CHAPTER XXVI.

GREAT NAMAQUA-LAND-ITS BOUNDARIES AND EXTENT ITS RIVERSNATURE OF THE COUNTRY-VEGETATION AND CLIMATE-GEOLOGICAL STRUCTURE-MINERALS—“ TOPNAARS AND OERLAMS"-HOUSES-MY THOLOGY AND RELIGION—TUMULI—WONDERFUL ROCK-CURIOUS LEGEND OF THE HARE-COMING OF AGE-THE WITCH-DOCTOR—AMULETS-SUPER STITIONS-A NAMAQUA'S NOTION OF THE SUN-MARRIAGE-POLYGAMY

-CHILDREN-BARBAROUS PRACTICE-LONGEVITY-SINGULAR CUSTOMSORNAMENTS-TATTOOING-ARMS-IDLE HABITS-FOND OF AMUSEMENTSMUSIC AND DANCING-SPIRITS-MEAD-DOMESTIC ANIMALS.

HAVING now brought my narrative to a period when I am about to leave Great Namaqua-land, it may be well to say a few words of this country, its inhabitants, their manners and customs, etc.

The portion of Africa known as Namaqua-land is divided into two distinct parts, viz., Little and Great Namaqua-land. By the former is understood the territory (now British) between the Orange river and about the 31st degree of latitude on the south. By the latter, the country between the last-named river and Damara-land, its eastern boundary being the Kalahari desert; whilst on the west it is washed by the billows of the Atlantic ocean.

Great Namaqua-land covers a surface of no less than one hundred and twelve thousand geographical square-miles,' with, probably, a population of scarcely thirty thousand souls, or less than four persons to the square-mile. Excepting the great

Or about 148.000 English square miles. The area of Damara-land is about 29,000 English square miles.

GREAT

NAMAQUA-LAND CLIMATE.

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Sahara itself, there is, perhaps, not a country in the world, of equal extent, so scantily peopled, so destitute of water, so dismal, and so generally barren and useless. It is truly a "region of

The coast-line of Great Namaqua-land, like that of Damaraland, consists of a dreary, sandy waste, extending in places from thirty to forty miles into the interior-in others to a hundred or more-and is, with very few exceptions, uninhabitable.

Some of the rivers, such as the Kuisip, and others of little importance, empty themselves into the Atlantic; but the larger portion run in an easterly direction, and are chiefly tributaries to the Fish river. This remarkable water-course, which takes its rise in the most northerly limit of Great Namaqua-land, finally joins the Orange river about three or four days' journey from where the latter finds an outlet into the sea-thus intersecting the country throughout its entire length.

Great Namaqua-land is characterized by immense sandy plains, traversed by hill and rock, and thickly strewn with quartz, which reflects a dazzling and perplexing light. Two to three days' journey south of Rehoboth, the dense thorny bush, so peculiar to Damara-land, ceases, and, with the exception of a few mimosas along the water-courses, and occasional ebony-trees, the arboreous vegetation is scanty and stunted. For more than six months of the year, it is scorched by an almost vertical sun. The rains, which are always accompanied by heavy thunder, are periodical and very partial. In its northern portion, the wet season sets in at the same time as in Damara-land; but in a southerly direction, the rains are later and more uncertain; and, as has been said in the last chapter, little or none falls about the lower course of the Orange river and the neighborhood. The springs (which are often either hot or salt) are indifferent and scantily distributed. The periodical water-courses, therefore, afford the chief supply.

The Namaquas, as well as the Damaras, are loud in their complaints that less rain falls now than half a century back. Indeed, the numerous ancient beds of rivers in the vast sandy plains, and the deeply-scored slopes and sides of the now "sunburnt" and crumbling hills, clearly indicate that almost the whole country north of the Orange river, as far as Europeans have penetrated from the Cape side, has, at some former period, been much more abundantly watered. In some parts, the destruction of forests, which are well known to retain and condense vapory particles, may partly account for such atmospheric changes; but in this region we must look for other causes.

252

MINERALS-TOPNAARS

AND OERLAMS.

In a geological point of view, Great Namaqua-land presents many interesting features. Between the Orange river and Walfisch Bay, beginning at the sea-side, three distinct terracelike risings of the country are recognized. Besides the granite, which is the prevailing rock, great masses of quartz are met with, either, as aforesaid, scattered over its surface, or filling up the large gaps aud fissures occasioned by ancient eruptions. Iron and sandstone, and slate formations, are also not uncom

mon.

At some remote period, this land must have been subjected to volcanic agencies; and though not one of these has taken place in the memory of the present generation, rumbling noises underground and tremors of the earth are of frequent occurrence. The existence of hot water springs; the confusion of the fantastically and curiously-shaped hills-" the strata bending and dipping from the perpendicular to the horizontal, and in others extending in a straight line from one hill to another"-bear ample testimony to its volcanic nature. The presence, moreover, of vast quantities of minerals is a further evidence of its igneous character. Tin, lead, iron, and copper ore is often met with. I have had specimens of the latter mineral in my possession containing from forty to ninety per cent. of pure metal. At eight to ten days' journey with "ox wagon," east of the missionary station, Bethany, meteoric iron is found in apparently inexhaustible quantities. I have seen lumps, of several hundred weights, brought from thence, so pure and malleable that the natives converted it into balls for their guns, etc., without any previous application of fire. As Great Namaqua-land becomes better known, it is more than probable that it will be found equally prolific in minerals-if not more so-as Little Namaqua-land, where, of late, extensive and valuable mines have been brought to light.

The term Hottentot, and Namaqua, have probably originated with Europeans, since neither is found in the native language. The Hottentots of these regions may be divided in two great branches, viz., the "Topnaars," and the "Oerlams." With the latter is generally understood the new-comers, and the semicivilized; but the real signification of the term is doubtful. Some conjecture the "Oerlam" to be a corruption of the Dutch word "o'erland," or overland, that is, people who have come overland. Be this as it may, the Namaqua-Hottentots consider it a compliment to be addressed as "Oerlam." "Topnaar," on the other hand, signifies the First, the Highest, the Great, or those who originally inhabited Great Namaqua-land, and they

TRIBES-HOUSES-MYTHOLOGY-RELIGION.

253

view with considerable jealousy the progress and superiority of the "Oerlams," whom they justly consider as intruders.

The northern Namaquas are divided into numerous tribes, each under petty chiefs. The principal of these are Jonker Afrikaner, Cornelius, Amral, Zwartbooi, Jan Boois, William Fransman, Paul Goliath, David Christian, and Bondel Zwartz.

The Namaquas dwell in small, round huts, made on the same principle as those of the Damaras, and covered with mats composed of rushes, which are prepared in the following manner :A quantity of the inner bark of the mimosa is collected and dried. When wanted for immediate use, the required portion is put into hot water and softened. Each member of the family then fills his mouth with as much of the fibre as it can hold, and chews it until it becomes quite pliable, when it is at once converted into strings by the rude process of twisting it on the naked leg. A large quantity is in this manner manufactured in an incredibly short time. The rushes are then cut to the desired length, and laid out on the ground singly, and in a row, when holes are made-at intervals of about two inchesthrough each rush, and the string in question passed through them by means of a bone or thorn' needle. The ends of the rushes, however, are secured more strongly by back-stitches. These mats serve a double purpose. In warm weather they are open and airy, whilst, being of a porous texture, a shower closes them, and after a while they become proof against the most deluging rains.

When they remove their habitations, these mattings and the framework of the hut, which consists of semicircular boughs, are packed on oxen. Their household utensils, such as calabashes, milk-pails, pots, etc., are suspended to the boughs, and in the midst of all this confusion is often seated the good dame of the house, surrounded by her promising offspring.

It has been asserted by travelers and others, that the Namaquas have not the slightest idea of a Superior Being, or of a life hereafter. Yet they believe in Heitjeebib, or Heitjekobib, whom they consider to have the power to grant or withhold them success and prosperity. But whether Heitjeebib is a deity, a goblin, or merely a deified ancestor, I shall not presume to say. At all events, they affirm he exists in the graves of all deceased people; and whenever a Hottentot passes a burial-place, he invariably throws a stone, a bush, or other token of offering and affection, on the tomb, pronouncing the name of Heitjeebib, and invoking his blessing and protection in his undertakings. From being thus constantly added to, these

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CURIOUS

LEGEND.

heaps often attain a great size. They are found throughout the country (I have observed them even in Damara-land), and frequently in situations perfectly "stoneless," from which it may be inferred that the natives carry the materials a long distance. Captain Harris mentions having seen similar heaps amongst the Matabili, but was unable to account for their presence. The Hottentots have an indistinct notion that they came from an easterly direction, and it is possible that the stone tumuli found by the traveler may have something to do with this tradition.

The natives in these parts have a strange tale of a rock, in which the tracks of all the different animals indigenous to the country are distinctly visible; moreover, that man and beast lived here together in great amity, but one day, from some unknown cause, their Deity appeared unxepectedly and dispersed them. I never had the good fortune to obtain a sight of this marvelous rock. Mr. Moffat, who makes mention of a similar story prevailing among the Bechuanas, was equally unsuccessful. Once I heard a man of influence," says the reverend gentlemau, telling his story on the subject. I, of course, could not say that I believed the wondrous tale; but very mildly hinted that he might be misinformed; on which he swore, by his ancestors and his king, that he had visited the spot, and paid a tax to see the wonder; and that, consequently, his testimony was indubitable."

The Namaquas have the following singular superstition with regard to the hare, which no adult is allowed to eat. The legend involves the sublime Christian doctrine of immortality.

Once upon a time, the moon called the hare, and commanded him to convey to man the following message:-" As I die and am born again, so you shall die and be again alive." The hare hastened to obey; but instead of saying, "As I die, and am born again," he said, "As I die, and am not born again." On his return, the moon inquired what words he had conveyed to mankind; and, on being informed, the luminary exclaimed-" What! have said to man,As I die and am not born again, so you shall die and not be again alive!" And with this he hurled a stick at the hare, with such force as to split open his lips, which is the cause of the peculiar formation of this animal's mouth. The hare quickly betook himself to flight, and is said to be flying to the present day. The old Namaquas used to say :-"We are

you

1When speaking of the moon, the Namaquas do not say, like ourselves, that it rises and sets, but that "it dies and is born again.”