ico

CO
!CD

"CO

EEEIIEEEEEEEEEEI1 ;
 Jfolk-Jore ocktg,
,,
FOR COLLECTING AND PRINTING

EELICS OF POPULAR ANTIQUITIES, &c.

ESTABLISHED IN

THE YEAR MDCCCLXXVIIL

Alter et Idem.

PUBLICATIONS
OF
THE FOLK-LORE SOCIETY.
XV.
(1884.)
Officers of the Jfdk-|Dor ocietj),

1884-1885.

PRESIDENT.
THE RIGHT HON. EARL BEAUCHAMP, F.S.A.

VICE-PRESIDENTS.
A. LANG, M.A.
W. R. S. RALSTON, M.A.
EDWARD B. TYLOR, LL.D., F.R.S.

COUNCIL.
EDWARD BRABROOK, F.S.A. ALFRED NUTT.
JAMES BRITTEN, F.L.S. PROFESSOR A. H. SAYCE, M.A.
DR. R, BROWN. |
EDWARD SOLLY, F.R.S., F.S.A.
EDWARD CLODD. WILLIAM J. THOMS, F.S.A.
SIR W. DRAKE, F.S.A.
R. W. S. W. VAUX, M.A.
G. L. GOMME, F.S.A. HENRY B. WHEATLEY, F.S.A.

DIRECTOR WILLIAM J. THOMS, F.S.A.

TREASURER- SIR WILLIAM R. DRAKE, F.S.A.

HONORARY SECRETARIES.
d. L. GOMME, F.S.A., 2, Park Villas, Lonsdale Road, Barnes, S.W.
A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilburn, N W.
AUDITORS. John Tolhurst, F.S.A. J. S. Udal.

BANKERS. Union Bank of London, Charing Cross Branch.

FOLK-TALE COMMITTEE Messrs. Apperson, Britten, Blind, Clodd, Hartland,

Nutt, Lang. Ralston, Sonnenschein, Wheatley, Solly, Wake, Gomme.
 The Eeligious System of the Amazulu.

IZINYANGA ZOKUBULA;
OK,

DIVINATION,
AS EXISTING AMONG

THE AMAZULU,
IN THEIR OWN WORDS,
WITH

A TRANSLATION INTO ENGLISH,

AND NOTES.

THE EEV. CANON CALLAWAY, M.D.,

Loc. Sec. jfS.L.

I cannot but admire the incuriousness of so many travellers who have visited
Dahome and have described its customs without an attempt to master, or
at least to explain, the faith that underlies them." BURTON.

NATAL:
JOHN A.BLAIK, SPRINGVALE ;

DAVIS AND SONS, PIETEEMARITZBURG ;

ADAMS AND CO., DURBAN.

CAPETOWN:
J; C. JUTA, WALE STREET.
LONDON:
TRUBNER AND CO., 60, PATERNOSTER ROW.
1870.
 BL

^ _^^
* *"
^^^^*^~
 UNKULUNKULU ;

OR,

THE TRADITION OF CREATION

AS EXISTING AMONG

THE AMAZULU AND OTHER TRIBES

OF

SOUTH AFRICA.

UNKULUNKULU a s aziwa. UNKULUNKULU is no longer

Yena umuntu wokukt^ala; wa known. 1 It is he who was the

dabuka ekukyaleni. Umfazi wa- first man ;

2
he broke off3 in the be-

1
A s aziwa = ka no longer known, that is, to us or
s aziwa, is ;

as it is si sa m
said in other accounts, We no longer know
"

A azi,"

him. amongst us any knowledge about him.

There no longer exists
The same expression is used when speaking of the man from whom
the isibongo (surname) of a house or tribe is derived, ka s aziwa. He
is lost to memory, nothing is known of him or his deeds.

2
This is the constant statement in the traditions of Uiikulu-
nkulu. It has been said that by umuntu we are to understand simply
a person. But umuntu means a human being. And it is more in
accordance with the religious system of the natives to give it that
meaning here. They are ancestor-worshippers, and believe that their
first ancestor the first man was the creator. Unkulunkulu means
the old-old-one, the most ancient man. In like manner Arjuna ad
dresses Krishna as, Thou first of the gods, the most ancient person."
"

(Hardwick. Christ and other Masters. Vol. /., p. 242. ) And the
king Satravata addresses Hari, the preserver of the universe," thus,
"

O first male ; the lord of creation, of preservation, of destruction

"

!"

(Id., p. 314J
3
Dabuka, to separate, or to spring or break off, from something
by Thus the swarming of bees is an ukudabuka.
fissure or division.
The division of small tribes from larger ones as the small tribes of
 UNKULUXKULU.

ke a si m azi ;
nabadala abantu a ginning.
4
We do not know his
ba si tsheli ukuti wa be e nomfazi. wife ;
and the ancients do not tell

us that he had a wife. 5

Si zwa ukuba ku tiwa Unkulu- We hear it said, that Unkulu-

nkulu wa dabula izizwe o/dangeni. nkulu broke off 6 the nations from
7
Uthlanga.

Umahhaule and Unjan from the Abambo, the large tribe of Usingela ;

or as the Americans from the English is spoken of as an ukuda-

buka. So if a village has become large, and the eldest son leaves the
paternal kraal, and commences
a new centre, that too is an ukuda- .

buka. So the different kind of cattle, English, Dutch, and Zulu, are
said respectively to have sprung from (dabuka) the English, Dutch,
or Zulu. It is also said of trees. So of the Reformation it would be
said that the Reformed Churches sprang from (dabuka) that of
Rome ; and Dissenting Churches from that of England. Or what is
perhaps more to the point, the mode
in which Minerva was produced
from Jupiter s head was an ukudabuka. As we shall see below, ac
cording to the Hindu mythology, primitive man was produced by a
division (ukudabuka) of the substance of Brahma. The use of
the word necessarily implies the pre-existence of something from
which the division took place. When it is said therefore that Unku-
lunkulu broke off in the beginning, we must understand either that
he broke off from an eternal or at least pre-cxistent spiritual being, or
from an eternal or at least pre-cxistent material being. When it is
said, wa dabuka elulilangeni (he broke off from uthlanga), we may have
the intimation of an eternal spiritual being, a belief in whom formed
a part of the creed of the ancestors of the Amazulu ; and when it is said,
wa dabuka emhlabeni (he broke off from the earth), it cannot be
doubted that we are to understand it as intimating a belief in the
eternity at least in the pre-existence- of the world.
4
Ekukf\aleni. In the beginning. There is the same obscurity
in the Zulu use of this phrase as in our own. must understand We
it here as meaning, in the beginning of the present order of things, and
not, from all eternity.
5
But, as it will be presently seen, a first woman is by many
associated with the first man, that is, Unkulunkulu is said to have
had a wife.
G
Dabula. My native interpreter maintains that although above
it is said that Unkulunkulu is not known to have had a wife, yet that

this But this is scarcely borne out by the fact that

phrase implies it,
iu other accounts he issaid to break off cattle, &c., from Uthlanga.
It seems rather that we are to understand that at first Unkulunkulu
broke off, and having broken off, became the means of breaking off all
other things.
Uthlanga is a reed, strictly speaking, one which
7 is
Ohlangeni
capable of throwing out offsets. It thus comes, metaphori-
"

stooling,"
 UNKULUNKULU.

Ku tiwa wa tuma unwaba ;

\va It is said lie sent a chameleon ;

Haniba, lunwaba, u ye u yo- he said to "

"

ti, Go, Chameleon, go it,

kuti, Abantu ma ba nga Lwa li." and say, Let not men die." The
liamba unwaba, Iwa Lamba kanci- chameleon set out ; it went slow
8
nane, Iwa libala end/tleleni ;
Iwa ly ;
it loitered in the way and ;
as

liamba Iwa d/ila umuti, o igama it went, it ate of the fruit of a

lawo ku ubukwebezane. 9 tree, which is called Ubukwebe

zane.

Wa za Unkulunkulu wa tuma At length Unkuluukulu sent a

intulo ngasemva kwonwaba, se lu lizard 10 after the chameleon, when

hambile ngesikati esipambili unwa it had already set out for some
ba. Ya liamba intulo, ya gijima,
time. The lizard went it ran and ;

ya tehetsha
kakulu, ngokuba made great haste, for Unkulunkulu
Unkulunkulu e tizc, Ntulo, u had said, Lizard, when you have
" "

fike u ti, Abantu a ba Ya arrived, say, Let men So

fc." die."

liamba ke intulo, ya ti,

"

Ngi ti, the lizard went, and said, "

I tell
Ku tiwa, Abautu ma ba fe." Ya you, It is said, Let men die." The
buya intulo, ya fika kunkulunku- lizard came back again to Unku
lu Iwa ba unwaba lu nga ka fiki, lunkulu, before the chameleon had
;

lona Iwa tunywa kuk^ala; lona reached his destination, the cha
Iwa tunywa ku tiwa, ma luyokuti, meleon which was sent first ;

Abantu ma ba nga
"

fi." which was sent, and told to go

and say,
"

Let not men die."

cally, to mean a source of being. A father is the uthlanga of his

children, from which they broke off. Whatever notions the ignorant
of the present day among the natives may have of the meaning of thu
tradition, it may be concluded that originally it was not intended to
teach by it, that men sprang from a reed. It cannot be doubted th at
the word alone has come down to the people, whilst the meaning has
been lost. Comp. M. Casalis account of the religious notions of the
Basutos, p. 240.
8
Hence their saying, "

Ukuhambisa kwonwaba," To go like a

chameleon, i.
e., to go slowly. They say also ukunwabuzela.
9
Ubukwebezane. A shrub which boars clusters of berries of a
purplish colour and sweet taste. This fruit is much liked by children.
Intulo = intulwa, the Amalala inulwa.
10
The tradition lives
among the natives to the present time, and is manifested by the dislike
they entertain for the chameleon. It is frequently killed. But it is
used as a medicine ; among other uses it is mixed with other
things
to doctor their gardens, that the birds
may not destroy the corn ; it is
employed because it weiit slowly, and therefore will prevent the birds
 UNKULUNKULU.

Lwa za Iwa fika, Iwa memeza, At length it arrived and shout

Iwa ti,
"

Ku tiwa, Abantu ma ba ed, saying, "It is said, Let not

nga fi !" Ba ti abantu ba ti,
"

O ! men die But men answered,

!
"

si bambe izwi lentulo ; yona i si

"

O ! we have heard the word of

tshelile, ya ti,
*
Ku tiwa, Abantu the lizard ;
it has told us the word,
ma ba fe. A si sa li zwa elako. It is said, Let men die. We
Ngezwi lentulo abantu V eza ku- cannot hear your word. Through
fa." the word of the lizard, men will
11
die/

from hastily entering the gardens But the lizard is an object of

!

much greater hatred, and is invariably killed if the person who sees it
is able to kill it ; but it is very cunning, and, as they say, escapes
"

only by its cunning." As they kill it they say,

"

Yiya ! i sona lesi

silimane esa gijima kukyala sa ya kuti, Abantu a ba fe. Let be
"

This is the very piece of deformity which ran in the beginning to say
that men should die,
11
This tradition of the origin of death has a strong resemblance
to the Hottentot account. But there it is the Moon a Hottentot
god, according to Kolb, (The Present State of the Cape of Good
Hope, (Medley,) Volume /., page 5) which sends an insect
to man with the message Go thou to men, and tell them, As I :
"
l

die,and dying live, so ye shall also die, and dying live. The insect, "

meeting with the hare, entrusts the message to him but when he ;

reaches man, he says, I am sent by the Moon to tell you, As I die, "

and dying perish, in the same manner ye shall also die, and come
wholly to an end.
"

(JBleek s Hottentot Fables, p. 69.^

This account is, however, a promise of renovation through death.
The New Zealand legend again may be compared, where we meet
with rather a foreshadowing of redemption through One destroying
death by passing through it, than an account of the cause of death
entering into the world. Maui is made liable to death by some acci
dental omission of a part of the baptismal ritual, a cause as trivial
as the delay of the chameleon, or the false message of the hare.
Maui was an abortion ; he was born as his mother was passing
along by the sea-shore. She cut off the long tresses of her hair, and
bound him up in them, and threw him into the foam of the sea, and
after that he was found by his ancestor Tama-nui-ki-te-Bangi, and by
his care developed into a man. As yet there was no death. But
Maui s father, from mistake, hurriedly skipped over part of the
"

prayers of the baptismal service, and of the services to purify

Maui ;

he knew that the gods would be certain to punish this fault, by causing
Maui to die, and his alarm and anxiety were therefore great." Maui
having transformed by enchantments Irawaru, his sister Hinauri
s

husband, into a and Hinauri having girded herself with an en

dog,
chanted girdle had cast herself into the sea, and been swept away by
the tide, he was obliged to quit the village where Irawaru had lived,
 UNKULUNKULU.

"Wa ti Unkulunkulu wa ba nika Unkulunkulu gave men Ama

abantu amatongo ;
wa ba nika izi- tongo ;
12
he gave them doctors for

nyanga zokwelapa nezokubula ; wa treating disease, and diviners ;

he
ba nika nemiti yokwelapa itongo. gave them medicines to treat dis

Wa ti Unkulunkulu,
"

Uma umu- eases occasioned by the Itongo.

13

ntu e gula e netongo, e banjwe Unkulunkulu said,

"

If a man is

itongo, wo Maba inkomo, ni bonge he being affected by the Itongo,

ill,

itongo ;
umuntu u ya kupila, you shall kill a bullock and laud
m esuka e banjwe itongo."
the Itongo ;
the man will get well

if he has been affected by the

Itongo."

and so returned to his parents. His father said, Oh my son, I have "

heard from your mother and others that you are very valiant, and
that you have succeeded in all feats that you have undertaken in your
own country, whether they are small or great but now that you have ;

arrived in your father s country, you will perhaps at last be overcome."

On asking "what he could be vanquished by his father replied,
1

?"

By your great ancestress Hine-nui-te-po." But he answered, Lay

" "

aside such idle thoughts, and let us both fearlessly seek whether men
are to die or live for ever." Maui pleads that he had subdued Tama-
nui-te-Ra (the sun), and had rescued much land by drawing it up from
the sea. His father admits the truth, and bids him go boldly to visit
his great ancestress," who, he knew, would be the cause of his death.
"

Maui set out on his journey, taking every kind of little bird as his "
"

companions. Maui and his companions found Hine-nui-te-po asleep.

Maui told them that he was about to creep into the old chieftainess,
and warned them not to laugh until they saw him "just coming out of
her mouth ; then they might shout with laughter if they pleased."
When he entered the old chieftainess, the little birds screwed up "

their tiny cheeks, trying to suppress laughter ; at last, the little Tiwa-
kawaka laughed out loud with its merry cheerful note," and the old
woman awoke, and killed Maui. This was the cause of the introduc
tion of death into the world. Hine-nui-te-po being the goddess of
death, had Maui passed safely through her, then no more human
beings would have died, but death itself would have been destroyed.
(Grey. Polynesian Mythology, p. 16 58.^
12
Itongo, p. Amatongo. An
itongo is properly the spirit of the
dead, a disembodied spirit. The notion that it is in the form of a
snake, or becomes converted into a snake, is probably something
superadded to the original tradition. But all these questions will be
discussed when we come to the AMATONGO."
"

13
Ukwelapa itongo, lit., an itongo, that is, diseases which
to treat
are occasioned by the itongo, as uthlabo, which appears from the de
scription to be pleurodynia ; one case I was called to see was pleurisy.
 UNKULUNKULU.

Wa ti,
"

Ni ya kubona futi na He said,

"

You will see also by

.-ebusuku, ni ya kupupa; itongo night, you will dream ;
the Itongo
li
ya ku ni tshela into e li i tsho- will tell you what it is it wishes."

ko."
ti, Wa
Li ya ku ni tshela "

He said,
"

It will also tell you the

nenkomo." bullock it would have killed."

Itongo li /ilala kumuntu omku- The Itongo dwells with the

lu ;
o yena o li pupayo ku munu- great man ;
he who dreams is the
inuzana ;
li ti,
"

Ni nga Alaba chief of the village ;

it says,
inkomo, u ya kusinda umuntu." Should you a bullock, the
"

kill

I /datshwe inkomo e tshiwo ito man will get well" The bullock
ngo ;
a ti loku umuntu ku be se which the Itongo mentions is kill-
ku tiwa, U za kufa," a sinde
"

; j
ed ; and although people were
ku bonakale ke ukuti lo muntu u thinking that the man would
be e banjwe itongo. I ya kitshwa die, he gets well ;
and so it

inyongo ngapakati cnkomweni,

1 1
a is clear that the man was
telwe ngayo inyongo ;
ku bongwe, affected by the Itongo. The gall
ku tiwe,
"

Unia si bone ukuti ito bladder istaken from the bullock,

ngo, a si bone ukuba a pile narn/Ja and the man has the gall poured

nje ;
ku ya sa kusasa nje u se i on him ; they give praise and say,
d/tla inyama ;
si ya kubona ke "

In order that we may see that it

ukuti itongo. Okunye loku, a si is the Itongo, let us see him get
yi kuvuma enAliziyweni zetu uku well this very day ;
and at the
ti itongo ;
si ya kuti, meat i kufa nje ; very dawn of tomorrow eat ;

a ko itongo kuyena emzimbeni so we shall see that it is the Itongo.

li

wake. Uma si bone ukuti ku On the other hand, we shall not

kona itongo, si
ya kubona ngoku- admit in our hearts that it is the
ba a pile, si bonge ke. I kona si
Itongo ;
we shall say, it is disease

ya ku/tlabu inkomo eziningi, si only ; there is no Itongo in his

bonge ke etongweni, si bone ukuti body. Ifwe see that it is the
itougo lakwiti li
lungile." Itongo, we shall see it by his

getting well, and so we shall give

thanks. Then we will kill many

VGTAISE MDUNGA (411 Hula). cattle, and laud the Itongo, and
see that the Itongo of our house is

good."

11
JEnkomweni. I preserve this word because it is formed
regularly. The Zulus say enkomeni ; the Amalala cyomweni.
 UNKULUNKULU.

ABADALA ba ti Unkulunkulu u THE old men say that Unkulu

nkulu 15
ng Umvelingangi, ngokuba be ti is Umvelingangi, for they
wa vela kukgala ; be ti u uAlanga say he came out first ; they say he
Iwabantu lapa kwa dabuka a*>antu is the. Uthlanga from which all

kulo. Ku tsho abadala ukuti u men broke off.

16
The old men say
kona Unkulunkulu ; w enza aba- that Uukulunkulu is ;
17
he made
ntu bokuk^ala, abadala bendulo ; the first men, the ancients of long
ba fa abadala bendulo, kwa sala ago ;
18
the ancients of long ago

abanye aba zalwa i bo, amadodana, died ; there remained those who
e si zwa ngabo ukuti kwa be ku had been begotten by them, sons,
kona abadala bendulo ab azi uku- by whom we hear that there were
dabuka kwezwe. Ka ba m azi ancients of long ago who knew the
breaking off of the world. 19
They
15
Umvelinqangi, the first out-comer.
16 Let the reader
note that here three names are applied to the
first man, Unkulunkulu,
Umvelinyangi, and Uthlanga. Unkulu
nkulu expresses antiquity, age, lit., the old-old one, as we use great
in great-great-grandfather. Umvelinqangi expresses priority ; the
first out-comer. Uthlanga, potential source of being. Neither must
this be regarded as a contradiction to the statement lower down, "

Wa
vela lapa abantu ba dabuka kona o/dangeni," He came out where men
broke off from Uthlanga. For Unkuluukulu, the first man,
sprang
from came out of broke off from a previously existing uthlanga
or source of being, the nature of which is quite beyond the native
philosophy and having come out, he became the uthlanga or source
;

of being of entire humanity.

17 U
kona, is. We
must not, however, understand this as a
declaration of the ancients that Unkulunkulu has a
present existence.
But they mean to say, Unkulunkulu was a reality ; that which we
"

say of him is not a fable, but a fact. Unkulunkulu is a he

reality ;
made us, and is,
as it were, in us his work. exist because he We
this is the meaning we gather not
That
existed."
only from the in
terpretation of it by natives, and from other accounts of the same tra
dition,but from the statement made below, B ezwa ngokutshiwo "

ukuti Unkulunkulu wa be kona," They heard it said that Unkulu

nkulu was, or used to be; the tense necessarily
implying that he
exists no longer. ^
18
Abadala bendulo, the ancients of long ago, not merely
ancients, but the ancients of primitive times ; those who formed the
first races of mankind.

9
The natives profess to be unable to give any account of the
origin of things ; but refer to a period when the ancients understood,
the history of creation.
 UNKULUNKULU.

Unkulunbulu a ba m bonanga did not know Unkulunkulu they

; ;

ngameAlo b ezwa ngokutshiwo did not see him with their eyes
; ;

ukuti Unkuhmkulu wa be kona. they heard it said that Unku-

vSla lapa abantu ba dabuka lunknlu was. He came out
kona oAlaugeni. Wa zala abantu where men broke off from Uthla-
beridiilo ;
ba ba shiya abant wa
fa, nga. He begat the ancients of
tt^ babo ;
ba zala abanye, amado- long ago ; they died and left their
dan abo, ba fa ;
ba zala abanye, children ; they begat others, their

ukuba tina si ze si zwe ngonkulu- sons, they died ; they begat others ;
nkulu. Okoko betu aba si tshelayo thus we at length have heard about

izindaba zikankulunkulu nezendu- Unkulunkulu. It was our ancestors

lo. who told us the accounts of Unku
lunkulu and of the ancients of

long ago.
Ngi ngesikati sama-
tshele uma Tell me if at the present time

nje ku kona abantu aba kuleka there are any who pray to Unku
kuye Uukulunkula na 1 lunkulu 1
Ka ba ko. Ba ya kcela emato- There are none.
They pray to
ngweni ;
ba wa dumise ukuba a ze the Amatongo they honour them
;

a ba sindise. that they may come and save

them.

Amatongo a ng obani na ? Who

are the Amatongo ?

Amad/ilozi, abantu ab esuke be The Amadhlozi, men who have

file ;
ba fe k^ede, ba buye ba gu- died when they have died, they
;

k^uke ba be amatongo, ba hhulu- change again and become Ama

zele ngesisu, ba se be ti abantu tongo, and crawl on their belly,

abadala,
"

Itongo." Igama lalo li and so the old men call a dead

inyoka ; inyandezulu igama layo man so changed aa. Itongo. It is

20
inyoka. called a snake; Inyandezulu is

the name of the snake.

Ku
be se ku gula umuntu, ku When a man is ill, they go to a
seku yiwa enyangeni, ku yiwa doctor to divine; and it is said,

kubulwa ku be se ku tiwa, ;
"

The Amatongo have come to ask

11
Amatongo a ze kukcela izinko- for cattle, that a bullock should be

20
A large, green, harmless snake, which for the most part is

observed in trees. It frequently enters the native huts.

 UNKULUNKULU. 9

mo, ukuze ku Alatshwe inkomo." killed." The flesh of the slaugh

I b i s i ncwatshelwa end/Jini, tered bullock is put together in a
ukuba a i dkle ;
se ku vulwa um- hut, that the Amatongo may eat ;

iiyango, ba nga i d/Ji ngalesi si-

the door is shut, and the people do
kati, ba i d/Je ngolunye usuku. not eat the meat at the time, but
KusiAlwa ku lale abafana end/Jini, on the morrow. In the evening
ba i linde
inyama. Ku
ya sa boys sleep in the hut and watch
kusasa i s i ya pekwa, ku butane the meat. In the morning the
abantu, ba ze ba i d/Je, ba ze ku i flesh is boiled, and men assemble
d/ila in/tloko. Be se ba ya Maka- to eat the head. They then sepa
zeka ba ye emizini yabo ;
ku be se rate and go to their own villages ;

ku sala abasekaya. Ku be so ku and those of the family where the

pekwa isifuba esi za kud/diwa bullock has been killed remain.
amakosikazi nabaiitu bonke base- Then the breast is boiled, which
kaya. will be eaten by the chieftainesses
and by the people of the family.
Se ku butwa amatambo onke All the bones of the bullock are

enkomo, umnikazinkomo e se wa collected, and the owner of the

tshisa, ukuba abatakati ba nga wa cattle burns them, that wizards
tati, ba ye ku w elapa, ba m may not take them, and apply

bulale, a buye a gule futi. medicines to them and injure the

man who was sick, and he become
21
ill
again.

KWA ku tiwa ekuk^aleni, aba- IT was said at first before the

fundisi be nga ka bi ko, uina si arrival of missionaries, if we asked,
buza tina, si ti,
"

Amatshe enziwe By what were the stones

"

ini na ?
"

ku tiwe, Enziwe made ?

"

They were made by

"
"

Umvelin^angi." Ku tiwa tina Umvelingangi." It is said that

bantu si pume emMangeni lapa sa we men came out of a bed of
22
reeds, where we had our origin.- 3
21
This account was given by a refugee recently arrived from
Zululand, whose name I do not know.
Urnhlanga is a bed of reeds. We must not confound umhla-
22

nga with uhlanga. UmManga is the place where they broke off or
out-came from U7Janga.
23
Vela, had our origin, out-came, equivalent to "were created."

It does not mean merely appearing.

c
10 UXK U LUNKULU.

vela kona. Si buze, si ti,

"

Ilanga When we asked, By what was

"

1 enziwa ini na ?
"

ba ti,
"

L enzi the sun made ? "

they said, By
"

wa Umvelin^angi. Ngokuba
"

For we used to
Umvelin^angi."

tin a be si buza, si bancinyane, si when we were little, thinking

ask

ti, abadala ba ya z azi izinto zonke that the old men knew all things
ezi sem/ilabeiii ;
kanti ka ba z azi ;
which are on the earth ; yet for
kodwa si nga ba pikisi, ngokuba si sooth they do not know ;
but we
iig azi nati.
do not contradict them, for neither
do we know.
Kwa ti se si semabuneni Ama- When we were with the Dutch
bunu a wa si tshelanga ukuti, tell us that there is a they did not
Inkosi i kona pezulu ;
"

kodwa Lord above but they said that we "

wona e tslio e ti, tin abantu aba- black people should be burnt and ;

mnyama si ya kutsha kodwa a e that we have no spirit, but are

24
;

tsho eti, tin abantu abamnyama like a dog, which has no spirit.

a. nawo umoya, si fana nenja,

si

yona e nge nawo umoya.

Ba be tsho abadala, abafundisi The ancients used to say before

be nga ka bi ko r ba ti,
"

Izinto the arrival of the missionaries,

zonke z enziwa TJmvelin<?angi,
that things were made by
all Um-
zonke." Kodwa a ba m azi uma velinyangi but they were ;
not
25
ubani na. Kodwa ba /Jala ngo- acquainted with his name. But
26
kubonga izinyoka ;
na manje ba they lived by worshipping snakes;
ya bonga zona ; a ba k ezwa ;
na and they still worship them they ;

do not yet hear and even now ;

2i
Umoya,The native who related this tale, though not a
spirit.
Christian, had lived with whitemen from his childhood, and for some
years with a missionary. The untaught native would not use umoya
(wind, air) in the sense of spirit, as this man uses it. They would
apply it to the air we breathe, but not to the spirit or soul of man.

ISeither do they use itongo, idhlozi, isituta (ghost), or isitunzi (shade),

of any power animating the body, but only of something, a new or
distinct existence, which comes out of the body when dead.
23
misunderstandings of native traditions have arisen
from
Many
Uukulunkulu ubani na meaning who or what is
"

the enquiry, "

"?

Unkulunkulu. It really means,

"

What is his name ?

"

The native
cannot tell you his name, except it be Umvelin^angi.
26 full mean
Bonga, worship. It is necessary to give bonya this
or thanking.
ing here, and not to restrict it to the offices of praising
It is equivalent to pato, which is used for all and every kind of adora
tion and worship.
 UNKULUNKULU. 11

manje lapa abafundisi be kuluma- when the missionaries speak, they

Insumansumane into
"

It is a fable a
yo, ba ti,
"

; say, ; plaything."

nje ngokud/Jala." A ba tsho They do not admit that what is

ukuti, ku kulunywa izindaba ezi spoken is the truth.

k^inisileyo.

Lapa ku /Jatshwa, ku ya bo When they slaughter cattle, they

and then the
ngwa inyoka kuk^ala, anduba ku first praise the snake,
Alatshwe inkorao. I ti se i Ala- bullock is killed. When it is

tshiwe ya /dinzwa ;
ku tabatwe killed they skin it ;
and a little of

inyama encinyaue enonileyo, i

ye the fat 27 is taken, and put in the
kubekwa endAlini, emsamo ngo- upper part of the hut on a sherd ;

dengezi ku bekwe umlilo pezu

;
and fire is placed on it. When
Unia ku tshe inya the flesh of the bullock burns, the
kwodengezi.
ma yenkomo, ku dAle amatongo Amatongo eat (if they do come to
eze a ze kudAla inyama eat the flesh of a bullock). The
(uma
taken and
*

I tutwe inyama yen flesh of the bullock is

yenkomo).
komo, i bekwe end/Jini. Lapo ku put in a house. One man stays in
kona inyama ku Male umuntu a the house where the flesh is put,
be munye, ngokuba ku tiwa ku za for it is said the Amatongo will
ku fika amad/dozi, a ze kud/Ja come and eat flesh. But in the

inyama. Ku ti kusasa a si boni morning we do not see where the

lapa amad/dozi e d/ilile kona si ;
Amadhlozi have eaten we see the ;

bona izito zenkomo zi pelele zonke, limbs of the bullock all there, and

nenyama e b i
sodengczini a i the meat that was on the sherd

dAliwanga luto ;
i sa Alczi njenga- has not been eaten by any thing ;

loku i be i
njalo ;
a si boni luto itremains just as it was ; we do
olu dAliweyo. not see any that has been eaten.
Kodwa si buza si ti,
"

Amad/Jo- But when we ask,

"

What no

zi a d/Ja ni na 1 loku inyama ku the Amadhlozi eat I for in the

sa si sa i bona yonke,"
ba ti aba- morning we still see all the meat,"

dala, "Amatongo a ya i kota." the old men say,

"

The Amatongo
Si nga bi nainand/Ja oku ba piki- lick it." And we are unable to

sa, si tula, ngokuba ba be badala contradict them; but are silent,

kwetu, be si tshela for they are older than we, and

ngapambili
izinto zonke, si zi lalele tell us all things, and we
; ngokuba
si tshelwa zonke, si zi vume, si zi listen ;
for we are told all things,

27
The fat of the cawl or omentum is used with incense.
12 UNKULUNKULU.

vume kodwa, si nga boni ka/Je and assent without seeing clearly
ukuba ba k^inisile ini na. whether they are true or not.
Uma
ku ya ngena inyoka en- When a snake comes into a
dMini i bulawa
a ku tiwa, house it is not killed they say,
; ;

IdAlozi likabani," ku tshiwo iga-

"

is the Idhlozi of So-and-so,""It

ma lomuntu owa fayo ku tiwe mentioning the name of a man ;

le nyoka i pume kuye ekufeni who is dead it is said the snake ;

kwake. I yekwe, i Alale njalo came out of him at his death. It

end/Jini. Ku tatwe imbuzi, ku is left, and remains always in the
/datshwe yona, ku Alatshiswa in house. They take a goat and
yoka. A i bonwa umuntu lapa i sacrifice it, sacrificing to the snake.
se i muka. No one sees it when it goes away.
Abantu abamnyama lapa be ha- When black men are on a jour
inbayo ba ya dumisa inyoka. Lapa ney they honour the snake. When
umuntu e limala wa sinda, a gwa- a man is injured and gets well, he
ze inkomo, ngokuba e bonga id/Jo- kills a bullock, for he thanks the

zi, e ti li m siiidisile. Lapa umu Idhlozi, thinking that it has saved

ntu e zuza nezinkomo, a bonge him. When a man obtains cattle

inyoka, a ti, i
yona e m nikileyo also, he thanks the snake, thinking
izinkonio eziningi. it is the snake which has given him

many cattle.

A
nga ti o ti, lapa se nayise, a A man whose father is dead,
c za ku/Jaba inkomo, a bonge when he is about to kill a bullock,

uyise, a ti, uyise a ka bheke m worships his father, praying him

njalo, a mu pe konke a ku tanda- to look on him continually, and

yo, a niu pe izinkomo namabele, give him all that he wishes, and
konke. give him cattle and corn, every
thing.
Ukuma umuntu e gula ku bu- When a man is ill, they enquire
Iwe ezinyangeni inyanga i ;
fike i of diviners ;
the diviner comes and

ti, ma ba d/ile inkomo. Ba i dAle tells them to eat a bullock. And

inkomo, i ti inyanga umuntu u ya they eat a bullock, the diviner
kusinda. Ba ti se be i dAlile saying that the man will get well.

inkomo, a nga sindi, a fe, ku tiwe, If when they have eaten the bul
U
ya bizwa abapansi."
"

Ku lock he does not get well, but dies,

they say,
"

He is summoned by
those who are 28
beneath."
They
28
Abapansi, i. e., the Amatongo, they who are beneath. Some
 UNKULUNKULU. 13

tiwe,
"

U bulewe amad/ilozi ngo- say, He has been killed by tlie

"

kuba e tanda um eze ku/dala Amadhlozi because they wish the

kuwona." man to go and dwell with them."
kubantu abamnyama ku fe
IJraa When any one dies among black

innuntu, ku ya kalwa kakulu, men, they lament very much and

kw enziwe umsindo omkulu. Ku make a great noise. And when he
ti e se la/iliwe, ku tatwe izinto is buried, all his things are taken,
sake zonke, zi baselwe umlilo and a large fire kindled to burn

omkulu, ku nga bi ko na lodwa them ;

not a single thing which he
uto Iwake a be lu binca emzimberii wore on his body is left ;
all is

wake olu salayo ;

zi tsliiswe zonke, burnt, for they are afraid to wear
ngokuba ku y esatsliwa ukubinca the property of a dead man.
impa/da yomuntu ofileyo.

UFULATELA SITOLE.

Ku tiwa ekukulumeni kwabantu IN the speech of black men, when

abamnyama, uma umuntu w enza a man does a wonderful thing

indaba emangalisayo abantu a ba which other men cannot do, or

nge Tiamand/Ja oku y enza, noma brings a bad matter to a good issue,
uku i
k^eda uma imbi, ba tsho ke, men say,
"

Au !
go to ! the people
<;

Au !
yeka ! abantu bansonclo of Unsondo 29 do thus."

b enza nje."

Noma izulu li
ya na kakulu Or if the heaven rains exces
imivimbi eminingi, li veza ukuma- sively great torrents, and causes
ngalisa, ku tshiwo iigokuti, La also constantly said,
"

wonder, it is

na izulu lansondo njalo futi. !

"
"

How the heaven of Unsondo

"

rains !

Na ngom/Jaba futi uma u luku- And of the earth also, if it is

ni ekulimeni, ku ya tshiwo ku hard to dig, it is said,

"

Au !

tiwe,
"

Au wa ! ba lukuni, um/Ja- how hard it is, the earth of Unso

ba warisondo ndo
" "

! !

natives say, so called, because they have been buried beneath the earth.
But we cannot avoid believing that we have an intimation of an old
faith in a Hades or Tartarus, which has become lost and is no

longer understood. Subterraneans is an exact translation of abapansi,

and as we proceed we shall find that similar characteristics and actions
are ascribed to the Amatongo as to the Subterraneans in the
mytho
logy of other people.
Abantu bansondo, or it is sometimes said, bakansondo.
14 UNKULUNKULU.

Okunye futi, uma u kona umu- Besides also, if there is a very

ntu omu/ile impela, abantu ba handsome man, whom people like

kinda ukumangala ngaye, ba ti, to make a wonder, they say,

Au wa ba mu/ile, umuntu wa-
"

!
"

Au how beautiful he is, a man

!

nsondo." of Unsondo."
30

Futi, uma ku puina impi, i

ya Again, if an army goes out to
ku/ilasela enye inkosi, ku ya tshi- invade another king, it is said of
wo ngamakosi, ku tiwe, Au "

!
kings,
"

Au ! No !
they are kings
Ai amakosi ansondo wona, ngo-
! of Unsondo, for in the time of
kuba na ngesikati sokwin/tla a ya firstfruits and in the time of win
kipa impi, na ngesobusika a ya ter they lead out their army."

kipa impi."

Okunye, ku tiwa abantu ngaba- men say it of women,

Again,
fazi, ngokuba abafazi ba nokuma for women have their characteris
kwabo, a tsho amadoda a ti,
"

Au !
tics, and the men say, Au No "

! !

Ai ! Abafazi bansondo." Women of Unsondo."

Ku si zwa So finally we hear that Unsondo

njalo ke ckupeleni
kungati Unsondo lo umuntu nge- is, as it were, a man by the saying
zwi lokuti, Unsondo wa fa e which is used,
"

Unsondo died "

yaleza e ti, Nam pa abantu ngo- uttering this his last word, Those
kuti na ngokuti.
"

Siti ke
nga- are men because they are so and
31 Therefore we say that this
"

so.

30
Uthlanya is also used to express beauty. Si tshele ni u/Ja- "

nga olu/de lapa Iwentombi," Tell us which is the prettiest girl here.
They also say, "Inkosi
yoAlanga,"
that is, a chief who refers his
descent to Uthlanga, that is, to him whom they regard as the creator
or source of all things. We may compare this with Sioyev^s /focriAevs
of Homer.
31
By this we are to understand that at his death Unsondo
uttered a prophecy of the future of his children, telling them by what
kind of conduct, good and bad, they would be characterised. Thus it
is said not only of a good man, inu/tle umuntu wansondo "

Wa ! !
"

How good he is a man of Unsondo to express the perfection of

! !

goodness, but also of the wicked, Au wa mubi umuntu wanso "

! !

ndo O how wicked he is a man of Unsondo to express utter

!
"

! ! !

wickedness. We
may compare this with the Hebrew idiom, which
without being identical is remarkably similar; that of designating
any thing of surpassing excellence as God s, e.g. "A very great
trembling," lit., a trembling of God (1 Sam. xiv. 15) ; and in Gen.
xxxv. 5, The terror of God (that is, an exceeding great terror) was
"

upon the cities." (See Gesenius.J

 UNKULUNKULU. 15

loko Unsondo lo Unkulunkulu Unsondo is the same as Unkulu

lowo, e si ti wa fa
ngokuba;
lelo nkulu, who, we say, died ;
on ac
lizwi lokuti, "

Unsondo wa fa e count of that saying, "

Unsondo
yaleza,"
si ti ku u yena lowo, a ku died uttering his last word," it is

ko mumbe. he indeed, and not another.

Kepa abanye abantu ba ti But some say that Unsondo is

Unsondo izwi nje lokupela kwen- nothing more than the last word
daba a ku siminya kepa lona of a matter it has no allusion to
; ; ;

ngokuma kwalo li
ya ku sbiya a fact ;
but the use of this saying
loko kutslio kwabo, li veze uk^obo. sets atnaught that word of theirs,
and brings out a person.

Ngi li sliiyile futi izwi eli tslii- But I have omitted one thing

woyo Unsondo ;
a si namand/Ja about this word Unsondo ;
we
okuti la vela esizweni esitile ;
li cannot say it had its origin in a
izwi e si vele li kona njalo ;
a li
particular tribe ;
it is a word

litsha, lidala kakulu ;

a si b azi which was in constant use when
ubudala balo. we were born ;
it is not anew
word ;
it is very old ;
we do not
UMPENGULA MBANDA. know its nge.

In illustration and confirmation of the above I insert the follow

ing. Returning from the Umzimkulu with a young Ibakca for my
guide, I availed myself of the opportunity to discover whether there
existed among the Amabakca the same traditions as among the Amazulu.
I therefore requested him to tell me what he knew about the tradition
of the chameleon. He told me the ordinary tale, but instead of say
ing was sent by Unkulunkulu, he said,
it "

Kwa tunywa unwaba,"

There was sent a chameleon. I enquired by whom it was sent. He

replied, "By
Unsondo." "And who was he?"
"

He was he who
came out first at the breaking off of all things (ekudabukeni kwezinto
zonke)." Explain what you mean by ekudabukeni."
"

When this "

earth and all things broke off from Uthlanga." What is Uthla- "

nga He who begat (zala) Unsondo."

?
"
"

You do not "

mean then
a reed, such as those in that bed of reeds in the valley ? "
"

No ;
but
Uthlanga who Where he now ? "
"

begat Unsondo."- is

"

O, ka se ko. Njengaloku "0, he exists no longer. As

nbaba-mkulu ka se ko, naye ka se my grandfather no longer exists,
ko ;
wa fa. Wa fa, kwa vela oku- he too no longer exists ;
he died.
16 UNKULUNKULU.

nye oku bizwa ngokunye. UAla- When he died, there arose others,

nga wa zala Unsondo Unsondo who were called by other

names. ;

wa zala okoko okoko ba zala Uthlaiiga begat Unsondo; Unso

;

okulu ;
okulu ba zala obabamku- ndo begat the ancestors ;
the an

lu ;
nobabamkulu ba zala obaba ;
cestors begat the great grand
nobaba ba si zala tina." fathers ;
the great grandfathers
begat the grandfathers; and tin*
grandfathers begat our fathers ;
32
and our fathers begat us."

"Are there any who are called Uthlanga now 1

"
"

Yes."
"

Are

you married ?
"
"

Yes."
"

And have children ?

"
"

Yebo. U mina
e ngi uthlanga." (Yes. It is I myself who am an uthlanga.)
"

Be
cause you have become the father of children ? Yes ; I am an "
"

uthlanga on that account." As he said this he tapped himself on his

breast.

KODWA mina BUT for my part I say they speak

ngi ti labo ba kgini-
33 who
sile ngokuti Unkulunkulu Umve- truly say that Unkulunkulu

Kepa le ndawo a ba i is named Umvelin<?angi.

But as
lin^angi.

tshoyo ngokuti wa e nomfazi,

a for what they say respecting his

ngi i zwanga. Loko e nga ku having a wife, I have not heard of

zwayo ukuti abantu ba vela ku- it. What I have heard is this,

nkulunkulu, njengokuba wa V e- that men sprang from Unkulu

nza ngokuba-ko kwake ; a ku nkulu, as if he made them because

tshiwongo ukuti Unkulunkulu

wa he existed (before them) ; 34 it was
e nomfazi. I loku e si kw aziyo. not said that Unkulunkulu had a
wife. This is what we know.

Kepa ukubongwa, ba k^inisile And as regards worship, they

labo aba tshoyo ukuti, ka bongwa- speak truly who say, he was not

32
This portion I wrote at his dictation in my study ; the rest
from memory.
I had previously
begins his statement because
33 The native thus

read to him what other natives had said 011 the subject.
34 this that he had heard that Unkulunkulu was
He means by
the that existed, and that existing he made others.
first
But we shall
see by and bye that this man is mistaken. Unkulunkulu is supposed

to have a wife.
 UNKULUNKULU. 17

nga ; nami ngi ya ba vumela. A worsliipped ;

35
and I agree with
si ko ukubonga loko, uma abantu them. For it is not worship,
be bona izinto, noma imvula, noma frhen people see things, as rain, or
ukud/tla amabele, be be tsho aba food, such as corn, and say,
"

Yes,
ntu ukuti, Yebo, lezi zinto z e-
"

these things were made by Unku

nziwe Unkulunkulu." Kepa a ba lunkulu." But no such word has
baiiga nalo izwi lake lokuti, Ngi come to them from him
"

as this,
n enzele lezi zinto ng a- I have made for you these things
ukuze ni "

zi ngazo." Wa z enza ukuba aba that you might know me by

ntu ba dAle, ba bone nje. Ngemva them." He made them that men
kwaloko ba ba nako uku zi pendu- might eat and see them and no
la, zi be ezamadAlozi. Ba m amu- thing more. Afterwards they
ka Uakulunkulu lezi zinto. had power to change those things,
that they might become the Arna-

tongo s.
They took them away
from Unkulunkulu. 30
sa bona ukuba a enzi- At first we saw that we were
wa Unknlunkulu. Kepa lapo si made by Unkulunkulu. But
gulayo a sa m pata, a sa kcela luto when we were ill we did not 3vr-

kuyena. Sa pata labo e si ba ship him, nor ask any thing of

bonile ngameAlo, ukufa kwabo him. We worshipped those whom
nokuAlala kwabo nati. Ngaloko we had seen with our eyes, their
ke izinto zonke sa kg-ala uku zi death and their life
amongst us.
kcela emadAlozini, noma amabele, So then we began to ask all things
of the Amadhlozi, whether corn,

35
A
mistake has no doubt often arisen on the question of whether
Unkulunkulu is
worshipped by the natives or not, from the failure to
recognise the fact that there are many Onkulunkulu ; and the state
ments of natives have been wrongly supposed to be
contradictory.
The Unkulunkulu par excellence, the first man, is no where
worship
ped. No isibongo of his is known. The worship, therefore, of him
according to native worship is no longer possible. But the Onkulu
nkulu of tribes and houses, whose izibongo are still known, are wor
shipped, each by his respective descenderits.
He means by this that he is not sure whether in the beginning
36

they worshipped him or not ; but they no longer worship him, but the
Amatongo, and thank the Amatongo for the things which they believe
were created by Unkulunkulu.
18 UN K U LUX KULU.

noma abantwana, noma izinkomo, or children, or cattle, or health.

noma ukupila. Kwa k^ala nga- By that it began to be evident
loko ukuba ku bonakale ukuba that Unkulunkulu had no longer
Unkulunkulu ka se nayo indodana a son 37 who could worship him ;

yake e nga in dumisako kwa there was no going back to the

;

sweleka ukubuyela emva, iigokuba beginning, for people increased,

abantu b anda, ba Alakazeka, ba and were scattered abroad, and
bambana ngeziiid/ilu zabo ;
ka ba each house had its own connec
ko o ti,
"

Mina ngi se i
leyo nd/Ju tions ;
there was no one who said,

yakwarikulunkulu."
"

For my part I am of the house

of Unkulunkulu."

Unkulunkulu kutina bantu aba- To us black men Unkulunkulu

innyama u njengoAlanga lombila. is as a stalk of maize. It may
Loua lu nga veza isikwebu, si produce the ear, it be plucked,

kiwe, lu shiywe lona ;

lu sale lu and the stalk be left, and decay in

bola kuleyo udawo ;

iziuAlamvu the place
grew where it ;
the
zaleso sikwebu zi Onkulunkulu grains of the cob are Onkulunkulu
bezindAlu e se zi ya bongana of houses, which now worship
zodwa njengokulandelana kwoku- those only of their own family
inila kwazo esikwebini. Kn njalo according to the order of their
ke ukulaAleka kwezibongo zika- growth on the cob. 38 It is on this

nkuluukulu. account that the praise-giving

names of Unkulunkulu are lost.

87 This implies that he had a son ; but the isibongo or

praise-giving name of Unkulunkulu is lost ; by the process of time
and many wanderings, other names have been taken up, each house
having its own isibonyo.
38 He
here uses a metaphor comparing men, or their houses,
to the grains on an ear of maize Unkulunkulu is the stalk, ;

which having done its work dies ; the seeds are the men, who sprang
from him and became centres of families, each having its distinct
family name or isibongo, and the children of successive generations
worship those who preceded them. But the native adds as I aui
making this note, Lelo zwi lokuti izin/ilamvu zi bongana zodwa loko
"

ukuti i leyo nAlamvu end/ilini yayo se i Unkulunkulu enzalweui yayo,

leyo na leyo njalo," As for the saying, Each grain worships those
which belong to itself, it means that each grain in its own house is an
unkulunkulu to its offspring, each to its own offspring throughout.
Thus although the First Out-comer, Unkulunkulu, is not worshipped,
other Onkulunkulu are worshipped, that is, their names are known
and used in acts of adoration. But we shall see this more clearly by
and bye.
 UNKULUNKULU. 19

nkosi e pozulu a si i
Futi le And the King which is above
39

zwanga ugabelungu. Ku be ku ti we did not hear of him [first] from

ngesikati seAlobo, uma izulu li whitemen. In summer time,

ya duraa, ku tiwe, "I

ya dAlala when it thunders, we say, "

The
inkosi." Ku ti uma ku kona king is playing."
40 And if there
ow esabayo, ku tiwe abakulu, is one who is afraid, the elder
"

W esaba nje. U dMe ui yenkosi people say to him, "It is nothing

na 1
"

I loko ke e ngi tshoyo but fear. What thing belonging

ngako ukuti le nkosi e si i zwa to the king have you eaten ?
"

ligani ukuba i
kona, sa si i zwile This is why I say, that the Lord
pambili. of whom wehear through you, we
had already heard of before you
cam a
Kepa i
nge njengonkulunkulu But he is not like that Unku
lowo, e si ti w enza izinto zonke. lunkulu who, we say, made all
Kepa yona si ya i biza ngokuti things. But the former we call a
inkosi, ngokuba yona i pezu- king, for we
si ti,
say, he is above.
IIL Unkulunkulu u pansi iziuto Unkulunkulu ; beneath ; the
lezi ezi pansi z enziwe u ye. Si things which are beneath were
nga tsho luto ngaleyo inkosi e made by him. We said nothing
pezulu, kupela loko e ku tshoyo about that king which is above but
si

kumuntu ow esabayo, ukuti, that which we say to a man who

"

W one ni yenkosi 1" S azi loko is What have you injured

afraid,
"

ukuba o y ouileyo u ya tshay wa i which belongs to the king We ?"

know that he who has sinned

against him is struck by him ;

41

39
Inkosi may be translated king, lord, chief, &c. And we may
either say, the king, lord, chief, &c., which is above, or the king of
heaven, or the heavenly king.
40
Is playing, or sporting, not
angry. is enjoying himself, as He
their chiefs do on great festivals, when it is said, Inkosi i d/dak "

uinkosi," The chief is playing a festival.

worth noting that So or Khevioso is the thunder god of the

It is
West African natives and, says Capt. Burton, according to Barbot,
;
"

on the Gold Coast, (I have heard the same everywhere from that
place
to the
Caniaroons,) when it thunders they say the Deity .with rever
ence be it spoken is diverting himself with his wives. "

(Burton. A.
Mission to the King of Dahome. Vol. //., p. 142J
41
That is, by lightning.
20 UNKULUNKULU.

yo ; kepa si ng azi luto olu nga si but we know nothing that can save
sindisa ekutshayweni. Si nga ua from being smitten. Neither
boni uakcula e lona s ona ngalo do we see in what respect we have

kuyo na kunkulunkulu. Si Si sinned either in his sight or in

"

ti,

lungile, loko e si kw enzayo konke that of Unkulunkulu. say, We

si ku nikwe Unkulunkulu." "We are righteous, for all that
we do we were permitted to do by
4S
Unkulunkulu.
"

Kepa leyo nkosi e pezulu e sa And as regards that heavenly

y azi ngokuba izulu li duma, si ti, king whom we knew because the
"

I ya d/Jala inkosi," a si tsho heaven thundered, saying, The "

nokuba i vela kunkulunkulu. king is

playing,"
we do not say
Unkulunkulu si ya tsho yena also that he springs from Unkulu
ukuti u ukuk^ala ; yona a si nkulu. We say that Unkulunku
kw azi okwayo. Kwa /Jala ilizwi lu was first ; we do not know what
kodwa lezulu lelo a s azi uku- belongs to that king. There re
;

hamba kwayo nemibuso yayo. mained 43 that word only about the
Ukutshaya loko e sa kw aziyo, heaven we know nothing of his ;

ngokuti kumuntu ow esabayo, mode of life, nor of the principles

Ini ukuba w esabe lapa inkosi i of his government. His smiting
zidAlalela ? W one ni kuyo na 1 we knew, be
"

is the only thing

Kupela, ku Alangani loko A man who was cause we said to a

kwazi kwetu nokukankulunkulu afraid, Why are you afraid when "

nokwayo. Ngokuba okukankulu- the king is playing for his own

nkulu, si
nga ku landalanda pleasure ? What sin have you ;

okwayo nge ku lande kakulu, done in his sight

si That is all. ?"

ku nga ba kancane nje. S azisa There is no connection between

our knowledge of Unkulunkulu
and of him. For we can give
some account of what belongs to
Unkulunkulu ; we can scarcely

give any account of what belongs

to the heavenly king. We know

42 That is, we live in accordance with the laws and conditions of

our nature.
43 This implies that there might have been once other words
which are now lost.
 UNKULUNKULU. 21

okukankulunkulu, ngokuba yena much of what belongs to Unkulu

wa be kona kulo mAlaba, izindaba nkulu, for he was on this earth,

zake si zi landa.
nga Ilanga nen- and we can give an account of
yanga ku uika
sa Unkulunkulu matters concerning him. The sun
lapa, nezulu li kona sa li iiika and moon we referred to Unkulu
Unkulunkulu. Kodwa leyo nko- nkulu together with the things of
si, noma i Alezi kulo, a si tshongo thisworld and yonder heaven we
;

ukuti elayo ; ngokuba sa ti konke referred to Unkulunkulu. But

kw enziwe Unkulunkulu. we did not say that the heaven

belonged to this king, although he

dwells there ; for we said all was
made by Unkulunkulu,
Ku nge ti ngokuba namAla si It is not proper, because we now
zwa si tshelwa i ni ngale nkosi e hear from you about that king of

pezulu, si ki/ale ukuba si ti konke heaven, that we should begin to

ok way o ;
loko okwalabo aba si say all is his
[as though that be
uku 44
tshelayo ; tina sa si nga tsho longed to our original opinions] ;

ba y enza konke, sa si ti Unkulu that knowledge is theirs who tell

nkulu kupela. Kepa tina bantu, us ;

for our parts, we used not to
noma abanye abafundisi ba si tshe- made
say that the king of heaven
la ngokuti le nkosi u ye Unkulu we said that Unkulu
all things,
nkulu lowo, tina a si tshongo nkulu alone made them. And we
ukuba Unkulunkulu u pezulu ;
sa black men, although some mission

ti, wa ba, wa fa ; kupela okwetu. aries tell us that this king and

that Unkulunkulu is the same, did

not say that Unkulunkulu was in
UMPENGULA MBANDA. heaven ;
we said, he came to be, 45
and died ;
that is all we said.

44 He means to
say, It would not be right because you have told
us what we did not before know about a heavenly Lord, that we
should claim to have known more than we really did before you came.
We knew nothing about him, but that he dwelt above, and presided
over the thunder.
45
This is the exact meaning of wa la. He came to be, that is,
came into being.
 TNKULUNKULU.

LOKU kutsho kwabantu abamnya- WHEN black men say Unkulu

ina ukuti Unkulunkulu, noma nkulu or Uthlanga or the Creator

UAlanga, noma Umenzi, lelo zwi they mean one and the same
linye. Kepa loku kutsho kwabo thing. But what they say has no
a ku nanAloko ;
ku amangindi nje. point; it is
altogether blunt. 46

Ngokuba izindaba zonke ezi ngaye For there is not one among black

Unkulunkulu, kubantu abamnya- men, not even the chiefs them

ma a ku ko muritu kubo, noma
ainakosi wona, e
veza indaba, ukuba nabantu ba
k^onde ukuma kwayo uraa i mi
selves, who
can so interpret such
namand/Ja oku- accounts as those about Unkulu
i nkulu as to bring out the truth,
that others too may understand

kanjani na, Kepa ukwazi kwetu what the truth of the matter really
a ku si k<?ubi
ukuba si ku bone is. But our knowledge does not
izimpande zako lapa ku mila ko- urge us to search out the roots of
na ; a si lingi uku zi bona ; uma it;
we do not try to see them ; if
ku kona o kcabangayo, ku be ku- any one thinks ever so little, he
ncinyane nje, a yeke, a dlulele soon gives it up, and passes on to
kw a ku bona ngameAlo ; na loko what he sees with his eyes ; and
a ku bona ngameAlo ka k^ondi he does not understand the real
kurna kwako uma ku mi kanjani state of even what he sees. Such
na, Ku njalo ke ukuma kwa- then is the real facts as regards

leyo ndaba kaiikiiluukulu e i what we know about Unkulu

si

tshoyo. Si ti si ya kw ku nkulu, of which we speak. We

azi e si

bona ngameAlo ; kepa uma ku ko say we know what we see with

na aba bona ngenAliziyo, ba nga si our eyes ;
but if there are any
kupa inasinyane kuloko e si ti si who with their hearts, they
see

ya ku bona noku ku k^onda futi. can at once make manifest our

ignorance of that which we say

we see with our eyes and under
stand too.

Ukuma kwctu kwokukgala na As to our primitive condition

lezo zindaba zikankulunkulu and what was done by Unkulu si

nge zi /Uanganise naloku kuhamba nkulu we cannot connect them

kwetu e sa ba nako ngemuva kwa- with the course of life on which
we entered when he ceased to be.

46 It is
altogether blunt. The natives not only use our saying
that a thing is without point, but also the opposite, it is blunt, that
is, it does not enter into the understanding ; it is unintelligible.
 UNKULUNKULU. 23

kc. yake Unkulunkulu The path of Unkulunkulu, through

Incl/tlela

ngokweduka kwetu ku njengokuba our wandering, has not, as it were,

a i zi kitina i ya le lapo si ng a- come to us
;
it goes yonder whi ;

ziko. ther we know not.

Kepa ngi ti mina, uma ka kona But for my part I should say, if
urauntu o ti u namandAla okwazi there be any one who says he can
izindaba zikankulunkulu, ngi nga understand the matters about
ti u ya z azi njengokuba si mw a- Unkulunkulu, that he knows them
zi, ukuba wa pa konke. Kepa just as we know him, to wit, that
si

loku ku si
pa kwake a ku nan- he gave us all things. But so far
dAlela kitina yalezi zinto e si nazo. as we see, there is no connection

Ngaloko ke uma e ti umuntu u ya between his gift and the things we

z azi iiulaba zake, e tslio ngaloko now possess. So then if any one
e siku bouayo, ngi nga ti ku nga says he knows all about Unkulu
ba kuAle uku mw azi kwake uku nkulu, meaning that he knows
ba a ngene kuleyo ndAlela lapa them by means of what we see, I
nati si tshoyo ukuti Unkulunkulu, should say it would be well for

Umvelin</angi,
wa si pa iziiito him to begin where we begin, and
zonke, e si
pa ngokuba e ti kakulu travel by the path we know until
u si pa nje, nokuba si be abantu, he comes to us ; for we say,
enzela ukuze si be nento e yona a Unkulunkulu, the First Out-
s enzela yona. comer, gave us all things, and that
he gave them to us and also made
us men, in order that we should

possess the things which he made

for us. 47

Ku ngaloko ngi ti mina ka ko I say then that there is not one

muntu pakati kwetu u ya amongst us who can say that he
o nga ti

z azi izindaba zikankulunkulu knows all about Unkulunkulu ;

;

47 a most difficult piece of Zulu, which has been neces

This is

sarily translated with great freedom a literal translation would be ;

wholly unintelligible to the English reader. I have produced the

above translation under the immediate direction of the native who
first dictated it to me. What he means to say is this, that they really
know nothing more about Unkulunkulu than that he made all things,
and gave them to mankind ; having made men proper for the things,
and the things proper for the men ; but that there is not known to be
any connection between the present state of things and the primitive
gift of the creator.
24 UNKULUNKULU.

ngokuba si tsho ngaloku ukuti, for we

say, Truly we know no
"

igama lodwa but name; but we no

*
Impela se s azi thing his

hike ;
indAlela yake a yona e s e- longer see his path which he made
48
nzele ukuze si hambe ngayo, a si for \is to walk in ;
all that re
sa i boni ;
se ku mi ukukcabanga mains mere thought about the
is

things which we like ;

49
kodwa ngezinto e si zi tan day o ; it is diffi

kulukuni ukuzaAlukanisa nazo, se cult to separate ourselves from

si m enza ikzoki, ngokuba ububi these things, and we make him a

lobo si bu tanda ngokwetu si ya liar, for that evil which we like of

namatela kakulu kubo ngokuzi- our own accord, we adhere to with

k^inisa."
Uma ku kona izwi eli ti, the utmost tenacity."
If any one
"

Le nto a ukuba u nga says,

i fanele
"

It is not proper for you to

y enza ;
urna u y enza, u ya kuba do that ;
if you do it you will dis
u ya zi/Jaza kepa si y enze
;
"

grace yourself ;
"

yet we do it,

ngokuti,
"

Loku y enziwa Unku- saying, was made by "

Since it

lunkulu le into na, ububi bwayo Unkulunkulu, where is the evil of

bu ngapi na 1 "

itr
Njengaloku sa zeka abafazi aba- Just as we married many wives
iiingi ngokuti,
"

Wau ! si nge zi- saying,

"

Hau we cannot deny!

ncitshe kuloku kud/ila

okungaka regards the abund
ourselves as
50 which
Uukulunkulu a pe kona asi
si ance Unkulunkulu has
;

zenzele nje." Kepa lelo zwi loku- given us let us do just what we :

ba uma
tanda ukungena ebubini
si like." And if we wish to enter
si
ngena ngaye, si be njengabantu into sin, we enter into it in his
aba sa pete ukutsho kwake kanti ; name, and are like people who are
e si tula si zenzele kodwa, s enza still in possession of his word ;
but

ngaye si s ; kepa a
azani naye we do not really possess it, but do
Unkulunkulu, na loko a tanda our own will only, doing it in his
ukuba si kw enze ngoku s enza name but we have no union with
;

iwake. Unkulunkulu, nor with that which

he wished we should do by creating
us.

48 That is, we are not acquainted with any laws which he left us
for the regulation of our lives.
49
That is, we do not trouble ourselves to ask what he willed or
what was his purpose in creating us, but simply do just what pleases
us, and make our own wills the measure and determiner of our
actions.
50 abundance of food.
Lit.,
 UNKULUNKULU.

A banga nako, tina bantu

si We black men could not see the

abamnyama, ukuba si bone ubu- greatness of Unkulunkulu, nor

kulu bukankulunkulu, nokuba wa that he loved us by creating us.

si tanda ngokuba wa s Ke- And we worship 51 him when we

eriza.

pa yena si ya m bonga ngezwi lo- eat and are filled, or when we get
kuba uma si ya dAla si y esuta, drunk, or do our own will in mat
noma si ya dakwa, noma si ya ters in which we love to have our
zenzela loko e si tanda ukuzenzela ; own will ;
and are now like chil

si njengabantwana be shiyiwe
se dren who have no father or mo
uyise nonina ;
bona se be ya ku- ther, who have their own wills
zenzela loko a be be nga yi ku about things which they would not
kw enza, uma uyise u se kona no do, if their father and mother
nina ; kepa ba se be kw enza, ngo were but they do it,
still living ;

kuba be ti, i/ilane, a ba bonwa for they imagine they are in a wil

muntu. derness where no one can see

them.

Uku m bonga kwetu Unkulu- This is the way in which we

nkulu i
loku, ukuba uma ku kona worship When
Unkuluiikulu.
umuntu o funa uku si sola ngoku- any one would find fault with us,

ti, loku si kw enza ngani na, si ya asking us why we do so-and-so,

kuti kuye masinyane, Kepa,
"

we should say to him at once, "But

loku wena u ti, a ku fanele uma since you say it is not proper that
kw enziwe ; kepa okubi Unkulu- this thing should be done, why
nkulu wa ku veza ngani 1
"

A did Unkulunkulu create what is

yeke omunye. Ku njalo ke uku in evil ?

"

And the other is silent.

bonga kwetu. A si m bongi ngo That is how we worship him. We

kuba si ti Unkulunkulu ka si do not worship him by praying
londe njalo endAleleni yake ukuba Unkulunkulu to keep us ever in
si i
yo se si m bonga
nga koAlv/a ;
his path, that we might never for
Dgokudakwa na ngokwesuta lezo get it ;
but we now worship him
zinto e si z enza ngobubi. by drunkenness and a greedy pur
suit of those things which we

do by our own wickedness. 62

51
This is said ironically in contradiction of statements which are
sometimes made that Unkulunkulu is an object of worship.
52
All this is intended to show that the name of Unkulunkulu
is
only used as an excuse for evil, and never as an incentive to do
good.
 UNKULUNKULU.

Kepa a ku ko
zibongo e si m But there are no praise-giving

bonga ngazo njenguloku amadAlozi names with which we praise him

si wa bonga ngezibongo zokuti no- similar to the great number of

kuti nokuti. njalo ke ngi ti Ku them, with which we praise the

mina, lima ku kona o tshoyo uku- Amadhlozi. For my part, then,

ti, uma
"

Yebo, u funa ind/ilela if any one says,

"

Yes, if you seek

kankulunkulu, nayo," ngi ngi se the path of Unkulunkulu, I am

O, indaba kanti i sa h\e-

"
still acquainted with I should
nga ti, it,"

lekile, si bone lapo se za uke si say,

"

O, the matter, forsooth, is

s aAlukana kona nankulunkulu ; now set in order, now we shall see

si bone nokutsho kwetu ngokuti, where we separated from Unkulu

Unkulunkulu lezi zinto wa z enza nkulu ; and perceive too what we

nje, ngokuba zinAle.

"

meant by saying, Unkulunkulu

made these things because they are
"

good.
Ngi ti mina Unkulunkulu ka se For my part I say that Unku
njengomenzi, ngokuba si y ona lunkulu isno longer like the Cre

ngaye, si mw enza o yena a s e- ator, for we sin in his name, and

nzele ububi bonke ;
kanti a ku maintain that he made all evil for

njalo, ku se ku njalo ngokuba lezo us ;

but it is not so, but it now
zinto se kulukuni ukuza/ilukanisa appears to be so, because it is now
nazo, si sizakale ngokuti, "

O, a difficult to separate ourselves from

ku kcala noma ku tiwa ng enze those things, and we are helped
kabi kepa mina ngi ti Unkulu by saying, O, it is no matter,
"

nkulu wa e nge kuvezi okubi, no- although they say I have done
ina be tsho, ku/ile nje." wrong ; but I say Unkulunkulu
was unable to create what is evil,
and although they say it is evil, it

is really good."

I loko ke ukutsho kwami e ngi This, then, is what I maintain,

tsho ngako uma umuntu

any one says he understands all e ti, if
"

Ngi se nonkulunkulu, izindaba about Unkulunkulu. I say all

zake."
Ngi ti bonke abantu ba men would be glad to go to the
nga tanda ukuba lowo muntu o man who says this to see him and
tsho njalo, ke V eze ku m bona to hear him ;
for in process of time
noku mu zwa ;
loku tina se si ze we have come to worship the
si bonge amad/dozi nje, ngokuba si Amadhlozi only, because we knew
 UNKULUNKULU. 27

ko/Jwe ukuba si nga ti ni ngonku- not what to say about Unkulu

lunkulu ;
loku si nga s azi nokwa- nkulu ; for we do not even know
/tlukana kwetu naye, nezwi a si where we separated from him, nor

sliiya nalo. I ngaloko si zifunela the word which he left with us.

amadAlozi, ukuze si libale si nga It is on that account then that we

Alali si
kcamanga ngonkulunkulu, seek out for ourselves the Ama-
ukuti, Unkulunkulu wa si shi-
"

dhlozi, that we may not always be

ya ; nokuti,
"

U s enzele ni na?"
thinking about Unkulunkulu, say
Unkulunkulu has left us
"
"

ing, ;

or,
"

What has he done for us 1

"

Sa zenzela kc amadAlozi etu, So we made for ourselves our

nabanye awabo, nabanye avvabo. own Amadhlozi, and others made

Se si fulatelene abanye nabanye ; theirs for themselves, and others
a ku se ko o ti,
"

DAlozi lakwa- theirs for themselves. And now

bani." Bonke se be ti,
"

DAlozi we have turned the back one on

lakwiti, ekutinitini, u ngi bheke. the other ;
and no one says,
Ku njalo ke ukuma kwetu. "

Spirit of such a family."

But
all now say,
"

Spirit of our family,

of such a tribe, look on me." Such
then is our condition.

Na kulawo mad/tlozi a si nasi- And

as regards the Amadhlozi

miuya ; ngoba na labo bantu e si we do not possess the truth ; for

ba bongayo, si bonga abantu aba as regards the men we worship,

te nabo b eniuka kulo m/Jaba, ba we worship men who, when they

be nga vumi nkumuka, ba b ala too were departing from the world,

kakulu, be si kataza ngokuti a si did not wish to depart, but were

ba funele izinyanga zoku b elapa, very unwilling to depart, worrying
se si tanda ukuba ba tshone. Na us excessively, telling us to go and
kulezo ya ya kuzona
zinyanga si seek doctors for them, and that we
si nyakeme ngamazwi a ba si Alaba wished them to die. And we go
nga wo. Kepa uma e se e file si to the doctors with sorrowful

k^ale ukukala nokuzitshaya pansi, countenances on account of the

words with which they have pierc
ed our hearts. And when one
has died we begin to weep and to

throw ourselves on the ground to

28 UNKULUXKULU.

ukubonakalisa ukuba si dabukile ;

show that we are sorrowful ;
we
si be si nga taudi ukuba a si shiye ;
do not wish him to leave us ;

naye e be nga tandi ukuba a si neither did he wish to leave

shiye. Kepa s a/ilukaniswe ukufa. us. But we have been separated

by death.

Ku ti ngangomso loku izolo si And on the morrow after the

be si kala, ku vele isikcana som- day of our funeral lamentation, if
Moyaua, si ti,
"

Ake si ye kuzwa there arise some little omen,

53
we
uma loku ku vele nje, ku vela say,
"

Just let us go to the diviner

ngani, loku izolo si laAle Ubani." and hear of him, since

this thing

Kepa ku tiwe izazi,

"

O, Ubani has happened, for yesterday we

lowo e ni m laAlileyo izolo, u ti, u buried So-and-so."
54 And it is

ti."
.Kepa si kyale ukuba si m said by the knowing ones, O,
"

bonge, loku izolo si kalile, a si ku that So-and-so, whom you buried

bouanga ukuba u ye kuMangana yesterday, says so-and-so." And

nabanye abafileyo, ukuba ba s e- we begin to worship him, although
nzele ugange oluk^inileyo olu nga the day before we wept and did
na ukufa. 55
yi kufo/Jwa Lokupela not see that he had gone to unite
wona amad/ilozi si ti ukufa ku ku- with the rest of the dead, that
wo uma
e nga vumi, ku nge they might make a strong rampart
;

cgene. Kepa na loko si ku tsho around us which shall not be

rije a si ku bonisisi uma si funa penetrated even by death.
; ;
For
ukuba si ku k^oncle kaAle, si y* a- we say that death is in the power
Aluleka, ngokuba laba bantu e si of the Amadhlozi, and if they do
not wish, it cannot enter. And
that too we say merely ;
we do
not thoroughly understand it if ;

we seek thoroughly to comprehend

it, we do not succeed, for the men
53 Such as a dog mounting on a hut, or a snake coming and
taking up its abode in it. We shall hereafter give an account of their
"OMENS/

They suppose the omen is sent to warn them of something re

51

specting the dead, either that he has been killed by witchcraft, or that
he has sent it to comfort them by the assurance of his continued
regard for them, he being one of the spirits.
55
Yesterday they saw death only and the loss of their friend ;
now an omen makes them believe in his continued existence, and that
he has united with other spirits to be the rampart of his people.
 UNKULUNKULU. 29

ti ba si mele, V a/ilulwa isifo ;

whom we say are our defenders
kepa si tsho kubantu nabo ab e- were conquered by disease ; and
nmke kulo mAlaba, be nga tandi we say they are our rampart to
uku u shiya ba clonswa ngarna-
;
protect us from death, who have
nd/Ja okufa ;
a ba tshongo nokuti, themselves left the world, not
Ni nga lokupela tina si ashing to leave it they were
"

si kaleli, ;

ya ku n enzela ugange ukuze ni dragged away by the power of

uga fi." Ba fa nabo be nga tandi death ; and they did not tell us
ukufa. not to weep for them, because they
were about to make a rampart
around us to preserve us from
death. They too died against their
wish.

Kepa uraa si ba /Jabisa, si ti, But when we sacrifice to them

"

Ukufa okutile a ku pele,"

ku and pray that a certain disease

nga peli, si k^ale ukupikisana nabo may cease, and it does not cease,
noku ba A. wa ko then we begin to quarrel with
pika, ukuti,
"

amad/Jozi noma abanye be ti a them, and to deny their existence.

;

ko, kepa miiia ngi ti awakiti a fa And the man who has sacrificed

njalo a ku kona na linye si ya exclaims,

;
There are no Ama- ;
"

zihamhela nje ;
a si sizwa dAlozi." dhlozi although others say there
;

are but for my part I say that

;

the Amadhlozi of our house died

for ever ;
there is not even one
left ;
we just take care of our
selves ; there is not a single Idhlo-
zi who helps us."

Kepa na nam/ila nje ku se nja And it is thus to the present

lo ;
si ya wa vuma, si wa pika ;
si timewe acknowledge them and
;

sa hamba emkatini waloko ;

a ku deny their existence we still walk ;

ka bi ko okonakona ;
si z enza between the two opinions ;
there

izigabavu njalonjalo ;
uma si ne- is not as yet any certainty ;
we
n/ilanAla si ti,
"

A kona ;
"

uma si are constantly making fruitless

nezinsizi si ti, "Awako. Si zi- efforts ;

when we are prosperous

pilela nje ;
a si sizwa dAlozi." we say,
"

There are Amadhlozi ;

"

if we are in trouble we say,

"

There are not. We owe life

to ourselves alone ; we are not

helped by the Tdhlozi."

30 UXKULUNKULU.

Ku njalo ke na nam/tla nje. So it is to the present time. If

Kwaba pakati kwobunzima uma u you ask of those who are in trou

buza u Bani, nam/Ja nga ku ble, So-and-so, how that 1

" "

ti,
is it

fumana u nje, lokupela nina ni ti nnd you in this state, since you
a nga ti uku ku say you have Amadhlozi he
"

ni namad/tlozi 1 ?"
may
pendula,
"

wena kubani, ngi

O, say in answer,
"

O, Son of So-and-

yeke nje ;
a nalabo aba nawo mi- ; so, just leave me alone ;
the Ama
na a ngi nalo. Ngi ya bona dhlozi dwell with those who have
inanje li kona idAlozi eli ko eli them ;
as for me, I have no Idhlo-
tanda uma nmuntu a ze a be rnpo- zi. I now see that there is a kind

fu, a kqede izinto Kepa of Idhlozi that wishes a man

zake." to

ku tiwe lapo ku kona idAlozi a ku become poor, and make an end of

56
ko dAlozi. his property."
Thus it is said

by those who believe in the Idhlo

57
zi, that it has no existence.

Uma u dAlulela ngapambili If you pass onward to those

kwaba se nen/Jan/ila, u ti um/ila- who are in prosperity, you think
umbe u za kuzwa izwi li
linye perhaps that you shall hear one
nalo ; kepa uma u kuluma nabo and the same word there too ; but

nged/Jozl, u nga ba u ba tunukile, when you speak with them about

ukuba ba ku tshele ubu/Je bedAlo- the Idhlozi, you bring up old
zi, noku ba siza kwalo. U fike thoughts,
58
and they speak to you
about the excellence of the Idhlo
zi, and the assistance it has given
them. You have come to a place

56 That is, by sacrificing to the Amadhlozi, and by paying the

diviners and doctors.
57 Even those who really believe in the Amadhlozi, irreverently
deny their existence in time of trouble. Compare with this the fol
lowing extract from the French ballad, Lenore :

O ma fille invoquons le Createur supreme

"

!
;

Ce qu il tait est bien fait il nous garde et nous aime. ;

Et pourtant son courroux nous accable aiijourd hui,

A
quoi sert d implorer ses bontes souveraines 1
A
quoi sert de prier 1 les prieres sont vaines,
Et ne montent pas jusqu a lui."

You say, We have

58
Lit., perhaps open an old sore; as we
opened his satirical vein, &c., that is, have set off on a subject on
which they are fond of speaking.
 UNKULUNKULtJ. 31

lapo id/ilozi li kona kakulu, u k?a- where tliere is

great faith in the
ukubona ukuti, 0, kanti oko- Idhlozi, and you begin to see that
"

le

nakona a ku ka fiki loku ku se the people do not yet possess the

;

ukwesuta ukuti li kona ;

na loku very truth of the matter for it iar ;

ukuti a li ko ku vela ngezinsizi."

fulness which declares that the
Itongo exists ;
whilst affliction

UMPENGULA MBANDA. says, it does not exist. 59

ABANTU abadala ba ti,

"

Kwa vela THE old men say,

"

Unkulunkulu
60
ITnkulunkulu, wa veza abantu. came into being, and gave being
Wa vela em/tlangeni ;
wa dabuka to man. He carne out of a bed of

emAlangeni." Si ti tina bantwana, reeds ;

he broke off from a bed of

UmAlanga u pi na owa vela reeds." We children ask, "Where

"

Unkulunkulu na ? Lo ni ti, U is the bed of reeds out of which

kona umAlanga, u kulipi ilizwe Unkulunkulu came ? Since you
na ? Loku abantu se be li hamba say there is a bed of reeds, in what
lonke lizwe, u kulipi ilizwe, um- country is it ? For men have now
Alanga owa dabuka Unkulunkulu gone into every country in which ;

u kulipi ilizwe na ? Ba ti uku- of them is the bed of reeds from

"

pendula kwabadala, ba ti, si

"

A which Unkulunkulu broke off ?

"

w azi nati ; ba kona abadala futi They say in answer, "

Neither do
aba tsho umAlanga nabo a ba w a- we know and ;
there were other
zi njalo, umAlanga owa dabula old men before who said that
us
Unkulunkulu." Ba ti ba kginisile neither did they know the bed of
reeds which broke off 61 Unkulu
nkulu." They say they speak the

59
The reader should note that this is an account derived from an
educated, intelligent, Christian native.
60
Came into being, sprang up, appeared, had an origin ;
with a slight shade of difference in meaning vela is used in the same
way as dabula.
61
Here my MS. says dabula, which makes Umthlanga the active
agent in the origin of Unkulunkulu, just as Uthlanga is constantly
represented in other forms of the tradition. But the native teacher
thinks it a mistake for dabuka, a repetition of what is said just
above.
32 tNKULUNKULU.

n kona um/Janga ba ti ba k^ini- ;

truth in saying, there is a bed of
sile bona ukuti u kona; kodwa reeds ;
but we say, there is not ;

tina si ti, u ko ; loku ilizwe

"

A for we do not know the land in

eli na\vo si nga 1 azi a ba nga li which it is, of which they can say,

tsho ukuti li sekutiui." Ku tiwa it is in such and such a country. It

Uiikulunkulu wa wa zala
vela, is said, Unkulunkulu came into
abantu ;
wa veza abantu, wa ba being, and begat men; he gave
zala. them being ;
he begat them.

Si ya kuleka kunkulunkulu, si We pray to Unkulunkulu, say

ti,
"

Ka ngi blieke njalo Unkulu- ing,

"

May our Unkulunkulu ever

nkulu wetu," owa zala aukulu, look upon us."
[The Unkulu
ukuti obaba-mkulu. Ngokuba owa nkulu] who begat our grand
zala ubaba-mkulu ukoko wami ; fathers. For he who begat my
owa zala ubaba-mkulu kababa grandfather, is my great-great
Unkulunkulu kambe o pambili. grandfather ;
and he who begat
my father s grandfather is Unku
lunkulu, the first of our family. 62

Kepa lapa a ngi sa kulunii ngalo- But here I am no longer speak

wo nkulimkulu owa vela em/Ja- ing of that Unkulunkulu who
ngeni ngi ya kuluma ngonkulu- came out of the bed of reeds I
; ;

nkulu ow elamana nokoko wami. am speaking of the Unkulunkulu

Ngokuba iziudAlu zonke zi nokoko who belonged to the generation
bazo ngokwelamaria kwazo, nabo preceding my great-great-grand
onkuluukulu bazo. father. For all families have their
great-great-grandfathers by their
orders of succession, and their
Onkulunkulu.
Abadala ba ti, UmAlanga u The old men say,
"

The bed of "

kona."
Kepa upi na um/tlanga reeds still exists." But where is
na ? A ba tsho ukuti Unkulunku that bed of reeds ?
They do not
lu, owa vela em/ilangeni, u kona. say that Unkulunkulu, who sprang
from the bed of reeds, still exists.

62
I have hitherto given the several forms of the tradition in the
order of time in which they were written, with the exception of the
account given by the young Ibakca, p. 15. This (I860) was the first
intimation I received that there are many Onkulunkulu, that each
house lias its own, and is an object of worship, his name being the
chief isibongo or surname, by which the Spirits or
Amatongo of his
family are addressed.
 UNKULUNKULV. 33

Ba ti, Ka se ko Unkulunkulu, They say that Unkulunkulu, who

"

owa vela emAlangeni." Ba ti, A sprang from the bed of reeds, is "

si m azi uma u pi na," dead. They say, "We do not

know where he is."

Utshange isibongo sakwiti ; ye- Utshange is the praise-giving

na a k^ala abantu bakwiti, unku- name of our house he was the ;

lunkulu wetu, owa kgala ind/ilu first man of our family, our

yakwiti. Si kuleka kuyena, si ti, Unkulunkulu, who founded our

"

Matshange Nina bakwatsha- ! house. We pray to him, saying,

Si kuleka kuye uma si 63
Ye people
"

nge !
"

Matshange ! of the
tanda luto e si lu funayo ; si ku house of Utshange pray !
"

We
leka nabakwiti kwatshange. Si ti to him for anything we wish to
uma si tanda inkomo, si ti,
"

Nina have ;
we and all of the family of
bakwiti." U tole inkomo. "

Ni Utshange pray to him. If we

na bakwiti, bakwatshauge, bakwa- wish to have cattle, we say, Ye "

dumakade !
"

people of our house."

6*
[And if

you pray thus] you will get cattle.

UNGQETO WAKWATSHANGE. We say,

"

Ye people of our house,

people of the house of Utshange,
people of the house of Uduma-
kade
"

UMFEZI, a native living in the neighbourhood, called on me. I

had never spoken to him on the subject of Unkulunkulu I availed ;

myself of the opportunity for gaining information. It was very diffi

was therefore obliged to content

cult to write anything seriatim ; I

myself by writing what I could, and remembering what I could.

He said, Unkulunkulu wa vela emAlangeni." Unkulunkulu
"

sprang from a bed of reeds.

But he did not know where the bed of reecls was. But,
"

Wa
vel enzansi," that is, by the sea ;
that is, the bed of reeds from which
he sprang was by the sea-side, He also said, "

Kwa dabuka abantu,

63
Matshange ! that is, a plural of Utshange, meaning all his
people.
04
The prayer is either in this simple form of adoration, the sup
pliant taking it for granted that the Amatongo will know what he
wants ; or the thing he wants is also mentioned, as Ye people of our "

house ! cattle."
34 UNKULUNKULU.

be datshulwa Unkulunkulu." Men broke off, being broken off by

Unkulunkulu. He added,
Abany abantu ba ti, ba Some men say that they were
inkomo. Abany e ba ti ba dabuka belched up by a cow. 65 Others

etsheni ela k^ekezeka kabili, ba that they sprang from a stone 66

puma, Unkulunkulu wa ba kqe- which split in two and they came

zula etsheni. out. Unkulunkulu split them out
of a stone.

When asked if they prayed to Unkulunkulu, he replied,

Ka ba ko aba kcela kunkulu- There are none who pray to
nkulu. Ba kcela kubakubo nje. Unkulunkulu. They pray to their
own people only.
I enquired what they said about thunder ; he said,
Si ti, O nkosi, si dAle ni ?
"

say, O Lord, what have We "

S one ni ? As oni luto." we destroyed ? What sin have we

done ? We have done no sin."

He also related the following legend of the manner in which

Amabele (native corn) was introduced as an article of food :

The first woman that Unkulunkulu produced had a child before

any of the rest. There was another woman who was jealous when
she saw her with a child, and hated her and wished to poison her.
She looked about her to find some plant possessed of poisonous pro
perties ; she saw the Amabele,
which at that time was not cultivated,
but grew like the grass. She plucked the seeds, and gave them to the
woman. She watched, expecting to see her die ; but she did not die,
as she had hoped, but grew plump, and better-looking than ever. At
length she asked her if the Amabele was nice. She replied,
"

Nice
indeed !
"

And from that time the women cultivated Amabele, and it

became an article of food.

65
We are not to
understand this as a tradition of the origin of
men. a saying among the natives when they see an exquisitely
It is
handsome man, or when they wish to flatter a chief, to say, Ka "

zalwanga ; wa boAhva inkomo nje," He was not born he was belched ;

up by a cow ; that is, he did not go through the ordinary and tedious
and painful process of being born, but came into being already a per
fected man.
66
Compare this with the Jewish simile, "

Look unto the rock

whence ye were hewn," that is, to Abraham, their father. (Isaiah li.

1, 2.) Here again we have the notion of Unkulunkulu being the

means of helpiny the human race into being.
 UXKULUNKULU. 35

THE next legend gives an account of the mode in wliicli men first be
came acquainted with food, and of two female Onkuhmkulu ; the two

following give the first an account of the origin of medicines, and

the second of two male Onkulunkulu.

Mix A nolala, kwa ti lapa ngi se I, ITxoLALA,

67
[say] that when I
umfana omncinane kakulu, ng e- was still a very little child, I heard
zwa indaba ngendoda yakwiti en- numerous old tales of our people.
dala. Unokr/opoza wa ti :
TTnokgopoza said :

Kwa ku kona ekuk^aleni aba- There were at first two women

fazi be babili cm/tlangeni omunye ;
in a bed of reeds
;
one gave birth
wa zala umuntu omAlope, nomu- to a white man, and one to a black

nye wa zala omnyama. Labo ba- man. It is said that these two
fazi bobabili ku tiwa i bona be women were the Unkulunkulu 68
Unkulunkulu wamandulo. Kepa of the primitive men. And as

umAlanga lowo sa u buza ;

ka tsho regards that bed of reeds, we en
ukuti u sekutini ; wa ti, "

Nami quired of him, but he did not say,

ngiu zwe ngabadala; a ku ko it is in such a
place ; but he said,
muntu o y aziyo indawo yalo m- "

I too heard it of the old men ;

/ilangana." Futi tina bantwana no man knows the situation of

aba zalwa abadala si be si nge nje- that bed of reeds." Further, we
ngabanamAla nje ;
bona be zika- children who are the offspring of
taza ngokufunisisa ukwazi : tina si men of old were not like those of
be si nga buzi kumuntu omkulu ; present time, who worry
the
uma e si tshela indaba, si be si zwa themselves with finding out know
nje ngokuba sa si iziula; si ya ledge : we used not
for our parts

bona manje loko e nga sa si ku man when he

to question a great ;

buza, a sa ku buza ngobuula betu. told us a tale we used just to

listen because we were fools we ;

now see that which we ought to

have enquired about, but about
which we did not enquire because
of our folly.

Kepa labo bafazi ba zala aba- And those women gave birth to

67 A common mode of commencing a narrative.

68 He
here speaks of the two women as being one unkulunkulu
of primitive men. So in conversation with another heathen native,
he spoke of the first man and first woman,
together, as one unkulu-
nkulu.
36 UXKULUNKULU.

ntwana, ku nge ko kudAla oku- children, there being no food which

dAliwayo. Ba bona amabele nom- They saw corn, and was eaten.
bila namatanga, ku vutiwe. Um- maize, and pumpkins ; they were
fazi wa ka itauga, wa li peka, wa all ripe. One of the women took
funza umntwana, e nga tsho uku- a pumpkin and boiled it, and gave
ba ukud/tla, e ti ubuti, kumbe a her child a mouthful, not regarding

nga fa masinyane, a nga zinge e m it as food, but poison, and

thinking
kataza ngokukala, e kalela uku- perhaps he would die at once, and
dAla. Kepa lelo tanga la m ku- no longer worry her without ceas

lupalisaumntwana wa kgabuka ; ing by his crying, when he was

umfazi nomunye ukuti, O, kanti
"

crying for food. But the pumpkin

si ti ukufa nje, kanti ukudAla." fattened the child ; and the other
Kw aziwa ke amabele nombila woman looked and said, "

O, for
namatanga ukuba ukudAla kanti. sooth, we thought it was nothing
Ba wa ba kulupala. dAla, Ba wa but poison, and in fact it was
vuna, ba wa londoloza, ba sizakala. food." Thus then it became known
that corn and maize and pump
UNOLALA ZONDI. kins are food. They ate them and
became fat. They harvested them
and hoarded them and were helped.

EKUKQALENI kwa Insimu ONCE on a time in the beginning,

"

tiwa,

y esuka, i sukela pezulu." Ke 69 a woman said, Let us go and cut

"

pa ke wa ti omunye umfazi, wa ti, reeds." Another said when they

"

Ma si muke, si yosika umAla- were cutting reeds, "

What is this ?
nga."
Wa fika wa t omunye, wa And of what is this the path ? "

ti ukuba ba u sike umAlanga, "

I A man appeared and said, is "It

ni k na 1
"

wa ti,
"

NendAlela eya- He said this, he being still

ours."

ni na 1
"

Wa vela umuntu, wa ti, in the pool, in the water. Another

"

Eyetu."
Wa tsho e se sesizibeni said,
"

You ask of us : do you not

emanzini. Wa ti omunye, U si "

know us? We are just living

buza nje : a u s azi ini na T Wa here in our kraal."
They asked,
ti,
"

Si Alezi lapa nje, si Alezi em- "

Of what nation are you 1

"

He
zini wetu." Kwa tiwa, "

Ni ng a- replied,
"

We are the people of

bakwabani nina na T Wa ti,
"

Si

69 A mode of beginning a fiction.

 UNKULUNKULU. 37

ng abakwazimase."
"

Irikosi ye- Uzimase."

"

Who is your king]"

70
nu ng ubani ?
"
"

Usango-li-
"

Usango-li-ngenzansi." "Come

ngenzansi."
"

Kupuka ke. Po, up then. But why are you living

ni /ilalele ni ngapansi, abantu se underground, since people are now
be ngapezulu nje na?" Ba ti, living above ?
"

They said,
"

We
Si Alezi nemiti yetu."
" "

N enza are living here with our medi

ni ngayo na 1
"
"

S elap ama- cines."

"

What do you do with

kosi." B emuka ke abafazi, ba ya them?" "We administer medi
kutshela inkosi. Ba ti,
"

Nampa cines to kings."

So the women
bantu. Be ti, ng abakazimase. went away to tell the king. They
Ba ti, b elapa amakosi. Ba ti, said, "

Behold, there are men.

umuntu o ng eza ku ba tata, a They say they are the people of
ng eza nenoni, a fike a li tshise Uzimase. They say they adminis
ngapezu kwesiziba. Uzimase ka ter medicines to kings.
They say
yi kukupuka nemiti n#a ku nga the man who goes to fetch them
tsliiswa inoni." must take fat, and burn it on the
bank of the pool. Uzimase will
not come up with his medicines if

fat is not burnt."

Ya nka ke leyo nkosi, ya ba So the king went with an ox,

nenkomo, ya Alatshelwa kona, kwa and it was
slaughtered at that
tshiswa inoni. Wa kupuka ke place, and the fat was burnt. And
Uzimase nemiti yake, w elapa ke so Uzimase up with his came
emakosini. medicines, and administered medi
cines among kings.

Wa ti ke nxo, e ya kumba imiti, When he went to dig up medi

wa binca isikaka, esaba uba ku cines, he put on a petticoat, fear
veleamapambili esifazeneni. Ke- ing to expose himself to women.
pa ke ba ti ukuvela, abakubo aba But on his appearance, the people

be puma kukgula ba ti, ya u

"

U who came up first said,

"

This
fikile ke lesi sikakana." Ba ti little petticoat has at length come."

abakwiti,
"

U ya se ba Alezi nga Our people said in reply, "

These
pezulu ke la malembana." Se ku little picks are living above."
71
So

70
Lower-gate-man.
71
This shows that the natives believe in a succession of emigra
tions from below of different tribes of men, each
having its own
Unkuhmkulu.
 33 UXKULUXKULU.

bangwa iniiti ke nabakupuka nga- there was a dispute about medi

pansi naba iigapczulu. Ba ti kwa- between those who came up
cines

bakwiti,
"

Abakwasikakana." Ba from below and those who were

ti ke kwabakubo,
"

Abakwale- already above. Our people were

People of the
"

inbe."
called, little petti

coat." And they called them,

"People of the pick."

Ba
be zahva indoda nje ; indoda They were begotten by a man ;

leyo Umbala. B a/iluka ke aba- that man was Umbala. They ;.

nye ba hamba kwenye, nabanye separated from each other and ;

ba hamba kwenye. some went in one direction, and

some in another.

Ngi ti ke Uzimase Unkulunku- Uzimase is the

I say, then, that
lu wakwiti. A ngi m azi omunye Unkulunkulu of our tribe. I do
Unkulunkulu wabantu. Kodwa not know another 72 Unkulunkulu
nowakwiti w
aAluka o/dangeni o of all men. But the Unkulunkulu
kw aAluka kulo abantu bonke. of our tribe was derived from
Abanye ba ti uma si buza,
"

Lwa Uthlanga, from whence all people

lu mibala miningi ;
"

ba ti,
were derived. Some say in answer
to our enquiries, Uthlanga was of
"

Ngenxenyelwa luni/ilope, ngen.x-e-

nye lumnyama, ngenreenye lunama- many colours ; they say, He was"

Alati." Si ti ke tina, Nga ba be

"

white on one side, on the other

bona ubulihwan^a lobu, be ti iAlati black ;
and on another side he was
njalo."
Ba
abantu laba naye ti covered with bush." So we say,
wa ba veza ngoku ba zala. Perhaps they spoke of the hairi
"

ness of his body, and so called it

USHUNGUIWANE ZlMASE. bush."
73 And people say that he
too gave them existence by beget
ting them.

72
That is, his name.
73
Compare this with the fabulous monster Ugung^n-kubantwana
( Xursenj Tales, p. 176,), or Usilosimapundu (Id., p.
 UNKULUNKULU. 39

ABANYE ba ti omunye TJnkulu- SOME say, one Unkulunkulu came

nkulu wa vela pansi ; omunye from beneath ;
and another de
w eAla nenkungu pezulu. A ba m scended from above in a fog.

k^ondanga lowo ow eAla nenku- They did not understand him who
ngu. Ba ti, umAlope ukupela came down in a fog. They say
kwake. Ba ti, Kw e/tla Unga- he was altogether white. They
"

lokwelitshe." Ba ti, labo abapansi say, There descended Ungalo- "

ba m etuka. Wa ti yena,
"

Ni kwelitshe."
74
They say, those

ng etuka loku nanii ngi uuiu-

ni, who were beneath started on see

ntu, ngi fana nani nje na Ba 1

?"
ing him. He said,
"

Why do you
ti, kwa tatwa izinkomo lapa e/ilele start at me, since I too am a man,

kona ;
wa Alatshiswa ;
ba ti ko- and resemble you ? They say,
"

dwa, ka zi dAla ; wa dhY okwake cattle were taken at the place

a n ke nako. "VVa
Alala, wa /Jala, where he descended, and they
wa Alala, wa Mala lapo ke. Kwa slaughtered them for him; but
buya kwa vela inkungu, wa nya- they say he did not eat them he ;

malala, a ba be be sa m bona. ate that which he brought with

him. He stayed there a long time.
Another fog came, and he disap
peared, and they saw him no more.

Nga ngi zwa le udaba kumadi- I heard this tale from Umadi-
gane, uyise-mkulu kamdutshane, gane, Umdutshaue s grandfather,
inkosi enkulu yamabakca. Nga the great chief of the Amabakca.

ng isikcaka sake esikulu. I used to be his chief servant.

USHUNGUIWANE ZlMASE.

Two natives, perfect strangers to us both, came up as I was ask

ing Umpengula some questions on the subject of the previous state
ments. They overheard what I was saying, and asked, "

Are you
talking about the origin of men
I replied that was the subject of ?
"

our conversation, and asked if they could tell us

any thing about it.
The elder of them replied, Ba vela emAlangeni," "

from They sprang

a bed of reeds.

I asked what he knew of Unkulunkulu ;

he replied,

74
That is, He-who-came-from-the-other-side-of-the-rock.
40 UXKULUNKULU.

"Wa ba veza abantu, naye e ve He

gave origin to men, he too
75 him
ziwe emAlangenL having had an origin given
from a bed of reeds.

I asked, "

"Wa vezwa ubani na ?

"

Who gave him an origin 1 He

said he did not know ;
and added,

Unkulunkulu wa tshela abantu Unkulunkulu told men saying,

wa ti,
"

Nami ngi vela emAlange- "I too sprang from a bed of

70
ni. reeds."

I asked how men were produced, and got for a reply only a repe
tition of the statement that they sprang from a bed of reeds. I asked

if he had heard anything of a woman ;

he replied,

Unkulunkulu wa vela em/Ja- Unkulunkulu sprang from a bed

ngeni, nomfazi wa vela em/ilangeni of reeds, and a woman (a wife)

eniva kwake. Ba bizo linye uku- sprang from the bed of reeds after
ti Unkulunkulu. him. They had one name, viz.,
Unkulunkulu. 77

I then took him to my study, and wrote the following at his dic
tation :

S EZWA ku tiwa Unkulunkulu wa WE heard it said Unkulunkulu

vela emAlangeni. Kwa vela in- sprang from a bed of reeds. There
doda kuk^ala ; ya landelwa um- first appeared a man, who was fol

fazi.Ku tiwa Unkulunkulu bo- lowed by a woman. Both are

rendering we can give to veziwe ; it is equi

75 This is the nearest

valent to created. It is passive, and necessarily implies an agent by

which he had an origin given to him. No native would hear such a
phrase as Naye e veziwe," He too having had an origin given him,
"

without putting the question, By whom ?

unbegotten though a created man. He

76 Unkulunkulu was an

was the first man ; by this statement he is to be understood as depre

cating the ascription to himself of something higher and more exalted.
He is, as it were, telling his children the history of creation as he had
witnessed it. They appear to be desirous of making him the creator ;
but he replies,
"

No ;
I too sprang from the bed of reeds."

very precise. The first man and woman sprang, the

77 This is
man first and then the woman, from the bed of reeds and both are ;

called by one name, Unkulunkulu that is, Great-great-grandparent. ;

According to Moses, the male and female were both called Adam.
(Gen. v.
3.)
 UNKULUNKULU. 41

babili. Ya ti, "Ni si bona nje si named Unkulunkulu. The man

vela em/ilangeni," i tsho kubantu said,
"

You see us because we

aba vela ngemva. Abantu bonke, sprang from the bed of reeds,"
ku tiwa, abantu bonke ba vela speaking to the people who came
kunkulunkulu, yena owa vela ku- into being after him. It is said all

k^ala. men sprang from Unkulunkulu,

the one who sprang up first. 78
Ku tiwa Unkulunkulu wa vela It is said Unkulunkulu had his

emfundeni, lapo kwa ku kona um- origin in a valley where there was
/ilanga em/Jabatini lapa. Abantu a bed of reeds in this world. And
ba vela kunkulunkulu ngokuzalwa. men sprang from Unkulunkulu by
generation.
Umvelin<?angi u yena Unkulu Umvelin^angi is the same as
nkulu. Um/ilaba wa u kona ku- Unkulunkulu. The earth was in
k^ala, e nga ka bi ko Unkulunku- existence first, before Unkulunku
lu. Wa vela kuwo em/Jangeni. lu as yet existed. He had his

origin from the earth in a bed of

reeds.
Izinto zonkenaye za
All things as well as Unkulu
vela
Unkulunkulu emAlangeni konke, nkulu sprang from a bed of reeds,;

nezinyamazane namabele, konke every thing, both animals and

ku vela naye Unkulunkulu. corn, every thing, coming into

being with Unkulunkulu.

Wa li bona ilanga se li bumbe- He looked on the sun when it

ke, wa ti,
"

Nant ubak^a olu za was finished,

79
and said,
"

There is

ku ni kanyisela uba ni bone." a torch which will give you light,

Wa bona inkomo, wa ti,
"

Nanzi that you may see." He looked 011

inkomo. Dabuka ni, ni bone in the cattle and said, "

These are
komo, zi be ukud/ila kwenu, ni cattle. Be ye broken off,
80
and
dAle inyama namasi." Wa bona see the cattle ;
and let them be
inyamazane, wa ti,
"

Inyamazane your food ;

eat their flesh and their
inilk." He looked on wild ani
mals and said,
"

That is such an
78
He ishe who sprang up at first
called to distinguish him
" "

from the other Onkulunkulu who in the progress of generation

many
sprang up after him.
79
Lit., worked into form as a potter works clay.
10
The simile here is that men were existing as young bulbs
ready to separate from the parent bulb.
42 UNKULUNKUUT.

yokuti."
"Wa
ti,
"

IndMovu leya."
animal. That is an elephant.
Wa ti,
"

Inyumba leya."
"Wa u That is a buffalo." He looked on
boua umlilo, wa ti, U base ni, ni the fire and said, Kindle it, and
" "

peke, n ote, ni d/tle ngawo inya- cook, and warm yourself; and eat
mu." Wa ku bona konke, wa ti, meat when it has been dressed by
tk
Ukuti nokuti konke." the fire." He looked on all things
and said,
"

So-and-so is the name

of every thing."

KWA vela indoda, kwa um- THERE sprang up a man and a

vela
fazi. Kwa tiwa Unkulunkulu woman. The name of both was
bobabili igama labo. Bavela elu- Unkulunkulu. They sprang from
Mangeni, u/tlanga lolu olu kema- a reed, the reed which is in the

iizini.
81
UAlanga lw enziwa Um- water. The reed was made by
velin^angi. Umvelin^angi wa mi- Umvelin^angi. Umvelin^angi
lisa utshani, wa veza imiti, wa caused grass and trees to grow ; he
veza zonke izilwane nenkomo, ne- created all wild animals, and cattle,

iiyamazane, nenyoka, nenyoni, na- and game, and snakes, and birds,

manzi, nentaba. and water, and mountains.

W enza u/danga ; u/danga Iwa He made a reed ;
S2
the reed

81
Olu kemanzini. The k is used among some tribes, as the
Amakuza, the Amalala, &c., instead of s, as among the Amazulu.
2
The account here given of Uthlanga is peculiar. The native
who gave it, clearly understood by it a reed. Yet one cannot avoid
believing that he did not understand the import of the tradition. It
is said that Umvelim/angi made the reed, and that the reed gave origin
to Unkuhmkulu and his wife. It is said also that Umvelin<?angi be
gat them with a reed (nohlanga) ; and from a reed feluhlangenij.
Both these forms are used of the female in generation. child is A
begotten from the woman, or with her. And it is the belief of the
native teacher that the real meaning of this tradition is that Umveli-
n?angi made Uthlanga, a female, and with her became the parent of
the human race. Uthlanga, therefore, in this form of the tradition,
has a feminine import ; whilst in others it has a masculine. Yet the
same men in speaking of the origin of Umvelin^angi (pronounced by
this tribe Umvelik^angi) said he sprang from Uthlanga. There is
really no contradiction in such statements. For the term Uthlanga
is applied not only to the Primal Source of Being, but to any other
 UNKULUNKULU. 43

veza Unkulunkulu nomfazi wake. |

gave origin to Unkuhmkulu and

source of being, as a father, or to a mother, as in the following sen

tence :

U/Janga IwendAlu yakwabani Who is the Uthlanga of such a

ubani ? Ku tshiwo igama lendoda family] They answer by giving
e in/doko yaleyo nd/ilu. A i lu- the name of the man, who is the
/ilangayodwa inye nowesifazana head of that house. But he is
; ;

ngokuba a ku ko lu/Janga Iweri- not the Uthlanga by himself he ;

doda yodwa e nge ko wesifazana. is the Uthlanga in conjunction

with the female for there is not
;

a man who is an Uthlanga by

himself, there being no female.

Compare this with the following legends of the Hindus, where

Brahma corresponds with Umvelin^angi ; and where there is the same
confusion between Brahma, the Creator, the First Man, and the "

male half of his individuality." Umvelingangi is both the Primal

Source of Being and the First Man ; he is the creator of the first
woman and her husband. And Satarupa, the great universal "

mother," is equivalent to Uthlauga,

the female Unkulunkulu, the
great-great mother of the human race :

According to one view, Brahma, the God of Creation, converted

"

himself into two persons, the first man, or the Mann Swayambhuva,
and the first woman, or Satarupa this division into halves expressing,
:

it would seem, the general distinction of corporeal substance into two

sexes, and Satarupa, as hinted by the etymology of the word itself,

denoting the great universal mother, the one parent of a hundred
Vol. /., p. 297. J
"

forms. (Hardwick. Op. cit.,

"

As
the old traditions of their ancestors were gradually distorted,
the Hindus appear to have identified the first man (Manu Swayam
bhuva) with Brahma himself, of whom, as of the primary cause, he
was the brightest emanation ; while Satarupa, the wife and counter
part of Manu, was similarly converted into the bride of the creative
principle itself. Brahma, in other words, was confounded with the
"

male half of his individuality. (Id., p. 305. J

A similar apparent contradiction to that which runs throughout
these Zulu legends is also found in the Myth of Prometheus, who
though a man the son of Japetus is said to be the creator of the
human race :

Sive hunc divino semine fecit

"

Ille opifexrerum, mundi melioris origo :

Sive recens tellus, seductaque nuper ab alto

^Ethere, cognati retinebat semina coeli.
Quam satus lapeto, mistam fluvialibus unclis
Finxit in eifigieni moderantum cuncta deorum."
(Ovid.)
44 UNKULUNKULU.

Unkulunkulu wa zala abantu his wife. Unkulunkulu begat

bendulo. Unkulunkulu wa ti, primitive men. Unkulunkulu
Mina nkulurikulu nomfazi wami
"

said,
"

I, Unkulunkulu, and my
si ng
abakarnvelin^angi. Umve- wife are the offspring of Umveli-

linyaiigi wa si zala uo/ilanga lu n^angi ;

he begat us with a reed,
semanzini." Wa ti ekuveleni itbeing in the water.
83
At his
kwako, ya kulw impi, si gwa-
"

Si origin he said, will fight and

"

We
zane ngemikonto, ku bonakale aba stab each other with spears, that

namand/ila, omunye ow
the strongest may be manifest
a/tlulayo ;

a z a ti ow
omunye a be u who overcomes the other and he
a/Jula ;

yena o inkosi enkulu ow aAluli- who overcomes the other shall be

;

we a be umfokazi. Bonke abantu the great king and he who is ;

ba ya kuya kwo inkosi ow aAlula overcome shall be the depend

omunye." ent. And all people shall wait
upon him who is the
king who
overcomes the other."

Umvelin^angi wa e umuntu Umvelinjangi was a man who

owa zala Unkulunkulu elu/Jango- begat Unkulunkulu by a reed
ni lu semanzirii, owa zala umfazi whilst it was in the water, and
wake. who begat his wife.

UNSUKUZONKE MEMELA.

ABADALA a ba tshongo ukuba i THE ancients did not say there

kona inkosi pezulu. Unkulunku is a Lord in heaven. As for
lu a si m azi Unkulunkulu ukuba Unkulunkulu, we do not know
u nezwi lake. Si pata amatongo. that he left any word for man.
Unkulunkulu izwi lake e sa li We worship the Amatongo. The
patayo elokuti a kona amatongo. word of Unkulunkulu which we
reverence is that which says there
are Amatongo.

3
It being in the water.
>

That is, according to the notion of the

narrator, the reed which Umvelin^angi made and by which he begat
the first parents of the human race, was in the water. It is probably
only another way of saying men sprang from a bed of reeds. But
some forms of the tradition represent tribes at least, if not the human
race, as being born in or derived from the water. See p. 36.
 UXKULUNliULU.

It is as though we sprang from

Si nga sa vela elu/Jangeni a ;

s azi lapa sa bunjwa kona. Tina Uthlanga ; we do not know where

bantu barnnyama sa vela kunye we were made. We black men
nani belungu. Kodwa tina bantu had the same origin as you, white-

baranyama ukuvela kwetu sa vela men. But we black men at our

sa nikwa izinkomo namagejo oku- origin were given cattle, and picks
lima ngemikono nezikali zokulwa. for digging with the arms, and
Kwa tiwa ke, Okuningi ; se ni "

weapons of war. It was said, "It is

ya kuzenzela." S emuka ke, s e- enough ; you shall now shift for

za iieno. Nina belungu na sala yourselves."

So we departed, and
nezinto zonke ezin/ile nemiteto futi came in this direction. You
e si nga banga nayo tina. wliitemen staid behind with all

good things and with laws also

which we did not possess.
Sa si va uma si i zekelwa boba- We used to hear it said by our
ba, be ti nabo ba i va, ba ti, kwa fathers, they too having heard of

k^ala kwa
umuntu o indodavela ; others, that a man first came into
kwa vela emuva urnfazi. Kwa ti being ;
and then a woman after

ngemva kwa vela inkomo ya ;

him. After that a cow came into
vela i kamba nenkunzi kwa ti ; being appeared walking with
it

emva injakazana, kwa ti emva a bull. After that a female dog,

kwa vela inja e induna kwa ti ;
and after her a dog 84 and after ;

ngemva zonke ke izilwanyane ezi- that all the little animals, and ele
ncinane lezi, nezindAlovu, zi vela phants ;
all came into being in

ngambili njalo. pairs.

Kwa ti ngemva kwa vela libe- After that corn came into being.
le ;
li ti libele uba li vele li ti nya, When the corn had come to per
wa ti lo muritu kumfazi, "

Ku fection, the man said to the wo

nto o ku bona nje ke, mfazi nclini, man,
"

That which you now see,

e si za ku ku dAla. Si za true 85 woman, is
something for us
Nanti libele." to eat. We shall eat at once.
Behold corn."

84 It is worth notice that the female of animals is

represented as
preceding the male.
85
Ndinij here translated true, is a word rarely met with it is ;

used as an appendage to a vocative ; it ascribes reality or speciality to

the name to which it is appended. Mfazi ndini," Thou who art my "

wife indeed, very wife. Should a bridegroom address the bride thus,
it would be an insult, and imply a loss of virtue, and if not founded
in truth, would be resented probably by absolute refusal to marry.
 46 UXKULUXKULU

Wa buza umfiizi, Li ya wa ti,

"

Tlie woman asked, saying, In

wenziwa njani ukud/tliwa kwalo what way shall it be eaten ]" The
na?" Ya ti incloda, Lok u li "

man replied,
"

Since you see it

Lena li mile nje ke, ma li

yokusi- growing thus, let it be cut. Take
kwa. Tat intonga, u li bule ;
fu- a rod, and thrash it ;
find a stone,

na litshe, fuua clinye li be imbo- and then find a second that it may
be an upper stone."
86
kondo."

Ya ti ke,
"

Tata, nanku um/*la- He said,

"

There is clay ; take

ba, u u bumbe, u z utela manzi." it and mould it, and pour water
into the vessel."

Wa se yena ke e gaula umtana, For his work, he cut down a

uluzi ;
wa se e pe//.la
umlilo ke. small tree, the uluzi and obtained ;

Wa ti ke,
"

Basa ke ;
se ku za u- fire by friction. Make He said,
"

pekwa ke." Be se kw epulwa ke, a fire we can now cook." The

;

se ku telwa esitsheni. Ba ya d/Ja food when cooked was taken out

ke bona ke ;
ba ti ke,
"

A si zoze of the pot, and put into a vessel.

sa fa uma si d/Je lo muti." And so they ate, and said,

"

We
shall never die if we eat this

corn."

Wa ti ke inkomo ke wa zi tslie- He told the cattle to eat grass ;

nisa ukuti zi za ud/Ja ingca. Wa and he told game the same, point
zi tshenisa izinyamazaue lezi e zi ing out to them the same grass.
kombisa yona ingca. Wa ti, ma And he told them not to remain
zi nga hl&Yi ekaya lapa.
all at home. 87

Ku te m/ilenikweni ku dabuka On the day the first man was

umuiitu, wa ti ukwenza em/tlange- created he said, as to what happen
ni apa, wa ti, a ba ku bonanga ed to them in the bed of reeds, that
ukudabuka kwabo ;
ba bona se be they did not see their own crea
ki?uk<?ubele nje em/Jangeni, be tion. When he and his wife

nga boni inuntu owa ba veza. firstsaw, they found themselves

crouching in a bed of reeds, and
saw no one who had created them.

Um/ilanga lo ku tiwa ukwenza As regards the bed of reeds, on

80
Viz., for grinding.
57
Viz., that all were not to be domestic animals.
 UNKULUNKULU. 47

kwawo iim/tla ba vela wa k^uma ;

tlieday they came into being, it
88
wa t u dabukile, kwa se ku puma swelled, and when it had burst
bona ke. Kwa se ku dabuka they came out. After that there
89
Iwenkomo ke nazo zorike izilwane. broke off the uthlanga of cattle

UGXUMELA. and of all other animals.

UKOTO, a very old Izulu, one of the Isilangeni tribe, whose father s
sister, Unandi, was the mother of Utshaka, gave me the following
accounts :

NGI ti mina, Unkulunkulu s azi I SAY for my part that the Unku
yena o zala Utshaka ; Usenzanga- lunkulu whom we know is he who
koiia o zala Utshaka. Ngasemva was the father of Utshaka ; Use-
kukasenzangakona kambe se ku nzangakona was Utshaka s father.
vena Utshaka. Utshaka ka zala- After Usenzaiigakona comes U-

nga yena ; ka bonanga e ba naba- tshaka. Utshaka had no children.

iitwana Utshaka. Kwa buya kwa After him Udingane was made
bekwa Udingane. Kwa buya ba king. After that they killed
bulala Udingane, ba beka Umpa- Udingane, and made Umpande
nde namAla nga zalanga king to this day, those two kings,
nje, e

omabili lawo makosi Utshaka 110- Utshaka and Udingane, having

dingane. no children.

88 This makes it
perfectly clear what the natives understand by
Unkulunkulu coming out of the earth. The earth is the mother of
Unkulunkulu, the first man, as of every other creature. Compare
Milton :

The Earth obeyed, and straight

"

Opening her fertile womb, teemed at a birth

In numerous living creatures, perfect forms
Limbed and full grown."

Compare Ovid. also

Met., B. I, 416 421. This, too, corre 1.

sponds with the Scripture account of Creation ; Gen. i. 20, 24.

It is also philosophically correct to refer the origin of things
secondarily to the earth. The material organisms of all living
things consist of elements derived from the earth. The poetic imagi
nation, to which time and space impose no limits, represents as occur
ring at a point in time what, it may be, took myriads of years for its
production in accordance with laws imposed on the Universe by the
fiat of the Creator.
89
Lwenkomo, i.e., uthlanga. This is worth noting, the uthlanga
of cattle, that is, either the reed primal source from which they
came ; or it may mean, the first pair from which all others sprang.
48 UNKULUNKULU.

Ujama kambe o zala Usenza- Ujama was the father of Use-

ngakona, uyise waotshaka, u yena nzangakona, the father of the

o Unkulunkulu. Ba kona Omve- Utshakas; it is he who is Unku
lunkulu. 90 There are Omvelmg-a-

90 As
the question has been raised whether the natives do not
call the FirstMan, or Being, Unkulunkulu, and an Ancestor Ukulu-
kulu, in order to prevent all misunderstanding I asked him if he was
not speaking of Ukulukulu. He replied Ukulukulu and Unkulu
nkulu is one and the same word ; the Amazulu say Unkulunkulu ;
other tribes Ukulukulu ; but the word is one. I enquired what he
meant by Unkulunkulu ;
he answered,

Si bambisise elikakulu o zala We have employed the word

ubaba ; kepa si ti ukulu ke lowo. great [father] to designate the
Kepa a be kona Unkulunkulu father of our father ; and we call
yena o pambili. that man great [father]. And
there was a great-great [father], to
wit, one who was before him.
A si kulumi ngamand/Ja ukuti We do not speak of power when
Unkulunkulu; si kuluma ngobu- we say Unkulunkulu, but espe
dala kakulu. Ngokuba leli lizwi cially of age. For the word great
lokuti ukulu a li tsho ukuti nrn- does not say he was old by twice,
dala kabili, li ti mudala kanye but he is old by once and if the
; ;

kepa uma ind/tlu yalovvo i pinda i children of that man

has children,
zale amadodana, a se ya kuti nge- they will speak by the reduplicated
lobubili igama, a /ilanganise neli- name, and unite their father s
kayise nelalowo, a ti Unkulunkulu, name with his, and say Unkulu
ukuti omdala kakulu. nkulu, that is, one who is very
old.

Whathas been said above, then, together with what is here

stated, isto settle all doubt on the subject.
sufficient I shall not
therefore give all the similar statements derived from a great number
of different natives to confirm the fact, that by Unkulunkulu or Uku
lukulu they mean a great-great-grandfather, and hence a very ancient
man much further removed from the present generation than a great-
great-grandfather. Hence it is applied to the founders of dynasties,
tribes, and families. The order is as follows :

Ubaba, my father Umame, my mother

Ubaba-mkulu, or Ukulu Umame-mkulu, or Ukulu
Ukoko Ukoko
Unkulunkulu Unkulunkulu
Ukoko a general term for Ancestor who preceded the grandfathers.
is
And Unkulunkulu is a general term for Ancient Men, who were "

"

first among tribes, families, or kings. See Appendix.

 UNKULUNKULU. 49

lin^angi. Si be si zwa Undaba ngi.

91
We used to hear of Unda
92
wakakubayeni. Abona aba zala ba, the son of Ukubayeni. They
Ujama. were the ancestors of Ujama.
As it was quite clear that he understood my question on the sub
ject of Unkulunkulu to have reference to the names of the immediate
ancestors of the Amazulu, I asked him if he knew anything about the
first man. He replied :

Kwa kwa puma abantu

tiwa It was said that two people

ababili o/tlangeni. Kwa puma came out of a reed. 93 There

indoda, kwa puma umfazl Be ti came out a man and a woman.
kwa puma yonke imisebenzi le e At their word 94 there came out
si i bonayo, neyezinkomo neyoku- all those works which we see, both

d/ila, konke ukudAla loko e si ku those of cattle and of food, all

d/ilayo. the food which we eat.

91
Let us note this plural of Umvelin^angi ;
and that the Omve-
lin<7angi
are the fathers of the generation preceding that of the Onku-
hmkulu ;
that is, they are the fathers of the Onkulunkulu ; that is,
the great-great-great-gran dfathers.
Usobekase, a petty chief over a portion of the Amabcle, when
speaking of the origin of things, said they were made by Umvelin^a-
ngi ; that there was a first man and a first woman they were Aba- ;

velin^aiigi, and that men sprang from them by generation. He did

not use the word Unkulunkulu at all. Umk^umbela, also, a very old
man of the Amangwane, spoke of the Omvelin^angi in the
plural, and used the word as strictly synonymous with Uiikulu-
nkulu, and, like that word, applicable not only to the first man, but
to the founder of families, dynasties, tribes, &c.
92 The origin of Undaba is thus given by Uncinjana, an
Ibele :

Undaba wa dabuka kupunga, Undaba sprang from Upunga,

wa zala
Usenzangakona. Useiiza- and was the father of Usenzanga
ngakona wa dabuka kundaba, wa kona. Usenzangakona sprang
zala Utshaka. Undaba Unkulu from Undaba, and was the father
nkulu. of Utshaka. Undaba is the
Unkulunkulu,
The attention of the Zulu scholar is directed to the use of dabuka
in this statement.
Whilst travelling lately among a wholly uncultivated tribe, on
asking what they meant by the ukudabuka of men from Unkulunkulu,
they replied, Ba dabuka esiswini sake," They broke off from her
"

bowels that is, of the first female Unkulunkulu.

;

93
Or, from Uthlanga.
94 In this remarkable sentence the origin of things is ascribed to
the joint word of the man and woman.
50 UN K ULUN K ULU.

He said he did not know their names. I asked what the natives
said of a Creator. He answered :-

Si vele ku tshiwo ku tiwa, In "

When we were children it was

kosi i
pezulu."
Be si zwa kn said,
"

The Lord is in heaven."

njalo ke ekuveleni kwetu inkosi ;

We used constantly to hear this

ya be i
konjwa pezulu a si li ;
when we were children ; they used
zwanga ibizo layo
;
si zwa kodwa to point to the Lord on high we ;

ku tiwa inkosi i
pezulu. Si zwa did not hear his name ;
we heard
ku tiwa umdabuko wezwe kwa only that the Lord is on high.
tiwa inkosi e pezulu. Ngi te ngi We heard it said that the creator

inila kwa ku tiwa umdabuko we of the world 95 is the Lord which

zwe u pezulu ;
abantu be komba is above. When I was growing

up it used to be said, the creator

pezulu njalo.
UKOTO MIILOXGO. of the world is above ; people used
always to point towards heaven.

95 This and two or three other statements are the

only instances
I have met with of the word Umdabuko for the source of creation,,
but its meaning is evident. It is equivalent to Umdayi of the Ama-
the Umenzi of the Ama-
k?wabe, the Umdali of the Amafccosa, and
zulu.
Umdabuko, however, is derived from uhudabuka, to be broken
off Note 3, page 1), and therefore has a passive signi
(see
fication, and thus differs from Umenzi
and Umdali, which are active.
It more resembles Uthlanga, and though in some places apparently
used for an active creator, would mean rather a passive, though poten
tial source of being, passive, that is, as
a female, or as a seed, which
have however wrapped up in them potentially the future offspring.
We may compare with this the legend of the Bechuanas :

Morimo, as well as man, with all the different species of ani

"

mals, came out of a hole or cave in the Bakone country,

to the north y
in the indurated
where, say they, their footmarks are still to be seen
rock, which was at that time sand. In one of Mr. Hamilton s early
journals, he records
that a native had informed him that the footmarks
of Morimo were distinguished by being without toes. Once I heard
a man of influence telling his story on the subject. I of course could
not say that I believed the wondrous tale, but very mildly hinted that
he might be misinformed ;
on which he became indignant, and swore
his ancestors his king, that he had visited the spot, and paid a
and
by
tax to see the wonder ; and that, consequently, his testimony was in
dubitable. I very soon cooled his rage by telling him that as I should
likely one visit those regions, I should certainly think myself very
day
fortunate I could get him as a guide to that wonderful source of
if
animated nature. Smiling, he said, Ha, and I shall show you tJus
 UXKULUNKULU. 51

UNGWADI, Ujani, Umasumpa, UNGWADI, Ujani, Umasumpa,

XJmatiwana, Uzikali, ubaba. Un- Umatiwana, Uzikali, our father.

Ujani a zala is Unkulunkulu. Ujani

gwadi unktilunkulu. Ungwadi
Umasumpa. A ti Umasumpa a was the father of Umasumpa.
zala Umatiwana. A ti Umatiwa Umasumpa was the father of

na a zala Uzikali. A ti Uzikali a Umatiwcina. Umatiwana was the

zala abantwana. Wa zala Unga- father of Uzikali. Uzikali had

zana, wa zala Umfuridisi. A si many children. He had Ungazana

b azi abanye. Unzwadi wa zala and Umfundisi. We do not know
Uswanalibomvu. Uswanalibomvu others. Unzwadi was the father

wa zala Ungabazi. of Uswanalibomvu. Uswanali

bomvu was the father of Ungabazi.
Izizwe zonke zi nonkulunkulu All nations have their own
wazo. I leso si nowaso, na leso si Unkulunkulu. Each has its own.
nowaso njalo. Unkulunkulu wa- The Unkulunkulu of our tribe is
kiti Ungenamafu noluAlongwana Ungenamafu and Uluthlongwana
nosangolibanzL Ukugcina ku ti- and Usangolibanzi. 96 At last men
wa okwa said
"

Nkosi King to Umatiwana, in

" "
"

kuinatiwana,
vela Onkulunkulu bakwiti. Ba whose house the Onkulunkulu of
vela be pete umkouto ukuba ku our tribe were born.
97 At their
ponswane, si d/dane inkomo. Ba birth they handled spears that

vela emdabukweni. Umdabuko they might be thrown, and we eat

each other s cattle. They sprang
from the Umdabuko. 98 The Um-

man.
footsteps of the very first This is the sum-total of the know
of what they call
ledge which the Bechuanas possessed of the origin
Morimo, prior to the period Avhen they were visited by missionaries."
(Missionary Labours and Scenes in South Africa. Mqffat, p. 262.Ji
See also a corresponding legend among the Basutos :

A
legend says that both men and animals came out of the
"

bowels of the earth by an immense hole, the opening of which was in

a cavern, and that the animals appeared first. Another tradition,
more generally received among the Basutos, is, that man sprang up iri
a marshy place, where reeds were growing." (The Basutos. Casalis,
p. 240. )
96
That is, at a certain period the tribe divided into three, each
having its So Umahhaule, who has formed a
own Unkulunkulu.
small tribe, says, in a few years he shall be an Unkulunkulu.
97 That
is, the Onkulunkulu whose names he has given not only

belonged to the Amangwane, but to the family of Umatiwana.

98
Umdabuko, Creator. See above, Note 94.
52 UNKULUNKULU.

owa s abela izinto zoiike, wa si dabuko is lie who gave us all

patisa neziAlangu. things, and gave us shields also to
ULUDONGA (an Ingwane). carry.

IN the neighbourhood there is a very old woman, with whom I had

some casual conversation which appeared to be calculated to throw
some light on their traditions ; I therefore sent Umpeugula to obtain
from her a connected statement. On his return he related the sub
stance of her remarks as follows :

UNINA kabapa u ti : Kwa ti eku- THE mother of Ubapa says At :

veleni, lokupela Utshaka u te e ba first, that is, when Utshaka was a

indoda e ngena ebukosini, sa si man and was entering into the
kgala ukwenda ngaleso sikati ; kingdom we girls were beginning
;

kepa ngi be ngi za ngi zwa ku to marry at that time ; I used

tiwa, "Amabele lawa e si wa continually to hear it said that the

clAlayo kwa corn which we eat sprang from a

a vela em/Jangeni ;

ku um/Janga ku vutiwe, ku bo bed of reeds ; there was a bed of

;

rn Kepa abantu ba zinge be reeds; when it was ripe it was

vu."

bona into e bukeka em/ilangeni. red. And people saw constantly

Ba za ba ti,
"

Ake si zwe uma le a beautiful thing in the bed of reeds.

into i ini na." Ba wa ka, a dhli- At length they said, Just let us "

wa. Kwa tiwa,

"

O, kanti, ku what kind of a thing this

taste is."

nmandi, ukud/da." A goduka ke, They plucked it, and ate it, and
a ya kulinywa. said,
"

O, forsooth, it is good, it is

food." So it was taken home"

and cultivated.
Si kuluma ngaloku kuvela When we spoke of the origin
kwamabele, si ti,
"

Kwa vela pi of corn, asking, "

Whence came
loku na?"
kepa abadala ba ti, the old people said, "It
this?"

"

Kwa vela kumdabuko owa dabu- came from the creator who created
la konke. Kepa si nga m azi." all things. But we do not know
Si zinge si buza si ti,
"

Lowo m- him." When we asked continu-

99 Lit. The corn went home and was

,
cultivated ; that is, became
a cultivated article of food.
 UXKULUXKULU. 53

dabuko u pi na ? Loku amakosi j ally,

"

Where is the creator? For

akwiti si ya \va bona ?"
kepa aba- our chiefs we see ?"
100
the old men
dala b ale ukuti, "

Ka lawa ma- denied, saying,

"

Arid those chiefs

kosi e si wa bonako, u kona um- too whom we see, they were cre
dabuko owa wa dabulayo." ated by the creator."

Kepa si buze si ti,

"

U pi na ? And when we asked,

"

Where
Ka bonakali nje. U pi na ?
"

is he ? for he is not visible at all.

kepa si komba Where is he then ? we heard our

zwe bobaba be "

pezulu, be ti, Urndabuko wako fathers pointing towards heaven

"

konke u pezulu. Futi ku kona and saying, The Creator of all "

nesizwe sabantu kona."

Kepa si is in heaven. And there
things is

nga ze sa bona ka/tle ukuba lowo a nation of

people there too."
mdabuko u ya uze a bonwe nini But we could not well understand
na. Ku be ku tiwe njalo, ku when that Creator would be visi

tiwa,
"

Inkosi yamakosi." ble. It used to be said

constantly,
"

He is the chief of chiefs." 1

Si zwa ku tiwa uma
futi izulu Also when we heard it said that
li d/Je izinkomo kwabani, ku tiwe, the heaven had eaten 2 the cattle
"

Inkosi i tate izinkomo kwabani." at such a village, we "

The
said,
Futi si zwe ku tiwa uma li
ya Lord has taken the cattle from
duma, abantu ba zimise isibindi, such a village." And when it

ngokuti, ya dMala "I inkosi." thundered the people took con

rage-
Kepa si ze sa kula ku i loko njalo. by saying, "The Lord is playing."
That was the state of the matter
till we grew up.
Kepa ngonkulunkuln ka m ve- But as for Unkulunkulu, Uba-
zaiiga ngokwake. Kepa ngi be pa s mother did not mention him
ngi linga uku m kombisa kuye, a of her own accord. But I tried
to direct her attention to
him, that
she might speak of him of her

100
By this is meant, that they denied the existence of a Creator
whom they could not see ; and declared their belief that their kings,
whom they could see, were the Creators of all things. Just as at the
end this old woman declares that the whitemen made all
things.
1
Inkosi may be rendered chief,
king, lord. can therefore We
say either Chief of Chiefs, or King of Kings, or Lord of Lords.
2
That is, the lightning had struck.
54 UNKULUNKULU.

ngokwake. Kepa kwa ba

zitsholo i own accord. 3 But I could not get

lukum loko ukukuluina ngokwake. I her to mention him of her own

3
This is a very common occurrence. Very old Amazulu, when
asked about Unkulunkulu, are apt to speak, not of the first Urikulu-
nkulu, but the onkulunkulu of their tribes.
Mr. Hully, a missionary for some years connected with the Wes-
leyans, went up to the Zulu country as interpreter
to Mr. Owen, in
1837. He says the word Unkulunkulu was not then in use among
the natives ; but that Captain Gardiner introduced it to express the
Greatest, or the Maker of all men. Mr. Hully refused to use it in
this sense. He allowed that the word kulu meant great, but denied
that Unkulunkulu existed in the language to express that which Capt.
Gardiner wished. But he persisted in using it through a young man
named Verity.
The following remarks from Captain Gardiner s work appear to

justify this statement of Mr. Hully :

The conversation which took place I will now

"

relate, as nearly
as I can, in the precise words :

" *
Have you any knowledge the world of the power by whom
was made ? When and the trees
you see the sun rising and setting,
growing, do you know who made them
and who governs them 1
"

Tpai (after a little pause, apparently deep in thought) No ;

we see them, but cannot tell how they come we suppose that they
:

come of themselves.
" *
To whom then do you attribute your success or failure in
war ?
*
When we are unsuccessful, and do not take
"

Tpai cattle, we
*
think that our father [Itongo] has not looked upon us.
Do you think your father s spirits [Amatongo]
" * *
made the
world 1
Tpai No.
"

Where do you suppose the spirit of a man goes after it leaves

the body ?

Tpai We cannot tell.

" *
Do you think it lives for ever ?

"

Tpai
*
That we cannot tell ;
we believe that the spirit of our
forefathers looks upon us when we go out to war ; but we do not
think about it at any other time.
You admit that you cannot control the sun or the moon, or
"

even make a hair of your head to grow. Have you no idea of any
power capable of doing this ]
Tpai No we know of none we know that we cannot do
" *
;
:

these things, and we suppose that they come of themselves.

"

(Nar
rative of a Journey to the Zoolu Country. Capt. Allen F. Gardiner,
R.N. undertaken in 1835, p. 283J
;

He thus speaks of a tribe on the Umzimvubu :

"

On the subject of religion they are equally as dark as their

 UXKULUNKULU.

Kga za ng a tn gaztilela ibizo lika- accord. At length I mentioned

nkulunkulu kepa yena wa bona ;
the name of Unkulunkulu ;
and
wa ti,
"

A ! u yena pela lowo m- she understood and said, Ah it "

clabuko o owa e tshiwo is he in fact who is the creator

pezulu
abadala."
Kepa TJbapa wa ti, which is in heaven, of whom the
"

Ai ! u se k^ala ukupambanisa ancients spoke."

But Ubapa said,
amazwi. Izolo u l>e
nga tshongo
"

No I she now begins to speak at

njalo kumfundisi. Unkulunkulu cross purposes. She did not say
u be m kombisa pansi. Kepa this to the Missionary yesterday.
manje u se m kombe pezulu."
She Unkuluukulu was from
said

Kepa wa Elie wa beneath. But now she says he

"

ti yena, !

buya w enyuka, wa ya pezulu."

was from above." And she said y
Wa yeka leyo nd/ilela yake yoku-
"

Yes, yes !
4
he went up to

k^ala, wa ngeua ngokuti, Kanti "

heaven afterwards." She left the

Unkulunkulu u yena lo o pezulu. first account, and began to say,
Futi nabelungu laba kanti i bona "Truly Unkulunkulu is he who is

amakosi aw enza konke." in heaven. And the whitemen,

they are the lords who made all

things."

neighbours the Zoolns. They acknowledged, indeed, a traditionary

account of a Supreme Being, whom they called Oukoolukoolu "

(literally the Great-Great), but knew nothing further

"

[Ukulukulu]
respecting him, than that he originally issued from the reeds, created
men and cattle, and taught them the use of the assagai. They knew
not how long the issitoota," [isituta] or spirit of a deceased person, "

existed after its departure from the body, but attributed every un
toward occurrence to its influence, slaughtering a beast to propitiate
its favour on every occasion of severe sickness, &c. As is customary
among all these nations, a similar offering is made by the ruling chief
to the spirit of his immediate ancestor preparatory to any warlike or
hunting expedition, and it is to the humour of this capricious spirit
that every degree of failure or success is ascribed." (Id., p. 314.^
4
That is, she assents to the statement that Unkulunkuhi sprang
from the earth. But asserts also that he is the heavenly Lord, of
whom she has been speaking.
This account is in many respects very remarkable. It is not at
all
necessary to conclude that the mind of the old woman was wan
dering. There appears to be in the account rather the intermixture
of several faiths, which might have met and contended or amalgamated
at the time to which she alludes 1. primitive faith in a heavenly : A
Lord or Creator. 2. The ancestor-worshipping faith, which confounds
 UNKULUXKULU.

UBEBE, who related the following, was a very old man, belonging to
the Amantanja tribe. lie had seen much. His people were scattered
by the armies of Utshaka, and he showed four wounds, received at
tlill erent times :

INKOSI i
ya buza kambc indaba THE chief 5 enquires then what
yaobaba. our forefathers believed.
Aobaba ba be ti indaba yabo The primitive faith of our fa-

yendulo, be ti,
"

Unkulunkulu u thers was this, they said,

"

There
kona o indoda, o pansi yena."
is Unkulunkulu, who is a man,
Obaba ba be ti,
"

Inkosi i kona who is of the earth." And

pezulu."
Uma li leta, li diima, ba they used to say,
"

There is a lord

ti,
"

Inkosi i
ya /tloma, i
ya leta. in heaven." When it hailed, and
Lnngisa ni." Be tsho kubo ma- thundered, they said,
"

The lord is

arming ;
he will cause it to hail.
Put things in order."
7
They

the Creator with the First Man. 3. The Christian faith again direct

ing the attention of the natives to a God, which is not anthropomorphic.

But she may intend to refer to the supposed ascent of Usenza-
ngakona, the father of Utshaka, into heaven, which is recounted in
the following izibongo, that is, nattering declamations by which the
praises of the living or the dead are celebrated :

Kwaku izibongo zikasenzanga- There were lauds of Usenza-

kona, e bongwa abantu bake, be ngakoria, by which he was lauded
ti, by his people they said, ;

Mntakajama, owa pota igoda

"

Child of Ujama, who twisted "

la ya la fika ezulwini, lapa izituta a large rope which reached to

jzakwamageba zi nga yi kufika. heaven, where the Spirits of the

Zo ba kukwela z apuke amazwa- Amageba will not arrive. They
aiyana."
will again and again make fruitless
efforts, and break their little toes."
Amageba ibizo elidala lamazulu. Amageba is an ancient name of
Li ti, amatunzi okumuka kwela- the Amazulu. It means the sha
uga ; a ya geba ezintabeni. Ama dows caused by the departing sun ;

geba abakarnageba, Unkulunkulu they recline on the mountains.

wakwazulu. Umageba u zala Amageba are the people of Uma-
Ujama, a zale Usenzangakona, a geba, the Unkulunkulu of the
zale Utshaka. Nomageba u kona Amazulu. Umageba begat Uja
Unkulunkulu wake, lapa tina si ma he begat Usenzangakona he ; ;

i)" aziko. begat Utshaka. And as regards

Umageba, there is his unkulunku-
lu where we know not.
5
The chief, that is, myself. respectful mode of addressing A
the enquirer, as though the answer was being given to a third person.
c
Itidoda, that is, a male.
7
That they may not be injured by the hail.
 UNKULUNKULU.

me, ku lungiswe impeAla zonke said this to our mothers, and they
nezinkomo namabele. set all things in order, cattle and
corn.

Ku ti lapa inkosi i
d/Jalayo And when the lord played by

ngokuduma, ba ti uma ku kona thundering they said, if there was

ow esabayo,
"

W etuka ni, loku ku any one afraid,

"

Why do you
d/ilala inkosi na ? U tate ni yayo start, because the lord plays 1

na?" What have you taken which be

longs to him ?
"

Kwa tiwa Unkulunkulu u te, It was said, Unkulunkulu said,

a si be abantu, si lime ukud/tla, Let there be men, and
"

let them
si d/Je. Kwa ti utshani bwa ve- cultivate food and eat." And the
zwa Unkulunkulu, wa ti, "A ku grass was created by Unkulunku
d/de izinkomo." "Wa
ti,
"

A ku lu, and he told the cattle to eat.

tezwe izinkuni, ku be kona um- He said,
"

Let firewood be fetched,

lilo, ku vut ukud/Ja." ti Wa that a fire may be kindled, and
Unkulunkulu, A ku zalwane, "

food be dressed." Unkulunkulu

ku be kona abalanda, ku zalwe, said,
"

Let there be marriage

kw and abantu em/Jabeni. Ku among rnen,
s
that there may be
be kona amakosi amnyama, iiikosi those who can intermarry, that
y aziwe ngabantu bayo, ukuba children may be born arid men in
Inkosi le : ni butane nina nonke crease on the earth." He said,
ni ye enkosini.
"

"

Let there be black chiefs ;

and
the chief be known by his people,
and it be said, That is the chief :

assemble all of you and go to your

"

chief.

A si kw azi ukuvela kwake. We do not know the origin of

Si zwa ku tiwa,
"

Abantu ba za- Unkulunkulu. We hear it said,

hva Unkulunkulu." Aobaba ba Men are the children of Unku
lunkulu." Our fathers used to

A ku zalwane. Lit., Let children be begotten or born one

8

with another. An allusion to a

supposed period in which if blood
relations did not marry there could be no The meaning
marriage.
really is, Let brothers and sisters marry, that in the of time progress
there may arise those who are sufficiently removed from close relation
ship, that there may be abalanda, that is, persons who
may lawfully
intermarry.
 UNKULUXKULTJ.

be ti,
"

Unkulunkulu lowo owa say, Unkulunkulu is he who be

"

zrala abaiitu clu/dangeni. Si nga gat men by Uthlanga. 9 We do

in azi ke Ulu/Janga uma wa e not know whence Uthlanga came ;

puma ngapi na ; noma Unkulu or whether Unkulunkulu and

nkulu ba be puma o/*langeni lunye Uthlanga both came from one
ini na. A s azi ukuba U/ilanga Uthlanga or not. We do not
umfazi ini, loku aobaba ba be ti si know whether Uthlanga was a
zalwa Unkulunkulu. woman, for our fathers said we
were begotten by Unkulunkulu. 10
Sa si m buza Unkulunkulu We used to ask our fathers
kwobawo, si ti,
"

U pi Unkulu about Unkulunkulu, saying,

nkulu e ni m tslioyo na 1 Ba ti,
"

Where is Unkulunkulu of whom

"

"

Ka se ko. NoManga ba yon speak 1 They said,

futi,"
He is "
"

ti,
"

ka se Ba ti aobawo, dead, and Uthlanga also is dead."

ko."

"

Nati s ezwa si tahelwa ukuti, sa Our fathers said, "

We were told
zalwa Unkulunkulu no/tlanga. Na that we are the children 11 of

kwobaba s czwa be tsho." Unkulunkulu and Uthlanga. And

our fathers told us they were
told."

Unkulunkulu wa e mnyama, Unkulunkulu was a black man,

ngokuba si bona abantu bonke e si for we see that all the people
vela kubo bemnyama, nenwele from whom we sprang are black,
zabo zimnyama, B esoka ngoku- and their hair is black. They
l>a kwa tsho Unkulunkulu, wa ti, circumcised because Unkulunkulu
"A ba soke abantu, ba nga bi said,
"

Let men circumcise, that

amakwenkwe." Unkulunkulu na- they may not be boys."
And
ye wa soka, ngokuba wa si tshela Unkulunkulu also circumcised,
ukusoka. for he commanded us to circum
cise.

9
Here very distinctly Uthlanga is a proper name, that of the
firstwoman. But the origin of Uthlanga is not known it is sug ;

gested that she came forth from Uthlanga together with Unkulunkulu
that is, an anterior Uthlanga. Compare this with the legend above
given, where it is said Umvelin^angi made an Uthlanga and begat
See below, where it is said, UAlanga ka se
"

children by her. ko,"

Uthlanga is dead not, A lu se ko. ;

10 This is a mode of
asserting his belief that since the fathers said
Unkulunkulu begat men, he could not do so without a wife, and that
therefore Uthlanga was a woman.
11
Zola is to beget and to give birth to they were derived, :
viz.,

by generation from Unkulunkulu, and by birth from Uthlanga.

 UNKULUNKULU.

Umdabuko ng azi o pezulu wo- As to the source 12 of being I

clwa. Ba be ti abenclulo, Uni- know that only which is in heaven.
"

dabuko u pezulu owona opilisayo The ancient men said, The source
"

13
abautu ; ngokuba abantu b esuta, of being is above, which gives
ba nga fi ind/tlala, ngoba inkosi i life to men ;
for men are satisfied,

ba nika ukupila, ukuba ba hambe and do not die of famine, for the

ka/ile em/ilabatiui, ba nga fi. in- lord gives them life, that they may
d/Jala." live prosperously 011 the earth and
not die of famine.
II ma ku Mangana aba-
I omile, If it does not rain, the heads of

immuzana namakosi, ba ye enko villages and petty chiefs assemble

sinienmyama ba ya kahuna, be;

and go to a black chief; they con

tandaza woria umbete. Ukutanda- verse, and pray for rain. Their
za kwabo ukuba abanumuzana ba praying is this : The heads of
some black oxen u
tshaye izinkabi eziinnyama, i
nga villages select ;

bi ko emAlope.
Zi nga /datshwa ;
there is not one white among
b enze ngemilomo ku /Jatshwe i ;
them. They are not slaughtered ;

be nye, ezinye zi /Jale. Kwa ku they merely mention them ;

one is

tiwa kuk<?ala irnvula i puma enko- killed, the others are left. It was
siiri, nelanga li
puma enkosini, said at first, the rain came from

nenyanga ngobum/Jope, the lord, and that the sun came

e kariyisa

ku Alwile, abantu ba hambe be from him, and the moon which

ng apuki. TJma inyanga i nga se gives a white light during the
ko, ku tiwa,
"

Abantu a ba nga night, that men may go and not

hambi, kumnyama ;
ba ya kuli- be injured. If there is no moon,
mala." it is said,
"

Let not men go, it is

dark ; they will injure themselves."

12
Umddbuko, Source of Being, local or personal, the place in
which man was created, or the person who created him. But if a
place, it is possessed of a special potentiality. See Note 95, p. 50.
But here the Umdabuko is called the lord which gives them "

life."

13
The argument is, since we see that life-giving influences, the
rain and sun, come from, heaven, we conclude that there too is the
original source of life.
14
It is supposed that black cattle are chosen because when it is
about to rain the sky is overcast with dark clouds. When the ox is

and perfect silence is maintained

killed, its flesh is eaten in the house,
till the whole is
consumed, in token of humble submission to the lord
of heaven, from whom, and not of the chief, the rain is asked. The
bones are burnt outside the village. After eating the flesh in silence,
they sing a song. The songs sung on such occasions consist merely of
musical sounds, and are without words.
GO UNKULUNKULU.

Unm izulu li be li
tshayile izin- If lightning struck cattle, the
15
komo, ku be ku nga Alupekwa. people were not distressed. It

Ku be ku tiwa, "

Inkosi i /Jabilc used to be said, The lord has "

ekud/deni kwayo."
Ku tiwa, slaughtered for himself among his
"

Okwenu ini na, loku ku ng o- own food. Is it yours ? is it not

kwenkosi na 1 I lambile i
ya ;
the lord s 1 He is hungry ;
he
zi/Jabela," Unia umuzi u tshaywe kills for himself." If a village is

unyazi, uma ku inkomo e bulewe, struck with lightning, and a cow

ku tiwa,
"

Ku za kuba in/ilanAla killed, it is said, "This

village

kulo rnuzi." Uma umuntu e will be prosperous."

If a man is

tsliaywe, wa fa, ku tiwa,

"

U soli- struck and dies, it is said,

"

The
we inkosi." lord has found fault with him."

UBEBE.

Having requested XJmpengula to ascertain from Ubebe the mean-

in of TJmdabuko more exactly, he made the following report :

NG enze njengokutsho kwako ke, I HAVE done as you directed,

mfundisi, nga buza kubebe ukuti, Teacher, and asked of Ubebe what

15
Contrast this with what Arbousset says of the superstition
found among the Lighoyas :

When it thunders every one trembles if there are several

"

together, one
asks the other with uneasiness, Is there any one amongst
US who devours the wealth of others ? All then spit on the ground,
saying, We do not devour the wealth of others. If a thunderbolt
strikes and kills one of them, no one complains, none weep ; instead
of being grieved, all unite in saying that the Lord is delighted (that is
to say, he has clone right), with killing that man ; they say also that
the thief eats thunderbolts, that is to say, does things which draw
down upon men such judgments. There can be no doubt, they sup
pose, that the
victim in such a case must have been guilty of some
crime, of stealing most probably, a vice
from which very few of the
Bechuanas are exempt, and that it is on this acco.unt that fire from ^

heaven has fallen him."

(Exploratory Tour in South Africa, p.
upon
323. )
Casalis says that, If any one is struck dead
among the Basutos,
"

no murmur is heard and tears are suppressed. The

by lightning,
Lord has killed him, they say ; he is, doubtless, rejoicing let us be :

"

careful not to disturb his joy. (The Basutos, p. 242J

 UNKULUXKULU. 61

"

Bebe, lapa ku tiwa umdabuko men meant by the word Umda

wabantu, li ti ni leli zwi lokuti buko, when they say, The Um "

umdabuko naT Kepa Ubebe wa dabuko of men." He replied,

ti,
"

Lapa si ti umdabuko, si kulu- When we say Umdabuko we "

ma lapa kwa vela abantu bonke speak of that

10 from which
men
kona, si ti ke umdabuko wabautu. sprang and because they sprang
;

Futi pezulu a ngi zwa- le iiikosi e from that, we say, The Umdabu

nga kwobaba be ti, I nonina "

ko of men. Further, as regards

nomfazi." A ngi ku zwanga loko. that lord who is above, I never
Unkulunkulu yedwa e kwa tiwa heard our fathers say he had a
wa veza abantu o/Jangeni ;
sa ti, mother or wife. I never heard
umdabuko u u/tlanga."
such a thing. It is Unkulunkulu
only of whom it was said he gave

men origin by means of Uthla-

nga,
17 and so we said, the Umda
buko is Uthlanga."

I REQUESTED Umpcngula to enquire of Unjan, of the Abambo tribe-,

a petty chief, who came to the village, what he knew about Unkulu
nkulu. He reported the following :

WA ti ngoku m buza kwami uku- WHEN I asked him, saying, "

U-
ti,
"

Njan, u ti ni wena ngonku- njan, what do you say about that

lunkulu lowo, e sa m tshoyo tina Unkulunkulu, of whom we black
bantu abamnyama iia?" wa ti, men used to talk ?
"

he replied,
"

Lo, e sa ti, w enza konke na ?

"
"

Him who, we said, made all

18
Nga ti mina, "Yebo.
Ngi ya things ? I replied, "

Yes. I en-

10
See Note 95, p. 50.
17
Or, out of Utklanga ; and so we said the Umdabuko is Uthla "

nga,"
either regarding Umdabuko as a female, or referring to that
Uthlanga or Source of being from which Unkulunkulu himself and
all things else sprang. But we are here, no doubt, to understand the
latter, for above he states that the old men believed in an Umdabuko
which is above, and which he calls, the Lord which gives them "

life."

18
Intimating that there are other Onkulunkulu about whom he
might wish to enquire.
 UNKULUNKULU.

buza ukuze ng azi loko oku isimi- quire that I might know what has

liya imi/Jayonke ngaye."

Wa ti, always been the truth about him."
"

Ehe ! u boni A ini ukuba He said,

"

Yes, yes ! Do you not

Unkulunkulu, sa ti, w en/a konke understand that we said Unkulu

e ku bonayo ne
si si ku patayo nkulu made all things that we see

konke ? Nga ti,

"
"

Ehe Ha- or touch?"

! I said, "Yes! Just
mbisa kambe. Ngi sa lalele lapa am listening for
go on. I the
u za knya kugcina kona."
Kepa conclusion." And he said, "Al

wa ti,
"

O, noma kwa tsliiwo kwa though it was said he made all

tiwa, w enza konke ; kepa miria things, yet for my part I see that

ngi bona ukuti loku kwa tiwa it was said,

19
he was an old man
umuntu orakulu wetu, unmntu of ours, a man like us ;
for we did

njengati ngokuba nga ;

tina sa si not point to any place where he
kombi ndawo lapo e kona, kodwa was, but said he was a man who
kwa tiwa umuntu owa vela ku- came into being first of all other

k^ala kubautu bonke, o yena em- men, who was older than all of us,

kulu kwiti sonke, Umvelin^angi. Umvelin<?angi.

So then I see that

Kanti ngi ya bona ukuti ngelizwi by our word we said Unkulunkulu

letu sa ti, Unkulunkulu w enza made all things, but we know not
konke, kepa a s azi lap a vela whence he sprang."
I asked,

Nga m buza Where he now 1 He

"
"

is
kona."
nga ti, said,

Manje u pi iia ?
"

Wa ti, 0, "
" "

O, he is dead." I asked, "

Where
ka se Nga ti, Wa ya ngapi
ko."
"

is he gone 1 He replied, We "

"

na Wa ti, Nati si be si buza,

1

?"
"

too used to ask, and it was an

ku Ka se ko. Kepa nga-

tiwe, swered, he is dead. But by that
loko ku ya bonakala ukuti konke it is evident that all things were
loko a kw enziwanga umuntu o not made by a man, who is now

nga se ko ; kw enziwa o se kona." dead they were made by one who ;

now is."^

Kepa ngi buza kuye ngokuti, And when I enquired, saying,

"

Abafundisi bakwini a ba tsho ini

"

Do not your teachers 21 tell you

ukuti le inkosi e pezulu i Unku that the lord which is in heaven is

lunkulu na?" Wa ti,

"

Hau !
"

Unkulunkulu ?
"

he replied with a

19
was said and nothing more; there was no truth in it.
I see that it

20 is the result of a certain amount

It is clear that this reasoning
of light. When once he had been induced to think, he said that the
things around him could not, as the old men said, have had a mere
human author, who came into being and passed away.
21
This chief and his people live in the neighbourhood of the
Roman Catholic Mission about fifteen miles from this place.
 UNKULUNKULU, 03

ngokwetuka, "Nakanye. A ngi start,

"

Hau !
by no means. I

zwanga be li tsho lelo lizwi 110- ;

never heard such a word, neither
kuba ba k illume ngalo nje a ngi did I ever hear them even mention
the name. 22
ku zwanga. Kupela umfundisi It is your teacher
yechva e nga kahuna iiaye iigalo." alone with whom I have ever

spoken about it."

The next day I asked him myself, when he made the following
statement :

Ba ti abendulo ba ti Unkulu- The ancients said that it was

ukulu owa veza abantu, wa veza Unkulunkulu who gave origin to
konke nezinkomo,kouke nezilwane men, and every thing besides, both
ezasend/ile. Ba ti omdala umuntu cattleand wild animals. They
owa veza lezo zindaba, e se ku said it was an ancient man who
tiwa keumuntu omdala u inkosi, gave origin to these things, of
ku tiwa u inkosi e pczulu. Se si whom it is now said that ancient

zwa ngani ukuti iukosi e pezulu e man is lord ;

it is said, he is the

yon a ey enza konke. Abantu Lord which is above. 23 We have

abadala ba be ti Unkulunkulu now heard from you that the Lord
ukoko nje, umuntu omdala owa which is in heaven is he who made
zala abantu, wa veza konke. every thing. The old men said
that Unkulunkulu was an ancestor
and nothing more, an ancient man
who begat men, and gave origin to
all things.

ULAXGENI, umuntu omdala wase- ULANGENI, an old Ikax>sa, but one

mak,roseni, kepa u sesikoleni, wa living at a mission-station, paid us
fika lapa kwiti. Nga ya kuye, a visit. I went to him and en
ngi ya kubuza le ndaba kanku- quired of him what he knew about
lunkulu, ngi bona emdala kakulu. Unkulunkulu, because I saw he
Kepa ekungeneni kwami end/Jini was a very old man. "When I en
tered the house where Ulangeni

22
Some years ago whilst travelling I had had a conversation with
him on the subject.
23
This rather obscure, but I prefer not to give a free trans
is
lation. The meaning is, Our old men told us that it was an ancient
man who created all things ; but we hear from the missionaries that
the heavenly Lord is he who created.
 UNKULUXKULU.

lapa e kona Ulangeni, nga m buza was, I enquired of him, saying,

ngokuti,
"

Baba, ngi size ngale 11-

"

My father, help me in the matter

dawo yokuti Utik.ro, uma lelo of Utikaso, and tell me where
gama kwa tiwa Utikro o pi na 1 Utika;o is said to be ? And whe
Koina li vele se ku fike abafundisi ther the word came into use after
na ?
"

the arrival of the missionaries

"

ini ?

Kepa Ulangeni wa ti,

"

K<?a ;
And Ulangeni answered,
"

No ;

leli gama lokuti Utikro a si lo e the word Utik.ro is not a word we

si lizwa kumangisi igaraa lakwi- learnt of the English it is an old
; ;

ti ku be ku ti ngezikati word of our own. It used to be

elidala ;

zonke, uma ku timula umuntu a always said when a man sneezed,

ti, Tik.ro, u ngi blieke kade. "

May Utikxo ever regard me with

"
24
favour.

Kepa nga buza ngokuti,

"

Ni Then I asked,
"

Since you
be ni ti tiko%>
nje, ni tsho ni na? merely used the word Utikxo,
Loku izidumbu zake na ni nga what did you mean ? Since what
z azi, na ni tsho ni na ?
"

Wa ti, is him you knew

very truth about
Le ndaba yokuti tik.ro indaba
"

not, what did you mean He 1

?"

kwiti e be ku tiwa, uma li ya du- replied, As regards the use of

"

ma izulu, kw azi we njalo ukuti a Utik.ro, we used to say it when

kona amand/tla a ngapezulu ;
ku it thundered, and we thus knew
ngnloku kwa za kwa tiwa opezulu that there is a power which is in
Utik.ro. A ku tshiwongo kodwa heaven and ;
at length we adopted
ukuti u sendaweni ctile pezulu ;
the custom of saying, Utik.ro is he
who is above all. But it was not
said that he was in a certain place

24
Just as among other people sneezing is associated with some
superstitious feeling. In England and Germany old people will say,
God bless you," when a person sneezes. Among the Amazulu, if a
""

child sneeze, it is regarded as a good sign ; and if it be ill, they be

lieve it will recover. On such an occasion they exclaim, Tutuka," "

Grow. When a grown up person sneezes, he says, Bakiti, ngi

"

hambe kade," Spirits of our people, grant me a long life. As he

believes that at the time of sneezing the Spirit of his house is in some
especial proximity to him, he believes it is a time especially favourable
to prayer, and that whatever he asks for will be given ; hence he may
Bakwiti, inkomo," Spirits of our people, give me cattle ; or,
"

say,
Bakwiti, abantwana," Spirits of our people, give me children.
"

Diviners among the natives are very apt to sneeze, which they regard
as an indication of the presence of the Spirits ; the diviner adores by
Lords, or Masters.
"

saying, Makosi,"
 UXKULUNKULU. G5

kwa ku tiwa lonke izulu u kulo in heaven ;

it was said he filled

lonke. A kw a/ilukaniswanga." the whole heaven. No distinction

25
of place was made."

Kepa nga ti, Amalau a e ni I asked, By what name did

" "

ti

wona ibizo lokubiza Udio 1

"

Wa the Hottentots call God?" He

ti,
"

Hau ! U tsho rnalau niaiii said,

"

Hau ! what Hottentots do

na ?
"

Nga ti,
"

Lawa malau you mean ?

"
26
I replied, "

Those
abomvana." Wa ti,
"

Ngi y e- reddish Hottentots." He said,

zwa. Kepa ba be pi labo bantu "

I hear. But where were those

aba nga ze ba be notikico na ? people that they should use the
Angiti ba be 7lala ezintabeni ; ba word Utikxo ? Is it not the fact
tolwe Amabunu, nokuze ba be that they used to live in the
pakati kwabautu na ? si lo A mountains ; and were taken into
igama la malau ukuti tikax). O- the households of the Dutch, and
kwamalau kwa duka konke ngam- so came to live among the people ?
Ala be /Jangone namabunu. A si Utik&o is not a Hottentot word.
zwa Into Ivvawo."
Every thing belonging to the Hot
tentotswas thrown into confusion
when they united with the Dutch.
We have learnt nothing of them."

I loko ke e nga ku zwa ngola- This, then, is what I heard of

ngeni. Nga buza ke ngokuti, Ulangeni. So I enquired further,
"

Unkulunkulu ku m zwanga na
Have you never heard of Unku ?"
"

Kepa yena wa ti, Uku mu zwa lunkulu ? He replied, I have

"
"
"

kwami Unkulunkulu, ngi mu zwe for the most part heard Unkulu
kakulu lapo ku bekwa amatshe nkulu mentioned when stones are
27 when a
pezu kwesivivane umuntu a ti thrown on an isivivane ; ;

25
It may be worth noting here that what the Amazulu say of
the lord of heaven, for whom they have no name, the Amak&osa say
of Utikxo.
20
This is to be understood as expressing his utter contempt for
the Hottentots, and unwillingness to admit that the Kafir could learn
any thing from them. It cannot, however, be doubted that he is mis
taken in supposing that they did not derive the word from the Hot
tentots.
27
Isivivane. Isivivane ama The isivivane consists of stones
tshe a /ilanganiselwa ndawo nye, which are collected together in
enzivve ink^waba enkulu ;
ku po- one place, and form a large heap ;
cc UNKULUNKULU.

lapa e ponsa itshe, a ti, Zizuku- man throws a stone, he says,

hvane zikankulunkulu, a d/dule." Generations of Unkulunkulu,
Nga ti ke,
"

E tsho mupi Unku- and passes on." So I said,

"

What

nswe kona aba d/ilulako kuso those who pass by the isivivane
isivivane, amancane amatshe na- cast stones on it ; the stones
inakulu e ponswa kona, ku tiwa, which are thrown on it are both
Sivivane saokoko, ngi ti ketshe-
"
small and great ; and it is said,
ketshe ukuharaba kalula." Isivivane of our ancestors, may
"

UMPENGULA MBANDA. I live without care."

The isivivane, then, is a heap of stones, the meaning of which the

natives of these parts are unacquainted with. When they pass such
a heap, they spit on a stone and throw it on the heap. Sometimes
they salute it by saying, Sa ku bona, bantwana bakasivivane," Good
"

clay, children
of Usivivane ; thus personifying Isivivane, and acting
in correspondence with the Kox>sa salutation to Unkulunkulu. Sir
James E. Alexander relates the following of the Namaquas In :
"

the country there are occasionally found large heaps of stones on which
had been thrown a few bushes ; and if the Namaquas are asked what
they are, they say that Heije Eibib, their Great Father, is below the
heap ; they do not know what he is like, or what he does ; they only
imagine that he also came from the East, and had plenty of sheep and
goats ; and when they add a stone or branch to the heap, they mutter,
Among the Hottentots there are many
"

Give us plenty of cattle.

1

such heaps, which they say are the graves of Heitsi Kabip, who, ac
cording to them, died several times and came to life again. (Bleek.
Hottentot Fables, p. 76J Thus the Heitsi Eibip of the Hottentots
appears to have some relation to the Unkulunkulu of the Kafirs.
Such heaps of stones are common in the South Sea Islands, and
are there memorial heaps, as, it appears from the Scripture narrative,
was that which Jacob raised (Gen. xxxi. 45 55) or they may have ;

been raised over graves, as is still the custom among the Bedouins.
The bearers of the corpse reached the newly dug grave at the
"

head of the procession, and standing over it they slowly lowered the
body, still rolled in its rough camel-hair shroud, into it, as the solemn
chant suddenly ceased, and the silence which ensued seemed rendered
deeper by the contrast. The corpse having been stretched out in its
sandy couch, all those nearest the spot, with hands and feet, raked
back the loose earth over the grave and closed it up. Ali and the
other chieftain with him, each taking up a stone from the ground, now
cast it in turn on the tomb, uttering, Allah yerdano, God have
mercy on him Naif, silent and brooding, approached the spot, and
!

with the same prayer cast his stone likewise over his brother s tomb,
adding, The duty of revenging thee weighs upon me.
All the other members of the tribe present followed their
"

chiefs example, and pressed forward to pay their last tribute to the
dead, a stone cast on the grave, and a muttered prayer for his peace ;
 UNKULUtfKULU. G7

Ukupendula ku- Uiikulunkulu does he mean 1

"

lunkulu na?"

kalangcni, wa ti, E tsho umuntu Ulangeni said in reply,

"

He "

kubo bonke abantu, means the first man before all

wokukyala
owa vezwa Utik.co kuk^ala. Ke- other men, who was created by
pa abantu ba in bona. Utikax) Utik.TO first. And men saw him.
wa sita kuukulunkulu, ka bon wa Utik.ro was concealed by Uiikulu
ga umuntu
ll abantu ba bona ; nkulu, and was seen by no one ;

yena Uiikulunkulu, ba ti umenzi men saw Unkulunkuhi, and said

wako konke, Umvelin^angi, be he was the creator of all things,

tsho ngokuba lowo ow enza they said thus

Umvelin<?angi ;

Unkulunkulu nga bonanga.

l>e m because they did not see Him who
Ba ti ke u yena e Utikaxx I loko made Unkulunkuhi. And so they

e ngi kw aziyo ngonkuluiikulu." said Unkulunkuhi was God. 28

This is what I know about Uiiku
lunkulu."

Nga ti mina,
"

Elie ! Ian gen i. I replied, "

Yes, yes !
Ulangeni.
Ngi ya bona inipela ukuba loko o what you say
I see clearly that

ku tshoyo into nami e be ngi i accords with what I said. But

tsho. Kodwa kuloko, loko ku- further, your answer is the answer

pendula kwako ku ukupendula of a man on whom the sun has

kwonuintu o se punyelwe ilanga ;
risen ;
for you see that which
ngokuba u bona loko abaningi a many do not regard in the least."

ba bheki nakanye kuloko kubona

kwako."

Wa ti,
"

Ku te ekufikeni kwa- He said,

"

On the arrival of the

mangisi kulo m/tlaba kwiti, kwa English in this land of ours, the
k^ala umfundisi o ku tiwa ibizo first who came was a
missionary
lake Uyegana. Wa fika wa fu- named Uyegana. On his arrival
ndisa abantu, nokukuluma kwake he taught the people, but they did

the multitudes crowding in succession round the spot, or spreading

over the plain to find a stone to cast on the tomb in their turn. A
high mound of loose stones rose fast over the grave, increasing in size
every minute as men, women, and children continued swarming
around it in turn, adding stone after stone to the funereal pile."
Sketches of the Desert and Bedouin Life."
("
The Churchman s Com
panion. No. XII. December, 1867, p. 524.}
Is our ceremony of throwing earth into the grave a relic of this
ancient custom?
28
This is a very concise and simple explanation of the way in
which the First Man came to be confounded with the Creator.
68 UNKU.LUNKULU.

ku ng aziwa uma u ti ni na, e not understand what he said ;

lie

lal endAle, e nga lali

ekaya kepa ;
used to sleep in the open air, and
uma e bona umuzi a ye kuwo; not in a house but when he saw
;

nakuba ukukuluma kwabantu e a village he went to it, and al

nga kw azi, a kwitize njalo kuba- though he did not understand the
ntn, ba ko/dwe uma u ti ni na. people s language, he jabbered
Wa za w enyuka wa beka en/Ja ;
and they
onstantly to the people,
wa fumana abantu ababili Ibunu could not understand what he said.
n elan wa buya nabo labo bantu, At
; length he went up the country,
ba m kumushela. Sa kyala uku and met with two men a Dutch
w ezwa amazwi a wa tshoyo. Wa man and a Hottentot he returned ;

buza pakati kwetu ngokuti, Ni ti with them, and they interpreted

iii
ngokwenza konke na ? Sa ti,
for him. We
began to understand
Ow enza konke, si ti Utikox>. his words. He made enquiries

Kepa wa buza wa ti, U pi na ? amongst us, asking, What do

Sa ti, U seznlwini. Uyegana you say about the creation of all
wa ti, Ehe. Ngi lete yena lowo things? We replied, We call

ke pakati kwenu lapa. Kepa him who made all things Utik.ro.
kwa ku kona abantu ababili, be And he enquired, Where is he 1
bakulu ; onmnye Unsikana, omu- We replied, In heaven. Uye-
nye Un.x-ele. Ba kolwa bobabili. gana said, Very well. I bring
Un#ele wa e Alala emzini wake. that very one 29 to you of this
Unsikana wa /tlangana iioyegana, country. And there were two
umfundisi. Laba bantu ba k^ala men, both men of consequence ;

ukubanga igama lokuti Utik#o. one was named Unsikana, and the
Un#ele wa ti, Utikxo u pansi. other Un#ele. Both became be
Unsikana wa ngaba, ngokuti, lievers. Un#ele continued to live

Hai ! Nrele. Utikseo u pezulu. at his own village. Unsikana

Ngi m bona e pezulu mina, lapa united with Uyegana, the mission
ku vela amand/tla onke. Ba ary. These men began to dispute
pikisana ngaloko bobabili, wa za about the name Utik^o. Una;ele

said, Utikxo is beneath. Unsi

kana denied, saying, No ! Una;e-
le. Utika;o is above. I see that
he is above from whence power
50
proceeds. The two disputed on
that subject, until at length Una-e-

29 That very one, that is, all that relates to or concerns him.
30
Compare this with Note 13, p. 59.
 UNKULUNKULU. 69

w a/ilulwa Un.xele, ngokuba wa le was overcome, for he said, He

ti, E pansi, e tsho Unkulunkulu is beneath, meaning Uiikulunkulu
ngokuti, U pansi. Kepa Uusi- when lie said He is beneath.
kana wa ti,
*
Hai ! Utikax) u But U nsikana said, No ! Utik.ro

sempakameni. La za lelo gam a is in the high place. At length

lokuti Utikxo la duina kakulu the word Utik.ro was universally

ngokufika kwabafundisi. Ngokuba accepted on the arrival of the mis

tina sa kuluma ngezulu lonke,
si sionaries. For we used to speak
si ti, Ku kona Utikox> kulo lo- of the whole heaven, saying,
nkc ;
ku nga te ntsa ukukanya Utikax> dwells in the whole hea

kuleyo ndawo. Kepa lo nsikana ven but did not clearly under
ukukolwa kwake ku ya mangalisa. stand what we meant. But the
A si kw azi uma kwa ku njani na, faith of Uusikana is wonderful.

ngokuba ekwa/Juleni kwake U- We do not understand what it was

n.rele,wa m k^ambela ingoma like, for when he had refuted

enkulu, wa ti Ekatik.ro lelo ga- Unrele, he composed a great hymn

ma na ;
riam/ila nje li into enkulu for him, which he called
*
The
emakroseni. Li ya baliswa nga- Hymn of God ;
and to this day
ruandAla amaningi katikajo. Ku that hymn is a great treasure

among the Amakrosa. It cele

brates the great 3i

power of God.
31 The
following is the translation of the hymn alluded to given
by Appleyard, Grammar, p. 48 :

Thou God He who is in heaven.

art the great
It is Thou Shield of Truth.
Thou,
It is Thou Tower of Truth.
Thou,
It is Thou Bush of Truth.
Thou,
It is Thou who sittest in the highest.
Thou,
Thou art the Creator of life, Thou madest the regions above.
The Creator who madest the heavens also.
The Maker of the stars and the Pleiades.
The shooting stars declare it unto us.
The Maker of the blind, of thine own will didst thou make them.
The Trumpet speaks, for us it calls.
Thou art the Hunter who hunts for souls.
Thou art the Leader who goes before us.
Thou art the great Mantle which covers us.
Thou art He whose hands are with wounds.
Thou art He whose feet are with wounds.
Thou art He whose blood is a trickling stream and why ?
Thou art He whose blood was spilled for us.
For this great price we call.
For thine own place we call.
70 UNKULUNKULU.

te lowo muntu o ku ti\va Unsika- And the man Unsikana did a

iia w enza ummangaliso ugam/tla wonderful thing at his death. He
e fayo. W cmuka wa ya eAlatini went with his son into the forest.
e iiomfana wake. Wa ngena When he entered the forest he
e/Jatini,wa funa umuti omkulu o sought for a large tree called the
ku thva umumbu ibizo lawo wa Umumbu he found one and cut ; ;

u tola, wa u gaula, wa u it down; he measured it

by his
n<?uma ;

wa u linganisa naye, wa u baza, own size he carved it and made a ;

wa w enza umpongolo wa funa box of it, and a cover for it, hol
;

nesivalo, e u baza, e ziliugani.su- lowing it so as to be equal to him

pakati kwawo. Ku te uma u pele self inside. When it was finished
wa u twala, wa gocluka nawo, wa he carried it home he assembled ;

Alanganisa abantwana bake, wa his children and said to them,

ti, Bantabami, ni bona nje ngi My children, you see I have cut
gaule lo muti, ng enzile ukuze ku this tree, that when I am dead
ti uma se ngi file ni ngi fake ku- you may place me in it, and not
wo, ni nga boni ubuncunu bami. look on my nakedness. And in
Nembala wa fa ngalezo ziusukwa- fact he died a few days after."

na.

UMPEXGULA MBANDA.

LELI lizwi lokubiza Unkulunkulu As regards calling Unkulunkulu,

e bizwa abantwanyaua norna aba- when he is called by little children
fana ekwaluseni, u ya bizwa ngo- or by boys when they are herding
kuba ku tsho abadala. A ngi tsho cattle, he is called at the bidding of
nkuti a se be gugile, ngi tsho aba- old people. I do not mean those

kulileyo kunabanye. Ba ya tu- who are really old, but those who
mela ukuti a ba ye ku m biza are grown up more thaii others ;

abantwana. Ngokuba ku nge ko they send children to go and call

namunye o ya kuti, Ku ngani "

who him. For there is no one

nkuba ni tanda ukud/Jala ngesi- will say, Why do you like to "

hlobo sanii na 1 A n azi ini uku- make sport with a relative of

mine ?
32 Do you not know that

32
A very common answer received from a native when asked
who Unkulunkulu is, is, Ukoko wetu," Our ancestor. But now,
"

through the course of years, no one regards him as a relative ; he is

so far removed from all at present living by intervening generations.
 UNKULUNKULU. 71

La kumma kubu/Jungu na T Ku it is painful to me ?" It is because

ngokuba ind/tlu yake Uiikulunku- the house of Unkulunkulu, which

lu e nga m enzela umunyu, a i se can feel pain for him, no longer
ko. Labo bantu bonke aba tume- exists. All the people who send
la abantwana ukuti a ba ye ku m children to go and call him, do so
biza, b enza ngoku nga m naka- because they care nothing about
keli ngaluto. Loku ku/tlekisa him. That sport about Unkulu
ngaye Unkulunkulu ku vela nga- nkulu springs from this. For if

loku. Ngokuba uma abantwana children ask who Unkulunkulu is,

ba ya buza nkuti, Unkuluiikulu the old people answer, Umveli-

"
"

u ubani na ba ti abadala, Um- n^angi, who made all things."

?"
"

vcliii^angi ow enza izinto zonke."

But when they ask where is the

Kepa ba buze ukuti,

"

Upi manje place where he now is, they say,

lapo e kona na ?
"

ba ti,
"

Wa fa ;
"

He died, and we 110 longer know

a si sa izwe lapo a fela kona,
1 azi the place where he died, nor his

neliba lake. I loku kodwa e si grave. This only is what we

kw aziyo ukuti, lezi zinto zonke e know, that all these things which

si nazo sa zi nikwa u ye." Kepa we have, he gave us." But there

ku nga bi ko nAloko yezwi eli is no such conclusion as this come
veza ukuti, "

IndAla e sa lunge to,

"

The house which is descended

noiikulunkulu eyakwabani lo."
from Unkulunkulu is the house of
33
So-and-so."

Ku ti uma ku landwa ukuma When the standing of Unkulu

kwake Unkuluiikulu, ku pelele nkulu is sought out, it terminates
etafeni nje, ku nga sondeli ngase- in the open plain, and makes no

zind/ilini zokwelamana naye ku- approach to houses which have

laba bantu aba se kona. followed him in succession till

those men who now exist are

reached. 34
Ku njalo ke, u bona nje, uku- Such then, you see, is the call
bizwa kukankulunkulu ;
ku nga ti
ing of
Unkulunkulu; it is as
u se inganekwane ;
ka si yo inga- though he was the subject of a

33
That is, no one can trace up his ancestry to the First Man.
Such a notion manifests the utter
ignorance of the natives of the
lapse of time since man was created.
34
We know that Unkulunkulu was the first man, butif we were
to attempt to give the names of his children we could not make up a
genealogy, for we are at once lost, and cannot in any way connect
him with people who are now left.
72 UNKULUNKULU.

iH kwane impela, ukuze a nge u mere nursery tale; he is not a

iuganekwane ku ngokuba u umu- ;

fable indeed, though he may be
ntu wokuk^ala ugapambili kwa- ;
like one ;
it is because he was the

ke ka ko omunye umuntu kutina first man ;

before him there was
bantu u yena e sekukgaleni
;
man from whom we
not another
kwabantu tina sonke si ngaueno
;
are derived it is he who is the ;

kwake. I ngaloko Unkulunkulu first among men we stand this ;

bonke abantwana ku tiwa a ba ye side of him. It is on that account

ku m biza. A ku tsliiwo ukuti, that all children are told to go
"

Si biza idAlozi na 1 Si li bizela and call Unkuluiikulu. They do

ize ? As azi ini ukuba li
ya ku- not say, "Are we calling an
tukutela, li si bulale na 1
"

A ku Idhlozi ? Do we call it for no

ko loko kukcabanga okunjalo thing ? Do we not know that it

ugaye Unkulunkulu, ukuti u will be angry and kill us There ?"

idAlozi. Kepa noma u idAlozi, ka is no such thought as this about

ko o namandAla oku m pata lapa Unkulunkulu, that he is an
e Alabile inkomo ; ngokuba ka na- Idhlozi.But if he is an Idhlozi,
mandAla okubalisa, njengaloko e there is no one who can worship
nga balisa ngamad/Jozi akubo a him when he kills a bullock for ;

w aziyo. Kubantu abamnyama he not able to repeat his praise-

is

igama likankulunkulu a li Aloni- giving names, as he can those of

peki ; ngokuba a ku se ko ndAlu the Amadhlozi of his people which

yake. Se linjengegama lesalukazi he knows. The name of Unku

.esidala kakulu, si nge namandAla lunkulu has no respect paid to it
okuzenzela nokuncinyane, se si among black men for his house ;

.Alala lapo si /ilezi kona kusasa li 110 longer exists. It is now like

ze li tshone ilanga. Abantwana the name of a very old crone,

ba se be dAlala ngaso, ngokuba a which has no power to do even a
si namandAla oku ba fumana no- little thing for herself, but sits

ku ba tshaya ;
se si kuluma ngom- continually where she sat in the
louio kodwa. negama morning till the sun sets. And
Ku njalo ke
leli likankulunkulu, ukuba aba the children make sport of her,

ntwana bonke ku tiwa a ba ye ku for she cannot catch them and flog
ni biza. U se isikoAliso sabantwa- them, but only talk with her
na. mouth. Just so is the name of
Unkulunkulu when all the chil
dren are told to go and call him.
He is now a means of making
sport of children.
 UNKULUNKULU, 73

A
ku tshiwo koclwa ukuba u But it is not said he is nothing.
ize. U umuntu impela; kodwa He is really a man but children ;

ku ya ko/tliswa ngaye abantwana, are made sport of through him,

ukuti a ba ye ku m biza. Ngo- when they are told to go and call
kuba ku y aziwa impela ukuti wa him. For it is well known that
fa. Kodwa i loku okTi bonakala he died. But it is this which
ngako ukuba u isiko/tliso saba- makes it clear that he is the means
iitwana,ngokuba na lapo a fela of making a sport of children, for
kona a k aziwa na abadala. Ko even the place where he died is
dwa uma ku tunywa abantwana, not known even to the old men.
ku tiwa a ba ye lapaya noma u But when
; children are sent, they

ngalapa eduze, na lapa e kona. are told to go yonder ; or they say

Kepa abantwana ba bize ba bize that he is here near at hand, or
kakulu kakulu, a nge sabele ; ba that he is at this very
place. And
buye ba ye kubika ukuti ka sabe- children call and call again and
li
;
ku tiwe, ni bize kakulu ;
"

A again ;
but he cannot answer.
memeza ni kakulu." Abantwana They return to report that he does
b ezwe loku kutsho ngokuti, "

A not answer. The people say,

ku memezwe," ba memeze kakulu, "

Shout aloud ;
call him with a
a ze amazwi abo a tshe, ba hho- loud voice." When the children
tshoze ;
ba kgale ukubona ukuti, hear it said that they are to shout
Si ya ko/iliswa. Ini ukuba
"

aloud, they shout aloud until they

Unkulunkulu a ng ezwa ngama- are hoarse, and their voice is
zwi a bukali e si memeze ngawo and they begin
scarcely audible ;

kuk^ala ? Manje u sa ya kuzwa to see that they are deceived, and

ngani, loku e se e tshile amazwi ask, "How is it that Unkulunkulu
na?"
Kepa ngaloko, noma a does not hear shrill words with
tsliile, a ba nako ukuyeka uku- which we first shouted 1
Now,
biza. Ukupela kwokumemeza how can he any longer hear, since
kwabo ukuba ku suke umkuiwana we are now hoarse V But because
a ye bu ba biza, ukuti, Sa ni they have been told to shout, even
"

buya." U tsho njalo ngokuba be

though they are hoarse they can
se be k^edile loko a be be tanda not leave off shouting. The end
of their shouting is this : One of
the bigger boys goes to call them,

saying,
"

Come back now." He

says this because the people have
now finished what they wished to
 UNKULUNKULU.

uku kw enza ngapand/tle kwaba- do without the children. So the

utwana. Ba buy a ke abantwana, children return, and say, "

He did
ba ti, "K esabeli." Ku tiwe, not answer." The people reply,
"

O, u kude lapo e kona. A ku "

O, he is a great way off. It is

se kcala." now no longer of consequence."

Ngaloko kumemeza a ba bongi By this shouting they do not

Unkulunkulu ngako. Kodwa worship Unkulunkulu. But the
abantwana ngoku ng azi kwabo children, through their ignorance,
ba memeza isiminya ; ngokuba be shout with sincerity, for they think

ti, u za uvela. Kanti lab aba ba he will appear. But those who

tumileyo ba y azi ukuti ka yi ku- send them know that he will not.
vela. Ngokuba kubo a nge tu- For a person who is shrewd among
iiywe o se bliekile ukuya kubiza them cannot be sent to go and call

Unkulunkulu ; a nga ti uma ku Unkulunkulu ;

if he is told to go

tiwa,
"

Baiii, hamba u ye kubiza and call Unkulunkulu, he may say

Unkulunkulu," a nga ti ukupe- in reply, If you wish to do some
"

ndula kwake, "

Uma ni tanda thing in private ; or if you wish

ukwenza into yenu, noma ni tanda to eat that food of yours, which

ukuba ni dAle ukudAla okutile you do not wish me to see, or eat,

kwenu e ni nga tandi ukuba ngi tell me to go away to some other
ku bone, noma ngi ku dAle woti ; place ;
don t tell me to go and call

iii a ngi suke, ngi ye kwenye n- Unkulunkulu, like children who

dawo, ngi Alale kona, ni ze ni k^e- know nothing."
So old people
de loko kwenu ;
musa ukuti a ngi are not sent.

ye kubiza Unkulunkulu, njenga-

bantwana laba aba ng aziyo." Ku
njalo ke abadala a
ba tunywa.
Le ndaba kankulunkulu manje The account of Unkulunkulu
se si i bona ezincwadini, ukuti we now see in books, that is, it is i

near to us, whilst we our

ya soridela. Loku tina si be si ti, coming
Unkulunkulu umuntu woku- selves used to say, Unkulunkulu
"
"

A si m bonganga, noma is the first man." 35 We did not

k<?ala."

worship him, though we all sprang

35 He means to
say, that as regards the natives themselves,
Unkulunkulu was something so far off that they never thought of
him but that now this old man is being brought forward by others
;

as the object of a reverence which they never rendered to him.

 UNKULUNKULU. 75

sa vela kuye sonke. Sibonga from him. "We

worship our Onku-
Onkulunkulu betu e si b aziyo ; lunkulu whom we know [by
yena a si namandAla, ngokuba name] ;
we cannot worship him,
sonke ebuntwaneni si koAlisiwe for all of us in our childhood were
ngaye, kwa tiwa a si ye ku m deceived through him, when we
biza ;
sa biza, sa biza ; nya uku- were told to go and call him we ;

vela. Kepa manje uma uniuntu shouted and shouted ;

but he did
eti, a si bonge Unkulunkulu, laba not appear in the least. But now
Onkulimkulu betu e si ba bongayo if a man tell us to worship Unku-
si ya ku ba laAla kanjani 1 si lunkulu, how shall we forsake
bonge e si koAlisiwe ngaye na ? these our own Onkulimkulu whom
Si nge vume. Ngokuba noma we do worship, and worship him
um until e k^inisa ngokuti a si by whom we have been deceived 1

bongo Unkulunkulu, si ya kutu- We cannot assent. 30 For if a man

iiukala sonke, si ti,
"

Ku sa vuswa urge us to worship Unkulunkulu,

isiko/Jiso e si koAliswe ngaso ebu the old sores of all of us will
ntwaneni na ?
"

Ku tiwa,
"

Si break out again, and we shall ask if

kula nje, se si koAliwe ini ? Si the deception which was practised

s azi ukuba si koAlisiwe kakulu on us when young is brought up
ngaye."
A ngi tsho ukuti si ko again. It is said,
"

Since we have
Alisiwe ngokuti u ize; ngi ti, si rown up [in the presence of this
ko/ilisiwe ngokutiwa, a si
ye ku m deceit], have wenow forgotten it 1
biza, u ya kuvela ;
nokuba ku We still know that we were much
tiwa, a si m bonge, u ya ku si
pa deceived through him. I do not
mean that we were deceived be
cause the people thought he was

nothing ;
I mean, we were deceiv
ed by being told to go and call
him and he would appear ; and if

we are told to worship him and he

will give us so-and so and so-and-

5C
By this he means, that praying to Unkulunkulu, the
firstman, would prove just as great a deceit as children s calling
to him for as he could not
; appear to them, so he cannot hear our
prayers, for he is but a man like ourselves, dead and buried long
ago.
76 UNKULUNKULU.

ukuti nokuti, noma ukupila, ku sa so, or health, it will still be like

ku ba njengokuko/iliswa kwetu. our being deceived. 37

UMPENGULA MBANDA.

INDABA yabantu abamnyama a ba THE account which black men

i tsho kubelungu ngokuvela kwabo. give white men of their origin.
Ku tiwa abantu abamnyama ba It is said the black men came
puma kuk^ala, lapa kwa datshu- out from the place whence all
first

kwa kona izizwe zonke kepa ;

nations proceeded ; 38 but they did

^ The native
gives the following explanation of his words here
:
:

Ngi tanda ukuti ngaloku ku- I would say as regards the wor
bonga Unkulunkulu, uma si yeki- ship of Unkulunkulu, if we are
swa Onkulunkulu betu e si ba bo- made to leave our own Onkulu
ngayo, ku tiwe a si bonge lowo o nkulu, whom we worship, and are
kade a yekwa, si nge ze sa vuma, told to worship him whom we left
ngokuba naye u umuntu woku- long ago, we shall never assent ;
k^ala, kepa iia laba betu ba nje- for he too is a man the first, and
ngaye ; a si boui oku nga si sizayo those which we call our people are
ngaye ; ku se kunye nje. men like him ; we do not see in
what way he can help us; they
are all alike.
38 We have
already seen how prevalent is the tradition that man
and all other things came out of the earth. The natives of these parts
confess they do not know where this place is. But among other South
African tribes, the tradition is associated with a certain locality. Thus
the Basutos and Lighoyas point to a place which they call Instuana- "

Tsatsi,"
which means the East. Arbousset says :

This spot is very celebrated amongst the Basutos and the

"

Lighoyas, not only because the litakus of the tribes are there, but be
cause of a certain mythos, in which they are told that their ancestors
came originally from that place. There is there a cavern surrounded
with marsh reeds and mud, whence they believe that they have all
(Arbousset.
proceeded." Op. cit., p. 198.^)
And among the Baperis, at the base of a small mountain which
"

they call Mole, is a deep cavern called Marimatle, fine bloods or prcMy
races, because they maintain that men and the other animals came out
of it ; and not only so, but that the souls return thither after death ;
an opinion which reminds one of the old pagan doctrine of the infernal
regions." fid., p. 255J
Campbell also gives us a similar account :

With respect to the origin of mankind, the old men had given
"

1dm no information ; but there is a great hole in the Marootzee coun

try out of which men first came, and their footmarks are still to be
 UNKULUNKULU. ( t

bona a ba pumanga nanto iiingi ;

not come out with many things ;

kupela izinkomo namabele, oku but only with a few cattle and a

ingcozana, nemikonto, namagejo little corn, and assagais, and picks

okulima ngeinikono, nokunye oku for digging with the arms, and
kona, umlilo wokubasa ukuze ba some other things which they
d/ile ngawo, ukud/ila okulu/Jaza have; fire to kindle, that they
ku vutwe ngokupekwa ; nebumba might not eat raw food, but that
into a ba y aziko, ukuba uma si which is cooked ; and potters
bumba umAlaba, si w enze isitsha, earth is a thing which they know,
si u yeke, w ome
lapo se w omi- to wit, if we temper earth, and
;

le, si ye ku u tshisa ngomlilo, u make it a vessel, and leave it that

be bomvu s azi ke ukuba noma it may dry and when it is dry,
; j

se ku telwa amanzi, a u sa yi ku- burn it with fire, that it may be

bid/ilika, ngokuba se u kginisiwe red we know that although

; ;

noku/Jakanipa oku lingene ukuzi- water be now poured into it, it

siza, uma si lambile ; nokukgikela will no longer fall to pieces, for it
isikati soknlima, now become strong and wis
ukuze si nga has ;

d/iluli, si fe ind/Jala ngoku nga dom which suffices to help our

s azi isikati esi fanele iiesi nga selves when we are hungry, and to

fanele. Ukwazana kwetu kwa understand the time of digging,

lingana ukuzisiza iije a sa ba that it may not pass and we die of
;

nako ukwazi okukulu. famine, through not knowing suit

able and unsuitable times. Our
little
knowledge just sufficed for

helping ourselves ;
we had no
great knowledge.
Sa puma ke si pete loko oku So we came out possessed of
lingene tina, si nako konke, si
ti si what sufficed us, we thinking that
/ilakanipile, a ku ko Into e si nga we possessed all things, that we
Iw aziko. Sa Alala, si zincoma were wise, that there was nothing
ngokuti si nako konke. which we did not know. We
lived boasting that we possessed
all
things.

seen there. One man came out of it long ago, but he went back, and
isthere yet. Morokey never saw the hole himself, but his uncle, who
is dead, had seen it, and saw the footmarks very plain. The cattle
also came from the same hole."
(Travels in South Africa. Campbell.
Vol. /., p. 306. )
 78 UXKULUNKULU.

Se ku ti namu/ila, uma ku fike But now when the white men

abelungu, ba fike nezin^ola, zi have come with wagons, oxen are
botshelwe izinkomo, b embata yoked, they being clothed in fine
ulweinbu, be Alakanipile kakulu, linen, being very wise, and doing
b enza izinto e si ti tina zi ng e- things which for our parts we

iiziwe mimtu, ethought could not be done by

si nga kcabanga-
nga ngazo nakanye, ukuba zi nga man about which we did not ;

si siza. Inkomo sa si ng azi uku think in the least, that they could
ba i neraisebenzi eminingi ;
sa si help us. We did not know that

ti, umsebenzi wenkomo ukuba i the ox was useful for many pur
zale, si d/Je amasi ;
inkabi si i
poses ;
we used to say, the purpose

/dabe, si d/Je inyama, ku be uku- of the cow is, that it should have

pela. Si nga w azi umsebenzi calves, and we eat milk ;

and of
omunye wenkomo ;
e Alatshiweyo the ox that we should kill it and
si pale isikumba sayo, s enze
i eat flesh, and that was all. We
amaggila okuvata abesifazana ne-knew no other purpose of cattle.
zipuku zokwambata, ku be uku- When one is killed we prepare its
pela ke umsebenzi wenkomo. Sa skin, and make women s clothes,

mangala si bona inkomo i botshe and blankets ;

and that is the
lwe engoleni, i twele impaAla, i whole purpose of the ox. We
dabula izwe,i
ya kude, ku nge ko wondered when we saw oxen
oku nge ko pakati kwen^ola lapa yoked into a wagon, which had ;

ku kunyulwa kona, ku pume izi oods in it, and go through the

nto zonke zalabo bantu; sa ti, country, and go to a distance,
"

Ba fikile aomahambanend/J wa there being nothing that is not in

39
ne." IndAlwane si tsho in^ola. the wagon; and when the oxen
are loosened, there comes out all
the property of those men ;
we
said, Those are come who go
"

about with a house." By house

*ve meant the wagon.
Loko ke kwa mangalisa im-
si That, then, made us wonder
pela. Sa bona ukuba, kanti tina exceedingly. We saw that, in

abamnyama a si pumanga naluto act, we black men came out with

nolulodwa ;
sa puma-ze ;
sa shiya out a single thing we came out
;

naked ; we left every thing behind,

39 The name given to snails, caddisworms, &c.

 UNKULUNKULU. 79

konke ngokuba sa puma kukgula. because we came out first. But

Kepa abelungu sa bona ukuba as for the white men, we saw that
bona ba gogoda 40 uku/Jakanipa ; they scraped out the last bit of

ngokuba a ku ko Into olu s a/Ju- wisdom ;

for there is every thing,

layo tina be nga Iw azi ;

ba z azi which is too much for us, they

zonke e si nga z aziyo know ;

sa bona ; they know all things which
ukuba tina sa puma ngamaputu- we do not know ; we saw that we

putu ; kepa bona ba linda izinto came out in a hurry ;

but they
zonke ukuba ba nga zi shiyi. waited for all
things, that they
Nembala ba puma nazo. Ngaloko might not leave any behind. So
ke ya ba tusa, ngokuti, I bona in truth theycame out with them.
"

si

ba puma nezinto zonke etongweui Therefore we honour them, saying,

elikulu ;
i bona ba puma nobu/tle "

It is they who came out possess

bonke ;
tina sa puma nobuula bo- ed of all things from the great
41
ku ng azi Into."
Manje se ku Spirit ;
it is they who came out
nga i kona si zalwako i bona, bona possessed of all goodness ;
we
be fika nako kouke. Se be si came out possessed with the folly
tshela konke, e nga si kw azi nati of utter ignorance." Now it is as
uma sa linda ;
u loko si
nga linda- ifthey were becoming our fathers,
nga se s abautwana kubo. for they come to us possessed of

all things. Now they tell us all

which we too might have

things,
known had we waited ; it is be
cause we did not wait that we are
now children in comparison of
them.
Ku
ngaloko ke uku s a/ilula Therefore, as to their victory
kwabo, a ba s a/dulanga ngampi ; over us, they were not victorious
ba s a/tlula ngom/ilalapansi be by armies; they were victorious

Alezi, nati si /Jezi ;

s a/ilulwa imi- by sitting still they sitting still
sebenzi yabo e si
mangalisayo ;
sa and we too sitting still we were ;

overcome by their works, which

make us wonder, and say, These "

10
Ukugogoda, to scrape out the very last portion of food, <fec.,

left in a vessel. Hence, metonymically, to be very wise, perfectly

wise.
41
There is no doubt that Itongo is Spirit ; it is the general word
employed to express spiritual power, and, I think, ought to be used
instead of umoya.
80 UNKULUNKULU.

ti,
"

Laba ab enze nje, a ku fanele men who can do such things, it is

ukuba si kcabange ngokulwa na- not proper that we should think
bo," njengokuba imisebenzi yabo i of contending with them," as, if

ya s a/Jula, na ngezikali ba ya ku because their works conquer us,

s u/ilula futi. they would conquer us also by
UMPENGULA MBAXDA. weapons.

ABELUNGU ba puma nokupelele THE white men came out from a

etongweni elikulu. great Itongo with what is perfect.

Indaba yetongo elikulu eli tshi- As regards the

great Itongo
wo abantu abamnyama, ba ti, eku- which spoken of by black men,
is

veleni kwetu, tina bantu sa puma they say that we black men at our
nezint \vana ezi lingene ukuba si origin came out with little things,
d/ile si pile ngazo ; uku/Jakanipa which were merely sufficient for
kwa ba oku lingene ukuzisiza tina. us to obtain food and to live \ our
wisdom was enough to enable us

to help ourselves.

Ngaloko ke kii/tlakanipa kwetu As regards, then, that little

okuncinane, si se sodwa tin a aba wisdom, whilst we black men

mnyama sa si nga tsho ukuti si were by ourselves we used not to
iiokuncinane think we had little wisdom; we
;
sati, si noku/Jaka-

nipa okukulu piwako Unku- thought we had great wisdom,

e sa

lunkulu. Kepa manje se si ti which Unkulunkulu gave us. But

kuncinane, ngokuba si bona uku- now we say it is little, because we
/ilakanipa okukulu kwabelungu see the great wisdom of the white
oku sibekela ukwazana kwetu ko- men which overshadows all our
nke e sa si temba ngako. little wisdom in which we used to
trust.

Futi, sa si nga tsho ukuti, ba Further, we used not to say

kona aba sala emuva ekudatshu- that there were those who remain
Iweni kwezizwe. Sa si ti, sa pu ed behind when the nations broke
ma kanye sonke. Si ya bona ma off. We used to say, we came out
nje ukuti,
"

Ai ; a si pumanga na- all together. But now we see it

luto olona sa abantu ngalo."
Si was not so, but that we did not
come out with any thing which
made us really men. We see that
 UNKULUNKULU. 81

bon a ukuba abelungu bona ba sala the white men remained behind,
ba zuza kakulu etongweni elikulu. and obtained very much from the
great Itongo.

Lapa itongo elikulu, kaku

si ti When we say the great Itongo,
lu a singomuntu wakwiti ofi- we do not speak of one of our
tsho

leyo ukuti u litongo elikulu ngo- dead, that he is a great Itongo.

;

kuba a ku tshiwo futi ukuba leli For it is not said that that great
tongo elikulu Unkulunktilu, e si itongo is Unkuluukulu, who we say
tiwa dabula izizwe. Ilizwi lodwa broke off the nations. It is only
elikombako ukuba abelungu ba a word which points out that the
puma nako konke, ba k^edela white men came out with every
okobuntu ;
ba puma be /ilubile, be thing, and possessed of every
nge njengati ;
tina sa puma si se thing that was needed for man
nolwebu, si nga /ilubanga. Izinto hood; they came out perfect, 42
zonke e sa puma nazo a si z aza- not like us who came out imper

nga kakulu uku zi k^onda. Nga- fect, not having cast off the skin
loko ke inanje ilizwi lelo li kona of imperfection. And all those
lokuba abelungu ba puma nokupe- things with which we came out
lele etongweni elikulu. Kodwa we did not know sufficiently to
ngi nga 1 azi
tongo uma leli eli understand them. On that account
kulu ku tshiwo Unkulunkulu ini the word has arisen that the white
ke ;
kodwa ku be kona ukuba men came out with what is perfect
litongo ku nga tshiwo from a great Itongo. But I do
elikulu
ukuba itongo lelo u yena Unkulu not know that that Itongo is said
nkulu, ngokuba naye ku tiwa wa to be Unkulunkulu but it used ;

vela o/ilangeni ;
a kw azeki ka/ile not to be said that that Itongo
ke ukuba elona tongo i li
pi na was one with Unkuluukulu, for
he too sprang from Uthlanga ; we
cannot well understand whether

42
The metaphor here is borrowed from the peeling off of the
skin of a new born child, or the casting off of the skin by a snake,
that it might be, as the natives think, more perfect. The white man
cast off the skin of imperfection before leaving the source of
being.
The coloured man came out with the skin of imperfection still ad
hering to him, and it has not been cast off to this day.
82 UNKULUNKULV.

kunonkulimkulu no/Janga na. that Itongo is more likely to be

43
ku /danzekanga lapo. Unkulimkulu,or Uthlaiiga. That
44
UMPENGULA MBAXDA. isby no means clear.

43
Pringle describes Makaniia, the great Kafir prophet, as refer "

ring his mission to Uthlaiiga, the Great Spirit

"

his spirit-rousing eloquence, his pretended revelations from

"

By
Heaven, and his confident predictions of complete success, provided
they would implicitly follow his counsels, he persuaded the great ma
jority of the Amakrmsa clans, including some of Hinza s captains, to
unite their forces for a simultaneous attack upon Graham s-town, the
head-quarters of the British troops. He told them that he was sent
by Uthlanga, the Great Spirit, to avenge their wrongs ; that he had
power to call up from the grave the spirits of their ancestors to assist
them in battle against the English, whom they should drive, before
they stopped, across the Zwartkops river and into the ocean ; and
then, said the prophet, we will sit down and eat honey Ignorant !

of our vast resources, Makauna probably conceived that, this once

ejected, the contest was over for ever with the usurping Europeans."
( Sarrative of a ttesideitce in South Africa. Pringle, p. 299.^
It would be interesting to know what were the exact words used
by Makauna. Did he really use the words ascribed to him ? or has
Pringle paraphrased for him 1 However this may be, it is clear that
Pringle had been led by his investigations among the Frontier Kafirs
to conclude that their idea of God is to be found in the word Uthla-
nga.
Shaw also remarks :

Before Missionaries and other Europeans had intercourse with

"

the Kaffirs, they seem to have had extremely vague and indistinct
notions concerning the existence of God. The older Kaffirs used to
speak of Umdali, the Creator or Maker of all things, and Uthlanga,
which word seems to have been used to denote the source or place
from which all living things came forth."
(Story of My- Mission, p.
451J
There can be no doubt that whilst Uthlanga is used by some to
mean a reed, which is supposed to have given origin to all things and ;

others speak of Uthlanga as the place from which all things came out,
yet the majority give it a personal signification ; and in tracing the
tradition backwards, we rest at last in Uthlanga as the word which of
all others has wrapped up in it the native idea of a Creator.
44
This notion of successive egressions from the centre of crea
tion, which is a new idea among the natives of this country, having
arisen from a wish to explain the difference between themselves and
us, has its counterpart among the native tribes of South America :

"

believe that their good deities made the world, and that they
They
first created the Indians in their caves, gave them the lance, the bow
and arrows, and the stone-bowls, to fight and hunt with, and then
turned them out to shift for themselves. They imagine that the del-
 UNXULUXKULU. 83

THE following account was obtained many years ago. It was in fact

among some of the very first papers written at the dictation of natives.
The native who gave it was an Izulu, who had just come as a refugee
from Zululand. I laid it aside as useless because the first answers the

man gave were absolutely contradictory to those I have recorded,

which he gave when I began to write. But there is reason to think
from statements made by other natives, which have been given above,
that he was really speaking of two Onkulunkulu, the first man, of
whom he correctly affirmed that no one prayed to him, worshipped
him, or offered him any honour, but to whom he refers the origin, at
least the ordering, of things and customs ;
and of the Unkulunknlu
of the Zulu nation, or of his own tribe, of whom he correctly affirmed
afterwards that the Amazulu pray to and worship him :

Unkuhmkulu u ng ubani na 1 Who is Unkulunkulu 1

Tina a s azi Unkulunkulu. A We do not know Unkulunkulu.

ngi m azi Unkulunkulu. Ngi I do not know Unkulunkulu. 45
kombela pezulu, ngi ti,
"

Nanku I point to heaven and say, "

There
4G
Unkulunkulu.
"

Unkulunkulu." is

ties of the Spaniards did the same by them ; but that, instead of
lances, bows, etc., theygave them guns and swords. They suppose
that when the beasts, birds, and lesser animals were created, those of
the more nimble kind came immediately out of their caves but that ;

the bulls and cows being the last, the Indians were so frightened at
the sight of their horns, that they stopped up the entrance of their
caves with great stones. This is the reason they give why they had
no black cattle in their country till the Spaniards brought them over,
who more wisely had let them out of the caves." (Researches into
the Early History of Mankind. Tylor, p. 313.^
45
In accordance with the answer invariably given by natives,
\vhen referring to Unkulunkulu, the first man.
46 The native teacher thinks he
must here refer to the legend of
the ascent of Usenzangakona into heaven. Note 4, p. 55. This is
quite possible ; and that in the statements which follow he might be
referring to supposed creative acts, which he ascribed to that chief.
Compare Ukoto s statement, p. 50, with that of Ubapa s mother, p.
55, who sums up her faith with the statement, that the whitemen "

are the lords who made all things."

84 UNKULUNKULU.

Abantu ba m bonga Unkulu- 1

Do the people worship Unkulu
nkulu na ? nkulu 1

Yebo, ba m bonga. Si ya m Yes, they worship him. "We

tanda Unkulunkulu ngokuba si love Unkulunkulu because we eat

d/Ja amabele, si vube amasi si
47 and mix it with amasi
; corn, ;

Alabe inyarna yetu, si d/Je umbila and kill our cattle, and eat our
wetu, si d/ile imf etu. Si ya m maize, and our sweet cane. We
tanda Unkulunkulu, a ti,
"

Ma si love Unkulunkulu because he told

tate abafazi ba be lishumi." us to take ten wives. We love

Unkulunkulu si ya m tanda ngo- Unkulunkulu because he told us
kub a ti, Ma si d/Je inyama to eat our meat. But Unkulu
"

yetu."
Yena Unkulunkulu w o- nkulu erred when he said that we
na ukub a ti, Ma si bulawe, si were to be killed, and die, and
"

fe, si shiye inyama yetu."

A ti leave our meat. He said that we
yena,
"

Ma si fe, si iiga se zi ku- were to die and never rise again.

vuka." W ona ke ukuba si fe ke He erred therefore when he allow
si nga se zi kuvuka. Unkulunku ed us to die and rise no more.
lu inu/Je ngokuti, "

Ma si kipe Unkulunkulu is good because he

inkomo zetu, tenge si umfazi." told us to take our cattle and buy
Sa m tanda ke ngaloku, ngokuba a wife. We love him on this ac

si d/Ja amadumbi ; sa tanda m count, because we eat amadumbi

ngokuba si d/Ja um/Jaza. Sa m and umthlaza, 48 and because he
tanda ngokub a ti,
"

Ma sipuze told us to drink our beer. We

utshwala betu." Si ya m tanda love him because he told us to eat

ngokuba a ti,
"

Ma si d/de inya- the flesh of game.

mazane."

Abantu ba kuleka kunkulunku- Do the people salute Unkulu

lu na? nkulu 1

Yebo, ba kuleka kuye, ba ti, Yes, they salute him, saying,

49
"

Mngane Nkosi ! !
"
"

O Friend Chief ! !
"

47
Compare what
is said, p. 25. The worship of Unkulunkulu
what is supposed to be his gift, good or bad,
consists in rejoicing at
and by casting on him and his ordinance the responsibility of their
own evil doing.
48 edible tubers, a kind of arum, which the natives
Amadumbi,
cultivate. Umthlaza is also an edible tuber.

49
Or, Lord, or King.
 UXKULUXKULU. 85

Ba ya kcela into kuye na ] Do they ask him for any thing?

Yebo. Ba ti, Si pe imvula, "

Yes. They say, Give us rain,,

"

nkosi, ku kule umbila wetu." Chief, that our maize may

60
grow."

Abadala ba ti,
"

Wa be indoda The old men say that TJnkulu

Unkulunkulu, wa be nomfazi." nkulu was a man, and had a wife.

A ngi 1 azi igama na lomfazi. Neither do I know the name of

Abadala ba ti,
"

Wa e nomfazi, wa his wife. The old men say that

e zala abantwana." Unkulimkulu he had a wife, and that he had
wa veza abautu ngokuzala. children. Unkulunkulu produced
children by generation.
50This is the only instance I have met with in which even appa
rently a native has said that prayer is made to Unkulunkulu, the first
man. On the contrary, every previous account implies the reverse.
I cannot personally enquire of the native who related the above, but
there can be little doubt that he was not alluding to Unkulunkulu,
the first man ; but to the head of the Zulu nation, or of his own
family Onkulunkulu which are admitted on all hands to be objects
of worship and of prayer among the other Amatongo. Mr. Shooter,
in his work on Natal, says :

"

The tradition of the Great-Great (Unkulunkulu) is not univer

sally known among the people. War, change, and the worship of
false deities have gradually darkened their minds arid obscured their
remembrance of the true God. Captain Gardiner states that the
generality of the people were ignorant of it in his time." (p. ItiO.j
See Note 3, p. 54. Captain Gardiner doubtless would find the "

utterly ignorant of an Unkulunkulu in

"

generality of the people

heaven, except as a part of their faith in such legends as that of the
ascent of Usenzangakona. But I have never yet met with any native
old or young, of Natal or Zululand, or from any part between Natal
and the Cape, who was ignorant of the tradition of an Unkulunkulu
who came out of the earth, the first man, who lived, gave laws to his
children, and died.

Again, Mr. Shooter says :

There is a tribe in Natal which

"

still worships the Great-Great

(Unkulunkulu), though the recollection of him is very dim. When

they kill the ox they say, Hear, Uukulunkulu, may it be always so.
"

This statement also appears to be the result of inaccurate investiga

tion and misapprehension. I never met with a case, neither have I
met with any native that has, in which Unkulunkulu is thus addressed.
But the Onkulunkulu of houses or tribes are addressed, not by the
name Unkulunkulu, but by their proper names, as Udumakade, Uzi-
mase, &c. Instances of this worship of the Onkulunkulu have been
already given. When we come to the AMATONGO we shall see "
"

more clearly what is really the nature of their worship, and that
Unkulunkulu, the first man, is of necessity shut out.
86 UX K U LUN KULU.

HAVING had some Thomas Hancock on the

conversation with Mr.

meaning of Unkulunkulu, he summoned several old Amabakca living

near him on the Uinzimkuln and we enquired the names of the
;

fathers of generations, beginning from the present, and going back

ward. They gave the following :

Ubaba My father
Ubaba-mkulu My grandfather
Ubaba-inkulu kababa-mkulu My great-grandfather [lit.,
the

grandfather of my grandfather]
Ukoko My great-great-grandfather
Ukulu My - -
great great great gran dfa
- -

ther

They did not go further back, but were inclined to give the names of
those who preceded. They said nothing about Unkulunkuhi, until
we mentioned the word, arid asked who he was. They then threw
their heads backward and said,
"

He was a long, long time ago, and

begat many people."

Shortly after, Mr. Hancock sent one Usithlanu, an old Izulu, one
of Utshaka s soldiers, with a note, in which he says Since you :
"

were here I have questioned the bearer about Unkulunkulu, as also

others. But unless I first give them the idea, they know very little
or nothing about it but the name, and that he is one that has begotten
a great number of children. He may be the fiftieth grandfather, or
the five-hundreth."

I proceeded to enquire of Usithlanu by the aid of a native, di

recting him in the first place to ask Usithlanu to go backwards and

tell me what the Amazulu call the fathers of generations, beginning
with his own father. He answered :

Owa zala ubaba ubaba-mkulu ;

The father of my father is uba-
owa zala ubaba-mkulu ukoko owa ba-mkulu ; ;
his father is ukoko ;

zala ukoko unkulunkulwana owa the father ;

of ukoko is unkulunku
51
zala unkulunkulwana unkulunku- lwana ;
the father of unkulu
lu. nkulwana is unkulunkulu.

51 This was the first time I had met with the word Unkulunku-
 UNKULUNKULU. 87

Here be stopped ;
but when I requested him to go on still

reckoning backwards, he added :

Owa zala unkulunkulu unkulu- The father of unkulunkulu is

nkulu o ngembili ;
owa zala unku an anterior unkulunkulu ;
and the
lunkulu o ngembili 52 unkulunkulu father of that anterior unkulunku
o ngembili futi, UdAlamini, U- lu a still anterior unkulunkulu,

Alomo, Uhhadebe, Ungwana, U- Udhlarnini, Uthlomo, Uhhadebe,

mashwabade. Ungwana, Umashwabade.

Beyond these he could not remember, but added, the five names
here given are those by which they call their houses, that is, families,
viz., their izi bongo or surnames.

I then requested him to give me his own name, and the names of

his father, grandfather, &c., as far back as he could remember, which

he did as follows :

Iwana in my intercourse with the natives. It is a diminutive, and

means the lesser or inferior Unkulunkulu. But Captain Gardiner
mentions it in the following extract :

agreed among the Zoolus, that their forefathers believed in

"It is
the existence of an overruling spirit, whom they called
"Villenangi
[Umvelin^angi] (literally the First Appearer), and who soon after
created another heavenly being of great power, called
Koolukoolwani,
[Unkulunkulwana,] who once visited this earth, in order to publish
the news (as they express it), as also to separate the sexes and colours
among mankind. During the period he was below, two messages were
sent to him from Villenangi, the first
conveyed by a cameleon, an
nouncing that men were not to die ; the second, by a lizard, with a
contrary decision. The lizard, having outrun the slow-paced cameleon,
arrived first, and delivered his message before the latter made his
ap
pearance." (p. 178.^1
In an earlier part of his journal, after an interview with Udi-
ngane, he says :

"

But what was God, and God sword, and the nature of the in
struction I proposed, were subjects which he could not at all compre
hend."
(p. 31J
52
Xyembili. Usithlanu has been living for many years among
the Amabakca, and uses nyeiiibili for the Zulu ngapambili ; the Ama-
lala say ngakembUL
88 UNKULUNKULU.

UsiAlanu
Umantanda Ubaba
Usigwak^a Ubaba-mkulu
Umlotsha TJkoko
Umsele Unkulunktihvaua
Ulinda Unkulunkulu
Uvumandaba Unkulunkulu o ngembili

Ud/Jamini ditto

UAlomo ditto

Ulihadebe ditto

ditto
Ungwana
Umashwabade ditto

Izibongo zalabo bonke Ud/Jamini The surnames of all of them are

iiohhadebe nomtimkulu. Udhlamini, Ulihadebe, and Um-
timkulu. 53

Upon further enquiry it appeared that he did not mean that all

the Onkulunkulu here mentioned were the heads of generations in

regular retrogression,
but that the last six were contemporary, and
descended from one father, I asked him to go still further back, but

he was unable ;
and added :

Lapa si gcina kumtimkulu no- "We end with Umtimkulu and

ngwana nomashwabade noAlomo, i Ungwana and Umashwabade and

bona aba dabula izizwe, amakosi. Uthlomo, because they were the
chiefs who divided the nations.

As he did not of his own accord go back to the first unkulunkulu,

I asked him to tell me what, when he was a boy, he was told about
the origin of man. He said :

Ba ti, sa puma emanzini, em- They told us that we came out

Si zwe ku of the water, from a bed of reeds,

Mangeni, elwand/ile.
tiwa,
"

Wa vela umuntu woku- by the sea. We heard it said,

k^ala owa puma elu/Jangeni. "Wa "There appeared the first man,
who came out of a reed. He

53 These three were great chiefs, amakosi o/Janga, who left

their names as izibongo of their respective tribes.

 UNKULUNKULU. 89

komba amabele e milile, wa ti, pointed to the growing corn and

"

Ka-nini. 54 Nank amabele," e said, "Pluck. That is corn."

tsho Unkulunkulu wamandulo, 55 This was said by the most ancient

Ukgili. Ukg ili kambe Unkulu Unkulunkulu, Uk^ili. For U- 56

nkulu wokukgala owa puma em- kgili was the first Unkulunkulu

Alangeni, wa zala abantu. who came out of the bed of reeds,

and begat men.

Umuntu wokuk^ala u tiwa The first man is called Unkulu

Unkulunkulu. Wa vela nomfazi nkulu. ; He came out with a wife ;

nabanye abantu ba vela em/tlange- and other men came out of the
ni emva kwake, abantu bonke bed of reeds after him, all the pri
bendulo. Yena owokukgala e m- mitive men. He the first was
kulu kambe, yena a zala abantu. chief indeed, he who begat men.
Si tslio tina bantu, si ti,
"

Ba za- We They were begotten by

say,
"

Iwa nguye yena a vela kukgula." him who came out first."

9
Abantu bendulo a si b azi uku- We do not know that the pri
zahva kwabo. Ba vela em/ilangeni mitive men were begotten. They
nje ; naye Unkulunkulu wa vela came, as they were, out of the bed

54
Ka-nini, Pluck, for Yika ni.

55
Wamdndulo. The most ancient Unkulunkulu.
Ba kona abantu bendulo aba- There are many ancients, but he
ningi,kepa e si ti owamandulo o whom we call owamandulo was

ngapambili kwalabo bendulo. before all the other ancients.

Ukqili, ikqili made into a proper name. The-wise-one.

Ku tshiwo umuntu ow means a man of exceeding
azi ka- It
kulu ngaloko ke ngoku/Jakanipa knowledge therefore on account
; ;

kwake a ku sa tshiwo ukuti ik^ili, of his wisdom he is not merely

se ku tiwa Ukr^ili. Owokukyala called in general terms wise, but
ku tiwa Uk^ili, ngokuba wa kw e- by the proper name, The-wise- "

nza konke. one (or Craftmau). The first "

man is called Uk^ili because he

made all things.

Just as he is called Umdali, the breaker off, because he is supposed to

have been the instrumental agent by which all things were broken off
or separated from the source or place of being and Umenzi, the ;

maker, because he is supposed to have made all things, so the personal

name Ukqili is applied to him to denote the wisdom manifested in the
act of creation.
 UtfKULUNKULU.

nje. A si m boni, si zwa nje ngo- of reeds ;

57 and Unkulunkulu
7/langa. Si ti ke wa kgula, wa came out as lie was. We do not
inilisa um/tlaba, wa milisa intaba see him, and hear only of Uthla-
58 So we say he was first ; lie
ke, amanzi, amabele, ukud/da, in- nga.

komo, nako konke. Kwa puma made 59 the earth, and the moun
konke nezinja neiikomo emanzini. tains, the water, corn, food, cattle,

Si ti k\v enziwa u yena, loku si te and every thing. All things came
si vela kwa se ku kona konke out of the water, dogs and cuttle.
loko. We say they were made by him,
for when we came into being they
were already all in existence.

Uiikulunkiilu wa puma elu/da- Unkulunkulu came out of U-

iigeni e nomfazi ;
u tiwa nomfazi thlanga with a wife } she, as well
Unkulunkulu bobabili. as he, is called Unkulunkulu.

I asked him to trace "back the female heads of generation, as he

already the male heads. He said :

Owa ncri zala umame. She who gave birth to me is

umame.
O\va zala umame umakulu, no- She who gave birth to umame
ma ukulu. is umakulu or ukulu.
Owa zala umakulu ukoko wami. She who gave birth to umakulu
is my ukoko.
Owa zala ukoko wami ukulu- She who gave birth to my uko
kulu. ko is ukulukulu.
O\va zala ukulukulu u nkul li She who gave birth to ukulu

nk ulu. kulu is uiikulunkulu.

appears to be frequently intimated in the legends

57 This notion

of the origin of man, that not only Unkulunkulu came out of the
bed of reeds, but primitive men also (abantu bendulo). Unkulunkulu
simply came out first ; they followed with cattle, &c. The abantu
bendulo therefore were not his offspring, but came out as they were
from the same place as Unkulunkulu. An old Ik^wabi, in relating
the legend, said that Unkulunkulu was a great man ; he sat in a hole,
somewhere near the Umtshezi, a river in Zululand, appearing with his
body only above the ground, and thus sitting moulded all things. By
this we are to understand that the Amak^wabi a traditional centre
from which they sprang is on the Umtshezi.
58
By Uthlanga meaning apparently the place from which Unku
lunkulu and all other things came.
59 enza.
Milisa, lit., caused to grow; but^bumba,
 UNKULUNKULU. 91

Noma u indocla noma owcsifazana, Whether it is man or woman we

ku sa tiwa utikulunkulu nave 110- say uiikulunkulu, both of the fe

wesidoda, male and of the male.

Thus, according to this native, the male and female heads of the
fifth generation backwards are called Unkulunkulu. Thus :

MALE : FEMALE :

Ubaba Umame
Ubaba-mkulu Umakulu, or Ukulu
Ukoko Ukoko
Uiikulunk id wana Ukulukulu 00
Unkulunkulu Unkulunkulu

I said to him, Where now is the first uiikulunkulu 1

"

lie

replied :

Okwetu sodwa tina, ku fa aba- All we know is this, the young

ncinane nabaknlu, si muke ke isi- and the old die,
61
and the shade 1 "

tunzi. Unkulunkulu wetu tina departs. The Unkulunkulu of us

bantu u ye lo e si tandaza kuye black men is that one to whom we
ngenkoino zetu, si bonge, si ti, pray for our cattle, and worship,
"

Baba !" Si ti,

"

D/damini ! Hha- saying, Father "

say, U- !
"

We "

c3
debe ! Mutimkulu ! Illomo ! dhlamini Uhhadebe !Umuti- !

mkulu ! Uthlomo ! Let me ob-

60 I had
never before met with a native who thus separated Uku-
lukulu from Unkulunkulu. It is the reduplication of ukulu which is
never, so far as I know, nasalised and is equivalent to unkulunku- ;

Iwana, the diminutive of uiikulunkulu. Below we shall find another

native making a similar distinction. But the majority of natives deny
the correctness of this distinction.
61
By this he means to say that Unkulunkulu no longer exists ;

that he has died like all others,

young and old.
62
Isitunzi, shade. This is, doubtless, a word formerly used for
the spirit of man, just as among the Greeks, Romans, ttc. And
scarcely any thing can more clearly prove the degradation which has
fallen on the natives than their not understanding that isitunzi meant
the spirit, and not merely the shadow cast by the body for there now ;

exists among them the strange belief that thfc dead

body casts no sha
dow ; and when they say, Isitunzi si muke," The shade has departed, "

they do not mean that the soul has left its tenement, but that the body
has ceased to cast a shadow.
63
He said Uhhadebe was an Ithlubi, that is, one of the tribe of
the Amathlubi.
02 UNKULUNKULU.

Yebo, ngi tole, nkosi !

ngi nga fi, tain what I wish, Lord ! Let me
ngi pile, ngi hambe kade." Aba- not die, but live, and walk long on
ntu abadala ba m bona ebusuku. the earth."
64
Old people see him at
night in their dreams.

I asked him if, when he was a boy in Zululand, the people ever
said any thing about a heavenly lord. He replied :

Mina si/tlanu ngi ti, i b i kona | I, TJsithlanu, for my part say

indaba yenkosi e pezulu, ngi tsho there used to be something said

ngemvula, ngi tsho ngemitandazo about a heavenly lord, I mean as

yetu uma si kcela imvula. A ku regards rain, and our prayers when
kgali na kutshaka ;
na kwabendu- we asked for rain. That did not
lo imitandazo yokukcela imvula begin even with Utshaka ; even
ya i kona.
Kepa Utshaka u fike the primitive men used to pray for
wa d/Julisa eyake imitandazo. Wa rain. But Utshaka came, and
mema abantu, umkand/Ju ornkulu, made his prayers greater than
wa ba mnumuzana wa buta inka- those who preceded him.
;
He
bi ezimnyama nezimvu nezingcama summoned the people, a great as

ezimnyama wa za utandaza wa
; ; sembly, consisting of the chiefs of
vuma ingoma, wa tandaza enkosini villages. He collected black 65
e pezulu wa ti kokoko bake, a ba
\ oxen, and sheep and black rams ;

kulekele imvula enkosini pezulu. and went he sang a song

to pray ;

La na izulu. Ingoma : and prayed to the lord of heaven ;

and asked his forefathers to pray
for rain to the lord of heaven.
And it rained. This is the song:

Ukuhldbelela One Part

I ya wu ;
a wu ;
o ye i
ye. I ya wu ; a wu ; o ye i ye.
Ukuvuma Second Part, or Response
66
I ya wo. I ya wo.
64
Compare this with the account given p. 84, which it entirely
corroborates ; the Unkulunkulu of each tribe is the object of that
tribe s veneration and worship. It may be as well also to note that,
according to Burton, the Dahomans salute their king by crying,
"

Grandfather, grandfather."
65
Black cattle are chosen because they wish black clouds, which
usually pour down much rain, to cover the heavens.
66 This
song consists of musical sounds merely, but imperfectly
represented by the above, without any meaning.
 UNKULUXKULU. 93

Lezo zinkomo ezomzimu ;

za These cattle are the cattle of

butana ndawo nye. Uku/Jinzwa Umzimu ;

C7
they are collected into
kwazo ku be ku tatwa imintsha one place. When they are killed,

yamantombazana, i bincwe ama- the chief men gird themselves

lunga amakulu ezinkalweni ; zi with the girdles of young girls ;

/ilinzwc, zi tutwe ngabantu aba- they are skinned and carried by

nye abaiicinyane, zi tutelwe en- other young persons and put in

dAlunkolu, ezindMini zezalukazi, the chief village, in the huts of the

lapa ku nga yi kuya nmntu. Ku old women, where no one enters.

ya kuze ku pume indoda enkulu e In the morning the great man who
b i zi Minza nomuntu o be m ba- skinned them, and the man who
mbela lap e zi /ilinzako ;
a zi 7da- helped him, go out, and divide
/ilele kusasa, zi pekwe ; zi pekwe them and they ;
are boiled together

ke ndawo nye ngembiza eziningi. in many pots. When the sun is

Li muk ilanga, a y opule ngezite- declining, they take them out and
be, a u biza umpakati, a ti, a u place them on feeding-mats, and
kupuke umpakati. Ukukupuka tell the great men to come up.
umpakati u fike u pelele, i sa /Jezi All the great men come up, the
i
nga ba pelele
d/iliwa muntu ;
flesh not being touched by any

b a/iluke ngezibaya uku/Jala ba ;

one ; all the people are made to sit
i nikwe ku/tle inyama ezaiid/Jeni, down by their villages ; they have
ba i nikwe, be i
pata, ba nga i yisi the meat put in an orderly manner
emlonyeni, ba ze ba pelele bonke, in their hands ; they hold it with
ba i
yise bonke kaiiye emlonyeni. out carrying it to their mouths,

until all are given, and all carry it

to their mouths at the same time.

Loku be k^ala ba i hhubela in- They begin by singing the

goma be nga ka i
d/ili, vuma ke song
ba before they eat ; they sing it

kakulu, ba vuma, kwa duma pansi. very loud, and the ground resounds
Ba y amukela ke emva kwoku- with the noise of their feet. They
hhuba, ba i
yise kanye emlonyeni. take the meat after singing, and

carry it all together to their

mouths. If one has taken a long

67 Ezomzimu. The cattle of Umzimu, that is, of the Itongo

especially dedicated to the Itongo. Captain Burton mentions a word
very much like this, as being used for Ancestral Ghosts, Muzimos,
among the people to the South-east of Dahome. (Op. cit. Vol. II.,
P .
20.;
 UXKULUNKULU.

Wa ti ow epuze uku i wa i time in eating the meat, lie

k<?eda,
puts it

beka pansi ;
wa ngeza wa hhuba, on the ground, and sings again,
ukuba i
pele enilouyeui. when he has swallowed what is in
his mouth.

During the conversation he remarked :

-

Nina balungu na sala kweliku- You white men remained behind

lu itonco letu. with our great Itongo. (

I asked what he meant by "Itongo"

here, Umpengula an
swered :
-

Lapa e tsho itongo, ka kulumi When he says Itongo, he is not

ngomuntu o fileyo wa buy a wa speaking of a man who has died
vuka ; u kuluiua ngesanda selizwe and risen again he is speaking of ;

the up-bearer of the earth, 63 which

68
Compare p. 80.

Lapa si ti,
"

Na sala." Futifuti Here we say, "You remained."

ku tshiwo njalo abamnyama \ lapa Black men frequently say this;

be bona abalungu ba k^edela bona when they see white men perfect
uku/Jakanipa, ba ti ke bona, ba wisdom, they say they remained in
sala etongweni elikulu ; tiua a si with the great Itongo, but we did
/ilalanga, sa puma, sa hamba si not remain, but came out and
nge naluto. Tina si ti, ekwenzi- went away without any thing.
weni kwetu nani, nina na /Jala, na We say, at our creation together
k(/edela uku/Jakanipa tiiia sa pu with you, you remained behind
;

ma ngokungati si ya ku ku tola and perfected wisdom we went ;

lapa sa ya kona. out as though we should find it

where we were going.
69
Isanda selizwe. Tsanda is breadth which supports something
upon it.Thus a table, bed, or sofa may be called an isanda. But
here it means not only breadth supporting but the power underneath, ;

from which the support conies. The following was given as an expla
nation :

Isanda selizwe ku tiwa iukosi, The up-bearer of the earth is

ngokuba a ku ko lapo i nge ko ;
said to be the Lord, for there is no
y ande nezwe lonke ngaloko ke ; placewhere he is not he is every ;

ku tshiwo ku tiwa isanda sezwe. where he is therefore called the

;

Njengaloku zi kona izanda eziningi up-bearer of the earth. Just as

zamabele ; amabele a ya bekwa there are many up-bearers of corn ;
pezu kwesanda, ukuze amabele a the corn is put upon the up-bearer
nga boli ngokuAlala pansi, a Alale that it may not rot by lying ou
 UNKULUNKULU. 95

es emisa abantu nenkomo. Isa- supports men and cattle. The

iida um/ilaba e si hamba iigawo up-bearer is ;
the earth by which
isanda som/ilaba e si hamba ngaso we live and ;
there is the up-bearer
e nga si
nge ko uma si
nge ko, e si of the earth by which we live, and
kona ngaso. without which we could not be,
and by which we are.

He also related the following curious tradition :

Indaba yetu yendulo. Kwa ke One of our old traditions. It

kwa ti kw ehla izinto ezulwini happened that some things came
pezulu. Yebo ;
za bonwa enzansi down from heaven. Yes ; they
kwomuzi enkosini, kungwana ;
were seen at the lower part of the
into zi nga zi mi la uboya, zin/tle, chief Ungwana s village ; they
were as it were covered with hair ;
they were beautiful, and had the

pezulu. Ngaloko ke nend/tlu futi the ground, but lie on a high place.
yabantu y enzelwa isanda sezinti, For the same reason the native hut
tikuze upa/sla In Alale pezii kwesa- also has made for it an up-bearer
iida, si paswc ukuze si nga wi. of rods, that the roof may rest
upon it, and be held up and not
fall.

Inkosi ke ku tshiwo njalo ngayo In like manner, then, it is said

nkuti i isanda sezwe, ngokuba izwe the Lord the up-bearer of the
is
li
paswa i
yo. world, for the world is upheld by
him.
E tsho na sala kwelitongo eli- When he says you remained
kulu, u kuluma ngenkosi ; ngoku with the great Itongo, he means
ba kwabantu abamnyama lapa be the Lord ; for among black men,
ti, Umuntu n bhekwe itongo," a
"

when they The Itongo looks

say,
"

ba tsho ukuti lelo tongo umuntu on a they do not mean that

man,"
otile ; ngaloko leli gama lokuti the Itongo is a certain man ; for
itongo a li kulumi ngofileyo yedwa. the word Itongo is not used of a
Si ya bona izinMoko ezimbili, ngo dead man only. see it has We
kuba abadala ba tsho ukuti, Li "

two meanings, for the ancients

kona itongo elikulu." Futi inanje said, "There is a great Itongo."
si y ezwa futifuti
ngale inkosi e si And now we continually hear
tslielwa ngayo. Abamnyama ba about that Lord which is mention
ya tsho ba ti, Tongo elikulu lika-
"

ed to us. Black men say, Great "

baba And an
"

Omunye a buze ngokuti, Itongo of my father

"

!
!

U
tsho id/dozi na
"

ti, K?a. ?" A "

other asks, Do you mean the an

"

Ngi tsho itongo eli pezulu." Nga cestral spirit replies, No,
?" He "

loko ke itongo 1 enziwa uk^obo I mean the great Itongo which is

olukulu. in heaven." So then the Itongo
is made a great person.
96 UNKULUNKULU.

zi j&eAlo a nga ti umuntu, zi mill- eyes and form of a man. It was

Be kwomuntu. Kwa tiwa,
"

Izi- said,
"

They are wild beasts ;

let

Iwane, a zi bulawe." Kwa tiwa them be killed." There were two.

za zirabili. Za bulawa. Izwe la They were killed. The whole
fa ke ;
inkosi y emuka nomoya, country died the chief was car ;

ngokuba ku bulewe lezo zilo ne- ried away by the wind, because
;

zindMu z emuka. S ezwa ke wa those animals were killed ; and the

fika Ugodongwana kajobe. houses were carried away. And
we hear that there then began to
reign Ugodongwana, the son of
Ujobe.

UGOFAXA and Umyeni, two Amakuza, came to see me. I asked them
to giveme the names of the heads of generations oil the female side.
They agreed in the main, but Umyeni made Unkulunkulu the head
of the generation backwards, and Ugofana of the fourth ;
fifth Um
yeni inserting Ukulukulu as the fourth, like Usithlanu (see p. 91). I
then a^ked them to give me the heads on the male side, in like man
ner. The result was as under :

Ubaba Umame
Ubaba-mkulu Ukulu
Ukoko Ukoko
Unkulunkulwana Ukulukulu
U nkulunkulu Unkulunkulu

I asked Ugofana what they said about the Unkulunkulu of all

men. He said theyknew nothing about him. They said he came out
of a reed. He could not tell me any thing about that Unkulunkulu,
nor any body else, for no one knew. All he could tell me was about
his own Unkulunkulu, for said he, pointing to two others,
"

He has

his; and he his ;

and I mine."

Owa dabuka Utndanga (Umda- Umdanga, who first broke off,

ka) wa zala Umsondo ;

Umsondo begat Umsondo ;
Umsondo begat
wa zala U/Jauguza ; UManguza Uthlanguza ; Uthlanguza begat
wa zala Ujamo, owa zala mina. Ujamo, who begat me.
 UNKULUNKULU. 97

I asked them what they meant by "

O\va dabuka," Who first

broke off.
Umyeni replied, Kuyise,"
"

From his father. And Ugo-

fana, after a moment s thought, gave his name, "

KudAlad/tla," From
Udhladhla, the great ancestor of their house, who has given them
their surname.

Two Amabakca, an old and young man, gave me the heads of gene
rations as given above, p. 86.
"

But," I said, "

is there not another word, Ukulukulu or TJnku-

lunkulu
"

They said,
"

He
further back (ngembili) ; and went on to
is
say
"

that all who were heads of generations anterior to the okoko were
they came to Umsondwo,
called 70
Ukulukulu, till

owa vela kuk^ala, u lona uluAla- who came out first ;

he is the
nga Iwabantu u lona olwa dala ; uthlanga of men he ;
is that uthla-
Um nga who broke off men, they
abantu, ba dabuke kulo, olu
sondwo owa dabuka wa dabula having been broken off from him.
abantu, umdali, umdali welive. The uthlanga is Umsondwo, who
broke off, and then broke off men,
the umdali, the umdali of the
earth. 71

I asked them what they said about the Okulukulu. re

They
plied :

Aba ngembili kwokoko ba oku- They who are anterior to the

lukulu bokoko njalonjalo, ba za ba okoko are the okulukulu of the
yofika kumsondwo, owa vela ku- okoko in continuous retrogression,
kgala, umdali welive. till
they reach Umsondwo, who
first appeared, the umdali of the
earth.

70
Or, Unsondo, see p. 13.
71 r
Umdali is the same as l mdabuli, from ukudala, the same as
ukudabula. The creator, in the sense understood by the native?
(See Note 3, p. 1.)
98 UNKULUXKULU.

I asked what they meant by Uthlanga. They answered :

UAlanga umuntu omdala owa Uthlanga is an old man who

dala izikci zonke nenkomo, nezi- made all things, both cattle and

nto, ne yonke impaAla. things, and all kinds of property.

UMDUMO, an old man, one of Ukukulela s people, an Tkuza, being

unwilling or unable to give me any account of the traditions of the

to give me the names of the heads of generations
people, I asked him
backwards. He gave them thus :

Owa ngi zala Upotshiyana, uba-

He who begat me is Upotshiya
ba ;
owa zala Upotshiyana, TJmza- na, my father he who begat ;

bani, ubaba - mkulu ;

owa zala Upotshiyana is Umzabani, my
Umzabani, U/Jomo, uyise kababa- grandfather he who begat Umza
;

mkulu owa ;
zala U/Jomo, Unsele, bani is Uthlomo, the father of my
ukoko owa ;
zala Unsele, Usivu- grandfather ;
he who begat Uthlo
owa mo my ukoko he who
nga, ukoko kababa-mkulu ;
is Unsele, ;

zala Usivunga, Ulusibalukulu. U- begat Unsele is Usivunga, the

lusibalukulu wa zalwa Ud/damini, ukoko of my grandfather ; he who
ukulukulu owa dabula izizwe. begat Usivunga is Ulusibalnkulu.
Wa fika wa dabula UbiMa, inkosi Ulusibalukulu was begotten by ;

w elekela Ukukulela nomaghaga. Udhlamini, the ukulukulu who

broke off the nations. When he
came he broke off Ubithla, the

chief; and afterwards Ukukulela

and Umaghaga.

I asked him if there was not an Unkulunkulu. He replied,

"

Unkulunkulu and Ukulukulu is one."

I again asked him who was the first man. He answered :

Ud/damini u yena owa dabuka Udhlamini is he who broke off

wa zala Ulusibalukulu, first he begat Ulusibalukulu, who

kukgala, ;

owa zala Usivunga. begat Usivunga.

I again asked him still more pointedly, referring to their tradition

of the origin of man. He replied :

 UNKULUNKULU, 99

UdJUamini ibizo lowokuk^ala, e Udhlamini is the name of the

si ti Ukulukulu. first man, whom we call Ukulu

2
kulu.

I asked, "

Wa dabuka pi ?
"

Where did he break off? He said :

Ku tiwa Ud/ilamini lowo wa da- It is said that Udhlamini broke

buka entabeni, engome, isidabuko offfrom the mountain Ingome, the
73
setu. I

place of the origin of our tribe.

I asked him what were the nations he broke off (izizwe owa zi

dabula). He mentioned several, but I did not succeed in writing the

names ;
but among them were those of which Ukukulela, Uisidoi,
and Ufodo are chiefs. The isibongo or surname of these chiefs is

Udhlamini, he being their common ancestor.

I OVERHEARD Uthlangabeza, one of Ukukulela s people, talking with

some of the men of the village. He said Unkulunkulu and Ukulu

kulu and Umveliri^angi and Unkulunkulu is one that all
is one ; ;

things came out of a mountain in the north and that Uthlabati 74 ;

is the name of that Unkulunkulu owa dabuka elu/Jangeni, who

broke off from Uthlauga.

Here we have a native distinctly stating that the founder of

72

was the first man, that is, he confounds the first Unkulu
his tribe
nkulu with the founder of his own tribe, who, he asserts was the
creator of all things, in the native sense of creation. Let the reader
consider how easy it is entirely to mistake the meaning of such state
ments. And how unmistakeably it proves that the natives believe
that the Unkulunkulu of all men was himself a man.
73
Comp. Umdabuko, p. 50, Note 95.
74
Utklabati, that is, Earth-man, as Adam means "

earthy
"

or
"

red earth."
100 UNKULUNKULU.

APPENDIX.
ADDITIONAL NOTES.
Page 4, Note 11.
There is an interesting version of this legend given by Casalis as
existing among the Basutos :

The Lord, they say, in ages gone by, sent this message to
"

men Oh, men, you will die, but you will rise again. The messenger
:

of the Lord was tardy in the performance of his mission, and a wicked
being hastened to precede him, and proclaimed to men The Lord :

saith, You will die, and you will die for ever. When the true mes
senger arrived, they would not listen to him, but replied, The first
word is the first, the second is nothing. In the legend the first mes
senger of the Lord is designated by the name of the Grey Lizard, and
the other who supplanted him, by that of the Chameleon." (TJie
Basutos, p. 242.)
The word here rendered by Casalis Lord is no doubt Morimo, "
"

the meaning of which see in the article on Utikceo.

Arbousset again gives another version as current in South "

and which connects in a curious way the Hottentot legend

Africa,"
with that of the natives of these parts :

"

The Lord (Morena) sent in the former times a grey lizard with
his message to the world, Men die they will be restored to life
again. The chameleon set out from his chief, and, arriving in haste,
7

he said, Men die they die for ever. Then the grey lizard came
and cried, The Lord has spoken, saying, Men die they shall live
again. But men answered him, The first word is the first ; that
which is after is nothing.
"

(Op. tit., p. 342. )

Campbell gives the following legend of the cause of death on the
authority of a Mashow native :

Matoome was the first man, and had a younger brother of the
"

same name, and a sister whose name was Matoomyan. She was the
first who came out from the hole, and had orders respecting the cattle,
and was appointed to superintend them but her brother Matoome ;

came and without leave went and led the cattle round the end of
out,
a mountain, which so enraged his sister, who possessed medicine for
the preservation of life and health, that she returned to the hole, car
rying with her the precious medicine in consequence of which dis
;

eases and death came into the world, and prevail in it to this day."
(Op. cit. Vol. /., p. 30 6 .)

Page 65, Note 27.

The following extract from the Sire de Joinville s Saint Louis,
King of France, is added as an interesting illustration of the existence
of a custom similar to that of making the Isivivane :

He related to us yet another great marvel. While he was in

"
 UNKULUNKULU. 101

their camp a knight of much means died, and they dug for him a
broad and deep trench in the earth and they seated him, very nobly
;

attired, on a chair, and placed by his side the best horse and the best
sergeant he had, both alive. The sergeant, before he was placed in
the grave with his lord, went round to the King of the Comans, and
the other men of quality, and while he was taking leave of them they
threw into his scarf a large quantity of silver and gold, and said to
him, When I come to the other world thou shalt return to me what
I now entrust to thee. And he replied, I will gladly do so.
"

The great King of the Comans confided to him a letter address

ed to their first king, in which he informed him that this worthy man
had led a good life and had served him faithfully, and begged him to
reward him for his services. When this was done they placed him iri
the grave with his lord and the horse, both alive then they threw ;

over the trench boards closely fitted together, and the whole army ran
to pick up stones and earth, so that before they slept they had erected
a great mound over it,in remembrance of those who were interred."

THE following letter is republished from the Natal Courier to

establish the fact that Ukulukulu is only a dialectic pronunciation of
Unkulunkulu :

To the Editor.

SIR, You have thought the Bleek s remark ; perhaps the

"

discussion of the meaning of unnasalized form is at present

Unkulunkulu worth a place in the more usual in the signification of
Courier. Will you grant me space a great-great-grandfather, or the
for a few more remarks 1 first ancestor of a family or tribe ;"

I have, for some years, been thinking he had authority for

perfectly satisfied with the accu such a statement ; it did not tally
racy of my views on this subject. with my own experience, my im
Yet I have not discontinued my pression being very decided, that
researches. Every fresh objection, the nasalized form is by far the
and even every old objection re most common, I having very sel
peated by a new objector, has led dom heard the unnasalized word
to new investigations ; and every used by natives. The reason of
fresh investigation has led to a this is now obvious. My investi
confirmation of my previous views, gations have been conducted for
whilst it has at the same time ex the most part among the Ama-
tended them and made them more zulu whilst the unnasalized form,
:

clear. This has been the case with Ukulukulu, is a tribal pronuncia
A. B. s objection, that I have con tion. So far as I at present know,
founded Unkulunkulu, the nasal it is pronounced thus especially by
ized form, with Ukulukulu, the the Amalala ;
but probably it is
unnasalized word. also in use among other tribes.
I have for a long time been The Amazulu, the Amakxosa, and
aware of the use of the two words the Amakuza use the nasalized
among the natives ; and although form, Unkulunkulu.
I copied without comment Dr. It will perhaps help others to a
 102 UNKULUNKULU.

clear understanding of this matter, when I asked you a short time

if I just detail some conversation since.But are there not many
on the subject with two sets of Onkuhmkulu He said Yes. ?"
"

natives 011 two different occasions, Ours is Urndaka."

since my last letter to the Courier. Thus in the space of half an
There were three men working hour I have the names of five dif
together. The eldest, Ung^eto, ferent Onkulunkulu given to me.
some time ago gave me Duma- And be it remembered that these
kade as the name of the Unkulu- Onkulunkulu are the objects of
nkulu of his house. This word worship in their respective houses.
Dumakade is his isiborigo, and I observed, on another occasion,
all members of his house can be Umpengula, a native Christian,
addressed by it. I addressed him standing by the side of three hea
by the name, Dumakade The then natives. Their names are
"

!"

other two smiled at my knowing Udingezi, Ubulawa, and Umkonto.

his isibongo and he, laughing, They are all probably more than
;

said I told you that name a sixty years old.

"

I called Umpe
year ago, and you remember it ngula and said They say I have
"

now." I said Yes you told confounded Unkulunkulu with

"

me Dumakade was the name of Ukulukulu. What do you say ? "

the Unkulunkulu of your house." He replied What do they "

He said" Yes." mean ? Why, it is one word. The

I turned to another, and said Amazulu say Unkuluukulu ; the
Usibamu, what is the name of Amalala say Ukulukulu."
"

yours?"
He replied, without a I said I know. But what I "

moment s hesitation Ubaleni." want to ask is, whether you re "

I turned to Utombo, and asked member when Ukoto came, and I

And of yours ?
"

He answer asked him about Unkulunkulu "

1"

ed" Ukwele." He said Yes. I remember "

Another native here joined us, quite well."

and I asked him Ulwati, what He told me that their Unku
" "

is the name of the Unkulunkulu lunkulu was Usenzangakona."

of your house ? He said "
"

Yes."
"

Does he ask our isibongo ? "

I "

Do you remember my asking

replied
"

I said nothing of isi him whether he did not mean

bongo. I asked the name of your Ukulukulu, and his answering,
Unkulunkulu." He answered We (viz., Amazulu) say Unkulu
11
Uzimande." nkulu. But it is all one 1
"

At a short distance there was a He said "

Yes. I remember."
fifth man, Ugovana, working. I agree with him 1 And you
"
"

had asked him a few weeks ago if Certainly."

"

he knew anything of Unkulunku I said Let us call Udingezi, "

lu and he gave me the common and hear what he will say. Do

;

version of the tradition of the you ask him, and I will be silent.
origin of man. I went to him Ask him what the heads of gene ;

and he, having overheard us, said rations are called."

O, you were asking of that Udingezi came.
"

I thought you were asking me Umpengula put his question

about the Unkulunkulu wabautu thus What is the name of "

bonke (the Unkulunkulu of all your Ukulukulu (the unnasalized

men)."
I said "

Yes, I was, form)?"

 UNKULUNKULU. 103

I w;is vexed with this, because They replied

"

No ;
we are
I had not wished any thing to be Amakuza."

suggested and said No ask

;
"

;
I continued "

Well, you speak

him thus, What is the father of of oneUnkulunkulu of all men.
your father called, and so on back What was his name 1 "

wards." They replied Wo do not "

He began He who begat

"

know him. We know nothing

ubaba is ubaba-rnkulu, or ukulu ;
about him."

he who begat ubaba-mkulu is uko- I said I mean him who first

"

ko he who begat ukoko is unku-

;
came out of the bed of reeds, and
lunkulu." Thus using the nasal brought out all
things."

though the unnasalized

ized form, They replied they knew nothing
word had been suggested. An about him.
experimentum crucis this ! We are not to understand this
We then went to Ubulawa and answer absolutely. Had I wished
Umkonto, who were still sitting it, I could have got each of them
on the grass at a distance. They to relate a version of the tradition.
gave the heads of generations in I said But some of the "

the same Onkulunkulu have names ?

way as Udingezi, viz.,
"

Ubaba, Ukulu, Ukoko, Unkulu-

"

They replied Yes."

nkulu each using the nasalized

: I asked What is the name of "

form. yours, Ubulawa ?

"

I asked them what the Amalala "

Umpungulo."
called the head of the fourth gene "

And of yours, Udingezi ?

"

ration back 1 "

Ujikitshi."

They thought for a little while,

"

And of yours, Umkonto ?

"

and Ubulawa answered "

Ukulu "

Usoni."

kulu." Has the Unkulunkulu of the "

I Then Unkulunkulu Amakuza tribe a name

said "

]
"

and Ukulukulu is "Yes; Uthlomo."

one."

They replied Yes. The A- And Udingezi added, without

"

mazulu say Unkulunkulu the my asking Udhlamini is the ;

"

Amalala Ukulukulu." name of him who divided the

I asked Are you Amazulu V tribes." 75
"

75
We have met with this saying frequently in the previous
pages.
It has been understood to mean that Unkulunkulu created the nations.
But has no such meaning, and does not even allude to creation at
it

all, from the following explanation of the words

as will be clear :

Ukudabula izizwe i loku ukwa- To divide (or break off) the

Alukanisa indAlu etile netile, zi nations is this, to separate house
hamba ngokwa/ilukana, zi zibusela. from house, that they may go in
Ukudabuka ke loku ; ngokuba a different directions, and have their
zi sa yi kubuyela emuva, se zi ya own government. This, then, is
pambili njalo. division for they will never again
;

return to their first position, but

separate further and further from
each other.
Njengaloku ku tiwa ku kona For instance, it is said there
ukudabuka kwegode Udinga- m/<la was a division of the rope when
ne a/Jukana nompande. Kwa Udingane separated from Urn pa-
 104 UNKULUNKULU.

From these conversations we that the former is a tribal pronun

conclude that there are many who ciation.
are called Unkulunkulu : I think, Sir, that entirely inde
Great-great-grandfathers, of
1. pendently of other materials in
whom eight are here named. my possession, the position is fully
2. The heads of tribes, of whom established by what I have here
one is named. written, that Unkulunkulu is,
3. The dividers of tribes, of both on critical and religious
whom one is named. grounds, an utterly unfit word
The Unkulunkulu of
4. all with which to translate GOD. The
men, whose name is unknown. error of supposing it to be, ap
This last I have been accustomed pears to me to have arisen from
to the sake of distinction,
call, for the fact that the natives ascribe in
Unkulunkulu the First, and the some sort the divine act of Crea
others, Secondary Onkuhmkulu. tion to the first man. But I think
Dr. Bleek feelsthe need of a dis I shall be able, at a future time, to
tinctive epithet, and says, the show that their notions of creation
Unkulunkulu par excellence. 16 We are so widely opposed to ours, that
find a native making the distinc most of the words they use to ex
tion of his own accord, by saying press it are unfit to be used for the
the Unkulunkulu of all men. We purpose by the missionary, imply
have also the separate testimony ing as they do a theory of creation
of several natives that Ukulukulu utterly inadmissible in Christian
is all one with Unkulunkulu, and theology, which is founded 011 the
Word of God. H. C.

tiwa, Uinpande u dabukile ku-

"

nde. said,It was

Uinpande has
"

dingane, u se zihambela yedwa ;

broken from Udingane, and
off

nodingane u se yedwa." Nako goes by himself; and Udingane

ukudabuka. too is by himself." That is to
divide or break off.

Ukudabuka kwezizwe kuk^ala The dividing (or breaking off)

ukuba inkosi yo/Janga y a/tluka- of the nations at first is this, that
nise ezindAlini zayo eziningi, i ti, a primitive chief should make a
"

Bani, yaka ekutini, u pume lapa, division in his many houses, say
u zimele." Na komunye, kubo ing,
"

So-and-so, live in such a

bonke i tsho njalo. place. Depart from this place,
and go and reign for yourself."
He says the same to another, and
to all his children.
ukudabula izizwe se
I loko ke ; This, then, is to divide (or break
be izizwe labo aba kitshiwe nemizi. off) the nations. And those be
Njengaloku Umahhaule u dabuke come nations who are taken out
embo, nonjan, iiomunyu, iionga- together with their villages. For
ngezwe. Bonke labo ba puma example, Umahhaule broke off
kuzi/tlau/Jo, inkosi yabo enkulu. from the Abambo, and Unjan also,
and Umunyu, and Ungangezwe.
All these came from Uzithlanthlo,
their great chief.
70 him Unkulunkulu
Usithlami calls
"

wamandulo," The most

ancient Unkulunkulu, see p. 89.
 UTIKXO. 105

UTIKXO.

UTIKXO, the word adopted for God all things live and move and have
by the early missionaries among their being. And that he is en
the K#osa or Frontier Kafirs, was dowed with unsearchable attributes
not a word known to the natives of and perfections," he goes on to
these parts, but was introduced by say :
"

The Hottentots call him

missionaries and others. And it Gounja Gounja or Gounja Ticquoa;
is generally supposed that the that is, the God of all gods ; and
word does not properly belong to say he is a good man, who does
the Krcosa or any other of the nobody any hurt and from whom ;

alliterative dialects spoken in South none need be apprehensive of any ;

1
Africa ;
but has been derived and that he dwells far above the
from the Hottentots. The word moon."
3

Utikreo has the nearest resem If the investigations of Moffat,

blance to the Tikarwoa of the Cape Appleyard, Casalis, and others are
Hottentot dialect. correct, Kolb very much exagge
We cannot doubt that this is rated the Hottentot notion re
the word which Kolb means to specting God, and substituted in
express as the Hottentot name for stead of what they really believed,
God. 2 Having declared his un- the belief of a Christian man.
doubting conviction that the Hot Nothing is more easy than to en
tentots generally
"

believe in a quire of heathen savages the cha

supreme Being, the Creator of racter of their creed, and during

heaven and earth, and of every the conversation to impart to them

thing in them ;
the arbiter of the great truths and ideas which they
world, through whose omnipotence never heard before, and presently

1
Bleek. Comparative Grammar, p. 92, sec. 397. Moffat. Mis
sionary Labours, pp. 257, 258. Appleyard. Kafir Grammar, p. 13.
2
The Present State of the Cape of Good Hope, Written <fcc.

originally in High German. By Peter Kolben, A.M. Done into

English from the original, by Mr. Medley. Kolb s Work was pub
lished in German, Folio, 1729. I quote from the translation by
Medley, 2 Vols. 8vo., published 1731.
3
Id., Vol. L, p. 93.
106 UTIKXO.

to have these come back again as place in the original creed of the
articles of their own original faith, Hottentots, and that the good and
when in reality they are but the evil, which were formerly kept
echoes of one s own thoughts. distinct and referred to different
But even here in Kolb s statement agents, have become confused, and
we have the idea, more clearly and are indiscriminately ascribed to

distinctly enunciated by after in one being.

vestigators, that great, and mighty Observing that Dr. Bleek speaks
and good, as, according to him, the of Tikxwoa as being one with
Hottentots might have regarded "

Kolb s Tikquoa or touquoa," I

their Tik#woa, they believed that supposed he might have more
he was but a good ample reason for thinking them
"

man."

And further on Kolb tells us identical than I had. 5 His rea

also worship an evil deity sons, however, are simply philolo
"

they
whom they look upon as the father gical. I quote from his letter on

of mischief, and source of all the subject :

"

By identifying
plagues. They call him Touquoa ;
this Toukquoa with Tikquoa, the
and say he is a little, crabbed, in name for God found in the voca

ferior captain, whose malice against bulary (where Cham-ouna is that

the Hottentots will seldom let him for the devil, who is called in Na-
rest ;
and who never did, nor has ma Hottentot Kau-ap), I do not
it in his nature to do, any good to think I exceeded the probability.

any body. They worship him But it may yet be that Kolb meant

therefore, say they, in order to a different word. However, con

sweeten him and to avert his sidering it fully, I have not much
malice."
4 doubt it is really the same word,
The two words Ticquoa and identical with the Nama Tsui-

Touquoa here given for a good kxoap, which contain both the
and evil remarkably
deity, are vowels in the first syllable of

alike;
not improbable
and it is which the two renderings of Kolb
that Kolb mistook two words, give only each one."

identical in meaning, and applied I may add that whilst recently

to one imaginary being, for the among the Griquas I on a visit

name of two beings, a good and met with several persons who
evil one. If not, then we must were acquainted with the Hotten

suppose that since the time of tots, and understood their lan
Kolb a great corruption has taken guage. They told me that the
4
Id., p. 104.
5
Comparative Grammar, p. 92.
 UTIKXO. 107

name they used for God was that the Hottentots and Kamaquas
Tikqwa. They did not know any are just as ignorant of God, and

other name for an evil principle their language just as devoid of a

resembliug it. They also under word for God, as Dr. Vanderkcmp
stood the language of the Bush and others have represented the
men, and told me that their word Kafirs. Whilst pursuing his in
for God was Ik^um n and that ; vestigations among the inhabitants
the meaning of the word was, of Great Namaqualand, he says :

"

Father who is above."

"

I met with an ancient sorcerer

Moffat quotes from Dr. Vander- or doctor, who stated that he had
kemp the following, which appears always understood that Tsui kuap
to justify the surmise that Kolb was a notable warrior, of great
was mistaken in supposing the physical strength ; that in a des
two words referred to two beings perate struggle with another chief
from not observing that he was tain, he received a wound in the

dealing with a merely tribal dif knee, but having vanquished his
enemy, his name was lost in the
6
ference of
pronunciation: "A

decisive proof of what I here say mighty combat which rendered

with respect to the national athe the nation independent ; for no
ism of the Kafirs, is, that they one could conquer the Tsui kuap
have no word in their language to (vvounded-knee). When I referred
express the idea of Deity ; the in to the import of the word, one
dividuals just mentioned calling who inflicts pain or a sore knee,
him Thiko, which is a corruption manifesting my surprise that they
of a name by which God is called should give such a name to the
in the language of the Hottentots, Creator and Benefactor, he replied

literally signifying one that induces in a way that induced the belief
that he applied the term to what
But Moffat is equally decisive we should call the devil, or to

6
Dr. Bleek gives the following variations of the Hottentot name
of God, which, not having the requisite characters, I shall spell in
accordance with the principles laid down in the Preface to Vol. I. of
Zulu Nursery Tales :
I add here the Hottentot name for God, which is Tsuik<\vjap
"

(Schmelen s Tsoeikwap) or Tsuiga?oap (Wallmann s Zuigxoap) in the

Nama and Tshukojoap in the K^ora dialect ; Thuikorwe (Van der
;

Kemp s Thuickwe) among the Eastern Hottentots ; and Tikrcwoa

(Kolb s Tikg-woa or Touk^woa) near the Cape." (Comp. Gram., p,2.J
It will be seen that most of these words differ from each other
more than the two words of Kolb.
7
Moffat. Op. cit., p. 257.
108 UTIKXO.

death itself ; adding that he might be the work of an invisible

10
thought death, or the power caus being."

ing death, was very sore indeed."

8
Shaw also says ;
"

The Kafir
And then he asks :
"

May not nations cannot be said to possess

the Tsui kuap of these people be any And again
religion."
11
:

like the Thlanga of the Kafirs, an Before Missionaries and other

"

ancient hero; or represent some Europeans had intercourse with

power which they superstitiously the Kafirs, they seem to have had

dread, from its causing death or extremely vague and indistinct

pain ?
"
9 notions of God. The older Kafirs
We see, then, that Moffat comes used to speak of Umdali, the
to a conclusion somewhat similar Creator or Maker of all things,
to that of Kolb, that there is anand Uthlanga, which word seems
by to have been used to denote the
evil principle or being, feared

the Hottentots, and which has re source or place from which all
ceived the name of Tsui kuap, living things came forth." 12
which is equivalent to Utikoxx A similar statement is made by
But he does not appear to have Arbousset. He says :
"

They
heard any thing of the good prin have scarcely retained the idea of

ciple or being, of which Kolb a Supreme Being. The more en

speaks. lightened admit that there is a

Again, expresses Casalis an Morena in heaven, whom they call

equally decided opinion as to the the powerful master of things, but

endemical atheism of the inha the multitude deny that there is,
"
"

bitants of South Africa generally. and even this name of niorena is

He says :
"

The tribes had en the same as they give to the lowest

tirely lost the idea of a Creator. of their chiefs. All the blacks
All the natives whom we have whom I have known are atheists,

questioned on the subject have but it would not be difficult to find

assured us that it never entered amongst them some theists. Their

their heads that the earth and sky atheism, however, does not prevent

8
Moffat. Op. cit., p. 259.
9
Id., p. 259.
10
Casalis. The Basutos, p. 238.
11
Story of
Mission, p. 444. My
12
Id., p. 451. My
reasons for thinking that these views require
very considerable modification are given in another place.
 UTIKXO. 109

their being extremely superstitious, with all the different species of

or from rendering a kind of wor animals, came out of a cave or
ship to their ancestors, whom they hole in the Bakone country."
18

call barimos, or in the singular "

There is," says Casalis,

"

an ob
13
morimo." vious contradiction between the
He says of the Mountain Bush language and the received ideas."
19

men s faith :
"

They say that That is, I presume, Casalis sup

there is a Kaang or Chief in the poses that the word Morimo or
sky, called also Kue-Akeng-teng, Molimo, a heavenly one, is a
the Man, that is to say, the Master testimony preserved in the lan

of all things. According to their guage of the people against their

expression, one does not see him present infidelity and corruption
with the eyes, but knows him with of faith. And Archbishop Trench,
the heart. He is to be worshipped in his work on "

The Study of
in times of famine and before Words," has brought this word

going to war, and that throughout forward as a remarkable instance

the whole night, performing the of the disappearing of an important
dance of the mokoma*" 1 * word from a language, and with it

The same notion of malevolence "

the disappearing as well of the

is connected in the native mind great spiritual fact and truth

among the Bechuanas with the whereof that word was once the
word Morimo, which the Mission vehicle and the guardian." 20
aries have adopted for God. The But Dr. Bleek has made it more
meaning of Morimo as given by than probable that Moffat and
15
Moffat, and of Molimo as given Casalis are mistaken in the deriva
16
by Casalis, is, like that given to tionand meaning of this word ;

the Bushmen s Ikgum n, "

He that and that Molimo has a sound by

is in heaven." But, says Moffat, accident only similar to Moh olimo
"

Morimo, to those who knew any "

one who is in heaven." He

thing about it, had been represent In other South African
"

says :

ed as a malevolent selo or thing." 11 languages, different words are

And again,
"

According to native found indicating the idea of a su

testimony Morimo, as well as man, preme being ; but in Se-tshuana at

13 14
Op. cit., p. 69. Op. cit., p. 363.
15 16
Op. cit., p. 260. Op. cit., p. 248.
17 18
Op. cit., p. 261. Id., p. 262.
19 20
Op. cit., p. 248. P. 18.
 110 UTIKXO.

least the word for God has a mained longer with a great Itongo
similar reference to their ancestor than the blacks, and therefore

worship as the Zulu Unkulunkulu. came into being more perfect, with
Thus in Se-suto Mo-limo means better habits and accoutrements.* 2
God, and me-limo gods, but mo- This view brings the notions of

limo, ancestral spirits, plur. ba- different people of South Africa

21
ftroo." into a certain similarity and con
This is a far more probable de sistency. Whilst on the other
rivation. And when we remember view they are neither consistent
that Moiimo is supposed to have with themselves nor with each
come out of the same hole that other.

gave origin to man Appleyard gives a somewhat

arid beasts, as

Unkulunkulu came out of the similar account to that of Mof-

same bed of reeds and that in the fat as
;
to the meaning of Utik.ro.
native mind there is no connection He says Tshoei koap is the
:
"

of thought between a heavenly word from which the Kafirs have

being and this Morirno, there can probably derived their Utixo, a
be little doubt of the correctness term which they have invariably
of the view taken by Dr. Bleek. applied, like the Hottentots, to de

Further, it may be added in signate the Divine Being, since

corroboration that although the the introduction of Christianity.

Amazulu do not say Unkulunkulu Its derivation is curious. It con

is an Itongo, an ancestral spirit ;
sists of two words which together
they say he was an Ukoko, an mean the broken knee. It is

ancestor and not only does it ap

: said to have been originally applied

to a doctor or sorcerer of consider

pear that they suppose that at one
time he was regarded as an Itongo, able notoriety and skill among the
and was worshipped among other Hottentots or Namaquas, some
Amatongo by his own laud-giving generations back, in consequence
names, but we find them incident of his having received some injury

ally giving intimations of a belief

of the knee. Having been held
in a great Itongo from whom all in high repute for extraordinary

things proceeded. Thus they are powers during life, he continued

heard to say in explanation of the to be invoked, even after death, as

superiority of the white man to one who could relieve and pro
3
the coloured that the former re tect f and hence, in process of

21 22
Op. cit, p. 91.
See p. 80.
23 accordance with the custom of an ancestor-
That is, strictly in
worshipping people.
 UTIKXO. Ill

time, he became the nearest in appears equally improper. How

idea to their first conceptions of very objectionable is it to use a

God."
24 word for God in teaching savages

If this account be correct, and the doctrines of Christianity, to

there appears no reason whatever which they have a natural or

for doubting its accuracy, it is rather educated repugnance, and
clear that the early Missionaries, of the Being whom it is meant to
in using the word Utik:eo
God, for represent they can speak as a
adopted an isibongo, or laud-giving native chief spoke to Mr. Moffat :

name, of some old brave. "

When we assured him that

To my mind nothing here found God (Morimo) was in the heavens,

conveys the idea that the notion of and that He did whatever He
divinity was ever in the unedu pleased, they blamed us for giving

cated native mind connected with Him a high position beyond their
Utikico much ;
less that Utikax) reach ;
for they viewed their Mo
ever meant God : on the contrary rimo as a noxious reptile. Would
that it meant something very dif that I could catch it, I would
ferent from God ; in some in transfix ifc with my spear, ex
stances, at least, an evil spirit, claimed S., a
whose judg chief,
which was worshipped just on the ment on other subjects would com
same grounds as the Yezidis mand
wor attention."
26

ship Satan,
"

because he must be At the same time it is quite

conciliated and reverenced ;
for as possible that the confusion of ideas
he now has the means of doing between good and evil, the asso
evil to mankind, so will he here ciation of the idea of evil with
after have the power of rewarding God, which we here meet with,
them."
25
And it appears to me to is a confusion of comparatively
have been unwisely and improperly recent times ;
that originally there

adopted by the early Missionaries ;

existed a defined belief in a good
to be explained and excused only and an evil Being ; but that the
on the ground that at first the common multiform natural phe
teachers and taught were unable nomena, which are constantly ex
freely to communicate ideas one to hibiting the Creator s beneficence,
the other. were lost to these afflicted
popula
The term Molimo or Morimo tions amidst phenomena of an ap-

24
Grammar, p. 13.
25
Layard s Nineveh. Vol. I., p. 298.
26
Op. cit., p. 265.
112 UTIKXO.

parently opposite character, and was permitted to see, were exactly

especially amidst the sufferings and alike.

wants of their daily life ;

until "

Abambou is the devil of the

created things spoke to them only Gamma. He is a wicked mis
of suffering, and fixed their atten chievous spirit, who lives near
tion on a pain-creating being, graves and in burial grounds. He
whom they feared more than re takes occasional walks through the

verenced, and whom if they wor country ; and if he is angry at any

shipped, it was to deprecate wrath, one, has the power to cause sick
rather than to express their faith ness and death. In worshipping
in his love. him they cry, Now are we well !

And may not the legend, so Now are we satisfied ! Now be

bizarre and bald, given by Dr. our friend, and do not hurt us !

Bleck in the "

Hottentot Tales" 2 Mbuirri, whose house I next

"

of a contest between Heitsi Eibip visited, is lodged and kept much as

and G^ag^orip be a confused tra his rival. He is a good spirit, but
dition of some old faith, the fun has powers much the same as

damental principle of which was Abambou, so far as I could see.

that of a contest between good and Being less wicked, he is less zea
28
evil in nature but which in pro
; lously worshipped."

cess of time has been lost, and the This coincides remarkably with

good and the evil come to be con Kolb s statement ;

and leads to a
founded, and referred alike to one reasonable suspicion that his Tou-
fabulous being. quoa, probably only some local
According to Du Chaillu, we or tribal variation of the word now
find -even at the present time come down to the Kafirs as Uti-

among the inhabitants of the ko?o, and the Morimo of the Be-
Western coast of Africa the wor chuanas and Basutos, is the same

ship of a good and evil spirit. He as the Abambou of the people of

Aniambia. Yet what missionary
Aniambia enjoys the protec would choose Abambou as the
"

tion of two spirits of very great name for God, even though he

power, named Abambou and should have ascribed to him, in

Mbuirri. The former is an evil addition to his own, the only "

less

wicked attributes of Mbuirri

"

spirit, the latter is beneficent. ?

They are both worshipped; and Dr. Bleek s Hottentot legend

their accommodations, so far as I just alluded to, begins with the

27
P. 77, f Op. cit., pp. 202, 203.
 UTIKXO. 113

significant words,
"

At first there very necessary. For there is no

were two." And among the na name, whether Utikcco, or Morimo,
tives of these parts we have the or Unkulunkulu, which, without
two words Unembeza and Ugova- possessing any primary significa
na to express the good and evil tion referring to
divinity, has not
hearts which are supposed to be much, both and
etymologically
contending within them. And traditionally, which is
highly ob
they ascribe good and evil to the jectionable, and calculated to mis
Amatongo which they worship, lead the young convert. Bishop
and worship more sedulously to Colenso felt this on his first intro
avert evil than to acknowledge duction to mission work. And I
good. do not doubt that his impression
Be this as it may, the impres was the result of devout and in
sion so generally existing among telligent thought, which is not at
those who have laboured long in all invalidated by a change of
South Africa of the "endemic opinion, which led him to attempt
"

atheism of the different peoples, to introduce an equally objection

and the con able word
difficulty universally for God, and to which
fessed of being able to determine
exception has been justly taken by
whether the name, applied to some many on grounds similar to those
being to whom certain supreme which may be taken against Uti-
acts are referred, is in the native kxo.
mind any thing more than the In connection with the word
name of their great forefather, or Utikajo, "the broken the
knee,"

of some great hero-benefactor of

following interesting and curious
times gone by, to whom with per corroboration of the idea that
fect
consistency an ancestor-wor Utik.TO is but the isibongo or laud-
shipping people would refer such giving name of some
ancient brave,
acts, suggest that it would be both iswell worth
considering. Among
more wise and reverent, and more the Amazulu there is a word,
likely to be effectual in attempting clearly an isibongo, U-gukqa-ba-
to teach them a new to in which means, He kneels and
faith, dele,
troduce a new name, a name not they get enough of it. And the
really newer to them than the idea
following explanations appear to
of the supreme
Being itself. I am show the character and circum
myself persuaded that such a new stances of the conflict from which
name is
very desirable, aye more, tie obtained the name :
114 VTIKXO.

U-guk<?a-ba-dele,
umuntu o Ala- "We
apply the name U-guk^a-
be zi- )a-dele to a man who has been
nganyelwe abantu abaningi,
temba ubuningi, be ya ku enza m surrounded by many others, who
aineMo mnyama ngoku m hha- rust to their number, and expect

a fe e nga bonisisi loko a nga to be able to confuse him by sur-

k<?a,

kw enzako. Ku ti ngesikati so- oimding him, and so kill him be

kulwa nabo, emi. Ku ti ba nga fore he can well see what to do ;

m /Jaba, noma be nga m /^labile, ind perhaps they stab him, or

ba bone e ti kiti ngedolo, ba ti,
without having stabbed him, they
"

U ya wa ;
si m Mabile." Ba see him sink on his knee, and say,

sondele kakulu, ku nga bi njengo- He is falling ;

we have stabbed

kuba be be sondele e s emi, ku him." And they draw near to

tlAlulisise ukusondela kwabo kuye, trim, no longer now as when he

e se wile, ngokuti,
"

E, manje ke, was standing they go quite close ;

m bo him now he has fallen, saying,

a si k?ede." Kepa ba ze ba
m Ah, now then, let us make an
"

dAlulwe isikati be nga k^edi ;

e

u vena yedwa o ba k^eda ngan/ila- ;nd of him." But a long time

uma ulukuni passes without their killing
him
nye, be ng azi
;
ngen-
dawo ba ze ba ti,
"

Hau ! it is he alonethem, they who kills

enjani ;

sa za sa pela umuntu emunye na ? not understanding in what way he

at
A si m shiye."
is so difficult to kill ;
until

length they say, "Hau! are we

then at length all killed by one
man 1 Let us let him alone."
Ba m e se And so they leave him still in
shiye ke, kuyo leyo
ndawo lapa be fike e kona. Nga- the same place where they first

loko ke lapa se be mukile be m found him. So then when they

m
bona, ba hambe be have left, going away with their
shiya be
bona m
e sa guk^ile, e faces towards him, they go on
bheka, be
bj* lindile ukuti, kumbe ba ya looking back and see
him still
utatela amandAla okubuya. Ku kneeling and watching them, for

ti, ngoku nga buyi kwabo,

esuke he thinks they may take heart and
A liambe. come back to him again. But
when they do not return he arises
and goes away.
for
Kanti ke ba delile. ukuti b esu They have had enough of it

ti, a ba sa m funi. U lowo ke sooth, that is, they are satisfied,

 UTIKXO. 115

U-guk(?a-ba-dele. Leli gam a lo- and do not go after him any more.
kuti TJ-guk^a-ba-dele, a si lo igaina Such a man, then, is called U-gu-
lomuntu uje igaina e si li zwe li k^a-ba-dele. It is not the name of
;

fika nabantu ekutikcni kwamabu- a common person. It is a name

nu, e vela emakroseni a lika na- which we heard from people when
bantu basemakxoseni ;
be fmiga be the Dutch first came from the
ti,
"

Tikx O o pezulu. Guk^a-ba- Kxosa tribes ; they brought some

dele." Kodwa lelo lokuti "gu-
Ka;osa people with them when ;

k^a
"

a li
k^ondeki ka/Je, uma la they took an oath, they said,
"

Ti-
fika kanyekanye na, nelokuti k^o who is above. Guk^a-ba-dele."
Tikx o li zwa ke But
Sa by no means clear whe
"
"

na. nga- it is

makirosa ukuba Utik&o iukosi e ther the word "guk^a" (kneel)

pezulu. came at precisely the same time as
the word Utikeo. We heard from
the Amakxosa that Utikico is the
Lord who is above. 29

Ekuk^aleni amakosi a e puma At first chiefs used to go out

hi) pi, a /Jasele nayo ; kepa ku ti,
with the army, and invade other

ngokukalipa kwezita, z enze ikce- people with it; but it happened

bo lazo lokuti, Ukuze laba bantu "

through their shrewdness that the

si ba n^obe, a si bulale inkosi enemy devised a plan, saying, "In

yabo le, ukuze ba pele amandAla." order that we may conquer these
Nembala ke ku ti ba nga i bulala people, let us kill their king, that
inkosi, ba i kcite leyo mpi ; ngo- they may be discouraged." And
kuba arnakosi lawo a e puma iigo- in fact they might kill the king

kuti,
"

Kona abantu bami be ya and scatter the army ;

for the
kuba nesibiiidi, be bona ngikona." kings used to go out, saying,
Then my people will be
"

brave,
when they see me there."
Kwa yekwa ke loko a ku sa ;
So the custom of accompanying
vamile ;
ku kona kwezinye izi-
se the army was given up it is no ;

zwe ; kwazulu, a ku se rijalo. longer usual ;

it may still be among
some nations ;
it is no longer the
custom among the Amazulu.

29
Compare the Bushman word, which is said to have a similar
meaning, p. 64 ; and the dispute between the two Kceosa natives as to
the use of Utikxo and Unkulunkulu, p. 68.
116 UTIKXO.

Kwazulu irikosi i bongwa ngokwe- Among the Amazulu the chief is

nza kwabantu bayo, a ba kw enze praised for the conduct of his peo
eziteni ba n^obe a ku tshiwo ple among the enemy they con
;
;
;

ukuti, kw enze abantu bayo. quer, and it is not said that the

Njengokuba, uma impi e nama- conquest was made by the king s

nd/ila ya vela ngen/Ja, enye i
nge- people. For instance, if a power

nzansi, i ti induna e/Jakanipile, ful army appears on the high lands,

O, indawo imbi ; si ya utateka a and the other army is below, a

"

si mi ka/ile ; guk^a ni ngamadolo, wise officer says, O, the place

"

ni ba ngume amaturnbu." Nga- is bad ;

we shall be borne
lelo kcebo, uma ba n^oba ngalo, down ;
our position is bad ; kneel,
inkosi yabo i
nga tiwa i
TJ-gukga- and stab them in the bowels." If

ba-dele, njengokungati kw enze they succeed by this stratagem,

yona ;
kanti kw enze abantu bayomay be called by the their chief

ngesibindi name
sokukumbula U-guk^a-ba-dele, as though
inkosi
K.U tshiwo ke nku- it was he who did it, when for
yabo. njalo
bizwa kwenkosi njengaloku ku sooth it was his people through
;

tiwa ukubongwa kwenkosi yakwa- the bravery which the recollection

ku Wena, wa of their chief gave them. This is
"

zulu, tiwe, cl/Ja

Ubani e be zalwa ng Ubani; a the manner, then, in which kings

kwa ba ndaba zaluto." I bongwa get names ;
as it is said when
ke ngokwenza kwempi yayo. La- lauding the king of the Amazulu,
wo mandAla aw enziwa impi, i ye You who ate up So-and-so, the
"

kutata izibongo zokuba ku bongwe son of So-and-so ;

and it was no
inkosi ngazo. Ku njalo ke a ku thing to you."
So the chief is

bonakali ukuba kw enze yona praised for the conduct of his

uk^-obo, noma kw enze abantu army. The power which is exhi

bayo na. bited by the army is the source

from which the lauds of the chief
are taken. So it is that it is not
clear whether it was done by him
in person or by his people.

Hence appears certain that the word Utikceo is the laud-giving

it

name of an ancient hero, and that it was given in consequence of

some which he repulsed enemies more powerful from num
conflict in

bers than himself by the stratagem of kneeling, and so causing them

to approach him under the impression that they could make an easy

prey of him.
 THE LORD OF HEAVEN. 117

THE LORD OF HEAVEK

IN the previous pages we meet with frequent allusions to a lord above

or heavenly lord. Thunder and lightning and aerial changes appear
to be the only natural phenomena which have attracted the notice of

the natives of this part of Africa, and led them to believe in a per
sonal power above nature. Struck with terror by a thunder storm,

they encourage each other by asserting that they have committed no

crime against the powerful being in heaven who wields the lightning,
and that he is not angry, but merely playing. But we shall be much
mistaken if we hasten to conclude from this that because they speak
of a heavenly lord, they have any conception of him which identities

him with God.

In almost every country there is some such notion of a heavenly

being, a relic possibly of heaven-worship ; or it may be merely a

natural suggestion of the human mind, springing up spontaneously

among different peoples, and every where leading to a similar conclu

sion, that where there are such manifestations of power, there is also

a personal cause.
There is the Indian Indra, called also
"

the lord of heaven ;"

the

Zeus and Jupiter of the Greeks and Romans the Esquimaux Pirk- ;

soma the Mau or Ye-whe of "Whydah the So or Khevioso of Da-

;

home the Kaang or chief in the sky of the Bushmen and the Thor
; ;

of our own ancestors.

We have already seen that the Dahomans speak of thunder in

the same way as the natives of these parts ; they do not say it is the

sign of an angry chief, but of a chief who is rejoicing or playing.

Arbousset says that among the Bechuanas, when it thunders every"

one trembles if there are

;
several together, one asks the other with

uneasiness, Is there any one amongst us that devours the wealth of

others V All then spit on the ground, saying, We do not devour the
<

wealth of others. If a thunderbolt strikes and kills one of them, no

one complains, none weep ;
instead of being grieved, all unite in say-
 118 THE LORD OF HEAVEN.

ing that the lord is delighted, (that is to say, he has done right,) with
killing that man." (Op. tit., p. 323. ) In like manner among the
natives of Natal, if the lightning kills their cattle, they neither com
plain nor mourn, but say,
"

The lord has taken his own." Neither do

they cry the funeral wail over those who have been killed in this

manner, summon the lightning to kill

lest, as they say, they should

them not lawful for them to touch the body of a person

too. It is

killed with lightning, until the doctor has come and applied medicines

to the dead, and to the living of the village to which he belonged.

Among the Romans those struck with lightning were not buried,
neither are they among the Dahomans ;
but they cut from the corpse

lumps of flesh, which they chew without eating, crying to the passers

by,
"

We sell you meat ! fine meat ! Come and buy !

"

(Burton.
Mission to the King of Daliome. Vol. II., p. 142. )

The following statement by an intelligent, educated Christian

native will show how utterly indistinct and undeveloped is their
notion respecting a heavenly lord :

Indaba ngenkosi yezulu a ku It is

by no means clear what is

bonakali kakulu okona ku tshiwo- really said about the lord of hea

yo ngayo. Ngokuba lapa izulu li ven. For when the heaven [light

tshaye kona, ku tiwa, Inkosi i"

ning] has struck any place, it is

tukutele." Kutshiwo ngokutsha- said, The lord is angry." This
"

ya kwalo. A kw aAlukaniswa is said because of the lightning

kakulu ukuti e yona nkosi i tsha- stroke. It is not very clear which
yayo i i
pi, noma unyazi, rioma is the lord that strikes whether
unyazi lu amand/Ja ayo. Ku it is the lightning, or whether the
tshiwo ngonyazi ku tiwe, Inkosi "

lightning is the lord s power. It

i
tshayile." Kepa maningi arna- is said of the lightning, "The lord
kosi a tshiwo abantu, nezilwane has struck." But there are many
amakosi, in/Jatu nebubesij kepa who are called lords by men, and
loko noma ku tshiwo ku ya bula- even beasts, as the boa and the lion ;

wa ;
ku ya bonakala ukuti a ku but although they are thus named,

lingani nenkosi yezulu. they are notwithstanding killed,

that is, their being called lords is

not the same as giving the name

lord to the lord of heaven.
 THE LORD OF HEAVEX. 119

Ku kona inyoni yezulu ;

i
ya There is a bird of heaven ;
30
it

bulawa nayo ; y e/ila ngesikati so- too is killed ;

it comes down when
kutshaya kwonyazi, i sale pansi ; the lightning strikes the earth,
a ku tshiwo futi ukuti i yona i in- and remains on the ground ;
but
kosi a kw a/ilukile kakulu ngen-
: neither is it said to be the lord ;
it

kosi nkuba pi kunonyazi kuna-

i i isnot very clear which is meant

yo e sezulwiui. Si zwa ku tiwa by lord, the lightning, or the lord

ku kona abantu nje ezulwini na which is in heaven. We hear it

pansi kwoni/Jaba futi. Kulukuni said there are men in heaven and
ke ukwazi labo bantu aba ngapa- under the earth. But it is hard
nsi kwomAlaba ukuba ukuma to understand what is the con
kwabo ku njaiii na, na ngapezulu dition of theseunderground men ;

futi a b aziwa uma

ba njani noku- neither do we know what is the
nia kwabo. Izwi lodwa eli tshoyo condition of those who are above.
ukuti ba kona. All we know is that it is said they
are there.

Among the Amazulu, when there is a thunder storm, they say :

Li ya duma, li
ya na likamjo- The heaven of Umjokwane is

kwane, likapunga nomageba ;

li-
thundering and raining, the heaven
kaguk<?abadele. of Upunga and of IJnmgeba ; the
heaven of Uguk^abadele.

The first three of these names are izibongo of the Amazulu, that

is, of the royal family, the names of ancient chiefs. But Uguk^aba-

30 "

The bird of heaven

is a bird which is said to descend from
"

the sky when it thunders, and

to be found in the neighbourhood of the
place where the lightning has struck. The heaven-doctors place a large
vessel of amasi mixed with various medicines near a
pool such as is
frequently met with on the tops of hills ; this is done to attract the
lightning, that it may strike in that place. The doctor remains at
hand watching, and when the lightning strikes the bird descends, and
he rushes forward and kills it. It is said to have a red bill, red legs,
and a short red tail like fire its feathers are bright and dazzling, and
;

it is very fat. The bird is boiled for the sake of the fat, which is
mixed with other medicines and used by the heaven-doctors to puff on
their bodies (pepeta) and to anoint their lightning-rods, that
they may
be able to act on the heavens without injury to themselves. The
body
is used for other
purposes as medicine. A few years ago some pea
cocks feathers were sold at a great price
among the natives of Natal,
being supposed to be the feathers of this bird.
120 THE LORD OF HEAVEN.

dele is said to be a new name, invented for that Lord of heaven of

whom the white man speaks to them. It means the Unconquerable
(see p. 114).
This is explained in the following account :

Le iidaba yokuti,
"

Izulu lika- As regards the saying, "The

puuga nomageba iiomjokwane," heaven of Upunga and of Uma- a

ku vunywanga ukuba ku be kona geba and Umjokwane, it is not
into enkulu kunenkosi. Ubukulu permitted that there should be any

bezulu kwa tiwa obukapunga, ye- thing greater than the chief. The
na e inkosi enkulu yakwazulu; greatness of the heaven was said
ngokuba u nga bona ngaloku uku to belong to Upunga, who was a
ba into yokukukumeza uinuntu a great Zulu chief; for you can see
biz we ngokutiwa nezulu elake. by this that it is merely something

done for the purpose of exalting a

man when it is said that the hea
ven too belongs to him.
Ku be ku ti uma ku kona um- It used to be said if any omen
Alola o vela pakati kwomuzi, w e- happened in a village, that it was
nziwa inkosi. Njengaloku Utsha- occasioned by the chief. For in
ka wa ka wa fafaza igazi lenkomo stance, Utshaka once sprinkled the

esigodAlweni ebusuku, e ti i kona blood of a bullock in the royal

e ya kubona uma izinyanga zi k^i- house during the night, saying by

nisile ini ngokunuka abantu. that means he should know if the

Kepa a zi nukanga ka/^le ;

wa zi diviners were when they
true

bulala zonke, kupela ya ba nye eya pointed out offenders. But they
ti,
"

Kw enziwe izulu." Loko ke did not divine rightly, and he kill

Ngi za kunuka na ed them all but one, who said,

1

ukuti,
"
izulu ?" It "

Kupela ke ;
abantu b azi ukuba u was done by the heaven," and ask
tsho izulu njalo, u tsho Utshaka :
ed, if he could point out the hea

ngokuba nezulu ku tiwa elake. ven as the offender 1 That was all
Loko a ku siminya ukukuliswa he said and the people understood
; ;

kwenkosi nje. Ngokuba ku tshi- that by the heaven he meant

wo ku tiwa, i ngangezintaba, ku Utshaka ;
for the heaven too was
tshiwo izintaba ezinkulu. Kepa said to be his. This is not true ;

ku be ku nge njalo, ngokuba uma it is a mere exaltation of the chief.

For they say he is as big as the

mountains, meaning great moun

tains. But it is not so ; for if he
is standing or sitting at the foot of
 THE LORD OF HEAVEN. 121

e pansi kwaleyo ntaba, emi noma the mountain it would hide him,
e Jilezi, i nga m fiMa, a nga bona- and he could not be seen. It is

kali. Ukukuliswa kwoinuutu nje. the mere exaltation of a human

being.
Futi, leli zwi lokuti Ugukg aba- Further, the word Uguk^aba-
dele, a si lo igama likatshaka noma dele is not a name of Utshaka or
Usenzangakona. Leli lizwi li ve- Usenzangakona. It is a name
le lapa esilungwini ;
kwa tiwa iga which has arisen here among the
ma lenkosi e pezulu. Ngokuba English, as a name for the lord of

kuk^ala, lapa kwa fika Amabunu, heaven. For at first when the
kwa ba kona ukufunga ngokuti Dutch came, the white men used
inyaniso, fungiswa abalungu ; si to make us swear to the truth of

ngokuba awakiti amakosi a ba what we said; for they did not

w azi noma umuntu u ti ni. Kwa understand what a man said when
ba kona nokuti, "

Tikico o pezu he swore by our chiefs; so the

"

lu ; nokuti,
"

Ngi funga inkosi e oath was, "

Utikajo o pezulu,"

pezulu,"
nokufela umunwe nga- God of heaven ; or,
"

I swear
by
mate a kombe pezulu a ti,
"

I nga the Lord of heaven," and one spat

ngi tabata, a ngi kw azi loko." on his finger and pointed towards
Izwi lokuti Ugukg-abadele, ku heaven and said,
"

May He take
tshiwo inkosi e pezulu. Kepa me if I know this thing." The
ukuguk^a isibonakaliso samand/ila, Uguk^abadele word means the
ngokuba ku tiwa uma indoda i Lord of heaven. And kneeling is
funa ukuba i zipase impela, i tate a sign of strength ; for it is
said,
amandAla onke, i ya guk^a nge- if a man wish to make himself
dolo, ukuze i
nga suswa kuleyo n- very firm, and avail himself of all
dawo ;
lowo muntu o Iwa nayo u, bis strength, he kneels, that he
ya ku i
shiya. I lona ke izwi lo may not be moved from his place ;
kuti "

ba-dele," ukuti, ba m shiya and the man who is

fighting with
lapo e gukg e kona. him will go away. That, then, is

what is meant by ba-dele," They

"

pass on or have enough, that is,

they leave him when he has knelt.
122 THE LORD OF HEAVEN".

AN old native, in expressing his gratitude for some act of kindness,

said, pointing towards heaven,

"

Nkosi, clako ilanga," Sir, the sun is

yours. On asking the meaning of this, I received the following ex

planation. :

Kwazulu kwa tatwa igama le- Among the Amazulu they use
zulu uma ;
li duma, kwa tiwa, the name of heaven and when it
;

"

La duma izulu lenkosi." Ku unders they say, "

The heaven
nga tshiwo uinninilo owa 1 enza- of the chief thundered." They
yo ;
ku tshiwo umuntu o inkosi do not mean the owner of the

nje ;
wa kuliswa ngokuti izulu heaven who made it, but a mere
elake. A bantu abaningi se be man who is a chief; he is exalted
kuleka kwabanye ngokuti, "

Wena by saying the heaven is his. And

wapakati, uezulu elako konke many are now in the habit of
okwako." making obeisance to others, saying,
Thou of the inner circle of
"

greatness, the heaven is thine ;

all

things are thine."

Be tsho ngokuba ngapambili They say thus because they see

kwabo be nga boni mumbe, ku- no one else but the chief himself,
pela inkosi leyo, e yona i nga ti who if he choose can command
uma i tsho ngaleso sikati nkuti, any particular person to die, and
"

Ubani ka fe mauje,"
iicmbala ku he will die at once. And so they

be njalo. Ba tsho ke ba ti,

"

Lo- say. That man is the owner of

wo muntu umninizulu ;
konke heaven ;
and every thing is his."

ok wake." A kw anele kubo uku- It does not suffice them to honour

dumisa omkulu uma be ng etula- a great man, unless they place the

nga izulu be pezu kwake ; a ba

li heaven on his shoulders ; they do
kolwa ;
ba ya tanda ukutola ubu- not believe what they say; they
kulu bonke, ba bu beke pezu kwa- merely wish to ascribe all great
lowo muntu. ness to him.
Ku njalo ke ukukuleka kwaba- Such, then, is the reverence of
ntu abamnyama ; ngokuba inkosi black men ;
for the chief did not
i b i
nga tsho ukuti,
"

Ai ;
ni say,
"

No ; you are ascribing to

y eduka ;
a si lo lami izulu nela- me what does not belong to me ;

nga; ku nomniniko ; ngi mncina- the heaven and the sun are not
ne mina." I b i bheka ukuba ku mine ; they have their own owner ;
for my part I am insignificant."
He expected to have it said always
 THE LORD OF HEAVEN. 123

tiwe elayo njalo ;

se be tsho njalo that the heaven was his ;
and now
abakwiti kwabam/Jope. our people address white men in

the same way.

Ku kona indaba pakati kwaba- It happens among black men

ntu abanmyama, Ku ti iigosuku when the chief calls out an army

ku puma iiupi ngalo, lokupela

and he has collected all his bands,
lapa
inkosi so i
/danganise ainabandAla he addresses them, and then they
onke ayo, i kuluma nawo ; nge- sing a song which excites their
mva kwaloko kw enziwe ililiubo passions, that their hearts bum
eli vusa usikisiki lokuba izin/diziyo with the desire of seeing their
zifudumale ngokunga impi i nga enemy ; and though the heaven is
ba kona ngaleso sikati lokupela it becomes clouded by a clear,
\

iziilu li kcwebile, li pendule ngo- great wind which arises. And the
moya omubi, ku tiwe, Izulu len- people say, The heaven of the
"
"

kosi li ezwa iikuba inkosi ibu- chief feels that the chief is suf
y
/Jungu." Ngaloko kc kwa kgini- fering."
Therefore it was affirmed
swa ngokuti, Izulu elenkosi," among great chiefs, that the heaven
"

emakosini amakulu ngokuba lapa is the chief s for when he assem

; ;

i
Alanganise impi yayo, nezulu li bles his troops the heaven clouds

ya peiidula, noma li be li silo. over, although it had been quite

bright.

ANOTHER native, named Ududula, who was a great courtier, whose

highest notion of politeness was the highest hyperbole

of praise, wish

ed to borrow half-a-crown, which I had no wish to lend. At length

he Mfundisi, u ng arc my father. I
"

said, ubaba," Teacher, you

asked,
"

How ?
"

He replied,
"

Wa dabuka em/tlabeni, wa kula, wa

ba ngaka ;
mina be ngi ngaka nje,"
You broke offfrom the earth, and

grew as big as this, (placing his hand six feet above the ground ;) but
for my part I only grew as high as this, (placing his hand about a foot

and a half from it.) By this he meant to say that I was not born like
other men, but came out of the ground, like Unkulunkulu. 31

31 Yet his
Arbousset appears to have noticed a similar custom.
statement may have been made from not understanding the meaning
(see Note 30, p. 14)
"

of such phrases as lukosi yo/Jaiiga

"
"

They :
124 THE LORD OF HEAVEN.

It appears, therefore, that in the native mind there is scarcely any

notion of Deity, if any at all, wrapt Tip in their sayings about a hea

venly chief. When it is

applied to God, it
simply the result of
is

teaching. Among themselves he is not regarded as the Creator, nor

as the Preserver of men ;
but as a power, it
may be nothing more
than an earthly chief, still celebrated
by name, a relic of the king-
worship of the Egyptians ; another form merely of ancestor- worship.
A lad of the Waiau or Ajawa tribe, living on the Eastern coast
of Lake Nyassa, informs me that among them the Rainbow is called
Umlungu, that is, God for Umlungu is the word they there use for
;

the Supreme Being and supernatural powers. They also call the
Supreme Being Lisoka, the Invisible, when they wish to distinguish
him from the Rainbow. 3 2 Among the Dahomans, the Rainbow is wor-

have no idol but he ;

it is before him, literally, that they prostrate
themselves. He grants them permission to live, or he slaughters them
according to his caprice. Can the devil really have whispered to the
Zulu (the celestial) that he is a god Be
this as it may, many of the
?

Matebeles, of the same people, believe, on the word of their princes,

that the ancestors of these have sprung from the reeds of a fountain,
instead of being born of a woman, as other men are." (Op. cit., p.
231. ) But the Amazulu are so called, not because they have arro
gated to themselves the title of Celestials," but from Uzulu, an
"

ancient chief. He, however, may have obtained that name from the
ascription to him of heavenly power. U-izulu, Thou art the heaven,
became soon converted into the proper name, Uzulu.
32In Rowley s Story of the Universities Mission to Central
Africa we find the following account of the religion of the people in
the neighbourhood of Lake Nyassa :

Both Manganja and Ajawa seemed to have a better idea of the

"

Deity than most savage tribes. The Manganja called God, Pambi, or
Mpainbi ; the Ajawa, Mulungu. Neither, as I have elsewhere said,
looked upon Him as a God of wrath ; indeed, they did not appear to
assign any wrathful attribute to Him, nor did they in any way make
Him the author of evil ; they supposed evil to proceed from malevo
lent spirits the Mfiti. We
never, therefore, found them offering up
human order to avert God s anger. If great danger, either
sacrifices in
famine or war, threatened them, they would assemble at an appointed
place, and in an appointed way, offer up prayer to God to deliver them
from the famine, or to give them the victory in the war. saw We
instances of this. At Magomero, soon after the commencement of the
first rainy season after we were in the land, there was a solemn assem-
 THE LORD OF HEAVEN. 125

shipped under the name of Danh, the heavenly snake.

(Burton. Op.
cit., p. 148J

blage for prayer. The ground had been prepared, the seed sown ; the
rains came, the corn sprang up all seemed as we desired it and then ;
the rains ceased day by day, week by week, and no rain the fierce
:
;
sun seemed withering the young corn, famine
appeared imminent.
Chigunda assembled his people in the bush outside the village, then
marched with them in procession to the appointed
place for prayer, a
plot of ground cleared and fenced in, and in the middle of which was
a hut, called the prayer hut. The women attended as well as the
men,
and in the procession the women preceded the men. All entered the
enclosure, the women sitting on one side of the hut, the men on the
other ; Chigunda sat some distance apart
by himself. Then a woman
named Mbuclzi, the sister of Chigunda it was said, stood
forth, and
she acted as priestess. In one hand she had a small basket
containing
Indian corn meal, in the other a small earthen
pot containing the
native beer, pombi the equivalent, doubtless, to the ancient
offering
of corn and wine. She went just into the hut, not so far but what
she could be seen and heard. She put the basket and the pot down
on either side of her. Then she took
up a handful of the meal and
dropped it on the floor, and in doing this called out in a high-pitched
Imva Mpambi Adza mvula
voice, !

(Hear thou, O God, and

!

send rain !) and the assembled

people responded, clapping their hands
softly, and intoning they always intone their prayers Imva Mpa
mbi (Hear thou, O God !) This was done
again and again until the
!

meal was expended, and then, after

arranging it in the form of a sugar
loaf, the beer was poured, as a libation, round about it. The suppli
cations ceased, Mbudzi came out of the
hut, fastened up the door, sat
on the ground, threw herself on her back all the
; people followed her
example, and while in this position they clapped their hands and re
peated their supplication for several minutes. This over, they stood
up, clapped hands again, bowing themselves to the earth
repeatedly
while doing so ; then marched to where
Chigunda was sitting, and
danced round about him like mad When the dance ceased, a
things.
large jar of water was brought and placed before the chief; first Mbu
dzi washed her hands,
arms, and face ; then water was poured over her
by another woman then all the women rushed forward with cala
bashes in their hands, and
dipping them into the jar threw the water
into the air with loud cries and wild And so the cere
gesticulations.
monies ended."
126

NOTE.
SINCE writing Note G2, p. 91, on the Shade or Shadow of a man, I
have found that many of the natives connect the shade with the spirit
to a much greater extent than I supposed.
Their theory is not very consistent with itself nor very intelligi
ble, neither is it easy to understand
on what kind of observation it is
founded. It is something of this kind. They say the shadow that
evidently cast by the body is that
which will ultimately become the
itongo or spirit when the body dies.
In order to ascertain if this was
really the meaning, I asked,
the shadow which my body casts when
"Is

I am
walking, my spirit ?
"

The reply was, "

No ;
it is not your ifo-

ngo or spirit," (evidently understanding me to mean by "

my spirit"

an ancestral guardian spirit watching over me, and not my own spirit)
"but it will be the itonyo or ancestral spirit for your children when

as a man ap
you are dead." It is said that the long shadow shortens
proaches his end, and contracts into a very little thing. When they
see the shadow of a man thus contracting, they know he will die. The
long shadow goes away when a
man is dead and it is that which is ;

meant when it is said, "The shadow has departed." There is, how
ever, a short shadow which remains with the corpse
and is buried with
it. The long shadow becomes an itonyo or ancestral spirit.
In connection with this, the natives have another superstition.
If a friend has gone out to battle, and they are anxious about him,
If it
they take his sleeping-mat and stand it upright
in the sun.
throws a long shadow, he is still living. If a short one, or none at
all, he is dead !
 PART II.

AMATONGO ;

OK,

ANCESTOR WORSHIP.
 AMATONGO ;

OR,

ANCESTOR WORSHIP.

BA amatongo into a ba vela nayo MEN say they possessed Amatongo

ti

kukyala ekuveleni kwabo, Ba as soon as they came into being. 1

vela se ku tiwa, Ku kona ama When they came into being,
"

tongo ;
"

kwa ba ukuba nabo b a- men already spoke of there being

zi ukuti ku kona amatonga A Amatongo and hence they too
;

ku nto a ba vela nje ba se be ya knew that they existed. It is not

bona ukuti amatongo. something which as soon as they
were born they saw to be Amato
ngo.

A si nto e velayo ngasemva It is not something which

kwokuvela kwabantu, uma ba wa came into being immediately after
bone ba ti, Nank amatongo." men, which when they saw they
"

Izinkomo kambe za vela, ba zi said, Those are Amatongo." "

bona, ba They saw cattle indeed, which

Nazi
"

ti, izinkomo," zi

vela ngemva kwabo. Ku ya bo- came into being, and said, Those "

nakala ukuba a si kulumi ngoku- are cattle," they having come into
vrela kwomuntu wokuk^ala ; lapa being immediately
2
after them
selves. It is evident that we are not
speaking of the origin of the first

1
Not at the time of the creation, but of their own birth. There
is no one now who can remember when the Amatongo were first
spoken of. As soon as he came to years capable of understanding, he
heard others speak of the Amatongo, as they had heard others who
were older than themselves.
2
Note the distinction between ngasemva and emva.
130 AMATONGO.

si ti ukuvela kwabantu si kuluma man : when we say the origin of

ngemva kwake, ngokuba a kw a- men we speak of those who came
ziwa ukuma kwowokuk<?ala. Si after him, for the standing of the

tsho ke ukuti sa vela nawo tina first man is unknown. So we, who
ba vele se ku tsliiwo ukuti ama came into being when men who
tongo, ku tshiwo abapambili. preceded us already spoke of there
being Amatongo, say,
"

We came
into being possessed of them."

Kwa tsho abokuk^ala bouke ke ;

All the
men, then, spoke of
first

kwa ba aba velayo ba se be vela se the Amatongo ; and they told

be ba tsliela wona amatongo, ba those who came into being after
V azi ke ukuti a kona amatongo. them, as soon as they came into
Kw azise fnti ukuti kona kuk^ala being, that there are Amatongo.
ba ti be vela kanye
be vela nje, b;i And further in the beginning, as

ne/inyanga ezona za ba kcansisela soon as they came into being, they

ukuti a kona. Ba ti ke, abiwa had doctors 3 who taught them that
umimtu wokuk^ala, owa ti,
"

Ku there are Amatongo. And so they

kona amatongo a inyoka."
TJmu- said that the Amatongo were cre
iitu wokukgala Umvelin^angi, ated 4 by the first man, who said,

Uiikulunkulu. Aziwa ke izizwe There are Amatongo who are

"

zonke. A kwa ba ko sizwe esa snakes." The first man is Umve-

ti,
"

Tina basekutini ka li ko kwi- lin^angi, Unkulunkulu. And

ti
itongo."
thus all nations knew of the Ama
tongo. There was not a single
nation which said, "

We people of
such a country have no Itongo."

Izizwe zonke za bonga amato All nations worshipped the

ngo, ngokuba kwa tsho TJmveli- Amatongo, because Umvelin^angi

3
The izinyanga or doctors are thus represented as the appointed
teachers of the people. They are, no doubt, the relic of an ancient
priesthood.
not, he says, mean that when
4 The native who relates this does

Unkulunkulu was speaking to primitive men, Amatongo were already

in existence ; but speaking of the future as already present, he appointed
the spirits of the dead to be the protectors and helpers of the living:
that he said, There are Amatongo," but the people looked around,
"

but were unable to see them until death had deprived them of their
parents, and then they addressed prayers to them, received visits from
them in dreams, or in the form of snakes ; and sacrificed to them.
 AMATOXGO. 131

nyangi, owa ba tshelako, wa ti commanded them to do so, saying,

"

Ni bona nje, into e ngi ni tshela "

You see, then,

5
I tell you about
yona ; ngi ni tshela amatongo, ni the Amatongo, that you may wor
bonge wona ; ngi ni tshela iziuya- ship them. I tell you about di
6
nga zokubula, ni bule kuzo, zi ni vining Izinyanga, that you may
tshele uma umiintu e gula, e guli- enquire of them, and they tell you
swa amatongo ;
zi ya ku li zwa when a man has been made ill by
ukuti u gula nje, u guliswa ama the Amatongo ; they shall hear
tongo."
the Itongo declaring that he has
been made ill
by the Amatongo."
Zonke ke izizwe ke za se zi ti, So all nations used to think
iioma be ya ku/tlasela empini ;
when they were about to attack an
noko i ba bulala, ba ti, abakubo army, that they should be assisted
labo abafileyo be bule we impi, ba by the Itongo ; and although they
ti,
"

Li si fulatele elakwiti itongo."

were killed by the army, the
Ba ti,
"

Ini ukuba abantu ba ze ba friends of those who were killed

pele bonke, impi ku nga buyi The Itongo of our people

"

no- said,

yedwa na, nomuntu na 1 has turned back on

"

its us."
They
asked, "How is it that all our

people have at length come to an

end, and not one man come back
from the army 1 "

A ti um e kona osindileyo, a ti, If there is one who has escaped,

"

Mina, ngi kgabuke, ngi sinda lie

says,
"

As for me I escaped I
ke ku be se ku tiwa nje, ma si
; mow not how. The Amatongo
pele soiike ;
kw ale umuntu wa ba tiad decreed that we should all
munye ; ngabe si te si kgedwa die ; one man 7 would not assent ;

impi nje, yena owa be pi na ? Ngi when we were destroyed by the

k^abuke, ngi sinda ; ngi be ngi enemy, where was he I wonder?
nga s azi
usinda, ngi uma ngi za [
escaped I know not how ;
I no
bona abantu bonke bakwiti se be .onger expected to be saved, when
pelile." [ saw all our people destroyed."

5
A mode of claiming attention, or commanding silence.
6
perhaps, better to retain the native word
Izinyanga. It is,
than to translate it by a word which does not fairly
represent it.
Inyanga, generally rendered doctor, means a man skilled in any par
ticular matter = magus. Thus, an inyanga yokubula is a doctor or
wise man of smiting, that is, with
divining rods a diviner. Inyanga
yemiti, a doctor of medicines. Inyanga yensimbi, a smith, &c.
I That is, one man among the Amatongo one of the Amatongo.
 132 AMATONGO.

Ba ti ukuk^ala kwabo, ba ti, At first the people say, "The

AmadAlozi akwiti mabi
"
Ini Amatongo of our people are good !

ukuba umuzi u pelele empini wo- for nothing Why has the whole !

nke na 1 Amadoda angaka na !

village perished in the fight 1 S6
Impi ukupela na i k^edwe impi many men as there were Our !

na Kangaka a be fulatele, kw e- whole army destroyed by the

!

nze njani ? Into a be nga i tsho enemy ! How did it happen

si zwe uma kw enza njani na ? A that they turned the back on
ze a kyede umuzi na ? u pele wo- so many? How is it that they
nke na ? Yena o k^abuke e sindi- never mentioned any thing to us
sa ubanilo, u be ye ngapi na ? U that we might understand why
be nga hambi ini pakati kwama- they were angry 1 Have they at
nye amadAlozi na Ba tsho njalo ?" last destroyed the whole village 7

abakalayo. has it come utterly to an end?

Where had the Itongo who saved
So-and-so gone ?
Why was he not
"

among the other Amatongo ?

Those who weep for the dead say
thus.

Na labo abafayo empini se be ya And those who died in the fight

J
kuba a wona amadAlozi futi. willnow become Amatongo.
Ba ti abasindileyo ab amadAlozi And those who escaped, whose
akubo e ba bhekile, ba sinde, ba ti, national Amatongo looked on them
"

Si sindiswe amadAlozi akwiti." and saved them, say,

"

We have
Ba fike ba buye, be vela empini, been saved by the Amadhlozi of
ba fike, ba wa gwazele izinkomo ; our people." When they come
ba bonge ukuba be ti a ba pilisile back from the army, they sacrifice ;

ba zitele ngenyongo emzimbeni, be cattle to the Amatongo ; they

ti,
"

Ma kcakcambe, a be mAlope, return thanks because they think

a nga bi mnyama," ukuze a ba pi- they have saved them ; they pour
lise ngolunye usuku futi. Ba the gall of the sacrifices on their bo

bonge ku be ku/Je. dies, saying, Let the Amatongo

"

be bright and white, and not dark,

that they may save us on another
occasion."
They return thanks
with glad hearts.

Ku be ku kalwa ngalapa be file, And there is funeral lamenta-

 AMATONGO. 133

ku tiwe, idAlozi labo limnyama. tion where they have lost their

Ba ze b enzele ukuze ba ti noko people ; they say, their Idhlozi is

nga inkosi yabo i ba pindelisa em- dark. At length they sacrifice,

pini, i ti, ma ba Alasele, amadAlozi that if perchance their chief lead

akubo a nga soli luto, ngokuba ba them again to attack the enemy,
wa lungisile, ba wa kcakcambisa ;
the Amatongo of their people may
se be ya kuti noko be fika kuyo have no cause of complaint, be

impi se V azi ukuti, Umakazi cause they have made amends to

"

loku sa wa lungisa amadAlozi, a ya them, and made them bright ; and

kuti s ona ngani na ? Lapa se
"

now when they reach the enemy

be bona impi a ba ya kulwa nayo, they know what they have done,
ba kunibule amadAlozi, ba kcaba- and say, "Can it be, sincewe
ng enzayo, be wa
izinto a ba z have made amends to the Ama-
kcola urn a be maAle j ba ku bone dhlozi, that they will say we
loko enAliziyweni zabo, b az uku have wronged them by anything 1"

ti, sa wa lungisa amadAlozi akwi- When they see the enemy with
ti ;
noko si fa, ka si yi kutsho which they are about to fight, they
ukuti i kona into a wa be e i ka- remember the Amadhlozi, and
lela. think of what they have done for

them, by sacrificing to them that

they may be propitious ; they see
that in their hearts, and know that
they have made amends to the
Amadhlozi of their people, and
that though they die they cannot

say there is any thing of which

the Amadhlozi have reason to
complain.

Mbala ba tukutele ke, ba ti, So truly they are very brave,

"A
ya kuba a si fulatele nje." saying, The Amatongo will turn
"

Ngokuba uma be ya empini, ba ti, their backs on us without cause."

Si hamba nawo amadAlozi akwi- For when they go to the enemy
"

ba Iwe ke nenye impi. A ti they say, The Amadhlozi of our

ti,"
"

urn amadAlozi akubo emAlope, ale people go with us ; and so they "

ukuba ba fe, ku be i bona be bula- fight with the enemy. And if

la abantu nganAlanye, ba bone ke their Amadhlozi are white and do
ukuti si be si hambe namad/dozi not allow them to die, and they
kill on their side only, then they
see that their Amadhlozi go with
 134 AMATONGO.

akwiti. Ku ti kulabo abafileyo them. But on the part of those

ba pike abaseleyo, ba ti, "A s who are conquered, those who
namadAlozi. Ini uma si fe si pel( survive We have no
say,
"

na? AmadAlozi akwiti a-Alulwc Amadhlozi. Why have we died

amad/dozi akwabanye abantu na ? utterly? Why have our Ama
Ngokuba be ti aba uga fanga, ba dhlozi been conquered by the
AAluliwe amad/Jozi akwaba- Amadhlozi of other people T For
"

ti,

ni, a/Julwe akwiti." those who have not died say, The "

Amadhlozi of So-and-so have been

conquered by the Amadhlozi of
our tribe."

Ku njalo ke kubantu abamnya- Thus it is with black men ; they

ma ;
a ba velanga nje ukuba be ti, did not come into being when it

Amatongo ka wa Ba vela was There are no Amato

"
"

ko."
said,
se ku tiwa, "Amatongo a kona."
They came into being when
ngo."

Kodwa ke nati ke ka s uma

azi it was already said, There are "

lowo muntu owa vela kuk^ala wa Amatongo." But we do not know

za wa ti
nje,
"

Ku kona aniato- why the man which first came

ngo."
U kona ini umuntu owa into being said, "

There are Ama

ke wa ti hamba wa be inyoka tongo." Was there ever a man
e
na ? Ngokuba nati si ya ko/Jwa who whilst living said he was a
lapo, uma Umvelin^angi wa za wa snake ? For we too do not under
id/Jozi li stand
ti, inyoka nje, ngani. why Univelingangi said,
Loku umuntu e suka a fe nje e Theldhloziisasnake." Fora man
nge namsila nati lapo ka si kolwa
; dies having no tail ;
and even we
enyokeni \
loku noma abantu be in that respect do not believe in a

lele, u tia nga pupa inyoka, a pa- snake ;

for if a man is asleep, and
pame masinyane, etuke ; a ti uma dreams of a snake, he awakes im
e pupa umuntu owa fayo, a kulu- mediately and starts ; but if he
me naye izindaba ekupupeni dream of a dead man, ;
in he speaks
yoka umuntu pupa ka kalumi with him of affairs in
e i a dream ;
nayo izindaba, u y etuka. Ngi ti )ut if he dream of a snake, he
mina, amad/Jozi ka wa ko a nerni- does not talk with it ; he starts.

sila.
Umvelingangi tina si ti ?or my part, I say there are no
w eduka yena um a t abantu ba A.madhlozi with tails. And we
izinyoka. Ngokuba nabantu aba- >ay Umvelin^angi made a mistake
when he said,
"

People are snakes."

For old men, when we ask why it

 AMATONGO. 135

dala aba madoda si ti lapa si bu- is said that the Amadhlozi are

zayo si ti,
"

Amad/ilozi lawa ku snakes, say,

"

Because they are

tiwa a izinyoka nje ngani ?
"

ba ti, Amadhlozi." And we ask saying,

"

Ngoba k\v amad/ilozi." Si buze "

Just tell us if dead men have

tina, si ti,
"

Ake ni si tshele aba- tails."

They are puzzled there,
ntu abafa be nemisila na?" Ba and cannot tell us. And so we
ko/Jwe ba nga Si say, O, how is that you do not
"

lapa, si tsheli. it

O, ini ukuba ni nga si us whether the Amadhlozi are

"

ti ko, tell

tsheli amad/ilozi a izinyoka na ?

"

snakes T So they repeat the same

Ba tsho njalo ke ;
ba ko/thva, ba words ; they are puzzled and do
nga si tsheli uma si zwe. Si y e- not tell us, that we may under
zwa uma be tslio amad/Jozi enyo- stand. We understand if they
keni ;
ka si z\va uma inyoka i
say, The Amadhlozi are in
id/ilozi. snakes ;
"

we do not understand if

they say,
"

The snake is an Idlilo-

ZL

UTcwdba equivalent to Create.

NJENGALOKO lapo inkosi ya tsho, JUST as when the Lord said, Let "

ya ti, A ku be kona ukukanya," there be light," and there was

"

kwa ba kona njengokutsho kwayo light in accordance with the word

inkosi si ti, Kw abiwa inkosi of the Lord we say, The light
;
"

;
"

ukukanya." Ku njalo ke abantu was created [abiwa] by the Lord."

ba ti, Abiwa amatongo Umveli- So the people say, The Amato

" "

n^angi."
Ba ti futi, Umuntu ngo were created [abiwa] by Um- "

wokukyala w aba amatongo, uku- veling So they say, The "

angi."

ti, wa wa Ba ti. Zonke first man created [aba] the Ama

veza."
"

izinto z abiwa umuntu wokuk^a- tongo, that is, he gave them be

la, Unkulunkulu
z enziwa uye They say, All things were ; ;" ing."
"

ngokuba ku ya lingana ukwabiwa made by the first man, Unkulu

nokwenziwa. nkulu they were made by him ;
"

for ukwabiwa and ukwenziwa has

one meaning.
Lapa tina ke, tina bantu si ve- "We
then, who come into being

layo, si ti,
"

Abantu abamnyama at the present time, now say,

136 AMATONGO.

ba laAleka. Ini ukuba ba ti ka ba "

Black men are mistaken. Why

m Umvelingungi na ? Abantu
azi do they say that they do not know
abaziyo abafundisi ; bona be kulu- Umvelin^angi ? The people who
111 a ngemiteto yenkosi. Yona si i know are the missionaries, who
zwayo igama layo, speak nendodana ya- of the commandments of
yo. Si ya ko/dwa uma yena umu- the Lord. We hear His name, and
ntu wokukg-ala wa be ubani loku that of His Son. We do not know
;

sizwa Unkulunkulu Umveling a- who the first man was this only ;

ngi si ng azi uba yena Unkulu

;
we hear, that Unkulunkulu is one
nkulu lo wa zalwa ubani. with Umvelin^angi ;
not knowing
who was the father of Unkulu
nkulu.

Loku abelungu ba fika nje naba- But since the white men came
fundisi, sa si li zwa igama lokuti, and the missionaries we have
u kona Utikoxx Ku ya s a/tlula heard it said that there is God.
okutshiwo abantu, uma ku nga bi We cannot understand what the
ko um until o ti Unkulunkulu wa black men say, for there is no one
clabuka kuk^ula nje, umfazi wake who tells us that Unkulunkulu
kwa ku ubani, nendodana yake. first came into being, and what
Loku indodana katikcco si ya i was his wife s name, and that he
zwa ngabafundisi ukuti Ujesu. Si had a son. But we hear the mis
y aAluleka ;
tina si ti ba la/ileka. sionaries say that Jesus is the son

Ini uma ba si tsliele Unkulunku of God. We do not understand

lu ] Si zwe ukuti be ti wa dabula what the black men say. We say,
izizwe zonke ezimnyarna ;
si nga i
"They
are mistaken. Why do
zwa indawo lap* e kona a zi dabu- they tell us about Unkulunkulu ?
lela kona. We hear them say that he created
all the black nations ;
but we do
not hear of the place where he
created them."

Si koMwe ke lapo kulabo bantu So we do not understand what

uma be ti s enziwa Unkulunkulu, when they say
these people mean,

Umvelin<?angi, (ukuti Uuivelmga- we were made by Unkulunkulu,

ngi nje, ngokuba a vela kufoyala Umvelingungi. He is called Um-
velin^angi for no other reason but
because he came into being first
 AMATONCO. 137

ngapambili kwabantu.) Ba ti ke, immediately before men. 8

So
"

Wa memeza, \va ti, Ma ku vele they say,

"

He shouted saying,
abantu, ku vele izinto zonke, nezi- Let men come forth ;
let all

nja, nezinkomo, nezintete, nemiti, things come forth, both dogs

notsliani. Kepa ke si ng eze
"

and cattle, and grasshoppers,

s azi ezin/iliziyweni zetu uma si and trees and grass.
"

But we
zwa be tslio njalo, be ti izinto z e- could never understand in our
nziwe Unkulunkulu ; nga u zwa
si hearts when we heard them say
umfula owa be zi dabulela kona that all things were made by
izizwe a z aba Unkulunkulu. Unkulunkulu; and did not hear
the name of the river where
Unkulunkulu broke off the na
tions which he created [aba].
Si ti into e ize leyo kankulu- We say this matter about
nkulu. B eduka nobuula. A si Unkulunkulu is a vain thing.
i zwa into eyona y enziwa Unku They wandered with folly as
lunkulu. Tina si velayo si vela se a companion. We do not know
be si tshela be ti s enziwa Unku a single thing that was cre
lunkulu. Si ti,
"

Into e ize. Ka ated by Unkulunkulu. As soon

i ko into yek^iniso lapo ; ngoba a as we were born they told us
ba ko aba ti si
y azi lapa Unkulu we were made by Unkulunku
nkulu a dabulela kona abantu." lu. We say, it is a vain thing.
There is no truth in it ;
for there

are none who say, they know the

place where Unkulunkulu broke

off the people.

Si ti tina si zwa abelungu, zo- Wesay we understand the

na izindaba zenkosi zi sezincwadini. white men, the true accounts of
Si ti,
"

Nampa abakuluma ik^ini- the Lord which are in books. We

so, be ti, Inkosi i kona.
"

Na say,
"

Behold the men who speak

manje inkosi i kona. Nati si ti si the truth, when they say, The
vela kwa ku tiwa i kona inkosi ;
i Lord is.
"

And even now the

sezuhvini, ukuti Utikoxx Indaba Lord is. And we too say that
from our birth it was said, the
Lord is ;
He is in heaven ; that is,

8
Note again the force of nga before pambili : pamWi, before
any indefinite time before ; ngapambili, just before, immediately or a
short time before.
138 AMATONCO.

kaiikulunkulu a
si y azi a i k^o- God. We do not understand the ;

iideki kaAleinsumansumane nje. account of Unkulunkulu

;
it is ;

Loku noma be ti, Unkulunkulu not easily understood it is a mere ;

wa tuma unwaba, wa ti, a lu yo- fable. For although they say,

kuti ezizweni zabantu, lu yokuti, Unkulunkulu sent a chameleon
abantu ma ba nga fi
;
ba ti, kwa to go and tell the nations of men
ti ngasemva kwonwaba wa tuma that men were not to die; and
intulwa ngasemva kwonwaba, u- that after the chameleon he sent a

nwaba se lu hambile ukuya kuti, lizard to tell men that they were

abantu ma ba nga fi ; ya hamba to die ;

and the lizard arrived first

ngasemnva intulo ukuya kuti, ma and said that men must die. The
ba fe. Kwa za kwa fika intulo chameleon forsooth loitered at a

kuk^ala ; ya fika, ya ti intulo, bush of ubukwebezane, until the

abantu ma ba fe. Kanti unwaba lizardcame back again, and the
lu libele ubukwebezane, ya za ya chameleon which was sent first

had not yet arrived, stopping to

buya intulwa; kanti unwaba olu
eat the ubukwebezane. And when
tuny we ukuk^ala, ka lu ka fiki, lu
libele ubukwebezane. Lu te se lu it came to men it said,
"

Unkulu
ya kufika kubantu, se lu fika lu nkulu says that men are not to

ti, Ku tiwa, abantu ma ba nga

"
And when the chameleon
die."

fi." Ba se be ti abantu, k^ecle lu had made this proclamation, men

memeze unwaba, lu tsho njalo, lu refused to listen, and said,
"

We
ti, Abantu ma ba nga
"

fi,"
b ala have received the word of the

Si bambe elentulo lizard ; what you now say is vain ;

abantu, ba ti,
"

se u kuluma ize wena ;

izwi e si li the word which we have received

si bambe elentulo, yona is that of the lizard, which came

bambileyo,
i fike ya ti, tiwa, Abantu ma and
Ku said, Unkulunkulu says,
ba fe. Nant igama e si li bambi Man must die. That is the word

leyo. A y si azi leyo ndaba o i which we have accepted. We do

lunwaba." Tina ke si ti not understand the matter, Cha
tshoyo,
ke, mfundisi, si ti, izindaba zama- meleon, of which you speak." We
nga ; leyo ndaba i
iige ko. Aba thus say, Teacher, that these are

ntu V enziwa inkosi. Unkulu- false accounts ;

the tale is not real.

nkulu si ti wa kw azi ngani uku-

Men were made by the Lord.

tuma izilwane ezihhuk^uzela nge- We ask how could Unkulunkulu

zona eniuka za send animals which creep on their

sisu pan si, a ti i z

bellies, to take a message to man?

ya kukuluma kubantu indaba na?
Si ti, ba koAlwa. We say they are deceived.
 AMATONGO. 130

A si y azi indawo lapo Umveli- We do not know the place

ngangi abantu a ba vezela kona, where gave men

Umvelin</angi

uma ba bo kona nje. I ya s a/ilu- being, that they might have life.
la nati le ndaba ;
iiabadala abafayo Neither can we any more than our
ba fa be nga 1 azi lelo zwe lapa fathers understand this matter ;
Unkulunkulu a dabulcla kona and the ancients who are dead died
abantu uma ba be kona ;
nabadala without knowing the country
abasala kwabafayo ka ba tsho where Unkulunkulu created men
ukuti, si ya 1 azi lelo zwe lapa that they might have life ;
and the
Unkulunkulu a dabulela abantu ;
old people who are still living do
nabo ba ya dinga nje ukuba nabo not say they know the country
V ezwe ngendaba ukuti, Unkulu where Unkulunkulu created men ;

nkulu wa dabula izizwe. A b e- and they too want to be told about

zwakali abaiiye Onkulunkulu ba- the creation of the nations by

lezo zizwe a nga dabulanga Unku- Unkulunkulu. Other Onkulu
lunkulu wakubo. Tina se si ti nkulu of those nations are not
uma si ba buza si ti,
"

Ake ni si heard of, whom their own Unku

tsliele Unkulunkulu, si zwe," ba lunkulu did not create. 9 And
ti,
"

Ka s azi." Si ti,
"

N ezwa if we say to them, "Just tell

kanjani na ukutikwa ku kona us about Unkulunkulu, that we

Unkulunkulu na V Ba ti, S e- may understand," they reply, "

zwa ngabantu abadala aba ngapa- "

We do not know." We say,

mbili kwetu." Si ti, Labo aba " "

How did you hear that there

be ngapambili kwenu b ezwa ngo- was Unkulunkulu ?"
They reply,
bani na Ba ti ke lapo, Si ya
1

?"
"
"

We heard it of old men who

ko/ilwa ,
ka s azi." Si ti,
"

Unku were before us." We ask,

"

Of
lunkulu wa be into e ize nje. Ini whom did those who were before
uma si ng ezwa izindaba zake you hear 1 "

They say,
"

We
Unkulunkulu uku zi tshela zona cannot tell. We do not know."

izizwe a be z enza Unkulunkulu We say, "Unkulunkulu was a

na ? Ku be i loku ni pika ngo- mere vanity. Why do you not
kuti kwa ku kona Unkulunkulu understand the accounts of Unku
lunkulu, which he told the nations
which he made 1 Since you only
assert continually that Unkulu
nkulu was, how can we understand
9
He means that there is one supreme Unkulunkulu, from whom
all other Onkulunkulu sprang.
 AMATONOO.

njalo na 1 Si nga zi zwa iziudaba what relates to him ? We do not

zakena? Ka si kolwa." believe."

UMPENGULA MBANDA.

ABANTU ba ti ku kona amadAlozi THE people say their Amadhlozi

abo. Ba ya kolwa kuloko, ngo- exist. They believe in that, for
kuba ka b azi ukuba umuiitu u ya they do not know where men go
ngapi ekufeni kwake. Bafumana when they die. When they
ukuti ukupeuduka inyoka ngoku- thought of the matter they dis
kcabanga kwabo. Ba ti umimtu covered that they turned into
u ya fa ; ngemva kwaloku, uma e snakes. They say a man dies,
se file, a buye a penduke inyoka ;
and when he is dead, he turns
ba ti ibizo lenyoka, ba ti, itongo ;
into a snake
;
and they gave that
ba kuleka kulo ngoku li /Jabisa snake the name of Itongo, and
izinkomo, ngokuba ba ti izinkoino they worship it by sacrificing cat
futi ezalo, ba zi
piwa ilo ;
futi ba tle, for they say the cattle too be

ti, ba pila ngalo ;

ku ngaloko be li
long to it ;
it is it that gives them
Alabisa izinkomo. Ba ti, uma be cattle ; and they say it is by it

za ku li /dabisa, ba buyise izinko they live ;

therefore they sacrifice
mo enAle, uma be se z alukile ; cattle to it. When they are going
noma zi se sekaya, ba zi butela to sacrifice, they bring home the
ndawo nye noma zintatu noma zi cattle, if they have been driven
nc ;
ka ba zi buti zonke ;
ba leta out to pasture ; or if they are still
lezo ezi neyaku/datshiswa itongo, at home, they drive three or four

ba zi ngenise esibayeni ;
ba gakxe together ; they do not collect them
imvalo esangweni, be se be zi k^o- all they select those which are
;

k^ela. Umnikaziyo e se kuleka with the one they are about to

ematongweni, e ti, Nansi inkomo sacrifice to the Itongo, and drive

"

yenu, nina bakwiti e se kuleka, ;"

them they close the
into the pen
;

e ba balisa oyise noninakulu a se gateway with poles, and then drive

the cattle together in one place.
The owner of the bullock having
prayed to the Amatongo, saying,
There is your bullock, ye spirits
"

of our people j and as he prays "

naming grandfathers and grand-

 AMATOXGO. Ill

ba fa, e ti,
"

Naku ukudMa kwe- mothers who are dead, saying,

nu ; ngi ya kcela umzimba onma- "

There is
your food ;
I pray for a

ndi, ukuba ngi hambe ka^le na- healthy body, that I may live ;

we, banibani, u ngi pate ka/ile comfortably and thou, So-and-so, ; ;

nawe, banibani," e tsho njalo, e treat me with mercy ; and thou

balisa ngabo bonke bakwabo a se So-and-so," mentioning by name

ba fa. Emva kwaloko e be e se all of their family who are dead ;

tata umkonto omunye o za ku i and then the one who is going to
Alaba, e se nyonyoba, e se i
gwaza kill the bullock takes an assagai

eni^labankomo, ukuti elu/ilangoti- and goes cautiously towards it,

ni ; i be se i kala, i ti, Eh ; e "
"

and stabs it in the place where the

be e se Kala, nko- usually stabbed, that in
"

ti umniniyo, ox: is is,

mo yamad/jlozi."
E se pinda e its side and then the ox bellows,
;

balisa futi ngaloko, ngokuba e ti and the owner says, Cry, ox of

"

ba m nikela abakubo ukuba a the Amadhlozi." And then he

hambe kaAle ngaloko kukala again mentions the Amatongo by
kwenkomo. I be se i /tlinzwa, se name, because he thinks they have
i pelile, umniniyo e be e se ka iga- given him health, because of the
zana elincinyane, e se sika um- cry of his ox. It is then skinned.
/dwe/ilwe futi, e se u tshisela nga- When the skinning is completed,
sese negazana, e se H beke ngasese the owner takes a little blood, and
futi, e se tata impepo e se basa cuts off a portion of the caul, and
yona, e se beka umAlwe/dwana burns it in a secret place with the
pezu kwempepo, e ti, u pa aba blood, which also he places in a-

kubo usi olumnandi. Emva secret place ;

and he takes incense
kwaloko ba be se be i dAla ke and burns it, having placed the
inyama. Ku pela. caul on the incense, thinking, he
is
giving the spirits of their people
a sweet savour. After that they

|
eat the flesh. That is the end.

Ku ti uma ku fe umuntu kubantu WHEN a man dies among black

abamnyama a fulelwe ngama/ila/da. over the grave is covered
Ku zinge ku /dolwa njalo umnini- with branches. The person to
ye lowo muntu ofileyo. Noma whom the dead man belongs
watches the grave continually. If
 AMATONGO.

ku fe indodana uyiso a Undo njalo a son has died, his father watches

i/Ja/ila, ukuzc ku ti se be bona the branches constantly, that when

iikuba i/da/Ja li bunile ba dele, they see that the branches are
b azi a ku ko luto olu nga m ki- rotten they may be satisfied,
pako, ngokuba u se bolile. Kepa knowing that nothing can now
uma e fumana inyoka ngapczulu, a disturb the remains, for they are
tsho uma e se buyile lowo muntu rotten. And if he observe a snake
o be yo/Jola, a ti,
"

O, ngi in fu- on the grave, the man who went

mene nam/Ja iije e tamele ilanga to look at the grave says on his

ngapezulu kweliba." return,

"

O, I have seen him to

day basking in the sun on the top

of the grave."

Ngaloko ke uma e nga buyi So then if the snake does not

ukuya ekaya, be nga pupi, m ku corne home, or if they do not dream

Alatsliwe inkonio noma imbuzi,
ku of the dead, they sacrifice an ox or
tiwe, u ya buyiswa en/Je ukuba a goat, and it is said he is brought
eze ekaya ku ti uma be nga m;
back from the open country to his

pupi noma ku njalo, ba /ilupeke home. And if they do not dream

ngokuti,
"

Lo muntu wa fa ka- of him, though the snake has

njani ? a si m boni ; itongo lake li come home, they are troubled and

mnyaina."
Ku yiwe enyangeni ask,
"

How did this man die ? we

yobulawo uma ku umuntu womuzi do not see him ;
his Itongo is

dark."
They go to a doctor of

ubulawo,
10
if it is the chief man
10
Ubulawo, A
class of medicines, used for cleansing and bright

ening. Medicines used with the view of removing from the system
something that causes dislike, and introducing into it something that
will cause love.
There are two kinds used in each case black ubulawo and white
the white
"

ubulawo ;
the black wipes ; the black takes
"

washes,"
"

away the
"

blackness" "the evil," which causes a man to be dis

liked ; the white makes him white causes him to be
" "
" "

bright
gives him a beauty,"
which"

causes him to become an object of love

and admiration.
Both black and white ubulawo are roots of plants.
The black is first roots are bruised, mixed with water,
used. The
and "

churned :
"

when a great deal of froth has been produced by the

it is drunk and the body is washed with it. It is
churning process,
used for about a month. The first time of using it, the medicines are
taken to some place where the aloe is abundant ; there a large fire is
kindled of aloe ; and the medicine being prepared is drunk in large
it is emetic, and the contents of the stomach are ejected
quantities ;
 AMATONGO. 143

omkulu ; ai, a ku tshiwo ngabantu of a large village

;
but nothing is
kazana nje. Inyanga pe/Je i fike i done as to the poor. The doctor
ubulawo, ku Alatshwe imbuzi, yo- comes and mixes ubulawo, and a
na i nomsindo nokukala ;
imvu a goat is killed, it being an animal
i Alatshwa ngokuba ku tiwa itongo which makes a great noise and
li
ya kuba mnyama, ngokuba cries ;
but a sheep is not killed,
imvu i isiula, a i namsindo ; a ku because it is said it will cause the

vamile ukuba ku /tlatshiswe itongo Itongo to be dark ;

for a sheep is

ngemvu ; itongo li Alatshiswa foolish and makes no noise, and

ngembuzi, yona ku ti umuntu e sa therefore it is not usual to sacrifice

i ti k.rhu ngosungulo, i be se i ba- a sheep to the Itongo. The Itongo
ngalasa, ba tokoze ke kakulu, ba has a goat sacrificed to it ; when a

ti,
"

Kala, nkomo kabani, owa ti, man pricks it with a needle, it at

wa ti, wa ti
"

(be tslio izenzo zake). once makes a great noise ;

and so

Ba ti,
"

Si ti, Buya u zo kaya, si they rejoice greatly and say,

"

Cry,
ku bone namAla nje. Si ya 7ilu- beast of So-and-so, who did such
and such and such things
"

(men
tioning the things he did).
"

We
say,Come home again, that we
may now see you. We are trou-

into the fire so as to quench it the object being that the badness," ;
"

which is be burnt up and utterly consumed.

cast off, may On subse
quent occasions the contents of the stomach are ejected on pathways,
that others may walk over it, and take away the insila" or filth that
"

is the cause of offence which has been cast out.

When the treatment by the black ubulawo has been continued
for the proper period, the white is used much in the same way. The
roots are bruised, mixed with water, and churned. If the man is
using it because he has been rejected by some damsel, he adds to the
medicine something belonging to her which has been worn next her
skin, especially beads whilst churning the medicines he praises the ;

Amatongo, and prays for success. When the froth is produced and
rises high above the mouth of the pot, he allows it to subside; and
then takes some of the froth and puts it on his head and sprinkles it
over his body ; and then drinks the contents of the pot. It has an
emetic effect. But the contents of the stomach are ejected in the
cattle-pen. This place is selected because the white ubulawo is a
"blessing."

The special circumstances under which such medicines are used

are when a youth has been rejected or when a man wishes to obtain ;

a favour from a chief or great man or when he has been summoned ;

by the chief to answer a charge brought against him or under the ;

circumstances narrated in the text. But in the case of "bringing

home" the Itongo, the white ubulawo only is used.
144 AMATOXGO.

peka, uma nge zo sa ku bona, si

si bled if we never see you, and ask,
ti, u si sola ngani na? loku izin- why you are angry with us ? for

komo ezako zi mi nje ;

uma u biza all the cattle are
yours; if still

inyama, u nga t-sho zi Alatshwe, you wish for meat, you can say so,
ku ng ali niuntii." and the cattle be slaughtered,
without any one denying you."

Y elape ke inyanga leyo yobu- So the doctor of ubulawo prac

lawo, bu pe/Je i m biza, bu be- tises his art he mixes the ubu
i ;

kwe emsamo. I tsho ukuti, Ngi lawo, calling the dead man by
"

ti u za ku m bona nam/ila nje, u name, and puts the ubulawo in the

kulumc naye noma kade u nga m upper part of the hut, and says,
;

boni, nam/ila nje u ya WJambu- I say, you will see him to-day, "

luka. and talk with him although you ;

have not seen him for a long time,

to-day he will be clear."

Ku njalo ke
ukuyiswa kwesi- Such then is the means em
tuta, si
buyiswa ngenkomo na ngo- ployed to bring back a ghost ; it is
bulawo. brought back by sacrifice and ubu
lawo.

TUe people do not worship all Amatongo indifferently.

ABANTU abamnyama a ba kuleki BLACK people do not worship all

ematongwcni onke, abantu abafayo Amatongo indifferently, that is, all

bakubo kakulti ku kulekwa en-

;
the dead of their tribe.
Speaking
Tdokweni yalowo muzi kulabo ba- generally, the head of each house
ntwana balowo muzi ; ngokuba is worshipped by the children of
abadala abafako a ba V azi iiezibo- that house ; for they do not know

ngo zabo uma kwa ko obani na. the ancients who are dead, nor
Kepa uyise a ba m aziko u in/iloko their laud-giving names, nor their

yokuba ba k^ale ngaye, ba gcine names. But their father whom

ngaye ekukulekeni, ngokuba ba ya they knew is the head by whom
m yena kakulu, na ngoku ba
azi they begin and end in their prayer,
tanda kwake abantwana bake ba ;
for they know him best, and his

ya kumbula uku ba pata kwake e love for his children ; they remem

se kona, ba linganise loko ku ba ber his kindness to them whilst he

was living; they compare his
 AMATONGO. 145

pata kwake e se kona, ba ku mise treatment of them whilst he was

nokuti,
"

U sa ku si pata kanjalo living, support themselves by it, and

noma e file. A s azi uma u ya say,
"

He will still treat us in the

kubuye a bheke aobani ngapandAie same way now he is dead. We do

kwetu na ; kupela u ya kubheka not know why he should regard
tina." others besides us; he will regard
us only."

Ku njalo ke noma be kuleka

it is then
although they wor So
kwamaningi amatongo akubo, b e- ship the many Amatongo of their
nza ugange olukulu Iwoku ba vi- tribe, making a great fence around
kela ; kepa uyise u dAlulisisile them for their protection ; yet
ekupatweni kwamatongo amanye. their father is far before all others

Uyise u igiigu kakulu kubantwana when they worship the Amatongo.

bake noma e nga se ko. Ku ti Their father is a great treasure to
labo a se be kulile be m azisisa them even when he is dead. And
kakulu ukuba-mnene kwake no- those of his children who are al

buk^awe bake. Ku ti uma ku ko ready grown up know him tho

na ubu/ilungu pakati kwomuzi, roughly, his gentleness, and his
indodana enkulu i m bonge ngezi- bravery. And if there is illness in

bongo zake a zi zuza um/ila e Iwa the village, the eldest son lauds
empini, a wa weze ngamazibukwa- him with the laud-giving names
na onke ;
i m tetisa ngokuti, Ku "

which he gained when fighting

nga ze ku fe tina nje. U se u with the enemy, and at the same
bheke bani ? si fe A si pele, si time lauds all the other Amatongo;
bone uma u ya ungena pi na ? U the son reproves the father, saying,

ya kud/ila izintete ku sa yi ku- ;

"

We for our parts may just die.

bizwa ndawo uma u bulale owako Who are you looking after ? Let
umtizi." us die all of us, that we may see
into whose house you will enter. 11

You will eat grasshoppers ; you

will no longer be invited to go any
where, if you destroy your own
village."

11
That
they suggest to the Itongo, by whose ill-will or want
is,
of care they are afflicted, that if they should all die in consequence,
and thus his worshippers come to an end, he would have none to wor
ship him ; and therefore for his own sake, as well as for theirs, he had
better preserve his people, that there may be a village for him to enter,
and meat of the sacrifices for him to eat.
146 AMATONGO.

Aftcr that, because they have

Ngemva kwaloko kc ngoku in
bonga kwabo, b em isibindi ngo- worshipped him, they
take courage

kuti,
"

TJ zwile ;
u za kwelapa, saying,
"

He has heard ;
he will

izifo zi come and treat our diseases, and

pume."

they will cease."

Ku ke ukutcmba kwaba- Such, then, is the faith which

njalo
ntwana etongweiii eli uyise. children have in the Itongo which
is their father.

Futi uraa ku kona inkosikazi And if there is a chief wife of

i zala abantu, noma a village, who has given birth to

yomuzi cyona
indoda and if her husband
nga file, itongo layo li ya
i children,
not dead, her Itongo is much
patwa kakulu indoda yayo naba- is

ntwana bonke. Leyo nkosikazi i reverenced by her husband and all

itongo lokubonisa umuzi. Kepa the children. And that chief wife
kakulu uyise njalo o ycna e in/Jo- becomes an Itongo which takes
ko yomuzi. great care of the village.
But it
UMPEXCULA MBANDA. is the father especially that is the

head of the village.

Ku tiwa ku kona itongo, inyoka. IT is said that there is the Itongo, 12

Ba Ba ti, ba nga pupa, a which is a snake. Men dream.

pupe.
be se u ya gula ;
a ti,
"

Ngi gula A man dreams perhaps, and is

Ba buze abanye, then ill he says,

"

I am ill for no
njc, ngi pupile."
;

ba ti, "U
pupe ni na?" A ti, other reason than because I have
Uma kwa dreamed." Others ask him what
Ngi pupe umuntu."
"

buba umfo wabo, a ti, Ngi bone

"

he has dreamed. He tells them

nmfo wctu." Ba buze, ba ti,
"

U he has dreamed of a man. If his

be e ti ni na 1
"

A ti,
"

Ngi m brother has died, he says,

"

I have

pupe c ngi tshaya, c ti,

*
Kwa be u seen my brother." They ask what
sa ng azi na ukuti ngi kona na V" he said. He says,
"

I dreamed

A "
m nga that he was beating me, and say
ti, Ngi pcndulilc, ti,

Uma ngi
ya azi, kw nga u bona, ing, How is it that you do 110
kw longer know that I am V I answered
ng enze njahi na ? Ngi ya
a-

him, saying, When I do know

you, what can I do that you may
see I know you ? I know that you

12
Itongo, a collective term meaning the inhabitants of the
The
spirit-world, or abapansi.
 AMATONGO. 147

zi, uma umfo wetu. Wa ngi pe- are my brother, He answered

ndula, k^ede ngi tsho njalo, wa ti, me as soon as I said this, and ask
*
U ti uma u 7<1aba
inkomo, u nga ed, When you sacrifice a bullock,

ngi pati ini na 1 Nga ti, Ngi why do you not call upon me 1 I

ya ku pata, ngi ku bonge ngezibo- replied, I do call on you, and

ngo zako. Nga ti, Ake u ngi laud you by your laud-giving
tshele inkomo e ngi i /Jaba, a nga names. Just tell me the bullock
ku pata. Loku nga i /ilaba inkabi, which I have killed without call

nga ku pata ; nga i 7Jaba inyu- ing on you. For I killed an ox, I
mbakazi, nga ku pata. Wa pe-
called on you ;
I killed a barren

ndula, wa ti, Ngi ya i tanda cow, I called on you. He an

inyama. Nga m pikisa, nga ti, swered, saying, I wish for meat.
mfo wetu, a ngi nankomo I
*
K^a, ;
refused him, saying, No, my
u ya zi bona ini esibayeni na? brother, I have no bullock ;
do
Wa ti, Neyodwa, ngi ya i biza. you see any in the cattle-pen?
U ti, nga ba se ngi ya papama, He replied, Though there be but
kwa se kubu/ilungu esikaleni ; nga one, I demand it. When I awoke
ngi yati ma ngi pefumule, kw a- I had a pain in my side ;
when I
la kwa n^amuka umoya nga
; ;
tried to breathe, I could not ; my
ngi yati ma ngi kulume, kw ala ]
breath was short ; when I tried to
kwa n^amuka umoya." speak, I could not ; my breath
was short."

Wa k^inisela, ka vuma uku i The man 13 was obstinate, and

/Jaba inkomo. Wa gula kakulu. would not agree to kill a bullock.
Wa ti,
"

Kona ngi gula nje, ngi He was very ill. He said, I am "

ya si bona isifo esi ngi gulisayo." really ill, and I know the disease
Ba ti abantu,
"

TJ si bona njalo, ku with which I am affected." The

si lungisi na ? Umuntu a ng enza people said,
"

If you know it, why

ngamabomu isifo esi mu gulisayo ;
do you not get rid of it ? Can a
e si bona, a tande ukuze a fe na ? man purposely cause the disease
Lok um/daba, uma se u tukutelele which affects him ;
when he
umuntu, u ya mu tshonisa na 1
"

knows what it is, does he wish to

die? For when the Itongo 14 is

angry with a man, it destroys.

13
The narrator from this point appears to relate something he
has actually known, and not any hypothetical case.

I* Umhlaba,
the earth, is a name given to the Amatongo ; that is,.
148 AMATONCO.

A ti,
"

Amanga, madoda ; ngi He replied, "

Not so, Sirs ;

I

njenje ng enziwa umuntu.

; Ngi am thus ill I ;
have been made ill

ya m bona ebutoiigweni, ngi

lele by a man. I see him in sleep, ;

u ngokuba
ti, u tanda inyama, u when I am lying down ; because
ngi kwele ngamakcebo u ti, ngi he wishes for meat, he has acted ;

be ngi sa inkomo, ngi nga /tlaba towards me with tricks, and says
mu pati. Ngi ya man gala ke that when I kill cattle, I do not

mina, loku izinkomo ngi zi /ilaba call on him. So I am much sur

kangaka ; a ku ko inkomo e nga i prised for my part, for I have

7Jaba, a nga za nga pata } zonke m killed so many cattle, and there is

izinkomo e ngi zi Alabayo, ngi ya not one that I killed without call

mu pata , noma ngi /ilaba imbuzi, ing on him ;

I always called on him
ngi ya m pata ; ngi be ngi ya 7Ja- when I killed a bullock. And if I
ba imvn, ngi m pate. Ngi ti ko- kill a goat, I call on him. And
dwa mina, u y ona ;
a nga ti, uma whenever 1 kill a sheep, I call on
e zibizela inyama, a ngi tshele nje, him. But I say, he is guilty of
a ti, Mfo wetu, ngi tanda inya an offence ;
if he wished for meat,
ma. A ti kumina, a ngi ze ngi he might just tellme, saying,
nga m bouga. Mina ngi tukutele, My brother, I wish for meat/

ngi ti, u tanda uku ngi bulala nje."

But he says to me that I never
laud him. I am angry, and say
he just wants to kill me."

the Abapansi, or Subterraneans. find such expressions as these We :

"

U
guliswa umMaba," The Itongo has made him ill. bizwa "

U
um/ilaba," He is summoned by the Itongo, that is, he will die.
"

U
petwe um/ilaba," He has been seized by the Itongo. TJ tshaywe "

um/daba," He has been smitten by the Itongo, nom/Jaba,"

"

U "

U
netongo," An Itongo has entered into him and is causing
disease.
Umhlaba is said to be an ukulilonipa word. The following words
are also applied to the Ancestral Spirit Itongo, IdMozi, Isituta. :

We also have Izinkomo zomzimu. Among the Ainazulu, Umzimu is

a word used only in this connection, and appears to be a collective
term for the Amatongo. But on the Zambesi, Azirno or Bazimo is
used for the good spirits of the departed. (The Zambesi and its Tri
butaries. Livingstone, p. 520. ) Compare also Note above, p. 93.
There is also another word, Unyanya, which is used in the same way
as Itongo. Thus a man who has been fortunate says, Ngi bhekwe
"

Unyanya," I have been regarded

by Unyanya. Among the Amalala,
we meet with another word, UndAlalane, pi. Ond/^lalane. Thus they
say, UndAlalane u ngi bhekile," UndMalane has regarded me, that
"

is, the Itongo. OndAlalane ba ngi bhekile," The OndAlalane have

"

regarded me. These words are probably the names of some great
ancestors, who, though now forgotten, were formerly especially re
membered and worshipped for their great and good deeds whilst living,
 AMATONGO. 149

Ba ti abaritu aba m bonayo The people who see him when

lapa e giilayo, ba ti,
"

An ! he is ill
say,
"

Au ! Do you
Lo muntu, u ti, u sa ku mean to say that the man 15
k^onda ukukuluma na? ini Si still how to speak 1
understands
kuluma nawe nje ke; u pi na, We speak with you now; where
kona nati ngapana si m buza na ? is he, that we too might
Loku nati ku se u Alaba izinkomo ;
take him to task? For we too
lapa u bonga, si kona u bonge, u m were present at all times when
bonge, n m
pate ngezibongo zake you slaughtered cattle ;
and when
zobukg-awe; nati si zwe. ti, U you lauded, you lauded him, and
urna ku be, weiia kabani na, uma called upon him by the laud-giving

ku be umfo wenu lona na, noma names which he received for his

umuntu u fa k^ede, a buye a vuke, bravery; and we heard. And,

nga si nga in buzi na, ukuti, U Son of So-and-so, if it could really
tsho ngani na ? loku Ubani u be that that brother of yours, or
/ileze e Alaba izinkomo izikati zo- any other man who is already
nke, ku se e ku bonga, a ku bonge dead, should rise again, could we
ngezibongo zako zobudoda ; nati si not take him to task, and ask,
zwe.
"

Why do you say so ? since So-

and-so is continually killing cattle,

and lauds you with the laud-giving
names which you received for your
and we too heard.
"

manliness ;

A ti Ehe o gulayo"

!
"

replies, My ;
"

a ti The sick man "

Eh !

u gabe rigokuba e ti umfo wetu brother acts in this boastful way

omkulu ngokuba mina ngi mu- because he says he is oldest for I
; ;

ncinyane. Ngi ya mangala uma u am younger than he. I wonder

ti, ma ngi izinkomo nje. when he tells me just to destroy
k<?ede

Yena wa fa e nge nazo ini na ? all the cattle. Did he die and "

1G
leave none behind
"

Ba ti,
"

Au, umuntu wa fa, we- They say,

"

Au, the man died,

na kabani. Tina si ti, uma si Son of So-and-so. For our parts
kuluma nawe nje, aineMo ako e sa we when we are really speak
say,

ing with you, and your eyes are

15 That is, he who is dead.
16 Did he die and leave no
"

cattle behind 1 Since he did not

"

the Amatoiigo, but left some when he died,

sacrifice all his cattle to

why should he be so unreasonable now he is an Itongo as to demand

that I should sacrifice all mine ?
 150 AMATONGO.

bhekile nje, tiiw si ti, lo muiitu still really looking upon us, we
u nga u kulunia nje noma u ncm- say, as regards that man, you
]

buzi, u m bonge. Kodwa si ti, u should just speak quietly with

neAlazo um a be se u ya ku bulala, him ;
and if you have a goat only,
a nga ku tslieli kaAlc, nawe u k^o- worship him with it. But we say
nde ; u be u sa nga pupa izikati m it is a shame in him to come and
zonke, u be se u za kugula na. kill you, without telling you pro
Ipupo libi. Ini umfo wenu u b u perly, that you may understand
sa nga m bona u lele, u be se u ya But you are dreaming of him con
gula na ? Ku nani umuntu e pu- stantly, and are then ill. It is a
pe umfo wabo, a vuke umzimba bad dream. Why do you con
umnandi, a tshele abantu a ba stantly see your brother in your
lauzele ukuti, Umzimba wami u sleep, and become ill ? It were
polile, umnandi. A Ngi pu-
ti,
*
well that a man should dream of his

p umfo wetu e kuluma izindaba brother, and awake with his body
ezin/Je kumina. A ti, a nga in health, and tell the people his
fika izikati zonke kuwe, u fika dream, saying, My body is now
ngempi, u ya gula ; sc s azi
se restored to health; it is without
ukuti u gula nje ke, u ya kuba u pain. I have dreamed of my bro

pupe umfo wenu nje." ther, telling me pleasant news/

But now he comes to you at
all times with hostile intent, and

you are ill ;

and so we know that
you are ill on that account, be
cause you dream of your brother."

A ti,
"

Ehe, madoda, mina se He says,

"

Eb, Sirs, I will now

ngi za ku mu nika inyama yake a give him the flesh he loves ;
for lie

i tandako ;
lokw e ti kumina ngi speaks to me when I dream of
nga m pupa ;
u ya i
pata inyama him ; he demands flesh ; he kills
;

u ya ngi bulala ; ngi ti, ku nani me ;

I say, what prevents him
uma a fike kumina ebusuku, ngi from coming to me by night when

lele, a ngi tshele ka/ile, a ti, Mfo I am asleep, and telling me quietly,

wetu, ngi tanda ukuti/ si kulume saying, My brother, I wish so-

naye ka/tle, ku bonakale ukuti ngi and-so, that we may talk pleasant
pupe umfo wetu 1 U y ona, ku ly with each other, and it be evi
dent that I have dreamed of my
brother 1 He wrongs me ; daily I
 AMATONGO. 151

ya sa ngi ya in pupa, ngi v\ikc ngi dream of him, and then awake
nenoseba ; ngi ti, ka muntu ;
into in suffering ;
I say, he is not a
e ya be ishinga, i tan da ukulwa man he was a thing which was a
;

nabantu. Kodwa, madoda, si be wretch, which liked to fight with

si da si zwa ni ti, Umuntu owa fa people. But, Sirs, we have been
e ishinga eli nga kulumiswayo accustomed to hear you say, As
abantu, id/dozi lake li be KAle na ? to a man who died being a wretch,

Si be si da si zwa ni tsho njalo, ni one of a word and a blow, is the

ti u t a nga fa, itougo lake li lu Idhlozi of such an one good V We
nge, li be li/de. Kanti ku hniga have been accustomed to hear you
umuntu owa be lunge kade. say thus, that when he is dead his
Um/Jaumbe a ti nowa be lungilc, Itongo becomes right and is good.
i fike a be mubi uma e file nowa But forsooth that man is good who ;

be ishinga, a ti uma se file, a lu had been good long before his

nge, a be umuntu o tongo li/tle. death. Perhaps he too who was
Ku ya fana loko kokobili. Si ya good becomes bad when he is dead ;
ni pikisa nina, nina ni ti umuntu and he who was bad, when he is

owa fa e ishinga e nga kulunyiswa, dead, is good, and becomes a good

a ti a nga fa, a be ned/Jozi eli/tle. Itongo. Both are alike. We
Tina ku ya fana nje nowa deny the truth of what you say,
si ti ;

be lungile, u ya vuka a be u/tlanya when you assert that a man who

lapa se file ka ku muki ngoku- died being a wretch of a word and

;

lunga kwake um e sa hamba nga- a blow, when he is dead, may

pezulu ; noManya lu fa k^ecle, lu have a good spirit. We maintain

lunge, lu be id/Jozi eli/Je." that the two things are alike ; both
he who was good will be a wrath
ful man when he is dead ;
it does
not turn out in accordance with
his righteousness which he had
when he was still living on the
earth : and the wretch when he is

dead becomes righteous and be

comes a good spirit."
Ba ti,
"

Eho, si ya ku vumela ; They say,

"

Ehe, we agree with

u k^inisile. Ku ya fana kokobili." you; you speak the truth. The
two things are alike."
A ti,
"

Ngi ti ke, umfo wetu u He replies, "I

say then, my
152 AMATONGO,

muke nobusliinga Lake inna e sa brother has gone away with his
hamba ngapezulu kwom/Jaba ;
no- wickedness which he exhibited
ma c se file, id/ilozi lake li fana whilst living on the earth ;
and
naye hainba ngapezulu, ngo-
e sa though he is dead, his spirit re
kuba yena u be nga kulumiswa. sembles him whilst he was alive,
U be umimtu a nga kuluma na- for he was a man of a word and a
ti

ye, a tande ukuba a be se u ya blow. If a man spoke to him,

Iwa naye. Ku be ku nga fika he used to wish at once to
ikcala 1 enziwe uye, a be se u ya fight with him
;
and then a dis ;

Iwa, a nga ku boni ukuti, Konje pute might arise it was caused by ;

nje leli kcala 1 enziwe umina a him, and then he would fight, and ;

ku fanele ukuba ngi Iwe nabo laba did not see it nor say, So then
bantu ; esuke a tande yena uku the fault was committed by me \ I
ba bulala abantu. NedAlozi lake ought not to fight with these peo
li njalo ;
libi j
li
ya tukutela ;
u ple \
but he started up and wish
tiuma se tukutele a lete izilwane. ed to injure the people. And his

Kodwa mina ngi ya ku mu nika spirit is like him ;

it is wicked ;
it

inyama yake a i funa kumina. Ngi is constantly angry ;

and when it

lele ebutongweni, ngi ya vuka, e is angry it sends animals. 17 But

se ngi nike isifo emzimbcni wami. I will give him his flesh which
Ngi za ku mu nika. Uma ngi bo he demands of me. I sleep,
ne ke, ma ngi yeke, ngi pile, ngi and when I awake find that he

ya ku zi 7Jaba izinkomo kusasa ;

has affected my body with disease.

uma e nga ngi yekile, ngi ya ku I will give him ;

if I see that he
zi yeka, ngi ya kuti, Ka
yena leaves me and I am well, I will
i
si

umfo wetu. Uma ku

ma kill some cattle in the morning if
uyena, ;

ngi pile, ngi pefumule, ku yeke he does not leave me, I will have
ukun^amuka umoya, njengaloku the cattle, and say, It is not my
ngi ngamuka umoya nje."
brother. If it is he, let me get
well and breathe, and my breath
no longer cut me, as it cuts me at
the present time."

17 A lete isilwane. Ukulcta isi- Tliey bring Animals. As re

Iwane, ngesinye isikati amatongo gards bringing animals, sometimes
a zibonakalisa ngemi/ilola, ku nge- the Amatongo manifest themselves
ne isilwane ; amagama ezilwane ku by signs, and animals enter the
kona isalukazana ncntulwa ; ngc- village ; the names of the animals
are isalukazana and other lizards j
 AMATOXGO. 153

Ba vuma ba ti, "

Ehe, wcna ka- They assent and say, Yes, yes,

"

bani na ma ku ;
se kusasa se u Son of So-and so ; if in the morn
sindilc, s and uma si bone uma ing you are well, then we shall see

ilona id/Jozi lomfo wcnu uma ku ;

that indeed the spirit of your
it is

sa u sa gula, a si yi kutslio ukuti brother; if in the morning you

are still ill, we will not say it is

sinye isikati inyoka e nge si lo ito- sometimes a snake which is not an

ngo ; kunibc ku fikc inyamazane Itongo ; perhaps an antelope comes
ekaya ; ku tatwe izibulo, ku yiwe to the house ; the people then take

enyangeni ngokwetuka ukuba ku divining-rods, and go to a diviner,

bonwe into e um/Jola ; inyanga i being afraid because an omen has
tslio ukuti,
"

Loko c ni ku boiiile appeared ; the diviner says, That "

Ubani, itongo lakwini. U ya zi- which ye have seen is So-and-so,

bonakaliga ngako. Bonga ni, ku the Itongo of your house. He
muke." reveals himself by it. Worship,
that it may depart."
A letc izilwanc kwowakwabo The Amatongo bring animals to
ukuti ka loku e nga vumi uku
fe, some one belonging to the village
wa iiika into ctile a wa i bizayo
that he may die, because he has ;

noma ku nge njalo e lungisa, enot been willing to give them a

ng oni nganto kuvvo ; ku ya velacertain thing which they demand ;
ububi kuye lo muutu. s A
azi or on the contrary when he wor
uma kw enza njani ukuti a ti pela ships them, and has in nothing
umuntu o Alabisa njalo njalo ama- sinned against them ; yet mischief
d/Jozi, a banjwc inyoka, noma befalls the man. do not We
isilo, noma emuke iiamanzi, noma understand how it is that a man
a kalakatele esiweni, noma a 7ila- who constantly sacrifices to the
tshwc umuntu enkgineni, noma a Amadhlozi should be seized by a
/ilatshwc inkomo ; Iczi zinto zi snake, or a leopard, or be car m
velcle. Uma e se file, abantu aba ried away by a stream ; or fall
scleyo ba buzane omuiiye nomunye, over a precipice, or be stabbed
ba ti, An, pcla, ini ukuba Ubani by a man in a hunt, or be gored
"

a fe, loku ngonsuku zonke si dAla by a bullock these things happen ;

inyama yeziukabi kuye, noma im- to him. When he is dead, those

buzi, noma imvu, noma utshwala ? who are living ask one another,
Loko konke ku be kw cnza ni na ? saying, Oh, then, how is it that
"

Si be si nga ti tina u bonga Ama- So-and-so is dead, when we daily

dAlozi akubo na ? Ini ukuba a fe ate the flesh of bullocks at his
pezu kwaloko na ? O, kanti, 110- house, or of goats or of sheep, or
bongayo k cnzi luto ; nongabongi- drank beer ? What effect had all
yo u ya kolisa. Nga se ku yekwa that ? Did we not think he was
njc." worshipping the Amadhlozi of his
people ? HOAV is it that he is
dead notwithstanding ? O, for
sooth, the worshipper gains nothing
by his worship and the man who
;

does not worship does well. Let

it be left alone
entirely."
154 AMATONGO.

uyena umfo wenu; si ya kuti, your brother ;

we will say it is a
isifo nje." simple disease."

La tsliona ilanga, e sa ti kubu- When the sun went down he was

/ilungu kanti ukusengwa kwezin- complaining of pain ; but at the
still

komo wa ti, Ngi pe ni ukudAla,"

time of milking the cows he said,

ngi d/de." Ba buza abafazi bake, "

Give me some food, that I may

ba ti,
"

Ku njani im ?" A ti,

"

Ni eat." His wives asked how the

zwa ngi ti ni na ?
"

Ba ti,
"

Si pain was. He replied,

"

What do
zwa u funa ukud/da."
you hear me say ?
"

They said,
"

We hear you asking for food."

A Amanga, banta bami

ti,
"

;
He replied,
"

I don t know, my
nami ngi zwa inAliziyo ku nga ti ; children ;
even I 18 feel an inclina
ni nga ngi pa ukudAlana ; ni nga tion for food ;
it is as though you
ngi pi kakulu ; ngi pe ni ingcoza- might give me a little ;
do not
na ;
ke ngi zwe."
give me much ; give me a little \

let me just try."

Ba mu pa mu So his wives gave him amasi.

abafazi bake, ba

pa amasi. ti, Ni nga wa He Wa

said, Do not put much " "

teli umkcaba kakulu u tele ni u crushed corn in it; put a little ;

be muncinyane, ku be manzana, only, that it may be waterish, and

ku nga jii, ku tambe ke ngi zwe not thick that it may be soft ; ;

uma ku sa uvuma uma kw ehle let me just try if the disease will
na sempinjeni now allow it to descend by the
na."

swallow."

Ba mw enzela njengokutsho They did for him as he asked ;

kwake kwa ba manzi, ka kwa

; the food was fluid, not thick.

jia, kwa ba manzi. Ba mu nika, They gave him and he ate. Ho

wa dAla. Kw e/Ja loko kudAla, was able to swallow, although he
ku be ku nga sa vumi uma a ku had been unable to eat. He did
clAle. Ka z a dAla kakulu wa ;
not eat much ;
he ate a little ;
he
dAla ingcozana wa nika abantwa- ; gave his children. He said, "

Just
na bake. Wa ti, Ake ni ng e- "

give me some beer ;

I am thirsty."

nzele utshwala, ng omile." Ba They took beer and gave him.

bu tata utshwala, ba mu nika. His wives had confidence in their
B etemba abafazi bake en/Jiziywe- hearts when they saw their husband

ni zabo, be bona indoda yabo i

Nami, even I who have been

18 so ill.
 AMATONGO. 155

funda ukud/da; ba tokoza enAli- taking a mouthful of food ; they re

for they had
ziyweni zabo, loku be be se be joiced in their hearts,
/ilezi be novalo ukuti, TJmakazi. been fearful, saying, "Is it then
"

ka ku dhli nje ukud/Ja, isifo siku- that the disease is great, since he
Ba ba uokujabula does not eat rejoiced in
"

lu?" enAlizi- ?
They
y weni ka ba pumisela emlonyeni,
;
their hearts; they did not speak
ba bliekana kodwa ngame/Jo. Wa out their joy, but looked at each
bu puza utshwala, wa kcela uguai, other only. He drank the beer,
wa ti, Banta bami, ngi shiyele ni and asked for snuff, saying, Give
"
"

nogiiai, ke ngi benie." Ba m shi- me some snuff too, my children ;

yela, loku noguai e be e nga sa m let me just take a little."
They
bemi. Abafazi bake ba bhekana, gave him some, for he had left off

ba mangala ukubona umuntu e se taking snuff too. His wives look

bema uguai, loku id/Jozi li be li m ed at each other, and wondered to
vimbele na kuguai, e nga sa m see the man now taking snuff; for
bemi. Abafazi be pika enAlizi- the Itongo had restrained him also

yweni zabo, ukuti,

"

Elinjani from taking snuff. His wives had

id/ilozi e se li m vimbele na kuguai disputed in their hearts, saying,
na?" Ba be nokwesaba, be ti, What kind of an Itongo is this
"

"

Isifo ;
a si lo itongo."
that restrains him even from
They were think
"

snuff? afraid,

ing it was disease and not an Ite-

ngo which was affecting him.

Wa m bema uguai,
wa lala u He took snuff, and lay down ; ;

teuma a lale, bwa fika ubutongo, and when he lay down, sleep
wa lala. U ti pakati kwamasuku came. And in the middle of the
wa fika umfo wabo, wa ti, Mfo night his brother came and said, "

wetu, konje u tize izinkomo ? u ya So then, my brother, have

"

you
ku zi /Jaba kusasa na?" Wa pointed out the cattle? will you
vuma oleleyo, wa ti, Ehe, ngi ya "

kill them in the morning ? The "

ku i Alaba. Ini wena, mfo wetu, sleeper assented, saying, "Yes,

u ti kumina a ngi ze nga ku pata ; yes, I will kill one. Why do you,
ri be zonke izinkomo, ngi zi Alaba my brother, say to me I never call
ku pate ngezibongo zako
nje, ngi on you, whilst whenever I kill ;

ngokuba wa be u ik^awe, u Ala- cattle I call on you by your laud-

bana?"
giving names ;
for you were a

brave, and stabbed in the con

flict?"
 AMATONGO.

Wa ti,
"

Ehc ; ngi tsho nga- lie replied, Yes, yes, I say it

"

kona, ngi funa inyama. Mina with reason, when I wish for flesh.
pela so nga nga ku shiya no
fa, I indeed died, and left you with a
muzi ;
wa ba nomuzi oinkulu." village ;
1D
you had a large village."
Wa ti,
"

Ehe, mfo wetu, wa ngi He said, "

Yes, yes, my brother,

shiyanawo umuzi, wa ngi shiya you left me with a village but ;

nawo nje ke wena wa fa, u zi when you left me with it, and ;

k^edile ini izinkomo na had you killed all the cattle?"

"

? died,
Wa ti,
"

Kga, nga ngi nga zi He replied, "No, I had not

killed them all."

A ti,
"

Po, wena kababa, u ti, He said, Well "

then, child of
mina ma ngi zi kgede ini na ?
"

my father, do you tell me to de

stroy them all ?

"

A a ngi tsho ukuti, zi

ti,
"

K</a,
He replied,
"

No, I do not tell

k^ede. Ngi ti, i kona

ngi tanda you to destroy them all. But I
uma umuzi wako u be mukulu." tell you to kill, that your village
may be great."

Wa papama. Wa ti uma
a pa- He awoke. When he awoke he

pame, w ezwa so sindile; ubu- felt that he was now well ;

the

/ilungu o be bu sesikaleni, se bu pain which was in his side being

pelilc. Wa papama, wa vuka, wa no longer there. He awoke,

/ilala ;
wa mu zamazisa umfazi, wa and sat up; he jogged his wife,

Mwabani, vuka, u kanyise and

" "

ti, said, So-and-so, awake,

eziko." Wa vuka umfazi, wa vu- and light a fire." His wife awoke
tela, wa and blew up the fire ; she poured
kcataz uguai, wa bema ;

wa buza umfazi,
ti, njani snuff into her hand and took it, wa "

Ku
na ? Wa ti, Au, ak u tule ; and asked him how he was. He
"
"

ngi papama, umzimba wami se u replied, Oh just be quiet ; on "

lula ; kade ngi kuluma nomfo we awaking my body was feeling

tu ; ngi papama, se ngi sindile light;
I have been speaking with

nje."
Wa m bema uguai ezimpu- my brother; on awaking I was
mulweni zake, wa lala ubutongo. quite well." He took some snufF,
La pinda la h ka futi lona lo mfo and went to sleep. The Itongo of
wabo, idAlozi. Wa fika wa ti, his brother came again. He came
"

Au, se ngi ku sindisile. Inkomo saying, "See,

I have now cured
zi /Jabe kusasa." you. Kill the cattle in the morn-

10
Nga, ku shiya nomuzi, I left you with a village, that is, I died,
leaving you to inherit the property which I possessed,
 AMATONCO. 157

Kwa sa kusasa wa vuka, wa In the morning he arose and

ngcna csibayeni. Loko be kona went into the cattle-pen. But he

abafo wabo abanye abancinyane, had some younger brothers ; he
wa ba biza, wa ngena esibayeni, and went into the
called them,

nabo ba ngena abafo wabo esiba pen, and his brothers went in with

yeni. Wa ti,
"

Ngi ni biza nje, se him. He said,

"

I just call you,

ngi sindile. Urnfo wetu u t u se for I am now well. My brother

ngi pilisile."
Wa ti,
"

Kupnla ni says he has now cured me." Then

inkabi." Ba i
kupula. Wa ti, he told them to bring an ox.

"Kupnla ni inyumbakazi leyo." They brought it. He said,

Ba zi kiipnla zombili. Za fika "

Bring that barren cow."

They
pambi kwako enAla nesibaya, z e- brought them both. They both
ma. Wa bonga, wa ti : came to him to the upper part of

the pen, and stood there. He

prayed, saying :

"

Ehe, yid/ila ni, nina bakwiti. "

Well then, eat, ye people of

Id/Joz eli/ile, uma ku pile nezinga- our house. Let a good Itongo be
ne, imizimba i be rnnandi !
Ngi with us, that the very children

ti, ini wena ukuti u ng umfo we may be well, and the people be in
tu, u da u ti u nga fika kumina health ! I ask, how is it that you,

ngi lele, ngi ku pupe, ngi be se ngi since you are my brother, come to
za kugula na ? Id/ilozi eli/de eli me again and again in my sleep,
fika kunmntu li kulumc izinclaba and I dream of you, and am then
ezin/Je. Indaba se ngi ya i kulu- sick ? That Itongo is good which
raa, se ngi ya gula. Ezinjani comes to a man and tells him good
izinkomo eziti zi d/iliwa umninizo, news. I am always complain
zi be zi d/iliwa ngokugula na? ing that I am constantly ill.

Ngi Peza, ngi yeke uku What cattle are those which their
ti niina,

ngi gulisa. Ngi ti, Fika kumina owner devours, devouring them
ngi lele, u ngi tshele indaba, u ti, through being ill 1 I say, Cease ;
Mfo wetu, ngi tanda ukuti. U leave off making me ill. I say,
ya fika kumina, u fika ngoku ngi Come me when I am asleep,
to
bulala. Ku ya bonakala uma wa and me a matter, and say, My
tell

be umuntu o isliinga : u z* u be brother, I wish so-and-so. You

isliinga na ngapansi em/dabeni na ? come to me, coming for the pur
pose of killing me. It is clear
that you were a bad fellow when

you were a man are you still a :

bad fellow under thg ground ? I

 158 AMATONGO.

Nga ngi nga ti mina, ku ya kuti used not to tliink that your Itotigo

itongo lako li fike ka/ile kuinina, would come to me with kindness,

li
ngi tshele izindaba. Ini wena, and tell me good news. How is

u ng umfo wetu omkulu wokulu- it that you come with evil, you,
ngisa umuzi, ku nga veil indaba my eldest brother, who ought to
embi ngapakati kwomuzi, ngoba bring good to the village, that no
mina ng azi ukuti u ng unmika- evil might come to it, for I know
ziwo 1 that you are its owner 1
" "

U teta nazo ke, u ya bonga, e He says these words about the

ti: cattle, and returns thanks, say
ing :

Nazi izinkomo e ngi ku nika

" "

There are the cattle which I

zona nansi inkabi ebomvu, nansi offer you there is a red ox, there

inyumbakazi encokazi. Zi Alabe. is a red and white barren cow.

Mina ngi ti, Indaba ngi tshele Kill them. I say, Tell me a mat

kaAle, ngi vuke umzimba wami ter kindly, that on awaking my

umnandi. Ngi ti, A ba pelele body may be free from pain. I
bonke abakwiti, ba butane lapa say, Let all the Amatongo of the
kuwena, wena u tanda inyama." people of our house come here toge
ther to you, you who are fond of
meat."

A be se ti ke,
"

Zi gwaze ni." And then he says, "

Stab them."

A u tate umkonto oinunye umfo One of his brothers takes an assa

wabo, a be se i gwaza inyumbaka gai, and stabs the barren cow ; it
zi, i we pansi. A i
gwaze inkabi ;
falls down. He stabs the ox ;

zi bod/ile zombili ;
a zi bulale, zi both bellow ;
he kills they them
fe. A ti,
"

Zi /dinze ni." Ba zi die. He tells them to skin them.

/tlinze ke ;
zi pele izikumba ;
ba i So they skin them ; the hides are
d7de ke esibayeni. Amadoda e taken off; they eat them in the
butene onke zokcela inyama ; a
e cattle-pen. All the men assemble
w esuse ngezito ;
a d/de, esute, a to ask for food \ they take it away
bonge, a ti,
"

Si ya bonga, wena joint by joint ; they eat and are

kabani. Si kulekela idAlozi eliAle. satisfied, and give thanks, saying,
Uma si bone pela, uma, bala, We thank you, Son of So-and-
"

id/Jozi eligulisayo, si ya ubona so. We pray that the Itongo may

ukuti, bala, i lona ishinga eli umfo be propitious. When we see indeed
that it is an Itongo which makes
you ill, we shall see that that Itongo
 AMATONGO. 159

wenu. Si be si ng azi uma inya- is the wretch which is yoiir bro

ma si ku i d/tla nawe ngoku- ther. We did not know if we

za

gula kwako okukulu kangaka. Si should eat meat with you through
ya bona ukuti leli ishinga li ya ku your very severe illness. We now
bulala ;
se si y etokoza ke ngoku- see it is the wretch which is kill

ba si ku bona u pilile." ing you ;

and so we now are glad
UGUAISE MDUNGA. because we see you are well."

The Amatongo are felt in the Shoulders.

AMAHLOMBE omuntu o inyanga THE sensitive part with a doctor is

indawo yokuzwa. Konke a ku his shoulders. Every thing he
zwayo ku vela kulcyo ndawo ya- feels is in the situation of his

maAlombe. Ama/Jorabe indawo shoulders. That is the place where

yamatongo kubantu aba izinyanga. black men feel the Amatongo. If

Uma umuntu o inyanga e bambe- a doctor is touched by another per
Iwa omunye u ya zonda ngoku m son he is in pain if he touches him
; ;

pata lapo ku nga ti u m gwaza there it is as if he stabbed him.

ngomkonto u y ezwa masinyane with an assagai he feels at once
; ;

njengokungati ku kona isilonda. as though there was a sore place

Nabanye aba nge nyanga a ba there. And others who are not
vumi ukubanjelwa ema/tlombe doctors do not allow another to ;

ngokuba ba ti ku kona oku ba take hold of them by the shoul

/tlupayo ngokubaujelwa. Futi ders;
for they say it causes them

uma umuntu emi emva kwenya- pain to be laid hold of. And if a
nga i
ya m
susa masinyane ngo- man stands behind a doctor he
u ya ng apula ; nje makes him go away directly, say
"

kuti, Suka,
ngokungati u Tilezi pezu kwami." ing Get away, you are hurting "

me it is as if you sat upon me."

Lapa si ti, a li ko itongo kuyena When we say there is not an

emzimbeni, si kuluma ngokuba o Itongo in his body, we say so be
be ku tshiwo, ku tiwa ku funwa cause when that has been done

amatongo, se kw enziwe ; kepa which it was said the Amatongo

ukufa ku ng esuki ; si ti ke, ka wished, the disease remains ;
there

natongo ; a li ko itongo kuye. fore we say, he has no Itongo ;

there is not an Itongo in him.

 ICO AMATONGO.

Laying the Itongo^ or Spirit.

Ku ya bizwa inyanga uma ku A DOCTOR is summoned when a

kona umuntu o gulayo, kcpa e ka- man is ill, he being troubled by
tazwa umuntu emunye. Ku ti a one man. 20 He dreams perhaps
nga m pupa lowo muntu owa fayo, of the dead man, and then has
umzimba wake u nga lungi ku se pain in his body in the morning ;

e wa lauza lawo mapupo ngokuti, he tells others his dreams. He

"Au, ngi ya /ilupeka. Uma ku says,
"

O, I am troubled. When
fika ubani ebusuku ngi lele, um So-and-so comes to me by night,
zimba wami a u lungi. Ngi ko- my
body is in pain. I cannot tell
Aliwe ukuba ngi nga ze ng enze what to do."

njani."

Kepa uma nembala loko ku m And if his dreaming makes him

pupa kwake se ku m gulisa, ku ill, they summon a doctor to come
biz we inyanga e za ku in viraba. and close up the way against him.

I ti, Bheka ke a ko ti ngam/ila

"

;
The doctor says to him, Look ; "

u m pupayo, u tate lo muti, u u when you dream of him, take this

d/Je u tate nctslie noma isikuui,
;
medicine and chew it then take ;

u si fele ngalawo mate e u m pupe a stone or a piece of firewood, and

e semlonyeni ngoku/ilanganisa a- spit on it the spittle which is in
mate na lo muti ;
u wa your mouth when you dream of
fele esiku-

nini, noma itshe ;

u si jigijele nyo- him, mixed with this medicine ;
vane u nga blicki. Uma u blieka spit it either on a piece of firewood
a ya kubuya lawo mapupo."
or on a stone ;
and throw it be
Nembala enze njalo. hind your back without looking.
If you look the dreams will recur."

And he does so.

I loko ke ukwelatshwa kwepu- This is the way dreaming is

pa. Uma ku
d/Jula, amapupa e treated. If the thing goes on, and

buya futi, inyanga y enze okunye, the dreams come back again, the
i li vimbe lelo pupa lalowo mu doctor adopts another plan of
ntu. Ku tatwe umuti o /Jangani- treatment, and closes the way
swe neminyc ngokwedukisa ukuba against the man s dream. Several
a nga be e sa m bona. A ye ku medicines are mixed together for
the purpose of misleading the Ito-

ngo, that he may see it no more.

He goes to a distance to shut him

20
That is, one of the Amatongo.
 AMATONGO. 1C1

m vimba kudc, noma esidulini ; up there, perhaps in an ant-heap ;

loko a ku peteyo a ku fake kona, what he has in his hand he puts
a godukc ke, a nga be e sa bheka into the heap, and goes home, and
he never sees it again.
ngemuva.
Ku njalo kubantu abamnyama. Such is the custom with black

Ku tiwa, "Id/tlozi eli katazayo men. It is said,

"

A troublesome
uma li
gulisa abantu ngoku li spirit which appears to a man and

bona, li
ya vinjwa."
Kakulu lezi makes him ill, is laid." These
zinto zoku/Jupa urauntu zi vela troublesome things occur most
kwabcsifazana aba felwe amadoda, commonly in women who have
ba ngenwe abafo wabo, kumbe lost their husbands, and are taken

abanye abantu. Kepa itongo lalo to wife by his brothers or by

muntu o fileyo li
ya landela njaio- others. But the spirit of the dead

njalo umfazi wake. Ku ti uma e husband follows the wife continu

so e miti, uma li fika itongo lake, ally. If she is pregnant, and the

a be se u ya gula, si ze si pume spirit of her husband comes to her,

leso sisu ;
ku zc ku vele nokuba li and she is ill and miscarries ;
the

vinjwe ngaloko kwenza kwalo. Itongo is at length laid because

it has acted thus.

Uma li m 7*lupa e kwenye in- If it trouble her when she has

doda e nga ngenwanga ; uma lowo gone to another man without be
mfazi wa shiya abantwana baleyo ing as yet married ; if she has left
ndoda efileyo, efileyo
i
ya m landa her husband s children behind, the

ngokuti kuye, Abanta bami wa"

dead husband follows her and

ba shiya kubani na 1 zokwenza U asks,
"

With whom have you left

ni lapa na ] Buyela kubanta bami. my children ? What are you go

Uma u nga vumi, ngi za ku ku ing to do here ? Go back to my

bulala." Li vinjwe masinyane children. If you do not assent I
kulowo muzi ngoku/ilupa lowo will kill you."
The spirit is at

wesifazana. once laid in that village because it

harasses the woman.

Kumbe elinye nembala a ze a Perhaps another spirit never

buyc kulowo mendo wake, a nga leaves her until she returns to the

be e s cnda, a buyelc ckaya, a ye village of her dead husband ; she

kulonda abantwana. Ku tiwe wa never marries again, but remains
buyiswa uyise wabantwana. Ku at home and takes care of her
njalo kc uku vimba itongo izinya- children. It is said the children s

ngo. father brought her back again.

UMPENCULA MBANDA. This is how doctors lay a spirit.
162 AMATOtfCO.

The Amatongo reveal Medicines, &c., in dreams.

NGESINYE isikati kubantu abapata SOMETIMES men who have medi

iraiti ba y a/tlukauisa imiti yabo cines distinguish between their
nenriti a ba i boniswa aba nga se own medicines, those they and
ko. Njengaloku Undayeni u b e have been shown by the dead.
kolise ukwazi iraiti enjalo ku : For instance, Undayeni was fre
tiwe kuye ebusuku, "Hainba, u quently given the knowledge of
ye endawcni etile, u fike u mbe such medicines : it used to be said
umiiti otile ;
lowo muti w elapa to him in a dream, "

Go to such a
ukufa okutile."
Undayeni wa place, and when you get there dig
e

nemiti kakulu enjalo a i boniswa up a certain medicine ; that medi

abakubo e lele. Leyo miti wa cine is the remedy for a certain

y aAlukanisa, nemiti a y aziyo na disease."

Undayeni had very
leyo miti a i
boniswayo. many such medicines, which he
was shown by the spirits of his

people whilst he slept. He made

a distinction between the medi
cines he knew, and the medicines

which were revealed to him.

Futi a ku ye ycdwa kuloko.
si And Undayeni was not alone in

Baiiingi. Ngi be ngi ke ngi bone this respect. There are many like
nobaba futi, Unkomid/Jilale ; lo- him. I have seen my father also,
21
kupela be inyanga enkulu yo-
11 Unkomidhlilale ;
for he was a

kwelapa izinkomo nma zi fa futi ; great cattle doctor ;

and he also

e inyanga neyemiti. Ngi be ngi had many medicines for men. I

hamba naye uraa e bizwa umuntu, used to go with him when he was
ku fa izinkomo zake lowo muntu. called by any one whose cattle

Ngi zwe e se ngi tshela lapa si were ill. I heard him say as we
mba imiti, u ti, Yimba lo muti were digging up medicines, "Dig
"

ngi u piwe ebusuku kwa tiwa, up that I had that revealed to

; ;

ngi ya ku u /ilanganisa nemiti me in a dream I was told to mix ;

Nembala ke kwa ba njalo it with certain other medicines."

etile."
;

And so it was continually there ;

21
U-nkom -i-dhl -i-lale, The - bullock - which - eats - and - lies - down.
Implying that as a bullock in abundant pastures eats and lies down,
so he shall have abundance of food and freedom from care, that he
shall "dwell in a large pasture."
 AMATONOO. 163

a ku pclanga loko kupupa imiti ;

was no end of hisdreaming of
wa ze wa ba nemiti eminingi. medicines, until he had a great

Ngako loko izinkomo uma zi fa u many. Therefore he was useful

bo e zi siza, a z elape, a zi iiyumi- to cattle when they were ill ;
he
sela ilanga li 1x3 linye, a ti,
"

A zi gave them physic ;

he ordered

nga wa puzi amanzi; a zo puza them for one day to drink no

Intel ezi ku be ukupela."
Neinbala water, but only that into which
ku bekwa imbiza enkulu esibayeni, he had put his medicines. And a
i
gcwale imiti namanzi ; lapo ama- large pot was put in the cattle-pen
nzi e se kcwebile, imiti i
buyele full of medicines and water ;
when
ngapansi, zi puze ezinye ; ezinye zi the medicines had sunk to the

banjwe zi puziswa Ku ti ngam/ila bottom and the water was clear,

e se zi nika amanzi, ku let we leyo some drank ; others were drench
niiti, ku yiwe emfuleni nayo, a ed. When they were allowed to
fike a i tele emanzini, zi puze nge- drink water, the medicines were
nzansi izinkomo. taken to the river and put into the
water, and the cattle drank lower
down.
U ke wa zi d/*la izinkomo zaba- He obtained many cattle from
ntu ngaloko kwelapa kwake. Wa people for doctoring their cattle.
clu ma wa ba inyanga. Uma za He became a celebrated doctor. If
sinda lezo zinkomo, u se u puma the cattle got well he had one given
nenkomo pakati kwazo. Uma e him. If when he came some were
fika, ku kona e se zi lele lying down, he said,
pansi, a That one
"

ti,
"

I nga fa le.
Ngi ya kuba may die. [But if it die] I shall

ng a/ilulekile." Nembala a zi vu- cure none of them." And so he

se, a ngene pakati kwazo kusi/dwa roused them up, going into the
e pete isi/Janti, e nmmata ama- midst of them in the evening,

futa, a si vutele isiAlanti pakati carrying in his hand a torch,

kwezinkomo. Izinkomo z etuke pouring fat on it, and kindling
kakulu bona ilangabi elisabeka-
zi it when in the midst of the

yo gijima nesibaya sonke a k^e-

e cattle. The cattle were much
de ;
a ti, Ku nga buye ngi zwe, frightened when they saw the
"

ku tiwa i kona inkomo e sale ya great flame, as he ran through the

nga be ni s eza kumi
ni ku whole and he If
"

fa, ; cattle-pen ; said,

ya kuba ng a/ilulekile." I hear that one of these cattle has

died, never come to me again ;

I
shall not be able to do anything."
164 AMATONGO,

Ngcsinye isikati ku kona umu- Sometimes there is a man who

ntu o hamba ngascse komunye e isacting with a secret intention of
nga ra boni ; kepa omunye e ng a- injuring another without his sus
zi Into ngaye lowo uiuntu, e um- pecting it, and without his know
ngane wake. Kepa uma w ezwa ing any thing about him, he being
ebusuku ukuti, "

Ubani lo u m e- his friend. But if he hears in a

nza umnganc wako nje. A u boni dream a voice saying to him, "

So-
ini ukuba u ya ku ku bulala na ? and-so is pretending merely to be
U ti ku ngani uma u ti u ti ? (e your friend. Do you not see that "

tsho indaba,) nembala lowo muntu he will kill you ? What do you
u ya ku i kunibula ukuti, "

Ilau. think he means by saying such

Nembala, uma ku njalo Ubani a and such things?" (alluding to
nga ngi zonda ngendaba leyo." A something he has said), he remem
kgule ukupuma kuye ngoku m bers it and exclaims, "

Yes, surely.
k#waya. Kepa lelo pupa u ya ku So-and-so may hate me on that
li lauza, a ti, "Ngi ya mangala account" And
he begins to sepa
uma ngi bone Ubani e ngi bulala rate from him and to be on his

ngendaba etile." U se hambele guard. And he tells the dream

kude naye. Noma lowo o ti, and says,
"

I wonder that I have

"

Bani, manje wa hambela kude seen So-and-so killing me about

nanri. Ini na 1 Si pambene nga such and such a matter." And he
ni?"
Kepa lowo u ya ku m keeps at a distance from him.
pcndula ngezwi loku m dukisa And if he says to him, So-and-so, "

O, wena kabani, kanti now you keep at a distance from

"

ngokuti,
u ti nga ba ku kona indaba e ngi me. What is it ? What difference
pambeiie nawe ngayo na? K^a. has arisen between us ? the other
"

A ku ko Into. Ngi libaziswa uku- puts him off by saying, O, Sou "

tinitiiii, kupela," e tsho izinbangca- of So-and-so, can you think there

bangca nje. isany thing which has made me

quarrel with you ? No. There is

UMPENGULA MBANDA. nothing. I am occupied with
such and such concerns. That is
all," saying what is really mere
subterfuge.
 AMATONCO. 1C5

A man s Itongo resembles him in cftaracter.

UNJIKIZA kakcuba, UndAlebeka- UNJIKIZA, the son of Ukcuba,

zizwa, Unotshelwaezitsliela, kwa Undhlebekazizwa, 32 Unotshelwa

ku ik^-awe elikulu e namand/ila ezitsliela,
23
was a celebrated brave,
kakulu, c nomzimba omkulu ;
ku of great strength, and huge
body ;
isijak^aba scndoda e lukuni ;
e all his muscles were prominent
sukile e u dedele um/ilaba. and hard ; and his head was high
above the ground. 24
Kwa ti kwancolosi lapa a e It happened among the Ania-
konza kona, kwa fika Amazulu c ncolosi with whom he was living,
isliumi e hamba e bulala lapa e that there came the Amazulu
tunyclwc kona. Kepa a nga yi going and killing wherever they
ngomteto wenkosi ; a zenzele pa- were sent. But they did not act
kati kwemizi lap e nga tunyelwe in accordance with the chief s law,
kona, a pate kabi abantu, e d/ila but acted after their own heart in

magula nokud/Ja ngokuti,

"

Loku villages to which they had not

siabantu bakomkulu, amapand/Je been sent, treating the people cru
a ya kubaleka si sa vela nje. elly, eating their milk and other
Ubani waseniapand/Jeni o ya ku- food, saying, "

Since we are the

ya kwomkulu, a ye ku si manga- people of the chief, the rustics will

lela na ? Si ya kuzenzela nje, si fly as soon as they see us. Who
diye ngefusi letu." Nembala kc among them will lay a charge
against us before the chief? We
will do just as we like, and set
ourselves our own limit." 25 And

22
U-ndlilebe-ka-zi-zwa, He-is-ears-which-hear-not, or The-ears-
which-hear-not-man. Implying a man who refuses to listen to any
counsel or explanation, but at once attempts to conclude a matter
by
fighting.
23
U-notskelwa-e-zi-tshela, When-he-has-been-told-he-tells-the-news.
That he pays no attention whatever to what is said to him, but at
is,
once gives his own account of the matter and insists his own ? upon
opinion. These two names are izibongo given to him on account of
his character.
24 That is, he was very tall.
25
This is a proverbial saying. "

You shall set for yourself your

own limit at my village,"
that is, you shall do just as you like.
 16G AMATONGO.

enza njalo, a z a fika kwowakiti indeed they acted thus, until they
umuzi. A fika kwa besifazana came to our village. When they
bodwa, ku nge ko mlisa. A ze- came, there were none there but
nzela ekud/deni, a kalisa abantwa- women ;
there was not a single
na b arauka ukud/Ja, nabesifa- man there.
e They did as they
zana ba kala be ti, Uma u kona liked with the food ; they made
"

Und/Jebekazizwa nga rii

ng enzi the children cry by taking away
nje. Ycnza ni belu ;
u za ufika." what they were eating ; and the
women cried saying, "

If Undhle-
bekazizwa were here, you would
not do so. Go on then ; he will
be here presently."

Nembala kwa ti ku sikati wa And indeed after a time he

fika, w ezwa urasindo wokukala e came, and heard the noise of cry
sesangweni. Wa tshaya ngewisa ing whilst he was at the gateway.
lake elikulu, e ti,
"

U
lambile ke He smote the ground with his
UnodAlolamazibuko. U za kwe- huge club, saying, Unothlola- "

suta ke namAla." mazibuko is hungry. 20 It shall

have its fill to-day."

20
U-notldola-mazibuko. The name of his club. It means, He-
who-watches-the-fords, that is, to prevent an enemy crossing to do
damage. There is a terrible threat in his words. It is common for
braves among the natives to give names to their clubs, spears, &c.
Thus, one calls his assagai which he uses for the purpose of getting
food for his household U-simbela-banta-bami, He-digs-up-for-my-chil-
dren. Another calls his Imbubuzi, The-groan-causer, because when it
stabs men or cattle their groans are heard. Igumyehle, the glutton,
is the name of a club, because when used in fighting, the opponents
are destroyed with as much rapidity as a glutton swallows his food.
U-silo-si-lambile, the name of an assagai, meaning the-hungry-leopard,
is so called because its owner attacks the enemy like a hungry leopard.
U-dhl -ebtisuku, The-eater-in-the-dark j the name of a club, so called
because it is used to destroy secretly and by stealth ; the owner of it
coming on his victims by night, or rushing on them from an ambush.
This custom of naming their choice weapons is met with among
other people in olden times. Thus Arthur commenced his career of
greatness by obtaining the miraculous sword Escalibore, which could
"

Kerve steel, and yren, and al thing."

(Ellis sSpecimens. Vol. /., p. 243. ) He gave names also to his

shield, sword, and spear. Thus :
"

Over his shoulders he threw

bis shield called Priwen, on which a picture of holy Mary, mother of
God ; constantly recalled her to his memory. Girt with Caliburn, a
 AMATONGO. 167

Ezwa Amazulu lokupela a ya The Amazulu heard; for they

;

m azi kwa ti nya umsindo. A know him the noise was at once
; ;

puma ngokunyiba, e baleka, emu- hushed ;

and they went out steal
ka. Kwa ti kusa a e banjwa thily and fled away. In the

kwomunye umuzi ngoku/ilupa morning they were caught at an

kwawo a botshwa, a yiswa emhu- other village because of the trouble
;

meni, a ngeniswa kona. Wa ti they gave ; they were bound and

Und/debekazizwa,
"

A ba tshiswe, carried to a den and confined in it.

ku gaulwe izinkuni." Ba ngena Undhlebekazizwa told the people

emhumeni, kwa fakwa izinkuni, to fetch firewood and burn them.

kwa baswa umlilo, kwa bebeze- The people went into the cave and
Iwa ngamahhau, kwa ngeniswa put down the firewood and lit a
umusi. Ba futelana, ba fa bonkc. fire, and fanned it with their

Ku zc ku be nam/tla nje a kw azi- shields, and drove the smoke into

wa kwazulu ukuba ba ya ngapi the cave. They were unable to

na. breathe, and all died. And it is

not known to this day by the

Amazulu what became of them. 27
Kwa ti ke ekukcitckcni kwezwe It happened when the land was
li keitwa Amazulu, kwa balekwa, desolated by the Amazulu, the
kwa ngenwa ema/ilatini nezinko- people fled into the forests with
mo. A zi fumana zakwiti. Ya their cattle. The Amazulu found
/Jabana. y a/ilulwa yakwiti ;
kwa ours. We fought
with them, but
sala yena Und/debekazizwa. A ti our people were conquered ; and

Amazulu, "NamAla ku namuAla ! Undhlebekazizwa alone remain

Si ya ubona ukuba u za u s a/ilu- ed. The Amazulu said,
"

To-day
la na. Loku kade u si
Alupa, nxa, is to-day ! We shall see if you
si suke si hambele emapandAleni." will conquer us. For
a long for

Ba m /ilaba ngemikonto kulelo time you have plagued us when

Alati. Wa bulala amashumi ama- we have gone to the outer dis
tricts."
They stabbed him with
their assagais in the forest. He
most excellent sword, and fabricated in the isle of Avalon, he graced
his right hand with the lance named Ron. This was a long and broad
spear, well contrived for slaughter." (Id., p. 60. ) Roland had his
terrible sword Durindale. (Id. Vol. //., p. 304 J Otnel, the Sara
cen champion, had his sword Corrouge. (Id., p. 317.,) Charlemagne
had his good sword Joyeuse. (Id., p. 346.,)
27 That
is, the matter was kept a secret, and the Amazulu did
not know what had become of their soldiers.
 1GS AMATONGO.

bill. Wa ti,
"

Ngi bulalc ni ke I killed twenty of them. lie then

manje. Se ngi zendAlalele. Ngi said,
"

Kill me now. I have now

za kulala pczu kwabantu." Ba m spread out a mat for myself to lie

gwaza inclawo zonkc zomzimba. on. I shall lie on men."

They
Kwa ba njcngokumila kwom/ila- stabbed him in every part of his

nga imikonto emzimbeni. Wa body. Their spears stuck in him

pcla ke. I leyo ke indaba yake. as thick as reeds in a morass. So

he died. This is his history.

Isilo u be si bambisa kwengane He would lay hold of a leopard

nje e yedvva e/tlatini ;
a hambc e by himself in the forest, as though

kala njengenganc-, e gak^a ngama- it was a mere child ; he would

go
dolo. Isilo si fike kuye, si kwelc, along crying like a child, crawling
a si tate njengcmpukane, a si bu- on his knees. The leopard would
lale. leap on him, and he seize it as

though it was a fly and kill it.

U be sabeka. U be nge naluto He was much dreaded. Every
lo mimtu lu lu/ile e /ilangane naye one who had any thing pretty
cnd/Jeleni, u be m bulala, a tate whom he met with in the way, he
loko a ku taudayo. Ba jabula would kill and take what he liked.

abaningi ngokufa kwakc, ngokuba Many were glad at his death, for
wa e /Jupa kakulu ; konko u be he gave much trouble, and did
kw enza ngcn/eluzula ; inycwe ya i every thing in an arbitrary way ;
ngc ko. Ikcala li be li nga tetwa he had no patience. No matter
cmziui wakwiti e se kona ; u be li was discussed in our village when
k^cda ngcnduku. Li tetwe e nge he was there he would bring it
;

ko ;
e kona k^a. Ku njalo ke. to a conclusion with a stick. It

was discussed when he was absent,

but not when he was at home.

Netongo lake libi. Ka patwa And his Itongo is wicked. His

na nam/ila nje cmziui wakwiti. name is never mentioned to this
XJma ku kona o rn patayo, u tuli- day in our village. If any one
swa masinyane, ku tiwe, Ka pa mentions him, he is at once
"

twa lowo pukati kwomuzi. A nga silenced, and told not to mention
u bubisa." U patwa ngam/ila his name in the village, for he
kw enziwe ukudAla kupela. Ka might destroy it. He is mention
patwa ezindabeni. ed only when any cattle are killed.

UMPENGULA MBANDA. He is not mentioned at other

times. 28

is
This modern Samson has all the characteristics of the chain-
 AMATONGO. 1C9

A Doctor of Medicine deceived by tlie Itongo.

Ku te ngezinsukwana ezi d/dulile- A LITTLE while ago there was a

yo, kwa ku kona umuntu emaku- man among the Amakuza ne lived \

zeni ;
w ake enAlavini ngakusi- on the Inthlavini near Usigwili, the

gwili kamseugana. Lowo muntu son of Umsengana. He was a doc

u inyanga yemiti. W esuka ku- tor of medicine. Some years ago
mahaule ngeminyaka ed/dulileyo he left Umahaule ; it is he on ac
;

u yena Omaliaule noraazwana nofa- count of whom Umahaule quar

ku ba pambana ngaye, ukuze ba relled with Umazwana and Ufaku,
kcitane nje. Uinaliaule wa m until they separated one from the
kxotsha ; kepa Umazwana nofaku other. Umahaule drove him away,
ba m pikcla, ngokuba umukwe
arid they defended him, for he is

kamazwana ; igama lake Un^a- Umazwana s father-in-law his \

n<7aza.
Wa fika ke lapa emaku- name is Ungan^aza. So he came
zeni kusigwili, w aka. here among the Amakuza, arid

lived with Usigwili.

Naku ku ti ngam/Ja ku vela At the time when severe epi

ukufa okukulu kwembo, se ku demic dysentery prevailed, and
ngene kwasigwili, kwa susa abantu attacked the household of Usi
ababili. Usigwili e nga ka bi na- gwili, it carried off two people.
wa fika ke Un^an^aza e pete Whilst Usigwili was as yet free
kcala,
umuti wa ti kusigwili,
; Sigwili, from disease, Un^an^aza came to
"

ngi za lapa nje kuwe, ngi letwa him with medicines, and said to
itongo ; li ti, a ngi zoku kw elapa." him, "Usigwili, I come to you
Usigwili lowo isidukwane lapa because the Itongo told me to

emakuzeni, kubo inkosana kwam- come and treat you." That Usi
banjwa, mukulu kutoi lo kwaba- gwili is a great man
here among

kambanjwa. the Amakuza among his own

;

people, the house of Umbanjwa, 29

he is a petty chief, the elder brother
of Utoiamong the descendants of

Umbanjwa.

pions of old legends. It is difficult to conceive such a description as

is here given to refer to a man of a He
generation just passed away.
was the uncle of the narrator.
29
Umbanjwa, the Unkulunkulu of that family.
170 AMATONCO.

Usigwili naye wa y azi inclaba Usigwili too knew what the

yetongo, wa kolwa; ka buzanga Itongo had said,

30
and believed ;

ukuti,
"

Ku ngani uma itongo li and so did not ask, How is it "

ze kuwe, n^an^aza, li nga tsheli that the Itongo comes to you,

mina ukuba ngi za ugula, ngi fa- Un^an^aza, without telling me
ncle ng elatshwe masinyane uwe T that I am about to be ill, and it is

Ka buza Into ngaleso sikati ngo- proper that I at once put myself
valo lokuba nenibala id/tlozi li k^i- under your care ] He asked no "

nisile j
loku impi iiaku se i
ngene question at the time because he
emzini wami ukufa. was afraid that the Itongo had

spoken the truth, and said,

"

See,
death has come like an army into

my village."

Wa vnmela pezulu ukuti,

"

Ye- He assented at once, saying,

bo, yclapa." Lokupela lo muntu "

Yes, take me under your care."

u y eternbeka ngobunyanga bake. For the for man is trusted much

Wa ko/ilwa ukuba kumaliaule u his knowledge of disease. He
kasotshwe ngokutakata ngoku m forgot that he was driven from
:

pikela kwabo kwa fipaza ukukca- Umahaule s tribe for sorcery : be

banga kwake ngaloko kutukvva cause hehad been defended by

kwake. Wa u puza ke umuti lo- Umazwana and Ufaku, he had no
wo. Wa Ngi ku puzise wo- thought of the bad name which
ti,
"

na nje u ya upuma ngendAlela e he had had. So he drank the

;

ngapansi, a u z ukubuya rigenga- medicine. Un^an^aza said, "I

pezulu u ya kuya ngengapansi." give you

;
this medicine ; it will act

Kepa umuti wa pambana nokutslio as an aperient, not as an emetic."

kwake. Wa liamba ngend/Jela But the medicine did not act in

zombili nengapansi ;
wa kginisa accordance with his word. It
kuzo zombili ;
wa tsho ngapezulu acted both as a purge and an eme
na ngapansi ;
kwa k<?ina
kwa ti tic in an excessive
degree.

nkqi loko kuhamba kwawo.

Se be twal ame/Jo, ba ti, The people now began to stare,

lungisa ;
umuutu wa and said, Un^an^aza, correct the "

effects of your medicine; is the

man dead whilst you are looking

30 He knew because he too had dreamed a dream similar to that

of Un^an^aza.
 AMATONGO. 171

fa na ?
"

Kepa u se ko/iliwe noku at him ? "

31
But he was now un
u buyisa umuti wake, u s a/tlule- able to regulate the action of his
ka u se putuzela ; ka sa k^ondi a medicine ; he was quite beaten ;
;

kw enzayo. Umuti lowo se u uku- and acted without reason, no

fa ;
u se u fun a ukutabata isidu- longer knowing what to do. The
nibu. medicine became poison, and now
wished to take away the dead
82
body.
Se ku mangelwe ngaloko kwe- People began to wonder at what
nza kukan^angaza. Nam/ila leso Un^ang-aza had done. And now
situko sokuti u umtakati si ya the word which pronounced him a
kula kubo bonke, ukuti, Nem- "

sorcerer is heard every where, and

bala, ubani o nga ti ku nga gulwa people say, Who ever went to a
"

e nga biziwe, a zibize na ? Umta man who was not ill, without
kati inipela." being called by him, of his own.
accord to treat him for disease?
He is indeed a sorcerer."

Ku se njalo ke. A kw aziwa Thus the matter stands at pre

uma i za uzala nkonyana ni na. sent. We do not know what the

UMPENGULA MBANDA. result will be. 33

How the Amatongo are worshipped.

ITONGO kakulu li vama ukuzibo- THE Itongo for the most part
nakalisa kwalo ngena ngomuntu, when it reveals itself enters a vil
li

li m bambe endaweni etile yomzi-

lage through some individual living
mba, a be se u ya gula. Kepa ku there, and seizes 011 some part of
tiwe,
"

Bani, u njerije, u nani na?" his body, and so he is ill. And

his friends ask him, "

So-and-so,
since you are in such a state, what
is the matter with you ?
"

He
31
Umuntu wa fa na ? "

cannot render this literally. The"

We
saying casts the responsibility of death, if it takes place, on Un^a-
n^aza.
32
Medicine is here personified. The medicine is now Death ;
and is working for the purpose of getting a corpse.
33
Lit., It is not yet known what calf the cow will bring forth.
A proverbial saying. This account was given to me in 1865. Usi-
gwili died. And Unjan^aza died soon after, probably privately
murdered.
172 AMATONGO.

A ti,
"

O, nam/ila nje a ngi tokozi, replies,

"

O, to-day I am not

ngi vuka umziiuba wami u shiye- happy, having woke with my body
ne ; ku zonde kakulu kuleyo nda- well in one part and unwell in
\vo." A bonakale noma e zik^inisa another;
34 it is very painful in
ukuti,
"

Kga, lo muntu, noma e this place."

And it is clear that

zikginisa, u ya fa; si ya m bona." he is ill, though he makes the best

of and they say, No, the man,
it,
"

though he makes the best of it, is

ill ; we see that he is not well."

Kepa ngoku nga peli masinyane And because the disease does
loko kufa, ku ze ku yiwe enya- not cease at once they at length go

ngeni yokubula. I fike inyanga, to the diviner. The diviner comes

i ku tsho loko a gula iko. Kanti and tells them the cause of the ill

naye lowo muntu o gulayo ka ness. But the sick man himself had
tshongo luto ngaloko kufa ; ngo- said nothing about his illness ;
for

kuba ku vama ukuba labo bantu, it is generally the case that such
noma be pupile, kwa sa umzimba people, although they have dream
ubu/ilungu, a ba tandi ukuveza ed and in the morning awoke in

inclaba bona; ngokuba kubantu pain, do not like to talk about it

abamnyama uku/ilaba izinkomo themselves ;
for among black men
kw ande kakulu, kwa tiwa zi bi-
slaughtering cattle has become
zwa kepa ku buye ku tiwe much more common than formerly,
id/Jozi ;

kwomunye, Hai loku ku s a- on the ground that the Idhlozi has

"

nd uku/tlatshwa, idhlozi eli ti ni demanded them; but they make

reply to one who says so,
"

No ! since a bullock has just

been slaughtered, what does
35
the Itongo say ? O, people are

34 "

Umzimba wami u shiyene." Lit, My body has left itself,

is affected differently in different parts. Amasimu a "

ya shiyana,"

The fields are not all ripe at the same time. Obani "

ba shiyene,"

Those men have gone one farther than the other.

35 Idhlozi eli ti ni na 1 This Zulu idiom, which places the re
"
"

lative in the interrogative sentence, implies what cannot be expressed

in a translation, that the person who asks the question does not believe
that the Idhlozi has said any thing. Idhlozi li ti ni na? is a simple
a ba ka
enquiry for information. Again, a person may say, Abantu
pelele, The people have not yet all arrived. If a man replies, O pi
na o nge ko 1 Who is absent ? it is understood at once that he sees
that all are ;
and the person who asserted that they were not
present
 AMATONGO. 173

leli ? O, abantu se be tancla inya- now very fond of meat, and a man
ma nje, umuntu a ti,
*
Ngi pupe says he has dreamed of the Idhlo-
idAlozi, kanti w enzela ukuze a zi, and forsooth he says so because

d/ile inyama." Kepa loko ku nga he would eat meat." But this is
tsliiwo obala, ku tshiwo ngasese. not said openly, but secretly.
Ku iigaloko ke abantu be nga sa
Therefore a man no longer says,
tsho ukuti, "Ngi gula nje, ngi
"

I am ill. I have dreamed of the

pupe idAlozi." Se be yeka, ngo- Idhlozi."
They have left off say
kuti,
"

O, lo zi kona izinyanga ezi ing so, and a man says, O, since

"

ya kutsho na loko e ngi ku boni- there are diviners who will say
leyo."
Noma e buzwa ku tiwa, what I have seen," [why should I
"

Ku bonanga luto ekulalcui say any thing ?] And even though

kwako na?"
Kepa a landule. they ask him, Have you not seen "

Kanti w aAluleka ukuti itongo

your sleep ? he li something in
"

biza inkomo, a ti, a ku nga pumi denies. For he is unable to say

emlonyeni wake loko. ku pu- that the Itongo demands a bul A
me enyangeni. lock, determining not to mention
such a thing ;
but to let the diviner
mention it

Ngokuba itongo a li bambi um- For the Itongo does not choose
ninimuzi yedwa ; li bamba nabantu. the head of a village only, but

nje bomuzi. Kepa umuntu nje, e alsocommon people. But a mere

nge ye umninimuzi, ka nama-
si man who is not the head of
nd/ila okuti, Ku tiwa abapansi, "

a village is not able to say, "

The
*
A ku /datsliwe. Umninimuzi Amatongo command a bullock to
"

yedwa o nga yi kuvuma, uma ku be slaughtered." It is the head of

banjwe yena ngesifo, ukuti a ku the village alone who, if he is

yiwe enyangeni ;
u ya kuti yena, seized by disease, will not allow
noma ku patwa inyanga, a landule, them to go to the diviner; if a
a ti, Ai Ngi zwile. Hlaba ni diviner is mentioned, he will re
"

inkomo etile ; ngi za ululama." fuse, saying,

"

No ! I have heard.

Ngokuba yena izinkomo ezake no- Kill such and such a bullock, and
muzi owake ; kubantwana bake a I shall get well." For the cattle

and the village are his ;

there are
none among his children who can

all there looks again, and says, Nembala, So they are. If he says,
Umu pi na ? or Aba pi na ? the other mentions the person or persons
not yet come.
 171 AMATONGO.

ba namandAla okuzigabisa ngokuti |

take upon themselves to say, Let "

a ku Alatshwe inkomo etile ezin- such and such a bullock among

komeni zikayise, ngokuti i bizwe the cattle of my father be killed,

itongo. Ai }
nowesifazana ka na for the Itongo has demanded it."

mandAla ; noraa e bonisiwe, ka yi No ;

neither can a woman ; even
kutsho ;
noma e sc gula kakulu, though the Itongo has made it
ka yi kutslio luto ngenkomo ku- \
most evident to her, she will not
pela u gabe iigenyanga yodwa. say any thing about it ;
even
though she very ill, she will not is

say any thing about a bullock ;

she trusts only to the diviner.
Ku ti ke uma se ku yiwe enya- When they have gone to the
ngeni, inyanga i ku tsho konke diviner, he will tell them every
loko a ku bonayo lowo muntu. thing which the man has seen.
Uma se ku buyiwe, ba m tetise When they come back again, they
lowo muntu ngokuti, Ku ngani scold the man, saying, Why," "

ukuba loku ukufa wa ku bona, si when you knew the disease,

ku buza kangaka, u nga ze wa si and we asked you so much, did
tshela na? Wa w esaba ni? you not tell us 1 What were you
Kw enza wena ini, lo kw enza afraid of? Did you make yourself
abapansi nje na ?
"

A ti,
"

Nga ill? was it not the Amatongo

ngi ti, Yizwa ni ngenyanga.
"

A only ?
"

He replies,
"

I said,
ku vume loko kutslio kwenyanga, Hear the diviner. And he as "

a ti,
"

O, eh ;
i tsho konke e nga sents to what the diviner has said,
ku bonayo." saying,
"

Yes, yes ;
he says all that
I saw."

I Alatshwe ke inkomo. Ku And so the bullock is killed.

tiwe lapa i
nga ka /ilatshwa, a pu- Before it is killed, the head of the
uie umninimuzi, a ngene esibayeni village goes into the cattle-pen,
e pete impepo. Uma ku inkomo carrying incense in his hand. If
e isidanda, a pulule ngempepo the bullock is tame, he gently rubs
i

a Yeti, nina ba- it again and again with incense on

"

njalo em/Jana, ti,

sekutini," (lelo
zwi lokuti yeti,izwi the back, and says, "All hail,
leli lokuti abantu a ba lalele loko Spirits of our tribe"
(the word
oku za sikuleko All hail
"

utsliiwo ngaleso "

tells all the people to

e ku kulekwa ngaso ematongweni ; listen to what is about to be said
in the prayer which is made to the
 AMATONCO. 175

nembala ko ku tule, ku ti nya Amatongo; and truly they are

not a sound heard, nor
ckaya, ku nga bi ko umsindo wo-
silent is

kukuluma ku kulume yena lowo

;
the least talking ; the chief man
niimtu yedwa ;
abantu be lalele, e only speaks, and the people listen
kuluma mimad/tlozi, c ti,)
"

KuAle whilst he is
speaking to the Ama
ini, abantu be njengani njc, ukuba tongo, saying) proper that
"

Is it

ni zinge ni lapa nga ni kcela

ti people like you should habitually,
ukud/ila ; kepa ni zinge ni fika instead of asking for food in a

ngokufa ngezikati zonke na ? Ku- proper manner, should habitually

7Je loku na ? Ai ni boni ke ! A come to us at all times in the form
nam/Ja ni /ilazckile, ni nukiwe of sickness ? Is that proper 1

inyanga? Loku ku fanele ukuba No ! Do you not then see that

uma ni biza ukudAla, a ngi yi ku- you are disgraced
this day, having

n^aba. Nako ke ukud/ila kwenu. been smelt out by the diviner ?

Bizana ni nonke iiina bakwiti. For it is proper if you demand
A ngi zi kutsho ukuti, *
Bani, na- food, that I should not refuse it.

nk ukud/ila kwako, ngokuba ni There then is your food. All ye

nomona. Kodwa wena, bani, o spirits of our tribe, summon one
gulisa lo muntu, mem a bonke, ni another. I am not going to say,
ze kvul/Ja loku kudAla. Uma ku So-and-so, there is thy food, for

n wena ngi za ubona pela ngalo you are jealous. 30 But thou, So-
muntu e ku tiwa u patwe uwe. and-so, who art making this man
A ng azi ke loko e u ku bizayo. ill, call all the spirits; come all
Se ngi ku nikile. Ka sinde lo of you to eat this food. If it is

muntu. Ni /ilangane nonke, nina you I shall then see by the

basekutini, e na ti na ti
"

(e tsho recovery of this man whom, it is

e ba weza ngamazibuko e bala said, you have made ill. I now

xibuk^awe babo uma be sa hamba). no longer know what you can de
mand. I have already given you
what you ask. Let the man get
well. Come together all of you of
such-and-such a people, which did
so-and-so and so-and-so"
(that is,

he lauds them by recounting the

mighty actions which they did

whilst living). He is very earnest,

36 So other heathens The Iliad

represent their gods as jealous.
is but a history of the results of the jealousy of two goddesses.
17G AMATONGO.

A tukutele ngokuti,
"

Se ngi ya saying,
"

I now greatly wonder

mangala nawe, bani, o te wa ti, u that you too, So-and-so, who used
se u zinge u fikisa kwesela ; lapa u to do such-and-such mighty things,
sa hamba kwa ku nge njalo ;
wa u now continually come as a thief ;
kw enza konke obala. A ku pele whilst you were still
living it was
uku ngi nyenyela. Hamba ni not so } you used to do every
obala, ngi ni bone ;
loko e ni ku thing openly. Let this coming to

bizayo a ngi yi kunguba nako ;

me stealthily be at an end. Go
ngokuba nga ku piwa ini konke openly, that I may see you, for

izinkomo nabantwana naraabele. that which you ask for I will not

Nesalukazi sakiti ni si bize, si ze refuse ;

for you gave it all to me,

kud/ila \ nengane eya fayo, a i ze the cattle, the children, and the
kud/Ja ;
si jabule." corn. And thou, old woman 37 of
our tribe, we
you call to come and
eat ;
and the infant which is dead,
let it come and eat ;
that we may
rejoice."

Nako ke ukubonga kwabantu, the worship with

Such, then, is

be bonga idAlozi ;
i /tlatshwe ke. which they worship the Itongo ;
and so the bullock is killed.
Ba ba Alanganisa ngoku ba biza, They unite all the Amatongo in
ngokuba abanye a ba sa b azi one invitation, for some of them
amagama abo kepa bona aba nga- they no longer know by name ;
;

pansi ba ya b azi bonke, ba sa ba but the dead know all of the

siza, a ba ba yeki ; kepa ngaloko living, and continually help them
aba ngapezulu ba ti, Woza ni "

and do not forsake them ; and on

nonke, ni zokud/tla."
Ngokuba that account the living say,
kukgula kwa ku bizwa abantu of you, and For
"

Come, all eat."

ab aziwayo ; kepa ngaloko who were known

kwe- at first those
nza kwa bangwa ukufa, kwa ba were called by name but by doing ;

kukulu ku yiwe enyangeni ukuti, so they summoned disease, and it

;

was very great ;

and they went to
the diviner, saying, Hau what
"

37 The old woman and the infant are mentioned in conclusion

because he wishes to include all. The old woman and the infant are
not regarded in the affairs of the village, but when they have become
members of the spirit-world they are important and must be pro
pitiated. The Itongo of an old woman is supposed to be malicious
and spiteful ; that of the infant is pure and beneficent. The diviner
is supposed to divine by the Amatongo of infants.
 AMATONGO. 177

<c

Hau ! ini pela, loku si /Jabe lu- is the meaning then of this, that
kulu 38 lungaka Iwetu inkabi, si nga we have killed so great an ox of
toli isikala sokupefumula na ? Se our tribe, and yet cannot get any
ku ini?" Kepa inyanga i tsho, breathing time ? What is the
\imuntu o nga patwanga aba nga meaning of this 1
"

And the divi

m aziyo, isalukazi noma ingane ;
ner tells them, there is a man whom
labo aba solayo. Kwa vela ke they have not worshipped, whom
ukungaketi ;
se ku /tlanganiswa they do not know, an old woman
bonke. or an infant ;
it is they who find

fault. And thus arose the custom

of making no distinction ;
and all

are now invited together.

Nako ko ukubonga kwabantu, Such then is the manner in
be bonga idhlozi ; i Alatshwe ke. which people worship the Ama
Ku ti uma a i gwaze omunye, i tongo and then the bullock is
;

kale i ti be, a be e se pinda uku killed. And if when another ap

bonga, e ti, nkomo yakwe-
"

Kala, pointed for the purpose stabs it,

tu, ngokuba kwa ti, kwa e ba- ti,"
the bullock cries, 39 the head of the
lisa amatongo akubo. I we. village again worships, saying,
"

Cry, bullock of our people,"

and
he then recounts the valorous
deeds of the dead, mentioning the
names of the Amatongo of their
tribe. The bullock drops.
Ku ti uma i
/Jin/Jwe, i botsho- When it is skinned, it is laid

swe, ku be se ku tatwa um/tlwe- open and a small piece of the caul

Alwe kancinyane nodengezi nela/Je is taken and a sherd, and a live
lomlilo nempepo, se ku yiwa en coal, and incense, and they go
d/Jim lapa ku gulwayo kona with it into the house of the sick ;

noma endJUini enkulu, lapa ku ti- man ; or into the chief house of
wa amatongo a /Jala kona ; ngo the village where it is said the
kuba pela ku njalo, ku tiwa itongo Amatongo dwell ; for it is said
li /tlala end/Jim enkulu. Ku that the Itongo lives in the great
house. And the smoke arises in
38
That is, uluto, something.
59
If the bullock cries it is considered a good omen, and the man
[>ected
to get well. But if it makes no noise they doubt whether
icriiice is accepted and expect death,

t
178 AMATONGO.

tunyiswe ke, ku be se ku nuka the house, and there is the odour

ulwasu end/ilini. of the burnt caul.

Inyongo i se i telwa ulowo mu- Then the sick man pours the
ntu o gulayo. U ya i tela, u ya gall on his body. He pours it on
teta. (A ngi tsho ukutukutela ; himself, and talks. (I do not
ukuteta ngesinye isikati ku tshiwo mean he is angry, for sometimes
ukubonga.) Ku telwe ke abantu ukuteta means to return thanks.)
bonke balo muzi j abanye ba i tela And all the people of the village
ezinyaweni, abanye ba i tele eka- have the gall poured on them ;

nda, abanye ba i
puze. some pour it on their feet, some
on their heads, others drink it.
Ku njalo ke inclaba yamad/dozi. Such then is the account of the
Ku ti umswani u falaka/Jwe ezin- Amatongo. The contents
of the

cl/ilini zonke, ukuze ba d/ilc. Ku bullocks stomach are

sprinkled in
be se ku ukupela ke. Se ku d/Ji- all the houses, that the Amatongo
wa inyama. may eat. And that is the end of
it ;
and then the flesh is eaten.

Se ku bhekwa ukusinda kulo After that they look for the

muntu. TJma e nga sindi, ku ya recovery of the man. If he does

ku/Jatshwa enye, a ze a zi kgede not get well, another bullock will

lowo muntu. Kanti u nesinye be killed, until he kills all he has.
isifo. Kepa noma ku njalo, ku And forsooth he has some other dis
kona isiminya tolwayo ema- esi ease not occasioned by the Ama
d/Jozini ngokuba abamnyama ba
; tongo. But notwithstanding,
k^inisile ukuti, a kona, a ya ba sometimes what is said about the

siza. Ngokuba ukutslio kwabo Amadhlozi turns out to be true ;

ukuti a ya ba a ba tsho nga-

siza, for black men steadily affirm that
mazwi ezinyanga zabo a ba bulayo the Amatongo exist and help them.
kuzo ;
ba tsho a ba ku bona. No- For when they say that the Ama
ma be lele ku fike umuntu owa tongo help them, they do not say
fayo, a kulume nomuntu, a ti,
so from what diviners have said,

"Bani, kulo
muzi ku/ile ku be but from what they have them
ukuti nokuti," e tsho inclaba e za selves seen. For instance, when
they are asleep, a dead man
appears, and talks with one of
them, and says,
"

So-and-so, it
is well that such and such be
done in this village," telling him
 AMATONGO. 179

uvela. Njengaloku ku be ku tiwa soinetliing that will happen. For in

kwabamnyama, "A ku gay we stance, black men used to be com

utshwala obukulu ;
"

nembala bu manded to make a great deal of

gay we, ku tiwe,

"

Ku tsho id/dozi, beer; and so they made it, and

li ti,
Ngi za ku ni pa amabele.
"

said,
"

The Idhlozi says, I will

Uma wa zuzile ngalo nyaka, give you corn.

se be If they obtain
"

ba ya ku wa bonga futi ekupe- it that year they bless the Ama-;

40
leni kwonyaka ba wa bonge lawo tongo and at the end of the year ;

mabele e kwa tiwa b eza ku wa they return thanks for the corn,

piwa. I loko ke oku ba fipazayo, which they were promised. It is

ukuti, Kanti ba ya kuluma
"

nati, this which blinds them, and they

si kw enze loko, si pile na ? Ba But do they not speak with

"

say,
bize inkomo etile ngonumtu o gu- us, and we do what they tell us to

layo, a pile na 1
"

do and obtain health ? they Do

not demand a certain bullock of a

man, and he gives it and gets

well?"

The mode of slaughtering a Bullock.

LAPO ku /Jatshiwe, unmininkomo WHEN an ox is slaughtered, the

u misa umuntu ukuze a bheke, owner of it appoints some one to
kona inkomo yake i nga yi kwe- watch lest it should be spoilt ; and
nakala ku be i lowo o kipa isito, each one who cuts off a leg
;

a si shiyele ukuze a k^edele emtiva leaves a portion of it behind, that

isikcubi a si kipo, a fake kweyake he may afterwards take the piece
imbiza. Ku ti kwabakipa izito, u of flesh thus left, and put it in his
lowo njalo o kipa isito a si shiyele own pot. For among those who
ukuze ngernva a zi kipele izikcubi, separate the legs from the car
a zi fake embizeni. Labo abaki- case,each one leaves portions still
payo izito ku ya bizwa kakulu attached to the carcase, that he
kubo inyama aba seziko ; ba ya may afterwards cut them off and
put them in his own pot. Those
who are sitting round the fire ask
for meat of those especially who
cut off the legs ;
as they cut them
40
That is, at the end of harvest.
180 AMATONCO,

kipa, baya ponsa njalo izikcubana, off they throw continually small
ba ya dAla, ba ya kala, be kala pieces of flesh to them, and they
iiemitama enilonycni, be ti, "Sa shout even with their mouths full,
tsha." U lowo njalo u pete um- We are burnt."
41
And each one
konto wake, u dAlela pezulu, i ze i has his assagai and eats standing,
botslioswe ngapakati. until the bullock is opened.

Loku kunjalonjalo kwo/Jinzayo, And each one that skins the

u lowo u pete imbiza yake, ukuze bullock has his own pot, that he
a ke ububcnde. Ku ti nma i tiwe may pour the blood into it. When
k^eke, ku vele ububende, ku be se the carcase is completely opened,
ku suka umuntu a be munye, o za one arises to dip out the blood
ukelela ezimbizeni zonke, a zing e into all the pots ;
he dips it out
ka ngendebe, e tela kuleyo na ku- with a cup and pours it into each

leyo, be zinge be dedelana, zi ze zi vessel, thepeople giving way for

gcwale izimbiza. Ku ti ku be each other until all the pots are
kona amagugn okuAlinza ; a buye full. The person who skins the
imbiza yake i
gcwele, inyama e i bullock has the power of purloin
/ilome na ngeziuti e nga ngenanga ing ;
and he goes home with his
embizeni. A fike endAlini yake, pot full
;
and meat too stuck on
abantwana bake ba i d/Je, i ba rods which is not put into the
dake njcugaloko kungati ku /Jabe pots. He enters his house, and
yena. his children eat, and it more than
suffices them, just as though he
had himself killed an ox of his

own.
I tutwe ke,
i siwe end/ilini, i The meat is carried into the
emsamo ndawo nye i house and placed at the upper end
bekelelwe ;

nga pekwa ngalelo langa ku in one place it is not cooked on

; ;

d/tliwe ububende ngalelo langa ;

the day it is killed, but the
ku ti ku sa i be i 7ila7tlelwa, se i za blood is eaten ;
on the follow
upekwa ku kitsliwa nemilenze, ing morning it is cut up when it is
;

neim/Jubulo noma insonyama ku going to be cooked they separate; ;

the legs and the ribs, 42 and the

41 We are scorched or burnt.
Meaning by this they are standing
before a fire with nothing between them and the flame. They wish
for meat to put on the fire.
42The umtldubulo is that portion of the ribs which is left after
cutting away the breast or brisket, and includes the flesh down to the
hip. The flesh of the flank which forms a part of the umtldubulo is
called ifobe.
 AMATONGO. 181

43
elama nayo. Ngo-
/tlin/Jiswa ab insonyama ;
and give to those
kuba ku njalo kubantu abarnnya- who are of their house. For this
ma omkulu w
: etulelwa insonya- is the custom with black men : the
ma o ngapansi
;
a 7tlin7Jis\ve um- insonyama is taken to the eldest ;

/ilubulo, noma umkono; umlenze the ribs are given to the next, or
u nikwe induna. the shoulder ; and the leg is given
to the officer.

Ku ti uma
vutwe, lokupela
i i When the meat is cooked, for it

d/Jiwa lapa ilanga li k^ala uku- is eaten when the sun is declining,
penduka, loku ku njalonjalo ku men belonging to all the villages
kandene kulowo muzi abantu be- of the tribe, and strangers who
mizi youke yaleso sizwe abaseduze, are neighbours, press together to

nakwamanye amaband/<la akelene the village. When the meat is

nalabo bantu. Ku ti uma se i za about to be taken from the pots,

kwepulwa, bonke abantu ba ye all the people go into the cattle-

esibayeni ngapakati, lokupela in- pen, for among black men cattle
komo kubantu abamnyama a i are not eaten indoors, but always
d/Jelwa end/ilini, i d/tlelwa kona in the cattle-pen, that those who
esibayeni njalo, ukuze ku bonakale are eating, and those who are not,

nod/ilayo nongad/Jiyo. A y epule may be seen. The chief of the

ke ngezitebe ngezitebe, i tutwe i village takes out the meat and

ngeniswe esibayeni, i bekwe nda7 puts it on the various feeding-mats,

wo nye ukuba y abiwe a y a/tlu- ;
and it is carried into the cattle-
kanise njengokuma kwamaba- pen, and put in one place, that it
nd/Ja ;
izinsizwa zi be nesitebe may be distributed ; he distributes

sazo, namake/Ja namadoda ama- it in accordance with the positions

kulu ;
kw abelwe nabezizwe. Ku of the assembly ;
the young men
tiuma ku kona noma emunye o have their mats ;
those with head-
vela kwamanye amaband/Ja o nge rings, and the chief men, have
si ye walapo, isitebe sake si be so- theirs ;
and strangers have theirs.
dwa, ku tiwe,
"

Nansi yasekutini." And if there be only one who be

A bonge naye, a tate abantu ba- longs to another people, his feed
lapo ukuze a d/Je nabo. ing-mat is by itself, and they say
to him, "

Here is the meat of such

a place."
He thanks them, and
takes people belonging to the place
that he may eat with them.

43
The insonyama is the superficial layer of flesh from the hip to
the ear, including the pectoral muscles.
182 AMATONGO.

Ku ti uma ba cl//le bonkc, aba- When all have eaten, and some

nye ba k^ede kuk<?ala,

b csuke have finished before the rest, they
kvvesabo isitebe, b elekela aba sa join themselves with those who
d/Jako, ba ti,
"

O, a si n elekele ;
are still eating, and say,
"

0, let
si ya bona ukuba ui ya /tlupeka."
us join with you ;
we see you are
in trouble."

Kuti uma i pele i ti du, ba

nga When it is all eaten they do not

k^ali ba valelise ; ku landwe um- begin to take leave ;

but the broth,
/iluzi, nobubcnde obu buya bu pu- and the blood which is still un
nie emva kwenyama, obu salako. eaten, are brought out after the
meat.

Ku ti uma ku pele konke loku, When all is finished, the head

esuke umnimuzana, nomunye man and another man who carries

umuntu o pete isitebe, enyuke a feeding-mat go a little towards

kaiicane, a ti, Tula ni, ni ti nya."

"

the head of the cattle-pen, and

Nembala ku ti uya. A ti,
"

Ehe ;
the head man says, "

Be perfectly
nina bakwiti, e na ti na ti, ngi ya silent." And the assembly be
kuleka, ngi kuleka ubuAle ngemva comes very silent. Yes, He says, "

kwale nkomo yakwetu. Ngi ti, yes our

; people, who did such and
ku nge ti, lokupela izinkomo lezi such noble acts, I pray to you I
zi kona nje, ngi zi piwa inina. pray for prosperity, after having
Kepa uma ni biza ukud/ila kumina sacrificed this bullock of yours.

e ni ngi pa kona, a ku fanele ini I say, I cannot refuse to give you

ukuba ngi ni pe kona na ? Ngi food, for these cattle which are
kuleka izinkomo, ukuba zi gcwale here you gave me. And if you
kulesi sibaya. Ngi kulekela ama- ask food of me which you have

bele,ku ngene abantu abaningi given me, is it not proper that I

kulo muzi wenu, ba kxokozele, ba should give it to you ? I pray for
dumise nina. Ngi kcela nenzalo, cattle, that they may fill this pen.

ukuba lo muzi u kcume, ukuze I pray for corn, thatmany people

igania lenu li
nga peli."
A k^ede may come to this village of yours,
ke. and make a noise, and glorify you.
I ask also for children, that this

village may have a large popula

tion, and that your name may

never come to an end." So he
finishes.
 AMATONGO. 183

Ba valclisc kc bonkebasemizini, So all strangers take leave, and

ba pume, ba godlike. Lokupela go home. And if it is a time of
uma ku inala kw enziwe notshwa- plenty, much beer is also made.
la obukulu. Ku ti eyamanina And the meat of the
is by women
inyama i be yoclwa ;
ku ya Tdaka- itself; when the men have depart
zeka amaband/Ja e ti nya, ku 7Ja- ed and the place is still, the women

ngana amanina, epula eyawo. come together and take out their

Nemizi e seduze i bizane ukuza meat. And

neighbouring villages
kud/ila inyama kulowo muzi. I send messages one to another to

pole ke. Ba godlike bonke. come and eat meat at the village.

So it is all eaten, and they go

home.

Laying the Spirit of Divination.

INDABA ngokuvinj \va kwomuntu o THE account of barring the way

netongo lokubula, uma e ng azi against a spirit of divination which
ukuba u pupa amapupa a k^onde visits a man when he does not
pi u zinge e pupa njalo izinyoka understand the meaning of his
;

eziningi zi m tandela umziinba dreams ;

he dreams continually of
wonke e semanzini, e sesizibeni ;
u many snakes encircling his whole

ya puma u se sindwa izinyoka e :

body whilst he is in a pool of
wela nomfula u gcwele. ze U water ; he quits the water heavy
umzimba wake w enyele, e ng azi with snakes : or he dreams he is

ukuba lawo mapupa emi/ila yonke crossing a flooded river. At

a komba ni na. length his body is relaxed, he not

knowing what is the meaning of

those daily dreams.

A ze a gule ;
ku be kona noku- At length he becomes ill ; and
d/Ja a ziliswa kona, e tshelwa e there iscertain food he is obliged

lele, ukuti,
"

Ukud/ila okutile u to abstain from, being told in his

nga ku d/ili." Nembala a ku yeke. sleep not to eat such and such food.
Uma e ku d/tla ngenkarii, umzi So he no longer eats that food. If
mba \i
nga tokozi. A ze a ku he eat it from opposition, his

yeke ngokuti,
"

Ngi petwe."
health suffers. At length he leaves
it alone, saying,
"

A spirit has
visited me."
184 AMATONGO.

Uma e tanda ukuba inyanga, a If he wishes to be a diviner, he

ye enyangeni yokubula ;
i m pe- goes to a diviner ;
the diviner pre
Alele ubulawo obumAlope, i m him white ubulawo, 44 and
pares for
kcakcambise, ukuze amapupa a makes him white, that his dreams
kanye, a nga bi lufifi. may be clear, and no longer un
certain.

Uma e nga tandi, nabakubo be If he does not wish to be a

nga ku funwe imvu yoku m diviner, nor his friends, they take
tandi,

vimba, ncnyanga e nge si yo yoku a sheep for the purpose of barring

bula, inyanga enkulu yoku m vi the way of the spirit, and a doctor
mba. Ku ti ngam/ila e pnpile who is not a diviner is consulted
kakulu amatongo, e m twesa ubu- a doctor of celebrity for the

nyanga, bizwe inyanga, i ze ne-

i purpose of barring the way.
miti emnyama, ku /Jatshwe imvu, When he has dreamed a great deal
ku tatwe umswani wayo, ku ka- of the spirits, and they initiate him

ndwe imiti emnyama, a puziswe ;

into the knowledge proper to doc
a /Janzele esitsheni, ku fakwe um tors, the doctor is called, and
swani wemvu ;
ku yiswe loko ern- comes with black medicines ;
45
a
humeni o nga neti nakanye, ku sheep is killed, and the contents
mbelwe pansi, ku vinjwe ngomMa- of the paunch are taken, and the
ba ; umuntu a nga blieki ngemuva black medicines bruised, and the
a z a like kaya, e nga bhekanga man is made to drink them ;
he
emuva. I loko ke ukuvinjwa throws the contents of his stomach
kwetongo. Ku ti noma li fika into a vessel, and the contents of
kuye ngobusuku, li
nga be li sa the sheep s stomach are added to
kanya, ku be mnyama, a nga be e them ;
this is taken to a cave into
which no rain enters ;
it is buried
there in the earth, and closed up
with soil ;
and the doctor does not
look behind him till he gets home.
This, then, is the method of bar

ring the way against a spirit.

And though it come to him by
night, it is no longer distinctly
visible, but obscure, and the man

44 See Note above, 142.

p.
45
Black medicines, that is, medicines which have the power of
rendering the Itongo dark or indistinct.
 AMATONCO. 185

sa boni.sisa ka/Jo njengokukgnla, li no longer sees it distinctly as at

first ; and so it
muke ke, a zi d/ile zonke izid/Jo, a departs, and he

nga zili luto. eats all kinds of food, and abstains

from nothing.

Kepa kwabanye u vinjwa, ku And with some the way is bar

ye ngako ; kwabanye a ku yi nga- red successfully ; with others with
ko ; ku y a/tluleka, lo muntu a fc out success ; it is tried to no pur
iigokubangwa amatongo nabaha- pose, and the man dies through
mbayo ; a fe masinyane. I loko being claimed at the same time by
ke e ngi ku zwayo. the Amatongo and by living men,
and dies very soon. This, then, is

I
what I have heard.

THE subject of the following narrative was a convert of some eleven

or twelve years standing. He has always manifested great uncer
tainty of character and a very impressible nervous system, and for
many years has had from time to time subjective apparitions, and
been in the habit of dreaming strange, life-like dreams. One day he
suddenly left the mission station. The following account was obtained
from a native who was sent to enquire of him at the village where lie
was living. I have had an opportunity of seeing him since the
underneath was given me. He has many symptoms of hysteria,

appears fully to believe in his feelings and yet at the same time to be
;

practising deceit on others, and probably too on himself.

INDABA yokugula kukajames, u THE account of the illness of

gul a ukufaoku nga k^ondeki ku- James, which is not intelli
bantu aba amakolwa ; ngokuba ku gible among Christians ; for al
tinoma umuntu ku nga u y etasa, though a person may appear to
ku ti a nga ya eskoleni, ku pele be affected with those symptoms
loko ngokuzing ezwa izwi lenkosi. which precede the power of divi
Baningi aba be njalo, se kwa pela. nation, yet when he goes to a

Kepa ngaye umuntu omdala ka- mission station all that ceases

ngaka, ku ya mangalisa ukuba a through continually hearing the

word of God. There are many
who were so affected, but are now
so no longer. But as regards him
who is now so old, it is marvellous
186 AMATONGO.

kgalwe ile nto njengokungati u ya that he should begin to be so

fika emzini wamakolwa. affected, as though he had only
just come to a Christian village.

Nga fika si nopaulu, si hamba I and Paul reached the place

ngoku m zuma ukuti, Ka nga si where he is, going with the inten
"

zwa, ka nga si boni ka kgabuke tion of taking him by surprise, ;

si ngena nje endAlini e nga ka zi- saying to each other, Do not let "

lungisi, si bone ukuma kwake uma him hear or see us ;

let him first

e nga boni muntu ukuba u se see us when we are already in the

njani na."
hut, before he puts himself to

rights, that we may see what he

does now when no man is looking
at him "

Sa fika e lele, embete izingubo When we came he was lying

czimbili enye imnyama, enye i- down covered with two blankets
napofu, se i
guga. Wa bona, wa si one black, the other grey and

lala, wa tula. Nga m vusa, nga old. When he saw us he re

ti, "Vuka." Wa zibinya, e ti, mained lying and was silent. I
"

Ake w enze ka/ile ; ngi za uvu- aroused him, saying, "

Arouse."

ka. Ngi pangise ni !

Ngi pangi- He writhed himself and said,
se ni ! Kw enze njani ekaya na T "

Just have patience. am about

I

Kwa za kwa ba isikati e nga vuki. to arise. Make haste and tell me !

Make haste and tell me What !

has happened at home 1 But "

it

was a long time before he arose.

Wa vuka ke, wa si bingelela, At length he arose and saluted
Sa vuma. Nga m buzaukuti, U us and we saluted him. I asked
"

njani, james, na Wa 1

?"
ti, "Ngi him, saying, "James, how are

ya gula Nga U kakulu." ti,

"

you 1
"

He said,
"

I am very ill."

nani na Wa Ngi nokufa 1

"

ti,
"

I said, "

What is the matter with

e ngi nga kw azi."
Nga ti,
"

Ngi you ?
"

He said,
"

I have a dis
landise konke." Wa k^ala ngo- ease with which I am not ac
kuti :
quainted."
I said, "

Tell me all

about it." He began by saying :

"

O, ncmbala, 11
k^inisile. Uma O, truly, you are right.
"

If it
ku buza umfana nje, ngi be ngi were a mere boy who asked, I

nga yi kutslio Into nakanye. wo\\ld not say a single word. But
 AMATONCO. 187

Kepa lok u buza wena, a ngi z since it is you who ask, I will tell

kushiya luto. Kuk^ala nga rig e you everything. At first I was

saba, ngi ti, Ku za utiwa ni ? afraid, and said,
*
What will men
Kepa nam/ila loku loku kufa so say ? But now since this disease
ku ng a/ilukanisile nani, ngi ngo has separated me from you, I can
fi/ile Into. make no concealment.
"

Kade loku kufa kwa ngi

"

Long ago this disease began,

la, ngi nga ka pumi na sekaya even before I quitted the house on
lapaya, ukubuyela end/ilini le the other side of the river to go to
entsha yami ;
kwa ngi k^ala ngi my new house ;
it began whilst I
se pakati kwomuzi. Nabakama- still lived in the village. And
pontshi laba ba ya kw azi. Kepa the family of Umapontshi know
kwa buya kwa pela. Ukwenza it. But it passed off again. It
kwako kuk^ala ngokukupuka emi- first began by creeping up from
nweni na semizwanini, ku kupuke my fingers arid toes ;
it then crept
ngemikono na ngemilenze ku gi- ; up my arms and thighs; it ran
jima ku ti saka nomzimba wonke; and spread itself over the whole
kw enyuke, ku ze pezulu nomzi body, until it reached the upper
mba, ku fike ku me ema/Jombe, part of the body, and stopped in
kw enze umsiti ku be nzima ka- my shoulders, and caused a sensa
kulu lapa ku nga ti ngi twele
; tion of oppression, and there was
into e sindayo. a great weight here on my shoul
ders ;
it was as if I was carrying
a heavy weight.
"

Kepa manje a ku se loko ko- "

But now it is not that only ;

dwa ; ngokuba kona but now there are things which I

rnanje se zi
iziuto e ngi zi bonayo ngesikati see when I lie down. When I
sokulala. Ekupumeni kwami eka- left home I had
composed three
ya, ngi pume se ngi kgambe ama- songs, without knowing whence
gaina amatatu, ngi nga w azi uku- they came ;
I heard the song, and
ba a vela pi na ; ngi zwe igania, se then just sang it, and sang the
ngi li Alabelele nje, ngi li
k^ede whole of it without having ever
lonke, ngi nga li
fundanga. learnt it.

kakulu But that which me

"

Kepa into e ngi /Jupa "

troubles
manje, ukuba izwe leli lonke a ku nost now is, that there is not a
ko e ngi nga 1
aziyo ; ngi li
k^eda single place in the whole country
which I do not know ;
I go over
188 AMATONGO.

lonke ebusuku ngi lele ;

a ng azi it all
by night in my sleep ; there
lapa ngi ng aziyo urna u pi na. is not a single place the exact
situation of which I do not know.
Ngi bona nezindAlovu nezim- and hye
"
"

I see also elephants

pisi, nezingonyama nezingwe ne- nas, and lions, and leopards, and
zinyoka, nemifula i
gcwala. Ko- snakes, and full rivers. All these
nke loku ku Alangana kumi, ku za things come near to me to kill me.
u ngi bulala. Amasuku orike, a Not a single day passes without
ku ko Manga ngi ke ngi lale ngi my seeing such things in my
nga bonanga. sleep.
"

Futi, ngi bone se ngi ndiza, "

Again, I see that I am flying,

ngi nga sa nyateli parisi lapa."

no longer treading on this earth."

Nga buza ukuti,

"

Loku se ku I asked him, Since it is thus "

njalo, inkosi yako u sa i kumbula with you, do you still remember

your Lord
"

njena na?" ?

Wa ti, "K^a. Se ku ukufa He said, "

No. To do so is death
loko. Uma ngi linga ukuti,
*
A to me. If I try, saying, Let me
ngi tandaze, ku nga ti ngi biza pray, it is as if I summoned all

ukufa konke ukuba ku ngi bulale kinds of death to come and kill

jnasinyane. Indaba yenkosi se i me at once. The Lord s tidings

kitshiwe kumi ilesi sifo. Se ku are plucked out of me by this dis

fulatele sona kupela."

ease. It alone has now the do
minion over me."

Nga ti,
"

U ya kumbula indaba I said, Do you remember that

"

yepupa elidala lako na ?

"

old dream 46 of yours ? "

Wa ti,
"

U tsho lemikumbu He said,

"

Do you speak of that

"

na?" of the boats ?

Nga ti, Yebo." I said, "Yes."

Wa ti,
"

An ! A ngi ko/Jwa He replied,

"

Oh ! I do not

46 This dream was recorded at the time. He dreamt that he was

crossing a river with Umpengula in a boat. When they were in the
middle of the river, without any apparent cause, the bottom of the
boat opened and let him through, and, after struggling for a time in
the water, he found himself on a sandbank in the inidst of the stream,
and saw Umpengula on the other side, he having reached without dif
ficulty the place of their destination. All this time he seemed to
himself as one dead, though not deprived of sensation that is, he
thought he had died. He found himself surrounded by huge dogs,
which appeared ready to devour him, and many black people, among
whom he observed his own mother, who expressed her wonder at find
ing him among them. This is just one of those prophetic dreams
 AMATONGO. 18D

ilo. Ngi li boua ka/Je nam/tla nje forget it. I see clearly now that
ukuba umkumbu lukolo Iwami o the boat is my faith, which has
se lu tslioiiile namu/Ja. Nezinja now sunk into the water. And
lezo e nga zi bona zi ya ngi d/Ja the dogs which I saw are now de
nam/tla nje." vouring me."

Nga ti,
"

Kcpauma inkosi yako I said, "

But if your Lord is

KG isita kuwe, u ya kusinda ngo- now your enemy, who will save

bani na ?
" "

you 1
Wa ti,
"

K?a. Se ngi file ku- He replied, "No. I am now

pela. A ukuba ngi sa dead altogether. I do not think
ngi tsho
uba umuntu wokuba ku ngene that 1 am still a man who can
ukuma okutsha e ngi nga ku k^o- enter into a new position, which I
ndi nakanye. A ng
ukuba ngi do not in the least understand. 47
azi

ini. Bheka, ngokuba ngi umuntu I do not know what I am. At

o tanda abantwana bami kakulu. tend, for I am a man who loves

Kepa nam/ila nje a ngi sa b azi my children dearly. But now I

noma ba kona ini. Into enkulu i do not care whether they are alive
lesi sifo kupela."
or not. The great thing is this

disease alone."

Wa ti,
"

Manje se ngi ke ngi He continued,

"

And now I

pume ebusuku, ngi yalelwe umuti, begin to go out

by night, having
ku tiwe, u sendaweni etile ; a ngi an internal intimation about medi
ye ku u mba. Ngi pume, ngi fike cine
48
it is said, The medicine is ;

kona, ngi nga u boni, ngi zule nje, in such a place go and dig it up.
;

ngi ze ngi buye. Se ku njalo ma- I go out and reach the place, but
do not find the 40
nje kuini. medicine ;
I

merely walk up and down, and at

length return. This is my present
state.

which is suggested to a man by his own thoughts and wishes, and

which help on its own fulfilment by placing before his mind during
sleep a distinct tableau of the future such as whilst awake he would
be afraid to form for himself.
47 That
is, he no longer understands the Christian faith, and does
not believe it can again enter him ; or that he can change again.
48
Lit., Having had a charge given me respecting a medicine, or
plant possessed of medical properties. The charge, of course, being
supposed to be given by the Itongo.
49 It is said
to be thus with those who are about to be diviners ;
they are often deceived before they learn to comprehend the voices of
the Itongo by which they are called.
 190 AMATONGO.

"

Zinhigi izinto e ku nga ti

ngi
"

There are many things which

ya zi bona, ngi fike kona ngi nga I seem to see, but when I go to
zi boni. Ku ze kwa ti ngolunye them I cannot see them. At
usuku ekuscni kakulu, kwa tiwa, length it happened one day very
a ngi ye kumba uinuti. Nga ha- early in the morning, I was told
mba, nga fika kona, a nga u bona ;
to goand dig up some medicine.
nga buya. Ngi te ngi fika ekaya, I went to the place, but did not
kwa ku tiwa, U shiyele ni umuti see the medicine, and came back
na ? wona lowo o ke wa u bona. again. When I reached home, it
i

Ilaniba, u ye ku u mba. Nga za was said, Why have you left the
nga hamba, nga fika nga u mba. medicine? it is that which you

Nga buya nga u ngokuba saw. Go and dig it up.

Ia7<la, At
ngi rig azi ukuba ngi za kwenza length I went to the place and dug
ni ngawo. Omunye kwa tiwa, a it up. Again T threw it away, for
ngi ye ku u mba esi/Jutankungu. I did not know what to do with .

Ng ala ;
na nam/Ja nje a ngi ya- it. I was told to go and dig up
another medicine on the Isithlu-

tankungu. I refused, and I have

not been to this day.
"

Kepa into enkulu inyama ;

ku "

But the great thing is meat ;

tiwa njalonjalo, A ku /Jatshwe. it is said constantly, *

Let a bullock
Ku nga ti ngi nga d/Ja inyama be killed. 50
It is as though I
irni/ila
yonke. Ku funa inyama could eat meat daily. This disease
loku kufa ; kepa a ngi vunii. longs for meat ; but I will not kill

cattle.

Ngi Alutshwa izinja ; ku nga

" "

I am harassed by the dogs j it

ti lapa ngi kona inja i nge tsha- is as if where I am the dogs must
ywe; ngi y esaba kakulu. Ne- not be beaten I am greatly afraid ;

nyanga yokubula ku nga ti ngi of the noise. And it is as though

nge i bone ;
ku nga fika yona, ngi I could not look on a diviner j
lie

ya fa
masinyane, ngi pansi, ngi we may come, I am at once in a dying

fe. I loko ke oku ugi /Jupayo. state, and fall down and die. It

Manje a ngi sa tandi muntu. is this, then, that troubles me.

In/diziyo yami a i sa ba tandi aba- And now I no longer love any

one. My heart no longer loves
50 Not that he likes meat he eats only a small quantity ; but it
;

is the custom with such people to ask to have sacrifices continually

made to the Amatongo. It is therefore common when these symptoms
first manifest themselves to seek means for laying the
Itoogo, lest the
frequent sacrifices demanded should impoverish them.
 AMATONGO. 191

ntu. Ku uga ti ngi nga Alala lapa men. It is as though I could stay
ku te nya, ku ng ezwakali umsi- where it is perfectly still where
ndo nakanye. A ng azi uraa u ti there is not the least sound.
a ngi buye nje, ngi ya ku/ilala pi, When you tell me to return, I do
loku insimbi kwiti i kala futifuti. not know where I could stay, for
A ngi Tdangani nomsindo onjalo ;
the bell of our village sounds

ngi y esaba kakulu. A ngi yi again and again. I do not like

kn/Jala. Ngi ya kukitshwa in such a sound as that ; I am much

simbi." afraid. I shall not stay. I shall
be driven away by the bell."
Kwa
ba njalo ke sa kuluma And then we spoke of his re
ngokubuya, ngi ti, Buya, uma u
"

turn, I saying, "

Come home, if

gulela lapa, umkako e nga ku boni, you are ill here ; your wife, not see
ka tsho ukuba u y clatsliwa naka ing you, does not suppose at all

nye. Kuyena u m shiyile nje, that you are under medical treat
ukuba ku ya kuti um/Ja ku fike ment. To her way of thinking,

uyise a ra tate, a hambe naye. U

you have merely forsaken her ;
y azi nawe ukuba abafazi betu ba therefore when her father comes

ya kuluma, noma ku nga guli mu- he will come and take her away
ntu, ba si tshele ukuti, Uma in- with him. You know yourself
doda i Alnbuka, i
buyela ngapa- that our wives talk, and although

nd/ile, i donswa ubumnandi ba- a man is not sick,

they tell us that
kona, kona mina, ngokuba a ngi if a husband rebels and returns to
b azi ubumnandi bakona, se ng a- heathen life, attracted by its plea

Alukana nayo masinyane, ngi nge sant things, yet his wife, because
fc ngokufa komunye umuntu e she does not know any pleasant zi-

bulala ngamabornu. ngi u A

things of heathen life, will at once ti

y azi ukuba ba tsho njalo abafazi separate from him, and not die
betu na ?
"

with the death with which another

wilfully kills himself. Do you not

know that our wives say thus ?
"

Wavuma, wa ti, Yebo. "

He assented and said,

"

Yes.
Uhannali u fikile lapa ngensuku Hannah came here some days ago.
ezi clMulile. Wa ti, a ngi kipe She told me to get rid of this dis
loku kufa uma ku nga ; pumi, si ease. And if I did not get rid of
ya kwa/ilukana, Nga m pendula it, we should separate. I answer

ngokuti, Ukukipa ukufa ukwenza ed her and asked, What is meant

 192 AMATONCO.

xijani na ? Ngi ya ku tanda ini by getting riJ of it 1 Am I fond

na 1 Kw enziwa imi iiii na ? O, of it? Did I produce it? O, I
a ngi kw do not know how the disease can
azi ukukitshwa kwokufa.

Umniniko o giila iko. S a/tluka- be got rid of. The disease is

na ke. Nami ngi za kubuya nga- master of the sick man. And so
lelo zwi lokuti, Uma ku nga we separated. And I am now
*

pumi, si za kwa/tlukana. Se ngi about to return home for that say

za ubuya, nayc umkami a zibonele ing of hers, If the disease does
loko okn nga kipa loku kufa. not cease we shall separate. I

Ngi nge tsho usuku. Ni ya ubona will now come back, that my wife

ngi fika nje. TJmzimba wami may see for herself that which can
iibu/Jungu, ngokuba ngalobu bu- get rid of the disease. I cannot
suku e ni fika ngabo ngi ni bonile fixthe day. You will see me
ni za kumi, ni abelimgu. Wa ngi when I come. My body is in,

bulala umhmgu wa ngena lapa, pain, for on the night before you
}

wa ngi tshaya emlenzeni lo ow a- came I saw you coming to me, but

pukayo, wa w apula. Ng esuka, you were white men. A white
nga m tola ngomlota. Ngi gula man hurt me he came in here ;

iloko ke. Ngi y a/Julcka uku ni and struck me on the thigh which
tshela usuku. was broken, and broke it again.
I arose and threw ashes over him. 51
I am ill from that then. I cannot
tell you the day.
"A
ngi yonke.
guli imi/tla am not ill every day. Some
"

Ngolunye usuku ngi ya tokoza nje, days I am quite well, especially on

kakulu ngesonto. Ku ti ngalo, Sunday. On Sunday, although I
noma ngi nga sa 1 azi, ngi ya pila no longer know it is Sunday, I am
kakulu. Se ng azi ngomzimba very well. I now know by my
ukuba isonto nam/ila nje. Ku body that it is Sunday. Such
njalo ke ukufa kwami. then is my disease.
"

Hamba ni. Kc ngi ni pele-

"

Go. I will accompany you ;

zele ; ngi za kubuya lapa ngape- I will come back from the top of
zulu." the hill."

Nembala ke sa hamba nje naye. So then we went with him.

Kodwa u se hamba-ze, u se binca But he now goes naked, and wears
imintsha. Nga ka nga u bona the umuntsha. I just caught
umuntsha wake, isitobo esimnya- sight of his umuntsha ; the hinder
ma. part was black.
That is, iu a dream.
 AMATONGO. 103

Futi nga buza ngokuti, "

Ku Further, I asked him, "Why

ngani ukuba u pume ekaya ngo- did you leave home unknown to
kunyenyela umfundisi, o inyanga our Teacher, who is a doctor of all
yczifo zonkc, u nga m tshelanga diseases, without telling him?"

na?"

"Wa
ti, "A
ngi m tshelanga He replied,
"

I did not tell him,

ngokuba ng esaba, nga ti,

*
Uma for I was afraid, and said, If I

ngi m tshcla, u za kuti ngi ya tellhim, he will say I am mad,

Alanya, a ngi bambe, a ngi yise and seize me and send me to Pie-
cmgungund/dovu, ngi /dale kona ternmritzburg, and I shall stay
isikati eside. Ng esaba loko ke, there a long time. I feared that

ngi nga m
tshelariga nje ngokuti, then, and did not tell him, think
*
O, lokn u/tlanya 1 ona izinto za- ing,
*
O, since a mad man destroys
bantu, mina a ng oni luto, ngi ya people s property, and I do no
zigulcla njc ; O, k^a, a ngi nga m harm, but iny sickness is an injury
tsheli. Kumbe ngi ya kupila uma to myself only ; O, no, let me nofc
ngi zifunele izinyanga. A ngi tell him. It may be I shall
get well
hambe. Nga hamba ke. Nga if I find doctors for myself. Let
hamba ngaloko ke, me go. So I went away."

Sa hamba ke, s a/tlukana naye So we left, and separated from

en/Ja kwomuzi, e hamba nga him at a place above the village.
e

kamgi ;
umlcnze a w omile ; u He walked without limping ; his

lingana nomimye nje. Kodwa thigh has not dried up, it is of the
ekwe/ileni ku ya bonakala ukuba same length as the other. But
lo muntu wa limala. Kodwa when he is going down hill, it is
ekwenyukeni u hambisa kwabantu evident that he is a man who has

nje bonke. been injured. But when he goes

up hill, he looks like all other

men.
Ukud/Ja a ku d/Jayo kutatu There are only three kinds of food
kupela inyania, izinsipo ku ga- that he eats meat, and the dregs
y we umkcuku ; uma ku nge ko a of beer mixed with boiled maize ;
d/Je imifino yasen/ile. Nako uku- if these cannot be had he eats wild
d^la a pila ngako. Amasi ka wa herbs. That is the food on which
faki uakanye ;
u ya zondana nawo. he lives. He does not put amasi
into his mouth by any means ; he
dislikes it, and it disagrees with
him.
194 AMATONCO.

Futi, ngolunye usuku ebusuku Again, once at night he was told

wa Vuka, u tsho-
tslielwa ukuti,
"

to awake and go down to the

ne ngalapa cmfuloni, u za kufu- river, and he would find an ante
mana inyamazane i sem/don/Jweni lope caught in a Euphorbia tree ;
hamba, u ye ku i and to go and take said "

i banjiwe tata." it. So,"

;

U ti, "Nga
viika ke. K\va ti he, I awoke.
"

When I had set

lapa sc ngi hambile umfo wetu wa out, my brother, Umankamane,
ngi landela, Umankamane." Wa followed me." He threw a stone

ponsa ngetshe, wa tsliaya in/Jaba. and struck an aloe. James was

W etuka Ujames, wa baleka, wa frightened, and ran back to him

buyela kuye, wa tetisa ngokuti, m and chided him, saying, "Why

"W enze ni ukuba u ng etuse did you frighten me when I was

lapa ngi za kutata inyamazane ya-

about to lay hold on my antelope."
mi na?" Kwa ku pela ke, kwa That was the end of it, and

pcla loko o be ku ra k^uba ukuba he was not again by any told

a yotata inyamazane. Ba goduka thing to go and fetch the ante

nje ke, ku nga se ko luto. lope. They went home, there
being nothing there.
Ku tiwa abakubo, lu/ilobo olu- James s people say they are of a

butataka kakulu, lu ba izinyanga. family who are very sensitive, and

Ku kona ababili abafo wabo ba- become doctors. There are two of
kwazulu ba izinyanga. Ujames his brothers in Zululand who are
wa ngi tshela, wa ti,
"

Kwa iika doctors. James told me, saying,

Uheber lapa, e vela
wa Heber came to us on his arrival
kwazulu ;
"

ngi tshela ukuti, Abafo wenu from Zululand; he told me that

i

kwazulu le se be izinyanga, Ubani my brothers in Zululand are now

iiobani.
"

U ti ke Ujames ke, doctors, So-and-so and So-and-so."

"

Nanko ke umuutu owa ngi And so James said, He "

then is

bangela ukufa loku. Wa ti e sa the man who brought this disease

tsho nje nga tsliaywa uvalo olwe- on me. Whilst he was telling me
sabekayo. pendulanga ; A ngi m I was seized with a fearful dread.

Se ngi /Jabekile, I did not answer him, but remain

nga tula nje.

ngokuba e kuluma indaba ey e-

ed silent. I am now ill because he

nzekayo kumina ; kodwa ngi nga spoke of what I myself was expe
kulumi ngayo, ngi ng azi ukuba riencing but ;
I did not speak of it,

isifo sini na. Yena wa ng azisa, for I did not know what disease it
ku ze ku be nam7*la nje.
was. He made me understand;
and I understand it to this day."
 AMATONGO. 195

Ku tiwa uyise kajames, Ukoke It is said that James s father,

la, wa e umuntu o inceku yenkosi Ukokela, was the steward of the

yakwazulu. Kepa wa banjwa iso Zulu king. But he was seized
lesi sifo sokwetasa. Inkosi ya with the disease which precedes
tukutela uma i zwe loko. Ya mu the power to divine. The king
d/ila izinkomo zonke zake. Wa
was angry when he heard it. He
/Jala iije.
Nanko ke umuti OAVona ate up all his cattle. That was
w elapa Ukokela. Kwa pela. the medicine which cured Ukokela.
That was the end of it.

Abanye ba izinyanga na lapa Others are doctors here in the

esilungwini. Odade wabo ba y e- country of the English. His sis

tasa njalo bailing! aba nalesi ters have the initiatory symptoms
; ;

sifo esi kujames. Abariye ba ya there are many who have James s
vinjwa, ku pele. Abanye ku ze disease. Some have the Itongo
ku zipelele nje, ku katale, ku m laid. With others the disease
yeke. Omunye, ka si ye wakubo, ceases of its own accord ;
it is

iigi
mu zwile lapa kujojo ;
intombi tired, and leaves them. Another,
yasembo kanoponya ku tiwa naye ;
not one of James s relatives, I
u be tasa, eiiza njengojames njalo. heard Ujojo mention her; she was a

Kepa w elatsliwa izinyanga ezi- girl of the Abanibo, the daughter

ningi. Z a/Juleka, e se hamba of Unoponya ; it is said, she was.

ezintabeni, e nga sa 7<lali

ekaya ; affected, and did as James does.
umfazi. Wa za w elatsliwa Ujojo But she was treated by many doc
kamanzezulu ;
wa m a/dula. Wa
They could not cure her ; tors.

/Jaba izimbuzi ezirabili imvu she

went to the mountains, still

nembuzi ; imbuzi imMope, imvu and did not stay at home ; she was
imnyama. Wa m elapa ngazo a married woman. At length she ;

emnyama ey enza ukuba itoiigo li was treated by Ujojo, the son of

be mnyama, li
nga kanyi ;
em/Jo- Umanzezulu ;
he cured her. He
pe ey enza ukuba itongo li be killed two goats or, rather, a
mAlope, li
kanye, li in bonise ka/de. sheep and a goat ;
the goat was

white, the sheep black. He treat

ed her with them ; the black sheep

made the Itongo indistinct, and no
longer bright ;
the white goat
made the Itongo white and bright,
that it might make her see clear-
196 AMATONGO.

Wa m vimba kc, wa m godusa, ly.

52 So he laid the Itongo, and
wa m Mails ekaya. U se umuntu she went home ;
he caused her to
nje manje. Nami ngi ke nga m live at home. And she is now a
bona. Kwa tiwa, kacle e hamba human being. It is said, for a
ezintalxnii. Kepa manje ka sa long time she lived in the moun
bonakali ukuba u ke wa hamba. tains. But it is now no longer
apparent that she ever did so.

Izinyanga zokubula zi ti ku- The diviners tell James that

j; inics, naye
u ya tasa, u za kuba he too is beginning, and will

inyanga. Kodwa ka ng elatshwa soon be doctor. But they

a

ngemiti emnyama yoku in vimba ; say he must not be treated with

u ya kufa ; ka yekwe nje. Nga- black medicines to lay the Itongo,
loko ke abakubo se be koAliwe for he will die ;
he must be just
into a ba za ku y enza, loku ku left alone. His friends therefore
tiwa,u ya kufa. Se be buka nje. do not know what to do, since it
Izwi lezinyanga li urnteto kubo \
he will die. They merely
is said,

ba nge li d/ilule nakanye. look on. The diviners word is

their law ; they can on no account

UMPENGULA MBANDA. go beyond it.

How to distinguish Snakes which are Amatonyo from common Sncthes.

UKUPENDUKA kwabantu be pendu- THE snakes into which men turn

ka izinyoka, lezo nyoka a ba ba i are not many; they are distinct

20 a ziningi, zi ketiwe, zi y aziwa, and well known. They are the

imamba emnyama, nen- black Imamba, and the green

ukuti,

yandczulu e imamba ehlAlaza; Imamba, which is called Inyande-

amakosi lawo ke. Abaritu um- zulu. Chiefs turn into these.

52 It appears that the

This, as it is told in the text, is not clear.
doctor pursued two systems of treatment, with opposite objects. And
this was really the case. He first tried the darkening system, by "
"

using together with the black sheep other medicines possessed of a

darkening power ; but not succeeding, he tried the opposite system
brightening plan, that is, he acted subtlely, making the Itongo
"

the "

bright and clear, and willing to come near the patient, and then by
suddenly again resorting to the "darkening" system, he made the
Itongo dark for ever, and so the spirit was laid," and has never
"

appeared since.
 AMATONOO. 197

/tlwazi, amukosikazi ke lawo. E- Common people turn into the Um-

nye ubulube ukuti inkwakwa, thlwazi, and chieftainesses. An
nomzingand/tlu, kupcla kwezinyo- other snake is called Ubulube or
ka ezi abantu. Inkwakwa, and another Umzinga-
ndhlu ;
common people turn into
these only.

Kepa ukubonwa kwazo uma zi These snakes are known to be

abantu, zi bonwa ekungcneni kwa human beings when they enter a

zo end/tlini ;
a zi vami ukungena hut ; they do not usually enter by
ngoinnyango. Kumbo zi ngena the doorway. Perhaps they enter
ku nge ko muntu, z enyuke zi when no one is there, and go to
y emsamo, zi /ilalc kona, zi zibute. the upper part of the hut, and
I nga li d/tli isele nempiiku, i 7*lale stay there coiled up. A snake of
nje, i ze i boiiwe umuntu, a bize this kind does not eat frogs or

abanye ;
i
ng etuki ukubaleka, i mice ; it remains quiet, until some
ze i shiywe nje. Abanye ba ti, one sees it and calls others ;
it is

"

A i bulawe." Abanye ba ti, not afraid so as to run away, and

"

Umuntu lo ?
"

it is left alone. Some say,

"

Let
it be killed." Others say, "

What,
kill a man?"

Uma i nenoseba o/ilangotini, a If the snake has a scar on the

vele ow azi ubanibani wakona side, someone, who knew a certain

owafayo, a tsho ukuti,
"

Ubani lo. dead man of that place who also

A 11 i li boni inxeba leli o/tlangotini had such a scar, comes forward
na 1 "

I yekwe ke. Ku lalwe. and says, "It is So-and-so. Do

you not see the scar on his side
"

It is left alone, and they go to

sleep.

Ku ti ebusuku umninimuzi a During the night the chief of

pupe ipupo ukuti,
"

Ni se ni funa the village dreams, and the dead

uku ngi bulala nje 1 Se ni koAli- man says to him, Do you now
"

we ini iniina na 1 Nga ti, ngi zo- wish to kill me 1 Do you already
kcela ukud/ila ;
na ngi bulala na ? forget me ? I thought I would

Ngi Ubani." come and ask for food ;

and do you
kill me ? I am So-and-so."

Ku se kusasa e wa lauza lawo In the morning he tells his

rnapupo, a ti, "A ku ncencezwe dreams, and says, Let a "

sin-

ukure itongo li
nga tukuteli, li si offering be sacrificed, lest the Ito
bulale." Ku fuuwe inkomo, noma ngo be angry and kill us."
They
fetch a bullock or goat ;
and
198 AMATONCO.

imbuzi, ku bongwc, ku d/Jiwe. and eat the flesh. They look, and
Ku kjabukwe i
nga se ko. Se i the snake is no longer there. It

te nya. has now entirely disappeared.

Inyoka nje i
ngena end/Jini, i Amere snake, when it conies
talaze, y esab abantu ; i bulawe, into a hut, looks from side to side,

ngoba i
y aziwa ukuba umla- and is afraid of men and it is
;

land/de. killed because it is known to be a

wild snake.
Futi i
y aziwa na ngokgobo A snake is also known by its
Iwayo nje, ukuba isilwane, i bula mere appearance to be an ani
we noma i nga talazi, ngokuba a i mal, even though it does not look
si yo imamba e ku tiwa umuntu, from side to side, because it is

nenyandezulu i
y aziwa ukuba neither an Imamba 53 that is a man,

umuntu. Z a/dukeiie ezi abantu nor the Inyandezulu, 5 1 which is

nezi nge bantu ngombala wazo. known to be a man. Those which

Njengebululu nevuzamanzi nen- are men and those which are not,

Alangwana nemamba empofu, ne- are distinguished by their colour.

luAlaza i namabala, zi y aziwa The Puffadder, the Ivuzamanzi,

lezo ukuba imilaland/ile. A kw e- the Inthlangwana, and the grey and
nzeki ukuba i be umuntu ngesinye spotted Imamba, are known to be

isikati ;
a zi penduki ;
zi imilala- mere beasts. It is impossible for
ndAle njalo. Nezi abantu zi aba them to be ever men ; they never
ntu njalo ; zi bonwa kgede, ku ti- become men ; they are always
we abantu } nembala zi kulume beasts. And those which are men
ngamapupo noma zi nga kulmni,;
are always men j
as soon as they

kw aziwe ukuba umuntu. are seen they are known to be

men and truly they speak in
j

dreams ; and even if they do not,

it is known that they are men.

Ukwaziwa kwazo lezo ezi abantu Those which are men are known
z aziwa ngokujwayela ekaya, na
by their frequenting huts, and by
nokunge- their not eating mice, and by their
ngokungad/Ji izimpuku,
tuki umsindo wabantu ; zi bonwe not being frightened at the noise

njalo i
ng etuki isitunzi somuntu, of men ; they are always observed
i ng eaabeki kubantu, ku nga bi not to be afraid of the shadow of
a man ;
neither does a snake that
is an Itongo excite fear in men,
53 That the black imamba.
is,
54 Or green iniamba. There is besides a spotted green, and grey
T*ramlv;
 AMATONCO. 199

ko ncsitunzi end/Jini sokuba ku and there is no feeling of alarm as

koiia isilwane, ku pole nje, ku though there was a wild beast in

zwakale uknba ku fiko umnini- the house ;

but there is a happy

muzi. Ekuboneni kwabantu ku feeling, and it is felt that the

nga ti ngoku i bona njc i

ya ku- chief of the village has come.
luma ukuti, "Ni
ng esabi. U- When men see it, it is as though
mina." Ba tola mand/Ja njalo it said as they look at it,
"

Be not
uku/tlangana nayo. afraid. It So they are able
is I."

at all times to associate with it.

Uma i bulewe umuntu o ng
1
a- If it has been killed by someone

ziyo, i
buye i vuke, i fike iiazo who is ignorant, it comes to life

izinduku lezo e b* i bulawa ngazo, again, and has the marks of the
zi serazimbeni imivimbo kulumc ;
i rod on its body by which it was

ngepupo, i sola ukupatwa kabi killed and complains in a dream

;

kwayo. Ku ncencezwe emva of the treatment it has received.

kwaloko. I loko ke e z aziwa And after that a sin-offering is

ngako iziuyoka. sacrificed. This, then, is how

snakes are distinguished.
Ku ti owa e nesikci enizimbeni, He who had a scar is recognised
a bonwe ngaso ;
nekcide li bouwe by that and he who had but one
;

ngeso enyokeni ; nengozi i bonwe eye is recognised by the snake into

ngayo ; nonyonga
lu bonwe ngako. which he has turned having one
Zi bonwa ngaloko ke, ngokuba eye also and another is recognised
;

abantu imvamo ba vame ukuba by the marks of injuries ;

and a
nezikci, izinyoka zabo zi njalo. lame man is known by the lame
Aba nge nazikci ba ya kuluma. ness of the snake. That is how
Noma ku bonwa ukuba itongo, they are known, for men usually
kodwa e nge nasikci, ku tiwe, have some marks, and the snakes
"

Umuntu lo ;
"

kodwa a si m azi. into which they turn have similar

A ziveze ngokukuluma. Z aziwa marks. The man who had no
ngaloko ke. mark speaks in dreams. And if

it is seen that it is an Itongo, but

it has no mark, it is said to be a

man, but we do not know who it

is. He reveals himself by speak

ing. This is how they are known.
Futi, uma inyoka e itongo i lala Again, if a snake which is an
200 AMATONOO.

Bgom&lana, i bekise isisu pezulu, Itongo lies on its back, with its

ku y esabeka, ku tiwa inkulu belly upwards, it is a cause of

indaba e za uvela noina, ku za alarm, and it is said something of
ububa umuzi, Ku kcolwe, ku consequence is about to happen,
yiwe cnyangeni yokubula, i ku or, the village is about to be
laude loko okwenziwa itongo nga- destroyed. The people sacrifice

ko ; ku lungiswe. and pray, and go to a diviner, and

he tells them why the Itongo has
done as it has. They do as they

are directed.

Uma i tandcla isitsha, i

y* ala If a snake coils around a vessel

ukuba si tabatwe, ku ze ku funwe and will not allow any one to take
into, ku tetwe, i suke. it, the people bring a sacrifice and

worship, and it goes away.

Futi, uma inyoka e itongo i And if a snake which is an Ito
ngcna ngen/Juzula, kw aziwe uku- ngo enters a house rapidly,
55 it is

)xi itongo lomuntu owa e ihhata- known to be the Itongo of a man

uga e sa pila. U sa liamba ngako who was a liar whilst he lived.

ukwenza kwakc. Ku lungiswe And he is still a liar. They sacri

ngento, fice something to such an Itongo.

I loko ke e ngi kw aziyo nga- This is what I know about the

matongo. Amatongo.
UMPENGULA MBANDA.

Men turn into many kinds of Animals,

Ku tiwa abantu ba penduka izi- IT is said that men turn into many
Iwane eziningi. Omunye ku tiwa kinds of animals. It is said that

u ba umnyovu omunye a be isa- one becomes a wasp another an

; ;

50 another an ima
lukazana; nomunye imamba; no- isalukazana ;

68
munye inyandezulu imvamo ba mba 57 another
;
an inyandezulu ; ;

but the greater number turn into

arbitrarily, as one
56
Rapidly, or rather, without any shame,
that has a right to do as he likes, whose will is his law.
56
Isalukazana, a kind of lizard.
r
7
Imamba, a poisonous Piiake.

Inyandezulu, a poisonous snake, the green imamba.

58
 AMATONCO. 201

59 which
pcndnka um/Jwazi oluAlaza no- the umthlwazi, may bo
nsundu. Leyo miMwazi yombili green or brown. As regards the
umuiitu a nga ze a vume, a ti, two kinds of umthlwazi, a person
"

Yebo, abantu laba,"

e tsho ngo- may allow that they are men, be
kuba i nga twali me/Jo njengalezo cause they do not stare fiercely

zilwanyana ezine. A w esabi like the other four. The umthlwazi

um/ilwazi umuntti, u haraba kaAle ; isnot afraid of a man, it moves
uma umuntu e u bona u lele, ku slowly ; if a person sees it lying,
ze ku fike abaningi ba u bone; it remains quiet until many come
noma be u vusa, u ti siki, u me. and look at it and if they arouse ;

it, it moves slightly, and again re

mains quiet.

Ngaloko ke ku tiwa, u itongo, Therefore it is said to be an

ngokuba a u bonanga u hi ma mu- Itongo, for it never bites any one ;

ntu ;
isilwane e si nge nalulaka it is a beast which is less fierce

kuzo zonke. OluAlaza nonsundu than all others. The green and
i
ya fana ngokuba-mnene. brown kinds resemble each other
in gentleness.

Kepa ezinye, noma ku tiwa zi And the others, although they

amatongo, kepa a zi jwayeleki are called Amatongo, yet the

erne/Jweni, ngokuba lu u/tlobo eyes do not get accustomed to

Iwezilwane ezi lumako. A i bo-
60
them, for they belong to a kind of
nakali imamba yasen/Je neyaseka- animal which bites. The imamba
ya ngombala; umbala wayo nin which frequents open places, and
ny e, am e/ilo ayo manye; neyasen/tle those which frequent houses, are
ukubheka kwayo kunye ukubhe- not distinguishable by colour ;

ka kwempi okwesabisa umuntu ;

a their colour is the same, their eyes

nga mehva isibindi ukuti,

"

Itongo. are alike ;

and when they are in
Ngi nga sondela kuyo."
Ai ;
u an open place, their stare is of the
tsho e kudo e nga sondeli. Kodwa same character the stare of an
enemy, which makes one afraid ;
and a man does not pluck up
courage by saying, This snake "

is

an Itongo. I can approach it."

No ;
lie says it is an Itongo when
he is at a distance from it, without

6y
Umhlwazi, a harmless snake.
60
They do not become common in the eyes, that is, so as to be
approached familiarly, the eyes do not get accustomed to them.
202 AMATONGO.

em/ihvazini si tslio, si sondela ku- approaching near to it. But we

wo. say the umthlwazi is an Itongo,
and go up to it.

Kakulu imamba ku tiwa ama- But the imamba is said es

kosi kcpa izalukazana ku tiwa

; pecially to be chiefs ;
the isalukaza-
abafazi abadala mn/Jwazi ku tiwa
; na, old women and ;
the umthlwa
abantu. Umnyovu a ku tshiwo zi, common people. As
regards
ngokubonakalako, uktiti u itongo, the wasp, it is not clear that it is

ngokuba u vela ernntwini ;

ku nga an Itongo, because it appears to
u itongo ngokutuny wa i ;
ilo ngo- a man ;
it is as it were an Itongo
kubonwa kwawo ke, ku tiwc, u because it is sent ;
it is an Itongo

itongo ; ngokuba ku tiwa ngawo, through being seen, and so it is

ku nga u isitunywa. said to be an Itongo ; for people

say of it, it resembles something

that has been sent.

The order in which the A matonyo are worshipped.

Ku r
}
a bizwa amatongo onke nge- ALL the Amatongo are called upon
tongo lokuk^ala el aziwayo. Li by the name of the first Itongo who
bizwe njengaloku isizwe, ku tiwa, is known. It is called just as a na

esakwabani ; esetu ku tiwa sama- tion is called after a certain

pcpeto. Isibongo ku tiwa Gwala, person ;

ours is the nation, of the

ninuntu wokuk^ala, ukuti, unku- Amapepete. The family name is

lunkulu wamapepete. Uycna e Gwala, the first man, that is, the
inAloko yesizwe sonke ;
si kuleka Unkulunkulu of the Amapepete.
iigaye. Ku ti uma ku /Jatshwe, It is he who is the head of the

ku tiwe, "Nina bakwagwala,pelela whole nation ;

we pray by his

ni nonke, ni ze kudAla. Naku name. And when we sacrifice we

kud/Ja kwenu." say,
"

Ye people of Gwala, come

all of you to eat. Behold your
food."

Kepa manje ngokuba ku kona But now since there are diviners

i/inyanga, a ku sa k^alwa ngaloko; we no longer begin in this way ;

ngokuba kwabafayo u y aziwa for it is known who among the

oyena e ngenise isifo ;
w aziwa dead has caused disease; he is
 AMATONGO. 203

ngokubula ezinyangeni, ukuba known by enquiring of the di

Ubani lowo u gula nje, u bulawa
"

viners ; they tell us, "Since So-

Ubani lowo wakini. Ni ya m a and-so is ill, he is made ill
by So-
zi u ti, ku ngani ukuba ku t
; and-so, one of your people. You
lapa ni pete ukud/Ja ni nga m know him ;
he says, how is it that
kumbuli na?"
Ngaloko ke ku when you have food you forget
bizwa yena kukyala, ku tiwe, him ?
"

Therefore he is called
"

Bani kabani," e bongwa ngezi upon first, and it is said, "

So-and-
bongo zakc ; ku ze ku fikwe m so, son of So-and-so," he being
kuyise, a ngeniswe naye kule n- lauded by his laud-giving names ;
daba yokufa ;
ku ze ku fikwe kwo- then they proceed to his father,
\vokupela; se ku ya gcinwa ke and he too is mentioned in con
uma ku tiwa, "

Nina bakwagwala, nection with the disease ; and so in

owa ti wa ti "

(ku balwa izibongo time they come to the last ; and

"

zake), pelcla ui nouke." so there is an end, when it is said,

"

Ye people of Gwala, who did so

and so"
(his great deeds being

mentioned), "come all of

you."

Ku njalo ke ukwaAlukanisa Such then is the distinction be

amatongo. A/dukaniswa ngokuba tween Amatongo. They are dis
u ba munye ematongweni o yena e tinguished, because it is one
veza Abanye ba nga
isifo.
among them which causes the dis tsho
Into. Ku bizwe yena ke kuk^ala, ease. The others
say nothing. So
njengokuba e kala ngokuti, Ku "

he is called upon first, as though

ngani ukuba ngi nga be ngi sa he complained saying, "

How is it

patwa na 1
"

Ku njalo ke. that my name is no longer men

tioned ]
"

That is how it is.

Njengaloku kwiti, kwa ka kwa Just as with us, our uncle

gula ubabekazi ;
kwa tiwa ezinya- was ill ; the diviners said, "

He is

ngeni, "U bulawa umfo wabo, made ill

by his brother, because he
ngokuti, Kulo muzi, noma ku says, In that village when they
petwe ukud/ila, a ngi sa lave food, I am no
kunjulwa; longer remem-
e tsho, ngokuti,
ngani ukuba Ku jered ; and he asks, How is it
ku nga k^alwa ngaye ukubizwa hat you do not begin with him
ematongweni onke na 1 when you call on the Amatongo T n
"

Araatongo a sa Alupa abantu The Amatongo continually trou-

ngaloko. Ilelo li ya banga njalo, le men on that account. Each
204 AMATONGO.

ukuzc oiikc a be nezinkomo zawo, one of them constantly puts in a

noma patwa onke.
e Kepa otile claim, that each may have his
u kumbula ngokuti, "

Mina, a ba own cattle [sacrificed for him in

bonanga be ngi pata kuk<?ala

uku dividually], though the names of
ngi Alabela inkomo etile ; ngi za all be called upon. And a certain
uziveza ngokufa." one remembers they never worship
him first by killing for him a cer
tain cow ;
and he says, I will "

reveal myself by disease."

I ujalo ke intlaba yokwa/Juka- This then is the word about

nisa amatongo.
iongo. making a distinction between the
UMPENGULA MBANDA. Amatongo.

Tale of an

INDABA yemamba e itongo lakwiti THE account of the Imamba which

emapepeteni. Inkosi yakona U- isthe Itongo of our people among

maziya. Leyo nkosi ya penduka the Amapepete. The chief of that

imamba ekupumeni emzimbeni nation was Umaziya.
01
That chief
wobuntu. Ya bulawa embo. Kwa became an Imamba when he went
ti ekukcitekeni kwezwe lakwazulu, out of his human body. He was
abantu ba tanda ukuza lapa esilu- killed by the Abambo. When the
ugwini. Kepa yona ya se i file.
people were scattered from the
Indodana yayo Umyeka owa sala country of the Amazulu, they
esikund/Jeni sikayise, nomfo wabo wished to come here to the Eng
Umgwaduyana wa fa yena, wa lish. But he had been dead for
shiya amadodana amabili, enye some time. It was his son, Um

Umadikane, enye encane, Uba- yeka, who remained in his father s

fako. place, and his brother too, Um

gwaduyana, died, and left two

sons, one named Umadikane, and
the younger one, Ubafako.

Ke.pa ngaleso sikati sokukciteka But at the time of the scatter

kwezwe, lowo mfana wa e nesi- ing of the people the lad Ubafako
londa esibi etangeni ; kepa se ku had a bad sore on his thigh ; they
61
Umaziya. The z pronounced like z in azure.
 AMATONGO. 205

hanjiwe eiiAlc, ku punyiwe ema- were then living in the open

kaya, e gula kakulu ileso silonda ; country and had quitted their

se kw elatshiwe ngemiti; kepa homes, when he was ill with that

imiti i
nga namateli, ;
had been already
si be loku si sore and it

biba njalo. Ku ze kwa ti ngolunye treated with medicines ; but the

usuku, ku Aleziwe einadokodweni medicines would not adhere, and

okubaleka, kwa ngena imamba the sore ;
increased continually.
loku umntwana u lele, abantu ba At length it happened one day, as
ng^azuka, b etuka be bona isil wa they were living in the temporary
ne si ngena end/ilini ; kepa a i ba booths erected in their flight, an

nakanga nokwetuka nje, kupela Imamba entered; the child was

ya pikelela ukwenyuka i
ye kum- asleep ;
the people started up and
ntwana unina e se kala
;
e ti, were frightened when they saw
"

Inyoka i ya kud/tla umutwana." the beast enter the house ; but it

neither took any notice of them
nor was in the least afraid, but

pressed onward to go up to the

child ;
the mother now cried out,
"

The snake will kill the child."

Kepa kwa se kw aziwa ukuba But was already known that

it

inkosi le ; kepa a ba melwanga it was the chief; but they had not
sibindi, ngokuba se i nomunye any courage on that account, for

umzimba, a ba nga jwayelani na- he had now

a different body, to
wo umzimba wezilwaue. Ya which they were not accustomed,
tika, ya beka umlomo esilondeni, the body of a beast. It reached
kwa ba isikatshana i tulisile, y e- the child and placed its mouth on
suka, ya puma. the sore, and remained still a little

while, and then departed and went

out of the house.

Ku ti ngemva kwaloko kwa After that they went to the

yiwa ezinyangeni, ukuba ku zwa- diviners, that they might hear what
kale ukuba lo m/tlola ongaka we- was the meaning of so great an
mamba ini na. Kepa za ti zoua omen. But the doctors said, "

It
Inkosi yakwini leyo your chief; he comes to heal the
"

izinyanga, ;
is

i
zokwelapa umntwana wendodana child of his son."

yayo."

Nembala ke kwa ^laliwa; isi- So the people waited in pa

londa sa buy a, sa za sa pola. tience ;
and the sore contracted,
and at length healed.
 20G AMATONGO.

Ku ti lapa ku
be ku
hanjwa, ku And it used constantly to hap
ziwa, lapa ku hanjiwe, nayo i
pen, when they were travelling
bonwe lapa ku \vchva emazibu- towards this country, when they
kweni j
i be i wela ngenzansi nja- had set out, the Imamba too was
lo ;
kwa za kwa fikwa lapa emka- seen where they crossed at the
mbatini, lapa ya sala kona ngesi- fords of rivers ;
it used to cross
kati sokwe/tla kwendodana, Um- lower down ;
until they
constantly
yeka, ya e enanda, e balekela reached Table Mountain, where it
Araabunu. still was when his son, Umyeka,
went down to the Inanda,
flying
from the Dutch.

Kepa inkosi Icyo y ala, ya ti, But the chief 62

refused, saying,
"

A ngi yi kuza ezweni lolwa- "

I will not go to a country by the

nd/Je. Ngi za ku/ilala lapa, ngi sea. I shall stay here, and eat
zid^lele izintete nje."
Nembala grasshoppers."
03
And so indeed
ke kwa ba njalo. Kwa za kwa it was. At length Umyeka was
gula Umyeka kakulu, e pupa ku very ill, and it was said to him in

tiwa,
"

Wa m shiyela ni uyi/Jo ? a dream, "

Why did you forsake

U ya ba biza ;
u ti, a ba buye." your father ?
C4
He is calling the

Kepa a ba
vumanga ugokwesaba people ;
let them return." But
umlanjwana wamabunu, ngokuba they would not agree, fearing their
kwa d/diwa izinkomo zawo Um feud with the Dutch, for Umyeka
yeka. had stolen their cattle. 65

Kwa ba njalo ke, ku ze kwa So it was until our eldest

06
kupuka omunye ubabekazi omku- uncle went up to our father,
Iti, e ya kubaba, ow elamana no who was younger than our own
zala tina. W esuka lowo baba, father. Our father departed, leav

e dedela ubabekazi, wa buyela ing our eldest uncle, and returned

62 That the imamba, the dead chief.

is,

63 to be understood that this was said to tho son in a dream.

It is

61 That forsake the place whore his Itongo revealed itself.

is,

65
It is supposed by the narrator that this tribe stole at least a
thousand head of cattle from the Dutch.
Both the Ubabakari, eldest uncle, and the Ubaba, father, were
66

uncles. There were three brothers. The eldest is here called Ubaba-
kazi; the second, the father, was dead; the youngest, here called
father, had charge of the family of the second.
 AMATOXGO. 207

eimweni elikulu lenkosi yakwiti. I

to the old site of our chief s great

Kodwa wa bhekana nalo ka nge- ; j

kraal. But he was on the other
nanga kulo kwa linywa nje kulo.
;
side of the stream to it ;
he did
Ku ze kwa ti ngolunye usukti not build on the old site, bnt dug
ubaba e lele wa pupa inkosi leyo i there only. Until on a certain
kuluma naye. Lokupela ngaleso day our father whilst asleep
sikati kwa ku sebusika, anianzi e dreamt the chief was talking with
banda kakulu, ya ti,
"

Ngf/o- him. And as at that time it was

k^wane, kuAle ukuba u ng enzele winter, and the water was very
ik^amuka ezibukweni, ngi wele cold,he said to him, Ungyo-
"

ngalo, ngi z ekaya ; ngokuba ngi k^wane, it would be well for you
ya godola amakaza, ngi bandwa na to make a bridge for me, that I
amanzi futi." may cross on it and come home ;
for Iam cold, and the water
makes me colder still."

Nembala ng czwa ubaba e se And truly I heard my father

ngi biza, e calling me and saying, My child,
" "

ti, Mntanami, woza,

si ye lapaya ezibukweni eli ya come, us go yonder to the ford
let

enxiwem lasemzimvubu, umuzi which leads to the old site of

wenkosi, si yokwenzcla inkosi ko- Umzimvubu, the village of the
na ik^amuka lokuwela." Nembala chief, and make there a bridge for
ke sa gaula iniinga kakulu nemi- the chief to cross over." And
senge, sa i
n^umisa kabili emfuleni, truly we cut down many mimosa
sa tola umAlaba ngapezulu. trees and elephant trees, and laid

them across the stream, and poured

earth on the top of them.
Ku ngezinsukwana lezo, loku- A few days after, for I was then
pela nga ngi umfana wezinkomo o the herd-boy who closed the cattle
vala isango, nga libala kakulu pen, I put off for a long time go
ukuya uvala, kwa za kwa /tlwa ; ing to close it, until it was dark ;

ngi te se ngi ya, nga ngi ya, se ku and did not set out to do it until
d/Jule isikati sokuvala. Nga i the usual time had passed. As I
bona ngi sa ya njeya into e kewe- was going, I saw yonder something
bezela emivalweni. Kepa a ngi glistening on the poles with which
nakanga ukuba ini. Nga ya nga- the gateway was closed. But I
mand/Ja, ngi tanda ukuvala masi- did not trouble myself as to what
it was. I went in a hurry, wish

ing to close the gateway at once,

208 AMATONGO,

nyano, ngokuba nga shiya cndMini for I left them about to eat amasi

ku za ud/Jiwa amasi. Ngaloko in the house. Therefore I wished

ke nga tanda ukuvala masinyane. to close the gateway at once. But
Kepa nga tata lowo mvalo; wa I took the first jx>le ;
it was
sinda, ng a/tluleka ;
na koraunye heavy, I could not raise it j
and it

kwa ba njalo ; ya ng a/dula imi- was the same with another ;

the
valo. Nga kgala ukubhekisisa poleswere too heavy for me. I
ukuba nam/ila nje imivalo i
ngi began to examine intently into the
sinda ngani, loku imivalo emidala cause why the poles were too

nje na? Nga bhekisisa, kanti heavy, since they were old poles.
inyoka enkulu e lele pezu kwemi- I looked intently, and forsooth it

valo. Nga kala. Kwa pimywa was a great snake which was lying
ekaya, kwa buzwa ini na ?
Nga on them. I shouted. They came
ti,
"

Nansi inyoka^
"

out of the house, and asked what

it was. I replied,
"

Here is a
snake,"

Ubaba wa fika masinyane, wa My father came immediately,

bhekisisa, wa ti,
"

Yeka ukuvala." and looked intently, and said,

Nga buza, nga ti,

"

Irii le na ? " "

Do not close the gateway."

I
Wa ti,
"

Inkosi."
Nga ti,
"

In enquired, "What is it?" He

yoka le na ?" Wa ti, Yebo." said, "It is the chief." I said,

"What, this snake?" He said,

"

Yes."

Sa buyela end/Jini. Ku te ku We returned to the house. In

sa wa e si tshela, e ti,
"

Inkosi i the morning he told us, saying,

ti, Ku
ngani ukuba ni ng etuke V The chief asks why you were
"

A ngi ti ya tsho ya ti, a kw enzi- afraid of him. Did he not tell us

we indAlela, i za kuza na ?
"

to make a bridge, that he might

"

cross ?

Kwa ba se ku ya bongwa ke Then my father gave praises,

ubaba, e bonga inyoka leyo ngezi- praising the snake with the laud-

bongo zayo inkosi i sa hamba ;

be giving names which the chief had

bonga nomamemkulu o zala ubaba. whilst living ; praising in concert

Ngokuba kwiti ku njalo. Itongo with our grandmother, the mother

li /ilala kumuntu omkulu, li kulu- of my father. For such is the
me naye noma ku bongwa ckaya, custom with
;
us. The Itongo dwells

with the great man, and speaks

with him ; and when worship is
 AMATONGO. 209

ku bonga indoda enkulu nesaluka- chief man, and the oldest old
zi esidala es aziyo abantu a se ba woman, who knew those who are
fa. dead, who worship.
Kwa
ba njalo kej kwa za kwa Under these circumstances, one
kupuka urnuzi wenkosi omunye, of the chiefs kraal at length came
w eza lapa si kona. Loku ku ze up where we were living ; and
to

kwa fika Ungoza, wa si kipa nge- we lived together till Ungoza came
zwi likasomseu. Sa kciteka, sa ya and turned us out by the direction
ezindaweni eziningi. Nanso ke of Usomseu. We were scattered,
into e nga i bonako. I leyo ke. and went to other places. That,
then, a thing which I saw.
is

Kwa ngemva kwaloko ya ku

ti After that Umyeka, the chief,

Umyeka. Ku tiwa, came up. The people said, Let

"

puka inkosi,
"A ku yiwe enadweni, ku yiwe us go to the old dwelling to call
kubiza inkosi, uyise wenkosi ;
the chief, the present chief s fa

ngokuba kwa tiwa, umuzi u buba ther ;

for the village is perish
nje, ngokuba inkosi nga vumanga ing because the chief did not
i

ukweAla." Nembala ke kwa fikwa consent to go down to the coast."

nenkomokazi, ikolokazi, ntamba- So then they brought a dun-
ma; se ku Alanganiswa izikulu coloured cow in the afternoon;
zonke zamadoda namake/tla. and all the chief men, both old
Kw enziwa igama likayise lom- and young, were assembled. They
kosi, uku m
vusa uku m kuinbuza sang a song of their father which
ukuba, "Nembala ba ya /tlupeka used to be sung on great fes
abantwana bami, ngokuba ngi nge tivals, to arouse him to the recol
ko kubo." I leli ke igama ela 7Ja- lection that his children were truly
tshelelwa, lokuti : in trouble because he was not

among them. This is the song

which was sung :

amazimw 67 etu ase- for 68 the

11
Lirael u /Jole "Dig chief, and watch
siwandiye. our gardens which are at Isi-
69
wandiye.
67
Amazimu for amasimu ;
the z being used for s to give weight
to the sound ;
the u changed into w before the vowel in the following
word.
68
LimeF dig for, not known for whom, but probably, as here
translated, the chief.
69
Asesiwandiye Isiwandiye for Isiwandile. The name of a
place, as if of a place where there were many gardens.
B B
210 AMATOXGO.

"

Amanga lawo.
"

Those words are naught. 70

Limel u /dole amazimw etu asesi- Dig for the chief, and watch our
wandiye. gardens which are at Isiwandiye.
Amanga lawo. Those words are naught.

Asesiwandiye, I-i-i-zi asesiwa- Which are at Isiwandiye, I-i-i-

zi 71 which are at Isiwandiye.

ndiye.
Amanga lawo." Those words are naught."
Kw enziwa umkumbu omkulu A large circle was formed out

ngapandAle kwenadwa. Kwa gu- side the old site. They danced.
jwa, lokn se ku pelele abafazi There were there also all the
notshwala nezintombi. Kwa za women with beer, and the damsels.
kwa kcitekwa, se li tshona, izulu At length they separated when the
se li na \
kwa yiwa ekaya emzini sun was going down and it was
wakwiti, lokupela utshwala raining, and they went home to
bu
y esabeka ubuningi ;
kwa cl/Jiwa our village, for the abundance of
ke utshwala nenyania, kwa kcwa- beer was fearful ;
so they con
ywa umkcwayo. sumed beer and meat, and sang
72
hut-songs.
Ku te ku se njalo kwa pnma In the midst of these doings,

omunye o ike/ila ;
ku tiwa Uma- one of the young men, named
/ilati ibizo lake ;
u t* e buya wa e Umathlati, went out ;
on his re
tsho ukuba "

Inkosi se i fikile, si turn he said, "

The chief has come,

kcwaya nje. Nansi lapa se i bu- even whilst we are singing. There

tene kona pezu kwend/Ju." Kwa he is, coiled up on the house." A

boboswa ind/Ju pezulu, ukuze i hole was made in the house, that

buke umkcwayo. Kwa kcwaywa he might look on at the singing.

kwa zaku nga sa ngoku- They sang until it was near morn
kwa riga

jubula okukulu, ukuba ku tiwa, ing, rejoicing exceedingly because

IdAlozi lakwiti li Alangene nati it was said,
"
The Idhlozi of our "

namuAla ;
umuzi u za kuma." people has now united with us ;

Kwa ba njalo ke. Ukupela ke our village will stand." Thus then
kwendaba leyo.
it was. That is the end of the
tale.

70 Those words are

naught, that is, we object to dig at Isi-
wandile.
71 I-i-i-zi. Z in zi pronounced as in azure. This chorus is used
for the purpose of emphatically asserting the subject of the song.
72 The is a song which is sung in the hut, the singers
umkcwayo
sitting, and accompanying the song with regulated motions of the
body.
 AMATONGO. 211

Kepa lapa ya i Alala kona leyo And the place where the snake
nyoka, i b i Alala otangweni esiba- stayed was in the fence of the

yeui kumbe na send/Jini eukulu

; ; cattle-pen ; and it may be even in
the great house and was said
ngokuba ku be ku tiwa izinyoka ;
it

that the snakes which were

cziningi pakati kwomuzi kwaleyo many
nd/Ju enkulu, ku tiwa amanrcusa in the village belonging to the

enkosi, a hamba nenkosi ; ku tshi- great house, were the chief s at

wo abantu aba fa nayo. Ngemva tendants which accompanied him ;

kwaloko ke ya nyamalala ekufike- they were said to be the men who

11 i kwomuzi wenkosi ; a ya be i sa were killed at the same time as
vama ukubonwa lapo, i bonwe the chief. After that he dis

ngesinye isikati, ku be ukupela. appeared on the arrival of the

chiefs kraal ;
and was no longer
seen frequently at our kraal, but

only occasionally.
Imamba itongo lend/tin nkulu ;
The imamba is the Itongo of

abantu nje a ba penduki imamba, ;

common peo
the great house the

ba penduka imi/tlwazi, inyoka elu- ple do not become izimainba, they

/ilaza, im/ilope ngapansi, ikanjana
become imithlazi ; this snake is
layo lincane. Ukuma kwayo, i green and white on its belly, and
bheka umuntu, a i bhekisi kwesi- has a very small head. Its custom
Iwane es* esaba ukubulawa, i bhe is, when looking at a man, not to
ka ka/tle nje ; ku nga butana aba look like an animal which fears to
ntu abaningi kuwo um/ilwazi. be killed ;
it looks without alarm ;

Kepa noma umuntu e u tinta and many people may gather

ngento u nga baleki, u gudAluka around an umthlazi. Aud even if

nje. Um/dwazi isidanda esikulu a man touches it with a stick, it

ezinyokeni ;
end/ilini u hamb in- does not run away, but just
d^lu yonke, a w esabi
ndawo, na is much
moves. The umthlwazi
u tamer than snakes it moves
pezulu ya bonakala, na sezingu- other ;

tsheni u Male ; umuntu a tate about the whole house, and fears
ka&le ingubo yake, a u shiye pa- nothing, and it is seen in the roof,

nsi, u ng eiizi luto. Ku tiwa u and remains among the gar

it

itongo. ments; and a man takes up his

garment gently and leaves the

UMPENGULA MBANDA. snake on the ground, and it does

nothing. It is said to be an Ito-

I
ngo.
212 AMATONOO.

Removing from one country to anotJwr.

Ku ti uma ku za usukwa ku yiwe WHEN we are about to go to an

kwelinye izwe, uma ku bonwa other country, if the people do not
ukuba itongo a ba li boni kulo see the Itongo at the new village,
;
muzi omutsha, la sal emuva, ku it having staid behind, a branch
gaulwe iAlaAla lompafa, kumbe ku of umpafa is cut, and perhaps they

yiwe nenkomo, ku ye kuAlatshwa take a bnllock with them, and go

kona enadweni, ku bongwe, li bi- to sacrifice it at the old site ; they
zwe, kw enziwe amahhubo a e give thanks, and call on the Ito
hhuba ngawo e sa hamba ; loko ngo, and sing those songs which
isibonakaliso soku m kalela, uku- he used to sing whilst living ; this

vusa umunyu, ngokuti, "Nembala, is a sign of weeping for him, to

abanta bami ba nesizungu uma be excite pity, so that he may say,

nga ngi boni." Ku hholwe i/Ua/tla

"

Truly, my children are lonely

lapa se ku hanjwa, ku yiwe nalo because they do not see me." And
lapa ku yiwe kona. Kumbe i la- the branch is dragged when they
ndele j kumbe y ale ngamazwi e set out, and they go with it to the

nga tandi ngawo ukuya kuleyo new village. Perhaps the snake
iidawo, i kuluma nendodana nge- follows perhaps it refuses, giving ;

pupa; kumbe nomuntn omdala reasons why it does not wish to go

walo muzi; noma inkosikazi en- to that place, speaking to the
dala. eldest son in a dream ;
or it may
be to an old man of the village ;

or the old queen.

Royal A ttendants.

AMANXUSA abantu benkosi njenge- AMANXUSA are people of a chief

zinceku, aba hamba nayo; ku ti like servants, who go about in
noma se i file inkosi, kakulu uma company with him and even ;

i bulawa, i bulawa namanonisa, when the chief is dead, and es

ukuze a i
lungisele pambili, noku- pecially if he has been killed toge
a i funele. Kakulu kiti ku ther with his Amanxusa, they go
with him, that they may prepare
things before hand, and get food
for him. It was especially the
 AMATONGO. 213

be ku ti endulo, uma ku fe inkosi, case with us at first, when a chief

i
nga fi
yodwa ; lokupela be be died, he did not die alone ;
for at
tshiswa abautu kukyala; se i file first the bodies of the dead were

inkosi, ngam/Ja i
pum* ekaya, se i burnt, and when a chief died,
ya ula/dwa, ku Alonywe iziAlangu, and they went from their home
ku vunulwe kakulu imvunulo to dispose of the remains, they
yempi. Ku ti uma ku fikwe en- took shields and adorned them
da weni lapa inkosi i za utshiswa selves with their military orna
kona, ku gaulwe izinkuni eziningi ments ; and when they came to ;

loku nezinkabi zi kona futi, ku ti the place where the remains of the
inkabi yayo e dAlala umkosi ngayo chief were to be burnt, they cut
i Alatsbwe
nayo, kunye nayo, i fe down much firewood ;
and as there
njengayo. Ku ti uma umlilo u were oxen there
ox too, the chief

vuta, i fakwe ; ku be ku ketwa with which he made royal festivals

se

izinceku zayo, zi i landele ; ku was killed with him, that it might

landwe izikulu, zi tatwe ngaziuye. die with him. When the fire was
Ku tiwe,
"

Ubani u fanele a ha- kindled, the chief was put in ;

and
mbe nenkosi." Ku ti lapa umlilo then his servants were chosen, and
u k^ala ukulota, ku tiwe,
"

Kwe- put into the fire after the chief;

zela, bani." A ti lapa e ti u Ala- the great men followed, they were
nganisa izikuni, ba m fake kona ;
taken one by one. They said, So- "

zonke izikulu ku hambe ku tatwa and-so is fit to go with the chief."

ngabanye ezindAlini ezinkulu zom- When the fire began to sink down,
deni naba nge uideni ; ku fe they said,
"

Put the fire together,

abantu abaningi ngalelo langa.
So-and-so." And when he was put
Nanko ke amanosusa. ting the firewood together, they
cast him in ; they went and took

allthe great men one by one from

the chief houses of the chief s

brothers, and from those who were

not his brothers. Many people
were killed on that day. Such then
are the Amanamsa.
Ku be se ku ti uma inkosi i file When a chief dies the people
ba tubelise abantwana babo ;
aba- conceal their children ; some say
nye ngokuti, Ngi y azi ukuba
"

ing,
"

I know that if I let my

uma ngi vumela ukuba umntanami
 214 AMATONGO.

a ye lapa ku fcle inkosi kona, ka child go to the place where the

sa yi kubuya." Ba vame uku ba king has died, he will never come
tubelisa. Nokugula futi abanye back again."
So they usually con
ba zigulise, ba bikwe kakulu, ku ceal them. Others too feign sick
tiwe, Ubani a si ko nako ukufa,"
"

ness, and cause the report of their

sickness to be spread abroad in all

directions; they say, "So-and-so is

very ill indeed."

I ti uma ku be sei When the chief is entirely con

tshe i ti du,
ku tatwa umlota wonke, u ye u te- sumed, they take the ashes and
Iwe esizibeni. throw them into a pool of the
river.

Amanrcusa abantu aba be konza Amanccusa are men who used to

Utshaka. Ku ti emva kwokufa wait upon Utshaka. And after
kwake zonke izikulu zake eza zi m his death all the great men who
konza, za ti uba zi fe za Alangana used to wait on him, when they
naye ukuya u m konza. Ku tiwa died, joined him that they might
ku kona izinyoka eziningi lezo wait on him. It is said there are ;

nyoka ku tiwa amanrcusa zi kona many snakes among the Amazulu ; ;

kwazulu ku ti lapa ku bonwa these snakes are Amanasusa ; when

;

Utshaka, nazo zi be zi kona ; ngo- Utshaka is seen, then too are seen
kuba ku tiwa u imamba enkulu ; the snakes ;
for it is said he is a
u ya bonwa ngezikati zonke e large imamba ; he is seen continu
landelwa izinyoka ku tiwe ama- ; ally, followed by snakes ;
and they
nxusa ake. isikati ku Ngesinye are all said to be Amanonisa. It
tiwa wa ka wa bonwa e Iwa nodi- is said that he was once seen fight

ngane, lapa se be file bobabili ; ba ing with Udingane, when both

Iwa isikati eside ;
kwa kwa pu were dead; they fought a
za long
ma impi eningi ukuya ku ku time, until at length a very great
bona loko kulwa. Ku tiwa Um- number went out to see the fight.

pande wa tanda ukwelamulela It is said Umpande wished to help

Utshaka, a bulale Udingane, ngo- Utshaka and kill Udingane, be

kuba wa e tanda uku bulala ; m cause Udingane had wished to kill
wa sinda ngond/tlela. Umpande, but Undhlela
73
saved
lira,

Amanamsa a /ilala end^lini en- The Amanarusa remain in the

I
3
An officer under Udingane.
 AMATOXGO. 215

kulu kwabo kankosi kwiti emape- chief house of our chief among
peteni. Amananisa a be Alala the Amapepete. The Amanxusa
endAlini kasokane, umuntu omku- used to remain in Usokane s74
lu. Owesifazana ngolunye usuku house, a great man. One day a
a ti,
"

Ngi ya /ilupeka. Ngesinye woman said, "

I am troubled. I

isikati ngi koAlwa nokubeka izi- am sometimes unable even to put

tsha nje, ngi vinjelwa izinyoka."
down a vessel, there being always
Aba z aziyo lezo nyoka ba ti, snakes in the way."
Those who
"

Amanceusa enkosi ;
abantu aba knew them said,
"

They are Ama-

be hamba nayo inkosi." namsa of the chief; people who
UMPENCULA MBANDA. were living with the chief before
he died."

Izalultazana.

ISALUKAZANA kti tiwa itongo lo- THE lizard is said to be the Itongo
muutu wesifazana owa e se gugile. of an old woman.
Ku kona indaba ngesalukazana, There is a tale about the isalu-

isilwanyana esi fana nentulwa ; kazana, an animal which resembles

kepa si nge si yo si u/tlobo Iwesi-

;
the intulwa ;
but it is not an in-
baukhwa ; kepa isibankhwa sibu- tulwa ;
it is a kind of isibankhwa ;

tshelezi, sinsundu ngapezulu, nga- but the isibankhwa is smooth, and

pansi ku nga sim/ilope. Kepa purple on its back, and whitish on
leso salukazana sibana, si ihha- its belly. But the isalukazana is

mbana kakulu ;
a si tandeki ;
ke rather ugly, and very rough ;
it is

pa si lulana, si tshetsha ukusuka not liked ;

and it is active, and
masinyane. Kepa a si varni uku- runs away quickly. But it does
baleka, vama ukukcatsha. Ku
si not commonly run away, but hides
ti uma umuntu e si bona ngalapa, itself. And if a man sees it on
si be se si ti bande ngalapaya. this side of any thing, it at once

Uma u ya ngakona, si pambane goes round to the opposite side.

nawe. Uma u si bone kukg-ala, If you see it first, it makes haste

sa tshetsha ukwebanda. Uma u to go round to the other side. If
kombisa umuntu, u ti, Isilwa "

you point it out to another, say

nyana ngi si bone lapa," se si te ing, I saw an animal here," it is
"

site ngalapaya. A nga ti, "A si already hidden on the other side.
He may say,
"

Let us look ;
"

but

A very old man, who had grown up with Umaziya, the king.
216 AMATONGO.

bheke;" kcpa si bone isitunzi it sees the shadow of the man as

somuntu si vela, si penduke, si soon as it appears, and turns back

pambane naso. A nga ze a ku in the opposite direction. Until

pikise, a ti,
"

Ku njani ukuba he disputes, saying, "How is it

umdala kangaka u k^amba manga that one so old as you tells lies ?
"

na ? A ze a be isiula lowo o be And the one who saw it appears

"

si ngokuba emva ka sa si foolish, for he no longer sees it

bonile,
boni. Ba nga ze ba si bone uraa They may see it if they separate,
b a/ilukana, omunye erne, omunye and one stands still, and the other
a zungeze umuti \
ba si bone ke ; goes round the tree ;
for so they

lapa si balekela omunye, si vele see it ;

when it runs away from

ngakoinunye, one of them, it appears to the

other.

Ku ti uma si funwa end/tlini, si If it is seen in the house, it

te kcatsha otingweni, noma u sen- hides itself among the wattles, or

sikeni ;
omdala a bone kumbe,
si it be on the post of the house ;
may
a nga tsho luto, a nga tandi ukwa- perhaps an old person sees it, but
nclisa indaba ; ngokuba ku tiwa says nothing, not wishing to make
mubi umuutu emdala a bone into much of the affair ;
for they
e njengomAlola. U Alup abantu ; say an old person is wicked if
ba ya kutshay wa izinvalo, ba /tlale he see a thing which is like an
be kcabanga ngaleyo nto e boni- omen. He troubles the people ;

weko. Ku ti uma ku vela umku- they will be smitten with fear, and
ba omubi pakati kwomuzi, leso continue to think of that which
salukazana si nga yekile ukubona- has been seen. If something bad

kala kuleyo ndawo, ku tiwe i sona happens in the village, the isalu
si bika ukufa. i zeke ke indaba A kazana is seen continually in the
lo owa si bonako, a ti,
"

Kunsuku same place, and it is said to prog

ngi bona isalukazana kamabani. nosticate death. Then he who

Nga ngi ti, a ku yi kuvela luto ;
saw it For some days I
says,
"

nga i fiAla leyo ndaba. Kepa have seen an isalukazana in So-

loku naku se ku vele umkuba, ku- and-so s hut. I said nothing will

7tle kw aziwe." come of it ; and hid what I had

seen. But now since the evil has

come, it is proper that it should

be known."

Abanye ba ti, A ku yobulwa." Some say, Let us go to the "

"

Abanye ba ti, Ku sa funwa ni ?

"

diviner." Others say, What do "

loku naku umAlola se u vele nje we want 1 See, there is the omen
 AMATONGO. 217

na ? Ku/Je ku funwe into uma i come of its own accord. It is

kona, leso salukazana si kowtshwe proper to get something if there is

si muke." Nembala ke ku 7Ja- such a thing, to send away the
tshwe imbuzi, noma itole. isalukazana," And so they sacri

fice a goat or a calf.

Ku tiwa isalukazana ukubizwa These animals are called isalu
kwalezo zilwanyazana. ku A kazana [little
old women]. It is

tshiwo itongo lendoda nelabantwa- not said to be the Itongo of a man

na ; ku tiwa itongo lomuntu wesi- or of a child ; but the Itongo of

fazana owa e se gugile. Futi a ku some old woman. Neither is it

tshiwo ukuti ubani igaina lake. called by the name of any par

Isalukazana njalo ukubizwa kwa- ticular person. It is merely called

so ;
a s aziwa uma isalukazana esi isalukazana ;
it is not known who
unobani igama laso. the isalukazana is.

Kepa lezo zalukazana kubantu But these lizards are hateful to

abamnyama zi ya zondeka ;
a zi black men ; they are not like the
is a snake ; for when
fani netongo eli inyoka ; ngokuba Itongo which
lapa be bona isalukazana, ba ya they see an isalukazana, they are
/ilupeka ngokwaziukuba isaluka troubled because they know that
zana si muva-mubi, umuva waso it is an omen of future evil, that

a u mu/tle. Ku ti ku nga vela evil comes in its train. Perhaps

sona,ku be kona urnku/Jane omni- it appears, and then much fever

ngi pakati kwomuzi, u vame uku- occurs in the village, which carries

tuta abantu. Ku be se ku tiwa off many people. And that is said

umuva wesalukazana lowo noma ;

to be in the train of the isaluka

umuntu wa gwazwa impi, ku be zana ; or a man is stabbed in bat

ku ke kwa bonwa isalukazana tle, after an isalukazana has been
end/tlmi yakwake. Ku be se ku seen in his house. And so that

tshiwo njalo, ku tiwa umuva waso. too is said to be something which

has come in the train of the isalu
kazana.

Kepa ku te uba nati si i zwe But we heard this tale from our

leyo ndaba, si kule ng ezwa uma- grandmother, our father s mother ;

memkulu, o zala ubaba, e kuluma she told us about these lizards

ngazo izalukazana, lapa mina ngi when I killed some in the cattle-

zi tshaya esibayeni ngamatshe. pen with stones. For they are

218 AMATOXCO.

Ngokuba izilwanyana ezi tanda animals which are very fond of the
kakulu izigcagi ngenkati yobusika. sunshine during winter. When
Ku ti ukupuma kwelanga u si the sun rises you can find them
fumane si te ne otini ukunamatela, sticking to a post, basking in the
s ota ilanga. Ngaloko ke uku si sun. So then when I killed them
bulala kwami nga m tshela ukulu, I told grandmother, saying,
"

nga ti, Ngi

"

bulele lapa esibayeni have killed some little rough

izibankhwana ezi ihliambana." lizards in the cattle-pen."
Grand
Ukulu a ngi tetise ngokuti,
"

Iza- mother reproved me, saying,

lukazana lezo abaninimuzi ;
a zi "

Those lizards are chiefs of the

bulawa; zi y esatshwa." Kepa village ; they are not killed ; they

si bone ku isilwane nje isibili sa- are reverenced." But we saw it

sen/Je goduswe
;
si ngemilomo was a mere wild animal ;
it be
ukuletwa ekaya. Kepa a ku ba- came domestic from being called

nga kcala ugesikati soku zi bulala an Itongo by the people. But

kwami ; kepa amadoda, lapa be zi no evil consequences arose

bona, ba Male se be blieke indaba when I killed them ;

but when
e za uvela. the men saw them,
they constantly
looked out for some evil to arise.
Ku ti zi bonwa futifuti, ku
iima If they are frequently seen, and

vele isifo, ku /Jatshwe nenkomo disease arises, a bullock is sacri

\irna i kona, ku tiwe, A zi d/Je, "

ficed if there is one, and the people

zi goduke. Zi funa ni ekaya lapa say,
"

Eat, and go home. What

na ? Ini ukuba zi be impi yoku- do you want here ? Why arc you
bulala umuzi ? A zi goduke. an enemy come to destroy the vil
Naku ukudAla kweim. Yid/Ja lage Go home. Here is food
1

ni, ni hanibe." Kepa noma ku for you. Eat and depart." But
tshiwo njalo, a zi muki ku se si though they say thus, they do not
;

zi bona lapa zi be zi kona izolo. depart on the following day we ;

Kodwa abadala a b esabi ngemva still see them where they were the
kwokukcola, ngokuba ba ti, "A si day before. But the old people
se nakcala, loku se si kcolile." are not afraid afterwards, for they

say, "We are no longei; guilty of

j

j aught, for we have paid a ransom."

 AMATONGO. 219

Crying at the Holes from which Medicines have been dug.

ISIMO sabantu abamnyama aba izi- IT is a custom with black doctors,

nyanga, lapa inyanga i mba umuti, for a doctor when digging up

i mba i
bonga itongo kona lapo, medicines, to dig worshipping the

ukuti, "Nan si inkomo, nina ba- Itongo at the place where he is

kwiti. Lo muti ngi u mba nje, digging he says, Here is a bul
;
"

ngi tcmba nina, ukuba ni u nike lock I may gain, ye people of ours.

amand/ila, u kipe ukufa kulo mu- I dig up this medicine trusting in

ntu o gulayo, ukuze ngi nconywe you, that you will give it power to
ezizweni ukuba ngi inyanga ngani, take away the disease from the
bakwiti." sick man, that I may become cele

brated among the nations, as a

great doctor, by your power, ye

people of ours."

Ngaloko ke umuti u u mba He digs up the medicine, then,

ngen/Jiziyo em/Jope, e blieke uku with a pure heart, expecting the
ba ku sinde lowo muntu. Kepa man to get well. But when he
uma elapile, labo bantu ba linga has applied his medicines, the peo
uku mu d/ila ngobukgili, nokuti, ple try to eat him up by craft, and
"

O, a si ti kuye, umuti wako nga say,

"

Let us tellhim that I took

u d/Ja, a ngi zuzauga sikala soku- his medicine, but gained no relief.

pumula. Kwa ba ngi dhle ama- It was though I had taken,

as

bele nje." Ngokuba loko kubantu nothing but corn." For it is com
abamnyama ku vamile ukufi/Ja mon among black men to conceal
amand/ila omuti ;
ba ingcozana aba the power of medicines ; they are
dumisa imiti. Ngalobo buk^ili but few who praise them. In
se kwa za kwa funwa izinsaba consequence of this craft there
emakcaleni. Inyanga Wena, came to be appointed secret spies.
"

i ti,

bani, u ye u ngi bekele ind/Jebe. The doctor says to a man, So- "

Nank umuti wami. Ngi ya ku and-so, do you go and listen for

ku vuza. Ngi y azi ukuba ba ya me. There is my medicine. I
ku u fi/ila, ba ti, a w enzanga know that the people will conceal
b en^ena ukukoka inkomo.
Into, its efficacy, and say it was useless,

Ngaloko ke ngi rnisa wena, ukuze for they are slow in giving me a
u ngi bhekele." bullock. I therefore appoint you
to look out for me."
220 AMATONGO.

Nembala ke, lapa e s elapilc, a So then when he has treated the

/Jomele ukuzwa indaba yenkubcle patient, he waits to hear what
yake, ukuti u za kuzwa uma se ku happens, that he may know how
njani na. Ku be i loku e tsho he is. And when he hears him.
njalo, ngokuti,
"

O, weua kabani, say,

"

O, Son of So-and-so, I am
ngi sa giila ;
a ngi k ezwa nclawo still ill } as yet I am in pain all

emnandi, nomuti wako lowo kwa over ;

and as to that medicine of
ba ngi d/Je amabele ma- nje."
A yours, it was- as if I had only
ngale uianiniwo ow aziyo ukwenza eaten corn." So the owner of the
kwawo ngapakati kumuntu, ezwe medicine wonders who understands
umuntu e landula nokukipa ububi its action in the human body,
ngapakati, a Kga kwa puma when he hears the man denying
"

ti, \

amanzi nje." Kepa m/domeli yake that it even brought any thing
i mu tsliele ukuti, Umuti wako away, saying,
"

No there came "

wa sebenza kulo away nothing but water." But

muntu ;
ba ya
ku ko/tlisa; u se hauiba emaja- his spy tells him that his medicine
clwini na sematshwaleui u se si- worked well in the man that the ; ;

ndile.Kepa inkomo i be lukuni people deceive him, and the man

ukupuma ku kule ukugula kuno- now goes to wedding-dances and
;

kupila."
to beer-drinkings ;
that he is quite
well. But it is hard for him to

give a bullock ;
he makes more of
the disease which remains than of
the health which has been restored.

Inyanga i ze i tsho ukuti, "

Ba- At length the doctor says,

"

So-

ni, loku u yi ku ngi and-so, since you refuse to give me

ti wena a u
nika inkomo, se ngi za kuya ku- a bullock, I shall now remember
mbulula amagodi e ng emba imiti the holes where I dug up the
yoku kw elapa kuwo ; ngi kale medicine which has cured you ;
kuwo. Ku kona oku ya uvela and cry there. Something will
uma nga u my bul
kuwe, ngi dAla inkomo happen to you, if you eat
yami ngamakcebo. U ze u nga lock deceitfully. Do not say I am
tsho ukuba ngi umtakati. Sa u a sorcerer. Keep the bullock. I

/Jala nenkomo leyo. A ngi sa i no longer wish to have it."

funi."

Uma nembala e m ko/Jisa, ale, If he is really deceiving him, he

a ti,
"

0, wena kabani, mina a ngi refuses, saying,

"

O, Son of So-
 AMATONGO. 221

tsho ukuba se w u/tlulckile ngi ti and-so, for my part I do not say

;

mina u inyanga yami, noma umuti the disease has beaten you ; I say j

wako nga u d/Ja, a nga bona luto you are my doctor, although I took
;
I

kopa umzimba ku nga ti u nga ba your medicine without feeling any !

owonumtu, uma u naka u ngi effects from it ; yet it feels as if

fuiiel imiti. Inkomo yako u mina. my body was about to be that of

U ti wena, uma ngi sindile njalo, a man, if you persevere in getting

ngi nga zifiAla kanjani na? Musa medicines for me. I am your bul
ukuti u za ukala emagodini. Wo lock. How do you think, if I get
ba sou ya ngi bulala uma w enze well, I can hide myself? Do not

njalo. Ng elape nje. Inkomo talk about crying at the holes

yako se i koiia." where you dug up the medicines.

You will kill me if you do BO.
Just doctor me. Your bullock is

ready for you."

Uma e
nga vumelani nenyanga, If he does not agree with him,

nembala ke inyanga i vuke eku- the doctor awakes in the morning

seni ngen/iliziyo ebu/tlimgu kakulu with his heart much pained be
ngokuzwa ngaofakazi ukuba lo cause he hears from witnesses tliat
muntu u m sizile ; kep a nga he has really helped the man ; but
vumi yeua ukuba u siziwe. A ye he will not allow that he has been
ke emagodini, e ya ku wa panda, helped. So lie goes to the holes
kuluma ngo- where he dug up the medicines,
e kala izinyembczi, e

kuAlupeka kwake, e kuluma na- and scrapes away the earth and
matongo akubo, ukuba, Ku "

sheds tears, and tells the Ama-

ugani ukuba ni d/Jiwe umuntu, tongo of his trouble, saying,
kanti ngi m elape, wa sinda na ?
"

Why are you eaten up by a man

A ku bonakale okonakona. In whom I have cured Let the
1

komo yami i nge d/tliwe umuntu truth appear. Let not my bullock
o hamba ngezinyawo a kw a/iluke be eaten by a living man let the
; ;

imitiyami ; a i nga bi ize nje. power of my medicines be evident,

Ngi kuluma nani nina, kw eyenu. and not be a mere vain thing. I
Ng elapa ngani. Kumnandi ini tell you, the medicines were yours.
uma ni d/iliwa izinkomo na ?
"

I cured him by your power. Is

it pleasant to have your cattle
"

eaten ?

Lapo ke u tsho njalo c kala. He says this weeping. For it

222 AMATONGO.

Ngokuba ku tiwa, amagodi uma c is said if the holes where the

mbululwa ku kalwa, lowo muntu medicines were dug up be opened,
ka yi kulunga, uma nembala e and the doctor weeps there, the
fiAla amand/Ja emiti ;
u ya kufa. man will be ill and die, if he
Ku njalo ke. Kwiti ku y esabeka has really concealed the power
ukuba inyanga i
yokala emagodi- of the medicines. Thus it is.

ni ngaloko ku
; tiwa, ku bang u- With a fearful thing that
us it is

kufa loko kwenza njalo kwenya- the doctor should go to the holes

nga. I loko ke ukukala emago- to cry ;

and it is said if he does so

dini. he calls down death on the patient.

This, then, is what is meant by
crying at the holes.

Sneezing.

UKUTIMULA kubantu abamnyama AMONG black men sneezing is said

ku tiwa ku isibonakaliso sen/Ja- to be a lucky sign that a person
n/tla yokuba umuntu u se noku- will now be restored to health. He

pila. TJ ya bonga ngemva kwo- returns thanks after sneezing, say

kutimula, a ti,
"

Nina bakwiti, ing, Ye people of ours, I have

"

ukuhamba okuAle ngi zuze e ngi gained that prosperity which I

ku sweleyo. Ni ngi bheke." Isi- wanted. Continue to look on me
kati sokutimula isikumbuzo soku- with favour."
Sneezing reminds a
ba umuntu a pate itongo lakubo man that he should name the Ito
masinyanc, ngokuti, lona eli "I
ngo of his people without delay,
ngi pa loku kutimula, ukuze ngi because it is the Itongo which
li bone ngako ukuba li se nami." causes him to sneeze, that he may
perceive by sneezing that the Ito
ngo is with him.
Ku ti uma umuntu e gula e nga If a man is ill and does not
timuli, ku ya buzwa ku tiwe ab e- sneeze, those who come to see him
zo u m bona,
"

U ke a timule nje ask whether he has sneezed or not.

na 1 be buzela ukuze b eme They ask that they may take heart
"

isi-

bindi sokuba ukufa loko ku ya u- and believe that the disease will

buye ku d/Jule.
nga ti Uma e pass away. If he has not sneezed,

muli ba kununde ngokuti ukufa they murmur, saying,

"

The dis

kukulu. Ku njalo ke. ease is great."

 AMATONGO. 223

Nengane uma i timula, kuyo k And if a child sneezes, it is said

ku tiwa, Tutuka ku tshiwo
"

!
"

to it,
"

Grow !
"

meaning by this
ukuhambela pambili en/Jan/tlen: that should continually advance
it

njalo. Ku isibonakaliso sokupik in prosperity. It is a sign of a

kwomuntu, nesokupatwa itongo. man s health, and that the Itongo

is with him.
Ku njalo ke uku timula kubantu So then sneezing among black
abamnyama ku vusa amand/Ja men gives a man strength to re
okuba umuntu a kumbule ukuba member that the Itongo has enter
itongo li
ngene, li kumina. A ed into him and abides with him.
bonge ngokutokoza okukulu, e nga And he returns thanks with great
ngabazi ngako loko. joy, having no doubt about it.
Lapa umuntu e ti
"

Makosi When a man, on sneezing, says,

ekutimuleni, ka tandi ukuti, Ba- because he does not
" "

Chiefs," it is

ni wakiti," ngokuba e ng azi like to say, So-and-so of our peo

"

ukuba u mu pi o yena e mu pe ple,"

because ho does not know
loku kupila na ;
ku ngaloko ke u who it is of the Amatongo who
ya /Janganisa ngokuti, "Makosi, has bestowed on him the benefit ;
ni nga ngi fulateli." Uma e ti, therefore he puts them all together
"

Baba," lowo u ya kuluma, ku- and says, "Chiefs, do not turn

mbc wa timula ngesikati uyise e your back on me." When he says,
s and ukububa, in/diziyo i nga ka "

My the man who

father," speaks
ko/Jwa u ye ; u tsho ke ukuti, sneezes, perhaps, shortly after his
11
Baba, u ngi blieke, ngi be nen- father s death, and his heart does
AhtnAla kuloko c ngi ngeriako." not yet forget him ; and so he

Father, look upon me, that

"

says,
I may be blessed in such matters
as at present I have not."

Noma unina, a tsho njalo, uku Or if his mother has lately died
ti, "Mame, u nga ngi fulateli." ic says manner, "My in like
Futi ku tiwa, "

Bobaba," e 7ila-
nother, do not turn thy back on
nganisa amatongo akubo onke, .ne." He says, "My fathers,"

abafo baoyise, a se ba fa a in one all the Ama-

; ti, initing
Bobaba, ni ngi blieke, ni nga ngi
"

;ongo of his people, the bro-

fulateli." Noma ku nge si bo ihers of his fathers who are
aoyisekazi ngesibili, kepa loku se lead \
and so he says,
"

Fathers,
ook upon me, and do not turn
/our back on me." And though
they may not be in reality his
224 AMATONGO.

be file, se be abalondolozi, u ti, father s brothers, yet since they are

"

Bobaba," ngaloko. dead they are now preservers, and

therefore he says, My fathers.""

Amakax>sa wako- The Amakojosa say, Utik#o of

a ti,
"

Tikax>
"

wetu, ngi bheke, u be nami njalo, our people, look upon me, and be

ngi hambe ngen/Jan/Ja."

A kw a- ever with me, that I may live in
zeki nma ku nga ka tsliiwo ukuti prosperity." It is not known

Utikax) u yena e itongo la wo what they used to say before they

Araakajosa, a e ti ni na. Manje used the word TJtikox), who is the

ainakolwa lapa e timula a wa sa Itongo of the Amak#osa.
75
And
tsho ukuti Baba etongweni ; a "
"

now among the Amakxosa be

se ti,
"

Mlondolozi, u ngi bheke,"

lievers when they sneeze no longer
noma "

Menzi wezulu nom/ilaba." say to the Itongo

"

Father," but,
Ku gukgulwe ke njalo loko o be
"

Preserver, look upon me," or,

ku kona. "

Creator of heaven and earth."

Thus a change has taken place.

UKUTIMULA kubantu abamnyama WHEN a man among black men

ba ku biza ngegama lokuti,
"

Ngi sneezes, he says, I am now bless

"

sa pilile. Idklozi li nami ;

li fikilc ed. The Idhlozi is with me; it

kumi. A ngi tshetshe ngi bonge has come to me. Let me hasten

kulo, ngokuba i lo eli ti, A ngi and praise it, for it is it which
timule. Ngemva kwokutimula causes me to sneeze. As I have

ngi ya kubona izinto e ngi fanele sneezed, I will see the things for
ukubonga ngazo kwabakwiti, uku which proper for me to praise
it is

ti, Nina basekutini, e na ti na ti,

*
the spirits of the dead belonging

ngi kcela kuni ukuba ngi zuze to our family, and say, Ye of
izinkomo nabantwana nabafazi, such a place, which did such and

ngi zale kubo, nkuze igama lenu li such great actions, I ask of you
that I may get cattle and children
and wives, and have children by
them, that your name may not

supposed to be a word not originally used by the na

75 Utikox) is
tions who speak the
alliterative class of language; but to be derived from
the Hottentot Tikqwa. It is now, however, used by the Amakxosa
generally, whether Christian or not. But it is not known when the
word was first introduced among them, or what have been the causes
of its being universally adopted.
 AMATONdO. 225

nga sitcki ku /Jale ku tiwe, ;

U perish, but it may still be said,
kwabani lapaya. Ngokuba uina That is the village of So-and-so

ngi nge nanzalo, a ku yi kutshiwo yonder. For if I have no children,

ukuti, U kwabani lapaya. Uma it will not be said, That is the vil
ngi ngedwa, m/laumbe ngi ya ku- lage of So-and-so yonder. If I
Alala em/Alabeni j lapa ngi nge am alone, it may be I shall live
nanzalo, ukufa kwanii li ya ku- long on the earth ; if I have no
pela igama lami ;
ni ya kuzwa se children,at my death my name

ni d/ila izintete ; ngokuba ngaleso will come to an end ;

and you will
sikati sokufa kwami u ya kuba u be in trouble when you have to
se u wile umuzi, a ni kungena eat grasshoppers ;
for at the time
ndawo ni ya ;
kufa amakaza of my death my village will come
ezintabeni,Aiuanye amad/Jozi a to an end, and you will have no
ya busisa abantu bawo. Nami place into which you can enter ;
76 of
ngi ti, Ngi pe ni kakulu ;
ni nga you will die cold on the

ngi ko/*!L Ku ini ukuba n aAlu- mountains. Other Amadhlozi

Iwe i
mi, ngi ngedwa na 1 Uma si bless their people. And I too say,
ba ningi, nga ku njani na ? Give me abundantly ;
do not for

get me. Why are you unable to

give me, I being alone ] If we
were many, how would be
"

it ?

Vows to Sacrifice to the Amatongo.

UMA ku gula umuntu, kepa ku IF a person is ill, and there is not

nge ko isikati soku i /tlaba irikomo, time to sacrifice an ox, for they

ngokuba a ku yiwanga enyangeni, have not been to a diviner, the

ku tiwa uinninmmtwana emato- father of the child addresses the
ngweni,
"

Uma ku i nina, bakwiti Amatongo thus :

"

If it is you,

70 He does not
speak of the actual death of the Amatongo ; for
the people believe that the Amatongo do not die, but of their suffering
from cold. In another place we read of killing an imaniba which was
the Itongo of Udingane, Under such ciix3iimstances the people say,
I pind i vuke," It comes to life again.
"

And they say it is the same

identical snake which rises to life again, for if it has killed by l>een

any particular wound, it will have the mark of the wound on its body.
 AMATONGO.

ab enza nje, ngi beta ;

nansi in- people of our house, who are doing
komo etile ;
ka sinde Ubani, ui i this, I make a vow behold there ;

d/ile." Noma e nga tsho

"

uku- is such and such a bullock ;

let the
beka kakulu, a Ngi misa
"

ti,
"

child get well, that you may eat."

inkomo ; nansi; ka sinde." Uma Or he may not say "

devote," but,

nge ko inkomo, u ya kala uyise I set apart a bullock there

"

i ;
it is.

Po, uma ni funa inya- Let the child get well." Or if he

"

ngokuti,
ma, ku njani ukuba ni nga m pi- does not possess a bullock, the

lisi, ngi hambe ngi i tate inkomo father cries, saying, "

If you wish

na, ngi ni /ilabele, ni dAle ?

Ngi for food, why do you not cure my
ya kubona kanjani uma e nga child, that I may go and get you a
vuki na ukuba i nina ? nga bullock, and
"

A kill it for you, that

tsho ukuti, "

Ngi ni misela ukuya you may eat ? How shall I know

kulanda inkomo," ukuti ke, "

Ngi that it is you, if the child does not

linde ni ; ngi ya ku ni fimela, ngi get well 1
"

Or he may say,
"

I
fike nenkomo yenu."
vow to you to go and fetch you a
bullock," that is,
"

Wait for me ;
I am going to find you a bullock,
and will bring it home for you."

IT may be worth while to note the curious coincidence of thought

among the Amazulu regarding the Amatongo or Abapansi, and that

of the Scotch and Irish regarding the fairies or "good people."

For of the Irish have ascribed to

"

instance, the
"

good people
them in many respects the same motives and actions as the Amatongo.
They call the living to join them, that is, by death; they cause dis
ease which common doctors cannot understand, nor cure ; they have
their feelings, interests, partialities, and antipathies, and contend with
each other about the living. The common people call them their

friends or people, term abakubo given to

which is equivalent to the
the Amatongo. They reveal themselves in the form of the dead, and
it appears to be supposed that the dead become good people," as the
"

dead among the Amazulu become Amatongo : and in the funeral pro

cessions of the good people," which some have professed to see, are
"

recognised the forms of those who have just died ; as Umkatshana

 AMATONGO. 227

saw his relatives among the Abapansi. 77 And the power of holding
communion with the people
"good consequent on an illness, just
"

is

as the power to divine among the natives of this country. 78

So also in the Highland Tales, a boy who had been carried away
by the fairies, on his return to his home speaks of them as our "

79
folks," which is equivalent to abakwctu, applied to the Amatongo.
And among the Highlanders they are called "

the good people,"

"

the
folk."
They are also said to "

live underground," and are therefore

80
Abapansi, or Subterraneans.
They are also, like the Abapansi, called ancestors. Thus "

the
Red Book of Clanrannald is said not to have been dug up, but to have
been found on the moss. 81
It seemed as if the ancestors sent it."

77 See Nursery Tales of the Zulus, p. 317.

78 See Croker s Fairy Legends, especially "

The Confessions of
Tom Bourke," p. 46.
79 Vol. II, p. 56.
Campbell.
80
Id., p. 65, 66.
81
Id., Vol. II, p. 106.
 DREAMS ,
&c.
BREAMS, subjective apparitions, and similar psychical phenomena
are in the native mind so intimately wrapped np with the Amatongo,
that this is the jjroper place for considering their views on such mat

ters, without which their views on the Aroatongo would be incom

plete.

The Amalonyo make revelations by Dreams.

UMA u lelewa pupa umuntu o nga Ir during sleep you dream of a

m azelele ukuba a nga kw enza man whom you do not thoroughly
kabi ; kepa ku ti ebusuku u lele, know to be of such a character
u bone e ku gwaza ngoku ku zu- that he may do you an injury j yet

ma, e nga ku gwazi obala, e ku if in your sleep you dream that he

d^la imfiAlo, uma se u vuka, u ya suddenly stabs you, not openly,
mangala kakulu, u ti, Wau but by stealth, when you awake
"

Kanti Ubani lo, ngi ti, urnuntu you are much amazed and say,
omuAle nje, kanti u ya ngi zonda
"

Oh
Forsooth I thought such a
!

Jia?" U ti, "Ngi ya* li bonga one a really good man. And does

itongo lakwiti eli veze lo muntu he hate me 1 I thank the Itongo

kumina, ngi nga m azi. Manje of our people which has revealed
ngi nga m azi, loku itongo se li m the man to me, that I may know
tikisile. Wa fika e ngi bulala, ngi him. Now I know him, for the
nga Iw azi uluto Iwake e ngi lu Itongo has caused him to approach
dAlile." U /tlale, u m /tlakanipile me. And he came to kill me.
lowo muntu ngokuti, Leli pupo "

I do not know in what respect I

a li tsho manga ; i kona indaba e have injured him." And you con

Dgi nga y aziyo, e kulo muntu." tinue on your guard against the

man, believing that the dream

does not lie, but that there is

something in the man with which

you are not acquainted.

Futi uma u lele u pupe isilwane Again, if in your sleep you
si ku zingela, si funa uku ku bu dream of a beast pursuing you and
lala, ku ti uma u vuke, u mangale trying to
kill you, when you wake

u ti, Hau Ku njani loku, uma you wonder and say, How is this
"

!
"

ngi pnpe isilo si ngi zingela ?" Ku that I should dream of a wild
ti uma ku ya uzingelwa kusasa, beast pursuing me 1 "

And if in

the morning they are going to

 DREAMS, ETC. 229

noma izilo noma izinyamazane, u hunt, whether wild beasts or

hambe w azi ukuba Ngi sengozi- game, you go knowing that you "

ni w azi ukuba Lesi silo si are in jeopardy ; you know that

;
"
"

letwe itongo, ukuze ng azi ukuba the Itongo brought the beast to
uma ngi nga bheki, ngi nga fa."
you, that you might know that if

Uma u ya enk^ineni, u ye se u you do not take care you may die.

Alakanipile. Kumbe u nga yi, If you go to the hunt, you are on

ngokuti,
"

Isalakutshelwa si z\va your guard. Perhaps you do not

ngomopo." U ti,
"

A ngi Alale."
go, saying,
"

Isalakutshelwa hears
U Male, u zilondolozile, ngokuti, through trouble.
82
Let me stay
"

Ngi sa funa kupi, loku itongo se at home." And you stay at home
li
ngi tshelile, ukuba ngi ya em- and take care of yourself, saying,
pini 1
"

What do I want further, when "

the Itongo has already told me

that I am going into danger ? 83
"

Futi, uma u lele ubutongo, u Again, if during sleep you

pupe u buyela kwabakini, uma dream of returning to your people
w a/dukana nabo isikati se si side; from whom you separated a long
u bone be Alezi kabi, aobaui na- time ago ;
and see that So-and-so
obani ;
u vuka umzimba u mude ;
and So-and-so are unhappy ;
and
w azi ukuba "

Itongo eli ngi yise when you wake your body is un

kulabo bakwiti, ukuze ngi bone strung 84 you know that the Ito
;

lobo bubi a ba nabo ; uma ngi ya ngo has taken you to your people
kona, i kona indaba e ngi nga i that you might see the trouble in
fumana kona yokuAlala kabi." U which they are ; and that if you
Male u beke indAlebe, u Alomele go to them you will find out the
Ngi ya kuzwa indaba, cause of their unhappiness. And
"

ukuti,
uma ku kona umuntu." Nembala you continue listening and expect
ku ku nga fika umuntu wanga- ing to hear news if any one comes.
ti

kona, u buze inAlalo yabakini. And truly a man may come from
Uma e ku tshela uku/tlala kubi, u the neighbourhood, and you ask
after the welfare of your people.

If he tells you they are in bad cir

O, I mere-
"

cumstances, you say,

82
Is -ala-kutshelwa, He who when told refuses to listen, hears in
the time of trouble. proverbial saying. Another form is, Ihlonga- A
ndhlebe li zwa ngomopo He who is without an ear hears in the time >,

of trouble.
83
JZmpini, lit., to an army, or enemy.
Si
Umzimba u mude, your body is long, that is, relaxed, unstrung.
 230 DREAMS, ETC.

O, ngi Imza kodwa. Se ng e- ly ask. I have already heard the

"

ti,

zwa ngepupo." Futi, uma umuntu news in my dream." And if one

e file, kanti ku kona o m Alckako dies, and there is one who laughs

ngaloko kufa, e nga m kaleli, at his death and does not mourn
noma e se file u ya buya a buze for him, and if the dead man re
komunye o sa pilile, a ti, Ubani turn again and enquire of an
"

u ngi Aleka ngokufa, ngokuba other who is still living, say

lo

yena e nga yi kufa ini na V Kw a- ing, Does So-and-so laugh at my "

ziwe ngepupo ukuba Ubani lo death because he will not die ? it "

kanti u ya Aleka. Ku tiwe leli is known by the dream that the

zwi li fike uesitunzi sake o fileko. other laughs. It is said the shade
of the dead comes with the mes

sage.

Futi, kubantu abamnyama, ku Further, among black men,

ti ngesikati sokuvama kwempi, when enemies are numerous, many

abantu abaningi ba sinde itongo ; people are saved by the Itongo ; it

li fika ngepupo; kumbe pakati comes in a dream ; perhaps in the
kwobusuku umuntu a pupe e vu- middle of the night a man dreams
swa Ubani, umuntu wakubo owa that one of his people who is dead
fako a ti, Bani, vuka, u tate wakes him, saying,
" "

; So-and-so,
abantwana bako nezinkomo, u awake, and take your children and
pnme. I ya ngena impi lapa." cattle, and go away. An enemy
Ku ti ngokudelela, e ti,
"

Ipupo is coming into this village."

And
nje,"
a lale. Li pinde li fike li ti,
through despising it and thinking
Ubutongo bu ze bu be it a mere dream, he goes to sleep.
"

Vuka."

bubi. A ukubona ukuba And the Itongo comes again and

k<?ale

indaba le. Kumbe a t e ti sululu, says, "Awake." And at length

i be i vimbezela, ezwo se ku kala he cannot sleep well. And he

abantu. A bonge kakulu itongo begins to see there is
something
lakubo. real in the dream. Perhaps just
as he has got out of the way the

enemy surrounds the village, and

he hears the people crying. He
then returns hearty thanks to the

Itongo of his people.

Ukufika kwalo muntu ka fiki When a dead man comes he
e inyoka, nesitunzi nje; ku fike does not come in the form of a
 DREAMS, ETC. 231

yena uk^obo Iwake nje, ngokunga- snake, nor as a mere shade ;

but
tika fanga, a kulume nomuntu he comes in very person, just as if
wakubo na lowo e nga tsho uku-
;
he was not dead, and talks with
ti umuntu owa fayo, a ze a bone the man of his tribe ;
and he does
uma e se papama ukuti,
"

Kanti not think it is the dead man until

ngi ti Ubani u sa hamba nje ;

he sees on awaking, and says,
kanti ku fike isitunzi sake." Ku Truly I thought that So-and-so
"

ti uma wa fa izinto zake zi semzi- was still living and forsooth it is ;

m beni nokubuya u buya e se nazo ;

his shade which has come to me."

lezo zinto z aziwa. And when he returns he has the

same clothes on as those in which
he died, and the clothes are known.

Futi ku kona kwabamnyama Sometimes among black men a

inyoka i
ngena end/dim ;
i bonwe, snake enters the house ;
when it is

ku bizwane, ku tiwe, "

Nansi in seen they call one another, saying,

yoka."
Abantu ba ti budubudu "

There is a snake." All the

ukuya u i bona leyo nyoka, uma people hurry to look at the snake
i nga baleki. Ba ti,
"

Uma eya- if it does not run away. They

sencl/tle, nga i baleka bona aba- say if it were a wild snake 85 it
i

ntu. Kepa loku a i baleki, eyase- would run away when it sees men.

kaya," Abanye ba ti,

"

Isilwane ;
But as it does not run away, it is

a i bulawe." Ku pikiswane ;
a tame snake. 86 Others say, It "

omunye a i bulale, i la/tlwe nga- is a beast ;

let it be killed." They

pandAle. Ku lalwe. Ipupo li

dispute, and one kills it and
fike ;
lo muntu owa fayo, li ti, throws it away. They go to sleep,
"

Ku ngani ukuba ni ngi bulale, and a dream conies, and the dead
ni ngi bona na ? U mina lowo e man says.
"

How is it that you

ni m bulele. Ngi Ubani." A kill me when you see me ? It is
vuke lowo muntu, a wa lauze me whom you have killed. I am
lawo mapupo. Ku maiigalwe. So-and-so." The man awakes,
Ku ngaloko ke ku tiwa inyoka i and tells his dreams, and the peo

itongo. Ku tshiwo ngokuba ku ple wonder. It is on this account,

tsho wona e ti,

"

U mina leyo n- then, that they say that the Itongo

yoka e ni i bonileko." is a snake. They say so because

the dead man tells them in dreams

that he is the snake which they

have seen.
8f)
Eyascnd\\le, a wild snake, that is, not an Itongo.
flyasckaya, a home snake, that an Itongo.
86
is,
 232 DREAMS, ETC.

Ecstasy and Dreams,

ISIYEZI si njengokuba umuntu wa ECSTASY is a state in which a man

fa kancinyane, U ya vuka \i se becomes slightly insensible. He
bona izinto a nga zi boui uma e is awake, but still sees
things,
nge nasiyezi. which he would not see if he were
not in a state of ecstasy.

Undayeni umuntu o be Alakani- Undayeni was a clever man,

pile o be tsho ukuti,
"

Ngi iiania- who used to say he was able to see

nd/tla okubona oku ngalapaya/ things afar off from him. He
noko e nge ko lapo. U ya ku would sometimes see what was
bona ngesinye isikati oku ngala going on on the other side of a
paya, a tsho kubantu ukuti, U "

hill, and tell the people, saying,

kona umuntu, u y eza ngale n- "

There is a man coming by that

d/tlela,"
noma isi/Jobo sake, noma path,"
whether it was a friend, or
umuntu nje. a stranger. 87

Ngesinye isikati ezweni lakwiti Sometimes in our country they

ku be ku zingelwa izinyatL Uma hunted buffalo. If he had slept
e lele ebusuku, u ya kuvuka ku- at night, he would awake in the
sasa, a si tshele, a morning and tell us, saying, Sirs,
"

Madoda,
"

ti,

uma si ya kuzingela izinyati na- ifwe go to hunt buffaloes to-day,

m/ila nje, i kona into enAle e ya we shall be lucky. I saw some
7
kuvela ekuhambeni kwetu. Ngi during the night
buffaloes we ;

fumene izinyati ebusuku, si zi were hunting them they were ;

zingela ;
za ba izinkomo nje."
Li just like cattle." That was all

pela lapo lelo pupo eli njalo. such dreams made known to us.

Izinyati si fike kuzo, zi be njenge- When we found the buffaloes,

Eiiikomo njalo njengokutsho kwa- they were just like cattle, as he
ke ;
si zi bulale, si nga bi namdwa had told us ; we killed them, and

iiomuncinyane nje, did not get so much as a scratch.

Ngesinye ke isikati, uma ku On another occasion, if there

kona ukuzingela, abantu be be was a hunt, the men having al
Sirs, on
" "

vUangene ngokuti, Madoda, ngo- ready agreed, saying,

suku olutile ku fanele ukuba ke si ,
such a day it is well for us to go

yozingela izinyati emfuleni otile." I

and hunt buffaloes by such a river."

That is, in the ecstatic state he could see that some one was
87

coming, but could not sec whether it was an acquaintance, or a

stranger.
 DREAMS, ETC. 233

Ba vumclane. Ku se kusasa ba They would agree, and when the

puma, ba hamba. Ku ti ekuha- morning arrived set out on their
mbeni a tsho, a Madoda, journey. As they were setting
"

ti,

kodwa ngi bonile ekulaleni kwami, out he would say to them, Sirs, "

noko si ya uzingela, a no zingela but I have seen in my sleep, al

ngobudoda. Izinyati, ngi ti, zi though we are going to hunt, do
Mbala, ku be njalo eku you hunt like men.
nolaka." For I say
zi fumaneni kwabo noma zi nga the buffaloes are full of rage."
;

bulalanga niuntu, zi vame uku ba And truly it was so when they

ponsa noma izinja. Ba ya ya kuzo came up with them ; although
se be /ilakanipile ngokupupa kwa- they did not kill any one, they
ke ;
ba ya kuvika futifuti. tossed the men or dogs continually.
But they went to the hunt made
cautious by ;
and es
his dream
caped again and again by dodging.
Sa m bona ukuti, noko e nge si \Ve noticed that although he
inyanga, kodwa ukupupa kwake was not an inyanga, yet his dreams
kuAle. Futi wa e indoda e kali- were good. He was besides a
payo, e nesibindi ;
uma inyati i
ya brave man and courageous ;
if

kumisa obala,lapo ku nge ko rnuti there were a buffalo in an open

wokukwela umuntu, yena a ti, spot, where was no tree upon
Kwela ni emitini niua. Ngi
"

za which a man could climb, he

kuya, ngi ye kuyoka ukuze i ze would say to the people, "

Do you
kuriina, si i bulale." Kodwa aba- climb into thetrees. I will go
ntu V a/iluleke, ukuti,
"

U za ku and draw him towards you, that

yoka e nga hambi pezulu, e nge we may kill him." But the peo
najubane nje 1 ya kwenza njani U ple could not see that, but said,
na ? U
ya kubaleka kanjani na ?"
"

How will he draw the buffalo

Noko a hambe a ye kuyo, a i
k<?a-
towards us, for he cannot fly, and
le ngonikonto, a
Mabe, a baleke i is not able to run fast? What
a ye kona lapo be kona abantu, a will he do ? How will he escape ?"

kwele emtiui ; uma ku kona aba But he went to the buffalo, and
ntu aba nemikonto, ba i Alabe, i ze began the attack by stabbing it,
ife. and then ran away to where the
people were, and climbed into a
tree ;
and if there were any men
who had assagais, they killed it.

E E
 DREAMS, ETC.

Abantu ba be ti ngaye, n inya- Tlie people used to say of him,

nga, noko e nga bull u tsho oku- that he was a diviner though he
;

bonakalayo ; ngokuba izinyanga, did not divine for he said what ;

noko zi bula, ngesinye isikati zi was true ;

and diviners sometimes
tsho okungabonakaliyo. Wa e say what is not true. He was
intwcsi futi yamazwi, ngokuba also an eloquent man, for what he
aiuazwi ake a e bonakala. said came to pass.

Kwa tiwa, amad/tlozi akubo It was said, the Amatongo of

nakoninalume akoniiialume a ta- his own people and the Amatongo
iida uku m enza inyanga, akubo a of his maternal uncle disagreed.
wa tandanga, Ngemva kwaloko Those of the maternal uncle wish

ka be sa ba nako uktibula njenge- ed to make him a diviner those ;

ziriyanga ;
kodwa yena wa kuluma of his own people did not wish it.
nje ngoinlomo, ka bula. Kodwa After that he was unable to divine
nkwenza kwake kwa ku faria ne- like a diviner but said what was ;

nyanga, e ngc si yo noko ; ngokuba true without divination. But his

xi be e zamula futifuti, a timule habits were those of a diviner,

njalonjalo ;
loko ke okwezinyanga though he was not one; for he
ezi bulayo ;
noko e nga bull, wa e used to yawn and sneeze continu

pakati kwalcyo ndawo yokubula ally ;

and this is done by diviners ;

nokungabuli. although he did not divine, he was

midway between divining and not
divining.
Indaba e ngi i
kumbulayo enye There is another thing which I

kandayeni. Kwa ti si s ake em- remember of Undayeni. We

geni kwa ku kona idwala li ne- were living on the Umgeni
; ;
there

ngobozi, lapo ku ma amanzi kona was in the neighbourhood a ; rock,

kepa sonke tina si batsha lawo in which was a hollow, where

manzi e isibuko setu, lapo si zi- water stood and that water was
:

buka kona. Ku te ngolunye usu- the looking glass in which all we

ku wa si buza, e vuka ebutongwe- younger ones used to look at our
ni, wa ti,
"

I kona ini indawo selves. One day on awaking from

edwaleni, lapo ni zibuka kona na?"
sleep he asked us, saying, "Is

Sa ti,
"

Ku kona ni kona na 1
"

there a place in the rock which

Wa ti,
"

Ai. Ngi ya buza, ngo- you gaze in as a looking glass 1

"

We replied,
"

What harm is there

in that 1
"

He replied,
"

No. I

merely ask because I have seen

 DREAMS, ETC. 235

kuba ngi bonile e ngi ku bonileyo what I have seen during the night."
ebusuku." Sa vnma, sa ti, "I Then we told him that there was

kona." Wa ti,
"

Ngi ti, kuleyo such a place. He replied, I tell "

ndawo ni nga be ni sa ya kona. you never to go to that place

U kona umuntu o kade e ni bona again. There is some one who for

ukuba n ejwayele kuleyo nda some time has seen that you are
se

wo ukuzibuka. Kepa u fake ububi accustomed to look at yourselves

kuleyo ndawo. I yeke ni leyo there. And he has put bad medi
Kepa ngokuba nembala
ndawo." cine 85 into the hollow. Leave the
kwa ku umuntu e si m azi, ukuti And because he was a
place."

u kuluma isiminya, a si pikanga, man whom we knew, we saw that

sa vuma, sa i
yeka leyo ndawo. he spoke the truth, and did not
Loko ke ka ku bonanga esiyezini,
refuse to obey, but left the place.

wa ku bona e lele. This he did not see in an ecstatic

state, but during sleep.

Ngokuba na sendaberii, uma ku And even in disputes, if there

kona urauntu o nekcala, kepa was any one who was in fault, and
Undayeni uma Bani, indaba said to him, "

e ti,
"

Undayeni So-and-so,
i ya ku ku la/ila." Nembala lowo you will lose the case," if the
muntu, uma e m azi, a ku sa man knew Undayeni he would no
swelekile kuye ukuba a ye ema- longer want to go into court, but
kcaleni ;
u se e fanele ukuti a zi- was now ready to act rightly to

lungisele kaAle kulo muntu, ku the other without going into court.

uga yiwa emakcaleni.

U
be njalo ke ukuhamba kwake. Such then was the character of
I loko ke e ngi ku kumbulayo Undayeni. This is what I remem
ukweuza kwake. ber of his acts.

Kepa ngesiyezi a be e bona And as regards the ecstasy into

ngaso, u be umuntti kakulu o nga which he fell, he was a man who

tandi uku/Jala pakati kweningi did not like to sit in the midst of
labantu ; u be tanda ukuzi/tlalela many people ;
but liked to sife

yedwa, ngokuba u be umuntu ka alone, for he was a man who, we

kulu e si ti u kuluma isiminya. 89
said, spoke the truth. I do not

88
Ububi, that is, some medicinal substance, capable of making
any one who looked into the water hateful to others. See
"

Super
stitious Use of Medicines." Among the Highland Tales there is
mentioned a magic basin which made a person beautiful when he
washed in it. (Campbell. Vol. /., p. 97. )
89 He
sat alone that he might become ecstatic, and in that state
see what he could not see in his ordinary condition.
23G DREAMS, ETC.

A ngi tsho ukuti u be nga hla.li mean that he never sat amidst

nakanye pakati kwabantu, kodwa other people, but he did not usu
u be nga vami. ally do so.
*
Njengaloku pakati kwabantu In like manner among black
abamnyama indaba zamapupo ku men the real meaning of dreams
tiwa a y aziwa ukuma kwawo. is not known. For some dreams
Ngokuba amanye amapupo a ya have every appearance of reality,
vela njengokungati ku rijalo, kanti but they are not true others ;

a ku njalo amanye a kombise point out something which is about

;

indaba e za kwenzeka. Ngokuba to happen. For among black men

ku kona pakati kwabantu aba it is supposed that if a man dream
mnyama ukuti, uma umuiitu e of a great assembly, where they
lele wa bona iketo elikulu, ku are dancing, if there is any one
sinwa uma ku gula umuntu, a ku
; ill, we have no confidence that he
tsliiwo ukuti si y etemba ukuti u will get well ;
but immediately

ya kusinda ; masinyane kulowo the man who dreamt of the dance

muntu o bone ku sinwa, u y esa- is much alarmed, and if he is not

ba kakulu, a Alale e se beka in- a man of the same village as that

d/Jebe ;
uma ku umuntu o nge si where the man is ill, he continu
ye walapo ku gulwayo, e beka ally listens, expecting to hear the
ind/ilebe, ngokuti u za kuzwa isi- funeral wail. And although the
lilo. Kepa noma ku nge si yo wail is not heard on the same day,
leyo mini ukuba ku kalwe, ku he is still fearful and without con

y esabeka, a ku tembeki loko ku- fidence.

pupa.

Kepa ukupupa okutembekayo But a dream which produces

kubantu abamnyama, uma umuntu confidence among black men, when
o gulayo ku putshwe e se e file, e any one is ill, is one in which they
se e ya kulaAlwa egodini, ba bone dream that someone is dead and

nokug^itshwakwake, nokukalelwa about to be buried, and that they

kwake konke, nokiilaAlwa kwe- see the earth poured into the
zinto zake ku pele ngaleso sikati grave, and hear the funeral lamen
Bobusuku. Ku tiwa ke ngaloko, tation for him, and see the de
"

Ngokuba si m pupela ukufa, ka struction 90 of all his things during

yi kufa." the night. They say of such a

dream,
"

Because we have dreamt

of his death he will not die."

90 Some of the dead man spersonal property as his assagais, his

blanket, and dress is buried with him, and some is burnt.
 DREAMS, ETC. 237

As azi ke unia loko kw enza We do not understand how this

ngani. Lokupela njengokuma happens. For as regards living

kwokupila nokufa ku be ku fanele and dying, it would appear proper
ukuba o za kufa nembala a fe, that he who is about to die
uma e gula e putshwa ;
a ti o za should die, if when he is ill
people
kupila a pile, uma ku putshwa e dream he is dead ;
and he who is

pila. Nembala loko ngi ku bonile is about to live should live, if

kokobili. Ijadu ngi li bonile, people dream that he is well. But

umuntu wa fa ;
futi ukufa ngi ku in truth I have seen both. I have

bonile ngomuntu o be gula, kepa dreamt of a wedding-dance, and

wa pila. Njengokuba ekuguleni the man died ; again, I have
kwomfundisi wetu ngonyaka owa dreamt of the death of a sick man,
d/ilulayo, nga m pupa e se e tile, e but he got well. For example,
fele emgungund/ilovu. Kepa ka when some years ago our Teacher
la/ilwanga emalibeni, wa la/ilwa was ill, I dreamt that he was
pakati kwendAlu em/Jope ngapa- dead, and that he had died at Pie-
kati ; kepa ku gcwele abantu aba- termaritzburg. But he was not
ningi abafayo, e se lele ngapezulu buried in a grave, but was placed
kwalabo bantu \
ikanda lake li in the middle of a house which

bheke empumalanga, izinwele zi was white inside ; and it was full

fi/tle ame/tlo. Loko nga ku boua of dead men, and he was placed
ngi lele. Ekuvukeni kwami a ngi on the top of the dead men ; his
Alalelanga, ukuti,
"

A ngi bheke head was directed towards the

ukuba nembala incwadi e za ku- east, and his hair covered his eyes.

fika; i za kufika, i ti, O, se ku This I saw in my sleep. When I

njalo, u file.
"

A ngi /Jalelanga awoke, I waited, saying, Let me "

loko ; nga vuka nje, nga bona se look out for the letter which will
ku njalo ; nga kala masinyane come shortly ;
it will come and
ngabo lobo busuku ; ng esaba say, 0, it is so, he is dead/
"

I
nokuba incwadi i fike, ngokuti i did not wait for that, but saw it
za kutsho loko. Kwa nga i
ng e- was already really true, and at
puza ukufika. Nga /Jala ngi zije- once wept during the rest of the

night ; I was afraid for a letter to

come, thinking it would tell us of
his death. I longed that it might
be a long time before it arrived.

My eyes remained full of tears

238 DREAMS, ETC.

jana ngaloko kupupa. Kepa because of the dream. But when

ekufikeni kweucwadi a kwa La the letter came it was not so.

njalo. Ng ezwa ilizwi lokuti, "

U But I heard it said,

"

Our Teacher
ti, a ku kupuke in<?ola,
u m Ala- has sent for the waggon to go to

O, nembala Pietermaritzburg, to fetch

"

ngabeze." Nga ti, him."

ukupupa ukufa a ku bonisisi uku- So I O, truly, to dream of

"

said,
fa." death does not show that death
will take place."

A ngi ka k^edi ukuti se ku isi I have not yet come to a certain

minya loko ngokuba kwabanye conclusion that this is true; for

;

ba bona ukufa, nembala ku be i some dream of death, and death

ko ; nokupila ngesinye isikati ku occurs ; and sometimes of health,
be ukupila. Kepa nami a ngi and the person lives. And I do
tsho ukuti ukupupa ku hamba not say that a dream turns out to

ngaloko oku bonwayo umuntu be true sometimes ; ;

I dream of
ngesinye isikati ngi nga pupa into, something, and in fact the thing
nembala i
ya kuba njalo njengo- happens as I have dreamed. But
kuba ngi i bonile. Kepa kakulu I speak especially of the death or

ngi ya kuluma ngokufa kwomuntu life of one who is ill, that the

ogulayo nokupila, ukuti, a ku ha- event turns out different from

mbi ngend/Jela e be ku fanele what it ought to, and goes by con
ukuhamba ngayo ;
ku ya pamba- traries.
nisa.

Abantu ba ti, amapupo aseAlobo People say, summer dreams are

a tsho isiminya ; kepa a ba tsho true ;
but they do not say they
ukuti, a tsho isiminya kanye- are always true ;
but they say that

kanye ;
kodwa ba ti, e/tlobo a ku summer dreams do not usually
vamile ukuba amapupo a geje. miss the mark. But they say the
Kodwa ba ti, ubusika bubi, bu winter is bad, and produces con
fika namaongoongo, ukuti, ama fused imaginations, that is, very
pupo amaningi kakulu a nga k^o- many unintelligible dreams. And
ndekiyo ka/Je. Kepa ngaloko a therefore it is said that winter
ku tshiwo ukuti, ubusika bu pupi- causes bad dreams, and if a man
sa ka/Je,noma umuntu e pupile has dreamed and tells another, he

amapupo, uma e \va lauzela omu- will at once answer him, saying,
nye, lowo u ti masinyane,
"

O,
"

O, So-and-so, that is nothing but

bani, amaongoongo obusika lawo,"

the confused imaginations caused

by the winter." He says thus

 DREAMS, ETC, 239

ngokuba e ti, a ku ko n/ila-

e tslio because there is no sense in the
mvu pakati kwawo. Njengnloku dream. In like manner it is said

i/ilobo ku tiwa, a li nazo izindaba there is not much that is false in

eziningi zamanga. Kcpa uma se the dreams of summer. But when

ku fike vibusika, abantu ba ya the winter comes the people begin

kgala ukuba nevuso, ngokuti, bu to be afraid that the winter will

za kufika ke ubusika namafuku- bring much rubbish, that is, false

fuku amaningi, ukuti amanga. dreams.

Ipupo e ku tiwa li vela eto- A dream which is said to be

ngweni, nma
ngezwi li fika lika- sent by the Itongo, is one which
bani o nga se ko, uknti, Ini "

uma comes with a message from the

ku ng enziwa ukuti nokuti na 1 "

dead, enquiring why such and

Njengaloku kubantu abamnyama, such a thing is not done. For ex
uma u zuze amabele kakulu, nge- ample, among black men, if one
sinye isikati ku ti ekulaleni kum- has an abundant harvest some
ninirnuzi a pupe, ku tiwa,
"

Ini times the head of the village

ukuba u piwe ukud/Ja okungaka, dreams that it is said to him,
u nga bongi na 1
"

Kepa masi- "

How when you have been

is it,

iiyane uma e se e vukile ka nga- given so much food, that you do

bazi ukuti leli pupo li tslio ku- not give thanks ? And as soon "

d/ila kuni ? U ya bona nje ukuti, as he wakes he has no doubt as to

"

O, nembala !
"

A be e se ti what food the dream means. But

emzini wake,
"

A kw enziwe he perceives at once that the dream

utshwala ;
ku ya ku/tlatshwa." A speaks to the point. And he im
be ke e se bouga ngaloko kud/tla mediately commands his people to
a kw enzileyo. Noma e zuze izin- make beer, for he is about to sacri
komo, enze njalo futi. fice. So he praises the Amatongo
for the food which they have given
him. And if he has gained many
cattle ho does the same.

Kwa ti ngesikati lapa Amazulu It happened once when the-

a ya empini, emuva kwaloko kwa Amazulu had gone out to battle, 91

Alatshwa umkosi ukuti, Zi mi "

the word was passed among the

people telling them that the cattle
were standing without guard at

91
To fight with the Dutch in the time of Udingane.
 240 DREAMS, ETC.

zodwa ed/tlokweni." Kepa bonke Idhlokwe.

92
And all the people
abantu b esukela pezulu, ukuti started up, thinking they should

b eza utola izinkomo. Kw esuka get cattle }

and even old men went
namakrcegu e pete izindondolo ; out, leaning on their staves ;
and
kepa lolo lusinga olu njalo Iwa za at length our father was carried
Iwa susa nobaba. Lokupela ya away by the infection. And as
fika ntambama leyo ndaba, wa ti the news came in the afternoon, he

komame,
"

Ngi gayele ni isi- said to our mothers, "

Make me
nkwa, ngi ze ngi d/tle end/deleni." some bread, that I may eat on the
Kepa ekulaleni kwake, kwa fika journey." But whilst he was
ilizwi, la ti, nga yi lapo ku
"

U came to him, saying,

asleep a voice

yiwako ;
a ku yi kubuya namu- "

Do
not go where the others are

nye."
Nembala eknseni, ngokuba going; not one will come back
kwa ku iAlazo uma indoda i ti, again."
So in the morning, as it

Mina a
"

ngi yi," kepa wa ti,

"

O, was a shame to a man to say he

iniiia, bakwiti, ngi lele ngi zilu- was not going, he said,
"

O, for
ngisele ukuhaniba kepa manje ku ; my part, neighbours, when I lay
se umlenze wami w ala se ngi ya ;
down I had got ready to go but ;

kajuga."
Nembala wa zikanigisa. now my leg prevents me I have ;

become lame." In fact he pre

tended to be lame.

33a liamba be ti, ba za kutiti- They set out thinking they

liza ;
kanti ukufa ku ya kutitiliza should gain very many cattle ;
bona. O, kwa fika wa ba munye, and forsooth death made a very
Usihhile ;
e fika, be m dabule great gain of them. O, one only
ikanda ekcaleni kwend/ilebe ngom- came back, whose name was Usi-
konto e ti, Ni bona mina nje
;
"

chile he came with an assagai

;

ukupela."
Loko kwa kginiseka wound by his ear. He said,
"

You
kubaba, rkuti, "Nembala ngi vu- see me only."
That was a confir

siwe ngepupo." Kepa wa li lauza mation to my father that he had

lelo pupo emveni ukuti,
"

Nami been truly warned by the dream.

be ngi ya, kepa ngi bone loko ebu- And after that he told the dream,

suku." saying, "I too was going, but I

saw what has happened in a
dream."

Id\\lokwe, a secure place, where there was abundant pasture

- ; 2
n
and forest, where the oittle could feed in concealment.
 DREAMS, ETC. 241

Futi ngepupo uma ku /Jaselwa, Again, if when making an in

umuntu wa lala, wa pupa e gwaza cursion into another country one
umuntu kuk^ala, a in bulale, eku- has dreamt that he stabbed a man
vukeni kwake u y enyela ngokuti, first and killed him, he murmurs
Hau ku njani loku, uma ngi saying,
"

!
Oh, how is it that
"

pupe ngi bulala umuntu ?

Kgu. I have dreamt that I killed a man ?
La mapupo a ya pambanisa. Ku No. The dream goes by contra
ya kufa mina." A hambe ngoku- ries. It is I who shall be killed."
/tlakanipa a nga hambi pambili, So he goes cautiously does not
a liambe eniuva i /Jangane k^ede, ; go in front, but behind the others ;
ancluba a ngcnc, irapi se i me/Jo but when the two armies have

mnyama, a gwaze umuntu. A joined battle, then he enters into

nga ko/tlwa i lelo pupo, a zing e the engagement, when the enemy
1 azi njalo. is confused, and stabs someone.
He does not forget the dream, but
UMPEXCULA MBANDA. bears it constantly in mind.

Uyuaise s Dream.

INHLIZIYO yami imbi. Ngi kwe- MY heart is heavy. I have had a

1 o 93
ubutongo obubi. Nga pupa bad dream. I dreamt of a funeral

isililo, ku kala abantu be baningi. lamentation ; many people were

Ya ba mbi in/Jiziyo yami, ngoku- weeping. How
heavy my heart
ba ngi pupe izinto eziningi Nga ! is because I have dreamt of many

pupa npmjadu, abantu abaningi things ! I dreamt also of a wed

abasinayo. ding-dance ; many people were
dancing.
yami ya kcabanga
In/iliziyo I thought in my heart, a wed
ukuba umjaclu u ipupo elibi. Uma ding is a bad dream. If you
u pupa umjadu, ku ba ka ku lu- dream of a wedding, there is some
ngile ku ba u kona umuntu ofi- thing not right there is someone
; ;

leyo ; umjadu u isililo ;

urn a u who has died ;
the wedding is a

pupa abantu be sina, libi lelo sign of lamentation ;

if you dream
pupo. of men dancing, it is a bad dream.

93
A similar form
of expression occurs in the following sentence
Nga se ngi zwa
se ku kalwa ukuti, Maye wa
isililo, gwaz o
"

! m !"

It occurs not unfrequeiitly in songs.

242 AM?, ETC.

Kepa nga vuka kusasa, nga ba And I woke in the morning

tshela abantn, nga ti,
"

In/iliziyo and told the people, saying, My "

yami imbi. Nga pupa umjaclu, heart is heavy. I have dreamt of

nga pupa isililo." Ba ti abantu, a wedding-dance, and of a funeral

Into embi o i pupileyo.
"

Umja- lamentation." The people said,

du isililo. Loku wa shiya ekaya
"

You have dreamt of a bad thing.

ku gulwa, isililo si ipupo eli/ile ;
A wedding-dance is a sign that
lelo pupo lesililo a li nakcala li- ;
there will be a funeral lamentation.

7ile, lo pupe isililo ; ipupo elibi Since when you left home there

elomjadu. Ba ti futi,
"

Nalo was someone ill, the funeral la

lomjadu ngesinye isikati uma u ba mentation is a good dream ;

the
u pupa, ize nje ;
ku ba nosuku dream of a wedding is of no con

iije, li ti loria elibi ipupo li

sequence ; your dream of a funeral
mb amanga nje."
lamentation is good the dream of ;

a wedding is bad."
They farther
said,
"

And sometimes if you fre

quently dream of a wedding, it is

nothing; or if you dream of it

once only, it is not a sign that can

be depended on."

Nga mina, Nga ka nga uti I said, Some time ago I dreamt
"
"

wedding. When I awoke I

94 ku
pupa uinjadu. Ani a lungile of a

ekaya. Anti 94 umkwekazi wami said, It is not right at home.

"

TI bubile." My mother-in-law is dead.

Ngi be ngi s and ukupupa Immediately after I had dreamt

wona umjadu, kwa fika umuntu, of the wedding, a man came, and
nga tsliaywa uvalo. Uraa ngi sa I was alarmed. As soon
as I saw

m bona lo muntu, nga puma en- him I went out of the cooking
dAlini yokupeka, nga m bingelela, house, and saluted him, and said,
Sa ku Although I thus salute you, as
"

Nga
"

nga ti, bona." ti,

"

Kona ku bingelela nje, ngi soon as I saw you I felt alarmed ;

ngi
ku bone k</ede, nga tshaywa uvalo; it felt as if there was something
kwa nga ti i kona indaba o za ku you have come to tell me." For

ngi tshela."
Ngoba ngi m bone as soon as I saw him I felt alarm

k<?ede, nga tshaywa uvalo. Wa ed. He said,

"

O, you felt alarm

with reason. There is bad news
O, kuloko, uvalo lokutshaya
"

ti,

ngakona. Ekaya le ku kona in-

94 Dialectic for kanti.

 DREAMS, ETC. 243

daba embi, TJmkwekazi wako u at your home. Your mother-in-

bubile."
Nga ti mina,
"

U bube law is dead." I said, Of what "

isifo si ni na ?" Wa ti,

"

Wa disease did she die 1

"

He said,

bika empinjeni ;
wa ti, Kubu/Ju- She complained of pain in her
"

ngu lapa.
"

Wa ti,
"

Ka bauga throat. And on that very day we

nalusnku ;
usuku s ezwa se ku heard the funeral lamentation.
kalwa Sa dinga uraa We could not tell who had died.
isililo nje.
ku fe mupi umuntu. Sa buza But asked, What is it? Since
tina ukuti, Ini na ? Ku kalwa there is lamentation, what has
*

nje, k\v enze njani na ? Ku, happened? They said, Uguaise s

bube umkwekazi kaguaise. Sa mother-in-law is dead, We ask

buza ukuti, U be nani na ? Loku ed, What was the disease ? For
na kutangi si be si naye na, e nga only the day before yesterday we
gulina? Au, a s azi, nati si were with her, and she was not
zwa ngaso ill ? They answered, O, we do
*

y etuka nje. Nati si

isililo nje. Au, ku tiwa ukufa not know, and we too are startled.
kuni na ? Au, wa bika empi We too hear only by the lamenta
njeni ;
wa ti, Kubu/Jungu umpi- tion.We said, O, what disease is
mbo ;
wa ti, Wa kwelwa in/tloko ;
it said to be ?
They said,
<

She
wa ba se u ya fa.
"

complained of pain in her wind

pipe. Then her head was affected,
and she died.
"

Abantu ba mangala umuntu The man wondered at death

ukufa e nga gulanga. Kwa ba when the person was not ill. And
kona abantu, ba ti, ku yiwe "

A some said,
"

Let us go to the divi

ezinyangeni, ku yozwakala lesi ners, that we may hear what the
sifo esi m bulala umuntu e nga disease is which kills a man witlv
gulanga."
out his having been ilL"

Kwa yiwa ezinyangeni. Izi- They went to the diviners.

nyanga za fika za ti, U bulewe "

The diviners said, She has been "

umuntu. Lowo rauntu umkulu killed by someone. He who has

o m buleleyo ;
u nreanele ukuk^eda killed her
a great man; he
is

lowo muzi; umuntu omkulu, wishes to destroy the village ; he

uniunumuzana." is a great man, a captain of vil-

Ngi ti ke, "

Ngi pupe nam^la So I say,

"

I have dreamt to

nje, nga tshaywa uvalo. InMiziyo day, and am alarmed. My heart

244 DREAMS, ETC.

ya kumbula lawo mapupo a ng e- remenibcrs the dreams wliicli I

nza ngapambili ; inAliziyo yami ya formerly dreamt and heart
; my
ti,
*
Umakazi leli pupo lomjadu li asks,
*
Can it be, since this dream
iigi Tdonze nje, uma kulungile nje of a wedding comes to me again,
na ekaya na ? Loku nga sliiya ku that it is not right at my home ?
gula urnfazi wami, ku guF umame. For when I left my home, my wife
Ini ukuba ngi pupe ipupo e nga li and mother were ill.
Why have
pupa kukgula, kwa bonakala na?" I dreamt a dream which I dreamt
formerly and it came true 1

Ba pendula ba ti abakvviti Om- Our people, Umpengula and the

pengula, ba ipupo lom answered me, saying, The
"

ti, O, libi rest,

"

jadu. InAliziyo yako imbi nga- dream of a wedding is a bad sign.

kona ipupo lomjadu li fana ne-
]
Your heart
heavy with reason ;
is

pupo lokuba ku gula umuntu. to dream of a

wedding is like
Uma u m pupa e gula kakulu, u dreaming that a man is ill. If

nga m pupa e kulupele, e fak i- you dream of him when he is very

zinto zake zonke ezin/Je, impa/Ja ill, you may dream that he is fat,

yake ;
lo muntu u ba u file ;
ka and decked in his fine things and ;

sindi. Umuntu um e gula, ku that man is dead ;

he does not get
ba kuAle u m pupe e file, e kalehva well. When a man is ill, it is

isililo ;
lo muntu ke u ya usinda ;
well to dream he
dead, and that is

a ka yi kufa."
they are weeping for him ; then
that man will get well ;
he will
not die."

O tsho njalo kumina, ku pendula It was Umpengula who answer

Umpengula wa ti, Ehe, guaise, ed me thus and he said, Yes,

"
"

; ;

kodwa i kuba u pupe uinjadu, um- yes, Uguaise, but since you have
jadu u pupo A ti Uklas, dreamed of a wedding-dance, a
libi."

wedding-dance is a bad dream."

"

O, loko, guaise, elinye ipupo li

se li ti lona ; ipupo umuntu u li And Uklass answered, 0, as to "

pupe ngesinye isikati, u pupe nje, that, Uguaise, one dream will turn
ku nga veli luto." out to be a bad omen ;
and a man
may dream the same dream an
other time, and it turn out to be
but a dream, and nothing come of
it."

A ti Umpengula, "

Ehe, u k^i- Umpengula answered,

"

Yes,
 DREAMS, ETC. 245

nisile, klas, ku. ba njalo ngesinye yes, you say truly, Uklass, it is so
isikati ;
umuntu u pupa nje omu- sometimes ; a man dreams merely

nye, ku nga veil Into." Wa ti f another, and nothing comes of

Umpengula,
"

Kami, guaise, nga it. And I too, Uguaise, once

ka nga li pupa naini ipupo. Ku dreamt a dream. Undayeni was
gula Undayeni. gnla, nga pupa E ill.
During his illness I dreamt I
e vunule impa/Ja yake, wa binca saw him dressed in his best attire,

umuntsha wake wezinsimba, e fake with his umuntsha of wild cat s

amatshob ake ; nga pupa ku ke- and having put on his tails ;
skins,
twa. Nga vuka kusasa nami, I dreamt there was a dance. I

guaise, nga vuka in/iliziyo yami awoke in the morning, Uguaise,,

imbi. Nga ba lauzela abantu, nga with my heart depressed. I told

ti ngi h\ez[ nje, ngi bliekile, nga the people my dream, and remain
bona ku ti kcatsha izinyembezi eme- ed waiting, my eyes filling with
/ilweni ami. Nga ti mina,
"

Uma tears. I said, If Undayeni is.

u file Uiidayeui Ngi te ngi sa dead As was saying those

I

ku gcina loko, lo ngi sesilungwi- words, for I was working with

Ngi the white men,

*

ni, ngi ya sebenza, ngi te, I said, I will

za uguk^ula ame/Jo emzileni, nga turn my eyes towards the road/

m bona umfana ;
owakwiti lo m- and I saw a lad coming ; it was a
O, u file lad belonging
*
fana. Nga mina, ti to us. I said, O,
TJndayeni. Lo mfana u se zoku Uiidayeni is dead. The lad is

ngi bikela. U te e sa fika, nga ti coming to tell us. As soon as he

rniiia, Kona, mfana, u fika nje, came I said to him, Lad, you
ngi ti, u file Undayeni. Wa ti have come because Undayeni is

umfana, Ehe,
*
ngi fike nje, ngi dead. The boy said, Yes, yes ;
zokubikela wena ukuti u file Un I come merely for the purpose of
dayeni. Nga ti mina, Nami be telling you that Undayeni is dead.
se ngi bonile njalo ke.
"

I replied, I too had already seen

that it was so.
"

A i se vi mbi in/diziyo yami. I My heart is no longer heavy.

ya kuluma kodwa, i ti, uma nga But says it if there is any thing
ku kona indaba, ngapana ngi bona the matter, I shall see someone
ku fike umuntu o za ku ngi tshela. coming to tell me. My heart sees
In/Jiziyo yami i bona lona leli zwi thatwhat the men of the place say
eli tshiwo amadoda akwiti ;
nami is true \
and I too now see that if

se ngi ya bona ukuti, uma ku kona

 246 DREAMS, ETC.

indaba, ngapana si fika isigijimi there is any thing the matter I

kumina ukuza u ngi bikela. Ko- shall see a messenger corning to
dwa ngi sa blickisisile, in/tliziyo tell me. But I am still in deep

yami ya i ku kyubeke expectation, and my heart will be

uclela k<?ede

izinsuku ngasemuva kwokupupa satisfied when many days have

kwami. Ng and ukuba ngi ti, passed after the dream. Then I
Ai, a ku ndaba. Ubutongo shall say, No, there is nothing
" "

kodwa bu ngi kwele ngamaongo- the matter. But sleep has filled
ongo." my mind with mere senseless
UGUAISE. images."

Subjective Apparitions.

KWA ti ngalezo nto ezi izilo ezi As regards those wild animals
bonwa nmuntu u ye ku- which a man sees when he is going
lapa e ti
kuleka ngasese, nami nga ku bona to pray in secret, I too have seen
loko futifuti. Lapa ngi ti
ngi ya them again and again. When I was
k<?ala nje ukuguk<?a,
kumbe ilizwi beginning to kneel, or when I was
lokukgula e ngi li
tshoyo ngi ya li
saying the first word perhaps,
tsho, se ku kona okunye o se ku there was something beginning to

k^ala ukusondela ; njengokuti, approach me ; as though it said,

"

Manje u wa valile ame/do, ka sa Now he has closed his eyes, and

"

yi ku ngi bona; a ngi sondele, will no longer see me; let me

ngi m lume, noma ngi m bambe, draw near and bite him, or lay
noma ngi m gwaze."
Uma ngi ti hold of him, or stab him." If I

ngi ya kginisela, ng ala ukuvuka, steadily refused to arise, O, at once

O, masinyane kwa fika umsindo came a great noise which

there

omningi wokuk^eda isibindi, no- took away all my courage, and led
kuba ku be kona ukuti, Ku kgi- "

me to say, "This is something

nisile. Okwokuk^ala ku be ku- real. The first was a little thing ;

ncinane ; manje seku fike okukulu now there is coining a great thing
oku za ku ngi bulala," to kill me."

Lezo zinto zi njalonjalo ukufika When these things come to any

kwazo, zi fika ngazinye ;
ku fike one they always come separately ;

inyoka i name/Jo amakulu, i no- there comes a snake with great

kwesabeka, ukuba lapo ngi guk^e eyes and very fearful ;

so that
 DKEAMS, ETC. 247

kona, ngi nga be ngi s<a

kyinisela, when I have knelt, I could not

ngi ya kuvuka. remain firm, but rose up again.

Uma ku nge si yo, ku fika isilo If it was not a snake, a leopard

si hamba ngokunyenya ukuze si would come on stealthily to lay

ngi bambe, loku ngi nga boni, ngi hold of me, for I could not see,
bheke pansi, ngi ti ngi ya kuleka but was looking on the ground,
enkosini. Kepa ukukuleka kwami intending to pray to the Lord.
ku nga be ku sa kyina ; ngi kgule But my prayer was no longer
ukukuleka kaiicinane ngapakati, steady ;
I began to pray a little in

ng enza izikau, ukuze ind/Jebe my heart, praying and stopping

yami nga i bi ekukulekeni kodwa, that my ear may not only listen
ibe na sekulaleleni ukuk^wabaza to my prayer, but also to the
kwesilo si hamba ngoku ngi zuma, crackling made by the leopard as
Uma se ngi bona ngokuba pela ku it came to seize me. When I saw-

njalo, ku ti uina ngi bone ukuti, thatwas something real, and

it

sa that the leopard was preparing

"

O, manje k^ala ukulunga

uknze si ngi bambe," ngi vuke itself to seize me, I arose.
lapo.
Futi uma ku nge si so isilo, And if it was not a leopard, it

urn until u pete

o ngi zondayo, would be a man who hated me,
umkonto, umurle, enzela ukuze a with a long assagai in his hand,

ngi gwaze, ngi fele kuleso siku- approaching to kill me, that I may
ndAla ; naye u hamba ngokunyo- die in that place ; and he too went

nyoba, ukuze ngi nga mu zwa. stealthily, that I might not hear
him.

Lokupela ku njalonjalo, ku ngo For under these circumstances a

kuba uma umuntu e
ya nga- man who went out to pray would

pand/ile u be e nga kuleki ngen- not pray with the heart only, but

/Jiziyo, kodwa u be kuluma a pu- speak aloud ; therefore those ani

misele ; kepa ke ku ngaloko lezo mals saw me because they heard
zilo e be zi ngi bona zi be zi and
ngi themurmuring of my voice ;

bona ngokuzwa ukuvungazela ;

drew near. And I saw the man
kepa zi sondele. Nalowo muntu when he raised his arm to stab

ngi ya m bona uma e se pakamisa me, or when he really tried to

ingalo ukuze a ngi gwaze ; ngi ya thrust the assngai into my body.
bona noma e se e linga uku ngi
gwaza impela.
248 DREAMS, ETC.

Lokupela ku njalonjalo ngi ya When I prayed under such cir

knleka, a ngi sa kuleki ngan/Ji- cumstances I no longer prayed

ziyo nye, se ngi kuleka ngamapu- with singleness of heart, but in a

tuputu, ngi tanda ukuba ngi buke hurry, wishing to look without
masinyane kuleyo ndawo, ngokuba delay to the place from which the
ngi ya bulawa. danger threatened me, for I was in
danger.

A ti lima lowo muntu e se ngi And when the man was now
gwaza, ngi vuke, nalelo lizwi e be stabbing me, I would arise, the
ngi kuluma ngalo li
nga ka peli ;
sentence which I was uttering
se li
pumile lona, kepa ngi nga ka being unfinished ; it was already
li
k^edi, li n^amuke kabili. Ngi begun but not ended, but cut in.
vuke ukuze ngi sinde. Ukuvuka two. I arose that I might escape.
kwanri ngi vuke ngokwetuka, ngi When I arose I arose with a start,

k^alaze ngalapo lowo muntu e and looked to the place whence

vele ngakona, ngi nga m boni. the man came; but did not see
him.

Ku nga be ku sa ba ko ukuba It was no longer possible for me

ngi buyele ekukulekeni, ngi kqe- to return to my prayers and finish

dele loko e be ngi tanda uku ku what I had begun to say. No !

tsh.o. Hai ! Se ku pelile ;

a ngi There was now an end of it, and
sa ku boni ngaleso sibelu esi ngi I could no longer say what I

tusileyo. O, kwa za k\v anela. wanted for the false alarm which
Ku i loko njalo ekukulekeni. Ngi had frightened me. O, this was
ya vuka se ngi jambile, ngokuba repeated again and again. It hap
ng etuswe amanga, nga kolwa. pened continually in my prayers.
Kepa nga za nga ku bona loko, I arose ashamed because I had
ukuti, ku amanga, nokuba kw e- been frightened by fantacy, and
iiziwa ngokuba ngi be ngi puma believed in it. But at length I

ku se luvivi, ngi ba shiye be sa saw that was fantacy, and that

it

ng enzela ukuti, kona ngi ya

lele, it happened because I went out
kuba nesikati sokuzikulekela en- before it was light, leaving the
kosini ; ngokuba uma ngi puma se people still
asleep, doing so because
kusile, nabo pumile ukuya se be I should then have time to pray

kwenza imisebenzana yabo, noma for myself to the Lord ;

for if I

ukuya ngapaud/tle ;
ba be se be went out while it was day, they
too would have gone out to do
their daily work, and would hear,
 DREAMS, ETC. 249

ngi zwa, ba /Jebelane ngami ukuti,

and whisper about me one to an
"

O, lo muntu u se u ya kolwa ; other, saying,

"

O, that man is

ngi m zwile e kuleka ;

ku/de uku- now a believer ;
I heard him pray
ba a ti lapo e kuleka kona, si ha- ing ;
it is well for us to go to the

mbe, si ye ku m vusa, noma si m place where he prays, and arouse

tshaye, ukuze a nga be e sa pinda him, or beat him, that he may not
lezo zinto." repeat such things."
Ezi izilo nga zi bona ngokupuma The animals I saw because I
ku mnyama, ku nga ka kanyi went out whilst it was still dark,
se

ukusa. Kepa ukuze ngi bone before the day had fully dawned.
ukuti a ku siminya nga bona ngo- But at last I saw that it was not
kuba ku ze amasuku a ze anele real because they appeared con
ku njalonjalo, nga ze nga zi dela, tinually for many days, until I

Au, ku ya kusiza O, of what

"

ukuti,
"

ini despised them, saying,

ukuba ngi ti lapa ngi kuleka ngi use will it be if when I pray I am

vuswe izilwanyana ezi ngi d/Jayo, made to arise from my knees by

kanti a zi ko ? loku ngi nga zuzi beasts which devour me, when
nje loko e ngi ku vukela enkosini, forsooth they are not real 1 for I

ngi vinjelwa izilo e ngi zi bonayo. cannot get that for which I awake
Ake ngi kginisele ngi ze ngi zwe early to pray to the Lord, being
se zi ngi bamba impela, ngi pike- prevented by the beasts which I
lele ukukuleka njalo."
see. Just let me strengthen my
self until I feel them really seizing
me, and persevere in prayer with
out ceasing."
Nembala nga ti ngi sa guk^a, sa And indeed when I was kneel
fika isilwanyana esi inyoka ukwe- ing there came a snake to do as on
nza okweraisuku. Nga ti,
"

Ai ! other days. I said, "

No !
To-day
Nam/Ja a ngi zwe ngomzimba let me feel by my body that it has
ukuti se si ngi bambile."
Ng a- already seized me." Then I con
Alula lapo. Kwa fika isilo esikulu. quered. There came a huge leo

Nga ti na kuso, "

A ngi zwe pard. I said also to

it, Let "

me
ngomzimba." Ng a/tlula. Kwa feel by my body."
I conquered.

fika umuntu eza e gijima ukuze a There came a man, running to

ngi ugume masinyane. Loku ngi stab me at once. Since I had

Ngi ya despised the leopard, I said too of

"

s eisile isilo, naye nga ti,

the man, Let me "

feel by my
250 DREAMS, ETC.

kuzwa ngomzimba." Nga m a- body."

I conquered him. I went
/ilula. Nga goduka ngi k<?alabile,
home having ascended a rock of

ukuti,
"

O, kanti ngi vinjelwe safety, saying,

"

O, forsooth I have
ainanga."
been hindered by fantasies."

Nga ti ngi pinda ukwenza njalo, I did so again, and the things
a kwa be ku sa vama uku ng esa- no longer continued to frighten
bisa. Kwa ya kwa pela, kwa ya me. And at last they ceased
kwa ti nya, ku ze ku be nam/ila altogether, and have not returned
nje, a ku Abaningi ba se ko. to the present day. Many are
vinjelwa i loko ; lapo be ti ba ya hindered by such things; when

kgala nje ukukuleka, ba bone lezo they merely begin to pray, they
zilwane ezi za ku ba d/tla, ba vu- see these beasts which come to
ke masinyane, ba goduke, a nga be devour them, and they at once
e sa tsho umuntu
Ngi ya ukuti,
"

start and go up, and no one thinks

kupinda ngi ye kuleyo ndawo ; of going to the same place again ;

"

a se ti, kuAle ngi ye but a man says, To-morrow it

" "

Ngomso
ngalapa, ngi bone uma ku ya kuba will be well for me to go to such a

njalo na." Ku be njalo ;

a Alale place, and see if the same thing
e se saba omunye. Ku njalo kwa- will happen again."
It does hap
banye. ku pen again and he is afraid ever
Kepa kwabaningi ;

amanga njalo ngokuba omunye after. Thus it happens with some.

;

uma e se vinjelwe, u ze a zibike But with the generality these

ngokuti, "An, ngi ya mangala things are known to be fantasies ;

kambe, ngokuba ngi ya kgutshwa for if a man hindered by them,

is

ukuba ngi kuleke eukosini. Kepa he tells some one else, saying, O, "

ngi nga ka ti leke nokuti leke nje, I wonder, for I am impelled to

O, nasi isilwane, nenyoka, nomu- pray to the Lord. But before I

ntu ;
loku ku fikela uku ngi bula- begin to open my rnouth, lo, there
la, se i lezo is a beast, a snake, or a man;
ngi vuka, ngi vinjelwe
zinto." A miswe isibindi u lowo these come to kill me, and I start

okwa ka kw enza njalo kuye a up and am hindered by these ;

ti, A ku luio loko noma u bo- things." He is encouraged by the

"

na into enjalo, u nga buki ;

kuAle other to whom the same thing has

happened ;
he says, "It is no
thing though you do see such
;

things, do not look ; it is proper

 DREAMS, ETC. 251

ukuba u k^inisele ; u ya ugoduka; to be firm ; you will go home un

a ku yi kud/iliwa impela njengo- injured ; you will not be really

kungati u za kud/tliwa." Nem- devoured as it appears to you that

bala ku be njalo ;
a buye e se e you will be." And so it turns
ncoma out; and he tells his friend,
"

O, kanti ngi ko/tli-

"

ukuti, O,
swa amanga, bani." So-and-so, forsooth I was deceived
UMPENGULA MBANDA. by fantasies."

KWA ti ngesikati sokulungiselwa IT happened when I was being

kwarni ukubapatiswa, nga ngi instructed for baptism, I used

zinge ngi tandaza njalo ngezikati habitually to pray at all times in

zonke ngasese. Ng enza njalo secret. I did so because when I

ngoba ku ti lapo ngi tandazayo ku prayed it was as if I really saw

be njengokuba ya ngi bona impela the Lord ;
and I went away from
inkosi. Ngi y esuka lapo, in/ili- prayer with my heart very white

ziyo yami i kcakcambile kakulu. indeed. I did so because I saw

Ng enza njalo ngoba ngi bona that it would be well for me too

ukuti, Ku nga ba ku/de ukuba

"

to believe in the Lord, and to be

ngi kolwe kuyo inkosi, ngi be um- come His child. But once when
iitwana wayo nami."
Kepa ku ti I was praying I saw a venomous
ngesinye isikati la ngi tandazayo beast coming to me as though it

ngi bone ku fika isilwane esibi, ku was about to injure me. I started

nga ti si ya ku ngi limaza. Ng e- up and left off praying. But for

tuke, ngi shiye ukutandaza ;

kanti sooth I saw nothing. This hap
ka ngi boni Into. Kwa ba njalo pened twice ; but 011 the third
ngezikati ezibili. Kwa ti ngeso- time I strengthened myself and
butatu nga k^inisela, nga ti, Ake "

said,
"

Let me just see if it will

ngi bone uma si za ku ngi limaza injure me or no." I strengthened

na ] I had ended
"

ini Nga kginisela, nga za myself till my prayer.

nga k^eda ukutandaza. Ka nga And I saw nothing when I had

be ngi sa bona luto uma se ngi finished. I doubted about it, and
k^edile. Nga balisa ngaloko, nga asked what it meant. But I had
ti,
"

Ku ini loku ?
"

Kepa nga se already heard from believers that

ngi zwile ngapambili ngamakolwa when a man prayed alone, venom
ukuti,
"

Uma umuntu e tandaza ous creatures canie to him when

yedwa, u ya fikclwa izinto eziinbi
252 DREAMS, ETC.

uma zi kf/utshwa Usatan." Nga they were urged on by Satan. 1

bona ngaloko ukuti, Ngi lingwa saw by that that I was merely
"

Usatan Kepa ku zinge tempted by Satan. But this con

nje."

kw enza njalo njalo ngezikati tinued without cessation, until I

zouke. Kwa za kwa ti ngemva took courage, and saw that it was
kwesibindi sami, nga bona ukuti, nothing. And then there came
"

Ku ize nje."
Kwa ngama- with power a great light to me ;
fika

nd/Ja ukukanya okukulu nga and when I found myself full of

;

buya nga ti, uma ngi bona uku light, I reproved myself for being

kanya okugcweleyo kumina, ngi continually startled by nothing.

buye ngi zisole ngi ti, Ku ini uku- But I strengthened myself with
"

ba ngi zinge ng etuka into e ize the strength of the Lord, and saw

nje na 1
"

Kepa nga kginisa nga- that He was with me always.

mand/Ja enkosi, ngi bona ukuti, After that when I prayed I saw
Inkosi i nami ngezikati zonke."
"

that the Lord is, and it was as if

Emva kwaloko uma ngi tandaza I could fly away to Him for the

ngi bona ukuti,

"

Inkosi i kona ; joy which overflowed my heart.

ku nga ngi ng ti andiza ngi ye So it was. But I do not say that
kona ngokujabula okukcikcimayo I have mentioned every thing that

enAliziyweni yami."
Kwa ba njalo I saw at that time before the time

ke. Kepa a ngi tsho ukuti ngi came for me to be baptised. 95

wa kgeda onke arnagama amanye

e nga ngi wa bona ngaleso sikati,

kwa za kwa fika isikati sokubapa-

tizwa kwami.
USETEMBA DHLADIILA.
95 The reader will see
repeated in these narratives the experiences
of St. Antony, Hilarion, and other early saints.
 253

INKOSAZANA. 90
THE following superstition as regards the Inkosazana appears to be
the relic of some old worship ; and is therefore properly considered in
this place.

INDABA ngenkosazana eya vela THE account of the Inkosazana

m/tla ku vela abantu em/ilabeni. who came out on the same day
that men came out of the earth.

A i vami ukubonwa ngame/do. She is not commonly seen. We

Si zwa ku tiwa y aziwa abendulo. hear it said the primitive men
A ku ko namunye kwaba se kona knew her. No one existing at the
owa ke wa i bona. Ku tiwa in- present time ever saw her. She
is said to be a very little animal, as
yamazanyana encane, i ngangek^a-
nemitshwana em/Jotshana large as a polecat, and is marked
nemnyama ngolunye uAlangoti ;
with white and black stripes ;
little

ku mile um/tlanga nama/tlati no- on one side there grows a bed of

tshani ; ngolunye umuntu. I mile reeds, a forest, and grass; 97 the

kanjalo ke. other side is that of a man. Such

is her form.
Ku ti uma i
/ilangana nomuntu If she meet with a man she con

i zifi/tle, i k ulume naye e nga i ceals herself and speaks with him
boni, ezwe izwi nje lokuti, Fula- without his seeing her ; he hears
"

tela ;
u nga ngi bheki, ngokuba only a voice saying to him, "

Turn
ngi hamba-ze." I tsho ngokuba your back do not look on me, for
;

ngemuva isinge sayo si bomvu I am naked."

Saying thus because
beje. Nembala ke umuntu a nga her buttocks are red like fire.
be e sa bheka, a kolwe ukuba I And so the man no longer looks "

I
in that direction, but believes that

96
Inkosazana, Princess, or Little Chieftain ess.
Not, says the native who gives the narrative, to be understood
97

literally but that there was something growing on her like a bed of
;

reeds, a forest, and grass. But compare IJgung^u-kubantwana, Zulu

Nursery Tales, p. 176; and Usilosimapundu, p. 184.
254 INKOSAZANA.

yo inkosazana e ngi za ngi zwa in- it is indeed the Inkosazana about

daba yayo. I yo ke fu la- le." A whom he has heard ;
and turns his
tele ngokwesaba ukuba ku tiwa back from fear, because it is said
uma umuntu e i bonile, wa bheka- that if a man look on her face to
na nayo, ka lungi, u ya fa masi- face, he will be ill and very soon
nyane. die. 95

I hamba nobu Iwabantwana She goes followed by a large

abaningi aba landela ngemuva, aba troop of children which resemble
fana nayo. her.

Ku ti ngesinye isikati uma Sometimes if a man meet with

umuntu e i
funyene ensimini i ti her in his garden she says to him,

Nonyaka u za kutola uku- This year you shall have food ;

"
"

kuye,
d/ila ; nakuba u kade u nend/Jala, although for a long time there has
a u sa yi kuba nayo manje." been famine, it shall be so no

longer."

Futi
yona i e veza imikuba emi- Besides it is she who introduces

ningi pakati kwabantu abamnya- many fashions among black men.

ma. I ti abantwana a ba kitsliwe She orders the children to be

emabeleni, ba nga nceli ; noma be weaned; and although they are

bancane kakulu ba kitshwe masi- very young, they are at once
nyane ngezwi layo, ngokwesaba weaned in obedience to her com
ukuti uma be nga kitshwa ku ya mands, for they are afraid if they
kuvela umkuba omubi kubantwa- do not wean them they will be
na wokuba ba fe. seized with some disease and die.

Y enza imiteto enjalo ke ;

imi- She makes such laws as these ;

teto yayo y enziwe, a i delelwa ;

and her laws are obeyed and not

ngokuba ku tiwa,
"

Ku tsho inko despised ; for they say, The In "

sazana." Nenkosi e busayo a i kosazana has said." And the

tsho ukuti insumansumane ;
izwi reigning chief does not say it is a
lenkosazana li
ngapezulu kwelen- fable ;
the word of the Inkosazana
kosi. is greater than the chief s.

Lelo zwi lokuti a ku kitshwe When she orders the children

abantwana, a i kulurni kubantu to be weaned she does not speak

abaningi ;
i kuluma kumuntu e to many people ;
she speaks but to

98 It be interesting to compare this superstition with the

may
following passages Exodus xxxiii. 20 ; Genesis xxxii. 30 ; Judges
:

yi. 22, xiii. 22, 23.

 INKOSAZANA. 255

mirnye, noma u send/tie a /Jangana one man, sometimes meeting with

nayo noma u sekaya, i fike ngo- him in the fields, sometimes at his
;

busuku kumuntu o tandwa i yona, home, coming by night to the man

i kulume naye a landise ke izwi she loves and telling him ; and he
;

lelo ;
nom/ilaba woiike w esaba repeats her word to the people j

uku li fi/da, ngokuba a nga fa ;

a and every one is afraid to hide her

li fi/tlwa izwi layo. Na manje ku word, for he may die ;

her word is

se kona loko. not kept secret. And this exists

to the present time.

Ngesinye isikati ku tiwa, a ku Sometimes she orders much beer

gay we utsliwala, bu yo utelwa en- to be made and poured out on the
tabeni. Bu gaywe izizwe zonke, mountain. And all the tribes

ku be i leyo nkosi nesizwe sayo make ; beer, each chief and his

bu telwe entabeni, nesinye s enze tribe ;

the beer is poured on the
njalo, ku kitsliwe ikcala, mountain ;
and they thus free
themselves from blame.

Njengaloku ku ku kona
be For example, there used to be a
umuntu lapa emlazi, ku tiwa Ubo- man in this country, living on the
bobo ibizo lake ;
u lowo ke umu- Umlazi, named Ubobobo he ;"

ntu o be enza imikuba yokuMupa was a man who troubled people

abantu ngokuti, Inkosazana i ti, "

much by appointing customs by

*
A ku gaywe utshwala, bu kcitwe asserting that the Inkosazana had
eziutabeni ;
ku kitshwe abantwana spoken to him, and said, "Let
emabeleni ;
izintombi a zi gane much beer be made and poured on

kwabatsha, z ale abadala.

"

A the mountains ;
let the children be

buy a ti ngomunye unyaka, weaned ;

let the damsels marry
"

Izintombi ngi zi nika amakxegu, young men, and reject the old."

z ale abatsha." Another year he would say, "

She
says, I give the damsels to the
old men ;
let them reject the
"

young.
Nemiteto eminingi i banjwe , And many other such commands
yonke, i
menyezelwe ezweni lonke ;
I were all observed, and were pub
i dume kakulu indaba kabobobo a lished throughout the land ;
and
whatever Ubobobo was told by
the Inkosazana was rumoured in

1
This man has only lately died. I saw him once. He appeared
to b mad.
256 INKOSAZANA.

i tata kuyo inkosazana. I leyo ke all directions. This is what I

induba e ngi y aziyo. know about it.

A ku tshiwo ukuti i
itongo, It is not said that she is an Ito
ngokuba ya zikulumela nabantu.
i
ngo (spirit), for she speaks with
A ngi zwanga ukuba ku ya kcelwa men of her own accord. I never
ukuti nokuti kuyo, ngokuba a i heard that they pray to her for
Alali nabantu, i /ilala e/datini,
y e- any thing, for she does not dwell
lanywe umuntu e be zihambele with men, but in the forest, and

nje, a buye nezvvi layo. is unexpectedly met by a man,

who has gone out about his own
affairs, and he brings back her
message.

Jiul
 PART III.

ZOKUBULA;
OR,

DIVINERS.
 IZINYANGA ZOKUBULA ;

OR,

DIVINERS.

The Initiation of a Diviner.

UK.UMA kwomuntu o za kuba THE condition of a man who is

inyanga i loku, ukuba kuk^ala u about to be an inyanga 1 is this :

nga umuntu o k<?inileyo emzimbe- At first he is apparently robust ;

ni kepa ekuhambeni kwesikati a but in process of time he begins to
;

k^ale ngokutetema, e nga guli be delicate, not having any real

umzimba wake, u tetema kakulu. disease, but being very delicate.
A k^ale ngokuketa ukudAla, a zile He begins to be particular about
okuiiye ukud/da, a ti,
"

Ukud/^la food, and abstains from some

okutile ni riga ngi pi ku yakona ; kinds, and requests his friends not

ngi bulala umzimba nma ngi ku to give him that food, because it

d/Jile." A zinge e puma eku- makes him ill. He habitually

d/deni, e keta ukud/tla a ku tanda- avoids certain kinds of food, choos

yo, nako a nga ku k^inisi ;

a zinge ing what he likes, and he does not
e zibikabika. Futi e tsho nokuti, eat much of that ; and he is con

Ngi pupe ngi muka namanzi." tinually complaining of pains in

"

E pupa izinto eziningi, umzimba u different parts of his body. And

he tells them that he has dreamt
that he was being carried away by
a river. He
dreams of many
things, and his body is muddled
2

1
See note 6, p. 131.

up mud in water,
2
Dungeka. Ukudunga is to stir so as to make
the water turbid, or muddy ; and is hence applied by metaphor to
260 DIVINERS.

dungeke, a be indAlu yamapupo. and he becomes a house of dreams. &

Ku be i loko e pupa njalo izinto And he dreams constantly of

eziningi, e vuka, e ti,

"

Nam/tla many tilings, and on awaking says

nje nmziinba wami u dungekile My body is mud ; to his friends, "

ngi pupe ngi bulawa abantu aba- dled to-day ; I dreamt many meii
Jiingi nga kgubuka, ngi siiida nje.
;
were killing me ; I escaped I know
Naku se ngi vuka, umziinba se u not how. And on waking one
shiyerie, u nga se wonke." A ze part of my body felt different
lowo muntu a gule kakulu, ku from other parts ; it was no longer
*
bulwe ezinyangeni. alike all over. At last the man
is very ill, and they go to the
diviners to enquire.

Izinyanga ktik^ala zi nga tshe- The diviners do not at once see

tshi ukuiigena niasinyane ukubona that he is about to have a soft
ukuba lo rountu u za ktiba nen- head. 4 It is difficult for them to
Aloko ebutakataka. Ezinyangeni see the truth ; they continually
ku be Inkuni ukubona isiminya ;
talk nonsense, and make false

zi zinge zi buda, zi tsho oku nge statements, until all the man s
ko, ku ze ku pele izinkomo ngo- cattle are devoured at their com
kutsho kwezinyanga, zi ti, id/Jozi mand, they saying that the spirit
lakubo li biz inkomo, li ti, a li of his peopledemands cattle, that
piwe ukud/Ja. it may eat food.

Nembala loko kutslio kwezi So the people readily assent to

nyanga abantu ba ku vumele pe- the diviners word, thinking that
zulu, ngokuti zi
y azi zona. Ku they know. At length all the
ze ku pele konke kwalo muntu, e man s property is expended, he
gula njalo ;
ku ze ku ko/tlwe uku- being still ill and they no longer
j ;

confusion or muddling of mind by trouble, disturbance of a family

or a village by contention and quarrelling, and, as above, to general
derangement of the body from disease. (Compare MUDDLE, Wedg
wood s Dictionary of English Etymology.) From this word we have
the compounds Idungamuzi, A
stirrer up of strife in a village, or

Village-muddier ; and Idunyandklu, stirrer up of strife in a house, A

or House-muddler.
3
A house of dreams, meaning that he dreams constantly that ;

dreams take up their abode with him. Many dreams are supposed to
be caused or sent by the Amatongo, but not all.
4 A soft head, that is, impressible. Diviners are said to have
soft heads.
 DIVINKK.S.

ba ku za Tovenziwa njani, loko know what to do, for he has no

izinkomo se zi pelile, neziAlobo more cattle, and his friends help
zake zi m size ngento e swelekayo. him in such things as he needs.
Ku ti Dgelikade ku vela inyanga, At length an inyanga comes and
i zi pikise zonke izinyanga, i ti, says that all the others are wrong.
"

Ngi y azi ukuba ni za kumi lapa He says,

"

I know that you come

nje, se n a/tlulekile ;
a ni se nasi- here to me because you have been
bindi sokuti i kona inyanga e nga unable to do any thing for the
ni sizako. Kepa mina, bangane man, and have no longer the heart
bami, ngi bona ukuti abangane to believe that any inyanga can
bami ba la/tlekile. A ba i d/tlanga help you. But, my friends, I see

iinpepo. A ba tasanga ka/ile. that my friends, the other izinya-

Ini ukuba b a/tlulwe, ukufa ku nga, have gone astray.
They have
sobala 1
Ngi ti mina lezo nyanga not eaten impepo. 5 They were
zi ni Alupile. Loku kufa a ku not initiated in. a proper way.
funi ukuba kw elatshwe ngegazi. Why have they been mistaken,
Lo muntu a ngi boni okunye, when the disease is evident 1 For
kupela ngi bona ukuti u nomMa- my part, I tell you the izinyanga.
ba. A
ku ko kunye. U hanjwa have troubled you. The disease
um/Jaba. U ya hanjwa lo muntu does not require to be treated
abakwini. B a/Juke kabili ;
aba- with blood. 6 As for the man, I
see nothing else but that he is
7
possessed by the Itongo. There
isnothing else. He is possessed by
8
an Itongo. Your people move irk
him. They are divided into two

5
Impepo is of two kinds white and black.
The used as an emetic to remove
l>l(ick is first all badness and
causes of dimness from the system.
The white is burnt as incense when sacrificing to the Amatongo ;
izinyanga use it ax an emetic to prevent the return of dimness of the
inner sight after the use of the black impepo ; they also eat it ; and
place it under their heads at night, that they may have clear, truthful
dreams. They believe that by the use of this medicine they are en
abled to divine with accuracy. Hence to have eaten impepo means "
"

to be a trustworthy diviner.
6
Treated with blood, that is, of sacrifices.
7
Umhlaba, i. e., the Itongo. See p. 147, note 14.
8
Your people move in him, that is, the Amatongo. See p. 226.
Or, he is
possessed by your people.
262 DIVINERS.

nye ba ti, a si tandi ukuba

*

K<?a, parties ;
some say, No, we do not
umntwaria wetu oniwe. A si ku wish that our child should be in
fuui. Ngaloko ke kungako e nga jured. We do not wish it. It is

sindi nje. Uma ni m vimba, ni for that reason and 110 other that

ya kuba ya m bulala. Ngo-

iii he does not get well. If you bar

kuba ka sa yi kuba inyanga futi ;

the way against the Itongo, you
ka sa yi kubuyela ebuntwini u ;
will be killing him. For he will

ya kuba i loku e nje. Uma c nga not be an inyanga ; neither will he

sa guli, 11 se ya kutetema njalo, a ever be a man again ; lie will be

be isiula, a nga k//oiidi Into. Ngi what he is now. If he is not ill,

ti mina ni ya ku bulala nge- m he will be delicate, and become a

miti. Yeka ni rije,
ni bheke im- fool, and be unable to understand

peto lapa ukufa ku bhekisa kona. any thing. I tell you you will

A ni boni ini ukuba ku ti ngam/tla killhim by using medicines. Just

e nga i d/tlanga imiti, a ke a funde leave him alone, and look to the

nomfino na 1 Mu yeke ni ngemiti. end to which the disease points.

Ka yi kufa ngokugula, ngokuba u Do you not see that on the day he
ya kupiwa ubu/de." has not taken medicine, he just
takes a mouthful of food ?
9
Do
not give him any more medicines.
He will not die of the sickness,

for he will have what is 10

good
given to him."

Nembala ke a gule lo muntu So the man may be ill two

iminyaka emibili, e nga sindi ; years without getting better ; per

kurabe i d/Jule kuloko, e gula. A haps even longer than that. He
leave the house for a few
pume end/ilini izinsukwana,abantu may
ba k^ale ukuti,
"

U za usinda,"
days, and the people
begin to

Kf?a, a buyele end/dini.

Ku zinge think he will get well. But no,
ku ba njalonjalo a ze a /dutuke he is confined to the house again.
izinwele. Kepa umzimba wake u This continues until his hair falls

be lututuva, a nga tandi amafuta. off. And his

body dry and is

Abantu ba mangale ngokuhamba scurfy ;

and he does not like to
anoint himself. People wonder
at the progress of the disease.

9 When he takes medicines, he eats nothing, and isworse than

usual. When he leaves off medicines he is better, and takes a little
food.
10 What is the power to divine.
good, viz.,
 DIVINERS. 263

kwaleso sifo. Kodwa in/^loko i But head begins to give signs

his

k^ale ukubonakala into e ku nga of what

is about to happen. He
ti i za kuba yona. A bonakale shows that he is about to be a divi
11
ngokuzamula futifuti, na ngokuti- ner by yawning again and again,
mula futifuti. Abantu ba ti, and by sneezing again and again.
K^a
"

Nembala lo rnuntu ku And men say,

! No Truly it
"

nga za
kuhanjwa umMaba."
11 A seems as though this man was
bonakale na ngokutanda nguai about to be possessed by a spirit."
kakulu ;
a nga bi nasikati eside This is also apparent from his

iiguai e nga m bemanga. Abantu being very fond of snuff ;

not
ba k^ale ukubona ukuti u nikelwe allowing any long time to pass
ubuAle. without taking some. And people

begin to see that he has had what

isgood given to him.
Ku ti ngemva kwaloku a gule, After that he is ill ;
he has
a ke a k^uleke, a telwe ngamanzi, slight convulsions, and has water
ku tulatule isikatshana. E zinge poured on him, and they cease for
e kala izinyembezi, e pumisela ku a time. He habitually sheds tears,
ze ku be kanye, ku ti pakati at first slight, and at last he weeps
kwobusuku, lap abantu be tate- aloud, and in the middle of the
kile ubutongo, ezwakale, a vuse night, when the people are asleep,

abantu bonke ngoku/ilabelela u ;

he heard making a noise, and
is

se k^ambe igama, abantu ba vuke wakes the people by singing ; he

abesifazana nabamadoda, ba ye has composed a song, and men and
kuye, ba ye ku vumisa m lelo women awake and go to sing in

gama a li
/tlabelelayo. concert with him.

Lokupela ku njalonjalo, ku be In this state of things they

se ku bonwa ngokusa se ku lu- ; daily expect his death ;
12
he is now
11
Yawning is considered a sign of approaching inspiration by
the Itongo. In the Icelandic Legends we find a remarkable power
ascribed to yawning. The female troll who had assumed the likeness
of a beautiful queen, betrays her secret by saying, When I yawn a "

little yawn, I am a neat and tiny maiden ; when I yawn a half-yawn,

then I am as a half-troll when l yawn a whole yawn, then am I as
;

a whole troll."
(Legends of Iceland. Powell and Magnusson. 2nd
Series, p. 448. )
12
Lit., It is now seen by the morning, viz., that he is still alive.

They retire to rest doubtful whether they shall find him still living at
daybreak.
264 DIVINERS,

ngelelene amatambo ;
ku se ku but skin and bones, and they think
tiwa eli ngomso ilanga a li
yi ku that to-morrow s sun will not leave

in shiya. Ba mangale abantu, him alive. The people wonder

b ezwa e /Jaba igama, ba in tslia- when they hear him singing, and
yele ke. Ba k^ale ukuma isibindi they strike their hands in concert.
ngokuti, Yebo ke manje si ya They then begin to take courage,
"

i bona in/Joko." saying, Yes now we see that it "

13
is the head."

Ngaloko ke iigaleso sikati unia Therefore whilst he is under

se tasa, abantu balowo rnuzi ba going this initiation the people of
/ilupeke ngoku nga lali butongo ;
the village are troubled by want

ngokuba umuntu ow etasayo u ya of sleep ; for a man who is begin

/Jupa kakulu, ngokuba ka lali, u ning to be an inyanga causes great

ya sebenza kakulu iigenAloko \ trouble, for he does not sleep, but
nkulala kwake u ti 7Jwati nje, u works constantly with his brain ;

ya vuka u se vuka namagama his sleep is

merely by snatches,
amaningi ;
nemizi e secluze nowa- arid he wakes up singing many
kubo i
puma kona ebusuku, i zwe songs ;
and people who are near
ukuba izwi lake se li
pezulu, ba ye by night when
quit their villages
ku m vumela. Kiimbe a Alabelele they hear him singing aloud, and
ku ze ku se, ku nga lalwanga, go to sing in concert. Perhaps he
Abantu bomuzi be m tsliayela sings till the morning, no one
izand/Ja zi ze zi be buAlungu, having slept. The people of the

Lapo ke u se lingisa kweselesele village smite their hands in con

pakati kwend/ilu ;
ind/Ju se inci- cert till they are sore. And then
nane ukukicok.roma, esuka ek^a he leaps about the house like a
e Alabclela, e vevezela, e lingisa frog ; and the house becomes too
kwom/Janga u pakati kwamanzi, small for him, and he goes out,
a juluke a be manzi. leaping and singing, and shaking
like a reed in the water, and drip

ping with perspiration.

Zi d/Jiwe ke izinkomo ngaleso At that time many cattle are

sikati. Ku /Jangabezwa lobo eaten. The people encourage his

bu/Je, ku kcakcambiswa id/Jozi, becoming an inyanga ; they em

vikuba li m kanyise kakulu, Ku ploy means for making the Itongo
white, that it may make his
divination very clear. At length
13
Lit., We
see the head, viz., that it is affected in that way
which is followed by the power to divine.
 DIVINERS. 2G5

ze ku be kona enye inyanga endala another ancient inyanga of ce

ey aziwayo. Ku ti ebusuku e lele
14
lebrity pointed out to him.
is

a yalclwe, ku tiwe, Hamba u ye "

At night whilst asleep he is

kubani, u ye a kn pe/ilele ubulawo commanded by the Itongo, who
boku/Janza, ukuze w etase kanye- says to him,
"

Go to So-and-

kanye."
Nembala a ti nya ama- so ; go to him, and he will churn
15
sukwana, e yile nyanga, e
you emetic-ubulawo,
kuleyo for that

ye kupe/ilelwa ubulawo u ya you may be an inyanga ;

alto

buya u se omunye, u se /tlambulu- gether." Then he is quiet for a

kile, 11 se inyanga ke. few days, having gone to the in

yanga to have ubulawo churned
for him ;
and he comes back quite
another man, being now cleansed
and an inyanga indeed.
Ku ti uma e za kuba nemilozi, And if he is to have familiar
ku zinge ku ba kona izwi lokuti spirits, there is
continually a voice
kiiye,
"

Wena ku z ukukuluma saying to him,

"

You will not

iiabautu ;
abantu b eza kutshe- speak with the people they will ;

Iwa i ti konke ab eza ngako."

be told by us every thing they
A zinge e \va lauza lawo mapupo, come to enquire about." And
e ti, "Ba kona abantu aba ngi he continually tells the people his
tshela ebusuku, ba ti, b eza uzi- dreams, saying, There are peo "

kulumela bona nabantu ab ezo u ple

16
who tell me at night that

bula." Nembala ku ku ye they will speak

ze for themselves to

ngako loko ;
e sa bula yena, ku be those who come to enquire." At
kanye ku n yam like labo bantu last all this turns out to be true ;
;

aba kuluma ngemilozi ezwe se be when he has begun to divine, at

kul uma kuye, a ba pendule naye length his power entirely ceases,
njengomuntu nje a ba kulumise ;
and he hears the spirits who speak
17
naye ngoku ba buza ;
uma e nga by whistlings speaking to him,
and he answers them as he would
answer a man ;
and he causes
them speak by asking them
to

questions if he does not under-

;

14
That is, by the Itongo in a dream.
15
Ubulawo. See p. 142, note 10.
10
People, viz., the dead, the Amatongo.
17 The supposed voice of the familiar spirits is always in a shrill,
whistling tone ;
hence they are called imilozi.
2GG DIVINERS.

ku k^ondi loko a ba ku tshoyo, stand what they say, they make

bona ba m k^ondise konke a ba him understand every thing they
ku bonayo. Imilozi a i k^ali ngo- see. The familiar spirits do not
kubula imi/ilola yabantu ;
i
k^ala begin by explaining omens which
ngokukuluma nonmntu wayo, i m occur among the people they ;

azise loko oku za kuba i ko, andu- begin by speaking with him whose

ba i bulele abantu izindaba zonke. familiars they are, and making him
acquainted with what is about to

happen, and then he divines for

the people.
Nako ke e ngi kw aziyo ngemi- This then is what I know of
lozi na ngezinyanga. familiar spirits and diviners.

Ku ti uma umuntu lowo o gu- If the relatives of the man who

liswa umAlaba, abakubo aba ha- has been made ill
by the Itongo
mbayo be nga tandi ukuba a bule, do not wish him to become a di
ba bize inyanga enkulu yokwelapa, viner, they call a great doctor to
i m vim be, ukuze a nga buli. treat him, to lay the spirit, that he

Kepa lo muntu noma e nga sa may not divine. But although the
buli, ka lungi ;
u Mala e isiguli man no longer divines, he is not

ngezikati zonke. Nako ke e ngi well ;

he continues to be always
kw aziyo. Kepa noma e nga sa out of health. This is what I

bnli, ngoku/Jakanipa u fana ne- know. But although he no longer

nyanga yokubula njengondayeni. divines, as regards wisdom he is

Yena, abakubo be nga tandanga like a diviner. For instance, there

ukuba a bule, ba ti, Kqa
"

;
a si was Undayeni. His friends did

tandi ukuba indoda engaka, e na- not wish him to become a diviner ;

mand/ila angaka, i be into nje e se they said,

"

No
we do not wish
;

i /Jala ekaya, i
nga se namsebenzi, so fine and powerful a man to be
ku ukupela ukubula kodwa," Ba come a mere thing which stays at

m vimba ke. K\va se ku /tlala home, and does no work, but only
kuye isibonakaliso sokuti, Lo "

divines." So they laid the spirit.

muntu, uma wa e inyanga, \va e But there still remained in him
za kuba ubandubandu, ukuti i- signs which caused the people to
say, If that man had been a
"

nyangisisa."

diviner, he would have been a

very great man, a first-class di-
 DIVINERS. 267

Leyo milozi, a u bi munye um- As to the familiar spirits, it is

lozi o kulumako iband/Ja eliiiingi not one only that speaks they
;
;

labantu narnazwi a wa fani are very many and their voices

nje ; ; ;

are not alike one has his voice,

omunye u nelake noraunye njalo ; ;

elalowo niuntu a ba ngene kuye and another his ;

and the voice of
Izwi lake li lodwa. Futi ngokuba the man into whom they enter is
naye u ya buza kuyo njengabanye different from theirs. He too en
abantu, naye u ya bula kuyo. quires of them as other people do ;

Uma i
nga tsho Into, k azi loko and he too seeks divination of
oku ya utshiwo i yo a nge ba ;
them. If they do not speak, he

tshele abantu ab ezo ubula, ukuti, does not know what they will say ;
ai za kutslielwa ukuti nokuti. he cannot tell those who come for

Ai. Ok wake ukwamukela into divination what they will be told.

leyo e fike nabantu ab ezo ubula No. It is his place to take what
kupela. Naye u ya buzana nayo, those who come to enquire bring,

ba kulumisane. and nothing more. And the man

and the familiar spirits ask ques
tions of each other and converse.
Ku ti ura a ab ezo ubula be fika When those who come to seek

kulo muntu e nemilozi ba kuleke, divination salute him, he replies,

a tsho kubo ukuti, "

O, ni fika nje
"

O, you have come when I am

ngi ngedwa. Ku mukiwe izolo. alone. The spirits departed yes
A ng azi lapa ku yiwe kona." Ba terday. I do not know where
/dale ke abantu labo. Ekufikeui they are gone."
So the people
kwayo i
ya kuzwakala ngokubi- wait. "When
they come they are
ngelela labo bantu, i ti, Sa ni heard "

saluting them, saying,

bona ke." Ba ti,
"

Si bona nina, Good "

Good day." They reply,

"

makosi."
Naye lowo o hamba day to you, masters." And the
nayo a buze ukuba, Ni ya fika man who lives with them also asks
"

na 1 I vume. Ngaloko ke ku- them saying, Are you coming 1

"
" "

lukuni ukukgonda kitina ukuba They say, they are. It is there

ku inko/iliso, lapa si zwa araazwi fore difficult to understand that it

amaningi a kuluma nomuntu o is a deception, when we hear many

nayo, naye e kuluma. voices speaking with the man who
has familiar spirits, and him too
speaking with them.
208 DIVINERS.

The ivay in wldcli a person begins to be a Diviner.

UHLABO lu bonakala ngokwenza UTHLABO IS is known by causing a

isibobo ;
a ti umimtu,
"

Kubu/tlu- sensation of perforation 19 of the

ngu esikaleni, pansi kwesipanga, side ;

and the man says,
"

I have

o/ilangotini, enyameni. Lw enza pain under the armpit, beneath

isibobo ;
lu pumele ngapakati the shoulder-blade, in my side, in
kwomzimba izindawo zombili." the flesh. It causes the feeling as
if there was a hole there ;
the pain

passes through my body to each

side."

Ba buze abantu, ba ti, Leso "

The men ask,

"

What is this

sifo isifo sini na ? loku lu fana disease? for it resembles nothing

no/Jabo nje."
but uthlabo."

A ti,
"

Ehe ;
nami ngi ti i lo He replies,
"

Yes, yes ;
I too
uAlabo ; pumela esi say it is uthlabo ; it is that which
i lo lolu olu

kaleni somzimba, Iw ale ukuba ngi comes out 20 from the side of my

pefumule, Iw ale ukuba ngi lale body and will not let me breathe,
pansi." neither will it let me lie down."

Lu ze Iw a/ilulwe inyanga e At
length the doctor who knows
Iw aziyo umuti walo. Ngokuba the medicines for uthlabo cures

abamnyama ba ti ukomlo ;
ba ti, it. But black people call it

Iw enziwa umAlaba. Lo muntu o also uk.Tulo, 21 and say it is caused

by the Itongo.
22
And when a
18
Uhlabo, the name of a disease, from ukuhlaba, to stab, because
it isattended with a stabbing pain or stitch in the side. It is applied
either to pleurodynia or pleurisy.
19
Isibobo, A hole, that is, the patient feels as though a hole had
been made in his side with a sharp instrument. The same sensation
that we call a "stitch in the side."
50
He speaks of the disease as though it was a knife, or something
of that kind ; he personifies it.
21
Ukx.ulo. The same as uhlabo, from ukukxula, to stab.
12
We
may compare the following faith in evil Nats, which seem
to hold very much the same position in the East as the Amatongo
among the Amazulu :

"

The Nats or Dewatas play a conspicuous part

in the affairs of
this world. Their seats are in the six lower heavens, forming, with
the abode of man and the four states of punishment, the eleven seats
of passions. But they often quit their respective places, and interfere
 DIVINERS.

tandwa uk.rulo izikati zonke, ku man is constantly affected

215
by
se In m bambe njalo izikati zonke, utlilabo, black men say the Itongo
kubautu abamnyama ku tiwa, u is walking in him ; Amatongo
ya hanjwa um/Jaba amatongo a ;
are walking in his body. If the

hamba kuyena eiuziinbeni. Lu ti disease lasts a long time, they at

uma Iw epuza ukupela emzimbeni, length go to enquire of diviners.

ku ze ku yokubulwa ezinyangeni. They come and say, He is affect
"

Zi lik izinyanga, zi ti,

"

U nom- ed by the Itongo. He is affected

/ilaba. U nabakubo abafayo."
Zi by his people who are dead.-
4

ti uma zi ti,
"

Kwa ku kona umu- There was one of them who was

ntu kubo owa be e inyanga ; naye an inyanga ;
and this man has the
u lianjwa njalo emzimbeni ;
ku Itongo in his body ;
his people

with the chief events that take place among men. Hence we see them
ever attentive in ministering to all the wants of the future Budha.
Besides, they are made to watch over trees, forests, villages, towns,
cities, fountains, rivers, &c. These are the good and benevolent Nats.
This world is also supposed to be peopled with wicked Nats, whose
nature is ever prone to the evil. A good deal of the worship of Bnd-
hists consists in superstitious ceremonies and offerings made for pro
pitiating the wicked Nats, and obtaining favours and temporal advan
tages from the good ones. Such a worship is universal, and fully
countenanced by the Talapoins, though in opposition with the real
doctrines of genuine Budhism. All kinds of misfortunes are attributed
to the malignant interference of the evil Nats. In case of severe ill
ness that has resisted the skill of native medical art, the physician
gravely tells the patient and his relatives that it is useless to have re
course any longer to medicines, but a conjuror must be sent for, to-
drive out the malignant spirit who is the author of the complaint.
Meanwhile directions are given for the erection of a shed, where offer
ings intended for the inimical Nat are deposited. female relative A
of the patient begins dancing to the sound of musical instruments..
The dance goes on at first in rather a quiet manner, but it gradually
grows more animated, until it reaches the acme of animal phrenzy.
At that moment the bodily strength of the dancing lady becomes ex
hausted ; she drops on the ground in a state of apparent faintness.
She is then approached by the conjuror, who asks her if the invisible
foe has relinquished his hold over the diseased. Having been answered
in the affirmative, he bids the physician to
give medicines to the pa
tient, assuring him that his remedies will now act beneficially for
restoring the health of the sick, since their action will meet no further
opposition from the wicked Nat." (The Life or Legend of Gaudama,
the Budha of the Burmese. P. Biyandet, p. 71. Comp. also p. 537. )
23
Tandwa, lit., loved.
24
That is, the Amatongo.
 270 DIVINERS.

funwa abakubo a z a be nenAloko wish him to have a soft houd,- 5

ebutakataka, a bule, e tasile." and become a diviner, when he has

been initiated."

Zi
izinyanga ezi bulayo,
ti Ni "

The diviners say, Do not give "

nga be ni sa mu nika imiti. ni A him any more medicines. Do you

boni iui, lapa ni mu funela imiti not see when you get uthlabo-

yoAlabo, lu nga vurni ukupela na? medicines for him, the disease does
Ni ti iii nga mu piizisa umuti, ku not cease 1 "VVheii
you give him,
be i kona ni mu barigelayo na? medicine, do you not thereby in
Mu yeke ni ngemiti. Lo muntu crease the disease 1 Leave him
u ya hanjwa abakubo. Ba tauda alone. His people are in. him.
uma a pupe." They wish him to dream."

Ku ti uma kwa ku kona umu- And if one of his people who is

ntu owa fayo, owa be inyanga, ba dead was an inyanga, the diviners
m bize ngegama, e bizwa izinyanga who come to divine call him by
ezi yokubula, zi ti,
"

U hanjwa name, and say, So-and-so is in. "

Ubani lowo ;
o yena e ti, m a be him it is he who says he is to be
;

inyanga. U hanjwa umuntu owa an inyanga. It "is a great inyanga

be e inyanga enkulu." Ku tsho that possesses him." That is

izinyanga ezi yokubula. ti, say. They say, Zi what the diviners
"
The man who was an inyanga,
Lowo muntu owa be inyanga, o "

hamba kuye emzimbeni, wa be who is walking in his body, was

inyanga neyokumbulula. Ya be i also an inyanga who could dig up
Zi ti izinyanga,
mbulnla."
"

Naye poisons.
26
He used to dig them

up. And since he who used to

25 To have a soft or impressible head, that is, to be an inyanga.
26
Ukumbulula. Sorcerers are supposed to destroy their victims
by taking some portion of their bodies, as hair or nails ; or something
that has been worn next their person, as a piece of an old garment,
and adding to it certain medicines, which is then buried in some secret

place. They are at once the subjects of disease, and suffer and die.
The power alluded to above is that of discovering and digging up this
poison. Very similar to the practice of sorcerers amongst ourselves,
who used to make an image of wax or clay of the person they wished
and treat it with poisons,
to kill, &c., and every thing done to the
image was felt by their victim.

The following account is given among Danish Traditions :

In a certain house everything went perversely for which rea

"

son the inhabitants sent to a well-known wise woman. She came and
went about the house both within and without. At last bhe stood
 JMVIXEHS. 271

lokw e hanjwa u ye lowo in until dig up the poison of the sorcerers

owa be e mbulula ubuti babatakati by which they destroyed others has
a ba bulala ngabo abanye abaiitu, taken possession of this man, he

naye etase, a m etasise, u

k<?ed
too as soon as he has been initiated

ya kuba ned/ilozi elim/ilope, naye will have a white Itongo, 27 and

u ya kumbulula naye, njengalowo will dig up poisons as So-and-so,
wakubo Ubani, owa be e inyanga, one of his people, used to do.
e mbulula ;
u za kumbulula naye. Leave him alone as regards medi
Mu yeke ni ngemiti." Zi ti izi- cines. Throw away medicines,
nyanga o ku bulwa kuzona, zi ti and give him no more ; you will
zona,
"

Imiti i laAle ni ;
ni nga be kill him if you do. You think
ni sa mu nika ;
se ni ya ku m they will cure him. They will not
bulala, uma ni ti ni mu nika imiti. cure him. He is purposely thus
Ni ti i yona i
ya ku rn sindisa. affected. The Aniatongo wish
Ka i
yi ku mu sindisa. W e-

nziwa ngamabomu. Lo miintu

stillbefore a large stone, which lay just without the This,

dwelling.
said she, should be rolled away. But all that they could do with
levers and other means was to no purpose the stone would not move. :

At length the wise woman herself hobbled up to the stone, and

scarcely had she touched it before it moved from its old station. Be
neath was found a silken purse filled with the claws of cocks and
eagles, human hair arid nails. Put it into the fire together with a
good bundle of pea-straw, that it may catch quickly, said the old
woman and no sooner was this said than done. But the moment
;

the fire began to take effect it began to howl and hiss as if the
very
house were ready to fall, and people who stood out in the fields hard
by plainly saw a witch sally forth on her broomstick from the mouth
of the oven. At the same moment the old woman died, who, it was
supposed, had bewitched the house, and all the sorcery was at an end."
(Northern Mythology Benjamin Thorpe. Vol. II., p. 189.
.
)
27
is, an Itongo who shall influence for good, and enable him
That
to see clearly and help others. They also speak of an Itongo elimnya-
ma, a dark or black Itongo, that is, one that is jealous, and when he
visits any one causes disease and
suffering without giving any reason
for his doing so. It is said, Li Iwe li tulile," that is, It fights in
"

silence, contends with people without telling them, what to do to

pacify it. They suppose that sorcerers are aided by the Arnatongo of
their house to practise sorcery with skill and effect; but such Ama-
tongo are not said to be black or dark, but white, because they reveal
with clearness their will to their devotee.
272 DIVINERS.

ku tandwa urn a be inyanga him become a white 28 inyanga.

to

em/ilope. Tula ni, ni bone uma Be quiet, and see if the Amatongo
k ezi kuyalelwa na ebusuku e do not give him commands at

lele 1 Ni ya ku m
bona e se fika night in his sleep. You will see

nje kusasa, ni nga m bonanga uku- him come home in the morning,

puma kwake, e yalelwe iiniti a not having seen him go out, having
yoku i mba entabeni, e mbe ubu- had medicines revealed to him
lawo boku/danza, a bu peAle, bu which he will go to the mountains
be nengwebu, a bu puze, a /ilanze to dig up you ;
he has dug
will see

ngabo, etase. Ku ti ngesinye up cleansing-ubulawo, and he

isikati a yalelwe impepo, a yoku i will churn it and make it froth

ka emAlangeni."
and drink it, and cleanse himself
by it, and so begin to be an inya

nga. And at other times he will

be commanded to fetch impepo,

which he will go to the marsh to

pluck."

Ba mu tume uku/Jaba inyama, The Amatongo tell him to kill

ngokuba abantii abafayo ba tanda dead are very fond

cattle, for the

inyama kakulu kumuntu a se be of demanding flesh of one whom

tanda uku m enza um a be inya they wish to make an inyanga.

nga. U ya zi /tlaba, e ba /Jabela He slaughters them for his people

abakubo abafayo. Zi ya ngena who are dead. And others enter
ezinye. U ya zi Alaba njalo ; zi his kraal. 29
He slaughters con
ya ngena futi ezinye, zi vela ekwe- stantly, and others again come in

lapeni kwake, na sekubuleni kwa in their place, the cattle being de

ke, nezokumbulula izinkomo. Uma rived from his treatment of dis

abantu be buba, be bulawa aba- ease, and from divining, and dig

takati, i muke yokumbulula, i

i ging up poisons. When men are

.Alanzise abantu aba dAliswayo aba- perishing, being destroyed by sor

iakati. cerers, he goes and digs up the

poisons, and purifies those whom

the sorcerers are poisoning.

2S
As we an inyanga who shall see
"

speak of
"

white witches ;

clearly, and use his power

good purposes. for
29
By sacrificing to the Amatongo he obtains their blessing they ;

enable him to treat disease and to divine successfully and thus he ;

obtains manv cattle, which enter his kraal instead of those he has
sacrificed.
 DIVINERS. 273

lima umimtu c gula, c guliswa When the Amatongo make a

amad/dozi, u ya haiya. Amatongo man ill, he cries "

Hai, hai, hai."

30

a m k^ambise igama, ku butane They cause him to compose songs,

abantu basekaya, ba mu tshayele and the people of his home assem
igama a li
kgambelwe ble and beat tune to the song the
itongo,
lokwetasa, lobunyanga. Amatongo have caused him to

compose, the song of initiation,

a song of professional skill.

Abanye abantu ba pike, ba ti, Some dispute and say, No. "

Kgabo. Lo muntu u ya ///lanya The fellow is merely mad. There

"

nje. Ka nalo itongo."

Ba ti is no Itongo in him." Others say,
abanye,
"

O, u netongo ;
u se
"

O, there is an Itongo in him ;

he
inyanga."
is
already an inyanga."

Ba ti abanye, K/a u u/danya. The others say, "

;
"

No ;
he is

Ni ka ni mu tukusele na, loku ni mad. Have you ever hidden

u inyanga things for him to discover by his
"

ti 1

inner sight, since you say he is an

"

inyanga 1

Ba ti,
"

K<?a ;
a si ka mu tuku- They say,
"

No ;
we have not
seli." done that."

Ba ti,
"

Se ni mu bona ngaui, They ask,

"

How then do you

11 i bone u inyanga na?" know he is an inyanga ?
"

Ba ti, "Si m bona ngokuyale- They say,

"

We know it because
Iwa imiti a yoku i niba." he is told about medicines, which
he goes to dig up."

Ba ti,
"

0, u u/tlanya nje. Nga- They reply, O he is a mere

"

pana si be si
ya vuma uma u inya madman. We might allow that
nga uma ku be ni ya mu tukusela, he is an inyanga if you had con
lezo zinto e be ni mu tukusele cealed things for him to find, and
zona u ya zi giba. Anti ni si he had discovered what you had
tshel izc, ukuti u But you us what
inyanga, loku a concealed. tell

ni ka mu tukuseli." is of no import, as you have not

done this."

B;t ti uma ba kulumc, ba tsho As

they are talking thus and
njalo, be pikisana ngoku mu tnku- disputing about concealing things
50
IIai//a, To cry as the diviner; a continual repetition of Hai,
hai, hai.
j j
274 DIVINERS.

sela, ku ti ebusuku, ekulaleni for him to find, at night when he

kwake, a pupe e m tshela lowo is asleep he dreams that the man
muntu wakubo owa fayo, o yena of his people who is dead, and
e raw etasisayo um a be inyanga, who is causing him to begin to be

a mu tshel a ti,
"

Be be pikisana, an inyanga, tells him saying,

be ku u inyanga They were disputing with each
"

ti, vi wena."

other, saying you are not an inya

nga."

A buze o tasiswayo, a ti, "Bati, He who is beginning to be an in

a ngi vi ngi inyanga ngani na ?
"

yanga asks,
"

Why do they say I

am not an inyanga ?
"

A ti,
"

Ba ti, ku vi u inyanga ;
He
replies, They say you are
"

ba ti, u u/ilanya nje ;

ba ti, u ya not an inyanga, but a mere mad
tukuselwa na, loku ku tiwa u man and ask if they have hidden
;

inyanga na 1 things for you to discover, since

"

the others say you are an inya

nga."

A buz a ti, "Ngi tshele, ku He says, "Tell me who they

tsho obani na ?
"

are who say so."

A ti,
"

Ku be ku pikisana obani He replies,

"

So-and-so and So-

n obani." and-so were disputing."

A ti,
"

Wena u ti b enz ama- The man asks,

"

Do you say

nga ini uma be tsho njalo na ]

"

they when they say so 1

lie
"

A ti,
"

Tula. Loku be tsho He replies, Be quiet. "

Be
njalo, mina ngi ti, u za kuba cause they say so, I say you shall

inyanga eya&lnla izinyanga zonke, be a greater inyanga than all

ba dele bonke abantu lapa em/Ja- others, and all men in the world

l)Ciii, ukuti u inyanga enkulu, ba shall be satisfied that you are a

kw azi." great inyanga, and they shall

know you."

A yena ow etasiswayo, a ti,

ti The man who is beginning to
"

Mina ngi ti ba k^inisile uma be be an inyanga says,

"

For my part

ti,ng u/tlanya. Mbala a ba bo- I say they speak the truth when
nanga be ngi tukusela." they say Iam mad. Truly they
have never hidden anything for
me to find."

A ti lowo muntu owa be inya- Then the man who was an in-
 DIVINERS. 275

nga, o yena o m etasisayo, a ti, yanga, he who is initiating him,

"

Tula ke. Ngi za ku ku yisa says,

"

Just be quiet. I will take

kona ekuseni. U vele entabeni ; you to them And

in the morning.

u nga ba zumi ;
u vele entabeni e do you appear on a hill ; do not

sesita, u haize ;
u z n ti ukuhaiza come upon them suddenly ; but
kwako entabeni e sesita, ba ku appear on a hill which is concealed,
zwe. Ba ya kuti uma u haiza and cry Hai, hai, hai cry thus ;

ba ng ezwa
k</ede,
u pumele on the hill which is concealed, that
;

entabeni e sobala ;
u nga veli ka- they may hear. When you cry
kulu ;
u vele k^ede, u haize, u Hai, hai, hai, if they do not hear,
b ezwise kodwa. Ba ti uma b e- then go on to a hill which is open ;
zwe ukuti u wena, u buye, u do not expose yourself much ; as

tshone, u buyele entabeni e sesita.soon as you expose yourself, cry

Ngi ba ya kubona, ba ya
ti ke, Hai, hai, hai, so that they may
kuzwa, ukuti be be ku pete wena, just hear. When they hear that
umimtu o inyanga, o tasisiweyo; ba it is you, go down again from the
ya kwazi ngaloko a ba be pikisana hill, and return to the one which
ngako, be ti, u u/Janya, a u si yo is concealed. So I say they will

inyanga."
see and understand that they have
spoken of a man who is beginning
to be a doctor ; they shall know

by that, that when they said you

were a mad man and not an inya
nga they were mistaken."
Mbala, w enza ngaloko. Wa So he does so. He cries "

Hai,
haiza entabeni e sesita ;
ka ba mu hai, hai,"
on a hill which is hid
zwa kakulu ;
b ezwa ku zinge ku den ; they do not hear him dis
ti, Nkene, nkene, nkene, nkene, tinctly ; they hear only a continual

nkene, nkene. Ezwe omunye sound of Nkene, nkene, nkene,

umuntu, a ti,
"

U nga ti ku kona nkene. 31 One of them says, It "

umimtu o nga t u ti u ya /Jabelela." sounds as though there was some

Ba ti abanye,
"

A si zwa ; tina si one singing."

Others say, "

We
zwa ku nkeneza nje."
do not hear. We hear only an
echo."

A bone lowo o inyanga li fike The Itongo comes to him and

itongo kuye, li m tshele, li ti, tells him that they cannot hear,
31
Nkene from ukunkeneza,
,
to echo.
276 DIVINERS.

f
"

Amanga ;
ka b ezwa ;
a ku pu- and bids him go out a little on
mele ingcozana entabeni e sobala, the open hill, and then return

\i za
ubuya u tshone kule ntaba e again to the hill which is hidden.
sesita."

Mbala w esuka ngokutsho kwe- So he departs at the word of the

tongo, wa pumela entabeni e soba Itongo, and goes out to the open
la, wa haiza ;
ba mu zwa bonke hill, and cries "

Hai, hai, hai ;

"

ukuti Ubani. "

Konje, madoda," and they all hear that it is he.

(lapa se be pikisana futi, k^ede ba They disputing about

are again
mu zwe ukuti u yena,) konje,
"

him, and as soon as they hear that

madoda, u za ngayo leyo ndaba e Can
"

it is he, they say, it be, sirs,

sa si pikisana ngayo, si ti, u u/tla- that he comes about the matter we

nya na were disputing about, saying, he
"

] is

mad?"

Ba ti,
"

0, ni sa buza ni na ? U Others 32 say, O, why do you

"

za ngayo, uma nga nembala na ask ? He comes on that account,

kul uma ukuti, kav* e inyanga,^3 u if indeed you said he was not an

n/Janya." inyanga, but a madman."

A ti umiintu omkulu wakona, The great man of the village to

lapa ekaya kulowo rnuzi, lapa i

ya which the inyanga is approaching,
kona inyanga, e ti, Nami ngi ya says, I too say he is mad. Just " "

tsho ukuti u uAlanya. Ake ni take things and go and hide them,
tate izinto, ni yoku zi tukusa, si that we may see if he can find

bone uma n ya ku zi kipa na." them."

Ba zi tate izinto, ubuAlalu, ba They take things ;

one takes
yoku bu tukusa ; abanye ba tuku- beads, and goes and hides them ;
se arnageja; abanye ba tukuse others take picks, and go and hide
imikonto ; abanye ba tukuse ama- them ; others hide assagais ; others
songo ; abanye ba tukuse izinduku bracelets ; others hide their sticks,
zabo ; abanye ba tukuse imintsha others their kilts, others their

yabo ; abanye ba tukuse izipand/tla ornaments, others their pots ;

zabo ; abanye ba tukuse izimkamba others hide baskets, and say, "Just

zabo ; abanye ba tukuse izimbenge ;

let us see if he will find all these
ba ti,
"

Ake si bone ke uma u za

kufika, a zi kipe lezi zinto, a zi

32 That is, who were not present at the former discussion.

33 Ka v e
inyanya, i. e., kd vi e inyanya, Isilala for ka si yo
inyanya ;
and above, ku vi u inyawja for a u si yo
 DIVINERS, 277

na."
Abanye ba tukuse things or not/ Others hide cobs
izikwebu zombila ; abanye ba tn- of maize ;
others the ears of ama-

kuso izikwebu zanmbele; abanyo bele, or sweet cane, or of ujiba, or

ba izikwebu zeinfe ; abanye the heads of upoko.
tukuse^
ba tukuse izikwebu zikajiba aba ;

nye ba tukuse amakamu opoko.

Ba ti abanye,
"

O, kona uma i Some say,

"

O, if he find all

kipa, ka se i
ya kuza i katale na ? these things, will he not be tired ?

have you hidden so

"

Ini ukuba ni i tukusele izinto zi be Why many ?

ziningi kangaka na?"

Ba ti,
"

Yebo pel a, ei bone pela They say,

"

We hide so many
ukuti inyanga."
that we may see that he is really
an inyanga."

Ba ti,
"

Ake ni ngamtile ;
izinto They reply, "Stop now; you
ziningi e ni zi fiAlileyo."
have hidden very many things."

Ba buye ba buyele ekaya, ba They return home, and wait.

/dale. Li m tshele itongo entabeni Then the Itongo tells him on the
e ngaseyi ;
loku kade li m tshela, concealed hill ;
for it had already
li ti,
"

Yenza ka/tle ;
ba sa tukusa ;
said to him, "Keep quiet; they
u nga k^al u vele. Ba funa ukuti, are now hiding things ;
do not

lapa se u kipa izinto, ba funa

zi begin to appear. They wish to
ukuti u be u zi bona. tule, ba U when you find the things
say that

tukuse, ba kg-edele kona, b eza ku you saw when they hid them. Be
ku dela ukuti u inyanga."
Li tsho quiet, that they may hide all the
ke idMozi, li m tshele, li ti,
"

Ba things ;
then they will be satisfied

tukusile manje, se be buyile, ba that you are an inyanga."

Now
sekaya. Ku
ke u ye ke the Itongo tells him,
fanele They have
"

ekaya lalabo bantu aba tukusayo, now hidden the things, and gone
aba ti i u/Janya, ka si yo inya- home. It is proper for you now

nga."
to go to the home of the people
who say you are mad and not an
inyanga."

Ya pumela ke entabeni e sobala, So he comes out on the open

ya ti i ya ekaya, ya se i gijima, i mountain, and runs towards their
landelwa abakubo abantu aba be i home, being pursued by his own
funa, ngokuba i
pume ebusuku ; people who are seeking him, for he
went out during the night, and
 278 DIVINERS.

ka ba zwa lapo i pumile ckuseni, they did not hear when he went
i

uma ku luvivi, ku mpondo zan- out very early in the morning,

komo. Ya fika ekaya labo ba when it was still dark, when the ;

fika nabakubo, yona inyanga a be horns of the cattle were beginning

be i funa, se be i tolile. Ya fika, to be just visible. 34 He reaches

ya sina ;
ba i
tsliayela lapa se i their home, and his own people
sina; kw esuka naba kona aba i who were looking for him, and
tukuseleyo, ba tsliaya nabo ; ya have now found him, come with
sina, ba i
tshayela kakulu. him. On his arrival he dances ;

and as he dances they strike hands

in unison and the people of the
;

place who have hidden things for

him to find, also start up and
strike ;
hands
he dances, and they
smite their hands earnestly.
Ya ba ya ti,tshela,
"

Kouje ni He says to them, Have you "

ni ngi tukusele na ? then hid things for me to find 1

" "

ti

Ba pika, ba ti, "

K<?a ;
a si ku They deny, saying,
"

No we ;

tukuselanga." have not hidden things for you to

find."

Ya ti,
"

Ni ngi tukusele." He says,

"

You have."

Ba pika, ba ti,
"

A manga ;
a si They deny, saying,
"

It is not
ku tukuselanga."
true we have
; not."

Ya ti,
"

Ngi nge zi gibe na ?

"

He says, "Am I not able to

find 35 them?"

Ba ti,
"

K^a ;
u nge zi gibe. They say,
"

No ; you cannot.
Si be si ku tukusele ini 1
"

Have we hidden then things for

"

you to find ?

Ya ti,
"

Ni ngi tukusele." He says,

"

You have."

Ba pika, ba ti, a ba zi tukusa- They deny, declaring that they

nga. Ya pika, ya ti, ba zi tuku- have not done so. But he asserts
sile. I that they have.

Ba ti uma ba kginise ngokupika j

When they persist in their de-
34 Ku mpondo zankomo, It is the horns of a bullock a saying to ;

express the earliest dawn, when the horns of the cattle are just be
coming visible.
35 Take from the place of concealment.
Lit., out, viz.,
 DIVINERS. 279

kwabo, ya zinikina.
y esuka, nial, he starts up, shaking his head.
Y esuka, ya bu giba ubuAlalu ya ;
He goes and finds the beads he ;

wa giba amageja ; ya i
giba imi- finds the picks, and the kilts, and
ntsha ya wa
giba amasongo ; ya
;
the bracelets ;
he finds the cobs of
zi giba izikwebu zombila ; ya zi maize, and the ears of the amabele

giba izikwebu zamabele ; ya zi and ujiba and of upoko he finds ;

all the things they have hidden.

giba izikwebu zikajiba ya zi giba ;

izikwebu zemfe ; ya wa giba ama- They see he is a great inyanga

kamu opoko ; ya zi giba zonke when he has found all the things
izinto a be be zi tukusile. Ba i
they have concealed.
bona ukuti inyanga enkulu, i zi
zi tuku
gibile zonke izinto a be be
sile.

Ya buya ya buyela ekaya kqede He goes home again as soon as

i zi
gibe izinto zonke, i zi k^ede, he has found all the things, and
ku nga sali luto end/Je lapo be not one thing remains outside

yokutukusa kona. I ti ukufika where they had hidden it. On his

ekaya,ukubuya kwayo la i be i return to their home from the

yokugiba kona emfuleni, i fike, se river whither he had gone to find
i katele ;
a i tshele amatongo uku what was hidden, he is tired, and

ti,
"

Kona u katele nje, a u z u- the Amatongo say to him, Al "

kulala lapa ;
si uhamba nawe, though you are tired, you will not
za
si goduke, si y ekaya." Ku tsho sleep here we will go home with ;

amatongo, e tshele inyanga i se i you." This is what the Amatongo

katele ukukipa izinto. say to the inyanga when he is

tired with finding the things.

Baaba liamba nayo bakubo

ti The inyanga s people who ac
konyanga, ba ti, Yitslio ni pela company him say, Just tell us if
" "

uma ka si yo inyanga na
1

?
"

he not an inyanga ?
is
"

I ti yona,
"

Ngi zi gibile izinto And he says, I have found

"

all

zonke e kade iii zi tukusa, ngi zi the things which you hid ;
there

k(/edile zonke ;
a ku ko Into olu is nothing left outside ; all things
sele end/ile ;
izinto zonke zi lapa are here in the house. I was

ekaya. Ngi ze nje ngi yalelwe commanded to come to you, for

kunina, ngokuba nina kumina ni you said I was not an inyanga, but
ti kumina a ngi si yo inyanga ; ni a madman, and asked if my people

ti, ngi u/Janya ;

ni ti, abakwiti ba had hidden things for me to find.

ka ba ngi tukusela na." Ya ti,

 280 DIVINERS.

Akc ni ngi tslicle Iczo mlaba,

"

Just say who told me the

uma ngi zi tshelwa ubani na lezo 1
things about which you were
zindaba e na ni zi kuluma na? speaking. You said I was mad.
Ni ti kumina, ngi u/Janya. Na You thought you were just speak
ni ti nina ni kuluma nje. Ni Do you think the Amatongo 36 ti, ing.
ka b ezwa ini na abapansi na? do not hear As you were speak ?

Na ti ni kuluma, ba be ni zwa. ing, they were listening. And

Nga lala pansi, kaiiti ba ngi tshela when I was asleep they told me
njo ukuma ni ti, ka ngi inyanga that I was a worthless inyariga, a
yaluto, ngi into e uAlanya nje."
mere thing."

Ba i
kunga. Kwa ba o vela Then the people make him pre
nobu/ilalu, wa i
kwa ba o nika ;
sents. One comes with beads and
vela nembuzi, kwa ba o gives him another brings a goat
wa i nika ; j ;

vela unmkonto, wa i nika kwa another an assagai another a ; ;

ba o vela nesinda, wa i nika kwa bracelet another brings an orna ; ;

ba o vela nokcu lobu/Jalu, wa i ment made of beads, and gives

kunga; wa ti umunumuzana wa i him. The chief of the village
nika inkomo ;
zonke izikulu ezinye gives him a bullock and all the;

za veza izimbuzi, za i
kunga, ngo- chief men give him goats, because
kuba i be i zile ekaya, i
yalelwe he had come to their village at the

amatongo. bidding of the Amatongo.

UGUAISE. |

The Doctor of Divination, the Isanusi, Ibuda, or Umungoma.

I YONA inyanga isanusi, ibuda, THE doctor is called Isanusi,

37

or Ibuda, 38 or Inyanga of divina-

30
Abapansi, Subterraneans, that is, the Amatongo.
37
Isanusi, a diviner ; etymology of the word unknown.
38
Ibuda, a diviner ; but for the most part an epithet of con
tempt, and used pretty much in the same way and spirit as Ahab s
servant applied the term mad fellow to the young prophet that"
"

anointed Jehu. (2 Kings ix. 11.) It is derived from ukubuda, to talk

recklessly, or not to the point also to dream falsely. ;

It is interesting to note that in Abyssinia we meet with the word

Jlouda, applied to a character more resembling the Abatakati or
Wizards of these parts. To the Bouda, is attributed remarkable
power of doing evil ; he invariably selects for his victims those pos "

sessed of youth and talent, beauty and wit, on whom to work his evil
 DIVINERS. 281

39 40
inyanga yokubula, umungoma ; tion, or Umungoma ;
for when
ngokuba ba ti uma be bula, ba ti, people are enquiring .of a diviner,
Si ya vuma, mngoma." Zi zodwa
"

they say, "True, Umungoma."

izinyanga zokwelapa ; ngokuba Doctors who treat disease are dif-

deeds." His powers are varied. At one time he will enslave the
"

objects of his malice ; at another, he will subject them to nameless

torments ; and not unfrequently his vengeance will even compass their
death." The Bouda, or an evil spirit called by the same name, and
acting with him, takes possession of others, giving rise to an attack
known under the name of Bouda symptoms," which present the cha
"

racteristics of intense hysteria, bordering on insanity. Together with

the Bouda there is, of course, the exorcist, who has unusual powers,
and, like the inyanga yokubula or diviner among the Amazulu, points
out those who are Hondas, that is, Abatakati. An exorcist will sud
denly make his appearance amongst a convivial party of friends, and
"

pronounce the mystical word Bouda. The uncouth appearance and

sepulchral voice of the exorcist everywhere produce the deepest sensa
tion, and young and old, men and women, gladly part with some
article to get rid of his hated and feared presence. If, as sometimes
happens, one or two less superstitious individuals object to these
wicked exactions, the exorcist has a right to compel every one present
to smell an abominable concoction of foul herbs and decayed bones,
which he carries in his pouch ;
those who unflinchingly inhale the
offensive scent are declared innocent, and those who have no such
strong olfactory nerves are declared Boudas, and shunned as allies of
the Evil One." It was the custom formerly to execute hundreds of
suspected Boudas. (Wanderings among the Falashas in Abyssinia.
By Rev. Henry A. Stern, p. 152161.,)
89
Inyanga yokubula. Inyanga is one possessed of some particu
lar skill or knowledge, as that of a smith, or carpenter ; or of medicine :

inyanga yemiti, one skilled in medicine, a doctor of medicine ; it is

applied to especial departments inyanga yezilonda, a sore-doctor;
inyanga yomzimba-mubi, an abscess-doctor, &c. Inyanga yokubula is
a person skilled in divination. He is so called from the custom of
using branches of trees to smite the ground with during the consulta
tion. These rods are called izibulo, because they are used to smite
(bula) the ground with hence ukubula comes to mean to consult a
;

diviner by means of rods, that is, by smiting the ground ; and to

divine or reveal what is asked. This beating of the ground appears
to have two objects first, to be a means of
:
expressing assent or othei-
wise on the part of those who are enquiring ; second, to excite them
and throw them off their guard. By these means the diviner knows
when he is following a right clue ; and is able to keep their attention
from himself. It is also quite possible that it may also produce an
exalted or mesmeric condition of mind in the diviner.
40
Umungoma, a diviner, but an epithet of respect. Etymology
unknown.
KK
282 DIVIXEKS.

inyanga yokwelapa uma i naina- ferent from those who divine ;

for

ncUla ekwelapeni; nezokubula zi a man is a doctor of disease if lie

ya i nuka leyo nyanga e pata is able to treat disease ;

and di

imiti e sizayo. Zi ti zokubula, viners point out the doctor of

Ni ya kuya kubani, umuntu e si
"

medicine who is successful. They

m bonayo woku s aAlula leso tell those who
enquire of them to
sifo." Bala ke ba ye kona kuleyo go to a certain doctor whom they
nyanga yemiti e mikwe ezokubula. know to have successfully treated

A t uma e gula i sona leso sifo the disease from which their friend
esi tshiwo izinyanga zokubula, a is suffering. And so they go to
sintle i
leyo miti yaleyo nyanga e the doctor of medicine that has
zi i uukileyo. been pointed out by the diviners.
And if he has the disease which
the diviners say he has, he will be
cured by the medicines of the
doctor that they point out.
Ku ze ku ti uma i be i s elapa But if the doctor of medicine
leyo nyanga yemiti lowo muntu o treats the sick man and he does

gulayo, ka ba nako ukupila, i ti not get well, he says, This dis "

leyo nyanga yemiti,

"

Si ya ng a- ease masters me. Since the di

/ilula lesi sifo. Kona inyanga zi viners did nothing more than send
ngi uukilc nje, ake ni ye kuzvva
you and hear whatto me, just go

futi kwumanye amabuda ;

kona other diviners say ; then perhaps
um/ilaumbe nga ba li kona ibuda some diviner will tell you the

eli ya uza li ni tshele umuti e ngi medicine with which I can cure

nga mu sindisa ngawo." this man."

Bala ke ba vume, ba ti,

"

O, u So they assent, saying,

"

O, you

k^inisile. Ku fanele um ake si say truly. It is proper for us tt>

yokuzwa kwamanye amabuda ; go to hear what other diviners

um/Jaumbe li nga ze li be koua may say ; perhaps we shall find
eli ya ku u tsho umuti o nga m si one who will tell us themedicine
ndisa ngawo."
Ba liambe ke ba with which you can cure him."

ye emabudeni, uma b ezwe a ya So they go to other diviners to

kulandelana na. hear whether they will all give

the same advice.

Uma be kulo ibuda, be ya

fikile Whenthey come to the diviner,
kubula kulo, ka ba tslio ukuti they do not say to him, are "

We
 DIVINERS. 283

ebudeni, ukiiti,
"

Si zokubula." come to enquire." They merely

Ba ya fika nje, ba kuleke, ba ti, go and salute him, saying, Yes,
"

"

Ehe, mngaii ! Indab ezin/ile !"

yes, dear sir Good news 41 ! !
"

Li b ezwe ke ibuda ukuti b ezo- Thus the diviner understands that

kubula. Ba Male ke, nalo li Alale, they have come to enquire. So
ba bingelele, Sa ni they sit still, and the diviner
"

li li ti, bona." sits,

Ba ti,
"

Yebo, miigan ." arid salutes them, saying,

"

Good
day." They reply, "Yes, yes,
dear sir."

Li ti,
"

Han, yeka ! Laba ba He says,

"

O, let be ! These
ntu ba lika endAlaleni ;
a si yo people have come in a time of
nend/tlala kwiti lapa, inkulu; si dearth ;
we have no food ready ;

lambile ;
nokud/ilana o be ku kona we are hungry; and the beer
se si ku k<^ede
izolo. As azi uma which we had, we finished yester
umfino wokud/ila ni ya kutola pi." day. We cannot tell where you
can get any food."

Ba ti,
"

O, mngane, si be si nge They reply, O, sir, we can

"

ku tole noku ku tola; si lambe not get much food we are very ;

kakulu : ku be ku nge
hungry food cannot be obtain vele uku- :

d/Ja. Tina uma be si tola nezin- ed. For our parts, if we get
kobe, si be si ya kuti si tolile. Si boiled maize, we shall say we have
be si nga sa funi nokud/ila loko got food. We were not wishing
oku kalelwa u wena, mngane ;
for that food you are calling for,
tina se funa nezinkobe nje ; si
si sir ;
we for our parts are wishing

y ezwa wena ukuti u kalela uku- for nothing but boiled maize ;
we
d/da kwamanzi." understand that you are calling
for beer."

Li ti ke,
"

O, ba funele ni, ni ba He says, "0, get them some

pekele isijingi, ni ba pekele nom- food ;
cook them some porridge ;

bak^anga." Ba ba pekele ke aba- cook for them very thick por

fazi.
ridge."
So his wives cook for
them.

Ku ti ku sa pekiwe ukud/ila When their food has been cook

kwabo, li be se li kcataza uguai, se ed, he pours some snuff into his

li bema kona endAlini, li be se li | hand, and takes it there in the
1 That is, we ask you to tell us good news, with which we may
return home with gladdened hearts.
284 DIVINERS.

/tlasimula, se li zamula, li be se li house ;

he shudders and yawns,
puma li
ya ngapand/ile esi/Ja/tleni, and then goes out of doors
se li tuma umuntu e ya ku ba to a clump of trees and sends a
biza. A
ba bize umuntu, ba ha- man to call them. The man calls

robe ba ye kulona esiAla/Jeni, ba them, and they go to the clump of

fike ke kulona ibuda. trees to the diviner.
Li ti,
"

Yika ni izibulo," B e- He tells them to pluck rods for

suke, ba zi ke izibulo, ba buye, ba beating the ground. They go and

Alale pansi. Li be se li
kipa isi- pluck the rods, and return and sit
dAlelo salo, li be se li kcataza, li be- down. He takes out his snuffbox,
me ;
nabo ba kcataze kwezabo izi- pours snuff into his hand and
d/ilelo, ba beme. takes it ;
and they do the same.
Ba ti lapa be bemako, li be se li When they have taken snuffj
ti,
"

Tshaya ni." Ba ti, Yizwa "

!" he tells them to smite the ground.

Abanye ba Si ya vuma Some Hear "

Others say,
"
" "

ti, !
say, !

True
"
"

Li ti,
"

Ni ze ngesifo."
He says,
"

You are come to en

quire about sickness."

Ba li
tshayele. They smite the ground for him.
Li ti,
"

Si kumuntu." He says,
"

It is a human being
that is ill."

Ba tshaye. They smite the ground.

Li ti,
"

Umuntu omkulu." Li He says, "It is a great man.

ti,
"

Na ka na ya kwomunye um- You have already been to another

ngane wami." friend of mine."

Ba tshaye kakulu. They smite the ground vehe

mently.
Li ti,
"

Tshaya ni, ngi zwe uma He says, Smite the ground,

"

lowo mngane wami e na ni ye ku- that I may understand what that

yena ni yokubula, uma wa fika wa friend of mine to whom you went

ti ni na."
seeking divination said to you."

Ba tshaye. They smite the ground.

Li ti,
"

Nanku umngane wami He says,

"

There is my friend 42

a fika wa si tsho isifo kulowo mu- who told the disease by which he
ntu." is affected."

That is, he gazes into space with a kind of ecstatic

42
stare, as
though he really saw or had a vision of the other diviner.
 DIVINERS. 285

Ba tshaye kakulu, ba ti,

"

Si ya Thoy smite the ground vehe

mently, and say,
"

vuina."
Right."

Li ti,
"

Lowo mngane wami u He says, "

There is someone to
kona umuiitu owa m nukayo ;
whom that friend of mine sent
inyanga ; ka si yo inyanga yoku- you ;
he isa doctor, not a divining
bula ; inyanga yainayeza." doctor ;
he is a doctor of medi
cine."

Ba tshaye lapo kakulu. Upon that they smite the

ground vehemently.
Li ti,
"

Ngi buze ni. Ni nga He says,

"

Do you question
ngi yeki."
me. Do not leave me."

Ba They say, We cannot question

namand/tla oku ku "

ti, "A si

buza ; ngokuba u kuluma zona you. For you speak the very
izindaba. Ibuda li buzwa li nga facts themselves. We put to
kulumi zona izin/Jamvu zokufa." the question a man that talks at

random, and does not mention the

very nature of the disease."

Li ti ke,
"

Tshaya ni futi, ngi Then he says, "

Smite the
zwe lowo mngane wami uma wa ground again, that I may under
ti a nga m siza e m pe y eza ^ n i stand what medicine my friend
na?" told him
to give to cure him."
Ba tshaye, ba ti,
"

Si ti, mu- They smite the ground, and say

ngoma, a ku a/dukanisele lapo to him, us at once

"

s Diviner, tell

iyeza e Ion a ya ku m siza loku li ;

the medicine that will cure him ;

u m bonile lowo muntu owa nu- for since you have seen the man
kwa umngane wako, si
ya kuzwa to whom your friend directed us,

ngawe neyeza eli ya ku m siza." we shall hear from you the medi
cine too that will cure him."

Li ti,
"

Ngi za ku ni tshela. He says,

"

I am about to tell

Ba ya tsho abakwiti, ba ti, b eza you. Our people

43
say, they will
ku ni tshela," tell you."

Ba y etokoza kona loku,

ti, "Si
They say,
"

We are glad,
mungoma, uma ba kcakcambe aba
j
diviner, that your people are
ba 44 and unite with our peo-
kwini, Alangane kanye naba- j
white,
43
Our people,
is, that
Amatongo or ancestral spirits belonging the
to our house or tribe. As below, the enquirers speak of their people,
that is, the ancestral spirits belonging to their house or tribe.
44
White, clearly seen by you, and so giving a clear revelation.
 280 DIVINERS.

kwiti, ku hinge. Ngokuba tina pie, that the case may turn out
ka si u ya kusinda. well. For we have no more hope
sa tsho ukuti

Ngokuba inyanga eya nukwa um- that he will recover. For as re

ngane wako, s etemba ezin/ilizi- gards the doctor whom your friend
y weni zetu, sa jabula, sa ti,
"

Loku pointed out, we trusted in our

ku tsho ibuda, li si tshela inyanga hearts, saying, Since the diviner

yoku m
siza, u se ya kusizeka, a has told us the doctor that can

pile. Sa ya kuleyo nyanga e cure him, he will now be cured,

tshiwo umngane wako ; sa bona and get well. We went to the
nanku ukufa ku ku bhekise doctor whom your friend men
d/tlule,

pambili ; k^ala ukumangala, tioned ; but lo, we saw the disease

sa

ukuti, Yeka Loku si be se passing onward, tending to get

!

s etemba, si mi sibindi, si ti, worse and worse, and began to

M/tlaumbe u ya kupila, loku se wonder, saying, Let be ! For
ku tsho ibuda, li tsho njalo.
"

Ba we were trustful and of good

ti,
"

Se si wa tsho nje lawo mazwi, courage, saying, Perhaps he will

ngokuba kuk^ala e kulunywe u get well, for the diviner says
we ; wa u bona uma sa ka sa ya so. "

They go on,
"

We have
kwelinye ibuda. Uma lawo nia- just said these words, because you
zwi u be u nga wa tshongo ukuti, said them first ; you saw that we
sa ka sa ya kwelinye ibuda, si be had already been to another di
si nga yi ku wa kuluma ; se siwa viner. If you had not said we
kuluina ngokuba nawe u se u wa had already gone to another di
bonile." viner, we should not have said
them we say them because you
;

already said them."

Li
ti, Tshaya
"

ni, ngi ni tshele He says,

"

Smite the ground,

unmti o ya ku m siza, a pile."
that 1 may tell you the medicine
that will cure him."

Ba tshaye lapo, be tshaya ka- They then smite the ground

kulu. vehemently.
Li ti,
"

Lowo o ya ku m He says, "For

my part I

siza, ngi ya ku ni tshela mi- tell you that the medicine that
will cure him is inyamazane.
45

Inyamazane, Large animals, which are supposed to have been

45

used by some one to produce the disease from which he is suffering.

These are the Inhluzele, the Harte-beest. That this has been used
with other medicines as a poison is known by bloody micturition and
 DIVINERS. 287

na, inyamazanc. U nomsizi."

|
The man has nmsizi." 40

otlier symptoms. The Indhlovu, Elephant, which is known to have

been used by excessive borborygmus. The Isambane, or Ant-bear, by
pain in the hip-joint, as though the femur were dislocated possibly, ;

sciatica. When a man is suffering from such symptoms it is said, U

nenyamazane, He has a disease occasioned by a wild animal ; or the
disease may be distinguished, U nenhluzele, U nenclklovu, U nesa-
mbane, He has harte-beest, that is, the disease occasioned by it ; He
has elephant ; He has ant-bear, that is, the diseases occasioned by
them. To cure these diseases the natives act on the homoeopathic
principle, and administer the wild beast that is supposed to have occa
sioned the disease, with other medicines.
46
He Juts Umsizi. Umsizi is a disease occurring among the
Amalala, and said not to be known to the Amazulu or Amakxosa.
It is supposed to arise from the administration of medicine, in this
way. A man is suspicious of his wife s fidelity. He goes to a doctor
of celebrity, an umsizi-doctor, and obtains of him medicine, which
he takes himself without his wife s knowledge, and by cohabiting with
her once conveys to her the seed of disease. And if any one is guilty
of illicit intercourse with her after this, he will have unisizi the wife ;

all the time remaining quite free from disease. The symptoms of uni
sizi are intense darkening of the skin, and contraction of the tendons
with excessive pain ; severe pain in a finger or a toe, from which it
shifts to different parts of the body, especially the joints.
Umsizi is also the medicine used for treating the disease. It con
sistsof various substances, plants, their roots, bark, and seeds ;
ani
mals, their flesh, skin, tendons, entrails, bones, and excrements j
and
stones.
These substances are partially charred, not reduced to ashes, so as
to destroy their virtue, but sufficiently to admit of their being pow
dered.
The medicine is used for the most part enclermically by rubbing
it into scarifications. It is also mixed with other medicines to make
an izembe.
Umsizi ozwakalayo, Umsizi which is felt. This term is applied to
the medicine used to make a man sensitive to the existence of that state
in the woman which can produce the disease called umsizi. It is also
applied to that condition of body which renders him thus sensitive.
Umsizi ozwakalayo is a kind of umsizi, which the doctor supplies to a
person to be used as a trial medicine. It is rubbed into scarifications
made on the back of the left hand. If his wife or another woman
whom he approaches is in that state which is capable of conveying to
him the disease called umsizi, when he places his hand on her thigh,
the hand is at once affected by spasmodic contraction of the fingers.
And he abstains from her until she has undergone a course of treat
ment.
Or it is rubbed in on either side of the Tendo Achillis ;
and the
288 DIVINERS.

Ba tshaye lapo, ba ti,

"

Si ya They then Rmite the ground,

Tcuzwa ngawe, mungoma. Tina and say,
"

We will hear from you,

ka si s azi ;
se si ko/Jiwe nje ;
se diviner. For our parts we know
si ziula ;
a ku se ko uku/Jakanipa nothing ;
now we can do nothing :

kutina. Na la wo mazwi o wa now we are fools; there is no

tshoyo,u ti u ya ku si tshela iyeza longer any wisdom in us. And
eliya ku m sindisa, ezin/iliziyweui as for the words you say, pro
zetu ka si sa tsho ukuti na lelo mising to tell us the medicine

*yeza o za ku li tsho ukuba li

ya which will cure him, in our hearts

ku m pilisa. Tina se si ti ukufa we no longer say that even the

se ku ya ku m tumba. Ka si s e- medicine you mention will cure
mi nesibindi, ngokuba ukufa ku him. We
now say that death will
lapo nje ;
ka s azi, ngokuba se ku carry him away captive. We
in tsliayisa itwabi. have no more courage, for the dis
ease is there we do not under }

stand, for he is now affected with

hiccup."

Li ti,
"

Tsliaya ni ke ; tsliaya He says,

"

Smite the ground

ni ke kona lapo etwabini, ngi ni then ;
smite the ground then at
tshele." that point of hiccup, that I may
tell you."

Ba tshaye. They smite,

Li
ti, Itwabi, ka ku nto loko.
"

He says,
"

The hiccup is no
Ngi ya ku ni nika umuti wetwa- thing. I will give him medicine
bi, li
ya kupela."
for hiccup, and it will cease."

Ba ti, "

Si ya tokoza,
mungoma, They say, We are glad, di "

ngaleyo ndawo o i tshoyo. I kuba viner, for what you say. But we
si ng azi kodwa. Zonke izinyanga do not know. It is customary for
zi Tdeze zi tsho njalo ;
a d/Jule all doctors to say so ;
and yet the
umuntu, a fe. Nina zinyanga a man gets worse, and dies. You
ni sa si misi sibiudi. Zi Aleze zi doctors no longer inspire us with
tsho njalo zonke. Se si za si to- courage. It is customary for them
koze lapa si bona umuntu e se all to speak thus. And we now
rejoice when we see a man already

man touches her with his foot or toe. If she can affect him with um-
sizi,the leg at once is affected with spasm.
It is from the dread of this disease that a man will not marry a
widow until she has been subjected to medical treatment to remove all
possibility of her communicating it.
 DIVINERS. 289

pilile ;
s* and ukuba si tsho ukuti, in health ;
and then we say,
*
He
(

Inyanga, uma si bona umuntu e is a diviner, when we see the man

sinda. Uma ukufa ku bhekise getting well. If the disease in

pambili nje, a si vi si tsho ukuti i creases, we do not say the in-

bulile. Si ti,
<

I clukile. I la/ile- yanga has divined. We say,

kile. Uma e pilile umuntu, si ti,
*
He has wandered. He is lost.
*
I bulile ;
si i babaze kakulu, si If a man has got well, we say,
ti, I ya bula. Kanti ke si tsho The diviner has divined ;
and we
ke ngokuba umuntu e sindile."
praise him much, saying, He is

one who divines. Forsooth we

say so because the man has got
well."

Li ti,
"

Tshaya ni, ngi ni tshe- He says, "Smite the ground,

le." that I may tell you."

Ba tshaye. They smite the ground.

Li ti, "Itwabi lelo a li Into. He says, The hiccup "

is no
Ba y al abakwiti, ba ti, Itwabi thing. Our people say it is not
ize. Ba ti, ba za u ni tshela dangerous ; they say, the hiccup is

umuti o ya ku m pilisa. Ba ya nothing. They say they will

m pikisa umngane wami e na ya tell you a medicine that will cure
kubula kuye ; ba ti, ka bonanga e him. find fault with
They my
u iiuka umuti woku m siza ; wa friend to whom you went
seeking
nuka iuyanga nje yokwelapa ;
ka divination ; they say, he did not

tshongo ukuti u ya kusizwa umuti see what medicine would cure

wokuti." him ;
he merely pointed out a
doctor to treat him, and did not
mention the medicine which would
cure him."

Ba tsliaye lapo. Then they smite the ground.

Li ti,
"

Tshaya ni kakulu." He says, "Smite the ground

vehemently."
Ba tshaye. They do so.

Li ti,
"

Ka bonanga e tsho He says,

"

He never named the

ukuti u ya kusizwa umuti wokuti. medicine which would cure him.
Ngi za ku ni tshela ke umuti wo So I am going to tell you the
ku m siza, a pile ;
ni buye ezinye- medicine which will restore him
to health ;
and you leave off the
290 DIVINERS.

mbezini e be se ni nazo, ni u 47
ti, se tears you have been shedding,
file."
thinking he was already dead."

Ba ti,
"

Mungoma, si ya kuzwa They reply, Diviner, we will

"

ngawe ;
si bula nje ;
si nezinye- hear what you say we merely ;

mbezi ; izinyembezi zi kutina ;

si beat the ground ;
48
we weep ;

lapa nje, ka s azi emuva uma tears are our portion ;

49
whilst we

ngaleli langa lanamu/Ja si ya ku are here, we do not know what

m furaana e se kona nje na." willhappen whether during this

day sun we
s shall find him still

living."

Li ti,
"

Tshaya ni. Ni ya ku He says,

"

Smite the ground.

m fumana e kona." Li ti,
"

Tsha You will find him still alive.

ya ni, ngi ni tshele nmuntu ow e- Smite the ground, that I may tell

lapayo, o ya ku m siza, o ya ku- you of a man who treats disease,

fika a m sindise ngalona lelo langa who will do him good, who will
o ya kufika ngalo."
come to him, and cure him on the
very day he comes."
Ba tshaye. They smite the ground.
Li ti,
"

Ngi ti, yiya ni enyange- He says, I say, go to such and

"

ni etile, yasekutini. I ya ku ni such a doctor, of such and such a

pa iyeza lomsizi. I fike i m pe place. He will give you umsizi-

ikambi, i m puzise lona, a li
puze. medicine. And he will himself
Y and ukuba i mu gcabe, i m come and give him an expressed
50
juice to drink, and he will drink

it. After that he will scarify

him,
51
and give him medicine. 52
47
Lit., Come back from the tears you have been shedding.
48 That We are enquirers only. We know
is, nothing.
49
Lit., We have tears; tears are with us.
50 Ikambi is the name given to a large class of medicines, the ex

pressed juices of which are used. The green plant is bruised, and a
little water added, and then squeezed. The juice may be squeezed
into the mouth, or eyes, ears, &c.
51
Medicines are rubbed into the scarifications.
52
Ukuncindisa is a peculiar way of administering a medicine.
The medicine is powdered, and placed in a pot or sherd over the fire ;
when it is hot the dregs of beer are squeezed into it, or the contents
of a stomach of a goat or bullock, or whey is sprinkled on it. It
froths up on the addition of the fluid, and the patient dips his fingers
into the hot mixture, and conveys it to his mouth rapidly and eats it ;
and at the same time applies it to those parts of the body which are
in pain. Medicine thus prepared is called izembe.
 DIVINERS. 291

ncindise. U ya kusinda ngalelo He will get well on the day the

langa i ze nekambi. Ngi za ku doctor comes with the expressed

ni nika wona owetvvabi, ni ze ni juice. I will give you hiccup-
m puzise wona, u m bambezele ku medicine ;
and do you give it
ze ku fike yona leyo nyanga e ngi him ;
it will keep him alive 53
ni tshela yona. I ya ku m siza." until the doctor whom I have
mentioned to you comes. He will

cure him."

Li ba pe ke umuti wetwabi So he gives them hiccup-medi

woku m bambezela. cine to keep him alive.
Ba goduke ke, ba ye kona ekaya Then they go back to the di
lalo ibuda, ba ye kud/ila ukud/Ja viner s house to eat the food which
a ba ku pekelweyo. Ba fike ke, has been cooked for them. They
ba ngene end/ilini, ba nikwe ke enter the house, and the people
ukudAla ba d/ile, ba d/ile ke, b e- give them food ; they eat and are
;

sute, ku pele ukulamba loko a be satisfied, and their hunger ceases.

be lambe ngako. Ba buze, ba ti, They enquire if it is dark. Some
"

Ku Alwile ?" Ba ti abanye, "

O, say that it is now dark. The

se ku /Jwile." Li ti ibuda e kade diviner who has just divined for
li ba bulele, "

O, lala ni, ni ze ni them says,

"

O, sleep here, and go

hambe kusasa." in the morning."

B ale, ba ti,
"

O, atshi, mungo- They refuse, saying,

"

0, on no
ma ;
ku fanele uma si hambe ; account, diviner ;
we must go ; for,
loku naku u si nikile umuti ;
si see, you have given us medicine ;

tanda uma si kona ebusuku,

fike we wish that the man should drink
noma si fika ku sa a ku yi kuba ;
this medicine whether we reach
kcala ;
s enze uma a fike a puze home in the night, or whether we
umuti," reach home in the morning ;
it

will not matter ;

we wish him to
take this medicine."

Li vume ke ibuda, li ti,

"

0, So the diviner agrees, saying,

bala, ni kginisile. Kodwa uma ni "

Surely, you are right. But if

fike nalo leli yeza lami, na leyo you reach him with this medicine
nyanga uma i kude
nje, yo za i of mine, and the doctor is ever so
fike li
ya ku m bambezela lona. far away, until he comes it will

keep him alive. Further, as to

53
Ukubambezela means to bring the disease to a stand (ukumisa),
that it may not increase till the doctor can come with powerful reme
dies. Medicines given with this object are called isibambezelo.
292 DIVINERS.

Unganti ngalo, noma ngi fike nalo, this medicine, even if I come to a
uniuntu e se vuswa pansi, e nga man so ill as to be raised by
zivukeli, ngi nga m puzisa lona, u others, he being unable to raise

ya kuvuka, noma e bo e nga sa himself, and make him drink this

vuki."
medicine, he will raise himself,
even though before he could not
do so."

Ba hambe ke kona ebusuku, ba They set out at once by night,

fike, ba fike lapo ku sayo. Ba and reach their home in the morn
fumanise abantu be butanele kona ing. They find the people assem
kuyena end/tlini lap e giilela kona. bled in the sick man shut. They
Ba fike ba u kame lowo muti a ba squeeze out for him the hiccup-
fika nawo wetwabi, ba u kamele medicine, they have brought, into
esitsheni, e sa kwelwe i lona njalo a cup, he being still affected with
itwabi. Ba m puzise. Wa puza, hiccup. They make him drink it.
wa ti uma a u puze, la m tshaya When he has drunk it, he is seized

futi itwabi ;
wa Alukanipa. B e- with hiccup again, and he becomes
sab abantu endAlini, ba Mba- sensible. 54 The people in the hut
"

ti,

la, ka se yalela njena na 1

"

are alarmed, and say,

"

Truly, is

he not now
just about to die
55 1

?"

Ba bhekana end/Jini, ba buza Those in the house look at each

kulaba aba fikayo nawo umuti, ba other, and enquire of those who
An, lo muntu wa Alaka- have brought the medicine, saying,
"

ti laba,

nipa ! U njani lo muti wenyanga

"

O, how the man has lighted up !

na?" What kind of medicine is that of

the doctor s?"

Ba ti,
"

O, inyanga, si fika nawo They say,

"

O, as to the doctor,
nje lo muti wona ibu- we merely bring the medicine;
;
li si iiike

da, la ti, i kona u ya ku m ba- the diviner gave it to us, and said
mbezela ku ze kii fike inyanga yo- it would keep him alive till the

kwelapa. Li te, ka sa yi kufa si doctor came to treat the disease.

nga ze si fike nawo lo muti, kwo He said he would not die if we

za ku fike inyanga eli i tshiloyo."
reached home with this medicine,

until the doctor came whom he

named."

64 Wa
hlakanipa, He becomes sensible, sharp. Applied to what
is sometimes called by us lighting up before death." "

55
Ukuyalela is to manifest the signs which precede immediate
dissolution. The man is sometimes conscious of his approaching end,
and calls his wives and children around him, and says farewell.
 DIVINERS. 293

Wa /tlakanipa kodwa, ka z a fa. But he lights up only, and does

B emi sibincli njengokutsho kwa- lot die. They take courage from
lo ibuda. Ba lala kanye ;
k\va ti what the diviner said. They stay
kusasa ba ti,
"

O, ehe, ibuda li one night, and on the following

O, yes, the diviner

"

nuke inyanga yokwelapa yaseku- norning say,

tini. Li te u nomsizi ; leyo nya- pointed out a doctor of such a

nga i
ya kufika nekambi lokuma place to come and treat him. He
a li
puze kw and ukuba i m
;
said he has umsizi, and that the

ncindise, i m gcabe. Se si ya ha- doctor will bring medicine for

mba nje si ye kuleyo nyanga."
him to drink ;
then he will give
another medicine, and scarify him.
So now we will go to that doctor."

B etokoza, ba ti, "Si

y eto- They rejoice and say,
"

We are

koza ;
kuAle ukuba ni hambe. glad ;
it is well for you to go.

Bala, i loku ni m
you gave him the puzise umuti Truly, since

wetwabi ka banga nalo namAla hiccup-medicine he has not had the

nje ngalobu ubusuku. Se si ya hiccup all night. now "VVe see

bona ukuti ni be ni ye ebudeni eli that you went to a diviner who

56
kulumayo, eli kw aziyo ukufa, ni speaks truth, and knows the dis

like nawo lo muti. Se si mi si- ease you have brought the right
;

bindi. Se si bona ame/ilo ake e medicine. We now have confi

/ilakanipile."
dence. We now see that his eyes
are bright."

Ba hambe ke, ba ye kuleyo So they go to the doctor which

nyanga e nukwe i leli buda. Ba the diviner has pointed out. They
nga be be sa ya kweyakukgala, do not go any more to the first

ngokuba nayo ya i landa, ya ti, doctor, for he told them he could

"Mina ng aAlulekile ;
ini uma not do any thing for the sick man,
ibuda li
nga tsho umuti e ngi ya and asked why the diviner had
ku in sindisa ngawo na ?
"

not mentioned the medicine with

which he might cure the patient.

Ba ya ba fika ke kuleyo nya They reach the doctor s. When

nga. Ba fike, ba kuleke, ba ti, they reach him, they make obei
"

E, mngan Ba ngene end/dim, sance, saying,

."
Eh, dear
"

sir."

ba ba bingelele, ba ti,
"

Sa ni bo- They go into the house ; they

salute them, saying, "

Good day,"

56
Lit., A diviner who speaks, that is, does not rave and talk
nonsense.
 204 DIVINERS.

na." Ba vume, ba ti,

"

Yebo, and they return the salutation,

makosi." Ba ti, Ni "

vela pi na?"
saying,
"

Yes, sirs."
They say,
"

Whence do you come ? "

Ba ti,
"

Si vela kwiti."
They say, From our home."
"

"

Ni hambela pi na ? "

Where are you going?

"
"

"

Si hambele kona lapa."

"

We have come to this place."

57

"

Ini e ui i babele lapa na ?

"
"

What business have you

here?"

Ba ti,
"

O, makosi, si ze enya- They say,

"

0, sirs, we are come

ngeni yokwelapa. Si ya gulelwa."
to the doctor. One of our people
is ill."

Ba ti, "I kona ini po kwiti lapa They say,

"

Is there then any

na inyanga yokwelapa na ? "

doctor here ?
"

Ba ti,
"

O, makosi, ni nga si They O, sirs, you can

reply,
"

tshela lapa i kona inyanga yokwe tell us where the doctor is ; we

lapa ;
si ye kuyona."
have come to him."

Ba Aleka endAlini. Those in the house laugh.

Ba ti,
"

O, makosi, musa ni The others say, "

O, sirs, do not
uku si Aleka. Si ya /Jupeka." laugh at us. We are in trouble."

Ba ti,
"

Ni /dutshwa ini na ? "

They say,
"

What troubles
"

you ?

Ba ti,
"

O, si /Jutshwa isifo. They say,

"

0, we are troubled

Si ya gulelwa." by disease. One of our people is

ill."

Ba buze, ba ti,
"

Ni ze lapa nje, They ask,

"

As you have come

ni zwe ku tiwa inyanga i kona ini here, have you heard that there is

a doctor here ?
"

lapa na ?
"

Bati, Ehe; si zwile ukuti i They say,

"

Yes ;
we have heard
kona." that there is one here."

Ba ti,
"

Na i zwa ngobani na 1
"

They say,
"

Who told you ?

"

Ba nge ze They reply, O, sirs, we cannot

" "

ti, Au, makosi, si

sa fiAla nokufiAla. Ngokuba si ze make a great secret of it. For we

lapa nje, sa si ye ebudeni, le n- have come here because we went
dAlela tshengiswe, nokuba i to a diviner, and he showed us the
si i

kona lapa inyanga. Sa si ng azi path, and told us there was a doctor ;

ngokuba sa si ye kwelinye ibuda ;

here. We did not know it ;
for we
had gone to another diviner, and
57
Viz., We are going no further.
 DIVINBRS. 295

la fika la nuka enye inyanga, la ti, he pointed out another doctor,

i yona i
ya ku m siza sa ya ku- ; who, he said, would cure the sick
leyo nyanga, ya b i s elapa, y a- man ;
we went to that doctor, and
Aluleka. Ya za ya ti leyo nyanga, he treated him, but could do no

Ng a/tlulekile ;
lelo buda e na ni thing. At length he told us he
bula kulona li ona ukuma
nga could do nothing, and that the
1

ni tsheli umuti owona ngi ya ku diviner of whom we had enquired

m siza nga wo. Ba ti, Sa i erred, because he did not name
"
"

vuniela leyo nyanga yokwelapa ;

the medicine with which he could
sa ya ke kwelinye ibuda. La fika cure the patient. So we agreed
la si nukela, la ti, inyanga e nga m with that doctor, and went to an

sizayo i kwini lapa. Ni si bona, other diviner. Ou our arrival, he

si fika nje, makosi." told us that there was a doctor
here who could cure the sick man.
And now you see us, sirs; we
have come."

Ba ti,
"

0, aha ;
u kona, tina, They say,
"

O, yes, yes ;
there

lapa umuntu owelapayo."

is a man here who treats disease."

Ba ti, Si "

tshenise ni ke uma u They say,

"

Tell us where he
mu pi na 1
"

is."

Ba ti,
"

Nanku." They say,

"

There he is."

Wa ti,
"

Ehe, i raina. Yitsho And he says, "

Yes, yes, it is I.

iii, ngi zwe into eyona ni ze ngayo Tell me why you have come here
kumina lapa."
to me."

Ba ti,
"

Ai, nkosi ;
si ze ngaso They say, "We come, sir, on
isifo. Ngokuba si letwe ibuda account of sickness. For the di

lapa kuwe." viner sent us here to you."

I ti inyanga,
"

Lona lelo buda, The doctor says,

"

Did the di
ni ti uma ni li
buzayo, la ti, ngi viner, when you asked him, tell
ya ku m siza ngamuti muni na 1
"

you with what medicine I could

cure him
"

Ba ti, u ya They say, We asked him, and

buzile la "

ti, "Si li ;

ku m siza ngomuti ikambi umuti he told us the medicine with which ;

o ya ku m siza ngawo. La ti, u you could cure him. He said he

nomsizi u ya ku m siza ngekambi had umsizi, and that you could
;

lo msizi." cure him with umsizi-medicine."

Ya ti,
"

Ni ze nanto ni na?" He says,

"

What have you

for 58
brought me?"

5S The doctor demands first ugnha, that is, the stick which he
 29G DIVINERS.

Ba ti,
"

Nkosi, ka si ze naluto. They say, "Sir, we have not

TJina u tn sizile, u ya kuziketela brought any thing. When you
ekaya izinkomo o zi tandayo." have cured him, you shall pick out
for yourself the cattle you like at
our home."

Ya ti,
"

Ni zoku ngi kipa ngani He says, What will you give

"

ekaya lapa na 1
"

me to cause me to quit my hut ?

"

Ba ti,
"

Nkosi, si zoku ku kipa. They say, "Sir, we will give

Into yoku ku kipa i
sekaya im- you something to cause you to

buzi."
quit the hut; it is at home a

goat."

Ya ti, ng eza ku He says, Is it possible that

"

Ni be ni "

ngi tata ngembuzi na, lo muntu you come to take me away with a
o ngi ya ku m siza njalo na ? goat, to go to a man whom I am
"

"

going to cure ?

Ba O, mngane, u nga zika-

ti,
"

They say,
"

O, dear sir, do not

tazi ngokukuluma ; nenkonio i se trouble yourself with talking ;

kaya yoku ku tata. Si tsho, kona there is also a bullock at home to

ibucla li tshilo nje, si ti tina ku za take you away. We say that as
wa m siza, ngokuba u ya gula ka- we have only the diviner s word,
kulu."
you will never cure him ;
for he is

very ill."

Ya ti,
"

Mina ngi ya ku m siza, He says,

"

I shall cure him, be

loku ku tsho ibuda, la ti, woza ni cause the diviner told you to come
kumina." I buze kubona, i ti,
to me." And asks,
"

What medi
"

I te leyo nyanga, ngi ya ku m cine did the diviner say I could

siza nganiuti muni na ?
"

cure him with ?

"

Ba ti,
"

O, mngarie, i te, u ya They reply,

"

O, dear sir, he
ku m siza ngekambi ;
kw and u- saidyou would cure him by giving
kuba u m ncindise, u m gcabe. him an expressed juice; and then
you would give him another medi
cine, and scarify him. And that
uses to dig up medicines. This he does by asking, Ni zoku ngi kipa "

ngani ekaya lapa na ? With what are you going to take me out of "

my house ? viz., that I may go and dig up medicine. The uyxJm is

1

generally a goat, or perhaps a calf. He then demands an umkonto or

assagai, saying, Imiti i za kutukululwa ngani 1 With what can the
"
"

medicines be undone 1 They give him an assagai, which remains his

property. If the man gets well, he is given one or more cattle. If
he is paid liberally, the uynha and umkonto are given to the boy that
carries his medicines, or helps him to dig them up.
 DIVINERS. 297

I te, u ya kupila ngalona lelo la- he would get well on the very day

nga o fika ngalo, ukutsho kwebu- yon go to him. That is what the
da." diviner said."

Ya ti leyo nyanga,
"

Haraba ni He says,
"

Go home then, and I

ke, ni goduke ; ngi ya kuza ngom- will come the day after to-mor
hY omunye."
row."

B ala, ba ti, Hau, mngane, a

"

They object, saying, "O,

dear
si hambe nawe ;
u nga sali." sir, go with us ;
do not stay be
hind."

Ya za ya vuma, ya ti,
"

Ai ke, And at length he assents, say

se ngi za uhamba nani."

ing,
"

Well, then, I will go with

you."

Ya hamba ke nabo, se i li
pete So he goes with them, taking
ikambi nemiti yoku m ncindisa with him plants to express their

neyoku m gcaba. Ba ya ba fika juice for him, and other medi

nayo ekaya. Ya fika, ya m puzisa, cines, and medicines to rub into
wa u puza ya m ncindisa, ya m the scarifications. At length they
;

gcaba. Ya funa imbuzi, ya i hl&- reach their home with the doc
ba, ya m ncindisa ngayo. Ya tor. On his arrival he makes
funa iukomo futi, ya m ncindisa the man
drink the expressed juice,

ngayo. and then gives him other medicine

and scarifies him. He asks for a

goat, and kills it, and makes medi

cine with it, and gives it to him.

He asks also for a bullock, and

makes medicine with it, and gives
him.
Ba m bona ukuti, za ku m a- i The people see that he will cure

Alula. Wa /ilakanipa, wa d^la i him. 59 He

becomes strong, and
inyama yembuzi neyenkomo. Ba eats the flesh of the goat and the

buza, ba ti, Ku njani lapa ku- "

bullock. They ask,

"

How is the

buAlungu kona na ]
"

pain now ?
"

Wa ti,
"

O, tula ni, madoda ;

He replies,
"

O, be silent, sirs ;

ngi sa lalelisile. Ngi ya kuzwa I am still earnestly looking out for

it. I shall feel whether it is still

59
Lit., Overcome him, that is, the disease from which he is suf
fering, overcome the sick man by getting rid of his sickness.
298 DIVINERS.

ngomuso, kwand ukuba ngi ni there to-morrow, and then tell you.
tshele. Ubutongo tina ngi bu I have indeed had some sleep. I
lalile. Ngi ya kutsho ngomuso, will you tell to-morrow, sirs,

madoda, ukuti inyanga lo muntu." whether that man is a doctor or

not."

Bala, kwa /Jwa, ka sa fika leso Indeed, night comes, and there
sifo. Wa lala ubutongo. Kwa is no return of the pain. He
sa kusasa ba buza, ba ti, Ku
"

sleeps.In the morning they ask

njani na 1
"

him how he is.

Wa ti,
"

O, madoda, se ngi ya He says,

"

0, sirs, I shall now

well."
kupila." get
Ya tsho ke inyanga, "

Se ngi m The doctor then says,

"

I have

pilisile. Yeza ni inkomo zami. now cured him. Show me my

Ngi ya hamba kusasa ; ngi ya cattle. I am going in the morn
tanda ukuraa ngi zi bone, ku se ing ;
I wish to see them, and in

ngi zi kgaibe. Ngi ti, ka ngi lale the morning drive them home. I

ngi zi bonile." say, let me see them before I lie

down."

Ba ti,
"

O, yebo, mngane u They ; say,

"

0, yes, dear sir ;

k^inisile. ya ni Se si bona umu- you are right. We now see that

ntu wako, ukuti u inkubelc." your patient is nearly well."

Ba m bonisa ke izinkomo zake ;
So they shew him his cattle ,

ba tshaya inkomazana i pete ito- they point out a young cow with
kazi, ba tsliaya umtantikazi za a heifer by her side, and a calf of
ba ntatu. a year old three altogether.

Ba ti,
"

Yitsho ke, nyanga ;

si They say,
"

Say what you think,

ti, nanzi irikomo zako." doctor; we say, there are your
cattle."

Ya ti,
"

Ngi ya bonga ngi ya ;

He says,
"

I thank you for the

zi bonga lezi nkomo. Ng esulc cattle. But give me something to
60
ni ameAlo ke kodwu."
wipe my eyes with."

Gi ve me something to wipe my eyes with." Lit., Wipe my

co

eyes for me. A

proverbial saying, meaning that he is not wholly
satisfied ; that his eyes are not yet quite free from dust, so that he is
unable to see clearly the cattle they have given him. The natives
have another saying when purchasing cattle. When they have agreed
about the price, the purchaser says, Yeza ni amasondo," Bring out "

the hoofs. Yery much like, Give me a luck-penny." The person "

who has sold will then give a small basket of corn.

 DIVINERS. 299

Ba m nika ke imbuzi. Ya i So they give him a goat. He

Al aba imbuzi, ya twala inyongo. kills the goat, and places the gall
Ya ti,
"

So ngi ni shiya nemiti, bladder in his hair. He says,

"

ukuze ni m potule. Se ngi kqe- shall leave medicines with you,

dile mina, ku pela."

that you may wash him with
them. I have now entirely finished
for my part."

The Diviner mistaken.

Ku t.iwaukutasa kweuyanga i IT is said a man begins to be a

kf/ala ngokugula ; ku tiwa u guli- diviner by being ill ;
it is said he

swa amad/ilozi ;
i V i s i Alatshi- is made Amatongo and
ill
by the ;

swa izimbuzi ;
emva kwaloko i he hasmany goats killed for him ;

twale izinyongo eziningi. Isibo- and when they have been killed
nukalo sokuba umuntu u inyanga he carries the gall-bladders in his
uma e nezinyongo eziningi. I be hair. It is a sign that a man is

se i tasa. becoming a diviner if he wears

many gall-bladders. After that
he begins to be a diviner.
Ukutasa kwayo i hamba i 7Ja- On his initiation, he goes like
nya i
y esizibeni, i kcwile pansi, i one mad to a pool, and dives into
fuiia izinyoka ;
i zi tole, i zi ba- it, seeking for snakes ; having
mbe, i zin^wambe found them, he seizes them and
pume nazo, i

ngazo zi s ezwa, ukuba abantu ba comes out of the water with them,
bone ukuba inyanga mpela. Emva and entwines them still living
kwaloko ba k^ale uku i linga nge- about his body, that the people
ziiito eziningi, ukuba ba bone uku may see that he is indeed a
ba u ya kuba inyanga e bula ka/ile diviner. 61 After that they begin
ini na. Ba be se be fika, inyanga to try him in many ways, to see
i be se i b ezwa se be i tshela uku whether he will become a trust
ba b eze kuyo ;
i be se i ti, worthy diviner. They then go to
"

Tshaya ni, ngi zwe ukuba ni ze him, and the diviner hears them
say they have come to divine ;
and
he tells them to smite the ground,

that he may understand why

61
See the account of Ukanzi at the end of this article.
300 DIVINERS.

ngani na 1 Ba be se be tshaya,
"

they have come, And they smite

be ti, Yizwa." I be se i ti, Ni
" "

the ground and cry, "Hear."

ze ngokuti." Be se be tshaya, And he then says, "You have
I ti,
"

Ni ze ngokuti ngokuti ;
"

i come for such and such a matter."

be ba tshela ukwenza kwaleyo

se i And then they smite the ground.
nto a b eze ngayo se ba tshela ;
i He then says, You have come "

imigidi e vela ngalowo muntu a for so and so ;

"

and he proceeds to
b eze ngaye. Ba be se be i nika tell them what has taken place as
umvuzo uma be bona ukuba i bule regards that about which they
ngezinto a ba zwayo, ba be se be
zi have come ;
and he tells them
inuka ;
se be fika ekaya, se b enza what the man about whom they
imigidi a ba i
zwileyo ngenyanga. have come has done. They then
MAlaumbe ku be se kw enzeka reward him if they see that he has
ngawo amazwi enyanga in/ila- divined about matters which they ;

umbe ku ng enzeki ba bone uku understand and depart and when; ; ;

ba a kw enzekile ngamazwi aleyo they reach home they do as the

nyanga, ba be se be ya kwenye ;
diviner tells them. Perhaps it
niAlaumbe kw enzeke ngamazwi turns out in accordance with

aleyo nyanga. I loko ke e ngi ku what the diviner has said ; per
zwayo. haps it does not so turn out ;
when
they see that it has not turned out
in accordance with his word, they

go to another diviner; and perhaps

what he says comes to pass. That
is what I have heard.
Kwa ti emgungundAlovu kwa Once at Pietermaritzburg a
laMeka inkomo kajoje, umlungu heifer belonging to Mr. G., my
wami. Sa i funa, ka sa ze sa i white master, was lost. We looked
bona. Sa se si ti kujoje, ka si for it, but could not find We
it.

nike uAlamvu, si ye kubula, ngo- then asked Mr. G. to give us

kuba sa se si Alupekile ukufuna, si a shilling, that we might enquire

ng azi lapo si za kufunela nga- of a diviner, for we were now trou

kona. "Wa nika uAlamvu, se
se si bled with looking for it, and did
si hamba si ya enyangeni ey ake not know where to look for it any
ngasembubu. Sa se si fika, sa i further. He
gave us a shilling,
fumana i Alezi esibayeni ;
sa se si and we went to a diviner who
lives near the Zwartkop. On our
arrival we found him sitting in the
 DIVINERS. 301

kulcka, sa ti,
"

E, mnganc;" sa cattle-pen ;
and we saluted, saying,
/Jala pansi.
"

Eh, dear sir,"

and sat down.
Ba si bingelela, sa vuma. They saluted us, and
replied. we
Ba ti abakonyanga,
"

Ni vela The diviner s people asked us

pina?"
whence we came.
Sa ti,
"

Si vela emgunguud/Jo- We told them we came from

vu, si babele lapa enyangeni." Pietermaritzburg, and had come to
enquire of the diviner.
Ba ti,
"

Ni babele ni lapa na ?
"

They said,
"

Why have you

come here 1 "

Sa ti,
"

Si ze ngendaba zetu, ku We told them we had come on

la/tlekile iziiikomo." Sa se si kcela our own account, some cattle 1
uguai ;
se be si sliiyela, se si bema. having been lost. We then asked
Emva kwaloko se i ti,
"

Puma ni, and they gave ITS some

for snuff,

si ye lapaya ngapandAle kwomuzi." and we took it ; and after that the-

diviner said, "Let us go yonder
outside the village."

Se i
puma, se si landela ngase- He went out, and we followed
mva. Se i
Tshaya fika, se Strike th i ti,
"

him. He said to us, "

ni, ngi zwe, bangane bami, ukuba ground, that I may understand,,

ngi zwe ukuba ni ze ngani." my friends, what is the reason that

you have come to me."
Sa tshaya, si
tshaya ngezand/ila, We smote our hands together^
sa ti,
"

Yizwa." and said, Hear."

"

*
Ya ti, "

Ni ya Alupeka." He said,
"

You are in trouble..

Sa ti,
"

Yizwa." We said,
"

Hear."

Ya ti,
"

Ake ngi zwe ukuba in- He said,

"

Let me just under

komo ni na ?
"

stand what Idnd of a bullock it

is?"

Sa tshaya. We smote our hands together.

Ya ti,
"

Inkomokazi." He said,
"

It is a cow."

Sa tshaya. We smote our hands.

Ya ti,
"

Ai ;
inkabi." He said,
"

No ;
it is an ox."

Sa tshaya. We smote our hands.

i2
some cattle," although it was but one that was
They say
"

missing, that they may not give the diviner too much knowledge.
They leave him to discover the deception ; and if he does not, but
proceeds to speak as though many cattle were lost, they know he does
not understand divination.
 302 DIVINERS.

Ya ti,
"

Ai ;
a si yo inkubi." He said,
"

No ;
it is not an ox."

Sa tshaya. We smote our hands.

Ya ti,
"

Ni ya Alupeka, bafana." He said,

"

You are in trouble,

lads."

"We smote our hands.

Ya ti,
"

Kodwa iukomo kade He said,

"

But the cow was lost

ya la/tleka." a long time ago."

Kodwa ya tsho ik^iuiso lapo. And there he spoke truly.

Sa tshaya. We smote our hands.
Ya ti,
"

Ake ngi zwe ukuba He said,

"

Just let me under

y ebiwa abantu ini na." stand if it was stolen by any one."

Sa tshaya. We smote our hands.

Ya ti,
"

Ai, a i
biwanga abantu ;
He No, it was not stolen
said,
"

kodwa i kona."
by men ; but it is still living."
Sa tsliaya. We smote our hands.
Ya ti, "

Inye."
He said, It is one that is
"

lost."

Kodwa ya tsho ikginiso futi And there too he spoke the

lapo. truth.

Sa tshaya. We smote with our hands.

Ya ti,
"

Ake ngi zwe ukuba i He said,

"

Let me just under

u njani na stand of what colour
"

nibal 1 it is."

Sa tshaya. We smote with our hands.

Ya ti,
"

Incokazi." He said,
"

It is a red and white

cow."

Kodwa ya i
k^agela lapo, a i But there he made a guess, and
tshongo ikginiso lapo. did not speak truly.
Sa tshaya. We smote our hands.
Ya ti,
"

Ai ;
isitole ;
a si ka ze- He said,
"

No ;
it is a heifer ; it

kwa." is not yet in calf."

Sa tsliaya. We smote our hands.
Kodwa lapo ya tsho ik^iniso And there too he spoke truly.
futi.

Ya ti,
"

Ke ngi zwe ukuba He said, "

Let me understand if

mbala le nkomo i se kona nje na." the heifer is still

living or not."

Sa tshaya. We smote our hands.

Ya ti,
"

Ai, a i ko le nkomo." He said, "No,

the heifer is

dead."
 DIVINERS. 303

Sa tshaya. We smote our hands.

Ya ti,
"

Ai, i kona." He said,

"

No, it is still living."

Ya ti,
"

Ake ngi zwe ukuba i He said,

"

Let me just under

pi na." stand where it is."

Sa tshaya. We smote our hands.

Ya ti,
"

I se/Janzeni." He said,
"

It is in the mimosa
thorn-country."

Sa tshaya. We smote our hands.

Ya ti,
"

Ake ngi zwe ukuba i He said,

"

Just let me under

ngapi kweAlanze na." stand in what part of the thorn-

country it is."

Sa tshaya. We
smote our hands.
Ya ti,
"

I senzansi nomsimdu- He said,

"

It has gone down the

ze." Umsnnduze."

Sa tshaya. We smote our hands.

Ya ti, "Ake
ngi zwe ukuba i He said, "Just let me under
sa liamba nje na." stand if it is still living."

Sa tshaya. We smote our hands.

Ya ti, "I sa liamba, i d/Ja um- He said, "It is still living, and
tolo nomunga. Hamba ni, ni ye eating iimtolo and umunga.
03
Go
kufunela kona ;
ni ya ku i tola and look for it there, and you will

lapo."
find it."

Sa ti si zwa ukuba i si tshelile We thought we understood that

indawo, loku kade si nga y azi in- he had now told us the place, for

clawo e si nga funela kuyo. for some time we had not known
where to go to look for it.

Sa i Sa hamba,
nika uAlamvu. Then we gave him the shilling,
sa ya emgungundAlovu. Sa fika and returned to Pietermaritzburg.

kujoje, sa m tshela amazwi enya- When we came to Mr. G. we

nga, si ti,
"

I te i sen/tlanzeni, a told him that the diviner said

si yofunela kona enzansi nomsu- it was in the thorn-country, and
nduze." that we were to go and look for it
down the Umsunduze.

Wa ti, a si hambe si yokufuna He told us to go and look for it

lapo ku tsho inyanga. Sa hamba in the place mentioned by the di

sa ya kufuna, s eusa umsunduze. viner. We went to look for it,
gom<
down the Umsunduze. As
63
Umtolo and umunga, mimosa trees.
304 DIVINERS.

Si hambe si k^onde e/*la- we went along we looked for it,

funa, si

nzeni lapo i Sa ya sa going towards the thorn-country

tslio kona.
fika ngakutomas, sa funa ngalapo which he had pointed out. At ;

sa i swela, ngokuba length we got as far as T. s,

iAlanze la li

likulu. Sa hamba si buza imizi and sought for it in that neigh

yonke e se/tlanzeni. Ba ti, a ba bourhood ;
we could not find it,

y azi
; abanye be
ti, ye ku- a si for the thorns were very thick.

furiela kutomas, umlungu o dAla As we went we enquired at all the

izinkomo ezila/ilekileyo zabantu. native villages in the thorn-coun
Kodwa tina s esaba ukuya lapo try. The people said they knew
kutomas, ngokuba ku mlungu o nothing about it ;
and others told
nolaka, e ti a nga bona abantu a us to go to T., the white man
nga b aziyo be hamba ezweni lake who ate up the cattle of the people
a be se ba tsliaya. Sa se si buya that were lost. 61 But we were
singa yanga kutomas, sa ya ekaya afraid to go to him, for he is a
emgungund/ilovu sa fika sa ti passionate white man who beats
;

kujoje, a si i bonanga ;
si i swele any coloured men whom he does

ngalapo ku tsho inyanga. Wa se not know he see them passing

if

ti, "A se ni Alala." Sa se si Ala- through his land. So we went

la ;
sokuba ku pela ke. back to Pietermaritzburg without
going to T. ;
and told Mr. G.
USETEMBA DHLADHLA. that we had not found the hei
fer at the place pointed out
by
the diviner. So he told us to give

up the search. We did so, and

that was the end of it.

64 cattle strayed into his land he took possession

That is, if any
of them.
 DIVINERS. 305

The A ccount of UkanzL

THE following narrative gives an interesting and striking instance of

the power a bold man may possess even over venomous snakes. The
snakes caught by the diviners and hung in festoons about their bodies,
are probably charmed in some such manner as here related of Ukanzi.
It is quite possible that both possessed medicines which are either
offensive or pleasing to snakes, by which they caused them to be afraid
or gentle. But it is not necessary to suppose that Ukanzi used any
such medicines ; the mere daring and yet cautious coolness with which
he approached the snake is quite sufficient to explain why it became
so cowed before him. But how are we to explain his insusceptibility
to the snake poison ? Why did the poisoned fangs broken off arid re
maining in his lips produce no symptoms ? It is likely that he was
naturally insusceptible to the influence of such animal poisons, just as
others possess a natural intense susceptibility to it, so that the
sting of
a bee has in them been followed by fatal This is much
consequences.
more than that he possessed any powerful remedies
likely, by the use
of which he rendered the snake poison innocuous. The son inherited
the same insusceptibility. Of course all statements as to the inva
riable efficacy of some particular
remedy possessed by savages, must
be received with great caution ; and if subjected to
rigid enquiry would
probably prove not to be founded in well-observed facts.

IN DAB A kakanzi kanjoko yobu- THE account of Ukanzi, the son of

nyanga bake ngesiAlungu. Unjoko, and of his knowledge of
snake-poison.
Umuntu o mangalisayo kakulu He is a man who causes us to
ngobunyanga bake. A ku ko wonder much at his knowledge.
muntu ezweni lakiti o njengaye There is no one in our country
ngokun^oba isi/ilungu sezinyoka; like him who can render inert
yena u ng umtmtu o tembekayo the poison of snakes ;
he is a
kanyekanye ngesi/Jungu. man trusted to the uttermost in
cases of snake-bites.

Ku ti uma umuntu e d/iliwe If any one is bitten

by any
inyoka enjani nenjani, ka tsho kind of snake, he does not say he
30G DIVINEKS.

05
nyoka a does not possess the remedy for
"

ukuti, Isi/ilungu saleyo

ngi naso."
K^a ;
kti pela yena u that kind of snake-poison. No ;
ya tokoza ngazo zonke izinyoka ;
for his part he is only gladdened
ka vinjelwa luto kuzo. Uma ku by all kinds of snakes; nothing
tiwa u dAliwe inyoka enkulu etile prevents his- curing the bite of

umuntu, a tate isi/tlungu soku y a- any of them. If a man is said

/Jula. to have been bitten by some dead

ly snake, he at once selects the

proper remedy.
Futifuti u zinge WJukanisa isi- And he continually separates
/ilungu senyama yenyoka nesi/Ju- the remedy for the poison which

ngu liambe sodwa,

sezibilini, si si is in the body, and that which is

nga Alangani nesomzimba. in the viscera, and keeps them dis

tinct.

Isibonakaliso sake sokuba u A proof that he is a doctor is

inyanga ukuba izinyoka e zi ba- that the snakes which he catches

mba kuye zi njengezimpuku nje. are to him no more than mice.

Nga ka nga m bona ngame/ilo I once saw this with my own eyes,
ami, a ngi zwanga ndaba. Wa and did not merely hear it by re
bamba inyoka enkulu, umdAlam- port. He caught a great snake
bila, imamba yesiwa, si zingela called Umdhlambila, the rock
izinyamazane. Sa fika pan si kwe- imamba, when we were hunting.
siwa, si iiik^ina, kanti imamba i When we, the hunting party, came
pezulu emtini y ota ilanga. Sa i under a precipice, there was a
bona gcwele emtini, empofu um-
i snake in a tree basking in the sun.
bala wayo ; i me/do a zinjonjo ; i We saw it occupying the whole
blieka umuntu kw esabeke. tree ;
was of a grey colour its
it ;

eyes were piercing ; it was fearful

when it looked at any one.
Sa m biza, sa ti,
"

Nan si inya- We called him, saying, "

Here
mazane yako !
"

W eza e gijima, your game is !" He came running

wa fika wa ti, "I
pi?"
Sa ko- and asking where it was. We
mba, wa i bona. Wa beka izikali pointed it out, and he saw it. He
pansi, wa kwela emtini, wa ya weapons on the ground, and
laid his

kuyo. Nga ti
ngen/iliziyo,
"

Ngi climbed the tree and went to it. I

said in my heart,
"

I shall now see.

65
Note that isihlungu is used both for the snake-poison and its

remedy.
 DIVINERS. 307

za tike ngi bone. Loku ka pete For since he lias not taken a stick,

nduku, ukuba ugongolo olungaka what will he do to this snake

u za u Iw enza njani na ? A In which is as large as a post? 60
z u mu d/*la ini ?
"

Wa faka isa- Will it not devour him 1

"
7 He
00
Lit., To so great a post, or trunk, as this.
67 is taken from the St. James s Magazine :
The following account
In the course of a country ramble, some Europeans fell in with
"

a company of Eisowys bound for Tangier. halt was called under aA

spreading fig-tree, at the foot of which ran a delightful little stream.
The snake-basket was emptied out on the ground, and the performance
was carried on much in the way just described. While the operator
was washing his wounds, and spitting out blood enough to discolour
the stream, some one suggested that it was all a sham, and that the
snakes had not poison enough among them to kill a sparrow. On this
being interpreted to the proprietor, who was by this time up to his
knees in the water, trying to wash away the traces of his last experi
ment, he very considerately offered to place his basket at the disposal
of any one who might be inclined to take his first lesson in snake-
charming. There was a pause for it was suddenly remembered that
;

a luckless Portuguese had once tried the experiment, and had to suffer
the loss of one of his arms by amputation, as a memorial of his teme
rity. Meanwhile the snakes were indulging themselves in a merry
wriggle on the grass, arid nobody was sufficiently devoted to the inte
rests of science to disturb their sports. There the matter would have
ended, but for a happy thought. Fetch a fowl, cried one of the
*

Europeans, and away scampered a native servant to buy one. By way

of improving the time a lean-flanked Eisowy, who had hitherto con
templated what was going on with a sulky air, roused himself up and
declared his readiness to eat a snake for a suitable consideration. The
offer was sensational, and the required amount was subscribed, on con
dition that he should cat a snake to be chosen by the Europeans.
Bang went the tambourine louder than ever, and up jumped the
Eisowy, incumbered with nothing heavier than his skin and drawers,
and looking hungry enough to eat the snakes, basket and all. Long
and anxious was the consultation of the Europeans, as to which was
the nastiest and most venomous of the snakes. The Leffa, which had
bitten the man so badly, was to be reserved for an experiment 011 the
fowl ; so the choice fell on a speckly monster of most alarming vitality.
No sooner was the selection proclaimed, than the operator seized him
by the tail, which he instantly thrust into his mouth with the mani
fest intention of making a hearty meal. Before it was possible to rush
forward and stop the disgusting exhibition, the Eisowy had shown
himself so much in earnest about his work, that he had drawn in
several inches of the reptile, chewing away violently at the unsavoury
morsel. There was no standing such a loathsome sight, so one of his
companions was hastily bribed to snatch the writhing serpent from his
hands. It was impossible to make him comprehend that the cxhi-
308 DIVINERS.

nd/Ja emlonyeni, wa si Alan/data ;

I
put his hand in his mouth and
:
gently bit it all over he took it
;

bition was not agreeable. He

evidently thought that there was some
mistake about the snake, and to show that he was equal to the emer
gency, he most obligingly proposed that another selection should be
made, and, on this being declined, he undertook, for a further con
sideration, to find a wild one, and eat him on the spot. Somewhat
chagrined at the signs of disapprobation with which his suggestion was
received, and thinking that he was in duty bound to do something for
his money, he produced an iron skewer, and thrust it through his
cheek, making it appear on the other side of his face. This was an
evident relief to his feelings, for he drew out the skewer, wiped it on
the grass, and squatted on his haunches with the air of a public bene
factor. The truth is, that the habits of these men are so temperate,
and they have so little spare flesh on their bones, that there is nothing
for inflammation to fasten on. It is likely enough that if the spec
tators had not had enough of this sensational kind of exhibition, an
other famished-looking Eisowy would have made good his promise to
eat a handful of nails or broken glass, at the option of the company.
The capacity of these men for eating seems to be limited by none of
the laws which regulate the appetites of ordinary mortals."
The same power is also found among the Chinese :

Behind a counter is seen an itinerant doctor, dilating on the

"

virtues of an antidote against the bite of serpents ; one of his coad

jutors is actually putting the head of the cobra capella, or hooded
snake, into his mouth, while a less intrepid, but equally useful assist
ant, is exchanging the miraculous drug for cash or tscen. The great
impostor himself, mounted on a stool, his head protected by a conical
hat of split bamboo, a vestment of thick, coarse, compact cloth
enclosing his arms, and a similar covering being secured around his
waist by a silken girdle, holds a serpent in one hand, and the antidote
to its venomous bite in the other ;
*
Thus is he doubly arm d with death and life :

The bane and antidote are both before him.

So perfect is the education of this mischievous reptile, that it essays
to bite its owner, and submits to disappointment with the appearance
of reluctance. Having proved that this particular enemy of mankind
still retains its propensity to injury in the most entire manner, and

requires to be guarded against with caution, the doctor takes a

medi
cated ball from one of the packets with which the counter is strewn,
and, when the snake renews its attempts, presents the ball to it, upon
which it instantly recoils, and endeavours to escape from his grasp.
Should this demonstration be insufficient, the efficacy of the charm is
still more convincingly established by merely rubbing the forehead,

cheek, hand, or any other unprotected part with the antidote, and
presenting it to the reptile, which appears to retreat
with the same
dislike and precipitation as when the entire ball was shown to it."

(China, in a Series of Views, &c. By Thomas Allom, Esq., and the

tiev. G. N. Wriyht, M.A. Vol. II., p. U.J
 DIVINERS. 300

wa si kipa, wa s elulela kuyo out and extended it towards the ;

y etuka, y emis ikanda, ya tsho- snake; it started and raised its

ba i funa ukubaleka. Kepa isa- head, and turned in every direc
nd/tla sake sa ba loku si i lanclela tion, wishing to escape. But his

njalo emtini, i
buye. Ngi ti, i za hand followed it constantly wher
ugalela enAloko, a tambe, i
ng e- ever it went on the tree. When
nzi luto ;
a buye a pakamise isa- I thought it would strike him on
ndAla ; ya za ya tamba, ya beka his head, he withdrew himself and
in/iloko esand/Jeni, i
nga i beki it did nothing and then raised his
ngakulwa, i se i beka ngokuzctula hand again ; at length it became
kanyekanye esand/ileni sake, se i gentle, and laid its head in his
ukuba enze a ku tandayo.
zila/ila hand, not placing it there in a hos
"Wa i bamba in/doko, wa i faka tile manner, but laying its head
enilonyeni, wa i Alofoza ngamazi- with all gentleness in his hand,
nyo ; amazinyo ayo apukela eni and letting him do what he liked
lonyeni wake wa wa kumula
;
with it. He seized its head, and
lapa e se i bulele, a kwa ba ndaba put it in his mouth, and chewed
zaluto ;
kwa nga ti u kumula ame- it ;
the snake s teeth broke in his
va nje ;
ka d/ila muti ukuze ku mouth he picked out the teeth
;

pele isi/ihmgu ;
kwa ukupela. when he had killed the snake, and
not! ling happened it was as if he

picked out thorns merely ; he took

no medicine to counteract the poi
son ; he merely picked out the
teeth.

Sa mangala si pansi, sa ti, We who were standing on the

"

Ukanzi umtakati." Wa i donsa, ground wondered, and said Ukanzi

wa zisonga ngayo, w e/ila nayo. was a sorcerer. He drew the
Wa funa utshani, wa bopa ngabo, i snake towards himself, and twisted
wa goduka nayo, e ti, Se ngi i "

it round his body, and came down

bulele mina inyamazane ;
se ngi with it. He got some grass and
ya ku i
lungisa ekaya." Nembala, tied the snake up in it, and went
wa i twala, wa hainba nayo. home with it, saying, my
"For

part I have now killed my game ;

I shall prepare it at home." So

he carried it away.
Nendodana yake Ugidinga And his son Ugidinga resembles
 310 DIVINERS.

njalo nayo, i
njengoyise ngokuba- his father in his power of catching
mba izinyoka. Se ya funda ku- snakes, he having learnt of his

yise. father.

Wa fika nayo
ekaya, wa y ebu- When he reached home with

la,wa y a/dukanisa isikumba nen- the snake, he skinned it, and sepa
yama, wa i kcwiya; wa y osa rated the skin and the flesh, and

ukuze i
nga boli, y ome ;
a i
peke selected different portions of the

nenriti yesiAlungu. In/Jiziyo i body ;

he roasted it that it
might
hambe yodwa umzimba u hambe not decay, but dry he boiled it
; ;

wodwa u nezi/Jungu zibili si with other snake-poison remedies.

;

sodwa sen/Jiziyo, si sodwa somzi- The heart was set aside by itself ;

inba. and the body by itself; and he had

thus two remedies that obtained
from the heart, and that from the

body.
Ku ti uma urnuntu e d/Jiwe If a man walking with Ukanzi

inyoka e hamba nokanzi, a m pe were bitten by a snake, he would

imputshana a i kote ngolimi, a ti, give him a little powder to lick

"

Ku pela ke. Se ngi ku sizile." with his tongue, and say, That is "

Lo ra untu nga a harabe esaba, e all. I have now cured you." The

kolwa ukuba u ngokuba e man would go 011 in fear, not be

siziwe,

nga boni umuti omningi nokwe- lieving that he was cured, for he
lapa okuningi. A ze a bone e had not seen much medicine, or
k<?cda
izwe nje be hamba ku nge much treatment. But at length

ko ndaba, ku nga bi ko nokuvu- he saw when they had gone a

vuka, ku nga ti ka lunywanga, great distance and nothing hap
w enz* amanga nje. Ku njalo ke pened, and there was no swelling,
tikwenza kwake. and it was as if his being bitten at

all was a mistake. Such, then,

was how he acted.

Kepa bunyanga bake a

lobo But as to his knowledge, no one
b aziwa ukuba w enza njani knew by what means he cured all
ukwa/ilula izinyoka kanje. Kodwa kinds of snake-bites in this man
kwa tiwa wa zelapa kuk^ala nge- ner. But it was said he first

miti emikulu ; ngokuba noma in treated himself with powerful

bamba medicines even a snake ran
yoka i
ngena enigodini u i ;
for if

into a hole he would catch it by

 DIVINERS. 311

ngomsila, i
pendukc, i m lumc ;
i the tail, and it would turn round
be i
lungile kuye, a i bambe ngen- and bite him ;
it was no matter to
/Joko, a i bulale ngoku i faka em- him, but he would catch it by the
lonyeni, a nga zelapi nakanye uga- head and by placing it in
kill it

loko kulunywa, ku be u d/tliwe his mouth, and adopted no treat

impuku nje. ment whatever for the bite any

more than if he had been bitten

by a mouse.

Consulting the Diviner.

UMA nmuntu e gula, ba ye kuso IF a man is ill, the people go to a

isanusi, ba ye kubula. Si ti,

"

U diviner, to enquire of him. He

nokufa." Um/ilaumbe si ti,
"

U says the man suffering from dis

is

bulawa umuntu o mtakati." Aba- ease. Or perhaps he says, he is

ntu ba ya goduka, se be m azi injured by some one who is a sor
umuntu o takatayo. cerer. They go home, now know
ing the man who practises sorcery.
Kodwa abanye ba pike, ba ti, But others dispute, saying,
"

K<ya
!
Inyanga i
namanga ; ka
"

No ! The diviner lies ;

that man
takati." Kodwa abanye ba ti, "I is not a sorcerer." Others say, he

k^inisile." A z a ku zwe ukuti speaks the truth. At length the

inyanga i m nukile. A tukutele, man hears that the diviner has
emuke kuleyo iidawo, a ye ku- pointed him out as a sorcerer.
konza kwabanye abantu. Kodwa He is angry, and leaves the place,
abantu ba ya kolwa kuzo izindaba and goes to be a dependent among
zesanusi. Kodwa abanye a ba other people. But the people
kolwa. believe in what the diviner says.
But others do not believe.

Uma ku gula umuntu, ba ya If a man is ill, they go to en

kubula esanusini. Si ti,
"

Umu quire of the diviner. He says,

ntu u bulawa id/ilozi. Ma ba dAle "

The man made ill by the

is

inkomo; umuntu u ya kusinda Idhlozi. Let them eat an ox the ;

uma ba i d/tle inkoino." Ba i d/tle man will get well if they eat an
inkomo. Ba bonge amatongo, ba ox."
They eat an ox. They
i /ilabe.
worship the Amatongo, and kill it.
Ba ti se be i d/tlile ba i k<?ede
When they have eaten all the
 312 DIVINERS.

inyama yayo, umuntu a nga sindi, flesh and the man does not get
a giile njalo, a ze a fe, ba ti abanye, well, but is
constantly ill until he
Inyanga i kgumb amanga." A- some The diviner
" "

dies, say, lies."

banye ba ti, bizwe amatongo ;

"

U by Others say, "

He was called

inyanga a i namand/da okwaAlula the Amatongo; a diviner cannot

amatongo." conquer the Amatongo."
A ti, e se file, ba ye kubula When he is dead, they go to en
enyangeni. I ti
inyanga kubona, quire of the diviner. He says, He "

"

U bizwe amadAlozi ; a ya tanda has been called by the Amatongo ;

uma a fe, a ye kuAlala nawo." they wish him to die, and go and
Noko abantu a ba yeki ukubiila live with them." And yet people
enyangeni. Ngesinye isikati ba ti do not cease to enquire of the di

inyanga i k^inisile ; ngesinye isi viner. Sometimes they say, the

kati ba ti i namanga. Ngokuba diviner is true; sometimes
they
ku ti uma ku gula umuntu ba ye say, he is false. For when a man
kubula enyangeni ; i ti inyanga, is ill
they will enquire of a di
uma ba Alabe inkomo umuntu u viner; and the diviner says, if

ya kusinda. Ba i Alabe inkomo, they kill an ox the man will get

a sinde umuntu ba se be kolwa well. They kill an ox, and the
;

izwi lenyanga; kanti umuntu u man gets well and then they be ;

be za kusinda kade. Kodwa bona lieve in the diviner s word; and

abantu ba kolwe ukuti, u sindiswe yet forsooth the man would have

amatongo. got well after a time. But the

people believe he has been saved
by the Amatongo.
Uma umuntu e gula, a bizelwe When a man is ill, they call

izinyanga ;
zi m elape, a ti e se si- doctors to see him ; they treat
ndile, izinyanga zi bize izinkomo, him, and when he gets well they
zi ti,ka koke, ngokuba zi m sindi- demand cattle, telling him he must
sile a koke ; ku ti e se kokile, a pay because they have cured him ;
;

gule futi, a ye kuyona inyanga a i he pays ; and after he has paid,

kokeleyo ; i m elape, i nga k\v a- he is ill again, and goes to the

Aluli ukufa ;
i ti,
y aAlulekile. A same doctor whom he has paid ;
he
ti umuntu o gulayo, "

A i
buye treats him, but does not remove
inkomo yami, ngi ye kwezinye the disease ;
and tells him, it mas
ters him. And the sick man asks
his ox to be sent back, that he
may go to other doctors. They
 DIVINERS. 313

izinyanga."
Ba ye kwezinye izi- go to others ; they treat him ;

nyanga ;
zi m elape ;
um^laumbe perhaps they cure the disease ;

zi kw a/ilule ukufa ;
i ti inyanga then the first doctor feels hurt,

yokuk^ala i zonde, ngokuti u si- and says that the sick man was
ndiswe i yona, ba i kokele ey elape cured by him, but they have paid
muva. the man that gave him
physic last.
Lapo inyanga y elapa umuntu o "When a doctor treats a sick

gulayo, i fik i Alabe inkomo, i person, he kills an ox, and cuts

n^ume imisipa ezitweni zenkomo ; away the tendons of the legs, and
ku ti i se i
n^umile, i i
/danganise mixes them with medicines, and
nemiti, i i
gayinge, y ome. i tshe, chars till
them, they are dry.
I ti, se y omile, ba i gaye, a gca- When they are dry they are pow
tshwe umuntu o gulayo, a telwe dered, and the sick man is scari

ngenyongo, ukuze ku fike amato fied, and the medicines are rubbed
ngo, a ze ku bona, a m kote, m into the scarifications ; and the
ukuze a sinde. gall is poured on him, that the
Amatongo may come and see him
and lick him, that he may get
well.

Ba ti abantu ba ya bula enya- Men go to the diviner that he

ngeni uma i ba tshele. Ba ya may tellthem what they wish to
liamba nje enyangeni ; ba fike ku- know. They merely go to him,
yona, ba nga kulumi ukuti, "Si and on their arrival do not tell
ze ngendaba etile." Ba ya tula. him for what purpose they have
Kodwa i ba tshele, i ti,
"

M ze come. They are silent. But he

ngendaba." Ba vuma ngokutsha- tells them they have come on some
ya. Uma be tshaya kakulu, b e- matter of importance. They assent
zwa inyanga i tsho izindaba a ba by striking the ground. If they
z aziyo, a ba ze ngazo. i Uma strike vehemently, they do so be
tsho izindaba a ba nga z aziyo, ba cause they hear the diviner men
tshaye kancinyane. Uma i tsho tion things which they know and
izindaba ezi kona, ba tshaye ka about which they have come to
kulu. him. If he mentions things un
known to them, they strike the
ground slightly. If he mentions
the very things they know, they
strike vehemently.
 DTVIXERS.

Uma
ku la/tlekilc uto nenkomo, If any thing is lost, an ox for in

ba ye kubula enyangeni, i ba stance, they go to a diviner, and he

tshele ukuti, nia be ye kufuna tells them that if they look for it

endaweni ba ya ku i tola. Ba ye in a certain place they will find it.

kufuna lapo inyanga i tslio kona, They go to the place he mentions,

ba i tole. Ba ti urna be nga i to- and find it. But if they do not
langa, ba ti,
"

Inyanga i
namanga ; find it where he says, they say, the
a i kw azi ukubula." Ba ye kwe- diviner is false ;
he does not know
nye a ba zwayo abantu ukuti, i how to divine. They then go to
i

bul ikginiso ba ye kuyo, i ba another, who is known to divine

;

tshele, ba ya kufuna lapo. Um- truly he tells them, and they go ;

/rlaumbe ba i tola into, ba kolwa and seek there. If they find it,

i
yona inyanga, ba ti, i
k^inisile. they believe in that diviner, and

say, he is a true diviner.

To bar the way against the Amatongo and against disease sufiposed to
be occasioned by them.

UKU m vimba kwayo inyanga 1

WHEN a doctor bars the way
68
for

08 Ukuvimba is to stop, to put a stopper in a bottle. The natives

say, Vku m vimba umuntu, To stop a man, as though there was some
opening by which the Itongo had access. Or Ukuvimba itongo or ^

(ku in vimba itongo, or Ukuvimbcla, umuntu, all of which various

modes of expressing the same thing may be translated by our phrase,
"

to lay a ghost or spirit."

In Jon Arnason translated by Powell s Icelandic Legends,

and Magnusson, we to ghosts and me find numerous allusions
thods of laying them. One Ketill, having found the corpse of
an old woman lying in the road, passed by without paying the least
attention to it. The next night and every night after, the old woman
visited him in his dreams, assuming a horrible and threatening aspect,
and hounding him on to an untimely grave. ( P. 159.^ A man lays
the ghost of his deceased friend by pouring a keg of brandy on his
grave to moisten his dry old bones," of which the ghost complained.
"

(P. IQ(\J The boy who did not know what fear was has a stand-
"
"

up fight with a giant-goblin, whom he manages to detain till the

"

first ray of dawn," which striking the goblin s eyes, he sinks into the

ground in two pieces, and is for ever prevented from rising again by
two crosses driven into the places where the two parts disappeared. (P.
1 65. ) Some are laid by extorting a promise from them not to appear

again. The deacon of Myrka" haunts his betrothed, as the ghosts

"

of the Amazulu do their wives, and all means for laying the spirit having
failed, even the reading of psalrns by the priest, they send for a roan
 DIVINERS. 315

umimtu o nesidAlalo, ku funwa a man who lias ifiidhl&Io,

69 he takes
imiti etile ey aziwayo, ku fikwe, certain known medicines with him
ku tatvve knye igazi, li tatwe, li to the sick man, and takes some
yiswe esidulioi esilukuiii, esi ya of his blood and goes to a hard

kubuya s akiwe izilwanyazane ; a ant-hill which the ants will re

si bobose lowo muntu o inyanga, pair again if broken down ; he

a fake kuso umuti o negazi loinu- makes a hole in it, and places
11 tu o gulayo, a vinibe ngetshe, a in it the medicine with the

shiye, a nga be e sa bheka erauva blood of the sick man, and closes
a ze a fike ekaya. Loku kufa ku up the hole with a stone, and
tiwa ku viujiwe ;
a ku sa yi ku leaves the place without looking
buya futi. back 70 till he gets home. So it is

said the disease is barred out, and

will never return again.

Uma si vimba
nge.selcsele lom- When we bar the
way with a
fula, li
ya banjwa, ku ziwo nalo frog of the river, we catch a frog,
ekaya ;
umuntu e gcatshiwe lapo and take it home when the pa
;

tient has been scarified over the

skilled in witchcraft, who seizes the deacon s ghost, uttering potent
spells, and forces him beneath a stone, and there he lies to this day.
(P. 177.} Grimur lays the very substantial ghost of Skeljungur by
fastening him to a rock and when the ghost went away with it, cut
;

off his head and burnt him, and cast the ashes into a well. (P. 199.^
Another plan of getting rid of goblins is to outwit them by set
ting them about some task which is impossible to be fulfilled, as spin
ning ropes of sand. Hothershall Hall, near Ribchester, is said to
have been troubled by the nightly visits of a goblin ; but the goblin
is understood to have been under the roots of a large laurel
" l
laid
tree at the end of the house, and will not be able to molest the family
so long as the tree exists. It is a common opinion in that part of the
country that the roots have to be moistened with milk on certain
occasions, in order to prolong its existence, and also to preserve the
power of the spell under which the goblin is laid. None but the
Roman Catholic priesthood are supposed to have the power of laying
an evil spirit, and hence they have always the honour to be cited in
our local legends." (Lancashire Folk-lore. John Harland, F.S.A.,
and T. T. Wilkinson, F.lt.A.S., p. 57 J
69
Isidhlalo, a disease supposed to be caused by the Itongo.
70
Here again we have a superstition analagous with what we
find in ourown country. To charm warts away, a piece of flesh is
stolen and rubbed on the warts, and then buried or a number of
peb ;

bles, corresponding with the number of warts, is placed in a bag,

which is thrown over the back. But in neither case will the charm
work if the person looks back till he gets home."
"
310 DIVINERS.

e pela kona kakuln, ku kiwe igazi most painful spot, the blood is

lakona, ku funzwe isele, li buyise- taken from that place, and is

Iwe endaweni yalo ;

li
patwe ka- placed in the frog s mouth, and it

7Je, li
nga fi. U vinjiwe ke. is carried back to its place ;
it is

handled gently, lest it should die.

So the disease is barred out from

the man.

Ku ti uma umfazi e bujelwe Again, if a woman has lost her

indoda, ipupa li m kataze kakulu husband, and she is troubled ex

owesifazana, lapa e lele indoda cessively by a dream, and when

yake i
buye i z end/Jim, a i bone she is asleep her husband comes
njengokungati i sa hamba ngemi- home again, and she sees him
7Ja yonke, ku be njalo a ze a za- daily just as if he was alive, and
kce owesifazana ngokuti, Ngi ya
"

so she at last wastes away, and

Alupeka uyise kabani ; ka ngi de- says,
"

I am troubled by the father

kunga ka fanga
ngi ba
71
deli ; ;
of So-and-so ;
he does not leave
naye njalo, a nyamalale ngi vuka. me ;
it is as though he was not
Umzimba se u ze w enakala ;
u dead ;
at night I am always with
ya kuluma ngabantwana na ngem- him, and he vanishes when I
fuyo yake na ngezindatshana ezi- awake. At length my bodily
Ngaloko ke ku
ningi."
ze ku health is deranged \ he speaks
funwe umuntu ow azi uku m vi- about his children, and his pro
mba. A m nike umuti, a ti, perty, and about many little mat
"

Nang umuti. Ku ya kuti uma ters." Therefore at last they find

u m pupile, u vuke, u d/Jafune a man who knows how to bar out
wona ;
amate u nga wa kciti lawo that dream for her. He gives her
o pupe u lele ; u nga feli amate medicine, and says, "There is ;

u fele lapa, ukuze lelo pupa si li medicine. When you dream of

vimbe." him and awake, chew it ;
do not
waste the spittle which collects in

your mouth whilst dreaming ; do

not spit it on the ground, but on
this medicine, that we may be able
to bar out the dream/
71 The woman must respect (hlonipa) her husband s name she ;

does not call him by name, but as here, when addressing him or

speaking of him, says, Father of So-and-so," mentioning one of his

children by name.
 DIVINERS. 317

Nembala kc i fike inyanga, i Then the doctor comes and asks

buze uku m pupa; a vume. I if she has dreamt of her husband ;

buze ukuba "

W enzile njengoku- she says she has. He asks if she

tslio kwami ?" a vume owesifazana. has done what he told her : the
I buze ukuti, "

Lowo nmti e ngi woman says she has. He asks

ku nike wona, ukuze u d/ilafune, whether she has spit on the medi
u fele amate la wo e u pupe u se cine he gave her to chew, the
nawo emlonyeni, u wa fela ku wo spittle which collected in her
na na a vume. I ti, Leti ke
?" mouth whilst dreaming she says "

; ;

hamba, si ye uawe lapa ngi ya ku she has. He says, Bring it to

"

m vimbela kona." me then ;

and let us go together
to the place where I will shut him

in."

Lelo pupa i 1
elape ngemiti e The doctor treats the dream
banga ubumnyama ;
i nga 1
elapi with medicines which cause dark

ngemiti em/dope; i 1 elape nge ness; he does not treat it with

miti emnyama; ngokuba pakati white medicines ;
for among us
kwetu, tina bantu abamnyama, si black men we say there are black
ti, ku kona ubulawo obumnyama and white ubulawo ;
therefore the

nobum/Jope ; ngaloko ke inyanga doctor churns for the woman black

i m pe/ilela obumnyama, ngokuba ubulawo, because the dream trou
ipupa li
ya m kataza. bles her.

hambe naye ke ukuya ku m

I So he goes with her to a certain

viniba endaweni etile kumbe i ; place, to lay the Itongo ; perhaps he

mu vimbe esigak^eni senkomfe. Si shuts it up in a bulb of inkomfe. 72
boboswe ekcaleni, kw enziwe im- The bulb has a little hole made in
botsliana, ku fakwe lowo muti o its side, and the medicine mixed
/Janganiswe namate epupa, ku va- with the dream-spittle is placed in
Iwe ke ngesivimbo ; ku mbiwe the hole, and it is closed with a
pansi, i buye i fakwe kwesinye stopper ;
the bulb is dug up, and
isigodi, ku g^itshwe ukuze i mile. placed in another hole, and the
earth rammed down around it,

that it may grow.

A be se u y esuka ke naye, a He then leaves the place with

ti,
"

Blieka ke, u nga ze wa ba u the woman, saying to her, "

Take
sa bheka emuva ;
u se u blieke care that on no account you look
back ;
but look before you con-

72
Inkomfe, a bulbous plant, the leaves of which contain a strong
fibre, and arc used for weaving ropes.
318 DIVINERS.

pambili njalo, u z u flke ekaya. stantly, till you get home. I say

Ngi ti a li sa yi kubuya nakanye, the dream will never return to

ukuz u ngi dele ukuba ngi inya- you, that you may be satisfied

nya. U ya ku ngi dela nam/tla that I am a doctor. You will be

nje. Uma li
pinda, u ngi tshele satisfied of that this day. If it

masinyane." returns, you may tell me at once."

Nembala ke lelo pupa, uma 1 e- And truly the dream, if treated

latsliwe inyanga ey azi ukuvimba, by a doctor who knows how to

li
pele. Ku ti noma e m pupa ku bar the way against dreams, ceases.
nga bi impikelelwana yamalanga ;
And even if the woman dreams of

a m pupe u gam/da e pupako njalo, her husband, the dream does not
ku nga naki loko njengokuk^ala. come with daily importunity ;
she
Ku buzwe ke eduze nalawo masu- may dream of him occasionally
ku ukuti, "Se ku njani manje only, but not constantly as at
na?" A ti,
"

Ai ke. A ngi ka first. The people ask her for a

boni Into. Kunibe ku y eza." few days after how she is. She
Ba ti abantu,
"

U be ke enze isi- replies, No. I have seen nothing

"

kati ini e nga n ki na 1" A la- since. Perhaps it will come

ndule owesifazana, a ti,
"

Ku be They say,
again." Formerly
"

ku nga ko nasinye isikati. Ngi

bi was there ever a time when he did
sa Alomela ukuba isiminya ini na." not come ?
"

The woman says,

"

There was not. There used not

to be even one day when he did
not come. I am still waiting to
know whether he is really barred
from returning."

Am a/dule njalo ngalelo pupa ;

The doctor prevails over the

a ze a tsho owesifazana ukuti, "0 ! dead man as regards that dream ;

Ubani u inyanga. Naku raanje at length the woman says, So- "O !

mina a ngi sa m azi uyise kano- and-so is a doctor. See, now I no

bani. W emuka njalo kumina." longer know any thing of So-and-
so s father. He has departed from
me for ever."

Ku njalo ke ukuvinjwa k wa Such then is the mode in which

73
in apupo. dreams are stopped.

73 See
p. 142,
where it is stated that means are employed to cause
dreams of the departed. This is called ukubanga ipupo, to cause a
dream by medicines or medical charms. This system has many rami
fications, and will be again alluded to at
the end of the volume.
 DIVINERS. 319

Umwahleni, the Diviner.

KWA ku kona inyanga enkulu THERE was a great inyanga among

pakati kwctu e kwa tiwa Umwa- our people, whose name was Um-
/ileni. Ku be ku ti uma ku za wathleni, If a sorcerer came by
umuntu ebusuku o takatayo, u ya night, he would awake in the mid
kuvnka pakati kwobusuku, a m dle of the night and drive the
kicotshe lowo muntu kumbe a m man away ; perhaps he would ;

tctise e nga ka pumi end/ilini, a ti,

scold him before quitting the hut,
"

Baui, buya, buyela emzini wako. saying,

"

So-and-so, go back to
Loko o kw enzayo ngi ya ku your own village. what you I see

bon a." Am kxotshe pakati kwo are doing." And he would drive
busuku. Ku be ku inyanga ya- him away in the middle of the
kwiti edumileyo kakulu. night. He was a very celebrated
inyanga of our people.
Ku be ku ti ngesinye *isikati a Sometimes he would go out
pume lapa ku za kusa, a ye emfu- when it was about to dawn, and
leni, u ya proceed to the river, and go into a
a fike a ngene esizibeni ;

pinna, u se puma, zigcobe ngom- pool, and would come out having
e

daka ebusweni u y eza ekaya, his face smeared with white earth,
;

iutamo yake i gcwele imamba e and go home having his neck

zwayo. A i bambe, a i tandele entirely circled with a living
entanyeni, noma
a y enze ikcele imamba. He would catch it and
lake ; u ya fika ekaya, u y esabe- twist it round his neck, or wear it

ka ; a bute abantu bomuzi b ezo- as a fillet ;

when he reached home
kuAlabela amagam ake. he was fearful to look at ;
and he
would call the people of the vil

lage to come and sing the songs he

had composed.

Inyanga umuntu olula kakulu ;

He was a very active doctor ; he
u ze a k^ede ind/tlu ek^a njalo hopped about the whole house like
njengenyoni, e suka e /tlala. Ke- a bird, starting from one place and
pa lawo magama amagama e ku pitching in another. And the
tiwa u wa nikwa abapansi ; ama songs were said to be songs which
gama ake a/ilukene namagama the Amatongo gave him ; his
etu ;
a kyambele abesifazana uku- songs were different from ours ;
he
composed a first part for the
320 DIVINERS.

/ilabelela ; ngemva enzc isivumo ;

women and then a second part
; ;

abesifazana ba m tshayele, a vume thewomen smote their hands and

yedwa end/Jini, enza irnikuba sang the first part for him, and he
eminingi. sang the response alone indoors,
playing many pranks.
Kepa lezi zinyanga zamanje ku But the izinganga of the present
tiwa a zi sa fani nezinyanga zesi- time are said no longer to resem
kati esidAlulileyo ; ngokuba TJm- ble those of former times ;
for this

waAleni lowo, ukuze ku bonwe Umwathleni, in order that men

ukuti u inyanga, kwa might ti ngaiu/tla see that he was an inyanga,
e ngenayo ebunyangeni wa fiAle- had many things concealed for
Iwa izinto eziningi. Lezo zinto him to find on the day he was for
ezifiAlwayo, noma ezinkulu, noma mally declared to be an inyanga.
ezincinane, zi ya kukcebisa inya All the things which are hidden,

nga. Umwa/deni w enziwa njalo whether great or small, become

ke, e lingwa ngobunyanga bake, the property of, the inyanga. The
ukuze kw aziwe ukuba u inyanga people then acted thus with Um
impela. Ekufikeni kwake wa fika wathleni, and tested his skill as an
e mik^ambok^ambo, ukuti uku- inyanga, that it might be known
vunula na ngodaka olum/Jope. that he was an inyanga indeed.

Wa fika ekaya, loku abantu se be When he came to find the things

fi/dile izinto zonke, ba zi fi/Je ezin- which were concealed, he had his
daweni ezin^abileyo end/tie na se- body ornamented and daubed with
kaya njalo, ukuze ke lezo zinto a white clay. When he reached his
zi kipe. O, wa fana no/danya e home, the people had already hid
ngena ekaya. Loku se ku miwe den all kinds of things in very

amak^ongokgongo, ukuti izikomku obscure places, both out of doors

zabantu ab eza kubona umma- and in the houses, for him to find.

ngaliso. Wa hamba ngejubane, e O, he resembled a mad man enter

ya kukipa leyo nto efi/ilwayo, a ing the house.

Already many
i beke obala. A ngene na sen- crowds of people were assembled,

d/Jini, a i
kipe. A tslione na who had come to see the wonder.
He went rapidly and took out of
the place of concealment whatever
was hidden, and placed it before
the people. He entered the house,
and took out whatever was hidden
there. He went down to the
 DIVINERS, 321

semfuleni, a i
kipe. Lczo nto river, and took out whatever was
zonke kwa ba zake, ukuze a du- hidden there. All these things
me, ku tiwe,
"

Inyanga Umwa- became his, that he might be cele

Aleni."
Ngokuba ku njalo pakati brated, and people say,
"

Umwa-
kwabantu abamnyama, inyanga i thleni is a diviner." For it is

ya fi/ilelwa, ukuze i bonwe. Um- the custom among black men to

waAleni lowo w enziwa njalo. conceal things for a diviner to
Kepa kwezamanje a ku sa bona- find, that he may be seen to be a
kali uma izinyanga impela ;
se si diviner. So this was done for

ti,
"

A zi i
d/Janga impepo ;"
si zi Umwathleni. But among divi
biza ngokuti amabuda, ukuti, izi- ners of the present time there is

nto ezi nga tsho Into. no longer any clear evidence that
they are diviners; and we now
say, they have not eaten impepo,
and we call them amabuda, that
is, things which do not speak the
truth.

Uma ku tiwa,
"

Inyanga a i When we say,

"

A diviner

dAlanga impepo,"
ku kulunywa has not eaten impepo," we speak
ngento e yona ;
i ukwazi impela. of reality ; impepo means true
Uma umuntu wa d^a impepo e knowledge. If any one has eaten
d/iliwa izinyanga ezikginisileyo, the impepo which is eaten by real
noma e ti wa d/ila yona impela, ku diviners, or if he says he has
tiwa,
"

K<?a,
a i si yo leyo mpepo really eaten it, we say,
"

No, it is

e d/iliwa izinyanga ; wa d/Ja imbe." not the impepo which diviners

Kepa uma ku tshiwo njalo, ukuti, eatj he ate another kind." But
"

Ka d/ilanga impepo,"
ku tshiwo when it is said he has not eaten
ngokuba ukubula kwake ku nga impepo, we mean that his divina
fani nokubula kwenyanga
impela. tion does not resemble the divina
Impepo kakulu i loko kukcakca- tion of real diviners. Impepo
mba oku senyangeni ;
i
ng a/Ju- means especially that clearness of
leki into enubileyo bona ma- 74
; i i
perception which, a diviner pos
sinyane. Si tsho ke ukuti, "

Le sesses ; nothing is too hard for

him ;
but he sees a difficult thing
at once. So we say of such a
diviner,
"

He has eaten impepo."

74
Jfcakcambisa, to make white ; applied metaphorically, to
whiten or make clear the perceptions. See note 5
p. 261. ?
322 DIVINEHS.

It is this which the diviner s peo

nyanga ya i d^la impepo." I leyo
ke e tsliiwoyo abantu benyanga. ple say.
I yona le mpepo e si i bonayo j
This is the impepo which we

kodwa leyo mpepo e si i tshoko, a see )

but as regards the impepo of
si tsho ukuti umuntu a nga i d/da which we are speaking, we do not
ngokuba ku tiwa i kcakcambisa say that a man may eat it because
said to impart to diviners
izinyanga, naye a be se u ba inya-
it is

nga. K#a; i nge enze i yo- m clear inner sight, and so become
dwa ukuba iiiyanga, ku nge ko a diviner himself. No ;
it can

oku ngapakati oku nga /Jangana not make him a diviner by

nempepo, ku m kcakcambise. itself, if nothing within
there is

him which can unite with the im

pepo and make him clearsighted.
imbili.
yodwa impe I There are two kinds of impepo.
Impepo
po em/Jope kuleyo mpepo em-
;
White impepo has its own pecu
klope si ya kolwa kuyo kakulu ;
liarities we believe especially in ;

kepa impepo emnyama a si kolwa white impepo ;

but we do not be
75
indaba zayo ku lieve at all in the black impepo
kuyo nakanye ;
;

tiwa zimnyama. Ngokuti ku ti that which arises after eating it is

noma uinuntu e pupa umuntu a dark. For example, if a man

m tandi uku m bona dreams continually of a man he
nga njalo-

yona emnyama, a in does not wish to see, he eats the

njalo, a d/Je
kccotshe ngayo, uknze noma e fika, black impepo, and drives him away

a nga m. bonisisi, a nga m k^ondi. by it, that should he come again

Noma ku /ilatshwe, a ku tatwa he may not see him distinctly, nor
impepo emnyama, ku tatwa em- understand who it is. Or when

Alope njalo. Ku ti kumadoda we sacrifice we do not take the

amakulu, noma kwabaneinane, u black impepo, but always the

nga i fumana njalo i kona emikgu- white. And one always finds the
Iwini yamakcansi, ukuze a pupe white impepo in the folds of the

ka/ile. sleeping mats of old and young,

that they may have distinct

dreams.

vision.
75 That is, in its power to produce distinct or clear
 DIVINERS, 323

Divining with Slides and Bones.

IXDABA zenyanga zokubula, uku- THE account of diviners when

k^ala kwazo ukungena endabeni they begin to enter on divination.
yokubula. A kw aziwa muntu No one knows that a man will bo
ukuba lo muntu u ya kubula. I a diviner. He begins by being
k^ala ngoku/ilupeka ukugula; ku affected with sickness ;
it
appears
nge u za upila, kanti k^a. I lapo about to cease, but it does
ke lapo si ti inyanga ukutasa kwa not. It is in this respect at the

zo kunye nokwenyanga yeinilozi commencement that diviners, and

nokwenyanga yokubula ;
kw a/tlu- those that have familiar spirits,
kene ngemikuba, ngokuba inyanga are alike ; they differ in their

yemilozi a i
njengenyanga yoku mode of divination, for the diviner
bula. with familiar spirits does not re
semble another diviner.

Inyanga yokubula yona, lapa i When a diviner divines for peo

bulela abantu, nayo i beka kuba- ple, even he tells back to the peo
ntu ik^iniso e li zuzile ebantwini. ple the truth which he first took

Uma ngaloko kwenza kwenyanga from them. If as regards that

sibuta yonke indaba, si ya kuti, which is done by the diviner we
aba bulayo abantu ; ngokuba inya put all together, we shall say, it is

nga a i k^ali limbe izwi eli ng a- the people who divine ;

for the
ziwa ab eza kubula. diviner does not begin with any
thing that he has not heard from
the people who come to divine.
Ku nga ku kona ubuk^ili obu- There appears to be great cun
kulu enyangeni, ngokuba lapa i ning in the diviner, for when he
bulako i ti, Tsliaya ni, ngi zwe
"

divines he says,
"

Smite the
uma ni ze ngani."
Ba tshaye aba ground, that I may understand
ntu. why you have come." The people
strike the ground.
I ti,
"

Into inye e ni ze He says,

"

There is one thing

ngayo."
Ba
k^oto ukutshaya. ti
only about which you have come."

I Unge ukukginisela kuloko e ku They strike gently. He tries to

tshoyo, i ti,
"

Tshaya ni." Ba establish that which he says, and

pinde ba k^otoze njengokukgula. tells them to strike the ground.

But they again strike gently as at

324 DIVINERS.

I pume kuloko e V i ku tsho, i first. And he leaves that which

bone ukuti, K^a, ba ya pika he was saying, and perceives that
"

ngi y eduka." I hambe se i 7Ja- they do not assent, and that he is

n/Jata i ze i fike lapo b aziyo. going astray. Then he goes on

nibbling till he hits upon some

thing they know.

I ti i sa tslio nje, ukuti, "

Loku "When he says, "

As you came
ni ze ngokuti okutile nje, a ni on such an account and nothing
lapo ke ba tshaye else, why do you not strike the
"

tshayi ngani ?
ba i nike izibulo, ngokuti, "

Ub u ground 1
"

then they smite and

kona."
Lapo ke i se i za uhamba freely use the divining sticks, say

ngokuk^otomezela, i landa lowo ing thus to him,

"

You hit the

mkondo wesiminya, i
linge ukwe- mark there." Now then he will
nza umlunge wesiminya. Koku- proceed carefully, following that
nye ba i vumele ; kokunye ba i footprint of truth, and trying to
pikise ngokutshaya kancinane j
ba make it into a continuous track. 76

zinge be i kalima ekudukeni kwa- They assent to some things; to

yo ngokutshaya kancinane ; ze they object by striking i i others
bone ukuti, ;
indaba le ya- gently ; they continually turn him
"

K<?a

loku kufa i suka kuyo leyo ndawo back from his wandering by strik
e ngi ke nga i
pata kuk<?ala;
i
ing gently; at last he perceives
zinge emazwini akuk^ala that the real importance of the
i tatela

a ba i vumela ka/de, i zinge i ha- disease starts from that point

mba ngakuwo, which he just touched on at first ;
i ze i fumane isi-

minya ngokubuza ngoku/ilan/ilata and he continually starts from the

i ze i ngene endabeni i ti
gudu. first words to which they gave

their assent, and continually goes

near them, till he finds out the
truth by asking and nibbling until
he is on the light track.

Lapo ke i se i za kukgala uku- Having succeeded thus far, he

tsho naba nga kw aziyo, ngokwazi now begins to speak also about
ukuti,
"

Se be ya ukolwa, noma things with which they are not

acquainted, knowing that they
will now believe in the things he
76 Like a man who has lost his
cattle, having found a footprint
he will return again and again to it, till he succeeds in connecting it
with others, and thus form a continuous track, which leads him to the
lost property.
 DIVINERS . 325

be nga kw azi loku e ngi ku tslio- says, though they are not ac
yo kodwa] ngamak^iniso akukgala quainted with them but because ;

a ba sa yi kula/ila Into hvala ma- he has satisfied them by the truths

zwi, ngokuba ngi b esutise kukg-a- he spoke at first, they will not de
la ;
konke loku se be ya kuti isi- spise any of his words ; but every
minya."
Ku njalo ke ukuhainba thing he says will be true in their
kwezinyanga zokubula. eyes. Such is the method of di
viners.

Si ti i ya tshelwa, ngokuba i
ya We say he is told, because he
zibuza nayo ezind/ilebeni zabantu too asks of himself in the hearing

ngoku i
pikisa lapo i tslio kona ;
i of the people, denying the cor
ze Ake ngi zwe uma loku rectness of what he himself has
"

i ti,

kufa ukufa kuni," i

pendupenduka said ; and says, "Just let me see

i blieka ngalapa na ngalapa. Ku what the disease is," turning about

ya bonakala ukuba i ya funa, i continually and looking hither and
laAlekelwe kepa ukufumana kwa- thither.
;
It is evident that he is

yo, uma ku ng aziwa ab eza ubu- seeking, and that the thing is lost
la, ku ya la/tlwa. Si ti
ngaloko to him ;
and as to his finding it r .

nazo zi ya tshelwa. Ngokuba ba if those who come to enquire do

kona abantu aba ng aziyo ukubula not know, it is not found at alL
uma kw enziwa njani ;
ku ti ngo- Therefore we say the diviners too
kuvela kwokufa ku tunywe umu- are told. For there are those who*
ntu, kanti ka bonanga e ya ku- know how divination is- do not
bula enyangeni k azi noma kw e- managed and when disease oc
; ;

nziwa njani ku ti noma azi a curs one is sent who forsooth never
;

O, uma went to enquire of a diviner be

"

sole ngen/iliziyo ngoku ti,

ngi za ubula enyangeni ey aziyo, fore and does not know how it is ;

ngi fumane i njengami ; i be i managed; and even if he does

yona i funa ukuba ngi i tshele isi-know he murmurs in his heart r
minya a ku ko nyanga. Kanti saying, O, when I go to a diviner
"

inyanga ku fanele i kulume izin- who knows, I find him just like
daba e ngi z aziyo ne ngi nga z a- myself and he too wants me to ;

ziyo ;
i
yeke uku/JanAlata nje tell him the truth ;
there is no
njengomuntu o ng aziyo."
such thing as a diviner. A di

viner, forsooth, ought to tell me

things which I know and which I

do not know ; and not nibble at

the affair like a man who knows
no tiling."
 32G DIVINERS.

Ngaloko ke lowo muntu o 7Ja- The wise man then says in his

kanipile a ti No, I see that these di

"

en/Jiziyweni yake, heart,

ya bona izinyanga
"

Kflu, ngi lezi viners are told. By themselves

zi ya tshelwa. Ngokwazo a z azi they know nothing. Why do they
luto. Ku ngani okuba zi Ala- nibble at the affair instead of tell
n/ilate endaweni yokutsho isiminya ing the truth at once ?"

na?"

Nembala ke lowo muntu ngam- So then such a man when he

7ilae ya ubula, u ti, "Mina, ngi goes to enquire says,
"

For my
ya kuba umuntu o ng azi luto. part I shall be a man who knows
Nawe, bani, ku/tle ukuba lap i- nothing. And you too, So-and-so,

nyanga Tshaya ni,i ti,

tsliaye si it is well when the diviner tells us
kakulu kuko korike iiasemangeni, to smite, for us to smite vehe
si kginise. Si ya upikiswa i
yona mently at every thing, even when
tina, si be tin a si ti amakginiso he does not speak truly. will We
onke ; lokupela tina a s azi luto, be set light by him ; we will say
si ze kubuza kowaziyo."
that every thing is true that the
diviner says. For we do not
know any thing we are going j to

enquire of one who knows."

Nembala ke ku nga bi ko a ba And so they dispute nothing

ku pikayo. Ukutshaya kwabo ba the diviner says. They smite in
buduzele kuko konke, i ze i clide- assent to every thing, till the di

ke, i ze i buze ukuti, "

Hau, ba- viner is confused, and at length

ngane bami, na ka na bula njena asks them, saying, my friends,
"

O,
na?" did you ever smite in this manner
when enquiring of a diviner be
"

fore ?

Ba ti,
"

0, kakulu, nkosi. Ku They say,

"

0, sir, again and

bula tina."
again. We are they who enquire."

I buze i ti,
"

Kuzo zonke izi He asks,

"

Have you acted thus

nyanga n enze njena with

" "

? all diviners ?

Ba ti,
"

Yebo, ngokuba pela They say, Yes, for as to us

"

tina namanga a si w azi, namakyi- truly we neither know what is

niso a si w azi. Ku ya uketa false nor what is true. The di

inyanga kuko konke loko." viner will distinguish in all such

matters."
 DIVINERS. 327

I /dale, i pumule, i beme, i ni- He remains silent, takes snuff,

kine in/iloko, i ti, Kg-a, bangane
"

and shakes his head, and says,

bami ; a ni bull ka^le. Inyanga "

No, my friends ; you do not

isitupa. Ini ukuba ngi tsho loko smite properly. The diviner is

ni tshaye kakulu, ku nga bi ko e the thumb. 77 do you smite Why

ni ku pikayo na 1 "

the ground vehemently whatever I

say, there being nothing which

"

you dispute ?

Ba ti,
"

O, pela tina, nkosi, si They reply,

"

O, truly, sir we ;

be si
ng eza kuwe, uma ku kona should not have come to you we if

e si kw aziyo. A si zi lapa kuwe had known any one thing. Have

nje, ukuze si zwe okonakona uma we not come to you to hear from
i ku pi na ?
"

you what is the very truth ?

"

I ti,
"

K<?a.
A n azi nina. He says,
"

No. You do not

Tina zinyanga ya si tshelwa. understand. We diviners are told.
Uma abantu be bulisa kwenu nje, If people smite as you smite, we
a s azi luto." know nothing."

77 A
doctor of the thumb, or thumb-doctor, so called because he
cannot proceed without the assistance of those who enquire, which
they give either by silence or striking the ground gently with the izi-
bulo or divining-rods, when he is not correct ; or by assenting by say
ing Hear" or True," and by striking the ground violently, and by
" "

pointing to the diviner in a peculiar way with the thumb, when he is

correct.
The
diviners are separated into four classes :

Thumb-doctors, in whom no great confidence is placed.

1.

2. Diviners who have eaten impepo, that is, who possess a real
gift of divination, and who are able to divine without any help from
the enquirers.
3. Those who use bones or sticks in divination. The bones are
called simply amatambo, and are obtained from various wild animals.
The doctors who employ them are called bone-diviners. The sticks used
are about a foot long, and are called omabukula-izinti, or in the sin
gular, umdbukula-izinti, which is a compound word ukuti bukula is :

to lie down gently and comfortably, uma, when ; When the sticks "

lie down gently," that is, the diviner receives intimation by the mode
in which the sticks act. Such a diviner is called a stick-diviner. The
natives place much confidence in these doctors.
4. Those who have familiar spirits. The people have much
confidence also in these, especially because they are not able to com
prehend the source of the voices which appear to come from invisible
beings. It is supposed that this mode of divination is of modern
origin.
 328 DIVINEUS.

Ku njalo kc uluima kwezinya- Such is the position of diviners, i

nga zokubula. Si nga ngabaza We may entertain doubts about

ngazo ]
a zi fani nemilozi ;
zona zi them they are not
;
like those who
ya tshelwa, ngokuba zi tata ama- have familiar spirits ; they are
zwi kubautu. told, for they take the words from
the people who come to enquire.

Njengaloku TJjan wa ka wa ya John, for example, went to en

ubula enyangcni, ku gula udade when his sister quire of a diviner
wabo. "Wa bula
ke, e funa ukwazi know what was was ill, wishing to
ukuba u guliswa ini na. Kepa the cause of her illness. But when
ukutshaya kwake wa buduzela, he smote the ground he smote me
ngokuti, Mina a ng azi Into. chanically, assenting to every thing
"

Inyanga e ya u ng a/Jukaniscla the diviner said; for he said to

oku i ko." himself, For my part I know "

nothing. It is the diviner that

shall point out to me the real facts

of the case."

Inyanga ya m sola ngokuti, The diviner reproved him, say

Mngane wami, imbala
"

wa ka wa ing,
"

Surely, my friend, did you

bula nje na?" ever enquire of a diviner in this
"

way before 1

Kepa wa vuma ycna ngokuti, John replied in the affirmative,

0, u mina pela obulayo, ngokuba
"

saying,
"

O, it is I indeed who en
umuzi wakwiti u melwe u mina. quire,
78 for I am now the respon
A ku ko ndoda enye ; kupela u sible head of our village ;
there is

mina nje."
no other man in it ;
there is no
one but me."

Inyanga ya ti,
"

Ngi ya bona. The diviner said,

"

I see. You
A u kw know how to enquire of a
azi ukubula." Ya za do not

y enza ikcebo kumuntu wayo, ya diviner." At length he devised a

ti, Lo muntu k azi nakanye plan with one of his own people,
"

ukubula. Hamba, u ke u m buze, saying, This man has not the "

least notion of divination. Just

go and ask him, that he may tell

78 The head of the village alone enquires of the diviner, either

in person or by his representatives. Great men send messengers to
the diviner, and do not go in person.
 DIVINERS. 329

a ku tshele into e yona eze ngayo, you why he has come, that you
ukuze u ngi tshayele ka/Je wena." may smite the ground for me in a

proper manner."

Nembala ke lowo muntu wa ti So indeed the man said to John,

kujan,
"

Inyanga i ti, a u kw azi

"

The diviner says you do not

ukubula. Tshela mina indaba o know how to divine. Tell me the
ze ngayo. U ya ubona ukuze si cause of your coming. You will
i
tshayele kakulu lapa i tsho kona ; see that we smite the ground for

uma i
nga tslio kona, si nga i tsha- him vehemently when he speaks
yeli kakulu." to the point ;
and if he does not
speak to the point, we do not
smite much."

Ujan wa ukupendnla kwake John said in answer, For my

"

ti

kulo muntu,
"

O, a ngi kw azi part I do not understand what you

mina loko o ku tslioyo. Mina ngi say. I have merely come to the
ze enyangeni nje ukupela ukuza diviner for no other purpose than
kuzwa ukufa. A ngi zile ukuba to hear of him the nature of a

ngi buye ngi kulume ngokufa ku- disease. I did not come to talk
we. Ngi za kuzwa enyangeni with you about it. For my part
mina, uma ukufa kuni." I shall hear from the diviner what
the disease is."

W ala njalo ;
wa buyela lo So he refused to tell him ;
and
rnuntu kuyo ; ya ti
inyanga,
"

Ka the man went back to the diviner ;

sondele ke, si zwe." he said,

"

Let him come to me

again, that we may hear."

Nembala Ujan wa buya wa So John again smote the ground

tshaya kakulu, wa i vumela kuko vehemently, and thus expressed
konke e ku tshoyo. Ya za ya his assent to every thing the di
penduka ya ti, O, mngane
isiula,
"

viner said. Until he became quite

wami, ngi ya bona impela ukuba and my friend, I
"

foolish, said, O,
a u kw azi ukubula." see indeed that you do not know
bow to enquire of a diviner."

I tslio ngokuba Ujan ku nge ko He said this because there was

lapa e vuma
kakulu, na lapa e no point where John assented
vuma kancinane, i bone ukuti lapa very much, nor where he assented
slightly, that he might see by his
330 DIVINERS.

u vuma kancinane njc a ngi 7Ja- assenting slightly that he had not
bile koua, lapa azi kona. Uma hit the mark. He expected if he

ngi /ilaba lapa aziyo, u ya utshaya hit the mark John would smite
kakulu ;
kodwa uma ng egeja, u the ground vehemently ;
but if lie .

ya utshaya kancinane. Ya yeka missed it he would strike gently.

ukubula, ya ti, "Kg-a, mngane So he left off divining, and said,

wami, a ngi bonanga ngi m bona "

No, my friend, I never met with

urn until o bulisa kwako nje."
a man who enquired like you."

Y a/Julcka. He could do nothing.

Wa ti Ujan,
"

0, mngane ke, John said,

"

then, my friend,

loku u nga ku boni ukufa, sa u as you do not see the nature of the

leta u/dainvu Iwami, ngi ziyele disease, now give me back my

shilling, that I may betake myself
kwenye inyanga."

to another diviner."

Nembala ke leyo nyanga ya m So the diviner gave him back

nika u/i-lamva lolo. Igama layo the shilling. His name was Um-
79
Umngom -u-ng -umimtu. ngom -u-ng -umuntu.
W emuka ke, wa ya kurioma- John then went to Unomantshi-
ntshintshi, o bula ngezinti. Ku ntshi, one who divined by means
tiwa igama lazo Umabukula. of pieces of stick. The name of
Ukubnla kwazo ku ya mangalisa. these pieces of stick is Umabuku
la. The mode of divining by
them is remarkable.

Wa fika ke Ujan kuzo. Um- So John came to the sticks.

ninizo wa zi tata, wa zi beka Their owner took them and laid

pansi wa d/Jafuna umuti, wa zi them

;
on the ground he chewed ;

lumula, ukuze zi mu tshele ka/Je some medicine, and puffed it over

indaba eyonayona. Ukubula kwa them, that they might tell him
zo a zi fani nenyanga yokubula. truly the very facts of the case.

ya buzwa ngom- Divination by these sticks does

Ngokuba zona zi

lomo. Wa zi buza ke Unorna- not resemble that by a diviner.

ntshintshi, wa ti, Ngi tshele m For the owner of them enquires

"

kambe uma loku kufa kukumuntu of them. Unomantshintshi asked

them, saying, Tell me, how old "

Umngoin-u-ng -umuntu, a name apparently given because

79

whilst professing to divine he manifested no skill in divination. It

means, The diviner who is a man," that is, a common man, without
"

any special endowments.

 DIVINERS. 331

o ngakanani na?" Za tslio ke is the person who is ill ?

"

And
Ngokuba ukukuluma kwazo a zi they said. But as they have 110
namlomo uma z ala, ukukuluma mouth they speak thus
; If they :

zi wa masiuyane uma zi kuluma say no, they fall suddenly if they

; ;

isiminya, zi y esuka, zi kajume say yes, they arise and jump

kakulu, zi fike kulo niuntu o ze about very much, and leap on the
kubula kuzo. Za m tshela ke person who has come to enquire.

Ujan ukufa kukadade wabo, za i In this way they told John the
landa iminoiijana yoiike ey aziwa- character of his sister s illness, and

yo Ujan. Wa vuma ke, wa lu traced out every little ramification

sliiya u/Jamvu kuzo, wa ti, Ngi of it which was known to John.

"

fun a loku ke, ukuba iiiyanga i ngi So John assented, and left his shil
tshele e ngi kw aziyo, i nga buza- ling with the sticks, and said,

nga luto kumina. Ngi ya kw azi This is what I want, that the"

ukuba i bulile ngoku ngi tsliela diviner should tell me things which
imi/Jon/Jo yokufa e ngi kw aziyo."
I know without having asked me
any question. I shall know that
he has divined by his telling me
the symptoms of the disease which
are known to me."

Ukukuluma kwazo ukuba ku ti Their mode of speaking is this :

uma ku buzwa ukufa lapa ku ba- If it is asked where the disease

mbe kona, zi k&ume masinyane, zi has seized the patient, the sticks
bambe indawo lapa ukufa ku m jump up at once and fix them-
bambe kona. Uma ku m bambe elves on the place where the sick
esiswini, zi bambe isisu so ze ku man is affected. If it has affected
bula. Uma ku sekanda, zi kwele the abdomen, they fix themselves
ekanda. Zi wa k^ede onke ama- on the abdomen of the man who
lungu omzimba lapa ku bambe tias come to enquire. If the head,
kona isifo. Noma ku buzwa inya- they leap upon his head. They
nga e nga m sizako lo muntu uma go over every joint of the body
i
ngapi na, zi ti ukukauma kwazo that is affected by the disease. Or
zi lale
ngalapa inyanga i
iigakona. f they are asked where the doctor
Umninizo uma nembala azi ukuba is who can cure the sick man, they
eap up and lie down in the direc-
ion of the place where the doctor
lives. If the owner of them
inows for certain the name of a
332 DIVINERS .

ubani o inyanga ngakuleso sizwe, doctor who lives among the tribe
a i pate ngegama layo kuzo ; uma to which the sticks point, he men
ku i
yona, zi viike masinyane, zi tions the name to them ;
if it is

kieuk.Tume ngoku m
bamba umni- he they mean, they jump up and
nizo ;
azi ke ukuba zi ya vuma. down and fix themselves on their
owner and he knows thereby that
;

they assent.
Abautu abaningi ba kolwa ku- Many believe in the Umabuku
mabukula kunenyanga yokubula. la more than in the diviner. But
Kodwa a ku vamile ukuba ku be there are not many who have the
kona umabukula kubantu abani Umabukula. Those whom I know
ngi. E ngi m aziyo ukuba o naye who have them are that same
u yena Unomantshintslii lowo, Unomantshintslii and Ukaukau.
nokaukau. Nampo e ngi b aziyo. These I know. There is a third,

Omunye Unclangezi, indoda ebo- Undangezi, a red man of the

mvu yakwand/dovu, lapa kwa ku house of Undhlovn, of whom my
bula kona ubabekazi ngesikati ngi uncle used to enquire when I was

se umfana, a buye nendaba ezini- a lad, and came back with many
ngi ezi tshiwo umabukula. Ujan things which the Umabukula had
owa ka wa bula kumabukula, wa i said. The Umabukula of which
landa yonke indaba yokufa kuka- John enquired gave him an exact
dade wabo. Nembala e tslio ukufa account of his sister s illness, say

lapa kwa
k^ala kona, na lapa ba ing truly where the disease began,
be hambe kona. Wa
kolwa ka/tle, and where they had gone to en
wa goduka e delile. quire as to its nature. He be
lieved fully, and went home satis

fied.

I njalo ke indaba ngomabukula This, then, is the account of the

nendaba yenyanga yokubula. Z a- Umabukula and of the diviner.

/Jukene a zi Mangani. They differ from each other \ they

are not the same.

TJkubulakwamatambo, lawo As regards divination by bones,

matambo awezilo zonke ; ku kona the bones of all kinds of wild
nelendAlovu, ku kona nelebubesi, beasts are used ; there is that of
izilo zonke ezinkulu ezidumileko. the elephant, and that of the lion,
and the bones of all great and
well known wild beasts.
 DIVINERS. 333

Inyanga yamatarabo, uma ku The diviner by bones, when any

fike umniitu eza knbula, umni- one comes to him to enquire, un
niwo u y esuka, a kumule isikwa- fastens the bag in which the bones

ma lapa amatambo e /Jala kona, a are kept, chews some little medi
d/Jafune umtshana, a wa lumule ; cine, and puffs on them ;
he then
a be se u ya wa tulula, a kete pours them out, and picks out the
obani nobani, izilwane a za obula bones of certain animals with

ngazo ; a lingane izand/ila zozibili ; which he is about to divine ; they

a wa tate, a wa /ilanganise, a wa fill both his hands ;
he brings
tele pansi ;
a we amatambo onke. them all together and throws them
Kepa indaba yawo a i bonakali e on the ground ;
all the bones fell.

tshiwo amatambo kumuntu o ze But what the bones say is not

kubula ;
uma e nga w ejwayele clear to the man who comes to en

ka boni luto, k azi noma ini ke quire ;

if he is not accustomed to
le na. them he sees nothing, and does not
know what it means.

Umniniwo a wa hlele ka/ile The owner of the bones manages

onke. Elinye ponseni eku wa them all properly. When one in
kwake li kwele pezu kwelinye, a falling rests an another if for in
buze ukuti, uma ku ind/Jovu stance it is the bone of an elephant

nempisi, a ti,
"

Ind/tlovu le i ti and of the hyena he says,

"

What
ni nempisi ?
"

Am tshele ke nge does the elephant and hyena

mva, ngoku wa /ilela kwake a ti, say ?
"

And afterwards by his

"

Amatambo a tsho ukuti uokuti ; management of the bones, he tells

amatambo ngi wa bona e tslio the enquirer that the bones say so
loko." and so ; that he sees that the bones
say this and that.
Lowo muntu a vume, a ti, And the man replies,
"

Yes ;

"

Yebo ;
amatambo a tsho into e the bones mention that for which

ngi ze ngazo lapa."

I came here."

Umniniwo ngemva kwaloko a Then the owner of the bones

tsho kulowo muntu, a ti,
"

Ake u says to the man,

"

Just take them

wa tate wena ngokwako, u buze yourself, and ask them why it is

kuwo uma leyo ndaba i

njalo nje
ngani na."

A wa ponse pansi umniniwo, a He throws them down, and the

wa Alele ka/ile ngemva kwaloko, a owner then manages them pro-
 DIVINERS.

m tslielc indaba e tshiwo amata- perly, and tells him what the
mbo, a ti,
"

U bona leli tambo li bones say ;

he says, "You see this

mi ngaloku nje ;
li tsho indaba bone standing in this manner ;
it

etile emzini wako. Leli li tsho speaks of a certain matter in your

ukuti ukuba u fanele w enze uku- village. This says you must do
ti." Li tsho konke loku lowo so-and-so."
They say every thing
muntu a kw aziyo. the man knows.
Kungokwejwayela kwomu-
ti And a person by accustoming
ntu ukubula kuwo amatambo, naye himself to divine with bones,
a wa Mele ka/Je ; ngoku wa Alela himself manages them properly ;

loko ku vela indaba, naye a zibo- from that proper management the
nele. I ya m tshela nje inyanga, matter is made evident, and he
i se i landela yena, u se bonile sees for himself. The diviner just

ngokwake loko oku tshiwo ama- points it out to him, and then fol

tanibo. Ku njalo ke ukubula lows him, when he has already seen

kwamatambo. by himself what the bones say.
Such then is the mode of divining
by bones.

Nami nga ka nga ya ematanjeni. I myself once went to enquire

Kwa ku kona imbuzi kamjijane, of the bones. There was a goat
umfo wetu omunye, i se i namasu- of Umjijane, one of my brothers,
kwana i kepa sa mangala
zuza, which had been yeaning for some
ukuba i nga zali. Sa hamba naye days, and we wondered why it did

ukuya enyangeni, umfo kamatula, not give birth to its young. "We

o bula nganiatambo. Sa fika, sa went to a diviner, the brother of

kuleka ngokuti, E, mngane, in Umatula, who divined with bones.
"

daba zako Sa goduka ke, si ya

!
"

On coming to him we made obei

ekaya emzini wake. tata Wa sance, saying, friend, your

"Eh,

umtshana, wa u d/Jafuna, wa lu- affairs !

"
80
We went home with
mula isikwama lapa ku /Jala ama- him to his village. He took a

tambo; wa wa /Jiki/Ja, wa wa Little medicine and chewed it, and

puffed on his bag in which the
bones were kept ; he rubbed them,

80
A
of informing the diviner that they come to divine ;
mode
and expressing a wish that he will divine for them favourably. Chiefs
are sometimes addressed in this way when a man is about to ask a
favour.
 DIVINERS. 335

tela pansi ;
wa wa /ilela, wa ti, an d poured them out on the
"

O, imbuzi le i ti ni 1 Nanka ground; he managed them, and

amazinyane amabili elinye li- said,
"

O, what does the goat

m/Jope, elinye, nanti, limpunga. mean ? There are t\Vo kids one
A ti ni 1
"

white, and the other, there it is, it

is grey. What do they mean ? "

Sa ti tina, "A s* azi, mngane. We replied, We do not know, "

Ku ya kuzwa amatambo." friend. We will be told by the

bones."

Wa Le imbuzi, egambuka-
ti, He said, This goat, which is a
" "

zi, i ya zala. Kepa ku nga ti a i female black goat, is yeaning. But

zele. Kepa ni ti ni ? Ni ti, im it is as though she had not yet
buzi i ya /ilupeka. O, ngi ti mina, yeaned. But what do you say?
mna ngi bona amatambo e kuluma You say, the goat is in trouble.

nje, ngi boria ukuba amazinyane 0, I say for my part when I see
lawa a se ngapandAle. Amatambo the bones speaking thus, I see that
a ti, Itongo lakwini, mjijane, li the young ones are now born.

ti, ku ze u nga li
pata. A ku ko The bones say, The Itongo of
koala. Li ti li ku sizile kakulu. your house, Umjijane, says, you
Kukulu ukufa oku telwa abatakati never worship it. There is
nothing
kulowo muzi wakini. Nga se ku the matter. It says it has helped
milile ;
kw ala amatongo akwini. you very much. The disease which
Imbuzi leyo i
banjwe ngamabomu. sorcerers have poured upon your
Amatambo a ti, Ni ya ufika i village is great. It would have
zele amazinyane amabili. U ze u taken effect, but the Amatongo of
fike, u bonge ekaya. Amatambo your house would not allow it.

a tsho njalo." The goat has been made ill wil

fully by sorcerers. The bones say,
When you reach home the goat
will have given birth to two kids.
When you reach home, return
thanks to the Amatongo. This
is what the bones
say."

Sa ra We gave him money and went

iiika
sa goduka, imali,

ngi nga kolwa ukuba ku indaba home, I not believing that there
loko, ngokuba amatambo a wa was any truth in it, for the bones

kulumanga. Kepa ngi zwe unm did not speak. But I had heard
33G DIVINERS.

ntu e wa kulumela. Sa fika eka- a man speaking for them. "When

ya, sa fumaua imbuzi leyo se i mi we reached home we found the

emnyango namazinyane amabili goat now
standing at the doorway
elinye lim/Jope, elinye limpunga. with two kids one white and the

Nga clela masinyane. Kwa 7Ja- other grey. I was at once satis

tsliwa, kwa bongwa. fied. We sacrificed and returned

thanks to the Amatongo.

1
Magical Practices*

UMLINGO ku tiwa u vela ezinya- IT is said that doctors are the

ngeni. Uma inyanga i tate im- authors of magical practices. As

biza, i tele amanzi pakati kwayo ;
when a doctor takes a pot and
se i
k^ale iigokwelapa kuk^ala. pours water into it ;
and then be
Kodwa loko kwelapa a ngi kw a- gins to medicate it. But I do not

zi ukuba kw enziwa njani na. I understand the medication, how it

be se i basela imbiza, i
nga ze ya is done. He then kindles a fire

bila. I base umlilo kakulu. under the pot, but it does not
boil. 82 He kindles a very great
fire.

Futi i tate umkonto noma usu- Or he may take an assagai or a

81 Some of the following examples appear to be instances of

legerdemain, mere tricks.

The heroes of the Finne," in one of their wanderings, fell in

82 "

with a great wild savage of a giant," who, after enquiring the news,
"

arose, and put a cauldron on the fire, and a stag of a deer in it.
"

"

Sit, said he, and burn (fuel) beneath that cauldron, but un
*

less thedeer be cooked when I awake, you shall have but what you
can take off his head, and by all you have ever seen do not take out
the head.
They were tormented by hunger, and they did not know what
"

they should do. They saw a little shaggy

man coming down from the
mountain. Ye are in extremity, said he, himself ; why are ye not
*

tasting what is in the cauldron 1

We
are not, said they ; fear will not let us.
"

They took the lid out of the end of the cauldron, when they
"

thought it was boiled, and so it was that there was frozen ice
came
upon (Popular
it."Tales of the West Highlands. J. F. Campbell
Vol. III., p. 29 9. ) See also below the charge brought against Udu-
misa for preventing the pot boiling.
 DIVINERS. 337

ngulo, beke noma ukamba pezu

i needle, and place even a large pot
kwosungulo, lu nga za Iwa wa. on it, and it does not fall. That
Ku tiwa umlingo lowo. is called an umlingo, or magical
practice.

Nga ka nga bona nami. Ku I myself once saw this. A

fakwe amatambo entanjeni. Ku doctor had a lot of bones hung
tiwa uraabukula loko. Nga bona on a string. They are called
inyanga i w enze njalo ke amata Umabukula. I saw the doctor
mbo : i wa fake entanjeni, y eza act thus with the bones : he had
kwiti, i Ya hung them on a string, and came to
zokubulela ubaba,

kgala, ya tslianela pansi, ya lungi- our village to divine for my father.

sa ibala elibanzi ya wa pata eza- He first swept the ground, and
;

nd/Jeni, ya wa kamkuza, i wa prepared a broad space ; he then

bonga ngamagama, ya ti, Ngi
"

za took the bones in his hands, shook

ke ngi zwe ke, bu/Juza-bonungu and praised them ! them violently,

mabala-maji
"

Ya wa
falagaAla by name, saying,
! I come that I "

pansi, a bekelela udwendwe, emi may hear, Buthluza-bonungu !

emAlabeni, a komba kuyo esinyeni. Mabala-maji!"

83
He then scat
Ya se wa i /Jazulela ukuti, tered them on the ground
; they

"

Amatambo a ti, isifo si sesinye- formed a standing up on the

line,

ni." Ba se b azi ngaloku ukuti ground, and pointing to his blad

umsizi, isifo esi /Jala esinyeni. der. He then interpreted for
them, saying,
"

The bones say the

disease is in the bladder."
They
knew by that that the disease was
umsizi, a disease which is seated
in the bladder.

Ku tiwa futi umlingo ukuba It is called also an umlingo if,

irikosi uma i ya kulwa nenye, when a chief is about to fight

83
JBuhluza-bonungu ! mabala-maji ! These words are izibongo
or praise-giving names, by which the doctor addresses the bone which
is taken from the
porcupine. Each bone has its isibongo, one or more.
Ukubuhluza, to stab into the abdomen. llonungu is from Inungu, a
porcupine, and is equivalent to Porcupine-men. These bones are de
rived from the Abasutu. Maji is a Sutu word, meaning apparently
many. Mabala-maji, many colours, referring to the various colours of
the quills.

R R
338 DIVINERS.

iziuyanga zayo z enze izita kuyo with another chief, liis doctors
ukuba zi nga bonisisi ngokwenza cause a darkness to spread among
umnyama pakati kwazo. j
his enemies, so that they are un-

j
able to see clearly. 84

Other modes of divining.

Ku koiia kubantu abamnyama THERE is among black men a some

into e ukubula ngapakati kwomu- thing which is divination within
ntu. Ku ti uma ku laMeke into them. When any thing valuable
e igugu, i funwe masinyane ukuze they look for it at once ;
is lost,

i tolweku ti ngokwepuza uku i

;
when they cannot find it, each one
tola,ku be i lo wo a k^ale ukubula begins to practise this inner divi
ngapakati, e se funa ukuba ezwe nation, trying to feel where the
le nto lapa kona loku ngame/Jo
i
; thing is ;
for not being able to see

e s a/ilulckilc, ezwe ngapakati it, he feels internally a pointing,

kwake ukukomba kokuti, "

Le nto which tells him if he will go down

lima u tshona endaweni etile, i to such a place, it is there, and he

kona, u za u i fumana ;
"

ku ze will find it ;
at length it says he
ku pele ukuti,
"

U za u i fumana." will find it ;

at length he sees it,

A ze a i bone, e se sondele kuyo ;

e and himself approaching it ; before
nga ka kr^ali ukusuka, a i bonisise he begins to move from where he

impela, ku pele ukungabaza. Nga- is, he sees it very clearly indeed,

loku kubona, ku nga ti ka sa i and there is an end of doubt.
boni ngokwongapakati, u se i bona That sight is so clear that it is as
isidumbu sayo, nendawo lapa i though it was not an inner sight,
kona ; esuke ngokutshetsha e se but as if he saw the very thing

ya kona ;
uma indawo i sitile, a and the place where it is ; so
itself

hainbe ngokuziponsa, ku nga ti ku he quickly arises and goes to the

kona oku m k^uba, ukuba a ha- place ;
if it is a hidden place, he
mbise kwornoya ngokutshetsha. throws himself into it, as though
Nembala leyo nto a i fumane, there was something that impelled
uma ku ng enze ngokukgandela him to go as swiftly as the wind.
kvvekanda nje. Uma kw enze And in fact he finds the thing, if

he has not acted by mere head-

guessing. If it has been done by

Compare 2 Kings vi. 1720.

 DIVINERS. 330

ngokubula okonakona, a i bone real inner divination, he really

ivnpela. Kepa uma kw enze ngo- sees it. But if it is done by mere
kuk^andela ngekanda rtje nokwazi head-guessing, and knowledge that
ngokuti, Loku endaweni etile he has not gone to such a place
"

netile ngi nga yanga, se ngi fune and such a place, and that there
zonke indawo, k^a, ngi ya i bona fore it must be in such another
i sekutini," loko ku vama ukwc- place, he generally misses the

geja, a ku zinge ku tshaya kona. mark.

UMA izinkomo zi la/ilekilc, ku WHEN cattle are lost, and it

j
is not
n g aziwa lapa zi kona, ku tolwa known where they are, a little

isilwanyazane, igania laso isipu- animal whose name is Isipungu-

85
ngumangati, si buze kuso ngokuti, mangati is found, and we ask it,
"

Sipunguinangati, inkomo zi pi saying, "Mantis, where are the

na ?
"

Si petwe ngesand/da, si cattle V We hold it in our hand,

mis we inAloko e gcijile i bheke and place it with its pointed head
pezulu si komba uma
kwenye looking upwards ; if it points in
;

ndawo kombe ngen/Joko, ku another direction with its head,

si

bonakalo lapa si komba kona, si and it is clear in what direction it

ya kuyeka ukukombakomba oku- points, we shall pay no attention

ningi kwaso, si bhekisise lapa si to the various directions in which
kginisa ukukomba ngakona ;
ku- it points, but look earnestly to the
mbe si zi tole ; kunibe si
nga zi place where it points its head stea
toli.
dily; and perhaps we find them
there and perhaps we do not.
;

85
The Mantis, or Hottentot God. There is also a bird called
Isipungumangati, which boys use for the same purpose. If the cattle
are lost, and they see this bird sitting on a tree, they ask it where the
cattle are ; and go in the direction in which it
points with its head.
It is about the size of a crow, and has a crest.
340 DIVINERS.

Chiefs divine.

UKUHAMBA. kwenkosi yoAlanga As to the custom of a chief of a

kubantu abamnyama, i
ftlangaui- primitive stock of kings among
sela kuyo izinyanga eziukulu zoku black men, he calls him cele
to
i misa, ukuze i be inkosi impela ;
brated diviners to place him in the
i
nga bi inkosi ngokuzalvva kodwa chieftainship, that he may be really
nje, be inkosi ngokwengezezela
i a chief; and not be one by descent
ubukosi ngokubiza izinyanga ezi merely, but by adding a chieftainly
nemiti emikulu nemilingo emi- character by calling doctors who
kulu ;
zi i mise izinyanga lezo. possess medicines and charms ;
and
these doctors place him in the
86
chieftainship.
Ku fike leyo, y enze, y enze, i One comes and performs many
tsho amag^ino ayo. Nenye y enze ceremonies, telling the chief the

Mina, ukuze power of his medicines. Another

"

i ti,
njalo ; y enze,
11
ng azi ukuba ngi inyanga, ku/Je does the same ;
he performs cere
ukuba u kipe impi, ngi sa ku pete monies, and says,
"

For my part,

nje, ukuze u ngi k^onde. Nampu in order that you may know that
ubulawo. Ubani, pe/Ja uma u bu I am a doctor, it would be well
esitundwini sako, u in bize, u bone for you to levy an army to attack

another chief, whilst I am treating

you with my medicines, that you

may understand me. There is

ubulawo. If you churn it in your

87 and call
vessel, So-and-so, you

8G
^Here the izinyanga stand out very clearly as a priesthood,
whose duty it was to consecrate the chiefs. They, however, did it
"
"

with charms and sorcery. When a chief has obtained from the
diviners all their medicines and information as to the mode of using
the isitundu, it is said that he often orders them to be killed, lest they
should use their sorcery against himself.
vessel, made of a grass
87 The isitundu is a narrow-mouthed

called umsingizane or of izingqondo-zelala, the fibres of the vegetable

is sewn
ivory the grass or fibres are twisted into a small cord, which
;

together into the proper form by the fibres of the ilala. It is suffi

ciently compact to hold water.

 DIVINERS. 341

ke ukuba ku yi ku m n^nma nge- may see whether you will not cut
sikatshana esi nge ngakanani iia. lirn off in a very little time. It

Ku/Je u lirige ngalolu suku, ugi .3 well for you to begin this very
se kona nje." day, whilst I am here."

Nenibala ke leso situndu sen- Truly then the vessel of the

kosi si k^alvve i zo inyanga. Uku chief is first used by the doctors.

si pe/da i
pe/ile, i m bize lowo o When he churns 88 it, he calls the

inkosi, o pambene nenkosi leyo, i hief who is the enemy of his

bonga namakosi amadala a nga se hief; and lauds ancient chiefs

ko. Bu ti uma bu suke bu pupu- who are now dead. If the ubu-

me, loku inyanga le i m biza nga- lawo froths up, the doctor shouts
mand/Ja, i tsho ukuti, "

Bheka ke, his name aloud, and says to his

wena kabani, u ze u ngi buze. chief,

"

Behold, thou son of So-

Ngi ti, ngaleli langa eli sen/doko and-so, hereafter thou mayst take
se u mu
n^umile. Uma ku koria me to task. I say, on the very
tmikonto, ngi be ngi za ku ku day when you go out against him
tsliela." e k^ondisa you will destroy him.
Leyo nyanga If there

inkosi leyoukupatwa kwesitundu, were any danger I would tell

nokubhekisisa ukwenza kwobula- you." And the doctor tells the
wo obu pe/tlwayo ukwenza kwabo, chief how to use the vessel, and to
ukuze indaba i i bone kona ngoku- consider thoroughly the action of
bheka. the ubulawo which is churned,,
that he may see what will happen,
89
by looking into the vessel.
Nembala ke i
k^ede loko, inya When he has finished his in

nga i ti,
"

U ze u ngi buze. Uma struction the doctor says, "

You
ku nga se njengokutsho kwami, can take me to task. If it does

ngi ya ku i la/ila
yonke imiti, ngi not turn out in accordance with

nga bi nyanga."
what I say, I will cast away my
medicines, and be no longer a
doctor."

I i
kupe ke inyanga impi, ukuze So the doctor leads out an army
i hambe nayo ;
i i
zungeze, i tshise that he may go with it ; he goes
round about it and burns his

88
Churns it, that is, twists round and round by means of a stick
the contents of the vessel, consisting of sundry plants steeped in
water.
89 This
appears to be similar to the divination by looking into a
cup or vessel or crystal, still practised in North Africa and other
places. Compare what is said of Joseph s cup, Gen. xliv. 5.
 342 DIVINERS.

umuti wayo, i tsho ukuti, Ncmi- "

medicines, and says,

"

Even their
konto yabo i ya uvama ukud/Jula assagais shall constantly miss you."

nje kinina." I i
pelezele ke, i
ye, He goes a little way with it, and
i
buye entabeni, i
goduke, i ze en- returns from the top of the hill,
kosini. and then returns to the chief.

Ku ti uma leyo nkosi e Alase- they already have any And if

Iwako ku kona kwayo o ku thing belonging to the chief that

se

tatiwe, ngesikati sokupuma kwe- is attacked, when the army is led

mpi inkosi i /Jale pezu kwenkata, forth, the chief sits without mov
ku fakwe kuyo, i nga zamazami. ing on a circlet made of medicines
Loko kwenza njalo i ti, Ngi ya within which that which belongs
"

m toma ;
se ngi m nyatele ;
u se to the other is placed. Whilst he
ugapansi kwami. Ngo ka ngi zwe does this he says, I am overcom "

uma u ya usinda ngendawo enjani ing him ; I am now treading him

na." down he is now under me.
; I do
not know by what way he will
90
escape."

Si njalo ke isitundu senkosi; Such then is the vessel of the

isitundu inyanga yokubula kvven- chief; his vessel is a diviner to
kosi. Ngokuba inkosi uma ku him. For if there is any place
kona lapa i tukutelele ngakona, i about which the chief is angry, he
ya kuso, i
zinge i
pe/Ja; futi i
goes to his vessel, and churns it

kcinsa yena lowo e zondayo ; m i

continually ;
and spits in the
kcinse nga ka pumi ilanga ngo-
li direction of the person he hates ;

kwenza njalo, i toma lowo e m he spits before sunrise at the time

zondayo. of churning his vessel ;

and sub
dues the man he hates.
Y enze njalo inkosi ngesitundu A chief does thus with his ves

sayo ;
indaba e za kwenza i vama sel; and he generally mentions
uku i tsho, ku nga k enzeki, i ti, what he is about to do before it is
"

Ku ya kuba ukuti nokuti ;

ni done, saying,
"

Such and such will

ze ni ti ni ti." Ku njalo kc ku ti happen ;
and you will do so and
uma impi puma, abantu ba bheke
i so." And so when an army
it is

izwi eli za uvela enkosini loku ba is led out, the men look for a word
tembisa, ukuze b ezwe nonia ba to come from the chief to give
them courage, that they may know
what kind of people it is to whom
00
Lit., I shall just hear by what kind of a way he will escape.
 DIVINERS. 343

ya kubantu abanjani na. Loko they are going. And it is as

ku nga ku y aziwa ngapambili. though they knew this beforehand.

Kepa ku njalo, ngokuba futifuti But it is so, because again and

inkosi i
zinge i tslio ukuti,
"

Impi again the chief is accustomed to

a ni yi kufumana. Ngi ti, Ubani say,
"

You will not see any army.

se ngi m bulele. Sc ngi m bona I say, I have already killed So-

lapa futifuti. Ni ya utata izin- and-so. I have seen him here

komo nje. A ku ko Into, abafazi again and again. You will only

nje."
take the cattle. There are no
men, but mere women."

Lelo zwi lenkosi li

ya tembisa The word of the chief gives

cmpini yayo ; y ukuba, i azi "Si confidence to his troops ; they say,
liamba nje ; inkosi so i ku bone "

We are going only; the chief

konke oku ya kwenzeka, loko e has already seen all that will hap
ku bona esitundwini sayo." A pen, in his vessel." Such then are
njalo amakosi ;
a pata isitundu, a chiefs ; they use a vessel for divi
bula ngaso. nation.

Njengaloku isoka eli nobulawo In like manner also a young

obubukali, ku ti lapa li bu pe/ila, man that has powerful ubulawo,
li bize intombi kabani, li bu pe/tla ; when he churns it, calls on the
ubulawo bu lukuzele, 1 ukuba name of the daughter of such an
azi
"

Se ngi i n^obile." Li tate izinto one, churning it at the same time ;

zayo, li zi fake okarabeni, li i

pe- if the ubulawo froths up, he
7Je, ukuze in/Jiziyo yayo i li bheke. knows that he has prevailed over
Ku njalo ke ukupe/Ja umuntu, e her. He takes some things belong
pe/Jwa inkosi. ing to her and places them in a

pot, and thus churns her, that her

heart may regard him. It is the

same as the churning of a man

who is churned by a chief.

Ku ti njengamaduna amakulu ;
It is the same as regards petty
ku ti uma li mukile enkosini
yalo, chiefs ;
if one has gone away from
inkosi i tsho ukuti, "

Ubani, iioma his chief, the chief says, "Although

e mukile, u za kubuya, eze lapa. So-and-so has departed, he will
Se ngi /ilezi pezu kwake. A ng a- come back again. I am now sit

zi ukuba u ya u ngi shiya ngen- ting upon him. I do not know

by what way he will go away from
344 DIVINERS.

dawo enjani Ku njalo ke na." me." Such then is the conduct of

ukuhamba kwamakosi ngesitundu. a chief with a vessel.

Inkosi i
ya /Jupeka, i bo nevnso, A chief is troubled, and is

i zakce, uma i pe/ila isitundu, si afraid, and gets thin, if, when he
nga ze sa vuma ukuhamba ka/ile. churns his vessel, it no longer
I ya /ilupeka kakulu ; ku nge se i gives propitious indications. He
za kufa, i za kubulawa enye in is greatly troubled ;
it is as though
kosi; a i
kgini uma isitundu si he was about to die, or about to

nga i tembisi. Ku njalo ke inkosi be killed by another chief; he has

itemba layo, li sesitundwini sayo. no strength if his vessel does not
give him confidence. Such then is

the confidence of a chief with

which he trusts in his vessel.

Isitundu lesi, ku fakwa imiti e Various kinds of ubulawo hav

ubulawo, i kandiwe, ku telwe ama- ing been bruised, they are placed
nzi, ku zinge ku pe/Jwa inkosi. I in the vessel, and water is poured

leso ke isitundu. A si so isitundu on them, and the chief churns

uma ku nge ko loko oku fakwa them continually. And this is

kuso. Uma leso situndu sa la- what we mean by a chief s vessel.

/tleka, indaba enkulu enkosini. It is not a divining vessel if no

Ku ya kuba uku/Jupeka, nabantu thing is placed in it. If such a

ba fe abaningi ngemva kwaleso si vessel is lost, it is a great matter

tundu ;
uma si nga bonakali, izi- with the chief. There will be

nyanga zi nuke abantu abaningi, much trouble, and many men die
ku abaniugL Ku kandane izi-
fe after the loss of the vessel ;
if it

nyauga zokumisa inkosi isibindi is not found, the diviners point out

ngoku y elapa, na ngamazwi oku i

many men, and many are killed.

kginisa, ku ze ku pele ukwesaba, The doctors crowd together to pro

uma i bona nembala i sa pila. duce courage in the chief by their
medicines and by words of encou

ragement, until his fear ceases

when he sees that he continues to
live.
 DIVINERS. 345

The Chiefs Vessel.

KWAZULU irikosi yakoiia i

ya lu- CHIEF among the Amazulu A
mba enye inkosi, be nga ka Iwi practises magic
91
on another chief
nayo. Ku tatwa izinto zakona zi before fighting with him. Some
ze kuleyo nkosi, i
geze ngezinte- thing belonging to that chief is

lezi, ukuze
n^obe leyo nkosi lapa
i
taken, and the other washes him
be k^ala ukulwa. Kanti kade self with 92 in order that
intelezi,

y a/ilulwa ngokutatelwa izinto. he may overcome the other when

they begin to fight. And forsooth
the one was conquered long ago by

having his things taken and prac

tised upon by magic.
Futi uma izinkomo zi baleka, zi And if the cattle fly from an
ku tatwe ubulongwe enemy, their dung, and the earth
balekela impi,
nomkondo wazo, ku yiswe enko- which retains the marks of their
sini, ukuze i zi pe/tle, i /Jale pezu footprints, are taken to the
kwazo. Ku tiwa,
"

Inkosi se i chief, that he may churn them

Tdezi pezu kwazo ;
se i zi dAlile ; and upon them.
sit And the
si ya ku zi fumana." Lapa be zi men say, The chief is now
"

fumanako, ba upon them he has

"

tslio ukuti, Inya- al

sitting ;

nga yenkosi inyanga impela." ready eaten them up ; we shall

find them." And when they have
found them they say, "Thedoctor
of the chief is a doctor indeed."

Ubulongwe nomkondo ku fakwe The dung and earth which re

esitundwini ;
kw enziwe inkata, zi tains the mark of the footprints
are placed in the chief s vessel ;
a
circlet is made with 93
j medicines,
}1
Ukulumba and ukuhlunga are to practise a peculiar kind of
sorcery by means of medicines. See below, at the end of the volume.
n kinds of plants, &c., used as charms, and be
Intelezi, various
lieved to possess magical powers.
93
The plants used to make a circlet of this kind are umabope,
usangume, umatshwilitshwili, omfingo, &c. ; they are supposed to have
some especial power to restrain a man from running away, to force
him to come back, to take away his courage or his strength, his judg
ment, &c.
34G DIVINERS.

songwc ;
isitundu si bekwc pezu in which portions of them are
kwayo, ku /Jalwe. Loko ke kwe- wrapped up the chief s vessel is
:

nza okunjalo, inkosi i ya tslio placed on the circlet, and they

ukuti, Se ngi ba ii^obile. Lezo
"

then wait. When he has done

iikomo se zi lapa }
se ngi 7dezi this, the chief says, "

I have now
pezu kwazo. ng azi ke A uma zi conquered them. Those cattle are

za usinda ngendawo enjani na." now here ; I am now sitting upon

them. I do not know in what
way they will escape."
Isitundu imbenge e tungiwe ka- The isitundu is a vessel which
hle ngelala ; i be nkulu, umlomo is well sewn with palmetto fibres ;

wayo u be umcinane. Ku tiwa it is large, but its mouth is small.

isitundu ngokuba umlomo u linga- It is said to be an isitundu because

11 isand/Ja. Leyo nto i /Jala its mouth is just large enough to
imisebenzi yokwazi kwenkosi. Ku admit the hand. All the know
ti uma i tanda ukubulala Ubani o ledge of the chief is in this ves
94 If he wishes to kill another
inkosi, i tate izinto zake, i zi fake sel.

kona, i m blunge, ukuze i m bulale chief, he takes something belong

e nga se namand/Ja. ing to that chief, and puts it in
the vessel, and practises magic on

it, that he may kill him when he

has no power left.

Ku ti lapa inkosi se i tatela When a chief has taken another

95
enyc, i i
peAlc esitundwini sayo ;
i chief, he churns him in his ves
i biza
masinyane lapa i i biza, i ;
sel ;
and at once calls him ;
when
blieke kakulu ukwenza kobulawo, he calls him he inspects carefully
i tsho ukuti,
"

Kodwa ngi ti mina the mode in which the ubulawo

noma ubani ngi ya m n^uina ika- acts, and says,
"

But I say that

nda kepa ngi ti umkonto
;
ni ya although I am cutting off the head
ku u fumana. Ngi ya bona uku- of So-and-so; yet I say you will

ba u mi ngobudoda. Ngi bona meet with an army. I see that

|
he stands firm by his manliness.

94 This is a
free, but really literal rendering, as in the following
sentence Ilau lomfundisi li hlala izincivadi zake zonke, The private
:

room of the missionary contains all his books ; or, All the missionary s
books are in his private room.
95 That
is, something belonging to the chief; by taking and
churning that, he says he takes and churns the chief.
 DIVINERS, 347

csitundwini sami lapa ngi m pe- I see this in my vessel when I am

/ilako ; ngi ya bona ukuba ubula- churning him ;
I see that the ubu-
wo bulukuni lapa ngi m bizako. lawo is hard 06 when I call him.
Kodwa ngi ti ngi ya ku m n^uraa But I say I shall cut off his head.

ikanda. Kepa a no ba kjinisa ;

But do you fight with determina
ba ya tsliisa, ba uralilo." tion ; they burn ; they are a fire."
97

1 tsho noma be ya ku zi d/Ja He also tells them if they will

be ng ezwariga ubu/dungu, i
ti,
eat the cattle without any loss to

ya u dAla
"

Ngi ni zi li
puma
"

I
ti, themselves, saying, say, you
ilanga ;
li
ya kuti li ti
patsha, ni will eat up the cattle when the
be se ni m a/Julile. Kade ngi m sun rises ; whilst it is still rising
n^obile. Ngi ya bona esitundwini you will already have overcome
sami. Ngi ti, ngomso kusasa in- him. I have already overcome
komo zi ya kufika lapa, ezi za him. I see it in my vessel. I
ubika,"
say the cattle will come here to
morrow morning, to report that

you have conquered."

Ngaloko ke impi i liambe i ne- Therefore the army goes out

sibindi sokuti, "

A ku ko impi. courageously, saying,

"

There is

Inkosi Ubaui se i m bopile. Si no enemy with which we shall

ya ugwaza aniabekce nje a nge have to fight. Our chief has al
namkuba." ready bound So-and-so. "We shall
stab mere water-melons, 98 which
are unable to resist."

flo
The ubulawo is hard, that is, does not give out readily the
signs which indicate a favourable issue.
97 That
is, when you fight with them, it will be like handling

fire, and unless you light well you will get burnt by the enemy.
98
They are soft, and easily overcome, mere women.
348 DIVINERS.

Divining by Familiar Spirits.

KWA ti ngesikati sokugula kuka- WHEN my aunt was ill, the wife

mamekazi, umkababa, ubaba w e- of my father by adoption," my

muka wa ya emaAlatini ukufuna father went to the forest-country
inyanga yokumbulula e kwa bula- to find a doctor to dig up the poi
wa ngabo. Abantu ba m yalela son which was killing her. The
inyanga yemilozi, ba Yiya people directed him to a doctor
"

ti,

kumancele o ya ku ku siza." Wa with familiar spirits,

1
saying,
"

Go
fika kuye, wa ti, "

Mngane, u bona to Umancele; it is he who will

nje ngi fika kuwe, ng aAlulekile help you."

When he came to him
kuzo zonke izinyanga; ngi ti, um- he said, My friend, you see I "

/ilaumbe wena u nga ngi siza ku- come to you, for I have got no

nezinye izinyanga. Ngi funa uku- good from all the other doctors ; I
liamba nawe kusasa." "Wa vuma think that perhaps you can help
Umancele. me more than they. I wish you
to go with me in the morning."
Umancele assented.

Kwa sa kusasa izulu li

buyisile, In the morning there was a

99 Not the man s own father, but his uncle, his father s brother,
who on the death of the real father took possession of the wife and
family of the deceased, becoming the husband of the wife and father
of the children, and is therefore called father simply, in accordance
with native custom.
1
the best rendering we can give to the words,
This, perhaps, is

Inyanga yemilozi. The

imilozi are supposed to be amatongo or spirits
of the dead, who wait on a particular diviner, and speak in a low
whistling tone, so as to be heard by those who come to enquire. They
are called imilozi from this mode of speaking ; umlozi is the whistling
sound made by the mouth, short of a full whistle. The natives do
not call them by any term equivalent to "

familiar," but they say they

are "

Amatongo a hamba nomuntu" Spirits who live with a man.

The wild and baboon are said to be amanxusa attendants, i. e.
cat
familiars of the abatakati or wizards ; and as we shall see below,
they are supposed to have power to bewitch various animals, as dogs,
cattle, or snakes, and to send them on a message of malice to injure
These are of the same character as
"

those they hate. the Sending "

which we read of in Icelandic legends. They also use the imikovu,

that is, little people whom they have raised from the dead by incanta
tions and magic ; and who may also be called familiars.
 DIVINERS. 349

wa /Jala izinsuku cziuiiigi ;

1 enza change of weather, and he staid at
umvumbi, be nge nakuhamba. Umancele s house many days ;
Kwa ti ngam/ila li
sayo ba puma. there was very heavy rain, so that
Sa bona be fika, nga sa Iw si azi they could not set out. On the
usuku a ba ya kufika ngalo. first fine day, they set out. We
saw them on their arrival, not

knowing the day on which they

would come.
kwabo, ba tshelwa
Ekufikeni When they came, all the people
bonke abantu e sa s ake nabo that lived with us were told that
ukuti i fikile imilozi. Kwa buta- the familiar spirits had come. All
na abantu bonke end/ilini karaa- the people collected in the house

ntshayo, gulayo. Ukugula of Umantshayo, the sick person.

o

kwake, wa nga guli enyameni Her sickness was not that she was
e ;

u be gula ngokubujelwa abantwa- in suffering ; she was sick because

iia. Ku ti abantu aba ngenayo all her children died. We who
ukuza kubingelela inyanga, si went in to salute the doctor did

ng azi ka/ile ukuba u nemilozi not know for certain that he had

impela, kodwa s azi ukuti u ne familiar spirits, but we heard it

milozi ngokuzwa ngabantu, si nga saidby other people that he had ;

bonanga ngawetu ame/do. we had seen nothing with our own
eyes.
Si ngene ukubingelela, abanye When we had gone in to salute,
ba i bingelela ; abanye, ku ti, be some saluted the familiar spirits ;
nga ka i
bingcleli, b ezwe se ku but others before they saluted
tsho yona, ti, Sa ku bona, heard the spirits saluting them,
i
"

bani,"
i m biza ngegama lake. E- saying, "Good day, So-and-so,"
tuke, a ti,
"

Au ku tsho
!
pi loku 1 calling the personby his name.
Ngi be ngi bingelela Umancele lo He started, and exclaimed,
"

na." whence does the voice come? I

was saluting Umancele yonder."

Kwa sa kusasa, kwa pumelwa In the morning they all went

ngapand/Je esangweni lomuzi uku- out to the gateway of the village

ya kubula inyanga. Umancele to enquire of the diviner. But

wa ti,
"

O, nkomid/Jilale, (igama Umancele said,

"

O, Unkomidhli-
lale,
2
(my father s name which was

2 Im-
U-nkom -i-dhl -i- lale, The-bullock-which-eats-and-lies-down.
plying that he lives in the midst of abundance.
 350 DIVINEUS.

likababa a li
kr^anjwa imilozi,) a given him by the spirits,) for my
ng azi mina uku ku tshcla izwi part I cannot give you a single
noma li
linye lokuti nokuti. A word, one way or the other. 3
kona amakosi a ya ku ku pendu- There are masters 4 who will
la." answer you."

Bala a pendula, a ti,

"

Nkomi- And they did answer, saying,

nge bule u nga si koke- Unkomidhlilale, we cannot di
"

dAlilale, si

langa Into. u boni ngani uku- A vine unless you pay us. Do you
ba si ze ku ku siza 1 Koka inko- not see that we have come to help
mo, ukuze si ku kanyisele izinto o you 1 Give us a bullock, that we
wa bulawa ngazo." may show you the things which
are killing you."

A sa bona nmuntu o kulumayo We did not see any one speak

nonkomid/tlilale ;
ezwa izwi nje
s ing with Unkomidhlilale ; we
li tsho li ti,
"

Funa inkomo." Sa merely heard a word telling him

k^alaza ukuti,
"

Au, Umancele to get a bullock. looked We

umlomo wake u tulile nje. Ku round, saying,
"

O, Umancele s
kuluma pi loko na Sa bhekana mouth ?" is quite still. Whence
sonke omunye nomunye. does the voice come ?
"

We all

stared one at the other.

UnkomidAlilale wa ngena nga- Unkomidhlilale went into the

pakati ukufuna inkomo, wa i cattle-pen to look for a bullock,

tshaya, wa ti,
"

Nansi ke, makosi,

Here is and, selecting one, said,
"

inkomo yenu. Mbala vim a ni tsho your bullock, my masters. Truly

ni ti nina ni ze u ngi vusa, ngi if you are come to give me life

nge ngabe nenkomo, noko zi nga again, I cannot refuse a bullock,

se ko ;
za pelela ezinyangeni ; ngi even though there are none left ;

ni nika yona eya salayo kuzo."

they have all gone to the doctors ;

Ya bonga imilozi, ya ti,

"

Ku/ile. I give one which was left." The

Si ya i
bonga inkomo yako."
Wa spirits returned thanks, and said,
/Jala pansi ubaba,
"

It is well. We thank you for

the bullock."
My father sat down.

Ya kuluma imilozi, ya ti, The spirits spoke, saying,

"

Un
"

NkomidAlilale, u ya gulelwa komidhlilale, it is your wife who

umfazi wako. U se mutsha. U is sick. She is still
young. You
3
Almost precisely the words with which Balaam answered Ba-
lak, Numb. xxii. 38.

1
Masters, the imilozi.
 DIVINERS. 351

ya mangala ukuti,
*
Ini ? Loku are astonished and say, What is

lo mfazi ngi mu tete kuyise e in- this ? For I took this wife from
tombazana ; wa fika lapa kumi, her father when she was still a
wa umntwana wentombi
zala ;
littlegirl she came here to me,
;

ngemva kwake kw ala ukuzala ;

and gave birth to a female child ;
wa zalela pansi. Kw enze njani after that she could not have chil
na 1 Kepa ku ku dren ; she gave birth for the
tina si za
tshela 6 kw enza ngako loko kum- ground. 5 How has this happen
kako. Wena u ya funa, u ti, ed ? But we are about to tell
*
Umkami w ekge pi ?
Kepa you how this happens to your
k ekgunga ndawo ;
ukufa ku m wife. You
ask where your wife
fikele ekaya, ni d/Ja ntshwala. walked over poison. 6 But she
Umuntu owa m bulalayo. Um- has no where walked over poison ;
kako wa fa ngobu/Je. Wa ti e the disease came to your house

pumela pand/ile ukuya kutunda, when you were drinking beer. It

kanti lowo muntu u m /Jomele is a man who injured her. Your
;

wa ti esuka, wa
wa tabata wife died 7 for her beauty.
e fika, She
igade lomtondo wake, wa li
songa went out to make water, but the
endaweni yake, wa ti en/iliziyweni man was watching her and when ;

yake, Ku njani kc? Loku e she went back, he took the earth
ng ala, e nga vumi ukuba a be which was saturated with her
imikami, ngi za ku m swezisela, urine, and wrapped it up, and said
ukuti, ngi za kubulala inzalo in his heart, How now then does
yake, a /ilupeke naye njengami. the matter stand
"

? Since she re
fused me and would not be my
wife, I will bereave her, that is, I
will kill her children, that she too

may be troubled as well as me. "

Loku okwa tshiwo imilozi ukuti The spirits said he did thus :

k\va ba njalo, wa tabata imbozisa, He took poisonous plants

8
and
5
That is, for burial. None lived.
6
The
natives believe that the wizard has power to place poisons
in the path of a person he wishes to
injure, and that by merely pass
ing over it the victim will be affected with whatever disease the
wizard desires and further, no one besides the devoted victim will
;

sufferby passing over it. This is called ukubeka ubuti, to lay poison ;
and the person affected is said ukwekqa ubuti, to leap over or
pass over
poison.
7
Died; her disease is called death.
8
Imbozisa, a general term applied to certain medicines capable
352 DIVINERS.

ukuti umd/Jebe nembuya nezinto bound them up with the earth im

ezinye ezibulalayo, wa zi /ilanga- pregnated with her urine, and
nisa negade lomtondo wake, wa made little bags of skin, in which

tunga izingcaba, wa zi mbela eziko he placed the mixture, and buried

ngapansi kwomlilo, ukuze ku ti them under the fireplace of his

ngesikati lapa owesifazana e piswa own hut, that when the woman
umtondo, a ti lapa e ti ka tunde, had a call of nature and went to
ku be bu/Jungu esinyeni, ku tshi- make water, she might have a
se. Wa m bulala ngaloko. Bala burning in her bladder. He in

ngemva kwaloko wa be ya tata jured her by these means. After

isisu, sa d/ilula. Kepa tina mi- that indeed she became pregnant,
lozi namand/da ukuya ku ku
si but miscarried. 9 The spirits con
mbulula loko. Si nga ya si ku tinued,
"

But we spirits can go

tabate, si ku bone and dig up the mixture. We

bnye nako, ni can

ngame/ilo eiiu. A
namand/Ja go and take it and bring it here,
si

okuti, Hamba, u ye cnyangeni and show it to you. We cannot

ngokwelapa, i bozise loko. Z a- advise you to go to a doctor for

Aluleka zonke. Ku ya kuya tina the sake of obtaining his advice,

milozi. Si ya kuhamba ngomso. that he may cause that which is
Nam/ila nje si katele. Si se za injuring you to rot. The doctors
upurnula."
can do nothing. We spirits will

go. We will go to-morrow. To

day we are tired. We are now
going to rest."

Kwa vela nabanye aba bulawa Others came forward who had
kanye naye, ba ti,
"

Nati, makosi, been injured at the same time

ni y azi ukuba sa s ake ndawo with her, and said, You know, "

nye, s aleka kulowo muntu." masters, that we lived together,

and were hated by that man."

of causing a slough escharotics from ukubozisa, to cause to rot.

But here they are not supposed to be applied to the body, or to pro
duce any escharotic effect, but to be mixed with the urine of the vic
tim, and to be thus capable of causing her offspring to perish. Two
medicines are here mentioned umdhlebe and irnbuya ; not the com
mon imbuya, generally called wild spinach, but a larger plant pos
sessed of poisonous qualities.
9 Sa dklula, i. e. isisu, the word isisu being applied to the abdo
men, to the womb, and to that which is conceived. The offspring "

passed away." The natives use the same form of a man dying, U "

se dhlulile" He has now passed away he is dead.

 DIVINERS. 3o3

Ya ti imilozi
kundayeni, "Si The spirits said to Undayeni,
y* azi ukuti wena u indodana kan- "

We know that you are Unkomi-

komid/ililale. Wa bulawa nawe dlililale s son. You too are in

ngobu/ile bomfazi wako ;

a ku ta- jured on account of your wife s

ndwanga ukuba a zekwe u we beauty it was not liked that she ;

umubi kangaka kepa wena wa m should marry one so ugly as you

;

zeka ngamaiid/Ja ako ngokuba are ;

but you took her to wife be
wa b u nezinkomo ezin/ile, za ta- cause you were powerful because
ndeka kuyise wentombi, wa ku you had so many beautiful cattle,
nika yona ; kepa kulowo muntu which were an object of admira
kwa ba isizondo kuye ukuti. Ini tion to the maiden s father, and so
ukuba intombi in/Je
kangaka Uja- he gave her to you ; and that ex
du a i nike umfokazana e mubi cited hatred in the other s heart,

kangaka na ? Wa JSTgi za
ti, ku and he said, How is it that Ujadu
111 bulala, ngi m shiyise yona ;
si has given so beautiful a damsel to
bone ukuba e file a ngi yi ku i so ugly a beggar as that ? I will
zeka na. Wa
bulawa ngaloko kill him, and force him to leave
wena. Kepa amad&lozi akwini a her ; and when he is dead we shall
wa vumi ukuba u fe, a ti, Ku see whether I shall marry her or
ng enzeke ukuba umntwana wetu not. You were made ill on that
a bulawe ngobu/ile bomfazi wake. account. But the 10
spirits of your
Sa mu nika izinkomo ukuba a people would not allow you to be
zeke, nati si dume ngoku m pata but said, It cannot be per
killed,
ka/Je. Kodwa ke, ndayeni, noko mitted that our child should be
u hamba ngosuku Iwananiu/Ja, u killed on account of the beauty of
ya bulawa, namad/Jozi a wa sizi his wife. We gave him cattle

Into,ngokuba u ku iireanele njalo that he might marry, and we be

ukuze a buye nesidumbu sako. honoured for treating him well.
Si za kuya ku ku mbulula loko But notwithstanding that, Unda
yeni, although you are living now,
you are being killed, and the an
cestral spirits give you no help,
for that sorcerer is constantly
longing to bring home your
corpse.
11
We are going to dig
up that by which you are in-

10
Amadhlozi or Amatongo.
11
That is, to kill you and like a warrior return with the
; spoil-
the dead body of the conquered.
351 DTVINETCS.

and you shall see with

owa bulawa ngako, u ku bone ircd, it

our own eyes."

iigame/ilo."

Kwa ti kusasa ya tsho imilozi, On the following morning the

"

Si pe ni ukudAla, s enca- pirits said, Give us some food,

"

ya ti,

si hambc." Kwa funwa uku- hat we may eat and set out."
me,
kwa letwa utshwala bu ngo- The people fetched food, and beer
d/Ja,
n a pot, and placed it before Uma-
kamba, Iwa bekwa kumancele ;
wa puza ke nabantu bake, kwa icele he and his people ate and
;

Ya "Si
ya Irank it all. The spirits returned
pela. bonga, ya ti,

hamba hanks and said,

"

We thank you
bonga ke ; si ;
se si hamba,
nabakwini Ukcuba nobutongwa- we are now going ;
we are going

ne iiabo bonke bakwini. si A with the spirits of your people

with Ukcuba and Ubutongwane
tsho ukuti loko si ya ku ku tata
12
nabakona and all the people of your house.
obala; si ya kulwa ;

koclwa si ya ku b a/Jula, si buye We do not say that we shall take

nako loko. Sala iii ka/Je ke." that which is killing you without

Ya hamba. difficulty ;
we shall fight with the

pirits of that place ;

but we shall

conquer them ;
and bring back
what we are going for. So good
13
bye." They went.

Sa sala tina nomanccle nabantu We, Umancele and his people

si mangele si ti,
"

I za kuba remained, we wondering and ask

bake,
ndaba ni lena na?" Y emuka ing,
"

How will this matter turn

"

The went away for

ainasuku amatatu. Umancelc wa out 1 spirits

sala nati. Sa buza kuye ukuti. three days. Umancele remained

"

I ya kufika nini na?" Wa ti, with us. We asked him when the
Na uma pa spirits would come back again.
"

ngomso i
nga fika,
He They may come per
"

mbili ku nge lukuni, i b aAlulile replied,

Kodwa a ng azi nami usuku Iwo haps to-morrow if they do not find

kufika kwayo, ngokuba a ba ng it work where they are

a difficult

a ba ya gone, and they conquer them.

tshclanga usuku kubuy;
But I do not myself know the day
of their return, for they did not
tell me, for they go to an enemy.

12
Viz., the dead, the Amatongo.
the contending factions ot the
13
Compare this contest between
the battle of the people, given in
The Confes
Amatongo with good
sions of Tom Bourke," Croker s Fairy Legends.
 DIVINERS.

ngalo, ngokuba ba ya cziteni. S We sliall know only by their

ya kubona ngoba se be fika nje. arrival."

Si buzo tina, si ti, Uma be fi "

When we asked how we should

kilo si
ya kubona ngani na?" 1 know when they arrived, Uina-
ti
Umancele,
"

Ni ya kuzwa iz\v ncele said, You will hear them "

labo noma
banga umsindo, n ni and if you are
speak making a
;
;

kuluma ngamand/Ja, ba ya kuti great noise and talking aloud, they

Tula ni ;
si fikile. Noma n will say, Be quiet ;
we are come.
ng ezwa, lowo o pakamisa umsiiuL And if you do not hear, they will
ba ya ku m biza ngegama lake, b: call him by name who is
making
ti, Tula, bani. A u zwa ini na r
( the noise, and say, <

Be quiet, you
Ku ya kuba njalo kc ukufika So-and-so. Do you not hear ?
kwabo." Thus it will be when they come."

Umancele wa be e pakati kweti Umancele was amongst us like

njengomuntti wasemizini, e ng;i a stranger, not like a doctor he
;

faui
nenyanga ; wa cl/ila, wa puza and his people ate and drank.
nabantu bake.

Kwa ti
ngolwcsino ntambama On the fourth day in the after-
kwa fika wa munyo umlozi s e- :ioon one and we
;
spirit came,
zwa u se u ti, "Ngi fikile." Wa icard it "

I have
saying, come."

buza Umancele, wa ti,

"

Ubani Umancele asked, "

Who are you ?"

na?" Wa ti, "Ng Ubani," u _t

replied,
"

I am So-and-so," giv-
tsho igama lawo. Wa buza ftiti
ng the name of the spirit. Uma-
Umancele, wa ti, "Au, bani, icele again enquired, saying,
"

O,
bonke ba pi na ? "

Wa ti,
"

Au, So-and-so, where are all the rest ?"

si
ya /dupeka. Ba sole ; ba ya fa t
replied,
"

O, we are troubled.
abantu; ba ya si gwaza; a ba They remain behind ; the people
vumi ukuba si
mbulule; kodwa re dying 14
the
; enemy is
stabbing
nati si namadoda akwiti a ya Iwa s ; they will not let us dig up
nabo. Ngi ze ukccla ukud/Ja. tie but we too have our
poison ;

Si lambile.
Ngi ya buyela. A icn, and they are fighting with
ngi z ulala lapa," licm. I have come to ask for
ood. We arc hungry. I am
oing back. I shall not
sleep

It is
supposed that the Amatongo, or the dead, can die a*raiii
Here we have allusions to their
being killed in battle, and of their
carried away by the river.
>emg See above, p. 225, note 7G
 DIVINERS.

Kwa funwa ukud/Ja, kwa be- The people fetched food and
kwa kumancele, noma isikafu, no- placed it before Umancele, both
ma utshwala. Wa d/*la Umancelc, t;olid food and beer. He ate it all.

\va kqedu. TJnilozi wa bonga, wa The spirit returned thanks, and

ti, "Sala ni kuAle." Wa buza said,
"

Good Umancele
bye."

Umancele, wa Ni ya kubnya asked when they would come

"

ti,

nhii na 1
"

Wa ti,
"

A ng azi, back. do not know,

It stiid, "I

ngokuba abantu ba katele ; u loku for the people are tired from the ;

sa fika, amasuku omatatu sa Iwa time we got there, all three days,
njalo ku ze ku be namu/da. Um- we have been constantly fighting
Alanmbe na ngomuso si nga fika. till to-day. Perhaps we may come
A ng azi ; si ya knbona pambili." to-morrow. I cannot say ; we

W emuka. shall see by and bye." It de

parted.
Sa lala Iwesi/Janu. Kwa ti We retired to rest on the fifth

ngomso cmini, sa ti si /tlczi, si day. On the morrow at noon, as

ng azi luto, s ezwa se i tsho em- we were sitting unconscious of any

samo, i ti,
"

Tula ni umsindo ; so thing,we heard the spirits speak

si fikile ;
kodwa a si fiki sonkc ; ing at the upper part of the house,
abanyc b* em tike namanzi." saying,
"

Cease your noise ;

we
are come but we are not ;
all here ;

some have been carried away by

the river."

Wa buza Umanccle, wa ti, Umancele asked who they were.

"

Obani na ?
"

YaUbutongwane,
ti, Ka "

They replied, Ubutongwane.

"

vumi ukuwela ; w csaba anmnzi. He would not cross ; he was afraid

Kodwa nezirito c be si ye ku zi of the water. But all the things

tata, a zi pelele ;
zi inukile futi which we went to fetch, are not
namanzi ku muke ingcaba kabani,
;
here ; they too were carried away
e nokuti noktiti yake; nekabani by the water ;
the little bag of
y emuka njalo ;
kodwa ezinye zi So-and-so, the one with such and
kona ;
ekabani nobani bonke aba such things in it, has been carried

takatelwayo, si fika nazo." away ;

and that of So-and-so ;
but
other things are here ;
the bag of

So-and-so, and of So-and-so, and of

all the othcra who are }>oitJOiied,

we bring with us."

 JHVINEKS. 357

Tina a ezwa sc ku tiwa,

"

I fi- We lieard our mothers whisper

kilc imilozi," ku nycuyczwa aoma- ing that the spirits had come. Wo
mo. Sa buza, sa ti,
"

I fike nini asked when they came. They

iia ?
"

Ba ti,
Just now, at
"I fike emini nje, said,
"

noon. But
Kepa i ti, u mukile nama- they say, your father has been
uyi/tlo

nzi, nezinto ezinyc zi muke nama- carried away by the river, and
nzi." Sa puma ukuti, Ake si ye some of the things also." We "

kuzwa nati." Sa ngena end/dim, went out, saying,

"

Just let us go
sa /Jala ;
s ezwa bala ku njalo, i and hear too," We went into the
kuluina imilozi. Sa funa ukuba i house and sat down ;
and truly we
kuluma pi. Sa blieka emlonyeni heard it was so ; the spirits were
kamancele ;
a sa bona kukuluma. speaking. We tried to discover
Sa ko/Jwa uma ku tsho pi loko na. where the voice came from. We
looked earnestly at Umancele s
mouth ; we did not see him speak
ing. We could not understand
where the voice was.
I ti,
"

Si fike sonke." I The spirits said,

"

We have all

impi yayo uku/Jabana kwayo. I come."

They related all the acts

ti, Sa b a/ilula. Ukuze si b

"
a- of the army. They said,
"

We
/Jule, sa b enzela ingomanc ngom- conquered them. In order that we
lilo ;
sa b a/Jula. Sa Alala, si might conquer them, we made an
linda umlilo, ukuzc u kcime, si attack with fire ; and so conquered

mbulule izinto lezi e si fika nazo ;

them. We remained
watching the
kwa ba njalo sa zi mbulula, si fika fire, had gone out we
that when it

nazo zonke. Ni ya ku zi bona might dig up the things which we

kusasa, ukuti nokuti njalo."
have brought ; so we dug them
up, and have brought them all.

You will see them in the morning,

every one of them."

Kwa sa kusasa, kwa ti emini On the following day at noon,
kwa kitsliwa izinto zonke encl/tlini, every thing was taken out of the
kwa sindwa, ukuze izibi zonke zi house, and the floor was smeared
pnme y oma ind/du ; kwa butwa
;
with cowdung, that all dust might
abaiitu baleyo mizi yakwiti ukuza be taken away ; the floor dried ;
arid all the people of our villages1 *

15 There were three and the in

villages situated near each other,
habitants of all of them came together.
 358 DIVINERS.

kubona izinto czi fikilcyo. Kwa were collected to sec the things
kctwa abadala, amadoda ncsifuza- which had come. The old people,
na, aba za kungena end/Jini ;
kwa men and women, were chosen to
ti abancane bcsifazana nabalisa go into the house. The young
abancane ba Alungwa ;
a ba ngena, people, female and male, were
ba sala ngapand/Je. Kwa tiwa, separated ; they did not go in, but
abancane a ba nako ukungena la- remained outside.
They said

pa ; a ku fanelc ukuba ba boniswe young people could not go in it ;

izinto zobulima obubi. was not proper for them to see the
things of wicked sorcery.
Kwa ti be sa kuluma, ya ti As they were still
speaking, the
imilozi, Male ka/Je, spirits said,
"

Hlela ni, ni Arrange yourselves

"

ni tule umsindo, ni ti nya." Bala properly, and be quite quiet."

kwa ba njalo, ba tula, ba ti nya. And truly they were absolutely
Ya tsho imilozi, ya ti,
"

Kgapcla silent. The spirits said,

"

Look
ni oku wayo."
Ba /Jala ngoku- about you for that which falls."

kgapcla. B ezwa kw e/ila into They waited and watched. They

pczuhi, i
njcngento i
ponswe umu- heard something from above, fall

ntu, i ti
gcitshi. Kwa ba kuningi like a thing thrown by some one ;

kw enze njalo ukuwa kwako, kwa it fell with a sound.

Many things
za kwa pelela. Kwa ti se ku fell in this way, until all had
pelile, ya tsho ukuti,
"

Ku bute fallen. "When all had fallen, the

ni ]
ku pelcle marije."
Ba ku spirits said,
"

Collect them ;
all

buta. Ku ti a ba nga ku boniyo, They are now here." collected

b u tsho umlozi, u ti, them. When there was any thing
ezwe se

Blicka ni okunye
"

nako ngo- they did not see, they heard a

;

See, there is some

"

tingo olutilc, nokunye kwolutile."

spirit saying,
Ba ku buta konke. thing else there it is near such a ;

wattle ;
and there is another by
such a 10
wattle."
They collected

every thing.
Ya tsho, ya ti,
"

Ku pelele ke The spirits said,

"

You now
inanje. Hamba ni, ni ye emfu- have every thing. Go to the rocks
leni, emadwalcni, ni ku Alakazcle in the river, and spread them
kona ; ni ya kubona kona izinto abroad there ; you will there sec

10
The English reader may require to be reminded that the native
hut is made of wattles, covered with grass.
 DIVTNEHS. 359

c na bo ni zi funa ; ingcaba kabani, the tilings wliicli yon have been

nariso otile, nckabani ctile." Ya looking for ; So-and-so s little bag,
z a/ilukanisa zonke izingcaba nga- and such and such a thing you
baninizo. will see ; and that
thing of So-
and-so."
They distinguished all

the little
bags according to the
persons to whom they belonged.
Ya ti,
"

Ilamba ni kc, ni kcite They said, Go then, and cast "

cmanzini unia so ni bonile, ku them into the water when you

muke Ni ya kupila ; have seen them, that they may be
nanianzi.
no bo u ya kupila ; nogu- carried away by it. You will
c fclwa
get
layo u ya kutokoza, ukuzc n azi well ; and she whose children died
nkuba si izinyanga impcla." will get well ; and he who is sick

will rejoice, that you may know

that we are indeed diviners."

Bala b cmuka, ba /dakazcla So they went and spread them

emanzini ; abanyc ba fmnana ubu- out by the water; some found
/Jalu bwabo ; abanyc ba furaana their beads ; some found earth
mn/Jaba u botshiwc ; nabanye ba bound up ; others found
pieces of
fumana izidwaba zabo ; nabanye their old tattered garments ; others
ba fnmana iziziba zabo; bonke ba their rags; all found something
fumana okwabo njalo ;
ba ku la/Ja belonging to them; they threw
emanzini, kw emuka. Ba geza them into the water, and they
izand/ila nemizimba, be Si were carried away. They washed
"

ti,

nge goduke nepunga lamanyala." their hands and bodies, saying,

"

We cannot go home with the

stench of this filth upon us."

Ba fika ekaya, sa buza kwoma- When they came home we asked

me ngokunyenyeza ukuti, Ni zi our mothers in whispers if they
"

fumene izinto zonke zetu na ?

"

had found all our things. They

Ba ti,
"

Au, impela. Si ya kolwa replied,

"

Yes, surely. We be
nkuba ba izinyanga. Se si ku lieve that they are diviners. We
bonile nokuti kukabani, e sa si have seen the things; there was
ku bona ku nga ka la/deki ; zonke that of So-and-so which we used
izinto e si z aziyo sa zi bona. Si to see before it was
lost we saw ;

y etemba ukuba si za kusinda every thing which we knew. We

manje." now believe that we shall get
well."
 3GO DIVINERS.

Kwa ti ngangomuso Umancclc On the morrow Umancclc was

wa nikwa inkomo yakc. Wa given his bullock. He took his
valelisa, \va goduka. Sa bonga, leave and went home. We gave
sa ti,
"

Hamba ni ka/ile ke, ma- thanks, saying, "Go in prosperity,

kosi. Si bonile ubimyanga benu. our masters. We have seen your
Kodwa se si ya kuk^apela uku- skill. But we are now looking
pila kodwa." B emuka. out for our recovery." They de
parted.

Sa sala si bhekile. Wa si tata We remained in expectation.

isisu Umantsliayo ;
za pela izinya- Umantsliayo became pregnant ;
nga zokubelota ; wa beleta ingane ;
her months were ended ; she gave

ya /Jala amasuku ama/tlanu, ya birth to a child ; after five days it

/tlabeka, ya tsho ngapansi na nga- was attacked with violent sickness

pczulu, ya d/Jula. Sa buycla and diarrhoea ;

it died. We lost

emuva, sa ti,
"

Au ! loku ku tiwe heart again, and said, "

O ! since
si mbululiwe, ku vela pi loku na ? it was said the poison which was
Hau si za uk^apela ngcmuva
!
; killing us has been dug up, whence
uma si bona ku ba nje, si ya ude- comes this ? we O ! shall look

la, si ti, nokumbululwa a ku sizi back again ;

when we see that it

luto. Si ya /Jupeka."
is thus, we shall be satisfied, and
say that even digging up the poi
son is of no use. are in trou We
ble."

Wa /Jala isikati eside ;

wa ta- She remained a long time ; she
bata isisu ;
za pela izinyauga zakc ,
became pregnant ; her months
\va beleta ; ya /ilala
ingane ama were ended she gave birth to a ;

suku a nge mangaki ;

kwa ba child ; it lived a few days again ;

njalo ya tsho ngapansi na ngape- it was seized with the same dis

zulu, ya dAlula. ease, and died.

Sa ti,
"

Hau ! okona ku i ko i We said, "

O ! what is the real

ku pi ! Loku se si bona ku se si :ruth in this matter? For we sec

kale. Inkomo yetu sa i dclela ni ? that we are still weeping. Why

I ku pi na, loku si nga sa boni lid wo give our bullock ? Where
umntwana njena na V Sa ti,
"

O, is the truth of the matter, since

imilozi ya i si ko/Jisa. A i taba- even now we see no child born to
tanga ukufa e sa bulawa ngako. ive ? O, the spirits are deceiving
us. They did not take away the
wison which was killing us, They
 DIVINEKS. 361

I si tungele okwayo, ukuza kuta- sewed up to deceive us their own

bata inkomo yetu. si ku boni A things in the bags, that they might
ukumbululwa kwetu ;
si fela pezu come and take our bullock. We
kwako. Ku ze ku be namu/ila, do not see that they dug up the
u ya felwa Umantshayo." poison for us ; we are dying not
withstanding. And to this day
Umantshayo the children of die."

Nondayeni ka tolanga sikala And Undayeni did not get the

sokupumula ; kwa ba i loku wa least rest ; he was always ill, and
gula, wa za wa fa, ku nge ko nya- at last died not a single doctor ;

nga nanye e m sizayo, z a/Juleka helped him ; all were unsuccessful.

zonke. W eza wa d/Jala ngom- And he trifled with niy father s
kababa lo o nge nanyanga ;
z a- wife, who had no doctor who could
/iluleka zonke. Nabo bakondayeni cure her ;
all failed. And the
ba kala ngakukala kunye natL people of Undayeni had the same
cause of complaint that we had.
UMPENGULA MBANDA.

Another account.

NGA ka nga ya kuwo umlozi, ngi I ONCE went to a person with a

ya kubula umfana wakwetu, e familiar spirit to enquire respect
gula, e nesifo, e kg-uleka. Sa ma- ing a boy of ours who had convul
ngala nobaba nomfo wetu naoina- sions. My father and brother and
me uma isifo sini lesi, loku e kade mothers and I wondered what was
e nge naso lesi sifo. Si ya si k^a- the nature of the disease, since it

buka esokuba si zwiwe. Sa ha- was a new thing. We saw at first

mba, sa fika kuwo umlozi. Sa sight that it was something about

sa in- which we must enquire of the
"

kuleka, ti, E, miigane ;

dab eziu/de." Sa /Jala. Ya ti, diviner. We set out and went to

"

Sa ni bona." Sa vuma, sa ti, the person with a familiar spirit.

"

Yebo." Ya kcataz uguai, ya We made obeisance, saying,

"

Eh,
bema, ya zamula, ya zelula, ya friend ;
we come to
you for good
news." We waited. The doctor
said,
"

Good day."
We replied,

saying,
"

Yes." She poured out

some snuff, and took it ;
she then

yawned and stretched, and also

3G2 DIVINERS.

Alasimula futi, ya ti,

"

Ka ba ka shuddered, and said, "They

who
fiki aba bulayo."
divine are not yet here."

Sa /Jala isikati cside, sa za nati Weremained a long time, and

sa kcataz nguai, sa bema; si te at length we too took some snuff;

lapa se si ko/iliwe, s ezwa ukufika when we were no longer thinking

kwayo imilozi ; ya ti ya si binge- of the reason of our coming, we
lela, ya ti,
"

Sa ni bona." Sa heard that the spirits were come ;

kgalaza end/Jini ukuba i tsho pi. they saluted us, saying,

"

Good
day."
We looked about the house
to see where the voice came from.
Ya ti,
"

Ni kgalaza ni, loku si The spirits said,

"

Why are you

ya ni bingelela nje, si ti,
t
Sa ni looking about, for we merely salute

bona? "

your
Sa ti,
"

Si k^alaza nkuba si nga We said, "

We look about be
ni boni lapa ni kona." cause we cannot see where you
are."

Ya ti ke,
"

Si lapa. A. ni na- They said,

"

Here we are. You

mand/Ja oku si bona. Ni ya ku- cannot see us. You will be helped

sizwa ngokushumayela nje." by what we say only."

Izwi layo li vela kuyo, li nga The voice was like that of a
tuti elomuntwanyana omncinyane, very little child ; it cannot speak
a li namand/ila okukuluma kaku- aloud, for it speaks above, among

lu, ngokuba li kuluma pezulu the wattles of the hut.

ezintingweni.
Sa ti,
"

Yebo." We replied to the salutation.

Ya ti,
"

Ni ze ngendaba."
The spirits said,
"

You have
come to enquire about something."

Wa ti umnikaziyo, Ba tsha- "

The person whose familiars they

yele ni ; nampo be ni tshela, be ti, were said,

"

Strike the ground for

ni ze ngendaba."
them they say you came to
; see,

enquire about something."

Sa tshaya ke. So we struck the ground.

Ya ti,
"

Indaba inkulu e ni ze They said, That about which "

ngayo j um/ilola u kumuntu." you have come is a great matter ;

the omen has appeared in a man."

Sa i
tsliayela, sa buza, sa ti,
"

U We struck the ground, and

asked, saying,
"

How big is the

 DIVINERS. 3G3

kutuuntu o ngakanaui na wona man in whom the omen has ap

rn/ilola na ?
"

lowo
"

?
peared
Ya ti,
"

U kumuntu omncinya- They replied,

"

It is a young
nc."
person."

Sa tshaya kakulu lapo, uma si We struck the ground vehe

zwa ukuti ya /Jaba kona, mently there, when we perceived
that she 17 had hit the mark.
Ya ti,
"

Ngi ti, um/Jola njalo They said,

"

I say the omen is a

isifo."

Sa tsliaya kakulu. We smote the ground vehe

mently.
Ya ti,
"

Si semzimbeni kulowo They said,

"

It is disease in the

muntu omncinyane." Ya ti, "A

body of that young person." They

ngi zwe uma umuntu muni ? "

said,
"

Let me see what that per

Ya ti,
"

Umfana." son is ? It is a boy."

Sa i vumela kakulu. We assented strongly.

Ya ti,
"

Ka k alusi. U se They said,

"

He does not yet

muncinyana" herd. He is still small."

Sa tsliaya kakulu. We smote violently on the

ground.
Ya ti,
"

Kodwa ni ya mangala, They said, But you wonder at

"

ni mangaliswa umkuba o kuye what has occurred to him." They

Ya ti, Tshaya ni, said, Strike the ground, that I
emzimbeni."
" "

ngi zwe uma lo mkuba o semzi may see what that is which has
mbeni kulowo nifana omncinyane occurred to the body of the little
nje, uma umkuba muni na."
boy."

Sa tsliaya kakulu, sa ti,

"

Si ya We struck the ground vehe

kuzwa ngawe, lok u m bonile mently, and said, We will hear "

wena ukuti umfana muncinyane." from you, for you have seen that
it is a little boy."

Ya ti,
"

Naku ; ngi m bona, e They said,

"

There he is ;
I see

nga ti a nga kgnleka bo." him ; it is as though he had con

vulsions."

Sa tshaya kakulu lapo. Upon that we smote the ground

vehemently.
17 The woman with the familiar spirits. The divination of the
spoken of as something done by the woman, without
spirits is whom
they do not divine.
364 DIVINERS.

Ya ti,
"

Ukuk^rileka i kwenze They said,

"

What kind of con

njani ?
Ngi buze ni." vulsions are they? Enquire of
me."

Sa ti,
"

A si nako ukubuza. We said,

"

We have nothing to
Ngokuba naku ni y azi ; se ni si ask about. For behold you know ;

nina ngapambili.
tshelile Loku u you have already first told us.

ngapane u ti, a si ku buze rije, a u For it is proper that

you should
yi ngayo ind/tlela ;
loku si zwa u tell us to ask, if yon were not

ya ngayo nje, si nga ze si buze ni going the right way; but as we

na?"
perceive that you are going the
right way, what have we to ask of
"

you 1

Ya ti,
"

Ngi ti pela, ngi buze They replied, "I tell you to

ni ; ungabe ngi y eduka."
ask, for perhaps I am going
wrong."

Sa ti,
"

K^a ka w ;
eduki ;
u ya We said,
"

No ; you are not

ngayo ind/Jela e si i bonayo nati."
going wrong ; you are going by
the way which we ourselves see."

Ya ti,
"

Lowo mfana ku kgale They said,

"

The disease began

lap e ti, esuke, a hambe. TJ se in the child when he began to
mncane kakulu, a ni ku bonanga walk. When he was very young,
loku kufa lapa e se ingane enca- you did not see the disease when
ne j
wa za wa kgala uku/tleka, e he was a little infant ; at length

nga ka bi naso leso sifo ;

wa za when he began to laugh, the dis
wa nga ka bi naso ; wa za
/Jala, e ease had not yet appeared ; at
wa kasa, e nga ka bi naso ; wa za length he began to sit up, it not
w esuka w ema, e nga ka bi naso having yet appeared ; at length he
leso sifo ;
u te lapa e se lu susa began to go on all fours, it not
unyawo uma a kcatule, sa fika leso having yet appeared at length he ;

sifo. Uku si bona kwenu leso began to stand before he was af

sifo, ni si bone si iika ngoku m fected by it ; when he began to

bulala nje ;
wa fela ezand/Jeni lift his foot from the ground to
zikanina; unina wa m tela nga- toddle, the disease came upon him.

nianzi, e se yalule ame/Jo ;

uniria When you saw the disease, you
saw without expecting anything
it

of the kind ; he died in his mo

thers arms ; his mother poured

water on him when he was turning

up his eyes ; she uttered a great

 DIVINERS.

wa kala kakulu, n etuka, na giji- cry, you started, and ran into the
ma, na ya endAlini ; ni to ni fika house ;
when you entered he had
eiid/ilini, na fika e se vukile. "VVa
again come to life. The mother
ti unina, Ni ngi zwa ngi kala said,
c
You heard me cry my ;

nje, u file umntanami. A ni mu child was dead. Do you not see

boni emanzi? Kade ngi mu tele he is wet ? I poured water over
ngamanzi, nokuma a ze a vnke him for some time, and therefore

nje. Ya"

ti imilozi, Ngi ni he has come to life again. The "

"

tsliele loko ke ngi pikise ni uma spirits continued, I have

;
now "

ka si kona loko e ngi ku tshoyo told you this deny if what I say ;

na." is not true."

Sa ti,
"

Si nge ze sa ku pikisa ;
We replied,
"

We can in no
si ku tslielile na kuk^ala, sa ti, u way dispute what you say ; we
liamba ngayo ind/ilela." have told you already that you
were going by the right path."
Ya ti,
"

Leso sifo si fana nesifo The spirits said, This disease "

somuntu esi isitutwane. Nina ni resembles convulsions. You have

ze lapa nje, ni ti, ka ni zwe uma come to me to know what is this
leso sifo esi kumntwana, lesi sifo disease which is like convulsions."

sini esi fana nesitutwane lesi, uma

isifo sini."

Sa
ti, Ehe, u k^inisile ; si
"

We said,
"

Just so, you say

tanda ukuti ma si zwe kuwena, truly ;
we wish to hear from you,

mlozi ;
wena u ya ku si tshela spirit ; you will tell us the disease

nesifo nokuti isifo sokuti, si ze and its nature, that we may at

s azi ukukgonda uma lesi sifo length understand of what nature
it is ; for you have
isifo sokuti ; ngokuba se si si tshe- already told us
Iwe u we ;
u si tsliele nemiti yoku the name of the disease ;
tell us
s elapa, uma si ya kwenza njani also the medicines with which we
na." shall treat it."

Ya ti, Ngi za ku ni tshela

"

They replied, I "

will tell you

isifo. Nina ni novalo olukulu the disease. You are greatly
ngokuba lo mntwana u ne alarmed because you say the child
ni ti,

situtwane ngokuba isitutwane has convulsions and a child with

; ;

umuntu waso ka lungi u zitsliisa convulsions is not safe ; he burns ;

na semulilweni. Mina ngi za ku himself in the fire. I shall tell

ni tshela, ngi ni k^ondise ukwenza you what caused this disease. Just
kwaleso sifo. Ake ni tshaye, ngi smite on the ground, boys, that I
 3GG DIVINERS.

zwe tima lo mntwana i

kupela may understand if the cliild is the
kwake ini kuyise, bafana, na 1
"

only son of his father."

Sa ti, "Ehe ;
i
kupela kwake." We said, "

Yes ;
he is his only

son."

Ya ti, "Tshaya ni, ngi zwe They said,

"

Smite the ground,

nina, uma ni bula nje, ni ini naye that I may understand what rela

na, nalowo mfana na, o gulayo tionyou are to the child, since you
na." come here to enquire."
Sa tsliaya kakulu. We smote vehemently on the
ground.
Ya ti,
"

Lowo mfana innfo we- They said, The boy is your "

nu." Ya ti,
"

Tsliaya iii, ngi zwe brother. Smite the ground, that

uma umfo wenu kayi/do wenu I may see if he is really your

ngompela Ya ti, Amanga. na."

"

brother born of your own father,

Ka ye okayi/Jo wenu ngempela.
si or not. Not so. He is not
Ba y elamana kodwa oyi/ilo. Um really the son of your father.

fo wenu, ngokub oyihlo b elama Your fathers are brothers. He is

na." your brother, because your fathers

were brothers."
Sa tsliaya kakulu. We smote the ground violently.
Ya ngi zwe uma Smite, that I
"

ti, Tsliaya ni,

"

They said, may

umiipi omkulu kwoyiAlo bobabili. understand which is the older of

Ngi ti uyi/Jo wenu, bafana, ka se the two fathers. I say, boys, your

ko,wa fa. Tsliaya ni, ngi zwe own father is dead. Smite, that I
uma wa fela pi."
Ya ti,
"

Nanku ; may understand where he died.

ngi m bona ;
a fel endAle uyiAlo There he is ;
I see him ;
he died,

wenu, bafana. Wa gwazwa ngom- boys, in the open country. He

konto. Wa gwazwa isipi sizwe was stabbed with an assagai. By
nje ?
"

what tribe was he stabbed 1 "

Sa tsliaya kakulu. We smote the ground vehe

mently.
Ya ti,
"

Wa gwazwa amazulu They said, He was stabbed by

"

nganeno kwotukela ; lap a fela the Amazulu on this side the Utu-
kona uyiAlo, bafana. Lona uyi/Jo- kela }
that is where your father
kazi ngokwelamana noyi/Jo } yen a died, boys. The father of that

uyi/Jo omkulu." child your uncle, because he was

is

your father s brother ; he was the

elder of the two."

 DIVINERS. 367

Ya ti, "A
ngi ni tslicle ukufa They said, "Let me now tell

ke kaloku oku kumfana lowo. you the disease which has attacked
Kodwa isifo sake si fana nesitu- the boy. His disease is like con
twane ;
kodwa ka si so sona. Ni vulsions ;
but it is not convulsions.
na se ni y esaba kakulu, ngokuba And you are greatly alarmed be
ni ti isitutwane. Mina ngi za ku cause you think it is convulsions.
ni tsliela ke, ngokuba ni nga sa yi But I shall tell you, for you will
kupinda ni m bone e k^uleka. not again see him have a fit. I

Ngi za ku ni yalela into e ni ya shall tell you what to do when

you
ufika, ni y enze. Na ka na m get home. Did you ever sacrifice

/Jabela nje 1 A ni bonanga ni m for him ? You have never sacri

/dabela." ficed for him."

Ya ti,
"

Ake ngi zwe uma n a- They said,

"

Let me just see

ke pi, lapa n ake kona. Ni ka- where you live. You live among
/ilongwa, isizwe e ni kusona. Ke the Amathlongwa; that is the

ngi zwe nina isizalo sakwini ni tribewhere you live. Let me just
abapi na. Ni abasemadungeni." see where you were born. You
Ya ti, Ke ngi zwe kona emadu-
"

belong to the Amadunga. Just

ngeni, uma ni se lapa nje ka/Jo- let me see, since you are here
ngwa, emadungeni n esuswa ini among the Amathlongwa, why
kwini uma ni ze ni ze ka/Jongwa you were separated from the Ama
nje."
Ya ti, N ek#abana naba- dunga to come here. You quar
"

kwini, n eza ke kwa/ilongwa lapa." relled with your own people, and
Ya ti,
"

Tsliaya ni, ngi zwe uma so came here to the Amathlongwa.

se ni w akile nje umuzi wakwini Smite the ground, that I may see
na?" if you have built your own vil

lage."

Sa tshaya. We smote the ground.

Ya ti,
"

A ni ka w aki. N ake They said, You have not yet

"

ngapakati kwomunye umuzi ; a ni built it. You live in the village

ka w aki o wakwini umuzi enta- of another you have not yet ; built
beni. Umfana lowo leso sifo si your own village on the hill. As
m velela ngapakati kwalowo mu- for the boy, the disease attacked
Ya ti, Tshaya ni, ngi zwe him in the village where you now
zi."
"

yena lowo muntu e n aka naye are. Smite the ground, that I
emzini wake uma ni ini naye na."
may see what relation the man
with whom you live is to you."

Sa tshaya. We smote the ground.

 3G8 DIVINERS.

Ya ti,
"

Umitsliana wcnu e They said,

"

lie is your cousin

n ake kuye."
Ya ti,
"

A ngi boni on the mother s side. I see no

Into ngapakati kwomuzi womi- thing wrong in the village of your

tsliana wenu ;
u lungile nje ;
a ngi cousin ;
he is good ;
I see no prac
boni indaba ezimbi ngapakati tising of sorcery there ;
I see that

kwawo ; ngi u bona umuAle nje ;

the village is clear ; you eat with
ni clAla iii kcimele, ngoba ni nga your eyes shut, for you have no
soli Into." Ya ti,
"

Uto e ngi za thing to complain of. What I

ku ni tshela lona, ngi za ku ni shall tell you is this, it is the
tshela itongo. Ka si ko isitutwa- ancestral spirits that are
doing
iie kulowo nmtwana." Ya ti, this. It is not convulsions the
"

Ngi ti mina u netongo."

child has. For my part I say he
is affected by the ancestral spirits."
Sa manga! a ukuba imilozi si We wondered that we should
nga i boni, si zinge si i zwa i ku- continually hear the spirits which
luma ezintingweni, i kuluma iziii- we could not speaking in the
see,

daba eziningi si nga i boni. wattles, and telling us many things

without our seeing them.
Ya ti,
"

Ngi nuka itongo lakwi- The spirits said,

"

I point out

ni. Ni ya ufika, ni tate imbuzi. your ancestral spirits. When you

Nansi impongo ; ngi i bona." reach home you shall take a goat.

There it is, a he goat ;

I see it.

Sa ti,
"

Ni i bona ngani na 1
"

We said,
"

How do you see it ?"

Ya ti,
"

Tula ni, ngi za ku ni They said, "Be silent, I will

tshela, ngi ni delise umbala wayo. tell you, and satisfy you as to its

Umbala wayo im/jlope. Nanso i colour. It is white. That is it

s and ukufika, i vele ngapetsheya which has just come from the
kwelovo emanzimtoti. Se i im other side of the Ilovo from the

pongo enkulu. Ni ya ku/Jaba Amanzimtoti. It is now a large

yona, ni m tele ngenyongo. Ni ti he goat. You shall sacrifice it,

ukusuka ni ye ku m kelela umuti and pour its gall on the boy. You
o ikambi lom/Jaba." Ya ti, Ngi "

will go and pluck for him Itongo-

bona id/Jozi lelo ;

li ti, ma ku medicine. I see that Itongo; it

pume umuzi wakwini, u b enta- says that your village is to be re

beni. Angiti li ya buza icl/dozi, li moved from its present place, and
ti, Umuzi u b u kade u ngapa built on the hill. Does not the Ito
kati kwomunyo ini na ? Li ngo ask, Why has the village staid
so long in the midst of another 1
 DIVINEKS. 3GO

bulala umfana lowo njo, li ti,

{
A It injures the lad,
saying,
<

Let the
ku. pume umuzi. Impongo leyo village remove from this place.
cm/dope ni ya ku i /ilabela unyo- The he goat you will sacrifice to

kokulu, o yena ala naye umfana your grandmother ;

it is she who
lowo um a fe, ngokuba yena uyi- refuses to allow the child to die,
/tlomkulu u be tshele ukuba a m for your grandfather had been ear
bulale, a fe, a laAlwe ngokukayi- nest to kill him, that he might die
/domkulu. Ngi ya ni tshela loko and be buried in accordance with
ke uma ni dele. ni tshela,
you this to satisfy
Ngi his wish. I tell
ukuze ku ti loku kufa ku nga
you that if the disease you. I tell

buyela, ni ze ni ze kumina, ni zo- returns, you may come back to me

ku i tata imali yenu. Mina ngi and take your money. I tell you
ti, ngi ni tshelanje ukuba leso sifo that this disease is caused
by the
enziwa id/Jozi, ngokuba li ti, ancestral spirit, because it wishes
*
A ku pume umuzi. "

that your village should remove."

Ya tslio kitina, ya ti,

"

Se ngi The spirits said,

"

Now I have
ni bulele j
leti ni imali yami ke." divined for you ;
so give me my
money."

Sa i veza imali. We took out the money.

Ya ke kumnikaziyo, ya
ti ti, Then they said to her whose
"

Tabata ke ; nansi imali." familiars they were,

"

Take it ;

there is the money."

Ya ti, Ngi i tata nje imali

"

They added, "I

just take this
yenu le. Ni ya kubuya, ni zoku money of yours. You will come
i tabata, si
nga buyela leso sifo. and take it again if the disease re

Ngi ti, a si sa yi kubuyela." turns. I say, it will never return

again."

Umnikaziyo wa /Jala pakati The woman with the familial-

kwcnd/ilu ngesikati sasemini lapa spirits sat in the midst of the
si bula ;
ngokuba ka i namaiid/Ja louse, at the time of full daylight,
okuhamba yodwa uma i ya ku- when we enquired of her j for the
bula ku hamba umnikaziyo. spirits cannot go alone when they
;

Ngokuba uma i ya tanda uma i are going to divine their possessor ;

liambe, i
ya m tshela umnikaziyo, goes with them. For if they wish
"

i
ti, Hamba, si
hanibe, si y en- ;o
go they tell their possessor, say-

.ng to her,
"

Let us go to such a
370 DIVINERS.

tlawcni etile," lapa i tanda uma i

place,"
wherever they wish to go.

ye kona. Umnikaziyo ka naraa- The possessor of them cannot

18
ntUla okukuluma ; u zing e ku- speak ; she usually says little,
luma kancinane, ngokuba naye u for she too enquires of the spirits,

ya i buza, a ti,
"

Bobani, ni tsho and says,

"

So-and-so, when you

njalo, ni kginisile uku ba tshela say so, the people who
do you tell

kwcnu laba bantu aba zokubnla come to enquire of you, the truth?
kuiiina TJkupendula kwayo,
1
"

In reply they say, they do tell the

ya vmna yona, ya ti, k^ini- "Si truth, and those who come to en

sile, si zek indaba e kginisileyo, quire will see it. She says,
"

Tell

iiabo aba zokubula ba ya ku i them the truth. They will come

bona le ndaba." A ti, "Wo ba to ine here if they come to take

tshela ni ikginiso. Mina ba ya back their money ;

and if you tell
kuza kumina lapa, lima b eza them falsehoods, I shall give them
kutabata imali yabo ;
unia kanti back their money again. If you
ni ba tshela amanga, ngi ya ku ba do not tell them the truth, I shall

nika hnali. Uma ni nga ba tshe- give it back to them.

"

The spirits

langa isiminya, ngi ya ku ba assent, saying,

"

You may give it

iiika." I vume, i ti, "U z u ba back. For our parts we speak

nike. Tina si kuluma isiminya ; truly ;
we tell no lies."

a si wa kulumi amanga."

Wa y amukela imali umnika- So the possessor of the spirits

took the money.
ziyo imilozi.
Ya ti kutina, ya Hamba ni ti,
"

The spirits said to us,

"

Go in

ku/Je ke." Sa mangala uma i ti, peace."

We wondered when they
a si hambe ka/Je, si nga i boni. bid us go in peace, without our

Ya ti,
"

Wo si konzela ni kubantu seeing them. They told us to give

bakwini bonke ekaya."

Sa vuma, their services to all our people at

sa ti, Yebo "

ke." home. We said we would.

Ya ti, Ni "

fike, n cnze nga- They said,

"

When you get

kona loko e ngi ku tshiloyo." home, do exactly what I have told
you."

Sa ti,
"

Ehe ;
si ya kwenza We replied, "

Yes ;
we will do

ngako kona e ni ku tshiloyo."

all you have told us to do."

18 That is, divine. Those diviners who divine by means of the

imilozi generally speak in a low muttering tone ; and they sometimes
have peculiar closed eyes. They peep and mutter," reminding us of "

Isaiah viii. 19.

 DIVINERS. 371

Sa hamba ke, sa fik okaya. Si So we went lionie. On our

fika, umfana e se Alakanipile. Sr arrival we found the child better.
se si kuluma naye, si kuluma, As we were speaking with him,
V eza ubaba encUlini sa ti,
"

O, our father came into the house,

baba, i kuba si
ng azi inyanga. Si and we O father, we never
said,
"

be si ti, U bulile umlozi, ngoku- had such confidence in a doctor.

zwa kwetu ezind/debeni. I bule When we heard we said, The
imilozi ya ku kuluma konke
; spirit has divined. The spirits
nokuzalwa kwetu, nokwclamana divined ; they told us all things
kwetu, nokuba lona e si kuyena our birth, and the order of our
umitshana wetu ; ya ku k^eda birth, and that he with whom we
konke. Umfana lo i te ka na- live is our cousin
they told us ;

kcala. I te si y esaba, si ti u ne- every thing. They said the boy

situtwane; tiua sa
vuma, sa ti, has nothing the matter with him
Ehe si ti u nesitutwane. Ya that will kill him. said we
;
They
pika inyanga, ya ti, Ka naso ;
u are alarmed, thinking he has con
ned/dozi. Id/tlozi li ti, a ku vulsions and we assented, saying,
;

pume umuzi. Ya nuka impongo Yes, yes ; we think he has con

i ti, ku
em/Jope, ya ku/datshelwa vulsions. The diviner denied,
yena, ku pume umuzi ke ya ti, ; saying, No ;
he has not convul
si ya ku mu kelela ikanibi lom- sions ;
he is
possessed by a spirit.
/tlaba, iAlatshwe impongo Icyo. The spirit says that your village
I tizc, ku uga buyela loku kufa, must be moved. The spirits
ya ti, a si ze si zoku i tabata imali pointed out a white and
goat,
yetu." directed that it should be sacrificed
for the child, and the village be
moved and they ordered us to
;

pluck for him Itongo-medicine, and

sacrifice the goat. They said, if

:he disease returned, we were to

go and take back our money."

Wa ti ubaba, O, i
bulile, ka- Our father said, "

O, they have
nye nomitshana wetu. Si ya i divined, both as regards the dis
zwa ukuti i bulile." Wa ti ubaba, ease and our relations with our
"

Ini po uma ba nga ngi tsheli ngi jousin. We see they have divined.
Why did not our ancestral spirits
tell me in a dream that there
372 DIVINERS.

lele a kona be ku funayo, ba vela was sometliing wliich they want

ngokuba se b eza kubulala um ed, instead of revealing them
ntwana njena na? Ku nani uma selves by coming to kill the child
ba fike ngi lele ba ngi tshele na in this way? What prevented
into a ba i
solayo, ba vela ukuba them from telling me in a dream
se be bulala umntwana njena, ba what they complained about, in
nga be be sa ngi tshela na ? Aba- stead of revealing themselves by
ntu abafayo laba ba iziula Ba !
coming to kill the child in this
vela ngokuba se ba bulala um way, without saying any thing to
ntwana njena, be nga sa ngi tshe- me first? These dead men are
langa na 1
"

Wa ti,
"

Hamba ni, fools !

Why have they revealed
no i tata impongo, bafana." themselves by killing the child in
this way, without telling me ? Go

and fetch the goat, boys."

S emuka, sa ya ku i tata im We went to fetch the goat from

pongo end/Jini. Ya Alatshwa ke, the house. We killed and it,

wa mfana ngenyongo. poured the gall over the boy. Our

telwa lo
Umitshana wetu \va ya ku li ka cousin went to pluck the Itongo-
ikambi ;
wa li kamela esitsheni, medicine; he squeezed the juice
wa m puzisa lona, wa si la/^la isi- into a cup, and gave it to the boy
tsha ngapaiid/Je kwomuzi. Ya to drink, and left the cup outside
d/Jiwa imbuzi. the kraal. 19 The goat was eaten.
Kwa tiwa, sa ti ukubonga k we We worshipped the ancestral

tu, Uma si bona uma lona

"

i
spirits, saying,
"

We shall see that

id/Jozi, si ya ubona um a pile, a the child is possessed by a spirit

nga b e sa gula ; si ti umlozi w e- by his getting well, and not get
nz amanga um e sa gula. Si ya ting ill
again ; we shall say the
ubona ngokupila ; s and uma si spirit has lied if he is still ill. We
ti, i
kginisile imilozi. A s azi shall see
by recovery ; and
his

uma ni bulala umntwana nje. shall then say, the spirits have
Abadala ba nani uma ni gulise told the truth. do not under We
bona I Id/tlozi liAle cli putshwayo, stand why you have killed such a
child as this. What prevents you
from making old people ill ? That
is a good spirit which appears in

dreams, and tells what it wants."

19 It
is a very common practice with native doctors to destroy
the vessel which has been used to administer medicines.
 DIVINERS, 373

li.kuluma izindaba." Kvv enziwa Such were the words with which
njalo ukubonga kwetu. we addressed the spirits.
Wa ti ubaba,
"

Se ngi ya upu- Our father said, I shall now "

ma nomuzi kusasa, se u ya kuma quit this place with my village in

eutabeni. Ini ngi ti ngi be ngi the morning, and put it in a place
hlezi ka/ile, tingani pcla ngi sa by itself. Why, when I thought

dingilc ? Li kona iimwa ; ngi be I was living in peace, am I still

ngi za ku li bheka ka/ile. Se ngi obliged to be a wanderer ? There

za ku u puma ke ;
li
pole iimwa, is a site of an old village ;
I will
li be li/ile, a nga be e sa gula nm- examine it well. I shall now re
fana lo wami. A nga gula, ngi ya move the village ; may the new
kuti a si lo ncmilozi ngi
id/Jozi
; place be healthy and good, and
ya ku i
pikisa, ngi ti, a i bulanga this boy of mine be no
longer ill.
ka/Je." Wa tsho njalo ke ubaba. If he is still ill, I shall
say he is-
"Wa
ti,
"

Iimwa ngi ya ku li funa not possessed with a spirit ; and I

kusasa ;
si ze si liambe, mitshana will quarrel with the
spirits, and
wami, si yoku li funa inreiwa, si li
say they have not divined pro
loku ngi ti ngi sa dingile
/ilole, ; perly."
Our father said thus. He
ba be se be nsi bulala." said,
"

I will look at the new site

in the morning let us go together,
;

my cousin, and look at the new

site, and inspect
it well, for I
say
I am a wanderer; for the
still

ancestral spirits have killed me

for staying here."

Ba liamba ke nomitsliana wake So he and his cousin went in

kusasa, ba ya ku li /Jola. Ba the morning to inspect the site.

fika ezvveni ema/tlongwa umfula, They went to a place on the river

ba li /tlola, ba li bheka, ba Umathlongwa, and thoroughly in
ti,
"

Li/ile ;
ku fanele uma s ake spected it and thought it good, and
lapa, ngokub amanzi a seduze." that it was a proper place for us
Ba buya, ba buyela ekaya. to build on, for there was water
near. They returned home.
Kwa ti kusasa sa tata izimbazo, In the morning we took our
sa ya kugaula. Sa gaula ke, wa axes, and went to cut wattles and
ba se u y esuka umuzi, u ya puma poles for the village. When we

ngapakati kwowomitshana wetu ; had finished cutting, the people of

our village left that of our cousin
374 DIVINERS.

sa ba se si ya w aka, si ya u k<?e-
and went to it, and then we com
da. Umfana ka pindanga a gule. pleted it. The boy was not ill
Kwa ba njengokutsho kwomlozi any more. It turned out in ac
owa ti,
*
Ka yi ktipinda a gule ;
cordance with the word of the
ka gulanga. Wa za wa kula, wa spirit ;
he w as
r
not ill
again. At
kubela esibayeni, w alusa aina- length he took out the calves at
tole ;
wa za wa buya wa puma milking time, and herded the
cinatoleiii nezimbuzi, wa buya wa calves;
at length he not only

kw alusa konke, kanye namatole herded the calves and goats, but
nezimbuzi nezimvu nezinkoino. all the cattle calves, goats, sheep,

Wa za wa ba iudoda. Igama lake and cows. And at length he grew

Umpini. Se ku indoda, u kutele. to be a man. His name is Um
Ngonyaka o za uvcla u za ku- pini. He is now
a diligent man.

senga.
Next year he will milk the cows.
TJmkaukazi igama lomnikaziyo, The name of the woman with
owesifazana. A si yo indoda, uin- the familiar spirits is Umkaukazi.
fazi. Wa s azi ngokukuleka, se Itwas not a man, but a woman.
si fikile ngokuba nati sa
kuye ;
She saw us for the first time when
tslielwa abanye abantu aba ka ba we saluted her on our arrival for ;

ya kubula kuyena, ba ti, u ya we too had been told by others

bula kakulu. W ake emtwalume that she was a great diviner. She

enzansi, elwand/ile, kude nati. Ku lived on the Umtwalume by the

lalwa kanye end/tlcleni, ku ya sa sea, at a distance from us. It is a
ku ya fikwa. day and a half s journey from
UGUAISE. this. 20

The Hebrew Ovoth, according to Gesenius, was a soothsayer

20 "

who evoked the manes of the dead by incantations and magical songs
in order to give answers as to future and doubtful things." The
demon or familiar spirit spoke in a half-whisper, half- whistling voice ;

and the Septuagint render the word by as those "

ventriloquist," just
who have witnessed divination by the imilozi have been disposed to
attribute the phenomenon to ventriloquism.
Among the Polynesians the ancestral spirits are believed to speak
to those who enquire of them with a similar mysterious voice, which
there too is ascribed to ventriloquism. (See Westminster lieview, No.
XLII., April 18G2, p. 313.)
 HEAVEN-DOCTORS, ETC. 375

HEAVEN-DOCTORS, &c.

Heaven-herds. 21 Main-doctors.

ISIKQOTO a s a/Jukene kakulu WE do not make a great distinc

nonyazi ;
si ti kokubili ku impi tion between hail and lightning ;
yenkosi e si
tshaywa ngayo lapa we say, each is an army of the
lord who smites us in this world.

21
Heaven-herds ; or Sky-herds.
ABALUSI bezulu ku tiwa b alusa
izulu, ngokuba ku ti ngesikati so-
kuAloma kwalo ba bone masinyane
ukuba izulu nam/ila nje libi, li pu-
mile ekutuleni, li pumela ukwenza
kabi ku fudumale in/diziyo zaba-
; evil ; and the hearts of the herds
lusi, ba nga be be sa ncibilika, no-
kud/ila ku ng e/Ji, ba ngenwe
ivuso, ku nga ti ku za impi yoku
ba bulala. Ku ze ku
bindi lapa se li fikile. Ba pume,
ba li k^okye, be linga uku li buyi-
sela emuva lapa li pume kona ;
b ale amatshe ukuba a we, ngo-
kwazi ukuba a ya kuk^eda uku-
cl/ila notshani nemiti.
Ngaloko
ke ba abalusi bokwalusa, ukuze
izulu li nga fo/ili, li zenzele ezin-
tweni. A
ba kalimi imvula, i
lungile yona ; ba kalima unyazi
nesik<?oto
;
ba kalima kulowo mu-
zi
lapa b emi kona unyazi.
HEAVEN-HERDS are said to herd
the heaven, because when it is
overcast, they at once see that the
heaven is bad, and has ceased to
be calm, and has gone out to do
are kindled ; they are no
longer
happy, are unable to swallow any
food, and are struck with fear, as
ti gidi isi-
though an enemy was coming to
kill them. At last they become
brave when the lightning begins
to flash. They quit their huts
and drive it
away, trying to make
it return to whence it came ; they
forbid the hailstones to fall, be
cause they know that they will
destroy the food, the grass, and
the trees. They are therefore
herds who herd the heaven, that
it may not break out and do its
will on the property of
people.
They do not turn back the rain,
for it is good ; they turn back the

lightning and the hail ; they turn

back the lightning from the
village
where they live.
37G HEATED-DOCTORS, ETC.

cm/ilabcni. S* a/Jukcne koclwa We distinguish them, however, by

ngokwenza kwaso ; imyazi lu no- the effect of the hail, which is dif

k \vcnza kwalo ; kepa isik^oto ku ferent from that of the lightning ;

y ezwakala lapo si vela ngakona ;

and the hail is heard in the direc

ngokuba ngemva kwodumo olu- tion from which it is

coming ;
for

kulu ku zwakala umsindo omkulu after great thunder there is heard

czulwini u liliubisa kwezinkobe se a great sound in the sky, which

zi tslia.Kepa aba izinyanga zo- resembles the singing of maize in

kwalusa, uma ku zwakala loko, ba a pot when the water has boiled

ya puma masinyane, si s ezwakala away. And the doctors, who are

kude, ba k^ala ukuba ba base eso- herds of the sky, when they hear

Iwcni, b enzela ukuti noma li nga that, go out at once, whilst the

ka fiki eduze, li s ezwakala kude, sound of the hail is still afar off,

a li ti li fika eduze li be se li clu- and begin to light a fire in the

22
mele, noknkuza ku size. Ngokuba isolo ; they do this before it has
uma li duma a come near, whilst audible
inyanga lapo izulu it is still

ya kgula i
pume, ya Alala end/dini at a distance, that when it comes
kwa kwa za fika izulu, noma i
pu near it may have lost its power,
ma uma se li fikile, a i se nama- and chiding 23 be sufficient. For if

nd/ila okun^oba isikgoto leso ; ngo when it thunders the doctor docs
kuba kulukuni uku si buyisela not at once go out, but stays in
cmuva uma se si fikile. doors till the hail comes, even
should he go out when it has

come, he has no longer power to

overcome the hail ; for it is diffi
cult tomake it turn back again
when once it has come.
Zi ti ngoku/Jomcla kwazo, zi li As regards their preparing for
zwa li sa ndindizc la, nazo zi k^ale the contest, when they hear the

ukuzilungisa, ukuze zi nga ko/di- sky rumbling, they too begin to

seki. Ngokuba isikgoto leso, uma get themselves ready, that they
may not be conquered. For as to

22
Isolo is a fireplace outside the kraal, but near it, where medi
cines capable of influencing the heaven heaven-medicines are burnt.
23 That the heaven-medicines whilst the hail is still
is, by burning

distant, they diminish its power, so that when

it comes, if it should be

able to come at all, it may be unable to do any harm j but may be

readily made to obey the doctor s command
to depart
 HEAVEN-DOCTORS, ETC. 377

inyanga i nga zili ukucUla, ku the hail, if a doctor has not fasted,
tiwa uma amatshe e i tshaya ka- it is said if the hail-stones. strike
kulu i seduze engozini ; ku tiwa him much he is near to danger ;

amatshe lawo a bonakalisa ukuti a and it is said that the hail-stones

i namand/Ja okumelana nonya- make it manifest that he has no
se

zi. I ya kuswela ukuba i buye i longer any power to contend with

/Janziswe ngakumbe, ukuze i be the lightning. 24 And he will re
nesibindi. Ngokuba urna i bona quire to be again purified a second
ekwaluseni kwayo i
nga tobi uoma time, that he
may have courage.
isik^oto noma unyazi, loko koko- For if whilst herding 25 he observes
bili, a i sa melwa sibindi, i se i that he cannot subject either the

y esaba noma i bona

; unyazi lu hail or the lightning, he has no
vimba ame&lo ayo i
y esaba, i fise longer any courage, but is afraid ;
ukunffcna endAlini. and even if he see the
lightning
dazzle his eyes, he is afraid, and
wishes to go indoors.
I loko ke abantu abamnyama a It is this then about which
ba kuluma ngako ukuti, ku kona black men speak, when they say
amand/Ja kubantu abamnyama ; that black men have power for ;

ngokuba be ti ulaka olu vela ezu- they say that they know how to
Iwini lonke, ba ya Iw azi uku lu quell the wrath which comes from
kcima, lawo amand/Ja amabili, the whole heaven, that is, the two
unyazi nesik^oto. A ngi tsho powers, lightning and hail. I do
ukuti nezulu uku li nisa ba
ya not say they know also how to
kw kepa ba tsho bona ukuti make the sky rain
azi ;
; but they say
ba ya kw azi. they know.
Kodwa kakulu i loku oku b e- But it is especially this which
nza ame/do amnyama, ngokuba a darkens their eyes, for they do not
24
Ukumelana nezulu, ukumelana nonyazi, to counteract the
heaven or the lightning, is an expression we shall often meet with.
I point out, without being able to
say whether there is any similarity
in a Ps. Ixxiii. 9" They set their mouth
meaning,^ passage against
the heaven," which we shall best render by, Ba melana
ngomlomo
wabo nezulu. No doubt the heaven in the Hebrew Scriptures is often
synonymous with God ; in other places it is spoken of as an object of
idol-adoration. There were sorcerers, diviners, and those with fami
liar spirits known to the Hebrews there might also have been rain-
;

doctors and sky-doctors.

25
That is, whilst endeavouring to turn back the storm.
 378 IIEAVEN-DOCTOKS, ETC.

ba tsho ukuti, lu kona olunye ula- say tliero is

any other wrath but
ka ngapand/Je kwalolu a se be hi that, for which they have already
funcle imiti yoku Iw a/ilula. found medicines, which are capable
of subduing it.

Isik^oto lesi ke izinyanga ezin- The hail then has its doctors in

daweni zonke ;
noma ku kona iri- all places ;
and though there is a
kosi csizweni esitile, abantti a ba chief in a certain nation, the peo

tsho ngamabolc ukuti, "

Amabele ple do not say,

"

We have corn to
lawo si wa d/ila ngenkosi le ;
"

ba eat through the power of the

ti,
"

La mabclc si wa d/ila ngoka- chief; but they say,

"

We have "

bani ngokuba li ya ti li futuzcle,

;
corn to cat through the son of So-
si nga azi ukuba li ya kubuyela and-so
s ;
for when the sky rolls

kwenye indawo, a ti a nga kwi- cloud upon cloud, and we do not

tshiza, enze konke, si me sibindi." know that it will go back to an

other placo, he can work diligently

and do all that is necessary, and

we have no more any fear."

Nank* ukuduma ; uma izulu li There is thunder ;

if it 26 thun
ya duma, li nga Icti matshe, li without hailing, but hurls ders

k^ube unyazi, a ba i beki inyanga lightning, they do not appoint an

yesikgoto, ba beka inyanga yonya- inyanga of hail to herd, but an
zi, ukuba i pume, i memeze ; b e- inyanga of lightning to go out and
me sibindi uma umalusi alusile shout j
and take courage when

pand/Je. Kcpa uma e nge ko there is a heaven-herd herding

lowo malusi, ku kitshwa nengubo outside the house. But if the

yake, i bekwe pandAle. Y cnziwe herd is not at home, they take his
uku nga ti uk^obo hvako. blanket, and put it outside. The
blanket is made, as it were, the
herd himself.
I loko ke ukwenza kwezinyanga This then is what those izinya
ezalusayo izulu. Ngokuba uma nga do who herd the heaven. For
izulu li ya duma, li kf/imsile, if it thunders excessively, the

inyanga i
ya k^ala ukunyakama, inyanga begins to frown, that he

izulu, throughout spoken of as though it was a person,

2(3
It
possessed of intelligence. The literal translation of the sentence is :
There is thunder ; if the heaven thunders, without bringing hail
stones, but urges on the lightning.
 HEAVEN-DOCTORS, ETC. 379

ukuba i 7ilwe nayo njetigezulu li too may be dark as the heaven

/ilonui. Uma ubantu bakona en- when it is covered with clouds.
noma i nga ka pumi, uina If the people of the house, whether
dAliiji,

abantu be kuluma ngokukxoko- he has gone out or not, speak very

ya ba tiba ngokuti, Tula he silences them, saying,

"

zela, i
loudly,
11
i, ni ti nya." Ngokuba i ti
nayo "Be still
altogether." For his

in/Jiziyo yayo i sc i futuzele, nje- heart too is

gathering clouds, as
ugaloko nalo li za ngamand/ila ; a thewhen it is coming
heaven
ibe i sa tauda ukuba ku kulume quickly ; and he no longer wishes
omunye umuutu, kupela i yo yo- that any one else should speak, but
dwa e kulumayo ngokumemeza. himself only by shouting. And
Futi uma u hamba nayo end/tlc- ifyou go with him on a journey,
lem, izulu la id kandanisa ni se and it
suddenly thunders whilst
kudo nemizi, uoma u be u hamba you are at a distance from any vil
pambi, yona i semuva, i ya ku- lage, and you are going first and
tsho kuwe ukuti,
"

DAlula, u ha- he following, he will say to

you,
nibe pambili ; yona i liambe
"

Go on in front ; and he will

" "

ciuuva kude nawe ; ngokuba i ti follow at some distance from

you ;

inna u hamba emuva kwayo u ya for he says if you go behind him

kuzuza ingozi, ngokuba izulu li ti you will meet with an accident,
u ya i bulala. luyanga i ku d/Ju- for the heaven will think you are
lise ukuliamba pambili ni ze ni killing him.
27
And he makes you
like ekaya. go on in front till you reach home.

Ku njalo loko kwenza kwczulu Such then is the action of the

nezinyanga ; ngokuba abantu aba- lieaven and of the inyanga ;

for

mnyama ba ya kolwa kuloko ku- black men believe in that scoldin^

&
kuza izulu nokutiba isik^oto. of the heaven, and that silencing
Lezo zinto ba kcabangi
zonibili a of the hail. They do not imagine
ngazo ukuti noma be ti ba ya z a- ;hat when they say they know
zi, ba ziko/tlisa ; ba ti boua ku isi- these things, they deceive them
selves ] they say that it is true
-7
From this it is clear that
are not to regard the heaven-herd wo
as an opponent of the heaven ; but as a
priest to whom is entrusted
the power of prevailing mediation. He is under the protection of the
heaven ; and his enemies, real or supposed, are liable to be
destroyed
by it, whilst he is safe so long as he is observant of the laws of his
office. Heathen have sometimes asked me to pray for rain because I
am one whose office it is ukumelana nenkosi," to contend with God.
"

Compare Gen. xxxii. 24 28. And see below, where the heaven
avenges the death of the rain-doctor.
380 HEAVEN DOCTORS, ETC.

minya loko ukuba inyanga yokwa- that the heaven-herd is able to

28

lusa i namand/fla okumelana non- contend with the lightning and

yazi nesikgoto ; ngokuba ba ti labo hail;

for these people say, if we

bantu, uma si buza tina,

"

Si ng a- ask them, that they do not under

zi ukuba loko kwenza ba kw enza stand where they get the courage

ngesibindi a ba si tate pi ukume- with which they contend with the

lana nezulu na." heaven.

Ba ti, ku ti uma li za ku/Joma, They say that when the heaven

noma amafu e nga ka bonakali is about to be clouded, 29 and be
ukuba li za kuduma kabu/dungu, fore the clouds appear or it is

in/Jiziyo yenyanga i be se i zwile evident that it is about to thunder

ngokuti ku kona ukufudumala excessively, the myaiiga s heart

ngapakati, umuntu u vuswa uku- already feels, for there is heat
tukutela ; lapa izulu li
ya k^ala within him, and he is excited by
uku/iloma naye a Mwe nje-
nje, anger ; when the sky just begins
ngalo. Ngokuba be ti bona, se ba to be clouded, he too becomes dark

li gcaba, ba li d/da. Uku li d/ila like it.For the doctors say they
loku ba tsho ngokuba li d/Ja iii-
scarify with the heaven, 30 and eat

komo, kepa lezo zinkomo i

ya it. To eat the heaven is this, for
the heaven eats cattle, and the

28 Or which
sky-doctor, heaven meaning the sky, is not supposed
to be very high above the earth.
29 about to arm.
Lit.,
30
I have translated literally here, but it will be scarcely intelli
gible to the English reader without explanation. The natives say they
scarify with the heaven, that is, make scarifications and rub in medi
cines,and eat it. The heaven is here used for those substances in
which it, or its power or virtue, is supposed to be. bullock struck A
with lightning is supposed to have the heaven, or power of the heaven,
in it so the thunderbolt which comes from heaven
;
and the fabulous ;

bird which is supposed to descend in a thunder storm. Therefore

when they say they scarify with the heaven, they mean that the doc
tors make scarifications in their own bodies and rub in medicines
mixed with the flesh of a bullock struck with lightning, or with the
thunderbolt, or with the flesh of the inyoni-yezulu, the lightning-bird.
And eating the heaven means in like manner eating those things
"
"

in which the heaven, or its power or virtue, is supposed to be. By

this practice they are brought into sympathy with the heaven, feel
with it, know when it is going to thunder, and are able to counteract
it. Here again we see the homoeopathic principle coming out in their
therapeutics, as we do in so many other instances ; similia similibus,
lightning by lightning.
 HEAVEN-DOCTORS, ETC. 381

tatwa inyama yazo, i bekwe ode- doctor takes the flesh of such
ngezini, iuyanga i i cl/Je ngoku i cattle, and places it in a sherd, and
ncinda, pitikezwe nemiti yayo ;
i the doctor eats it whilst hot, 31

ngokuba ku ti lapo li Alabe kona mixed with his medicines ;

for

pansi, izinyanga zi ti u kona um- where the lightning strikes the

suka o salela pansi, kepa lowo m- ground, the doctors say there is
svika ku tiwa inyelaba ya li mba something resembling the shank of
;

ba ze ba 32
li fumanc, ba sebenze an assagai, which remains in the
ngalo ; ba tsho ke ukuti, isibindi earth, and this thing is called a
leso a ba naso sokumelana nezulu thunderbolt ; they dig till they
33
i lelo nyela eli funyanwa lapo find it, and use it as a heaven-
izulu Mabe kona. Kakulu ne- medicine and so they say that
li
;

nyoni leyo e ku tiwa eyezulu the courage which they possess of

;

contending with the heaven is

that thunderbolt, which is found

where the lightning has struck.
Especially the bird also which is
called the lightning-bird, 34 they
31
Ukuncinda, makes an izembe, and eats it, see p. 290, note 52.
32 Umsuka is the shank of an assagai, or of a native pick, or any
thing of that kind.
33 It is said that the doctors are directed to the place where the
thunderbolt is by
watching during a storm, and, going to the place
where they suppose they saw the lightning strike, they find a heap of
where the bolt entered, and digging
jelly-like substance over the spot
find it.
34
In the legends of the American Indians we meet with accounts
of Thunder-birds, or Cloud-birds. They frequently explain the
"

thunder as the sound of the cloud-bird flapping his wings, and the
lightning as the fire that flashes from his tracks, like the sparks which
the buffalo scatters when he scours over the stony plain." metaphor A
which probably arose from personifying the clouds, and supposing that
motion meant life, and where there was a voice there must be a living
being to utter it ; like the Maruts or Storm-gods of the Hindoo. The
metaphor may have been a simple metaphor at first, to become at List
to the minds of the masses a truth expressing a fact of nature.
(Brintoris Myths of the New World, p. 102 104J Dahcotah A
thus explains the theory of thunder Thunder is a large bird, fly
:
"

ing through the air ; its bright tracks are seen in the heavens, before
you hear the clapping of its wings. But it is the young ones that do
the mischief. The parent bird would not hurt a Dahcotah. Long
ago a thunder-bird fell from the heavens ; and our fathers saw it as it
382 HEAVEN-DOCTORS, ETC.

ugokuba i
yona umngomo leyo say that that is the most powerful
ciuitiui yonke, Umainya- among all It
nyoni lightning-medicines.

uga i
ngc nayo leyo nyoni, inya- a doctor does not possess it, but is

uga kodwa, i
ngc melwe sibindi a doctor only, ho cannot have
iijcngaloyo c nayo, eya i
dAlayo. courage as that doctor can who
Ngokuba leyo nyoni izinyanga zi possesses the lightning-bird, and
gaba ngaleyo nyoni ngokuba who has eaten ;
i it. For doctors
namafuta ku tiwa amafuta i wo- make their boast
;
of this bird ;
for

na e inyanga
ngawo kakulu, i siza it is fat, and it is said to be the

noma ku kona umuntu owa futwa fat especially with which the doc

izulu, la m sliiya ; kepa la ra sliiya who are struck,

tors treat those

nokukulu ukwesaba. Uma li

ya when one has been slightly struck
duma ka melwa u ya 7Ju- and then left ; but has been left
sibindi,

peka njalorijalo ; ka Mupeki en/Ji- full of dread. If it thunders he

ziy weiii kodwa ku ya bonakala has no courage, and is much trou
;

uku/Jupeka kwake ngokuba u ya bled at all times ; he is not trou

uyakaza njalonjalo end/dini, e swe- bled mentally only ;
it is evident

le indawo lapo nga e zifaka kona. that he is troubled, for he con

Kepa inyanga leyo uina ya bizwa tinually moves about in the house,
ukuba i ze ku in nika lona izulu, and seeks a place where he may
uina se li duma ngeniva u ya tslio, hide himself. But if the doctor
a ti, "

Inyanga ya ng elapa a ngi has been summoned to come and;

s esabi." give him heaven-medicine, 35 then

after that if it thunders lie says,
"

The doctor has given me medi

cine ;
1 am no longer afraid."

lay nob tar from

the Little Crow s village." (JJaJtcotah ; or, Life and
the Siowx. By Mrs. Mary Eastman, p. 191.J See also
Legends of
the legend of Unktahe and the Thunder-bird. Cloudy-Sky, during
one of his earthly sojournings, had allied himself with the thunder-birds
to light against the spirits of the waters, and with his t>wn hand
killed the son of Unktahe, the God of rivers. For this he was doomed
to death on his fourth appearance on earth as a great medicine-man.
p. 213, &c.)
Catlin relates that some Indians led him to "The
( f<l.,

Thunder s nest," where it is supposed the thunder-bird, a very small

bird indeed, Latches its eggs, and the thunder is supposed to come out
of the egg. (Life ammty the Indians, p. IGG.^1 Jupiter s Eagle pro
bably has some connection with such legends.
30 the very heaven, meaning thereby, the fat of the light
Lit.,
its flesh, or portion of a thunder-bolt.
ning-bird, or
 HEAVEN-DOCTORS, ETC. 383

Ngokuba Icyo nyoni, baningi But as regards that bird, there

aba i
bonileyo ngame/Jo. Kepa are many who have seen it with
kakulu izinyanga uabantu aba i their eyes. And especially doc
bone ngesikati sokuduma kwezulu, tors, and those persons who have
ukuba unyazi lu tsliaye pansi ;
i seen it when it thunders and the

ya sala. Uma
u kona nmuntu lightning strikes the ground the ;

eduze naleyo ndawo, u ya i bona bird remains where the ground

ezinkungwini pansi, a ye ku i bu- was struck. If there is any one

lala. Uma e sc i
bulcle, a k<?ale
near that place, he sees it in the
ukubalisa ngokuti, TJmakazi ngi fog on the ground, and goes and
"

ya kuhamba nje na, loku ngi bu- kills it. When he has killed it,

lele le inyoni e ngi nga i

bonanga? he begins to be in doubt, saying,
A yo nje le inyoni e ku tshiwo
si Can it be that I shall continue
"

ukuti, i kona inyoni yezulu e ha- to live as I have hitherto, seeing

mba nonyazi 1
"

U ya balisa ngo that I have killed this bird, which

kuba e i bona ukuma kwayo ku I never saw before? Is it not
nga fani nokwezinyoni a kade e zi really that bird which it is said
bona ; a bone ku koclwa okwayo, exists, the lightning-bird which
ngokuba ya bazizela izimpape goes with the lightning ?
i He is "

zayo. Umuntu a nga ti ibomvu ; in doubt because he sees that its

a bone ukuti,
"

Ai ;
ilu/tlaza." characteristics are not like those

Kepa uma e bhekisisile a nga ti, of birds which he has known for a

pakati kwaloko, ngi ku long time he sees that

"

K^a, i
;
it is quite
bona."
Kepa mina ngi lu bonile peculiar, for its feathers glisten.

upape Iwayo uma ngi se semsu- A man may think that it is red ;

nduzi ngokuba ngi be ngi swele again he sees that it is not so, it is
;

ujalonjalo ukubona lowo mbala green. But if he looks earnestly

za lu bona he No, it is some
"

wenyoni ; kepa nga nga may say,

upape Iwayo. Lowo muntu owa thing between the two colours,
as I am
looking at And it."

I myself once saw a feather

of this bird whilst I was living
011 the Umsunduzi ; for I had

wished for a long time to see

the colour of the bird ; and at

length I saw one of its feathers.

The man to whom it belonged

384 HEAVEK-DOOTOB8, ETC.

e In pete wa lu kumula esikwameni took it out of his bag ; and truly

tsho I saw and said, Indeed it is
"

sake ; nga bona nembala, nga it,

Hau the feather of a dreadful

olwcnyoni esabe-
" bird."
ukuti, !

kayo."
Wa ngi bonisa netambo
He also showed me one of its

la fana netambo li fakwe bones ;

it was like a bone in which
layo ;

umtanjana many little blood-vessels and

omuncinyane wegazi are

nomtshwana o /ilangana nompofa- many little grey lines I saw ;

na nga bona imitshwe eminingi many lines in the bone, and said,
;

"Nembala." This then is what I

etanjeni layo, nga ti, "Truly."

have heard on this matter, and

I loko ke e nga ku zwa ngaleyo
ndaba. Kwa ke, e that was confirmed by what I saw
pela ngaloko

nga zibonela kona ngawami

ame- for myself with my own eyes.

hlo.
"When we
Izinyanga zokwalusa say herd ing-doctors,
si kuluma

ngomfanekiso, ngokuba
umuntu we speak metaphorically, for a man
owalusa izinkomo u nezikali ne- who herds cattle has weapons and

g<7okwe
lemvula. Sa tata lelo his rain-shield. 36 We take the

lomalusi wezinkomo, si biza name of a herder of cattle, and

gama
omelana nonyazi, ngokuba uma e give it to one who counteracts the

u ya memeza njengomfana lightning, for when he keeps

lu tiba it

back he shouts as a boy who

wezinkomo; yeua uma e ngena
is

cattle if he goes into the

esibayeni nezikali zake, a tule nje, herding ;

zinge pume izinkomo kepa ngo- ;

cattle-pen with his weapons and is

ku/Jo/da ikwelo, izinkomo zi y e- silent, the cattle cannot go out ;

zwa ukuba u ti z aluka, ukuti but by whistling the cattle under

nga
a Na lowo stand that he tells them to go to
zi pume esibayeni.
malusi owalusa unyazi w enza the pastures, that is, to go out of

w the pen. And the herd that herds

njengalowo wezinkomo ; enza
the lightning does the same as the
njalo ke ngoku/JoAla ikwelo ;
a ti,

u herder of the cattle ; he does as

"

Tshui-i-i. Hamba, u ye le ;

ezi A pinde njalonjalo. he does by whistling ; he says,

ng lapa."

Depart, and go yon

"

Tshui-i-i.

der do not come here."

;
He
repeats this again and again.
Lezo zinyanga zi tslio ukuti zi Such doctors as these say they

y ezvvana nezulu. I loku ukutslio have a common feeling with the

heaven. They say this because

30
A small shield which is used as an umbrella to ward off rain
and hail.
 HEAVEN-DOCTORS, ETC. 385

kwazo, ukuba ngesinye isikati ku sometimes it is said a certain doc

tiwa inyanga etile i ya li tumela tor sends the lightning 37 to an

kwenye uku i linga, i bone uma other doctor to try him whether

inyanga e k<?inileyo
na. Kodwa he is a powerful doctor or not.
a eya miselwa i yo ; i li
i i
lingi He does not try the doctor who
nga izinyanga ezinye e nga zi k^o- appointed him ;
he tries others
ndi uma za miselwa kanjani na ;
whose appointment he does not
3S
ngokuba i loku e i bona ngako understand ;
for it is this by
ukuba inyanga impela, ngoku i which he sees that another is

buyisela lona, iiayo i

k^ale ukupu- a doctor indeed, by his send
tuzela ukungena end/ilini ukuzi- ing back to him the lightning,

lungisa. and he too begins to bustle about

and to enter his house to set him
self in order. 39

37 the heaven, or sky.

Lit.,
38
Here again we have apparently an intimation that the izinya
nga were priests not self-appointed, but commissioned by others who
preceded them. But there appears also to have been dissidents
those whose commission was not known. Man is the same every
where.
39
We find similar trials of skill among sorcerers of other coun
tries. It is said a German sorcerer was called to see if he could not
extinguish our far-famed sorcerer Roger Bacon. He raised a spirit
"
"

which he ordered to carry off Roger Bacon. But Roger was too
strong for the German, and the raised spirit, instead of taking away
Roger as commanded, carried off his own master. In like manner
the priest Eirikur having snatched by his sorcery from the hands
"
"

the good folk of Sida a murderer who was condemned to lose

"

of "

his head, a not very priestly act, it may be, they

"

hired a man
from the West firths who dabbled in magic to send a great cat to slay
Eirikur." Eirikur s magic and prophetic power could not protect him
from this cat. The sender worked,- the
sending was sent, and "
"

unlooked-for rushed upon its victim and Eirikur was saved, not by ;

magic and inner sight, but by quickness and help of a pupil in "
"

sorcery. And Puss," that is, the sending," soon lay dead upon the
" "

ground. Eirikur had triumphed. But triumph is nothing without

revenge. He must teach the people that Eirikur priest and sorcerer,
strange but not uncommon combination must not be trifled with.
So he despatched a sending to the man in the West firths, and put
"

an end to him almost as quickly as to his goblin-cat." (Icelandic

Legends, p. 262J
x x
38G HEAVEN-DOCTORS, ETC.

Kwa ti ngesikati csad/ilulayo It happened in times past when

ukuhambela kwami kwiti, nga I visited my people, on my arrival
fika nga lala \
kwa ti ku sa, nta- I lay down ;
on the following day
mbama izulu la /Joma, la ba libi in the afternoon the sky became
kakulu, ngesikati u.mbila u ka/Je- overcast, and was very dark in
la. Nga ngi hlezi emnyango, li deed ;
at the time when the maize
diuna kakulu ;
nomne wetu u was blossoming. I was sitting at

inyanga, wa ngena end/Jini c giji- the doorway whilst it was thun

ma, w etula ihau lake nezik^u dering excessively ; and my brother
zake, wa puma. Li ti uma li tsho who is a doctor entered the house,
ngamand/ila, naye wa tsho ngama- running, and took down his shield
nd/ila ukumemeza noku/JoAla i- and his string of medicines, and
kwclo. Nga buza kumame, nga went out. When it thundered
ti, Lo muntu w enza ni na ?
"

aloud, he too shouted aloud, and

"

Wa ti, Musa ukukuluma, loko whistled. I asked my mother

"

uma ku nje a ku be ku sa ku- what the man was doing. She

Nga tula replied, Do not speak, for when
"

lunywa. Umalusi."

ke. Kepa la w e/Jisa amatshe it is like this no one any longer

amaningi. Nga ti u za kufa, speaks. He is a heaven-herd."

ngokuba ng ezwa ukutshaya kwa- So I was silent. And the heaven

wo eliawini lake ;
kwa nga ku kci- cast down many hail-stones. And
tckele umbila. Kepa noko wa I thought he would die, for I
bangeka, ka ngenanga endAlini. heard them striking on his shield ;
Na ngonyazi 1 enze njalo ;
ka z a itwas as though maize had been
ngena la za la sa. thrown on him. But although he
was resisted very much, he did not
enter the house. And as regards

the lightning, in like manner the

heaven resisted him ;
but he did
not enter the house until it was
bright again.
Ku tc kusasa ng ezwa ku tiwa In the morning I heard it said

emzini kababekazi enzansi, enya- that at rny uncle s village, at Inya-

meni, UmaAlati u te u ya puma, ma, down the river, one Uma-
izinyanga ezinkulu zi nga ka pu- thlati said he would go out before

mi ;
wa memeza kanye, e ti, the great doctors went out; he
shouted aloud, saying, "

Depart,
 HEAVEN-DOCTORS, ETC. 387

Muka, u ye
"

Ic." Kwa ti swiswi and go yonder." But the hail

emzim beni, wa ngena nyovane smote loudly on his body, and he
end/ilini. Wa pinda nomunye, came into the house backwards.
wa u ya memeza, la
ti m vimba Another went out, and when he
umlomo. Ngaleyo mini la u fu- shouted, the heaven stopped his
latela lowo muzi ;
wa ba owalo, mouth. On that day the heaven
la zenzela. Ba /Jala ngezind/du ;
turned back 40 on the village ;
its

la wa k<?eda amabele, la wa ti nya. it was entirely in its power, and

it did its will. They remained in
their houses ;
it entirely destroyed
the corn.

Kepa nga ti uma ngi ku zwe When I heard this I said,

loko, nga ti, Kanti inyanga enje- " "

Forsooth is such a doctor as that

ngaleyo yi a/duleka na ? Si ya conquered? What shall we eat

kud/Ja ni nonyaka, loku z a/du- this year, since they have been
ngokwalusa na unable to
"

lekile ? herd?"

Kwa tiwa,
"

A ba zilanga. They replied,

"

They did riot

B a/ilulekile nje."
fast.
41
They are therefore con

quered."

40 It is well to note this use of fulatela ; to turn the back on an

enemy means to have conquered him utterly.
41 Here we find abstinence from food and labour one
fasting
of the conditions of successful performance of the duties of an office.
There is this saying among the natives, Umzimba ow esutayo njalo- "

njalo u nge bo iie kahle oku-imfihlo" The continually stuffed body can
not see secret things. And they have no faith in a fat diviner do
not believe that he can divine. Their diviners fast often, and are
worn out by fastings, sometimes of several days duration, when they
become partially or wholly ecstatic, and see visions, &c. This is very
instructive, and throws light on the results of fasting among those
who suppose themselves to be the objects of a divine revelation.
It is curious how universally a system of fasting prevails amongst
different peoples, being regarded as a merit, or as a means of prepara
tion for a work, or for the reception of a revelation from a superior
power, or as an expression of self-contrition, or as a means of pro
ducing a high order of spirituality. It would be interesting to trace
this custom to its root, but this is not the place for such a subject.
We may, however, refer to some instances among the Polynesians,
where neglect of fasting by others is supposed to have seriously inter
fered with the work of some great man :

Maui then left his brothers with their canoe, and returned to
"

the village ; but before he went he said to them, After I am gone, be

388 HEAVEN-DOCTORS, ETC.

Loku kuzila oku tshiwoyo ngo- As regards this fasting which is

muntu owalusayo, ku tiwa inyanga spoken of a man that herds the

eya mu misayo i ti,
"

Ka muse sky, it is said that the doctor who

appoints him says,
"

Let him not

courageous and patient ; do not eat food until I return, and do not let
our fish be cut up, but rather leave it until I have carried an
offering
to the gods from this great haul of fish, and until I have found a,
priest, that fitting prayers and sacrifices may be offered to the god, and
the necessary rites be completed in order. "We shall thus all be
puri
I will then return, and we can cut up this fish in
safety, and it
fied.
shall be fairly portioned out to this one, and to that one, and to that
other ; and on my
arrival you shall each have your due share of it,
and return your homes joyfully ; and what we leave behind us will
to
keep good, and that which we take away with us, returning, will be
good too.
Maui had hardly gone, after saying all this to them, than his
"

brothers trampled under their feet the words they had heard him
speak. They began at once to eat food, and to cut up the fish. When
they did this, Maui had not yet arrived at the sacred place, in the
presence of the god ; had lie previously reached the sacred place, the
heart of the deity would have been appeased with the offering of a
portion of the fish which had been caught by his disciples, and all the
male and female deities would have partaken of their portions of the
sacrifice. Alas alas those foolish, thoughtless brothers of his cut
! !

up the fish, and behold the gods turned with wrath upon them, on
account of the fish which they had thus cut up without having made
a fitting sacrifice. Then, indeed, the fish began to toss about his head
from side to side, and to lash his tail, and the fins upon his back, and
his lower jaw. Ah ah well clone Tangaroa, it springs about on
! !

shore as briskly as if it was in the water.

That is the reason that this island is now so rough and
"

uneven that here stands a mountain that there lies a plain that
here descends a vale that there rises a cliff. If the brothers of Maui
had not acted so deceitfully, the huge fish would have lain flat and
smooth, and would have remained as a model for the rest of the earth,
for the present generation of men. This, which has just been re
counted, is the second evil which took place after the separation of
Heaven from Earth." (Polynesian Mythology. By Sir George Grey.
Pp. 4345J
So when the powerful magician Ngatoro-i-rangi wished to ascend
to the snow covered top of Mount Tongariro he said to his com
panions, Remember now, do not you, who I am going to leave be
"

hind, taste food from the time I leave you until I return, when we
will all feast
together."
Then he began to ascend the mountain, but
he had not quite got to the summit when those he had left behind
began to eat food, and he therefore found the greatest difficulty in
reaching the summit of the mountain, and the hero nearly perished in
the attempt. (Id. } p. 150.^
 HEAVEN-DOCTORS, ETC. 389

ukud/Ja uma e piwa utshwala bu drink if he is

given beer in a cup
"Ka muse uku- that is not "

Let him
isikope." Futi, full."
And,
dMa imifino e nga shwamanga." not eat herbs before the feast of
Futi,
"

Ka muse ezi- ukukcapuna

firstfruits."
42
And, Let him not
"

ko, uma izinkobe nga k epu- take a handful of boiled maize

zi

Iwa."
Futi, Ka muse ukudMa from the fireplace, if the maize has
"

inyama, uma inkomo i

nga ka bo- not been taken from the pot."

boswa." Futi,
"

Ka muse uku- And, "

Let him not eat the flesh

d/da izindumba nga zi uma e of a bullock until it has been
nikwanga." I loko ukuzila uku- opened." And,
"

Let him not eat

d/ila okutshiwoyo izinyanga. No- izindumba he has not been given
if

ma e lambile, wa fumana abantu them." This is the fasting which

be d/ila utshwala, uma bu nga se the doctors speak of. And if a
gc walis we, a nga ti ukuti, Mina man
"

is
hungry and come to men
kambe ni y azi ukuba ngi y a- who are drinking
43
beer, if the
lusa." vessel is not full, he would say,
"

For my part indeed you know

that I herd the heaven."

Um until wemvula nga m bona When I was young, about the

ebuncinyaneni bami uma ngi nga- size Ungangamana, I saw a
of

ngongangjimana ; ibizo lake ku rain-man ; 44 his name was Um-

tiwa TJinkguekana. be inya- Wa k^aekana. He was a great doctor

nga enknlu na kwazulu yokunisa even among the Amazulu, 45 skil-

12
At the period of the year when the new food is ripe,
varying
with different places, the chief summons all his people to a festival,
(which is called ukudhlcda umkosi; ) all the people make beer, which they
take with them to the chief s village ; at the chief s village, too, much
beer is made. Wiien the people are assembled the chief has oxen
killed by his soldiers, and there is a great feast of one
day with sing
ing and dancing. This is called ukuskwama, arid the people return to
their homes and begin to eat the new produce. If any one is known
to eat new food before this festival he is
regarded as an umtakati, and
is killed, or has all his cattle taken
away.
43
The natives speak of beer as food, and of eating it, and ap
peasing hunger by it.
They also call snuff food, and speak of eating
it.

44 I
translate literally, a rain-man or man of rain, a rain-doctor,
one capable of causing rain or drought.
45
Lit., In the house, country, or nation of Uzulu that is, of the ;

traditional founder or unkulimkulu of the Zulu nation.

 390 HEAVEN-DOCTOllS, ETC.

imvula. Kepa kwazulu wa producing rain. But among

e ngo ful in

vele kakulu enkosini

ngokuba Amazulu he did not show
;
the

amakosi akwazulu a e nga vumi himself much to the chief; for the
ukuba urauntu kazana nje ku tiwe chiefs of the house of Uzulu used
u pata izulu ngokuba izulu kwa not to allow a mere inferior 46 to
;

ku tiwa elenkosi yakona kupela. be even said to have power over

Ngaloko ke wa fi/tleka. Kepa e the heaven ;
for it was said that

nga yekile uku li nisa ngasese. the heaven belonged only to the

Wa za wa wela, ngokuba w ezwa chief of that place. Umk^aekana

ku tiwa,
"

Izinyanga zonke zezulu therefore remained hidden. But

a zi bulawe." W ekja, wa fika he did not cease to produce rain in

lapa esilungwini ;
wa fika e nga secret. At length he crossed to
pete Into, e hamba nje. Kepa this side the Utukela, for he heard
kw azisa ukuba u fika nje, u fikele that Utshaka had said, Let all "

kwabakubo aba m aziyo. the heaven-doctors be killed." He

escaped, and came among the Eng
lish; he came here without any

property, by himself alone.

47 He
came without any thing, because
he came to his own relations.
Wa tolwa iukosi yakwamadAla- He became a dependent of the
la ;
iiati e ya i si tolile ;
ibizo chief of the Amadhlala ; it is

layo ku tiwa Unjeje kasehhele. the same to whom we were sub

Kepa wa /Jala isikatsliaiia, la ba ject ;

his name was Unjeje, the
li balele kakulu izulu. Ba k^ala son of Usechele. And when he
abantu bakubo ukunyenyeza ngaye had staid a short time, the heaven
48 His
enkosini, ukuti, Lowo muntu u "

became very hot and dry.

m bona nje ;
uma u kcela kuye own people began to whisper about
imvula, u ku kconisela. him to the chief, saying,
"

You see

that man ;
if you ask him, he can
cause the rain to drop for you.

Uzana, dim. of ize, nothing ; izana, a little nothing, that is,

40

something less than nothing itself. Uzana, a proper name, meaning

Tlw-less-than-nothiny-man. All men of low degree are called aba-
ntwana bakazana, Children of Uzana, this hypothetical man of
naught.
47
Lit., Just walking, that is, without any
incumbranccs of pro
perty or cattle.
long continued drought and hot
48 There was weather.
 HEAVEN-DOCTORS, ETC. 391

Inyanga enkulu pezu kwazo zonke He is a great doctor above all

izinyanga."
other doctors."

Kepa loko kwa hamba kanci- And this was first spoken of a
nyane, kwa za kwa pumela obala ; little, openly ; and we
and at last

s ezwa sonke ukuba Umk^aekana allheard that Unik^aekana was a

u inyanga yemvula. Inkosi i rain-doctor. The chief asked him
kcelile kuye ukuti, ka ke enze, i
just to set to work, that he might
bone uma ku isiminya loko na. see if it were true or not. And
Kepa ngokuba ngalesi sikati for at that time the heaven was
izulu la li balela ng ezwa ku hot and dry I heard it said,
tiwa,
"

U ti,
*
A ba li bheke ngo- Umk^aekana says, Let the peo
"

ple look at the heaven at such a

"

suku lokuti ;
li
ya kuna.
"

time ;
it will rain.

Kepa w emuka wa ya e/Jatini, And he went away into the

e ya kulungisa izinto zake ;
wa forest to get his things ready ;
he

zing e hamba njalo, kwa za kwa went there continually, until the
fika leyo mini. Kwa ti ngam/da day he had mentioned came. And
li nayo, kwa tiwa,
"

Nembala u when it rained, the people said,

inyanga !
"

Kwa ba njalo ke nja-

"

Truly, he is a doctor !
"

And it

lonjalo. Wa piwa izinkomo, wa was always thus. He

was given
kceba masinyane. cattle, and very quickly became
rich.

Kepa ngemva kwalo nyaka izu- And after that year the heaven
In la ba lukuni ukuna. Ba m was hard, and it did not rain.
/ilupa kakulu. Loko ku m /ilupa The people persecuted him exceed
nami nga m bona, nga m lihaukela, ingly. When he was persecuted
ngokuba ngi bona amadoda e fika I saw him and pitied him, for I
na sebusuku e tshaya ngamawisa saw men come even by night and
emnyango wend/du yake, a m ki- smite his doorway with clubs, and
pe, a ti, ka pume, a koke izinkomo take him out of his house, telling
zawo a m nika zona, ngokuba izulu
him to come out and give them
a li sa ni. B enza njalonjalo. back their cattle which they had
Kepa a /Jupeke kakulu, ngokuba given him, because the heaven no
ngesinye isikati a fike ekuseni, a longer yielded rain. They did this
m kipe j a baleke, a jigijele m constantly. And he was greatly
troubled, for sometimes they came
in the morning and took him out
I
of his house ; he fled, and they
392 HEAVEN-DOCTORS, ETC.

ngamawisa ;
a balcke, a tshone threw clubs at him \
he ran away

e/Jatini, li ze li tshone, e nga d/tla- down into the bush, until the sun.

nga, esaba ukuza ekaya ; ngokuba set, without eating, being afraid to
ba be ti ba ya ku bulala impe- m go home ;
for they said they would
la, uma imvula i
nga ni. Kepa really kill him, if it did not rain.
loko be ku tsho ngekcebo labo, But they said that through their

ukuti i kona e za kwenza masi- subtlety, thinking that he would

nyane, ngokuba e ti, Loku ngi "
do what they wished at once, be
za kufa na." Kepa izulu nga ku cause he expected them to kill
bona li
ya na ngesinye isikati em- him. And I saw that it sometimes
katini wokusebenza kwake. rained whilst he was working.
Ku te ngomunye unyaka, uma And 011 another year, when
ba bone ukuba izulu ya tanda li they saw that the heaven wished
ukubulala amabele, ba ni zonda to destroy the corn, they hated

kakulu. Ngaleso sikati nga ngi him exceedingly. I was not there
nga se ko. Nga se ngi lapa kwiti, at that time. I was with my own
emapepeteni. Ng ezwa ku tiwa people, the Amapepete. I heard

izulu li na nje kakulu, li

g^iba it said that it rained excessively,

TJmkgaekana u file. Ku tiwa ba that it might cover the dead body

ni bulele ngobuti ,
a ba m bulele of Umk^aekana with earth. It is

ngoku m gwaza. Ng ezwa loko said they poisoned him, and did
ke ; kwa tiwa, ba ya /dupeka labo not stab him. I heard it said that
bantu, ngokuba aniasimu abo a ya those people were troubled, for
kukuleka imvula. I loko ke e their gardens were carried away

nga ku zwayo ngenyanga yemvula. by a flood. This then is what I

heard of this rain-doctor.
Kwa ti ngolunye usuku umfana One day his son, (the one that
wake, (o yena e be tandwa kakulu was most dear to namedhis father,

uyise, igama lake Un^eto uma c ; Un^eto, who went with his father

ya e/Jatini uyise u be hamba naye ;

to the forest when he went there ;

ngokuba e ti u m tanda ngoba e for he said he loved him because

tumeka; ngokuba uma umuntu e he could send him where he wish

nisa izulu u swele umntwana uku ed 49 for if a man is causing it to ;

ba a tume yena njalo, a nge n^abe rain, he requires a child, that he

may send him constantly without

refusing in the least, that the hea-

49
Lit., Send-able, ready to go on a mission.
 HEAVEN-DOCTORS, ETC.

nakanyc, ukuze izulu li tanibe,) ven may be yielding,) this son

wa tshongemva kwokuncenga, wa said to me, after I had earnestly
ti, Woza ni, ngi ye ku ni bonisa besought him,
"

Come, and I will

"

lapo ubaba e beka kona izinto zake show you where my father placed
zezulu." Sa hamba emini, s alu- his things with which he treated
sile ngakona. Sa fumana empa- the heaven." We went at noon,
ndwini ku kona izitslia zi sibeke-
having herded our cattle near
Iwc, nebakaea lokupe/ila ; wa si the place. Under an overjutting
bonisa loko kwenza kukayise, ne- rock we found covered vessels,
mifunzana e botshwe ngenko- and a churning stick ; he showed
i^l wane ;
wa si bonisa nokupe/ila us what his father did, and little

kukayise. Kepa sa ku bona loko, bundles of medicine bound with

s esaba, a sa tanda ukungena, sa inkonthlwane 50
he showed us
;

baleka njeya, ngokuti li funa izulu alsohow his fother churned. But
li si tabate uma si pata imiti ye- when we saw that we were afraid,
nyanga. Sa m shiya pakati, sa and did not wish to go in, but ran
baleka, sa ya ezinkomeni. away, thinking perhaps the light
ning would strike us if we touched
the medicines of the doctor. We
left them under the rock, and ran
away to the cattle.
Ku pela ke leyo ndaba e nga i Tin s is the end of what I saw.

bonayo.
UMPENGULA MBANDA.

The Sky, Sun, Moon, and Stars.

IZULU e si li
bonayo leli elilu/ilaza THE blue heaven which we sec we
si ti idwala, li
ye la /tlanganisa suppose is a rock, 51 and that it

50
Inkonthlwane, a small tree whose bark is white, and used to
tic up bundles.
The notion that the heaven is a solid body or roof over this
>l

world is very common, probably universal,

among primitive peoples.
The Hebrews spoke of it as a firmament, that is, a beaten out solid
expanse, which was strong as a molten "

looking glass." Job. xxxvii.

18. It was supposed to
support a celestial reservoir of waters, and to
have doors, open lattices, and windows, through which rain, hail, and
dew descend. It also supported the heavenly bodies and is
spoken ;
394 HEAVEN DOCTORS, ETC.

um/daba, um/ilaba u pakati kwe- encircles the cnrth, the earth l)cing

znlu, izulu li
gcinile ngapandAle inside the heaven, and the heaven
kwom/daba ;
si ti a u se ko um- ending outside the earth ;
and we
Alaba ngale kwezulu. suppose there is no other earth on
the other side of the heaven.

Nabantu c si ti ba kona ngalc And the men 52 who, we sup

kwezulu, a s azi ukuba ba kulo pose, are on the other side of the
idwala ini, noma ku kona indawa- heaven, we do not know whether
na e um/daba ngale ;
a si kw azi they are on the rock, or whether
loko. Into e si y aziyo inye njc there is some little place which is

ukuti ba kona. Ngaloko ke si ti earth on the other side ;

we do
ku kona indawo yabo, njengeyetu not know that. The one thing
le. which we know is this, that these
heavenly men exist. Therefore
we say there is a place for them,
as this place is for us.

Ilanga Ion a nalo si ti a H ko And the sun we do not say is

ngale ; ngokuba uma li

ngale nga on the other side of the heaven ;

si nga li boni ; nga li sitile,

nje-
for if it were on the other side we
bantu aba ngale, e si nga should not be able to see it; it
ngalabo
ba boniyo. Lona li iiganeno, ngo- would be hidden like the men
ba si li bona kaAlekaAle lonke ; a who are on the other side whom
ku site neiidawana nje yalo. we do not see. The sun is on this
side, for we see the whole of it

thoroughly ;
not even one little

spot of it is concealed.

of as a floor on which the throne of God rests. Ezek. i. 26. Tho

Greeks had similar ideas, and applied the terms brazen and iron to
the sky. The Latin ccelum is a hollow place, or cave scooped out of
solid space. (Smith s Dictionary of the Bible. FIRMAMENTJ The
Arabs believed in numerous heavens one above the other, a belief
which St. Paul entertained, and which is common to the Hindus, and
to the Polynesians. Among the Chinese there is a myth, in which
Puanku or Eldest-Antiquity is represented as having spent 18,000
that was to contain
years in moulding chaos, and chiseling out a space
him. And it is through openings made by his mighty hand that the
sun, moon, and stars appear ; not as the Amazulu think, shining
011
the Zulus. Vol.
this side of the blue rock. (See Nursery Tales of
/., p. The Heaven-Country.) See some amusing diagrams by
152.
of
Cosmas-Indicopleustcs, made on the supposed revealed cosmogony
the Bible. (Types of Mankind. Nott and Gliddon, p. 569. J
^ See Nursery Tales of the Zulus. Vol. /., p. 316. Appendix,
 HEAVEN-DOCTORS, ETC. 395

Nenyanga futi nayo i

ngancno And the moon too, like the sun,

njengelanga, iiezinkanyezi futi zi is on this side ;

and the stars too

nganeno nazo, kokutatu loko. are on this side, all three. And
Naniafu a nganeno j nemvula si ti the clouds are on this side ;
and
i
nganeno, i nela lo m/tlaba ; ngo- rain we say is on this side, which
kuba uma i
ngalc nga i
nga iiki descends on this world ;
for if the

lapa, ngokuba. si ti izulu li idwala. rain were on the other side it

could not come here to us, for we

suppose that the heaven is a rock.
Ilanga nkuhamba kwalo inclAle- The sun in its course has only
la zalo zimbili kupela nje ;
ennui two paths \ by day it travels by a
ind/Jela yalo li hamba ezulwini ; path in the heaven ; at night it
ngokuAlwa indMcla yalo li
ngena enters by a path which goes into

elwandAle, emanzini, li hamba the sea, into the water ;

it passes
nga wo piunc cndaweni yo- through the water, until it again
li ze li

kupunia yakusasa. comes out at the place where it

rises 53 in the morning.
Ilanga ukuhamba kwalo end/Je- As regards the path of the sun,
leni yalo yokubusika, i
yodwa ;
its winter path is different from
iigokuba ya li hambela njalo li
li its summer path ;
for it travels
ze li
gcinc endaweni etile, noma northward till it reaches a certain

intaba, noma isiAla/tla ;

a li d/tluli place a mountain or a forest,
kulezo ndawo zombili ; pume [where it rises and sets,] and it
li

ond/tlini yalo yobusika ; ukupuma does not pass beyond these two
kwalo li
buyele endaweni ye/Jobo. places ;
it conies out of its winter
Si ti
ngokupuma kwalo endaweni house ;
when it comes out it
goes
yobusika li landa i/dobo, li ze li southward to its summer place.
gciiie ngcntaba noma innuti ;
li We say that when it quits its
buye li landa ubusika njalo. Zi winter place it is
fetching the
kona izind/ilu zalo lapa si ti, summer, until it reaches a certain

"Manje ilanga li
ngciiile cnd/di- mountain or tree ;
and then it

ni ;
"

si tsho ngokuba li ma izin- turns northward again, fetching

sukwana kuleyo ndawo ;
uma li the winter, in constant succession.
These are its houses, where we say
it enters ;
we say so, for it stays

in its winter house a few days ;

53
We
see here the reason of the rising of the sun being expressed
by ukupuma, to come out, because it is supposed to come out of the
water.
306 HEAVEN-DOCTORS, ETC.

puma s azi ke ukuba li bu gcinile and when it quits that place we

ubusika, se li landa i/ilobo ;
nem- snow that it has ended the winter
bala li
ye li hambola ku ze ku ti and is now fetching the summer ;
ukukula kwe/Jobo li
iigene end/tli- and indeed it travels southward,
ni yaseAlobo izinsukwana, li
pume until, when the summer has grown,
njalo. it enters the summer house a few
days, and then quits it again, in
constant succession.

Inyanga ukutwasa kwayo si ti i As to the renewal of the moon,

twasile inyanga ngokuba si i bona we say it is new moon because we
entshonalanga. K\va ku tiwa see it in the west. It used to

inyanga i fa nya kanti a ku nja- ;

be said the moon dies utterly ;

lo i dAliwa izinsuku, i but it is riot so the days devour

; ye i ncipa, ;

54
i ze ibe ngangozipo nje eme/dwe- it, and it goes on diminishing
ni ; lapo ke se i tatvva ilanga li i ;
until to appearance it is as thin as

fumaua empumalanga, li hambe a man s nail ;

and then it is taken

nayo, li ze li i
shiye entshonalanga, by the sun ;
the sun finds it in the

i bonwe lapa ku k^ala ukuti zibe east and travels with it, until he
uku/tlwa, ku tiwe i twasile inya leaves it in the west, and it can be

nga ; i
ye i kula ;
i ze i fulatele seen when the twilight begins,
enzansi, si ti inyanga se i blieka and we say it is new moon ;

enzansi, i
ye i
/Jangane ukutshona and it goes on growing until

kwelanga, i ze i selwe ; i buye i it is full. At last it has

55
ncipe futi, i ze i fe. it back to the east, and we
say the moon is rising more and
more eastward, and at last it is

full ;
5(i
it rises when the sun sets ;

and at last the sun rises before the

moon sets ;
and it again wanes,
until it dies.

Izinkanyezi a si tsho ukuba zi We do not say the stars travel

ya hamba njengelanga nenyanga ;

like the sun and moon they are ;

zi mi njalo zona. Kodwa zi kona fixed continually. But there are

izinkanyezi ezi hambayo, ezi fayo stars which travel, and which die
futi njengenyanga. like the moon.
54 How easily a mythical personification may arise from such a
metaphor as this.
55 Enzansi here
meaning by the sea, which is, Eastward.
50
Dilingana is also used to express full moon. Inyanga se i

dilinyene, The moon is now full.

 HEAVEN-DOCTORS, ETC.

Isikcelankobe ngesinye isikati Isikcclankobe 57 (the evening

si ya nyamalala, si bonakale nge- star) is sometimes invisible, some
sinye isikati. times seen.
Futi isilimela si ya fa, si
nga And Isilimela 58 (the Pleiades)
bouakali. Ebusika a si ko, ku ze dies, and is not seen. It is not
ku ti lapa ubusika so bu pela si seen in winter ;
and at last, when
k<?ale
ukubonakala si sinye inka- the winter is
coming to an end, it

iiyezi ;
si be zitatu ;
si ye si kula si begins to appear one of its stars
ze si be isikomkwana, si dandalaze first, and then three, until going
obala lapa se ku za kusa. Si tsho on increasing it becomes a cluster
ke ukuti isilimela si twasile, no- of stars, and is perfectly clear

nyaka u twasile ;
ku liny we ke. when the sun is about to rise.

And we say Isilimela is renewed,

and the year is renewed, and so
we begin to dig.
Ikwezi li ma endaweni yalo Ikwezi (the morning star)
njalo ;
lona 1 andulela ukusa nela- keeps its place constantly ;
it pre
nga ;
ku bonwa ngalo ukuba ku cedes the morning and the sun ;

ya sa manje ubusuku bu d/tlulile, and by its rising we see that

;

li
pumile ikwezi, nomtakati a fi- the morning is
coming ;
the night
nyele lapa e ya kona, ngokuti, has passed, the morning star
"

Uma ngi hamba kancane ngi za has arisen, and the sorcerer turns
kuselwa, ngi ya kufika ekaya ku back rapidly from the place where
Nen/Joli i finyele ku nga
sile." he is
going, because he says, If I "

puma ikwezi ;
y ukuba se ku
azi go slowly, the light will rise on
sile. I njalo ke leyo nkanyezi. me, and I shall reach home when
it is light."
And the spy rapidly
turns back when the morning
;

star rises he knows that it is now

morning. Such then is this star.
Indosa inkanyezi e puma nga- Indosa is a star which arises be
pambili kwekwezi ukuhambakwo- fore the morning star, when night
57
Isikcelankobe, also called Isipekankobe. Isi-kcela-nkobe : Izin-
kobe boiled maize ; ukukcela, to ask.
is The star which appears when
men are asking for boiled maize, their evening meal. 1 si-peka-nko-
be : ukupeka, to boil. When the maize is boiling for the evening
meal.
i8
Isilimela, The digging-for-[stars.] Because when the Pleiades
appear the people begin to dig. Isilimela se si ba landile abalimi,
The Pleiades have now fetched the diggers.
 398 IIEAVEN-DOCTOllS, ETC.

ku/ilwa; ku ti noma abantu be is advanced ;

and if men have
libele be /Jezi be dAla utshwala, staid drinking beer, or eating the

noma ukud/Ja kwomtimba, ba uga meat at a wedding feast, if they

bona indosa i
pumile, ngokuba see Indosa arisen, for it arises red,

yona i ba bomvn, ba ti, "A si

they say,
"

Let us lie down ;

it is

lale; se kn /Jwile." Ku lalwc ke. now night."

And so they lie
Umuntu ka tsho uknti, "

Loku ku down. A man does not say,

kulala Since Indosa has arisen I shall
"

indosa a sa yi "

pume iigi ;

u ya kulala a z a koAlwe. Indosa not now lie down he

"

;
will lie

ku sa i pezulu kakulu, li
pume ke down for a long time/ 9
In the
ikwezL morning Indosa is very high in the
heaven, and the morning star
risen.

The Sun, Moon, and Stars.

UKUMA kwelanga ngokutsho kwa- As regards the position of the sun,

bantu, ku tiwa ilanga li inkosi in the opinion of the people he is

enyangeni ua sezinkanyezini ; ngo chief above the moon and stars ;

kuba uma li pumile zi ya fipala for when he has arisen both moon
zoinbili inyanga nezinkanyezi, ku and stars become dim, and he

kanye lona lodwa, li ze li tshone, alone shines, until he sets, and

and uba zi kanye zona. then they shine.

Ku tiwa ukuhamba kvvalo li

ya As regards his motion, it is said

liamba impela ezulwini, li ze li he really travels in the heaven,

iigene elwand/Je ;
li buyele empu- until it goes into the sea, and re

malanga lapa li
puma kona. Ku turns to the east from whence he

tiwa li hamba Lapa li arose. It is said he travels in the

emanzini.

puma kona ekuseni ku kona isi- water. Where he arises in the

esikulu ku tiwa leso si- morning there is a great ball this
gakga ;
;

iinina walo si ya li
pelezela ball is called the sun s mother ;
it
giikq-A \

lapa se upuma,
li za shiye accompanies him when he is about
si li

si elwa to rise, and leaves him on his

ekupumeiii kwalo, buyele
nd/Je. Si bomvu njengomlilo. I arising, and goes back into the sea.

loko ke e ngi kw aziyo ngelanga. It is as red as fire. This then is

what I know about the sun.

59 in a deep sleep.
Lit., until he forgets, that is, is
 HEAVEN-DOCTORS, ETC. 399

Ngenyanga kwa tiwa kuk^ala i As regards the moon, it was

ya fa, ku pintle ku vele enye inya- said at first the moon dies, and
nga. Kepa kwa za kwa bonwa another moon comes into being.
ukuba k<7a ;
kanti a i fi,
inye njalo Bat at length it was seen that it

njengelanga. Kodwa ukufa kwayo is not so ;

that the moon does
ukuba i
ncipa, i d/Jiwa izinsuku, i not die, but is one like the sun.
zo i site elangeni, i sitwa iuiisebc But its death is that it
diminishes,
yalo, i
uga b i sa bonakala. I being eaten by the days, until it
tatwe ilanga, li ham be nayo izin- hides itself in the sun, that is, in

sukwana, i
pintle i
shiywe, i bona- its rays, and is then no longer
kale ekutshoneni kwalo. visible. taken by the sun,
It is
Izing^a-
peli za za za bona ngokukgupela and he goes with it a few days,
kwazo, zi ti,
"

Ku ngaiii ukuba and then leaves it again, and the

inyanga ku tiwe i
file, loku i sita moon is seen when the sun sets.

elangeni nje na?" Ku ti emini Observers at length saw by their

lapa izulu bukcka, nelanga li observation, and said,
li
Why is it
"

nga kakulu
sa /Jabi ameAlo nge- said that the moon is dead, when
misebe, i bonwe ngokn/tlala emtu- it is merely hiding itself in the
nzini omkulu ; unmntu a bheke sun And during the day when ?"

pezulu, a k^apelisise eduze nela the sky can be lookedat, and the

nga, a yeke ukublieka um/tlaba, sun no longer pierces the

eyes
enyusele ame/tlo pezulu, ku ze ku much with his rays, the moon is
pele ukukanya oku kojopa ame/ilo, seen by a man standing in a deep
ejwayele ukubona eduze nalo, ne- hade, and looking upwards, and
zulu li kcwebe ka/ile eme/Jwcni, li
fixing his eyes intently on a spot
nga wa vimbeli, i
ya bonwa ekca- near the sun and ceasing to look
leni kwelanga, noma li ya ku i on the earth, and raising his eyes
sliiya ekutshoneni kwalo, noma li to the sky, until the light which

ya kutshona nalo. O i
bonileyo pierces the eyes ceases, when the
a bize omunyc, a ti, "

Inyanga a i
eyes are accustomed to look at a
spot near the sun, and the sky is
clear to the eyesight, and the sun
no longer forces him to close his

eyes, the moon is seen at the edge

of the sun, whether the sun will
leave when he sets, or
it set with
it. He who sees it calls another,
400 HEAVEN-DOCTORS, ETC
1
.

file, njongokubii ku tiwa i

ya fa ;
and says,
"

The moon is not dead,

nansi. Bheka pezulu. W ake as they say it dies ;

there it is.

umkanya, u kcimisisc ame/ilo, u Look up. Shade your eyes, and

jwaycle elangcui, u za ku i bona." bring the eyelids together, and get

Nembala a func, a fune, a ze a i accustomed to the s\m, and then

bone, a ti,
"

Ncrnbala i li/tlwe irai- you will see And indeed he it."

sebe." seeks and seeks until he sees it,

and says,
"

Truly it is hidden by
the rays."

Kwa bonwa neziiikanyezi enn Men saw the stars too during

ui narni loko nga ku bona. S a- the day and I too have seen ;
;

ke embava. Emini enkulu nami them. We were living on the

Inyanga i ya fa Umbava.
"
At midday I too dis
ngi pika, ngi ti,
impcla."
Kwa ti s alusile la pa puted and said, The moon really "

se li kakulu si Alezi
pezulu
But we were herding when dies."
ilanga ;

emtunzini, si lele ngemi/tlana, si the sun was very high ;

we were
kcambalele, si bheke pezulu. Um- in the shade, lying on our backs

fo wetu wa ti kumi,
"

U ya i bona without sleeping, and looking up

inyanga. Nansiya, i namatele wards. My brother said to me,

ckcaleni kwelanga." Nga m piki-
"

You see the moon. There it is ;

sa. Wa ti,
"

Kflingisisa ;
u za ku it is close to the edge of the sun."

i bona." Nembala nga tulis ame- I contradicted him. He said,

7Jo, nga bheka elangeni na sekca-

"

Look hard you ;

will soon see it."

And indeed I fixed my and

leni kwalo, ameAlo a Alangana na- eyes,

tshazi uku i bona, looked earnestly at the sun and

yo. Nga i ti

at the edge of the sun ; I saw the

ya nyamalala. Nga pinda nga
tulisa ame/ilo, nga i bona, nga ti, moon for a moment ;
I again fixed

and saw and

"

Nembala." Nga bona nezinka- my eyes, it clearly,

za za
"

It is I saw also the

ya ba nye kuk^ala
true."
nyezi ; said,

ba ningi, ngi zi bona. stars at first one at last I saw

za Nga ;

ukuba nembala inyanga ka So I was satisfied that the

dela i many.
I loko ke e ngi kw moon does not die. That is what
fi. aziyo nge-
I know about the moon.
nyanga.
The moon is said to be the sun s
Ku tiwa i induna yelanga.
officer.
 HEAVEN-DOCTORS, ETC. 401

The Male and Female Heavens.

IZULU abantu ba 1* aAlnkanisa ka- THE people speak of two lieavens ;

bili ;
li
linye ku tiwa izulu eli du the one which thunders with a
ma ngemvunga enkulu, ku tiwa deep roar is the male ;
it is not
eleuduna lelo ;
a 1 esabeki, a 1 oni dreadful, it does no harm ;
for

luto ; ngokuba lona, noma li du- although it thunders, it causes no

ma, into yalo imvula kupela. thing but rain. When the male
Uma li duma ngelenduna si ti, heaven thunders we say, This "

nje izulu year the heaven is peaceful, for it

"

Nonyaka li bekile, rigo-

kuba li
nga durai ngokoua."
does not thunder injuriously."

Elensikazi ku tshiwo lona uku- It is said of the female heaven

duma kwalo li bonakala ngczinyazi that its thunder is attended with
na ngesik<?oto ; nomoyana o fika lightning and hail and the breeze ;

umubana. Abantu ba balcke, ba which comes with it is rather bad.

ngcnc masinyane. Unyazi Iwalo And men run away and go into
lu zinge lu ti nso masinyane, lu their houses at once. Its lightning

nga libali ;
umuntu u ya k<?ala
is
usually forked and rapid ;
as

etuka, se lu kade lu d/Julile ;

soon as a man starts it has passed ;

umbala walo lu lu/ilazana nemi- its colour is bluish, and has little

kwazana ebomvana kancinane ;

reddish streaks ;
this kind of hea
ukuduma kwalo izulu eli njalo li ven thunders very shrilly ; it is as

ya nkenketeka kakulu ku nga li ; though it would split the head ;

za udabula amakanda ; li duma and so its thunder is bad.
kabi lelo ke.
Umuntu uma la m funiana If it meet with a man in the
end/Je u ko/ilwa iiokuba a nga open country he cannot tell where
zifaka pi ; na scudAliui ind/ilu i be to go and even indoors the house
;

ncinane, a fune ind/ilu yesibili e seems small, and he wants a second

vimbela unyazi; nom/ilaba u be house into which the lightning
muncinane ngaleso sikati soku- cannot enter ;
and the world itself

nkenketeka kwalo, ku dingeke seems small at the time of its

nendawo lapa abantu nga be zifaka shrill thunderings, and men seek
kona. Lelo zulu lensikazi libu- for a place where they can hide

Alungu bukulu. Ubu/ilungu balo themselves. The female heaven

ukuba li
nga niki muntu isikati causes much pain. The pain it

causes is that it does not give a

 402 HEAVEN-DOCTORS, ETC.

sokuma isibindi ;
li kandanisa ma- man time to take courage ;
it

sinyane li
buyekeze ; ngaloko ke presses upon him suddenly \vith

li dabule umuntu ngovalo in go- ;

constant repetition ;
it therefore
in uso umuntu a nga li boni ukuba tears a man with terror, and a man
li
ya kuba kona ;
a ti,
"

K^a ;
cannot see that to-morrow will
ingomuso a li se ko ;
"

nokusa a ever come he says, ; No ; there "

nga be e sa ku bona ukuba li ya is no to-morrow ; and he can no

"

kusa, li d/ilule a bone ukuba li

; longer see that the light of another
ya ud/ilula naye. day will shine in the heaven and
pass away ; he sees that the heaven
will pass away with him.
Into e si y aziko ngczulu lensi- What we know of the female
kazi ukona ;
ukuba okwalo ukona heaven is the injury that it does;
kupela ezinkomeni na sebantwini that it belongs to it only to injure
na semitini. Ngemva kwalo ku cattle, and men, and trees. After

gcina ukuba li balele kakulu. Si it there follows intense heat. We

y esaba uma izulu lensikazi ku are afraid if the female heaven
vame lona ; ngalo nyaka si ti, occurs again and again ;
in such a
"

Ilanga li
ya uke li ku tshisc year we say,
"

The sun will burn

ukud/Ja ;
umuva waleli zulu mu- up our crops ;
this heaven is fol

bi." lowed by evil."

Tlie Smiting of the Heaven.

UMA ku kona izinkomo ezi tsha- IF there are cattle which have

ywe unyazi, kulukuni kubantu been struck by the lightning, it is

ukusondela kulezo nkomo uma be difficult for the people to approach

nge zinyanga ; ngokuba ba ti, them unless they are heaven-doc

"

Uma si sondele kuzo lezi nko tors ;

for they say,
"

If we ap
mo, se si ya kuba se si zibizele proach these cattle, we shall be

unyazi lu ze kutina ;
a si nga yi, calling the heaven to come to us ;

kona lu nga yi kuza kutina." do not let us go, then it will not

Kepa inyanga i
ya ya kuzo ;
um- come to us." But the doctor goes
/ilaumbe i ti,
"

A zi dAliwe." to them ; perhaps he says,

"

Let
them be eaten."

UkudAliwa kwazo zi d/diwa ku The mode of eating them is

 1IEAVEN-DOCT011S, ETC. 403

/Janzwa njalonjalo uma se ku ;

this The people eat them, and
:

pelile uku/Janza, abantu

ba yoge- take emetics continually ; when
off emetics, they go and
za ; y elape inyanga, ukuba i ti i they leave
vimbela ukuza konyazi. wash and the doctor gives them
;

medicines, that he may prevent

the lightning from coming.

Kepa konke loko kwokwesaba But as to all that fear of eating

izinkomo ezi tshaywo unyazi, labo cattle which have been struck by
bantu abesabayo a b esabi ngoku- the lightning, the people are not
ba be ti unyazi hi ya knza kubona afraid because they suppose that it

ngezinkomo ;
b esaba kakulu ngo- will come to them on account of

kuba uma be yile ezinkomeni, uma the cattle; but they are afraid
li
ya duma ngemva kwaloko, a ba especially because if they have
sa yi kukcabanga, ba ya kuti nge- gone to the cattle, and it thunders
zwi ba Si after they will no
"

nga eli li
kginisile, ti, that, longer
ya kubona impela." Ngokuba be think, but will say what is

ti ngokuya ezinkomeni, Si 1 oni- apparently true,

"

We shall now "

le izulu li ya ku si sola ngoku si

; really see it come to For us."

tshaya njengezinkomo." I loko ke they say that by going to the cat

oku veza ukwesaba kubantu, ngo- tle they have sinned against the
kuba lobu bunzima b eAlela ema- heaven and it will punish them ;

kanda, a bu veli pansi ;

uma bu by striking them as it struck the
vela pansi, umuntu nga e ti,
"

Ngi cattle. It is this then that causes

ya ubona lu vela ngakuleya inta- men, because the dreaded

fear in

ba, ngi lu guclMukele." I loko ke thing comes from above and not
ukwesaba kwabantu ;
b esaba into from below ; if it come from be

engeme sonke a ku veli loko low, a man might say, I shall see
"

e s ;

ngokuba ku ya kwenzeka impela ; it coming from yonder mountain,

ku vezwa ukukcabanga loko, ngo and avoid This then is the it."

kuba ngapezuln kwetu a fear of men they are afraid of

le into i ; ;

si namand/ila oku i vika njenge- something that looks down upon

tshe li ponswa omunye umuntu. all of us the fear does not arise ;

because it will really strike ;

but
it arisesfrom thinking that it is a
thing above us ; we cannot defend
ourselves from it as from a stone
thrown by another.
404 HEAVEN DOCTORS, ETC.

Treating the Heaven.

ABANTU uma izulu li duma, ba WHEN it thunders the doctors go

puma, ba kuze; ba tate indukn, out and scold it they take a stick, ;

ba ti, ba za utsliaya ubane Iwe- and say they are going to beat the
zulu. Ba ti ba namand/tla okwa- lightning of heaven. They say
Alula izulu.Ba ti ba ya memeza, they can overcome the lightning.
ba tate amahau nezinduku ba ; They shout and take shields and
tshaye emahaweni, ba memeze. sticks ; they strike on their shields
Li ti izulu se li sile, ba ti,
"

Si 1 a- and shout. And when it clears

/dulile." Ba ti ba namand/Ja away again, they say,
"

We have
okwa/ilula izulu. Uma li duma conquered it."
They say they can
izulu, ba tata imiti, ba i base em- overcome the heaven. When it

lilweni ;
ba ti, ba tunyisela izulu. thnnders they take medicines and
Uma li
nga dumi, 1 esabe ngaleyo burn them in the fire ; they say,
miti, ba ti ba ya jabula
ngokume- they are smoking the heaven. If
meza izulu ;
ba ti, in/diziyo zabo it does not thunder, but is afraid
ziya jabula, be F a/dula izulu. of the they are glad
medicines,
Ba ti, ba ya 1 a/dula izulu ngemiti because they shout to the heaven ;

yabo. and their heart is glad when

they overcome the heaven. They
say they overcome the heaven
with their medicines.
Uma i ind/ilu
tsliile ngobane If a house is burnt by the

Iwezulu, ba ya ezinyangeni ez a- lightning, they go to doctors who

ziyo ukupata izulu, zi fike nemiti, know how the heaven,
to treat
z elape abantu bonke bakulowo and they come with their medi
muzi lapo izulu li tshaye kona. cines, and treat all the inhabitants

B elatshwe kakulu ; ba gcatshwe, of the village where the lightning

ku ncindwe umsizi ;
ku betelwe has struck. They are treated very
izikonkwane en/Ja kwomuzi, na much they are scarified and take
;

ngapambili kwomuzi, ezind/ileleni umsizi ;

and little rods are driven

zonke, na seminyango yezindAlu, into the ground on the upper side

na pezu kwezindAlu, na sesangweni of the village, and in front of the
village in all the paths, and near
the doorways of the houses, and
on the tops of the houses, and
near the entrance of the cattle pen.
 HEAVEN-DOCTORS, ETC. 405

Iczinkomo. Kw clatshwc ngomvu They are treated with a black

00
emnyama, ukuzc izulu li be mnya- sheep, that the heaven may be

ma, li
nga tandi ukutsliaya kona dark 01 and not wish to strike there
futi ; ngokuba uma be /Jaba imvu again ;
for if they kill a white
em/ilope li
ya kupinda li
tsliaye sheep it will again strike in that
futi ekaya. Ba tanda ukwenza homestead. They wish to work
ngemvu emnyama, ukuze izulu li with a black sheep, that the light

nga be li sa piu.da li
tsliaye ekaya. ning may not strike that home
stead again.

Inyanga yokwelapa izulu i ya The doctor who treats the hea

nemvu emnyama unia ku nge ko ven goes with a black sheep if
; ;

imvu emnyama, a ba namandAla he has not a black sheep, they

okwelapa \ ngokuba be funa imvu cannot treat the heaven ;
for they

emnyama. Inyanga i
ya i
gwaza ; require a black sheep. The doctor
inyama yayo i
/ilanganiswe nemiti, kills it ;
its flesh is mixed with
ku gcatshwe abantu, ku bekcwe medicines, and the people are sca
izikonkwane, zi bekcwe ngomuti, rified, and the little rods are
zi gonmyekwe, zi betelwe ezind/ile- smeared with medicine and fixed
leni. and driven into the paths.

Heaven-Medicines.

UMAEOPE umuti wezulu o tshiswa- UMABOPE is a heaven-medicine

yo, o tshiswa esolweni, uma izulu which is burnt in the isolo 62 when
li za kabi. u tunyi- there is a threatening of a severe
Ubok^o futi
63
sela izulu nom/ilonyane owezulu thunder storm.
; TJbokgo also is
njalo uku li tunyisela ; nomkatazo used for smoking the heaven ; and
wona ke umuti o /ilala ezikwini umthlonyane is used for the same
zenyanga, ukuze ku ti uma ku purpose ;
and umkatazo is a medi

ngena unyazi i lu kwife ngawo, e cine kept among the doctor s

medicines, that if the lightning

comes into the house he may
00 The
Ossetes, in the Caucasus, a half Christian race, sacrifice a
black goat to Elias, and hang the skin on a pole, when any one is
struck by lightning. (Thorpe. Op. cit. Vol. /., p. 173.^j
61
That
unable to see clearly, so as to strike again where the
is,
black sheep has been sacrificed.
62 See
p. 376, note 22.
63
Lit., If the heaven is
coming badly.
 406 HEAVEN-DOCTORS, ETC.

u Alanganise nemiuye ke imiti 04 at it with

; puff this medicine,

amagama ayo a ngi w azi. I leyo which he mixes with other medi-
ke e ngi y aziyo imiti yezulu. cines, whose names I do not know.
These then are the heaven-medi
cines which I know.
Omunye utimti wezulu u be isi- Another heaven-medicine is isi-

betelelo ,
ku tatwe auiafuta alo, a betelelo ;
its oil is taken and mixed

/Janganiswe uemiti yalo, kw enzi- with other heaven-medicines, and

we isivimbelo ezin/Jangotini zouke obstructions are made on every
zomuzi ; ngen/ila ku be kona isiko- side of the village ;
rods to

nkwane, o/ilangotini lomuzi ku be which these medicines are applied

kona ezinye futi ;
lezo ke z alu- are placed above the village, and

sile, z aluse umuzi, na sesangwe- others at the side ;

so these rods
ni ; umuzi wonke, ku be na sezi- herd the village; they are placed
nd/Jiiii na ngapezu kwezind/tlu. too at the entrance of the
Li ya vinjelvva ke ngaloko, ukuba cattle-pen ;
the whole village is

li koMwe ukuba li
ya ungena thus herded ;
and inside the

ngapi na. I loko ke e ngi kw a- houses, and on the tops of the

ziyo. houses these rods are placed. And
the heaven is shut out by these

means, that it
may be unable to
find a place where it can enter.
This then is what I know.
Ku ti njalo ekupeleni konyaka And at the end of the year the
lezo zikonkwane zi vuselelwe nge- rods are renewed by setting new
zintsha ;
kw aziwa ukuti elidala ones in their place \
it being known
izulu lonyaka o d/Julile li dAlule that the old heaven of the year
nawo kodwa lo li za ngokwalo. which has passed away has passed
;

Ku njalo ke ku vela izikonkwane away with the old year but the ;

present year has its own heaven.

65
iminyaka yonke.
Hence new rods are set up every
year.
Ku ti inyanga ey alusa izulu When a doctor who herds the

ngamAla i d/ila imifino yonyaka heaven eats green food of the new
64 The medicine is chewed, and whilst the breath is saturated
with it, the doctor puffs at it.
65 That is, each year has a character of weather peculiar to itself.
This is remarkably true of Natal, no two years being alike.
 HEAVEN-DOCTORS, ETC. 407

omutsha, ku tiwo i
y esliwama, year, and the people arc told that
ku zilwe ku nga setslienzwa ;
aba- he is eating new food, they
ntu ba /tlale emakaya, ba nga se- leave off work on that day,
benzi. Futi ku ti uma li wisa and stay at home without working.

isikg oto, ba nga sebenzi, ba zile And if it hails they do not work,
ngokuti,
"

O, uma si sebenza si but leave off, saying,

"

O, if we
banga izulu." Konke loko a kw e- work we summon the lightning."

nziwa. Noma li
vunguza umoya All the works of men are omit

ngesikati sokuba ku linywa, ku ted. Or if a great wind arises

se

njalo futi a ku linywa, ku ya zilwa during the digging season, they

njalo, ngokuti, Uma si lima si leave off digging in like manner ;
"

ya zibangela. Ku/ile ukuba si zile, thinking that if they work they

kona umoya ngomso u nga yi ku- summon the lightning to smite
fika naamandAla." them. It is proper for them to

leave off, and then the violent wind

will not come again.
I loko ke e ngi kw aziyo nge- This is what I know of the
zuln. Kcpa patwa heaven.
imiti But heaven - medicines
yona e

izinyanga mining!, eminingi e ngi which are used by the doctors are
nga y azi uma imiti mini na. many, many of which I do not
know.

The Insingizi and Ingqungqulu.

INDABA ngensingizi. Insingizi THE account of the Insingizi.

inyoni yezulu, inyoni enkulu. Ku The Insingizi is a heaven-bird ;

it

ti uma izulu li balele kakulu, li is a large bird. If the heaven is

tshiseamabele ngelanga, ku yiwe scorching, and the sun burns up

ezinyangeni zemvula ; abauye ba the corn, the people go to rain-
pange ukufuna insingizi ngokuti, doctors ;
others hasten to find an
"

Uma si tole insingizi, sa i bulala, Insingizi, thinking that if they

izulu li
ya kuna, i fakwe esizibe- find one, and kill it, the heaven

ni." Nembala i bulawe, i fakwe will rain, when the bird has been
esizibeni. Ku ti uma li na, ku thrown into a pool of the river.
tiwe li na ngensingizi e buleweyo. And indeed it is killed and thrown,
Ku tiwa izulu li
ya tamba UXSL ku into a pool. And if it rains, it is

said it rains for the sake of the

Insingizi which has been killed.

It is said the heaven becomes soft

 408 HEAVEN-DOCTORS, ETC.

bulewc insingizl ;
li
y czwcla, a li if an Insingizi is killed ;
it
sym
bi lukuni ;
li
ya i kalela ngemvu- pathises with it, and ceases to be
la, li kala isililo. Abaritu ba sinde hard ;
it wails for it by raining,
ngokud/ila amabele. I loko ke e wailing a funeral wail. And so
ngi k\v aziyo ngensingizi. the people are saved by having
corn to eat. This then is what I
know about the Insingizi.

I yona e inyoni e funwayo ku- It is this bird which is sought

nezinye izinyoni ngokuba ku ti for more than all others for al
; ;

nonrca li balele izuln, uma ku bo- though the heaven be dry and
nwa izinsingizi zi hamba obala zi scorching, if the people see many
kala, abantu ku nga ti lapo ba Izinsingizi walking in the open
bona isibonakaliso semvula ngoku- country and crying, it seems to
bona insingizi, ba tembe ukuba li men that they see a sign of rain
za kuna, loku izinsingizi zi kala because they see the Izinsingizi,

kangaka. and they trust that it will rain be

cause they cry so much.

Enye inyoni, ing^ungyulu, inyo Anotherbird, the Inggunggulu,

ni enkulti ezinyonini zonke ;
nen- islarger than all other birds ; the

singizi i lanclela ing^ung^ulu. Insingizi is next in size to it. But

Kepa insingizi i d/Jule, rigokuba the Insingizi is of more import

um/ilola wayo munye njc, imvnla ance, because it gives but one kind

kupela, ukuba izulu li ne uma i of omen, that of rain, that the

bulewe. Kepa inggunggnlu i ne- heaven will rain if it is killed.

miAlola eminingi. Uma i tshekele But the Ing^unggiilu gives omens

umuntu, a li yi kutshona ilanga of many things. If it drops its

umuntu lowo e nga gijime nezin- dung on a man, the sun will not
dAlela e funa izinyanga zoku m e- set before that man has run in all

lapa, ku be indaba enkulu, ku directions looking for a doctor to

bhekwe into embi e za uvela kulo- treat him ;

and it is a matter
wo muntn. Futi imi/ilola yeng^u- of great consequence, and men
ng^ulu ukuba uma i kala pczulu, expect some evil to happen to
ku ti\va li za kuna. Futi uma i him. Another sign which the
hamba i tshaya amapiko, ku tiwa Ing^ung^ulu gives is, that if it
i bika impi. cries whilst flying, it is said it

will rain. And if as it goes

along it smites its wings together,
it is said it reports the arrival of

an enemy.
 HEAVEN-DOCTORS, ETC. 409

Magical Songs.

IN the Zulu Nursery Tales we meet with an instance of the use of an

incantation or magical song to produce a storm. Umk.cakaza-wako-
gingywayo sung her song, and raised the tempest which destroyed the
Amadhlungundhlebe. (P. 203). In another case, Ubongopa-kama-
gadhlela raised a storm by spitting on the ground. The spittle boiled
up and saluted him a great storm arose, from which every one suf
;

fered but himself. (P. 228). Every tribe has its tribal or national
song, which is called The chief s song." This song is sung on two
"

occasions only on the feast of firstfruits, when, if there has been a

;

continued drought, it is supposed to be capable of causing rain it is ;

also sung by an army if overtaken with continuous rain on the march ;

on singing the chief s song the rain ceases, and the army is able to go
on its way. Thus the national song is an incantation supposed to be
capable of producing rain, or causing it to cease. The song of the
Amapepete is given in the following account its meaning is scarcely ;

understood.

Ku kona kwabanmyama abantu THERE are among black men ma

amahhubo a imilingo, e ku ti nga- gical songs, by singing which it

mAla ku dAlala umkosi izulu li

happens on the day of the great
balele i bonwe imvula ngalelo la- festival,
66
although the sun has
nga, ku tiwe, Izulu li na nga- been for a long time scorching,that
"

kona, ngokuba, li ggiba izinyawo rain comes, and it is said,

"

The
zenkosi, ukuze zi nga bonakali heaven rains with reason, for it is

lapa i b i mi kona ;
zi ktyedwe im filling up the footprints of the
vula."
chief, that they may no longer ap
pear where he stood, but be ob
literated by the rain."

Abantu ba ya /tlakazeka, be ya The people are scattered to their

emakaya ;
ba hamba be netile, be homes ; they set out already
panga imif ula, ukuze ba nga gcwa- drenched, hastening to reach the
lelwa. rivers before they are flooded.
Uma li
nga sa ni ngalolo lusuku, If it does not rain on the
ba ti,
"

Li kude ukuna, loku li

nga day of the festival, the people say,
zi gt/ibanga izinyawo zenkosi."
"

It will not rain for a long time,

for it has not filled up the foot

prints of the chief."

Njengaloku kwa ti mMa ku ku- As it happened when Umyeka,

puka inkosi yakwiti, emapepeteni, the chief of our people, among
That is, the great festival of firstfruits.
410 HEAVEN-DOCTORS, ETC.

Umyeka, e ya emiweni lakubo the Amapepete, went up to the

lapakwa kw ake Umzimvubu, old site of his father s village,

igama lomuzi ;
ku tiwa uyise o which was called Umzimvubu; for

itongokavumangaukweAiaukuya it was said his father, who was

cnanda, wa sala en.riweni. Kwa now an Itongo, did not wish to go
ti
ngbkuvamakwezifoendodaneni down to the Inanda, but staid at
Umyeka, wa kupuka, e ti, "Nam- the old site. But in consequence
Ma nje ngi za kulanda ubaba, e of the constant illness of the son
zokumela umuzi. Kwa ku nge Umyeka, Umyeka went up to the

nje ukufa ngi s ake embava." old site, saying,

"

To-day I am
going to fetch my father, for him
to come and protect the village.
It was not thus when I was living
on the Umbava." r>7

Kwa knpuka abantu abaningi, There went up with him many

isizwe sonke, amadodanamakeAla people, the whole nation, old men,
nezinsizwa; kwahanjwakulalwa, and young men and youths ; they
kwa za kwa fikwa eduze nen.riwa, went, sleeping in the way they till

kwa lalwa emzini kasisila. Ku te came near the old site, when they

ku sa kusasa wa c puma Umyeka, slept at the village of Usisila. On

e se ya kona eruiweni ;
kwa ti the following morningUmyeka set
ukubaavele en/da kwalo in.riwa, out to go to the old site ; when he
kw enziwa amaviyo njengempi ; reached the hill overlooking it,

amadoda a hamba ngokwawo, na- they were divided into regiments

make/Ja ngokwawo, nezinsizwa. as though they were an army the ;

men went by themselves, and the

young men by themselves, and
the youths by themselves.
Kwaba njalo ke loku ku njalo- It so happened that the sun had
njaloizulu li balele kakulu ngesi- been very scorching at the time of
katisokungena kwokwin/Ja, nge- eating new month
food, in the

nyanga e Ungcela, lapa nga se ku called Ungcela, 68

when they would
d/Jiwa uma ka li
balelanga. B e- have been eating new food if there
had not been so much drought.
(i7
Umbava, a river, on which Umzimvubu was built. It is
near Table Mountain, and runs into the Umgeni. Umzimvubu, if

interpreted, means the Hippopotamus-village,

08
January.
 HEAVEN-DOCTORS, ETC. 411

Ala ke, se be ya kona en.riweni, They went on towards the old site,

Umyeka e hamba pambili, e la- Umyeka going first, followed by

ndelwa impi yake kw enziwa ; his soldiers ; they sung the song of
lona ihhubo lelo likayise uku m him by it, that
his father to arouse
vusa ngalo, ukuze a Alangane he might unite with them. The
nabo. Imbongi se inye e bongayo lauders 09 who lauded the father,
i
bonga uyisenoyisemkulunendo- and grandfather, and the son Um
dana Umyeka. Kwa t uba ku yeka, were innumerable. When
fikwe esibayeni kw e-
emk<?ubeni, they reached the cattle-pen, they
miwa kona, kw akiwa umkumbu ;
halted there, and formed a circle ;

kwa fika nesizwe e sa sala kuleyo there came too the portion of the

ndawo, loku usuku Iwa Iw aziwa, tribe which still lived in that
kwa se ku /ileziwe eduze nendiwa, neighbourhood, for they knew the
ku /domelwe inkosi ;
ba fika kona day when Umyeka would come,
kanye nabesifazana, abafazi nezi- and were staying near the old site,
ntombi, ku twelwe ukud/tla, u- waiting for the chiefthey came ;

tshwala. Kwa /Janganwa kona with the women, their wives and
ke, kwa gujwa kakulu kakulu ;
their daughters carrying beer.

ekupeleni kw enziwa lona ihhubo Thus then they assembled, and

likayise lokuti : danced the shield-dance for a

long, long time ;

after dancing
they sang their father s song :

"

Limel u /dole amazimw 70 etu "

Dig for 71 the chief, and watch

asesiwandiye. our gardens which are at Isi-
72
wandiye.
Amanga lawo. Those words are naught. 73
Limel u Mole amazimw etu ase Dig for the chief, and watch our
siwandiye. gardens which are at Isiwandiye.
Amanga lawo. Those words are naught.
69
Imbongi se inye, the lauders were one that is, the lauders ;

were innumerable. Just as in such sentences as the following A :

kn se si yo nembongi e bongayo, There is not now even one lauder

lauding ; that is,the lauders are very many.
70
Amazimu for amasimu the z being used for s to give weight
;

to the sound ; the u changed into w before the vowel in the following
word.
71
Limel"
dig for, not known for whom, but probably, as here
translated, the chief.
72
Asesiwandiye. Isiwandiye for Isiwandile. The name of a
place, as if of a place where there were many gardens.
73 Those words are nauyht, that is, we object to dig at Isiwandile.
412 HEAVEN-DOCTORS, ETC.

u asesiwa- "

Which are at Isiwandiye, I-i-i-

Asesiwandiye,I-i-i-zi
74
ndiye. zi which are at Isiwandiye.

Amanga lawo." Those words are naught."

Ku te ku se pakati li hhutshwa Whilst in the midst of the song

izulu la /tloma, la duma; a ku ye- the heaven became clouded, and

kwanga ngokuti,
"

0, a si baleke thundered; they did not leave off,

si y ekaya, loku si za uneta." neither did they say, "

0, let us
Izalukazi za ti,
"

Nam/da nje i run home, for we shall get wet."

fikile inkosi yom/daba wakwiti ; The old women said,

"

This day
si za ubona nemvula." there has come the chief of our
land 75 where our nation dwells;
we shall see rain also."

Kwa Matshwa imikosi isifazana; The women shouted; it was as

kwa nga ti si ya /danya lapa si though they were mad when they
bona izulu li futuzela, li za ngama- saw the clouds gathering tumultu-
nd/da. Kwa hhutshwa njalo, aba- ously and rapidly coming on.
ntu se be juluka kakulu ngokufu- They continued singing,the people
dumala kwelanga. La i tela ya ; now sweating exceedingly through
gijima pansi kwa sinwa ;nje, ku the heat of the sun. It poured ;

jabulwa, kwa tiwa, Namu/da "

the rain ran on the ground ; they

itongo lakwiti si /dangene nalo, still wenton dancing and rejoicing,
loku si bona itonsi lemvula." and saying, "

This day the Itongo

of our people has united with us,
76
for we see a drop of rain."

Umyeka wa tata isi/dangu sake, Umyeka took his shield and

wa ya kuma pansi kwomuti. Ba went and stood under a tree. The
katala ukusina. Wa ti,
"

A ku people tired of dancing. He told

godukwe." Ba
kwo /dala pansi them to go home. They sat under
muti, kwa puzwa utshwala, ba the tree, and drank all the beer,

kr/edwa, kw esukwa ke, kwa go- and then went towards their

dukwa. homes.
Lelo hhubo li ng enziwa kabili This song is sung only on two
ku be ukupela; a 1 enziwa ku nga occasions ;
it is not sung before

Z in zi pronounced as in azure. This chorus is used

74 I-i-i-zi.

for the purpose of emphatically asserting the subject of the song.

yotnhlaba, The chief to whom the land belongs,
75 Inkosi
an
inkosi yohlanga, or chief descended from a race of primitive chiefs.
76 Itonsi lemvula. Here again a drop of rain means abundance
of rain.
 HEAVEN-DOCTORS, ETC. 418

sonyaka omutsha e
fikile isikati the new year,
77
when it is

1 enziwa ngaso. Futi 1 enziwa, sung. It is also sung when, if

ku pume impi, ya kandaniswa an army has gone out, it has been

imvula end/Jeleni, i hamba izulu !
overtaken by rain 78 in the way,
la na kakulu. A la vuma ukusa and as it is travelling it rains
ku ze kw enziwe lona ;
izulu li se, excessively. It will not become
ku puny we, ku yiwe lapa ku yiwa bright until this song is sung ;

kona. then the heaven clears, and they

go whither they wish to go.
A njalo ke amagama amakosi. Such then are the songs of
A wa bi mabili igama elidala la-
; chiefs. A chief has not two
makosi onke akona. songs; each has his own, the an
cient song of the chiefs of the
several nations. 79

77 The feast of firstfruits.

78
Lit., heaven.
79
These are national songs.
The national song of the Amazulu consists of a number of musical
sounds only, without any meaning, and which cannot be committed
to writing. Each tribe has its own chief s song some of these consist ;

of words more or less intelligible, and once had doubtless a well

understood meaning others of mere musical sounds which have no
;

meaning whatever.
 PART IV.

ABATAKATI;
OB,

MEDICAL MAGIC, AND WITCHCRAFT.

 ABATAKATI ;

OR,

MEDICAL MAGIC, AND WITCHCRAFT.

The Strength of Medicines.

Ku kona imiti e raisa amakosi ;

THERE are medicines which give
so
iimuntu nje ka namandAla ukupata chiefs strength and presence ;
a
lowo muti, e nge nkosi, e nge common man, who is neither a

nyanga futi j
uma lowo muti u chief nor a doctor, cannot touch this

bonwa kumuntu nje kulabo bantu kind of medicine ;

if any one among
benkosi, u be bulawa ; ku tiwe, the chief s men were seen with it,

"U za kwenza ni ngawo na?" he used to be killed ;

it was said,

Ngokuba ya mu zwa umu-

inkosi iWhat are you intending to do
"

ntu o pata imiti emikulu ngomzi- with that ? For a chief feels "

mba ; ku ti lowo immtu uma emi with his body a man who has
pambi kwayo, lowo muntu a si- great medicines ; and when such a
nde ; ku nga ti inkosi i m etwele, man stands in his presence he is
i zwe se ku fika nencakcamba yo- oppressive it is as though the
;

kujuluka ;
i ze isuke i muke i ye chief was bearing him, and he

kuzilungisa. Uraa lowo muntu feels a perspiration breaking out ;

and he up and goes away to
starts

strengthen himself with his medi

cines. If that man does not leave

80
Lit., which make a chief stand, or which
establish a chief; that
is, make himstrong in the face of danger, or give him presence before
others, by which he is recognised at once as the chief.

EBB
418 MEDICAL MAGIC,

e nga i la/Ji leyo miti, u ya ktifa. these medicines, he will die. The
Leyo nkosi i
ya ku m tshela, i ti, chief will say to him,
"

Son of
Mfana kabani, loku kuhamba
"

So-and-so, if you do not leave off

kwako uma u nga ku yeki, se u this conduct of yours, you are

file.
Ngi nike imiti yako yonke, already dead. Give me all your
ngi bone imiti o i patayo." Nem- medicines, that I may see those
which you have about you." And
bala lowo muntu a i veze, ngoku-
ba u nukiwe ngokuzwakala indeed the man does not conceal
se

kwake emzimbeni wenkosi. Kepa them, because he has been dis

uma i fumana ikubalo elikulu covered by being felt by the chief s
kulo muntu, i buze, i ti, "Lo
body. And if the chief finds a
muti w enza ni ngawo na 1 wa u great medicine on him, he asks
tata kubani ?
"

A ti,
"

Nga u te- what he does with it, and from

nga kubani." I ti,
"

U za Venza whom he got it. He says he pur

ni ngawo ?
"

A ku lande loko a chased it from So-and-so. The

u tenga e za kwcnza noma a tsho ;
chief asks what he was about to

izintombi, a ti,
"

Nga u tengela do witli it. And

he explains what
izintombi." I u tabate inkosi lo he wished to do when he bought
wo muti, u buyele ngakuyo. it ; perhaps he says to make dam
sels love him. The chief takes
the medicine, and places it among
his own.
Ukuzwakala kwomuntu e pete As to the possibility of a man
imiti e namandAla, indaba e ngi who carries powerful medicines

y aziyo. being felt, this is what I know.

Kwa
ngolunye usuku kwa ku
ti happened one day the people
It

/ilangene abantu eketweni ; kepa assembled at a dance ; and the

amadoda e Alezi esibayeni e buka men were sitting in the cattle-pen
intombi i sina ;
ku te ku se njalo, looking at the damsel dancing ;

loku ba Alezi nje, ba ya buka, a ku and then, as the men were sitting
ko kcala, ba bona pakati kwabo and looking on without there being
umuntu omunye o nga ti u godole, anything the matter, they saw one
ba m bona e wa pansi insizwa among them who appeared to be
yak wanomsimek wane, inkosi ya- cold, and saw him fall down a
kwamkcoseli, isizwe. Kepa kwa young man of the people of Uno-
msimekwane, the chief of the
nation of Umkcoseli. 81
And
81
Umkcoseli, the unkulunkulu or founder of the tribe.
 AND WITCHCRAFT. 419

buz\vana ngokuti, Lo muntu u "

the people asked, "What is the

nani 1 Abautu ba bhekana, ba
"

matter with the man 1

"

And
buza ukuti, "

U nani na ?
"

they looked at each other, and

asked, What is the matter with
"

"

you ?
Wa ti,
"

Ai. Ngi zwa umzimba He replied, No. I feel differ

waini u shiyana
;
se ngi tambile ; ent sensations in different parts of
a ng uina ngi nani na.
azi Ngi my body ;
I am weak ;
I do not

zwe se ku ti futu ukufudumala, know what is the matter with me.

nga ba se ngi ya wa." I felt myself become suddenly hot,

and then fell."

Kwa ba mnyaraa eme/Jweni He was unable to see. My

ake. Umne wetu w esuka wa brother went and took his medi
tata izik^u zake, wa m lumisa cines, and choosing from among
emakubalweni ake, wa m pepeta them told him to bite off a por
na ugezind/ilebe na ngamakala tion, and he himself, having ;

kwa umznzwana lowo muntu wa chewed some, puffed into his ears
buy a wa lulaina, wa kgiua. I loko and nostrils and in a little while ;

ke e nga ku bonayo. the man rose up again and was

strong. This is what I saw.

Okuningi rigi be ngi ku zwa I heard the people talking
ngend/debe ukuti, "Au, Ubani- 0, So-and-so did a
"

much, saying,
bani w enze into e mangalisayo ; si wonderful thing ; as we were
te si sa fika emtimbeni, si nga ka arriving at the wedding, before we
/ilali noku/ilala, sa bona ugomuutu had sat down any time, we saw a
e se wa nje ;
u ze wa vuswa Uba- man fall without apparent reason ;

ni."
Kuningi loko. and So-and-so at last restored
him." There was much talk of
that kind.
Ku ti uma lowo muntu b a/Ju- If common men are unable to
leka uku m vusa, ku ze ku be in- restore such a person, it at length

daba na kubantu abakulu ;

abantu becomes known to the great men ;
abanjalo ba sizwa inkosi, i
yoku m and people suffering in this way
lungisa lowo muntu, a vuke. are helped by the chief; he will
cure him. 82

82 The chief collects to himself all medicines of known power ;

each doctor has his own special medicine or medicines, and treats some
special form of disease, and the knowledge of such medicines is trans-
420 MEDICAL MAGIC,

Kepa pakati kwetu a si tsho But we do not say amongst our

ukuti lowo muntu owayo ku selves that nothing has been done
ng enziwe luto, u wa isifo. Ai, to the man that falls, he falls from
si y a/ilukanisa isifo esi nga wisa mere disease. No, we distinguish
umuntu. Ngokuba pakati kwetu, diseases which cause a man to fall.
urna umuntu e nengozi i ya mu For amongst us if a man has an
83 it
wisa, ku be mnyama me/Jo, ka- old injury of the head may
kulu lapa ilanga li balele. Kepa cause him to fall, and be affected
u ti u ya zelula kakulu, a be se u with blindness, especially when
ya wa ;
si ti okwengozi loko. the sun is intensely bright. And
he stretches himself and falls ;

we say, that is occasioned by the

old accident.

Futi a si tsho kumuntu owayo Further, we do not say of a

ukuti,
"

U wa nje ;
ka nakcala ] "

man that falls,

"

He merely falls ;

si y azi raasinyane ngokwenza he has done nothing wrong ;

"

we
kwake ukuti, naye u ya i pata know at once by his conduct that

imiti ;
kuloko e nga si ye umuntu he has medicines about him ;
for

o kginileyo emitini, ku ngaloko as he is not one who is tho

ke ukubulawa kwemiti yake i bu- roughly acquainted with medi
lawa e namand/Ja kunayo, ku ya cines, therefore his medicines are
kuwa umniniyo. overcome by others which are

stronger than they, and the owner

84
of the medicines falls.

mitted as a portion of the inheritance to the eldest son. "When a chief

hears that any doctor has proved successful in treating some case
where others have failed, he calls him and demands the medicine,
which is given up to him. Thus the chief becomes the great medi
cine-man of his tribe, and the ultimate reference is to him. If he fail,
the case is given up as incurable. It is said that when a chief has
obtained some medicine of real or supposed great power from a doctor,
he manages to poison the doctor, lest he should carry the secret to an
other and it be used against himself.
83 An injury of the head is always a cause of anxiety to natives,
especially one which has caused depression of the bone, which the
natives usually treat by cutting down to the bone, and scraping it,
often leaving a deep depression. Such injuries are always referred to
as the cause of all future diseases.
That is, an inexperienced man bears about him powerful medi
84

cines, and therefore the medicines of another become aware that there
is an opponent at hand, and contend with the medicines till they are
 AND WITCHCRAFT. 421

Njengaloku e/Janzeni lakwiti, Just as in the thorn-country

j

emkambatini, ku kona izinyanga j

where our tribe lived, at Table

ezimbili eza pikisana ngobunyanga. Mountain, there are two doctors

Ya ti
cnye, u nge ze wa u who disputed with each other
"

Bani,
ka umd/debe, noma u inyanga." about their skill. One said to the
Wa ti omnnye, Ngi nga u ka other, So-and-so, you are utterly
" "

85
ngesikatshana nje ngi sa fika." unable to pluck umclhlebe,
Wa ti, (ngokuba labo bantu boba- though you are a doctor." The
bili ngi ya b azi ; omnnye Uso- other said, "

I can pluck it at once,

petu, omunye Upeteni,) wa ti as soon as I reach it." I know

Usopetu knpeteni, "Peteni, liamba both these men one ;
is called Uso
si ye enzansi nomlazi ;
lowo muti petu, and the other Upeteni.
ngi ya w azi, si ze si yeke izinka- Usopetu said to Upeteni, "

Upe
ni; nawe ngi kw azi nkuba u teni, let us go together to the
inyanga nami u ng azi uma se si Umlazi near the sea the tree you
; ;

fikile kulowo muti." mention I know, that our conten

tions may cease as for you I ;

know you are a doctor and you ;

will know me when we reach the

tree."

Nembala ke ba hamba ba ya ba And truly they went till they

fika. Ku
uma ba fike wa u came to the tree. When they
te

komba Usopetu, wa ti, Peteni, came to it Usopetu said, Upe

" "

nanku. A si /dale pansi." teni, there it is. Let us sit down."

Loku pela lowo muti ku ya But men contend with this

liwa nawo impi enkulu umuntu tree it is a powerful opponent a
; ; ; ;

a nge u ke e nga Iwanga nawo. man cannot pluck it before he has

Ku tiwa futi pansi kwawo mani- fought with it. It is also said that
ngi amatambo ezilwane ezifayo beneath it there are many bones ;

nezinyoni uma zi ti zi ya Alala, zi of animals which die there ;

and
birds if they pitch on it, die. It

overcome, and he who carries them is seized with illness. By bearing

medicines he becomes a centre of influence and attraction, and is, as it
were, attacked by another. One who bears no such medicine does not
suffer ; not being a centre of influence, he is not a centre of attraction,
and being neutral, escapes.
so,

Umdhlebe, a tree, which is probably a kind of Aspen. In

85

some respects it reminds us of the Upas. But much that is said

about it is doubtless fabulous and wholly untrustworthy.
 422 MEDICAL MAGIC,

fe. Ku tiwa futi lowo muti u ya i.s also said that the tree cries like

kala njengemvu. Mining! imi- a sheep. There are several kinds

d/ilebe, a u mnnye; eminye minci- of umdhlebe, not one kind only ;

nane ;
o wona unikulu kuyo yonke some are small ;
the largest of all

u sen/Jwengeni. is that which grows among the

Anianth 1 wenga.
Wa ti Usopetu,
"

Peteni, u Usopetu said, Upeteni,

"

begin."

k<7ale." Lokupela ku ti noma But although the heaven is still,

izulu li bekile, ku nge ko moya, u and there no wind, the tree is

zainazame, w enza urnsindo ngo- moves, and makes a noise by mov

kuzamazama ;
ku zamazama ama- ing ;
its leaves move. Usopetu
/ilamvu. Wa ti kupeteni,
"

U said,
"

Upeteni, do you begin,

k^ale wena, loku u ti u inyanga. since you say you are a doctor.
U ngi kelele, u ngi pe."
Pluck for me, and give me."

Masinyane Upeteni wa tukulula At once Upeteni untied his

izik^u zake, wa zi lungisa wa zi medicines, and selected what was

lumula yena. W esuka, wa ti, u proper ;
he chewed them and
ya kuka. Lokupela u pete um- puffed on his body. He arose,
konto, ukuze a u /ilabe, wa u Ala- thinking to go and pluck from the
ba ; wa zamazama kakulu kw a- tree. And as he carried his assa ]

la ukuba a sondele. Wa buyela gais that he might stab it, ho

ezik</wini ezinye, wa zi lumula ;

stabbed it ;
86
it moved violently ;

wa buya wa ya kuwo, wa u gwa- and would not allow him to ap

za ;
wa bila ngamand/ila ;
wa bo proach it. He went back to other

sa te ka sondele, kw aleka \
wa medicines, and chewed them and
buyela ernuva, wa kgala ukufoma puffed upon his body ; and again
naye ubuso. went to the tree, and stabbed it ;
it made a great noise ; again and
again he tried to approach it, but
he was unable ; he went back
again, and his face began to be
suffused with perspiration.

Wa tsho Usopetu, wa ti,

"

Pe Usopetu said, Pluck from the "

teni, u ke, si hambe." tree, and let us go home."

86 He stabbed it
by throwing his assagai, standing at a distance,
not by approaching it so as to stab it without throwing. When the
tree is pierced, it is said to throw out of the wound a water, with a
of a man, it will pro
hissing noise ; and if the juice fall on the body
duce a deep wound, and kill him if he is not treated by a skilful
doctor.
 AND WITCHCRAFT. 423

Wa ya kwezinye izikgn zakc ;

He applied to other medicines ;

kwa ba se k\v alekile. Ka b e sa but he was still unable to pluck

buyela \ wa ngenwa amakaza ; from the tree. And he was no

loku li balele, wa godola, wa k^ala longer able to quit the place ;
cold
ukutsho kusopetu ukuti,
"

Au, entered into him ; although there

ng aAlulekile." Futi,
"

Ngi size ;
was a cloudless, bright sun, he was
se ngi ya fa."
cold, and began to say to Usopetu,
O, I am Help me
"

conquered. ;

I am now ill."

Wa ti
Usopetu, Ehe U za Usopetu replied, Yes yes
"

!
"

! !

u ngi clela nam/Ja nje ukuba ngi You are about to be satisfied to
inyanga ; wena umfana wami." day that I am a doctor you are ;

Wa tukulula izik^u zake Usopetu, my 87

Usopetu untied his
boy."

wa m
himula, wa m siza. Wa zi medicines, and chewed some and
tata,wa hamba nazo, wa ya kuwo \ puffed on Upeteni, and cured him.
wa u /ilaba, wa bila ngamand/ila He took his medicines, and went ;

wa buyela emuva, wa lungisa, wa with them to the tree he stabbed ;

ya kuwo wa u /ilaba, wa tula

; it, and it made a great noise he ; ;

w e/ila, wa ya, wa w apula ama- went back from it, and took other
gaba awo. medicines and went to it again ;

he stabbed it ;
it was silent ;
he
went down to it, and plucked its

branches.
Wa tsho nopeteni, wa 0, ti,
"

And Upeteni said,

"

Pluck for
ngi patele Wa mu pa ke.
nami." me also." He gave him some of
Wa tata imikorito, wa buya nayo. the branches of the tree. He took
up the assagais and came back
with them.
Wa ti
Upeteni, "Sopetu,
u Upeteni said, "Usopetu, you
inyanga. U ng a/tlulile nam/ila are a doctor. You have conquered
nje."
me this day."

I lowo ke umuti o bulala aba- This, then, is the tree which

ntu, e ku ti uma u telwe pakati kills people, which if cast into the

kwornuzi, lowo ku midst of a village, that village

muzi u bube ;

ngene umknAlane omkulu; umu- perishes a great fever arises and ; ;

ntu a fe e k^ak^arnba amatambo a man dies with all his bones

87 You
are my boy. That is, I am a man in my knowledge you ;

are but a boy. You are my pupil.

42-1 MEDICAL MAGIC,

ngobu/Jungu ;
a nga bi nasiku- racked with pain ; there is no
ndAla lapa e nga /Jala kona, a be place where he can rest, but he
loku e tshoba njalo. Ku ze ku moves up and down continually.
fike inyanga, i m bone ukuba lo At length a doctor comes, and sees
muntu u bulelwe ngombulelo, that the man has been made ill
by
ukuti umd/Jebe; i mu size. Uku umbulelo,
88
that is, umdhlebe ;
he
m elapa kwayo i m n^uinisela cures him. His treatment con
amanzi, i ti, a nga wa puzi ;
futi sists in ordering him to abstain
namasi a nga wa d/ili. from drinking water, and not to
eat amasi.

Njengaloku labo bantu nga ba Just as I saw with my own eyes

bona ngame/Jo ami aba bulawa those men who were killed by
umd/Jebe en/ilwengeni, be ye ku- umdhlebe among the Amanthlwe-
zingela izindAlovu. Omunye ku nga, they having gone to hunt ele

umfo wetu. Wa ka wa fika na phants. One of them was my

lapa, e tshayela in^ola inyanga ya brother. He once came here
ba nye ;
ikeAla lide, limnyama, li
driving the waggon for one month ;

nesilevu eside. Be liamba nebunu a tall man, with very black skin,
;

ku tiwa lelo bunu ibizo lalo Um- and tall, and a long beard. They
kosi. went with a Dutchman the name ;

of the Dutchman was Umkosi.

B emuka, ba ya kona, ba zi They set out and went to the

fumana izind/ilovu, ba zi bulala Amanthlwenga; they met with ele
eziningi ; ba za ba fika lapo um- phants and killed many ; at length
d/Jebe u kona ; lapa ku nga fuyi- they reached a place where um
wa nkomo, kupela izimbuzi zo- dhlebe grows ; where the people
dwa. Kepa ba
tshaya inyati nta- cannot keep cattle, but only goats.

mbama, b ezwa be lambile ya fa, ;

And one afternoon, feeling hungry,
ba ba se ba i Alinza, se ba ya y o- they killed a buffalo ; when it was
sa. Uku y osa kwabo ba y osa dead, they skinned it and roasted

ngawo umd/Jebe, be nga w azi. it.

They used umdhlebe to roast

Kepa leyo nyama a ba i k^edanga. it with, not being acquainted with

TJradava wa k^ala ukuzibika ngo- the tree. But they did not eat all

Hau, ku k^ak^amba ama- the meat. TJmdava first began to

"

kuti,
tambo ami." Nonofi/Jela futi naye complain, saying,
"

O, my bones
are racked with pain."
Then
Unofithlela complained, saying,

88
Umbulelo, a gen. term for destructive medicines, of which
dhlebe is one.
 AND WITCHCRAFT. 425

wa xibika ukuti, "Na kumi ki "

And I too am suffering in the

njalo." Kepa leyo nyama a ba same way." So they did not eat
kryedanga, ba ba se be bulawa na all that meat, but were seized with
amakanda; kwa ba seku ukunge pain also in their heads ;
and the
na kwokugula njalo. disease continually attacked others.
Lokupela AmanMwenga a ya But the Amanthlwenga know
s azileso sifoukus elapa. Unofi how to treat this disease. Unofi -

/Jela wa k^ala ukuk</umba, isisu thlela began to swell, and his ab

a sa be si wa ba loku
sa pela ; domen continued tumid he was ;

esuti njalo. Nomndava wa ba asif he was

constantly full. And
njalo; kwa za kwa ba hhudisa Umndava was the same and at ;

loko kufa.
length they had diarrhoea.
U te umlungu wabo, um a bone When the white man saw how
ukuba ku njalo, abantu be za ku- it was, and that the people would
i a;
lokupela baningi, kwa ba die for they were many, and all
;

/Jaba bonke, ukupela were attacked except himself; (but

umlungu lo-
wo e ku nga m Alabanga ;
(kanti he too was formerly ill when he
naye wa ka wa gula pambili ngo- went there the first time, and was
kuya kwake kwokutayala, w ela- cured but he went again notwith
;

tshwa kanti u se pinda ukuya

standing;) he called the doctors of
;
;)

wa biza izinyanga zakona, za b e- the place, and they treated the

lapa. Kepa ekufikeni kwabo ku- people. But when they reached
manAlwenga,bafikaabanyebenga the Amanthlwenga some had al
se ko, se be file.
Kepa labo aba- ready died. And those who
fa
eJapayo ba ba tshela ukuti, "Ni treated them told them not to
nga wa puzi amanzi, futi ni nga drink water nor to eat amasi and ;

wa d/ili araasi uma ni d/ila amasi, that

; if they ate amasi they would
ni ya kufa ezind/deleni a ni yi die in the way and not reach
;

kufika."
aome.
Nembala ke, lokupela ba ti be And indeed whilst under treat
s elatshwa, ibunu la tanda uku- ment, the Dutchman wished to
penduka, li
goduke, la ba faka return home, and put them in his
ezimyoleni. 0,ekuhambeni kwabo, waggons. 0, as they journeyed
be dAlula emizini
yakwazulu, ba .hey passed through the villages of
bona amasi, ba dAla. Abaningi jhe Amazulu, and saw amasi and
balabo aba dAla amasi ba fa kona ate. of those who ate amasi
Many
end/tleleni ; ba za ba fika kwaba- died there in the way and at
; last
he others reached our village.

c c c
42G MEDICAL MAGIC,

kwiti. Be fika izisu se ku impa- When they came they had tumid
lapala, imizimba i
nga se ko, se be abdomens, their bodies were wast
sindwa izisu. 0, sa ko/ilwa uma ed to nothing, and their abdomens
labo bantu ba ya kwenziwa njani were a burden to them. 0, we
ukwelatshwa. Sa ba nika amasi ; did not know how to treat these

b ala, ba ti,
"

Inyanga i te, a si people. We offered them amasi ;

doctor
nga wa d/tli, so ze si pile ;
s a- they refused, saying, "The

nd uba si wa dAle." told us not to eat amasi till we

are well ;
then we may eat it."

Kwa be ku kona inyanga enku- There was a great doctor

lu kwiti e umukwe wetu ;

ibizo among our people, whose daughter
layo Umjiya. Wa bizwa masi- had married among us; his name
nyaneubabekazi; wa b elapa; ka was Umjiya. My uncle at once
him he treated them he
godukanga ukuya ernzini wake,wa called ; ;

lala kona njalo. Nembala kwa ti did not go home own village, to his

izinsukwana zi nga ka bi ngaki, sa but slept there continually. And

bona ukuba ame//lo a buya a ba indeed after a very few days we
awabantu ;
loku sa se si ti b eza saw that their eyes again were like

kufa impela ;
nezisu lezo wa zi the eyes of men ;
for we thought
bud/iluza, za pela, ba sinda. Ba they would really die ;
and the
se kona na nam/Ja nje. tumid abdomens were reduced,
and they got well. And they are
living to this day.
Leso sifo sasenMwengeni si ya That disease of the Amanthlwe-
s azisisa, a si ko/Jwa i so. Ibizo nga we are thoroughly acquainted
laso ukuti imbo. Ku Monitshwa with, and know that it is a deadly
ukuti umd/Jebe ngokuba a u ga- ! disease. Its name is imbo. 89 We
zulwa ukubizwa, ngokuba umuti abstain from calling 90 the tree um-

owesabekayo; njengokubaibubesi dhlebe ;

for we do not take its

li be li ngagazulwa,ku be ku tiwa name in vain, for it is an awful

ingonyama. tree; just as the term ibubesi wns

not used, but we used to say ingo
- 11
nyama.

Imbo a term applied to any severe epidemic or endemic dis

8i(
is

ease, as acute dysentery, fever, &c.

90
That is, its name is ldoiiii>dd.
It is
"

tapu,"
and must not
be called by name.
111
Ibiibesi, a lion ; inyonycuna, the name by which it is usually
spoken of.
 AND WITCHCRAFT. 427

It is difficult to drink out of the Cii)> of a Chief.

Ku tiwa kulukuni ukupuza esi- IT is said it is difficult even for

tsheni senkosi kubantu aba ti ba men who consider themselves
92
izazinabo; ngokubauma e ti naye knowing ones to drink out of
u ya s amukela leso sitsha sen the cup of a chief; for if one
kosi, kanti ka namand/Ja emaku- thinks that lie too is taking the
balweni ake oku wa temba ;
ku cup, yet forsooth there is not
nga ti uma e ti u ya puza, ku be among his medicines one which he
njengokuba umuntue k.rakweuti can trust and when he thinks he
;

empinjeni utshwala bu nga vumi ; is about to drink, it is as if he had

uk we/da ;
1 ale Ion a lelo tamaria a stick obstructing his swallow ;

lokuk^ala ukweAla ;
a ze a bu the beer will not go down the ;

kipele pansi. first mouthful cannot be swallow

ed ;
and at last he spits it out
upon the ground.
Ku bhekwane ngarne/do abantu The men in the house look at
end/Jin i, ba koAlwe ukuti ni. Ke- each other, and do not know what
pa lobo tshwala bu ze bu buyele to say. And the beer is handed
kumninibo uma e bu nika umu- ;
back to the chief ;
and if he give
ntu o nge nakeala a puze nje, it to a man who is faultless, 03 he
bw e/de. Ku tiwe kulo muntu, just drinks it, and it goes down.
Hau Ukuhamba kwako kubi.
"

! And they say to the first,

"

Ini uma u bindvve ukud/Ja kwen- Your conduct is evil. Why could
kosi na ?
"

you not eat the food 114 of the

"

chief ?

Njengaloku futi ku te ngesikati As it

happened also when it was
sempi e kwa tiwa i
ya kwahha- said an army was about to go to
92
Izazi, knowing ones, magicians.
113
Who that is, to one who does not use those strong
is faultless,

medicines which are supposed to be possessed of magical properties.

The doctor is using medicines similar in character to those which the
chief is using, but those of the chief are the stronger of the two, and
the doctor feels their power. He is, as it were, an enemy in the pre
sence of an enemy more powerful than himself. The common man
not being under the influence of medicines is not in a state of
antagonism with those who us?e them.
94
Food. Beer, utshu-ala,is called food, and is said to be eaten ;

to distinguish it from solid food, it is sometimes called ukudhlana

light food or ;
amanzana waterish food.
428 MEDICAL MAGIC,

hhaba. Usomseu \va tuina abantu fight against the Amahhahhaba. 95

ukuya kudumisa, ngokuba leyo Usomseu 96 men to Udumisa,

sent
was mustered out of
mpi ya i menywe indawo zonke for the army
lezi ezi nganeno kwomkomanzi ;
all the tribes on this side the Um-
komanzi and on this side the
kepa nganeno kwomgeni kwa ba ;

Umk^undane petsheya ;
kwom Umgeni Umkgundane was chief
side
geni kwa ba Ungoza. Kwa ti labo officer; and on the other
bantu aba tunywa Usomseu ku the Umgeni, Ungoza. And
dumisa kepa umuntu e ngi m a- the men who were sent by

ziyo munye Umanyosi, ngokuba Usomseu and one of the men

owakwiti ba fika kona. Ngom- I knew was Umanyosi, for he

kuba wabantu abamnyama, uma was one of our tribe arrived at

umuntu e vela enkosini, e Udumisa s. According to the

tunywe
i
yo, ku fanele ukuba a
m etuke custom of black men, when one
ngoku m /dabisa. enza njalo W comes who issent by the chief, ib

ke naye Udumisa ;
wa ba Mabisa is proper to honour him by killing
itole lenduna. Kepa ba ba ya
ti a bullock for him. Udumisa did

li peka, ba basela nya ukuvu- so; he killed for themessengers a

tshwa. Ba pinda ba f umbela izin- young ox. And they set about
kuni ukuti, M/daumbe umlilo u
"

boiling it, and kindled a great fire,

be umncinyane." Ai, kwa ba that it might be thoroughly dress

Ba za ba bona ku dMula ed. They collected a second time
njalo.
isikati sokuvutwa; ba kr/ala uku- a great deal of firewood, saying,

kumbula ukuti, Hau, kanene perhaps there is not enough fire.

"

Udumisa a nga ba w enze, e si ke No, there was enough. At length

si ku zwe ukuba ku tiwa inkosi they saw that more time had pass
ed than was required to cook the
meat ; they began to remember,
and say one Oh, can
"

to another,

it Udumisa is doing that

be that
which we have heard mentioned,
viz., that if a chief has prac-

05
Amahhaliliaba, a tribe among the Amakrosa Kafirs, probably
a sub-tribe of the Amagcaleka, called by Dugmore, Amakhakliabe.
(Compendium of Kafir Laws and Customs, p. 10.)
96
Usomseu, Mr. Shepstone.
 AND WITCHCRAFT. 429

uma i linge inkomo, a i vutwa, ku tised magic on a bullock, 07 it does

zeku pele amagok//o ezinkuni ? I not get cooked, until heaps of fire
kona loku, loku izinkuni se zi pe- wood are burnt ? This is what it
lile ;
amanzi si ya wa tela, a tshe, is, for all the firewood is burnt ;

s engeze amanzi njalo. Uma si we pour water into the pot, and it
funa ukubona, si bone ukuba i se boils away,and we add continually

njengaloku i be i njalo." Ba za more water. When we wish to

ba y epula, ba zilalela. see, we see that the meat is just
as it was At length they
at first."

took the meat out of the pot, and

slept without eating.

97
Ukulinga inkomo, ukuba i
Ukulinga inkomo to bewitch
gud/tlulwe ekumeni kwayo e i mi or practise magic on a bullock is

ngako, y enziwe ukuba ku ti uma for the purpose of causing it to lose

i
ya /datshwa, abantu ba nga kca- itsnatural properties it is done in ;

bangi aba nga y aziko, ukwenziwa
ey enziwe ngako, ba Mabe nje, be
ti, i za kuwa masinyane kepa ba
bone se ku za kupelela arnakcebo
abo okuketa izindawo zokufa ba
order that when it is stabbed, those
who do not know what has been
; done to it, may without thinking
just stab it, expecting it at once to
; drop but when they see all their
;

ukuba "Le nkorno a i li-

k<?ale
skill inchoosing fatal points for
ngiwe na?
"

I loko ke ukulinga stabbing is near being exhausted,

inkomo. Ku njalo ke noma i za they begin to ask whether it has
upekwa uma i lingwe ngokunga-
; not been bewitched. This is what
vutwa, ba ya ku i Alaba, i we ma is meant by practising magic on a
sinyane uma i lingwe ngoku/tla-
; bullock. In like manner, when it
tshwa, ba ya ku i /daba, i nga wi. is to be boiled, if it has been be
I loko ukulinga. Uma e tanda witched for the purpose of pre
ukuba leyo nkomo i
nga wi, u ya venting its becoming cooked, they
kutata ikubalo lake elitile, a li will stab it, and it will at once
lume, a zipepete esand/deni uma ;
drop if it is bewitched for the
;

ku inkomo e isidanda, a hambe a purpose of preventing its being

ye kuyo, a i n.t-en^e i me, a i pu- ; fatally stabbed, it will not fall.
lule o/tlangotini lapo i za ku/da- This is what is meant by ukulinga.
tshwa ngakona, a yeke ke. Uma If a man wishes that the bullock
e i
linge ngokuvutwa, a nga pepeta should not drop when stabbed, he
imbiza yokupeka. Ku pela ke. will take a certain medicine which
he has, and chew it, and breathe
it on his hand if the bullock is
;

tame he goes to it, and scratches

it; it stands still, and he rubs its
side in the placewhere it will be
stabbed and so leaves it. If he
;

practises magic to prevent its

being cooked, he may breathe on
the pot in which it is to be
cooked. That is all.
430 MEDICAL MAGIC,

Kepa kwa ku bu/dungu loko But that was a trouble to them,

kubo ukuti, ukuba Udumisa
"Ini and they said, "

Why has Udu

enze nje ? loku e nge si yo impi misa done this? for he is not our
nati. Loku si kw azi kw enziwa enemy. For we know that this is
inkosi, y enzelaenye inkosi,ukuze done by one chief to another, that
ibone ukuti, Uma ngi ya Iwa he may see and say, If I fight

nobani, ka yi kuvutwa ;
mina with So-and-so he will not be
06
ngi ya kuvutwa.
"

conquered, but it is I myself

"

that shall be conquered.

Ba goduka ke. Ku te uma ba So they returned, and went at

fikeekayaenkosini,baisimzaleyo once to the chief. 9 And when the -

ndaba. Kepa ku te uma inkosi i chief heard that Udumisa had

ku zwe ukuba Udumisa w enze done this, he summoned him to

njalo, wa ya wa bizwa. Ku te appear before him. When he

ukuba a fike, kwa tiwa, Dumisa,
"

came, it was said to him, Udu "

si ku bizela le ndaba, ukuba ku misa, we have summoned you on

kr/inisile ini ukuba abantu u ba account of this report, to know
nike inkomo, ba i
peka, a ya ze ya whether it is true that you gave

vutwa na ?
"

the men a bullock, and that they

boiled it, but it could not be tho

"

roughly cooked ?

Kepa Udumisa, ukupendula But Udumisa said in reply,

kwake, wa ti,
"

0, makosi, a ng
"

0, chiefs,
1
I do not know what

uma to say, for I gave them a bullock.

azi ngi za uti ni, loku ngi
ba nikile inkorno. Kepa uma be But they did not kindle a
if fire

be nga i baseli, ni ti u mina nga to cook it, do you say that it is I

who ought to have gone out and

ngi pume nga ya ku ba tezela ini
"

na?" fetched firewood for them ?

Kepa amakosi a m vumela And the chiefs agreed with

Udumisa, and said, The meat

"

Udumisa, a ti, Inyama a i vu-

"

twanga ngobuvila babo." was not cooked because the men

were idle."

Kepa kubona, noma Udumisa But in their opinion, although

wa kulumangezwi lobuk^ili,ama- Udumisa spoke cunningly, and

98
Lit., cooked, or boiled.
99 The Mr. Shepstone.
chief,
1
All superior white men are so called, especially those
Chiefs.
sitting with a magistrate ; and government officials.
 AND WITCHCRAFT. 431

kosi a m vumela, a ku banga njalo the chiefs agreed with him, it was
kubo; ngokuba ba ti, "Eh! Udu- not so ;
for they said, "Eh ! what
rnisa w enza ukaba a ti inkomo m does Udumisa mean by saying
a si i baselanga ? U tsho oku that we did not kindle sufficient

njani uku i
basela, loku ku pele fire for the bullock ? What does
izinkuni namanzi, s a/Juleka na ? he understand by kindling fire
I kona ini inkomo e pekwa enough, when both the firewood
nam//la nje, i vutwe ngomso na? and the water were consumed,
uma a ti a si i
baselanga na ?
"

and we could do nothing more ?

Is there any bullock which one be
gins to boil on one day, and it is
cooked on the morrow ? We ask
him this, when he says we did not
kindle fire enough for it."

Ya pela leyo ndaba ;

kwa vu- The matter ended ; the chiefs
nyelwa Udnmisa; kepa kubona agreed with Udumisa; but the
na nam/tla nje a ba pendukeki ku- others have in no way altered their
loko kubona kwabo, noma be la- opinion, though they lost the case.
//hva.

The Maific of Ufaku.

INDABA yokulumba kukafaku ka- THE account of the magic of Ufa

ngryung^ushe, e lumba Uncapayi ku,
2
the son of Unggnnggttshe,
kamadikane. which he practised on Unrapayi, 3
the son of Umadikaiie.

Uncapayi wa zeka indodakazi Unrapayi married a daughter of

kafaku, udade wabo ndamase. Ufaku, the sister of Undamase.
Kwa ti
ngolunye usuku Ufaku One day Ufaku sent one of his
wa tuma umuntu wake ukuya kn- men go to Uncapayi by night
to

ncapayi ebusuku e se lele. Wa whilst he was asleep. He took a

kumula itusi lake li
sengalweni ; brass ornament which was on his

arm, without his hearing; neither

-
Ufaku, a great chief of the Amamponclo, now dead.
3
Uncapayi, by descent a ciiief of a tribe of Amabakca,
who raised himself to some position by his personal qualities as a
leader.
 MEDICAL MAGIC,

k ezwanga, nomkake k ezwanga. did his wife hear. He left their

Wa puma nalo, wa li yisa kufaku. hut, and brought the ornament

to Ufaku.
Ufaku wa li sebenza lelo tusi Ufaku worked on the ornament
ngokwazi kwakc. Kwa ti ngolu- with his magical knowledge. And

ny usuku wa in biza Uncapayi one night he called Uncapayi,

pakati kwobusuku, e se m lumbi- having practised magic on him ;

le ; wa m biza ngegama, e nga he called him by name,

4
not

memezi, e m biza, e pete imiti yo- shouting aloud, but calling him,
kwazi kwake Ufaku. and using the medicines with
which he was acquainted.
Uncapayi wa vuka ebusuku, wa Uncapayi awoke in the night,
vata. Wa buza nmkake ukuti, and clothed himself. His wife
"

U ya ngapi, nkosi ?
"

said to him,
"

Where are you

"

going, chief ?

Wa ti, "Ngi y enkosini, ku He replied,

"

I am going to the
faku." chief, to Ufaku."

Wa ti owesifazana,
"

Ebusuku The woman said,

"

When it is
"

nje na
? still night?"

Wati, "Yebo." He said,

"

Yes."

Wa ti owesifazana,
"

A ku sa The woman asked,

"

Will it

hambe?
"

yi kusa ini na, u never be daylight, that you may

"

go then ?

Wa ti,
"

K</a, ngi hamba kona He replied,

"

No, I am going
now."
inanje."

Nembala wa puma, wa hamba And indeed he quitted the

4him by name; that is, whilst practising magical arts he

Calling
called Uncapayi by name, that the magic might take effect on him,
and not on another.
In the Legends of Iceland we meet with several instances of
persons being "called" or forced by magical means to go to a certain
place, where their enemies were awaiting them.
Thus Olafrsaysto
Gudmundr: "My father lives at a farm not far from hence; he has
charmed you hither, for he wants to repay you the slaying of his son."
(Ltyi mlx of Iceland. Second Series, p. 103.) Again, the farmer
having unsuccessfully attempted to kill Oddr, says Great is thy :
"

luck, Oddr, to have escaped scatheless, for thou shalt know that, by
my charms, thou art here, as I intended to kill thee." (Id., p. 123.)
See also p. 132 and p. 153.
 AND WITCHCRAFT. 433

ngamand/ila. Owcsifazana wa sala. house, and went on his way

Wa vus abantu ukuti, "

Inkosi i
speedily. His wife remained be
mukile. Ilandeleni." Nembala hind. She roused the people and
abantu ba puma kona ebusuku said to them, Your chief has de
"

kwa za kwa sa be landela. Wa parted. Follow him." And the

fika kona, kona ebusuku. Wa people left their home at once dur
bikwa, kwa tiwa,
"

Nangu Unca- ing the night, and followed him till

payi."
the morning. Uncapayi reached
the village of Ufaku during the

night. Ufaku was told that Unca

payi had arrived.
Wa buza, wa ti,
"

U ya ngapi Ufaku asked,

"

Where is he
na?"
going t"

Wa ti Uncapayi,
"

Ngi ze kona Uncapayi replied,

"

I have come
lapa."
to this place."
"

U zotata ni na ?
"

Ufaku said, "What has he

come to fetch ?
"

Wa ti,
"

Ngi be ngi ti, ngi bi- He replied,

"

I thought I was
ziwe inkosi." called by the chief."

Inkosi ya ti, "

K<?a.
Kodwa The chief said, "

No. But take

mil yise ni endAlini etile. Si ya him to such and such a house.
ukuluma kusasa." Kwa lalwa ke. We morning." So
will talk in the

they went to sleep.

Kwa ti ku sa Ufaku wa e 7ila- In the morning Ufaku assem
nganisa impi yake, i /dasele. Ke- bled his troops that they might go

pa ekancapayi impi ya incane, i out to battle. 5 But the soldiers

nge ngakanani. Wa ti Ufaku, of Uncapayi which followed him

"

Ngi nge m bulale umyeni wom- were very few in number. Ufaku
ntanarai. Ka godlike." said, "I cannot kill my child s
husband. Let him go home."
Kepa Uncapayi ngaleso sikati But at that time Uncapayi had
wa e nge nampi enkulu kodwa ;
not a large army ;
but he was
5
is
supposed, Ufaku had by magical charms forced
Although, as
Uncapayi come to him alone, yet when he was there in his power,
to
Ufaku relented, and w as unable to kill his son-in-law. But he could r

not be comfortable he had vented his anger on someone, so he col

till
lected his troops and sent them out on a raid against some neighbour
ing tribe.
434 MEDICAL MAGIC,

wa e namandAla eziteni ;
kodwa e miglity in battle with the enemy ;

pansi kukafaku, e nga buseki ka- but he was subject to Ufaku, but
hle, e nomlomo ; ku nga ti a nga he did not readily submit to be
Iwa nofaku. Kepa Ufaku e tanda governed, but disputed Ufaku s
uku m bulala ngesiny isikati, a word, and appeared as though he
sinde ngobuyeni. Kepa noko would fight with him. And some
Uncapayi wa za
ngokuweli- wa fa times when Ufaku wished to kill
selwa impi esiweni kanye nempi him, he escaped because he was
yake, e zile kulwa nofaku. his daughter s husband. But not
withstanding at last Uncapayi was
hurled by the army of Ufaku over
a precipice together with his sol
diers with which he had come to
fight with Ufaku.

Intelezi.

Ku kona izin/Jobo eziningi zemiti THERE are many kinds of plants

e ku tiwa intelezi.
*>
Intelezi into which are called intelezi. Intelezi

e ku ti uma umuntu womlisa ya e isa thing of this kind 6 when a :

ugeza, a nga gezi ngamanzi odwa man goes to wash he does not
njengowesifazana ; owesifazana ye- wash with water only, like wo

dwa o geza ngamanzi odwa ; um- men ;

it is women only who wash
lisa ku ti lapa e ya ugeza a ha- with water only ; when a man
mb apule izintelezi eziningana ; goes to wash he picks several
ku ti uma e se e fikile emfuleni a kinds of intelezi and when he has
;

fune imbokondo, a /Jale pansi, a come to the river he looks for a

zi kande ; uma e se zi kandile, a pebble, and sits down and bruises

tele amanzi kancinane, a zi fumba- the intelezi ;
7
when he has bruised
te ngezandAla zombili ;
a zi bhekise them he pours a little water on

pezulu izandAla; ku ti ukwe/da them, and squeezes them in both

his hands ; he raises his hands

over his head ;

and as the water

6
This cannot be rendered literally, so as to be intelligible to the
English reader. It is very common for the Zulu thus to introduce a
subject in an elliptical manner, Intelezi is a thing which when a "

man goes to wash," &c.

7
Properly izintelezi, the plural, for there are many kinds.
 AND WITCHCRAFT. 435

kwamanzi e puma ekambini lezin- which runs out of the bruised

telezi e/ile ngemikono yombili, leaves and stalks 8 of the intelezi

ze a pume ngezinyawo ; futi na descends by both his arms, it

semlonyeni a ti fokco ukukamela, escapes at his feet ;

and he pours
ukuze a kcinse ngalapa e petwe some into his mouth, that he may
kabi ngakona ; uma e nga zondeki squirt it in the direction of where
ka kw enzi loku kukcinsa ; a be he has received an injury ;
9
if

ke u ya
se /JikiAla umzimba wo- he has no enemy he does not
nke, u se zi falaka/da esikoteni squirt in this manner he ;

lezo ntelezi. U se li
geza ngama- then rubs his whole body, and
nzi lelo tshe nembokondo, u se i throws the remains on the grass.
fi/ila, ngokuba na ngangomso u ya He then washes the pebble with
ku i swela ; a zitele ke ngamanzi. which he bruised the intelezi, and
the rock on which he bruised it,

and hides the pebble, because to

morrow also he may want it ; he
then washes himself with water.

Ukugeza kwendoda a i k^ali As to the mode in which a man

ngomzimba wonke kubantu aba- washes himself among black men,

mnyama i k^-ale ngemikono, nge-

;
mva kwaloko ke i wa tele emzi-
mbeni ngezand/Ja zombili i wa
ponse ngalapa kwe/Jombe na nga
lapa kwelinye, i ze
he does not begin to wash every
part of the body indifferently ; he
; begins with his arms, after that he
pours water over his body with
i
k^ede ke, i both his hands ; then throws it

vate, i
kupuke njalo. over each shoulder, until he has
washed the whole body, when he
dresses and goes out of the water. 10

Y enzela ngaloko kugeza ngen- He washes himself therefore

telezi, ukuti u kona ku ya kuti with though he should

intelezi, that
noma u ya hamba a velelwe ingozi, meet with danger whilst travelling,
8
By ikambi we are to understand the green portions
lezintelezi
of the plants, leaves, and stalks, when bruised.
9
This system of squirting water containing medicine from the
mouth, is a very common custom among the natives, in the efficacy of
which they have great faith. It is practised to ward off a danger
which might arise from the magical practices of another ; it is also a
defiance, and a means of sending evil to another. The custom of
spitting in contempt is probably connected with some such superstition.
10
The native dress is very simple, and during washing is placed
on a rock close at hand and the man stands in the water whilst
;

washing, and does not go out of the water till he has dressed.
436 MEDICAL MAGIC,

a nga tshetslii a limale, a punyuke he may not be quickly injured, but

njalo engozini, noma eyokuwa no- escape constantly from clanger

ma eyokulwa ;
a nga velelwa in- which may arise either from fall
gozi masinyane. ing or from fighting ; and that he
might not suddenly fall into dan
ger.
Intelezi kubantu abamnyama Black men trust very much to
into e tembekayo kakulu ngoku-
;
intelezi ;
for at all times when a
ba ku ti ngezikati zonke lapa man is about to wash he takes in
umuntu e ya ugeza, a pate intelezi telezi. But when he has gone to

njalo. Kodwa uma e ye ezibu- the ford 11 he does not take inte
kweni ka i
pati, u geza ngamanzi lezi, but washes with water only \

nje } ngokuba n puma ku se luvi- for he quits his hut when it is still
12
vi, a nge zi bone izintelezi ;
futi a dark, and he cannot see intelezi ;

nge geze ngentelezi uma e ye ezi- further, he does not wash with in
bukweni, ngokuba ku tiwa izibuko teleziunder such circumstances,
li into embi ; noma umuntu e ne- because the ford is said to be a bad
miti yake a i
tembayo, a nge ye thing and although a man has
;
13

kuyo uku pata i

;
ku ti uma u ya medicines to which he trusts, he
swela kakulu ukupata imiti yake, cannot go to them to touch them ;
a fune emakubalweni ake izilumu- and if he has great need to touch

lo, a i
lumule, a be se u ya tuku- his medicines, he searches for izi-

lula ke, u se i lungisile ke, a i se lumulo 14 among them, and uses

nakcala leyo miti. them, and then he will untie his
medicines, having put them in
safety, and then his medicines
come to no harm.

I njalo ke intelezi. Ba koua Such then is intelezi. There

abanye ab azi intelezi enkulu e are some who are acquainted with
geza abantu aba izinyanga. Ku ti powerful intelezi with which doc
tors wash themselves. If a man
11
I do not explain this. The Zulu scholar will understand the
meaning of the metaphor.
12
That is, distinguish it from other plants.
18
other things for evil, and if the medicines be
Influences
touched, their properties will be injuriously affected.
14
Izilumulo, a class of medicines which are chewed (luma), and
the breath thus saturated by them putted on the body, on medicines,
&c., to protect them from evil.
 AND WITCHCRAFT. 437

uma omunye e d/tlala nomunye, plays with another who has wash
kanti lowo u geze ngentelezi, a ed with intelezi, and meets with
tole ingozi omunye kaknlu ngoku- some severe injury from merely
d/ilala nalowo muntu aziswe, ku playing with the man, the man
;

O, lo muntu intelezi yake is and it is said,

"

tiwe, dreaded,
i nainand/ila. Ini ukuti e d/Uala "

O, the intelezi of that man is

nje nomunye, be nga Iwi, a be lo powerful. Why, when he is

u se u tola ingozi engaka na? merely playing with another and

Kgu ;
intelezi yalo muntu in- not fighting, has he met with so
kulu." severe an injury as this 1

?
No;
the intelezi of that man is power
ful."

Intelezi for Soldiers.

Ku ti uma inkosi i
ya kulwa ne- WHEN a chief is about to fight

nye, i bize inyanga yayo e pata with another, he calls his army-
impi. I ze nentelezi yayo, i i doctor. He brings intelezi, which
kande, i fakwe embizeni, ku telwe he bruises, places in a pot, pours

amanzi, ku be se ku ya kicovwa, i water on it, and then squeezes it

Alanganiswe namanzi. Lokupela with his hands, and mixes it with

ku kona itshoba lenyamazane e- the water. And he has the tail of

y aziwayo, ku tiwa inkonkoni a large animal, which is ; well

leyo nyamazane itshoba layo lide ; known, called the gnu ;

its tail is

se li fakwa esitsheni leso sentelezi, long ;

it is placed in the vessel of
inyanga se i tata isitsha. Loku intelezi, and the doctor takes the
impi i se y enze umkumbu a ku ;
vessel. The army forms a semi
se ko muntu o kulumayo se ku ;
circle ;
no man speaks ;
there is

te nya
ngokuba pela ;
uma se i
perfect silence ;
for indeed wheii

puma impi a ku ko muntu o nga an army is being led out to war

kuluma indatshana nje ; ku suka no one speaks even a little it is ;

ku kubi ngalolo lusuku, ngokuba an evil day, for men are going to
ku ya kufa abantu ; nokud/da a die and they eat nothing. The ;

ku ngeni. I fafaza ke inyanga, i doctor sprinkles the whole army,

zungeza yonke, i ze i u /tlanganise going round it, until he has gone
umkumbu. Loku pela uma y e- round the whole circle. And
nziwa njalo impi, a ku ko muntu when an army has had this done
kulabo aba ya empini o se nama- to it, no one among them is able
 438 MEDICAL MAGIC,

nd/ila oku/ilangana nomfazi wake ;

to associate with his wife; they
ku ya zilwa kakulu ; ngokuba abstain excessively ;
for if a man,
uma umuntu ngesikati lapa kw a- when the army is going out, and
luka irapi, abantu se be petwe the men have been treated with

ngentelezi, a Siangan e nomfazi, u intelezi, associate with his wife, he

ya zibulala, u zenzela ameAlo a- making his own eyes kills himself,

mnyama. Intelezi a y ek^iwa dark. 15 No man sins against the

umuntu uma e y ekgile, u zibu law of intelezi if he does, he kills
; ;

lala yena. Ngokuba ku ti ngam- himself. For on the day the army
Ala i se i
menywa impi, i
/tlangane is summoned and assembles at the

kwomkulu, ku 7<latsh\ve izinkomo chief s, the chief slaughters cattle,

inkosi ;
zi /ilinzwe ngaleso sikati ;
and they are then skinned the ;

first meat they eat is black,

inyama yokuk^ala a ba i
dAlayo, being
16
ba i dAla imnyama, ngokuba i bu- always smeared with umsizi."

k^wa emsizini njalo. Ba dAle All eat the meat, each a slice, that
bouke leyo nyama, amakgata nga- they may be brave, and not fear

manye, uku b einisa isibindi, ful. When the doctor has finished
ukuze ba ng esabi. Ku ti uma a sprinkling the army, the chief
17

i k^ede ngoku i fafaza, a ngene comes into the midst of it and

umniniyo, a tete nayo, e bonga talks with it, lauding the Amato-

amad/Jozi akubo. ya kuti e U ngo of their people. In conclusion

k^eda umniniyo ukuteta nayo, a the chief says, Troops of our peo
"

be tsho e ti, Maband/Ja akwetu, "

ple, who did such and such great ac

18
a tize a ti, ngo uke ngi zwe ke. tions, your doings. I shall hear of
Nanti ilanga pezulu ; impi nain/tla There is the sun in the sky; I
nje ngi i nika ukuti," (u tsho ibu- have this day given the enemy
to elitile ngemva kwako into the hands of such and such a
"

ngi ti
;)

regiment ;
and I direct such and
15
he break the law of the intelezi-sprinkling or bap
That is, if

tism, it is to his own

injury, and when he goes into battle, he loses all
power of discrimination, and is soon killed.
16
Umsizi, a powder made of the dried flesh of various wild
beasts, the natives intending
leopard, lion, elephant, snakes, &c.,
by the administering impart to the men the qualities
this compound to
of the several animals. Sometimes if a man has killed a wild beast,
a leopard for instance, he will give his children the blood to drink,
and roast the heart for them to eat, expecting thereby to cause them
togrow up brave and daring men. But it is said by others that this
is dangerous, because it is apt to produce courage without prudence,
and cause a man to rush on heedlessly to his death.
17
Lit., the owner or master of the army, that is, the chief.
18
Recounting the famous actions which they have done iii battle.
 AND WITCHCRAFT. 439

ku landele ukuti. A ng azi kc such a regiment to follow it. I

nrina. Ni ya kuba ni zi/ileba do not know for my part what
nina. Ubaba wa e ik^awe a ku more I could do. If you do not ;

bonanga kwiti ku be kona igwala. conquer, you will disgrace your

Imikonto a i ni /ilabe ngapambili ;
selves. 19 My father was a brave ;
ku nga bi ko n#eba ngemuva. there was never known to be a
Uma ngi bona ni btiya n a/tluliwe, coward amongst us. Let the assa
ngi ya ku ni bulala ]
a ni yi ku- gaiswound you in front ;
let there
fiunana ndawo lapa ekaya; ngi be no wound in the back. If I

impi nami uma n esaba." see you coming back conquered I

will kill you ; you will find no

place for you here at home ;

I too
am an enemy if you are cowards."
Lapo ke ukugwiya a ku sa Then there is no end of leaping
muki. Abanye ba beka imizi ya- and brandishing of weapons. Some
oyise, ukuti,
"

Mina, uma ngi nga devote 20 the villages of their fa

gwazanga, ngi ku nika umuzi wa- thers, saying, For my part, if I "

kwetu wonke." Kepa uma ku do not stab the enemy, I give you
inkosi e nga tandi ukuba umfana the whole village of my family."
a beke ngomuzi kayise, uyise e se But if it is a chief who does not
kona, i ti,
"

Kgubo. Musa ni wish a boy to devote his father s

ukubeka ngemizi yamanye ama- village whilst his father is living,
cloda."
Omunye a ti,
"

U kgini- he says, "

No. Do not devote the

sile, silo. Ngi ti mina e ngi beka villages of other men." Another
ngako, ngi beka ngekanda lami, says,
"

You speak the truth, leo

ukuba uma ngi ng enzanga luto, pard.
21
For my part I devote my
u ngi n^urne ; kupela. Nako e own head, that if I do nothing,
ngi beka ngako." Ba tsho njalo you may kill me that is all. That ;

bonke. Abanye ba ko/Jwe loko a is what I devote." All say the

ba nga ku tshoyo, ba tula nje. same. Some do not know what
to say, and are silent.

Kepa ngaleso sikati sokubeka, And when they are devoting

ku bekwe enkosini, kubi, a ku ta- themselves to the chief, it is a bad
19
He
means that he has done all that a chief can do to ensure
them victory and if they fail the fault will be their own, because it
;

will arise from their having in some way failed to observe the con
ditions upon which the efficacy of the intelezi-baptism depends.
20
Devote, or promise to give, or vow to give, lay down as a
votive offering.
21
Leopard. The natives magnify their chiefs by this title.
440 MEDICAL MAGIC,

ndeki ;
ku ya gwiy wa, k\v apulwa and unpleasant time ; the men
izinti ebusweni bayo. Ukwapula leap and brandish their weapons,
uti ebusweni benkosi ku bantu and break rods in the face of the
abamnyama ukufunga okukulu, chief. To break a rod in the face

ukuti,
"

U ya u ngi buza, uma u of the chief is a great oath among

ng ezwanga indaba yami."
black people, and a man means to

say by it,
"

You will take me to

task, if you do not hear some

great thing that I have done."

Ngaleso sikati a i fani nenkosi At that time he does not resem

a ba i /Jonipayo ;
a ba sa y esabi ble a chiefwhom they reverence ;
ngaleso sikati. Abanye ba i tu- they are not afraid of him at that
n^isela ngotuli, be ti,
"

Leli gwa- time. Some throw dust on him,

lana el efuza unina ! I pi impi o saying,
"

This little coward who

si nika yona ? Si ya tanda uku i resembles his mother ! Where is

bona ngame/Jo etu." A i

kupe enemy which you give us to
the

impi yake. fight with? We wish to see it

with our eyes."
He then sends
22
out his army.

Lokupela ngaleso sikati bonke Under these circumstances no

abesifazana abamnyama a ba so- black woman draws near, but they

ndeli, se be hambela kude ;

aba go to a distance those who ap
;

sondelayo abafazi abakulu aba nga proach are old women who have
se nako ukupotela, se kw amado- passed the time of childbearing,
da ;
i labo aba sondelayo empini ;
and have become men ;
23
it is they
bonke abatsha ba hambela kude only who go near the army all ;

kuyo. the young women go to a distance

from it.

I hambe ke, i
puma ekaya nge- So the army sets out from home
hhubo layo, loku pela se ku nga ti
singing its song, for it is as if they
ba nga i bona masinyane. I ha could see the enemy at once. So
mbe ke. Emakaya ku sale aba- the army sets out. And the sick

gulayo, ku be ukupela. only remain at home.

Ngaleso sikati sokwaluka kwe- When the army is in the field

22 is used in this
Impi paragraph in the double sense of the
enemy impi kubo ; and the chief s army impi yayo.
23
Old women are called men, and no longer act as women, nor
observe the customs of hlonipa in relation to the men.
 AND WITCHCRAFT. 441

mpi abafazi a ba zinaki ngokuzi- the women take no pains to keep

lungisa; ngokuba ku tiwa, a ku themselves tidy ; for it is said, it

lungile ukuba owesifazana, uma is not

proper that a woman, when
indoda yake y alukile, a sale enze her husband is out with the army,
imikutshana emiiiingi neyokuzivu- should continue many little habits,
nulisa. Futi ka gezi futifuti ; ku not even those of adorning herself.

y aziwa njalonjalo ukuti indoda And she does not often wash ; she
yake i seziteni u ya linda ngako ; continually remembers that her
kouke ukwenza kwake. husband is with the enemy ;
she
watches herself in all she does.
Ku ti uma ku kona o be e s a- And if there isany one who
nd ukwendiswa, uma lowo muntu has just been married, and the
irnpi ya m aba ku sa /tlanganwa,
7*1
enemy stabs him at the very first

ku tiwe,
"

Amatanga alowo wesi- onset, it is said,

"

The lap of that

fazana mubi. Ini ukuba indoda woman is unlucky.
24
Why has her
yake ku nga k
i fe eiiziwa luto husband died before any thing was
na ? Mabi amatang ake." done? Her lap is unlucky."
Ku njalo ke ukuma kwentelezi Such is what is done with inte-

yokukcela impi. lezi in sprinkling an army.

Inyanga i
ya tsho ukuti,
"

Na- The doctor says,

"

I say that

m7*la, ngi ti a ni sa uze na 7ila- now you will not be stabbed at

tshwa ;
i
ya uzinge i
tshaya ezi- all ;
the enemies assagais will

/ilangwini imikonto yezita, i d7ilu- constantly strike on the shields

le." and glance off."

Ku kona umkuba ow enziwayo There is a custom 25 which is

inyanga uma ku za upuma impi, carried out by the doctor when an

isibonakaliso sokuti noma impi i army is about to take the field,

which is a sign by which it is

24
It is said of such, U matanga mabi.
25
This custom is that of churning medicine in a pot of water.
Two medicines are chosen one represents the chief, the other the ;

enemy. These medicines are placed in separate vessels ; if that repre

senting the enemy froths up suddenly, whilst that representing the
chief does not froth, they regard it as a sign that the enemy will prove
too strong for them if they attack him at that time, and the army is
not allowed to go out to battle. The same trial is repeated again and
again, it may be for months or even years, and the army is allowed to
go out to battle only when the sign is reversed, and the cliief s vessel
froths up, and that of the enemy does not froth.
442 MEDICAL MAGIC,

ya kwa/Julwa, noma i
ya kwa- known whether the army will be

/tlula. Ngokuba ku ti uma se i Ala- conquered or conquer. For when

ngene, ku be kona abantu aba izazi the army is assembled there are

zokubliekisisa, b eini kude nayo wise men appointed to look ear

impi, be funa uku i bona ukuba nestly, who stand at a distance

impi impela na. Ku ti uma be i from it, endeavouring to discover

bona y edeleleka enie/tlweni, ba whether it is a trustworthy army

tsho eukosini, ba ti,
"

K?a, rikosi! or not. And if they see that it is

Le mpi yanam/ila nje a si i boni ; contemptible in their eyes, they

ibomvana. Ini ukuba impi nga i
say to the chief,
"

No, O chief !

bi mnyama, i sinde cme/tlweni na

1

? The army which is assembled this

Kqn ;
a si boni impi. I lula ;
a i
day we cannot see it is contemp ;

patwanga ka/ile. Buyela, u i tible. 20 How is it that the army

lungise impi, ukuzc i be ncsitunzi, is without awful ness, and weight
a ti uni until uma e i bheka a nga in our sight ? No we do not see ;

i
jwayeli, a y esabe. A ku mpi an army. It is
light ;
it has not
le." Ncmbala i
buyekezwe ngo- been properly handled.-" Return
kwelatshwa, ukuze i be nesitunzi. and set the army to rights, that it

may be awful, that if one look on

it, it may not appear a common
thing to him, but strike him with
awe. This is not an army."
And
indeed they again sprinkle it with

intelezi, that it may be awful.

Ku ti kubantu abamnyama, And among black men if a man

\irna umuntu e s and ukweudiswa, has just married, it is not liked
a ku tandcki uma a pume impi ;
that he should go out with the
ngokuba ku tiwa, A ku lungile army for it is said, "It is not
"

ukuba ku ti umakoti e se gubuze- proper that the husband should

le, ukuti e sa Alonipile, iudoda i m leave the bride as soon as she has
28
covered her head," that is, mani
fested respect for her husband s

having nothing awful about it, a thing we

2ti
Lit., reddish,
can look at without fear. And awful lit., black, or dark resem
the which is being overcast with dark clouds which threaten
bling sky
a coming tempest. But all this is a matter of feeling with the wise
men.
27
Viz., by the doctor.
28 A young bride, on reaching her husband s village, covers her
head, as an intimation of respect for her husband s relatives, especially
for his father.
 AND WITCHCRAFT. 443

shiye."
Kwa ku ng enziwa, ngo people. lie was not allowed to
kuba ku tiwa i
ya tshetsha iuipi go out with the army, because it

uku 111 7<laba o gubuzelisileyo, was

enemy quickly said, the stabs
iikuti umakoti. Ku ngaloko ke the man who lias made his bride
ku be kona indoda e m tshckyo cover her head. Therefore some
umlisa lowo, noina uyise, a ti, man, perhaps his father, tells him
Wena, u nga yi secretly not to go, but to stay at
"

; /Jala," e tslio

ngasesc. home.

Kepa loko kwamazulu kwa pe- But that custom ceased among
la ngokuba amabuto onke a ku
;
the Amazulu for it was not wish
;

tandwanga ukuba a gaiiwe kwa ;

ed that any of the soldiers should
tiwa bunke a ba nga ganwa, iikuze marry ;
all were commanded not
ba ng esabi. Ku be ku njalo to marry, that they might not be
pakati kwetu ;
kwa kw esatshwa afraid. It used to be so amongst
uuia uniuntu e puma impi e shiya us, and we were afraid for one to

e gobisile. Kwa yekwa ngokuti, go out with the army leaving his
29
"

O, ailoku abantu ba ya kuti,

!
young wife behind. Marriage
Unnintu o gobisileyo u y esaba ;
was given up, because it was said,
\i tanda urnfazi kunobuk^awe. " "

O, no! for men will say, A

Se ku pelile nianje ; a ku se ko. man who has a young bride will
be afraid, because he loves his wife
rather than bravery.
"

But there
is now no longer the custom
amongst us.

Futi into e se kona ukuba uma But there is still this custom :

umfazi e nesisu, ku tiwa, noma If a woman is

pregnant, it is said,

umuntu e inyanga yamanzi, u even though a man is a water-

faneleuku wa /tlonipa, ngokuba doctor, 30 it is proper that he should
ku tiwa umfazi wake u miti u ya abstain from going into the water,
;

utshetsha ukumuka namanzi. for it is said he will be quickly

carried away by the water if his

wife is pregnant.
29
Gobiaile, who has taken a young wife.
30
Not a hydropathic doctor ; but a man whose occupation it is
to enable others to cross deep rivers.
444 MEDICAL MAGIC,

The Bird-doctor.

Ku kona iudaba c raangalisayo THERE is a remarkable account of

ngomuntu o inyanga yezinyoni ezi aman who was a doctor of those
cl/ila amabele. Ngokuba ku ti birds which eat the corn. For at

ngesikati sokuka/ilela kwamabele, the time of the blossoming of the

uma e k^ala ukuti fokco izin/tla- amabele, when the grain begins to

mvu, a lindwe kakulu kw akiwe set, it is diligently watched and

; ;

amokonba okulinda izinyoni umu- watch-houses are built for the pur
;

ntu a vuke ku se luvivi, a ze a pose of watching the birds ;

and
buye ekutshoneni kwelanga ;
uma people arise whilst it is still very
ku ti zwakca se zi godukile. early in the morning, and return
at sunset ;
when it is dark the
birds go to their roosts.

Ku ti uma e kyala ukubonakala Whenthe grain begins to ap

izin/ilamvu, ku bizwe inyanga, pear, a doctor is called, for the

ngokuba se be bona ukuti noku- people see that even early rising is

vuka a ku sizi Into, zi lala pakati, of no use, since the birds sleep in
a zi sa pumi emasimini ngaleso si- the midst of the garden, and never
kati. Umfazi uencloda a ba sa quit it at the time of the setting

taodani ; ngokuba izinyoni uma zi of the grain. The wife and hus
vamile z a/ilukanisa izitandani ;
band no longer love one another ;
ku pele nesikati soku/Uala ndawo for when the birds are numerous

nye, abantu ba kulume indaba. they separate lovers ; and there ia

Uma indoda i nga lindi, ku kata- no time for sitting in one place,
zeke umfazi yedwa, indoda a i /ila- that the people may talk about

ngani nomfazi, ngokuba umfazi ka the news. If the husband does

sa pcki ;
indoda i fima ukudAla, not watch, and the wife alone is
umfazi a Pela, wena, ukudAla harassed, the husband does not
"

ti,

u ya ku dAla ini na 1 Lokii naku associate with his wife, for she no
ku izilwane nje na Ngi longer cooks food !
;
if the husband
k</ed\va

si tata pi isikati sokufuna ukud/tla, ask for food, the wife says, "

As
uma na you forsooth, do you eat food ?
1

/tlupeka kaugaka ? for

ngi
Izinyoni zi ya ngi nika ini isikati For see there are those little beasts
destroying it in this way ! When
can I find time to look for food, if

I am harassed in this way ? Do

the birds allow me to have any
 AND WITCHCRAFT. 445

na? Loku ku ba kuAle uina ku time ? Since it is well if at noon

ti emini ke zi bunge, anduba umu- they just leave off eating for a
ntu a ke a be nesikati sokuya ku- little while, can a person then find
zifuuela ukudAla na 1 time to go and seek food for him
"

self I"

Ngaleso sikati indoda uma i At that time, if the husband

nga punii ukuya kusi/a umkayo i does not go out to help his wife,
zakce ngokuba ukud/tla a i ku
; he gets thin ; for he cannot get
fumaui udawo uma ind/Ju nye. any food anywhere if he has but
Ku ti amadoda, noma e /Jala eka- one wife. And the husbands,
ya, ku ngokulamba na ngoku- although at first they stay at
ti

vukelwa abafazi be katazwa izin- home, yet because of hunger and

yoni, se be n/iliziyo bomvu, a ze the anger of their wives, who are
a pume amadoda a ye kweleka harassed by the birds and have

kuleyo mpi e liwa isifazana ; and now bleeding

31
hearts, at length go
uba owesifazana a shiye indoda out to assist the women against
ensimini, a ye kufuna ukudAla theenemy which is fighting with
esifeni, ku d/Jiwe ke ngaleyo mi them and then the woman leaves
;

ni. Amadoda a buye imikono i her husband in the garden, and

vuvukile ngokuponsa amatshe se- goes to seek for food in a small
loku ku sile ku ze ku tshone ila- garden plot which is more forward
nga ; izinyoni zi
nga bungi than the rest, and then they eat
food. And the men return home
with their arms swollen with

throwing stones at the birds from

earliest dawn to sunset ;
the birds
not leaving off eating for a little

time.
Ku ze amadoda a Alangane At length the men go to the
nomriinimuzi ukuti, Hau, mnga-
"

chief of the village, and say, "

O,
ne, u tula nje, u ti nil Lok u sir, what do you mean by
dear
bona nje ukuba si ya fa indAlala, remaining silent? For you see
nabantwana betu a ba sa sengelwa clearly that we are dying of want,
luto, abantu ba tunj we izinyoni."
and the cows are no longer milked
for our children, for the people are
taken captive by the birds."

31
That is, are very angry.
446 MEDICAL MAGIC,

Ku be njalo ke umnumuzane And so the chief of the village

nembala a kunibule inyanga a y a- remembers a doctor whom lie

ziko, ukuba i
y azi ukuviuiba knows is skilful to prevent birds

i/.inyoni, a ti,
"

Hamba ni, ni ye from entering the garden, and

kubani, ni ye ku m biza, eze says, Go and call So-and-so, to
"

nainAla nje, ezo ng elamulela, come here to-day to help me, for I

ngokuba ngi ya cl/Jiwa izihvane." am devoured by little beasts."

Nembala ke ku ti uma inyanga And indeed when the doctor

i fika, nemifunzi yemiti emi-
i fike conies he brings with him bundles
dala nemitsha, uokokoti inyoka e of dried and green medicines, and
yona ku vinjwa ngayo izinyoni. a snake which Ukokoti, is called

Inyanga i bize iukomo, i ti, Ngi

"

with which birds are kept out of

kombise iukomo yanii." Umni- the garden. The doctor demands
niinuzi a ti,
"

U ti uma u goduse a head of cattle, saying, Point "

abantwaua bami ba ye ekaya, ngi out my bullock to me." The chief

ya ute ng a/tlulwe u we? U of the village says, "

Do you think

ngakanaiii na 1
K^eda izinyoni if you cause my children to come
lezi lapa emasimini, ngi ku tsha- home, that it will be possible for

yele iukomo. A ku yi kuba ko me to be excelled by you 1 How

nkaiii uma u kipe izinyoni lezi."
great areyou ?
Destroy the birds
which are in the garden, and I will
give you a bullock. There will
be no disputing when you have
taken away the birds."
I tsho ke i ti,
"

Amadoda a wa So the doctor gives directions,

/ilangane onke, a gaule izinkuni saying, Let all the men come
"

ezimanzi abafazi a ba yeke izin

; together, and cut green firewood ;

yoni namAla, dAle, ukuze ngi zi let the women leave the birds to

tole uk^ak^a pansi kona ngi ya ; day, that they may eat, that I may
ku z elapa ka/Je." I ti,
"

Funa be able to find the chaff of the

ni iselesele elikulu, ukuze ngi zi amabele on the ground ;

then I
vimbe ngalo."
shall be able to treat them well.

Find a great frog, that I may shut

out the birds by means of it."

Nembala ngalolu suku izin Indeed on that day the birds

yoni zi wa nikiza amabele ;

zi wa eat the amabele excessively ; they
kjale kusasa ku ze ku tshone begin in the morning and leave
ila- oif
 AND WITCHCRAFT. 447

nga. I ti inyanga ntambama, a at sunset. In the afternoon the

ba bute izikoba nok^ak^a olutsha, doctor tells the people to collect
ba hi lete kuye, konke ngalolu the ears which the birds have left,
lusuku oku dAliwe izhiyoni ama- and the chaff which has recently
siinu onke. Nembala ke ku 7tla- fallenon the ground, and bring it

nganiswe ndawo nye, ku gaywe ;

to him, every thing that has
ku fun we isele, li /tlo/ilwe, li be been eaten on that day by the

umk<?umbalala ;
nesinana ;
ku be birds. And it is all collected, and
se ku mbelwa pansi loko, se ku ground ;
a frog is found, and
baswa ngapezulu umlilo, kw enzi- stalled till it is like a stuffed sack ;

we iziko elikulu u vute ke ;

um and the same is done to an isi-

ebusuku ku ku 32
lilo ze se. I tsho nana ;
and then all is buried

ukuti,
"

A no zi linda ngornso na together, and a fire is kindled on

ngoin/il oinunye, ni bheke uma the top, and a large fireplace is

z enza njani, ni zi yeke. Kona made and the fire is kept up all
;

ni ya ubona ukuba ngi inyanga." night until morning. The doctor

says,
"

Watch the birds to-morrow

and the day after, and see what
they do, and then leave them
alone. Then you will see that I

am a doctor."
Nembala ke ku be njalo ;
ba zi And indeed so it is ; they watch
bhekisise. I ba tshele riokuti iziko them earnestly. The doctor tells

li
nga loti, li vute njalo ebusuku them not to let the lire go out, but
na semini, ku ze kw a/iluleke izin- to keep up day and night, until
it

yoni, u nga kcimi ku ze ku vutwe the birds are conquered, and not
amabele. Li ng enziwa eduze to put it out until the amabele is

kwamasimu, li bekwe kuclana ka- ripe. The fire is not made near
ncinane. the garden, but is placed at a little

distance from it.

I ti ke,
"

Ngi ti mina ukuze ni And the doctor says, I say "

ngi dele, ni za ugoduka, ni ye that you may be satisfied with me,

emakaya ; izinyoni z a/Julekile. you will go home ;

the birds are
Ni nga zi bona zi k^ala ukuya conquered. "When
you see them
3-
Isinana, is a Batrachian, which is found under stones. It has
an almost globular body, and small short legs it is covered with pa ;

pillae, which give out a milky fluid when touched. It is slow in its

movements, not leaping, but crawling. It is used much by the doc

tors.
448 MEDICAL MAGIC,

u/ilala eziko a no te n azi ukuba begin to come and sit by the fire,

ngi za u z* a/ilula. Uku zi kuza then you will know that I

kwenu emasimini, ni ti, am about to conquer them. When
you drive them away you shall

say,

Buba, buba, mbalane ; Die, die, mbalane ;

Buba, AlokoAloko." Die, thlokothloko."

Nembala ke i ti futi, Ni ze nami "

He says further,
"

Do you watch
ni ngi lindele, ku nga bi ko ndoda yourselves for my sake ;
let no
e ya end/Jini ;
ku/Je ni ze ni ng a- man of you go to his house ;
3S it

lusele ;
kona ni ya ubona ubunya- is
proper that you should guard
riga bami." your heart for my sake ;
then you
will see my skill."

Nembala ke amasuku a be ma- And having shut out the birds

bili be zi viinbele, ku ti ngolobu- for two days, on the third they
tatu ku potulwe, i ba pe intelezi wash, the doctor having given
yokugeza. Ba ya ugeza emfuleni. them intelezi to wash with. They
I ti, Ni ze ni ti uma ni geze, go to the river to wash. He says
"

ekukupukeni kwenu emfuleni ni to them, When you have washed,

"

ya emasimiui, n enze igama lo- and are going up from the river to
kuti, the gardens, sing this song,

O, buba, mbalane j O, die, mbalane ;

O, buba, Aloko/tloko. O, die, thlokothloko.

Ni tsho njalo, ni bone uma ni ya When you say thus, see on reach
ufika zi dAle kangakanani na."
ing the gardens how much they
have eaten."

Abanye ba k^ale ukuti, O,

"

Some
begin to say, O, for my
"

mina, bonyoko, se i ke i /tlale

nje part, women, I see the birds doing
inyoni. Ngi kokobe ngi yo ubhe- nothing but sit still. I creep
ka, ngi bone i
nga d/ili ;
i kamise stealthily along to go and see, and
umlomo nje."
Nembala izinyoni I see the birds not eating ; they
merely open their mouths." Arid
indeed the birds begin to collect in

33 That
they are to abstain from their wives.
is, Comp. Exodus
xix. 15. also all abstain from eating any thing growing in the
They
gardens whilst the doctor is treating them, until they have washed.
These are no doubt religious observances connected with some old and
now forgotten superstition.
 INDEX.

Abyssinians, the Bouda an evil spirit Arbousset s Exploratory Tour in South

among the, 281 Africa quoted 60, 76. 100 109 117
Adam, Biblical tradition of, quoted, 123
40,99 Army, ceremonies of the, 437
Address, mode of, 334 Arthur, legend of, quoted, 166
Affliction, effect of. on religious ideas Aspen tree, notions concerning, 421-
30-31
Age, influence of, in Zulu legends, 48 Assagais, origin of, 77
traditions applied to, 7 of chiefs, 92
,
Assembly
Agricultural periods, 397 Atheism African
of tribes, 107-108;
Agriculture, origin of, 77 of Zulus, 29-30
Allom s China, quoted, 308
American Indian legends about thun
der birds, 381 Bacon (Roger), story 385
of,
tribes, ideas of. on races of Baperis, legend quoted, 77 of,
man, 82 Baptismal ritual, omission of portion,
Ancestor worship, 1, 5, 12, 17, 27, 28, cause of death (New Zealand), 4
33, 54, 75, 110, 129-227, 410-411 ; Basutos, legend of, quoted, 51. CO, 76,
"

see Sacrifice
"

100
Ancestral spirit, words for, 148 ideas to
religious parallel
, divination by, 348- Zulus, 3
374 Battle, omens of, 441
Animal, a small, used for divination sacrifices, 131-133
339 Bechuanas, legend of, quoted, 50, 60
bones used in divination, 327,
,
Bedouins, custom of heaping stones
332-336, 337 among the, C6
Animals sent by ancestral spirits, 152 Bible, comparisons made with, 254
cause of disease by, 286
,
quoted, 14, 40, 47, 66, 341. 374,
man turned into, 200-202
,
377, 379, 393, 394, 448
qualities of, imparted to
,
;
see "

Hebrew "

men, 438 Biblical divination into

--
looking by
tradition as to origin of, 41
,
cup, 341
see u
; bird,"
"

buffalo,"
Bird of heaven, 119, 380, 381
"bullock," "cattle," "chameleon," , killing of, for rain.
"cow," "dog," "domestic," "eagle," 407-408
"

elephant,"
"

frog,"
"

gall," "goat,"
Bird of lightning, 381-383
"

hare," "horns,"
u Bird-doctor. 444-448
"herds," horse,"
Birds see
"
"

hyena," "leopard," "lion,"

"liz
; Eagle
ard," "sacrifice," "sheep," "snake," Birth, notions concerning, 3
"
"

wasp Bladder, disease of the, 337

Ant-hill used by doctors for curing Block s Comparative Grammar quoted,
disease, 315 105, 106, 107
Apparitions or dreams, 228-252 Hottentot Fables quoted, 4, 66,
Appleyard s Kafir Grammar quoted. 112
105, 110 Blood of sacrificial animal, 180-181
Arab idea of the sky, 394 Boiling, magical art of, 336
11 INDEX.

Bones, use of, in divination, 327, 332- !hiefs, oaths taken in the name of the.

336, 337 121

Bravery of animals transferred to men, , songs of, 409-413
438 ,
salutation of, 92
Bridal customs, 442 see Chieftainship, legend of the origin
"

Marriage ;
of,

Bridge, making of, 207 57

Brinton s Myths of the New World Child, progress 364, 374 of in lif.>,

quoted, 381 Children, fiction practised upon in the

Brother (eldest), reverence for. 146- name of Unkulunkulu, 72-74
149 protection of, by father s
marriage of widow by younger
, spirit, 161
brother, 348 position of, in village affairs,
Buddhist beliefs in power of nats, 268- 176
269 Chinese snake doctor, 308
Buffalo hunting, 234 myth on the sky, 394
Building of a village, 367, 368, 369, hristianity, influence of among Zulus,
373 68-61)
Bullock sacrificed for cure of illness, Circumcision, 58
5-6, 12 ; see Cattle "
"

Cloud birds (American Indian), 381

Burial of live horse and man among the Contrary meaning of dreams, 241
Comans, 100-101 old, spirits die of, when village is

Burning of dead man s property, 13 broken up, 225

Burton (Captain), Mission to the King !orn, origin of, 77, 89
oj Dahome quoted. 19, 92, 93, 118 , origin of as food, 52
, legend as to introduction of, 34,
Campbell s Highland Tales quoted, 41, 45
for to ancestral
227, 235, 336 , thanksgiving
Travels in South Africa spirits, 179
"

Costume see "

Dress
quoted, 77 ;
"

Casalis (M.), Basutos, quoted, 3, 51, 60, Councils Assembly ; see "

100, 108 Cow, mankind belched up by. 34

Catlin s among the Indians tradition of its origin. 45
Life ,

Creation, ideas as to 7, 135-140

quoted, 382
tin-, 1,

Cattle disease, cures of, 162, 163 of man, 16, 40, 46, 50, 51,

Cattle, origin of. 77, 129 76-77

purchasing, customs at, 298 Croker s Fairy Legends quoted, 227,
sacrifice, 157, 158 ;
sacrifice of, 354
to ancestral spirits, 141
Bullock Dahoman notion of thunder, 117; of
slaughtering, 11 ; see
"

124
struck by lightning, eating of, lightning, 118; of rainbow,
403 Dahoinan s salutation of king, 92;
Caucasus, custom in the, when any one ancestral ghosU, 93
is struck by lightning, 405 Dancing, 411, 418
Cave dwellers, fairies are, 227 Danish traditions quoted, 270
to express the, 278
dwelling legends, 50, 51, 76, 77 Dawn, saying
Habitations
"

Dead, battle of the, 354-356

dwellings see
"

for divina
Chameleon, tradition concerning, 3, 15 t spirits of the. used
100, 138
348-374
tion,
Chief, medical functions of, 420, 427 worship of the, 28
,

431 Death, lucky to dream of, 236, 237,

, sacrifice of bullock in honour of 244
428 , mourning for, 13, 27, 28
,
sacrifices at funeral of, 213 , prognosticated by lizard, 216
Death of man, tradition of origin of,
, village, 173, 328
138
Chiefs, divination by, 340-347 3, 4, 100,

,
election of, by diviners. 340 Disease, cure of, 8, 9, 12; see "Medi
"

exaltation of, 121-123

,
cine
cause 286
, family, 144 , of,
 INDEX. iii

Divination by shadow, 126 ; by snakes, Family spirit, 27

200 - succession, desire of, 225
of blood sacrifice, 120 worship, 17, 18
Diviners and their cult, 153, 259-374 Fasting, custom of, 387-389
Diviners, origin of, 5 Father, relationship of, 348
functions of, 12, 28
, ,
reverence for, 145
. offices of, in sickness, 172, Feast, sacrificial, 179
173 Female genealogy, 90-91
Doctors, origin of, 5 heaven, 401-402
Dog, tradition of its origin, 45 spirit, worship of a, 253-256
Dog mounting on a hut, omen, 28 in Zulu tradition, 42, 43, 45
Domestic animals, 46 Festival of the first fruits, 409
Di earns or apparitions, 228-252 of harvest, 389
, ancestral spirits produce, 270 ^ Fidelity of wife, how tested, 287
,
cures
316-318 for, 160, Fighting ceremonies, 437
medicine revealed by, 162
, Fire, ceremony with the spirits at the,
origin of, 6
,
z- 356-357
plants eaten to influence, 322
. medicines burnt in the, 376
,

significance of, 134, 146

, obtained by friction, 46
,

Drinking with the chief, 427-431 origin of, 41, 77

,

Dress, 245 sacrifice against birds, 447

,

Du Cbaillu, Equatorial Africa quoted, First fruits, festival of the, 409

112 Fog, tradition of man descending in a,
38
Eagle probable connection
of Jupiter, Food 5 diviners eat only certain kinds
of, with savage myths, 382 of, 259
Earth, legends of man originating , legend as to how man first knew
from, 76, 77 of, 35
medicines dug up from, 219
, , origin of knowledge of, 52, 57
ceremonies concerning, 220
,
partaken of as a sacrificial feast,
striking the, in divination,
, 182
284, 299, 313, 323-324,367-368
L>81, Footmarks in rock (Bechuanas), 50
tradition as to existence of, Foundation of new village, 212
before man, 41 France, burial of knight in, 100-101
see Hades ;
"
"

Frog used for carrying away disease,

Eastman (Mrs. M.), Dacotalt quoted, 316
382 Funeral ceremonies, 213
Ecstasy, 232-235
Elephant, bones of, used for divina Gall, use of, in ceremonial sacrifices,
tion, 332 178
Ellis s Specimens quoted, 166 of bullock, use of, in illness, 6
English folk-lore quoted see "Arthur," ;
--of cattle poured out for sacrifice,
"

Bacon,"
"

Campbell,"
"

Croker," 132
"

Fairies,"
"

Good people,"
"

Hard- of goat used for convulsions,

wick,"
"

Harland," "Irish," "Jack," 368

"

Lancashire,"
"

Milton," "parsley," bladder of goat used in divina

"Scotch"
tion, 299
Evil, Zulu idea of, 24-25, 84 Gardiner (Capt. A. F.), Journey in
Zoolu Country quoted, 54, 85, 87
Fairies, Scotch and Irish, 226-227 Genealogy, ancestral, examples of, 86-
Families, growth of, 18 88, 96, 97, 98
Family ceremony for cure of disease, 9 Ghosts, form of, 231
chi^f, when dead worshipped by Goat, bones of, used for divination,
children, 144 235
divisions at an assembly, 93 -, gall
bladders of, used in divina
divisions by the, at sacrificial tion, 299
feasts, 181 , sacrifice of, for convulsions, 368
god, 32, 33 ,
sacrifice of, to snake, 12
 INDEX.

ideas to
God, notions of, by the people of Lake Hottentot, religious parallel
Nyassa, 124 Zulu, 4
Hottentot name for, 105-116 word for God, and its mean
,

,
the Zulu notions ^f, 20, 21 105-116
ing,
custom of stones
Goel, custom of, 348 -, heaping
"Good people," or fairies, Scotch and among the, 6S
Irish, 226-227 ,
Zulu myth derived from the,

Grand-mother, position of, in family 65

-, Zulu word
derived from, 105
worship, 208
Greek idea of the sky, 394 House, ancestral spirits dwell therein,
Greek myth quoted, 43, 47 177
ancestral worship performed
Grey (Sir G.), Polynesian Mythology ,

quoted, 388 5, in, 208

blood sprinkled for divination,
Grave, ceremonies at the, 141-142 -,

Grinding of corn, 46 120

Growth of children denoted by sneez Houses (village) sprinkled
with entrails
of sacrifice, 178
ing, 223
Human sacrifices at chief s funeral, 213

Hyena, bones of, used for divination,

Habitations (underground), legend as 333
Hymn in use among the Zulus, 69
to, 36, 37
Hades, traces of belief in, 13
Hail, 56 Icelandic fancies about yawning, 263
? with, 375
myth connected -
legends quoted, 385, 432
Hare, vicarious use of, in sorcery, 270 modes of laying ghosts or
Hard wick ( ) quoted, 43 314
spirits,
Harland and Wilkinson s Lancashire
Incantation to produce rain, 409
Folk-Lore quoted, 315 Indian (American) see American ;
"
"

Harvest festival, 389

(East); see "Hindu"

Headman
"

see Chief "

;
Inheritance from an elder brother, 156
Health, sneezing a sign of, 223 ; see
"

Succession"
Hearth, ceremony with the spirits at Initiation of diviners, 259-267
the, 356, 357 "

20
Insects see Wasp
;
"

Heaven, King of, Irish fairies, 226-227

Lord, of, 50, 53, 56, 59, 65, Irish Fairy Legends quoted, 227, 354
92, 117-126
,
non-belief in Lordof, 44
male and female, 401, 402 Jack and the Bean Stalk legend,
,

doctors, 375, 413

variant of, 56
see u
, "

of reaching the, by a Jews Hebrews

Heavens, legend ;

of
rope, 56 Jupiter s eagle, probable connection
Hebrew divination by looking into with savage myths, 382
cup, 341
parallels to Zulu customs, 14 Kafir belief in spirits, 82
soothsayer, 374
"

Kings see Chiefs

"

see
Kneeling, sign of strength, 114, 121
"Bible"
;

Herds of the Heaven?, 375 Knowledge, diviners to "eat" of, 321

Hereditary functions of medicine men, Zulu ideas as to the origin
,

419, 420 of, 947S-81,

Hero legend, 166-168
worship, 113, 116, 148
Hiccup, cure of, 288-291
Hindu idea of the sky, 394
legend quoted, 43
storm gods, 381
Horns of bullock used as significant of
dawn, 278
Horse, burial
Kolben (Peter), Present State of Cape
of Good Hope, quoted, 105
Lancashire folk-lore, ghost laying, 315
Layard, Nineveh quoted, 111
Laying a spirit, 183, 184, 314, 316-318
Leopard, chiefs named as the, 439
with man, 100-101 Legerdemain, examples of, 336
of
 INDEX.

Liar, characteristics of his spirit after Moon, origin of, 59

death, 200 a messenger
,
of death (Hotten
Lighoyas r superstition of the, 60 tot), 4
Lightning, 19, 53, 60, 117, 118 ,
ideas concerning, 395, 396, 399
, methods of stopping, 404, Morality, Zulu idea of, 24, 84
405 Morning-stir, myth concerning, 397
, myth connected with, 375, Mother, or chief wife, reverence for,
380 146
proceeds from the female
, genealogy, 90-91
heaven, 401 smiting of cattle by, ; worship (ancestral), 223
402 Mountain, origin of man from, 99
Lightning-bird, 381-383
Lion, bones of, used for divination, Nails, vicarious use of, in sorcery, 270
332 Name, calling the, to practine magic
Lizard, an ancestral spirit, 215 on, 432
man turn into, 200
, ,
desire to perpetuate, 225
,
a message of death, 3, 100. of family or tribe, 20J
138 of house or tribe, 1
Looking -back, prohibition against, ;
see "

Surname"

during a charm, 315, 317 Naming a husband, woman forbidden

Looking-glass made by water in rock to, 316
basin, 235 weapons, 166 of
Love, divination, 343 Nats, beliefs as to, in Buddhist legends,
Lucky omen from sneezing, 222 268-269
New year, new heaven comes with, 406
Magical songs, 409-413 New Zealand tradition of death, 4
- see Witch
practices, 336;
craft Oath taking, 440
Male heaven, 401 Oaths "by the chief," 121
Man, God the ancestor of, 20, 21 ;
see Omens, 28
lucky from sneezing, 222
;
"

Ancestor worship ,

;
see "

Birth,"
"

Creation," of battle. 441

from birds for rain, 408
"
"

Marriage
Death,"

Marriage, legend of the origin of, 57 Ovid quoted, 43, 47

of widows, 161
custom, brother marries Parsley bed tradition, parallel to, 9
brother s widow, 348 Picks (digging), origin of, 77
; see "

Bridal,"
-
Wedding" Plants used for carrying away disease,
Medical magic, 418-448 317
Medicine ceremonies, 219-221 Plants; see "aspen," "corn," "parsley,"
"

chameleon used as, 3

,
"

reeds,"
"

seed,"
"tree

for curing dreams, 160-161 Pleiades, concerning, 397

myth
(heaven), 405-407 Poison, beliefs as to power of, 351
-, legend as to finding of doc ,
corn and food n rst given for,
tors, 37 34,36
, origin of, 5 Polygamy, 24, 84
revealed in dreams, 162 Polynesians, custom of fasting amongst,
,
use of for obtaining favours, 387-388
142-143 idea of the sky, 394
, dug up by aid of spirits, Population, large, desired by villages,
270, 272 182
Messengers, honour shown to, 428 Pottery, 46 making of,

Migration of chief from clan. 343, 367 77-, origin of,

Milton quoted, 47 Powell and Magnusson, Icelandic
Missionary, story of first labours of in Legends quoted, 263, 314
Zululand, 68 Praying to ancestral god, 33
MorTat, Missionary Labour in South Pregnancy, effect of on husband, 443
Africa quoted, 51 , 105, 107, 108 Presents given to diviners, 280
VI INDEX.

Priesthood, diviners assume functions Sacrifice to the Itongo (spirit), 5, 6, 9,

of, 340 11
,
evidence of a, 385 to Lord of Heaven, 59
,
relics of ancient. 130 for rain, 93
Primogeniture, or allied ideas; see Saints (Christian), parallels to ex
"

Son (eldest)
"

periences of, 252

Pringle s Narrative of his Residence Scotch fairies, 2*6, 227
in South Africa quoted, 82 tale quoted, 336; see "Camp
Prometheus, myth of, quoted, 43 bell," "English"

Property, inheritance of, from an elder Sea-side, first man born near, 33, 88
brother, 156 Seasons; see "festival," "first-fruits,"

, personal, burial of with dead

"

harvest,
;
new year,"
"feed time,"

summer
"

owner, 236
"

time," "year

of dead man burnt, 13 Seed-time observances, 444-448

of medicine man how ac Serpent or snake see Snake
"
"

quired, 296 Shade, idea of spirit as, 91, 126

of the village chief, 173 Shadow, dead body does not cast, 91
Prosperity, effectof, on religious ideas, divination by, 126
,

30-31 Shaw, Story of my Mission quoted, 82,

Proverbial sayings, 171, 298 108, 109
Sheep not a sacrificial animal, 143
Quern for corn -grinding, 46 Shooter ( ), Natal quoted,
85
Shoulders sensitive part of human
Race, differences of, savage ideas as to, body, 159
82 Sight the origin of thought, 22
Rain, ceremony of praying for, 59, Site of new villages, 210, 212, 410
125 Sky, ideas concerning the, 380, 393
doctors, 375 Snake, connected with ancestral spirits,
,
the heaven bird killed for, 407- 130, 134, 140, 142, 196-200, 201,205,
408 211, 231
,
incantation to produce, 409 dead men change to, 8, 12
.

Storm used by diviners, 299

"
"

;
see
Rainbow called God by Nyassa tribe, dreaming of, 183
,

124 man turn into, 200

,

Reeds, bed of, creation of man in, 9, taking up its abode in hut,
,

15, 31, 35, 40, 41, 46, 52, 55, 88, 96 omen, 28
Relics of older worship, 253-256 power over, 3C5-311
,

Relations, names for ancestral, 86, 88, worship of, 10, 11, 12
,

90-91, 96, 97 Sneezing, 64, 222-225, 234

Relationship, terms of, 48 Snuff-taking, 155; by diviners, 263,
River, ashes of dead chief thrown into, 283 284
214 Son (eldest), duties of in ancestor wor
Rock basin, water in, used for looking 145
ship,
glass, 235 Songs, caused by Amatongo, 273
Roman idea of the sky, 394 at ancestral worship ceremonial,
men killed by lightning not 209
buried, 118 "
composition of, by diviners,
- see Jupiter
;
"
263
Rowley s Story of the Mission to Cen magical, 409-413
,

tral Africa quoted, 124 of prayer, 92

...
sung at sacrifice, 59
Sacrifice to ancestral spirits, 55 Southsea Islands, custom of heaping
of cattle, 132, 157-158, 174- stones among the, 66
Spirit, ancestral,
words for, 148
178, 179,428
of horse and man among the of departed, ceremony for re

Comans, 100-101 calling the, 141-144

human, ,
at chief s funeral. of the dead, notions of, 5, 10,
213 28, 151-152, 165
 INDEX. Vll

Spirit of family or tribe, 27 Tribal usages, 2

Spitting in ceremonial practices, 160 worship, 17
,
custom of, 435 Tribe, breaking up of into separate
Spittle used as cure for dreams, 316 divisions, 51
Stars, ideas concerning, 396, 397, 400 ,
deserters from one to another,
Stern s Wanderings among the Fa- 311
lashas in Abyssinia quoted, 281 Tylor s Early History of Mankind
Sticks, divination by, 330-332 quoted, 83
Stitch in the side, Zulu beliefs con
cerning, 268 Umbrella-shield used by Zulus, 384
Stomach, contents of, used in spirit Uncle, position of in the family, 206
worship, 184 Uncles prayed to as fathers, 224
Stones, mankind derived from, 34 Underground habitations ;
see "

Habi
custom of heaping up, 65-66
"

,
tations*

power to remove great, 271

, Unkulunkulu, or the first man, 1-104
Storm gods, Hindu. 38 L Urine, used as a means of injury, 351-

myths, 375-413 352

Rain
"

see ;
"

Succession to the family, desire of, Vessels used for divination, 341-343,
225 346
objects used
"

;
see "

Inheritance Vicarious in divination,

Summer, dreams in the, are true, 238 343, 345, 346, 351
Sun, ideas concerning, 394, 395, 398 used for injuring,
,origin of, 10, 41, 59 35 U 352
Surnames, system of, 86-88 Vicarious sorcery, 270
of family used as name of Village building of a, 367, 368, 369,
family god, 32 "
373
Survival see. Relics ; , property of, 173
,
site of, sanctified by ancestral
Thorpe s Northern Alytholoqy quoted, spirit,210, 212
271 Village-head, 328
Thought, Zulu process of, 22 Villages, clustering of, 357
Thumb-doctors, 327 Virtues of animals transferred to men,
Thunder, 53, 56, 57. 60, 117 438
prayer during time of, 34
,
Voices of spirits heard, 267
of the male and female Vows to sacrifice, 225-226
heaven, 401
Thunder-birds (American Indian), Warts, charms for, 315
331 Washing, customs of, 434-137
Thunder-bolt, used as heaven medicine, Wasp, man turned into, 200, 202
381 Water, origin of all things from,
Thunder gods, 19 90
Time, reckoning of, 397 , spirit unable to cross, 207
see Seasons
;
"

, tradition of man being derived

Transmigration, 196-202 from, 44
Sea
"

connected with
"
"

Tree, eating fruit of, ;

see River;
"

man origin, 3
s
Weapons, naming of, 166
,
a kind of aspen, notions
concern Wedding dance, unlucky to dream of,
ing, 421-424 237, 241
branches of, used in divination
,

to smite the ground with, 281, 284,

299, 313
Trench, Study of Words quoted, 109
Tribal divisions at an assembly, 93
name, expression in usage of. 1
-
Whistling, 384

374
Widows, marriage
,

,
;
see

spirits
tone
"

Marriage

speaking by, 265

of

ot, 1(11
divination, 348,

separations, 103-104 Wife, fidelity of, how tested, 287

songs, 409-413 Will (human), Zulu ideas of, in moral
spirit, 27 influences, 24
Vlll INDEX.

Winter, dreams in the, are true, 238 Year, new heaven comes with the new.
Witchcraft, 28, 418-448; see "Magi 406
cal"

Woman, the first, 40, 58 ;

see "Female" Zulus, age, influence of, 48
Women, ancestral spirit of, represented . atheism of, 29-30
by lizard, 215, 217 ,
Christian influences among, 68, 69
eat by themselves, 183 evil, idea of, 24-25, 84
, position of, in village affairs, God, notions of, 20, 21
176 ,
used by the, 69
hymn
(old) considered as men, 440 knowledge, ideas as to origin of,
Work, suspension of, during storms, 78-91, 94
407 morality, idea of, 24, 84
Worship of the dead, 28 .
myths of, parallel to Hottentot,
4, 65, 105
Yawning, a sign of diviner, 234, 203 thought, process of, 22
,
Icelandic fancies about, 2C3 will (human), idea of, 24
BL Callaway, Henry
24.80 The religious system of
Z8C3 the Amazulu

PLEASE DO NOT REMOVE

CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF TORONTO LIBRARY

CEEEEEE