NATIVE CHILD LIFE. 



By Rev. Samuel Gershom Gilkes Aitchison, M.A., D.D. 



The details of Native Child Life are not only numerous, 

 humorous, and heterogeneous, but exceedingly interesting and 

 instructive, specially from an educational point of view. The 

 following is intended to be a brief description of some of these 

 details. The writer approaches the subject, not with the attitude 

 of an expert, but with that of the earnest student seeking more 

 light and information on a fascinating and important topic for 

 all who are concerned in the welfare and uplifting of the South 

 African Bantu. 



That the Native mind is steeped in superstition may be 

 readily traced from the precautions constantly taken to protect 

 tliemselves and their children from the machinations of some 

 supposed enemy. Natural death, except from senile decay, is 

 regarded as an impossibility. Consequently when death inter- 

 venes before a ripe old age is reached the departed one is looked 

 upon as a victim of the abafakati (wizards and witches), who 

 are supposed to be continually exercising a malevolent influence 

 over the community. The belief in witchcraft is a very real and 

 definite conviction, and the attendant customs are a constant 

 source of unrest and fear. No matter how absurd and ridiculous 

 the ideas are in regard to this superstition, they are given 

 credence to with a faith worthy of a better object. From child- 

 hood to old age the Native lives in constant apprehension concern - 

 mg the designs of an " enemy,'' who is supposed to possess occult 

 powers and to exercise his spell by means of invisible baboons, 

 S'lakes, dogs, owls, etc., which act as his messengers. Such is the 

 environment of the Bantu child in his kraal, which, with many 

 rites and ceremonies too numerous to mention, is most detri- 

 mental to his mental and spiritual development. It may be well 

 to state at this juncture that the foregoing remarks, as well as 

 those that follow, refer to the children of the raw or heathen 

 Native. 



As a rule the advent of an addition to the family is hailed 

 with great rejoicing. In the event of the child being a boy, the 

 inkosa}va yckaya (the young master of the kraal) is heralded; if 

 a girl, the umvusi zvomai (the raiser up of the kraal) is pro- 

 claimed. The words umvusj. womzi have reference to the fact 

 that on some future occasion ten head of cattle will be received 

 for her ! 



In former times the father was expected to be absent from 

 home when his children were born. A great chief did not return 

 bffore the expiration of three months, a headman absented him- 

 self for a month, and a commoner for about a fortnight. O'n the 

 father's return, a feast (called the umdhliwa-zandhla) was held, 

 and the child's relatives were expected to bring it presents. 

 During the feast a goat was slain as an offering to the ancestral 

 spirits (aiiiatongo), and the skin of the slaughtered animal was 



