Imatges de pàgina
PDF
EPUB

he further enlightens us, by stating, that "they sacrifice to their departed friends, whom they conceive to be in existence, and living with the Issetator in the enjoyment of all human comforts." This is really too good.

It would be more to the benefit of the world if such travellers would be at the trouble of investigating all they see and hear, and not allow their eyes to be blinded by prejudices and pre-conceived opinions; not to go hap-hazard to work; and because they find a people without a set formula of worship, pronounce them to have no religion; but sifting the customs and feelings of the people to the bottom, set before us the truth impartially.

But the Zoolus have not always wanted a set formula. Capt. Gardiner, a traveller, whose statement we have every reason to believe correct, gives the following account of a former religion which prevailed in Zoolu.

"It is agreed," he says, "among the Zoolus, that their forefathers believed in the existence of an over-ruling spirit whom they called Villenangi, (literally the First Appearer), and who soon after created another heavenly being of great power called Koolukoolwani, who once visited this earth, in order to publish the news, (as they express it), as also to separate the sexes and colours among mankind. During the period he was below, two messages were sent to him from Villenangi; the first conveyed by a camelion, announcing that men were not to die ;-the second, by a lizard, with a contrary decision. The lizard having out-run the slow-paced camelion, arrived first, and delivered his message before the latter made his appearance.

"To this want of promptness, they attribute our present condition as mortal beings, heaping all the odium of death upon the sluggish camelion. There are still many legends respecting Villenangi, but none of which my informant could remember, excepting that he enjoined lamentation to be made over the dead. It is said that many years ago, though not within the memory of the oldest person now living, sacrifices of cattle were offered to Villenangi.”

This legend plainly proves that there has been a time, when a regular system of worship prevailed among the Zoolus. That it is now sunk into desuetude, as to its main features, is certain; but still are there preserved many relics of it. Although the form of religion is disused or forgot, still the religious spirit remains behind.

The fact, however, of a nation absolutely forgetting its religion, furnishes a good answer to those who would fain question its universality, on the ground that many tribes exist who possess none. What has happened to one may have happened to many; and if one tribe has allowed their religion to sink into oblivion, another may have done the same. We are very doubtful, however, but that, if the customs of the tribes instanced as anti-religious were narrowly searched into, they would all be found to possess some lurkings of an innate spiritual belief.

The Zoolus, as we have before stated, have the greatest abhorrence and fear of witches, on whom indeed they confer fearful attributes and powers. They suppose the "Imparker," or tiger cat,

to be one of the animals devoted to the witch's especial use, and the appearance of one of these beasts, whether from accident or design, is the cause of universal lamentation and distress, it being regarded as an omen that witches are near, who have brought the Imparker" to destroy some one in the kraal.

66

None are free from these superstitions. Even the warriors suppose that if they touch the marrow of any animal, partake of fish, or any of the feathered creation, they will lose their courage; and they will not be prevailed upon to touch a corpse to give it burial, (unless it be the king's,) because it would as they say, "make them like an old woman.'

But man never yet created for himself, or had created for him, an evil, without at the same time providing for it a remedy. Accordingly, the Zoolus have among them a set of worthies denomi nated Inyangers or witch-doctors, who affect to expel the Imparker and discover the witch.

The ceremonies previous to the discovery of the poor Umtuggarty or witch, commence with great solemnity. The important personage who holds the office of Inyanger, is usually sent for when any sickness assails a family. He is always attended by two messengers, who follow him, until he requests them to be seated.

Arrived at the hut of the person afflicted, he affects to smell around him, and then delivers up an address to the Issetator (spirit). "There is some one ill," is his first observation, to which the messengers respond "Eegee," and beat the ground with sticks. Af ter this, he asks certain questions of the messengers, to which they answer in the affirmative. By this means, he soon finds out whether the person ill be man, woman, or child.

He now demands beads, and a cow to be sacrificed to appease the Issetator, who he says has doomed sickness to visit his patients from their having neglected to kill a cow as a sacrifice previously. He then administers some decoction of roots for the complaint, after which he makes another demand for beads.

Sometimes, however, they do proceed so far as to pitch upon some one as the person who has bewitched the parties. This poor unfortunate is immediately seized, and if found guilty sentenced to death. All sickness is indeed laid to the door of some witch, whom the Inyange is immediately employed to smell out.

IV. Poetry, Oratory, Dances, &c.-Well has it been remarked, that wherever man is, there is poetry. The most savage nations have their war-songs, and traditionary ballads, while not even from the Zoolus do the muses withhold their favours.

It appears to be their custom sometimes to wile away the hours of labour with a song. At least it is a practice with the women, when going out to work from the towns, or returning to them, pleasingly to sing in concert such a chaunt as the following:

“Akoosiniki ingonyama izeeswi.”

Chorus. Haw-haw-haw-haw.

Literally" Why don't you give-lion-the nations."

The chief of their poetic attempts, however, are the dancing songs, of which a new set is composed every year.

N. S.-VOL. I.

Of these songs,

SS

Dingarn himself is generally the poet. He has a good ear and

correct taste.

The dancing is but the accompaniment of the song, and stands, in fact, in the place of music, of which they have none that deserves the name. Each man is provided with a short stick, knobbed at the end, and it is by the direction he gives this, the motions of his other hand, and the turns of his body, that the action and pathos of the song are indicated; the correspondence is often very beautiful, while the feet regulate the time, and impart that locomotive effect, in which the Zoolus so much delight.

Sometimes the feet are merely lifted to descend with a stamp, sometimes a leaping stride is taken on either side, at others a combination of both is used: but they have yet more violent gestures.

Forming four deep, in open order, they take short runs to and fro, leaping, prancing, and crossing each other's paths, brandishing their sticks, and raising such a cloud of dust by the vehemence and rapidity of the exercise, that to a bystander it has all the effect of the wildest battle scene of savage life, which, doubtless, it is intended to imitate.

Although the dancing women do not move from their positions, they are far from idle while all this is going on in the ring; bending their bodies forward to the clap of their hands, stamping with both feet together, they perform their parts, undergoing such a degree of exertion as would cause the strongest European female to go upon crutches for the remainder of her life.

When the king mingles in these festivities he takes his place in the inner circle, exactly opposite the centre woman of the female phalanx. Should he happen to set the time, a number of the king's herdsmen, in a small shrill whistle, announce the condescending act. At the conclusion of every song, whether his majesty is present or not, two heralds swiftly pass each other, emerging at the same moment from opposite ends of the circle, shouting at the top of their lungs "OOO! O!" to indicate its conclusion.

We wish some traveller had favoured us with translations of these dancing songs. In them must be incorporated many of the feelings of the people; and they, therefore, would have formed an interesting study. Besides, we should like to have traced in them that wildness of thought, that vigour of diction, which universally characterizes such savage national productions.

Of the oratory of the Zoolus, we have already given some specimens in our former article. It is in general extremely efflorescent, but withal powerful. The Zoolus are very fond also, it would seem, of interlarding their speeches, particularly if addressed to any person, with complimentary epithets. Thus, when a chief, in Mr. Isaac's presence, gave the king an account of the success of an expedition on which he was employed, he commenced his speech by addressing Charka as "You mountain, you lion, you tiger, you that are black, there is none equal to you.'

[ocr errors]

The Zoolus appear to be very energetic while delivering their speeches. The Zoolu orator cannot stand still while he is speakinghe cannot be content with mere gesticulation-actual space is ne

cessary he must have a run. Now he advances like a Mercury to fix a dart in his adversary-now retires gracefully as if to point it afresh for the attack-now slaking his wrath by a journey to the right, and then as abruptly recoiling to the left-in each detour increasing his vehemence, until at length the storm is at its height.

If the speech happens to be on a subject touching the reputation of any regiment or party of warriors, on each mention of any exculpatory fact, indicating their prowess, one or more of the principal troopers will rush from the ranks to corroborate the statement, by a display of muscular power in leaping, charging, and pantomimic conflict, making the ground to resound under their feet; alternately leaping and galloping, until frenzied by the tortuous motion, their nerves are sufficiently strong for the acme posture-vaulting several feet in the air, drawing the knees towards the chin, and at the same time passing the hands between the ankles. In this singular manner are such charges brought and rebutted. As orators the Zoolus do not appear to be behind any nation. There is a manly eloquence, unfettered by rule, which even " politer people" need not be ashamed of imitating.

V. Marriage Ceremonies.-The Zoolu ladies have no delicacy in "speaking their mind" to a man: if they fall in love with one of the masculine gender, they boldly tell him so, and ask to be put out of pain forthwith; seeing, we suppose, no fun in being

"Left to whine,

Left to pine

Away their souls with fretting,"

as the good old nursery rhyme has it.

Notwithstanding all this, however, ladies here, like ladies every where else, have to be sought and won, they not being always willing to make the first advance.

If a man should be so unlucky as to fall in love with a girl, he must not sup milk in the kraal in which she belongs. His first essay is to send her a snuff-box filled with snuff, or a small roll of tobacco. If these be accepted, he may consider himself as accepted along with them.

If, however, neither he nor his present find favour in the eyes of his mistress, he bedizens himself out in his best, and repairs some evening with two or three of his friends, and standing with them at the gateway of the kraal, with his arms folded across his breast, and his eyes fixed upon the ground, he proceeds to "calacker" (or salute), and flatter the master of the kraal.

The next step is to appear in the front of the chief's hut, and ask for his permission to speak with the girl.

Having obtained this, the languishing lover takes the opportunity of displaying his personal accomplishments; and, of course, exerts all his rhetoric to persuade the (not fair) object of his affections to crown his wishes by accepting his hand.

Should the lady, however, still remain deaf to his soft solicitations, he tries what intimidation will do, doubtless feeling the force of the proverb-" you may obtain by a threat, what you beg for in vain." If he fails in all his stratagems and threats to obtain the girl's

consent, he proceeds to the father, and represents to him his desire to take his daughter for a wife. If the father approves of this proposal, the female is, without further dispute, ordered to the kraal of her intended husband, accompanied by all the girls belonging to the place.

Now then is the marriage performed. The ceremonies commence with dancing, and sundry old-women's songs, in admiration of the bride's grace and beauty.

After this overture, as it were, the bride approaches carelessly to the feet of the bridegroom, to whom she throws a few strings of beads, and then dances away to the middle of the kraal, when her attendants distribute a few beads to all the friends of the happy husband. A cow is now killed; the bride, and each of her female friends, with great formality touch it, and retire.

The mother, or queen of the kraal, next concludes the marriage ceremony, by placing a piece of cloth on the breast of the bride, to show that matrimonial ties were designed to cover all youthful follies, and that they, the bride and bridegroom, were to enter into a state of indissoluble friendship, which could not be cut as the cloth could be rent.

The bride and bridegroom now divide the flesh of the cow; and as it is not the custom of the Zoolus to cohabit on the bridal night, the bride passes the evening with her female friends in singing and dancing, while the bridegroom entertains the male part of the company.

Very few instances are known of wives violating their nuptial vow; indeed, the penalty attached to that crime is enough to deter them; but they are said to be very virtuous and correct in their habits.

VI. Burial Rites, and Lamentation for the Dead.-The Zoolus have a great dread of touching a corpse. When one of the common people dies, his body is dragged by his wife, mother, or nearest female relation, to the jungles, where it soon becomes food for the wild beasts.

When, however, a chief of distinction dies, the hut in which he has breathed his last becomes his cemetry. A deep hole is dug, in which the body is put, standing, with the head out of the ground. The hut is now fenced in, and people are stationed to guard it day and night, for twelve moons.

These are their only funeral rites. There is nothing more offensive, when travelling through the country, than the number of remains of skeletons which are continually met with. The superstitions of the Zoolus, concerning their dead, are invincible; and instances are not rare of the dying being carried to the jungles while yet alive, in order to avoid pollution, by carrying them there when they are dead.

Upon the death of a chieftain a universal lamentation takes place. It is one of the fictions of the Zoolus' state policy, that their chiefs cannot die naturally-that they are destined to live until they fall in battle; and that, therefore, their death is caused by the power of the Umtugurties. Those are held to possess the charm, who cannot shed a tear. Such persons are immediately executed.

« AnteriorContinua »