CHAPTER III. MANNER OF CULTIVATING THE SOIL--GRAIN--HARVEST-FOOD--MANNER OF EATING--RESOURCES OF THE COUNTRY--IMPORTS--STATUS OF WOMEN--CHILDREN--RELIGIOUS CUSTOMS--MUSICAL INSTRUMENTS--HEATHEN SCHOOLS--AMUSEMENTS.

The way in which the ground was cultivated prior to the introduction of spades and hoes, was not calculated to produce heavy crops, yet so rich is the soil that the grain sown came up splendidly, and provided neither locusts nor drought visited the land, heavy crops were yielded. The implements used were small iron hoes, which the Basuto made out of the iron found in the country. After melting the iron, they hit it into flat pieces about twice the size of a man's hand, and very much that shape. The part corresponding to the human arm was forced, when hot, into the end of a long thick stick; the other end was sharpened on the hard flint stones brought for that purpose from the Malutis.

With these hoes the Basuto "chopped up" the ground, the seed having been scattered first of all on the undisturbed surface.

When weeding-time came, the Basuto took short thick sticks, which they sharpened with their "knives." The weeding is always done by the women. In drought the women used to carry water in their earthenware pots to water the "lands," even the small children helping in this work.

A "knife" was merely a flat strip of native iron about as broad as two fingers and sharpened round the edges.

The seeds used by the Basuto were millet, or "Kaffir corn," maize, or "mealies," and a species of sweet reed known as "IntsuÉ," also pumpkins, and in times of famine they lived upon the seed of the long rank grass, which they call "Moseka."

When the crops were ripe the whole village went out to gather them. The pumpkins were stored in empty huts, the ripe heads of the Kaffir corn were cut off one by one, thrown into baskets and carried to a spot outside the cornfield which had already been prepared as a thrashing-floor, by removing all vegetation and smearing it over in the same manner as the floor of a hut. When the thrashing-floor was well covered with grain, the cattle were driven into it, and round and round, until the corn was all thrashed out. The cattle were then driven off, and the women separated the stalks or heads from the grain; then the baskets were filled, and the grain allowed to fall gently into a clean basket, thus getting rid of all dust and chaff, which was blown away by the air. Mealies were picked off the stalk, thrown into baskets, and removed to the village where the women stripped the mealies from the cobs by means of small sharp stones, with which they used to hit off the mealies, holding the cob in the left hand on a large flat stone. The harvesting is still done in very much the same manner, save that flails are now used to thrash with in most parts of the country.

When the grain is dry it is stored in enormous bag-like baskets, sometimes 6 ft., and even more, in height. When full, these baskets are securely closed, and no one except the master of the house is allowed to open them. These baskets are kept outside, near the owner's hut, and in wet weather are covered with skins.

There is considerable jealousy over the harvesting, it being thought that the chief has shown great favouritism should one "land" yield a much better crop than another. To avoid unpleasantness, a man who sees his crop is larger than his neighbour's will dig a hole in some unfrequented spot, into which he will put one of the grain baskets, and at night he and his family will carry their grain to this hiding-place, carefully removing all traces likely to arouse the suspicions of any wanderer who might chance to pass by. When the time comes to visit this secret store for the purpose of removing the grain for the household use, the visits are paid only at night time, one member of the family remaining at home to see that the movements of the others are not observed.

The chief food of the Basuto is a sort of porridge, made either of Kaffir corn or mealies, and a species of bread made from the white mealie.

The grain is ground by the women into meal on large, flat, smooth stones, with small round stones like rollers. The women kneel in front of the large stone, which they raise into a slanting position, so that as they grind the meal will fall on the skin laid under the lower end of the stone. They work the "roller" up and down the flat stone over the grain with a steady rhythmical motion, accompanying the movement with a low monotonous chant.

The "Motoho," or porridge, is made by merely stirring the meal into boiling water over a fire, until it is as thick as a stiff paste. If salt is procurable a little is added to the water before boiling. They also make a sour "Motoho," which is regarded as far more of a delicacy than the ordinary porridge. This is made by mixing extremely coarse meal with boiling water. Cover this mixture, and place on one side for a few moments. Pour into this a quantity of luke-warm water, and add a little "tomoso" (yeast). Leave this to "work" until the next morning, then remove all the meal, squeezing it as dry as possible, and grind it very finely; then put back into the same water, stir well, and strain and cook over a brisk fire, stirring it all the time for nearly an hour. It is then ready to eat.

The "Bogobe," or bread, is made by pouring mealie meal into a pot of boiling water. Do not stir or break, and allow it to boil for about half an hour; then stir it and allow it to cook gently for about half an hour, then take it out and roll into large balls. Put a small quantity of water in the bottom of the pot; make a rest of small twigs to prevent the bread falling into the water, and cook for a long time, probably about an hour.

Sour bread, or "Bogobe bo bolila," is made by taking coarse mealie meal, mixing it with cold water and a little yeast. Put this stiff dough out into the sunshine to rise. When sufficiently risen it is rolled into flat, round loaves, and cooked in the same manner as the sweet "Bogobe."

Pumpkins are put whole into a pot of boiling water and boiled until ready.

Meat is as a rule grilled on the red ash of the fire, and by no means over done.

There are certain parts of an animal which the women are not allowed to eat, such as the kidney, heart, head, feet, stomach, and liver. This latter the women can eat raw if they like. Eggs are also forbidden.

Their drinks consist of "juala," or strong beer, and "leting," or mild beer. These are both made from Kaffir corn. "Juala" is made by soaking the Kaffir corn in water for twenty-four hours. It is then put into a bag made from a hide. This bag is buried in the ground, and a fire lighted above every morning and again in the evening for three or four days, or until the corn begins to sprout. It is then spread out to dry, and when quite dry, it is ground very fine, put in a large pot, and a quantity of boiling water poured on it, with the addition of a little yeast. This is allowed to stand for a day and a night, and early next morning it is boiled; it is then put into several pots to cool. At night a quantity of fresh meal is stirred into each pot with enough luke-warm water to make it the consistency of thin gruel, and a little fresh yeast is added. The next morning it is strained ready to drink. It is by this time highly intoxicating.

"Leting" is made from Kaffir corn in the same way as "juala" in the early stages, but after grinding the sprouting-grain and pouring the boiling water upon it with a little yeast, it is only left for a few hours to ferment, when it is strained and ready for use. It is a cool, sub-acid drink, very refreshing on a hot day, and only intoxicating when taken in enormous quantities, quite beyond the consumption of ordinary mortals.

The yeast, or "tomoso," is made by grinding a small quantity of green mealies and pouring enough luke-warm water over it to make a thick gruel. This is covered up and allowed to stand for twelve hours. The sieve, or "Motlotlo," is made of woven grass, about six in. in diameter at the mouth, and from a foot to a couple of feet long, narrowing to a point at the bottom.

The Basuto have only two meals a day, one corresponding to our breakfast, before the day's work begins; the other at sunset. The women prepare the food, while the men look after the cattle and superintend the milking. The men eat by themselves first, the women and children waiting until they have finished. The women carry the water, prepare the "lisu," or fuel, and do all the household work before going to help in the "land." The "lisu" is made from the manure in the cattle, sheep, and goat kraals. It is dug out and dried in the sun. When dry it somewhat resembles peat. It burns easily and gives out considerable heat, nothing but a fine white ash remaining.

The resources of the country at present are chiefly agricultural, large quantities of mealies and Kaffir corn being exported annually by the traders, also considerable quantities of wool, and during the outbreak of rinderpest numbers of hides passed into the traders' hands. The only means of transport is, of course, by waggon to the nearest railway station in the Orange River Colony, or to Aliwal North.

Near Mohali's Hoek a coalmine was opened some years ago, and very good coal obtained, but the present chief of the district will not allow it to be worked any longer, and I believe the mine is now nearly full of water. The country is certainly rich in minerals, and no doubt would yield large returns were it properly worked, but that is impossible under the existing conditions. Nor would it be desirable to alter those conditions at present. It is purely a native territory, the only white people allowed to settle in the country, not including the Government officials and their families, being the missionaries and traders, and at each Government station one or two European artisans. No liquor is allowed into the country without a permit issued and signed by the Assistant Commissioner of the district, who uses his own discretion in the matter. There are no canteens, consequently the number of inebriates is wonderfully small, and much of the degradation and misery of drunkenness is unknown. Would it be wise, merely for the sake of gain, to change this state by throwing the country open to the outside world? A thousand times No.

The principal articles imported into the country are blankets, cheap prints, beads, saddlery, showy ornaments, ploughs, kettles, three-legged pots, and tin dishes. There is also a great demand for sugar, salt, tea and coffee, and of course the wealthier Basuto indulge in such luxuries as sardines, jam, sweets, &c.

Every Mosuto rides, even if he has only a very short distance to go. To walk must either show great poverty (a terrible disgrace in a country where no one need be really poor), or a great lack of self-respect. The ponies they ride are hardy, sure-footed little animals, wonderfully easily broken in, and showing quite remarkable intelligence. As a rule they are very good-tempered. To see them coming down the steep hillsides at a hard gallop, urged on by their reckless riders, who seem to have no fear, simply takes one's breath away at first, yet one never sees them stumble, much less fall, and they seem quite to enjoy it. Many of the Basuto now ride on saddles, but even thus they ride entirely by balance, and their idea of getting the pony to "go" is by kicking him vigorously in the sides.

The women of course ride "astride," but are timid and ill at ease, only adopting this mode of travelling when the time is short and the way long.

The boys begin at a very early age, learning first on goats and calves, going on to young oxen, and ending up with horses. An ox race is really a most exciting spectacle, and many a tumble these fearless young riders get.

The oxen are trained to carry the bags of grain, which are balanced across their backs. Their noses are pierced, and a rope or reim run through the hole and fastened together to act as reins. In this way the boys are able to control the animals.

They guide them by hitting the horns on the opposite side from the direction in which they wish them to go. A Basutoland ox is seldom cross, and rarely kicks, very different from the vicious animals I saw in the Colony when I first came out. As a Mosuto's chief wealth lies in the number of cattle he possesses, he naturally takes a great interest in them, and acts of cruelty towards them are rare.

Almost all the heathen males possess at least two or three wives, and the families as a rule are large, most women having an average of from six to eight children.

The women are merely servants, little (if any) better than slaves, with few rights or privileges of their own, and utterly at the mercy of their husbands, who beat or pet them as so disposed.

Each wife has her own hut, her own "land," and her own children to look after, besides attending to the wants of her lord and master. The husband does the sowing and ploughing, but the woman does the weeding, watering, when necessary, and in fact, generally looks after her land, for the success or failure of which she is alone responsible.

Those who can afford to bribe with the offers of leting, jouala and other dainties, summon as many of their friends as desired to help in the work of sowing and reaping. The chiefs call all the able-bodied young men and women of their "Clan," and much work and not a little merriment is crowded into the day, frequent refreshments being served out to the workers. This combining of forces is called a "letsima," and a very noisy affair it is. The men all come armed with hoes, and of course mounted on their active little ponies. A truly alarming sight they are at a little distance to the stranger, until, on a nearer approach, he sees they are not armed with weapons of war, but with implements of peace. Sometimes as many as eight or nine hundred may be seen in an afternoon, in more or less regular order, wending their way to the village of their chief, ready to begin work on the morrow.

In the morning they set out for the "lands," singing as they go. When they work, the men form in line and keep time with their hoes, or (if in autumn) their reaping hooks, to the chant they sing, while behind come the women, adding their shrill trebles to the men's deeper notes. It is all very wild, but wonderfully picturesque, and so perfectly in keeping with the surrounding scenery.

One cannot help envying the contentment and goodwill shown by all. Even the children have their share of the fun and feasting.

The maternal instinct is very strong in the Basuto women, who devote themselves to each baby as it comes, with perfect good temper and constant care. As a rule baby number one attains to two or even three years before the arrival of baby number two, and so on.

Naturally, from a commercial point of view, the female children are much preferred to the male, for does not a daughter upon reaching womanhood represent a dowry of so many head of cattle to her father? while each son, should he live to manhood, means the loss of so many cherished bovine friends. But in childhood male and female children are all treated alike, all receive their due amount of affection and are equally dear to their parents' hearts, except in instances where the baby happens to be born after the death of the former baby. It is a terrible breach of etiquette to welcome this poor little stranger, besides being an insult to the departed infant, whose spirit would naturally resent anything which might indicate that the new-comer had consoled the parents for their loss.

No, the new arrival must be treated as an unwelcome intruder. All signs of affection (before others) must be suppressed.

It is called "Mose la'ntja," which means "the dog's tail," a term of the greatest contempt. No festivities greet its birth; no fat is smeared on its poor little body, nor is it correct for the friends and neighbours to interest themselves about it. To add to this, the parents pretend to be angry with the little intruder for coming to fill the dead child's place.

Anything is good enough for "Mose la'ntja," all the old clothes fall to his or her share; if he or she is dirty and unkempt, so much the better. The more uncared-for their appearance the better their parents and relatives are pleased. It is the correct thing, quite a matter of etiquette, and these poor mites accept it all with perfect resignation, nor does it in any way affect their health or spirits.

This semi-persecution continues until "Mose la'ntja" has reached "years of discretion"—that is to say, after he or she has passed through the heathen "schools," when he becomes exempt from all restrictions.

As a rule all Basuto babies have their heads shaved when about two days old, with the exception of "Mose la'ntja," who is not allowed this privilege unless by the "family doctor's" orders.

In the old days the Basuto never in any way recognised Sunday, or had any regular religious observances; one day was just the same as another to them, except that it happened to be the first, second or third day of that particular "moon." They had no week-days such as we have, their manner of counting being simply the days of the lunar month; but like us they observed four seasons of the year, answering to ours, namely Spring—Selemo (or delving time); Summer—Letlabula (or "It is opening," meaning vegetable life); Autumn—Hogobajua (or the fading or changing time); and Winter—Marea (or the time of heaviness).

Each calendar month has been given a suitable name, as follows:—

January, Pherekhong (to increase, to swell).

February, Thlakhola (to mature, because the grain is nearly ripe).

March, Thlakhobeli (maturity or harvest time).

April, Mbesa (the burning, because fires are now lighted in the lands to scare away the birds, it being no longer considered necessary to employ boys to keep away the winged thieves).

May, Motsey-anong (to complete, to become mature).

June, Phupo (to heap up, to store).

July, Phup'chane (to thrash).

August, Phato (to break up, to delve).

September, LoetsÉ (to water the land, i.e., rain time).

October, 'Mpalane (the coming of storms).

November, Phulunguana (the seed is coming).

December, Tsitue (the name of the small beetle which during that month disturbs the whole of South Africa with its clamour).

These are as nearly correct as I can get them, but the people seem strangely vague about such things as dates, times, and seasons.

Very few of them can tell you their age, or even the ages of their children. They count from certain national events which have made deep impressions upon their minds, such as the "Gun War," the great plague of locusts, the death of a certain chief, &c., &c.

Their mode of counting is quaint. They use the fingers of each hand, beginning with the little finger of the left hand, which is held in an upright position, the back of the hand facing the person counting, the palm turned outwards. Thus, when they wish to signify one, they raise one finger; for two, they raise two fingers, and so on, keeping the other fingers down on the palm.

Translated literally their numerals are:—

1 'Ngue.

2 Peli (pronounced pedi), two.

3 Tharo, three.

4 'NÉ (pronounced iu-nÉ), four.

5 Thlano, five.

6 Tselela (crossing, meaning the act of crossing from one hand to the other).

7 Supile (pointing, because the first finger of the right hand, which is generally used for pointing at objects, is raised).

8 Robile Monuana 'mbeli (two broken fingers, because only two fingers remain down).

9 Robile Monuana u le Mong (one broken finger, only one remaining down).

10 Leshume (the whole).

11 Leshume le metso u le Mong (the whole and one root); and so on up to twenty, which is—

20 MashomÉ a Mabeli (two tens or wholes).

30 being MashomÉ a Meraro (three tens); and so on up to one hundred, which is—

100 Le kholo (the big thing).

1000 SeketÉ.

The hours of the day were naturally quite unknown to them, the sun, moon and stars, light and darkness, being their only guides; for instance, sunrise, midday, afternoon sunset, and night time being the terms used to represent the various periods into which their day was divided.

They possess few customs which might be strictly termed religious, most of their beliefs being superstitions connected with the spirits of their forefathers, to whom they pray in times of trouble, and of whom they stand in great awe, offering sacrifices from time to time, with the view of assuaging their wrath; but acts of praise or actual devotion were unknown until the introduction of Christianity.

They have a few musical instruments, all very similar in appearance at first sight, but each varying a good deal with regard to the sounds produced. The simplest is the "Setolotolo," which is made by boring a hole in each end of a thick stick, into which are fixed two small pieces of cane, a piece about three inches long at the top, and one nearly double that length at the bottom. These are bent over and drawn towards each other by a thin wire or the twisted hairs from a horse's tail. The mouth of the musician is laid to the stick near the top, his left hand holds it near the bottom, while with the first finger and thumb of his right hand he touches the string at various distances from each end, at the same time making a peculiar little note in his own throat. The whole performance is weird and doleful in the extreme.

The "Seho," the "Lesiba," and in fact all the other musical instruments produce sounds the reverse of lively, but they are by no means harsh or unpleasing to the ear, and, heard in their native element, with the wild and picturesque surroundings of a Basuto village, or when played by the herds, leading (for cattle are never driven) the cattle to or from pasture, they certainly impress one favourably. The drum, on the other hand, is a thing to be shunned. It is made of bladder stretched over an earthenware pot which has had the bottom knocked out, to render the sound more hollow. It is placed on two stones and played, not with two small (or one large) drum sticks as in civilized countries, but with the hands. A booming, melancholy howl, like a creature in torment, is the result at a distance. These drums are only used in the spring-time, when the girls are being called to the native "schools," and on the feast day which terminates the "school" for that year, usually a period of from four to six months, according to the amount of food and the number of girls in each "school." In November every year, night after night, the stillness is broken by these hideous drums. The girls' schools are conducted by old hags, who are supposed to be learned in all witchcraft, and to possess the "evil eye." These women profess to teach the girls to grind, weed, smear, cook, and, in fact, all household duties, in addition to many other instructions in "medicines," folk-lore, and some very barbarous practices, of which it is impossible to write.

A fortnight after the girls join the old women, they (the girls) smear themselves from head to foot with white clay, and wear a screen of small reeds in front of their faces. This has to be continued until their education is completed. During the whole period they never return home, but spend their time in the "lands" and kloofs. They sleep during the day and remain awake all night. When they walk they carry long "doctored" sticks, which have the power of killing any outsider who dares to touch them. Many acts of cruelty and revenge are practised by these revolting old women under the guise of teaching the girls to be brave, or in some cases to be in their turn "wise women." Frequently a girl never returns to her home again. No questions dare be asked for fear of the "evil eye," but it is a recognised fact that she has been murdered, either because the wise woman has a spite against one or other of her parents, or against the girl herself; though, were such a thing even hinted at, dire would be the result. To the girls in the school it is stated that Molimo, or God, has said So-and-so must be sacrificed for the good of the others, or to make them brave or wise, or to save them or their families from destruction.

When the four or six months are over, a big feast is prepared in the village nearest the "school," to which both sexes come. Merry-making, eating and drinking continue for twenty-four hours. The girls then return home—"women"—with all the duties and privileges of womanhood. For a month they have to behave with great reserve to all around them, leaving home early in the morning and remaining away until dark. This closes that epoch in their lives.

The boys from sixteen years and upwards assemble at the villages also in November, and are taken off to school by the old witch doctors, who train them in all acts of cruelty and bravery. Some of the acts committed by them are too horrible to bear repeating. They begin by torturing and killing animals, and then do the same thing to human beings. They are also instructed in the use of herbs and various medicines, and also in the methods of warfare adopted by the Basuto, as well as a considerable knowledge of natural history.

Of course, both the Government and the missionaries keep a strong check upon these schools and all barbarous customs, and the country is in a very much more enlightened state than it was even when I first came to it. The people are not naturally cruel, and are quick to see how Englishmen look upon acts of brutality. They also know that certain punishment awaits the perpetrators should they be discovered.

The Basuto women indulge in no amusements beyond the dance, singing, and gossip. The men play a game called "Morabaraba," a species of draughts played with white and black stones on a large flat stone cut into squares like a chessboard.

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