There is much ceremony connected with a heathen Zulu wedding. A month or more before the time the bridegroom-elect has to compose a song to be sung by him and his party. Then he invites all the young men in the neighbourhood to come and learn it; he also composes a tune to suit it, which they all have to practise singing together, whilst dancing and manoeuvring about, beating time with their feet. All his sisters, with their friends, join in as well. The song is generally made up of a very few words, something like a round in three or four parts. Here is one, for example:—

“Kusiqingile. Sesipiwe amabosho.” (We are in a fix. We are now supplied with cartridges.)

I was once present at a wedding where the following was sung: “Wen ‘obem’ ugwai, Kauseikuza ini?” (You who take snuff. Will you never die?) This was the bridegroom’s song. He had managed to set it to quite a nice tune, and it went with a swing, the men keeping time beautifully with their feet, and flourishing their sticks in the air.

The bride-elect, too, has to go through the same preparations a month beforehand. She composes her song, and makes a tune for it, then all her friends have to come and learn it. The afternoons are generally set apart for this, and nice moonlight nights, when they can keep it up till the small hours of the morning. The words of the song may be: “Yek’ ubugontshi! Ngashiy’ umame.” (What trouble! I left mother.) Or, “Kuya ngotando. Ngishiy’abakwetu.” (It is my choice. I left my people.) After the day has been fixed for the Umtimba and everything is ready for it, the father sends two cows on ahead the day before, to be put for the bride in the cattle kraal of her future home. This is a sign that she will be leaving her home in the afternoon with her “udwendwe” (bridesmaids and party); and a hut is then prepared at once to receive them when they arrive in the evening—the eve of her wedding day. When the udwendwe reaches the kraal, a great noise of singing and clapping of hands is heard, this being the signal of their arrival. Most girls carry small stones in their hands so as to make a louder noise. Clapping at the gate, they are met by someone who invites them to enter, and leads the way to the hut prepared for them. In this hut they sit up all night, singing and talking, until about dawn, when they make a move towards a bush, chosen in the neighbourhood, where they settle down to breakfast. In this place they spend the greater part of the forenoon, cooking and feasting, Meat and beer is sent to them from the bride’s future home. At about 8 in the morning the first messenger is sent by the bridegroom to invite the bride to come up; but he doesn’t return, nor is he expected to do otherwise than remain there, for this is a part of the marriage ceremony. The bridegroom again sends another messenger with the same message; he also remains, and others are sent again soon after. This goes on till there are about forty or fifty men sent off to fetch the bride and party. Lastly a beast is sent down, and that makes the bride think it is about time she prepared to move. She then begins to put on her bridal ornaments which consist chiefly of a new skin skirt, made of an ox-hide, well greased and perfumed with “amaka,” white ox tails on her arms and wrists, white and green beads (buma) round her neck, waist and ankles, sakabula feathers (Umnyakanya) on her head—a veil of beads (Invakaza) over her face, and a knife or an assagai in her hand, to flourish about whilst dancing. When the bridesmaids have finished assisting her they put on their finery; then they surround the bride and screen her with mats, so that no one can possibly see her before she appears before her future husband, whose part it is to see her first. She is thus carefully hidden all the way, but now and then she puts up her knife just to show whereabouts in the crowd she is. The bridegroom is generally found seated with some of his best friends on the ground in the cattle kraal or outside it, and the bride is brought before him in this fashion. When very near, the crowd falls back and the maids are allowed to come forward with their screened-up treasure, which is unveiled before him by drawing aside the mats. She kneels down and whispers the usual few words into his ears, which are: “Sengifikile. Ungipate kahle. Ungilahle nami sengiyakukulahla.” (I have now come. You’ll treat me well. You’ll bury me and I’ll bury you.) To which he answers: “Kulungile pelanawe ungipate kahle.” (Agreed. You treat me well too.) After this the maids have their say (pela nawe), warning him to treat her kindly and lovingly or he may live to suffer for it, &c. They may say anything to him at this time. Then the old women come forward dancing in and out amongst the girls. They carry a mealie cob stuck on the point of an assagai. This they flourish about in the air for luck and prosperity. While this is going on the bridegroom and party hurry off to deck themselves out in their finery. This is always done after the bride has arrived. He wears a grand umutsha (kilt), made of cowhide and skin of an intsimangu (monkey), also white ox tails round his legs and arms, isaka (head ornament) of sakabula (long-tailed finch) feathers on his head, and he carries a knobkerrie and courting shield in his hand. If he is an ikehla (man with ring on his head) he has to wear a neat little isiqova (tuft) on his forehead, made of pretty feathers, and a longer one at the back of his head.

When the bridegroom comes forward again with all his escort the dancing begins in earnest. His song is then rendered for the admiration of the bridal party and visitors. They go on dancing and singing it till they are fairly exhausted; then they sit down and rest, while the bride, assisted by her maids, goes through her song in all its charming variations, the old women manoeuvring in and out of the crowd with the most graceful movements imaginable. When the bride has finished her part, the bridegroom comes in again with his, and they sing and dance together until dusk, when all the people return to their homes. Beer only is provided on that day—nothing else.

The next day the wedding feast takes place; this is called “Ukuqolisca” (breakfast or reception). Only relations and invited guests join in this. The bride on this day gives away all her girlish ornaments of beads, &c., to her sisters and her husband’s sisters. She puts all the necklaces in a vessel and pours water over them, then takes them out, one by one, and throws them on the girls. This is the way she gives them away.

On the third day the final part of the ceremony takes place. The bride has to try to run back to her home, with a child on her back belonging to her new home, for there are often several families in one kraal. If she is a good runner and manages to get there without being caught she wins a cow; but this is a very difficult thing to do, for she is carefully watched, and the weight of the child on her back is a great hindrance. If she is lucky enough to win the prize her husband has to give it, to bring her back again, and that adds to the number of the lobola (dowry) cattle.