Myths and superstitions about reptiles and amphibians

Buyisile G. Makhubo and Agnes Phindane

Myths have long been associated with explaining supernatural events or phenomena concerning the early history of people. Superstitions are largely accepted as irrational beliefs in supernatural influences, especially concerning luck. These superstitions and other beliefs about reptiles and amphibians have in part, shaped human existence. There are many superstitions across South Africa, but only a few can be mentioned here.

In African culture, history was preserved by orally passing on folk tales from generation to generation. One IsiZulu folk tale explains how death came about on earth, and the relationship between nature, man and his Creator. In this story a chameleon was sent to earth to deliver the news that there shall be no death because uMvelingqangi (God) loved his people. However, the chameleon was distracted along the way and delayed while eating its favourite plant, ubukhwebezana (tickberry or wild-sage). Seeing that the chameleon was not returning, God became angry and sent a lizard (not a chameleon, although chameleons are also lizards) to tell his people that there would be death on earth. The lizard reached earth before the chameleon and delivered the news. Many Zulu people today are therefore wary of chameleons and other lizards, believing that contact with them will bring misfortune in their lives.

For some people the relationship between the weather and reptiles is associated with tornadoes, which occur in some parts of South Africa. Many locals believe that tornadoes occur when an invisible snake (Inkanyamba in isiZulu; Kganyapa in Sesotho) is either relocating or going in search of its stolen hatchlings, therefore wreaking havoc in its wake. It is also believed that whirlwinds are caused by the speed and power of snakes seeking revenge. If one pierces the whirlwind with a needle while holding a mirror, the snake can be seen.

Toads are commonly believed to be a good omen of rain in South Africa, but many people across cultures still believe that if a toad urinates on your skin you will grow warts. Most commonly in Sotho culture, is the belief that a river frog, known as Letlametlu, is deadly and if one kills one, one will gradually dry up and eventually die (Le ya o omeletsa o be o fele o le sekokotwana). In Free State, many believe that a bite from a Variable Skink (Trachylepis varia) is fatal. It causes one to laugh until death. In Limpopo it is a common belief that when one is bitten by a gecko, healing is impossible, hence the Sepedi name, Shitadingaka. Also, the Southern Rock Agama (Sepharalankong in Sepedi) is believed to jump onto and stick to one’s nose, and only a traditional healer can remove it.

Tortoises are the most treasured of reptiles in many South African cultures because it is believed that keeping one as a pet increases one’s wealth, whether that be in terms of crops or livestock. Even if this tortoise dies, burying it in one’s garden will still bring wealth.

In most South African cultures people believe that crossing a snake’s track results in a skin rash, and one should wipe away the snake’s track to avoid getting a rash. Most people in the Nguni clans believe that ancestors visit homesteads in the form of a snake. A popular belief among the Zulu people is that the sudden appearance of a brown or green snake in a home during or following a traditional ceremony symbolises content ancestors. Killing such snakes brings bad luck within the family. In the Mpondo tribe, a snake commonly known as uMajola makes itself visible only to a newborn child or a pregnant woman without causing any harm, as a sign of acceptance of the unborn child from the paternal side of the family. In most rural areas locals believe that breast-feeding women have the ability to immobilise any snake, and that newborns are naturally immune to snake bites because of the smell of breast milk. In Sotho culture, especially in Lesotho, some people believe that seeing grass snakes and Rinkhals (Mosenene and Masumo in Sesotho, respectively) bring good luck.

For a Zulu warrior, eating the raw liver of a snake means immunity to snake bites, and it acts as a protective charm. However, one has to swallow the liver whole without it touching the teeth or else the latter will fall out. The more fierce the snake is perceived to be, the better for the one consuming its liver and/or gallbladder.

The most bizarre superstition of all pertains to water-bodies (e.g. rivers, lakes or dams) where willow trees remain evergreen along the banks. It is alleged that there exist water snakes that have the ability to attract passersby. This “fatal attraction” of unsuspecting victims is achieved through hypnosis by the snake disguising itself as a beautiful mermaid, jewellery or geese. These water snakes suck out the victim’s brain matter through the nostrils while under water, and the victim’s lifeless body can be found floating or thrown out onto the bank. Only left-handed people suffer this fate.

Many cultures in South Africa consider snakes immortal, perhaps because they regularly shed their old skins and grow new ones. Snakes lack eyelids, and small prey animals sometimes freeze from fear when confronted. This may perpetuate the superstition that snakes hypnotise their prey. It is also alleged, particularly by farmers, that snakes suck milk from the teats of cows and are responsible for milk running dry. Of course this is not possible physiologically as a snake’s mouth is not designed for this kind of feeding and their teeth will likely pierce the soft flesh , causing injury to the cow. Many people believe that snakes lick their prey all over before swallowing it. This could not be further from the truth because snakes swallow and digest their prey whole. If disturbed, they will regurgitate the saliva-covered prey. Perhaps this is what founded the superstition? Another misconception is that snakes can sting with their forked tongues. This is not true as snakes only flicker their tongues over their prey as an organ of smell and taste.

Snakes are not social animals and are rarely found in pairs, except during the mating season. Therefore, even if one killed a snake in the yard, it is not true that another will appear seeking revenge for its mate. Only pythons (Tlhware in Sesotho; Inhlwathi in IsiZulu) are known to care for their young after hatching. It is commonly believed that spitting cobras and Rinkhals are precision spitters that aim solely for the eyes and almost always hit the spot. Although they do very often eject venom into the eyes of a potential enemy, this is because the venom is ejected as a fine spray that covers a fairly large area.

Most common lizards do not have the ability, physiologically, to jump onto peoples noses, nor are their bites venomous. They are not aggressive animals and usually attempt to bite only as a last resort when threatened. Having spent time in the field handling lizards and frogs, we can confirm that we have not suffered any ill-fate nor do we have warts!

It is well-known that babies and young children who have not been told about the dangers of reptiles and amphibians do not show instinctive fear of them. This fear is gradually developed with repeated exposure to stories about other people’s unpleasant experiences and superstitions. It is important to be able to dispel some of these myths and superstitions for the sake of nature conservation. It would help if people were acquainted with local snakes and were able to identify those that are dangerous (both venomous and non-venomous species). At the most, one should avoid confrontations with snakes. Most lizards and tortoises as well as frogs are harmless and should never be killed or removed from the wild. Snakes play an important role in the ecosystem and should also not be killed or removed from the wild.

REFERENCES

Blackburn, T. 1904. Africa, South, Animal superstitions. Pp. 114–115.

Broadley, D.G. 1983. FitzSimons’ Snakes of Southern Africa. Johannesburg: Delta Books.

Crawford, J. 2010. Farm Focus Feature. The South African Sugar Journal 94: 11–13.

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Mokuku, T. and Mokuku C. 2004. The role of indigenous knowledge in Biodiversity conservation in the Lesotho Highlands: Exploring indigenous epistemology. Southern African Journal of Environmental Education 21: 37–49.

Msweli, Z.P. 2012. Developing learner’s language competence through IsiZulu literary and non-literary text analysis. Unpublished Master of Arts Dissertation, KwaDlangezwa: University of Zululand.