Let us suppose that a child is ill, and the friends have decided to consult their Isanuse, and find out who has bewitched him, for, to the Kaffir, sickness is always due to witchcraft or “Umtagati.” A present of a goat or ox or something else is brought, depending on the wealth of the individual and the importance of the Isanuse. The friends sit down in front of the Isanuse’s hut, when he, being previously warned of their coming and its object, comes forth and tells them to “Vuma” or acknowledge what he says to be the truth. After a time of consideration he will say, “You have come to find out who has bewitched the child of ‘Sogolima.’” All clap their hands and shout “Vuma” “Siyavuma,” we acknowledge. If a false statement is made, the clapping and shouting is involuntarily not so emphatic, when he will say, “No you lie, it is not so and so,” when loud shouts of “Siyavuma, Siyavuma mhloko! Siyavuma!!!” and clapping of hands will show how his hearers admire his wonderful powers. The next stage is to say who has been the bewitcher. He points at the individual whom he has decided to incriminate saying, “you took the assegai with the crack in the handle which you mended with a thong of goat hide in the spring last year, and digging in front of the hut of the sick person, buried something (previously and in secret placed there by the Isanuse), by which you bewitched the child.” This knowledge of details fills the spectators with dread and wonder at the powers of the “doctor” and convinces his friends, who know that he has an assegai, so mended, of his guilt. The subsequent finding of the buried charm drives away all further doubt from their minds. The accused is then dealt with, by heavy fines or physical torture or even death. No doubt these individuals come in time, to believe that they actually possess magical powers; and certainly it must be allowed that their faculties are often wonderfully trained, with at times startling results, at least startling to the uninitiated. Usually the Isanuse takes his cue from the Chief as to whom he may accuse; but not always; and is of course amenable to bribery from other sources. Women practice this horrible form of “doctoring” more than men. Scully from whom I have obtained much information tells how an aged and rich Pondo becoming a convert to christianity became a suspect, was accused at a smelling out, of treachery to his chief and was hunted down and murdered while fleeing for sanctuary at a Mission Station, within sight of the missionary, who was powerless to interfere. Mission Stations were respected and acknowledged as “Sanctuary” for people smelt out, but they dared never return to their kraals. The following description, culled from the same source, of the ordinary course of action in the event of illness admirably describes what may well have taken place.