the level of the head, and when it was lightly
covered, a stone plate was placed precisely over
the head. Sand was then thrown over the grave
to conceal it. The family then swept the area
clean so that no dirt was left that might cause
harm to the corpse.
Funerals and burials are used to display the
rights of inheritance. The heir to the deceased
should be the one who throws the first spade of
soil to cover the grave. The family members, in
order of succession, follow. Among the Sotho,
only the midwife can bury an embryo. The small-
est embryo can be placed in an animal’s horn or
broken earthen pot and buried in an ash hill well
outside the home area.
Much of Sotho belief is centered on fortune and
misfortune and the necessity for the living to
remain outside of the realm of misfortune.
Therefore, the person seeks to ensure his or her
continuation in the community of believers by fol-
lowing all of the recommendations of the diviners
and priests. If one is not supposed to kill a partic-
ular bird, visit a certain forest, or eat a special
food, then it behooves one to refrain from these
actions in the Sotho system. Practice of Sotho
behavior based on the commonly accepted values
is required of the person who will be considered
just and righteous.
Molefi Kete AsanteSee alsoFuneral; Rites of Passage; Rituals
Further Readings
Guma, S. M. (1993).The Form,Content and Technique
of Traditional Literature in Southern Sotho. Pretoria,
South Africa: JL van Schaik.
Leduka, R. C., Matlosa, K., & Petlane, K. (Eds.). (1992).
Women in Development:Gender and Development in
Southern Africa:Problems and Prospects. Maseru,
Lesotho: Southern African Universities Social Science
Conference.
Manyeli, T. (1995).Religious Symbols of the Basotho.
Mazenod, Lesotho: Mazenod Printers.
Mda, Z. (1989).Maratholi Traveling Theatre:
Towards an Alternative Perspective of
Development. Maseru, Lesotho: Village Technology
Information Service.
Mokitimi, M. I. (1997).Proverbs of the Basotho.
Thomasville, GA: Day Star.
SOUL
The term soul commonly connotes a human
element that is not physical, but vital, energizing,
and indestructible. It coexists with the living
human body from birth, or before, and remains
until the time of death. Subsequently, and accord-
ing to the cultural myths of a society, there are a
number of tasks and responsibilities performed by
the soul. Although African religion presents a
great diversity of thinking regarding the number
of souls possessed by a host, for example, there
are nonetheless common threads as a survey of
several African traditions will reveal.
The ancient Egyptians described several ele-
ments that make up a person. TheBais the ele-
ment that most fits the definition of soul. It was
eternal, dwelled in heaven, could change its shape,
and was able to speak to its mummy. The Ba
resided in theKa, which is best described as the
individual’s personality and as having a separate
existence. The Ka could move about on its own,
become a heaven dweller, and inhabit inanimate
objects. The Sahu, the spiritual body, was
regarded as incorruptible and had the ability to
speak to the soul.
Another of the soul’s companions and much like
the soul is theKhaibit. The latter is spoken of as a
shadow that is always near the soul. It could exist
outside the body, could go anywhere, and was able
to ingest funeral offerings left at tomb sites.
Another component common to both humans and
gods was the Khu. It is said to invest the Khat,
physical body, with a shining brightness, and it
became a heavenly inhabitant after death. The
Sekhem is a term that is often translated as power,
but it is also believed to be a human factor having
a heavenly existence. All of these components plus
the Ren, the name of the individual, were a part of
a human being’s natural existence forming a close-
knit relationship that gave great importance to the
preservation of the natural body.
Yoruba teachings speak of multiple souls. The
first is represented as the breath of life received at
birth from God. The second is called a shadow,
and the third is called the Ori, head. The latter is
partially in the head and is considered to be the
ego. The remaining portion, the guardian soul,
is located in the heavens. Yorubas attach greatSoul 627