Upon the discovery of the artifacts on Thaba Bolayi, The owners contacted Professor Tom Huffman and invited him to come and provide more information on the rain-making processes discoveries.
Prof Huffman confirmed that the artifacts date back to around 450 A.D. and he was asked about the stairs visible on the Eastern side of the rock, especially when the sun and associated shadows made them prominent. The mythology fitted in with the retellings by the local black people confirming the existence of an ancient water well, but which could not be found at Mapungubwe, though gold was discovered.
This rather fitted with the water well to the Northern side of the rock on Thaba Bolayi and Prof Huffman indicated that Thaba Bolayi should have been the “original Mapungubwe” with the stairs on the rock and the water well (which had been enclosed so that no-one can accidently fall into the water well, though the area was cleared for visitors to access).
Rain-making processes
The mythology of the rain-making process was relayed by Prof Huffman after the discovery of artifacts on Thaba Bolayi. He was the head archaeologist on the Mapungubwe project and the Great Zimbabwe archaeology at that stage.
Apparently during a drought or very dry season, all the people gathered around the water pit along with the witch doctor. The queen (probably the rain-queen or Modjadji) could have observed the ritual from the rock from a specific place found on the rock.
The women of the community collected shrubs, food and other plants cultivated during the year and potted these whereafter the sacrifices were carried via the ancient stairs to the top of the rock. The stairs symbolise the road one had to walk through life – the path was very difficult, and sometimes some of the women fell off. They tumbled to their death, and it was then said that the serpent man caught and swallowed those women.
The women who made it to the top then placed the pots on the rock. The actual placements where the fires were made on top of the rock can clearly be seen, and obviously a festival time started with song and dance. Prayers were offered to the gods and drums were beaten – the drums played a very central and important role in these festivities as the drums resonated at a certain frequency leading to a certain vibration. It is being said today that those vibrations were the cause of the rain.
If the rain did not fall the first time, the process was repeated but now a 10-day old kid (baby goat) also had to be slaughtered on top of the rock accompanied again with song and dance, and drum beating.
If it did not rain after the second ritual, a third ritual was to be performed. The part required all 10-year-old boys of the community to gather in front of the ancient stairs and they had to climb to the top of the rock. Upon arrival of all the boys on the top, the witch doctor/priest/”nyanga” sniffed all the candidates – like the process of a dog sniffing a person. The witch doctor then selected the appropriate candidate, and this child was then sacrificed on top of the rock, accompanied again by song, dance and drum beating.
It was said that the ritual was accepted by the ancestors when the rock was struck by a thunderbolt – the rain then apparently came. Some people may have perceived the ritual as unacceptable, but the parents of the sacrificed child obtained high status in the community.
Rain-making processes
These rituals were followed from 450 to 900 A.D. and were executed since they had the desired effect for the people living around the rock.