The principle shrine was at Wililane in headman Samson Nkala's area beyond Diana's Pools, and the actual site of the "rock" from which the Mlilo spoke was jealously guarded. I know of the approximate locality of the site, and was amused to find that a learned professor who had written a book on the subject had based its description on another site altogether which had been shown as being the only real site by the custodian, who was not prepared to show it to any white man.
During a time of terrible drought I decided that I would like to convey my sympathy, not only in the "food for work" schemes that had been started in the district, but in the best and most tangible way possible - by providing rain. So, having received authority for the expenditure, I bought a black ox, some black cloth and 200 litres of traditional beer, and sent it by government vehicle with two of my senior African staff to the custodian of the Wililane shrine with the message "The government is aware of the great hardships that its people in the communal lands are suffering at this time. It therefore send these gifts to the Mlilo and prays that the Mlilo should send rain". As it was the custom, the ox was slaughtered and the meat and beer was distributed amongst the many suppliers who were gathered at the custodian's village, from all parts of Matabeleland, Midlands and Victoria provinces. Very early the next morning (at the time of "impondo zankomo" which means that in the first faint light of dawn the horns of the cattle ,being white, are just visible in the cattle kraals) the supplicants together with my staff members, went with the custodian to the secret shrine and, squatting on their haunches and clapping rhythmically, listened to the custodian relaying their pleas to the spirit within the cave. After a while the voice of an old woman was heard from the front of the cave, though no-one could be seen. The voice was speaking "Isinyubi" the ancient and nearly forgotten language of the people of the hills from a century ago. It was that the Mlilo had heard the plea of the government and "we would see what we would see". It conveyed some platitudes to the other supplicants and then fell silent. The ceremony was over. It started to rain the next day and generally throughout the district, 250mm of lifesaving rain fell in seven days.
It was a very fortunate coincidence which raised the reputation of the administration for many months. The voice of the Mlilo is an old woman who secretes herself in the cave long before the first light. She appears to have the ability to project her voice as does a ventriloquist. Her identity, in fact her very existence, is supposed to be a secret. She too, becomes the "voice" in the same way as the custodian becomes the "hosana" though her selection is known to very few.
Until recently the vast majority of Africans believed implicitly in the power of witchcraft and laid the blame for any misfortune that befell them on their families on witchcraft and here I would like to quote from my publication "Notes for a course on Ndebele Customs":
"The Africans believe that all illness is caused by the intervention of spirits through the agency of the human being in most cases. Thus the "abathakathi" (evil doers) are terrible and everpresent dangers. They are combatted by the use of witchfinders, wise men trained in the knowledge of things occult, and experienced in the ways fo evil-doers. They held an important, recognised position in the State and to them was entrusted the health and security of the Nation. There are certain birds and animals which are the vehicles of evil: the owl, a small dove of reddish colour, "isibelu", then antbear and hyena (the evil-doers' steeds), the snail, and the crocodile are carriers of the deadliest evil.
"Izanusi zeNkosi" (the witchdoctors of the King) were with one exception "Abezansi" (from the South). These threw no bones but carried a spear and a small shield. They did not reside at the Royal kraal, but only came when called by the King. They were open to be consulted by anyone who wished. Lobengula relied more on them than Mzilikazi did. These days it is a firm belief among Africans that the suppression of the witchdoctors is the chief evil of the European race for the evil-doers are protected by the government. In the old days a smelling-out did not necessarily mean a conviction or sentence. In many cases the King made no order at all. Occasionally he would tell the accused "they say you are a bad man" and order him to move to another community. A subsequent smelling out was generally fatal, especially if the accused was in a new community, the "amanxusa" would be sent for.
These were the public executioners of the King, and carried out the punishments only when ordered by the King. They were stationed in every large and important military village, their physique and character determined their selection and there were never any difficulties in recruiting an adequate number, for they were allowed to feast on the cattle of their victims and have minor articles of their properties. In the event of a chief being condemned the "amanxusa" of his section would not do the executing but others would be sent. They would proceed to the accused man's kraal, surround it and a few would go in and kill him, they would kill an ox and eat it, take minor articles and drive the wives, children and cattle to the King. The cattle became the property of the King, and he became guardian of the wives and children".
When I was stationed at Essexvale the district was visited by a well known "witch doctor" whose name I will not reveal as he is still practising his somewhat controversial business to this day.
I interviewed him and elicited the following information which I recorded:
"He was born in Malawi in 1932 and has been practising as a herbalist since 1953. He said his ability is not inherited or learnt, but is, in his own words, "a gift from God". He came to Rhodesia in 1967 and is a member of the Inyanga's Association. He has two wives and 7 children. He is based in Salisbury but tours extensively.
His modus operandi is: He sets up a base in whatever farm, compound, township or Tribal Trust Land he happens to be visiting and awaits patients who invariably come in their scores. His charge is 2/6d per head.
The patient consults him in confidence and he then decides on his diagnosis. He reiterates that it is a God given power that enables him to decide whether the patient's ailment is physical or mental. If physical, he is given herbal medicines. If mental, the "doctor" says a vision, clear as crystal, comes to him and he tells his patient "Your trouble is caused by ........" (and he names a certain object) "Go home and fetch it. Hand it over to me and your worry will drop from you and never trouble you again".
This is the truly remarkable side of his work. He will name a horn, a necklace, a gourd, a snakeskin, or any manner of strange object and the patient will invariably bring along the object named, hand it over and depart, free of further anxiety. This seems to be a case of mental telepathy worthy of expert study.
When he is working in a certain area, his presence appears to be a trigger to the conscience of many actual or potential evil-doers, because they come voluntarily carrying their strange objects of witchcraft, and surrender them. This happens even if the owner is feeling perfectly well physically and mentally.
I will try to describe some of the objects that I saw in the collection from one Tribal Trust Land.
A wildebeest tail switch which makes its owner invisible when about his evil deeds.
A strange gadget made of a jam tin, filled with a bad smelling liquid, in which rested a horn, filled wtih a heavy paste. Round this horn is a U-shaped miniature spear. The tin hangs from a tree in the vicinity of the intended victim's kraal, and the head of the spear points towards it. The owner mutters incantations and lightning is sure to strike the kraal.
Strings of necklaces made from pythons' vertebrae, eagles' claws, shells and beads to ward off evil spirits - presumably now no longer a danger.
A duiker horn filled with black wax in which are inserted needles, right up to the eye. Into the surface of the wax, red beads are pressed. The owner, wishing evil on someone, will take a needle and drive it into a tree. The victim then contracts pneumonia. If there is more than one intended victim, one needle is used for each.
Stuffed snake skins. An incantation is made, and a real snake goes and bites the victim.
One wooden divining bone. Owner said it was the last of a set, and he had no further use for it.
Round black river stones bound with plaited roots. This is most peculiar. A person who suspects that someone has done him wrong - stock theft or similar offence - makes an invocation over these stones at night. The stone them go and hurl themselves at the offender (poltergeists?) and hurt and worry him to such an extent that he is forced to rush off and confess his sins. If he does not confess, the stones will eventually kill him.
The commonest objects are small decorated gourds, horns of game or domestic stock and tortoise shells for containing preparations for evilly influencing other people by doing them harm physically of mentally.
The owners cannot rid themselves of these objects without going through the ceremony of handing them over. If they do so, the object might turn on them.
The objects once handed over lose all their evil power and cannot be used again. I was offered my choice of objects, but declined in case the local populace, knowing that I had taken them, blamed me for any ills that might befall them. His usual grand finale to a visit in any area is a ceremonial burning of all the objects in the presence of the Chief and his elders.
There is no doubt that when he leaves an area, the atmosphere seems more relaxed - the people have relieved their consciences and the dark aura of witchcraft is dispersed."