© 2023 Dr Margaret Sheppard
Botsetsi Service
Previous prophecies had shown that this Episcopal family were suffering from sorcery and a sorcerer had even tried to tamper with the baby's clothes during the formal display of these the afternoon prior to the service. As a result the 3 women responsible for bringing in the mother and baby had to be purified before leaving the service to bring in the mother and baby. This was to protect the baby from Herod (sorcery) and also to protect them, either from the harm directed to the baby being reflected to them by the baby's “protections” or from being falsely blamed at a later date, by traditional doctors or Zion prophets, for the responsibility for any harm that might subsequently befall the baby. (It was this same mother whose clothes had been brought by her husband to be “examined” by the prophets, when she was pregnant with this child (see Episcopal Easter Service).
The Zion Botsetsi service demonstrates the same ideas and beliefs as traditional Tswana religion. This service marks the formal end of the period of confinement, prayers and Holy Water cleanse the mother and baby) so following it the mother is free to walk around the village, as she is no longer "ritually hot" and hence a danger to peoples' livestock and crops or to the ritually weak.
During the service the new baby is formally introduced as a member of society and presented with gifts. The Zionist service like the services of a traditional doctor, protects the mother and baby against harm and those with evil intent. The Biblical justification for this service is the Nativity, with the baby representing Christ and the parents Mary and Joseph. The presentation of gifts (which as will be seen takes place in a light-
Reference was made in the preaching to Herod's attempts to kill Christ resulting in the Holy family's escape to Egypt. Just as God had protected the infant Christ from the evil intentions of Herod, so the aim of Zion remedies at this time, is to protect the infant and mother from sorcery.
As with all Zionist practice, instructions for the conduct of the service were found in the Bible. For the Botsetsi Service this is found in Leviticus 12 for the days of confinement and purification of a women following confinement, is the Biblical justification for the practice of seclusion and purification. Luke 2, 25 -
The Justification for this service is based on the New Testament story of the Three Wise Men bringing gifts to the infant Christ. When I arrived at 1.00 a.m. -
A bowl of water was placed in the middle of the room and the dancers danced around it. One of the Baruti placed a greyish powder from an empty sugar bag into it. Another Moruti stirred this in with his prophecy stick, whilst the dancing continued. Then a visiting Moruti from Africa Church took the bowl and while the dancing continued he dipped his prophecy cord -
The Deacon from Episcopal announced that the visitor from Lobatse would be in charge of the service that night, and he requested the Secretary to read some verses from the Bible. First we had Numbers 8, v. 1-
After a hymn, the visitor from Lobatse introduced himself. He explained that he worked in Vryburg but belonged to the church in Lobatse. He greeted the congregation and explained that unfortunately he could not dance due to his injured leg. He asked the Secretary to read St. Matthew 2, v. 1-
Then followed some more hymns and preaching in Sindebele. When the Moruti returned to Setswana he emphasized that he was sorry he could not dance properly that day. He also emphasized that we had read from the books of Leviticus and St. Matthew. They had heard and, even if the service was held in Sindebele that day, they should now all know that they belonged to the same father in Christ. He emphasized that everyone was supposed to speak and be happy about what they had heard from the reading and preach if they wished, whether they were a man or a woman. When the word of Christ's birth was heard in Judea, all the boy children died because of Herod, who wanted to kill Christ. There was a person among them that night who represented Herod, and he would be happy if people would listen to him carefully. That person should not try to kill the child like Herod had.
Next the Bishop of Kanana and the Evangelist from Africa were invited to preach. Their sermons were along the same lines, emphasizing how we should be thankful for the new child who was coming to look after them and be "a shepherd of the Children of Israel". They both referred to the visit of the Wise Men who came with presents, and the jealousy of Herod. The Evangelist said: When Herod heard the words that the Son of Man was born and He was going to be the Saviour of Israel, he was jealous and he sought throughout Judea to find Christ. He tried to investigate about the day he had been born and where he was hidden because he wanted to kill him. There was a person like that in the church, whose Spirit was fighting them (the Prophets), that person should know that they were Herod. As the Wise Men followed the star, just as they entered Bethlehem it disappeared.
Next the Modikone (Deacon) of Episcopal continued on the same theme. He emphasized that because of the bad Spirit in the village of Herod, that was why the Star had disappeared when it had led the Wise Men there. He was very glad that people who had heard that the child had been born to that family had been pleased and praised the Lord. He noted that the Wise Men had been warned not to return home the same way they had come. Joseph had been told to take the Child into Egypt and stay there until Herod had died. He said that this behaviour was not just in the Bible but also in the world today. Even if a person hated a child or an adult, that person who was hated would be protected by God and those that hated a person might find themselves dying before the one they hated. That person would not be able to harm the child, only if they were like Judas -
There were several hymns and the Bishop of Kanana received prophecy. Another Moruti from Kanana interpreted the prophecy because the Bishop spoke in Sindebele. The prophet had been warned by his Spirit that the women who were going to fetch the child were not pure enough for bringing the child. Among them was a woman who was coming to bewitch the child. The Spirit had shown him that some clothes of that child were missing and he wanted the women who were going to take the baby to be properly purified with Holy Water, so that if there was one among them who wanted to be Herod she would fail.
During another hymn a bowl of water was put in the middle of the room again. The Bishop poured into it some Holy Water from a bottle, he stirred this in with his prophecy stick and prayed on it to make it all Holy. He then explained that the women who were going to fetch the baby were supposed to be purified. This was a new practice in Episcopal, but he explained that it was because a woman had come late in the afternoon to admire the child's clothes and she started tricking them, pretending to admire them, but in fact she was bewitching them.
So now the church women would be purified to protect them from also being harmed by that sorcery, as they could be polluted by touching the baby. If either a traditional doctor or Zion priest was called after that Botsetsi, if these women were not purified, both would say that that child had been bewitched by the women who went to fetch the child. But this was not true, it was the woman who had come in the afternoon. He said therefore they were purifying the women so that we would all be witnesses in the future that these women were innocent.
There were several hymns and the Bishop of Kanana received prophecy. Another Moruti from Kanana interpreted the prophecy because the Bishop spoke in Sindebele. The prophet had been warned by his Spirit that the women who were going to fetch the child were not pure enough for bringing the child. Among them was a woman who was coming to bewitch the child. The Spirit had shown him that some clothes of that child were missing and he wanted the women who were going to take the baby to be properly purified with Holy Water, so that if there was one among them who wanted to be Herod she would fail.
During another hymn a bowl of water was put in the middle of the room again. The Bishop poured into it some Holy Water from a bottle, he stirred this in with his prophecy stick and prayed on it to make it all Holy. He then explained that the women who were going to fetch the baby were supposed to be purified. This was a new practice in Episcopal, but he explained that it was because a woman had come late in the afternoon to admire the child's clothes and she started tricking them, pretending to admire them, but in fact she was bewitching them.
So now the church women would be purified to protect them from also being harmed by that sorcery, as they could be polluted by touching the baby. If either a traditional doctor or Zion priest was called after that Botsetsi, if these women were not purified, both would say that that child had been bewitched by the women who went to fetch the child. But this was not true, it was the woman who had come in the afternoon. He said therefore they were purifying the women so that we would all be witnesses in the future that these women were innocent.
Next some hymns were sung while the women were purified in the centre. There were three old women, and the Bishop poured the Holy Water over their hands. Then the women left the room to fetch the mother and baby.
Botsetsi Service at Episcopal
The Secretaries from all the churches were then called forward, and the Morut1 warned people not to be insulted if they were interrupted whilst trying to preach or start a hymn, but they should notice that it was now becoming late.
Next followed a light-
The envelope was then put aside and Kanana Church "under the Rev. Motse" was called forward. They responded with a hymn and the betting continued in the same way.
The Deacon of Episcopal asked permission to interrupt, requesting that betting should only continue for about 10 more minutes as it was getting very late, but the Bishop of Kanana complained that this would make people return home with the presents they had brought for the child as there would not be enough time to present them, to which the Deacon replied that if the sun rose before they had called all the churches they would be annoyed. Next the female Secretary for Kanana spoke angrily on behalf of all the Secretaries. She said that they were surprised and amazed and it seemed as if their work was being taken over by Baruti who seemed to be interrupting them, although they had not interrupted while the Baruti preached. It was the Secretaries' turn now and they should not be interrupted about the time. Even if it was late they, the Secretaries, would notice it, anyway there were not many churches there. She called B.U.C.Z., St. Faith Morning Star, and B.U.C.Z., but none of them were represented. So she said that they had now finished.
Next the Bishop of Kanana told the people that while they were singing the next hymn everyone should bring all they had and put it on the table, it would be a pity to go home with the presents they had brought for the child. Unlike the Wise Men they would not be making speeches when they brought their presents because time was limited. He himself always wanted to continue a service until it finished and not cut it short. Baruti had wasted the Secretaries' time, they should know that when a service was handed over to people of other positions they should let those people continue in their own way.
The Moruti for Episcopal answered that in their church they liked to finish the services before 6.00 a.m. so that everyone could have a chance to eat before leaving.
The Secretary of Kanana then asked permission to speak "with 5t" she pointed out that, as it was the Secretaries' part of the service, if anyone else wanted to talk they must pay to interrupt. She called Africa Christ Church in Zion of Southern Africa. This church was represented only by its Evangelist. He sang a hymn and put down their envelope with 15t "on top to close it". Kanana paid 5t to be able to join the Evangelist of Africa to sing. After further singing they paid 2St to be able to dance as well. The Africa Evangelist paid 5t to be allowed to dance with Kanana and another 5Ot to "close" the envelope.
Then the same Evangelist paid another 5Ot for another Moruti, who was there without his church, to be able to dance as well. St was paid so that Episcopal could also join the dancing. A Kanana Moruti paid 5t to refuse to allow Episcopal to join in, followed by the Bishop of Kanana paying 5t to say that the Episcopal trainees had brought a present but had not yet given it -
Episcopal trainees paid 6t not to bring their money, the Episcopal Khosa paid 15t for them to bring their money. Then the Secretary of Kanana paid 2St for the Episcopal Church Choir to dance in the centre without drums or singing because they had not brought their money. They paid another 10t saying they would not dance without drums or music. The Mookamedi of Kanana paid 40t for Episcopal Church Choir to dance and give their money. The Deacon of Episcopal begged to talk with St -
Someone paid It for them to keep quiet and another person 20t that they should sing. So the betting continued. The variety of reasons for bets was great, for example one Moruti bet 2St for his father who was not a Zionist, another bet 2St asking for prayers at their home as they were having problems. The Secretary of Kanana bet 1Ot for me because most white people did not bother to go to Zion Churches and she said she was very pleased because I was interested in them and they always invited me. At this another person put some money on my behalf. The Evangelist of Africa paid 5t to speak and then announced that he was just arriving from the mines in South Africa and he had heard on his arrival that the son of the leader of New Israel was dead and that was why they were not there, so he was putting 2St to register the name of their church and 2St more so that God would remember the congregation of that church. He put 2St on behalf of himself and SOt on behalf of his own church that was bankrupt at the moment, he was asking for God’s love and for prosperity for his church and added another PI. He added 5t on behalf of Mma Mookamedi of his church and 1Ot for a certain Mr Mogojwa. Several other members paid on behalf of people absent in the mines.
One man paid 1Ot for a certain Kanana girl to dance as he had not seen her dancing that night. One of her friends, paid 1Ot for this girl, saying she was not able to dance that day (i.e. she was menstruating). Then another man later paid 10t for the girl to reveal why she was not dancing. Another person paid 25t so that she would not have to tell. Others paid money on behalf of prayers for brothers and relatives in the mines.
Prophet prays over the water and then washes the hands of each of the women who are to leave the service to fetch the mother and her baby from the house in which they have been confined.
While they were gone the hymn singing continued. When the Khosa announced their approach, the drums were no longer beaten. The women re-
The procession was welcomed into the room by the hymn they had started outside. We all bowed and they processed around the dance circle. The baby's mother and the woman carrying the baby were given chairs in the centre. We all knelt and prayed, and singing and dancing continued around them. This was by members only. Next the Secretary was called to read from Numbers 6, followed by a Moruti preaching on this -
Then the Bishop of Kanana prayed on the mother and baby while the hymn "Pilate is washing his hands" was sung.
At this point the wife of the Bishop of Kanana spoke. She was angry because she said that the men had taken charge of the part of the service that was supposed to be the responsibility of women. They had been invited by the Episcopal women and had not been welcomed properly. The service was not being conducted properly, according to the Bible. She did not know which part of the Bible they were following. Women were the ones who were supposed to be in charge of this service as Mary was the mother of Christ, and Christ had been born like any other child. If they were invited by Episcopal again they should not be treated like this. She said she had called a meeting of all Zion women earlier that year so that they could discuss the laws in the Zion churches as she herself had only just arrived in Botswana and wanted to know the local practices. She continued that if a person did not know something the best way was to meet with others and learn about those things together. She herself was from South Africa, where they always held those kind of services, and she was surprised to see that kind of behaviour in Botswana. Therefore the women of Episcopal should come together and learn the way to organize Botsetsi. She referred to Luke 2, v. 16, where it says that when the shepherds came they met Joseph, Mary and the baby, but that day they could not see where Joseph was, she could only see Mary and the baby. She continued that even if she had complained "Let God be with the mother and child". From that day they should all know how Botsetsi should be held. During this service there were supposed to be special women holding the baby. That was all she had to say but she would like to see Episcopal women behave properly during the services.
Prophecies to the Botsetsi Family following the dancing
At the end of this the Moruti from Episcopal asked if anyone had a prophecy about danger to the child. If so that person was welcome to reveal it. He himself had “heard” that the child was going to be ill because the mother had a pain under the armpit and the child was going to suck those pains from the mother and also become ill. He could “see” that the pains started under the armpit and spread to between the shoulder blades and chest. He could see that that woman had clots in her chest. The Spirit told him that the baby's milk was not good and the child would continue being ill. He could also “see” that that child could be healed by Holy Water made for it by the Bishop of Episcopal. He could “see” that where the child's father stayed in Lobatse had been bewitched, but he would not go into very much detail about that. The mother agreed that she had a pain in her armpit, under her breast and stretching to her shoulder.
A Moruti from Kanana continued that his Spirit showed him that there was one night when that woman had woken up and felt pain all over her body and she had been surprised to find her baby uncovered. She had asked herself if she had left the baby awake when she herself had slept.
He could "see "in his Spirit that the woman who had come that day and touched the baby's clothes had come one night and stolen the baby and stayed outside with it for about three hours. He could "see" that the baby did not rest properly at night and if he asked his Spirit why this was so he "saw" that the baby was always troubled at night as was the mother, and its body was always itching. The mother agreed to all this and so the Moruti continued, telling her that when the sorcerer had come she, the sorcerer, had pretended to be very happy, appreciating the things that the mother and father of the child had bought for it. But she was not happy in her heart and had come to bewitch it. The Moruti revealed that when the service had started, the sorcerer had been in the church but when she had heard that they were prophesying that the baby's clothes had been bewitched she had sneaked away because she had known that it was she to whom they were referring.
He could "see" in his Spirit that there was someone who knocked at their home at night when they were sleeping, and the mother had problems whilst sleeping, as though someone was trying to block her windpipe, she would wake up shouting. He could "see" that a snake would be sent to that woman's home and if those people forgot to pour Holy Water in the food that they were going to serve to the people after the service, everyone who ate that food was going to have diarrhoea, typhoid or even die. The person who was causing these problems was a relative so that was why they did not suspect that person. He warned them that they should really look after that baby carefully, as it was going to cause them trouble by being sick. Further -
The mother replied that when that woman was at her house she had not been suspicious of her, so she had just left her alone in the house while she had been outside washing the nappies. If that woman had been coming to harm the baby, as had been prophesied, she had had ample opportunity.
The Moruti said it was a pity that the daughter of that woman had gone because if she had still been there they were going to hit her so that she she could feel the pain that her mother had been trying to give to the mother and the baby. ,\
Next the Moruti of Africa prophesied that his Spirit had "shown” him that lightning was coming to hit that home. This lightning would hit but not burn the house. The mother of the child would recognise she had been bewitched when her feet felt tired. Then her whole body would feel tired so that she could not even stand up. In his prophecy he could "see" the mother of the baby and the baby wearing red cords to protect them. They would wear them on the wrists, necks and ankles.
At this point a Moruti of Kanana interrupted that they were not supposed to prophesy the whole family at this service as that night was a Botsetsi, they should just touch on little bits that they could “see” might harm the baby.The Bishop of Kanana continued that he could “see" that the baby would again be stolen by sorcerers at night, and they would take the baby outside the house for two hours.
The Deacon of Episcopal thanked all the prophets for their help. He was glad the baby had been prophesied and they had mentioned the healing. It was difficult to stop the prophets when they started. He was glad for the comments of the Moruti from Vryburg and those of the wife of the Bishop of Kanana. She had been correct in what she had said and had invited all the women to come together to see how things were done. As they were all from different churches they should learn from each other. This was education. He did not mind if people corrected him if they felt he was not doing things properly. People should not grumble only, but explain their way~ and they should try to be constructive.
The Secretaries handed the service back to the Deacon of Episcopal. The Deacon thanked the congregation and God who had given us power to meet that day, and with our presents give thanks for the new baby. He thanked the three congregations and the way they had extended the number by giving money on behalf of absentees, both of absent churches and absent members. They were not going to pray on heads that night as it was late but God would be with everyone who had been in the church and they would be prayed for at their own churches as it was now Sunday. He invited people needing special prophecies to come forward. He himself would now be going outside to supervise the cooks, so that those who wanted to leave would get food. He also asked permission for other people to leave to help him and the children were told to go out and leave room for the adults to dance properly so helping the prophets. A Moruti of Kanana took control of the next part of the service where people were prophesied.
Eventually the money, which had all been carefully noted by the Secretaries, was counted whilst the dancing and singing continued. The Secretary announced that New Israel had PI, Kanana PI in the envelope plus P12.50 in bets; Morning Star was not there; B.U.C.Z. was not there; Episcopal had P8 in the envelope and P1.85 in bets = P9.83 plus a tray and a candle holder; New Apostolic Church in Zion had P8 in the envelope and PO.30 in bets, totalling P8.30; Africa Christ Church in Zion had P2.50. Therefore the total was P43.54 and a candle holder and tray. This sum was announced again, for the people who did not understand pula, as £21. 6s.4d. (Until 1976 South African money was used in Botswana, but before South Africa used South African Rand, the British system of £.s.d. was used. (2 rands = approx.£l therefore old people were still using this system, P2 = £1 .)
The service finally finished at 7.30 a.m. We were all served with samp, mutton, and tea. During this it was announced that the old people of the home had presented a pot of Botsetsi beer to the Zionists as a gift for helping them. The Bishop of Kanana then explained that, as they did not drink, it should be given to the people of the village.
This service has been described in some detail because it shows various things, such as the parts of the Bible the Zion Botsetsi is based upon, for example, the Old and New Testament justifications for it being held, and also the traditional aspects -
Congregations from different Zion Churches had been invited to this Botsetsi Service. They arrived with their Baruti (Priests) leading them into the church, having stared a hymn outside.
The baby being blessed -
They would now read some of the Bible' so that the child could be carried away. They would read from Luke 2, v. 25-
It would be good if we could all be uniform during the service without arguments. Then followed a hymn "I have retired in Jesus Christ and his name is mine", during which the mother and baby were led out.
When all had blessed the baby, the father placed it back in her mother’s arms and during a further hymn, the mother and baby were led out.
The time was then announced as 4.35 a.m. and the Moruti asked for the father to write down the name of the child without asking the mother (to check that the father really knew the name of the child.) The father wrote the name of the child in the book of Membership for the Church, so that its name would be included among the names of the Christians. This was done during the singing of the hymns "Halleujah Messiah" and “Jerusalem, Amen, Messiah".
Zionists like traditionalists , share the same belief that a woman who is newly confined is impure and she is treated in the same traditional way by being kept inside the house. Instead of a traditional doctor "closing the house" a Zion cord may be hung over the door and Zion cords may be tied around the baby's wrists, ankles, neck and waist, (like traditional protective cords of skin put by a traditional doctor) and Holy Water was sprinkled by a Zion Moruti to protect and guard the mother and baby from potential sorcerers, or from people in “dangerous conditions” -
Zionist newly confined mothers and babies are confined in the same way as non Zionist Batsetsi. This enables the woman to recover her strength and protect the baby from infection and harm
Protective Zionist cord instead of traditional medicines “close” the room.
I attended two such Botsetsi services, one at Episcopal and one for the Bishop' of Kanana’s wife. They both followed the same basic format. Animals were slaughtered (in the former case a sheep, and in the latter, 2 cattle, to provide meat for the feast and feast food was prepared (samp, rice, salad etc.) At both traditional beer was brewed although it is not drunk by the Zionists, the non-
Gifts for the Baby
Church Secretaries carefully recording the details of the contributions to the baby
Making contributions to the baby -