza, &lt;br /&gt;mwetengo and musingo, bound together at the breast and tail, &lt;br /&gt;and suspended over the door to keep evil out and render &lt;br /&gt;harmless any magic which might be directed against the &lt;br /&gt;inmates. &lt;br /&gt;&lt;br /&gt;The fire from which all the fires in a new kraal were started &lt;br /&gt;was brought from the Abaitira clan. &lt;br /&gt;&lt;br /&gt;The Life and Duties of the Mugabe &lt;br /&gt;&lt;br /&gt;There were no restrictions laid upon the movements of the &lt;br /&gt;Mugabe, though he had to be careful not to hurt himself or &lt;br /&gt;cause loss of blood. He might move about the country as &lt;br /&gt;he liked and often accompanied the royal herdsmen to the &lt;br /&gt;pasturage and stayed with the cattle until he felt tired, when &lt;br /&gt;he returned to the kraal for a meal and rest. He was generally &lt;br /&gt;fond of hunting and might arrange a day's sport. If the place &lt;br /&gt;of the hunt was at some distance from the royal kraal he &lt;br /&gt;would be carried there, in order to arrive fresh for the sport. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv THE MUGABE'S PAGES 41 &lt;br /&gt;&lt;br /&gt;The Mugabe was usually fond of dogs and kept a few in the &lt;br /&gt;royal kraal with him, but his pack for hunting was kept for &lt;br /&gt;him by peasants outside. When he was taking exercise of &lt;br /&gt;this kind he drank only beer and did not eat anything until &lt;br /&gt;he got back to his kraal, when he had a meal of beef and after &lt;br /&gt;a time drank milk. &lt;br /&gt;&lt;br /&gt;At other times the early part of the day was occupied with &lt;br /&gt;the business of the kingdom, when the Mugabe tried cases &lt;br /&gt;and transacted other business in the outer part of his kraal. &lt;br /&gt;During a meeting of the court the Mugabe often smoked but &lt;br /&gt;he neither ate nor drank until he had retired to his own houses. &lt;br /&gt;When he had done so only the Nganzi and his personal pages &lt;br /&gt;might approach him uninvited, for the general public might &lt;br /&gt;not go beyond the outer part of the royal kraal without &lt;br /&gt;special invitation. &lt;br /&gt;&lt;br /&gt;The pages of the Mugabe were taken from the sons of chiefs &lt;br /&gt;of any clan. They might approach the Mugabe at any time &lt;br /&gt;and might even wake him at night to drink milk or to deal &lt;br /&gt;with urgent business. While in the service of the Mugabe their &lt;br /&gt;bodies were sacred and they held office until they were old &lt;br /&gt;enough to marry, when the Mugabe sent them away, giving &lt;br /&gt;them chieftainships, cattle and land. These boys were given &lt;br /&gt;willingly to the Mugabe in the hope that such service would &lt;br /&gt;lead to higher office, and the daughters of chiefs were also &lt;br /&gt;sent to the court to be maids to the Mugabe's wives. &lt;br /&gt;&lt;br /&gt;One of the duties of these pages was to bring the Mugabe &lt;br /&gt;milk at the set times for drinking, for he drank milk four &lt;br /&gt;times from the morning milking and four times from the &lt;br /&gt;evening. In accordance with the usual custom no milk from &lt;br /&gt;the morning milking might be drunk after 4 p.m. that day &lt;br /&gt;and none from the evening milking after 4 a.m. All milk left &lt;br /&gt;over after that time was used for butter, for to drink milk &lt;br /&gt;more than twelve hours old was strictly forbidden. &lt;br /&gt;&lt;br /&gt;In the evening, when the Mugabe retired to rest, one or two &lt;br /&gt;pages accompanied him to the house in which he chose to &lt;br /&gt;sleep and arranged for a supply of milk to be brought there. &lt;br /&gt;The Mugabe would drink some before he lay down to sleep &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;42 THE MUGABE'S DAY chap. &lt;br /&gt;&lt;br /&gt;and through the night at set times the guards roused the &lt;br /&gt;pages, who had to wake the Mugabe by stroking his face and &lt;br /&gt;raising him in order that he might drink again. This became &lt;br /&gt;so much of a habit that sometimes he would not wake but &lt;br /&gt;would drink the milk in his sleep. The milk might be brought &lt;br /&gt;from any of his cows, and the only taboo connected with it &lt;br /&gt;was that any left after the Mugabe had partaken had to be &lt;br /&gt;finished by the pages. &lt;br /&gt;&lt;br /&gt;The milk regulations did not permit the Mugabe to wash &lt;br /&gt;his body daily, but he slept at night between buttered bark- &lt;br /&gt;cloths and was well rubbed by one of his wives in the morning. &lt;br /&gt;Twice a week he had a bath and the pages rubbed him to &lt;br /&gt;get off all the old butter, after which he was smeared again &lt;br /&gt;with fresh butter. He washed his hands night and morning &lt;br /&gt;with warm water brought to his pages by the official water- &lt;br /&gt;carriers, who were known as Bahuko Bakinabiro, and came &lt;br /&gt;from peasant clans. In the morning the cleansing ceremony &lt;br /&gt;was more elaborate than at night. The water was brought &lt;br /&gt;in a wooden bowl and the royal medicine-man and some five &lt;br /&gt;other medicine-men were in attendance with fetishes. The &lt;br /&gt;Mugabe sat on a stool and fetishes were placed in the bowl, &lt;br /&gt;on either side of him, and beneath his stool. The Mugabe &lt;br /&gt;washed his hands and the chief medicine-man handed him &lt;br /&gt;a pot containing a potent snuff which made him sneeze, to &lt;br /&gt;drive out all the evils which might have entered him during &lt;br /&gt;the night. Until this ceremony was over no one dared ask &lt;br /&gt;the Mugabe a question or greet him, even the medicine-men &lt;br /&gt;were silent and most of the pages left the hut. The Nganzi &lt;br /&gt;might remain if he wished, but he also kept silence. After &lt;br /&gt;this washing, the Mugabe would hear matters of private &lt;br /&gt;interest until the time came to drink the morning milk, which &lt;br /&gt;was brought to him about 8 o'clock. &lt;br /&gt;&lt;br /&gt;At noon when the Mugabe returned from his various engage- &lt;br /&gt;ments to his own part of the kraal he had a meal of beef with &lt;br /&gt;which he drank beer. His beef was usually roasted on spits &lt;br /&gt;over a wood fire, though he sometimes had it boiled, in which &lt;br /&gt;case a kind of millet-porridge was served with it, the meat &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv THE MUGABE'S DAY 43 &lt;br /&gt;&lt;br /&gt;and the porridge being brought in separate wooden dishes. &lt;br /&gt;He ate the meat with a wooden two-pronged fork and the &lt;br /&gt;porridge with a wooden spoon. A bull or fatted cow was daily &lt;br /&gt;killed for food for the inmates of the royal kraal, and the &lt;br /&gt;Mugabe's meat was taken from this animal, for he was not &lt;br /&gt;restricted to special cows but might eat beef from any. He &lt;br /&gt;might, however, only eat the meat from the shoulder, which &lt;br /&gt;was cut up into small pieces and cooked for him, while the &lt;br /&gt;rest was used for the household and guests. The food was &lt;br /&gt;brought to him by pages, and, with the exception of a &lt;br /&gt;favourite wife who was in attendance to do anything he &lt;br /&gt;might require, no one else might approach while he was &lt;br /&gt;eating. &lt;br /&gt;&lt;br /&gt;The Mugabe might invite some of his chiefs to a meal after &lt;br /&gt;sitting in court but they were served in the courtyard apart &lt;br /&gt;from him, though he might send to any specially favoured &lt;br /&gt;guest some of the meat from his own table. None of his wives &lt;br /&gt;might touch his meat or his milk vessels and any meat that was &lt;br /&gt;left over when he had finished had to be eaten by some of &lt;br /&gt;his pages. He sometimes sent milk to his private advisers &lt;br /&gt;(Batabazi) and it was carried to them by a boy and a girl &lt;br /&gt;who held office only during their minority. As soon as they &lt;br /&gt;were adolescent they were sent off to marry and the office &lt;br /&gt;was given to others. &lt;br /&gt;&lt;br /&gt;After his midday meal the Mugabe generally went to rest &lt;br /&gt;until evening when a large number of chiefs assembled at &lt;br /&gt;the royal kraal to talk over general matters and drink beer. &lt;br /&gt;During these gatherings the Mugabe sat in a special house &lt;br /&gt;where three short posts were arranged so that he might sit &lt;br /&gt;between two of them, resting his arms on them, while he &lt;br /&gt;leaned against the third. A special wife sat by his side to &lt;br /&gt;make another prop for him to lean on if he so desired. In &lt;br /&gt;later times, when the idea of chairs with backs instead of &lt;br /&gt;stools began to penetrate the country, a low curved wall of &lt;br /&gt;reeds was built between the two side posts so that the Mugabe &lt;br /&gt;might sit between the posts and lean back against it. He &lt;br /&gt;sometimes used a wooden stool to sit upon and in the house &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;44 THE MUGABE'S DAY chap. &lt;br /&gt;&lt;br /&gt;he sometimes sat upon the bed, but as a rule he squatted &lt;br /&gt;like an ordinary cow-man. &lt;br /&gt;&lt;br /&gt;After this evening meeting the Mugabe might have another &lt;br /&gt;meal of beef and beer and before going to bed he might drink &lt;br /&gt;some of the evening milk. It often happened, however, that &lt;br /&gt;he, as well as some of the chiefs, drank so much beer at the &lt;br /&gt;meeting that they had to be carried away. The servants who &lt;br /&gt;accompanied their masters were responsible for them and had &lt;br /&gt;to see them safely deposited in bed. The Mugabe was never &lt;br /&gt;said to be drunk; the servants said Kusinda (he sighed). &lt;br /&gt;&lt;br /&gt;The Mugabe never moved about in his own kraal or else- &lt;br /&gt;where without some weapon and rarely without a guard, but &lt;br /&gt;he seldom lost his temper during the daily gatherings, though &lt;br /&gt;he was known sometimes to strike a chief or servant in wrath, &lt;br /&gt;whereupon the pages at once put the offender to death. In &lt;br /&gt;the evening, however, when he had partaken too freely of &lt;br /&gt;beer he often gave way to violent fits of rage, especially when &lt;br /&gt;among his wives, and in these he would strike people and break &lt;br /&gt;things until he could be got to bed to sleep it off. &lt;br /&gt;&lt;br /&gt;It was never known outside the Mugabe's part of the kraal &lt;br /&gt;in what house he intended to sleep. If he felt inclined to do &lt;br /&gt;so he made a round of the kraal to see the cattle, and then &lt;br /&gt;entered the house of the wife with whom he meant to spend &lt;br /&gt;the night. One or two pages followed him and the milk-pots &lt;br /&gt;were brought and hung up over the platform on which the &lt;br /&gt;wife kept her pots. The wife prepared the bed, in which the &lt;br /&gt;Mugabe slept between well-buttered bark-cloths. This secrecy &lt;br /&gt;was observed lest the Mugabe might be attacked during the &lt;br /&gt;night by anyone who wished to kill him. It was said that &lt;br /&gt;there had been cases when a prince killed the Mugabe by &lt;br /&gt;night in order to secure the throne. &lt;br /&gt;&lt;br /&gt;The Royal Drums &lt;br /&gt;&lt;br /&gt;At a little distance from the royal kraal was a small en- &lt;br /&gt;closure in which stood the hut of the royal drums. These were &lt;br /&gt;the only drums in the country, for, unlike most African &lt;br /&gt;peoples, the Banyankole did not make constant use of drums &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE IV &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Dressing a cow-skin &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;i m '* - * -.-.-. ___ - - - ... ■ .. . , ■&amp;lt; &lt;br /&gt;&lt;br /&gt;Sacred drums in their house with offering of milk before them &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv THE ROYAL DRUMS 45 &lt;br /&gt;&lt;br /&gt;but got their music from a primitive harp, shaped like a &lt;br /&gt;tortoise shell, which was played by women, while the serfs &lt;br /&gt;used water-pots containing varying quantities of water, so that &lt;br /&gt;they sounded different notes when struck on the mouths with &lt;br /&gt;pads attached to sticks two feet long. &lt;br /&gt;&lt;br /&gt;At one time these royal drums had their hut on another &lt;br /&gt;hill to the north of the River Ruiri, for a stream of water &lt;br /&gt;had to flow between them and the Mugabe's residence. When, &lt;br /&gt;however, the Mugabe became a Christian, he had the drums &lt;br /&gt;brought to his own hill, where a special hut was built for &lt;br /&gt;them. Their hut was always domed and might have no point &lt;br /&gt;or pinnacle; inside there was a stand or bed (Emitagara) on &lt;br /&gt;which lay two drums, known as Bagendenswa and Nakasaizha. &lt;br /&gt;These were the chief drums, and they were never beaten &lt;br /&gt;except by the Mugabe at his coronation. On the left side of &lt;br /&gt;the stand lay Kabembula, and beside it a small drum, Mpulo, &lt;br /&gt;which was beaten by the guardian at each new moon and &lt;br /&gt;when the other drums were taken out. The other drums, &lt;br /&gt;which lay on the floor, were called Luseshi, Gazo, Enzeru, &lt;br /&gt;Eigulu, Mpondi, Kikaro and Nabahangwi. At the back of &lt;br /&gt;the hut behind the bed lay a quantity of material for repairing &lt;br /&gt;these drums, and this had to be carefully guarded for it might &lt;br /&gt;not be used for any other purpose. To the left of the hut was &lt;br /&gt;a bag, Ensegu, in which were the instruments necessary for &lt;br /&gt;taking an augury should it be needed, and beside it lay some &lt;br /&gt;whistles and an iron rod (Nalusalu) upon which the tools for &lt;br /&gt;making the drums were sharpened, for this might not be done &lt;br /&gt;upon a stone. In front of the bed or stand was a row of milk- &lt;br /&gt;pots belonging to the drums, in which the daily offerings of &lt;br /&gt;milk were put. &lt;br /&gt;&lt;br /&gt;The chief drums were the two which lay upon the bed. &lt;br /&gt;These were covered with white skins with a black strip across &lt;br /&gt;them, making them look like a pair of great eyes in the gloom &lt;br /&gt;of the hut, for they lay on their sides facing the low doorway &lt;br /&gt;through which the only light came. A sacred herd of cows &lt;br /&gt;yielded a supply of milk which was daily offered to these &lt;br /&gt;drums in the pots which stood in front of them. It was placed &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;46 OFFERINGS TO THE DRUMS chap. &lt;br /&gt;&lt;br /&gt;there in the morning and remained until nine or ten o'clock, &lt;br /&gt;by which time the drum-spirits had taken the essence and &lt;br /&gt;the remainder might be drunk by the guardians. The same &lt;br /&gt;ceremony was transacted after the evening milking. The &lt;br /&gt;guardians of the drums were called Barurura and might be &lt;br /&gt;chosen from any tribe or clan of the cow-people. There was &lt;br /&gt;also a woman, Mulanga of the Abarura clan, who was known &lt;br /&gt;as the "wife of the drums," and whose duty it was to look &lt;br /&gt;after the milk, the churning, and the covering of the drums. &lt;br /&gt;Another woman from the Abasinga clan looked after the fire &lt;br /&gt;in the drum-house, which had always to be kept burning &lt;br /&gt;because the drum-spirits required warmth. &lt;br /&gt;&lt;br /&gt;Offerings of cattle or beer were made to the drums by chiefs &lt;br /&gt;when a son had been born to them or when they had received &lt;br /&gt;promotion to some office or had been successful in some &lt;br /&gt;expedition and earned the commendation of the Mugabe. The &lt;br /&gt;Mugabe also made an annual offering of cows to the drums, &lt;br /&gt;so that they possessed a large herd; those offered to Bagen- &lt;br /&gt;denswa had to be red or white and those for Nakasaizha black. &lt;br /&gt;These cows were sacred and the Mugabe alone might order &lt;br /&gt;one to be killed; no one but the guardians might eat the meat &lt;br /&gt;of an animal thus killed and the skin was kept for repairing &lt;br /&gt;the drums. It was from these cows that the milk was taken &lt;br /&gt;which was daily offered to the drums, and from the surplus &lt;br /&gt;milk butter was made for smearing on them and for other &lt;br /&gt;uses connected with them, such as preparing the cow-skins &lt;br /&gt;for covering them. &lt;br /&gt;&lt;br /&gt;The drums had also their sacred spear, Nyamiringa, and a &lt;br /&gt;staff, Karembe, which were kept in the hut. When a princess &lt;br /&gt;was married, the chief guardian of the drums took the spear &lt;br /&gt;and stuck it in the ground at the head of the bed upon which &lt;br /&gt;the bride was lying. In the morning when he went to fetch &lt;br /&gt;the spear, the husband had to give him a cow, for the princess &lt;br /&gt;was a daughter of the drums who must therefore receive a &lt;br /&gt;marriage gift for her. The staff was also taken to a royal &lt;br /&gt;wedding and the bridegroom had to make it a suitable present &lt;br /&gt;in cattle. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv COVERING THE DRUMS 47 &lt;br /&gt;&lt;br /&gt;The man who repaired the drums bore the title Ebigirema ; &lt;br /&gt;he might not make any other drums nor allow any of his &lt;br /&gt;materials to be used for other purposes. The cow from which &lt;br /&gt;the skin for re-covering a drum was taken was always black, &lt;br /&gt;white, or red, according to the drum for which it was required. &lt;br /&gt;It was first offered to the drum in the shrine and afterwards &lt;br /&gt;killed near the door. The skin was dressed with butter and &lt;br /&gt;the worker trod and stamped upon it until it was soft and &lt;br /&gt;supple, when it was taken with the drum to the forest &lt;br /&gt;Muzairi. While still supple with butter, it was moistened with &lt;br /&gt;water and stretched on the drum where it shrank while &lt;br /&gt;drying. Four sheep were then killed and given as remunera- &lt;br /&gt;tion to the men who assisted in the repairing of the drum. &lt;br /&gt;&lt;br /&gt;There was a pad on which each of the drums was carried &lt;br /&gt;to the forest, and this was also made from the skin of a black, &lt;br /&gt;white, or red cow which had a calf alive and well. The two &lt;br /&gt;special drums when on the stand rested on pads made of calf- &lt;br /&gt;skin. The calf was first presented to the drums and was then &lt;br /&gt;killed near them, and the skin was softened by being stamped &lt;br /&gt;upon and treated with butter. The meat of the calf was given &lt;br /&gt;to the guardians. &lt;br /&gt;&lt;br /&gt;When the drums were being covered with new skins, which &lt;br /&gt;was always done at the accession of a new Mugabe, a boy, old &lt;br /&gt;enough to herd cows and very fat, was killed, and his blood &lt;br /&gt;was caught and mixed with that of a cow. Papyrus specially &lt;br /&gt;brought from the river was burned to ashes and these were &lt;br /&gt;made into balls with the blood and rubbed upon the drums. &lt;br /&gt;Some say that the boy's throat was cut and the blood allowed &lt;br /&gt;to flow into the drums. This, however, has not been done for &lt;br /&gt;three reigns and it was impossible to discover what actually &lt;br /&gt;did happen and what fetishes were concealed in the drums. &lt;br /&gt;One or two people expressed the idea that the smearing of &lt;br /&gt;the drums with blood, which was done at other times as well &lt;br /&gt;as at the coronation, was to remind the people that the Mugabe &lt;br /&gt;had power to kill, but this statement was not generally made. &lt;br /&gt;&lt;br /&gt;Whenever the drums were moved for any purpose, the &lt;br /&gt;chief guardian beat a greeting to them on one of the small &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;48 POWER OF THE DRUMS chap. &lt;br /&gt;&lt;br /&gt;drums and his assistants clapped their hands before them and &lt;br /&gt;talked to them to prevent their being annoyed at being moved &lt;br /&gt;and thus put to inconvenience. They were never taken into &lt;br /&gt;the royal kraal, though the Mugabe might go to them. &lt;br /&gt;&lt;br /&gt;Sometimes the guardian of the drums stated to the Mugabe &lt;br /&gt;that they required meat, whereupon the Mugabe ordered a &lt;br /&gt;cow to be brought from the herd of the drums. It was kept &lt;br /&gt;for one night near the house of the drums with other cows, and &lt;br /&gt;in the morning it was taken before the drums where the &lt;br /&gt;guardian presented it to them, saying, "This is the cow which &lt;br /&gt;the Mugabe consents to your having. Now let him live in &lt;br /&gt;peace with his neighbours, drive illness away from him and &lt;br /&gt;make him powerful!" The cow was then killed, the blood &lt;br /&gt;being caught and kept for smearing on the drums. &lt;br /&gt;&lt;br /&gt;When the Mugabe intended to go to war, a special ceremony &lt;br /&gt;with the drums was enacted. He sent to his chief cow-man &lt;br /&gt;for a rope or thong (mboha) which had been used for tying &lt;br /&gt;the legs of restive cows when being milked, a little hair from &lt;br /&gt;the penis-sheath of a bull, and a little clay from the place &lt;br /&gt;where a cow had trodden and left the impression of its foot. &lt;br /&gt;The Mugabe in person took these offerings to the drums, and &lt;br /&gt;was preceded by the royal spear-bearer with the two royal &lt;br /&gt;spears, which he stuck in the ground before the drums. The &lt;br /&gt;guardian then raised the two drums and the Mugabe placed &lt;br /&gt;the things which he had brought underneath them. This was &lt;br /&gt;supposed to ensure the safety of the Mugabe and the success &lt;br /&gt;of the expedition. On his return the Mugabe made a special &lt;br /&gt;offering to the drums of fifteen cows, three of which had to &lt;br /&gt;be of the special colours of the drums, black, white and &lt;br /&gt;red. &lt;br /&gt;&lt;br /&gt;The drums also formed a kind of sanctuary, for, if a man &lt;br /&gt;feared that for some reason he was going to be deprived of &lt;br /&gt;his property by the Mugabe, he would try to make his way &lt;br /&gt;to the drums and, if he reached them, he could not be de- &lt;br /&gt;spoiled. So, too, if a man who was to be put to death succeeded &lt;br /&gt;in escaping to the drums, he was safe and became their per- &lt;br /&gt;petual servant. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;iv THE MUGABE'S CATTLE 49 &lt;br /&gt;&lt;br /&gt;The Mugabe's Cows &lt;br /&gt;&lt;br /&gt;The cattle of the Mugabe were distributed over all the &lt;br /&gt;country under special herdsmen. They were divided into herds &lt;br /&gt;according to their colour, each herd being kept strictly &lt;br /&gt;separate from the others so that the bulls of one herd were &lt;br /&gt;never able to come to the cows of another. &lt;br /&gt;&lt;br /&gt;The Mugabe appointed men to be the herdsmen of his cows, &lt;br /&gt;&lt;br /&gt;giving each man as a rule a hundred cows and leaving him &lt;br /&gt;&lt;br /&gt;to choose his own assistants. The chief herdsmen were known &lt;br /&gt;&lt;br /&gt;by different names according to the colour of their herds, in &lt;br /&gt;&lt;br /&gt;most cases by a name denoting that colour : &lt;br /&gt;&lt;br /&gt;Emamba, black Engazo, red &lt;br /&gt;&lt;br /&gt;Ebisa, white Ebitare, very pure white &lt;br /&gt;&lt;br /&gt;Enchere, yellowish white Misina, brown &lt;br /&gt;&lt;br /&gt;Empogo, black with red Mayenzi, red with black &lt;br /&gt;&lt;br /&gt;Embubi, black and white Bugondo, red and white &lt;br /&gt;&lt;br /&gt;Emiroko, red and white head with Emiremba, red legs with white &lt;br /&gt;&lt;br /&gt;patches of white on red body or black body &lt;br /&gt;&lt;br /&gt;Enkungu, hornless of any colour &lt;br /&gt;&lt;br /&gt;Thesemen were responsible to the Mugabe only, but the chiefs &lt;br /&gt;of the different districts had to keep a general watch over the &lt;br /&gt;Mugabe's herds and settle any disputes among herdsmen. The &lt;br /&gt;herd from which the special milk for the Mugabe and his house- &lt;br /&gt;hold was brought was kept in two kraals just outside the &lt;br /&gt;royal kraal, fifty cows being in each. The two herdsmen in &lt;br /&gt;charge of this herd were special favourites of the Mugabe, and &lt;br /&gt;new men were appointed to these posts at the accession of a &lt;br /&gt;new Mugabe, though he might retain the herdsmen appointed &lt;br /&gt;to the ordinary herds by his predecessor. &lt;br /&gt;&lt;br /&gt;Though private individuals looked upon their herds as their &lt;br /&gt;own property, the Mugabe had the right to take cattle from &lt;br /&gt;any herd whenever he so desired, even in addition to the &lt;br /&gt;regular taxation of the herds. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER V &lt;br /&gt;&lt;br /&gt;RULERS OF ANKOLE. PART II &lt;br /&gt;&lt;br /&gt;Illness of the Mugabe — treatment for grey hair — finding the cause of &lt;br /&gt;illness by augury — interview with sons and chiefs — the royal poison — &lt;br /&gt;announcing the death — mourning — preparing the body — the royal &lt;br /&gt;tombs at Esanza — re-birth of the Mugabe as a lion — return of the &lt;br /&gt;messengers — mourning — accession — purificatory ceremony — contest- &lt;br /&gt;ing the accession — lighting the fires — accession ceremonies at Ibanda &lt;br /&gt;— the new capital — wives of the Mugabe &lt;br /&gt;&lt;br /&gt;Illness and Death &lt;br /&gt;&lt;br /&gt;NO Mugabe ever allowed himself to grow old: he had to &lt;br /&gt;put an end to his life before his powers, either mental &lt;br /&gt;or physical, began to deteriorate. It was even thought un- &lt;br /&gt;desirable that the Mugabe should look old, and treatment &lt;br /&gt;was applied to prevent his hair from growing grey. A bird, &lt;br /&gt;kinyankwanzi, was caught and killed, the body being dried &lt;br /&gt;and burnt to ashes, which were mixed with butter. This &lt;br /&gt;mixture was prepared by the medicine-man, who pronounced &lt;br /&gt;some magic incantations over it, and, when the night was &lt;br /&gt;darkest before the new moon appeared, the Mugabe smeared &lt;br /&gt;his head with it. The bird, kinyankwanzi, was sacred and, &lt;br /&gt;if any unauthorised person killed one, he was deprived of all &lt;br /&gt;his possessions. &lt;br /&gt;&lt;br /&gt;When the Mugabe felt unwell, but the illness was not &lt;br /&gt;considered serious, he sent a message to the Nganzi who then &lt;br /&gt;asked the diviner to discover what ghost was the cause of &lt;br /&gt;the trouble. This he did by a test with the insect ntondo and two &lt;br /&gt;sticks, in the manner already described (v. Religion, Chap. in). &lt;br /&gt;When the insect, by climbing towards the second stick, had &lt;br /&gt;announced the name of the ancestor whose ghost was the &lt;br /&gt;cause, the Nganzi returned to inform the Mugabe, who made &lt;br /&gt;an offering at the shrine which was sacred to that ghost. &lt;br /&gt;&lt;br /&gt;If the Mugabe felt slightly unwell in the morning, he had &lt;br /&gt;all his fetishes brought to him and spat upon each of them &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, v DEATH OF THE MUGABE 51 &lt;br /&gt;&lt;br /&gt;before proceeding to his ordinary duties. If, however, he felt &lt;br /&gt;seriously ill, he did not appear in public and was said to be &lt;br /&gt;kwesima, taking rest, for no one dared to say that the &lt;br /&gt;Mugabe was ill. &lt;br /&gt;&lt;br /&gt;No Mugabe ever went on living when he felt that his powers &lt;br /&gt;were failing him through either serious illness or old age. As &lt;br /&gt;soon as he felt his strength diminishing he knew it was time to &lt;br /&gt;end his life, and he called together his chiefs and also his sons, &lt;br /&gt;who never came to see him except on this occasion. At this &lt;br /&gt;interview he made no reference to his intentions but talked &lt;br /&gt;of affairs of the state. Either then or at some earlier time &lt;br /&gt;he nominated the son whom he wished to succeed him as &lt;br /&gt;Mugabe. &lt;br /&gt;&lt;br /&gt;When all was ready, he summoned the royal medicine-man &lt;br /&gt;and asked for the king's poison. This was always kept in &lt;br /&gt;readiness in the shell of a crocodile's egg. The white of the &lt;br /&gt;egg was dried and powdered and mixed with the dried nerve &lt;br /&gt;from the pointed end of an elephant's tusk and some other &lt;br /&gt;ingredients, the exact mixture being kept strictly secret. This &lt;br /&gt;had only to be mixed with a little water or beer to be ready &lt;br /&gt;for use, and when the Mugabe drank it he fell dead in a few &lt;br /&gt;moments. &lt;br /&gt;&lt;br /&gt;There was no formal announcement of the death, but the &lt;br /&gt;inmates of the royal kraal made a noise like the crying of &lt;br /&gt;jackals. The news was carried through the country by word &lt;br /&gt;of mouth, and the expression used to announce the death was &lt;br /&gt;kutasya, to return, the word used for the coming back of the &lt;br /&gt;cattle to the kraal at night. &lt;br /&gt;&lt;br /&gt;All the fires in the royal kraal and in all the kraals of the &lt;br /&gt;Mugabe's herds were extinguished as soon as the news of the &lt;br /&gt;death reached them, and all goats and dogs in or near any &lt;br /&gt;royal kraal were killed, for they were supposed to retain the &lt;br /&gt;evil of death. For this reason people, on hearing of the death, &lt;br /&gt;at once hurried their animals to some distant place. Every fully- &lt;br /&gt;grown bull in the royal herds had its scrotum tied to prevent &lt;br /&gt;its mating with the cows. The royal drums were covered and &lt;br /&gt;were not seen until the new Mugabe was appointed. &lt;br /&gt;&lt;br /&gt;4—2 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;52 MOURNING FOR THE MUGABE chap. &lt;br /&gt;&lt;br /&gt;All work ceased in the land and the blades of all weapons &lt;br /&gt;had to be wrapped up in grass or fibre; even an axe might &lt;br /&gt;not be used for cutting fire-wood, which had to be broken by- &lt;br /&gt;hand. Every man, woman, and child in the country had the &lt;br /&gt;head shaved as a sign of national mourning, and were rubbed &lt;br /&gt;with a bunch of the herb they called mwetengo, which was &lt;br /&gt;considered to possess special powers of removing impurities &lt;br /&gt;which, if left, would cause illness and even death. This herb &lt;br /&gt;was used for many purificatory purposes. When people ate &lt;br /&gt;meat from an animal which had died of some disease, they &lt;br /&gt;rubbed some of the leaves of this in water and rinsed their &lt;br /&gt;mouths two or three times to remove all danger. Also a man &lt;br /&gt;who had been imprisoned, or rather detained in the stocks, &lt;br /&gt;rubbed his body over with it after his release to remove any &lt;br /&gt;evil influence before he rejoined his family. &lt;br /&gt;&lt;br /&gt;Any man who was engaged had to go and marry his bride &lt;br /&gt;on the day of the death, or, if she was too far away or too &lt;br /&gt;young to be married, he had to send her a belt of the strap &lt;br /&gt;he used for binding the legs of restive cows when they were &lt;br /&gt;being milked; this she had to wear round her waist as though &lt;br /&gt;she had been confined. Should he neglect this precaution he &lt;br /&gt;lost his bride ; the engagement was at an end, and he had to &lt;br /&gt;look for another wife. &lt;br /&gt;&lt;br /&gt;Princes and princesses put on bark-cloth garments and did &lt;br /&gt;not wear their cow-hide robes or ornaments of any kind. &lt;br /&gt;&lt;br /&gt;The chief wife, assisted by the Mugabe's sister, was in &lt;br /&gt;charge of the preparations inside the royal kraal, and special &lt;br /&gt;men of the Abahangwe clan were called in to arrange the &lt;br /&gt;body for removal to its resting-place and to guard it until &lt;br /&gt;all was ready. All ornaments were removed from the body &lt;br /&gt;and it was washed with water. The legs were bent up into &lt;br /&gt;the squatting posture favoured by cow-men. The right arm &lt;br /&gt;was placed under the head and the left arm laid on the breast. &lt;br /&gt;&lt;br /&gt;A cow, which had to be perfectly white and in good con- &lt;br /&gt;dition and must have one healthy calf, and a white sheep &lt;br /&gt;were brought in the evening when the cattle returned from &lt;br /&gt;pasture. The cow was milked and a little of the milk was &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;v FUNERAL OF THE MUGABE 53 &lt;br /&gt;&lt;br /&gt;poured into the dead man's mouth while the rest was kept &lt;br /&gt;for use later. Both animals were killed by having their &lt;br /&gt;throats cut and the skins were prepared for use by the men &lt;br /&gt;of the royal kraal, who first dried them in the sun, then &lt;br /&gt;stamped upon them and treated them with butter until they &lt;br /&gt;were soft and supple 1 . The blood of the animals was supposed &lt;br /&gt;to be allowed to run on the ground but the men of the kraal &lt;br /&gt;often caught it and drank it. The preparation of the skins took &lt;br /&gt;two days, during which a special hut was built at the edge &lt;br /&gt;of the Esanza forest and the body remained in the royal kraal. &lt;br /&gt;&lt;br /&gt;The body was laid on the cow-skin, and the sheep-skin, &lt;br /&gt;formed into a kind of bag, was placed on the lower part of &lt;br /&gt;the stomach. Some small millet (bulo) and the remainder of &lt;br /&gt;the milk from the cow was put in the sheep-skin and the cow- &lt;br /&gt;skin was folded over all and tightly stitched. Another account &lt;br /&gt;stated that the millet was put on the dead man's stomach, &lt;br /&gt;the milk poured over it, and the sheep-skin laid on the top, &lt;br /&gt;after which the body, thus prepared, was wrapped in the &lt;br /&gt;cow-skin. The meat of the cow was eaten by the men of the &lt;br /&gt;Abahangwe clan who were in charge of the body, while the &lt;br /&gt;sheep was given to the servants who helped in the preparations. &lt;br /&gt;&lt;br /&gt;The place for royal tombs was on the edge of a forest at &lt;br /&gt;Esanza on the Koki side of Ankole, a journey generally of &lt;br /&gt;about thirty miles from the royal kraal. Some thirty or forty &lt;br /&gt;men of the royal clan set out on the morning of the third day &lt;br /&gt;after the death and bore the body to Ibara where they slept &lt;br /&gt;one night, killing a bull for food. On the following day they &lt;br /&gt;went on to Esanza where the body was handed over to the &lt;br /&gt;priests. The messengers waited at the edge of the forest where &lt;br /&gt;they built huts. While they were waiting they had the right &lt;br /&gt;to help themselves to cattle from any herd, and they lived &lt;br /&gt;on milk, beef and beer. &lt;br /&gt;&lt;br /&gt;1 A former account given in The Northern Bantu states: " In the evening &lt;br /&gt;of the second day a large cow is killed and the raw hide is wrapped around &lt;br /&gt;the body and stitched together, and the corpse is taken to a sacred forest &lt;br /&gt;called Esanza. The ox may not be killed in the ordinary way by having its &lt;br /&gt;throat cut, but is thrown down by a number of men who quickly twist its &lt;br /&gt;head round and break its neck." &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;54 RE-INCARNATION OF THE MUGABE chap. &lt;br /&gt;&lt;br /&gt;The priests carried the body from the border of the forest &lt;br /&gt;to the hut which had been prepared for it. Inside this there &lt;br /&gt;was a stand like a bedstead with posts fixed in the ground &lt;br /&gt;and side-pieces and cross-pieces resting on them. The body &lt;br /&gt;was placed on this bed and the cow-skin was cut open so as &lt;br /&gt;to expose it. Under the bedstead was a large wooden vessel &lt;br /&gt;to catch any fluids which might come from the body, and the &lt;br /&gt;priests and one at least of the men who had come from the &lt;br /&gt;royal court remained in the hut day and night. The body was &lt;br /&gt;turned daily from one side to the other for a month, or longer &lt;br /&gt;if necessary. &lt;br /&gt;&lt;br /&gt;As decomposition set in, the body swelled, which was called &lt;br /&gt;being pregnant. Later it burst and the juices which dropped &lt;br /&gt;into the vessel beneath were kept for further use. A red cow &lt;br /&gt;which had her first calf, both cow and calf being in good &lt;br /&gt;health, was brought and milked and the milk was mixed with &lt;br /&gt;the fluids from the body. The vessel with this mixture was &lt;br /&gt;placed on the bed, and again the guards kept watch until &lt;br /&gt;the mixture became a mass of grubs. &lt;br /&gt;&lt;br /&gt;The priest then selected a large grub which he declared to &lt;br /&gt;be the Mugabe re-born. He took it into the forest and shortly &lt;br /&gt;returned with a lion cub into which he affirmed the grub had &lt;br /&gt;turned and which was, therefore, the Mugabe in a new con- &lt;br /&gt;dition. A white bull was killed and the blood given to the &lt;br /&gt;cub to drink, and the men who had brought the body waited &lt;br /&gt;to see that it was healthy and thriving. When the next new &lt;br /&gt;moon appeared the messengers set out to return to the capital &lt;br /&gt;and announce the re-birth of the Mugabe. &lt;br /&gt;&lt;br /&gt;The disposal of the body of the late Mugabe was a point &lt;br /&gt;of little importance. Some said that it was buried in the &lt;br /&gt;forest and no further notice taken of it, while others asserted &lt;br /&gt;that it was simply left on the bed in the hut which, being &lt;br /&gt;uncared for, soon fell down. The lion cub, however, was &lt;br /&gt;tended until it was old enough to run wild, when it was turned &lt;br /&gt;into the forest. &lt;br /&gt;&lt;br /&gt;Each year the Mugabe sent two cows for milk and two for &lt;br /&gt;meat to the spirit of his father. The two for meat were taken &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;v COMING OF THE HEIR 55 &lt;br /&gt;&lt;br /&gt;and killed in the forest for food for the lion and the milk from &lt;br /&gt;the others was used by the priests. The messengers who took &lt;br /&gt;the animals to the forest were rewarded on their return with &lt;br /&gt;a cow. &lt;br /&gt;&lt;br /&gt;Until the messengers who had taken the body to the forest &lt;br /&gt;returned to the capital there was no mourning, though no &lt;br /&gt;work was done and no weapons were used. All the people in &lt;br /&gt;the royal kraal, having shaved their heads and rubbed the &lt;br /&gt;purificatory herb mwetengo over their bodies to remove the &lt;br /&gt;evil of death, then quietly awaited the news of the re-birth. &lt;br /&gt;The Mugabe's widows took off all their ornaments and gave &lt;br /&gt;them away. Some of them strangled themselves when they &lt;br /&gt;heard of the death, others who had children left the royal &lt;br /&gt;kraal and went to live with their sons or daughters, while &lt;br /&gt;young widows generally remained to become the wives of &lt;br /&gt;the new Mugabe. &lt;br /&gt;&lt;br /&gt;When the messengers arrived with the news of the re-birth &lt;br /&gt;of the Mugabe, mourning began and the people raised cries &lt;br /&gt;as of jackals and hyaenas which continued all that night. The &lt;br /&gt;people in the royal kraal had their heads shaved again and &lt;br /&gt;rubbed over with the herb mwetengo. The water they had used &lt;br /&gt;was then thrown away on some waste land where no one was &lt;br /&gt;likely to pass over it. &lt;br /&gt;&lt;br /&gt;Accession &lt;br /&gt;&lt;br /&gt;Next morning a boy was chosen whose parents were both &lt;br /&gt;living and well and who was himself in good health. He went &lt;br /&gt;to the royal well where he drew water and filled either a wooden &lt;br /&gt;vessel like a beer-trough or a clay trough such as was used for &lt;br /&gt;watering cows. The Mugabe's cattle were brought before the &lt;br /&gt;royal kraal and the princes and princesses and crowds of &lt;br /&gt;people assembled there. &lt;br /&gt;&lt;br /&gt;At cock-crow the prince who had been nominated by the &lt;br /&gt;Mugabe as his successor was brought forward and given the &lt;br /&gt;dead Mugabe's shoes. The Mugabe's stool, which was a solid &lt;br /&gt;block of wood carved roughly into the shape of a stool, was &lt;br /&gt;placed on the royal mat, and the prince sat upon it while the &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;56 CEREMONY OF PURIFICATION chap. &lt;br /&gt;&lt;br /&gt;late Mugabe's brother, or, according to some accounts, the &lt;br /&gt;Nganzi, proclaimed him as the chosen ruler. According to &lt;br /&gt;one account, the Nganzi then lectured the new Mugabe on &lt;br /&gt;his duties, after which each of the principal chiefs admonished &lt;br /&gt;him and praised the dead ruler. The Mugabe, meanwhile, said &lt;br /&gt;nothing but stared steadily on the ground, and all the other &lt;br /&gt;princes kept silence. &lt;br /&gt;&lt;br /&gt;The Mugabe's stool was placed near the vessel of water &lt;br /&gt;which had been brought from the royal well and in which &lt;br /&gt;white clay had been mixed. A chosen sister of the new Mugabe &lt;br /&gt;then approached and was given two bunches of the sacred &lt;br /&gt;herbs, nyawera, ehoza, muliera, omugorora and mulokola. &lt;br /&gt;Dipping these in the water, she sprinkled first the new &lt;br /&gt;Mugabe, touching him on the knees, shoulders and forehead, &lt;br /&gt;then the royal family and the people and cattle; lastly, she &lt;br /&gt;sprinkled the liquid towards the four quarters of the earth &lt;br /&gt;to purify the land. Herds which were at a distance were &lt;br /&gt;purified by a special messenger who was sent round the &lt;br /&gt;country with the herbs and some of the water. All vessels &lt;br /&gt;belonging to the late Mugabe were also brought out and &lt;br /&gt;purified after any that had flaws in them or were decorated &lt;br /&gt;with wire had been destroyed. When the work of purification &lt;br /&gt;had been done, the princess claimed a certain portion of the &lt;br /&gt;royal herds as her own. &lt;br /&gt;&lt;br /&gt;According to some accounts the Mugabe then rose and &lt;br /&gt;sprinkled the people and land, and, if any prince desired to &lt;br /&gt;contest the accession, he also rose and did the same before &lt;br /&gt;departing to raise an army and fight for the throne. &lt;br /&gt;&lt;br /&gt;The guardians of the royal spears, stool, shoes, drums, &lt;br /&gt;drum-sticks, fetishes, and tobacco pipes then brought these &lt;br /&gt;things to the new Mugabe for him to touch, and the Mugabe &lt;br /&gt;rose and, uncovering the royal drums, tapped a few beats &lt;br /&gt;on them, and declared himself to be the eldest son and the &lt;br /&gt;legal heir. He then dismissed the people, promising to rule &lt;br /&gt;wisely and agreeing to all that the chiefs had said to him. &lt;br /&gt;He again declared himself Mugabe and told the other princes &lt;br /&gt;to submit to his rule. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;v ACCESSION CEREMONIES 57 &lt;br /&gt;&lt;br /&gt;If the princes did not intend to contest the accession, they &lt;br /&gt;departed to their homes and returned in a few days to do &lt;br /&gt;homage, bringing with them presents of cows. Should any &lt;br /&gt;of them, however, wish to fight, they departed and raised &lt;br /&gt;an army and civil war was proclaimed. When one prince &lt;br /&gt;decided to fight, the others either joined one of the contending &lt;br /&gt;parties or took advantage of the state of affairs to raise an &lt;br /&gt;army themselves and try to gain the throne. The prince who &lt;br /&gt;had been proclaimed Mugabe did not go to war in person &lt;br /&gt;but sent his representative, and the war went on until only &lt;br /&gt;one of the claimants was left alive. Should a rebellious prince &lt;br /&gt;succeed in killing his opponents, including the prince who &lt;br /&gt;was on the throne, he appointed his favourite sister to the &lt;br /&gt;office of Mugabe's sister in place of the sister formerly ap- &lt;br /&gt;pointed, but it was not necessary to repeat the purification &lt;br /&gt;ceremony and he went on to the further ceremonies of &lt;br /&gt;accession. &lt;br /&gt;&lt;br /&gt;When the fighting was over and the Mugabe established &lt;br /&gt;on his throne, his first task was to order the fires in all the &lt;br /&gt;royal kraals to be re-lit. This was done with fire brought by &lt;br /&gt;men of the Abaitira clan and not with fire-sticks. &lt;br /&gt;&lt;br /&gt;Up to this time the residence of the new Mugabe had been &lt;br /&gt;in his father's kraal in the old capital, but he now left it and &lt;br /&gt;took a journey to Ibanda to a place Kizongo on the river &lt;br /&gt;Kigabiro. In this river there was a pool in which the Mugabe &lt;br /&gt;was bathed by a man of the clan Abayirunto. On coming out &lt;br /&gt;of the water he was smeared over with white clay and a &lt;br /&gt;woman, Nabuzana, handed him a fetish, Omnwambo, which &lt;br /&gt;was decorated with beads, cowry-shells and wild plantain &lt;br /&gt;seeds, and covered with a strip of bark-cloth which was twisted &lt;br /&gt;round it. A band of cow-hide on which were stitched beads, &lt;br /&gt;cowry-shells and plantain seeds, was placed on his head and &lt;br /&gt;a spear and staff such as herdsmen carried were handed to &lt;br /&gt;him. The staff was made from the sacred tree kirikiti, or, as &lt;br /&gt;they called it, Murinzi. On his shoulders was put the dress &lt;br /&gt;of a herdsman, a skin taken from a young bull, and he was &lt;br /&gt;then taken to a small kraal named Bwakahaya, where a white &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;58 THE MUGABE'S WIVES chap, v &lt;br /&gt;&lt;br /&gt;barren cow, two white cows in milk, and a white sheep awaited &lt;br /&gt;him. He milked the two cows, which afterwards returned &lt;br /&gt;with him to the capital, while the other cow and the sheep &lt;br /&gt;were killed and the meat eaten by the guardians of this kraal. &lt;br /&gt;&lt;br /&gt;The Mugabe was then taken to a large stone, Kitura, on &lt;br /&gt;an adjoining hill where the diviner killed a cow and took the &lt;br /&gt;augury to discover where the new capital should be built. &lt;br /&gt;They went to the indicated site where a temporary dwelling &lt;br /&gt;was prepared for the Mugabe until his permanent kraal could &lt;br /&gt;be made ready. On their arrival the servants brought a staff &lt;br /&gt;and a pot of white clay with which the forehead of the Mugabe &lt;br /&gt;was smeared. The royal drums were brought and smeared &lt;br /&gt;with the clay and the Mugabe beat them and was again &lt;br /&gt;proclaimed ruler. A chief was chosen and sent throughout &lt;br /&gt;the country bearing a drum to proclaim the new Mugabe. &lt;br /&gt;&lt;br /&gt;The Mugabe then appointed his mother and sister to their &lt;br /&gt;offices and chose his new chiefs and the headmen over his &lt;br /&gt;cows. He generally appointed new chiefs to all the principal &lt;br /&gt;chieftainships, but retained the former chiefs as his advisers. &lt;br /&gt;All the chiefs came to do him homage and bring presents. &lt;br /&gt;&lt;br /&gt;It was usual for the cow-people to begin married life at &lt;br /&gt;an early age so that a prince when he came to the throne was &lt;br /&gt;probably already in possession of two or three wives, for he &lt;br /&gt;might take any girl he desired, simply sending his messengers &lt;br /&gt;to bring her to him. As they brought her they took cows &lt;br /&gt;from anyone to feed her and the prince later sent her parents &lt;br /&gt;a number of cows to compensate them for the loss of the usual &lt;br /&gt;marriage-fee, and, if the girl was already betrothed, he also &lt;br /&gt;sent a gift to the man. &lt;br /&gt;&lt;br /&gt;When a prince came to the throne he selected one or more &lt;br /&gt;of his wives to be favourites, but this did not give their &lt;br /&gt;children the prior right to the throne, for any prince might &lt;br /&gt;fight for it. The Mugabe might marry women from either &lt;br /&gt;Basambo or Bagahe clans and he might take his own sisters &lt;br /&gt;to wife, though such alliances were not recognised and he &lt;br /&gt;never married the sister whom he appointed to the office of &lt;br /&gt;Mugabe's sister. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER VI &lt;br /&gt;&lt;br /&gt;THE MUGABE'S MOTHER AND SISTER &lt;br /&gt;&lt;br /&gt;The Mugabe's mother — her power — illness — drinking the royal poison &lt;br /&gt;— preparing the body — tomb at Kabigirira — re-birth as a leopard — &lt;br /&gt;coming of the heir — the Mugabe's sister — her marriage — rights of her &lt;br /&gt;children — illness and death — tomb at Kabangiginya — re-birth as a &lt;br /&gt;python — sister of Ntare — death of princes and princesses &lt;br /&gt;&lt;br /&gt;The Mugabe's Mother &lt;br /&gt;&lt;br /&gt;WHEN a new Mugabe was established on his throne, he &lt;br /&gt;at once raised his mother to the rank of Mugabe's &lt;br /&gt;mother. She had her kraal at a little distance from the royal &lt;br /&gt;kraal and over her own estates and among her own people she &lt;br /&gt;had supreme power and appointed her own friends and &lt;br /&gt;relatives to be her chiefs. The Mugabe visited her when he &lt;br /&gt;would, and she might visit him at any time. &lt;br /&gt;&lt;br /&gt;When the Mugabe's mother fell ill, she was tended by some &lt;br /&gt;of her maids, but, should the illness prove serious, the Mugabe &lt;br /&gt;was sent for and came to see her, bringing with him the royal &lt;br /&gt;medicine-man. The Mugabe alone went in to see the patient, &lt;br /&gt;and, should he consider the illness serious, he communicated &lt;br /&gt;with the medicine-man, who mixed the royal poison and gave &lt;br /&gt;it to him. He handed this to his mother, who drank it and &lt;br /&gt;died at once. &lt;br /&gt;&lt;br /&gt;The maids in attendance washed the body and prepared &lt;br /&gt;it for burial like that of the king, except that the left arm and &lt;br /&gt;not the right was placed under her head and the body was &lt;br /&gt;wrapped in bark-cloths before being stitched in the cow-skin. &lt;br /&gt;A white cow in perfect condition, with its first calf, was &lt;br /&gt;brought from her herds and killed by having its throat cut. &lt;br /&gt;The servants prepared the skin, making it quite soft, and the &lt;br /&gt;body, wrapped in bark-cloths, was laid on it and stitched up &lt;br /&gt;tightly. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;60 THE MUGABE'S SISTER chap. &lt;br /&gt;&lt;br /&gt;During the night the inmates of the kraal kept up a con- &lt;br /&gt;stant howling as of hyaenas, and early next morning the body &lt;br /&gt;was conveyed to the forest Kabigirira, near Esanza, where &lt;br /&gt;a hut with a bed was prepared as for the Mugabe. The mes- &lt;br /&gt;sengers waited while the special priests turned the body from &lt;br /&gt;side to side, as in the case of the Mugabe, until the stomach &lt;br /&gt;burst, when the fluids were caught and mixed with milk. &lt;br /&gt;The pot with the mixture was kept until it became full of &lt;br /&gt;grubs when one of them was taken into the forest and was &lt;br /&gt;said to become a leopard. The messengers who had taken the &lt;br /&gt;body returned home with the information that the Mugabe's &lt;br /&gt;mother had become a leopard, after which the women wailed &lt;br /&gt;for another night. &lt;br /&gt;&lt;br /&gt;In the morning her successor was selected by the Mugabe &lt;br /&gt;from the same clan and she inherited the title with all her &lt;br /&gt;predecessor's cattle, goods, and estates. The Mugabe and his &lt;br /&gt;sister went to purify her, after which she purified the Mugabe &lt;br /&gt;and churned in her house to ensure a plentiful supply of &lt;br /&gt;butter. &lt;br /&gt;&lt;br /&gt;As in the case of the Mugabe, all the full grown bulls of the &lt;br /&gt;herds had their scrotums tied during the mourning and were &lt;br /&gt;then killed, new bulls being introduced into the herds. &lt;br /&gt;&lt;br /&gt;The Mugabe's Sister &lt;br /&gt;&lt;br /&gt;The sister who was chosen by the Mugabe to purify him &lt;br /&gt;on his accession became an important person, for she was &lt;br /&gt;regarded as responsible for his welfare. She took the title &lt;br /&gt;of Munyanya Mukama and was given estates in which her &lt;br /&gt;power was absolute. She was not queen but was the most &lt;br /&gt;important woman in the country. Her kraal was built near &lt;br /&gt;that of the Mugabe and she kept always in close touch with &lt;br /&gt;him. &lt;br /&gt;&lt;br /&gt;The regulations for the marriage of the Mugabe's sister &lt;br /&gt;differed from those followed in the other pastoral tribes where &lt;br /&gt;princesses were not allowed to marry any but their half- &lt;br /&gt;brothers. The Mugabe's sister married anyone she wished, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Sister of the king (Mugabe) with her husband and child &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE VII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;f'V.VV &lt;br /&gt;&lt;br /&gt;if'' &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Decorations on the walls of a princess's house &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vi DEATH OF THE MUGABE'S SISTER 61 &lt;br /&gt;&lt;br /&gt;and, though the Mugabe might exert his influence to get her &lt;br /&gt;to marry a man of his choice, she was quite at liberty to &lt;br /&gt;refuse. For some generations it has been the custom for this &lt;br /&gt;lady to marry a prince from one of the neighbouring countries, &lt;br /&gt;who thereupon came to live with her in Ankole. Before this &lt;br /&gt;became usual, she, like other princesses, married some im- &lt;br /&gt;portant chief of her own country. The custom of marrying &lt;br /&gt;a prince from another country was extraordinary considering &lt;br /&gt;the deadly enmity that prevailed between the rulers of neigh- &lt;br /&gt;bouring lands, and there seems to be some confusion as to the &lt;br /&gt;law of inheritance with regard to the children of such a &lt;br /&gt;marriage. &lt;br /&gt;&lt;br /&gt;If the wife died before her husband, he evidently returned &lt;br /&gt;to his own country, but he might only take with him the &lt;br /&gt;cattle which he possessed in his own right and none that had &lt;br /&gt;belonged to his wife. If there were children, they took a &lt;br /&gt;portion of the property of their mother, but most of it went &lt;br /&gt;to the princess who was appointed by the Mugabe to succeed &lt;br /&gt;her and who was regarded as her heir. The sons of such a &lt;br /&gt;marriage, however, were said to belong to the father, and, &lt;br /&gt;if they inherited property from him, they went to his country, &lt;br /&gt;whereas, if they inherited property from their mother, they &lt;br /&gt;could not take it out of her country. &lt;br /&gt;&lt;br /&gt;When the Mugabe's sister fell ill, she was treated in the &lt;br /&gt;ordinary manner and was never given the royal poison. If &lt;br /&gt;she died her body was wrapped in bark-cloths and carried &lt;br /&gt;to Kabangiginya, part of the royal burial-ground at Esanza, &lt;br /&gt;where the same rites were enacted as in the case of the king, &lt;br /&gt;and she was said to be re-born in the form of a python which &lt;br /&gt;lived in the royal forest. The messengers returned and in- &lt;br /&gt;formed her people and they mourned until the Mugabe sent &lt;br /&gt;her heir, when the mourning ceased. If the dead princess had &lt;br /&gt;a child, this child purified the sister who was chosen to be the &lt;br /&gt;heir; if not another sister performed the office. &lt;br /&gt;&lt;br /&gt;When the Mugabe died, the principal sister might strangle &lt;br /&gt;herself, or she might retire into private life. The sister of the &lt;br /&gt;Mugabe Ntare married a prince of Mpororo. When Ntare &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;62 DEATH OF PRINCES chap, vi &lt;br /&gt;&lt;br /&gt;died this sister gathered some twenty of his wives and told &lt;br /&gt;them to go into a hut. She then broke the drum and spear &lt;br /&gt;of her brother, and, joining the women in the hut, told &lt;br /&gt;them to hang themselves, after which she did the same. &lt;br /&gt;No one objected as it was looked upon as the right thing &lt;br /&gt;to do. &lt;br /&gt;&lt;br /&gt;Princes and princesses were also treated at death with a &lt;br /&gt;certain amount of ceremonial observance, and purificatory &lt;br /&gt;rites were performed. They were buried in the royal forest &lt;br /&gt;and were supposed to be re-born in the form of pythons. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER VII &lt;br /&gt;&lt;br /&gt;PASTORAL LIFE &lt;br /&gt;&lt;br /&gt;Nomadic life of herdsmen — the kraals — houses — fires — the day's work &lt;br /&gt;■ — the fetish Amaleka — milking — herding and watering cows — the &lt;br /&gt;calves — cleaning the kraal — drawing water — cleaning milk-pots — &lt;br /&gt;churning — butter and butter-milk — -uses of urine — milk regula- &lt;br /&gt;tions — cows of the ghosts — eating beef — women and milk — taboos on &lt;br /&gt;milk — domestic animals — sheep and goats — fowls — dogs — clothing — &lt;br /&gt;hair — slaves — currency — counting — seasons and time — the stars — &lt;br /&gt;music and dancing — salutations &lt;br /&gt;&lt;br /&gt;THE cow-men paid little attention to districts or their &lt;br /&gt;boundaries when grazing cattle, for they regarded all the &lt;br /&gt;land as free to the herds though it was forbidden to trespass &lt;br /&gt;on land which had been granted to any member of the &lt;br /&gt;agricultural class for cultivation. Anyone, too, might burn &lt;br /&gt;off grass in any place, and this was regularly done twice a &lt;br /&gt;year, in January, when the millet was ripe, and again in June. &lt;br /&gt;Herdsmen were nomadic, wandering over the country with &lt;br /&gt;the cows as they thought best for themselves and for the &lt;br /&gt;health of the animals. When they found a favourable place, &lt;br /&gt;they made a rough zareba, known as a kiraro, which had three &lt;br /&gt;or four grass huts built in the fence at some distance from each &lt;br /&gt;other. To this centre the cattle returned each night, and here &lt;br /&gt;the herdsmen remained until the pasturage for several miles &lt;br /&gt;round was exhausted. A new centre was then chosen and the &lt;br /&gt;men built the fence and their shelters anew. In the dry season &lt;br /&gt;they would probably remain only a few weeks in one place, &lt;br /&gt;but during the rains, when grass was more abundant, they &lt;br /&gt;built better huts and remained in one place somewhat longer. &lt;br /&gt;The number of cows to be found in one of these kraals &lt;br /&gt;was generally one hundred, so that the common name for &lt;br /&gt;a herd was egana or hundred. One bull, that is, one full-grown &lt;br /&gt;animal in good condition, was allowed to each herd of one &lt;br /&gt;hundred. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;64 HUTS OF THE HERDSMEN chap. &lt;br /&gt;&lt;br /&gt;Chiefs and wealthy men seldom if ever wandered about the &lt;br /&gt;country with the cows. They built themselves permanent &lt;br /&gt;dwellings in kraals near the capital or in their districts and &lt;br /&gt;divided their cattle into herds of one hundred, putting a &lt;br /&gt;herdsman over each with men under him. These herdsmen were &lt;br /&gt;pastoral men, for no member of the agricultural classes was &lt;br /&gt;ever employed where the cows were concerned. Sometimes a &lt;br /&gt;kraal would be formed by several poorer cow-men who would &lt;br /&gt;unite their cows into one herd and share the work of the kraal, &lt;br /&gt;for it was impossible for one man, even if he had only a few &lt;br /&gt;cows, to herd them, keep his kraal clean, look after the calves, &lt;br /&gt;and do the many other things necessary. Two or three men &lt;br /&gt;would therefore combine and arrange the work of the kraal &lt;br /&gt;as did the herdsmen of the larger herds, taking it in turns to &lt;br /&gt;go out to pasture the cows or to stay at home to look after &lt;br /&gt;the kraal and the calves. It was also necessary for some to &lt;br /&gt;be on the alert at night in case of an attack by wild animals, &lt;br /&gt;so that at least four or five herdsmen were required for a herd &lt;br /&gt;of one hundred cows. &lt;br /&gt;&lt;br /&gt;As a kraal was generally only a temporary habitation, &lt;br /&gt;little attention was paid to comfort, the most important part &lt;br /&gt;of the erection being the fence, which had to be fairly strong &lt;br /&gt;as a protection against wild beasts. The kraal was nearly &lt;br /&gt;round in shape, huts being built at intervals and the spaces &lt;br /&gt;between them filled with branches or thorny bushes. The kraal &lt;br /&gt;might face in any direction, but if it was on the side of a hill, &lt;br /&gt;the gate would be made on the higher side, facing up the hill. &lt;br /&gt;&lt;br /&gt;The huts were built with their doorways facing inwards &lt;br /&gt;to the centre of the kraal, and that of the chief herdsman was &lt;br /&gt;always on the far side directly opposite the gate and facing &lt;br /&gt;towards it. The huts were bee-hive in shape and were built &lt;br /&gt;with no regard for comfort, the sole aim being to get pro- &lt;br /&gt;tection from the weather with as little trouble in building as &lt;br /&gt;possible. Slender trees or strong branches were fixed in the &lt;br /&gt;ground to form a circle of the required diameter, leaving a &lt;br /&gt;space for the doorway, and the tops of these were bent in- &lt;br /&gt;wards and tied together to form the apex. Over this frame- &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii THE KRAAL 65 &lt;br /&gt;&lt;br /&gt;work of stout ribs and at right angles to them were secured &lt;br /&gt;reeds or coarse grass stems, and on the top of these was laid &lt;br /&gt;a grass thatch. Inside the hut of the ordinary hired herdsman &lt;br /&gt;there was seldom any attempt at furniture, for a man simply &lt;br /&gt;laid his cow-skin rug, if he had one, on the ground and slept &lt;br /&gt;there without covering. There were no doors, for the men &lt;br /&gt;had to be able to see the cows and to rush out to their help &lt;br /&gt;in case of danger. &lt;br /&gt;&lt;br /&gt;The chief man in the kraal generally had a better hut but &lt;br /&gt;the principle of building was the same and the poorest &lt;br /&gt;materials were used, timber being always difficult to obtain. &lt;br /&gt;His hut was bigger than the others and inside, especially if &lt;br /&gt;the kraal was to be in use for some time, platforms of earth &lt;br /&gt;were built for beds to raise the person above the floor-level. &lt;br /&gt;The owner's bed was about a foot high and four feet wide by &lt;br /&gt;eight long; grass was spread upon it and the man slept upon &lt;br /&gt;a cow-skin laid over the grass, covering himself with bark- &lt;br /&gt;cloths. Near his bed was a light reed screen behind which his &lt;br /&gt;daughters slept. Next this, a little further round in the hut, &lt;br /&gt;was the sacred spot, a platform about a foot high and four &lt;br /&gt;feet wide by six long; this was covered with grass and on it &lt;br /&gt;the milk-pots and fetishes were kept. Beyond this again was &lt;br /&gt;the sleeping place for the sons, who might either sleep on the &lt;br /&gt;floor or have a platform like the parents, and at the foot of &lt;br /&gt;their place was the fire. The head of such a house generally &lt;br /&gt;sat on the floor about the middle of his bed, while his wife &lt;br /&gt;sat on his right near the opening to the daughters' quarters. &lt;br /&gt;The children sat on the other side of the hut and visitors near &lt;br /&gt;the doorway. &lt;br /&gt;&lt;br /&gt;Near the principal hut was the dung-heap, Lubungo, on &lt;br /&gt;which the refuse of the kraal was daily swept. In the centre &lt;br /&gt;of the kraal was the great fire, nkomi, which might never die &lt;br /&gt;out unless the owner of the kraal died. The fuel used for it &lt;br /&gt;was dried cow-dung, and, when a blaze was wanted, grass from &lt;br /&gt;the calves' huts was thrown on it. Grass fires were lit at &lt;br /&gt;different places in the kraal when the cows were to be milked, &lt;br /&gt;both to give light to the milkmen and to keep flies from &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;66 DAILY ROUTINE OF A KRAAL chap. &lt;br /&gt;&lt;br /&gt;tormenting the cows. When the men went to a new kraal, &lt;br /&gt;fire from this central fire was carried to the new place to light &lt;br /&gt;the central fire there. &lt;br /&gt;&lt;br /&gt;By the doorways of certain of the huts were small huts for &lt;br /&gt;the calves, in which they were secured by night both for their &lt;br /&gt;protection and to prevent their taking all the milk from their &lt;br /&gt;dams. These calf-huts had to be swept out daily and fresh &lt;br /&gt;grass put in, the old grass being used for burning on the fires. &lt;br /&gt;The cows had no shelter but spent the night in the open in &lt;br /&gt;the kraal. &lt;br /&gt;&lt;br /&gt;There did not seem to be much ritual connected with the &lt;br /&gt;building of one of these kraals, but, when they entered a &lt;br /&gt;new one, the headman milked a cow that had had two calves, &lt;br /&gt;both of which were alive and well. He drank milk from this &lt;br /&gt;cow before anyone else might drink any milk in the kraal. &lt;br /&gt;This was Ya kuza omusozi, "to give luck," like that of the &lt;br /&gt;cow from which the milk was taken. On the night when he &lt;br /&gt;entered his new house, the owner had to have sexual inter- &lt;br /&gt;course with his wife. &lt;br /&gt;&lt;br /&gt;A day's routine in a kraal began with the first signs of dawn. &lt;br /&gt;It was customary to keep fowls in a kraal, for the men trusted &lt;br /&gt;to the cock to wake them at daybreak. At cock-crow the &lt;br /&gt;fire in the centre was stirred up and grass thrown on it, while &lt;br /&gt;other fires were lit at different points in the kraal. The cows &lt;br /&gt;were brought up to these fires and were taught to stand near &lt;br /&gt;them ready for the milkmen. &lt;br /&gt;&lt;br /&gt;While the men were thus preparing for the milking, some &lt;br /&gt;of the women set to work to churn, while others cleaned any &lt;br /&gt;milk-pots that had not been cleaned the night before. The &lt;br /&gt;wife of each man who had cows then placed her pots in rows &lt;br /&gt;inside the door of the hut and with them a fetish, Amaleka, &lt;br /&gt;which usually lay with them on the milk platform. This fetish &lt;br /&gt;was made by an elderly medicine-woman and was composed &lt;br /&gt;of a little hair from each cow in the herd, mixed with certain &lt;br /&gt;herbs and cow-dung and made into a ball. It was often en- &lt;br /&gt;closed in a bark-cloth or cow-skin cover to preserve it from &lt;br /&gt;damage, for it was in daily use. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii HERDING THE COWS 67 &lt;br /&gt;&lt;br /&gt;The owner of the cows or the man in charge of the herd &lt;br /&gt;usually squatted near the door of his hut to watch the milking. &lt;br /&gt;Each cow was brought in turn up to the fire and a boy or &lt;br /&gt;assistant allowed its calf to suck a little until the milk flowed &lt;br /&gt;freely. The calf was then pulled away and held in front of &lt;br /&gt;the cow while the milkman milked as much as he thought &lt;br /&gt;desirable. The cow was turned out of the kraal to graze by &lt;br /&gt;the gate with its calf, while another was brought and milked. &lt;br /&gt;Each pot as it was filled was handed to the wife who held &lt;br /&gt;it over the fetish for a moment and then put it amongst the &lt;br /&gt;others ready for distribution when the milking was done. As &lt;br /&gt;a rule each cow had a separate pot, but if there were two &lt;br /&gt;cows both giving little milk, one pot might be used for the &lt;br /&gt;two. As long as these milk-pots were standing in the doorway &lt;br /&gt;of the hut, it was a sacred place. &lt;br /&gt;&lt;br /&gt;When the milking was done, the milk was distributed to &lt;br /&gt;the family and the members of the kraal. Those men who &lt;br /&gt;were going out with the cattle drank as much as they could &lt;br /&gt;at once, for it was their only meal until night. Those who &lt;br /&gt;were to be working in the kraal might reserve some to be &lt;br /&gt;drunk later, when they had finished the heavy work of &lt;br /&gt;cleaning up the place, and the children's milk might be kept &lt;br /&gt;for them during the day, but no one ever drank milk from &lt;br /&gt;the morning milking after four in the afternoon. Any that &lt;br /&gt;was left then was either put into the churn or given to the &lt;br /&gt;dogs. In the evening as a rule the milk was drunk immedi- &lt;br /&gt;ately after the milking. &lt;br /&gt;&lt;br /&gt;The men of the kraal took turns in taking the cows to &lt;br /&gt;pasture and those left at home had many tasks to perform &lt;br /&gt;in the kraal. Three men, or two men and one boy, were &lt;br /&gt;generally needed to go out with a herd of one hundred cows &lt;br /&gt;and by seven o'clock they would be ready to start. The calves &lt;br /&gt;were then separated from their dams and the cows were &lt;br /&gt;driven away, grazing as they went. The men in charge &lt;br /&gt;followed the cattle about, directing them by word of mouth &lt;br /&gt;and keeping guard over them lest any wild beast should &lt;br /&gt;attack them. The cows wandered sometimes as far as twenty &lt;br /&gt;&lt;br /&gt;5—2 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;68 CARE OF THE CALVES chap. &lt;br /&gt;&lt;br /&gt;miles in a day and during the dry season they had to be &lt;br /&gt;watered twice a day, usually between nine and ten in the &lt;br /&gt;morning and again between three and five in the afternoon. &lt;br /&gt;In the rainy season, however, it was only necessary to water &lt;br /&gt;them in the afternoon, as the moisture in the grass was &lt;br /&gt;sufficient for their needs. The cows were trained to obey an &lt;br /&gt;order and the watering of a large herd showed the wonderful &lt;br /&gt;control the men had over them. Sometimes it was possible &lt;br /&gt;for the cows to go down to the water and drink, but at other &lt;br /&gt;times the water had to be drawn from deep wells and poured &lt;br /&gt;into troughs which were dug some twelve feet long and &lt;br /&gt;eighteen inches wide and deep and lined with clay. This work &lt;br /&gt;was done by the men who were left in the kraal and the &lt;br /&gt;troughs were ready for the cows when they arrived. A certain &lt;br /&gt;number were allowed to go at a time to drink while the rest &lt;br /&gt;had to wait until their turn came. They were so accustomed &lt;br /&gt;to being called by name and to obeying orders that they &lt;br /&gt;waited patiently until they were told to come and drink. &lt;br /&gt;&lt;br /&gt;If a bull fell into a well while drinking, it might not mate &lt;br /&gt;with cows again, but had to be killed. &lt;br /&gt;&lt;br /&gt;About half-past six, as the sun set, the cows were brought &lt;br /&gt;back into the kraal for the night and were milked again. &lt;br /&gt;After the evening milking they remained in the kraal and got &lt;br /&gt;neither food nor water during the night. At no time did they &lt;br /&gt;get artificial food and no attempt was made to improve the &lt;br /&gt;milk supply. If the pasturage happened to be poor, the cows &lt;br /&gt;had to suffer. There were, however, certain seasons of the &lt;br /&gt;year when cattle-flies were especially troublesome and so &lt;br /&gt;irritated the animals that they could not feed during the day; &lt;br /&gt;at such times the herdsmen would take them out to pasture &lt;br /&gt;for two or three hours during the night. &lt;br /&gt;&lt;br /&gt;When the cows went off in the morning to the pasture, the &lt;br /&gt;calves were either driven back into the kraal or remained &lt;br /&gt;outside in charge of special men or of women or children. The &lt;br /&gt;calves, while still young, were only allowed to go out for an &lt;br /&gt;hour or two in the morning and again in the late afternoon &lt;br /&gt;when the sun was not hot, but the older calves went out for &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii WORK IN THE KRAAL 69 &lt;br /&gt;&lt;br /&gt;longer periods. As a rule these were looked after by children, &lt;br /&gt;but, if there were no children in the kraal, the work might &lt;br /&gt;be done by women or by some of the men. &lt;br /&gt;&lt;br /&gt;The first task of the men who were left in the kraal was to &lt;br /&gt;sweep up the droppings made by the cows during the night &lt;br /&gt;and tidy the place. The sweeping was done with the soles of &lt;br /&gt;the feet and with the hands, and when they had finished they &lt;br /&gt;washed their hands and feet with water. Herdsmen did not &lt;br /&gt;usually bathe with water, as it was supposed to have an &lt;br /&gt;injurious effect on the milk. It was therefore more usual to &lt;br /&gt;smear the body over with moist white clay, which was allowed &lt;br /&gt;to dry and was then rubbed off and butter rubbed on. Before &lt;br /&gt;milking for the Mugabe, however, the men washed their &lt;br /&gt;hands with water, or preferably with cows' urine. &lt;br /&gt;&lt;br /&gt;The dung which was swept up was put on the heap at one &lt;br /&gt;side of the kraal while some was dried and heaped upon the &lt;br /&gt;central fire. The huts of the calves had also to be swept out &lt;br /&gt;and the old grass collected for future use as fuel while new &lt;br /&gt;grass was brought and spread. Fire-wood had also to be &lt;br /&gt;brought in for the fires in the huts, which were kept burning &lt;br /&gt;constantly and were not allowed to go out during the night. &lt;br /&gt;Some of the men had to carry milk and butter to the owner &lt;br /&gt;of the herd if he was at a distance from the kraal. Then, if &lt;br /&gt;the water had to be drawn from wells or pits for the cows, &lt;br /&gt;some of the men had to go and dig the troughs and fill them &lt;br /&gt;and also to bring water for washing the milk- vessels. &lt;br /&gt;&lt;br /&gt;A pastoral woman might never go to draw water, for, if &lt;br /&gt;she fell into the water, her husband might never treat her &lt;br /&gt;as his wife again. If he did so he would die, unless he belonged &lt;br /&gt;to the Abasambo clan, when he might send for a doctor to &lt;br /&gt;give her medicine to cause sickness, after which she might &lt;br /&gt;go to him again. &lt;br /&gt;&lt;br /&gt;If the wife of a cow-man fell from her husband's bed, she &lt;br /&gt;might not return to him until she had been given medicine &lt;br /&gt;to make her sick. &lt;br /&gt;&lt;br /&gt;The work of the women in a kraal was to look after the &lt;br /&gt;milk, the milk-pots, and the churning, but, if there were no &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;70 USE OF BUTTER chap. &lt;br /&gt;&lt;br /&gt;women, this had to be done by some of the men or boys. After &lt;br /&gt;the milk had been drunk in the morning, the pots were handed &lt;br /&gt;back to the woman in charge who, with her maids, washed &lt;br /&gt;them, using generally water and a little earth. If any pot &lt;br /&gt;was thought to be sour, urine from a cow was boiled and the &lt;br /&gt;pot was washed out with this and afterwards with water. &lt;br /&gt;Grass was sometimes burned in the pots to sweeten them. &lt;br /&gt;The clean pots were put in the sun to dry and were then &lt;br /&gt;fumigated over a little pottery furnace in which a special &lt;br /&gt;kind of scented grass was burned. The milk-pot was inverted &lt;br /&gt;over the chimney of this furnace and the smoke fanned into &lt;br /&gt;it, which gave the milk a flavour much appreciated by the &lt;br /&gt;cow-people. The pots when dried and ready were all returned &lt;br /&gt;to their place in the hut until the time of the evening milking, &lt;br /&gt;after which they were merely washed out with water and &lt;br /&gt;replaced on their stand, ready for the morning. &lt;br /&gt;&lt;br /&gt;Churning was done in the early morning before the heat &lt;br /&gt;of the day. A large bottle-necked gourd which was used as &lt;br /&gt;a churn (kisabo) stood beside the milk-pots and each day the &lt;br /&gt;wife poured what milk she could spare into this. When it was &lt;br /&gt;ready for churning, the neck of the gourd was plugged with &lt;br /&gt;a tuft of grass, and the person churning, generally a daughter &lt;br /&gt;or a servant, rocked it to and fro on her lap until the butter &lt;br /&gt;separated. The liquid was filtered through spear-grass (mutete) &lt;br /&gt;to secure all the butter, which was put on a large wooden &lt;br /&gt;plate, kiteraterero, big enough for the worker to wash it and &lt;br /&gt;work it up with the hand to cleanse it from the remains of &lt;br /&gt;the milk. It was then put into the vessel (ensimbo) in which &lt;br /&gt;it was kept. &lt;br /&gt;&lt;br /&gt;Butter was used for smearing upon the body and for &lt;br /&gt;rubbing into skins and bark-cloths used for clothing, to keep &lt;br /&gt;them soft. When used for food, the butter was mixed with &lt;br /&gt;salt, and the meat, plantain, or millet-porridge was dipped &lt;br /&gt;into it. Butter was also largely used for barter, and weapons &lt;br /&gt;and other commodities were purchased with it. &lt;br /&gt;&lt;br /&gt;The butter-milk was generally drunk by women and &lt;br /&gt;children, for few men, and those only of the lower class, would &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE VIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Milk-pots and gourd churn, a set for one family &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE IX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Milkman carrying milk &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii DISTRIBUTION OF MILK 71 &lt;br /&gt;&lt;br /&gt;drink it. Any that could be spared was given to the dogs. &lt;br /&gt;Men, however, were fond of clotted milk, which was prepared &lt;br /&gt;by pouring milk into a vessel called kirera in which a little &lt;br /&gt;sour milk had been left. This caused the milk which had &lt;br /&gt;been poured in to turn sour very quickly and it became &lt;br /&gt;clotted. Before being drunk it was stirred up and the clots &lt;br /&gt;broken. &lt;br /&gt;&lt;br /&gt;Cows' urine was used for many different purposes. Women &lt;br /&gt;drank it mixed with certain herbs as a medicine during &lt;br /&gt;pregnancy and also used it for cleaning any milk vessels that &lt;br /&gt;were thought to be sour. Cow-skin garments were washed &lt;br /&gt;in it to keep them free from vermin, and butter was rubbed &lt;br /&gt;on them afterwards to soften them. The people also used it &lt;br /&gt;to wash their heads, rinsing them afterwards in fresh water &lt;br /&gt;to get rid of the smell and to prevent the urine from getting &lt;br /&gt;into the eyes and making them smart. &lt;br /&gt;&lt;br /&gt;The staple food of a cow-man was milk, but there were &lt;br /&gt;occasions when to drink milk would be harmful to the cows &lt;br /&gt;and he had therefore to refrain. If a cow died either from &lt;br /&gt;illness or accident, the men of the kraal would eat the meat &lt;br /&gt;and drink beer that night, leaving the milk for the women &lt;br /&gt;and children and for churning. A man had to allow time for &lt;br /&gt;the meat to digest and pass from the upper part of the &lt;br /&gt;stomach before he drank milk again, lest this should come &lt;br /&gt;in contact with the meat ; if, therefore, he ate meat at night &lt;br /&gt;he would not drink milk until after the morning milking. &lt;br /&gt;Sometimes, too, when milk was scarce, some members of &lt;br /&gt;the family would take millet or plantain porridge in the &lt;br /&gt;evening and drink no milk until morning. Even the Mugabe, &lt;br /&gt;who was allowed many liberties not permitted to ordinary &lt;br /&gt;men, was not allowed to drink milk and eat meat at the &lt;br /&gt;same meal. &lt;br /&gt;&lt;br /&gt;It was a wife's duty to see that the milk was properly &lt;br /&gt;distributed after each milking. Certain of the cows were &lt;br /&gt;dedicated to ghosts and the milk from these had always to &lt;br /&gt;be kept separate from the ordinary milk. The ghost of the &lt;br /&gt;former owner of the herd had always his special cow or cows &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;72 FOOD OF PASTORAL PEOPLE chap. &lt;br /&gt;&lt;br /&gt;in milk and the vessels containing the milk from them were &lt;br /&gt;placed on a particular spot behind the present owner's bed &lt;br /&gt;ior a time, after which the owner and his children alone might &lt;br /&gt;drink it. Even the wife might not partake, for she was of a &lt;br /&gt;different clan from her husband and the ghost. There were &lt;br /&gt;many other occasions on which the milk from certain cows &lt;br /&gt;was taboo to certain people and the wife had to see that such &lt;br /&gt;milk was kept separate and given to the right persons. She &lt;br /&gt;kept separate pots for these special purposes and after the &lt;br /&gt;milking was done, distributed the milk to members of the &lt;br /&gt;family and to the herdsmen. Some of the milk was drunk &lt;br /&gt;at once by the men, while other members of the family and &lt;br /&gt;the owner would often set some aside to be drunk later. &lt;br /&gt;&lt;br /&gt;A sick man was permitted to drink milk, but as a rule one &lt;br /&gt;cow would be set aside to supply him and he would not be &lt;br /&gt;allowed to drink milk from any other until he was well again. &lt;br /&gt;Though milk might not be boiled, hot water might be added &lt;br /&gt;to it when it was to be used for a sick man. If a man ate &lt;br /&gt;potatoes or beans, he had not only to fast twelve hours but &lt;br /&gt;had also to take a purgative to ensure that all contaminating &lt;br /&gt;matter had left his system before he drank milk again. &lt;br /&gt;&lt;br /&gt;Though children were allowed to eat hares, the only meat &lt;br /&gt;a herdsman might eat was that of cows or buffaloes, but these &lt;br /&gt;he might eat even from an animal which had died of some &lt;br /&gt;disease. If there was any doubt about the meat being fit &lt;br /&gt;for human consumption, the man drank or rinsed out his &lt;br /&gt;mouth with water and certain herbs (mwetengo or muhukyi) , &lt;br /&gt;a precaution which was considered sufficient to remove all &lt;br /&gt;danger and to render even loathsome meat wholesome. &lt;br /&gt;&lt;br /&gt;Milk was never sold and was as a rule given only to pastoral &lt;br /&gt;people to drink. It might never be put into any iron vessel, nor &lt;br /&gt;boiled, nor put into hot water, for this would have a deleterious &lt;br /&gt;effect on the cows and might cause the milk to cease, thus &lt;br /&gt;depriving the people and the calves of their food. &lt;br /&gt;&lt;br /&gt;Women lived as much as possible on milk, but there were &lt;br /&gt;many taboos which they had to observe. A wife might never &lt;br /&gt;drink milk from cows which were sacred to her husband's &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii RULES FOR THE USE OF MILK 73 &lt;br /&gt;&lt;br /&gt;ancestors, for of this only the husband and his children might &lt;br /&gt;partake; the wife, being of a different clan, was forbidden to &lt;br /&gt;do so. A woman while menstruating might not drink milk &lt;br /&gt;for four days, for, if she did so, the cow's udder would swell &lt;br /&gt;and its milk cease, and the animal might become barren. If, &lt;br /&gt;however, her husband or father could supply her with milk &lt;br /&gt;from a cow which was past bearing, she might safely drink &lt;br /&gt;that. A wife continued to sleep with her husband and to &lt;br /&gt;look after the milk-pots and churn while menstruating, and &lt;br /&gt;there was no idea of danger to anything but the cows. The &lt;br /&gt;wife of a herdsman might not touch butter or butter-pots &lt;br /&gt;from ten in the morning until four in the afternoon, for, if &lt;br /&gt;she did so, the cows would bear bull-calves only. &lt;br /&gt;&lt;br /&gt;When a cow had been with the bull, the milk was taboo to &lt;br /&gt;all grown men and women for four days and was drunk by &lt;br /&gt;boys and girls. When a cow had a calf, the calf was allowed &lt;br /&gt;to drink all the milk from its dam at two or three milkings &lt;br /&gt;after its birth; after that, the milk had to be drunk by a small &lt;br /&gt;boy or girl, preferably the son or daughter of the owner, until &lt;br /&gt;the navel cord fell from the calf, when the milk became &lt;br /&gt;common. When a cow bore twins, only the owner and any &lt;br /&gt;unmarried children who might be living at home might drink &lt;br /&gt;the milk, and, if the cow bore twins a second time, the milk &lt;br /&gt;was given away to strangers, which was supposed to prevent &lt;br /&gt;the cow from bearing a third set of twins. &lt;br /&gt;&lt;br /&gt;A cow which was sacred to the ghost of the owner's father &lt;br /&gt;might never be milked by a son of the owner. The man who &lt;br /&gt;milked it brought the milk-pot to the owner, who placed it &lt;br /&gt;by the bed on the side furthest from the fire. When it had &lt;br /&gt;been there some three hours, the owner and any unmarried &lt;br /&gt;children who lived at home drank it. The only other person &lt;br /&gt;who might partake was a friend or relative of the owner who &lt;br /&gt;had spent the night with him and slept on the same bed. &lt;br /&gt;When such a cow died, only the owner and members of his &lt;br /&gt;household might eat the meat. &lt;br /&gt;&lt;br /&gt;Milk was never used as a sign of any pledge or of the ending &lt;br /&gt;of any quarrel : this was always done over beer. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;74 SHEEP, GOATS, FOWLS AND DOGS chap. &lt;br /&gt;&lt;br /&gt;Domestic Animals &lt;br /&gt;&lt;br /&gt;In addition to the large herds of cattle which were the most &lt;br /&gt;important factor in their lives, the pastoral people possessed &lt;br /&gt;goats and sheep, which they gave to the agricultural people &lt;br /&gt;to look after for them. A few sheep were sometimes kept in &lt;br /&gt;the kraal and herded with the cows, for a ghost might, &lt;br /&gt;through a medicine-man, demand that a sheep be kept in &lt;br /&gt;the herd to ensure to both man and beast immunity from &lt;br /&gt;illness. This animal was not sacred and when it died anyone &lt;br /&gt;might eat the flesh and another was brought to take its place. &lt;br /&gt;Most of the sheep, however, were cared for by the peasants, &lt;br /&gt;and goats were never kept in the kraals. &lt;br /&gt;&lt;br /&gt;Sheep were widely used among the pastoral people on &lt;br /&gt;ceremonial occasions such as marriages and funerals, and both &lt;br /&gt;sheep and goats were used for sacrificial purposes and for the &lt;br /&gt;taking of auguries in cases of illness and trouble. When a &lt;br /&gt;ghost had to be exorcised, a goat or a sheep was usually &lt;br /&gt;again required either to sacrifice, alive or dead, to the ghost, &lt;br /&gt;or to pay the medicine-man, and they were also used for &lt;br /&gt;barter and for making small presents to friends or visitors &lt;br /&gt;when the owner did not wish to part with a cow or a calf. &lt;br /&gt;&lt;br /&gt;Fowls were kept in the kraal because a cock was needed &lt;br /&gt;to warn the inmates in the morning when it was time to arise &lt;br /&gt;and prepare to milk the cows; they were also often demanded &lt;br /&gt;by medicine-men for the purpose of auguries. Pastoral people, &lt;br /&gt;however, never ate either fowls or eggs and they never sold &lt;br /&gt;fowls, though they might give them away. &lt;br /&gt;&lt;br /&gt;A fowl over which some incantations had been pronounced &lt;br /&gt;was often killed and hung over the door of a hut to ward off &lt;br /&gt;some evil, or it might be buried alive in the doorway or near &lt;br /&gt;the bed for the same purpose. If a woman was heard to &lt;br /&gt;imitate the crowing of a cock, her husband divorced her and &lt;br /&gt;no man would marry her. &lt;br /&gt;&lt;br /&gt;Some dogs were kept in the kraal, for they were useful as &lt;br /&gt;scavengers and cleared up any food, bones, and so forth left &lt;br /&gt;about the kraal by the children. Even the Mugabe kept a &lt;br /&gt;few favourite dogs always near him, but the majority were &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Peasant girl with hair cut in ridges &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XI &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Fat women who sit to dance &lt;br /&gt;The performance is with the arms and upper part of the body &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii CLOTHING 75 &lt;br /&gt;&lt;br /&gt;looked after by the peasants and were used for hunting. They &lt;br /&gt;were kindly treated and never driven away, but their food &lt;br /&gt;was scanty, though any milk that was left over and was not &lt;br /&gt;required for churning was given to them. &lt;br /&gt;&lt;br /&gt;When a dog had puppies, a cow was bled and the dog was &lt;br /&gt;given blood to drink in addition to milk, and offal was given &lt;br /&gt;to it for food. Puppies, if not wanted, might not be destroyed &lt;br /&gt;before their eyes were open. Dogs were never sold but might &lt;br /&gt;be given away to friends. Should a woman kill a dog, her &lt;br /&gt;husband divorced her at once and no man would marry her, &lt;br /&gt;for she might never again cook for any man. &lt;br /&gt;&lt;br /&gt;When the Mugabe died, the dogs and goats found in the &lt;br /&gt;vicinity of any royal kraal were killed ; when the news of the &lt;br /&gt;death was heard, people who wished to save their animals &lt;br /&gt;had to send them away to a distance before the search parties &lt;br /&gt;could find them. &lt;br /&gt;&lt;br /&gt;Clothing &lt;br /&gt;&lt;br /&gt;Children of both sexes went entirely naked until they &lt;br /&gt;reached the age of puberty. At this age a boy was presented &lt;br /&gt;by his father with a bow and a quiver of arrows and he began &lt;br /&gt;to wear the full dress of a man, which consisted only of a &lt;br /&gt;small cow- or calf-skin (engyisho) over the shoulders, and &lt;br /&gt;sometimes a skin-apron (entuiga). These skins were shaped &lt;br /&gt;and fringed according to the owner's fancy, and princes and &lt;br /&gt;chiefs often had their shoulder capes made up of strips of &lt;br /&gt;cow-, leopard- and antelope-skins, or of cow-skins of different &lt;br /&gt;colours. The hair was left on the skins, which were stitched &lt;br /&gt;together with sinews of animals, usually of cows. It was more &lt;br /&gt;usual, however, to use the leopard- and antelope-skins for rugs &lt;br /&gt;than for clothing. &lt;br /&gt;&lt;br /&gt;Girls at the age of eight or nine began to wear on the head &lt;br /&gt;a kind of grass veil like a mat {enyagamo) some two feet &lt;br /&gt;square, made of lengths of straw stitched side by side. When &lt;br /&gt;a girl reached marriageable age, she wore the full dress of &lt;br /&gt;a woman, which consisted of a large robe of skins wrapped &lt;br /&gt;round the body under the arms and secured with a belt, and &lt;br /&gt;another large cow-skin or sometimes a bark-cloth covering &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;76 TREATMENT OF HAIR chap. &lt;br /&gt;&lt;br /&gt;her head and falling to her feet, often trailing a yard or more &lt;br /&gt;on the ground. The whole person was thus covered, only the &lt;br /&gt;eyes being visible through a small opening left so that the &lt;br /&gt;woman could see. &lt;br /&gt;&lt;br /&gt;The wives of the Mugabe and princesses usually had their &lt;br /&gt;robes made of different coloured skins dressed with the hair &lt;br /&gt;on and then cut into strips some four inches wide and stitched &lt;br /&gt;together, the effect of black, white, and red strips being much &lt;br /&gt;admired. &lt;br /&gt;&lt;br /&gt;It was only in the presence of her husband, her father, and &lt;br /&gt;her brothers that a woman might go without the head-covering. &lt;br /&gt;She might sleep with a friend of her husband, but must cover &lt;br /&gt;her head and might never allow her face to be seen by him &lt;br /&gt;in the open. &lt;br /&gt;&lt;br /&gt;The cow-men often dressed the skins for clothes themselves, &lt;br /&gt;but the agricultural people were the recognised skin-dressers. &lt;br /&gt;&lt;br /&gt;Ornaments were worn and admired by both sexes. Boys &lt;br /&gt;and men wore bracelets and sometimes necklets, made &lt;br /&gt;generally from the stiff hairs of elephants' tails, though &lt;br /&gt;the necklets were regarded as more particularly a woman's &lt;br /&gt;ornament. A girl wore no ornaments until she was to be &lt;br /&gt;married, when her father presented her with some. The &lt;br /&gt;ornaments of women were necklets (ekidungu), anklets (en- &lt;br /&gt;verere) , and bracelets (olugaga) and were usually made of fine &lt;br /&gt;twisted wire, though some were of solid iron or brass. &lt;br /&gt;&lt;br /&gt;Hair &lt;br /&gt;&lt;br /&gt;The hair of the pastoral people was not in tightly curled &lt;br /&gt;tufts like that of the negroes, but it was always wavy and never &lt;br /&gt;straight. It was usual to shave the head once a month, but &lt;br /&gt;all the hair was not shaved off. A man whose father was &lt;br /&gt;alive left one tuft like a bit of pencil as a sign that he was &lt;br /&gt;living, and one for the Mugabe, and sometimes one for his &lt;br /&gt;own children. If the Mugabe, or the man's father, or one of &lt;br /&gt;his children died, one tuft was shaved off. These were not &lt;br /&gt;always the same tufts, for each time the head was shaved, &lt;br /&gt;the old tufts were taken off and new tufts left. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii SLAVES 77 &lt;br /&gt;&lt;br /&gt;A girl's or woman's head was shaved in patterns, sometimes &lt;br /&gt;in broad lines from ear to ear, sometimes in a spiral with a &lt;br /&gt;circular patch on the top. New patches, which were called &lt;br /&gt;kikara, were left each time and the old taken off. A patch &lt;br /&gt;was always left on the top for her husband or, if she was &lt;br /&gt;unmarried, for her father, and one on the side for the Mugabe. &lt;br /&gt;If the husband or father, or the Mugabe died, the corre- &lt;br /&gt;sponding patch was shaved off. When a woman grew old and &lt;br /&gt;white hairs appeared, she wore a wig, made from her own hair &lt;br /&gt;which she had saved for this purpose, to hide them. &lt;br /&gt;&lt;br /&gt;There was no rule about hair being shaved by any special &lt;br /&gt;person, but, when a girl was about to be married, her mother &lt;br /&gt;shaved the hair from all parts of her body and cut her nails &lt;br /&gt;and threw the clippings on the floor of the hut. From the &lt;br /&gt;time of marriage both men and women shaved all the hair &lt;br /&gt;from their bodies, leaving none but the head patches. &lt;br /&gt;&lt;br /&gt;There was not so much fear of hair falling into the hands &lt;br /&gt;of evilly disposed persons as in some parts of the country, &lt;br /&gt;but it was generally put into some part of a field or on some &lt;br /&gt;waste ground, or a man might have it concealed in the roof &lt;br /&gt;of his hut, but, if he left the place, he did not trouble to &lt;br /&gt;remove it. The hair and nail-parings of the Mugabe were &lt;br /&gt;preserved until he died, when they were put in his grave. &lt;br /&gt;&lt;br /&gt;A woman who grew a beard was looked upon with the &lt;br /&gt;greatest horror and was called Ekunguzi, a term of scorn. &lt;br /&gt;Should she marry and her husband discover that she had hair &lt;br /&gt;on her face, he was horrified and made her pluck it all out, and &lt;br /&gt;stow the hairs away in a gourd for safety. Should one hair &lt;br /&gt;be lost, it was believed that either her husband or her child &lt;br /&gt;would die. If such a woman belonged to the Abaririra clan, she &lt;br /&gt;was taken by members of her clan and bound hand and foot, &lt;br /&gt;purifying herbs were tied to her neck and she was drowned. &lt;br /&gt;&lt;br /&gt;Slaves &lt;br /&gt;&lt;br /&gt;Many of the people owned slaves who were bought and sold &lt;br /&gt;like goods. If a man gave a slave a wife and a child was born &lt;br /&gt;to them, this child was the property of the owner of the slaves, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;78 CURRENCY AND COUNTING chap. &lt;br /&gt;&lt;br /&gt;who, however, could not sell it but had to keep it in the &lt;br /&gt;family. &lt;br /&gt;&lt;br /&gt;There were many degrees of service from the bought slaves &lt;br /&gt;up to the messengers of the Mugabe : &lt;br /&gt;&lt;br /&gt;Muhuku = a bought slave who might be used for menial tasks. &lt;br /&gt;&lt;br /&gt;Mwambale = servants in personal attendance on their masters. &lt;br /&gt;&lt;br /&gt;Mwiru = peasants, who cultivated and were to a certain extent inde- &lt;br /&gt;pendent, though under pastoral masters. &lt;br /&gt;&lt;br /&gt;Musumba = herdsmen who milked and were of the pastoral class. &lt;br /&gt;&lt;br /&gt;Bagalagwa = personal servants of the Mugabe who, after they finished &lt;br /&gt;their term of service, were given cows and land. &lt;br /&gt;&lt;br /&gt;Banyiginya = the highest class. These were princes, but the Mugabe &lt;br /&gt;might use them as special messengers for confidential work. &lt;br /&gt;&lt;br /&gt;Currency &lt;br /&gt;&lt;br /&gt;The cow was the standard by which all prices were regu- &lt;br /&gt;lated. A male slave could be bought for a cow and a bull, &lt;br /&gt;while a female slave cost two cows or a cow and a cow- &lt;br /&gt;calf. &lt;br /&gt;&lt;br /&gt;A bull might be sold for six or eight goats or for a sheep &lt;br /&gt;and a ram, or a hoe might be given with the sheep in the place &lt;br /&gt;of the ram. &lt;br /&gt;&lt;br /&gt;Household utensils were made by the serfs of the agri- &lt;br /&gt;cultural class, to which the smiths also belonged. The pastoral &lt;br /&gt;people paid butter and skins for these and for salt, while &lt;br /&gt;meat was given for spears, arrows and canoes. &lt;br /&gt;&lt;br /&gt;Counting &lt;br /&gt;&lt;br /&gt;The pastoral people were accustomed to count and to deal &lt;br /&gt;with very large numbers, for the herds amounted to thousands &lt;br /&gt;and even tens of thousands. They also used a system of sign- &lt;br /&gt;counting, using the fingers of one or both hands. They had, &lt;br /&gt;however, no means of indicating dates, unless some out- &lt;br /&gt;standing event marked the time. &lt;br /&gt;&lt;br /&gt;i . Emwe, indicated by extending the index-finger &lt;br /&gt;&lt;br /&gt;2. Ebiri, two first fingers extended and the others bent inwards into &lt;br /&gt;the palm of the hand &lt;br /&gt;&lt;br /&gt;3. Isatu, index-finger bent inwards and held by the thumb and the &lt;br /&gt;other fingers extended &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii SEASONS 79 &lt;br /&gt;&lt;br /&gt;4. Ina, four ringers extended while the index-finger is flicked from &lt;br /&gt;the thumb against the inside of the second finger &lt;br /&gt;&lt;br /&gt;5. Itano, fist closed over the thumb, first finger on the joint of the &lt;br /&gt;thumb &lt;br /&gt;&lt;br /&gt;6. Mukaga, three first fingers extended and the little finger bent &lt;br /&gt;inwards and held by the thumb &lt;br /&gt;&lt;br /&gt;7. Musanzu, second finger bent inwards and held by the thumb and &lt;br /&gt;others extended &lt;br /&gt;&lt;br /&gt;8. Munana, index-finger bent in under the third and flicked against &lt;br /&gt;the second &lt;br /&gt;&lt;br /&gt;9. Mwenda, second finger on each hand bent in and held by the &lt;br /&gt;thumbs and the hands shaken. This number is sometimes called &lt;br /&gt;Isaga &lt;br /&gt;&lt;br /&gt;10. Ikumi, both fists closed with the thumbs folded under the fingers &lt;br /&gt;&lt;br /&gt;11. Ikumi, limwe, or tiemwe 12. Ikumi ne biri &lt;br /&gt;13. Ikumi ne isatu 14. Ikumi ne ina &lt;br /&gt;20. Makumi abiri 30. Makumi asatu &lt;br /&gt;40. Makumi ana 50. Makumi atano &lt;br /&gt;60. Makumi mukaga 70. Makumi musanzu &lt;br /&gt;80. Makumi munana 90. Makumi isaga &lt;br /&gt;&lt;br /&gt;100. Igana 200. Magana abiri &lt;br /&gt;&lt;br /&gt;10,000. Magana ikumi &lt;br /&gt;&lt;br /&gt;Seasons and Time &lt;br /&gt;&lt;br /&gt;The year was divided into four seasons, beginning with &lt;br /&gt;Akaanda. This lasted about two months when the sun was &lt;br /&gt;hot and the weather good for the cattle. Then came Kaswa, &lt;br /&gt;three or four months of rainy weather; after which there were &lt;br /&gt;some four months of sun and heat, called Kyanda, followed &lt;br /&gt;by Empangukano, two months of rain. &lt;br /&gt;&lt;br /&gt;The month was reckoned from the appearance of one &lt;br /&gt;new moon to the appearance of the next. This period was &lt;br /&gt;divided into two: Okwezi, fifteen days when the moon was &lt;br /&gt;of use for seeing, and Omwirima, fifteen days with little or no &lt;br /&gt;light from the moon. One of the royal drums was always &lt;br /&gt;sounded when the new moon appeared, to warn the people. &lt;br /&gt;&lt;br /&gt;They now divide the year into twelve months according &lt;br /&gt;to the western custom : &lt;br /&gt;&lt;br /&gt;January = Biruru. The month of the millet harvest when the weather &lt;br /&gt;&lt;br /&gt;was dry but with occasional showers of rain. &lt;br /&gt;February = Kata. A dry month with hot sun. The small millet already &lt;br /&gt;&lt;br /&gt;reaped was stored and the large millet sown. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;80 STARS chap. &lt;br /&gt;&lt;br /&gt;March = Katumba. A month of heavy rains when beans were sown and &lt;br /&gt;potatoes planted. &lt;br /&gt;&lt;br /&gt;April = Nyaikoma. A rainy month. Guards had to be set upon the &lt;br /&gt;growing millet. &lt;br /&gt;&lt;br /&gt;May = Kyabehezi. The harvest of the large millet. A little rain. &lt;br /&gt;&lt;br /&gt;June = Nyairurwe. A little rain, often drought and winds. &lt;br /&gt;&lt;br /&gt;July = Kichulansi. Very hot sun. Some rain. The runners of the &lt;br /&gt;sweet potatoes planted. &lt;br /&gt;&lt;br /&gt;August = Kamena. The rains began to fall and the heat of the sun &lt;br /&gt;was less. Small millet sown. &lt;br /&gt;&lt;br /&gt;September = Nyakanga. A little rain. &lt;br /&gt;&lt;br /&gt;October = Kaswa. A rainy month. Flying ants and edible grass- &lt;br /&gt;hoppers appear. The small millet needed weeding. &lt;br /&gt;&lt;br /&gt;November = Musenene. Heavy rains. &lt;br /&gt;&lt;br /&gt;December = Muzimbezi. A little rain. &lt;br /&gt;&lt;br /&gt;The divisions of the day were : &lt;br /&gt;&lt;br /&gt;5- 6 a.m. = Kasese 6-9 a.m. = Amasyo gasetuka &lt;br /&gt;&lt;br /&gt;9-12 a.m. = Gasugera 1-2 p.m. = Ehangwe &lt;br /&gt;&lt;br /&gt;2- 3 p.m. = Amasyo neganyuwa 3-5 p.m. = Amanyo gakuka &lt;br /&gt;5- 6 p.m. = Amasyo omhwebazyo 7-9 p.m. = Ente zataha &lt;br /&gt;&lt;br /&gt;10-12 p.m. = Ente zahaga 12 p.m.~3 a.m. = Etumbi &lt;br /&gt;&lt;br /&gt;3- 5 a.m. = Enkoko zazaga &lt;br /&gt;&lt;br /&gt;Some of the hours through the day have also definite &lt;br /&gt;names : &lt;br /&gt;&lt;br /&gt;11 a.m. = bagya omu birago 3 p.m. = ente zairira amaka &lt;br /&gt;&lt;br /&gt;12 a.m. = bagya ha kwesera 4 p.m. = enyana zataha &lt;br /&gt;&lt;br /&gt;1 p.m. = ente zakuka 5 p.m. = batweka omu makome &lt;br /&gt;&lt;br /&gt;2 p.m. — abesezi baruga ha maziba 6 p.m. = ente zataha &lt;br /&gt;&lt;br /&gt;Dawn is omuseke muguguguta and cock-crow is enkoko &lt;br /&gt;yasubi'ra. If a cock crows in the night they call it enkoko &lt;br /&gt;yatera ekiro, and, if it crows in the afternoon, it is enkoko &lt;br /&gt;yaba'ra izoba. Sunset is marengi or nahuni. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Stars, etc. &lt;br /&gt;&lt;br /&gt;Kakaga = the Pleiades Nyamnziga = first star of evening &lt;br /&gt;&lt;br /&gt;Kalinga = Orion's foot Okwezi omu kyera = full moon &lt;br /&gt;&lt;br /&gt;Abasatu = Orion's belt Okwezi kwalinga = old moon &lt;br /&gt;&lt;br /&gt;Enganzi = evening star Okwezi kutahira = new moon &lt;br /&gt;&lt;br /&gt;Nyakinyunyuzi = morning star Omuletza ovuhemba = comet &lt;br /&gt;&lt;br /&gt;Rumalanku = Venus? Ekibunda = eclipse &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vii DANCING AND SALUTATIONS 81 &lt;br /&gt;&lt;br /&gt;Music and Dancing &lt;br /&gt;&lt;br /&gt;There was little attempt at music among the pastoral people. &lt;br /&gt;The women, who were too fat to dance, sat together inside the &lt;br /&gt;kraal and one of them played a harp and sang while the others &lt;br /&gt;moved their bodies and arms, making a buzzing noise between &lt;br /&gt;their lips; the men outside joined in and danced, swaying &lt;br /&gt;their bodies to the rhythm and jumping into the air. An &lt;br /&gt;account of the dancing among the agricultural people, where &lt;br /&gt;both men and women danced standing in the ordinary way, &lt;br /&gt;will be found in the description given later of agricultural life. &lt;br /&gt;&lt;br /&gt;Greetings and Salutations &lt;br /&gt;&lt;br /&gt;In the morning they said "Orairegye?" which might be &lt;br /&gt;translated, "How have you spent the night?" and the answer &lt;br /&gt;was the same — "Orairegye." Later in the day they said &lt;br /&gt;"Osibiregye?" " How have you spent the day?" and the reply &lt;br /&gt;was " Nsibiregye" or " Nsibire kirunge," " I have spent it well." &lt;br /&gt;This greeting and answer were used in order to keep the &lt;br /&gt;omens good even if a person were known to be ill, in which &lt;br /&gt;case the further question was asked, " Orairota endwara?" &lt;br /&gt;"How is your illness or pain?" &lt;br /&gt;&lt;br /&gt;When equals met after an absence, one asked, " Kaizhe &lt;br /&gt;buhorogye?" and the other answered, "Kaizhe buhoro," and &lt;br /&gt;both repeated this many times. It was customary to shake &lt;br /&gt;hands and often the question, " Mugumire?" was asked, to &lt;br /&gt;which the answer was "Tugumire." These might be trans- &lt;br /&gt;lated, "are you without fear at home?" and the answer was &lt;br /&gt;"we are quite free." &lt;br /&gt;&lt;br /&gt;Anyone meeting an elder had to wait for the elder to say &lt;br /&gt;to him "Mphoro," to which he replied, "Eh." Even the &lt;br /&gt;Mugabe would wait for his senior relatives to say this to him. &lt;br /&gt;A child might greet its elders with "Erirege," an expression &lt;br /&gt;of uncertain meaning, to which the reply was "Eh." &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER VIII &lt;br /&gt;&lt;br /&gt;THE COWS &lt;br /&gt;&lt;br /&gt;Long-horned cows — colours — birth of calves — navel cord of a calf — &lt;br /&gt;rearing calves — precautions against in-breeding — treatment of cows &lt;br /&gt;to make them accept calves and give milk — dewlap — the horns — sick- &lt;br /&gt;ness in the herd — medicine-men — lightning — bleeding cows — cow &lt;br /&gt;diseases — death of cows — charity — killing cows — cooking meat — salt &lt;br /&gt;for the cows &lt;br /&gt;&lt;br /&gt;THE cattle peculiar to Ankole were long-horned, well- &lt;br /&gt;built animals something of the Hereford type. They were &lt;br /&gt;noted throughout the Lake region, for the length of their &lt;br /&gt;horns was often so great that the tips were four or five feet &lt;br /&gt;apart. Few of them, however, gave much milk, and the milk- &lt;br /&gt;man would take from each about a quart, leaving the rest &lt;br /&gt;for the calf. Little, if any, attempt was ever made to improve &lt;br /&gt;either the milk supply or the quality of the meat, for their &lt;br /&gt;aims were to increase their numbers and to have as large &lt;br /&gt;a proportion as possible of cow-calves. &lt;br /&gt;&lt;br /&gt;Cows were known by different names according to their &lt;br /&gt;colours and the following is a list of the names used. As these, &lt;br /&gt;however, had in many cases to be accepted from the natives &lt;br /&gt;without seeing the actual type of animal indicated, and as &lt;br /&gt;natives always find a difficulty in naming or describing colours, &lt;br /&gt;the accuracy of the list cannot be vouched for. It will serve, &lt;br /&gt;however, to show how the cows were clearly differentiated &lt;br /&gt;and how a name constituted a description which enabled a &lt;br /&gt;herdsman to pick out from his herd any animal required: &lt;br /&gt;&lt;br /&gt;Kahogo, dark red Kagazo, light red &lt;br /&gt;&lt;br /&gt;Kozi, black Kasa, white with some red or black &lt;br /&gt;&lt;br /&gt;Katare, pure white Kagobi, black and yellow &lt;br /&gt;&lt;br /&gt;Kagondo, red and white Kagabo, black or red with white &lt;br /&gt;&lt;br /&gt;Kasecha, yellow with black stripes on the sides &lt;br /&gt;&lt;br /&gt;Kahuru, black and white Kashaiga, yellowish-white &lt;br /&gt;&lt;br /&gt;Katango, black with some white Kayenzi, red with some black &lt;br /&gt;&lt;br /&gt;markings markings &lt;br /&gt;&lt;br /&gt;Kakara, mixed colours, not red or Kavemba, red legs with white or &lt;br /&gt;&lt;br /&gt;black black body &lt;br /&gt;&lt;br /&gt;Kasina, brown Omurara, black with white stripe &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, vin BIRTH OF CALVES 83 &lt;br /&gt;&lt;br /&gt;Twelve months was said to be the time required by a cow &lt;br /&gt;between the birth of one calf and the birth of the next, and &lt;br /&gt;the cow was not milked after the sixth or seventh month of &lt;br /&gt;gestation. &lt;br /&gt;&lt;br /&gt;It was quite common for cows to calve when out grazing, &lt;br /&gt;though herdsmen generally kept watch, keeping count of the &lt;br /&gt;period by the moons, and, if they thought the time was near, &lt;br /&gt;they would leave the cow to pasture near the kraal and not &lt;br /&gt;allow her to wander far. If, however, one had her calf while &lt;br /&gt;grazing, a herdsman remained to watch her lest she should &lt;br /&gt;be left behind as the herd moved on, and be lost. When the &lt;br /&gt;calf was born, this man carried it back to the kraal and the &lt;br /&gt;cow followed him. &lt;br /&gt;&lt;br /&gt;If a cow calved in the pasture, the after-birth was left for &lt;br /&gt;the wild beasts to eat, but, if the birth took place in the kraal, &lt;br /&gt;dogs were called to eat it, unless there was some taboo on the &lt;br /&gt;cow or she bore twins, in which cases the after-birth was &lt;br /&gt;buried in the dung-heap in the kraal lest the calves should &lt;br /&gt;die. If there was a case of cross-birth, a medicine-man was &lt;br /&gt;called in and invariably succeeded in turning the calf and &lt;br /&gt;bringing about true presentation. The fee given to him for &lt;br /&gt;such a service was one sheep. &lt;br /&gt;&lt;br /&gt;The cow-men did not like a cow to bear twins, chiefly &lt;br /&gt;because the calves were not so strong as when there was only &lt;br /&gt;one. If an animal had twins the milk was drunk only by the &lt;br /&gt;owner and his unmarried children. Should the same cow bear &lt;br /&gt;twins a second time, the milk was given away to prevent &lt;br /&gt;the thing happening again. &lt;br /&gt;&lt;br /&gt;When a young cow bore her first calf the herdsman went &lt;br /&gt;to the old cow, the mother of this young one, and milked a &lt;br /&gt;little milk from her on to a tuft of grass (ezubwe). He gave &lt;br /&gt;this grass to the young cow to eat and, taking another tuft, &lt;br /&gt;milked a little milk from her on to this and gave it to the &lt;br /&gt;old cow, her dam, to eat. This was supposed to make the calf &lt;br /&gt;grow and prevent its dam and the old cow from falling ill. &lt;br /&gt;&lt;br /&gt;The navel cord of a calf was carefully watched, and, if it &lt;br /&gt;split before falling off, the strands were counted. An even &lt;br /&gt;&lt;br /&gt;6—2 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;84 CARE OF CALVES chap. &lt;br /&gt;&lt;br /&gt;number of strands was a good omen, indicating that many &lt;br /&gt;calves would be born, but an odd number was bad. The &lt;br /&gt;umbilical cord was tied together with a strip of bark-cloth &lt;br /&gt;so that, when it was dry, all the strands fell away together. &lt;br /&gt;It was then wrapped in a ball of cow-dung and preserved. A &lt;br /&gt;cord which fell off without splitting was thrown away. &lt;br /&gt;&lt;br /&gt;When milking time came, the calf was first allowed to suck &lt;br /&gt;for a few moments and was then held before its dam while &lt;br /&gt;she was being milked, for they said she could withhold her &lt;br /&gt;milk should the calf not be there. If the calf died, its skin was &lt;br /&gt;dried and held before the cow; sometimes a cow became quite &lt;br /&gt;attached to the dried skin and refused to be milked if it was &lt;br /&gt;not there. At other times a cow whose calf had died would &lt;br /&gt;be taught to allow the calf of another cow to suck from her, &lt;br /&gt;in which case the calf was used at milking time for both cows. &lt;br /&gt;&lt;br /&gt;For the first month of its life, a calf was kept in its hut and &lt;br /&gt;only allowed out at milking times. Fresh grass was put in &lt;br /&gt;the hut every day and at the end of about a month the calf &lt;br /&gt;would begin to eat the grass, after which it was allowed &lt;br /&gt;to browse for a short time in the cool of the morning and &lt;br /&gt;in the evening near the kraal, where it could be watched &lt;br /&gt;from the gate. Later it went out with the other calves &lt;br /&gt;for longer periods. Until it was seven months old, it was &lt;br /&gt;called Nyana (calf), but then it was said to kyukire (change) &lt;br /&gt;and was considered old enough to accompany the herds as &lt;br /&gt;they went to pasture. It still sucked from its dam, but this &lt;br /&gt;was prevented during the day by smearing the teats with &lt;br /&gt;dung. By the time it was a year old, it no longer sucked from &lt;br /&gt;the dam, for she, being again with calf, would not permit it &lt;br /&gt;to do so. Shortly after this the heifer would probably become &lt;br /&gt;pregnant and, when it did so, it was regarded as a full-grown &lt;br /&gt;cow. When it was old enough to go with the bull, it was called &lt;br /&gt;erusi (marriageable), and when it had been with the bull it &lt;br /&gt;was kibanga. When it had borne its first calf it was called &lt;br /&gt;ezigazire, after the second calf, esubire, after the third, ezigiza, &lt;br /&gt;and then no more attention was paid to its age and a good cow &lt;br /&gt;went on bearing until she had had as many as twenty calves. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Chief medicine-man of the cows singing his incantations &lt;br /&gt;to heal a herd of sick cows &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Chief medicine-man of the cows &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vni TREATMENT OF COWS 85 &lt;br /&gt;&lt;br /&gt;When too old to bear, a cow was called kichula or ngumba, &lt;br /&gt;while a young barren cow was mberera. A young bull was &lt;br /&gt;called ekimasa, and, when old enough to serve cows, it was &lt;br /&gt;called engundu. &lt;br /&gt;&lt;br /&gt;Herdsmen were careful to exchange young bulls to guard &lt;br /&gt;against in-breeding and they particularly guarded against &lt;br /&gt;a young animal gendering with its own dam. Should this &lt;br /&gt;happen, the calf born was called matembani, which denoted &lt;br /&gt;a calf born within forbidden degrees of consanguinity, and &lt;br /&gt;it was never allowed to bear calves. A calf which was born &lt;br /&gt;malformed, especially if it was sexless, was called mbangulane, &lt;br /&gt;which meant that it was worthless. &lt;br /&gt;&lt;br /&gt;Cows of the long-horn breed had usually a mark on the &lt;br /&gt;small hump and a cow which was born without this mark &lt;br /&gt;was regarded as sacred ; only the owner and his family might &lt;br /&gt;drink milk from it. &lt;br /&gt;&lt;br /&gt;Should a cow bear a calf and refuse to allow it to suck, a &lt;br /&gt;medicine-man was sent for to treat it. He took the herbs ekin- &lt;br /&gt;yangazi ne kibyakurata and musogasoga, powdered them, and &lt;br /&gt;mixed them with salt and hot water ; this mixture was poured &lt;br /&gt;up the cow's nose and some was put upon the calf, which &lt;br /&gt;was brought before the dam. The effect usually was that the &lt;br /&gt;cow licked the calf and then, accepting it, allowed it to suck &lt;br /&gt;from her. If this was unsuccessful the medicine-man went &lt;br /&gt;to a shrine and prayed: "The ghost of my father, help me," &lt;br /&gt;and tried again. He also made a new fetish which he tied on &lt;br /&gt;the cow's horn to induce her to accept her calf. For this &lt;br /&gt;service the medicine-man demanded a pot of beer, and, should &lt;br /&gt;the owner of the cow refuse to pay this, the man cursed the &lt;br /&gt;cow and the calf died. A calf was seldom reared by artificial &lt;br /&gt;feeding, though the method was known and on rare occasions &lt;br /&gt;used. If the dam finally refused the calf, a foster-mother was &lt;br /&gt;sought, but, if one could not be found, the calf was killed and &lt;br /&gt;eaten. &lt;br /&gt;&lt;br /&gt;If a cow was not giving as much milk as the herdsman &lt;br /&gt;considered she should give, he gathered the herbs omuwhoko &lt;br /&gt;and ekikamisa wa gali. These he dried over a fire and rubbed &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;86 TREATMENT OF COWS chap. &lt;br /&gt;&lt;br /&gt;them to powder, then, with the addition of water, he made &lt;br /&gt;them into a ball, full of water and the juice of the herbs. He &lt;br /&gt;thrust his hand with the herb ball into the uterus of the cow &lt;br /&gt;and squeezed the juice from it. This irritated the passage &lt;br /&gt;and caused the milk to flow. The effect on the milk lasted &lt;br /&gt;three or four days and the process might have to be repeated. &lt;br /&gt;The men said that it did not usually injure the cow, though &lt;br /&gt;some affirmed that, if repeated often, it made her barren. &lt;br /&gt;This method was at times resorted to to make a cow accept &lt;br /&gt;a foster-calf or when she refused her own calf, and the man, &lt;br /&gt;after passing his hand into the uterus, wiped it on the calf's &lt;br /&gt;back, which caused the cow to lick it and allow it to suck. &lt;br /&gt;This process was called to kuwatika a cow. &lt;br /&gt;&lt;br /&gt;When a cow had not enough milk to nourish her calf, the &lt;br /&gt;herdsman often took away the calf and gave it to a cow which &lt;br /&gt;had a bull-calf, killing the bull-calf and leaving the first cow &lt;br /&gt;to cease giving milk and to bear again. &lt;br /&gt;&lt;br /&gt;When a cow, after having a calf, did not again become &lt;br /&gt;pregnant as soon as they expected, the owner milked her only &lt;br /&gt;once a day. If this had not the desired effect, he took some &lt;br /&gt;of the herb mpara, chewed it, and squirted the juice from his &lt;br /&gt;mouth into and round the uterus; this set up irritation and &lt;br /&gt;caused the cow to seek the bull at once. The process was called &lt;br /&gt;to okuhagirana the cow. &lt;br /&gt;&lt;br /&gt;A cow which developed the loose folds of skin below its &lt;br /&gt;throat, known as dewlap, was regarded as a blessing to the &lt;br /&gt;owner. As this developed and the flesh reached the ground, &lt;br /&gt;it was tied up to prevent it from dragging in the dust. Such &lt;br /&gt;an animal might not be put to death in the ordinary way by &lt;br /&gt;spearing it in the head but had to have its neck broken by &lt;br /&gt;strong men who twisted its head round sharply. Only the &lt;br /&gt;owner of the kraal and his family might eat the flesh. &lt;br /&gt;&lt;br /&gt;When a cow with one horn turned up and one down had &lt;br /&gt;a calf, a knife or a spear was heated and a mark burned on &lt;br /&gt;one of the horns. This was regarded as a decoration and other &lt;br /&gt;burns were sometimes made on cows for the same purpose. &lt;br /&gt;&lt;br /&gt;When a cow's horns turned down and grew so long as to &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PL VIE XIV &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XV &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Chief medicine-man of the cows &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;VIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ILLNESS IN A KRAAL 87 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;get in its way and hinder its walking and grazing, the owner &lt;br /&gt;took a bit of stick to the Mugabe and told him what had &lt;br /&gt;happened. The Mugabe, taking the stick, spat on it and handed &lt;br /&gt;it back to the owner, who took it to the cow and tapped the &lt;br /&gt;horns with it. The horns were then cut off close to the head &lt;br /&gt;with a hot knife or axe. To stop the bleeding and heal the &lt;br /&gt;wounds they were seared with a heated spear, and a medicine &lt;br /&gt;of the herbs miseka and mugasa, powdered and mixed with &lt;br /&gt;flour of millet, was sprinkled on the wounds The cow soon &lt;br /&gt;recovered from the operation and was none the worse. &lt;br /&gt;&lt;br /&gt;When a cow with straight horns was given to goring its &lt;br /&gt;companions, the herdsman burned a notch on each horn and &lt;br /&gt;bent the tips back so that the horns were blunt. &lt;br /&gt;&lt;br /&gt;In each district there were cow-doctors or medicine-men &lt;br /&gt;who were called to assist the herdsmen when anything went &lt;br /&gt;wrong with the cows. They knew the different herbs to use &lt;br /&gt;for ilLsses, and they were also said to know drugs which &lt;br /&gt;would make cows bear cow-calves. They were paid for their &lt;br /&gt;work with sheep or goats. &lt;br /&gt;&lt;br /&gt;If sickness broke out among the cattle m a kraal, the &lt;br /&gt;owner called in a cow-doctor and asked him to discover &lt;br /&gt;by augury the cause of the illness and the remedy. In the &lt;br /&gt;evening a bull or an old cow that was past bearing was &lt;br /&gt;given to the medicine-man, who tied a bunch of herbs &lt;br /&gt;found its neck, took it outside, and drove it round the &lt;br /&gt;kraal If the illness was affecting more than one kraal in &lt;br /&gt;the vicinitv, he took the same animal to each and drove it &lt;br /&gt;round outside them, keeping it on the move the whole night &lt;br /&gt;At daybreak he brought the cow to the entrance of the kraal &lt;br /&gt;and killed it there, cutting its throat and catching the blood &lt;br /&gt;in a vessel He took a bunch of the herbs nyawera and mugo- &lt;br /&gt;sola and either sprinkled all the members of the kraal with &lt;br /&gt;the blood or touched them with it on their foreheads, arms &lt;br /&gt;and legs The cattle were then sprinkled and first the people &lt;br /&gt;and then the cows went out of the kraal, jumping over the &lt;br /&gt;body of the dead cow as it lay in the gateway. The medicine- &lt;br /&gt;man took the bunch of herbs from the cow s neck and tied &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;88 COWS KILLED BY LIGHTNING chap. &lt;br /&gt;&lt;br /&gt;them over the gateway so that the cows passed under them &lt;br /&gt;when they entered in the evening, and the disease was thus &lt;br /&gt;prevented from returning to the kraal. He removed the &lt;br /&gt;carcase, for the meat was his, and no member of the kraal &lt;br /&gt;might eat of it, for to do so would be to cause the disease to &lt;br /&gt;return. Often, in addition to this magic, the cows would be &lt;br /&gt;treated with herbal medicine given in water. &lt;br /&gt;&lt;br /&gt;There was a special medicine-man who was called in when &lt;br /&gt;lightning had struck men or cows. He had a whistle which &lt;br /&gt;he blew during a storm to make the lightning pass over &lt;br /&gt;without doing damage. Should a man or a cow be struck and &lt;br /&gt;killed, people brought either hoes or sticks and beat them &lt;br /&gt;over the body to cause the lightning to come out and the &lt;br /&gt;spirit to return. When lightning killed some of a herd of cows, &lt;br /&gt;the rest of the herd was kept in the place and the owner was &lt;br /&gt;sent for. He spent the night there fasting; no one might spit, &lt;br /&gt;no fire might be lighted, and no stranger passing the spot &lt;br /&gt;could go on but had to stay the night. On the next morning &lt;br /&gt;the special medicine-man arrived. His first duty was to &lt;br /&gt;discover by divination the cause which had led to this disaster &lt;br /&gt;and none of the cows could be milked until this was known &lt;br /&gt;and an appropriate gift had been made to the god of thunder &lt;br /&gt;to pacify him. When this had been done, the herd was driven &lt;br /&gt;home to the kraal, the cows were milked and the calves fed &lt;br /&gt;and then they went out to pasture as usual. The medicine- &lt;br /&gt;man was given two cows as his fee and the owner might there- &lt;br /&gt;after again drink milk and kill or sell his cows. The ceremony &lt;br /&gt;was called kangkula or purifying the herd. Should one of the &lt;br /&gt;cows bear a malformed calf during this time it was taken to &lt;br /&gt;the Lake Karagwe and thrown in as an offering to the &lt;br /&gt;offended spirit who resided there. A pot of water was drawn &lt;br /&gt;from the lake and brought to the owner who sprinkled some &lt;br /&gt;on his family and washed himself with it. The owner was not &lt;br /&gt;allowed to drink milk from the cow which bore a malformed &lt;br /&gt;calf under these circumstances, though, when one was born &lt;br /&gt;under ordinary circumstances, he alone might drink the milk &lt;br /&gt;of the dam or eat the flesh of the calf. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;VIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;DISEASES OF CATTLE 89 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Cows were often bled, usually for medicinal purposes. This &lt;br /&gt;was done by tying a string round the cow's neck to make the &lt;br /&gt;veins swell; an arrow, with a guard to prevent it from going &lt;br /&gt;too far, was then shot into the vein and the amount of blood &lt;br /&gt;required was taken. &lt;br /&gt;&lt;br /&gt;Cow Diseases &lt;br /&gt;&lt;br /&gt;Ezwa. Foot and mouth disease. The medicine-man, or one &lt;br /&gt;of the principal men in the kraal, bled the cows in the morning &lt;br /&gt;and, when they had gone to pasture, he poured the blood on &lt;br /&gt;the central fire. When it had congealed and dried, he scraped &lt;br /&gt;it up and put it into small bundles of dried elephant-grass &lt;br /&gt;to be used as torches. In the evening when the cows returned, &lt;br /&gt;the torches were lighted and men went out of the kraal and &lt;br /&gt;carried them amongst the cattle, calling on the disease to &lt;br /&gt;release the cows and go. The cows were then driven into the &lt;br /&gt;kraal, their feet were washed with hot water from a special &lt;br /&gt;pot, oluhega, and those whose mouths were too sore to allow &lt;br /&gt;them to feed were fed with grass plucked for them by the &lt;br /&gt;men. Cows seldom died of this complaint but were isolated &lt;br /&gt;and treated as described above and eventually recovered. &lt;br /&gt;&lt;br /&gt;The medicine-man pronounced a charm to prevent the &lt;br /&gt;illness from spreading, and amulets were hung round the cows' &lt;br /&gt;necks. The inmates of the kraal were forbidden to eat salt, &lt;br /&gt;men might not go to their wives, no stranger might enter the &lt;br /&gt;kraal, and no girl from it might visit friends in another kraal. &lt;br /&gt;&lt;br /&gt;Amasyihu. A disease which attacked calves. The head and &lt;br /&gt;face broke out into sores and the calf died, as they said, " of a &lt;br /&gt;rotten liver." No treatment was used, but the animal was &lt;br /&gt;left to get well or die. &lt;br /&gt;&lt;br /&gt;Obuzimba. The cow's body swelled as though it was be- &lt;br /&gt;coming very fat, its glands and throat also swelled and it usually &lt;br /&gt;died in three or four days. The herdsmen sometimes treated &lt;br /&gt;this by blistering, but as a rule the disease was left to run its &lt;br /&gt;course. &lt;br /&gt;&lt;br /&gt;Obusaghi. If a jackal fell into a water-hole and was drowned, &lt;br /&gt;any cows which drank the water died. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;90 DEATH OF COWS chap. &lt;br /&gt;&lt;br /&gt;Muzuzu. The cow was taken with a shivering fit and died &lt;br /&gt;at once. No cure was known. &lt;br /&gt;&lt;br /&gt;Omidaso. This disease lasted a month, after which the &lt;br /&gt;animal died; the meat might not be eaten. &lt;br /&gt;&lt;br /&gt;Kyiha. A lung and heart trouble, contagious and fatal. &lt;br /&gt;&lt;br /&gt;Kabube. An illness which affected the joints so that the &lt;br /&gt;animal wanted to lie down. If it was forced to walk about it &lt;br /&gt;recovered. &lt;br /&gt;&lt;br /&gt;Kukonagire. A calf's sickness. It affected the legs and at &lt;br /&gt;times the body swelled. No treatment was known : the sick- &lt;br /&gt;ness ran its course and was frequently fatal. &lt;br /&gt;&lt;br /&gt;Omuhindu. The ears cracked and bled, and the hair of the &lt;br /&gt;animal stood on end, but the animal usually recovered if a &lt;br /&gt;little care was taken of it. &lt;br /&gt;&lt;br /&gt;Mulyamu. Rinderpest. A disease only known in recent &lt;br /&gt;years. No cure. &lt;br /&gt;&lt;br /&gt;Kipumpula. Swellings on the thighs, shoulders and back- &lt;br /&gt;bone. &lt;br /&gt;&lt;br /&gt;The flies which tormented cows were called Engoha, but &lt;br /&gt;those which brought disease were Mbalabala and Nkubikisi. &lt;br /&gt;&lt;br /&gt;When a cow was suffering from constipation or from re- &lt;br /&gt;tention of the urine, the herdsman made a fetish of hippo- &lt;br /&gt;potamus skin and a tuft of hippopotamus hair and walked &lt;br /&gt;among the cows waving this over them. He then took it to &lt;br /&gt;the suffering cow and pushed it into her uterus, which caused &lt;br /&gt;the urine to flow. &lt;br /&gt;&lt;br /&gt;When a cow died, the owner mourned five days for it and &lt;br /&gt;refrained from sexual intercourse with his wife. On the sixth &lt;br /&gt;day he squeezed the juice from the herb mwonyo into a pot &lt;br /&gt;and he and his wife, sitting together, stirred the juice with &lt;br /&gt;their left hands, put some in their mouths, and spat it out &lt;br /&gt;three times to purify themselves and the kraal. The man then &lt;br /&gt;had sexual intercourse with his wife. This was to prevent &lt;br /&gt;other cows from dying in the same way. &lt;br /&gt;&lt;br /&gt;If the only cow of a poor herdsman died, he visited the &lt;br /&gt;members of his clan and begged from them, often getting &lt;br /&gt;two or three cows in the place of his lost one. The poor were &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XVI &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Peasant girl in goat-skin dress &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XVII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Elderly peasant &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;vni MEAT FOR THE MUGABE 91 &lt;br /&gt;&lt;br /&gt;always looked after by their relatives, and, should a man who &lt;br /&gt;was able to help refuse his aid to a poor brother, he was &lt;br /&gt;marked and no one came to mourn at his funeral. The effect &lt;br /&gt;of this was believed to be that he suffered loss of friends in &lt;br /&gt;the other world, to which he was sent without the usual &lt;br /&gt;lamentations. &lt;br /&gt;&lt;br /&gt;It was considered wrong to kill cows which were still able &lt;br /&gt;to bear, and the ordinary herdsmen, though they ate the &lt;br /&gt;meat of any cow that died, never killed cows except on very &lt;br /&gt;special occasions such as marriages or funerals. When it was &lt;br /&gt;necessary to kill an animal, they chose a cow too old to bear &lt;br /&gt;or a bull that was not required. The animal was killed by &lt;br /&gt;spearing or striking it with an axe on the head just behind &lt;br /&gt;the horns, a method which did not waste much of the blood, &lt;br /&gt;for it remained in the meat. The killing was always done out- &lt;br /&gt;side the kraal where the men assembled to eat the meat, &lt;br /&gt;cutting it up into small squares and roasting it over a fire &lt;br /&gt;round which they sat. Some meat would be handed in to the &lt;br /&gt;kraal to the women, who either ate it themselves or cooked &lt;br /&gt;it for their husbands. Among the wealthy cow-people the &lt;br /&gt;cooking was always done by slaves, but in the poorer classes &lt;br /&gt;wives cooked for their husbands, though water and fire-wood &lt;br /&gt;were brought to them by the men. &lt;br /&gt;&lt;br /&gt;Meat was cut into small pieces and either roasted on spits &lt;br /&gt;or boiled and served in wooden bowls or closely woven wicker &lt;br /&gt;vessels. If it was boiled, millet was sometimes served with it, &lt;br /&gt;though the grain was never cooked with the meat but boiled &lt;br /&gt;in water separately. &lt;br /&gt;&lt;br /&gt;When an animal was killed for the Mugabe's use, any blood &lt;br /&gt;that flowed was caught and drunk by the servants of the &lt;br /&gt;Mugabe. The skin of the cow, unless the Mugabe gave special &lt;br /&gt;orders, went to the royal skin-dresser and was prepared for &lt;br /&gt;the use of the Mugabe's wives, and the head was given to the &lt;br /&gt;fire-wood carriers. The cook, who was always of an agricultural &lt;br /&gt;clan, divided the animal. The Mugabe might only eat meat &lt;br /&gt;from the shoulder, one leg went to his wives, any given to the &lt;br /&gt;herdsmen had to be taken from the back without bones, and &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;92 SALT FOR THE COWS chap. &lt;br /&gt;&lt;br /&gt;the rest was cooked for the Mugabe's guests and other mem- &lt;br /&gt;bers of his household. &lt;br /&gt;&lt;br /&gt;When a chief killed a cow, he followed the royal custom &lt;br /&gt;in dividing it, though he was not restricted to any special part &lt;br /&gt;for himself. When the Mugabe or a chief gave his men a cow &lt;br /&gt;to kill for their own food, they had always to return the heart &lt;br /&gt;and tongue to the owner, for they were forbidden to eat these &lt;br /&gt;parts. &lt;br /&gt;&lt;br /&gt;Salt for the Cows &lt;br /&gt;&lt;br /&gt;It was considered essential to the health of the cattle that &lt;br /&gt;they should have salt once each month, and the carrying of &lt;br /&gt;salt was one of the tasks which a cow-man might undertake. &lt;br /&gt;Like building a kraal or a house, it was work done for the &lt;br /&gt;sake of the cattle and therefore not derogatory to his dignity. &lt;br /&gt;All sorts of things from goats and sheep to household utensils &lt;br /&gt;were taken to barter for the salt. When a man had left his &lt;br /&gt;home to go to one of the salt-markets, his wife might not &lt;br /&gt;have sexual relations with any man nor even cross the door- &lt;br /&gt;step when a man was on it or shake hands with a man. &lt;br /&gt;When the man returned with the salt he took it to his house, &lt;br /&gt;and that night he had to sleep on the floor near the fire and &lt;br /&gt;keep apart from his wife and other women until the salt had &lt;br /&gt;been given to the cows, which was done the next day. &lt;br /&gt;&lt;br /&gt;In the morning, after the cows had gone out to pasture and &lt;br /&gt;the kraal had been swept, the owner had the loads placed in &lt;br /&gt;a line before him in the kraal. A pot of milk was brought &lt;br /&gt;and he drank and puffed a little over each bundle. He then &lt;br /&gt;took a pot of butter and rubbed a little on each bundle. One &lt;br /&gt;of the logs used for filling up the gateway, a thong for tying &lt;br /&gt;the legs of restive cows during milking, and a bunch of &lt;br /&gt;purificatory herbs were brought and laid to smoulder on the &lt;br /&gt;central fire. &lt;br /&gt;&lt;br /&gt;When it was time for the cows to come home in the evening, &lt;br /&gt;the salt was taken to the watering-place where large troughs &lt;br /&gt;were made and lined with clay and filled with water. The salt &lt;br /&gt;was added to the water, and when the animals had finished &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;viii SALT FOR THE COWS 93 &lt;br /&gt;&lt;br /&gt;drinking they were driven home. As they entered the kraal, &lt;br /&gt;a boy stood at one side of the entrance and a girl at the other, &lt;br /&gt;each holding a pot of water and a bunch of the herb nyawera, &lt;br /&gt;with which they sprinkled the cows as they entered, saying, &lt;br /&gt;"Grow fat, give much milk, and have many calves." This &lt;br /&gt;ensured the best results and no evil effects from the drinking &lt;br /&gt;of the salt water. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER IX &lt;br /&gt;AGRICULTURE AND INDUSTRIES &lt;br /&gt;&lt;br /&gt;The agricultural people — clothing — ornaments — music and dancing — &lt;br /&gt;ownership of land — care of land — cultivation of millet — care of the &lt;br /&gt;crops — harvest — storing grain — grinding corn — other crops— tobacco &lt;br /&gt;— brewing millet and plantain beer — building huts — furniture — pot- &lt;br /&gt;ters — carpenters — smiths — smelting — the smith's anvil and hammer &lt;br /&gt;&lt;br /&gt;THE agricultural people of the lake region were probably &lt;br /&gt;early inhabitants of the land, who were subdued by &lt;br /&gt;immigrating hordes of pastoral people. These did not exter- &lt;br /&gt;minate the conquered races but made them their serfs to do &lt;br /&gt;the work which their cow customs forbade them to do for &lt;br /&gt;themselves. The agricultural people were not slaves, for they &lt;br /&gt;were free to move about the country as they would and to &lt;br /&gt;leave one master and join another at their own will. They &lt;br /&gt;were, however, generally attached to certain districts and, &lt;br /&gt;when once settled, they seldom cared to move. &lt;br /&gt;&lt;br /&gt;For clothing boys and men of the agricultural people wore &lt;br /&gt;one goat- or calf-skin, passing under the left arm and tied &lt;br /&gt;on the right shoulder. This hung down to the thigh or even &lt;br /&gt;to the knees but was open down the right side, no attempt &lt;br /&gt;being made to hide the person. The skins were usually roughly &lt;br /&gt;dressed and the more wealthy members of the agricultural &lt;br /&gt;class had them carefully prepared. &lt;br /&gt;&lt;br /&gt;Girls, when children, often ran about naked or wore a skin &lt;br /&gt;like that of the boys, but it was tied on the left shoulder and &lt;br /&gt;passed under the right arm. As they grew up the size of the &lt;br /&gt;skin was increased and it was more carefully dressed and &lt;br /&gt;softened. The hair was either shaved off or worn inside next &lt;br /&gt;the body. When married, a woman wore three or four skins &lt;br /&gt;stitched together and fastened with a belt round her waist, &lt;br /&gt;which was the sign of a married woman. &lt;br /&gt;&lt;br /&gt;After marriage a woman wore ornaments of which the most &lt;br /&gt;important were the anklets, without which no married &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, ix POSSESSION OF LAND 95 &lt;br /&gt;&lt;br /&gt;woman's dress was complete. She also wore bracelets and &lt;br /&gt;neck ornaments of wire or elephant-tail hairs and beads. The &lt;br /&gt;wire anklets and bracelets were made and fixed on by the &lt;br /&gt;smith, who was given fourteen or more goats by the husband &lt;br /&gt;for his work. In addition to this he invariably took for him- &lt;br /&gt;self one of the ornaments he had made, and incantations were &lt;br /&gt;pronounced over it to remove from all of them any evil that &lt;br /&gt;might be attached to them. &lt;br /&gt;&lt;br /&gt;The serfs were fond of dancing, in which both men and &lt;br /&gt;women indulged, though they danced apart and generally &lt;br /&gt;at different times. The drums used to accompany the dancing &lt;br /&gt;were ordinary water-pots which were filled to different levels &lt;br /&gt;with water. The drummers were armed with sticks to which &lt;br /&gt;pads of reeds, rather larger than the mouths of the pots, were &lt;br /&gt;attached with fibre. With these the men beat on the mouths &lt;br /&gt;of the pots, producing a sound not unlike that of drums, while &lt;br /&gt;others sang, danced, and gesticulated in time to the music. &lt;br /&gt;&lt;br /&gt;Girls and young women wearing skin-aprons stood round &lt;br /&gt;the drums, some of them with flat rattles. These were made &lt;br /&gt;of hollow reeds which formed cases some ten inches long by &lt;br /&gt;half an inch wide and were filled with seeds. Ten or more of &lt;br /&gt;these cases were secured side by side in a frame, and this &lt;br /&gt;was shaken up and down in time to the music. Others &lt;br /&gt;accompanied the rhythm by singing and beating their hands &lt;br /&gt;on their skin-aprons in front, which made a dull sound. &lt;br /&gt;&lt;br /&gt;Certain tracts of land were given by the Mugabe to chiefs &lt;br /&gt;and they could permit peasants to cultivate plots on that &lt;br /&gt;land, but as a rule a peasant could cultivate any piece of land &lt;br /&gt;he liked and there were no restrictions on his breaking up new &lt;br /&gt;land except previous occupation. A man had merely to dig &lt;br /&gt;a little or even to pluck some grass from the plot he meant &lt;br /&gt;to dig, take it home, and tie it to the roof of his house as a &lt;br /&gt;sign of possession. After that, should any man seek to cultivate &lt;br /&gt;that land, the first comer informed him of his ownership. If &lt;br /&gt;the intruder went away all was well, but, if he objected, there &lt;br /&gt;was a fight and the original claimant, if worsted, might appeal &lt;br /&gt;to the district-chief. Even if the first owner had left the land &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;96 SOWING MILLET chap. &lt;br /&gt;&lt;br /&gt;for some years, he had the right, if he had dug it, to return &lt;br /&gt;and occupy it. An intruder, even if he had made improve- &lt;br /&gt;ments and enlarged the plot, could not claim the land if the &lt;br /&gt;first owner came back and lit a fire as a sign that he had &lt;br /&gt;returned. If there was trouble, the matter was brought before &lt;br /&gt;the district-chief and settled by ordeal. The disputants were &lt;br /&gt;given each a plantain root to eat, and this made the fraudulent &lt;br /&gt;claimant ill, while the true owner felt no bad effects. The man &lt;br /&gt;thus proved to be in the wrong might be fined anything from &lt;br /&gt;two goats or a sheep to as many as twenty goats. &lt;br /&gt;&lt;br /&gt;When a man started to dig his field, the first sod cut had &lt;br /&gt;to be carried home and kept there until harvest, to ensure &lt;br /&gt;a good crop and success. &lt;br /&gt;&lt;br /&gt;No attempt was ever made to fertilise land, for such an &lt;br /&gt;idea was entirely foreign to the minds of the people. Land &lt;br /&gt;was plentiful and if one field ceased to yield to the satisfaction &lt;br /&gt;of the owner, all he had to do was to break up fresh ground, &lt;br /&gt;leaving the old field for a time, or perhaps entirely. After &lt;br /&gt;a few years, when nature had to some extent restored the &lt;br /&gt;necessary properties to the soil, or when, as the native said, &lt;br /&gt;the ground was rested, he might try the old site again. If &lt;br /&gt;it then repaid his efforts, he might continue to cultivate it &lt;br /&gt;for a time, but, if not, he would probably forsake it entirely. &lt;br /&gt;&lt;br /&gt;Artificial irrigation was unknown and crops were only &lt;br /&gt;grown in the wet season, though there were rare instances &lt;br /&gt;when a man would choose a plot of low-lying land near a &lt;br /&gt;river and raise a crop during the dry season. Such rare cases &lt;br /&gt;prove that it was not ignorance of the possibilities of the land &lt;br /&gt;but rather indolence which prevented the people from having &lt;br /&gt;fresh vegetable food all the year round. After harvest they &lt;br /&gt;dried and stored sufficient grain to keep them in food until &lt;br /&gt;the rains came and made it possible to grow a fresh crop. &lt;br /&gt;&lt;br /&gt;The main crop was the small millet commonly called bulo, &lt;br /&gt;which was sown in August and September in ground that had &lt;br /&gt;been carefully hoed and prepared. When a man was going &lt;br /&gt;to sow his first seed for the season he made his preparations &lt;br /&gt;at 3 a.m. and wakened his family with the first streaks of dawn, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XVIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;J3 &lt;br /&gt;&lt;br /&gt;ex &lt;br /&gt;&lt;br /&gt;U (J &lt;br /&gt;&lt;br /&gt;b/3 a; &lt;br /&gt;&lt;br /&gt;&lt;u %="" ,="" 5="" n!="" o="" v="" w="" £="" §="" «="" —=""&gt; &lt;br /&gt;&lt;br /&gt;1/5 C &lt;br /&gt;&lt;br /&gt;a, •-. &lt;br /&gt;&lt;br /&gt;.c £ &lt;br /&gt;&lt;br /&gt;*• o &lt;br /&gt;&lt;br /&gt;c -5 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XIX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;!L..: " &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;I l\ I &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Water-pots used as drums &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Dancing to the rhythm of the water-pot drums &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ix THE MILLET CROP 97 &lt;br /&gt;&lt;br /&gt;for they had to be awake while he went to sow. If on the &lt;br /&gt;way to the field he met a person he disliked, he turned back &lt;br /&gt;and refrained from sowing seed that day; during the time of &lt;br /&gt;the sowing husband and wife had to be careful to have &lt;br /&gt;sexual relations only with each other, lest the seed should fail &lt;br /&gt;to germinate and the weeds grow. &lt;br /&gt;&lt;br /&gt;When the plants were a few inches high they were thinned &lt;br /&gt;out and those pulled up were carried home, where they were &lt;br /&gt;eaten either uncooked and seasoned with salt or boiled. The &lt;br /&gt;rains made the crops grow rapidly, and in January, after &lt;br /&gt;six months' growth, the millet ripened. As the grain filled &lt;br /&gt;out flocks of birds visited the fields and it was necessary to &lt;br /&gt;employ scare-crows to drive these off. Children were em- &lt;br /&gt;ployed in most villages for this purpose, and they had to be &lt;br /&gt;specially on the alert in the early morning and again in the &lt;br /&gt;evening, for at these times the birds were particularly active. &lt;br /&gt;These young people often showed much ingenuity in their &lt;br /&gt;devices to save labour. Figures were made of grass and armed &lt;br /&gt;with sticks so that in the distance they resembled living &lt;br /&gt;persons waving sticks. At other places poles eight to ten feet &lt;br /&gt;long were firmly fixed at intervals in the ground ; from the &lt;br /&gt;tops of these were hung large snail-shells, thin blades of iron, &lt;br /&gt;and other articles and the poles were connected by a cord &lt;br /&gt;which led to some tree or hillock, where an observer sat and &lt;br /&gt;jerked the string from time to time so that all the things tied &lt;br /&gt;to the poles rattled. At the same time the watchers shouted &lt;br /&gt;and used clappers of flat boards which made a noise loud &lt;br /&gt;enough to be distinctly heard over the field. In some places &lt;br /&gt;men and women built huts in their fields and lived there from &lt;br /&gt;the time the fresh shoots appeared until harvest, to protect &lt;br /&gt;the crops from wild pigs and other nocturnal visitors that &lt;br /&gt;might destroy them. &lt;br /&gt;&lt;br /&gt;Only the family might eat of the first-fruits of the crop and &lt;br /&gt;the grindstones might not be used by anyone else after the &lt;br /&gt;corn was ground until the first-fruits had been eaten. Should &lt;br /&gt;either the man or his wife give any of the food away before &lt;br /&gt;this, the other would die. For this family meal the grain need &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;98 THE MILLET CROP chap. &lt;br /&gt;&lt;br /&gt;not be ground and cooked, for even to eat a little of it un- &lt;br /&gt;cooked would remove this taboo. &lt;br /&gt;&lt;br /&gt;When the harvest was ready, the wife went one day alone &lt;br /&gt;to the field and picked two kinds of grass, the seeds of which &lt;br /&gt;had burrs and stuck to the clothing. These she made into a &lt;br /&gt;kind of pad and laid it in the field, putting a stone upon it. &lt;br /&gt;She then gathered two small sheaves of the grain and placed &lt;br /&gt;them so that they stood over the pad. This was supposed to &lt;br /&gt;bring a plentiful harvest. &lt;br /&gt;&lt;br /&gt;Next morning the man and his wife came together to reap &lt;br /&gt;the grain as soon as the dew had dried off it. They were careful &lt;br /&gt;to leave a patch for the husband's mother, who came herself &lt;br /&gt;and cut it and carried it home. Should they neglect this &lt;br /&gt;observance, the seed from that particular field would be &lt;br /&gt;useless the following year. &lt;br /&gt;&lt;br /&gt;The reaping was a long and tedious business, for the grain &lt;br /&gt;was cut head by head with some six inches of stem and tied &lt;br /&gt;into small bundles. These were put in baskets and carried to &lt;br /&gt;a spot in the field where they were heaped together in a pile. &lt;br /&gt;A hole was made in the centre of the heap to allow the &lt;br /&gt;moisture to escape as the grain dried, and the heap was left &lt;br /&gt;four or five days to ripen by the heat generated. The heap &lt;br /&gt;was covered by night with plantain or other leaves to protect &lt;br /&gt;it against the heavy dews or rain, and it became very hot &lt;br /&gt;so that the grain matured quickly. If it was desired to hasten &lt;br /&gt;the ripening process, a pit some two feet deep was dug and &lt;br /&gt;the grain put in and covered over so that the heat generated &lt;br /&gt;ripened it in two or three days. &lt;br /&gt;&lt;br /&gt;When the artificial ripening process was completed, the &lt;br /&gt;ears were spread out in the sun on the threshing-floor to dry &lt;br /&gt;and the grain either fell out or was beaten out with a short &lt;br /&gt;stick as the head of corn was held in the hand, the grain &lt;br /&gt;falling on the threshing-floor, which was merely a flat place &lt;br /&gt;swept clean of dust and often smeared over with cow-dung. &lt;br /&gt;This work was done by the women, who also winnowed the &lt;br /&gt;grain by pouring it from a flat basket held up as high as the &lt;br /&gt;head, so that the wind carried away the chaff. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;I'L.VIE XX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Large grain basket &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXI &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Potters &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ix PAYING TRIBUTE 99 &lt;br /&gt;&lt;br /&gt;The granaries were large baskets four or five feet high, &lt;br /&gt;smeared with cow-dung outside and inside and raised about &lt;br /&gt;two feet above the ground on stones or stakes. They were &lt;br /&gt;covered with detachable thatched roofs which could be raised &lt;br /&gt;to take out the grain. The first grain had to be put in by &lt;br /&gt;the man, who got into the store to do it. If he was away, &lt;br /&gt;his wife had to await his return, because, if she stored the &lt;br /&gt;grain before he put in the first basketful, he would die when &lt;br /&gt;he ate it. When required for use the grain was ground between &lt;br /&gt;stones to a coarse flour and made into stiff porridge. &lt;br /&gt;&lt;br /&gt;Each hut had a slab of stone either under the eaves or near &lt;br /&gt;the door, which was used as the grindstone. It was generally &lt;br /&gt;two feet long by one foot wide, and a second stone four or five &lt;br /&gt;inches long and four wide, with a flat surface, was used to rub &lt;br /&gt;the grain to flour. The lower stone was raised a few inches &lt;br /&gt;from the ground with one side a little higher than the other, &lt;br /&gt;to allow the flour, as it was ground, to fall down into a basket &lt;br /&gt;placed to catch it. The woman who ground knelt at the higher &lt;br /&gt;end of the big stone with a basket of grain by her side and, &lt;br /&gt;taking a handful at a time from this, she rubbed it to flour &lt;br /&gt;between the stones. Naturally such flour contained a certain &lt;br /&gt;amount of grit so that porridge made from it was liable to &lt;br /&gt;make anyone ill whose system was not accustomed to such &lt;br /&gt;rough diet. &lt;br /&gt;&lt;br /&gt;The time of harvest was a season for rejoicing, not only &lt;br /&gt;because there was an abundance of food but also because at &lt;br /&gt;this time they had freedom from the strain of necessary work &lt;br /&gt;and good supplies of grain for brewing beer. This season was &lt;br /&gt;thus the natural time for marriages, dances, and other festi- &lt;br /&gt;vities, and the people looked forward to it as an opportunity &lt;br /&gt;for relaxation and indulgence in beer-drinking. They cast all &lt;br /&gt;cares aside and gave themselves up to a time of merriment. &lt;br /&gt;&lt;br /&gt;As long as his store lasted the peasant took grain from time &lt;br /&gt;to time to his pastoral master. There was no stated amount, &lt;br /&gt;but he took small supplies until he found his store getting &lt;br /&gt;low, when he took a large basketful, and this was understood &lt;br /&gt;by the master to indicate the last supply for the season. &lt;br /&gt;&lt;br /&gt;7—2 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ioo BREWING chap. &lt;br /&gt;&lt;br /&gt;This small millet was the only kind of food which was &lt;br /&gt;stored for supplying future needs, but they grew three other &lt;br /&gt;kinds of millet which were used more especially for brewing. &lt;br /&gt;Plantains and sweet potatoes were used to eke out the supply &lt;br /&gt;of millet. Peas, beans, ground-nuts and marrows were grown &lt;br /&gt;as additions to this food and were used as a relish in place &lt;br /&gt;of meat, which was seldom to be got, while maize was also &lt;br /&gt;cultivated, though it was looked upon as a luxury to be eaten &lt;br /&gt;between meals and they never considered it a part of their &lt;br /&gt;diet. &lt;br /&gt;&lt;br /&gt;Tobacco was largely grown, for it was used both by pastoral &lt;br /&gt;and agricultural people. Men and old women smoked it and &lt;br /&gt;many young women chewed it. A few plants were grown near &lt;br /&gt;the hut on the dust-heap where the sweepings from the hut, &lt;br /&gt;which included the dung from goats and sheep and the dust &lt;br /&gt;from the wood-fire, were thrown. The dust-heap was thus a &lt;br /&gt;fertile spot and tobacco plants always thrived there and &lt;br /&gt;produced very good leaves. Peasants rarely attempted to &lt;br /&gt;prepare the leaves, which were merely dried in the sun and &lt;br /&gt;rubbed to small pieces and dust before being smoked. &lt;br /&gt;&lt;br /&gt;The story of the introduction of tobacco into the country &lt;br /&gt;is as follows. During the reign of Ruhinda of Ankole, the &lt;br /&gt;king of Karagwe, also called Ruhinda, sent a medicine-man &lt;br /&gt;with six bags of tobacco, saying that it was medicine which &lt;br /&gt;would make Ruhinda of Ankole well and strong. The two &lt;br /&gt;kings were friends, so Ruhinda tried the tobacco, and, finding &lt;br /&gt;it soothing, went on and became a smoker. Later the chiefs &lt;br /&gt;learned about this and some of them took to smoking. When &lt;br /&gt;the medicine-man found his stock running out, he sowed two &lt;br /&gt;plots and grew more, showing the people how to prepare it &lt;br /&gt;before he returned to his own country. &lt;br /&gt;&lt;br /&gt;Brewing &lt;br /&gt;&lt;br /&gt;The people of Ankole were very fond of drink and brewed &lt;br /&gt;beer whenever it was possible. To make millet-beer, the &lt;br /&gt;millet was first put into water for four days so that it began &lt;br /&gt;to sprout. It was then spread on mats in the sun to dry and &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ix BUILDING A HOUSE 101 &lt;br /&gt;&lt;br /&gt;mixed with an equal amount of dry grain. The whole of this &lt;br /&gt;was ground to flour between stones, mixed with boiling water &lt;br /&gt;and boiled. After standing four days, it was again boiled, &lt;br /&gt;by which time the amount was reduced to one-fourth of the &lt;br /&gt;original. To this more grain, which had been wetted and &lt;br /&gt;allowed to sprout, was added and the whole stood in pots &lt;br /&gt;for two days and was then boiled again with the addition &lt;br /&gt;of water and more unprepared millet. This was poured into &lt;br /&gt;pots, and from a large pot, in which some of the first boiling &lt;br /&gt;had been left, a little was added to each pot, making in &lt;br /&gt;the end about ten times the original amount. This was left &lt;br /&gt;for a night and was then filtered through papyrus fibre. The &lt;br /&gt;result was a thick liquid which was ready for use. &lt;br /&gt;&lt;br /&gt;While the beer was being prepared, the man engaged in &lt;br /&gt;the brewing might not touch butter or have relations with &lt;br /&gt;any women except his own wife. &lt;br /&gt;&lt;br /&gt;To make plantain-beer, the plantains, of the kind known &lt;br /&gt;as the male or beer-making plantain, were cut when fully &lt;br /&gt;grown but not ripe and put over a slow fire of millet-chaff &lt;br /&gt;or cow-dung in a shallow pit for three days to make them fully &lt;br /&gt;ripe. They were then pulped in a large wooden trough like &lt;br /&gt;a bath. A quantity of millet which had been prepared as malt &lt;br /&gt;in the way described above was mixed with the juice and the &lt;br /&gt;whole covered for two days until it fermented, after which &lt;br /&gt;it was filtered and was ready for use. &lt;br /&gt;&lt;br /&gt;If the beer was made from the first plantains cut from a new &lt;br /&gt;garden, the owner had to drink it himself to ensure the success &lt;br /&gt;of the plantation. &lt;br /&gt;&lt;br /&gt;Building &lt;br /&gt;&lt;br /&gt;Every youth was expected to assist in building huts either for &lt;br /&gt;his own family or for friends, so that by the time he reached &lt;br /&gt;the age when he required a hut for himself he was quite com- &lt;br /&gt;petent to make it. &lt;br /&gt;&lt;br /&gt;From the time a man started to collect materials for a new &lt;br /&gt;house he had to avoid all women other than his wife, who on &lt;br /&gt;her part had to observe the same taboo and admit only her &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;102 FURNITURE chap. &lt;br /&gt;&lt;br /&gt;husband to her bed. Should one or the other offend in this &lt;br /&gt;matter, the materials which had been collected were useless &lt;br /&gt;and might only be used as fire- wood. If the guilt was con- &lt;br /&gt;cealed and the building proceeded with, the man would die. &lt;br /&gt;&lt;br /&gt;The huts built by these peasants were of the bee-hive shape, &lt;br /&gt;and in size were seldom more than eighteen feet in diameter &lt;br /&gt;and ten feet high at the apex, many of the huts being much &lt;br /&gt;smaller than this. Six or seven poles of light timber supported &lt;br /&gt;the structure and over these was woven a framework of &lt;br /&gt;basketry like an inverted round hamper, millet stems bound &lt;br /&gt;together with strips of cord from papyrus stems being largely &lt;br /&gt;used for this. Papyrus stems were often interlaced with the &lt;br /&gt;millet stems to strengthen the structure, and the whole was &lt;br /&gt;overlaid with a thick covering of grass. The floor was simply &lt;br /&gt;the ground, which was smoothed by hoeing it over and &lt;br /&gt;beating it hard with sticks. The fire-place was composed of &lt;br /&gt;three large stones placed in a triangle so that a pot might rest &lt;br /&gt;upon them ; should a second pot be required two more stones &lt;br /&gt;were placed to form, with one of the first three, a second &lt;br /&gt;triangle, the space beneath the pot being sufficient to allow &lt;br /&gt;fire-wood to be thrust under it. &lt;br /&gt;&lt;br /&gt;Little furniture was used, but among the more progressive &lt;br /&gt;there might be a bedstead composed of four stakes, eighteen &lt;br /&gt;inches long, with forked tops. These stakes were imbedded in &lt;br /&gt;the floor and in the forks were side, head and foot pieces, to &lt;br /&gt;which laths of papyrus stems were secured. On these was &lt;br /&gt;spread a layer of grass or a cow-skin on which the owner &lt;br /&gt;and his wife lay, covered with any clothing they might have &lt;br /&gt;or with a bark-cloth or cow-skin if they were of the more &lt;br /&gt;prosperous members of the community. A few water-pots, &lt;br /&gt;several cooking-pots of various sizes, and two or three baskets &lt;br /&gt;were all the utensils required, and a hoe or perhaps two, one &lt;br /&gt;or two knives, the man's spears and shield, and a few fetishes &lt;br /&gt;completed the whole of their possessions. In all cases the &lt;br /&gt;furniture, bed-clothes and utensils depended upon the &lt;br /&gt;abilities and exertions of the couple themselves, for the more &lt;br /&gt;progressive would take the trouble to have better and more &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Carpenters making milk-pots &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Milk-vessels and washing-bowls of wood &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ix MAKING POTS 103 &lt;br /&gt;&lt;br /&gt;comfortable surroundings, which would be lacking in the case &lt;br /&gt;of the indolent or incompetent. The live stock of a prosperous &lt;br /&gt;peasant would be a few goats and sheep which by night were &lt;br /&gt;tethered to pegs in the floor near the walls of the hut. &lt;br /&gt;&lt;br /&gt;When the house was finished, should a sparrow enter it &lt;br /&gt;before the man took possession, or if any man slept in it with &lt;br /&gt;the owner's wife before the owner himself did so, he would &lt;br /&gt;never live in it. If one of his children was the first person to &lt;br /&gt;fall down near it, or if some person carrying millet spilt some &lt;br /&gt;near the house, it was a bad omen. To avoid these dangers, &lt;br /&gt;they brought a child belonging to some other family and made &lt;br /&gt;it fall down near the house, and someone brought a grind- &lt;br /&gt;stone and turned it up against the house, letting a little flour &lt;br /&gt;fall from it. &lt;br /&gt;&lt;br /&gt;Pottery &lt;br /&gt;&lt;br /&gt;The potter went out to the nearest swamp to get his own &lt;br /&gt;clay when he wanted it. He brought the lump of clay home &lt;br /&gt;and put it in a small pit, covering it to keep it from drying &lt;br /&gt;hard, and left it for seven days. When about to make pots, &lt;br /&gt;he ground up some broken pots and mixed the dust with the &lt;br /&gt;new clay, adding some juice of the herb mwetengo to keep the &lt;br /&gt;pots from breaking. He worked up the clay to a stiff putty &lt;br /&gt;on a cow-skin, and started to mould the pot by making the &lt;br /&gt;bottom in a shallow hole or in the bottom of a broken pot. &lt;br /&gt;He then made the clay into long rolls and built up the sides &lt;br /&gt;of the pot with these, smoothing the clay as he built them up &lt;br /&gt;with the curved shell of a gourd which he moistened frequently &lt;br /&gt;in a pot of water by his side. The pot while in course of being &lt;br /&gt;made was called ntango, and when it was drying before being &lt;br /&gt;fired, a process which took some six to nine days, it was called &lt;br /&gt;musingo. &lt;br /&gt;&lt;br /&gt;The potters of Ankole never attained to the skill of those &lt;br /&gt;of Kitara, for there were few men or women who devoted &lt;br /&gt;much time to the art. Each family had its man or woman &lt;br /&gt;who made pots, and it was a rare thing for pots to be carried &lt;br /&gt;to any recognised market-place for sale. The Mugabe alone &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;104 CARPENTERS chap. &lt;br /&gt;&lt;br /&gt;had a few more skilled potters who supplied his needs, so that &lt;br /&gt;there was no competition and no incentive to improve the &lt;br /&gt;pottery. There were some milk-pots of a graceful shape, with &lt;br /&gt;long slender necks, but the sides were thick and the clay was &lt;br /&gt;brittle and not so well worked as in those made by the Baki- &lt;br /&gt;tara. The water- and cooking-pots were thick unpretentious &lt;br /&gt;vessels and no attempt was made to beautify them. &lt;br /&gt;&lt;br /&gt;Carpenters &lt;br /&gt;&lt;br /&gt;The Ankole carpenters were superior to the other artisans, &lt;br /&gt;though they rarely advanced from the well-known shapes of &lt;br /&gt;vessels used by their forefathers. They were a body of men &lt;br /&gt;belonging to the serf class, whose fathers had somehow learned &lt;br /&gt;the art of wood- working and passed on the knowledge to their &lt;br /&gt;children, who took up the work they laid down in old age &lt;br /&gt;or at death. The Mugabe had a number of carpenters who &lt;br /&gt;were his special workmen and lived in places allotted to them &lt;br /&gt;by him. All the needs of the royal household were supplied &lt;br /&gt;by them. &lt;br /&gt;&lt;br /&gt;The wooden vessels in common use were milk-pots, butter- &lt;br /&gt;pots, meat-dishes, water- and washing-pots and troughs for &lt;br /&gt;making beer, and the carpenters also made stools. Milk-pots &lt;br /&gt;were made from a tree called musa, large pails for drawing &lt;br /&gt;water from kirikiti, and meat-dishes and washing-pots from &lt;br /&gt;emituba and mzika, while for stools they used emituba. &lt;br /&gt;&lt;br /&gt;The tools used by the carpenters were long gouges, adzes, &lt;br /&gt;and scrapers, and they might never sell their tools even to &lt;br /&gt;pay fines, for to do so would cause them certain ruin. &lt;br /&gt;&lt;br /&gt;The carpenter, when he required timber for his work, went &lt;br /&gt;out himself to cut his tree ; if on his way he met a man whom &lt;br /&gt;he disliked or who had a grudge against him, he returned &lt;br /&gt;home, for he knew he would not find a suitable tree that day. &lt;br /&gt;When he found the right tree in the forest he felled it, using &lt;br /&gt;a small hatchet formed of an iron blade tapered like a wedge &lt;br /&gt;and fixed in a strong haft two feet long. This was his only &lt;br /&gt;instrument for cutting the tree into short logs, for he possessed &lt;br /&gt;no saws and did not know the use of them. It took him three &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ix SMELTING IRON 105 &lt;br /&gt;&lt;br /&gt;days to cut the chunk of wood he required for a pot, and he &lt;br /&gt;carried it home and buried it under chips in his house to &lt;br /&gt;season before he began to shape it. The period allowed for &lt;br /&gt;seasoning the timber varied according to the man's require- &lt;br /&gt;ments, but most timber was used before it was fully seasoned. &lt;br /&gt;Three days were then required for the making, one day to &lt;br /&gt;shape the pot and two to hollow it out and finish it. &lt;br /&gt;&lt;br /&gt;When a man wanted to make a new beer-bath, he brewed &lt;br /&gt;a quantity of beer and asked six carpenters and thirty or &lt;br /&gt;more friends to come and help him. They went with him to &lt;br /&gt;find and fell the tree and cut off the length required for the &lt;br /&gt;bath, and when this had been done they drank the beer and &lt;br /&gt;feasted on a goat. Until the carpenters had made the bath, &lt;br /&gt;the owner might not sleep with his wife, and this taboo con- &lt;br /&gt;tinued until beer had been made in it. His wife also had to &lt;br /&gt;observe strict continency. The first beer made in a new bath &lt;br /&gt;might not be sold but had to be drunk by the owner and his &lt;br /&gt;family or friends. &lt;br /&gt;&lt;br /&gt;Smiths &lt;br /&gt;&lt;br /&gt;The smiths, like the carpenters, belonged to the serf com- &lt;br /&gt;munity, but they did not attain to the skill of the carpenters &lt;br /&gt;in their work. They formed a single class, for the men who did &lt;br /&gt;the smelting were also the men who worked the metal up into &lt;br /&gt;the required articles. The smiths went to the hills to fetch &lt;br /&gt;their own iron-stone and, as they used that which lay near the &lt;br /&gt;surface in abundance, they seldom had to dig more than one &lt;br /&gt;or at most two feet to get the kind they wanted. This was &lt;br /&gt;broken up into bits about the size of walnuts, tied up in &lt;br /&gt;bundles of grass and carried to the place where the smelting &lt;br /&gt;was to be done. Their charcoal was prepared from the small &lt;br /&gt;trees and scrub which grew in the neighbourhood. &lt;br /&gt;&lt;br /&gt;During the time spent in smelting, the men had to be &lt;br /&gt;careful not to have sexual relations with anyone but their &lt;br /&gt;own wives. No man might step over the wood of which he &lt;br /&gt;was making his charcoal, and, should he be seated on the &lt;br /&gt;door-step of his hut, no one might enter or leave until he rose. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;106 THE SMITH'S TOOLS chap. &lt;br /&gt;&lt;br /&gt;No woman who was menstruating might come near him. &lt;br /&gt;These taboos were in force until the iron had been smelted &lt;br /&gt;and the smith had made a hoe from it. &lt;br /&gt;&lt;br /&gt;When the wood and iron were ready, a hole was dug some &lt;br /&gt;two or three feet deep and two feet in diameter, and lined with &lt;br /&gt;clay, the clay walls being continued to some three feet above &lt;br /&gt;the ground. When dry this furnace was filled with layers of &lt;br /&gt;dry reeds and grass, charcoal and iron-stone. An arched top &lt;br /&gt;or dome, with a hole four or five inches across in the centre, &lt;br /&gt;was built over the top of the furnace. Round this were &lt;br /&gt;arranged the bellows, probably three pairs of them, con- &lt;br /&gt;sisting of round earthen pots, open at the top, with a nozzle &lt;br /&gt;on one side. Over the top of the pot a goat-skin was fastened &lt;br /&gt;loosely enough to be moved up and down by a stick fixed &lt;br /&gt;to its middle. The nozzles of each pair of bellows entered an &lt;br /&gt;earthenware pipe which opened into the furnace, and each &lt;br /&gt;pair was worked by one man who sat between them and used &lt;br /&gt;one hand to each. &lt;br /&gt;&lt;br /&gt;The smelting was begun at six o'clock in the morning and &lt;br /&gt;the fire was kept burning until two o'clock in the afternoon, the &lt;br /&gt;charcoal being added when necessary through the hole in the top &lt;br /&gt;of the furnace. After the fire had been allowed to die down, the &lt;br /&gt;iron was left to cool for some six days before being dug out. &lt;br /&gt;Any that was not thought to be properly smelted and clean &lt;br /&gt;was smelted again, but the clean metal was cut up into blocks &lt;br /&gt;of the sizes required for spears, hoes, knives and other im- &lt;br /&gt;plements, and the smith carried these off to his own home. &lt;br /&gt;&lt;br /&gt;The tools of a smith were not many. His anvil was a large &lt;br /&gt;stone and the hammer a bit of iron, six or eight inches long &lt;br /&gt;rounded and tapered slightly for the hand-grip. He might &lt;br /&gt;possess a pair of tongs, but more usually he pointed the iron &lt;br /&gt;on which he was working and forced it into a piece of wood, &lt;br /&gt;or, splitting the wood, he slipped the iron in and bound the &lt;br /&gt;wood together. His furnace was a shallow hole into which &lt;br /&gt;he put charcoal and inserted the nozzles of bellows like those &lt;br /&gt;he used for smelting, though here one pair sufficed. &lt;br /&gt;&lt;br /&gt;Should the smith require a new anvil he went about among &lt;br /&gt;the hills to find a suitable stone. On the night before he went &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXIV &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;0) +J &lt;br /&gt;&lt;br /&gt;s a &lt;br /&gt;&lt;br /&gt;o G &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;* &amp;amp; &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;G &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ni &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;S &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;c &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;O &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;s &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;!--) &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;o &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;u &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;o &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;11 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;-G &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;C &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;dJ &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;O, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;— &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;01 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;O &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXV &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Carpenters making pails and hand washing-bowls &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Smith working on a stone anvil &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ix THE SMITH'S HAMMER 107 &lt;br /&gt;&lt;br /&gt;out he had to keep apart from all women except his chief wife, &lt;br /&gt;and next morning he went out, fasting, with some other men &lt;br /&gt;whom he had engaged, to find a stone. When it was found, &lt;br /&gt;the men carried it home for him, and he called his relatives &lt;br /&gt;to participate in a feast which he made as a recompense for &lt;br /&gt;the bearers of the stone. A hole was then made in the ground &lt;br /&gt;where the anvil was to stand ; millet and certain purificatory &lt;br /&gt;herbs were put into the hole and the anvil set on them, where- &lt;br /&gt;upon it was ready for use without any further ceremony. &lt;br /&gt;&lt;br /&gt;When the smith wished to make a new hammer he began &lt;br /&gt;by collecting a large quantity of food to make a feast, for &lt;br /&gt;which he killed not less than two and sometimes as many &lt;br /&gt;as six goats, and invited some twenty of his fellow-craftsmen &lt;br /&gt;to come and help him. The iron for the hammer was already &lt;br /&gt;smelted and had been brought to the house without cleaning &lt;br /&gt;off any of the fibre in which it had been wrapped and which still &lt;br /&gt;clungto it. The men began to work at nine o'clock in the evening &lt;br /&gt;and finished the hammer about eight o'clock next morning. &lt;br /&gt;Then a pit deep enough to hold three or four gallons was dug &lt;br /&gt;and filled with water, and the smith's wife, his father and &lt;br /&gt;mother, and his grandparents were summoned from a hut in &lt;br /&gt;which they were waiting. The father and grandfather took the &lt;br /&gt;hot hammer and put it into the water to harden it, passing &lt;br /&gt;sacred herbs over it as it lay in the water, to purify and bless it. &lt;br /&gt;The hammer was then carried into the house and the feast was &lt;br /&gt;prepared and eaten. Any fibre which had clung to the metal &lt;br /&gt;was brought and put at the head of the man's bed, while the &lt;br /&gt;hammer was laid at the foot, and the man lay with his wife &lt;br /&gt;on the bed to complete the work. &lt;br /&gt;&lt;br /&gt;After two or three days, the smith took the hammer and &lt;br /&gt;made a knife or a hoe from some of the smelting of iron from &lt;br /&gt;which the hammer had been made. This he gave to some &lt;br /&gt;member of his family to show that the hammer was a good tool. &lt;br /&gt;&lt;br /&gt;As in the case of the carpenters, the Mugabe commanded &lt;br /&gt;the services of the most skilful smiths for any work he &lt;br /&gt;required. He paid no wages, but made presents of goats or &lt;br /&gt;sheep to these artisans, who were never allowed to suffer from &lt;br /&gt;any of their transactions with him. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER X &lt;br /&gt;&lt;br /&gt;BIRTH &lt;br /&gt;&lt;br /&gt;Importance of sons — taboos during pregnancy — treatment of a preg- &lt;br /&gt;nant woman — the midwife — birth — the after-birth — the fire in the &lt;br /&gt;hut — eight days of seclusion — birth among peasants — the umbilical &lt;br /&gt;cord — the return of an absent husband — feeding of infants — naming &lt;br /&gt;children — cutting teeth — learning to walk and to talk — marriage &lt;br /&gt;arrangements — games — training of boys and girls — taboos during &lt;br /&gt;menstruation — twins — care of an insane woman in pregnancy — treat- &lt;br /&gt;ment of a woman whose children die in infancy — treatment of a wife &lt;br /&gt;who bears only girl children — taboo on a wife who leaves her husband &lt;br /&gt;&lt;br /&gt;IT was the desire of every woman to marry and have &lt;br /&gt;children, for an unmarried woman had no position or &lt;br /&gt;standing in the community and a man would never be satisfied &lt;br /&gt;with a childless wife. Sons were especially desired, for a son &lt;br /&gt;inherited his father's property, and, should the husband die, &lt;br /&gt;the very existence of the widow depended on her son. Among &lt;br /&gt;poor people without property it was the usual custom for a &lt;br /&gt;son to provide for his parents in their old age, and among &lt;br /&gt;better class people it was not at all uncommon for a father &lt;br /&gt;who felt himself growing old to hand over his property to &lt;br /&gt;his son, who would then provide for him while he lived out &lt;br /&gt;the remainder of his life free from responsibility. The most &lt;br /&gt;important reason, however, for desiring a son was that it was &lt;br /&gt;the duty of a son to perform the funeral rites after his father's &lt;br /&gt;death and to see that all the necessary observances were paid, &lt;br /&gt;so that the ghost might take its proper position in the other &lt;br /&gt;world. If no one attended to this matter, the poor ghost was &lt;br /&gt;despised by its ghostly clan-fellows and other ghosts com- &lt;br /&gt;pletely ignored it. &lt;br /&gt;&lt;br /&gt;There were very few women who did not bear children, for &lt;br /&gt;the sexual freedom which a woman enjoyed after marriage &lt;br /&gt;made it almost certain that she would bear children unless, &lt;br /&gt;indeed, she was barren, which very seldom occurred. Owing &lt;br /&gt;to the tender age at which a woman was married, it might &lt;br /&gt;be some years before she began to bear children, but cases &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, x CARE OF WOMEN BEFORE BIRTH 109 &lt;br /&gt;&lt;br /&gt;of girls becoming mothers at twelve and thirteen years of age &lt;br /&gt;were not infrequent. &lt;br /&gt;&lt;br /&gt;When a woman found that she was pregnant she did not &lt;br /&gt;make any change in her usual diet, though she would eat &lt;br /&gt;beef in preference to grain, if milk was scarce. In some clans &lt;br /&gt;certain kinds of salt were forbidden to women in this con- &lt;br /&gt;dition. She remained with her husband but was careful to &lt;br /&gt;allow no other man to have sexual relations with her. At the &lt;br /&gt;end of two months her husband gave her a strip of lizard- &lt;br /&gt;skin called ngonge or luzaro, which she tied round her waist &lt;br /&gt;and wore until the child was born. On it she hung small bits &lt;br /&gt;of stick, two inches long and as thick as a pencil, together &lt;br /&gt;with a few cowry-shells, which were supposed to ensure a &lt;br /&gt;healthy child. This served as a sign to other men that only &lt;br /&gt;her husband, her father, and her uterine brothers might touch &lt;br /&gt;her. Until he had given his wife this amulet to wear, the &lt;br /&gt;husband might not go to war or undertake any journey, and &lt;br /&gt;a woman never left home after she had conceived unless the &lt;br /&gt;medicine-man ordered her to go away. &lt;br /&gt;&lt;br /&gt;The husband's mother or some other woman who was &lt;br /&gt;versed in medicines made a mixture of herbs for the wife to &lt;br /&gt;drink to keep her bowels in order and to make the baby strong &lt;br /&gt;and healthy. The mixture was composed of the herbs ekikoni &lt;br /&gt;nyabitu and omugabogabo, which were dried, powdered, and &lt;br /&gt;boiled in cow's urine. Salt was added and a little of this was &lt;br /&gt;drunk in milk once a week, or more often if necessary. Another &lt;br /&gt;purgative used was zizi or efuha, prepared in the same way &lt;br /&gt;as the first. &lt;br /&gt;&lt;br /&gt;Once during the period of pregnancy, a woman was made &lt;br /&gt;to drink the first milk from a cow that had just calved. This &lt;br /&gt;was usually left to the calf and women did not care to drink &lt;br /&gt;it. The husband's father, however, would insist upon it, and, &lt;br /&gt;if she refused, he might use force to make her take it because &lt;br /&gt;of its value to the child she had conceived. &lt;br /&gt;&lt;br /&gt;A woman with child might not tread upon cow-dung, &lt;br /&gt;especially from a sick cow. She had to wear sandals to prevent &lt;br /&gt;contact with the dung while she moved about the kraal. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;no BIRTH OF CHILDREN chap. &lt;br /&gt;&lt;br /&gt;About the eighth month of pregnancy the husband sent &lt;br /&gt;to his father-in-law to ask him for some seeds called empeka &lt;br /&gt;and birunga. These were threaded on string like beads and &lt;br /&gt;made into a circlet which was worn on the head by the &lt;br /&gt;expectant mother to ensure a safe birth. During labour these &lt;br /&gt;were taken off the mother and put on to the neck of the churn &lt;br /&gt;until the child was born, when they were put upon its wrist as a &lt;br /&gt;charm. They believed that a woman always conceived during &lt;br /&gt;the increasing moon, and a child, to be lucky, must not be born &lt;br /&gt;during the days when the moon was waning or invisible. &lt;br /&gt;&lt;br /&gt;The woman was waited upon by her mother-in-law, or, &lt;br /&gt;should she be dead or for any reason unable to come, the &lt;br /&gt;woman's own mother would come to attend her. When the &lt;br /&gt;birth took place, one or two other women were present, but &lt;br /&gt;the responsibility rested upon the mother-in-law, who acted &lt;br /&gt;as midwife. Some women preferred to remain on their beds, &lt;br /&gt;but as a rule the midwife took the cord of a net used for &lt;br /&gt;carrying milk-pots and secured it to a rafter near the door, &lt;br /&gt;spreading a carpet of newly gathered grass below it; upon &lt;br /&gt;this the woman squatted, holding the rope, while the midwife &lt;br /&gt;sat behind her, supporting her, until the child was born. &lt;br /&gt;There was seldom any difficulty, and even in a case of cross- &lt;br /&gt;birth the women were generally able to force back the child &lt;br /&gt;and turn it so as to get correct presentation and save both &lt;br /&gt;mother and child. Death during child-birth was almost un- &lt;br /&gt;known. &lt;br /&gt;&lt;br /&gt;When the child was born the midwife cut the cord with an &lt;br /&gt;ordinary knife or a strip of reed from the roof and handed &lt;br /&gt;the child to one of the assistants, while she attended to the &lt;br /&gt;mother. Among the pastoral people each child was supplied with &lt;br /&gt;a nurse who took charge of it from birth. The child was washed &lt;br /&gt;with urine from a little girl of some five or six years old, the &lt;br /&gt;circlet of seeds which the mother had worn on her head was &lt;br /&gt;tied on its wrist and it was wrapped in a bark-cloth. Among &lt;br /&gt;the serfs, the child was washed with water and made to drink &lt;br /&gt;either milk or plantain-wine out of a cup made from a banana &lt;br /&gt;leaf. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;x SECLUSION AFTER BIRTH in &lt;br /&gt;&lt;br /&gt;Among the agricultural people the after-birth was buried &lt;br /&gt;in the doorway without any ceremony. Among the cow-people &lt;br /&gt;the woman retired to bed as soon as the after-birth came away, &lt;br /&gt;and four small boys or girls whose parents were alive and well &lt;br /&gt;were sent to look for and bring to the house leaves of the &lt;br /&gt;trees nyawera, kirikiti and mulokola muhiri. A hole was dug &lt;br /&gt;in the doorway and these were put in and the placenta laid &lt;br /&gt;on them; it was covered with more leaves, and the hole was &lt;br /&gt;filled up with earth which was beaten hard. This was said to &lt;br /&gt;ensure that the child would grow up strong like the children &lt;br /&gt;who performed the ceremony, and that its parents would live, &lt;br /&gt;like theirs, to look after it. If a child was still-born the &lt;br /&gt;placenta was thrown away. &lt;br /&gt;&lt;br /&gt;After the birth, the mother lay on her usual bed, a platform &lt;br /&gt;of earth beaten hard with, if possible, a cow-skin to lie on &lt;br /&gt;and bark-cloths to cover her. During the next four days care &lt;br /&gt;had to be taken that the fire in the hut was kept burning &lt;br /&gt;brightly, and no one might take any of it away from the &lt;br /&gt;hut, for, if they did, the cord would not drop from the child &lt;br /&gt;but remain sticking out during its life. Leaves of the sacred &lt;br /&gt;trees kirikiti and mayingo were put on the fire, which made it &lt;br /&gt;sacred and gave it power to purge away evil from the child. &lt;br /&gt;If the child was a boy, the father brought one of the logs used &lt;br /&gt;for filling up the gateway of the kraal by night and placed &lt;br /&gt;it on the fire; he gave the thong (mboha), which he used for &lt;br /&gt;tying the legs of restive cows during milking, to his mother &lt;br /&gt;to use as a waist-belt for his wife. If the child was a girl, &lt;br /&gt;ordinary fire-wood was used for the fire and the belt for the &lt;br /&gt;mother was of bark-cloth. &lt;br /&gt;&lt;br /&gt;For the next eight days the mother had to remain in &lt;br /&gt;seclusion. She was not allowed to leave the house by the &lt;br /&gt;main door, so a second door was made at the back and a court &lt;br /&gt;built round it to ensure privacy for the mother and the mid- &lt;br /&gt;wife. The midwife boiled a kind of grass (nstemwe) and used &lt;br /&gt;the juice to wash the lower part of the woman's body &lt;br /&gt;each day. She also massaged her daily and tightened her &lt;br /&gt;belt. On the eighth day the mother was bathed from head &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;II2 BIRTH CEREMONIES chap. &lt;br /&gt;&lt;br /&gt;to foot outside the hut in the enclosure, and after that her &lt;br /&gt;husband might join her again, and he remained with her all &lt;br /&gt;the time she was nursing the child. &lt;br /&gt;&lt;br /&gt;Among the agricultural people, if the woman was torn in &lt;br /&gt;giving birth, a medicine-man was sent for. He might not &lt;br /&gt;enter the house, for no man but the husband was allowed to &lt;br /&gt;do that. He made his medicine and passed it through a tube &lt;br /&gt;in the wall into the house, where it was put in a hole in the &lt;br /&gt;ground, which was lined with plantain leaves to make it hold &lt;br /&gt;water, or in a stool with a hollowed seat. The woman sat in &lt;br /&gt;this and was washed with the medicine. If the child was a &lt;br /&gt;boy, a special log was placed on the fire and kept burning &lt;br /&gt;for four days and nights and a knife was stuck in the head &lt;br /&gt;of the bed to avert evil influences. The stump of cord, when &lt;br /&gt;it fell, was thrown on the mother's bed and left there. For &lt;br /&gt;ten days the woman remained in seclusion and apart from &lt;br /&gt;her husband, who was careful to have no sexual relations &lt;br /&gt;with other women during this period. His mother, who acted &lt;br /&gt;as midwife, also looked after his requirements. At the end &lt;br /&gt;of the ten days the mother smeared herself all over with clay, &lt;br /&gt;which was allowed to dry and then rubbed off, and she washed &lt;br /&gt;with water and oiled herself before re-joining her husband. &lt;br /&gt;&lt;br /&gt;Among the pastoral people, for a month after the birth of a &lt;br /&gt;child, no man but the mother's husband was allowed into the &lt;br /&gt;house, and both husband and wife had to be careful to have &lt;br /&gt;sexual relations with no one but each other. During the first &lt;br /&gt;eight days, the mother refrained from touching the milk-pots &lt;br /&gt;and from doing any work, and the midwife managed the house- &lt;br /&gt;hold arrangements and handed out the milk-pots. When the &lt;br /&gt;woman had re-joined her husband, she took up her usual &lt;br /&gt;duties, for after eight days she was supposed to have no more &lt;br /&gt;need of the midwife's attentions. &lt;br /&gt;&lt;br /&gt;When the umbilical cord fell from the child, the mother &lt;br /&gt;kept it until the husband was present. He took a calf and &lt;br /&gt;bled it, taking only a little blood. This his wife mixed with &lt;br /&gt;milk and added to it the cord chopped very small. The &lt;br /&gt;mixture was boiled slowly until it formed a cake. A number &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXVI &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Medicine-men. Agricultural class &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXVII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Medicine-man about to take an augury &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;x BIRTH CEREMONIES 113 &lt;br /&gt;&lt;br /&gt;of small children, who were in good health and had both &lt;br /&gt;parents alive and well, came with a bunch of the purifying &lt;br /&gt;herb enyamwerha. A pot of fresh water was placed before &lt;br /&gt;each child and each dipped the bunch of herbs in the water &lt;br /&gt;and sprinkled the baby, saying, "Grow up strong and good." &lt;br /&gt;The children then ate the cake containing the cord and went &lt;br /&gt;away. In some cases, however, the cord was not used in this &lt;br /&gt;way but was stitched into a leather bag which was worn by &lt;br /&gt;the mother in her girdle. &lt;br /&gt;&lt;br /&gt;A continuation of this ceremony, performed in some in- &lt;br /&gt;stances, is described in The Northern Bantu: &lt;br /&gt;&lt;br /&gt;After the meal the children sweep out the hut in which the mother &lt;br /&gt;has been secluded ; the dust they collect and throw on the kraal dung- &lt;br /&gt;heap, and to make quite sure that there is no dust or grass left they &lt;br /&gt;sweep the hut out four times. While the children are sweeping out the &lt;br /&gt;hut, the mother is undergoing a purificatory ceremony: she washes &lt;br /&gt;from head to foot and smears her body with a kind of brown clay &lt;br /&gt;which has a sweet smell and is reserved for ceremonial uses. The mother &lt;br /&gt;discards all her old clothing, her husband provides her with quite new &lt;br /&gt;clothes, she returns to her hut to receive her relatives and friends, who &lt;br /&gt;by this time have congregated to see her baby and to congratulate her, &lt;br /&gt;and the baby is taken and examined by the women. &lt;br /&gt;&lt;br /&gt;If a husband was absent from home when a child was born, &lt;br /&gt;he brought a bunch of the herb muhire to the house. Putting &lt;br /&gt;on his shoes and spreading a mat by the side of the bed on &lt;br /&gt;which his wife lay, he took the bunch of herbs, urinated on &lt;br /&gt;them, and sprinkled his wife on the inner side of her right &lt;br /&gt;thigh to drive away any evil which might have been attracted &lt;br /&gt;through his absence or any magic which might have been &lt;br /&gt;worked on her. &lt;br /&gt;&lt;br /&gt;During the first four months of a child's life it was kept &lt;br /&gt;lying upon its back and never allowed to touch the ground &lt;br /&gt;with the soles of its feet. It was never carried about unless &lt;br /&gt;it was necessary to go on a journey, but it lay on a bark-cloth &lt;br /&gt;with another for covering. &lt;br /&gt;&lt;br /&gt;A mother always nursed her own child for two or three &lt;br /&gt;years except when the man was anxious to have another &lt;br /&gt;child soon, when the baby was taken away and artificially &lt;br /&gt;fed and the nurse was responsible for it. It was, however, &lt;br /&gt;&lt;br /&gt;RMEII 8 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;ii4 THE FIRST TEETH chap. &lt;br /&gt;&lt;br /&gt;given cow's milk daily in addition to the mother's milk from &lt;br /&gt;the day of its birth. This was given to it through the narrow &lt;br /&gt;stem end of a bottle-gourd or the end of a cow's horn with a &lt;br /&gt;small hole pierced in it. This was called nkolo. After the child &lt;br /&gt;had finished its meal any milk remaining in the horn was &lt;br /&gt;wiped off and smeared upon its navel. &lt;br /&gt;&lt;br /&gt;There was no test to prove the legitimacy of a child, for &lt;br /&gt;it was impossible to say who was the father, but the husband &lt;br /&gt;claimed it. &lt;br /&gt;&lt;br /&gt;At the end of four months, among the cow-people, the &lt;br /&gt;father took a boy child, and, choosing two cows, brought them &lt;br /&gt;before the house and placed him on the back of each in turn. &lt;br /&gt;These two animals were thus dedicated to the boy's use and &lt;br /&gt;belonged to him. The father then scraped a shallow hole in &lt;br /&gt;the floor of the hut, and, putting a bit of bark-cloth in it, &lt;br /&gt;he made the child sit in it and gave it the name of one of his &lt;br /&gt;ancestors. The ghost of this ancestor became the patron spirit &lt;br /&gt;of the child and looked after it, and the child had to act in &lt;br /&gt;such a way as to please the ghost. &lt;br /&gt;&lt;br /&gt;If the child was a girl, the mother took her at three months &lt;br /&gt;old, made her sit in a hole in the floor of the hut, and gave her &lt;br /&gt;the name of an ancestor. She then carried the child outside &lt;br /&gt;the kraal and told her to look over the plains to the other &lt;br /&gt;kraals, for it was from there that her wealth and fortune, that &lt;br /&gt;is, her husband, would come. &lt;br /&gt;&lt;br /&gt;A child's first teeth were always watched anxiously, for, &lt;br /&gt;if they appeared in the upper jaw, it was an ill omen for the &lt;br /&gt;parents, and the child was taken away and cared for by some &lt;br /&gt;relative until it cast these teeth. If, however, the first teeth &lt;br /&gt;appeared in the lower jaw, all was well. Should a father die &lt;br /&gt;before his child cut its first teeth, the mother and child left &lt;br /&gt;the kraal and lived elsewhere, for they might not be seen by &lt;br /&gt;any members of the kraal until the child had cut its teeth, after &lt;br /&gt;which they came back. &lt;br /&gt;&lt;br /&gt;If the child was a boy, the father, when it cut its first teeth, &lt;br /&gt;made a small bow and arrow, leaving a loose end of the string &lt;br /&gt;of the bow hanging with a few beads strung on it. The child's &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;x MARRIAGE ARRANGEMENTS 115 &lt;br /&gt;&lt;br /&gt;head was then shaved for the first time and the mother and &lt;br /&gt;the father's sister, or, as some said, the mother's sister, &lt;br /&gt;accompanied by some children, carried the child on a round of &lt;br /&gt;visits to relatives and friends, who added more beads to those &lt;br /&gt;on the string of the bow. On their return home the beads &lt;br /&gt;were made into bracelets and anklets for the child to wear. &lt;br /&gt;&lt;br /&gt;In some cases, as described in The Northern Bantu, when &lt;br /&gt;a female child cut its first teeth, the father placed it to sit &lt;br /&gt;on the floor and brought an empty gourd such as was used &lt;br /&gt;for churning. The child was made to rock this about as if &lt;br /&gt;churning and the mother then stowed it away. When the &lt;br /&gt;teeth were cast, they were preserved with this gourd. &lt;br /&gt;&lt;br /&gt;The mother then made the girl a little belt with a loose &lt;br /&gt;end of string, and, accompanied by her husband's sister, she &lt;br /&gt;carried her on a round of visits and received presents of beads &lt;br /&gt;which were put on the string of her belt and later were made &lt;br /&gt;into ornaments for her wrists and ankles. &lt;br /&gt;&lt;br /&gt;When a child cast its first tooth, it was made to take the &lt;br /&gt;tooth and throw it towards the setting sun, saying, "Grand- &lt;br /&gt;mother, this is bad, give me a good one." &lt;br /&gt;&lt;br /&gt;Among the serfs, the ceremony of naming a child was gone &lt;br /&gt;through, but a boy was given no cows and was simply put &lt;br /&gt;to sit on the floor. Both boys and girls slept on their parents' &lt;br /&gt;bed until quite big, when the boys were given a bed near the &lt;br /&gt;fire and the girls slept in a secluded place at the head of the &lt;br /&gt;parents' bed. &lt;br /&gt;&lt;br /&gt;Among cow-people, if a child was slow in learning to walk, &lt;br /&gt;the parents took it to the Mugabe who, taking his stick, &lt;br /&gt;tapped it gently, saying, "I drive you from the country." &lt;br /&gt;The child would then walk in a few days. If it was slow in &lt;br /&gt;learning to talk, a bird, kanyonza, which was noted for &lt;br /&gt;chattering and was said to be almost able to talk, was caught &lt;br /&gt;and the child's tongue made to touch that of the bird, after &lt;br /&gt;which the child would speak in a few days. &lt;br /&gt;&lt;br /&gt;A girl was often bespoken in marriage at one or two years &lt;br /&gt;of age either by a man who wanted her himself or by one who &lt;br /&gt;wanted a wife for his son, who might also be only a child. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;n6 TRAINING OF CHILDREN chap. &lt;br /&gt;&lt;br /&gt;When the parents consented to the engagement, the man lent &lt;br /&gt;them two cows for the child's food. The milk from these, &lt;br /&gt;however, was not reserved for her use alone but her father &lt;br /&gt;and others might drink of it. As the prospective husband &lt;br /&gt;grew up he was expected to make periodical visits to the girl's &lt;br /&gt;parents with small presents but he never saw the girl, and &lt;br /&gt;he might never take tobacco, for such a gift would cause his &lt;br /&gt;prospective wife to be barren. &lt;br /&gt;&lt;br /&gt;During the first six or seven years of their lives, boys and &lt;br /&gt;girls played together. They were taught to guard the calves &lt;br /&gt;which roamed near the kraal and they played together while &lt;br /&gt;thus engaged. They had games of warfare, marriage, herding, &lt;br /&gt;building and so on, and they, as well as their elders, were &lt;br /&gt;fond of wrestling, shooting at a mark with arrows, and spear- &lt;br /&gt;throwing. Neither boys nor girls wore any clothing during &lt;br /&gt;their early years and their food was milk, of which they were &lt;br /&gt;expected to drink large quantities and they were punished if &lt;br /&gt;they refused to take what was considered enough. The milk &lt;br /&gt;for the children might be set aside and drunk at any time &lt;br /&gt;during the day, whereas older people drank it while it was &lt;br /&gt;warm or soon after the milking. &lt;br /&gt;&lt;br /&gt;At about seven years of age a boy was expected to be useful &lt;br /&gt;in the kraal, and about eight he began to go out with the men &lt;br /&gt;who took the cattle to pasture. He had to learn to herd the &lt;br /&gt;cows, to milk them and to treat their various ailments. This &lt;br /&gt;necessitated knowing the different kinds of herbs, their pre- &lt;br /&gt;paration and their use. He had also to learn to protect the &lt;br /&gt;cows from wild beasts, especially lions, of which herdsmen, &lt;br /&gt;however, seem to have had no fear, merely driving them off &lt;br /&gt;with spears or even with their staffs. &lt;br /&gt;&lt;br /&gt;A boy underwent no ceremony at puberty, but he was &lt;br /&gt;expected to be able to support himself and to obtain a wife &lt;br /&gt;without asking for much help. Among the poorer class he &lt;br /&gt;was also expected to be able to support his parents in their &lt;br /&gt;old age and to take his part in any family feuds and quarrels. &lt;br /&gt;&lt;br /&gt;At about the age of eight a girl began to prepare for &lt;br /&gt;marriage. She was no longer allowed to play and run about &lt;br /&gt;unrestrained, but was kept in the house and made to drink &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;x TREATMENT OF AN INSANE WOMAN 117 &lt;br /&gt;&lt;br /&gt;large quantities of milk daily in order to grow fat. Her &lt;br /&gt;mother had to teach her to wash milk-pots, to churn and to &lt;br /&gt;prepare food, and she would occupy some of her time in &lt;br /&gt;making bead-ornaments and weaving the wicker lids for the &lt;br /&gt;milk-pots. The rest of her time was spent in sitting about, &lt;br /&gt;talking, sleeping, and drinking milk. &lt;br /&gt;&lt;br /&gt;When a girl had her first menses, her mother kept the fact &lt;br /&gt;secret, if possible, even from her husband. The girl was not &lt;br /&gt;allowed to drink milk from the ordinary cows, but the mother, &lt;br /&gt;if she could do so, would give her milk from a cow that was &lt;br /&gt;past bearing. If a woman during her menses drank milk from &lt;br /&gt;a young cow, it would sicken and the milk dry up, and it &lt;br /&gt;would probably become barren. A woman who neglected this &lt;br /&gt;taboo was said to be stealing her food. The mother concealed &lt;br /&gt;the condition of her daughter in order that she might not be &lt;br /&gt;taken at once in marriage or be led astray by some other man, &lt;br /&gt;for it was a very serious matter for a girl to bear a child before &lt;br /&gt;marriage and the mother was responsible for her virtue. &lt;br /&gt;&lt;br /&gt;Twins were not welcomed as they were in some of the &lt;br /&gt;neighbouring tribes, but they were not treated unkindly. No &lt;br /&gt;ceremonies attended their birth except among the members &lt;br /&gt;of the Batwa clan whose totem was twins, and they had no &lt;br /&gt;more honour given to them than any other child. The pro- &lt;br /&gt;cedure in the Batwa clan is described in The Northern Bantu &lt;br /&gt;as follows: &lt;br /&gt;&lt;br /&gt;The mother and her children are taken to her parents' home and &lt;br /&gt;she remains there until the children have cut their first two teeth and &lt;br /&gt;the father has performed the ceremony of moving from the old home &lt;br /&gt;and building a new kraal. The husband brings his wife and children &lt;br /&gt;to their new home and she goes about her duties as before. &lt;br /&gt;&lt;br /&gt;Women sometimes became mentally deranged when preg- &lt;br /&gt;nant, and this was attributed by the women-doctors to some &lt;br /&gt;ghost. A medicine-man was summoned to discover by augury &lt;br /&gt;what ghost was causing the trouble, and the treatment in &lt;br /&gt;such a case differed from that of an ordinary ghost-possessed &lt;br /&gt;person. A hut was built at a little distance from the woman's &lt;br /&gt;home and she was taken to live there. Her mother-in-law &lt;br /&gt;stayed with her and guarded her and tended her with special &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;n8 DIVORCE AND SEPARATION chap, x &lt;br /&gt;&lt;br /&gt;care, for it was feared that the ghost would injure the family &lt;br /&gt;in some way should they neglect the mother. The child, when &lt;br /&gt;born, was called the child of the ghost, and particular care &lt;br /&gt;was taken of it lest the ghost should not be satisfied with its &lt;br /&gt;progress and should afflict the family. &lt;br /&gt;&lt;br /&gt;When several children of a woman died in infancy, the &lt;br /&gt;next born was often taken away and nursed where the parents &lt;br /&gt;did not see it until it was grown up, though they were kept &lt;br /&gt;informed of its progress. Sometimes the medicine-man was &lt;br /&gt;called in and given a male sheep or goat. He killed the animal &lt;br /&gt;and made the scrotum into a bag, filling it with herbs and &lt;br /&gt;roots, over which he pronounced incantations. This was &lt;br /&gt;fastened up and used as an amulet for the child to wear to &lt;br /&gt;keep it from suffering the fate of its brothers and sisters. &lt;br /&gt;Many amulets of bits of wood and herbs were tied on the &lt;br /&gt;necks, wrists and ankles to keep children from harm. &lt;br /&gt;&lt;br /&gt;When a child died at birth, the mother was given special &lt;br /&gt;medicine to make her bear a healthy child the next time. &lt;br /&gt;When a mother died after giving birth, the baby was reared &lt;br /&gt;on cow's milk or by a foster-mother. &lt;br /&gt;&lt;br /&gt;If a woman had only girl children she was given medicine &lt;br /&gt;to make her have a son, and, if this failed, her husband might &lt;br /&gt;divorce her; but, even if he married again and had children &lt;br /&gt;by his second wife, he might not arrange the marriages of &lt;br /&gt;the daughters of his first wife without calling her in to take &lt;br /&gt;part in the arrangements and ceremonies. She herself might &lt;br /&gt;by that time be married again, but her husband could not &lt;br /&gt;object to her returning and living as the wife of her former &lt;br /&gt;husband during this time. &lt;br /&gt;&lt;br /&gt;If a man and his wife had a quarrel during the time she &lt;br /&gt;was nursing a child and she went away in anger, leaving the &lt;br /&gt;child with its nurse, she might not return to the house until &lt;br /&gt;her husband brought one of the logs for filling up the kraal &lt;br /&gt;gateway and placed it in front of the door. She had to sit &lt;br /&gt;on this and suckle the child before she might step over it &lt;br /&gt;and enter the house. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER XI &lt;br /&gt;MARRIAGE &lt;br /&gt;&lt;br /&gt;Marriage among the cow-people — clans not entirely exogamous — &lt;br /&gt;preparing a girl for marriage — chastity and punishment for fornica- &lt;br /&gt;tion — methods of inducing abortion — polygamy and divorce — adoption &lt;br /&gt;— polyandry — morality after marriage — arranging marriages — the &lt;br /&gt;marriage-fee — washing in the new moon — going for the bride — cap- &lt;br /&gt;turing the bride — first part of the compact — drinking milk — feasting &lt;br /&gt;— the staff of peace — another form of marriage ceremony — tug-of-war &lt;br /&gt;— marriage consummated at the bride's home — going to her new home &lt;br /&gt;— reception by the bridegroom's parents — a young wife remains at &lt;br /&gt;home — rules of consanguinity — agricultural marriage — pre-marriage &lt;br /&gt;chastity and post-marriage freedom — elder sister must be married &lt;br /&gt;first — the marriage-fee — preparing the bride — fetching the bride — &lt;br /&gt;leaving the bride's home — reception at the bridegroom's home — &lt;br /&gt;consummation of the marriage — three months' seclusion — visiting the &lt;br /&gt;bride's parents &lt;br /&gt;&lt;br /&gt;THE marriage customs of the pastoral people of Ankole &lt;br /&gt;differed from those of many of the surrounding tribes in &lt;br /&gt;that they were not entirely exogamous. They had no rule to &lt;br /&gt;prevent members of different sub-divisions of the same great &lt;br /&gt;clan from intermarrying. A man might marry a woman whose &lt;br /&gt;primary totem was the same as his own, provided that her &lt;br /&gt;second or even a third totem differed. Thus the royal clan, &lt;br /&gt;Abahinda, had as totem nkima, a monkey with a black face &lt;br /&gt;(colobusl), and millet (bulo) uncooked and unhusked. They &lt;br /&gt;might not marry into divisions of the clan which retained &lt;br /&gt;only these two totems, but they might marry into such &lt;br /&gt;divisions as the Abasonga which had a third totem, kozi, a &lt;br /&gt;black cow. The members of the three great clans of the tribe, &lt;br /&gt;the Abahinda, Abasambo and Abagahe, might intermarry with- &lt;br /&gt;out further enquiry, but within the clans marriage between &lt;br /&gt;members of the sub-divisions was forbidden unless they &lt;br /&gt;differed in at least one totem. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;120 PREPARATION FOR MARRIAGE chap. &lt;br /&gt;&lt;br /&gt;The preparation of a girl for marriage started about the &lt;br /&gt;age of eight or nine, as judged from her appearance, for years, &lt;br /&gt;being never remembered or counted, formed no guide. From &lt;br /&gt;that time she was most carefully watched over by her parents, &lt;br /&gt;especially the mother, and kept from all contact with men. &lt;br /&gt;She had to live a sedentary life, drinking large quantities of &lt;br /&gt;milk and eating beef and, at times, millet-porridge. The &lt;br /&gt;mother was responsible for the conduct of her daughter, and &lt;br /&gt;if she left home for a visit would take the girl with her, unless &lt;br /&gt;some trustworthy person could be left in charge of her at &lt;br /&gt;home. By the end of a year of this confinement, the girl would &lt;br /&gt;lose all desire for any form of activity and even lose the power &lt;br /&gt;of walking, so that she could only waddle. The fatter she grew &lt;br /&gt;the more beautiful she was considered, and her condition was &lt;br /&gt;a pronounced contrast to that of the men, who were athletic &lt;br /&gt;and well-developed. &lt;br /&gt;&lt;br /&gt;It was a very serious matter for a girl to bear a child &lt;br /&gt;before marriage and it seldom happened, for several reasons. &lt;br /&gt;Marriages were generally very early and as a rule the girl &lt;br /&gt;was married before sexual desires had developed any strength. &lt;br /&gt;Then, too, a girl was carefully guarded and seldom left home, &lt;br /&gt;so that it was not easy for a man to approach her. The &lt;br /&gt;penalty inflicted for such offences, moreover, was so severe &lt;br /&gt;as to deter both men and women from their commission. &lt;br /&gt;&lt;br /&gt;Of later years more lenient methods have come into use, &lt;br /&gt;but at one time a girl of the better class who went wrong was &lt;br /&gt;taken to the river Kagera, a stone was tied to her neck, with &lt;br /&gt;a bundle of the herbs etimbwe, busa, ereme and bitezo, and she &lt;br /&gt;was cast into the river and drowned. The man, if caught, &lt;br /&gt;suffered in the same way. Should the Mugabe or a prince &lt;br /&gt;marry a girl and find that she was with child, the girl would &lt;br /&gt;be drowned and messengers would be sent to kill with spears &lt;br /&gt;her parents and as many of her clan as could be found. A &lt;br /&gt;girl who had gone wrong and was being taken away for trial &lt;br /&gt;or punishment was never allowed to pass out of the kraal by &lt;br /&gt;the main gate but had to go through a gap broken in the &lt;br /&gt;kraal-fence at the back. This treatment, besides increasing &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi FORNICATION 121 &lt;br /&gt;&lt;br /&gt;her shame and furnishing an example to the rest of the &lt;br /&gt;community, removed the danger of harm to the cattle. &lt;br /&gt;&lt;br /&gt;When more lenient methods were employed, the girl was &lt;br /&gt;driven from the kraal to find asylum where she could. If the &lt;br /&gt;man consented to marry her, he took her to his own house &lt;br /&gt;until the child was born, after which he paid the usual &lt;br /&gt;marriage-fee and she became his legal wife. If, however, he &lt;br /&gt;refused to take her, she generally wandered to the agricultural &lt;br /&gt;people, who might take her in. She might marry one of their &lt;br /&gt;men and live an outcast from her tribe, eating the food and &lt;br /&gt;doing the work of the despised serfs. In some cases, a poor &lt;br /&gt;herdsman, who could not afford to pay a marriage-fee for &lt;br /&gt;a wife, would take such a woman, but more often she would &lt;br /&gt;simply take refuge among the agricultural people and, after &lt;br /&gt;the child was born, would pass from man to man. Unless &lt;br /&gt;she married a man of the pastoral tribe she might never &lt;br /&gt;return to her own home until the child was grown up. Should &lt;br /&gt;it be a girl, its grandparents might then take it and would &lt;br /&gt;permit the mother to return. &lt;br /&gt;&lt;br /&gt;A girl who had erred and found herself pregnant would &lt;br /&gt;often seek her mother's assistance and attempt to bring on &lt;br /&gt;abortion. There were several methods of doing this. A bark- &lt;br /&gt;cloth was spread over a large frame as if for fumigating it and &lt;br /&gt;the girl went under the frame where a spot of hot embers, with &lt;br /&gt;a herb migege burning on it, was put. The smoke brought &lt;br /&gt;on sickness and invariably led to abortion in a short time. &lt;br /&gt;Another method might be applied by the girl herself. She &lt;br /&gt;inserted into her vagina the juice of the herb kitezo or musong- &lt;br /&gt;yesongye, and repeated this several times in quick succession &lt;br /&gt;until it brought about abortion. Another method was to &lt;br /&gt;drink the juice of the leaves of a herb omuwhoko mixed with &lt;br /&gt;water. This brought on violent vomiting and soon produced &lt;br /&gt;the desired effect. The mother was the only person in whom &lt;br /&gt;the girl confided, and she nursed the girl during the sub- &lt;br /&gt;sequent illness and concealed her true condition. Methods of &lt;br /&gt;a magical nature were sometimes adopted by an unmarried &lt;br /&gt;girl, who had gone wrong, to prevent conception; she might &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;122 POLYGAMY chap. &lt;br /&gt;&lt;br /&gt;urinate into a hole in an ant-hill or take the spear of a visitor &lt;br /&gt;in the house and, removing the blade, urinate into the socket &lt;br /&gt;and replace the blade. &lt;br /&gt;&lt;br /&gt;Monogamy was customary, though polygamy was per- &lt;br /&gt;missible, and the Mugabe and wealthy men often had many &lt;br /&gt;wives. In most cases, however, a man would only marry &lt;br /&gt;a second wife if his first wife turned out to be sterile. In such &lt;br /&gt;a case the man had to decide whether he would divorce his &lt;br /&gt;first wife and send her back to her people or whether, if he &lt;br /&gt;could afford it, he would keep both wives. Frequently a wife, &lt;br /&gt;who found herself to be sterile, encouraged her husband to &lt;br /&gt;marry again. If the man divorced his first wife he lost the &lt;br /&gt;marriage-fee which he had paid for her, for it was not usual &lt;br /&gt;to return it under these conditions. She, however, might re- &lt;br /&gt;marry, if she wished, or she might remain unmarried with her &lt;br /&gt;people. Very often a divorced woman went to live as the wife &lt;br /&gt;of some person who could not afford to pay the marriage-fee &lt;br /&gt;for a wife ; if she bore him a son, he had to pay her relations &lt;br /&gt;the marriage-fee to legalise the marriage before his son might &lt;br /&gt;inherit his property, for otherwise it would go to his brother &lt;br /&gt;or some other member of the clan. In such a case the parents &lt;br /&gt;got two marriage-fees for their daughter. If, however, a man &lt;br /&gt;could afford to keep two wives they lived in the same kraal, &lt;br /&gt;but he built a new house for the second wife. Should the first &lt;br /&gt;wife later bear a son, he inherited before any son of the second &lt;br /&gt;wife, even if he was younger. If the first wife bore only &lt;br /&gt;daughters, the son of the second wife was the heir, but his half- &lt;br /&gt;sister had to assist his own sister, if he had any, in performing &lt;br /&gt;the purificatory rites of inheritance, when she also took posses- &lt;br /&gt;sion of cows or something else from the father's property. A &lt;br /&gt;man might even marry a third wife if his second wife was also &lt;br /&gt;barren, and in this case the barren wives generally lived &lt;br /&gt;together and the wife with children had a house to herself. &lt;br /&gt;The first wife retained the duty of looking after the milk- &lt;br /&gt;pots for the family and setting apart the milk for the ghosts. &lt;br /&gt;Sometimes a man would not wish to take a second wife &lt;br /&gt;and he would adopt a boy, the son of a clan-brother, if possible &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXVIII &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt; &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Pastoral {Miihama) girl, twelve years old, being prepared for marriage &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXIX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Bahuma women and child &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi RIGHTS OF VISITORS 123 &lt;br /&gt;&lt;br /&gt;a near relative. If the father of the boy consented, the man &lt;br /&gt;would take him home and, without any ceremony, the child &lt;br /&gt;was accepted as a son and was looked upon as the eldest &lt;br /&gt;son and heir of the adoptive father, even if other sons were &lt;br /&gt;born to him later. Sometimes a kind of ceremony was gone &lt;br /&gt;through at the adoption of such a boy. The barren wife &lt;br /&gt;squatted down as though about to bear a child, the boy was &lt;br /&gt;placed between her legs, and the husband handed her a thong &lt;br /&gt;used to bind the legs of a restive cow when being milked; &lt;br /&gt;this she tied round her waist as was done after birth. She &lt;br /&gt;told the boy that he was her son and her husband, holding &lt;br /&gt;his lower lip, puffed some saliva over the child and took the &lt;br /&gt;oath, "You are my own child till death." &lt;br /&gt;&lt;br /&gt;In the case of poor herdsmen, a man might have a sufficient &lt;br /&gt;number of cows to pay the marriage-fee but not enough to &lt;br /&gt;feed his wife afterwards. In that case, he would hire himself &lt;br /&gt;out as herdsman to some wealthy cow-owner who would &lt;br /&gt;supply him with cows to herd for him. The herdsman would &lt;br /&gt;then pay his own cows as the marriage-fee for his bride and &lt;br /&gt;become entirely dependent upon his employer for food for &lt;br /&gt;himself, his wife and his family. Another course sometimes &lt;br /&gt;taken by poor herdsmen was for two or more clan-brothers &lt;br /&gt;to pool their cows and share a wife. The eldest went through &lt;br /&gt;the marriage ceremony and the children were looked on as his, &lt;br /&gt;but all shared the wife and helped to feed and clothe her. &lt;br /&gt;&lt;br /&gt;Though before marriage a girl was most strictly guarded &lt;br /&gt;and kept from any contact with men, after marriage it was &lt;br /&gt;accepted as an essential part of the entertainment of a visitor &lt;br /&gt;that he should sleep in the same bed as his host and his wife &lt;br /&gt;and have the use of the wife. If the visitor was the husband's &lt;br /&gt;father, the husband left the bed and his wife entirely to him &lt;br /&gt;and went to sleep with a neighbour who would share his bed &lt;br /&gt;and wife with him as long as the father was there. When, &lt;br /&gt;however, a man visited a friend whose wife was the visitor's &lt;br /&gt;sister, his mother's sister, or his mother's sister's daughter, &lt;br /&gt;the visitor slept on another bed. Even unmarried boys were &lt;br /&gt;allowed this right as soon as they became of an age for sexual &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;124 ARRANGING A MARRIAGE chap. &lt;br /&gt;&lt;br /&gt;intercourse, and when a boy visited his married brother he &lt;br /&gt;had the use of the wife, who might unveil in his presence. &lt;br /&gt;A woman never paid visits except to her father or her own &lt;br /&gt;near relatives. &lt;br /&gt;&lt;br /&gt;It was usual for parents to arrange for the marriage of &lt;br /&gt;their children when they were quite small, and an infant girl &lt;br /&gt;might be betrothed to a boy one or two years' old. The &lt;br /&gt;father of the boy made the arrangements with the girl's &lt;br /&gt;parents and, if they were agreeable, he gave them one or two &lt;br /&gt;cows for her use. These were not part of the marriage-fee &lt;br /&gt;and the milk from them was not reserved for the girl alone, &lt;br /&gt;but her father, if he had other cows to feed her, might drink &lt;br /&gt;it or give it away. During his childhood and youth the boy &lt;br /&gt;had to pay periodical visits to his prospective parents-in-law, &lt;br /&gt;taking small presents of beer, butter, or bark-cloths. He &lt;br /&gt;might never take tobacco, for such a present would cause &lt;br /&gt;his bride to be barren. He never saw the girl on these visits, &lt;br /&gt;nor indeed did he meet her until the day of marriage. The &lt;br /&gt;girl herself had no voice in the arrangements, though any &lt;br /&gt;other members of the clan might protest if they were not &lt;br /&gt;pleased 1 . &lt;br /&gt;&lt;br /&gt;When the girl was old enough to be married, the bride- &lt;br /&gt;groom went to visit her parents, taking with him two pots &lt;br /&gt;of beer. The father called in the members of the clan to drink &lt;br /&gt;the beer and help to settle the amount of the marriage-fee. &lt;br /&gt;This varied, according to circumstances, from twenty cows &lt;br /&gt;to two in the case of a poor man. The parents of the bride &lt;br /&gt;took possession of the cows and they were expected to give &lt;br /&gt;something to the maternal grandmother 2 . &lt;br /&gt;&lt;br /&gt;1 Northern Bantu, p. 119: "Before marriage a girl does not cut her hair, &lt;br /&gt;nor is she permitted to wear any ornament on her waist or legs. As her hair &lt;br /&gt;grows beads and cowry-shells are worked into it and are a token that she &lt;br /&gt;is unmarried." &lt;br /&gt;&lt;br /&gt;This custom was evidently more universally observed in earlier days than &lt;br /&gt;it is now when some girls wear the straw veil and most have their heads &lt;br /&gt;shaved. &lt;br /&gt;&lt;br /&gt;2 Northern Bantu, p. 119: "Among the lower classes of pastoral people &lt;br /&gt;there are many parents who are unable to betroth their sons in infancy; &lt;br /&gt;these grow up to manhood and obtain the necessary means for marriage &lt;br /&gt;as best they can. When a young betrothed couple grow up to maturity and &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi MARRIAGE CEREMONIES 125 &lt;br /&gt;&lt;br /&gt;In the past it sometimes happened that a girl who had been &lt;br /&gt;betrothed would be desired by some prince. If so, he simply &lt;br /&gt;sent for the girl and married her, paying the usual amount &lt;br /&gt;to the parents and compensating the man who had hoped to &lt;br /&gt;marry her. In later days, princes generally married the &lt;br /&gt;daughters of neighbouring rulers who could claim royal blood. &lt;br /&gt;&lt;br /&gt;When the marriage-fee had been paid, the man was told &lt;br /&gt;to come for his bride at the appearance of the new moon. &lt;br /&gt;When the time had come, he fastened a pot of water on the &lt;br /&gt;roof of his house where the moon shone upon it, and awaited &lt;br /&gt;the final summons. When the call came, he washed with the &lt;br /&gt;water, which he said was the moon, and went to fetch the &lt;br /&gt;bride. No marriage could take place during the waning of &lt;br /&gt;the moon and placing the water was the sign that the new &lt;br /&gt;moon was visible. Should there be any hitch in the arrange- &lt;br /&gt;ments, the water was taken into the house and kept there &lt;br /&gt;as a sign that the promised time was past. &lt;br /&gt;&lt;br /&gt;When the appointed day came, the bridegroom, with some &lt;br /&gt;companions, went to the kraal of the bride's father, arranging &lt;br /&gt;their arrival to correspond with the return of the cattle from &lt;br /&gt;pasture. They squatted down with the men of the kraal and &lt;br /&gt;drank beer until about ten o'clock, when they were taken to &lt;br /&gt;the house and squatted on the floor near the fire, either next &lt;br /&gt;the door or on the inner side of the hut near the bed. The &lt;br /&gt;bride, who had fasted all day, was inside the hut in a separate &lt;br /&gt;compartment with some companions who wept and wailed. &lt;br /&gt;Some of her family then heaped dry grass on the fire until &lt;br /&gt;it blazed up and endangered the house, whereupon the bride- &lt;br /&gt;groom's party remonstrated, asking if it was their intention &lt;br /&gt;to burn them to death. They beat down the fire, promising &lt;br /&gt;to add another cow to the marriage-fee, and a little fire was &lt;br /&gt;allowed to burn while they sat round drinking beer until &lt;br /&gt;about two in the morning. &lt;br /&gt;&lt;br /&gt;the youth wishes to marry, he brings his future father-in-law a milch cow &lt;br /&gt;and a heifer. This gift confirms the first promise made by the parents on his &lt;br /&gt;behalf and gives the girl's parents to understand that he means to hold to &lt;br /&gt;the early promise made for him." &lt;br /&gt;&lt;br /&gt;In all cases the beer had to be given as part of the marriage settlement &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;126 MARRIAGE CEREMONIES chap. &lt;br /&gt;&lt;br /&gt;The bride's relations asked for the man who had come to &lt;br /&gt;marry their daughter, and he stood up with one of his friends &lt;br /&gt;and declared himself to be the man. The noise of weeping and &lt;br /&gt;wailing which had gone on steadily in the bride's chamber &lt;br /&gt;increased in volume at this, and the friends closed round the &lt;br /&gt;bride to protect her. The bridegroom stepped on his father- &lt;br /&gt;in-law's bed and the father-in-law's sister took him by the &lt;br /&gt;right wrist and led him to where the bride and her com- &lt;br /&gt;panions were. Her friends strove to prevent him from reaching &lt;br /&gt;her and his friends joined in the struggle which then took &lt;br /&gt;place. The girls scratched at the faces and arms of the men, &lt;br /&gt;causing blood to flow, and the fight sometimes became quite &lt;br /&gt;serious. At length the bride's aunt remonstrated with them &lt;br /&gt;and separated them, restoring peace and order, and the girls &lt;br /&gt;agreed to give up the bride. ■ * &lt;br /&gt;&lt;br /&gt;The bride's aunt took the left hand of the bridegroom and &lt;br /&gt;placed it on the inside of the bride's thigh, saying, "This is &lt;br /&gt;your wife." The bridegroom passed a little urine into his hand &lt;br /&gt;and rubbed it on the thigh where his left hand had been and &lt;br /&gt;this was the first part of the compact between them. This part &lt;br /&gt;of the ceremony had to be finished before jackals began to call &lt;br /&gt;on the hills or there would be no children from the marriage. &lt;br /&gt;&lt;br /&gt;The bridegroom then returned to his companions near the &lt;br /&gt;fire, and they continued to drink until about four o'clock when &lt;br /&gt;he was conducted to a small hut outside the kraal near the &lt;br /&gt;gate. The bride was also brought there and sat in front of &lt;br /&gt;the bridegroom. A cow that had one or two calves alive and &lt;br /&gt;well was milked and the bridegroom took a mouthful of the &lt;br /&gt;milk and puffed it over the bride, who then took a mouthful &lt;br /&gt;and puffed it over him. A relative of the bridegroom, a boy &lt;br /&gt;whose parents were alive and well, was chosen to drink any &lt;br /&gt;milk that was left over. He was called Mwana wa chora, &lt;br /&gt;and in some cases he afterwards slept with the bride and &lt;br /&gt;bridegroom for a few nights to ensure that the bride would &lt;br /&gt;bear healthy children. &lt;br /&gt;&lt;br /&gt;The rest of that day was spent in feasting and merry- &lt;br /&gt;making. The bride's father killed a bull, which was cut up, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi MARRIAGE CEREMONIES 127 &lt;br /&gt;&lt;br /&gt;cooked, and eaten outside the kraal by the men who danced &lt;br /&gt;there, while the women sat inside the kraal and played their &lt;br /&gt;harps and sang. &lt;br /&gt;&lt;br /&gt;In the evening, the bridegroom returned to his bride in &lt;br /&gt;her father's house and slept there. When entering, he carried &lt;br /&gt;a branch of a tree, munayafu or mulokola, the kinds which &lt;br /&gt;were used for driving cows : this he gave to his father-in-law, &lt;br /&gt;who put it in the roof of the house, where it remained until &lt;br /&gt;the couple were settled in their own home when it was taken &lt;br /&gt;down and burned in the house. It was an emblem of peace &lt;br /&gt;and happiness, warding off evil and causing the wife to have &lt;br /&gt;children. It might not be taken out of the house or thrown &lt;br /&gt;away but had to be burned there, or their happiness would &lt;br /&gt;be destroyed. &lt;br /&gt;&lt;br /&gt;During the first two or three nights someone always lay with &lt;br /&gt;the bride and bridegroom, who slept near the fire. In some &lt;br /&gt;cases it was the bride's aunt, in others her young brother, and in &lt;br /&gt;others the relative of the bridegroom who had drunk the milk. &lt;br /&gt;&lt;br /&gt;In some clans this marriage ceremony differed in certain &lt;br /&gt;respects. On the day appointed the bride's father prepared &lt;br /&gt;a feast for the bridegroom and his companions and the men &lt;br /&gt;of the kraal, and this might last two days. On the second day &lt;br /&gt;the young men of the kraal (clan-brothers of the bride) came &lt;br /&gt;to the house and asked for their sister in order to give her &lt;br /&gt;to her husband, but her father's sister and her girl friends &lt;br /&gt;refused to give her up. They tied a rope to her leg and held &lt;br /&gt;on to one end, giving the other to the men outside, who pulled &lt;br /&gt;and overcame them. The bride was hurried to a place where &lt;br /&gt;a party awaited her with a litter, often only a cow-skin, into &lt;br /&gt;which she was put and carried away, followed by a party of &lt;br /&gt;friends, to the hut where her husband was. There a pot of &lt;br /&gt;milk was brought and each puffed milk over the other. When &lt;br /&gt;these ceremonies ended, the bride went back to her father's &lt;br /&gt;house, where her husband joined her and they slept on the &lt;br /&gt;floor by the fire. The bride's father's sister lay with them and &lt;br /&gt;the marriage was consummated. On the following day the &lt;br /&gt;bride was taken to her new home. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;128 BRINGING HOME A BRIDE chap. &lt;br /&gt;&lt;br /&gt;If a boy was married while still too young to complete the &lt;br /&gt;marriage, his father took his place with the bride by night &lt;br /&gt;and she might not refuse his advances. &lt;br /&gt;&lt;br /&gt;The couple might remain two or three days in the bride's &lt;br /&gt;home before leaving. The length of their stay depended upon &lt;br /&gt;their own desires and the way in which they were treated. &lt;br /&gt;When they left, they timed their departure to arrive at the &lt;br /&gt;kraal of the bridegroom's father as the cows returned from &lt;br /&gt;pasture. The bride and her aunt (her father's sister, who was &lt;br /&gt;known as Isenkazi) were carried in litters by friends of the &lt;br /&gt;bridegroom. The bride's brother also accompanied her. In &lt;br /&gt;accordance with the custom of women, the bride was closely &lt;br /&gt;veiled when she travelled. &lt;br /&gt;&lt;br /&gt;At the gate of the kraal the bride was given a little millet &lt;br /&gt;(bulo) in each hand as she stepped from the litter, and she &lt;br /&gt;scattered this as she walked across the kraal to the hut. As &lt;br /&gt;she entered the hut she was handed a gourd such as women &lt;br /&gt;used for churning (ekisabo), as a sign that she was a mistress &lt;br /&gt;in the place and had the right to churn. &lt;br /&gt;&lt;br /&gt;In the house the bridegroom's father and mother were &lt;br /&gt;seated on the bed and the bride's aunt led her up to them and &lt;br /&gt;seated her in the lap first of her father-in-law and then of &lt;br /&gt;her mother-in-law. When they had embraced her, she was put &lt;br /&gt;to rest on the bed before she was allowed to do anything, &lt;br /&gt;because the journey was supposed to have tired her. The &lt;br /&gt;young couple lived in the house of the bridegroom's parents &lt;br /&gt;until the first child was born, when they moved into their own &lt;br /&gt;house. If, however, the man had already a home of his own, &lt;br /&gt;he would stay a short time, at most two months, in his father's &lt;br /&gt;kraal and then move to his own home. &lt;br /&gt;&lt;br /&gt;The girl's father always gave his daughter ornaments and &lt;br /&gt;a complete set of milk-pots, churn and butter-pots when she &lt;br /&gt;got married, and the bridegroom's father built a house for &lt;br /&gt;them. If the bridegroom's father was dead, he built his own &lt;br /&gt;house before he got married. The bride's father usually gave &lt;br /&gt;his son-in-law a present of some of the cows from the marriage- &lt;br /&gt;fee. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi AGRICULTURAL MARRIAGE 129 &lt;br /&gt;&lt;br /&gt;In some cases the bride was taken to her home on the day &lt;br /&gt;her husband went for her. A feast was made at her father's &lt;br /&gt;kraal in the earlier part of the day and she was afterwards &lt;br /&gt;taken to her new home. If a girl was very young, she remained &lt;br /&gt;with her mother and the husband came and lived there. An &lt;br /&gt;extension was made to the parents' house to form a separate &lt;br /&gt;room for them, but the husband had to pass through the &lt;br /&gt;house to reach it and the bride's mother could enter it at &lt;br /&gt;any time. &lt;br /&gt;&lt;br /&gt;The children of brothers and sisters were forbidden to &lt;br /&gt;marry, but the next generation might intermarry. A man &lt;br /&gt;might never marry into the clan of his father, for that was &lt;br /&gt;his own clan, and he was also forbidden to marry into the &lt;br /&gt;clan of his mother or of any of his grandparents, but he might &lt;br /&gt;marry into the clan of his grandfather's mother. &lt;br /&gt;&lt;br /&gt;Agricultural Marriage Ceremonies &lt;br /&gt;&lt;br /&gt;Though the serfs in Ankole were more numerous than the &lt;br /&gt;cow-people, they seldom seemed to have large families ; possibly &lt;br /&gt;the custom by which a woman had sexual relations with large &lt;br /&gt;numbers of men had an effect in limiting the number of her &lt;br /&gt;children. Most of the agricultural customs were either borrowed &lt;br /&gt;from or identical with those of the cow-people, though there &lt;br /&gt;were differences. &lt;br /&gt;&lt;br /&gt;In the same way as among the cow-people, the chastity &lt;br /&gt;of a girl before marriage was the object of the greatest care, &lt;br /&gt;and if a girl went wrong she was driven from home and &lt;br /&gt;utterly disowned by her parents. If she married after being &lt;br /&gt;expelled from home, though they might hear of it, they &lt;br /&gt;asked for no marriage-fee. If, however, she had a daughter &lt;br /&gt;who was the fruit of the first irregularity, and this daughter &lt;br /&gt;was betrothed, the mother's parents might claim a marriage- &lt;br /&gt;fee for her. &lt;br /&gt;&lt;br /&gt;Once a girl was married, on the other hand, both husband &lt;br /&gt;and wife enjoyed the greatest possible sexual freedom. The &lt;br /&gt;wife might allow any man she pleased to come to her bed and &lt;br /&gt;the husband consorted with any woman he desired. The man &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;i 3 o THE MARRIAGE-FEE chap. &lt;br /&gt;&lt;br /&gt;claimed the woman he married as his wife and any children &lt;br /&gt;she bore were said to be his, but it by no means followed that &lt;br /&gt;he was their father. &lt;br /&gt;&lt;br /&gt;No younger daughter might be married while there was &lt;br /&gt;an elder sister still unmarried, and if any man wished to marry &lt;br /&gt;the younger daughter, he had to wait. If the elder sister &lt;br /&gt;had some deformity or defect which prevented her being &lt;br /&gt;married, she was given the dress of a married woman, and &lt;br /&gt;after that the younger sister might be married. The elder &lt;br /&gt;sister might then allow any man to come to her bed, but, if &lt;br /&gt;she bore a child, the father of it had either to marry her or &lt;br /&gt;pay a fine. &lt;br /&gt;&lt;br /&gt;When a youth made up his mind that he wished to marry, &lt;br /&gt;he asked a friend to go for him to the girl's parents and tell &lt;br /&gt;them of his wish. If they consented to the marriage, they &lt;br /&gt;sent for the youth, who came, bringing with him a pot of &lt;br /&gt;beer. He arranged for another pot to be brought while they &lt;br /&gt;were drinking this, and they sat round and discussed the &lt;br /&gt;marriage-fee. A few relatives were called in by the parents &lt;br /&gt;for this discussion, the chief persons concerned being the &lt;br /&gt;father and his brother. The usual amount demanded for a &lt;br /&gt;marriage-fee was a cow-calf and a young bull, but, should &lt;br /&gt;the youth be unable to procure these, he was asked for &lt;br /&gt;fourteen goats, which were divided thus : seven for the father, &lt;br /&gt;three for his brother, two for the mother's brother, one for &lt;br /&gt;the father's sister, and one for a younger brother of the father. &lt;br /&gt;When this matter was settled the tube through which the &lt;br /&gt;beer had been drunk by the bride's father at this meeting &lt;br /&gt;was put in the roof of the hut as a sign that the marriage &lt;br /&gt;agreement had been made. &lt;br /&gt;&lt;br /&gt;After the marriage-fee had been paid, the bridegroom had &lt;br /&gt;to wait, probably for some weeks, until the bride was made &lt;br /&gt;ready for marriage. Sometimes a poor man was given one &lt;br /&gt;or even two years to procure the marriage-fee, and during &lt;br /&gt;the time of waiting the bride made a large basket of four &lt;br /&gt;colours, in which she collected food for her husband. When &lt;br /&gt;the fee had been paid, the bride's father told the bridegroom &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi MARRIAGE CEREMONIES 131 &lt;br /&gt;&lt;br /&gt;to prepare beer and be ready when the new moon appeared. &lt;br /&gt;The father obtained a cow-hide dress, a bark-cloth, amulets, &lt;br /&gt;anklets, bracelets and necklets for his daughter. The bride's &lt;br /&gt;nails were cut on hands and feet and her hair was all shaved &lt;br /&gt;off, except that on the pubes, which was pulled out by her &lt;br /&gt;mother, a very painful process which took several days to &lt;br /&gt;complete. &lt;br /&gt;&lt;br /&gt;When all was ready, the father sent for the bridegroom, &lt;br /&gt;who came and kissed the palms of both his hands. The father &lt;br /&gt;then brought out a large pot of beer with four tubes and he, &lt;br /&gt;his brother, the bridegroom, and the bridegroom's friend, drank &lt;br /&gt;beer at the same time from the one pot. After them other &lt;br /&gt;friends drank and the pot was refilled and all drank again. &lt;br /&gt;&lt;br /&gt;The bridegroom then returned home and made a feast with &lt;br /&gt;about twenty or thirty friends, who danced there all night. &lt;br /&gt;In the morning two goats were brought; one was taken to &lt;br /&gt;the shrine of the bridegroom's grandfather and either killed &lt;br /&gt;there or taken back and killed at the door of the hut by having &lt;br /&gt;a knife run into its heart so that it bled internally. They ate &lt;br /&gt;the flesh of this animal and then the bridegroom's friends &lt;br /&gt;started to fetch the bride, taking one goat with them, the &lt;br /&gt;bridegroom remaining at home. A small boy whose parents &lt;br /&gt;were alive and well had to accompany the party and bear a &lt;br /&gt;spear before them. &lt;br /&gt;&lt;br /&gt;On their arrival at the bride's father's kraal, the friend &lt;br /&gt;who was specially chosen to represent the bridegroom went &lt;br /&gt;into the hut where the father and mother awaited him with &lt;br /&gt;the bride; they took their daughter on their laps in turn and &lt;br /&gt;took leave of her. The father then took her by the hand and &lt;br /&gt;presented her to the man who was to take her, who thereupon &lt;br /&gt;went out to summon the bearers to carry her. Meanwhile &lt;br /&gt;another brother of the bridegroom climbed upon the roof of &lt;br /&gt;the hut and stuck a spear through the thatch. The bride &lt;br /&gt;touched the spear with her tongue and then the tube through &lt;br /&gt;which the betrothal beer had been drunk was substituted for &lt;br /&gt;the spear, and water was allow to trickle into the bride's &lt;br /&gt;mouth to prevent witchcraft being used against her. &lt;br /&gt;&lt;br /&gt;9—2 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;132 BRINGING HOME A BRIDE chap. &lt;br /&gt;&lt;br /&gt;When the bridegroom's representative came back with the &lt;br /&gt;bearers, the bride's friends surrounded her and a fierce struggle &lt;br /&gt;took place, for they refused to let her go and fought until &lt;br /&gt;they were overcome. They scratched and bit and the bride &lt;br /&gt;clung to the posts of the hut and refused to enter the litter. &lt;br /&gt;When at last she was put in the litter, her brother came and &lt;br /&gt;tied a fetish of pig-skin on her ankle as a charm against &lt;br /&gt;witchcraft. She was veiled with a cow-skin and took with her &lt;br /&gt;a mat (kirago). With her went three men and a girl, if possible &lt;br /&gt;brothers and a sister, and some girl friends. This struggle is &lt;br /&gt;to-day but rough play, representing what was doubtless at &lt;br /&gt;one time a real fight to defend a girl from capture. &lt;br /&gt;&lt;br /&gt;When the bride arrived, the father and mother-in-law &lt;br /&gt;received her sitting on the edge of their bed and she sat in &lt;br /&gt;the lap first of one and then of the other. The bride and &lt;br /&gt;bridegroom then sat upon the mat she had brought and a little &lt;br /&gt;grain {bulo) was handed to them. The bridegroom first puffed a &lt;br /&gt;little over the bride and she puffed a little over him. A pot with &lt;br /&gt;water was put on the fire and, together, the couple sprinkled &lt;br /&gt;some millet-flour in the water and, holding on to the same &lt;br /&gt;stick, they stirred the porridge and made a little meal of it. &lt;br /&gt;&lt;br /&gt;The people who accompanied the bride remained outside &lt;br /&gt;and were supplied with beer and food. They all went into the &lt;br /&gt;house to greet the bride, and the men afterwards retired out- &lt;br /&gt;side to dance during the night, while the girls remained and &lt;br /&gt;drank beer with the bride. &lt;br /&gt;&lt;br /&gt;At about ten o'clock the bride and bridegroom retired to &lt;br /&gt;bed, where a young brother of the bridegroom slept on one &lt;br /&gt;side and a young sister of the bride on the other, the newly- &lt;br /&gt;married couple being between them. The marriage was not &lt;br /&gt;consummated until the second night, and should a man find &lt;br /&gt;that the girl was not a virgin, he sent as a sign to her parents &lt;br /&gt;a hoe-handle with a hole cut in it for the insertion of the iron &lt;br /&gt;blade. Should the bridegroom, as was sometimes the case, &lt;br /&gt;be too young to consummate the marriage, his father took &lt;br /&gt;the bride as his wife until the real husband was old enough &lt;br /&gt;to do so. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xi SECLUSION OF A BRIDE 133 &lt;br /&gt;&lt;br /&gt;On the third day some of the bride's relatives came bringing &lt;br /&gt;the large basket she had made filled with millet, and also &lt;br /&gt;ten to twenty small baskets of food, a bunch of plantains &lt;br /&gt;and a pot of plantain-wine. The husband drank first from &lt;br /&gt;the pot and then his wife and after her the guests. The girl &lt;br /&gt;sister of the bride was given a hoe, and a goat was given to &lt;br /&gt;the other guests, who then returned home. &lt;br /&gt;&lt;br /&gt;For the next three months the bride remained in seclusion &lt;br /&gt;in her own house and took care that the fire did not go out. &lt;br /&gt;At the end of this time the husband made a feast, and she &lt;br /&gt;came out. The man and wife, accompanied by his brother &lt;br /&gt;and her sister, who remained with her until this time, went &lt;br /&gt;to visit her parents, who killed a goat and made a feast for &lt;br /&gt;them. The tube through which the betrothal beer had been &lt;br /&gt;drunk was taken from the roof, and the husband, the wife, &lt;br /&gt;and her father and mother drank beer through it. The bride's &lt;br /&gt;mother then broke it in pieces and put it in the basket in &lt;br /&gt;which she stored her treasures. When the daughter's first &lt;br /&gt;child was born, she made a necklet of the bits and put it on &lt;br /&gt;the child's neck. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER XII &lt;br /&gt;ILLNESS &lt;br /&gt;&lt;br /&gt;Causes assigned to illness — gods, ghosts, and magic — methods of &lt;br /&gt;working magic — methods used by diviners — treatment of illness &lt;br /&gt;caused by a god, by magic, by a family ghost, by a hostile ghost — &lt;br /&gt;methods of medicine-men — treatment of child with swelled spleen &lt;br /&gt;— bleeding and blistering — small-pox — venereal disease — bubonic &lt;br /&gt;plague — coughs and pains in the back &lt;br /&gt;&lt;br /&gt;IT was seldom that people assigned any natural cause to &lt;br /&gt;illness, but there were times when it was evident that &lt;br /&gt;no supernatural cause need be looked for. Old age was &lt;br /&gt;regarded as sufficient reason for serious illness, for they &lt;br /&gt;thought that the gods called away old people who had fulfilled &lt;br /&gt;their allotted time upon earth. They acknowledged, too, that &lt;br /&gt;fever might be contracted by eating too freely of beef from &lt;br /&gt;a cow that had died of some disease, or by going out in the &lt;br /&gt;sun when it was too hot. In most cases, however, illness was &lt;br /&gt;attributed to the agency of some god or ghost, or to magic. &lt;br /&gt;&lt;br /&gt;Though it was not often that illness could be ascribed to &lt;br /&gt;a god, there were occasions when, in consequence of some &lt;br /&gt;neglect of his rights and desires or the appropriation for other &lt;br /&gt;purposes of cows which had been dedicated to him, a god &lt;br /&gt;would attack the guilty person with illness. &lt;br /&gt;&lt;br /&gt;A far more common cause of illness was the anger of some &lt;br /&gt;ghost, which might be roused by any of a multitude of causes. &lt;br /&gt;Some of the cows which had been dedicated to a family or &lt;br /&gt;clan ghost might have been sold or exchanged without its &lt;br /&gt;sanction; offerings or observances which it considered as its &lt;br /&gt;due might have been neglected; it might feel a desire for &lt;br /&gt;meat; some of its family might have been ill-used or might &lt;br /&gt;have committed some crime against the clan-laws, such as &lt;br /&gt;marriage within the forbidden degrees or some immoral action &lt;br /&gt;which required punishment; or on the other hand a ghost &lt;br /&gt;from a hostile clan might be sent by a member of that clan &lt;br /&gt;to attack and harm someone. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, xii MAGIC-WORKING 135 &lt;br /&gt;&lt;br /&gt;Magic was another common cause of illness, for any person &lt;br /&gt;who had a grudge against another had not much difficulty &lt;br /&gt;in finding means of working magic against him. Sometimes &lt;br /&gt;a man would find some method of conveying enchanted beer, &lt;br /&gt;over which he had performed magical rites, to his enemy. &lt;br /&gt;He would carry the beer to some place where he would not &lt;br /&gt;be recognised and there he would hire some unsuspecting &lt;br /&gt;person to take it to his enemy. He would give a false name &lt;br /&gt;to the bearer, saying that the beer was a present from some &lt;br /&gt;other man who was a friend of his intended victim, and the &lt;br /&gt;unsuspecting recipient would drink it and fall ill. At once he &lt;br /&gt;realised that not only was the beer from an enemy but that &lt;br /&gt;magic had been used over it, and he would give up hope of &lt;br /&gt;recovery, so that unless the author of the mischief could be &lt;br /&gt;discovered and persuaded to raise the spell, the victim would &lt;br /&gt;certainly die of fear, though from the enchanted beer alone he &lt;br /&gt;might easily recover. &lt;br /&gt;&lt;br /&gt;The magic-worker might also blow a spell on to his enemy &lt;br /&gt;or insert some magic herb amongst the tobacco in his pipe &lt;br /&gt;and get the other to smoke it. If he could obtain a shred of &lt;br /&gt;his enemy's garment, a little hair, spittle, grass that had been &lt;br /&gt;in his mouth, earth on which he had stepped, tobacco dust &lt;br /&gt;from his pipe, or anything that had been in contact with him, &lt;br /&gt;he would take it to a medicine-man who would work magic &lt;br /&gt;with it and cause the owner to fall ill. The medicine-men were &lt;br /&gt;able to work spells and make medicine to kill a man even at &lt;br /&gt;a distance. Sometimes the magician worked against a whole &lt;br /&gt;family by secreting some charm in his enemy's house or &lt;br /&gt;putting a bone, if possible that of some dead person, over &lt;br /&gt;which he pronounced spells, in the thatch of the house or &lt;br /&gt;hiding it in the path where the inmates would certainly step &lt;br /&gt;over it. The magic would affect all the members of the family &lt;br /&gt;but more especially any person against whom it was definitely &lt;br /&gt;directed, and nothing would remove the effects until the &lt;br /&gt;object was discovered and taken away. &lt;br /&gt;&lt;br /&gt;When a man fell ill, it was the duty of his wife to look after &lt;br /&gt;him and to inform his relatives of the matter. If it seemed to &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;136 TAKING AUGURIES chap. &lt;br /&gt;&lt;br /&gt;be some slight ailment, she would doctor him herself and &lt;br /&gt;resort to blistering or bleeding, or treat him with herbs. If &lt;br /&gt;matters got beyond her skill, the first thing to be done was &lt;br /&gt;to call in a medicine-man or diviner to discover the cause &lt;br /&gt;of the illness. Among the wealthy classes the diviner sum- &lt;br /&gt;moned was always one who did his work with some fowl &lt;br /&gt;or animal or with the insect ntondo and two sticks in the &lt;br /&gt;manner already described. A preliminary fee of a cow-skin, &lt;br /&gt;a goat, a sheep, or something of less value was paid to him, &lt;br /&gt;and when he came he was given a fowl which he killed to &lt;br /&gt;examine the intestines. Should he find small specks upon &lt;br /&gt;these, he pronounced the case hopeless and proceeded to &lt;br /&gt;determine the length of time the patient had to live. This he &lt;br /&gt;told by examining the specks on the lungs, inserting a finger &lt;br /&gt;to stretch them and counting the markings. Instead of this &lt;br /&gt;he might give an emetic or draw a little blood from the chest &lt;br /&gt;of the patient and, by an examination of the contents of the &lt;br /&gt;stomach or of the blood, he would determine the cause and &lt;br /&gt;nature of the illness. By these means he also told who should &lt;br /&gt;be summoned to treat the patient, for the diviners themselves &lt;br /&gt;never undertook any treatment. &lt;br /&gt;&lt;br /&gt;The poorer classes sent for another kind of diviner who did &lt;br /&gt;not work with animals but with seeds, stones, or sticks. One &lt;br /&gt;would use a pot of water and six, twelve, or fourteen bits of &lt;br /&gt;stick. He first made a noise over the sticks as if spitting on &lt;br /&gt;them and stated his desire to them, saying, "Tell me what &lt;br /&gt;is the cause of the illness; is it the ghost of so-and-so?" &lt;br /&gt;or, "Is it magic worked by so-and-so?" He then cast the &lt;br /&gt;sticks into the pot and from their position he was able to &lt;br /&gt;tell which was the true cause and to decide who could treat &lt;br /&gt;the case, for these diviners, like their superiors, never treated &lt;br /&gt;cases themselves. &lt;br /&gt;&lt;br /&gt;Another diviner of this class used a. cup of millet (bulo) and &lt;br /&gt;six, twelve, or fourteen bits of stone or lumps of mud. He &lt;br /&gt;made a noise as if spitting on the cup of millet and asked the &lt;br /&gt;question to which he wanted an answer. He then threw the &lt;br /&gt;millet from the cup with the bits of stone or mud and watched &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xii MEDICINE-MEN AND THEIR PATIENTS 137 &lt;br /&gt;&lt;br /&gt;their position as they fell on a piece of skin which he had &lt;br /&gt;spread for the purpose. This told him the cause of the illness. &lt;br /&gt;&lt;br /&gt;When the cause of the illness had thus been settled, the &lt;br /&gt;diviner told the patient's friends whom they must call in to &lt;br /&gt;carry out the necessary treatment. There were women-doctors &lt;br /&gt;(Omusuzi) who dealt entirely with women while the men- &lt;br /&gt;doctors (Bafumu) dealt with both men and women. &lt;br /&gt;&lt;br /&gt;If, however, the cause of the illness was found to be the &lt;br /&gt;action of some god, the priests of that god were called in and &lt;br /&gt;they informed the relatives what offering must be made to &lt;br /&gt;propitiate the god, who generally demanded a number of &lt;br /&gt;cows. When the god Kagoro attacked a man, the diviner &lt;br /&gt;ordered that the priest who represented him should be sent &lt;br /&gt;for. This was the same man who was sent for in the case of &lt;br /&gt;sickness among the cows in a kraal, and he came with his &lt;br /&gt;spears, dancing and pointing them at the house. After dancing &lt;br /&gt;round, he entered the house, and holding the man by the &lt;br /&gt;knees he smeared him with butter. He then gave him a &lt;br /&gt;mixture of the herbs olugaliramwe, ehoza, honi, omugosora, &lt;br /&gt;omuisya and ereka, and pronounced incantations over him. &lt;br /&gt;He waited for about a week until the man was well again, &lt;br /&gt;and during this time he had to be kept supplied with milk &lt;br /&gt;or beer, and beef. When he left he was given a cow and a &lt;br /&gt;bark-cloth. &lt;br /&gt;&lt;br /&gt;Should the case be ascribed to the working of magic, a fee &lt;br /&gt;of a calf-skin was sent to the medicine-man who was asked &lt;br /&gt;to treat the case. When he came to the place he usually &lt;br /&gt;demanded that a bull or a cow should be killed, and he made &lt;br /&gt;a meal of the meat before he started work. In some cases &lt;br /&gt;he gave his patient an emetic and a purgative to cleanse him &lt;br /&gt;from the spell, and then went on to treat the symptoms with &lt;br /&gt;herb-medicines. Should the patient recover, he had to pay &lt;br /&gt;the medicine-man a calf, but, if he died, the relatives did not &lt;br /&gt;pay anything further. A more elaborate cleansing might, &lt;br /&gt;however, be necessary, and in this case, a bull was brought &lt;br /&gt;to the medicine-man, who killed it by cutting its throat. He &lt;br /&gt;had a bunch of herbs which he dipped in the blood as it flowed &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;138 A FATHER'S GHOST chap. &lt;br /&gt;&lt;br /&gt;from the bull and with this he smeared the sick man's fore- &lt;br /&gt;head, chest, arms, and legs. The family, who had gathered &lt;br /&gt;beside the sick man, the hut with all its contents, the cattle, &lt;br /&gt;the kraal, and especially the gate of the kraal and the door &lt;br /&gt;and door-posts of the house, were also sprinkled with the &lt;br /&gt;blood, and the bunch of herbs was cast on to waste ground, &lt;br /&gt;after which the man was expected to recover. &lt;br /&gt;&lt;br /&gt;Another method of dealing with magic was to attach it to &lt;br /&gt;some animal or fowl. The medicine-man came, and, taking &lt;br /&gt;a bunch of herbs, passed them round the house to sweep up &lt;br /&gt;evil influences; he then tied the bunch to a fowl, which he &lt;br /&gt;buried alive. Should this prove insufficient to remove the &lt;br /&gt;magic, a goat or a sheep would be used and treated in the &lt;br /&gt;same way. The fee paid to this man might be a calf, a goat, &lt;br /&gt;a pot of beer, or a new hoe. &lt;br /&gt;&lt;br /&gt;Illness caused by a ghost required more careful treatment. &lt;br /&gt;Such a ghost was either that of some person of another clan &lt;br /&gt;or of some relative, but never that of a father, for a father's &lt;br /&gt;ghost was always good and might never be driven away. The &lt;br /&gt;ghost of a man's father might forbid any other man to sleep &lt;br /&gt;on the bed with the man's wife and the guest who did so &lt;br /&gt;would feel a sense of suffocation or of being strangled and &lt;br /&gt;would have to leave the bed. The woman whose husband's &lt;br /&gt;father's ghost acted in this way would warn guests and give &lt;br /&gt;them some other place in which to sleep, for they might not &lt;br /&gt;sleep in her bed as was the usual custom. &lt;br /&gt;&lt;br /&gt;Again, the ghost of a man's deceased wife might forbid the &lt;br /&gt;husband to marry again; should he disobey, his new wife &lt;br /&gt;would fall ill, and, unless she was properly treated, would die. &lt;br /&gt;She had to apply to a medicine-man who would find out &lt;br /&gt;whether offerings would propitiate the spirit and see that they &lt;br /&gt;were properly made. If the man also fell ill, a fowl was killed, &lt;br /&gt;dried, and divided into two pieces. The pieces were made up &lt;br /&gt;into fetishes and worn by the man and the woman. If, how- &lt;br /&gt;ever, the ghost refused to be satisfied, the new wife might &lt;br /&gt;not remain in the house of her husband but had to go back &lt;br /&gt;to her parents. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Medicine-men preparing to exorcise a ghost from a sick man &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;PLATE XXXI &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xii EJECTING GHOSTS 139 &lt;br /&gt;&lt;br /&gt;When a ghost had to be forcibly removed from a patient &lt;br /&gt;the diviner told the relatives what medicine-man to send for &lt;br /&gt;and what preparations to make. A goat of a particular colour, &lt;br /&gt;always either black or black and white, was tied to the head &lt;br /&gt;of the patient's bed during the night so that the ghost might &lt;br /&gt;pass from the patient into it. The medicine-man came in the &lt;br /&gt;morning, dancing and singing, and passed a bunch of sticks &lt;br /&gt;and herbs all round the house to sweep together all the evil &lt;br /&gt;influences into one place. He put the sticks at the head of &lt;br /&gt;the bed or outside the door and proceeded to kill the goat, &lt;br /&gt;which had been tied to the bed and which was now supposed &lt;br /&gt;to contain the ghost. He sprinkled some of the blood on the &lt;br /&gt;bed, the patient, and his family. A fowl was brought and &lt;br /&gt;passed round the body of the goat so that the ghost passed &lt;br /&gt;from the goat into it, and it was buried alive in the gateway &lt;br /&gt;through which the cows entered the kraal, thus preventing &lt;br /&gt;the ghost from returning. The head of the goat was then cut &lt;br /&gt;off ; the sticks with which the evil in the house had been swept &lt;br /&gt;up and sometimes also some fetishes, which had been hung &lt;br /&gt;up round the house, were tied to it and it was buried by the &lt;br /&gt;side of the man's bed so that he stepped upon it when getting &lt;br /&gt;into or out of the bed. The patient was then treated for &lt;br /&gt;the illness with herbs and drugs until he recovered, and if at &lt;br /&gt;any future time he dreamed an unpleasant dream, he rose from &lt;br /&gt;the bed and spat upon the place where the goat's head was &lt;br /&gt;buried which removed any evil influence which was acting &lt;br /&gt;upon him. The flesh of the goat was taken by the medicine- &lt;br /&gt;man, who was also paid a calf for this work. &lt;br /&gt;&lt;br /&gt;Two old medicine-men of Egara went through their healing &lt;br /&gt;performance for my information, using a stuffed otter-skin &lt;br /&gt;for a patient. It was plain that they were quite convinced &lt;br /&gt;that their work was effectual in driving the ghost out. These &lt;br /&gt;medicine-men belonged to the agricultural class but attended &lt;br /&gt;both pastoral and agricultural people. Some of them wore &lt;br /&gt;bark-cloth robes decorated with beads while others wore &lt;br /&gt;skins round the loins and over the shoulders, and in all cases &lt;br /&gt;they wore special head-dresses. These were either bands of &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;140 EJECTING GHOSTS chap. &lt;br /&gt;&lt;br /&gt;leather with eagle-feathers sticking up from them or tall caps &lt;br /&gt;consisting of strips of leather some ten inches deep on which &lt;br /&gt;were stitched cowry-shells, beads, feathers and sometimes the &lt;br /&gt;claws of birds and beasts. The bag in which the medicine-man &lt;br /&gt;carried all his materials for work was the skin of some animal, &lt;br /&gt;jackal or wild cat or, more usually, badger or otter. When &lt;br /&gt;skinning the animal, an opening was made at the anus, just &lt;br /&gt;large enough to remove the bones without damaging the skin. &lt;br /&gt;This hole formed the mouth of the bag, which was stuffed &lt;br /&gt;with a collection of instruments and drugs. The instruments &lt;br /&gt;usually consisted of knives of different sizes for surgical pur- &lt;br /&gt;poses, horns for cupping when bleeding was necessary, &lt;br /&gt;blistering irons, and gourd-cups for mixing the drugs. The &lt;br /&gt;other contents of the bag were herbs, roots, shells, birds' &lt;br /&gt;claws, bits of skin, small gourds containing various mixtures, &lt;br /&gt;and anything else the medicine-man might desire for medicinal &lt;br /&gt;or magical use. He carried also a rattle made of a bottle- &lt;br /&gt;gourd in which seeds or beans were put. The noise of this &lt;br /&gt;helped to work upon the feelings of the patient and render &lt;br /&gt;him more susceptible to the uncanny influence of the whole &lt;br /&gt;performance, and the medicine-man added to the effect by &lt;br /&gt;keeping up a kind of growling chant all the time. &lt;br /&gt;&lt;br /&gt;When the medicine-man and his assistant arrived at the &lt;br /&gt;home of a patient they took their rattles and bags and danced &lt;br /&gt;round the outside of the house; then, entering it, they went &lt;br /&gt;through a performance of sweeping evil from the walls with &lt;br /&gt;brooms of the herbs muwingula, muzimbazimba and mulokola. &lt;br /&gt;Having collected all the evil from the walls, they rubbed down &lt;br /&gt;the patient with herb-leaves and put the herbs outside the door. &lt;br /&gt;&lt;br /&gt;The patient was then placed on a cow-skin or bark-cloths &lt;br /&gt;spread on the floor, where the men could easily get at him and &lt;br /&gt;move round him. The chief medicine-man took up a position &lt;br /&gt;at his head while the assistant sat at his feet, and they chanted &lt;br /&gt;an incantation, accompanying it with the noise of their rattles. &lt;br /&gt;The assistant used his rattle during the whole performance, &lt;br /&gt;and both kept up a growling chant which was supposed to &lt;br /&gt;terrify the ghost. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xii TREATMENT OF ILLNESS 141 &lt;br /&gt;&lt;br /&gt;The chief medicine-man then chose from his bag various &lt;br /&gt;drugs and implements which he intended to use and placed &lt;br /&gt;them on a skin beside him. He ground to powder some of &lt;br /&gt;the herbs, and, making two or three scratches on the patient's &lt;br /&gt;chest, he rubbed the powder into them, making the patient &lt;br /&gt;writhe with the smarting pain. The medicine-man then bit &lt;br /&gt;off a piece from the ends of some of the roots from his bag, &lt;br /&gt;returning each root to the bag when he had used it. He &lt;br /&gt;chewed these pieces up and, seizing the patient by the head &lt;br /&gt;and jaw, opened his mouth and spat the medicine into it. &lt;br /&gt;He also put a little powder into the patient's nose, causing &lt;br /&gt;him to sneeze, which was a hopeful sign. The ghost by this &lt;br /&gt;time was ready to flee, for the bitter medicine the man had &lt;br /&gt;swallowed and the smarting of the incisions made its abode &lt;br /&gt;uncomfortable. The medicine-man fanned the patient, uttering &lt;br /&gt;incantations over him, and then rubbed him down with his &lt;br /&gt;hands, pressing the ghost from his head out at his feet and &lt;br /&gt;the tips of his fingers. When the ghost sought to escape it &lt;br /&gt;was caught in a pot which was placed ready and was either &lt;br /&gt;burned or drowned, while the patient was put back to bed &lt;br /&gt;and treated with medicines, according to the symptoms, until &lt;br /&gt;he recovered. The fee paid to such medicine-men varied from &lt;br /&gt;a cow, a goat or a sheep to a hoe or some butter. &lt;br /&gt;&lt;br /&gt;When a child suffered from swelled spleen {akabango), the &lt;br /&gt;parents took it and put it to sleep by the bedside of the Mugabe &lt;br /&gt;through the night. The following morning, when he rose, &lt;br /&gt;before he spoke to anyone, he put his foot on the child's &lt;br /&gt;stomach and pressed gently, then he spat upon it and it was &lt;br /&gt;expected to recover in about four days. &lt;br /&gt;&lt;br /&gt;After the cause of an illness, were it god, ghost, or magic, &lt;br /&gt;had been dealt with, the patient was treated by the medicine- &lt;br /&gt;man according to the symptoms. Cupping or bleeding and &lt;br /&gt;blistering were often resorted to, sometimes, for what was &lt;br /&gt;considered a minor trouble, by the friends of the patient &lt;br /&gt;without the aid of the medicine-man. The blood was taken from &lt;br /&gt;the temples or the head, and the instruments used were the &lt;br /&gt;end of a cow's horn and a small knife. A few scratches were &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;142 TREATMENT OF ILLNESS chap, &lt;br /&gt;&lt;br /&gt;made with the knife, the place was moistened with water, &lt;br /&gt;and the broad end of the horn held over it, while the air was &lt;br /&gt;sucked out through a small hole in the pointed end of the &lt;br /&gt;horn, which was then closed with a plug of fibre inserted by &lt;br /&gt;the tongue when the air was exhausted. When a certain &lt;br /&gt;amount of blood had been drawn off the cup was removed. &lt;br /&gt;Blistering was done with a small round iron about four to six &lt;br /&gt;inches long and a quarter of an inch in diameter or smaller, &lt;br /&gt;which was inserted in a wooden handle. The iron was heated &lt;br /&gt;until hot enough to raise a blister and was then applied to &lt;br /&gt;the skin quickly in several places. Sometimes two or three &lt;br /&gt;irons would be fastened together to make more blisters. &lt;br /&gt;Blistering was practised for headache and cold in the head, &lt;br /&gt;when the blisters were made on the head; for cold in the &lt;br /&gt;chest, when they were made on the chest ; and for rheumatism, &lt;br /&gt;when they were made wherever required. &lt;br /&gt;&lt;br /&gt;When a man was found to be suffering from small-pox, he &lt;br /&gt;was isolated and someone who had had the disease was chosen &lt;br /&gt;to look after him. For the first three days he was given little &lt;br /&gt;to eat and lived on milk and hot water. He was encouraged &lt;br /&gt;to sleep as much as possible. On the fourth day the pustules &lt;br /&gt;were pricked with a thorn and as a rule the pus was left to &lt;br /&gt;dry on them, care being taken that it did not get into the &lt;br /&gt;eyes, but some people mopped it up with a sponge made of &lt;br /&gt;some herb or of plantain-fibre. On the sixth day, the patient &lt;br /&gt;was bathed with warm fresh water, and on the seventh he &lt;br /&gt;was smeared with white clay, which absorbed the pus and &lt;br /&gt;cleaned off the peeling skin. This was continued until he was &lt;br /&gt;well and he was also encouraged to take as much nourishment &lt;br /&gt;as he could. &lt;br /&gt;&lt;br /&gt;In cases of venereal disease (enjoka), roots of the herb &lt;br /&gt;kagendazada were pounded and the juice put in the sun for &lt;br /&gt;twelve hours and then drunk, which caused the blood and &lt;br /&gt;pus to come away. A man in feeble health who was childless &lt;br /&gt;was given juice obtained by pounding the roots of saru and &lt;br /&gt;gugu, and also of mziramfu, mixed with milk. These were said &lt;br /&gt;to strengthen him so that he soon became a father. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xii TREATMENT OF ILLNESS 143 &lt;br /&gt;&lt;br /&gt;Peasants suffered from bubonic plague, but it was almost &lt;br /&gt;entirely confined to them. When one or more of the inmates &lt;br /&gt;of a house died, special medicine-men went and either cleansed &lt;br /&gt;the hut or destroyed it entirely, as they considered best for &lt;br /&gt;the purification of the locality. Should a cow-man contract &lt;br /&gt;the disease, he was smeared over from head to foot with cow- &lt;br /&gt;dung and recovered. &lt;br /&gt;&lt;br /&gt;A herb, omusongyesongye, was given to women when &lt;br /&gt;attacked by a kind of fit which made them fall down and &lt;br /&gt;struggle. The juice of the herb was extracted and poured into &lt;br /&gt;the patient's nose. &lt;br /&gt;&lt;br /&gt;Sometimes, when a man suffered from a cough due to a &lt;br /&gt;cold or some chest complaint, a cow or bull was brought and &lt;br /&gt;a vein in its neck opened. The patient put his mouth to the &lt;br /&gt;place and drank the blood as it gushed out. When a man &lt;br /&gt;suffered from pain in his back, blood was drawn from a cow, &lt;br /&gt;mixed with milk, and given to him to drink. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER XIII &lt;br /&gt;&lt;br /&gt;DEATH AND INHERITANCE &lt;br /&gt;&lt;br /&gt;Disposal of property before death — preparing a dead body — the grave &lt;br /&gt;— milk for the dead — the burial — the mourning — purifying the &lt;br /&gt;mourners — coming of the heir — purificatory ceremony — end of the &lt;br /&gt;mourning — the widows — the ghost — death of women — death cere- &lt;br /&gt;monies among agricultural people — burial — purification — widows — &lt;br /&gt;inheritance — right of the eldest son of the first wife — appointing an &lt;br /&gt;heir — division of property — levirate custom — inheritance by children &lt;br /&gt;— heir of a dead woman — right of a slave's son — inheritance among &lt;br /&gt;peasants &lt;br /&gt;&lt;br /&gt;DEATH &lt;br /&gt;&lt;br /&gt;WHEN a man was seriously ill and was not expected &lt;br /&gt;to recover, he was pressed to announce the name of &lt;br /&gt;the son whom he chose as his heir, for it was not necessarily &lt;br /&gt;the eldest son who inherited, though he usually did so, and &lt;br /&gt;a man might name as his heir anyone he chose. Even then &lt;br /&gt;it was possible for the clan-members to override his wishes &lt;br /&gt;and appoint someone else to inherit, and, if he did not make &lt;br /&gt;his desires known, the Mugabe might claim the property and &lt;br /&gt;take possession of it, handing it over to whomsoever he would. &lt;br /&gt;The relatives, therefore, were much disturbed if the sick man &lt;br /&gt;refused to speak, and they sent for some responsible member &lt;br /&gt;of the clan who would do what he could to induce the sick &lt;br /&gt;man to declare his wishes. Should he still persist in his silence, &lt;br /&gt;they feared that someone among them had done something &lt;br /&gt;wrong for which the sick man intended to punish him, and &lt;br /&gt;this was considered to be so serious that relatives whose &lt;br /&gt;consciences reproached them have been known to die of &lt;br /&gt;fright. Should he, however, wish to dispose of his property &lt;br /&gt;himself, he would state the number of cattle which each child &lt;br /&gt;was to receive and give instructions as to the treatment of &lt;br /&gt;his widows. The relatives also asked him whether there was &lt;br /&gt;anyone against whom he had a grudge, and, if he named &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, xiii PREPARATIONS FOR BURIAL 145 &lt;br /&gt;&lt;br /&gt;anyone, that person was told and would bring a cow or some &lt;br /&gt;other gift to make his peace before the dying man became &lt;br /&gt;a dangerous ghost. &lt;br /&gt;&lt;br /&gt;When a chief fell ill and his recovery was despaired of, an &lt;br /&gt;old cow was selected to supply him with milk until his death. &lt;br /&gt;When the man died, his relatives gathered from all parts and &lt;br /&gt;the widows, with some of the relatives or some chosen men, &lt;br /&gt;prepared the body. It was washed, the legs bent up into the &lt;br /&gt;squatting posture adopted by cow-men when resting, the &lt;br /&gt;eyes were closed, the right arm was placed under the head and &lt;br /&gt;the left arm on the chest. In some cases weeping and wailing &lt;br /&gt;went on all this time, but usually there was silence during &lt;br /&gt;the preparation of the body for the grave. All the members &lt;br /&gt;of the clan were expected to be present at the washing of &lt;br /&gt;the body as a leave-taking. &lt;br /&gt;&lt;br /&gt;Meanwhile some male relatives or some of the dead man's &lt;br /&gt;slaves dug the grave in the dung-heap in the kraal ; except when &lt;br /&gt;dung was scarce and the dung-heap not big enough, it was &lt;br /&gt;not dug below the surface of the earth. Burial in the earth &lt;br /&gt;was considered to be objectionable and was always avoided, &lt;br /&gt;unless it was forced upon them by dire necessity. The grave &lt;br /&gt;was lined with grass and a mat put in for the body to lie &lt;br /&gt;upon, and all had to be ready by afternoon when the cows &lt;br /&gt;returned from pasture. In exceptional cases, should a chief &lt;br /&gt;die during the night, he might be buried in the early morning &lt;br /&gt;before the cows left the kraal, but, should he die during the &lt;br /&gt;day, his body had to wait for burial until the cows returned &lt;br /&gt;in the evening. This was the procedure adopted whenever &lt;br /&gt;possible. &lt;br /&gt;&lt;br /&gt;When the cows came home, the old cow which had been &lt;br /&gt;chosen to give milk to the dead man during his illness was &lt;br /&gt;milked and the milk poured into the mouth of the dead man, &lt;br /&gt;whose face was then covered over. This cow was not milked &lt;br /&gt;again but was kept until the day when the heir came to take &lt;br /&gt;possession, when it was killed and the meat divided among &lt;br /&gt;the mourners. In the case of a wealthy man a sprig of esoghi, &lt;br /&gt;some of the herb nyawera, some wool from a white sheep, and &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;146 MOURNING chap. &lt;br /&gt;&lt;br /&gt;the milk of a white cow were brought and put on his stomach &lt;br /&gt;to persuade the ghost to remain quiet. &lt;br /&gt;&lt;br /&gt;The body was laid in the grave on its right side looking up &lt;br /&gt;the hill towards the gate of the kraal, never down the hill, &lt;br /&gt;and, when the grave was filled, a cow was killed and eaten &lt;br /&gt;beside it, and the mourning began and went on until the heir &lt;br /&gt;came. During the interment silence was observed by all ; no &lt;br /&gt;sound of sorrow might be heard. All the full-grown bulls of &lt;br /&gt;the dead man's herd had strings tied round their scrotums to &lt;br /&gt;prevent them from mating with the cows, and they were &lt;br /&gt;killed as required during the period of mourning. None of &lt;br /&gt;them was killed until all the members of the family were &lt;br /&gt;assembled, which was usually by the second day after the &lt;br /&gt;death. When the grave was filled in the mourners washed &lt;br /&gt;their hands, shaved their heads, cut their nails, and gave &lt;br /&gt;themselves up to weeping and wailing for the period of &lt;br /&gt;mourning, during which they ate meat but might not drink &lt;br /&gt;milk until after their purification when mourning ceased. Any &lt;br /&gt;relatives who had urgent duties which prevented them from &lt;br /&gt;taking part in the mourning left for their homes after the &lt;br /&gt;funeral. &lt;br /&gt;&lt;br /&gt;Among poorer pastoral people two bulls were brought im- &lt;br /&gt;mediately after the funeral. These were killed and the blood &lt;br /&gt;sprinkled over the house and goods of the dead man and over &lt;br /&gt;the people. The mourners washed and shaved their heads, &lt;br /&gt;feasted on the meat and drank beer all that night, leaving &lt;br /&gt;the milk for the children. Next morning the man chosen to &lt;br /&gt;inherit was brought and the mourning ended. Four days was, &lt;br /&gt;however, the usual time among the more wealthy people, and, &lt;br /&gt;if all things were not ready by that time, the mourning might &lt;br /&gt;go on longer, ending always after an even number of days. &lt;br /&gt;The heir would endeavour to have everything ready by the &lt;br /&gt;fourth day, for, the longer the mourning went on, the more &lt;br /&gt;meat was eaten and the more beer drunk. Delays might be &lt;br /&gt;caused by the absence of some important relative or by the &lt;br /&gt;fact that some of the herds were at a distance from the kraal. &lt;br /&gt;It was not necessary that all the cattle should be present, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiii COMING OF THE HEIR 147 &lt;br /&gt;&lt;br /&gt;but some hair from each animal in the herd had to be brought &lt;br /&gt;before the purificatory ceremony could be performed. &lt;br /&gt;&lt;br /&gt;During the time of mourning, the mourners slept on the &lt;br /&gt;ground near the fire and not on beds, the kraal was not swept &lt;br /&gt;out and the main fire was put out and not re-lighted. Even the &lt;br /&gt;calves had no fresh grass put in their huts. Any cattle which &lt;br /&gt;the heir did not want were used for food, sold, or given &lt;br /&gt;away. &lt;br /&gt;&lt;br /&gt;On the night before the heir was to come, the mourners &lt;br /&gt;had their heads shaved again and a bunch of the herb mwetengo &lt;br /&gt;was rubbed over them to remove any evil resulting from the &lt;br /&gt;death. The herb was then cast out on waste land where no &lt;br /&gt;one was likely to pass and be contaminated by it. This was &lt;br /&gt;called kuliasirira or purification. &lt;br /&gt;&lt;br /&gt;Early on the next morning, the heir came, bringing with &lt;br /&gt;him a sister to perform the purificatory ceremony. This sister &lt;br /&gt;might be married or single, and if the heir had no sister, the &lt;br /&gt;clan-members appointed for the purpose a woman of the clan, &lt;br /&gt;who was his "potential sister," that is, a woman of the same &lt;br /&gt;clan and generation, who could take the place of his sister as &lt;br /&gt;a "potential mother" might take the place of his mother, &lt;br /&gt;should she be dead. The mother of the heir had also to be &lt;br /&gt;present, and, if she was dead, a "potential mother" was &lt;br /&gt;appointed to take her place. &lt;br /&gt;&lt;br /&gt;The heir and his sister, both wearing new clothes, took &lt;br /&gt;places outside the gate of the kraal, and the people and cattle &lt;br /&gt;were gathered round them. All the pots and other goods of &lt;br /&gt;the dead man were brought from the house and anything &lt;br /&gt;that was not in perfect condition was broken and placed upon &lt;br /&gt;the grave, while the good pots and other possessions were &lt;br /&gt;brought out to be purified. A little of every kind of food &lt;br /&gt;which a cow-man might eat was also brought to be cleansed. &lt;br /&gt;&lt;br /&gt;When all was ready, a healthy boy whose parents were alive &lt;br /&gt;and well was sent to bring a pot of water from a well. This &lt;br /&gt;was mixed with white clay and a bunch of the herbs nyawera &lt;br /&gt;and mugosola was prepared. The sister of the heir took the &lt;br /&gt;bunch of herbs, dipped them into the water, and touched her &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;148 INHERITANCE CEREMONIES chap. &lt;br /&gt;&lt;br /&gt;brother on his forehead and knees; she then sprinkled the &lt;br /&gt;people, the vessels, the food, and, lastly, the cattle. As she &lt;br /&gt;finished, she dropped her bunch of herbs before any cow or &lt;br /&gt;cows which she desired, and these became her own and were &lt;br /&gt;separated from the rest of the herd. To prevent her from &lt;br /&gt;taking the best of the cows, the herdsmen usually brought &lt;br /&gt;these up close to the heir and kept them there during the &lt;br /&gt;ceremony; these were called "the herd of the shoes," and she &lt;br /&gt;might not take any of them. Should this sister not be married, &lt;br /&gt;the cows were left as hers in the charge of her brother, for &lt;br /&gt;no ordinary woman might possess property. Should she be &lt;br /&gt;married but have no son, she also left them with her brother, &lt;br /&gt;for, if she took them away, they became her husband's and &lt;br /&gt;might be inherited by a stranger if she remained without &lt;br /&gt;children. If she had a son, however, she took them away, &lt;br /&gt;for they would be inherited by him. &lt;br /&gt;&lt;br /&gt;Another account of this purificatory ceremony stated that &lt;br /&gt;the heir sat upon his stool and the sister took a seat beside &lt;br /&gt;him, while any children of the family were gathered near &lt;br /&gt;them. The headman of the clan dipped a bunch of nyawera &lt;br /&gt;and mugosola into the mixture of white clay and water and &lt;br /&gt;touched the foreheads and knees of the heir, his sister and the &lt;br /&gt;children. The sister then rose and proceeded to purify the &lt;br /&gt;people, the goods and the cattle. The bunch of herbs was &lt;br /&gt;thrown away, and, if any one came upon it in the path or in &lt;br /&gt;the grass, they would walk round it and not step over it, &lt;br /&gt;lest the evil of death should come upon them. This purificatory &lt;br /&gt;ceremony (kuliasirira) marked the end of the mourning. &lt;br /&gt;&lt;br /&gt;The heir put on the dead man's shoes and sat on his stool, &lt;br /&gt;and the cows were all milked. The headman of the clan milked &lt;br /&gt;a new pot full to the brim and presented it to the heir, who &lt;br /&gt;drank as much as he could at one draught. His sister then &lt;br /&gt;drank some and the children finished it. In the case of im- &lt;br /&gt;portant chiefs this part of the ceremony was repeated on the &lt;br /&gt;following day. &lt;br /&gt;&lt;br /&gt;The first duty of the heir, when the purificatory ceremonies &lt;br /&gt;had been completed, was to see that the fire in the kraal was &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiii SHRINES FOR THE DEAD 149 &lt;br /&gt;&lt;br /&gt;re-lit and everything cleaned up and put straight. Then &lt;br /&gt;feasting began, bulls were killed for meat and the people &lt;br /&gt;drank beer and made merry. &lt;br /&gt;&lt;br /&gt;As soon as the heir had time to build a new kraal, the old &lt;br /&gt;one was either broken down and the house destroyed, or they &lt;br /&gt;were left to fall down. The heir was given a new stool and &lt;br /&gt;shoes and took up his abode in the new kraal. He was &lt;br /&gt;responsible for any debts incurred by the dead man, but &lt;br /&gt;there was no set time for presenting claims, which, if they &lt;br /&gt;could be substantiated, had to be paid at any future time. &lt;br /&gt;&lt;br /&gt;The widows of a dead man, especially if they were too old &lt;br /&gt;to marry again, would commit suicide by poisoning or by &lt;br /&gt;hanging themselves. Wives, as they grew old, often carried &lt;br /&gt;poison about with them so that it was ready for use, but no &lt;br /&gt;one as a rule attempted to prevent their taking it, as this &lt;br /&gt;was looked upon as a laudable action. Younger widows, how- &lt;br /&gt;ever, might be taken to wife by the heir, or they might return &lt;br /&gt;to their own homes without repayment of the marriage-fee. &lt;br /&gt;Such a widow might marry again, in which case the man paid &lt;br /&gt;no marriage-fee for her unless she bore him a son, when the &lt;br /&gt;marriage-fee had to be paid before the boy was considered &lt;br /&gt;to be a legitimate child or could inherit. &lt;br /&gt;&lt;br /&gt;When the heir had left the old kraal, the grave was no &lt;br /&gt;longer cared for and no attention was paid to the bones of &lt;br /&gt;the dead, though that part of the country which contained the &lt;br /&gt;dead was taboo to the family. The ghost accompanied the &lt;br /&gt;family, for a special place was dedicated to it in the new house &lt;br /&gt;and offerings were made to it there. Cows were dedicated to &lt;br /&gt;the ghost and the milk was placed in a special wooden pot &lt;br /&gt;and put in the place sacred to the ghost near the owner's bed. &lt;br /&gt;A shrine was also built for the ghost near the kraal-gate, &lt;br /&gt;where offerings were made when the medicine-man announced &lt;br /&gt;that such were necessary. The medicine-man often declared &lt;br /&gt;that the ghosts of other relatives required offerings, and then &lt;br /&gt;shrines had to be built for them also, for no ghost would share &lt;br /&gt;a shrine with another. Thus even forty shrines might be found &lt;br /&gt;at times before the entrance of one kraal. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;150 DEATH CEREMONIES OF PEASANTS chap. &lt;br /&gt;&lt;br /&gt;When a woman fell ill, she was nursed by her mother or her &lt;br /&gt;sister who came to her for the purpose. When she died, she &lt;br /&gt;was washed and her legs were bent up as in the case of a man, &lt;br /&gt;but it was her left arm that was placed under her head. Her &lt;br /&gt;grave was dug in the dung-heap and she lay on her left side &lt;br /&gt;as if facing her husband's body. Her husband did not at once &lt;br /&gt;leave the kraal though he did not enter the house again, and &lt;br /&gt;before long he would arrange to have a new kraal built and &lt;br /&gt;leave the old one to fall down. &lt;br /&gt;&lt;br /&gt;When a woman died while with child, the child was re- &lt;br /&gt;moved and buried in a separate grave. No blame was laid &lt;br /&gt;on the husband, and he might marry again. &lt;br /&gt;&lt;br /&gt;If a mother died after the birth of a child, her sister or a &lt;br /&gt;clan-sister might come as her heir, marry the man, and look &lt;br /&gt;after the children. A motherless infant might either be fed &lt;br /&gt;on cow's milk or brought up by a foster-mother. &lt;br /&gt;&lt;br /&gt;Death Ceremonies among the Agricultural People &lt;br /&gt;&lt;br /&gt;The body of a dead man was prepared for burial in the &lt;br /&gt;same way as among the cow-people, but the body was not &lt;br /&gt;washed and the burial could take place at any time. The grave &lt;br /&gt;was dug in the earth near the house, and the man was laid &lt;br /&gt;in it on his right side. The widow had to go to sleep in some &lt;br /&gt;other house, for the door-posts were taken down and laid &lt;br /&gt;on the bed and the centre ring of the roof and the main &lt;br /&gt;central post of the house were taken down and laid on the &lt;br /&gt;grave. The bow of the dead man was broken and laid on the &lt;br /&gt;grave with the wooden shaft of his spear, the handle of his &lt;br /&gt;hoe, and his shield, and his widow added a bangle from her &lt;br /&gt;arm. A male goat took the place of the bull of the pastoral &lt;br /&gt;ceremony; its scrotum was tied and it was kept until the heir &lt;br /&gt;came, when it was killed and eaten. &lt;br /&gt;&lt;br /&gt;Four days were given to mourning, and during this time &lt;br /&gt;the children of the family might eat no salt, nor might they &lt;br /&gt;eat with children whose parents were alive. &lt;br /&gt;&lt;br /&gt;After four days the heir came and three baskets filled with &lt;br /&gt;food were placed before him. His sister then proceeded to &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiii INHERITANCE OF PROPERTY 151 &lt;br /&gt;&lt;br /&gt;purify the heir, the family, the pots and other goods, and the &lt;br /&gt;animals, with water mixed with white clay. When she had &lt;br /&gt;finished, she laid her bunch of herbs at the feet of a goat which &lt;br /&gt;became her property. &lt;br /&gt;&lt;br /&gt;Any childless widow who did not wish to become wife to &lt;br /&gt;the heir might return to her family, who had then to refund &lt;br /&gt;the marriage-fee which had been paid for her. If a widow had &lt;br /&gt;children, she continued to live with them and care for them &lt;br /&gt;while the heir took the place of their father. &lt;br /&gt;&lt;br /&gt;INHERITANCE &lt;br /&gt;&lt;br /&gt;It was usual, though not an invariable rule, for the eldest &lt;br /&gt;son of a man's first wife to succeed to his office and property. &lt;br /&gt;A man could, however, if he so desired, nominate any other son &lt;br /&gt;to be his heir, and it was also possible for the clan-members &lt;br /&gt;to appoint someone whom they considered more suitable and &lt;br /&gt;to reject the heir nominated by the deceased owner of the &lt;br /&gt;property. It sometimes happened that the first wife had only &lt;br /&gt;daughters, and the man married a second wife and had a son &lt;br /&gt;by her who became heir to his property. If, however, the &lt;br /&gt;first wife later bore a son, this child would take precedence &lt;br /&gt;and inherit, though he was younger than the son of the second &lt;br /&gt;wife. In like manner, if a man married his slave as his first &lt;br /&gt;wife and she gave birth to a son, he would inherit even though &lt;br /&gt;the father later married a free-woman and by her had a son. &lt;br /&gt;When the members of the clan refused to allow the eldest son &lt;br /&gt;to inherit, it would be because of some mental or physica &lt;br /&gt;disability or because of some known evil habit. &lt;br /&gt;&lt;br /&gt;If a man died without an heir, the head of the clan might &lt;br /&gt;appoint a clan-brother to take possession of the property. &lt;br /&gt;To show that he had thus inherited property otherwise than &lt;br /&gt;from his own father, he was thereafter known as the "little &lt;br /&gt;father" of himself. It was a rule never to mention the name &lt;br /&gt;of a dead man, and a child who inherited property from his &lt;br /&gt;father was called "the father of himself"; thus, if N died &lt;br /&gt;leaving a son L who inherited, L was never called the son &lt;br /&gt;of N but "the father of L," which made it clear to everyone &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;152 INHERITANCE BY CHILDREN chap. &lt;br /&gt;&lt;br /&gt;that he possessed property inherited from a dead father. &lt;br /&gt;In cases where there was no heir, the Mugabe might take &lt;br /&gt;possession of the property and give it to whom he would. &lt;br /&gt;&lt;br /&gt;A man usually left instructions for some of his property &lt;br /&gt;to be divided among the other members of his family in &lt;br /&gt;addition to his heir, who would take charge of younger &lt;br /&gt;members. Some might even be left to widows who had small &lt;br /&gt;sons, but, as women were not supposed to possess property, &lt;br /&gt;it would become the property of the children as soon as they &lt;br /&gt;were old enough to manage it. A childless widow became the &lt;br /&gt;wife of the heir or of some relative of the dead man, and &lt;br /&gt;therefore any property she received remained in the clan, &lt;br /&gt;becoming the property of her new husband, who was a man &lt;br /&gt;of the same clan as the former owner. &lt;br /&gt;&lt;br /&gt;Younger children of the family often remained with the &lt;br /&gt;heir, though the grandparents were their rightful guardians. &lt;br /&gt;The cattle which younger children inherited remained with &lt;br /&gt;the heir until the children were of an age to take charge of &lt;br /&gt;them. &lt;br /&gt;&lt;br /&gt;Should a man die childless, his brother was, in some cases, &lt;br /&gt;expected to take the widow to wife, and the first son she bore &lt;br /&gt;was looked upon as the son of the dead man and inherited &lt;br /&gt;his property. This, however, required the special sanction of &lt;br /&gt;the Mugabe, and as a rule an heir of the same clan was &lt;br /&gt;appointed who took the childless widow to wife, and her &lt;br /&gt;children shared the property with any other children he might &lt;br /&gt;have. &lt;br /&gt;&lt;br /&gt;Young children sometimes inherited property and per- &lt;br /&gt;formed the purificatory rites with a real or clan sister. In &lt;br /&gt;such a case the mother looked after the property until the &lt;br /&gt;child was old enough to do so. If a man died leaving his wife &lt;br /&gt;with child, the family waited until the birth before deciding &lt;br /&gt;on the disposal of the property, for, if the child was a boy, &lt;br /&gt;he would inherit and the mother would manage affairs until &lt;br /&gt;he grew up; if, however, the child was a girl, the heir was &lt;br /&gt;appointed by the clan and the widow became his wife. &lt;br /&gt;&lt;br /&gt;As a woman did not possess property, she had no heir, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiii INHERITANCE AMONG PEASANTS 153 &lt;br /&gt;&lt;br /&gt;but, if a wife died leaving children, her sister might come and &lt;br /&gt;take charge of them. She was then known as the heir of the &lt;br /&gt;dead woman, and generally married the husband. &lt;br /&gt;&lt;br /&gt;A man might marry a slave-woman, and any son she bore &lt;br /&gt;to him might inherit his property. When a male slave was &lt;br /&gt;given a wife by his master, any children born to them were &lt;br /&gt;slaves. &lt;br /&gt;&lt;br /&gt;Among the agricultural people, the heir took about ten out &lt;br /&gt;of every thirty animals, all the implements, the house, which &lt;br /&gt;he repaired and used, and any personal property. The chief &lt;br /&gt;wife took five goats, and the rest were divided amongst the &lt;br /&gt;family. A peasant usually had four or five wives and these &lt;br /&gt;went to the heir. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER XIV &lt;br /&gt;WARFARE AND HUNTING &lt;br /&gt;&lt;br /&gt;Cattle the only cause of war — raids by the Baganda — raids on the &lt;br /&gt;Baganda — preparing to meet invasion — the safety of the Mugabe — &lt;br /&gt;preparing an expedition' — auguries — work of spies — magic- working — &lt;br /&gt;the leader- — assembling the army — commissariat — entering the enemy's &lt;br /&gt;country — methods of fighting — the women — treatment of the dead &lt;br /&gt;and prisoners — home-coming — the wounded — hunting among pas- &lt;br /&gt;toral people — the Mugabe at a hunt — hunting among peasants — &lt;br /&gt;dividing the kill &lt;br /&gt;&lt;br /&gt;WARFARE &lt;br /&gt;&lt;br /&gt;THE Banyankole were not a warlike people and suffered &lt;br /&gt;much from attacks of neighbours who knew their peaceful &lt;br /&gt;disposition. Their principal enemies were the Baganda, though &lt;br /&gt;other dwellers on their borders, such as the Bakitara, would &lt;br /&gt;also seize any opportunity to raid their country and carry &lt;br /&gt;off cattle. When cattle were thus stolen from them, the Ban- &lt;br /&gt;yankole would rise and make an attempt to get them back &lt;br /&gt;and now and then, tempted by the sight of ill-protected herds &lt;br /&gt;near their own borders, they would rise of their own accord &lt;br /&gt;and raid a neighbouring country, carrying off the cattle, but &lt;br /&gt;nothing unconnected with cattle was able to rouse them to &lt;br /&gt;war. The cow-men scorned and despised all who cultivated &lt;br /&gt;the land or lived on a vegetable diet, but they would do and &lt;br /&gt;bear anything for the sake of their cows, to which they became &lt;br /&gt;very much attached. &lt;br /&gt;&lt;br /&gt;As their principal aggressors were the Baganda, cattle &lt;br /&gt;grazing on that side of Ankole had to be very carefully guarded, &lt;br /&gt;but it often happened that Baganda raiders would succeed &lt;br /&gt;in carrying off herds to their own country. The difficulty then &lt;br /&gt;was to raise a body of men quickly enough to get the cows &lt;br /&gt;back before they were driven too far into Buganda. The Ban- &lt;br /&gt;yankole had the advantage of knowing the cows, who would &lt;br /&gt;obey their voices, and of being able to move about by night, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, xiv PREPARING TO MEET AN INVASION 155 &lt;br /&gt;&lt;br /&gt;for they had little fear of wild animals. They would therefore &lt;br /&gt;gather as many men as they could get and follow the raiders &lt;br /&gt;by night, for they knew that they were no match for the &lt;br /&gt;warlike Baganda in open warfare. In the dark they would &lt;br /&gt;make a sudden rush upon the raiders and some of them would &lt;br /&gt;gather together and drive off the cows while others attacked &lt;br /&gt;the men and kept them from following up the cows. By this &lt;br /&gt;means they were frequently able to recover the greater part &lt;br /&gt;of their lost cattle without much loss of life. &lt;br /&gt;&lt;br /&gt;A pastoral chief on the borders of Buganda might make &lt;br /&gt;a sudden raid into Baganda territory to carry off, at the risk &lt;br /&gt;of his life, some of their herds. These he would hurry into &lt;br /&gt;the heart of his own country before their guardians had time &lt;br /&gt;to raise the alarm and get help. After such a successful raid, &lt;br /&gt;the chief would carry his tale to the Mugabe, taking to him &lt;br /&gt;some of the spoil and making scornful remarks about the &lt;br /&gt;other chiefs, who would be roused, by jealousy of the rewards &lt;br /&gt;and praise given to him, to emulate his feat. &lt;br /&gt;&lt;br /&gt;While the chief was receiving honour and commendation, &lt;br /&gt;however, arrangements had to be made to meet an almost &lt;br /&gt;certain invasion of the Baganda. The Mugabe consulted &lt;br /&gt;diviners and medicine-men, who, by their charms, discovered &lt;br /&gt;where the Baganda army was and whether they were coming &lt;br /&gt;to attack. Further information was got by sending spies into &lt;br /&gt;Buganda to find out what they could about the doings of &lt;br /&gt;the people. When these scouts or the people on the borders &lt;br /&gt;found that an army was on its way into the country, the news &lt;br /&gt;was sent by a runner to the Mugabe. He called out as he &lt;br /&gt;went, to warn the people on the way, and, as soon as he &lt;br /&gt;reached the Mugabe, messengers were sent out to carry the &lt;br /&gt;news all through the country. &lt;br /&gt;&lt;br /&gt;Meanwhile steps were being taken for the safety of the &lt;br /&gt;Mugabe and of the cattle. The herds, especially those of the &lt;br /&gt;Mugabe, were driven into the far parts of the country, while &lt;br /&gt;a new kraal was built and the Mugabe's women and his &lt;br /&gt;property were taken to it. The Mugabe himself remained in &lt;br /&gt;the old kraal until the enemy came near, when he also retired &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;156 TAKING AUGURIES BEFORE EXPEDITION chap. &lt;br /&gt;&lt;br /&gt;to the new place. If the enemy came on so rapidly that there &lt;br /&gt;was not time for the Mugabe to flee, he remained where he &lt;br /&gt;was and took part in the fight, but as a rule he was kept in &lt;br /&gt;a place of safety. When he left the old kraal, a guard was put &lt;br /&gt;in charge. This man had to watch until he was sure that there &lt;br /&gt;was no hope of turning the enemy back, when he had to set &lt;br /&gt;fire to the royal kraal. The Mugabe might never return to &lt;br /&gt;a kraal in which the enemy had been, for it would be bewitched, &lt;br /&gt;and the fact of their entering a kraal in which he had resided &lt;br /&gt;might also do him harm, so that all such danger was averted &lt;br /&gt;by burning the kraal. These invasions never lasted longer &lt;br /&gt;than a day or two and the greatest difficulty was to prevent &lt;br /&gt;the enemy from capturing and carrying off women and &lt;br /&gt;cattle. &lt;br /&gt;&lt;br /&gt;Sometimes a chief would inform the Mugabe that there &lt;br /&gt;were many cattle in a certain district which was easily ac- &lt;br /&gt;cessible, that they were inadequately guarded, and that an &lt;br /&gt;attack in force would easily capture them. When an expedition &lt;br /&gt;on a large scale was planned, it took some time, often about &lt;br /&gt;a year, to make all the preparations. &lt;br /&gt;&lt;br /&gt;The Mugabe first consulted diviners and medicine-men to &lt;br /&gt;find out whether the expedition was advisable and whether &lt;br /&gt;it would be successful. About fifty cows and two hundred &lt;br /&gt;fowls were collected and brought for the purpose of taking &lt;br /&gt;auguries. A cow was milked and the Mugabe squirted a little &lt;br /&gt;of the milk into the mouths of twenty cows, whispering into &lt;br /&gt;the ear of each what he wanted. These cows were separated &lt;br /&gt;from the fifty and kept apart, and next morning early one &lt;br /&gt;of them was killed by having the arteries in its throat opened. &lt;br /&gt;This was done by cutting down them, not across in the &lt;br /&gt;ordinary way, and the medicine-man watched to see how the &lt;br /&gt;blood flowed. The lungs and intestines were then examined, &lt;br /&gt;special attention being paid to the way in which the dung was &lt;br /&gt;cleared from the stomach. If there was any stoppage it meant &lt;br /&gt;that the Mugabe would meet with evil. The skin had to be &lt;br /&gt;flayed carefully from the animal, and the meat was cut so &lt;br /&gt;that no bones were broken, and eaten on the spot. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiv PREPARATIONS FOR AN EXPEDITION 157 &lt;br /&gt;&lt;br /&gt;The fowls were treated in the same way. The Mugabe spat &lt;br /&gt;into the throat of one at night and the next morning it was &lt;br /&gt;killed and the flow of blood, the lungs and intestines examined. &lt;br /&gt;When the augury from a fowl was good, its head was taken &lt;br /&gt;and made into a fetish for the Mugabe to wear. &lt;br /&gt;&lt;br /&gt;Sometimes the Mugabe gave the diviner a white bull from &lt;br /&gt;which to take the augury. If the augury was good it was &lt;br /&gt;accepted and preparations went forward, but, if it was bad, &lt;br /&gt;another was taken before they acted upon it. &lt;br /&gt;&lt;br /&gt;While the preparations at home were going on, spies were &lt;br /&gt;sent out into the enemy country under the pretence of trading. &lt;br /&gt;These men wandered about the country and brought back &lt;br /&gt;information as to the strength of the enemy, the size of their &lt;br /&gt;herds, their methods of herding, and the protection of the &lt;br /&gt;animals by night. Some of the spies carried with them magic &lt;br /&gt;which would prevent the people from knowing that any ex- &lt;br /&gt;pedition was being planned and from making any preparations. &lt;br /&gt;These men travelled into the country as if on their way to &lt;br /&gt;buy goods. They visited the people and often stayed some &lt;br /&gt;time in different kraals, where they gathered things with &lt;br /&gt;which to make magic, and deposited the magic objects they &lt;br /&gt;had with them. They carried as a rule nothing but a bag for &lt;br /&gt;tobacco and a pipe, but under the tobacco in the bag were &lt;br /&gt;concealed all sorts of objects, things they had picked up in &lt;br /&gt;the kraals, on the roads, or in the grass, and also medicines &lt;br /&gt;prepared and brought from their own country. They buried &lt;br /&gt;things in the roads and stuck them in the roofs of houses, &lt;br /&gt;and by such means the people were enfeebled, the cows were &lt;br /&gt;bewitched so that they came away quickly, and all things &lt;br /&gt;were made easy for the attackers. Sometimes these men took &lt;br /&gt;a bull on which they used magic. In the evening they turned &lt;br /&gt;it loose among some cows and it accompanied them back to &lt;br /&gt;their kraal and bewitched them, making them desire to wander. &lt;br /&gt;They believed that the magic made the bull able to wander &lt;br /&gt;invisible during the day so that it reached fresh kraals each &lt;br /&gt;evening and bewitched many cows. &lt;br /&gt;&lt;br /&gt;At home the Mugabe, in consultation with the diviner, &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;158 THE ARMY chap. &lt;br /&gt;&lt;br /&gt;appointed a leader for the army. He was given a special &lt;br /&gt;royal fetish, Luwoma, and a drum and fifes, and while the &lt;br /&gt;final preparations were being made he lived at home with his &lt;br /&gt;wife. Meanwhile a special kraal was built for the Mugabe &lt;br /&gt;near the frontier from which the raid was to be made. Here &lt;br /&gt;he took up his abode with a special woman to look after him &lt;br /&gt;and cows to feed him. Here also came the royal medicine- &lt;br /&gt;man with his fetishes and the royal spear. Messengers came &lt;br /&gt;from the army daily with news and the medicine-man took &lt;br /&gt;auguries and sent messengers to the leader with blessing and &lt;br /&gt;advice. &lt;br /&gt;&lt;br /&gt;When the time came to gather his army together, the &lt;br /&gt;leader camped at the place from which he meant to start the &lt;br /&gt;expedition, and the various chiefs with their followers came &lt;br /&gt;to him there. The Mugabe sent messengers round the country &lt;br /&gt;to call the people by a special cry, for no drums were used. &lt;br /&gt;Herdsmen and serfs both answered the call and came to join &lt;br /&gt;the army without any auguries or blessing from the medicine- &lt;br /&gt;men. No women, however, went to war, those of the cow-men &lt;br /&gt;being too fat to travel and the serfs being forbidden to bring &lt;br /&gt;theirs. &lt;br /&gt;&lt;br /&gt;The leader had his hut in the centre of the camping-place &lt;br /&gt;and others camped round about, leaving a clear space round &lt;br /&gt;the hut where his special fetish was placed ; no person might &lt;br /&gt;pass in front of his hut but had to go round behind it. &lt;br /&gt;&lt;br /&gt;The Mugabe usually gave a number of cows for the food of &lt;br /&gt;the army and these were killed and the meat dried to carry &lt;br /&gt;with them. The leader and chiefs carried beer, honey and &lt;br /&gt;millet, as well as dried meat, but the rest of the army expected &lt;br /&gt;to be supplied by the people as they passed along. For arms &lt;br /&gt;the men carried one or two leaf-shaped spears, a small shield &lt;br /&gt;with a boss, and a bow with arrows in a wooden quiver. &lt;br /&gt;&lt;br /&gt;When the army was ready to start, a fetish of herbs was &lt;br /&gt;placed in the road so that they might step over it as they &lt;br /&gt;passed. This was said to give the men courage and to make their &lt;br /&gt;arms strong and sure so that they might kill men and secure &lt;br /&gt;many cattle. The Mugabe wore a fetish and carried a fetish &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiv CONDUCT OF AN EXPEDITION 159 &lt;br /&gt;&lt;br /&gt;stick to which a number of roots and herbs of special powers &lt;br /&gt;were tied. &lt;br /&gt;&lt;br /&gt;While the army was away, the Mugabe and the royal &lt;br /&gt;medicine-man remained in the new kraal and messengers &lt;br /&gt;went constantly between them and the army bringing in- &lt;br /&gt;formation as to the doings of the forces. The royal medicine- &lt;br /&gt;man took auguries daily to keep the Mugabe informed of &lt;br /&gt;the progress of the expedition, and he sent his blessing by &lt;br /&gt;messengers to the leader. &lt;br /&gt;&lt;br /&gt;When the army reached the enemy's country, it was divided &lt;br /&gt;into small parties so that it would not attract attention, and &lt;br /&gt;the men travelled by night, resting during the day. When &lt;br /&gt;they came to the pre-arranged place, a few chosen warriors &lt;br /&gt;went forward by night to attack and carry off the cattle. &lt;br /&gt;When they had succeeded in getting the cows away, the rest &lt;br /&gt;of the army rose and attacked those who tried to follow up &lt;br /&gt;the stolen cattle. These were driven by day and night until &lt;br /&gt;they crossed the border and reached a place of safety. &lt;br /&gt;&lt;br /&gt;If the retreating invaders found that the enemy's forces &lt;br /&gt;were coming very near them, they killed a cow and left it &lt;br /&gt;half cooked near fires, to look as though they had been dis- &lt;br /&gt;turbed in the midst of a meal. The warriors would certainly &lt;br /&gt;stop to eat the meat thus provided and this gave the others &lt;br /&gt;more time to make good their escape with the cattle. &lt;br /&gt;&lt;br /&gt;When possible they avoided an actual fight, but if they &lt;br /&gt;were forced into it, they attacked in large numbers, shooting &lt;br /&gt;arrows and casting stones from slings. When the fight came &lt;br /&gt;to close quarters, they attacked with their spears, which were &lt;br /&gt;never thrown but reserved for hand-to-hand fighting. When- &lt;br /&gt;ever possible archers would conceal themselves in the grass &lt;br /&gt;or bush and attack unseen while the spear-men would seek &lt;br /&gt;to cut off and attack isolated members or small groups of the &lt;br /&gt;enemy. Strategy was more admired than bravery in the field &lt;br /&gt;and a leader was more praised for avoiding a pitched battle &lt;br /&gt;than for any show of bravery. &lt;br /&gt;&lt;br /&gt;While the expedition was going on, the women who had &lt;br /&gt;husbands or sons in the army went out to a kirikiti tree with &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;160 RETURN OF THE ARMY chap. &lt;br /&gt;&lt;br /&gt;their milk-pots. These were placed before the tree and they &lt;br /&gt;called upon the god to keep their relatives safe and prosper &lt;br /&gt;the expedition, smearing the tree, as they prayed, with butter. &lt;br /&gt;The tree was watched and if any insect climbed the trunk &lt;br /&gt;they thought that a battle was going on and redoubled their &lt;br /&gt;intercessions and prayers for victory. In the afternoon they &lt;br /&gt;drank the milk as a solemn meal in the presence of the god. &lt;br /&gt;Women whose husbands were out with the army had to keep &lt;br /&gt;all men away from their beds and be strictly chaste. &lt;br /&gt;&lt;br /&gt;When the news came that the men were returning, bead &lt;br /&gt;head-dresses were put upon the milk-pots, and thanks and &lt;br /&gt;praise were offered to the god, who had brought them back &lt;br /&gt;in safety and given them success. In addition to as much &lt;br /&gt;milk as could be kept, beer and the best of food were prepared &lt;br /&gt;for their arrival, when they feasted on the meat and beer &lt;br /&gt;and later drank milk. &lt;br /&gt;&lt;br /&gt;The bodies of warriors who were killed in the field or died &lt;br /&gt;of wounds were put out of the camp and covered with grass, &lt;br /&gt;leaves and branches to keep wild animals from carrying them &lt;br /&gt;off. The dead of the enemy were never mutilated and prisoners &lt;br /&gt;were brought to the Mugabe and kept as slaves, one or at &lt;br /&gt;times both their ears being cut off to show that they were &lt;br /&gt;slaves taken in war. &lt;br /&gt;&lt;br /&gt;When the army came near home, messengers were sent to &lt;br /&gt;the Mugabe who sent cattle to be given to them and a medicine- &lt;br /&gt;man to purify the warriors and the spoil, after which the &lt;br /&gt;greater part of the army departed and went straight to their &lt;br /&gt;own homes. The leader with the chiefs and his special followers &lt;br /&gt;went to the Mugabe to report the doings of the expedition &lt;br /&gt;and to divide the spoil. The Mugabe sent his herdsmen to &lt;br /&gt;pick out cows for the royal herds, after which the leader &lt;br /&gt;might choose what he wanted, and presents were given to &lt;br /&gt;any chiefs or men who had specially distinguished themselves. &lt;br /&gt;Any which then remained were divided among the other &lt;br /&gt;chiefs and the army. The Mugabe might also grant special &lt;br /&gt;cattle or even chieftainships to men who had shown great &lt;br /&gt;bravery, but any who were accused of cowardice were not &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiv TREATMENT OF WOUNDS 161 &lt;br /&gt;&lt;br /&gt;punished, though they knew that they might never hope for &lt;br /&gt;promotion. &lt;br /&gt;&lt;br /&gt;The warrior who had killed a man was treated like a &lt;br /&gt;murderer or a hunter who had killed a Hon, leopard, antelope, &lt;br /&gt;or hyaena (because these animals belonged to the gods) ; he &lt;br /&gt;was not allowed to sleep or eat with others until he had been &lt;br /&gt;purified, for the ghost of the man was upon him. &lt;br /&gt;&lt;br /&gt;The wounded were carried home with the army and if a &lt;br /&gt;man's wounds were not serious, he was looked after by his &lt;br /&gt;wife in his own kraal and the wife had to be strictly chaste &lt;br /&gt;until he recovered. A sick man might be fed on milk warmed &lt;br /&gt;by adding hot water, though milk might never be boiled. &lt;br /&gt;More seriously wounded men were also brought home, but &lt;br /&gt;they were looked after by surgeons and nursed by some old &lt;br /&gt;woman who was a widow or by a woman who had had no &lt;br /&gt;sexual connexion with men for some time. &lt;br /&gt;&lt;br /&gt;The surgeon took leaves of ekitobotobo or ntengo and laid &lt;br /&gt;them on stones heated in the kraal fire. When the sap flowed &lt;br /&gt;from the hot leaves they were applied to the wound until it &lt;br /&gt;appeared clean and healthy. If a wound was very unhealthy, &lt;br /&gt;the surgeon heated a spear and thrust it inside to burn away &lt;br /&gt;the bad place and stop bleeding. To stop excessive bleeding &lt;br /&gt;in a limb, a pad of fibre was placed over the wound and a &lt;br /&gt;bandage bound tightly round. A barbed arrow or spear which &lt;br /&gt;was left in a wounded limb was forced through and no &lt;br /&gt;attempt made to draw it back. A special surgeon (abagyengi) &lt;br /&gt;was called in to treat bone fractures. In the case of a broken &lt;br /&gt;limb he applied some herbs, bound the limb to splints, and &lt;br /&gt;kept it thus until the fracture had healed. In the case of a &lt;br /&gt;skull fracture, the surgeon removed any splinters of bone, &lt;br /&gt;bound herbs over the wound and left it to heal. From time &lt;br /&gt;to time he put on fresh herbs, using kinds which he had found &lt;br /&gt;by experience to have healing properties, though he knew &lt;br /&gt;nothing of their antiseptic action. &lt;br /&gt;&lt;br /&gt;When the wounds had healed, the old woman took the &lt;br /&gt;man to some waste land near, where she washed him from &lt;br /&gt;head to foot with fresh water and purified him with the &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;162 THE MUGABE'S HUNTING chap. &lt;br /&gt;&lt;br /&gt;herbs mwetengo and omubuza and then with nyawera. She &lt;br /&gt;then put new clothes upon him, taking the old as her per- &lt;br /&gt;quisite. After this purification the man returned to his wife &lt;br /&gt;and family. &lt;br /&gt;&lt;br /&gt;HUNTING &lt;br /&gt;&lt;br /&gt;Among the cow-men hunting was only a form of sport &lt;br /&gt;and was not followed for the sake of food, for it was not per- &lt;br /&gt;mitted to eat the meat of the animals killed, though their &lt;br /&gt;skins were used for rugs and sometimes for clothing. Some &lt;br /&gt;people declared that the cow-men might eat certain kinds of &lt;br /&gt;antelope, but if the animal saw the hunter approaching before &lt;br /&gt;it was killed, he might not partake of the meat. The only &lt;br /&gt;professional hunters kept by the Mugabe were a few elephant &lt;br /&gt;hunters of the peasant class. As, however, the people did &lt;br /&gt;not value ivory for its own sake and never worked it, it &lt;br /&gt;was only used for sale to adjacent tribes, and the hunters &lt;br /&gt;were few. &lt;br /&gt;&lt;br /&gt;The Mugabe had large numbers of dogs for hunting and &lt;br /&gt;these were kept for him by his peasants, though he kept a &lt;br /&gt;favoured few in his own kraal. These were distinguished by &lt;br /&gt;wearing special collars, made from the skins of animals, to &lt;br /&gt;which bells were attached. The dogs were used in the hunts &lt;br /&gt;to drive the game. &lt;br /&gt;&lt;br /&gt;When the Mugabe desired to go to hunt, messengers were &lt;br /&gt;sent round the night before to warn the people, hundreds of &lt;br /&gt;whom went out as beaters with the dogs. The Mugabe set out &lt;br /&gt;in the morning about nine or ten o'clock and took up a good &lt;br /&gt;position with a number of assistants. The beaters drove the &lt;br /&gt;game past him and he might shoot them with arrows or throw &lt;br /&gt;spears at them, or even spear them down if they passed near &lt;br /&gt;him. The guards who were with him quickly brought down any &lt;br /&gt;animal which he had wounded and he himself at times became &lt;br /&gt;excited and ran after a wounded animal. The present Mugabe &lt;br /&gt;has become too fat to think of hunting and even moving about &lt;br /&gt;is difficult to him, but the rulers of old were active and took &lt;br /&gt;part in such sport. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;xiv HUNTING BY PEASANTS 163 &lt;br /&gt;&lt;br /&gt;The meat of the animals killed was given to the peasants &lt;br /&gt;who accompanied the hunt and to the dogs, and the skins &lt;br /&gt;went to the royal skin-dressers to be prepared for use. &lt;br /&gt;&lt;br /&gt;Hunting was, however, a different thing among the peasants, &lt;br /&gt;for it was their chief means of securing meat. They kept dogs &lt;br /&gt;which were used for putting up small game and these some- &lt;br /&gt;times also caught gazelle or other animals, being rewarded &lt;br /&gt;with the entrails. &lt;br /&gt;&lt;br /&gt;A peasant might hunt alone or with one or two companions &lt;br /&gt;but sometimes a man, generally one of the medicine-men, &lt;br /&gt;would prepare a bigger hunt. In this case he blew his horn &lt;br /&gt;at night and the next morning early those who cared to hunt &lt;br /&gt;assembled at his hut. The leader placed a fetish in the path &lt;br /&gt;and all jumped over it, thus removing any evil that might &lt;br /&gt;be hanging over them and giving them strength and skill for &lt;br /&gt;the chase. Nets were often used in these organised hunts and &lt;br /&gt;the animals driven into them. &lt;br /&gt;&lt;br /&gt;If the leader of the hunt killed an animal, he took a shoulder, &lt;br /&gt;the back, the legs and the skin, while the second man took &lt;br /&gt;a shoulder. If the man who called the hunt had not killed &lt;br /&gt;the animal, he took a shoulder by virtue of his office, and the &lt;br /&gt;man who had killed the animal divided up the rest of the &lt;br /&gt;meat as he wished. They never ate the flesh of pigs, but used &lt;br /&gt;the skin and gave the flesh to the dogs. &lt;br /&gt;&lt;br /&gt;When a man was out hunting, his wife refrained from sexual &lt;br /&gt;intercourse with other men and she had to be careful not to &lt;br /&gt;kill anything; even vermin, if caught, must be thrown away &lt;br /&gt;and not killed. She might let no man pass behind her back &lt;br /&gt;but warned him to keep in front of her. Should she neglect &lt;br /&gt;any of these precautions, her husband's chances of obtaining &lt;br /&gt;game in the hunt would be ruined. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;CHAPTER XV &lt;br /&gt;&lt;br /&gt;FOLK-LORE &lt;br /&gt;&lt;br /&gt;The Hawk and the Hen — the Rabbit and the Leopard &lt;br /&gt;&lt;br /&gt;The Hawk and the Hen &lt;br /&gt;&lt;br /&gt;A HEN went to some cow-men to buy meat. She brought &lt;br /&gt;it away with her and immediately met a hawk also going &lt;br /&gt;to get food. When she saw him coming she tucked her leg &lt;br /&gt;under her wing. The hawk asked her, "Where did you get &lt;br /&gt;your meat?" The hen replied, "From the cow-men." The &lt;br /&gt;hawk asked, "What did you pay for it?" and she answered, &lt;br /&gt;"I bought it with my leg; those who go to buy take legs." &lt;br /&gt;So the hawk cut off its leg and then could not walk, and in &lt;br /&gt;anger declared that hawks would always hunt hens and &lt;br /&gt;chickens and kill them. Since then when a hen sees a hawk &lt;br /&gt;coming she always hides her leg under her wing. &lt;br /&gt;&lt;br /&gt;The Rabbit and the Leopard &lt;br /&gt;&lt;br /&gt;A rabbit and a leopard lived together and the leopard &lt;br /&gt;borrowed a cow from the rabbit. Afterwards the rabbit &lt;br /&gt;wanted the cow. The leopard wished the rabbit to die, so that &lt;br /&gt;he might keep the cow, so he said, "To-morrow bring nine &lt;br /&gt;portions of cooked millet. We will cross the lake and when &lt;br /&gt;I throw one portion in you will also throw in a portion to &lt;br /&gt;pacify the lake spirit." The leopard took nine stones and &lt;br /&gt;nine portions of food. They reached the lake and as they &lt;br /&gt;began to cross the leopard dropped in a stone. The rabbit &lt;br /&gt;threw in a portion of food and they went on until the nine &lt;br /&gt;portions were finished. The leopard when he landed took out &lt;br /&gt;a portion of millet and ate it. The rabbit asked, "Where did &lt;br /&gt;you get that from?" and the leopard replied, " Is there nothing &lt;br /&gt;at the bottom of an old man's bag?" They went on and the &lt;br /&gt;leopard said, " If you get any wine, come back here to get &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;chap, xv THE RABBIT AND THE LEOPARD 165 &lt;br /&gt;&lt;br /&gt;a reed for a tube to drink it through." The little rabbit said, &lt;br /&gt;"I must go and relieve myself," and went back, picking a &lt;br /&gt;reed, which he carried. They went on a little and the leopard &lt;br /&gt;saw a tree and said, " If they give you anything to eat, come &lt;br /&gt;and break a piece of wood to help you eat it." The rabbit &lt;br /&gt;broke a piece off and carried it. When they reached their &lt;br /&gt;destination, the people gave them some wine and the leopard &lt;br /&gt;said to the rabbit, "Go and fetch a reed from where I showed &lt;br /&gt;you." The rabbit went just outside and came back with the &lt;br /&gt;reed. The leopard refused the wine in anger because he had &lt;br /&gt;been so quick, for he had meant to drink all the wine while &lt;br /&gt;the rabbit was away. The people brought food, and the leopard &lt;br /&gt;told the rabbit to go and bring a stick to serve out the food. &lt;br /&gt;He went again just outside and returned with the stick. The &lt;br /&gt;leopard refused the food as he did the wine, and then he was &lt;br /&gt;hungry and went at night and killed a goat. He returned and &lt;br /&gt;found the rabbit asleep and rubbed blood on his mouth, &lt;br /&gt;knowing that the owners of the goat would come next day &lt;br /&gt;and question them as to the goat. When they came, as he &lt;br /&gt;expected, he said, " I did not steal it, but see on whom the &lt;br /&gt;blood is to be found; catch him and kill him." They came to &lt;br /&gt;the rabbit, who was asleep and did not know what was &lt;br /&gt;happening, found the blood, and killed him. The leopard then &lt;br /&gt;went away satisfied. &lt;br /&gt;&lt;br /&gt;Some time afterwards, the younger brother of the rabbit &lt;br /&gt;learned all that had happened and he wanted to have revenge &lt;br /&gt;on the leopard for killing his brother. He went to the witch- &lt;br /&gt;doctor to get advice. The witch-doctor said to him, "Take &lt;br /&gt;shells and when you reach the place where you will stay the &lt;br /&gt;night, put them on your eyes; and take nine portions of &lt;br /&gt;cooked millet and nine stones. When you cross the lake with &lt;br /&gt;the leopard and he says, 'Throw in food,' throw in a stone." &lt;br /&gt;The young rabbit went and made friends with the leopard &lt;br /&gt;and suggested a visit to the island. They crossed the lake and &lt;br /&gt;the rabbit threw in a stone whenever the leopard suggested &lt;br /&gt;millet should be dropped in to appease the water spirit. On &lt;br /&gt;the road the leopard broke off a reed and the rabbit did so &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;166 THE RABBIT'S VENGEANCE chap, xv &lt;br /&gt;&lt;br /&gt;also. The leopard was very troubled and told the rabbit, " If &lt;br /&gt;they give us wine come here to fetch a reed to make a drinking &lt;br /&gt;tube"; and again when they reached the tree, he said, "Come &lt;br /&gt;here if food is given to us and get a stick to make a spoon " ; &lt;br /&gt;but the leopard was unable to trick the rabbit. As before, &lt;br /&gt;the leopard was angry and ate no food, but when they went &lt;br /&gt;to bed, the rabbit fixed the shells into his eyes to make them &lt;br /&gt;look as though he were awake. The leopard slipped away and &lt;br /&gt;killed a goat and came to rub the blood on the rabbit, but &lt;br /&gt;seeing the white shells he thought he was awake and stole &lt;br /&gt;away to wait until he should go to sleep. In the morning &lt;br /&gt;the owners of the goat came to enquire for it, and the rabbit &lt;br /&gt;said, "You see us. I did not do it. Kill the thief." They &lt;br /&gt;found the leopard with blood on him and killed him, and thus &lt;br /&gt;the first rabbit was avenged. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;RELATIONSHIPS &lt;br /&gt;&lt;br /&gt;Son, omwana wangye (used by the father). &lt;br /&gt;&lt;br /&gt;Father, tata (used by a son). &lt;br /&gt;&lt;br /&gt;Mother, mawe. &lt;br /&gt;&lt;br /&gt;Elder brother, mukulu wangye (m.s.). &lt;br /&gt;&lt;br /&gt;Elder sister, mukulu wangye (w.s.). &lt;br /&gt;&lt;br /&gt;Sister, munyanyaze (m.s.). &lt;br /&gt;&lt;br /&gt;Father's brother, tata nto. &lt;br /&gt;&lt;br /&gt;Father's brother's wife, muka tata nto. &lt;br /&gt;&lt;br /&gt;Father's brother's child, murumuna wange (if younger than &lt;br /&gt;&lt;br /&gt;speaker) ; mukulu wange. &lt;br /&gt;Father's sister, tata nkazi. &lt;br /&gt;Father's sister's husband, iba tata nkazi. &lt;br /&gt;Father's sister's child, mwojo wa tata nkazi. &lt;br /&gt;Mother's brother, marimi. &lt;br /&gt;Mother's brother's wife, muka marimi. &lt;br /&gt;Mother's brother's child, mwana wa marimi. &lt;br /&gt;Mother's sister, mawe nto. &lt;br /&gt;Mother's sister's husband, iba mawe nto. &lt;br /&gt;Mother's sister's child, mwojo wa mawe nto. &lt;br /&gt;Sister's son's wife, mukamwana wangye (m.s.). &lt;br /&gt;Sister's son's child, mwana wangye (m.s.). &lt;br /&gt;Sister's daughter's husband, mulamu wangye (m.s.). &lt;br /&gt;Sister's daughter's child, mwana wangye (m.s.). &lt;br /&gt;Father's father, tata nkulu. &lt;br /&gt;Father's mother, mawe nkulu. &lt;br /&gt;Mother's father, tata nkulu. &lt;br /&gt;Mother's mother, mawe nkulu. &lt;br /&gt;Younger brother, muganda nto. &lt;br /&gt;Wife, muka. &lt;br /&gt;Daughter, muhala. &lt;br /&gt;&lt;br /&gt;Son's son, mwana wa mwana wange. &lt;br /&gt;Son's daughter, mwana (muhala) wa muhala wange. &lt;br /&gt;Daughter's son, mwana (muhala) wa muhala wange. &lt;br /&gt;Daughter's daughter, mwana (muhala) wa muhala wange. &lt;br /&gt;Husband, ibanyi. &lt;br /&gt;Wife's father, tatazara. &lt;br /&gt;Wife's mother, mazara. &lt;br /&gt;Husband' s father, tatazara. &lt;br /&gt;Husband' s mother, mazara. &lt;br /&gt;Wife's brother, mulamu wangye. &lt;br /&gt;Wife's sister, mulamu wangye. &lt;br /&gt;Husband' s brother, mulamu wangye. &lt;br /&gt;Husband's sister, mulamukazi wangye. &lt;br /&gt;Wife's sister's husband, mushawzire wangye. &lt;br /&gt;Husband's brother's wife, muka ibanyi. &lt;br /&gt;Son's wife's parents, baishezara mwana wangye. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;INDEX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Abahambi, taboo on clan, 10 &lt;br /&gt;Abamangi, v. Bakungu &lt;br /&gt;Abaswaswi, story of the, 8 &lt;br /&gt;Abatvve, story of the, 10 &lt;br /&gt;Abenemurari, story of the, 9 &lt;br /&gt;Abortion, methods of causing, 121, &lt;br /&gt;&lt;br /&gt;122 &lt;br /&gt;Accession, ceremonies of, 55, 56, 57 &lt;br /&gt;Adoption, 122, 123 &lt;br /&gt;After-birth of calves, 83 &lt;br /&gt;&lt;br /&gt;— disposal of, 1 1 1 &lt;br /&gt;Agricultural people, 94 &lt;br /&gt;as chiefs, 16 &lt;br /&gt;&lt;br /&gt;girl took refuge with, 121 &lt;br /&gt;&lt;br /&gt;hunting among, 163 &lt;br /&gt;&lt;br /&gt;possessions of, 102 &lt;br /&gt;&lt;br /&gt;work of, 2, 13, 17, 18, 78 &lt;br /&gt;&lt;br /&gt;Amulet for pregnant woman, 109 &lt;br /&gt;Amulets, 30, 31 &lt;br /&gt;&lt;br /&gt;— for children, 118 &lt;br /&gt;Animals, value of, 78 &lt;br /&gt;Ankole, additions to, 2, 35 &lt;br /&gt;&lt;br /&gt;— government of, 12 &lt;br /&gt;&lt;br /&gt;— physical features of, 3 &lt;br /&gt;&lt;br /&gt;— size and population, 1 &lt;br /&gt;Antelope, rules for eating, 162 &lt;br /&gt;Anvil of smith, 106, 107 &lt;br /&gt;Appeal, right of, 18 &lt;br /&gt;&lt;br /&gt;Army, the, 158 &lt;br /&gt;&lt;br /&gt;— leader of the, 158 &lt;br /&gt;&lt;br /&gt;— return of, 1 60 &lt;br /&gt;&lt;br /&gt;Arrow used in blood-brotherhood &lt;br /&gt;&lt;br /&gt;ceremony, 32 &lt;br /&gt;Auguries, 28, 29, 30, 58, 136, 156, 159 &lt;br /&gt;&lt;br /&gt;Bagalagwa, subordinate chiefs, 16 &lt;br /&gt;&lt;br /&gt;Baganda, 154 &lt;br /&gt;&lt;br /&gt;Bags of medicine-men, 140 &lt;br /&gt;&lt;br /&gt;Bakitara, 154 &lt;br /&gt;&lt;br /&gt;Bakungu, courts of, 19 &lt;br /&gt;&lt;br /&gt;— district chiefs, 14, 15, 16 &lt;br /&gt;Banyankole, enemies of the, 154 &lt;br /&gt;Bark-cloths for clothing, 75 &lt;br /&gt;&lt;br /&gt;— Mugabe slept between buttered, &lt;br /&gt;&lt;br /&gt;44 &lt;br /&gt;Basket made by a bride, 130, 133 &lt;br /&gt;Beans, use of, 100 &lt;br /&gt;Beard, woman who grew a, 77 &lt;br /&gt;Bed, falling from a, 69 &lt;br /&gt;&lt;br /&gt;— magic buried beside the, 139 &lt;br /&gt;Bed-clothes, 102 &lt;br /&gt;&lt;br /&gt;Beds, 65, 102 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Beer, as a pledge, 73 &lt;br /&gt;&lt;br /&gt;— bride given, 131 &lt;br /&gt;&lt;br /&gt;— enchanted, 135 &lt;br /&gt;&lt;br /&gt;— for the Mugabe, 39 &lt;br /&gt;&lt;br /&gt;— from millet, 100 &lt;br /&gt;&lt;br /&gt;— from plantains, 100 &lt;br /&gt;Beer-bath, making of, 105 &lt;br /&gt;&lt;br /&gt;— taboos on, 105 &lt;br /&gt;Beer-drinking, 44 &lt;br /&gt;&lt;br /&gt;— at marriage settlement, 124, 130, &lt;br /&gt;&lt;br /&gt;131 &lt;br /&gt;Beer-tube, sign of marriage pledge, &lt;br /&gt;&lt;br /&gt;130, 131, 133 &lt;br /&gt;Bellows of smiths, 106 &lt;br /&gt;Belt for a mother, 1 1 1 &lt;br /&gt;Bird used to make child talk, 115 &lt;br /&gt;&lt;br /&gt;— used to prevent grey hair, 50 &lt;br /&gt;Birds, scaring, 97 &lt;br /&gt;&lt;br /&gt;Birth, absence of husband at, 113 &lt;br /&gt;&lt;br /&gt;— care of woman after, 1 1 1 , 112 &lt;br /&gt;&lt;br /&gt;— death at, 118 &lt;br /&gt;&lt;br /&gt;— of calves, 83 &lt;br /&gt;&lt;br /&gt;— of child, no &lt;br /&gt;&lt;br /&gt;— of twins, 117 &lt;br /&gt;&lt;br /&gt;— ■ seclusion after, in, 112 &lt;br /&gt;Bleeding cows, 89 &lt;br /&gt;Blistering for illness, 142 &lt;br /&gt;Blood, drinking, 143 &lt;br /&gt;&lt;br /&gt;— for the drums, 47 &lt;br /&gt;&lt;br /&gt;— sprinkling, 138, 139, 146 &lt;br /&gt;Blood-brotherhood, ceremony of &lt;br /&gt;&lt;br /&gt;making, 32 &lt;br /&gt;Body, attitude of dead, 145, 146, 150 &lt;br /&gt;Bones, treatment of broken, 161 &lt;br /&gt;Brass, ornaments of, 76 &lt;br /&gt;Breeding cattle, 85 &lt;br /&gt;Brewers, royal, 39 &lt;br /&gt;Bride, basket made by, 130, 133 &lt;br /&gt;&lt;br /&gt;— bringing home a, 128, 129, 131,132 &lt;br /&gt;&lt;br /&gt;— gifts to a, 128 &lt;br /&gt;&lt;br /&gt;— preparation of, 131 &lt;br /&gt;&lt;br /&gt;— struggle for a, 126, 132 &lt;br /&gt;&lt;br /&gt;— young, 129 &lt;br /&gt;&lt;br /&gt;Bride's aunt, 126, 127, 128 &lt;br /&gt;&lt;br /&gt;— brother, 127 &lt;br /&gt;&lt;br /&gt;— parents, visit to, 133 &lt;br /&gt;&lt;br /&gt;— sister, 132, 133 &lt;br /&gt;Bridegroom, building a house for a, &lt;br /&gt;&lt;br /&gt;128 &lt;br /&gt;&lt;br /&gt;— duties of a prospective, 124 &lt;br /&gt;&lt;br /&gt;— father of a young, 128, 132 &lt;br /&gt;&lt;br /&gt;— lives in bride's home, 129 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;170 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;INDEX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Bridegroom's brother, 132, 133 &lt;br /&gt;Brother, right of a husband's, 124 &lt;br /&gt;Bubonic plague, treatment of, 143 &lt;br /&gt;Building houses, 101 &lt;br /&gt;Bull which fell into a well, 68 &lt;br /&gt;Bulls, names for, 85 &lt;br /&gt;&lt;br /&gt;— sacrifice of, 39, 40, 87 &lt;br /&gt;&lt;br /&gt;— treatment of during mourning, &lt;br /&gt;&lt;br /&gt;51, 60, 146 &lt;br /&gt;Burial, time of, 145, 150 &lt;br /&gt;Busongora and Ankole, 2, 35, 36 &lt;br /&gt;Butter, taboo on, 73 &lt;br /&gt;&lt;br /&gt;— taken to owner of cows, 69 &lt;br /&gt;&lt;br /&gt;— uses of, 70, 78 &lt;br /&gt;Butter-milk, 70 &lt;br /&gt;&lt;br /&gt;Bweszu and Ankole, 2, 35, 36 &lt;br /&gt;&lt;br /&gt;Calf, milk of cow with a, 73 &lt;br /&gt;&lt;br /&gt;— offering of a, 88 &lt;br /&gt;Calves, birth of, 83 &lt;br /&gt;&lt;br /&gt;— care of the, 68, 69, 84, 116 &lt;br /&gt;&lt;br /&gt;— cows which denied their, 85 &lt;br /&gt;&lt;br /&gt;— huts for, 66 &lt;br /&gt;&lt;br /&gt;— killing, 85, 86 &lt;br /&gt;&lt;br /&gt;— making a cow bear, 86 &lt;br /&gt;&lt;br /&gt;— names for, 84 &lt;br /&gt;&lt;br /&gt;— navel cord of, 83, 84 &lt;br /&gt;&lt;br /&gt;— protection of bull-, 3 &lt;br /&gt;&lt;br /&gt;— taboo on malformed, 88 &lt;br /&gt;Capital, choosing site of, 58 &lt;br /&gt;Carpenters, 104, 105 &lt;br /&gt;Cattle, care of, 64 &lt;br /&gt;&lt;br /&gt;— dedicated to ghosts, 28 &lt;br /&gt;&lt;br /&gt;— guarding, 155 &lt;br /&gt;&lt;br /&gt;— illness among, 87 &lt;br /&gt;&lt;br /&gt;— method of killing, 27 &lt;br /&gt;&lt;br /&gt;— possession of, 2, 15 &lt;br /&gt;&lt;br /&gt;— preventing in-breeding among, &lt;br /&gt;&lt;br /&gt;85 &lt;br /&gt;&lt;br /&gt;— quarrels connected with, 18 &lt;br /&gt;&lt;br /&gt;— raids on, 154, 155 &lt;br /&gt;&lt;br /&gt;— rules against killing, 3 &lt;br /&gt;Ceremonies of accession, 55, 56, 57 &lt;br /&gt;&lt;br /&gt;— of marriage, 125, 126, 127, 131, &lt;br /&gt;&lt;br /&gt;132 &lt;br /&gt;Chest complaints, treatment of, 143 &lt;br /&gt;Chief, principal, v. Nganzi &lt;br /&gt;Chiefs, agricultural people as, 16 &lt;br /&gt;&lt;br /&gt;— appointment of new, 58 &lt;br /&gt;&lt;br /&gt;— meeting of, 43, 51 &lt;br /&gt;&lt;br /&gt;— of districts, v. Bakungu &lt;br /&gt;&lt;br /&gt;— rank of, 2, 16, 17 &lt;br /&gt;&lt;br /&gt;— subordinate, v. also Bagalagwa &lt;br /&gt;Child, death of woman with, 150 &lt;br /&gt;&lt;br /&gt;— made to sit up, 1 14 &lt;br /&gt;&lt;br /&gt;— mother who left her, 181 &lt;br /&gt;&lt;br /&gt;— naming a, 114, 115 &lt;br /&gt;&lt;br /&gt;— of a ghost, 118 &lt;br /&gt;Children, guardians of, 152 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Children, helped by ghosts, 27 &lt;br /&gt;&lt;br /&gt;— importance of, 108 &lt;br /&gt;&lt;br /&gt;— of slaves, 77, 78 &lt;br /&gt;&lt;br /&gt;— property of, 152 &lt;br /&gt;&lt;br /&gt;— training of, 116 &lt;br /&gt;&lt;br /&gt;— visit relatives, 114, 115 &lt;br /&gt;Churn, bride receives a, 128 &lt;br /&gt;Churning, 70 &lt;br /&gt;&lt;br /&gt;— child imitates, 115 &lt;br /&gt;Clans and marriage, 4, 9, 129 &lt;br /&gt;&lt;br /&gt;— and their sub-divisions, 5-1 1 &lt;br /&gt;&lt;br /&gt;— of princes, 5 &lt;br /&gt;&lt;br /&gt;Clay for pots, 103, 104 &lt;br /&gt;&lt;br /&gt;Cleaning the body, 69 &lt;br /&gt;&lt;br /&gt;Clothing, 75, 76, 94, 116 &lt;br /&gt;&lt;br /&gt;Cock, crowing of a, 74, 80 &lt;br /&gt;&lt;br /&gt;Coffee-bean used in blood-brother- &lt;br /&gt;hood ceremony, 32 &lt;br /&gt;&lt;br /&gt;Cold, blistering for, 142 &lt;br /&gt;&lt;br /&gt;Collars for dogs, 162 &lt;br /&gt;&lt;br /&gt;Colours of cows, 82 &lt;br /&gt;&lt;br /&gt;Companions of a bride, 128, 132 &lt;br /&gt;&lt;br /&gt;Compensation for injury, 19 &lt;br /&gt;&lt;br /&gt;Cooks, royal, 39, 91 &lt;br /&gt;&lt;br /&gt;Counting, 78, 79 &lt;br /&gt;&lt;br /&gt;Court of the Mugabe, v. Mugabe's &lt;br /&gt;court &lt;br /&gt;&lt;br /&gt;Courts of chiefs, 19 &lt;br /&gt;&lt;br /&gt;Covering the drums, 47, 51 &lt;br /&gt;&lt;br /&gt;Cow, sacrifice of, 87 &lt;br /&gt;&lt;br /&gt;— with her first calf, 83 &lt;br /&gt;Cow-dung, woman must not tread &lt;br /&gt;&lt;br /&gt;on, 109 &lt;br /&gt;Cow-skin, dead Mugabe wrapped in, &lt;br /&gt;&lt;br /&gt;53 &lt;br /&gt;Cow-skins, cleansing, 71 &lt;br /&gt;Cowardice in war, 160, 161 &lt;br /&gt;Cows and mourning, 146 &lt;br /&gt;&lt;br /&gt;— death of, 90 &lt;br /&gt;&lt;br /&gt;— diseases of, 89, 90 &lt;br /&gt;&lt;br /&gt;— for engaged girl, 116, 124 &lt;br /&gt;&lt;br /&gt;— given to boy-child, 114 &lt;br /&gt;&lt;br /&gt;— herding, 67, 68 &lt;br /&gt;&lt;br /&gt;— in the royal kraal, 37 &lt;br /&gt;&lt;br /&gt;— killing, 91 &lt;br /&gt;&lt;br /&gt;— names for, 84, 85 &lt;br /&gt;&lt;br /&gt;— of Ankole, type of, 82 &lt;br /&gt;&lt;br /&gt;— of the drums, 45, 56, 48 &lt;br /&gt;&lt;br /&gt;— of ghosts, 73 &lt;br /&gt;&lt;br /&gt;— sacred, 134 &lt;br /&gt;&lt;br /&gt;— salt for the, 92, 93 &lt;br /&gt;&lt;br /&gt;— standard of value, 78 &lt;br /&gt;&lt;br /&gt;— treatment of, 85, 86, 87, 88, 89, &lt;br /&gt;&lt;br /&gt;90 &lt;br /&gt;&lt;br /&gt;— watering, 68 &lt;br /&gt;Creation of people, 23, 25 &lt;br /&gt;Crops, guarding, 97 &lt;br /&gt;Cupping for illness, 141, 142 &lt;br /&gt;Currency, 78 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;INDEX &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;171 &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;Dancing among agricultural people, &lt;br /&gt;&lt;br /&gt;95 &lt;br /&gt;&lt;br /&gt;— among pastoral people, 81 &lt;br /&gt;Dates, no means of ind
