Southern tribes—the Zulus calling it simply Inyoni yezulu, "the bird of heaven."
The doctor usually begins his career by a serious illness—no distinction is drawn here between the different orders, but one gathers from other sources that this statement applies more especially to the isanusi, the "diviner," who appears, in many cases at least, to be possessed of clairvoyant and hypnotic powers. The herbalist, on the other hand, learns his art by means of an ordinary apprenticeship to a recognised practitioner—unless, indeed, he belongs to a family in which such knowledge is hereditary, and is instructed by his father. The thrower of the "bones," or caster of lots also has to serve his apprenticeship—at least it is so reported by Junod of the Baronga,[1] and I imagine that the Zulu practice is not very different. It must be remembered, however, that the three branches of the profession, though quite distinct, may sometimes be practised by the same individual.
When the illness has lasted for some time and—we may suppose, though this is not expressly stated—refuses to yield to ordinary treatment, an igqwira is called in. He diagnoses the case as one of possession by spirits (imishologu) and perhaps directs a beast to be slaughtered; he then inquires after the patient's dreams and (guided, it is implied, by the answers) gives him directions how to use the spirit which has entered him to the best advantage and ensure its affecting him favourably. He then instructs him as to drugs (amayeza) and finally puts him through the initiation-ceremony known as ukupehlela, of which, unfortunately, no particulars are given.
Coming now to the notes on hlonipa, the main points are as follows: Sons, or daughters, even grown up, are not supposed to mention the name of their father, unless absolutely necessary, e.g. if they are asked by a stranger, "Whose children are you?" This applies more especially
- ↑ Les Baronga, p. 463.
