Magato and His Tribe

Magato and His TribeAuthor(s): William GrantSource: The Journal of the Anthropological Institute of Great Britain and Ireland, Vol. 35(Jul. - Dec., 1905), pp. 266-270Published by: Royal Anthropological Institute of Great Britain and IrelandStable URL: http://www.jstor.org/stable/2843067 .

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( 266 )

MAGATO AND HIS TRIBE.1

BY WILLIAM GRANT.

MAGATO in 1894 was a colmipactly built milan, about fifty years of age, with a beald fast turning grey., He had a quiet, thoughtfuLl expression, giving the idea of solidity and conservatisin. In height he was about 5 feet 8 inches, slightly corpulent. He looked a little distressed, which I attributed to a severe cold oni his 6hest, fron which he was undoubtedly sufferilng. His breathing was far from easy, and at short intervals he coughed an-cd expectorated freely. Allmong the Zulu such discharge is invariably removed with a small broom made of grass, but on this occasion the hand of an attendalit did duty for the broom, and two incee'tts (attend- ants) appeared to vie with each other as to who slhould first render the willinlg service of rubbing into the ground. During the act of coughing, every iiian present reverently bowed his head, noiselessly clapped hiis hands, and in a low toile of voice repeatedly uttered the expressioIn, Entowoo tobelca, meanlin1g the lion iLas done it. It is doubtless in consequeince of this tribal salute offered the chief by every man and woman approaching him, viz: Entowoo, i.e. "Lion," that Magato received from Europeans the appellationi of " Lioln of the North."

Sevelal hours were spent ill discussing the details of my special mission, and as I felt a curiosity, wllich was aroused by several tribal distinctions which arrested my attenitioln, I requested an old, intelligent lmlember of the tribe to visit ne, with the object of elicitilng some facts bearing on tlle origin, lalnguage, custom, and nmanners of the tribe, to which attaches llo slmiall amount of curiosity aind interest.

The tribe known -as Maveiida, of which Magato at the time of my visit was the head, appears to be one of the oldest, if not the oldest, tribe known in the Transvaal.

So far as modern times are concerned, the Mavenda had their origin south of the Limpopo, at a small hill liamnied Tyelele. Their early chiefs are buried there, and the enclosure known among the Zulu as Makoosin, i.e., burying place of the kings, is visible to-day, and consists of flat stolnes, which were collected on the various surroundilng hills.

Among the older men an idea obtains that the earlier origin of the tribe connects with a place far north of the Limpopo, for oln festive occasions, whell references are inivariably made to early ancestors, they shout "Heigh, heigh, Makalaka! "

I This paper refers to a visit made to the tribe before 1894. The tribe is the same as that referred to in Mr. Gottschling's paper, p. 365. The different accounts given by the missionary stationed among the tribe, and a stranger visiting it just before the Mawenda oxar with the Boers, which resulted in its subjugation, are wvorth comparison.-[ED



WILLIAM GRANT.-Magato and his Tribe. 267

The first chief of whom I could get any trace was named Matipa, who was the father of Monyetsoopen, who was the father of Ndhlokonhlovo, who was the father of Umpofu, who was the father of Mablaan, who was the father of Magato.

Mablaan seems to have had a wide repute, and was held in colnsiderable reverence by other tribes, as he was credited with the power of rainl-nlaking-a greater power in the eyes of natives than that of the assegai. He was constalntly importuned by other chiefs to exercise his power, and was the recipient of presents of colnsiderable value, consisting of girls, oxen, and red and green beads which were obtained from the Portuguese.

Mablaan died at the back of a prominent hill on the Zoutpalnsberg range, known as Pisankop, but his remains were removed and interred at a spot situated below the present site occupied by Magato.

Like all South African tribes, the Mavenda, in consequenice of internal differences, lhave bDecome divided, though lnot to any considerable extent. The tribe at present under the chief Siwaas, adjoins that of Magato, and split off froom the Mavenda proper in the time of Umpofu. This tribe is saicl to be tnumerically nearly as strong as that of Mag,ato.

Another small tribe, now located south of the Limpopo, called by the natives Bepe, is also an offshoot from the same tribe; the present chiief is named Matoowan, called by the same name as his father. This tribe is ilnsignificant in numbers and influence. Siwaas and the smaller tribe of the Matoowan's appear, therefore, to be the only two tribes allied to Magato's, who speak an identical language.

The Mavenida language is neither Basuto, Zulu or Makatise, thouglh there is a decided affiniity in all three,-a considerable numnber with whom I conversed distinctly understood Zulu and anyone possessing a thorough knowledge of Zulu would in a reasonable time acquire a knowledge of Mavenda. In the long list of queries put by me, I said, " Does the Mavenda language ally to the Basutu, Zulu, or Makatise? " The reply was a decided " No.". I then said, " What would you reply if asked what language you talk? " The instant answer was, " Our own."

Fromn the limited observation I was able to compress into a few days' visit, I incline to the opinion that the Mavenda language is the mlost difficult I have yet met, and even to me, whose tongue and ear are familiar with lnative languages, is by no means easy to acquire.

The large extent of the tribe was dute to the constant accession to their numbers from subordiniate tribes who recognised Magato as the paramount chief. The idea of thus enlarging the influence of Magato was said to be due to his redoubtable commander-in-chief Tromp, who himself having undergone the rite of circumcision, resolved during the lifetime of Mablaan, and wlhile Magato was still a youth, to induce the then chief of the tribe to undergo a similar rite. This was determined on with a view of attracting to Magato other smaller tribes who were known to be circumcised, and the arraingements were undertaken by Tromp witlhout the knowledge of T{ablaan, who was uncircumcised.

Magyato was quietly secluded for a tinme, andl having uncdergone the operation, VOL. XXXV. T



268 WILLIAM GRANT.-Afagato and his Tribe.

the fact was in due course reported to his father. Mablaan was greatly enraged, and thr eatened his life. Magato, however, was carefully secreted ulntil his father's rage had sLLbsided, when he again appeared as usual. Prior to making the personal acquaintance of the chief and tribe, I hlad been informed that the rite of c-ircuiin- cision had long obtained among themi. I therefore miiade the most particular inquiries, and the facts as stated are reliable, for it was reiterated that Mablaan had never been subjected to the rite, anid that Magato was the first chief of tlle tribe to adopt it. Now an uncircumcisecl personi is looked upon by Magato arid his indunas-all of whom are circumcised-as unclean. They are terlmed Mashooburu. Those who are circumcised are called uwhela wirican, though generally spokeni of as A.masoka.

At any gathering, or on the occasion of any public functioni, there is a coimtplete separation, and they will not eat together. It is, however, somewhat peculiar that a man who is " Sokiwe " will partake of the flesh of game from a " Mashooburu," while he will altogether decline to accept at hi.s hands the flesh of any domestic animal, whether cattle, sheep, or goat.

The period for undergoing the rite of circumcision is not at all uniform, some being subjected to it while younig-say ten or fourteen years-and others after reaching manhood. Thle time of celebration is fixed by the chief, and all who are about to undergo the ceremony leave their homes and assemble in the veld. The only protection they have consists of the most flimsy structures, constructed of tlle branches of trees. During the period of confinement the inmates are subjected lnot only to considerable exposure in a perfectly nude condition, but also to treatmlent of a very harsh nature. The number thus collected are kept together for a period of three or four months. If any succumb, as frequently happens, they are considered unfit for manhood, and there are no particular regrets; the "fittest "

being the individual who canl stand the greatest amount of physical hardship. All the inmates of this enclosure are placed in charge of a colnsiderable numiber of responsible headmen-Amasoka. These act as instructors, ancl considerable time is spent in instilling intp the youthful mind sound principles for their future guidance. They are warned against certaini wrolng and vicious habits, and encour- aged to be faithful and loyal subjects to their chief, and to be good husbands and fathers. The gathering is known among the natives as " School," a term probably adopted since the advent among them of missionaries. Foocl is prepared for the inmates at their several homes, and often carried a considerable distance and placed in proximity to the enclosure, when it is fetched by carriers froml the enclosure. No stranger or " Mashooburu " is allowed to approachl utinde-r penalty of death.

The individual selected as operator is chosen by the chief in council. He is not a member of, or considered as belonginlg to, any particular order, buLt is genelally chosen for his robust hlealtlh. His name is never inentioned by any imiemiber of the tribe, the punishmenlt for such an offence being, death. In physique and bearing the Mavenda are distinctly inferior to the Zulu race; andl in the principles of hygiene they are very-far behind themi.



WILLIAM GRANT.-Af31agato and htis Tribe. 269

At the time of my visit vegetation was at its rankest point, coarse grass and scrub were luxurianitly growing within two feet of the doors; no attempt had been made to form paths, and wherever the eye rested, heaps of d6bris and rubbish were to be seen, the whole presenting a dismal picture of unmitigated squalor. Nothing but the extreme healthiness of the position and climate could, under such conditions, avert an epidemic of fever. The huts are circular in shape, built after the well-known Basutu type; the walls, about 9 inches thick, are sometimes constructed of wattles and plaster, the better ones being built of green brick, sunburnt. The interiors of the huts are usually ornamented with red and white clay, a very favourite design corresponding in shape to a sugar loaf. The roof is invariably constructed of bush poles and thatch, and projects some 3 feet over the walls, forining a verandah, which affords protection from rain and sun. By a European tne huts would be pronounced more colmifortable than the bee-hive-shaped Zulu hut, if only from the fact that the door of the Mavenda hut can be entered by simply stooping slightly; while a Zulu hut can only be entered on the hands and knees, an attitude which brings the visitor into a much closer contact with mother earth thani is desirable.

The Mavenda slaughter cattle and sheep in the manner adopted by South African natives generally, i.e., the forrnier are stabbed with an assegai behilnd the fore-leg, and the latter killed by severing the wilnd-pipe. A custom altogether novel

to me, however, obtains in the killing of goats. The victim is seized anld firmly held ; the maln, who _pro tern. fills the office of butcher, then proceeds to make a slit under the tail of the animal. The tail is then skinined while the aniimal is alive; it is then cut off and thrown away. The next operation is a cutting out of a portion of -the lower gut; the final act beinig the cutting of the poor animal's throat, which terminates its misery.

The social and domestic code which obtains amongst this tribe is of the loosest kind imaginiable, and stands out in strong contradistinctioli to that which was enforced among the Zulu, prior to the advent of British rule in Zululand. At the time I visited Magato, a case in point had just occurred. One of his most prominent indunas had been guilty of a rnisdenieanour with the wife of an induna of equally prominent rank. In the whole of my experience among Zulu a similar case lhad never once come under my notice, and had it occurred, the crime would have been expiated by death. In connection with the case in point, a fine only, of 14 head of cattle, was imposed, and the induna sent to Coventry for a molnth or so. His short term of banishment froim the chief terminated olnly a few days prior to my arrival, and I found him in office discharging his accustomedl duties. The crime of seduction I found to be of common occurrence, and the explanation was not far to seek, when I was informed that the penalty for this offence never exceeded seveln head of cattle. I asked, " Is the filne of seven head never exceeded in cases of men of -rank?" The reply was, " No, we stop at seven because the fore-finger is used to beckon with."

For the benefit of readers who are unfamiliar with the native mode of count- ing, I may say that lnumbers commence with the little filiger, which, when

T 2



270 WILLIAM GRANT.-M ttgato and his Tibe.

elevated, indicates one; but in elevatilng the thumb only, the number indicated is six, and the four fingers and thumb of the other hand may be entirely out of sight. In elevating, therefore, a thumb and fore-finger only, the number meant is seven; so, as it is alleged that the fore-firnger is used to beckon with, this was the reason assigned for limiting the fine to seven head of cattle.

I had been informed, prior to my visit, that I, should discover amolng this tribe the remnants, at all events, of certain religious rites, and that an order obtailled anmonig them corresponding in somne respects to an ancient priesthood. I colnfess, however, although my curiosity had been thoroughly aroused, anld I was thus prompted to make the most careful inquiries, I was ullable to discover the least trace of any such thing, On the contrary, it appeared to me there existed a complete negation of everything that could be called a religious belief, and to a very much greater extent than is foulnd amolng the Zului, who at least have some vague and shadowy idea of a somiething " Ulnseell and Unknlown."

In reply to the question, " Do you believe in the existence of a God?" the alnswer was, UTndobonct limyi, " Who has seeln hii ?" Althougth thel conielusioln, or belief, is not reached by anly process of melntal or moral reasoiliilg, they undoubtedly are materialists, for they assert that the ntowya, i.e., " breath," or " spirit," goes ilnto the grCave with the body, and that constitutes the end of everything. Whether the Mavenda sacrifice to appease the spirits in case of illness or domestic calalility, as is the inivariable case with Zulu, I did not ascertain; btut, singularly enough, ill the early sprilng of every year some twenlty or thirty head of cattle are slaill ulnder the directions of the chief, whenl they pray for " peace, prosperity and plenty "; and so we find even amolng a people absolutely devoid of any idea of a hereafter, soille vague and misty notions which connect with a spirit world.

I found a complete absence of all superstitious ideas regarding snakes, for they destroy every kind of snake withi whichi they come in contact. In this they differ widely from the Zulu. The Zu-lu believe that the spirits of their kings after death inhabit the deadly Mamba, anid that the ihioze, i.e., spirit of their ancestors, inhabit snakes of a more innocent type. The appearance of a miiedium-sized greeln snake among the wattles of a kraal fence is always welcomiied, and considered to be a visit from, or by, the spirits of their forefathers. The reptile receives the kindest treatment, and is in lno way disturbed; colnsequently it does lot object to a close inspection, as I have frequently experielnced.

The system of lobola, i.e., paylmient of a certain nulmber of cattle by a bridegroom for his bride, which is a universal custom among South African native tribes, obtains also among the Mavelnda. The numaber i8 determiniied by the father of the girl alnd the soln-in-law elect, and varies according to the position of the contractiing parties. In the event of marriage being sanctioned without the prior paym--ent of cattle, then, in accordance with native law, the issue of the marriage becomes the property of the bride's father, until the lnumber of cattle agreed upon have all beein delivered.



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