The Religious System of the Amazulu

Henry Callaway · 1870 · Springvale/Pietermaritzburg/London 1870 sheets as reissued by the Folk-Lore Society (Publications XV, 1884); Archive.org DjVu text layer of the University of Toronto copy (identifier relamazulu00calluoft) · Public Domain · uncorrected OCR — being verified against the scan

Issued in parts at Springvale, Natal, 1868-1870 (Unkulunkulu; Amatongo; Izinyanga Zokubula; Abatakati, left incomplete); this copy is the Folk-Lore Society reissue (Publications XV, 1884), which reproduces the 1870 sheets. Parallel Zulu text and English translation with Callaway's notes.

Served verbatim, era-bound vocabulary and all — the house frames, it never paraphrases; what a passage does and does not show rides its receipt.

THE  TRADITION  OF  CREATION 

AS  EXISTING   AMONG 

THE    AMAZULU    AND    OTHER    TRIBES 

OF 

SOUTH    AFRICA. 

UNKULUNKULU  a  s'  aziwa. 
Yena  umuntu  wokukt^ala;  wa 
dabuka  ekukyaleni.  Umfazi  wa- 

UNKULUNKULU  is  no  longer 
known.1  It  is  he  who  was  the 
first  man  ;2  he  broke  off3  in  the  be- 

1  A  s'  aziwa  =  ka  s'  aziwa,  is  no  longer  known,  that  is,  to  us ;  or 
as  it  is  said  in  other  accounts,   "  A  si  sa  m  azi,"   We  no  longer  know 
him.     There  no  longer  exists  amongst  us  any  knowledge  about  him. 
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  fissure  or  division.     Thus  the  swarming  of  bees  is  an  ukudabuka. 
The  division  of  small  tribes  from  larger  ones — as  the  small  tribes  of 

ke  a  si  m  azi ;  nabadala  abantu  a 
ba  si  tsheli  ukuti  wa  be  e  nomfazi. 

Si  zwa  ukuba  ku  tiwa  Unkulu- 
nkulu  wa  dabula  izizwe  o/dangeni. 

ginning.4  We  do  not  know  his 
wife ;  and  the  ancients  do  not  tell 
us  that  he  had  a  wife.5 

We  hear  it  said,  that  Unkulu- 
nkulu  broke  off6  the  nations  from 
Uthlanga.7 

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.     We  must  understand 
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  phrase  implies  it,  But  this  is  scarcely  borne  out  by  the  fact  that 
iu  other  accounts  he  is  said  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. 

7  Ohlangeni—  Uthlanga  is  a  reed,  strictly  speaking,  one  which  is 
capable  of  "  stooling,"  throwing  out  offsets.  It  thus  comes,  metaphori- 

Ku  tiwa  wa  tuma  unwaba  ;  \va 
ti,  "  Haniba,  lunwaba,  u  ye  u  yo- 
kuti,  Abantu  ma  ba  nga  li."  Lwa 
liamba  unwaba,  Iwa  Lamba  kanci- 
nane,  Iwa  libala  end/tleleni  ;  Iwa 
liamba  Iwa  d/ila  umuti,  o  igama 
lawo  ku  ubukwebezane.9 

Wa  za  Unkulunkulu  wa  tuma 
intulo  ngasemva  kwonwaba,  se  lu 
hambile  ngesikati  esipambili  unwa 
ba.  Ya  liamba  intulo,  ya  gijima, 
ya  tehetsha  kakulu,  ngokuba 
Unkulunkulu  e  tizc,  "  Ntulo,  u 
fike  u  ti,  Abantu  a  ba  fc."  Ya 
liamba  ke  intulo,  ya  ti,  "  Ngi  ti, 
Ku  tiwa,  Abautu  ma  ba  fe."  Ya 
buya  intulo,  ya  fika  kunkulunku- 
lu  ;  Iwa  ba  unwaba  lu  nga  ka  fiki, 
lona  Iwa  tunywa  kuk^ala;  lona 
Iwa  tunywa  ku  tiwa,  ma  luyokuti, 
"  Abantu  ma  ba  nga  fi." 

It  is  said  lie  sent  a  chameleon  ; 
he  said  to  it,  "  Go,  Chameleon,  go 
and  say,  Let  not  men  die."  The 
chameleon  set  out ;  it  went  slow 
ly  ;8  it  loitered  in  the  way ;  and  as 
it  went,  it  ate  of  the  fruit  of  a 
tree,  which  is  called  Ubukwebe 
zane. 

At  length  Unkuluukulu  sent  a 
lizard10  after  the  chameleon,  when 
it  had  already  set  out  for  some 
time.  The  lizard  went ;  it  ran  and 
made  great  haste,  for  Unkulunkulu 
had  said,  "  Lizard,  when  you  have 
arrived,  say,  Let  men  die."  So 
the  lizard  went,  and  said,  "  I  tell 
you,  It  is  said,  Let  men  die."  The 
lizard  came  back  again  to  Unku 
lunkulu,  before  the  chameleon  had 
reached  his  destination,  the  cha 
meleon  which  was  sent  first  ; 
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. 

10  Intulo  =  intulwa,  the  Amalala   inulwa.     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 

Lwa  za  Iwa  fika,  Iwa  memeza, 
Iwa  ti,  "  Ku  tiwa,  Abantu  ma  ba 
nga  fi  !"  Ba  ti  abantu  ba  ti,  "  O  ! 
si  bambe  izwi  lentulo ;  yona  i  si 
tshelile,  ya  ti,  *  Ku  tiwa,  Abantu 
ma  ba  fe.'  A  si  sa  li  zwa  elako. 
Ngezwi  lentulo  abantu  V  eza  'ku- 
fa." 

At  length  it  arrived  and  shout 
ed,  saying,  "It  is  said,  Let  not 
men  die  !  "  But  men  answered, 
"  O  !  we  have  heard  the  word  of 
the  lizard ;  it  has  told  us  the  word, 
'It  is  said,  Let  men  die.'  We 
cannot  hear  your  word.  Through 
the  word  of  the  lizard,  men  will 
die/'11 

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,  l  As  I 
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  dog,  and  Hinauri  having  girded  herself  with  an  en 
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, 

"Wa  ti  Unkulunkulu  wa  ba  nika 
abantu  amatongo  ;  wa  ba  nika  izi- 
nyanga  zokwelapa  nezokubula ;  wa 
ba  nika  nemiti  yokwelapa  itongo. 
Wa  ti  Unkulunkulu,  "  Uma  umu- 
ntu  e  gula  e  netongo,  e  banjwe 
itongo,  wo  Maba  inkomo,  ni  bonge 
itongo  ;  umuntu  u  ya  'kupila, 
m'  esuka  e  banjwe  itongo." 

Unkulunkulu  gave  men  Ama 
tongo  ;12  he  gave  them  doctors  for 
treating  disease,  and  diviners  ;  he 
gave  them  medicines  to  treat  dis 
eases  occasioned  by  the  Itongo.13 
Unkulunkulu  said,  "  If  a  man  is 
ill,  he  being  affected  by  the  Itongo, 
you  shall  kill  a  bullock  and  laud 
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  by1?"  his  father  replied, 
"  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.,  to  treat  an  itongo,  that  is,  diseases  which 
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. 

Wa  ti,  "  Ni  ya  'kubona  futi  na 
.-ebusuku,  ni  ya  'kupupa;  itongo 
li  ya  'ku  ni  tshela  into  e  li  i  tsho- 
ko."  Wa  ti,  "  Li  ya  'ku  ni  tshela 
nenkomo." 

Itongo  li  /ilala  kumuntu  omku- 
lu  ;  o  yena  o  li  pupayo  ku  'munu- 
inuzana  ;  li  ti,  "  Ni  nga  Alaba 
inkomo,  u  ya  'kusinda  umuntu." 
I  /datshwe  inkomo  e  tshiwo  ito 
ngo  ;  a  ti  loku  umuntu  ku  be  se 
ku  tiwa,  "  U  za  'kufa,"  a  sinde  ; 
ku  bonakale  ke  ukuti  lo  'muntu  u 
be  e  banjwe  itongo.  I  ya  kitshwa 
inyongo  ngapakati  cnkomweni,1 1  a 
telwe  ngayo  inyongo  ;  ku  bongwe, 
ku  tiwe,  "  Unia  si  bone  ukuti  ito 
ngo,  a  si  bone  ukuba  a  pile  narn/Ja 
nje ;  ku  ya  sa  kusasa  nje  u  se  i 
d/tla  inyama ;  si  ya  'kubona  ke 
ukuti  itongo.  Okunye  loku,  a  si 
yi  'kuvuma  enAliziyweni  zetu  uku 
ti  itongo  ;  si  ya  'kuti,  i  'kufa  nje ; 
a  li  ko  itongo  kuyena  emzimbeni 
wake.  Uma  si  bone  ukuti  ku 
kona  itongo,  si  ya  'kubona  ngoku- 
ba  a  pile,  si  bonge  ke.  I  kona  si 
ya  'ku/tlabu  inkomo  eziningi,  si 
bonge  ke  etongweni,  si  bone  ukuti 
itougo  lakwiti  li  lungile." 

VGTAISE  MDUNGA  (411  Hula). 

He  said,  "  You  will  see  also  by 
night,  you  will  dream  ;  the  Itongo 
will  tell  you  what  it  is  it  wishes." 
He  said,  "  It  will  also  tell  you  the 
bullock  it  would  have  killed." 

The   Itongo    dwells    with    the 
great  man  ;  he  who  dreams  is  the 
chief    of    the    village  ;    it    says, 
"  Should  you  kill  a  bullock,  the 
man  will  get  well"     The  bullock 
which  the  Itongo  mentions  is  kill- 
j  ed ;    and   although    people    were 
thinking    that    the    man     would 
die,    he    gets     well  ;    and    so    it 
is      clear     that     the      man     was 
affected  by  the  Itongo.     The  gall 
bladder  is  taken  from  the  bullock, 
and  the  man  has  the  gall  poured 
on  him  ;  they  give  praise  and  say, 
"  In  order  that  we  may  see  that  it 
is  the  Itongo,   let  us  see  him  get 
well   this    very   day ;  and  at  the 
very  dawn  of  tomorrow  eat  meat ; 
so  we  shall  see  that  it  is  the  Itongo. 
On  the  other  hand,   we  shall  not 
admit  in  our  hearts  that  it  is  the 
Itongo  ;  we  shall  say,  it  is  disease 
only ;  there  is  no  Itongo    in   his 
body.     If  we  see   that  it   is   the 
Itongo,    we   shall   see   it    by   his 
getting  well,  and  so  we  shall  give 
thanks.     Then  we  will  kill  many 
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. 

ABADALA  ba  ti  Unkulunkulu  u 
ng'  Umvelingangi,  ngokuba  be  ti 
wa  vela  kukgala ;  be  ti  u  uAlanga 
Iwabantu  lapa  kwa  dabuka  a*>antu 
kulo.  Ku  tsho  abadala  ukuti  u 
kona  Unkulunkulu ;  w'  enza  aba- 
ntu  bokuk^ala,  abadala  bendulo  ; 
ba  fa  abadala  bendulo,  kwa  sala 
abanye  aba  zalwa  i  bo,  amadodana, 
e  si  zwa  ngabo  ukuti  kwa  be  ku 
kona  abadala  bendulo  ab'  azi  uku- 
dabuka  kwezwe.  Ka  ba  m  azi 

THE  old  men  say  that  Unkulu 
nkulu  is  Umvelingangi,15  for  they 
say  he  came  out  first ;  they  say  he 
is  the.  Uthlanga  from  which  all 
men  broke  off.16  The  old  men  say 
that  Uukulunkulu  is  ;17  he  made 
the  first  men,  the  ancients  of  long 
ago  ;18  the  ancients  of  long  ago 
died ;  there  remained  those  who 
had  been  begotten  by  them,  sons, 
by  whom  we  hear  that  there  were 
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  reality  ;  he 
made  us,  and  is,  as  it  were,  in  us  his  work.     We  exist  because  he 
existed."     That  this  is  the  meaning  we  gather  not  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. 

Unkulunbulu  ;  a  ba  m  bonanga 
ngameAlo  ;  b'  ezwa  ngokutshiwo 
ukuti  Unkuhmkulu  wa  be  kona. 
vSla  lapa  abantu  ba  dabuka 
kona  oAlaugeni.  Wa  zala  abantu 
beridiilo  ;  ba  fa,  ba  shiya  abant wa 
tt^  babo  ;  ba  zala  abanye,  amado- 
dan'  abo,  ba  fa ;  ba  zala  abanye, 
ukuba  tina  si  ze  si  zwe  ngonkulu- 
nkulu.  Okoko  betu  aba  si  tshelayo 
izindaba  zikankulunkulu  nezendu- 
lo. 

Ngi  tshele  uma  ngesikati  sama- 
nje  ku  kona  abantu  aba  kuleka 
kuye  Uukulunkula  na  1 

Ka  ba  ko.  Ba  ya  kcela  emato- 
ngweni ;  ba  wa  dumise  ukuba  a  ze 
a  ba  sindise. 

Amatongo  a  ng'  obani  na  ? 

Amad/ilozi,  abantu  ab'  esuke  be 
file  ;  ba  fe  k^ede,  ba  buye  ba  gu- 
k^uke  ba  be  amatongo,  ba  hhulu- 
zele  ngesisu,  ba  se  be  ti  abantu 
abadala,  "  Itongo."  Igama  lalo  li 
inyoka ;  inyandezulu  igama  layo 
inyoka. 

Ku  be  se  ku  gula  umuntu,  ku 
se  ku  yiwa  enyangeni,  ku  yiwa 
'kubulwa ;  ku  be  se  ku  tiwa, 
11  Amatongo  a  ze  'kukcela  izinko- 

did  not  know  Unkulunkulu ;  they 
did  not  see  him  with  their  eyes ; 
they  heard  it  said  that  Unku- 
lunknlu  was.  He  came  out 
where  men  broke  off  from  Uthla- 
nga.  He  begat  the  ancients  of 
long  ago  ;  they  died  and  left  their 
children ;  they  begat  others,  their 
sons,  they  died ;  they  begat  others  ; 
thus  we  at  length  have  heard  about 
Unkulunkulu.  It  was  our  ancestors 
who  told  us  the  accounts  of  Unku 
lunkulu  and  of  the  ancients  of 
long  ago. 

Tell  me  if  at  the  present  time 
there  are  any  who  pray  to  Unku 
lunkulu  1 

There  are  none.  They  pray  to 
the  Amatongo  ;  they  honour  them 
that  they  may  come  and  save 
them. 

Who  are  the  Amatongo  ? 

The  Amadhlozi,  men  who  have 
died  ;  when  they  have  died,  they 
change  again  and  become  Ama 
tongo,  and  crawl  on  their  belly, 
and  so  the  old  men  call  a  dead 
man  so  changed  aa. Itongo.  It  is 
called  a  snake;  Inyandezulu20  is 
the  name  of  the  snake. 

When  a  man  is  ill,  they  go  to  a 
doctor  to  divine;  and  it  is  said, 
"  The  Amatongo  have  come  to  ask 
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. 

mo,  ukuze  ku  Alatshwe  inkomo." 
I  b'  i  s'  i  ncwatshelwa  end/Jini, 
ukuba  a  i  dkle ;  se  ku  vulwa  um- 
iiyango,  ba  nga  i  d/Ji  ngalesi  'si- 
kati,  ba  i  d/Je  ngolunye  usuku. 
KusiAlwa  ku  lale  abafana  end/Jini, 
ba  i  linde  inyama.  Ku  ya  sa 
kusasa  i  s'  i  ya  pekwa,  ku  butane 
abantu,  ba  ze  ba  i  d/Je,  ba  ze  'ku  i 
d/ila  in/tloko.  Be  se  ba  ya  Maka- 
zeka  ba  ye  emizini  yabo ;  ku  be  se 
ku  sala  abasekaya.  Ku  be  so  ku 
pekwa  isifuba  esi  za  'kud/diwa 
amakosikazi  nabaiitu  bonke  base- 
kaya. 

Se  ku  butwa  amatambo  onke 
enkomo,  umnikazinkomo  e  se  wa 
tshisa,  ukuba  abatakati  ba  nga  wa 
tati,  ba  ye  'ku  w'  elapa,  ba  m 
bulale,  a  buye  a  gule  futi. 

killed."  The  flesh  of  the  slaugh 
tered  bullock  is  put  together  in  a 
hut,  that  the  Amatongo  may  eat ; 
the  door  is  shut,  and  the  people  do 
not  eat  the  meat  at  the  time,  but 
on  the  morrow.  In  the  evening 
boys  sleep  in  the  hut  and  watch 
the  meat.  In  the  morning  the 
flesh  is  boiled,  and  men  assemble 
to  eat  the  head.  They  then  sepa 
rate  and  go  to  their  own  villages  ; 
and  those  of  the  family  where  the 
bullock  has  been  killed  remain. 
Then  the  breast  is  boiled,  which 
will  be  eaten  by  the  chieftainesses 
and  by  the  people  of  the  family. 

All  the  bones  of  the  bullock  are 
collected,  and  the  owner  of  the 
cattle  burns  them,  that  wizards 
may  not  take  them,  and  apply 
medicines  to  them  and  injure  the 
man  who  was  sick,  and  he  become 
ill  again.21 

KWA  ku  tiwa  ekuk^aleni,  aba- 
fundisi  be  nga  ka  bi  ko,  uina  si 
buza  tina,  si  ti,  "  Amatshe  'enziwe 
ini  na  ? "  ku  tiwe,  "  'Enziwe 
Umvelin^angi."  Ku  tiwa  tina 
bantu  si  pume  emMangeni  lapa  sa 

IT  was  said  at  first  before  the 
arrival  of  missionaries,  if  we  asked, 
"  By  what  were  the  stones 
made  ? " — "  They  were  made  by 
Umvelingangi."  It  is  said  that 
we  men  came  out  of  a  bed  of 
reeds,22  where  we  had  our  origin.-3 

21  This  account  was  given  by  a  refugee  recently   arrived  from 
Zululand,  whose  name  I  do  not  know. 

22  Urnhlanga  is  a  bed  of  reeds.     We  must  not  confound  umhla- 
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 

vela  kona.  Si  buze,  si  ti,  "  Ilanga 
1'  enziwa  ini  na  ?  "  ba  ti,  "  L'  enzi 
wa  Umvelin^angi. "  Ngokuba 
tin  a  be  si  buza,  si  bancinyane,  si 
ti,  abadala  ba  ya  z'  azi  izinto  zonke 
ezi  sem/ilabeiii ;  kanti  ka  ba  z'  azi ; 
kodwa  si  nga  ba  pikisi,  ngokuba  si 
iig'  azi  nati. 

Kwa  ti  se  si  semabuneni  Ama- 
bunu  a  wa  si  tshelanga  ukuti, 
"  Inkosi  i  kona  pezulu  ;  "  kodwa 
wona  e  tslio  e  ti,  tin'  abantu  aba- 
mnyama  si  ya  'kutsha ;  kodwa  a  e 
tsho  e  ti,  tin'  abantu  abamnyama 
a.  si  nawo  umoya,  si  fana  nenja, 
yona  e  nge  nawo  umoya. 

Ba  be  tsho  abadala,  abafundisi 
be  nga  ka  bi  kor  ba  ti,  "  Izinto 
zonke  z'  enziwa  TJmvelin<?angi, 
zonke."  Kodwa  a  ba  m  azi  uma 
ubani  na.  Kodwa  ba  /Jala  ngo- 
kubonga  izinyoka ;  na  manje  ba 
ya  bonga  zona  ;  a  ba  k'  ezwa  ;  na 

When  we  asked,  "  By  what  was 
the  sun  made  ?  "  they  said,  "  By 
Umvelin^angi."  For  we  used  to 
ask  when  we  were  little,  thinking 
that  the  old  men  knew  all  things 
which  are  on  the  earth  ;  yet  for 
sooth  they  do  not  know ;  but  we 
do  not  contradict  them,  for  neither 
do  we  know. 

When  we  were  with  the  Dutch 
they  did  not  tell  us  that  there  is  a 
Lord  above  ;  but  they  said  that  we 
black  people  should  be  burnt ;  and 
that  we  have  no  spirit,'24  but  are 
like  a  dog,  which  has  no  spirit. 

The  ancients  used  to  say  before 
the  arrival  of  the  missionaries, 
that  all  things  were  made  by  Um- 
velinyangi  ;  but  they  were  not 
acquainted  with  his  name.25  But 
they  lived  by  worshipping26  snakes; 
and  they  still  worship  them  ;  they 
do  not  yet  hear  ;  and  even  now 

2i  Umoya,  spirit.  The  native  who  related  this  tale,  though  not  a 
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. 
IS  either  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  Many  misunderstandings  of  native  traditions  have  arisen  from 
the  enquiry,  "  Uukulunkulu  ubani  na "? "  meaning  who  or  what  is 
Unkulunkulu.  It  really  means,  "  What  is  his  name  ?  "  The  native 
cannot  tell  you  his  name,  except  it  be  Umvelin^angi. 

26  Bonga,  worship.  It  is  necessary  to  give  bonya  this  full  mean 
ing  here,  and  not  to  restrict  it  to  the  offices  of  praising  or  thanking. 
It  is  equivalent  to  pato,  which  is  used  for  all  and  every  kind  of  adora 
tion  and  worship. 

manje  lapa  abafundisi  be  kuluma- 
yo,  ba  ti,  "  Insumansumane  ;  into 
nje  ngokud/Jala."  A  ba  tsho 
ukuti,  ku  kulunywa  izindaba  ezi 
k^inisileyo. 

Lapa  ku  /Jatshwa,  ku  ya  bo 
ngwa  inyoka  kuk^ala,  anduba  ku 
Alatshwe  inkorao.  I  ti  se  i  Ala- 
tshiwe  ya  /dinzwa ;  ku  tabatwe 
inyama  encinyaue  enonileyo,  i  ye 
'kubekwa  endAlini,  emsamo  ngo- 
dengezi ;  ku  bekwe  umlilo  pezu 
kwodengezi.  Unia  ku  tshe  inya 
ma  yenkomo,  ku  dAle  amatongo 
(uma  'eze  a  ze  'kudAla  inyama 
yenkomo).  I  tutwe  inyama  yen 
komo,  i  bekwe  end/Jini.  Lapo  ku 
kona  inyama  ku  Male  umuntu  a 
be  munye,  ngokuba  ku  tiwa  ku  za 
'ku  fika  amad/dozi,  a  ze  'kud/Ja 
inyama.  Ku  ti  kusasa  a  si  boni 
lapa  amad/dozi  e  d/ilile  kona ;  si 
bona  izito  zenkomo  zi  pelele  zonke, 
nenyama  e  b'  i  sodengczini  a  i 
dAliwanga  'luto ;  i  sa  Alczi  njenga- 
loku  i  be  i  njalo ;  a  si  boni  'luto 
olu  dAliweyo. 

Kodwa  si  buza  si  ti,  "  Amad/Jo- 
zi  a  d/Ja  ni  na  1  loku  inyama  ku 
sa  si  sa  i  bona  yonke,"  ba  ti  aba- 
dala,  "Amatongo  a  ya  i  kota." 
Si  nga  bi  nainand/Ja  oku  ba  piki- 
sa,  si  tula,  ngokuba  ba  be  badala 
ngapambili  kwetu,  be  si  tshela 
izinto  zonke,  si  zi  lalele  ;  ngokuba 
si  tshelwa  zonke,  si  zi  vume,  si  zi 

when  the  missionaries  speak,  they 
say,  "  It  is  a  fable  ;  a  plaything." 
They  do  not  admit  that  what  is 
spoken  is  the  truth. 

When  they  slaughter  cattle,  they 
first  praise  the  snake,  and  then  the 
bullock  is  killed.  When  it  is 
killed  they  skin  it ;  and  a  little  of 
the  fat27  is  taken,  and  put  in  the 
upper  part  of  the  hut  on  a  sherd  ; 
and  fire  is  placed  on  it.  When 
the  flesh  of  the  bullock  burns,  the 
Amatongo  eat  (if  they  do  come  to 
eat  the  flesh  of  a  bullock).  The 
flesh  of  the  bullock  is  taken  and  '* 
put  in  a  house.  One  man  stays  in 
the  house  where  the  flesh  is  put, 
for  it  is  said  the  Amatongo  will 
come  and  eat  flesh.  But  in  the 
morning  we  do  not  see  where  the 
Amadhlozi  have  eaten  ;  we  see  the 
limbs  of  the  bullock  all  there,  and 
the  meat  that  was  on  the  sherd 
has  not  been  eaten  by  any  thing  ; 
it  remains  just  as  it  was ;  we  do 
not  see  any  that  has  been  eaten. 

But  when  we  ask,  "  What  no 
the  Amadhlozi  eat  I  for  in  the 
morning  we  still  see  all  the  meat," 
the  old  men  say,  "  The  Amatongo 
lick  it."  And  we  are  unable  to 
contradict  them;  but  are  silent, 
for  they  are  older  than  we,  and 
tell  us  all  things,  and  we 
listen ;  for  we  are  told  all  things, 

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

vume  kodwa,  si  nga  boni  ka/Je 
ukuba  ba  k^inisile  ini  na. 

Uma  ku  ya  ngena  inyoka  en- 
dMini  a  i  bulawa ;  ku  tiwa, 
"  IdAlozi  likabani,"  ku  tshiwo  iga- 
ma  lomuntu  owa  fayo ;  ku  tiwe 
le  'nyoka  i  pume  kuye  ekufeni 
kwake.  I  yekwe,  i  Alale  njalo 
end/Jini.  Ku  tatwe  imbuzi,  ku 
/datshwe  yona,  ku  Alatshiswa  in 
yoka.  A  i  bonwa  umuntu  lapa  i 
se  i  muka. 

Abantu  abamnyama  lapa  be  ha- 
inbayo  ba  ya  dumisa  inyoka.  Lapa 
umuntu  e  limala  wa  sinda,  a  gwa- 
ze  inkomo,  ngokuba  e  bonga  id/Jo- 
zi,  e  ti  li  m  siiidisile.  Lapa  umu 
ntu  e  zuza  nezinkomo,  a  bonge 
inyoka,  a  ti,  i  yona  e  m  nikileyo 
izinkonio  eziningi. 

A  ti  o  nga  se  nayise,  a  ti,  lapa 
c  za  'ku/Jaba  inkomo,  a  bonge 
uyise,  a  ti,  uyise  a  ka  m  bheke 
njalo,  a  mu  pe  konke  a  ku  tanda- 
yo,  a  niu  pe  izinkomo  namabele, — 
konke. 

Ukuma  umuntu  e  gula  ku  bu- 
Iwe  ezinyangeni ;  inyanga  i  fike  i 
ti,  ma  ba  d/ile  inkomo.  Ba  i  dAle 
inkomo,  i  ti  inyanga  umuntu  u  ya 
'kusinda.  Ba  ti  se  be  i  dAlile 
inkomo,  a  nga  sindi,  a  fe,  ku  tiwe, 
"  U  ya  bizwa  abapansi."  Ku 

and  assent  without  seeing  clearly 
whether  they  are  true  or  not. 

When  a  snake  comes  into  a 
house  it  is  not  killed  ;  they  say, 
"It  is  the  Idhlozi  of  So-and-so," 
mentioning  the  name  of  a  man 
who  is  dead  ;  it  is  said  the  snake 
came  out  of  him  at  his  death.  It 
is  left,  and  remains  always  in  the 
house.  They  take  a  goat  and 
sacrifice  it,  sacrificing  to  the  snake. 
No  one  sees  it  when  it  goes  away. 

When  black  men  are  on  a  jour 
ney  they  honour  the  snake.  When 
a  man  is  injured  and  gets  well,  he 
kills  a  bullock,  for  he  thanks  the 
Idhlozi,  thinking  that  it  has  saved 
him.  When  a  man  obtains  cattle 
also,  he  thanks  the  snake,  thinking 
it  is  the  snake  which  has  given  him 
many  cattle. 

A  man  whose  father  is  dead, 
when  he  is  about  to  kill  a  bullock, 
worships  his  father,  praying  him 
to  look  on  him  continually,  and 
give  him  all  that  he  wishes,  and 
give  him  cattle  and  corn, — every 
thing. 

When  a  man  is  ill,  they  enquire 
of  diviners  ;  the  diviner  comes  and 
tells  them  to  eat  a  bullock.  And 
they  eat  a  bullock,  the  diviner 
saying  that  the  man  will  get  well. 
If  when  they  have  eaten  the  bul 
lock  he  does  not  get  well,  but  dies, 
they  say,  "  He  is  summoned  by 
those  who  are  beneath."28  They 

28  Abapansi,  i.  e.,  the  Amatongo,  they  who  are  beneath.     Some 

tiwe,  "  U  bulewe  amad/ilozi  ngo- 
kuba  e  tanda  um'  'eze  'ku/dala 
kuwona." 

IJraa  kubantu  abamnyama  ku  fe 
innuntu,  ku  ya  kalwa  kakulu, 
kw  enziwe  umsindo  omkulu.  Ku 
ti  e  se  la/iliwe,  ku  tatwe  izinto 
sake  zonke,  zi  baselwe  umlilo 
omkulu,  ku  nga  bi  ko  na  lodwa 
uto  Iwake  a  be  lu  binca  emzimberii 
wake  olu  salayo  ;  zi  tsliiswe  zonke, 
ngokuba  ku  y'  esatsliwa  ukubinca 
impa/da  yomuntu  ofileyo. 

UFULATELA  SITOLE. 

say,  "  He  has  been  killed  by  tlie 
Amadhlozi  because  they  wish  the 
man  to  go  and  dwell  with  them." 
When  any  one  dies  among  black 
men,  they  lament  very  much  and 
make  a  great  noise.  And  when  he 
is  buried,  all  his  things  are  taken, 
and  a  large  fire  kindled  to  burn 
them ;  not  a  single  thing  which  he 
wore  on  his  body  is  left ;  all  is 
burnt,  for  they  are  afraid  to  wear 
the  property  of  a  dead  man. 

Ku  tiwa  ekukulumeni  kwabantu 
abamnyama,  uma  umuntu  w  enza 
indaba  emangalisayo  abantu  a  ba 
nge  Tiamand/Ja  oku  y  enza,  noma 
uku  i  k^eda  uma  imbi,  ba  tsho  ke, 
<;  Au  !  yeka  !  abantu  bansonclo 
b'  enza  nje." 

Noma  izulu  li  ya  na  kakulu 
imivimbi  eminingi,  li  veza  ukuma- 
ngalisa,  ku  tshiwo  iigokuti,  "  La 
na  izulu  lansondo  !  "  njalo  futi. 

Na  ngom/Jaba  futi  uma  u  luku- 
ni  ekulimeni,  ku  ya  tshiwo  ku 
tiwe,  "  Au  !  wa  ba  lukuni,  um/Ja- 
ba  warisondo  ! " 

IN  the  speech  of  black  men,  when 
a  man  does  a  wonderful  thing 
which  other  men  cannot  do,  or 
brings  a  bad  matter  to  a  good  issue, 
men  say,  "  Au  !  go  to  !  the  people 
of  Unsondo29  do  thus." 

Or  if  the  heaven  rains  exces 
sively  great  torrents,  and  causes 
wonder,  it  is  also  constantly  said, 
"  How  the  heaven  of  Unsondo 
rains ! " 

And  of  the  earth  also,  if  it  is 
hard  to  dig,  it  is  said,  "  Au ! 
how  hard  it  is,  the  earth  of  Unso 
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. 

Okunye  futi,  uma  u  kona  umu- 
ntu  omu/ile  impela,  abantu  ba 
kinda  ukumangala  ngaye,  ba  ti, 
"  Au  !  wa  ba  mu/ile,  umuntu  wa- 
nsondo." 

Futi,  uma  ku  puina  impi,  i  ya 
'ku/ilasela  enye  inkosi,  ku  ya  tshi- 
wo  ngamakosi,  ku  tiwe,  "  Au  ! 
Ai !  amakosi  ansondo  wona,  ngo- 
kuba  na  ngesikati  sokwin/tla  a  ya 
kipa  impi,  na  ngesobusika  a  ya 
kipa  impi." 

Okunye,  ku  tiwa  abantu  ngaba- 
fazi,  ngokuba  abafazi  ba  nokuma 
kwabo,  a  tsho  amadoda  a  ti,  "  Au  ! 
Ai  !  Abafazi  bansondo." 

Ku  njalo  ke  ckupeleni  si  zwa 
kungati  Unsondo  lo  umuntu  nge- 
zwi  lokuti,  "  Unsondo  wa  fa  e 
yaleza  e  ti,  '  Nam  pa  abantu  ngo- 
kuti  na  ngokuti.'  "  Si  ti  ke  nga- 

Besides  also,  if  there  is  a  very 
handsome  man,  whom  people  like 
to  make  a  wonder,  they  say, 
"  Au  !  how  beautiful  he  is,  a  man 
of  Unsondo."30 

Again,  if  an  army  goes  out  to 
invade  another  king,  it  is  said  of 
kings,  "  Au  !  No  !  they  are  kings 
of  Unsondo,  for  in  the  time  of 
firstfruits  and  in  the  time  of  win 
ter  they  lead  out  their  army." 

Again,  men  say  it  of  women, 
for  women  have  their  characteris 
tics,  and  the  men  say,  "  Au  !  No  ! 
Women  of  Unsondo." 

So  finally  we  hear  that  Unsondo 
is,  as  it  were,  a  man  by  the  saying 
which  is  used,  "  Unsondo  died 
uttering  this  his  last  word,  '  Those 
are  men  because  they  are  so  and 
so.'  "31  Therefore  we  say  that  this 

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,   "  Wa  inu/tle  !  umuntu  wansondo  !  " 
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 

loko  Unsondo  lo  Unkulunkulu 
lowo,  e  si  ti  wa  fa ;  ngokuba  lelo 
'lizwi  lokuti,  "  Unsondo  wa  fa  e 
yaleza,"  si  ti  ku  u  yena  lowo,  a  ku 
ko  mumbe. 

Kepa  abanye  abantu  ba  ti 
Unsondo  izwi  nje  lokupela  kwen- 
daba  ;  a  ku  'siminya  ;  kepa  lona 
ngokuma  kwalo  li  ya  ku  sbiya 
loko  'kutslio  kwabo,  li  veze  uk^obo. 

Ngi  li  sliiyile  futi  izwi  eli  tslii- 
woyo  Unsondo ;  a  si  namand/Ja 
okuti  la  vela  esizweni  esitile ;  li 
izwi  e  si  vele  li  kona  njalo  ;  a  li 
litsha,  lidala  kakulu  ;  a  si  b'  azi 
ubudala  balo. 

UMPENGULA  MBANDA. 

Unsondo  is  the  same  as  Unkulu 
nkulu,  who,  we  say,  died  ;  on  ac 
count  of  that  saying,  "  Unsondo 
died  uttering  his  last  word,"  it  is 
he  indeed,  and  not  another. 

But  some  say  that  Unsondo  is 
nothing  more  than  the  last  word 
of  a  matter  ;  it  has  no  allusion  to 
a  fact ;  but  the  use  of  this  saying 
sets  at  naught  that  word  of  theirs, 
and  brings  out  a  person. 

But  I  have  omitted  one  thing 
about  this  word  Unsondo ;  we 
cannot  say  it  had  its  origin  in  a 
particular  tribe  ;  it  is  a  word 
which  was  in  constant  use  when 
we  were  born  ;  it  is  not  a  new 
word ;  it  is  very  old  ;  we  do  not 
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  it  was  sent  by  Unkulunkulu,  he  said,  "  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  begat  Unsondo."- — "  Where  is  he  now  ?  " 

"  O,  ka  se  ko.  Njengaloku 
nbaba-mkulu  ka  se  ko,  naye  ka  se 
ko  ;  wa  fa.  Wa  fa,  kwa  vela  oku- 

"0,  he  exists  no  longer.  As 
my  grandfather  no  longer  exists, 
he  too  no  longer  exists ;  he  died. 

nye  oku  bizwa  ngokunye.  UAla- 
nga  wa  zala  Unsondo ;  Unsondo 
wa  zala  okoko ;  okoko  ba  zala 
okulu  ;  okulu  ba  zala  obabamku- 
lu  ;  nobabamkulu  ba  zala  obaba  ; 
nobaba  ba  si  zala  tina." 

When  he  died,  there  arose  others, 
who  were  called  by  other  names. 
Uthlaiiga  begat  Unsondo;  Unso 
ndo  begat  the  ancestors  ;  the  an 
cestors  begat  the  great  grand 
fathers  ;  the  great  grandfathers 
begat  the  grandfathers;  and  tin* 
grandfathers  begat  our  fathers  ; 
and  our  fathers  begat  us."32 

"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  ngi  ti  labo  ba  kgini- 
sile  ngokuti  Unkulunkulu  Umve- 
lin^angi.  Kepa  le  'ndawo  a  ba  i 
tshoyo  ngokuti  wa  e  nomfazi,  a 
ngi  i  zwanga.  Loko  e  nga  ku 
zwayo  ukuti  abantu  ba  vela  ku- 
nkulunkulu,  njengokuba  wa  V  e- 
nza  ngokuba-ko  kwake ;  a  ku 
tshiwongo  ukuti  Unkulunkulu  wa 
e  nomfazi.  I  loku  e  si  kw  aziyo. 

Kepa  ukubongwa,  ba  k^inisile 
labo  aba  tshoyo  ukuti,  ka  bongwa- 

BUT  for  my  part  I  say  they  speak 
truly33  who  say  that  Unkulunkulu 
is  named  Umvelin<?angi.  But  as 
for  what  they  say  respecting  his 
having  a  wife,  I  have  not  heard  of 
it.  What  I  have  heard  is  this, 
that  men  sprang  from  Unkulu 
nkulu,  as  if  he  made  them  because 
he  existed  (before  them)  ;34  it  was 
not  said  that  Unkulunkulu  had  a 
wife.  This  is  what  we  know. 

And  as  regards   worship,  they 
speak  truly  who  say,  he  was  not 

32  This  portion  I  wrote  at  his  dictation  in  my  study  ;  the  rest 
from  memory. 

33  The  native  thus  begins  his  statement  because  I  had  previously 
read  to  him  what  other  natives  had  said  011  the  subject. 

34  He  means  by  this  that  he  had  heard  that  Unkulunkulu  was 
the  first  that  existed,  and  that  existing  he  made  others.     But  we  shall 
see  by  and  bye  that  this  man  is  mistaken.     Unkulunkulu  is  supposed 
to  have  a  wife. 

nga  ;  nami  ngi  ya  ba  vumela.  A 
si  ko  ukubonga  loko,  uma  abantu 
be  bona  izinto,  noma  imvula,  noma 
ukud/tla  amabele,  be  be  tsho  aba 
ntu  ukuti,  "  Yebo,  lezi  'zinto  z'  e- 
nziwe  Unkulunkulu."  Kepa  a  ba 
baiiga  nalo  izwi  lake  lokuti,  "  Ngi 
n'  enzele  lezi  'zinto  ukuze  ni  ng'  a- 
zi  ngazo."  Wa  z'  enza  ukuba  aba 
ntu  ba  dAle,  ba  bone  nje.  Ngemva 
kwaloko  ba  ba  nako  uku  zi  pendu- 
la,  zi  be  ezamadAlozi.  Ba  m  amu- 
ka  Uakulunkulu  lezi  'zinto. 

sa  bona  ukuba  a'  enzi- 
wa  Unknlunkulu.  Kepa  lapo  si 
gulayo  a  sa  m  pata,  a  sa  kcela  'luto 
kuyena.  Sa  pata  labo  e  si  ba 
bonile  ngameAlo,  ukufa  kwabo 
nokuAlala  kwabo  nati.  Ngaloko 
ke  izinto  zonke  sa  kg-ala  uku  zi 
kcela  emadAlozini,  noma  amabele, 

worsliipped  ; 35  and  I  agree  with 
them.  For  it  is  not  worship, 
•frhen  people  see  things,  as  rain,  or 
food,  such  as  corn,  and  say,  "  Yes, 
these  things  were  made  by  Unku 
lunkulu."  But  no  such  word  has 
come  to  them  from  him  as  this, 
"  I  have  made  for  you  these  things 
that  you  might  know  me  by 
them."  He  made  them  that  men 
might  eat  and  see  them  and  no 
thing  more.  Afterwards  they 
had  power  to  change  those  things, 
that  they  might  become  the  Arna- 
tongo's.  They  took  them  away 
from  Unkulunkulu.30 

At  first  we  saw  that  we  were 
made  by  Unkulunkulu.  But 
when  we  were  ill  we  did  not  3v«r- 
ship  him,  nor  ask  any  thing  of 
him.  We  worshipped  those  whom 
we  had  seen  with  our  eyes,  their 
death  and  their  life  amongst  us. 
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. 

36  He  means  by  this  that  he  is  not  sure  whether  in  the  beginning 
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. 

UN  K  U  LUX  KULU. 

noma  abantwana,  noma  izinkomo, 
noma  ukupila.  Kwa  k^ala  nga- 
loko  ukuba  ku  bonakale  ukuba 
Unkulunkulu  ka  se  nayo  indodana 
yake  e  nga  in  dumisako ;  kwa 
sweleka  ukubuyela  emva,  iigokuba 
abantu  b'  anda,  ba  Alakazeka,  ba 
bambana  ngeziiid/ilu  zabo  ;  ka  ba 
ko  o  ti,  "  Mina  ngi  se  i  leyo  'nd/Ju 
yakwarikulunkulu." 

Unkulunkulu  kutina  bantu  aba- 
innyama  u  njengoAlanga  lombila. 
Loua  lu  nga  veza  isikwebu,  si 
kiwe,  lu  shiywe  lona  ;  lu  sale  lu 
bola  kuleyo  'udawo  ;  iziuAlamvu 
zaleso  'sikwebu  zi  Onkulunkulu 
bezindAlu  e  se  zi  ya  bongana 
zodwa  njengokulandelana  kwoku- 
inila  kwazo  esikwebini.  Kn  njalo 
ke  ukulaAleka  kwezibongo  zika- 
nkuluukulu. 

or  children,  or  cattle,  or  health. 
By  that  it  began  to  be  evident 
that  Unkulunkulu  had  no  longer 
a  son37  who  could  worship  him  ; 
there  was  no  going  back  to  the 
beginning,  for  people  increased, 
and  were  scattered  abroad,  and 
each  house  had  its  own  connec 
tions  ;  there  was  no  one  who  said, 
"  For  my  part  I  am  of  the  house 
of  Unkulunkulu." 

To  us  black  men  Unkulunkulu 
is  as  a  stalk  of  maize.  It  may 
produce  the  ear,  it  be  plucked, 
and  the  stalk  be  left,  and  decay  in 
the  place  where  it  grew  ;  the 
grains  of  the  cob  are  Onkulunkulu 
of  houses,  which  now  worship 
those  only  of  their  own  family 
according  to  the  order  of  their 
growth  on  the  cob.38  It  is  on  this 
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. 

Futi  le  'nkosi  e  pozulu  a  si  i 
zwanga  ugabelungu.  Ku  be  ku  ti 
ngesikati  seAlobo,  uma  izulu  li 
ya  duraa,  ku  tiwe,  "I  ya  dAlala 
inkosi."  Ku  ti  uma  ku  kona 
ow  esabayo,  ku  tiwe  abakulu, 
"  W  esaba  nje.  U  dMe  ui  yenkosi 
na  1 "  I  loko  ke  e  ngi  tshoyo 
ngako  ukuti  le  'nkosi  e  si  i  zwa 
ligani  ukuba  i  kona,  sa  si  i  zwile 
pambili. 

Kepa  i  nge  njengonkulunkulu 
lowo,  e  si  ti  w'  enza  izinto  zonke. 
Kepa  yona  si  ya  i  biza  ngokuti 
inkosi,  ngokuba  si  ti,  yona  i  pezu- 
IIL  Unkulunkulu  u  pansi ;  iziuto 
lezi  ezi  pansi  z'  enziwe  u  ye.  Si 
nga  tsho  'luto  ngaleyo  inkosi  e 
pezulu,  'kupela  loko  e  si  ku  tshoyo 
kumuntu  ow  esabayo,  ukuti, 
"  W  one  ni  yenkosi  1"  S'  azi  loko 
ukuba  o  y  ouileyo  u  ya  tshay  wa  i 

And  the  King  which  is  above39 
we  did  not  hear  of  him  [first]  from 
whitemen.  In  summer  time, 
when  it  thunders,  we  say,  "  The 
king  is  playing."40  And  if  there 
is  one  who  is  afraid,  the  elder 
people  say  to  him,  "It  is  nothing 
but  fear.  What  thing  belonging 
to  the  king  have  you  eaten  ? " 
This  is  why  I  say,  that  the  Lord 
of  whom  we  hear  through  you,  we 
had  already  heard  of  before  you 
cam  a 

But  he  is  not  like  that  Unku 
lunkulu  who,  we  say,  made  all 
things.  But  the  former  we  call  a 
king,  for  we  say,  he  is  above. 

Unkulunkulu 

beneath  ;     the 

things  which  are  beneath  were 
made  by  him.  We  said  nothing 
about  that  king  which  is  above  but 
that  which  we  say  to  a  man  who 
is  afraid,  "  What  have  you  injured 
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.     He  is  enjoying  himself,  as 
their  chiefs  do  on  great  festivals,   when  it  is  said,    "  Inkosi  i  d/dak 
uinkosi,"  The  chief  is  playing  a  festival. 

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

yo  ;  kepa  si  ng'  azi  'luto  olu  nga  si 
sindisa  ekutshayweni.  Si  nga 
boni  uakcula  e  lona  s'  ona  ngalo 
kuyo  na  kunkulunkulu.  Si  ti,  "  Si 
lungile,  loko  e  si  kw  enzayo  konke 
si  ku  nikwe  Unkulunkulu." 

Kepa  leyo  'nkosi  e  pezulu  e  sa 
y  azi  ngokuba  izulu  li  duma,  si  ti, 
"  I  ya  d/Jala  inkosi,"  a  si  tsho 
nokuba  i  vela  kunkulunkulu. 
Unkulunkulu  si  ya  tsho  yena 
ukuti  u  ukuk^ala  ;  yona  a  si 
kw  azi  okwayo.  Kwa  /Jala  ilizwi 
kodwa  lezulu  lelo  ;  a  s'  azi  uku- 
hamba  kwayo  nemibuso  yayo. 
Ukutshaya  loko  e  sa  kw  aziyo, 
ngokuti  kumuntu  ow  esabayo, 
' '  Ini  ukuba  w  esabe  lapa  inkosi  i 
zidAlalela  ?  W  one  ni  kuyo  na  1 " 
Kupela,  A  ku  Alangani  loko 
'kwazi  kwetu  nokukankulunkulu 
nokwayo.  Ngokuba  okukankulu- 
nkulu,  si  nga  ku  landalanda ; 
okwayo  si  nge  ku  lande  kakulu, 
ku  nga  ba  kancane  nje.  S'  azisa 

but  we  know  nothing  that  can  save 
ua  from  being  smitten.  Neither 
do  we  see  in  what  respect  we  have 
sinned  either  in  his  sight  or  in 
that  of  Unkulunkulu.  We  say, 
"We  are  righteous,  for  all  that 
we  do  we  were  permitted  to  do  by 
Unkulunkulu.  "4S 

And  as  regards  that  heavenly 
king  whom  we  knew  because  the 
heaven  thundered,  saying,  "  The 
king  is  playing,"  we  do  not  say 
also  that  he  springs  from  Unkulu 
nkulu.  We  say  that  Unkulunku 
lu  was  first ;  we  do  not  know  what 
belongs  to  that  king.  There  re 
mained43  that  word  only  about  the 
heaven  ;  we  know  nothing  of  his 
mode  of  life,  nor  of  the  principles 
of  his  government.  His  smiting 
is  the  only  thing  we  knew,  be 
cause  we  said  to  a  man  who  was 
afraid,  "  Why  are  you  afraid  when 
the  king  is  playing  for  his  own 
pleasure  ?  What  sin  have  you 
done  in  his  sight  ?"  That  is  all. 
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. 

okukankulunkulu,  ngokuba  yena 
wa  be  kona  kulo  'mAlaba,  izindaba 
zake  si  nga  zi  landa.  Ilanga  nen- 
yanga  sa  ku  uika  Unkulunkulu 
lapa,  nezulu  li  kona  sa  li  iiika 
Unkulunkulu.  Kodwa  leyo  'nko- 
si,  noma  i  Alezi  kulo,  a  si  tshongo 
ukuti  elayo  ;  ngokuba  sa  ti  konke 
kw  enziwe  Unkulunkulu. 

Ku  nge  ti  ngokuba  namAla  si 
zwa  si  tshelwa  i  ni  ngale  'nkosi  e 
pezulu,  si  ki/ale  ukuba  si  ti  konke 
ok  way  o ;  loko  okwalabo  aba  si 
tshelayo  ;  tina  sa  si  nga  tsho  uku 
ba  y'  enza  konke,  sa  si  ti  Unkulu 
nkulu  kupela.  Kepa  tina  bantu, 
noma  abanye  abafundisi  ba  si  tshe- 
la  ngokuti  le  'nkosi  u  ye  Unkulu 
nkulu  lowo,  tina  a  si  tshongo 
ukuba  Unkulunkulu  u  pezulu  ;  sa 
ti,  wa  ba,  wa  fa ;  kupela  okwetu. 

UMPENGULA  MBANDA. 

much  of  what  belongs  to  Unkulu 
nkulu,  for  he  was  on  this  earth, 
and  we  can  give  an  account  of 
matters  concerning  him.  The  sun 
and  moon  we  referred  to  Unkulu 
nkulu  together  with  the  things  of 
this  world  ;  and  yonder  heaven  we 
referred  to  Unkulunkulu.  But 
we  did  not  say  that  the  heaven 
belonged  to  this  king,  although  he 
dwells  there  ;  for  we  said  all  was 
made  by  Unkulunkulu, 

It  is  not  proper,  because  we  now 
hear  from  you  about  that  king  of 
heaven,  that  we  should  begin  to 
say  all  is  his  [as  though  that  be 
longed  to  our  original  opinions]  ;44 
that  knowledge  is  theirs  who  tell 
us ;  for  our  parts,  we  used  not  to 
say  that  the  king  of  heaven  made 
all  things,  we  said  that  Unkulu 
nkulu  alone  made  them.  And  we 
black  men,  although  some  mission 
aries  tell  us  that  this  king  and 
that  Unkulunkulu  is  the  same,  did 
not  say  that  Unkulunkulu  was  in 
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. 

LOKU  'kutsho  kwabantu  abamnya- 
ina  ukuti  Unkulunkulu,  noma 
UAlanga,  noma  Umenzi,  lelo  'zwi 
linye.  Kepa  loku  'kutsho  kwabo 
a  ku  nanAloko  ;  ku  amangindi  nje. 
Ngokuba  izindaba  zonke  ezi  ngaye 
Unkulunkulu,  kubantu  abamnya- 
ma  a  ku  ko  'muritu  kubo,  noma 
ainakosi  wona,  e  namand/Ja  oku- 
veza  indaba,  ukuba  nabantu  ba  i 
k^onde  ukuma  kwayo  uraa  i  mi 
kanjani  na,  Kepa  ukwazi  kwetu 
a  ku  si  k<?ubi  ukuba  si  ku  bone 
izimpande  zako  lapa  ku  mila  ko- 
na ;  a  si  lingi  uku  zi  bona ;  uma 
ku  kona  o  kcabangayo,  ku  be  ku- 
ncinyane  nje,  a  yeke,  a  d£lulele 
kw  a  ku  bona  ngameAlo  ;  na  loko 
a  ku  bona  ngameAlo  ka  k^ondi 
'kurna  kwako  uma  ku  mi  kanjani 
na,  Ku  njalo  ke  ukuma  kwa- 
leyo  'ndaba  kaiikiiluukulu  e  si  i 
tshoyo.  Si  ti  si  ya  kw  azi  e  si  ku 
bona  ngameAlo  ;  kepa  uma  ku  ko 
na  aba  bona  ngenAliziyo,  ba  nga  si 
kupa  inasinyane  kuloko  e  si  ti  si 
ya  ku  bona  noku  ku  k^onda  futi. 

Ukuma  kwctu  kwokukgala  na 
lezo  'zindaba  zikankulunkulu  si 
nge  zi  /Uanganise  naloku  'kuhamba 
kwetu  e  sa  ba  nako  ngemuva  kwa- 

WHEN  black  men  say  Unkulu 
nkulu  or  Uthlanga  or  the  Creator 
they  mean  one  and  the  same 
thing.  But  what  they  say  has  no 
point;  it  is  altogether  blunt.46 
For  there  is  not  one  among  black 
men,  not  even  the  chiefs  them 
selves,  who  can  so  interpret  such 
accounts  as  those  about  Unkulu 
nkulu  as  to  bring  out  the  truth, 
that  others  too  may  understand 
what  the  truth  of  the  matter  really 
is.  But  our  knowledge  does  not 
urge  us  to  search  out  the  roots  of 
it ;  we  do  not  try  to  see  them  ;  if 
any  one  thinks  ever  so  little,  he 
soon  gives  it  up,  and  passes  on  to 
what  he  sees  with  his  eyes  ;  and 
he  does  not  understand  the  real 
state  of  even  what  he  sees.  Such 
then  is  the  real  facts  as  regards 
what  we  know  about  Unkulu 
nkulu,  of  which  we  speak.  We 
say  we  know  what  we  see  with 
our  eyes ;  but  if  there  are  any 
who  see  with  their  hearts,  they 
can  at  once  make  manifest  our 
ignorance  of  that  which  we  say 
we  see  with  our  eyes  and  under 
stand  too. 

As  to  our  primitive  condition 
and  what  was  done  by  Unkulu 
nkulu  we  cannot  connect  them 
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. 

kc.  Incl/tlela  yake  Unkulunkulu 
ngokweduka  kwetu  ku  njengokuba 
a  i  zi  kitina ;  i  ya  le  lapo  si  ng'  a- 
ziko. 

Kepa  ngi  ti  mina,  uma  ka  kona 
urauntu  o  ti  u  namandAla  okwazi 
izindaba  zikankulunkulu,  ngi  nga 
ti  u  ya  z'  azi  njengokuba  si  mw  a- 
zi,  ukuba  wa  si  pa  konke.  Kepa 
loku  'ku  si  pa  kwake  a  ku  nan- 
dAlela  kitina  yalezi  'zinto  e  si  nazo. 
Ngaloko  ke  uma  e  ti  umuntu  u  ya 
z  azi  iiulaba  zake,  e  tslio  ngaloko 
e  si  ku  bouayo,  ngi  nga  ti  ku  nga 
ba  kuAle  uku  mw  azi  kwake  uku 
ba  a  ngene  kuleyo  'ndAlela  lapa 
nati  si  tshoyo  ukuti  Unkulunkulu, 
Umvelin</angi,  wa  si  pa  iziiito 
zonke,  e  si  pa  ngokuba  e  ti  kakulu 
u  si  pa  nje,  nokuba  si  be  abantu, 
'enzela  ukuze  si  be  nento  e  yona  a 
s'  enzela  yona. 

Ku  ngaloko  ngi  ti  mina  ka  ko 
'muntu  pakati  kwetu  o  nga  ti  u  ya 
z'  azi  izindaba  zikankulunkulu ; 

The  path  of  Unkulunkulu,  through 
our  wandering,  has  not,  as  it  were, 
come  to  us  ;  it  goes  yonder  whi 
ther  we  know  not. 

But  for  my  part  I  should  say,  if 
there  be  any  one  who  says  he  can 
understand  the  matters  about 
Unkulunkulu,  that  he  knows  them 
just  as  we  know  him,  to  wit,  that 
he  gave  us  all  things.  But  so  far 
as  we  see,  there  is  no  connection 
between  his  gift  and  the  things  we 
now  possess.  So  then  if  any  one 
says  he  knows  all  about  Unkulu 
nkulu,  meaning  that  he  knows 
them  by  means  of  what  we  see,  I 
should  say  it  would  be  well  for 
him  to  begin  where  we  begin,  and 
travel  by  the  path  we  know  until 
he  comes  to  us ;  for  we  say, 
Unkulunkulu,  the  First  Out- 
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 

I  say  then  that  there  is  not  one 
amongst  us  who  can  say  that  he 
knows  all  about  Unkulunkulu ; 

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

ngokuba  si  tsho  ngaloku  ukuti, 
*•  Impela  se  s'  azi  igama  lodwa 
hike  ;  indAlela  yake  a  yona  e  s'  e- 
nzele  ukuze  si  hambe  ngayo,  a  si 
sa  i  boni ;  se  ku  mi  ukukcabanga 
kodwa  ngezinto  e  si  zi  tan  day  o ; 
kulukuni  ukuzaAlukanisa  nazo,  se 
si  m  enza  ikzoki,  ngokuba  ububi 
lobo  si  bu  tanda  ngokwetu  si  ya 
namatela  kakulu  kubo  ngokuzi- 
k^inisa."  Uma  ku  kona  izwi  eli  ti, 
"  Le  'nto  a  i  fanele  ukuba  u  nga 
y  enza  ;  urna  u  y  enza,  u  ya  'kuba 
u  ya  zi/Jaza ; "  kepa  si  y  enze 
ngokuti,  "  Loku  y'  enziwa  Unku- 
lunkulu  le  into  na,  ububi  bwayo 
bu  ngapi  na  1 " 

Njengaloku  sa  zeka  abafazi  aba- 
iiingi  ngokuti,  "  Wau  !  si  nge  zi- 
ncitshe  kuloku  'kud/ila  okungaka 
Uukulunkulu  a  si  pe  kona ;  a  si 
zenzele  nje."  Kepa  lelo  'zwi  loku- 
ba  uma  si  tanda  ukungena  ebubini 
si  ngena  ngaye,  si  be  njengabantu 
aba  sa  pete  ukutsho  kwake  ;  kanti 
«e  si  tula  si  zenzele  kodwa,  s'  enza 
ngaye ;  kepa  a  si  s'  azani  naye 
Unkulunkulu,  na  loko  a  tanda 
•ukuba  si  kw  enze  ngoku  s'  enza 
iwake. 

for  we  say,  "  Truly  we  know  no 
thing  but  his  name;  but  we  no 
longer  see  his  path  which  he  made 
for  \is  to  walk  in  ;48  all  that  re 
mains  is  mere  thought  about  the 
things  which  we  like  ;49  it  is  diffi 
cult  to  separate  ourselves  from 
these  things,  and  we  make  him  a 
liar,  for  that  evil  which  we  like  of 
our  own  accord,  we  adhere  to  with 
the  utmost  tenacity."  If  any  one 
says,  "  It  is  not  proper  for  you  to 
do  that ;  if  you  do  it  you  will  dis 
grace  yourself ; "  yet  we  do  it, 
saying,  "  Since  it  was  made  by 
Unkulunkulu,  where  is  the  evil  of 

itr 

Just  as  we  married  many  wives 
saying,  "  Hau  !  we  cannot  deny 
ourselves  as  regards  the  abund 
ance50  which  Unkulunkulu  has 
given  us :  let  us  do  just  what  we 
like."  And  if  we  wish  to  enter 
into  sin,  we  enter  into  it  in  his 
name,  and  are  like  people  who  are 
still  in  possession  of  his  word  ;  but 
we  do  not  really  possess  it,  but  do 
our  own  will  only,  doing  it  in  his 
name ;  but  we  have  no  union  with 
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  Lit.,  abundance  of  food. 

A  si  banga  nako,  tina  bantu 
abamnyama,  ukuba  si  bone  ubu- 
kulu  bukankulunkulu,  nokuba  wa 
si  tanda  ngokuba  wa  s'  eriza.  Ke- 
pa  yena  si  ya  m  bonga  ngezwi  lo- 
kuba  uma  si  ya  dAla  si  y'  esuta, 
noma  si  ya  dakwa,  noma  si  ya 
zenzela  loko  e  si  tanda  ukuzenzela ; 
si  se  njengabantwana  be  shiyiwe 
uyise  nonina ;  bona  se  be  ya  'ku- 
zenzela  loko  a  be  be  nga  yi  'ku 
kw  enza,  uma  uyise  u  se  kona  no 
nina  ;  kepa  ba  se  be  kw  enza,  ngo 
kuba  be  ti,  i/ilane,  a  ba  bonwa 
'muntu. 

Uku  m  bonga  kwetu  Unkulu- 
nkulu  i  loku,  ukuba  uma  ku  kona 
umuntu  o  funa  uku  si  sola  ngoku- 
ti,  loku  si  kw  enza  ngani  na,  si  ya 
'kuti  kuye  masinyane,  "  Kepa, 
loku  wena  u  ti,  a  ku  fanele  uma 
kw  enziwe  ;  kepa  okubi  Unkulu- 
nkulu  wa  ku  veza  ngani  1  "  A 
yeke  omunye.  Ku  njalo  ke  uku  in 
bonga  kwetu.  A  si  m  bongi  ngo 
kuba  si  ti  Unkulunkulu  ka  si 
londe  njalo  endAleleni  yake  ukuba 
si  nga  koAlv/a  i  yo ;  se  si  m  bonga 
Dgokudakwa  na  ngokwesuta  lezo 
'zinto  e  si  z'  enza  ngobubi. 

We  black  men  could  not  see  the 
greatness  of  Unkulunkulu,  nor 
that  he  loved  us  by  creating  us. 
And  we  worship51  him  when  we 
eat  and  are  filled,  or  when  we  get 
drunk,  or  do  our  own  will  in  mat 
ters  in  which  we  love  to  have  our 
own  will ;  and  are  now  like  chil 
dren  who  have  no  father  or  mo 
ther,  who  have  their  own  wills 
about  things  which  they  would  not 
do,  if  their  father  and  mother 
were  still  living  ;  but  they  do  it, 
for  they  imagine  they  are  in  a  wil 
derness  where  no  one  can  see 
them. 

This  is  the  way  in  which  we 
worship  Unkuluiikulu.  When 
any  one  would  find  fault  with  us, 
asking  us  why  we  do  so-and-so, 
we  should  say  to  him  at  once,  "But 
since  you  say  it  is  not  proper  that 
this  thing  should  be  done,  why 
did  Unkulunkulu  create  what  is 
evil  ? "  And  the  other  is  silent. 
That  is  how  we  worship  him.  We 
do  not  worship  him  by  praying 
Unkulunkulu  to  keep  us  ever  in 
his  path,  that  we  might  never  for 
get  it ;  but  we  now  worship  him 
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. 

Kepa  a  ku  ko  'zibongo  e  si  m 
bonga  ngazo  njenguloku  amadAlozi 
si  wa  bonga  ngezibongo  zokuti  no- 
kuti  nokuti.  Ku  njalo  ke  ngi  ti 
mina,  lima  ku  kona  o  tshoyo  uku- 
ti,  "  Yebo,  uma  u  funa  ind/ilela 
kankulunkulu,  ngi  se  nayo,"  ngi 
nga  ti,  "  O,  indaba  kanti  i  sa  h\e- 
lekile,  si  se  za  'uke  si  bone  lapo 
s'  aAlukana  kona  nankulunkulu  ; 
si  bone  nokutsho  kwetu  ngokuti, 
'  Unkulunkulu  lezi  'zinto  wa  z'  enza 
nje,  ngokuba  zinAle.' " 

Ngi  ti  mina  Unkulunkulu  ka  se 
njengomenzi,  ngokuba  si  y'  ona 
ngaye,  si  mw  enza  o  yena  a  s'  e- 
nzele  ububi  bonke ;  kanti  a  ku 
njalo,  ku  se  ku  njalo  ngokuba  lezo 
'zinto  se  kulukuni  ukuza/ilukanisa 
nazo,  si  sizakale  ngokuti,  "  O,  a 
ku  'kcala  noma  ku  tiwa  ng'  enze 
kabi ;  kepa  mina  ngi  ti  Unkulu 
nkulu  wa  e  nge  'kuvezi  okubi,  no- 
ina  be  tsho,  ku/ile  nje." 

I  loko  ke  ukutsho  kwami  e  ngi 
tsho  ngako  uma  umuntu  e  ti, 
"  Ngi  se  nonkulunkulu,  izindaba 
zake."  Ngi  ti  bonke  abantu  ba 
nga  tanda  ukuba  lowo  'muntu  o 
tsho  njalo,  'ke  V  eze  'ku  m  bona 
noku  mu  zwa ;  loku  tina  se  si  ze 
si  bonge  amad/dozi  nje,  ngokuba  si 

But  there  are  no  praise-giving 
names  with  which  we  praise  him 
similar  to  the  great  number  of 
them,  with  which  we  praise  the 
Amadhlozi.  For  my  part,  then, 
if  any  one  says,  "  Yes,  if  you  seek 
the  path  of  Unkulunkulu,  I  am 
still  acquainted  with  it,"  I  should 
say,  "  O,  the  matter,  forsooth,  is 
now  set  in  order,  now  we  shall  see 
where  we  separated  from  Unkulu 
nkulu  ;  and  perceive  too  what  we 
meant  by  saying,  '  Unkulunkulu 
made  these  things  because  they  are 
good.'  " 

For  my  part  I  say  that  Unku 
lunkulu  is  no  longer  like  the  Cre 
ator,  for  we  sin  in  his  name,  and 
maintain  that  he  made  all  evil  for 
us ;  but  it  is  not  so,  but  it  now 
appears  to  be  so,  because  it  is  now 
difficult  to  separate  ourselves  from 
those  things,  and  we  are  helped 
by  saying,  "  O,  it  is  no  matter, 
although  they  say  I  have  done 
wrong ;  but  I  say  Unkulunkulu 
was  unable  to  create  what  is  evil, 
and  although  they  say  it  is  evil,  it 
is  really  good." 

This,  then,  is  what  I  maintain, 
if  any  one  says  he  understands  all 
about  Unkulunkulu.  I  say  all 
men  would  be  glad  to  go  to  the 
man  who  says  this  to  see  him  and 
to  hear  him  ;  for  in  process  of  time 
we  have  come  to  worship  the 
Amadhlozi  only,  because  we  knew 

ko/Jwe  ukuba  si  nga  ti  ni  ngonku- 
lunkulu  ;  loku  si  nga  s'  azi  nokwa- 
/tlukana  kwetu  naye,  nezwi  a  si 
sliiya  nalo.  I  ngaloko  si  zifunela 
amadAlozi,  ukuze  si  libale  si  nga 
Alali  si  kcamanga  ngonkulunkulu, 
ukuti,  "  Unkulunkulu  wa  si  shi- 
ya  ;''  nokuti,  "  U  s'  enzele  ni  na?" 

Sa  zenzela  kc  amadAlozi  etu, 
nabanye  awabo,  nabanye  avvabo. 
Se  si  fulatelene  abanye  nabanye  ; 
a  ku  se  ko  o  ti,  "  DAlozi  lakwa- 
bani."  Bonke  se  be  ti,  "  DAlozi 
lakwiti,  ekutinitini,  u  ngi  bheke.' 
Ku  njalo  ke  ukuma  kwetu. 

Na  kulawo  'mad/tlozi  a  si  nasi- 
miuya  ;  ngoba  na  labo  'bantu  e  si 
ba  bongayo,  si  bonga  abantu  aba 
te  nabo  b'  eniuka  kulo  'm/Jaba,  ba 
be  nga  vumi  nkumuka,  ba  b'  ala 
kakulu,  be  si  kataza  ngokuti  a  si 
ba  funele  izinyanga  zoku  b'  elapa, 
se  si  tanda  ukuba  ba  tshone.  Na 
kulezo  'zinyanga  si  ya  ya  kuzona 
si  nyakeme  ngamazwi  a  ba  si  Alaba 
nga  wo.  Kepa  uma  e  se  e  file  si 
k^ale  ukukala  nokuzitshaya  pansi, 

not  what  to  say  about  Unkulu 
nkulu  ;  for  we  do  not  even  know 
where  we  separated  from  him,  nor 
the  word  which  he  left  with  us. 
It  is  on  that  account  then  that  we 
seek  out  for  ourselves  the  Ama- 
dhlozi,  that  we  may  not  always  be 
thinking  about  Unkulunkulu,  say 
ing,  "  Unkulunkulu  has  left  us  ;  " 
or,  "  What  has  he  done  for  us  1  " 

So  we  made  for  ourselves  our 
own  Amadhlozi,  and  others  made 
theirs  for  themselves,  and  others 
theirs  for  themselves.  And  now 
we  have  turned  the  back  one  on 
the  other  ;  and  no  one  says, 
"  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. 

And  as  regards  the  Amadhlozi 
we  do  not  possess  the  truth  ;  for 
as  regards  the  men  we  worship, 
we  worship  men  who,  when  they 
too  were  departing  from  the  world, 
did  not  wish  to  depart,  but  were 
very  unwilling  to  depart,  worrying 
us  excessively,  telling  us  to  go  and 
seek  doctors  for  them,  and  that  we 
wished  them  to  die.  And  we  go 
to  the  doctors  with  sorrowful 
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 

show  that  we  are  sorrowful ;  we 
do  not  wish  him  to  leave  us  ; 
neither  did  he  wish  to  leave 
us.  But  we  have  been  separated 
by  death. 

And  on  the  morrow  after  the 
day  of  our  funeral  lamentation,  if 
there  arise  some  little  omen,53  we 
say,  "  Just  let  us  go  to  the  diviner 
and  hear  of  him,  since  this  thing 
has  happened,  for  yesterday  we 
buried  So-and-so."54  And  it  is 
said  by  the  knowing  ones,  "  O, 
that  So-and-so,  whom  you  buried 
yesterday,  says  so-and-so."  And 
we  begin  to  worship  him,  although 
the  day  before  we  wept  and  did 
not  see55  that  he  had  gone  to  unite 
with  the  rest  of  the  dead,  that 
they  might  make  a  strong  rampart 
around  us  which  shall  not  be 
penetrated  even  by  death.  For 
we  say  that  death  is  in  the  power 
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/' 

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

ukubonakalisa  ukuba  si  dabukile  ; 
si  be  si  nga  taudi  ukuba  a  si  shiye  ; 
naye  e  be  nga  tandi  ukuba  a  si 
shiye.  Kepa  s'  a/ilukaniswe  ukufa. 

Ku  ti  ngangomso  loku  izolo  si 
be  si  kala,  ku  vele  isikcana  som- 
Moyaua,  si  ti,  "  Ake  si  ye  'kuzwa 
uma  loku  ku  vele  nje,  ku  vela 
ngani,  loku  izolo  si  laAle  Ubani." 
Kepa  ku  tiwe  izazi,  "  O,  Ubani 
lowo  e  ni  m  laAlileyo  izolo,  u  ti,  u 
ti."  .Kepa  si  kyale  ukuba  si  m 
bonge,  loku  izolo  si  kalile,  a  si  ku 
bouanga  ukuba  u  ye  'kuMangana 
nabanye  abafileyo,  ukuba  ba  s'  e- 
nzele  ugange  oluk^inileyo  olu  nga 
yi  'kufo/Jwa  na  ukufa.  Lokupela 
wona  amad/ilozi  si  ti  ukufa  ku  ku- 
wo ;  uma  e  nga  vumi,  ku  nge 
cgene.  Kepa  na  loko  si  ku  tsho 
rije  ;  a  si  ku  bonisisi ;  uma  si  funa 
ukuba  si  ku  k^oncle  kaAle,  si  y*  a- 
Aluleka,  ngokuba  laba  'bantu  e  si 

ti  ba  si  mele,  V  a/ilulwa  isifo ; 
kepa  si  tsho  kubantu  nabo  ab'  e- 
nmke  kulo  'mAlaba,  be  nga  tandi 
uku  u  shiya ;  ba  clonswa  ngarna- 
nd/Ja  okufa ;  a  ba  tshongo  nokuti, 
"  Ni  nga  si  kaleli,  lokupela  tina  si 
ya  'ku  n'  enzela  ugange  ukuze  ni 
uga  fi."  Ba  fa  nabo  be  nga  tandi 
ukufa. 

Kepa  uraa  si  ba  /Jabisa,  si  ti, 
"  Ukufa  okutile  a  ku  pele,"  ku 
nga  peli,  si  k^ale  ukupikisana  nabo 
noku  ba  pika,  ukuti,  "  A.  wa  ko 
amad/Jozi ;  noma  abanye  be  ti  a 
ko,  kepa  miiia  ngi  ti  awakiti  a  fa 
njalo  ;  a  ku  kona  na  linye ;  si  ya 
zihamhela  nje  ;  a  si  sizwa  'dAlozi." 

Kepa  na  nam/ila  nje  ku  se  nja 
lo  ;  si  ya  wa  vuma,  si  wa  pika  ;  si 
sa  hamba  emkatini  waloko  ;  a  ku 
ka  bi  ko  okonakona ;  si  z'  enza 
izigabavu  njalonjalo ;  uma  si  ne- 
n/ilanAla  si  ti,  "  A  kona ; "  uma  si 
nezinsizi  si  ti,  "Awako.  Si  zi- 
pilela  nje  ;  a  si  sizwa  'dAlozi." 

whom  we  say  are  our  defenders 
were  conquered  by  disease ;  and 
we  say  they  are  our  rampart  to 
protect  us  from  death,  who  have 
themselves  left  the  world,  not 
ashing  to  leave  it ;  they  were 
dragged  away  by  the  power  of 
death  ;  and  they  did  not  tell  us 
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. 

But  when  we  sacrifice  to  them 
and  pray  that  a  certain  disease 
may  cease,  and  it  does  not  cease, 
then  we  begin  to  quarrel  with 
them,  and  to  deny  their  existence. 
And  the  man  who  has  sacrificed 
exclaims,  "  There  are  no  Ama- 
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." 

And  it  is  thus  to  the  present 
time  ;  we  acknowledge  them  and 
deny  their  existence ;  we  still  walk 
between  the  two  opinions  ;  there 
is  not  as  yet  any  certainty ;  we 
are  constantly  making  fruitless 
efforts  ;  when  we  are  prosperous 
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." 

So  it  is  to  the  present  time.  If 
you  ask  of  those  who  are  in  trou 
ble,  "  So-and-so,  how  is  it  that  1 
nnd  you  in  this  state,  since  you 
say  you  have  Amadhlozi  ?"  he  may 
say  in  answer,  "  O,  Son  of  So-and- 
so,  just  leave  me  alone ;  the  Ama 
dhlozi  dwell  with  those  who  have 
them  ;  as  for  me,  I  have  no  Idhlo- 
zi.  I  now  see  that  there  is  a  kind 
of  Idhlozi  that  wishes  a  man  to 
become  poor,  and  make  an  end  of 
his  property."56  Thus  it  is  said 
by  those  who  believe  in  the  Idhlo 
zi,  that  it  has  no  existence.57 

If  you  pass  onward  to  those 
who  are  in  prosperity,  you  think 
perhaps  that  you  shall  hear  one 
and  the  same  word  there  too  ;  but 
when  you  speak  with  them  about 
the  Idhlozi,  you  bring  up  old 
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." 

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

Ku  njalo  ke  na  nam/tla  nje. 
Kwaba  pakati  kwobunzima  uma  u 
buza  u  ti,  "  Bani,  nam/Ja  nga  ku 
fumana  u  nje,  lokupela  nina  ni  ti 
ni  namad/tlozi  1 "  a  nga  ti  uku  ku 
pendula,  "  O,  wena  kubani,  ngi 
yeke  nje  ;  a  nalabo  aba  nawo  ;  mi- 
na  a  ngi  nalo.  Ngi  ya  bona 
inanje  li  kona  idAlozi  eli  ko  eli 
tanda  uma  nmuntu  a  ze  a  be  rnpo- 
fu,  a  kqede  izinto  zake."  Kepa 
ku  tiwe  lapo  ku  kona  idAlozi  a  ku 
ko  'dAlozi. 

Uma  u  dAlulela  ngapambili 
kwaba  se  nen/Jan/ila,  u  ti  um/ila- 
umbe  u  za  'kuzwa  izwi  li  linye 
nalo  ;  kepa  uma  u  kuluma  nabo 
nged/Jozl,  u  nga  ba  u  ba  tunukile, 
ukuba  ba  ku  tshele  ubu/Je  bedAlo- 
zi,  noku  ba  siza  kwalo.  U  fike 

lapo  id/ilozi  li  kona  kakulu,  u  k?a- 
le  ukubona  ukuti,  "  0,  kanti  oko- 
nakona  a  ku  ka  fiki ;  loku  ku  se 
ukwesuta  ukuti  li  kona ;  na  loku 
ukuti  a  li  ko  ku  vela  ngezinsizi." 

UMPENGULA  MBANDA. 

where  tliere  is  great  faith  in  the 
Idhlozi,  and  you  begin  to  see  that 
the  people  do  not  yet  possess  the 
very  truth  of  the  matter ;  for  it  iar 
fulness  which  declares  that  the 
Itongo  exists  ;  whilst  affliction 
says,  it  does  not  exist.59 

ABANTU  abadala  ba  ti,  "  Kwa  vela 
ITnkulunkulu,  wa  veza  abantu. 
Wa  vela  em/tlangeni ;  wa  dabuka 
emAlangeni."  Si  ti  tina  bantwana, 
"  UmAlanga  u  pi  na  owa  vela 
Unkulunkulu  na  ?  Lo  ni  ti,  '  U 
kona  umAlanga,'  u  kulipi  ilizwe 
na  ?  Loku  abantu  se  be  li  hamba 
lonke  'lizwe,  u  kulipi  ilizwe,  um- 
Alanga  owa  dabuka  Unkulunkulu 
u  kulipi  ilizwe  na  ? "  Ba  ti  uku- 
pendula  kwabadala,  ba  ti,  "  A  si 
w  azi  nati ;  ba  kona  abadala  futi 
aba  tsho  umAlanga  nabo  a  ba  w  a- 
zi  njalo,  umAlanga  owa  dabula 
Unkulunkulu."  Ba  ti  ba  kginisile 

THE  old  men  say,  "  Unkulunkulu 
came  into  being,60  and  gave  being 
to  man.  He  carne  out  of  a  bed  of 
reeds ;  he  broke  off  from  a  bed  of 
reeds."  We  children  ask,  "Where 
is  the  bed  of  reeds  out  of  which 
Unkulunkulu  came  ?  Since  you 
say  there  is  a  bed  of  reeds,  in  what 
country  is  it  ?  For  men  have  now 
gone  into  every  country ;  in  which 
of  them  is  the  bed  of  reeds  from 
which  Unkulunkulu  broke  off  ?  " 
They  say  in  answer,  "  Neither  do 
we  know  ;  and  there  were  other 
old  men  before  us  who  said  that 
neither  did  they  know  the  bed  of 
reeds  which  broke  off61  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. 

n  kona  um/Janga ;  ba  ti  ba  k^ini- 
sile  bona  ukuti  u  kona;  kodwa 
tina  si  ti,  "  A  u  ko  ;  loku  ilizwe 
eli  na\vo  si  nga  1'  azi  a  ba  nga  li 
tsho  ukuti  li  sekutiui."  Ku  tiwa 
Uiikulunkulu  wa  vela,  wa  zala 
abantu ;  wa  veza  abantu,  wa  ba 
zala. 

Si  ya  kuleka  kunkulunkulu,  si 
ti,  "  Ka  ngi  blieke  njalo  Unkulu- 
nkulu  wetu,"  owa  zala  aukulu, 
ukuti  obaba-mkulu.  Ngokuba  owa 
zala  ubaba-mkulu  ukoko  wami ; 
owa  zala  ubaba-mkulu  kababa 
Unkulunkulu  kambe  o  pambili. 

Kepa  lapa  a  ngi  sa  kulunii  ngalo- 
wo  'nkulimkulu  owa  vela  em/Ja- 
ngeni ;  ngi  ya  kuluma  ngonkulu- 
nkulu  ow'  elamana  nokoko  wami. 
Ngokuba  iziudAlu  zonke  zi  nokoko 
bazo  ngokwelamaria  kwazo,  nabo 
onkuluukulu  bazo. 

Abadala  ba  ti,  "  UmAlanga  u 
kona."  Kepa  upi  na  um/tlanga 
na  ?  A  ba  tsho  ukuti  Unkulunku 
lu,  owa  vela  em/ilangeni,  u  kona. 

truth  in  saying,  there  is  a  bed  of 
reeds  ;  but  we  say,  there  is  not ; 
for  we  do  not  know  the  land  in 
which  it  is,  of  which  they  can  say, 
it  is  in  such  and  such  a  country.  It 
is  said,  Unkulunkulu  came  into 
being,  and  begat  men;  he  gave 
them  being  ;  he  begat  them. 

We  pray  to  Unkulunkulu,  say 
ing,  "  May  our  Unkulunkulu  ever 
look  upon  us."  [The  Unkulu 
nkulu]  who  begat  our  grand 
fathers.  For  he  who  begat  my 
grandfather,  is  my  great-great 
grandfather  ;  and  he  who  begat 
my  father's  grandfather  is  Unku 
lunkulu,  the  first  of  our  family.62 

But  here  I  am  no  longer  speak 
ing  of  that  Unkulunkulu  who 
came  out  of  the  bed  of  reeds  ;  I 
am  speaking  of  the  Unkulunkulu 
who  belonged  to  the  generation 
preceding  my  great-great-grand 
father.  For  all  families  have  their 
great-great-grandfathers  by  their 
orders  of  succession,  and  their 
Onkulunkulu. 

The  old  men  say,  "  The  bed  of 
reeds  still  exists."  But  where  is 
that  bed  of  reeds  ?  They  do  not 
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. 

Ba  ti,  "  Ka  se  ko  Unkulunkulu, 
owa  vela  emAlangeni."  Ba  ti,  "  A 
si  m  azi  uma  u  pi  na," 

Utshange  isibongo  sakwiti ;  ye- 
na  a  k^ala  abantu  bakwiti,  unku- 
lunkulu  wetu,  owa  kgala  ind/ilu 
yakwiti.  Si  kuleka  kuyena,  si  ti, 
"  Matshange  !  Nina  bakwatsha- 
nge ! "  Si  kuleka  kuye  uma  si 
tanda  'luto  e  si  lu  funayo ;  si  ku 
leka  nabakwiti  kwatshange.  Si  ti 
uma  si  tanda  inkomo,  si  ti,  "  Nina 
bakwiti."  U  tole  inkomo.  "  Ni 
na  bakwiti,  bakwatshauge,  bakwa- 
dumakade  !  " 

UNGQETO  WAKWATSHANGE. 

They  say  that  Unkulunkulu,  who 
sprang  from  the  bed  of  reeds,  is 
dead.  They  say,  "We  do  not 
know  where  he  is." 

Utshange  is  the  praise-giving 
name  of  our  house  ;  he  was  the 
first  man  of  our  family, — our 
Unkulunkulu,  who  founded  our 
house.  We  pray  to  him,  saying, 
"  Matshange  !63  Ye  people  of  the 
house  of  Utshange  !  "  We  pray 
to  him  for  anything  we  wish  to 
have  ;  we  and  all  of  the  family  of 
Utshange  pray  to  him.  If  we 
wish  to  have  cattle,  we  say,  "  Ye 
people  of  our  house."6*  [And  if 
you  pray  thus]  you  will  get  cattle. 
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 
cult  to  write  anything  seriatim ;  I  was  therefore  obliged  to  content 
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." 

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

Unkulunkulu.     He  added, 

Some  men  say  that  they  were 
belched  up  by  a  cow.65  Others 
that  they  sprang  from  a  stone66 
which  split  in  two  and  they  came 
out.  Unkulunkulu  split  them  out 

Abany'  abantu  ba  ti,  ba 
inkomo.  Abany e  ba  ti  ba  dabuka 
etsheni  ela  k^ekezeka  kabili,  ba 
puma,  Unkulunkulu  wa  ba  kqe- 
zula  etsheni. 

of  a  stone. 
When  asked  if  they  prayed  to  Unkulunkulu,  he  replied, 

Ka  ba  ko  aba  kcela  kunkulu- 
nkulu.     Ba  kcela  kubakubo  nje. 

There  are   none   who   pray   to 
Unkulunkulu.  They  pray  to  their 

own  people  only. 
I  enquired  what  they  said  about  thunder ;  he  said, 

Si   ti,    "  O   nkosi,  si   dAle  ni  ? 
S'  one  ni  ?     As'  oni  'luto." 

We  say,  "  O  Lord,  what  have 
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.     It  is  a  saying  among  the  natives  when  they  see  an  exquisitely 
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. 

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 
umfana  omncinane  kakulu,  ng'  e- 
zwa  indaba  ngendoda  yakwiti  en- 
dala.  Unokr/opoza  wa  ti  : 

Kwa  ku  kona  ekuk^aleni  aba- 
fazi  be  babili  cm/tlangeni ;  omunye 
wa  zala  umuntu  omAlope,  nomu- 
nye  wa  zala  omnyama.  Labo  'ba- 
fazi  bobabili  ku  tiwa  i  bona  be 
Unkulunkulu  wamandulo.  Kepa 
umAlanga  lowo  sa  u  buza ;  ka  tsho 
ukuti  u  sekutini ;  wa  ti,  "  Nami 
ngi  u  zwe  ngabadala;  a  ku  ko 
'muntu  o  y  aziyo  indawo  yalo  'm- 
/ilangana."  Futi  tina  bantwana 
aba  zalwa  abadala  si  be  si  nge  nje- 
ngabanamAla  nje  ;  bona  be  zika- 
taza  ngokufunisisa  ukwazi :  tina  si 
be  si  nga  buzi  kumuntu  omkulu  ; 
uma  e  si  tshela  indaba,  si  be  si  zwa 
nje  ngokuba  sa  si  iziula;  si  ya 
bona  manje  loko  e  nga  sa  si  ku 
buza,  a  sa  ku  buza  ngobuula  betu. 

Kepa  labo  'bafazi  ba  zala  aba- 

I,  ITxoLALA,67  [say]  that  when  I 
was  still  a  very  little  child,  I  heard 
numerous  old  tales  of  our  people. 
TTnokgopoza  said  : 

There  were  at  first  two  women 
in  a  bed  of  reeds  ;  one  gave  birth 
to  a  white  man,  and  one  to  a  black 
man.  It  is  said  that  these  two 
women  were  the  Unkulunkulu68 
of  the  primitive  men.  And  as 
regards  that  bed  of  reeds,  we  en 
quired  of  him,  but  he  did  not  say, 
it  is  in  such  a  place  ;  but  he  said, 
"  I  too  heard  it  of  the  old  men  ; 
no  man  knows  the  situation  of 
that  bed  of  reeds."  Further,  we 
children  who  are  the  offspring  of 
men  of  old  were  not  like  those  of 
the  present  time,  who  worry 
themselves  with  finding  out  know 
ledge  :  for  our  parts  we  used  not 
to  question  a  great  man  ;  when  he 
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. 

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. 

ntwana,  ku  nge  ko  'kudAla  oku- 
dAliwayo.  Ba  bona  amabele  nom- 
bila  namatanga,  ku  vutiwe.  Um- 
fazi  wa  ka  itauga,  wa  li  peka,  wa 
funza  umntwana,  e  nga  tsho  uku- 
ba  ukud/tla,  e  ti  ubuti,  kumbe  a 
nga  fa  masinyane,  a  nga  zinge  e  m 
kataza  ngokukala,  e  kalela  uku- 
dAla.  Kepa  lelo  'tanga  la  m  ku- 
lupalisa  umntwana ;  wa  kgabuka 
umfazi  nomunye  ukuti,  "  O,  kanti 
si  ti  ukufa  nje,  kanti  ukudAla." 
Kw'  aziwa  ke  amabele  nombila 
namatanga  ukuba  ukudAla  kanti. 
Ba  wa  dAla,  ba  kulupala.  Ba  wa 
vuna,  ba  wa  londoloza,  ba  sizakala. 

UNOLALA  ZONDI. 

EKUKQALENI  kwa  tiwa,  "  Insimu 
y'  esuka,  i  sukela  pezulu."69  Ke 
pa  ke  wa  ti  omunye  umfazi,  wa  ti, 
"  Ma  si  muke,  si  yosika  umAla- 
nga."  Wa  fika  wa  t'  omunye,  wa 
ti  ukuba  ba  u  sike  umAlanga,  "  I 
ni  k  na  1 "  wa  ti,  "  NendAlela  eya- 
ni  na  1 "  Wa  vela  umuntu,  wa  ti, 
"  Eyetu."  Wa  tsho  e  se  sesizibeni 
emanzini.  Wa  ti  omunye,  "  U  si 
buza  nje  :  a  u  s'  azi  ini  na  T  Wa 
ti,  "  Si  Alezi  lapa  nje,  si  Alezi  em- 
zini  wetu."  Kwa  tiwa,  "  Ni  ng'  a- 
bakwabani  nina  na  T  Wa  ti,  "  Si 

children,  there  being  no  food  which 
was  eaten.  They  saw  corn,  and 
maize,  and  pumpkins ;  they  were 
all  ripe.  One  of  the  women  took 
a  pumpkin  and  boiled  it,  and  gave 
her  child  a  mouthful,  not  regarding 
it  as  food,  but  poison,  and  thinking 
perhaps  he  would  die  at  once,  and 
no  longer  worry  her  without  ceas 
ing  by  his  crying,  when  he  was 
crying  for  food.  But  the  pumpkin 
fattened  the  child ;  and  the  other 
woman  looked  and  said,  "  O,  for 
sooth,  we  thought  it  was  nothing 
but  poison,  and  in  fact  it  was 
food."  Thus  then  it  became  known 
that  corn  and  maize  and  pump 
kins  are  food.  They  ate  them  and 
became  fat.  They  harvested  them 
and  hoarded  them  and  were  helped. 

ONCE  on  a  time  in  the  beginning, 
a  woman  said,  "  Let  us  go  and  cut 
reeds."  Another  said  when  they 
were  cutting  reeds,  "  What  is  this  ? 
And  of  what  is  this  the  path  ? " 
A  man  appeared  and  said,  "It  is 
ours."  He  said  this,  he  being  still 
in  the  pool,  in  the  water.  Another 
said,  "  You  ask  of  us  :  do  you  not 
know  us?  We  are  just  living 
here  in  our  kraal."  They  asked, 
"  Of  what  nation  are  you  1 "  He 
replied,  "  We  are  the  people  of 

69  A  mode  of  beginning  a  fiction. 

ng'  abakwazimase."  "  Irikosi  ye- 
nu  ng'  ubani  ?  "  "  Usango-li- 
ngenzansi."  "  Kupuka  ke.  Po, 
ni  /ilalele  ni  ngapansi,  abantu  se 
be  ngapezulu  nje  na?"  Ba  ti, 
"  Si  Alezi  nemiti  yetu."  "  N'  enza 
ni  ngayo  na  1 "  "  S'  elap'  ama- 
kosi."  B'  emuka  ke  abafazi,  ba  ya 
'kutshela  inkosi.  Ba  ti,  "  Nampa 
'bantu.  Be  ti,  ng'  abakazimase. 
Ba  ti,  b'  elapa  amakosi.  Ba  ti, 
umuntu  o  ng'  eza  'ku  ba  tata,  a 
ng'  eza  nenoni,  a  fike  a  li  tshise 
ngapezu  kwesiziba.  Uzimase  ka 
yi  'kukupuka  nemiti  n#a  ku  nga 
tsliiswa  inoni." 

Ya  nka  ke  leyo  'nkosi,  ya  ba 
nenkomo,  ya  Alatshelwa  kona,  kwa 
tshiswa  inoni.  Wa  kupuka  ke 
Uzimase  nemiti  yake,  w'  elapa  ke 
emakosini. 

Wa  ti  ke  nxo,  e  ya  'kumba  imiti, 
wa  binca  isikaka,  'esaba  uba  ku 
vele  amapambili  esifazeneni.  Ke- 
pa  ke  ba  ti  ukuvela,  abakubo  aba 
be  puma  kukgula  ba  ti,  "  U  ya  u 
fikile  ke  lesi  'sikakana."  Ba  ti 
abakwiti,  "  U  ya  se  ba  Alezi  nga 
pezulu  ke  la  'malembana."  Se  ku 

Uzimase."  "  Who  is  your  king]" 
"  Usango-li-ngenzansi."70  "Come 
up  then.  But  why  are  you  living 
underground,  since  people  are  now 
living  above  ?  "  They  said,  "  We 
are  living  here  with  our  medi 
cines."  "  What  do  you  do  with 
them?"  "We  administer  medi 
cines  to  kings."  So  the  women 
went  away  to  tell  the  king.  They 
said,  "  Behold,  there  are  men. 
They  say  they  are  the  people  of 
Uzimase.  They  say  they  adminis 
ter  medicines  to  kings.  They  say 
the  man  who  goes  to  fetch  them 
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." 

So  the  king  went  with  an  ox, 
and  it  was  slaughtered  at  that 
place,  and  the  fat  was  burnt.  And 
so  Uzimase  came  up  with  his 
medicines,  and  administered  medi 
cines  among  kings. 

When  he  went  to  dig  up  medi 
cines,  he  put  on  a  petticoat,  fear 
ing  to  expose  himself  to  women. 
But  on  his  appearance,  the  people 
who  came  up  first  said,  "  This 
little  petticoat  has  at  length  come." 
Our  people  said  in  reply,  "  These 
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. 

bangwa  iniiti  ke  nabakupuka  nga- 
pansi  naba  iigapczulu.  Ba  ti  kwa- 
bakwiti,  "  Abakwasikakana."  Ba 
ti  ke  kwabakubo,  "  Abakwale- 
inbe." 

Ba  be  zahva  indoda  nje  ;  indoda 
leyo  Umbala.  B'  a/iluka  ke  ;.  aba- 
nye  ba  hamba  kwenye,  nabanye 
ba  hamba  kwenye. 

Ngi  ti  ke  Uzimase  Unkulunku- 
lu  wakwiti.  A  ngi  m  azi  omunye 
Unkulunkulu  wabantu.  Kodwa 
nowakwiti  w'  aAluka  o/dangeni  o 
kw'  aAluka  kulo  abantu  bonke. 
Abanye  ba  ti  uma  si  buza,  "  Lwa 
lu  'mibala  'miningi  ;  "  ba  ti, 
"  Ngenxenyelwa  luni/ilope,  ngen.x-e- 
nye  lumnyama,  ngenreenye  lunama- 
Alati."  Si  ti  ke  tina,  "  Nga  ba  be 
bona  ubulihwan^a  lobu,  be  ti  iAlati 
njalo."  Ba  ti  abantu  laba  naye 
wa  ba  veza  ngoku  ba  zala. 

USHUNGUIWANE    ZlMASE. 

there  was  a  dispute  about  medi 
cines  between  those  who  came  up 
from  below  and  those  who  were 
already  above.  Our  people  were 
called,  "  People  of  the  little  petti 
coat."  And  they  called  them, 
"People  of  the  pick." 

They  were  begotten  by  a  man  ; 
that  man  was  Umbala.  They 
separated  from  each  other ;  and 
some  went  in  one  direction,  and 
some  in  another. 

I  say,  then,  that  Uzimase  is  the 
Unkulunkulu  of  our  tribe.  I  do 
not  know  another72  Unkulunkulu 
of  all  men.  But  the  Unkulunkulu 
of  our  tribe  was  derived  from 
Uthlanga,  from  whence  all  people 
were  derived.  Some  say  in  answer 
to  our  enquiries,  Uthlanga  was  of 
many  colours ;  they  say,  "  He  was 
white  on  one  side,  on  the  other 
black  ;  and  on  another  side  he  was 
covered  with  bush."  So  we  say, 
"  Perhaps  they  spoke  of  the  hairi 
ness  of  his  body,  and  so  called  it 
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. 

ABANYE  ba  ti  omunye  TJnkulu- 
nkulu  wa  vela  pansi  ;  omunye 
w'  eAla  nenkungu  pezulu.  A  ba  m 
k^ondanga  lowo  ow'  eAla  nenku- 
ngu.  Ba  ti,  umAlope  ukupela 
kwake.  Ba  ti,  "  Kw'  e/tla  Unga- 
lokwelitshe."  Ba  ti,  labo  abapansi 
ba  m  etuka.  Wa  ti  yena,  "  Ni 
ng'  etuka  ni,  loku  nanii  ngi  uuiu- 
ntu,  ngi  fana  nani  nje  na1?"  Ba 
ti,  kwa  tatwa  izinkomo  lapa  'e/ilele 
kona ;  wa  Alatshiswa  ;  ba  ti  ko- 
dwa,  ka  zi  dAla ;  wa  dhY  okwake 
a  n'ke  nako.  "VVa  Alala,  wa  /Jala, 
wa  Alala,  wa  Mala  lapo  ke.  Kwa 
buya  kwa  vela  inkungu,  wa  nya- 
malala,  a  ba  be  be  sa  m  bona. 

Nga  ngi  zwa  le  'udaba  kumadi- 
gane,  uyise-mkulu  kamdutshane, 
inkosi  enkulu  yamabakca.  Nga 
ng'  isikcaka  sake  esikulu. 

USHUNGUIWANE   ZlMASE. 

SOME  say,  one  Unkulunkulu  came 
from  beneath ;  and  another  de 
scended  from  above  in  a  fog. 
They  did  not  understand  him  who 
came  down  in  a  fog.  They  say 
he  was  altogether  white.  They 
say,  "  There  descended  Ungalo- 
kwelitshe."74  They  say,  those 
who  were  beneath  started  on  see 
ing  him.  He  said,  "  Why  do  you 
start  at  me,  since  I  too  am  a  man, 
and  resemble  you  ? "  They  say, 
cattle  were  taken  at  the  place 
where  he  descended,  and  they 
slaughtered  them  for  him;  but 
they  say  he  did  not  eat  them  ;  he 
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. 

I  heard  this  tale  from  Umadi- 
gane,  Umdutshaue's  grandfather, 
the  great  chief  of  the  Amabakca. 
I  used  to  be  his  chief  servant. 

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,"  They  sprang  from 
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. 

"Wa  ba  veza  abantu,  naye  e  ve 
ziwe  emAlangenL 

He  gave  origin  to  men,  he  too 
having  had  an  origin  given75  him 
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 
wa  ti,  "  Nami  ngi  vela  emAlange- 

ni. 

Unkulunkulu  told  men  saying, 
"I  too  sprang  from  a  bed  of 
reeds."70 

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- 
ngeni,  nomfazi  wa  vela  em/ilangeni 
eniva  kwake.  Ba  'bizo  linye  uku- 
ti  Unkulunkulu. 

Unkulunkulu  sprang  from  a  bed 
of  reeds,  and  a  woman  (a  wife) 
sprang  from  the  bed  of  reeds  after 
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 
vela  emAlangeni.  Kwa  vela  in- 
doda  kuk^ala ;  ya  landelwa  um- 
fazi.  Ku  tiwa  Unkulunkulu  bo- 

WE  heard  it  said  Unkulunkulu 
sprang  from  a  bed  of  reeds.  There 
first  appeared  a  man,  who  was  fol 
lowed  by  a  woman.  Both  are 

75  This  is  the  nearest  rendering  we  can  give  to  veziwe  ;  it  is  equi 
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  ? 

76  Unkulunkulu  was  an  unbegotten  though  a  created  man.     He 
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." 

77  This  is  very  precise.     The  first  man  and  woman  sprang,  the 
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.) 

babili.  Ya  ti,  "Ni  si  bona  nje  si 
vela  em/ilangeni,"  i  tsho  kubantu 
aba  vela  ngemva.  Abantu  bonke, 
ku  tiwa,  abantu  bonke  ba  vela 
kunkulunkulu,  yena  owa  vela  ku- 
k^ala. 

Ku  tiwa  Unkulunkulu  wa  vela 
emfundeni,  lapo  kwa  ku  kona  um- 
/ilanga  em/Jabatini  lapa.  Abantu 
ba  vela  kunkulunkulu  ngokuzalwa. 

Umvelin<?angi  u  yena  Unkulu 
nkulu.  Um/ilaba  wa  u  kona  ku- 
k^ala,  e  nga  ka  bi  ko  Unkulunku- 
lu.  Wa  vela  kuwo  em/Jangeni. 

Izinto  zonke  za  vela  naye 
Unkulunkulu  emAlangeni ;  konke, 
nezinyamazane  namabele,  konke 
ku  vela  naye  Unkulunkulu. 

Wa  li  bona  ilanga  se  li  bumbe- 
ke,  wa  ti,  "  Nant'  ubak^a  olu  za 
'ku  ni  kanyisela  uba  ni  bone." 
Wa  bona  inkomo,  wa  ti,  "  Nanzi 
inkomo.  Dabuka  ni,  ni  bone  in 
komo,  zi  be  ukud/ila  kwenu,  ni 
dAle  inyama  namasi."  Wa  bona 
inyamazane,  wa  ti,  "  Inyamazane 

named  Unkulunkulu.  The  man 
said,  "  You  see  us  because  we 
sprang  from  the  bed  of  reeds," 
speaking  to  the  people  who  came 
into  being  after  him.  It  is  said  all 
men  sprang  from  Unkulunkulu, 
the  one  who  sprang  up  first.78 

It  is  said  Unkulunkulu  had  his 
origin  in  a  valley  where  there  was 
a  bed  of  reeds  in  this  world.  And 
men  sprang  from  Unkulunkulu  by 
generation. 

Umvelin^angi  is  the  same  as 
Unkulunkulu.  The  earth  was  in 
existence  first,  before  Unkulunku 
lu  as  yet  existed.  He  had  his 
origin  from  the  earth  in  a  bed  of 
reeds. 

All  things  as  well  as  Unkulu 
nkulu  sprang  from  a  bed  of  reeds, 
— every  thing,  both  animals  and 
corn,  every  thing,  coming  into 
being  with  Unkulunkulu. 

He  looked  on  the  sun  when  it 
was  finished,79  and  said,  "  There  is 
a  torch  which  will  give  you  light, 
that  you  may  see."  He  looked  011 
the  cattle  and  said,  "  These  are 
cattle.  Be  ye  broken  off,80  and 
see  the  cattle ;  and  let  them  be 
your  food  ;  eat  their  flesh  and  their 
inilk."  He  looked  on  wild  ani 
mals  and  said,  "  That  is  such  an 

78  He  is  called   "  he  who  sprang  up  at  first "   to  distinguish  him 
from  the  many  other  Onkulunkulu  who  in  the  progress  of  generation 
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. 

UNKULUNKUUT. 

yokuti."  "Wa  ti,  "  IndMovu  leya." 
Wa  ti,  "  Inyumba  leya."  "Wa  u 
boua  umlilo,  wa  ti,  "  U  base  ni,  ni 
peke,  n'  ote,  ni  d/tle  ngawo  inya- 
mu."  Wa  ku  bona  konke,  wa  ti, 
tk  Ukuti  nokuti  konke." 

animal.  That  is  an  elephant. 
That  is  a  buffalo."  He  looked  on 
the  fire  and  said,  "  Kindle  it,  and 
cook,  and  warm  yourself;  and  eat 
meat  when  it  has  been  dressed  by 
the  fire."  He  looked  on  all  things 
and  said,  "  So-and-so  is  the  name 
of  every  thing." 

KWA  vela  indoda,  kwa  vela  um- 
fazi.  Kwa  tiwa  Unkulunkulu 
bobabili  igama  labo.  Bavela  elu- 
Mangeni,  u/tlanga  lolu  olu  kema- 
iizini.81  UAlanga  lw'  enziwa  Um- 
velin^angi.  Umvelin^angi  wa  mi- 
lisa  utshani,  wa  veza  imiti,  wa 
veza  zonke  izilwane  nenkomo,  ne- 
iiyamazane,  nenyoka,  nenyoni,  na- 
manzi,  nentaba. 

W  enza  u/danga  ;  u/danga  Iwa 

THERE  sprang  up  a  man  and  a 
woman.  The  name  of  both  was 
Unkulunkulu.  They  sprang  from 
a  reed,  the  reed  which  is  in  the 
water.  The  reed  was  made  by 
Umvelin^angi.  Umvelin^angi 

caused  grass  and  trees  to  grow ;  he 
created  all  wild  animals,  and  cattle, 
and  game,  and  snakes,  and  birds, 
and  water,  and  mountains. 

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.  A  child  is 
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 

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 
ubani  ?  Ku  tshiwo  igama  lendoda 
e  in/doko  yaleyo  'nd/ilu.  A  i  'lu- 
/ilanga  yodwa  ;  inye  nowesifazana  ; 
ngokuba  a  ku  ko  'lu/Janga  Iweri- 
doda  yodwa  e  nge  ko  wesifazana. 

Who  is  the  Uthlanga  of  such  a 
family]  They  answer  by  giving 
the  name  of  the  man,  who  is  the 
head  of  that  house.  But  he  is 
not  the  Uthlanga  by  himself ;  he 
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 
forms.' "  (Hardwick.  Op.  cit.,  Vol.  /.,  p.  297.  J 

"  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  opifex  rerum,  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.) 

Unkulunkulu  wa  zala  abantu 
bendulo.  Unkulunkulu  wa  ti, 
"  Mina  'nkulurikulu  nomfazi  wami 
si  ng'  abakarnvelin^angi.  Umve- 
linyaiigi  wa  si  zala  uo/ilanga  lu 
semanzini."  Wa  ti  ekuveleni 
kwako,  "  Si  ya  'kulw'  impi,  si  gwa- 
zane  ngemikonto,  ku  bonakale  aba 
namand/ila,  ow  a/tlulayo  omunye  ; 
a  z'  a  ti  ow  a/Jula  omunye  a  be  u 
yena  o  inkosi  enkulu ;  ow  aAluli- 
we  a  be  umfokazi.  Bonke  abantu 
ba  ya  'kuya  kwo  inkosi  ow'  aAlula 
omunye." 

Umvelin^angi  wa  e  umuntu 
owa  zala  Unkulunkulu  elu/Jango- 
ni  lu  semanzirii,  owa  zala  umfazi 
wake. 

UNSUKUZONKE  MEMELA. 

his  wife.  Unkulunkulu  begat 
primitive  men.  Unkulunkulu 
said,  "  I,  Unkulunkulu,  and  my 
wife  are  the  offspring  of  Umveli- 
n^angi ;  he  begat  us  with  a  reed, 
it  being  in  the  water.83  At  his 
origin  he  said,  "  We  will  fight  and 
stab  each  other  with  spears,  that 
the  strongest  may  be  manifest 
who  overcomes  the  other  ;  and  he 
who  overcomes  the  other  shall  be 
the  great  king ;  and  he  who  is 
overcome  shall  be  the  depend 
ent.  And  all  people  shall  wait 
upon  him  who  is  the  king  who 
overcomes  the  other." 

Umvelinjangi  was  a  man  who 
begat  Unkulunkulu  by  a  reed 
whilst  it  was  in  the  water,  and 
who  begat  his  wife. 

ABADALA  a  ba  tshongo  ukuba  i 
kona  inkosi  pezulu.  Unkulunku 
lu  a  si  m  azi  Unkulunkulu  ukuba 
u  nezwi  lake.  Si  pata  amatongo. 
Unkulunkulu  izwi  lake  e  sa  li 
patayo  elokuti  a  kona  amatongo. 

THE  ancients  did  not  say  there 
is  a  Lord  in  heaven.  As  for 
Unkulunkulu,  we  do  not  know 
that  he  left  any  word  for  man. 
We  worship  the  Amatongo.  The 
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. 

Si  nga  sa  vela  elu/Jangeni  ;  a 
s'  azi  lapa  sa  bunjwa  kona.  Tina 
bantu  'barnnyama  sa  vela  kunye 
nani  'belungu.  Kodwa  tina  'bantu 
'baranyama  ukuvela  kwetu  sa  vela 
sa  nikwa  izinkomo  namagejo  oku- 
lima  ngemikono  nezikali  zokulwa. 
Kwa  tiwa  ke,  "  Okuningi ;  se  ni 
ya  'kuzenzela."  S'  emuka  ke,  s'  e- 
za  iieno.  Nina  'belungu  na  sala 
nezinto  zonke  ezin/ile  nemiteto  futi 
e  si  nga  banga  nayo  tina. 

Sa  si  va  uma  si  i  zekelwa  boba- 
ba,  be  ti  nabo  ba  i  va,  ba  ti,  kwa 
k^ala  kwa  vela  umuntu  o  indoda ; 
kwa  vela  emuva  urnfazi.  Kwa  ti 
ngemva  kwa  vela  inkomo  ;  ya 
vela  i  kamba  nenkunzi ;  kwa  ti 
emva  injakazana,  kwa  ti  emva 
kwa  vela  inja  e  induna  ;  kwa  ti 
ngemva  zonke  ke  izilwanyane  ezi- 
ncinane  lezi,  nezindAlovu,  zi  vela 
ngambili  njalo. 

Kwa  ti  ngemva  kwa  vela  'libe- 
le  ;  li  ti  'libele  uba  li  vele  li  ti  nya, 
wa  ti  lo  'muritu  kumfazi,  "  Ku 
'nto  o  ku  bona  nje  ke,  mfazi  nclini, 
e  si  za  'ku  ku  dAla.  Si  za  ' 
Nanti  'libele." 

It  is  as  though  we  sprang  from 
Uthlanga ;  we  do  not  know  where 
we  were  made.  We  black  men 
had  the  same  origin  as  you,  white- 
men.  But  we  black  men  at  our 
origin  were  given  cattle,  and  picks 
for  digging  with  the  arms,  and 
weapons  of  war.  It  was  said,  "It  is 
enough ;  you  shall  now  shift  for 
yourselves."  So  we  departed,  and 
came  in  this  direction.  You 
wliitemen  staid  behind  with  all 
good  things  and  with  laws  also 
which  we  did  not  possess. 

We  used  to  hear  it  said  by  our 
fathers,  they  too  having  heard  of 
others,  that  a  man  first  came  into 
being  ;  and  then  a  woman  after 
him.  After  that  a  cow  came  into 
being  •  it  appeared  walking  with 
a  bull.  After  that  a  female  dog, 
and  after  her  a  dog  ;84  and  after 
that  all  the  little  animals,  and  ele 
phants  ;  all  came  into  being  in 
pairs. 

After  that  corn  came  into  being. 
When  the  corn  had  come  to  per 
fection,  the  man  said  to  the  wo 
man,  "  That  which  you  now  see, 
true85  woman,  is  something  for  us 
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. 

Wa  buza  umfiizi,  wa  ti,  "  Li  ya 
'wenziwa  njani  ukud/tliwa  kwalo 
na?"  Ya  ti  incloda,  "  Lok'  u  li 
Lena  li  mile  nje  ke,  ma  li  yokusi- 
kwa.  Tat'  intonga,  u  li  bule  ;  fu- 
na  'litshe,  fuua  clinye  li  be  imbo- 
kondo." 

Ya  ti  ke,  "  Tata,  nanku  um/*la- 
ba,  u  u  bumbe,  u  z'  'utela  'manzi." 

Wa  se  yena  ke  e  gaula  umtana, 
uluzi ;  wa  se  e  pe//.la  umlilo  ke. 
Wa  ti  ke,  "  Basa  ke  ;  se  ku  za  'u- 
pekwa  ke."  Be  se  kw'  epulwa  ke, 
se  ku  telwa  esitsheni.  Ba  ya  d/Ja 
ke  bona  ke  ;  ba  ti  ke,  "  A  si  zoze 
sa  fa  uma  si  d/Je  lo  'muti." 

Wa  ti  ke  inkomo  ke  wa  zi  tslie- 
nisa  ukuti  zi  za  'ud/Ja  ingca.  Wa 
zi  tshenisa  izinyamazaue  lezi  e  zi 
kombisa  yona  ingca.  Wa  ti,  ma 
zi  nga  hl&Yi  ekaya  lapa. 

Ku  te  m/ilenikweni  ku  dabuka 
umuiitu,  wa  ti  ukwenza  em/tlange- 
ni  apa,  wa  ti,  a  ba  ku  bonanga 
ukudabuka  kwabo  ;  ba  bona  se  be 
ki?uk<?ubele  nje  em/Jangeni,  be 
nga  boni  'inuntu  owa  ba  veza. 

Um/ilanga  lo  ku  tiwa  ukwenza 

Tlie  woman  asked,  saying,  •'•  In 
what  way  shall  it  be  eaten  ]"  The 
man  replied,  "  Since  you  see  it 
growing  thus,  let  it  be  cut.  Take 
a  rod,  and  thrash  it ;  find  a  stone, 
and  then  find  a  second  that  it  may 
be  an  upper  stone."86 

He  said,  "  There  is  clay  ;  take 
it  and  mould  it,  and  pour  water 
into  the  vessel." 

For  his  work,  he  cut  down  a 
small  tree,  the  uluzi ;  and  obtained 
fire  by  friction.  He  said,  "  Make 
a  fire ;  we  can  now  cook."  The 
food  when  cooked  was  taken  out 
of  the  pot,  and  put  into  a  vessel. 
And  so  they  ate,  and  said,  "  We 
shall  never  die  if  we  eat  this 
corn." 

He  told  the  cattle  to  eat  grass  ; 
and  he  told  game  the  same,  point 
ing  out  to  them  the  same  grass. 
And  he  told  them  not  to  remain 
all  at  home.87 

On  the  day  the  first  man  was 
created  he  said,  as  to  what  happen 
ed  to  them  in  the  bed  of  reeds,  that 
they  did  not  see  their  own  crea 
tion.  When  he  and  his  wife 
first  saw,  they  found  themselves 
crouching  in  a  bed  of  reeds,  and 
saw  no  one  who  had  created  them. 

As  regards  the  bed  of  reeds,  on 

80  Viz.,  for  grinding. 

57  Viz.,  that  all  were  not  to  be  domestic  animals. 

kwawo  iim/tla  ba  vela  wa  k^uma  ; 
wa  t'  u  dabukile,  kwa  se  ku  puma 
bona  ke.  Kwa  se  ku  dabuka 
Iwenkomo  ke  nazo  zorike  izilwane. 

tlie  day  they  came  into  being,  it 
swelled,88  and  when  it  had  burst 
they  came  out.  After  that  there 
broke  off  the  uthlanga89  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 
yena  o  zala  Utshaka  ;  Usenzanga- 
koiia  o  zala  Utshaka.  Ngasemva 
kukasenzangakona  kambe  se  ku 
vena  Utshaka.  Utshaka  ka  zala- 
nga  yena ;  ka  bonanga  e  ba  naba- 
iitwana  Utshaka.  Kwa  buya  kwa 
bekwa  Udingane.  Kwa  buya  ba 
bulala  Udingane,  ba  beka  Umpa- 
nde  namAla  nje,  e  nga  zalanga 
omabili  lawo  'makosi  Utshaka  110- 
dingane. 

I  SAY  for  my  part  that  the  Unku 
lunkulu  whom  we  know  is  he  who 
was  the  father  of  Utshaka ;  Use- 
nzangakona  was  Utshaka's  father. 
After  Usenzaiigakona  comes  U- 
tshaka.  Utshaka  had  no  children. 
After  him  Udingane  was  made 
king.  After  that  they  killed 
Udingane,  and  made  Umpande 
king  to  this  day,  those  two  kings, 
Utshaka  and  Udingane,  having 
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  also  Ovid.  Met.,  B.  I,  1.  416— 421.— This,  too,  corre 
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. 

Ujama  kambe  o  zala  Usenza- 
ngakona,  uyise  waotshaka,  u  yena 
o  Unkulunkulu.  Ba  kona  Omve- 

Ujama  was  the  father  of  Use- 
nzangakona,  the  father  of  the 
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  First  Man,  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, 

We  have  employed  the  word 
great  [father]  to  designate  the 
father  of  our  father  ;  and  we  call 
that  man  great  [father].  And 
there  was  a  great-great  [father],  to 
wit,  one  who  was  before  him. 

We  do  not  speak  of  power  when 
we  say  Unkulunkulu,  but  espe 
cially  of  age.  For  the  word  great 
does  not  say  he  was  old  by  twice, 
but  he  is  old  by  once  ;  and  if  the 
children  of  that  man  has  children, 
they  will  speak  by  the  reduplicated 
name,  and  unite  their  father's 
name  with  his,  and  say  Unkulu 
nkulu,  that  is,  one  who  is  very 
old. 

What  has  been  said  above,  then,  together  with  what  is  here 
stated,  is  sufficient  to  settle  all  doubt  on  the  subject.  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  : — 

Si  bambisise  elikakulu  o  zala 
ubaba ;  kepa  si  ti  ukulu  ke  lowo. 
Kepa  a  be  kona  Unkulunkulu 
yena  o  pambili. 

A  si  kulumi  ngamand/Ja  ukuti 
Unkulunkulu;  si  kuluma  ngobu- 
dala  kakulu.  Ngokuba  leli  'lizwi 
lokuti  ukulu  a  li  tsho  ukuti  nrn- 
dala  kabili,  li  ti  mudala  kanye  ; 
kepa  uma  ind/tlu  yalovvo  i  pinda  i 
zale  amadodana,  a  se  ya  'kuti  nge- 
lobubili  igama,  a  /ilanganise  neli- 
kayise  nelalowo,  a  ti  Unkulunkulu, 
ukuti  omdala  kakulu. 

Ubaba,  my  father 
Ubaba-mkulu,  or  Ukulu 
Ukoko 
Unkulunkulu 

Umame,  my  mother 
Umame-mkulu,  or  Ukulu 
Ukoko 
Unkulunkulu 

Ukoko  is  a  general  term  for  Ancestor  who  preceded  the  grandfathers. 
And  Unkulunkulu  is  a  general  term  for  Ancient  Men,  who  "  were 
first  "  among  tribes,  families,  or  kings.  See  Appendix. 

lin^angi.  Si  be  si  zwa  Undaba 
wakakubayeni.  Abona  aba  zala 
Ujama. 

ngi.91     We  used  to  hear  of  Unda 
ba,92  the  son  of  Ukubayeni.    They 
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  tiwa  kwa  puma  abantu 
ababili  o/tlangeni.  Kwa  puma 
indoda,  kwa  puma  umfazl  Be  ti 
kwa  puma  yonke  imisebenzi  le  e 

si  i  bonayo,  neyezinkomo  neyoku- 
d/ila, — konke  ukudAla  loko  e  si  ku 
d/ilayo. 

It 

was  said  that  two  people 
came  out  of  a  reed.93  There 
came  out  a  man  and  a  woman. 
At  their  word94  there  came  out 
all  those  works  which  we  see,  both 
those  of  cattle  and  of  food,  —  all 
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, 
wa  zala  Usenzangakona.      Useiiza- 

ngakona  wa  dabuka  kundaba,  wa 
zala  Utshaka.  Undaba  Unkulu 
nkulu. 

Undaba  sprang  from   Upunga, 
and  was  the  father  of  Usenzanga 

kona.        Usenzangakona      sprang 
from  Undaba,  and  was  the  father 
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. 

UN  K  ULUN  K  ULU. 

He  said  he  did  not  know  their 
said  of  a  Creator.     He  answered  :- 

Si  vele  ku  tshiwo  ku  tiwa,  "  In 
kosi  i  pezulu."  Be  si  zwa  kn 
njalo  ke  ekuveleni  kwetu  ;  inkosi 
ya  be  i  konjwa  pezulu  ;  a  si  li 
zwanga  ibizo  layo  ;  si  zwa  kodwa 
ku  tiwa  inkosi  i  pezulu.  Si  zwa 
ku  tiwa  umdabuko  wezwe  kwa 
tiwa  inkosi  e  pezulu.  Ngi  te  ngi 
inila  kwa  ku  tiwa  umdabuko  we 
zwe  u  pezulu ;  abantu  be  komba 
pezulu  njalo. 

UKOTO  MIILOXGO. 

names. — I  asked  what  the  natives 

When  we  were  children  it  was 
said,  "  The  Lord  is  in  heaven." 
We  used  constantly  to  hear  this 
when  we  were  children  ;  they  used 
to  point  to  the  Lord  on  high  ;  we 
did  not  hear  his  name ;  we  heard 
only  that  the  Lord  is  on  high. 
We  heard  it  said  that  the  creator 
of  the  world95  is  the  Lord  which 
is  above.  When  I  was  growing 
up  it  used  to  be  said,  the  creator 
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- 
k?wabe,  the  Umdali  of  the  Amafccosa,  and  the  Umenzi  of  the  Ama- 
zulu. 

Umdabuko,  however,  is  derived  from  uhudabuka,  to  be  broken 
off  (see  Note  3,  page  1),  and  therefore  has  a  passive  signi 
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  northy 
where,  say  they,  their  footmarks  are  still  to  be  seen  in  the  indurated 
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 
by  his  ancestors  and  his  king,  that  he  had  visited  the  spot,  and  paid  a 
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  day  visit  those  regions,  I  should  certainly  think  myself  very 
fortunate  if  I  could  get  him  as  a  guide  to  that  wonderful  source  of 
animated  nature.  Smiling,  he  said,  '  Ha,  and  I  shall  show  you  tJus 

UNGWADI,  Ujani,  Umasumpa, 
XJmatiwana,  Uzikali,  ubaba.  Un- 
gwadi  unktilunkulu.  Ujani  a  zala 
Umasumpa.  A  ti  Umasumpa  a 
zala  Umatiwana.  A  ti  Umatiwa 
na  a  zala  Uzikali.  A  ti  Uzikali  a 
zala  abantwana.  Wa  zala  Unga- 
zana,  wa  zala  Umfuridisi.  A  si 
b'  azi  abanye.  Unzwadi  wa  zala 
Uswanalibomvu.  Uswanalibomvu 
wa  zala  Ungabazi. 

Izizwe  zonke  zi  nonkulunkulu 
wazo.  I  leso  si  nowaso,  na  leso  si 
nowaso  njalo.  Unkulunkulu  wa- 
kiti  Ungenamafu  noluAlongwana 
nosangolibanzL  Ukugcina  ku  ti- 
wa  "  Nkosi "  kuinatiwana,  okwa 
vela  Onkulunkulu  bakwiti.  Ba 
vela  be  pete  umkouto  ukuba  ku 
ponswane,  si  d/dane  inkomo.  Ba 
vela  emdabukweni.  Umdabuko 

UNGWADI,  Ujani,  Umasumpa, 
Umatiwana,  Uzikali,  our  father. 
Ungwadi  is  Unkulunkulu.  Ujani 
was  the  father  of  Umasumpa. 
Umasumpa  was  the  father  of 
Umatiwcina.  Umatiwana  was  the 
father  of  Uzikali.  Uzikali  had 
many  children.  He  had  Ungazana 
and  Umfundisi.  We  do  not  know 
others.  Unzwadi  was  the  father 
of  Uswanalibomvu.  Uswanali 
bomvu  was  the  father  of  Ungabazi. 
All  nations  have  their  own 
Unkulunkulu.  Each  has  its  own. 
The  Unkulunkulu  of  our  tribe  is 
Ungenamafu  and  Uluthlongwana 
and  Usangolibanzi.96  At  last  men 
said  "  King  "  to  Umatiwana,  in 
whose  house  the  Onkulunkulu  of 
our  tribe  were  born.97  At  their 
birth  they  handled  spears  that 
they  might  be  thrown,  and  we  eat 
each  other's  cattle.  They  sprang 
from  the  Umdabuko.98  The  Um- 

footsteps  of  the  very  first  man.'  This  is  the  sum-total  of  the  know 
ledge  which  the  Bechuanas  possessed  of  the  origin  of  what  they  call 
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  own   Unkulunkulu.      So   Umahhaule,   who  has  formed  a 
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. 

owa  s'   abela  izinto  zoiike,  wa  si 
patisa  neziAlangu. 

ULUDONGA  (an  Ingwane). 

dabuko  is  lie  who  gave  us  all 
things,  and  gave  us  shields  also  to 
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- 
veleni,  lokupela  Utshaka  u  te  e  ba 
indoda  e  ngena  ebukosini,  sa  si 
kgala  ukwenda  ngaleso  'sikati ; 
kepa  ngi  be  ngi  za  ngi  zwa  ku 
tiwa,  "Amabele  lawa  e  si  wa 
clAlayo  a  vela  em/Jangeni ;  kwa 
ku  um/Janga ;  ku  vutiwe,  ku  bo 
rn  vu."  Kepa  abantu  ba  zinge  be 
bona  into  e  bukeka  em/ilangeni. 
Ba  za  ba  ti,  "  Ake  si  zwe  uma  le 
into  i  ini  na."  Ba  wa  ka,  a  dhli- 
wa.  Kwa  tiwa,  "  O,  kanti,  ku 
nmandi,  ukud/da."  A  goduka  ke, 
a  ya  'kulinywa. 

Si  kuluma  ngaloku  'kuvela 
kwamabele,  si  ti,  "  Kwa  vela  pi 
loku  na?"  kepa  abadala  ba  ti, 
"  Kwa  vela  kumdabuko  owa  dabu- 
la  konke.  Kepa  si  nga  m  azi." 
Si  zinge  si  buza  si  ti,  "  Lowo  'm- 

THE  mother  of  Ubapa  says  : — At 
first,  that  is,  when  Utshaka  was  a 
man  and  was  entering  into  the 
kingdom  ;  we  girls  were  beginning 
to  marry  at  that  time ;  I  used 
continually  to  hear  it  said  that  the 
corn  which  we  eat  sprang  from  a 
bed  of  reeds ;  there  was  a  bed  of 
reeds;  when  it  was  ripe  it  was 
red.  And  people  saw  constantly 
a  beautiful  thing  in  the  bed  of  reeds. 
At  length  they  said,  "  Just  let  us 
taste  what  kind  of  a  thing  this  is." 
They  plucked  it,  and  ate  it,  and 
said,  "  O,  forsooth,  it  is  good,  it  is 
food."  So  it  was  taken  home" 
and  cultivated. 

When  we  spoke  of  the  origin 
of  corn,  asking,  "  Whence  came 
this?"  the  old  people  said,  "It 
came  from  the  creator  who  created 
all  things.  But  we  do  not  know 
him."  When  we  asked  continu- 

99  Lit. ,  The  corn  went  home  and  was  cultivated  ;  that  is,  became 
a  cultivated  article  of  food. 

dabuko  u  pi  na  ?  Loku  amakosi 
akwiti  si  ya  \va  bona  '?"  kepa  aba- 
dala  b'  ale  ukuti,  "  Ka  lawa  'ma- 
kosi  e  si  wa  bonako,  u  kona  um- 
dabuko  owa  wa  dabulayo." 

Kepa  si  buze  si  ti,  "  U  pi  na  ? 
Ka  bonakali  nje.  U  pi  na  ?  " 
kepa  si  zwe  bobaba  be  komba 
pezulu,  be  ti,  "  Urndabuko  wako 
konke  u  pezulu.  Futi  ku  kona 
nesizwe  sabantu  kona."  Kepa  si 
nga  ze  sa  bona  ka/tle  ukuba  lowo 
'mdabuko  u  ya  'uze  a  bonwe  nini 
na.  Ku  be  ku  tiwe  njalo,  ku 
tiwa,  "  Inkosi  yamakosi." 

Si  zwa  futi  ku  tiwa  uma  izulu 
li  d/Je  izinkomo  kwabani,  ku  tiwe, 
"  Inkosi  i  tate  izinkomo  kwabani." 
Futi  si  zwe  ku  tiwa  uma  li  ya 
duma,  abantu  ba  zimise  isibindi, 
ngokuti,  "I  ya  dMala  inkosi." 
Kepa  si  ze  sa  kula  ku  i  loko  njalo. 

Kepa  ngonkulunkuln  ka  m  ve- 

zaiiga   ngokwake.     Kepa   ngi    be 
ngi  linga  uku  m  kombisa  kuye,  a 

j  ally,  "  Where  is  the  creator?  For 
our  chiefs  we  see  ?"100  the  old  men 
denied,  saying,  "  Arid  those  chiefs 
too  whom  we  see,  they  were  cre 
ated  by  the  creator." 

And  when  we  asked,  "  Where 
is  he  ?  for  he  is  not  visible  at  all. 
Where  is  he  then  ? "  we  heard  our 
fathers  pointing  towards  heaven 
and  saying,  "  The  Creator  of  all 
things  is  in  heaven.  And  there  is 
a  nation  of  people  there  too." 
But  we  could  not  well  understand 
when  that  Creator  would  be  visi 
ble.  It  used  to  be  said  constantly, 
"  He  is  the  chief  of  chiefs."1 

Also  when  we  heard  it  said  that 
the  heaven  had  eaten2  the  cattle 
at  such  a  village,  we  said,  "  The 
Lord  has  taken  the  cattle  from 
such  a  village."  And  when  it 
thundered  the  people  took  con  rage- 
by  saying,  "The  Lord  is  playing." 
That  was  the  state  of  the  matter 
till  we  grew  up. 

But  as  for  Unkulunkulu,  Uba- 
pa's  mother  did  not  mention  him 
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.       We  can  therefore 
say  either  Chief  of  Chiefs, — or  King  of  Kings, — or  Lord  of  Lords. 

2  That  is,  the  lightning  had  struck. 

zitsholo  ngokwake.     Kepa  kwa  ba  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  of  the  power  by  whom  the  world 
was  made  ?  When  you  see  the  sun  rising  and  setting,  and  the  trees 
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  ? ' 

"  Tpai — *  When  we  are  unsuccessful,  and  do  not  take  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 

Kga  za  ng'a  tn  gaztilela  ibizo  lika- 
nkulunkulu  ;  kepa  yena  wa  bona 
wa  ti,  "  A  !  u  yena  pela  lowo  'm- 
clabuko  o  pezulu  owa  e  tshiwo 
abadala."  Kepa  TJbapa  wa  ti, 
"  Ai  !  u  se  k^ala  ukupambanisa 
amazwi.  Izolo  u  l>e  nga  tshongo 
njalo  kumfundisi.  Unkulunkulu 
u  be  m  kombisa  pansi.  Kepa 
manje  u  se  m  kombe  pezulu." 
Kepa  wa  ti  yena,  "  Elie  !  wa 
buya  w'  enyuka,  wa  ya  pezulu." 
Wa  yeka  leyo  'nd/ilela  yake  yoku- 
k^ala,  wa  ngeua  ngokuti,  "  Kanti 
Unkulunkulu  u  yena  lo  o  pezulu. 
Futi  nabelungu  laba  kanti  i  bona 
amakosi  aw'  enza  konke." 

accord.  At  length  I  mentioned 
the  name  of  Unkulunkulu  ;  and 
she  understood  and  said,  "  Ah  !  it 
is  he  in  fact  who  is  the  creator 
which  is  in  heaven,  of  whom  the 
ancients  spoke."  But  Ubapa  said, 
"  No  I  she  now  begins  to  speak  at 
cross  purposes.  She  did  not  say 
this  to  the  Missionary  yesterday. 
She  said  Unkuluukulu  was  from 
beneath.  But  now  she  says  he 
was  from  above."  And  she  saidy 
"  Yes,  yes  ! 4  he  went  up  to 
heaven  afterwards."  She  left  the 
first  account,  and  began  to  say, 
"Truly  Unkulunkulu  is  he  who  is 
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 " 
[Ukulukulu]  "  (literally  the  Great-Great),  but  knew  nothing  further 
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.  A  primitive  faith  in  a  heavenly 
Lord  or  Creator.  2.  The  ancestor-worshipping  faith,  which  confounds 

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  : — 

THE    chief5    enquires  then  what 
our  forefathers  believed. 

The  primitive  faith  of  our  fa- 

INKOSI   i  ya  buza  kambc    indaba 
yaobaba. 

Aobaba  ba  be  ti  indaba  yabo 
yendulo,  be  ti,  "  Unkulunkulu  u 
kona  o  indoda,  o  pansi  yena." 
Obaba  ba  be  ti,  "  Inkosi  i  kona 
pezulu."  Uma  li  leta,  li  diima,  ba 
ti,  "  Inkosi  i  ya  /tloma,  i  ya  leta. 
Lnngisa  ni."  Be  tsho  kubo  'ma- 

thers  was  this,  they  said,  "  There 
is  Unkulunkulu,  who  is  a  man,0 
who  is  of  the  earth."  And 
they  used  to  say,  "  There  is  a  lord 
in  heaven."  When  it  hailed,  and 
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  : — 

There  were  lauds  of  Usenza- 
ngakoria,  by  which  he  was  lauded 
by  his  people  ;  they  said, 

"  Child  of  Ujama,  who  twisted 
a  large  rope  which  reached  to 
heaven,  where  the  Spirits  of  the 
Amageba  will  not  arrive.  They 
will  again  and  again  make  fruitless 
efforts,  and  break  their  little  toes." 

Amageba  is  an  ancient  name  of 
the  Amazulu.  It  means  the  sha 
dows  caused  by  the  departing  sun  ; 
they  recline  on  the  mountains. 
Amageba  are  the  people  of  Uma- 
geba,  the  Unkulunkulu  of  the 
Amazulu.  Umageba  begat  Uja 
ma  ;  he  begat  Usenzangakona ;  he 
begat  Utshaka.  And  as  regards 
Umageba,  there  is  his  unkulunku- 
lu  where  we  know  not. 

5  The  chief,  that  is,  myself.       A   respectful  mode  of  addressing 
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. 

Kwa  ku  izibongo  zikasenzanga- 
kona,  e  bongwa  abantu  bake,  be 
ti, 

"  Mntakajama,  owa  pota  igoda 
la  ya  la  fika  ezulwini,  lapa  izituta 
jzakwamageba  zi  nga  yi  'kufika. 
Zo  ba  'kukwela  z'  apuke  amazwa- 
aiyana." 

Amageba  ibizo  elidala  lamazulu. 
Li  ti,  amatunzi  okumuka  kwela- 
uga  ;  a  ya  geba  ezintabeni.  Ama 
geba  abakarnageba,  Unkulunkulu 
wakwazulu.  Umageba  u  zala 
Ujama,  a  zale  Usenzangakona,  a 
zale  Utshaka.  Nomageba  u  kona 
Unkulunkulu  wake,  lapa  tina  si 
i)"'  aziko. 

me,   ku  lungiswe   impeAla   zonke 
nezinkomo  namabele. 

Ku  ti  lapa  inkosi  i  d/Jalayo 
ngokuduma,  ba  ti  uma  ku  kona 
ow  esabayo,  "  W  etuka  ni,  loku  ku 
d/ilala  inkosi  na  ?  U  tate  ni  yayo 
na?" 

Kwa  tiwa  Unkulunkulu  u  te, 
a  si  be  abantu,  si  lime  ukud/tla, 
si  d/Je.  Kwa  ti  utshani  bwa  ve- 
zwa  Unkulunkulu,  wa  ti,  "A  ku 
d/de  izinkomo."  "Wa  ti,  "  A  ku 
tezwe  izinkuni,  ku  be  kona  um- 
lilo,  ku  vut'  ukud/Ja."  Wa  ti 
Unkulunkulu,  "  A  ku  zalwane, 
ku  be  kona  abalanda,  ku  zalwe, 
kw  and'  abantu  em/Jabeni.  Ku 
be  kona  amakosi  amnyama,  iiikosi 
y  aziwe  ngabantu  bayo,  ukuba 
'  Inkosi  le  :  ni  butane  nina  nonke 
ni  ye  enkosini.'  " 

A  si  kw  azi  ukuvela  kwake. 
Si  zwa  ku  tiwa,  "  Abantu  ba  za- 
hva  Unkulunkulu."  Aobaba  ba 

said  this  to  our  mothers,  and  they 
set  all  things  in  order,  cattle  and 
corn. 

And  when  the  lord  played  by 
thundering  they  said,  if  there  was 
any  one  afraid,  "  Why  do  you 
start,  because  the  lord  plays  1 
What  have  you  taken  which  be 
longs  to  him  ? " 

It  was  said,  Unkulunkulu  said, 
"  Let  there  be  men,  and  let  them 
cultivate  food  and  eat."  And  the 
grass  was  created  by  Unkulunku 
lu,  and  he  told  the  cattle  to  eat. 
He  said,  "  Let  firewood  be  fetched, 
that  a  fire  may  be  kindled,  and 
food  be  dressed."  Unkulunkulu 
said,  "  Let  there  be  marriage 
among  rnen,s  that  there  may  be 
those  who  can  intermarry,  that 
children  may  be  born  arid  men  in 
crease  on  the  earth."  He  said, 
"  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.'  " 

We  do  not  know  the  origin  of 
Unkulunkulu.      We  hear  it  said, 
Men  are  the  children  of  Unku 
lunkulu."      Our   fathers    used    to 

8  A  ku  zalwane.  Lit.,  Let  children  be  begotten  or  born  one 
with  another.  An  allusion  to  a  supposed  period  in  which  if  blood 
relations  did  not  marry  there  could  be  no  marriage.  The  meaning 
really  is, — Let  brothers  and  sisters  marry,  that  in  the  progress  of  time 
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 
zrala  abaiitu  clu/dangeni.  Si  nga 
in  azi  ke  Ulu/Janga  uma  wa  e 
puma  ngapi  na ;  noma  Unkulu 
nkulu  ba  be  puma  o/*langeni  lunye 
ini  na.  A  s'  azi  ukuba  U/ilanga 
umfazi  ini,  loku  aobaba  ba  be  ti  si 
zalwa  Unkulunkulu. 

Sa  si  m  buza  Unkulunkulu 
kwobawo,  si  ti,  "  U  pi  Unkulu 
nkulu  e  ni  m  tslioyo  na  1 "  Ba  ti, 
"  Ka  se  ko.  NoManga  futi,"  ba 
ti,  "  ka  se  ko."  Ba  ti  aobawo, 
"  Nati  s'  ezwa  si  tahelwa  ukuti,  sa 
zalwa  Unkulunkulu  no/tlanga.  Na 
kwobaba  s'  czwa  be  tsho." 

Unkulunkulu  wa  e  mnyama, 
ngokuba  si  bona  abantu  bonke  e  si 
vela  kubo  bemnyama,  nenwele 
zabo  zimnyama,  B'  esoka  ngoku- 
l>a  kwa  tsho  Unkulunkulu,  wa  ti, 
"A  ba  soke  abantu,  ba  nga  bi 
amakwenkwe."  Unkulunkulu  na- 
ye  wa  soka,  ngokuba  wa  si  tshela 
ukusoka. 

say,  "  Unkulunkulu  is  he  who  be 
gat  men  by  Uthlanga.9  We  do 
not  know  whence  Uthlanga  came  ; 
or  whether  Unkulunkulu  and 
Uthlanga  both  came  from  one 
Uthlanga  or  not.  We  do  not 
know  whether  Uthlanga  was  a 
woman,  for  our  fathers  said  we 
were  begotten  by  Unkulunkulu.10 

We  used  to  ask  our  fathers 
about  Unkulunkulu,  saying, 
"  Where  is  Unkulunkulu  of  whom 
yon  speak  1 "  They  said,  "  He  is 
dead,  and  Uthlanga  also  is  dead." 
Our  fathers  said,  "  We  were  told 
that  we  are  the  children11  of 
Unkulunkulu  and  Uthlanga.  And 
our  fathers  told  us  they  were 
told." 

Unkulunkulu  was  a  black  man, 
for  we  see  that  all  the  people 
from  whom  we  sprang  are  black, 
and  their  hair  is  black.  They 
circumcised  because  Unkulunkulu 
said,  "  Let  men  circumcise,  that 
they  may  not  be  boys."  And 
Unkulunkulu  also  circumcised, 
for  he  commanded  us  to  circum 
cise. 

9  Here  very  distinctly  Uthlanga  is  a  proper  name, — that   of  the 
first  woman.     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 
children  by  her.     See  below,  where  it  is  said,   "  UAlanga  ka  se  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. 

Umdabuko  ng'  azi  o  pezulu  wo- 
clwa.  Ba  be  ti  abenclulo,  "  Uni- 
dabuko  u  pezulu  owona  opilisayo 
abautu  ;  ngokuba  abantu  b'  esuta, 
ba  nga  fi  ind/tlala,  ngoba  inkosi  i 
ba  nika  ukupila,  ukuba  ba  hambe 
ka/ile  em/ilabatiui,  ba  nga  fi.  in- 
d/Jala." 

II ma  I'  omile,  ku  Mangana  aba- 
immuzana  namakosi,  ba  ye  enko 
sini  enmyama ;  ba  ya  kahuna,  be 
tandaza  woria  umbete.  Ukutanda- 
za  kwabo  ukuba  abanumuzana  ba 
tshaye  izinkabi  eziinnyama,  i  nga 
bi  ko  emAlope.  Zi  nga  /datshwa  ; 
b'  enze  ngemilomo  ;  ku  /Jatshwe  i 
be  nye,  ezinye  zi  /Jale.  Kwa  ku 
tiwa  kuk<?ala  irnvula  i  puma  enko- 
siiri,  nelanga  li  puma  enkosini, 
nenyanga  e  kariyisa  ngobum/Jope, 
ku  Alwile,  abantu  ba  hambe  be 
ng'  apuki.  TJma  inyanga  i  nga  se 
ko,  ku  tiwa,  "  Abantu  a  ba  nga 
hambi,  kumnyama ;  ba  ya  'kuli- 
mala." 

As  to  the  source12  of  being  I 
know  that  only  which  is  in  heaven. 
The  ancient  men  said,  "  The  source 
of  being  is  above,13  which  gives 
life  to  men  ;  for  men  are  satisfied, 
and  do  not  die  of  famine,  for  the 
lord  gives  them  life,  that  they  may 
live  prosperously  011  the  earth  and 
not  die  of  famine. 

If  it  does  not  rain,  the  heads  of 
villages  and  petty  chiefs  assemble 
and  go  to  a  black  chief;  they  con 
verse,  and  pray  for  rain.  Their 
praying  is  this  : — The  heads  of 
villages  select  some  black  oxen  ;u 
there  is  not  one  white  among 
them.  They  are  not  slaughtered  ; 
they  merely  mention  them  ;  one  is 
killed,  the  others  are  left.  It  was 
said  at  first,  the  rain  came  from 
the  lord,  and  that  the  sun  came 
from  him,  and  the  moon  which 
gives  a  white  light  during  the 
night,  that  men  may  go  and  not 
be  injured.  If  there  is  no  moon, 
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 
killed,  its  flesh  is  eaten  in  the  house,  and  perfect  silence  is  maintained 
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 

Unm  izulu  li  be  li  tshayile  izin- 
komo,  ku  be  ku  nga  Alupekwa. 
Ku  be  ku  tiwa,  "  Inkosi  i  /Jabilc 
ekud/deni  kwayo."  Ku  tiwa, 
"  Okwenu  ini  na,  loku  ku  ng'  o- 
kwenkosi  na  1  I  lambile ;  i  ya 
zi/Jabela,"  Unia  umuzi  u  tshaywe 
unyazi,  uma  ku  inkomo  e  bulewe, 
ku  tiwa,  "  Ku  za  'kuba  in/ilanAla 
kulo  'rnuzi."  Uma  umuntu  e 
tsliaywe,  wa  fa,  ku  tiwa,  "  U  soli- 
we  inkosi." 

UBEBE. 

If  lightning  struck  cattle,  the 
people  were  not  distressed.15  It 
used  to  be  said,  "  The  lord  has 
slaughtered  for  himself  among  his 
own  food.  Is  it  yours  ?  is  it  not 
the  lord's  1  He  is  hungry  ;  he 
kills  for  himself."  If  a  village  is 
struck  with  lightning,  and  a  cow 
killed,  it  is  said,  "This  village 
will  be  prosperous."  If  a  man  is 
struck  and  dies,  it  is  said,  "  The 
lord  has  found  fault  with  him." 

Having  requested  XJmpengula  to  ascertain  from  Ubebe  the  mean- 
in  «•  of  TJmdabuko  more  exactly,  he  made  the  following  report : — 

NG'  enze  njengokutsho  kwako  ke, 
mfundisi,  nga  buza  kubebe  ukuti, 

I    HAVE    done    as    you    directed, 
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  upon  him."  (Exploratory  Tour  in  South  Africa,  p. 
323. ) 

Casalis  says  that,  among  the  Basutos,  "  If  any  one  is  struck  dead 
by  lightning,  no  murmur  is  heard  and  tears  are  suppressed.  '  The 
Lord  has  killed  him,'  they  say  ;  '  he  is,  doubtless,  rejoicing :  let  us  be 
careful  not  to  disturb  his  joy.'  "  (The  Basutos,  p.  242J 

"  Bebe,  lapa  ku  tiwa  umdabuko 
wabantu,  li  ti  ni  leli  'zwi  lokuti 
umdabuko  naT  Kepa  Ubebe  wa 
ti,  "  Lapa  si  ti  umdabuko,  si  kulu- 
ma  lapa  kwa  vela  abantu  bonke 
kona,  si  ti  ke  umdabuko  wabautu. 
Futi  le  iiikosi  e  pezulu  a  ngi  zwa- 
nga  kwobaba  be  ti,  "  I  nonina 
nomfazi."  A  ngi  ku  zwanga  loko. 
Unkulunkulu  yedwa  e  kwa  tiwa 
wa  veza  abantu  o/Jangeni ;  sa  ti, 
umdabuko  u  u/tlanga." 

men  meant  by  the  word  Umda 
buko,  when  they  say,  "  The:  Um 
dabuko  of  men."  He  replied, 
"  When  we  say  Umdabuko  we 
speak  of  that10  from  which  men 
sprang ;  and  because  they  sprang 
from  that,  we  say,  '  The  Umdabu 
ko  of  men.'  Further,  as  regards 
that  lord  who  is  above,  I  never 
heard  our  fathers  say  he  had  a 
mother  or  wife.  I  never  heard 
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- 
ti,  "  Njan,  u  ti  ni  wena  ngonku- 
lunkulu  lowo,  e  sa  m  tshoyo  tina 
'bantu  abamnyama  iia?"  wa  ti, 
"  Lo,  e  sa  ti,  w'  enza  konke  na  ? " 
Nga  ti  mina,  "Yebo.  Ngi  ya 

WHEN  I  asked  him,  saying,  "  U- 
njan,  what  do  you  say  about  that 
Unkulunkulu,  of  whom  we  black 
men  used  to  talk  ? "  he  replied, 
"  Him  who,  we  said,  made  all 
things  ?'18  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. 

buza  ukuze  ng'  azi  loko  oku  isimi- 
liya  imi/Jayonke  ngaye."  Wa  ti, 
"  Ehe  !  A  u  boni  ini  ukuba 
Unkulunkulu,  sa  ti,  w'  en/a  konke 
e  si  ku  bonayo  ne  si  ku  patayo 
konke  ?  "  Nga  ti,  "  Ehe  !  Ha- 
mbisa  kambe.  Ngi  sa  lalele  lapa 
u  za  'knya  'kugcina  kona."  Kepa 
wa  ti,  "  O,  noma  kwa  tsliiwo  kwa 
tiwa,  w'  enza  konke  ;  kepa  miria 
ngi  bona  ukuti  loku  kwa  tiwa 
umuntu  orakulu  wetu,  unmntu 
njengati ;  ngokuba  tina  sa  si  nga 
kombi  'ndawo  lapo  e  kona,  kodwa 
kwa  tiwa  umuntu  owa  vela  ku- 
k^ala  kubautu  bonke,  o  yena  em- 
kulu  kwiti  sonke,  Umvelin^angi. 
Kanti  ngi  ya  bona  ukuti  ngelizwi 
letu  sa  ti,  Unkulunkulu  w'  enza 
konke,  kepa  a  s'  azi  lap'  a  vela 
kona."  Nga  m  buza  nga  ti, 
"  Manje  u  pi  iia  ?  "  Wa  ti,  "  0, 
ka  se  ko."  Nga  ti,  "  Wa  ya  ngapi 
na1?"  Wa  ti,  "  Nati  si  be  si  buza, 
ku  tiwe,  '  Ka  se  ko.'  Kepa  nga- 
loko  ku  ya  bonakala  ukuti  konke 
loko  a  kw  enziwanga  umuntu  o 
nga  se  ko ;  kw'  enziwa  o  se  kona." 

Kepa  ngi  buza  kuye  ngokuti, 
"  Abafundisi  bakwini  a  ba  tsho  ini 
ukuti  le  inkosi  e  pezulu  i  Unku 
lunkulu  na?"  Wa  ti,  "  Hau  !  " 

quire  that  I  might  know  what  has 
always  been  the  truth  about  him." 
He  said,  "  Yes,  yes  !  Do  you  not 
understand  that  we  said  Unkulu 
nkulu  made  all  things  that  we  see 
or  touch?"  I  said,  "Yes!  Just 
go  on.  I  am  listening  for  the 
conclusion."  And  he  said,  "Al 
though  it  was  said  he  made  all 
things,  yet  for  my  part  I  see  that 
it  was  said,19  he  was  an  old  man 
of  ours,  a  man  like  us  ;  for  we  did 
not  point  to  any  place  where  he 
was,  but  said  he  was  a  man  who 
came  into  being  first  of  all  other 
men,  who  was  older  than  all  of  us, 
Umvelin<?angi.  So  then  I  see  that 
by  our  word  we  said  Unkulunkulu 
made  all  things,  but  we  know  not 
whence  he  sprang."  I  asked, 
"  Where  is  he  now  1 "  He  said, 
"  O,  he  is  dead."  I  asked,  "  Where 
is  he  gone  1 "  He  replied,  "  We 
too  used  to  ask,  and  it  was  an 
swered,  'he  is  dead.'  But  by  that 
it  is  evident  that  all  things  were 
not  made  by  a  man,  who  is  now 
dead ;  they  were  made  by  one  who 
now  is."^° 

And  when  I  enquired,  saying, 
"  Do  not  your  teachers'21  tell  you 
that  the  lord  which  is  in  heaven  is 
Unkulunkulu  ? "  he  replied  with  a 

19  I  see  that  it  was  said  and  nothing  more;  there  was  no  truth  in  it. 

20  It  is  clear  that  this  reasoning  is  the  result  of  a  certain  amount 
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. 

ngokwetuka,  "Nakanye.  A  ngi 
zwanga  be  li  tsho  lelo  'lizwi  ;  110- 
kuba  ba  k illume  ngalo  nje  a  ngi 
ku  zwanga.  Kupela  umfundisi 
yechva  e  nga  kahuna  iiaye  iigalo." 

start,  "  Hau  !  by  no  means.  I 
never  heard  such  a  word,  neither 
did  I  ever  hear  them  even  mention 
the  name.  It  is  your  teacher22 
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- 
ukulu  owa  veza  abantu,  wa  veza 
konke  nezinkomo,kouke  nezilwane 
ezasend/ile.  Ba  ti  omdala  umuntu 
owa  veza  lezo  'zindaba,  e  se  ku 
tiwa  ke  umuntu  omdala  u  inkosi, 
ku  tiwa  u  inkosi  e  pczulu.  Se  si 
zwa  ngani  ukuti  iukosi  e  pezulu  e 
yon  a  ey'  enza  konke.  Abantu 
abadala  ba  be  ti  Unkulunkulu 
ukoko  nje,  umuntu  omdala  owa 
zala  abantu,  wa  veza  konke. 

The  ancients  said  that  it  was 
Unkulunkulu  who  gave  origin  to 
men,  and  every  thing  besides,  both 
cattle  and  wild  animals.  They 
said  it  was  an  ancient  man  who 
gave  origin  to  these  things,  of 
whom  it  is  now  said  that  ancient 
man  is  lord ;  it  is  said,  he  is  the 
Lord  which  is  above.23  We  have 
now  heard  from  you  that  the  Lord 
which  is  in  heaven  is  he  who  made 
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- 
mak,roseni,  kepa  u  sesikoleni,  wa 
fika  lapa  kwiti.  Nga  ya  kuye, 
ngi  ya  'kubuza  le  'ndaba  kanku- 
lunkulu,  ngi  bona  emdala  kakulu. 
Kepa  ekungeneni  kwami  end/Jini 

ULANGENI,  an  old  Ikax>sa,  but  one 
living  at  a  mission-station,  paid  us 
a  visit.  I  went  to  him  and  en 
quired  of  him  what  he  knew  about 
Unkulunkulu,  because  I  saw  he 
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  is  rather  obscure,  but  I  prefer  not  to  give  a  free  trans 
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. 

lapa  e  kona  Ulangeni,  nga  m  buza 
ngokuti,  "  Baba,  ngi  size  ngale  '11- 
dawo  yokuti  Utik.ro,  uma  lelo 
'gama  kwa  tiwa  Utikro  o  pi  na  1 
Koina  li  vele  se  ku  fike  abafundisi 
ini  na  ? " 

Kepa  Ulangeni  wa  ti,  "  K<?a  ; 
leli  'gama  lokuti  Utikro  a  si  lo  e 
si  li  zwa  kumangisi ;  igaraa  lakwi- 
ti  elidala ;  ku  be  ku  ti  ngezikati 
zonke,  uma  ku  timula  umuntu  a 
ti,  « Tik.ro,  u  ngi  blieke  kade.'  " 

Kepa  nga  buza  ngokuti,  "  Ni 
be  ni  ti  tiko%>  nje,  ni  tsho  ni  na? 
Loku  izidumbu  zake  na  ni  nga 
z'  azi,  na  ni  tsho  ni  na  ?  "  Wa  ti, 
'"  Le  'ndaba  yokuti  tik.ro  indaba 
kwiti  e  be  ku  tiwa,  uma  li  ya  du- 
ma  izulu,  kw  azi  we  njalo  ukuti  a 
kona  amand/tla  a  ngapezulu ;  ku 
ngnloku  kwa  za  kwa  tiwa  opezulu 
Utik.ro.  A  ku  tshiwongo  kodwa 
ukuti  u  sendaweni  ctile  pezulu ; 

was,  I  enquired  of  him,  saying, 
"  My  father,  help  me  in  the  matter 
of  Utikaso,  and  tell  me  where 
Utika;o  is  said  to  be  ?  And  whe 
ther  the  word  came  into  use  after 
the  arrival  of  the  missionaries  ?  " 

And  Ulangeni  answered,  "  No  ; 
the  word  Utik.ro  is  not  a  word  we 
learnt  of  the  English ;  it  is  an  old 
word  of  our  own.  It  used  to  be 
always  said  when  a  man  sneezed, 
'  May  Utikxo  ever  regard  me  with 
favour.'  "24 

Then  I  asked,  "  Since  you 
merely  used  the  word  Utikxo, 
what  did  you  mean  ?  Since  what 
is  very  truth  about  him  you  knew 
not,  what  did  you  mean1?"  He 
replied,  "  As  regards  the  use  of 
Utik.ro,  we  used  to  say  it  when 
it  thundered,  and  we  thus  knew 
that  there  is  a  power  which  is  in 
heaven  ;  and  at  length  we  adopted 
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 
say,  "  Bakwiti,  inkomo,"  Spirits  of  our  people,  give  me  cattle ;  or, 
"  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 
saying,  "  Makosi,"  Lords,  or  Masters. 

G5 

kwa  ku  tiwa  lonke  izulu  u  kulo 
lonke.     A  kw  a/ilukaniswanga." 

Kepa  nga  ti,  "  Amalau  a  e  ti  ni 
wona  ibizo  lokubiza  Udio  1 "  Wa 
ti,  "  Hau  !  U  tsho  'rnalau  niaiii 
na  ?  "  Nga  ti,  "  Lawa  'malau 
abomvana."  Wa  ti,  "  Ngi  y'  e- 
zwa.  Kepa  ba  be  pi  labo  'bantu 
aba  nga  ze  ba  be  notikico  na  ? 
Angiti  ba  be  7»lala  ezintabeni ;  ba 
tolwe  Amabunu,  nokuze  ba  be 
pakati  kwabautu  na  ?  A  si  lo 
igama  la  malau  ukuti  tikax).  O- 
kwamalau  kwa  duka  konke  ngam- 
Ala  be  /Jangone  namabunu.  A  si 
zwa  'Into  Ivvawo." 

I  loko  ke  e  nga  ku  zwa  ngola- 
ngeni.  Nga  buza  ke  ngokuti, 
"  Unkulunkulu  ku  m  zwanga  na  ?" 
Kepa  yena  wa  ti,  "  Uku  mu  zwa 
kwami  Unkulunkulu,  ngi  mu  zwe 
kakulu  lapo  ku  bekwa  amatshe 
pezu  kwesivivane ;  umuntu  a  ti 

in  heaven ;  it  was  said  he  filled 
the  whole  heaven.  No  distinction 
of  place  was  made."25 

I  asked,  "  By  what  name  did 
the  Hottentots  call  God?"  He 
said,  "  Hau  !  what  Hottentots  do 
you  mean  ?  "26  I  replied,  "  Those 
reddish  Hottentots."  He  said, 
"  I  hear.  But  where  were  those 
people  that  they  should  use  the 
word  Utikxo  ?  Is  it  not  the  fact 
that  they  used  to  live  in  the 
mountains  ;  and  were  taken  into 
the  households  of  the  Dutch,  and 
so  came  to  live  among  the  people  ? 
Utik&o  is  not  a  Hottentot  word. 
Every  thing  belonging  to  the  Hot 
tentots  was  thrown  into  confusion 
when  they  united  with  the  Dutch. 
We  have  learnt  nothing  of  them." 

This,  then,  is  what  I  heard  of 
Ulangeni.  So  I  enquired  further, 
"  Have  you  never  heard  of  Unku 
lunkulu  ?  "  He  replied,  "  I  have 
for  the  most  part  heard  Unkulu 
nkulu  mentioned  when  stones  are 
thrown  on  an  isivivane  ;27  when  a 

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 
tshe  a  /ilanganiselwa  'ndawo  nye, 
'enzivve  ink^waba  enkulu  ;  ku  po- 

The  isivivane  consists  of  stones 
which  are  collected  together  in 
one  place,  and  form  a  large  heap ; 

cc 

lapa  e  ponsa  itshe,  a  ti,  '  Zizuku- 
hvane  zikankulunkulu,'  a  d/dule." 
Nga  ti  ke,  "  E  tsho  mupi  Unku- 

man  throws  a  stone,  he  says, 
'  Generations  of  Unkulunkulu,' 
and  passes  on."  So  I  said,  "  What 

nswe  kona  aba  d/ilulako  kuso 
isivivane,  amancane  amatshe  na- 
inakulu  e  ponswa  kona,  ku  tiwa, 
"  Sivivane  saokoko,  ngi  ti  ketshe- 
ketshe  ukuharaba  kalula." 

UMPENGULA  MBANDA. 

those  who  pass  by  the  isivivane 
cast  stones  on  it  ;  the  stones 
which  are  thrown  on  it  are  both 
small  and  great ;  and  it  is  said, 
"  Isivivane  of  our  ancestors,  may 
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, 
1  Give  us  plenty  of  cattle.'  " — Among  the  Hottentots  there  are  many 
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 ; 

G7 

lunkulu  na?"  Ukupendula  ku- 
kalangcni,  wa  ti,  "  E  tsho  umuntu 
wokukyala  kubo  bonke  abantu, 
owa  vezwa  Utik.co  kuk^ala.  Ke- 
pa  abantu  ba  in  bona.  Utikax) 
wa  sita  kuukulunkulu,  ka  bon wa 
ll  ga  umuntu  ;  abantu  ba  bona 
yena  Uiikulunkulu,  ba  ti  umenzi 
wako  konke,  Umvelin^angi,  be 
tsho  ngokuba  lowo  ow'  enza 
Unkulunkulu  l>e  nga  m  bonanga. 
Ba  ti  ke  u  yena  e  Utikaxx  I  loko 
e  ngi  kw  aziyo  ngonkuluiikulu." 

Nga  ti  mina,  "  Elie  !  Ian  gen  i. 
Ngi  ya  bona  inipela  ukuba  loko  o 
ku  tshoyo  into  nami  e  be  ngi  i 
tsho.  Kodwa  kuloko,  loko  'ku- 
pendula  kwako  ku  ukupendula 
kwonuintu  o  se  punyelwe  ilanga  ; 
ngokuba  u  bona  loko  abaningi  a 
ba  bheki  nakanye  kuloko  'kubona 
kwako." 

Wa  ti,  "  Ku  te  ekufikeni  kwa- 
mangisi  kulo  'm/tlaba  kwiti,  kwa 
k^ala  umfundisi  o  ku  tiwa  ibizo 
lake  Uyegana.  Wa  fika  wa  fu- 
ndisa  abantu,  nokukuluma  kwake 

Uiikulunkulu  does  he  mean  1 " 
Ulangeni  said  in  reply,  "  He 
means  the  first  man  before  all 
other  men,  who  was  created  by 
Utik.TO  first.  And  men  saw  him. 
Utik.ro  was  concealed  by  Uiikulu 
nkulu,  and  was  seen  by  no  one  ; 
men  saw  Unkulunkuhi,  and  said 
he  was  the  creator  of  all  things, 
Umvelin<?angi  ;  they  said  thus 
because  they  did  not  see  Him  who 
made  Unkulunkuhi.  And  so  they 
said  Unkulunkuhi  was  God.'28 
This  is  what  I  know  about  Uiiku 
lunkulu." 

I  replied,  "  Yes,  yes  !  Ulangeni. 
I  see  clearly  that  what  you  say 
accords  with  what  I  said.  But 
further,  your  answer  is  the  answer 
of  a  man  on  whom  the  sun  has 
risen  ;  for  you  see  that  which 
many  do  not  regard  in  the  least." 

He  said,  "  On  the  arrival  of  the 
English  in  this  land  of  ours,  the 
first  who  came  was  a  missionary 
named  Uyegana.  On  his  arrival 
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. 

not  understand  what  he  said  ;  lie 
used  to  sleep  in  the  open  air,  and 
not  in  a  house  ;  but  when  he  saw 
a  village  he  went  to  it,  and  al 
though  he  did  not  understand  the 
people's    language,     he     jabbered 
onstantly  to  the  people,  and  they 
could  not  understand  what  he  said. 
At  length  he  went  up  the  country, 
and  met  with  two  men — a  Dutch 
man  and  a  Hottentot ;  he  returned 
with  them,  and  they  interpreted 
for  him.    We  began  to  understand 
his   words.      He   made    enquiries 
amongst   us,    asking,     '  What    do 
you  say  about  the  creation  of  all 
things?'     We  replied,    'We  call 
him  who  made  all  things  Utik.ro.' 
And  he  enquired,  '  Where  is  he  1 ' 
We   replied,   'In    heaven.'     Uye- 
gana  said,    '  Very  well.     I  bring 
that   very    one29    to    you    of  this 
country.'     And   there   were    two 
men,   both    men  of  consequence  ; 
one  was  named  Unsikana,  and  the 
other  Un#ele.     Both  became  be 
lievers.     Un#ele  continued  to  live 
at   his    own    village.       Unsikana 
united  with  Uyegana,  the  mission 
ary.     These  men  began  to  dispute 
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 
proceeds.'50     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. 

ku  ng'  aziwa  uma  u  ti  ni  na,  e 
lal'  endAle,  e  nga  lali  ekaya ;  kepa 
uma  e  bona  umuzi  a  ye  kuwo; 
nakuba  ukukuluma  kwabantu  e 
nga  kw  azi,  a  kwitize  njalo  kuba- 
ntn,  ba  ko/dwe  uma  u  ti  ni  na. 
Wa  za  w'  enyuka  wa  beka  en/Ja  ; 
wa  fumana  abantu  ababili — Ibunu 
n  elan  ;  wa  buya  nabo  labo  'bantu, 
ba  m  kumushela.  Sa  kyala  uku 
w'  ezwa  amazwi  a  wa  tshoyo.  Wa 
buza  pakati  kwetu  ngokuti,  '  Ni  ti 
iii  ngokwenza  konke  na  ? '  Sa  ti, 
'  Ow'  enza  konke,  si  ti  Utikox>.' 
Kepa  wa  buza  wa  ti,  '  U  pi  na  ? ' 
Sa  ti,  '  U  seznlwini.'  Uyegana 
wa  ti,  '  Ehe.  Ngi  lete  yena  lowo 
ke  pakati  kwenu  lapa.'  Kepa 
kwa  ku  kona  abantu  ababili,  be 
bakulu  ;  onmnye  Unsikana,  omu- 
nye  Un.x-ele.  Ba  kolwa  bobabili. 
Un#ele  wa  e  Alala  emzini  wake. 
Unsikana  wa  /tlangana  iioyegana, 
umfundisi.  Laba  'bantu  ba  k^ala 
ukubanga  igama  lokuti  Utik#o. 
Un#ele  wa  ti,  '  Utikxo  u  pansi.' 
Unsikana  wa  ngaba,  ngokuti, 
'  Hai !  Nrele.  Utikseo  u  pezulu. 
Ngi  m  bona  e  pezulu  mina,  lapa 
ku  vela  amand/tla  onke.'  Ba 
pikisana  ngaloko  bobabili,  wa  za 

w'  a/ilulwa  Un.xele,  ngokuba  wa 
ti,  '  E  pansi,'  e  tsho  Unkulunkulu 
ngokuti,  '  U  pansi.'  Kepa  Uusi- 
kana  wa  ti,  *  Hai !  Utikax)  u 
sempakameni.'  La  za  lelo  'gam a 
lokuti  Utikxo  la  duina  kakulu 
ngokufika  kwabafundisi.  Ngokuba 
tina  sa  si  kuluma  ngezulu  lonke, 
si  ti,  '  Ku  kona  Utikox>  kulo  lo- 
nkc  ; '  ku  nga  te  ntsa  ukukanya 
kuleyo  'ndawo.  Kepa  lo  'nsikana 
ukukolwa  kwake  ku  ya  mangalisa. 
A  si  kw  azi  uma  kwa  ku  njani  na, 
ngokuba  ekwa/Juleni  kwake  U- 
n.rele,  wa  m  k^ambela  ingoma 
enkulu,  wa  ti  '  Ekatik.ro '  lelo  'ga- 
ma ;  na  riam/ila  nje  li  into  enkulu 
emakroseni.  Li  ya  baliswa  nga- 
ruandAla  amaningi  katikajo.  Ku 

le  was  overcome,  for  he  said,  '  He 
is  beneath,'  meaning  Uiikulunkulu 
when  lie  said  '  He  is  beneath.' 
But  U  nsikana  said,  '  No  !  Utik.ro 
is  in  the  high  place.'  At  length 
the  word  Utik.ro  was  universally 
accepted  on  the  arrival  of  the  mis 
sionaries.  For  we  used  to  speak 
of  the  whole  heaven,  saying, 
'  Utikax>  dwells  in  the  whole  hea 
ven  • '  but  did  not  clearly  under 
stand  what  we  meant.  But  the 
faith  of  Uusikana  is  wonderful. 
We  do  not  understand  what  it  was 
like,  for  when  he  had  refuted 
Unrele,  he  composed  a  great  hymn 
for  him,  which  he  called  *  The 
Hymn  of  God ; '  and  to  this  day 
that  hymn  is  a  great  treasure 
among  the  Amakrosa.  It  cele 
brates  the  great  power  of  God.3i 

31  The  following  is  the  translation  of  the  hymn  alluded  to  given 
by  Appleyard,    Grammar,  p.  48  : — 

Thou  art  the  great  God — He  who  is  in  heaven. 

It  is  Thou,  Thou  Shield  of  Truth. 

It  is  Thou,  Thou  Tower  of  Truth. 

It  is  Thou,  Thou  Bush  of  Truth. 

It  is  Thou,  Thou  who  sittest  in  the  highest. 

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. 

te  lowo  'muntu  o  ku  ti\va  Unsika- 
iia  w'  enza  ummangaliso  ugam/tla 
e  fayo.  W  cmuka  wa  ya  eAlatini 
e  iiomfana  wake.  Wa  ngena 
e/Jatini,  wa  funa  umuti  omkulu  o 
ku  thva  umumbu  ibizo  lawo  ;  wa 
u  tola,  wa  u  gaula,  wa  u  n<?uma  ; 
wa  u  linganisa  naye,  wa  u  baza, 
wa  w  enza  umpongolo  ;  wa  funa 
nesivalo,  e  u  baza,  e  ziliugani.su- 
pakati  kwawo.  Ku  te  uma  u  pele 
wa  u  twala,  wa  gocluka  nawo,  wa 
Alanganisa  abantwana  bake,  wa 
ti,  '  Bantabami,  ni  bona  nje  ngi 
gaule  lo  'muti,  ng'  enzile  ukuze  ku 
ti  uma  se  ngi  file  ni  ngi  fake  ku- 
wo,  ni  nga  boni  ubuncunu  bami.' 
Nembala  wa  fa  ngalezo  'ziusukwa- 

na.' 

UMPEXGULA  MBANDA. 

And  the  man  Unsikana  did  a 
wonderful  thing  at  his  death.  He 
went  with  his  son  into  the  forest. 
When  he  entered  the  forest  he 
sought  for  a  large  tree  called  the 
Umumbu  ;  he  found  one  and  cut 
it  down;  he  measured  it  by  his 
own  size ;  he  carved  it  and  made  a 
box  of  it,  and  a  cover  for  it,  hol 
lowing  it  so  as  to  be  equal  to  him 
self  inside.  When  it  was  finished 
he  carried  it  home  ;  he  assembled 
his  children  and  said  to  them, 
'  My  children,  you  see  I  have  cut 
this  tree,  that  when  I  am  dead 
you  may  place  me  in  it,  and  not 
look  on  my  nakedness.'  And  in 
fact  he  died  a  few  days  after." 

LELI  'lizwi  lokubiza  Unkulunkulu 
e  bizwa  abantwanyaua  norna  aba- 
fana  ekwaluseni,  u  ya  bizwa  ngo- 
kuba  ku  tsho  abadala.  A  ngi  tsho 
nkuti  a  se  be  gugile,  ngi  tsho  aba- 
kulileyo  kunabanye.  Ba  ya  tu- 
mela  ukuti  a  ba  ye  'ku  m  biza 
abantwana.  Ngokuba  ku  nge  ko 
namunye  o  ya  'kuti,  "  Ku  ngani 
nkuba  ni  tanda  ukud/Jala  ngesi- 
hlobo  sanii  na  1  A  n'  azi  ini  uku- 

As  regards  calling  Unkulunkulu, 
when  he  is  called  by  little  children 
or  by  boys  when  they  are  herding 
cattle,  he  is  called  at  the  bidding  of 
old  people.  I  do  not  mean  those 
who  are  really  old,  but  those  who 
are  grown  up  more  thaii  others  ; 
they  send  children  to  go  and  call 
him.  For  there  is  no  one  who 
will  say,  "  Why  do  you  like  to 
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. 

La  kumma  kubu/Jungu  na  T  Ku 
ngokuba  ind/tlu  yake  Uiikulunku- 
lu  e  nga  m  enzela  umunyu,  a  i  se 
ko.  Labo  'bantu  bonke  aba  tume- 
la  abantwana  ukuti  a  ba  ye  'ku  m 
biza,  b'  enza  ngoku  nga  m  naka- 
keli  ngaluto.  Loku  'ku/tlekisa 
ngaye  Unkulunkulu  ku  vela  nga- 
loku.  Ngokuba  uma  abantwana 
ba  ya  buza  nkuti,  "  Unkuluiikulu 
u  ubani  na  ?"  ba  ti  abadala,  "  Um- 
vcliii^angi  ow'  enza  izinto  zonke." 
Kepa  ba  buze  ukuti,  "  Upi  manje 
lapo  e  kona  na  ? "  ba  ti,  "  Wa  fa  ; 
a  si  sa  1'  azi  izwe  lapo  a  fela  kona, 
neliba  lake.  I  loku  kodwa  e  si 
kw  aziyo  ukuti,  lezi  'zinto  zonke  e 
si  nazo  sa  zi  nikwa  u  ye."  Kepa 
ku  nga  bi  ko  'nAloko  yezwi  eli 
veza  ukuti,  "  IndAla  e  sa  lunge 
noiikulunkulu  eyakwabani  lo." 

Ku  ti  uma  ku  landwa  ukuma 
kwake  Unkuluiikulu,  ku  pelele 
etafeni  nje,  ku  nga  sondeli  ngase- 
zind/ilini  zokwelamana  naye  ku- 
laba  'bantu  aba  se  kona. 

Ku  njalo  ke,  u  bona  nje,  uku- 
bizwa  kukankulunkulu  ;  ku  nga  ti 
u  se  inganekwane ;  ka  si  yo  inga- 

it  is  painful  to  me  ?"  It  is  because 
the  house  of  Unkulunkulu,  which 
can  feel  pain  for  him,  no  longer 
exists.  All  the  people  who  send 
children  to  go  and  call  him,  do  so 
because  they  care  nothing  about 
him.  That  sport  about  Unkulu 
nkulu  springs  from  this.  For  if 
children  ask  who  Unkulunkulu  is, 
the  old  people  answer,  "  Umveli- 
n^angi,  who  made  all  things." 
But  when  they  ask  where  is  the 
place  where  he  now  is,  they  say, 
"  He  died,  and  we  110  longer  know 
the  place  where  he  died,  nor  his 
grave.  This  only  is  what  we 
know,  that  all  these  things  which 
we  have,  he  gave  us."  But  there 
is  no  such  conclusion  as  this  come 
to,  "  The  house  which  is  descended 
from  Unkulunkulu  is  the  house  of 
So-and-so."33 

When  the  standing  of  Unkulu 
nkulu  is  sought  out,  it  terminates 
in  the  open  plain,  and  makes  no 
approach  to  houses  which  have 
followed  him  in  succession  till 
those  men  who  now  exist  are 
reached.34 

Such  then,  you  see,  is  the  call 
ing  of  Unkulunkulu;  it  is  as 
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,  but  if  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. 

7'2 

iH'kwane  impela,  ukuze  a  nge  u 
iuganekwane  ;  ku  ngokuba  u  umu- 
ntu  wokuk^ala  ;  ugapambili  kwa- 
ke  ka  ko  omunye  umuntu  kutina 
'bantu  ;  u  yena  e  sekukgaleni 
kwabantu  ;  tina  sonke  si  ngaueno 
kwake.  I  ngaloko  Unkulunkulu 
bonke  abantwana  ku  tiwa  a  ba  ye 
'ku  m  biza.  A  ku  tsliiwo  ukuti, 
"  Si  biza  idAlozi  na  1  Si  li  bizela 
ize  ?  As'  azi  ini  ukuba  li  ya  'ku- 
tukutela,  li  si  bulale  na  1  "  A  ku 
ko  loko  'kukcabanga  okunjalo 
ugaye  Unkulunkulu,  ukuti  u 
idAlozi.  Kepa  noma  u  idAlozi,  ka 
ko  o  namandAla  oku  m  pata  lapa 
e  Alabile  inkomo ;  ngokuba  ka  na- 
mandAla  okubalisa,  njengaloko  e 
nga  balisa  ngamad/Jozi  akubo  a 
w'  aziyo.  Kubantu  abamnyama 
igama  likankulunkulu  a  li  Aloni- 
peki ;  ngokuba  a  ku  se  ko  'ndAlu 
yake.  Se  li  njengegama  lesalukazi 
.esidala  kakulu,  si  nge  namandAla 
'okuzenzela  nokuncinyane,  se  si 
.Alala  lapo  si  /ilezi  kona  kusasa  li 
ze  li  tshone  ilanga.  Abantwana 
ba  se  be  dAlala  ngaso,  ngokuba  a 
si  namandAla  oku  ba  fumana  no- 
ku  ba  tshaya ;  se  si  kuluma  ngom- 
louio  kodwa.  Ku  njalo  ke  negama 
leli  likankulunkulu,  ukuba  aba 
ntwana  bonke  ku  tiwa  a  ba  ye  'ku 
ni  biza.  U  se  isikoAliso  sabantwa- 
na. 

mere  nursery  tale;  he  is  not  a 
fable  indeed,  though  he  may  be 
like  one ;  it  is  because  he  was  the 
first  man  ;  before  him  there  was 
not  another  man  from  whom  we 
are  derived ;  it  is  he  who  is  the 
first  among  men  ;  we  stand  this 
side  of  him.  It  is  on  that  account 
that  all  children  are  told  to  go 
and  call  Unkuluiikulu.  They  do 
not  say,  "Are  we  calling  an 
Idhlozi  ?  Do  we  call  it  for  no 
thing  ?  Do  we  not  know  that  it 
will  be  angry  and  kill  us  '?"  There 
is  no  such  thought  as  this  about 
Unkulunkulu,  that  he  is  an 
Idhlozi.  But  if  he  is  an  Idhlozi, 
there  is  no  one  who  can  worship 
him  when  he  kills  a  bullock  ;  for 
he  is  not  able  to  repeat  his  praise- 
giving  names,  as  he  can  those  of 
the  Amadhlozi  of  his  people  which 
he  knows.  The  name  of  Unku 
lunkulu  has  no  respect  paid  to  it 
among  black  men  ;  for  his  house 
110  longer  exists.  It  is  now  like 
the  name  of  a  very  old  crone, 
which  has  no  power  to  do  even  a 
little  thing  for  herself,  but  sits 
continually  where  she  sat  in  the 
morning  till  the  sun  sets.  And 
the  children  make  sport  of  her, 
for  she  cannot  catch  them  and  flog 
them,  but  only  talk  with  her 
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. 

A  ku  tshiwo  koclwa  ukuba  u 
ize.  U  umuntu  impela;  kodwa 
ku  ya  ko/tliswa  ngaye  abantwana, 
ukuti  a  ba  ye  'ku  m  biza.  Ngo- 
kuba  ku  y'  aziwa  impela  ukuti  wa 
fa.  Kodwa  i  loku  okTi  bonakala 
ngako  ukuba  u  isiko/tliso  saba- 
iitwana,  ngokuba  na  lapo  a  fela 
kona  a  k'  aziwa  na  abadala.  Ko 
dwa  uma  ku  tunywa  abantwana, 
ku  tiwa  a  ba  ye  lapaya ;  noma  u 
ngalapa  eduze,  na  lapa  e  kona. 
Kepa  abantwana  ba  bize  ba  bize 
kakulu  kakulu,  a  nge  sabele  ;  ba 
buye  ba  ye  'kubika  ukuti  ka  sabe- 
li ;  ku  tiwe,  "  A  ni  bize  kakulu  ; 
memeza  ni  kakulu."  Abantwana 
b'  ezwe  loku  'kutsho  ngokuti,  "  A 
ku  memezwe,"  ba  memeze  kakulu, 
a  ze  amazwi  abo  a  tshe,  ba  hho- 
tshoze  ;  ba  kgale  ukubona  ukuti, 
"  Si  ya  ko/iliswa.  Ini  ukuba 
Unkulunkulu  a  ng'  ezwa  ngama- 
zwi  a  'bukali  e  si  memeze  ngawo 
kuk^ala  ?  Manje  u  sa  ya  'kuzwa 
ngani,  loku  e  se  e  tshile  amazwi 
na?"  Kepa  ngaloko,  noma  a 
tsliile,  a  ba  nako  ukuyeka  uku- 
biza.  Ukupela  kwokumemeza 
kwabo  ukuba  ku  suke  umkuiwana 
a  ye  'bu  ba  biza,  ukuti,  "  Sa  ni 
buya."  U  tsho  njalo  ngokuba  be 
se  be  k^edile  loko  a  be  be  tanda 

But  it  is  not  said  he  is  nothing. 
He  is  really  a  man  ;  but  children 
are  made  sport  of  through  him, 
when  they  are  told  to  go  and  call 
him.  For  it  is  well  known  that 
he  died.  But  it  is  this  which 
makes  it  clear  that  he  is  the  means 
of  making  a  sport  of  children,  for 
even  the  place  where  he  died  is 
not  known  even  to  the  old  men. 
But  when  children  are  sent,  they 
are  told  to  go  yonder ;  or  they  say 
that  he  is  here  near  at  hand,  or 
that  he  is  at  this  very  place.  And 
children  call  and  call  again  and 
again  ;  but  he  cannot  answer. 
They  return  to  report  that  he  does 
not  answer.  The  people  say, 
"  Shout  aloud  ;  call  him  with  a 
loud  voice."  When  the  children 
hear  it  said  that  they  are  to  shout 
aloud,  they  shout  aloud  until  they 
are  hoarse,  and  their  voice  is 
scarcely  audible ;  and  they  begin 
to  see  that  they  are  deceived,  and 
ask,  "How  is  it  that  Unkulunkulu 
does  not  hear  shrill  words  with 
which  we  first  shouted  1  Now, 
how  can  he  any  longer  hear,  since 
we  are  now  hoarse  V  But  because 
they  have  been  told  to  shout,  even 
though  they  are  hoarse  they  can 
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 

uku  kw  enza  ngapand/tle  kwaba- 
utwana.  Ba  buy  a  ke  abantwana, 
ba  ti,  "K'  esabeli."  Ku  tiwe, 
"  O,  u  kude  lapo  e  kona.  A  ku 
se  'kcala." 

Ngaloko  'kumemeza  a  ba  bongi 
Unkulunkulu  ngako.  Kodwa 
abantwana  ngoku  ng'  azi  kwabo 
ba  memeza  isiminya ;  ngokuba  be 
ti,  u  za  'uvela.  Kanti  lab'  aba  ba 
tumileyo  ba  y'  azi  ukuti  ka  yi  'ku- 
vela.  Ngokuba  kubo  a  nge  tu- 
iiywe  o  se  bliekile  ukuya  'kubiza 
Unkulunkulu ;  a  nga  ti  uma  ku 
tiwa,  "  Baiii,  hamba  u  ye  'kubiza 
Unkulunkulu,"  a  nga  ti  ukupe- 
ndula  kwake,  "  Uma  ni  tanda 
ukwenza  into  yenu,  noma  ni  tanda 
ukuba  ni  dAle  ukudAla  okutile 
kwenu  e  ni  nga  tandi  ukuba  ngi 
ku  bone,  noma  ngi  ku  dAle  ;  woti 
iii  a  ngi  suke,  ngi  ye  kwenye  'n- 
dawo,  ngi  Alale  kona,  ni  ze  ni  k^e- 
de  loko  kwenu ;  musa  ukuti  a  ngi 
ye  'kubiza  Unkulunkulu,  njenga- 
bantwana  laba  aba  ng'  aziyo."  Ku 
njalo  ke  abadala  a  ba  tunywa. 

Le  'ndaba  kankulunkulu  manje 
se  si  i  bona  ezincwadini,  ukuti  i 
ya  soridela.  Loku  tina  si  be  si  ti, 
"  Unkulunkulu  umuntu  woku- 
k<?ala."  A  si  m  bonganga,  noma 

do  without  the  children.  So  the 
children  return,  and  say,  "  He  did 
not  answer."  The  people  reply, 
"  O,  he  is  a  great  way  off.  It  is 
now  no  longer  of  consequence." 

By  this  shouting  they  do  not 
worship  Unkulunkulu.  But  the 
children,  through  their  ignorance, 
shout  with  sincerity,  for  they  think 
he  will  appear.  But  those  who 
send  them  know  that  he  will  not. 
For  a  person  who  is  shrewd  among 
them  cannot  be  sent  to  go  and  call 
Unkulunkulu  ;  if  he  is  told  to  go 
and  call  Unkulunkulu,  he  may  say 
in  reply,  "  If  you  wish  to  do  some 
thing  in  private  ;  or  if  you  wish 
to  eat  that  food  of  yours,  which 
you  do  not  wish  me  to  see,  or  eat, 
tell  me  to  go  away  to  some  other 
place  ;  don't  tell  me  to  go  and  call 
Unkulunkulu,  like  children  who 
know  nothing."  So  old  people 
are  not  sent. 

The  account  of  Unkulunkulu 
we  now  see  in  books,  that  is,  it  is 
coming  near  to  us,  whilst  we  our 
selves  used  to  say,  "  Unkulunkulu 
is  the  first  man."35  We  did  not 
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. 

from  him.  "We  worship  our  Onku- 
lunkulu  whom  we  know  [by 
name] ;  we  cannot  worship  him, 
for  all  of  us  in  our  childhood  were 
deceived  through  him,  when  we 
were  told  to  go  and  call  him  ;  we 
shouted  and  shouted  ;  but  he  did 
not  appear  in  the  least.  But  now 
if  a  man  tell  us  to  worship  Unku- 
lunkulu,  how  shall  we  forsake 
these  our  own  Onkulimkulu  whom 
we  do  worship,  and  worship  him 
by  whom  we  have  been  deceived  1 
We  cannot  assent.30  For  if  a  man 
urge  us  to  worship  Unkulunkulu, 
the  old  sores  of  all  of  us  will 
break  out  again,  and  we  shall  ask  if 
the  deception  which  was  practised 
on  us  when  young  is  brought  up 
again.  It  is  said,  "  Since  we  have 
rown  up  [in  the  presence  of  this 
deceit],  have  we  now  forgotten  it  1 
We  still  know  that  we  were  much 
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 
first  man,  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. 

sa  vela  kuye  sonke.  Si  bonga 
Onkulunkulu  betu  e  si  b'  aziyo  ; 
yena  a  si  namandAla,  ngokuba 
sonke  ebuntwaneni  si  koAlisiwe 
ngaye,  kwa  tiwa  a  si  ye  'ku  m 
biza ;  sa  biza,  sa  biza  ;  nya  uku- 
vela.  Kepa  manje  uma  uniuntu 
e  ti,  a  si  bonge  Unkulunkulu,  laba 
Onkulimkulu  betu  e  si  ba  bongayo 
si  ya  'ku  ba  laAla  kanjani  1  si 
bonge  e  si  koAlisiwe  ngaye  na  ? 
Si  nge  vume.  Ngokuba  noma 
um until  e  k^inisa  ngokuti  a  si 
bongo  Unkulunkulu,  si  ya  'kutu- 
iiukala  sonke,  si  ti,  "  Ku  sa  vuswa 
isiko/Jiso  e  si  koAliswe  ngaso  ebu 
ntwaneni  na  ?  "  Ku  tiwa,  "  Si 
kula  nje,  se  si  koAliwe  ini  ?  Si 
s'  azi  ukuba  si  koAlisiwe  kakulu 
ngaye."  A  ngi  tsho  ukuti  si  ko 
Alisiwe  ngokuti  u  ize;  ngi  ti,  si 
ko/ilisiwe  ngokutiwa,  a  si  ye  'ku  m 
biza,  u  ya  'kuvela ;  nokuba  ku 
tiwa,  a  si  m  bonge,  u  ya  'ku  si  pa 

ukuti  nokuti,  noma  ukupila,  ku  sa 
ku  ba  njengokuko/iliswa  kwetu. 
UMPENGULA  MBANDA. 

so,  or  health,  it  will  still  be  like 
our  being  deceived.37 

INDABA  yabantu  abamnyama  a  ba 
i  tsho  kubelungu  ngokuvela  kwabo. 
Ku  tiwa  abantu  abamnyama  ba 
puma  kuk^ala,  lapa  kwa  datshu- 
kwa  kona  izizwe  zonke  ;  kepa 

THE   account   which    black    men 
give  white  men  of  their  origin. 

It  is  said  the  black  men  came 
out  first  from  the  place  whence  all 
nations  proceeded  ;38  but  they  did 

:^  The  native  gives  the  following  explanation  of  his  words  here  : — 

Ngi  tanda  ukuti  ngaloku  'ku- 
bonga  Unkulunkulu,  uma  si  yeki- 
swa  Onkulunkulu  betu  e  si  ba  bo- 
ngayo,  ku  tiwe  a  si  bonge  lowo  o 
kade  a  yekwa,  si  nge  ze  sa  vuma, 
ngokuba  naye  u  umuntu  woku- 
k^ala,  kepa  iia  laba  betu  ba  nje- 
ngaye ;  a  si  boui  oku  nga  si  sizayo 
ngaye ;  ku  se  kunye  nje. 

I  would  say  as  regards  the  wor 
ship  of  Unkulunkulu,  if  we  are 
made  to  leave  our  own  Onkulu 
nkulu,  whom  we  worship,  and  are 
told  to  worship  him  whom  we  left 
long  ago,  we  shall  never  assent ; 
for  he  too  is  a  man — the  first,  and 
those  which  we  call  our  people  are 
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 
proceeded."  (Arbousset.  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 

(  t 

bona  a  ba  pumanga  nanto  'iiingi ; 
kupela  izinkomo  namabele,  oku 
ingcozana,  nemikonto,  namagejo 
okulima  ngeinikono,  nokunye  oku 
kona,  umlilo  wokubasa  ukuze  ba 
d/ile  ngawo,  ukud/ila  okulu/Jaza 
ku  vutwe  ngokupekwa  ;  nebumba 
into  a  ba  y'  aziko,  ukuba  uma  si 
bumba  umAlaba,  si  w  enze  isitsha, 
si  u  yeke,  w  ome  ;  lapo  se  w  omi- 
le,  si  ye  'ku  u  tshisa  ngomlilo,  u 
be  bomvu  ;  s'  azi  ke  ukuba  noma 
se  ku  telwa  amanzi,  a  u  sa  yi  'ku- 
bid/ilika,  ngokuba  se  u  kginisiwe  ; 
noku/Jakanipa  oku  lingene  ukuzi- 
siza,  uma  si  lambile  ;  nokukgikela 
isikati  soknlima,  ukuze  si  nga 
d/iluli,  si  fe  ind/Jala  ngoku  nga 
s'  azi  isikati  esi  fanele  iiesi  nga 
fanele.  Ukwazana  kwetu  kwa 
lingana  ukuzisiza  iije ;  a  sa  ba 
nako  ukwazi  okukulu. 

Sa  puma  ke  si  pete  loko  oku 
lingene  tina,  si  ti  si  nako  konke,  si 
/ilakanipile,  a  ku  ko  'Into  e  si  nga 
Iw  aziko.  Sa  Alala,  si  zincoma 
ngokuti  si  nako  konke. 

not  come  out  with  many  things  ; 
but  only  with  a  few  cattle  and  a 
little  corn,  and  assagais,  and  picks 
for  digging  with  the  arms,  and 
some  other  things  which  they 
have;  fire  to  kindle,  that  they 
might  not  eat  raw  food,  but  that 
which  is  cooked  ;  and  potters' 
earth  is  a  thing  which  they  know, 
to  wit,  if  we  temper  earth,  and 
make  it  a  vessel,  and  leave  it  that 
it  may  dry  j  and  when  it  is  dry, 
burn  it  with  fire,  that  it  may  be 
red  ;  we  know  that  although 
water  be  now  poured  into  it,  it 
will  no  longer  fall  to  pieces,  for  it 
has  now  become  strong  ;  and  wis 
dom  which  suffices  to  help  our 
selves  when  we  are  hungry,  and  to 
understand  the  time  of  digging, 
that  it  may  not  pass  and  we  die  of 
famine,  through  not  knowing  suit 
able  and  unsuitable  times.  Our 
little  knowledge  just  sufficed  for 
helping  ourselves  ;  we  had  no 
great  knowledge. 

So  we  came  out  possessed  of 
what  sufficed  us,  we  thinking  that 
we  possessed  all  things,  that  we 
were  wise,  that  there  was  nothing 
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 
is  there  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. ) 

Se  ku  ti  namu/ila,  uma  ku  fike 
abelungu,  ba  fike  nezin^ola,  zi 
botshelwe  izinkomo,  b'  embata 
ulweinbu,  be  Alakanipile  kakulu, 
b'  enza  izinto  e  si  ti  tina  zi  ng'  e- 
iiziwe  'mimtu,  e  si  nga  kcabanga- 
nga  ngazo  nakanye,  ukuba  zi  nga 
si  siza.  Inkomo  sa  si  ng'  azi  uku 
ba  i  neraisebenzi  eminingi ;  sa  si 
ti,  umsebenzi  wenkomo  ukuba  i 
zale,  si  d/Je  amasi ;  inkabi  si  i 
/dabe,  si  d/Je  inyama,  ku  be  uku- 
pela.  Si  nga  w  azi  umsebenzi 
omunye  wenkomo  ;  e  Alatshiweyo 
si  i  pale  isikumba  sayo,  s'  enze 
amaggila  okuvata  abesifazana  ne- 
zipuku  zokwambata,  ku  be  uku- 
pela  ke  umsebenzi  wenkomo.  Sa 
mangala  si  bona  inkomo  i  botshe 
lwe  engoleni,  i  twele  impaAla,  i 
dabula  izwe,  i  ya  kude,  ku  nge  ko 
oku  nge  ko  pakati  kwen^ola ;  lapa 
ku  kunyulwa  kona,  ku  pume  izi 
nto  zonke  zalabo  'bantu;  sa  ti, 
"  Ba  fikile  aomahambanend/J wa 
ne."39  IndAlwane  si  tsho  in^ola. 

Loko  ke  kwa  si  mangalisa  im- 
pela.  Sa  bona  ukuba,  kanti  tina 
abamnyama  a  si  pumanga  naluto 
nolulodwa  ;  sa  puma-ze  ;  sa  shiya 

But  now  when  the  white  men 
have  come  with  wagons,   oxen  are 
yoked,  they  being  clothed  in  fine 
linen,  being  very  wise,  and  doing 
things   which    for   our   parts    we 
thought    could    not    be    done    by 
man ;    about   which    we    did   not 
think  in  the  least,  that  they  could 
help  us.     We  did  not  know  that 
the  ox  was  useful  for  many  pur 
poses  ;  we  used  to  say,  the  purpose 
of  the  cow  is,  that  it  should  have 
calves,   and  we  eat  milk ;  and  of 
the  ox  that  we  should  kill  it  and 
eat  flesh,  and  that  was  all.     We 
knew  no  other  purpose  of  cattle. 
When  one  is  killed  we  prepare  its 
skin,  and  make  women's  clothes, 
and   blankets ;    and    that   is   the 
whole   purpose   of   the   ox.     We 
wondered     when    we    saw    oxen 
yoked  into  a  wagon,   which   had 
oods  in  it,   and  go  through  the 
country,    and    go    to    a   distance, 
there  being  nothing  that  is  not  in 
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. 

That,  then,  made  us  wonder 
exceedingly.  We  saw  that,  in 
'act,  we  black  men  came  out  with 
out  a  single  thing ;  we  came  out 
naked ;  we  left  every  thing  behind, 

39  The  name  given  to  snails,  caddisworms,  &c. 

konke  ngokuba  sa  puma  kukgula. 
Kepa  abelungu  sa  bona  ukuba 
bona  ba  gogoda40  uku/Jakanipa ; 
ngokuba  a  ku  ko  'Into  olu  s'  a/Ju- 
layo  tina  be  nga  Iw  azi ;  ba  z'  azi 
zonke  e  si  nga  z'  aziyo  ;  sa  bona 
ukuba  tina  sa  puma  ngamaputu- 
putu ;  kepa  bona  ba  linda  izinto 
zonke  ukuba  ba  nga  zi  shiyi. 
Nembala  ba  puma  nazo.  Ngaloko 
ke  si  ya  ba  tusa,  ngokuti,  "  I  bona 
ba  puma  nezinto  zonke  etongweui 
elikulu  ;  i  bona  ba  puma  nobu/tle 
bonke  ;  tina  sa  puma  nobuula  bo- 
ku  ng'  azi  'Into."  Manje  se  ku 
nga  i  kona  si  zalwako  i  bona,  bona 
be  fika  nako  kouke.  Se  be  si 
tshela  konke,  e  nga  si  kw  azi  nati 
uma  sa  linda ;  u  loko  si  nga  linda- 
nga  se  s'  abautwana  kubo. 

Ku  ngaloko  ke  uku  s'  a/ilula 
kwabo,  a  ba  s'  a/dulanga  ngampi ; 
ba  s'  a/tlula  ngom/ilalapansi — be 
Alezi,  nati  si  /Jezi ;  s'  a/ilulwa  imi- 
sebenzi  yabo  e  si  mangalisayo ;  sa 

because  we  came  out  first.  But 
as  for  the  white  men,  we  saw  that 
they  scraped  out  the  last  bit  of 
wisdom  ;  for  there  is  every  thing, 
which  is  too  much  for  us,  they 
know  ;  they  know  all  things  which 
we  do  not  know ;  we  saw  that  we 
came  out  in  a  hurry  ;  but  they 
waited  for  all  things,  that  they 
might  not  leave  any  behind.  So 
in  truth  they  came  out  with  them. 
Therefore  we  honour  them,  saying, 
"  It  is  they  who  came  out  possess 
ed  of  all  things  from  the  great 
Spirit  ;41  it  is  they  who  came  out 
possessed  of  all  goodness  ;  we 
came  out  possessed  with  the  folly 
of  utter  ignorance."  Now  it  is  as 
if  they  were  becoming  our  fathers, 
for  they  come  to  us  possessed  of 
all  things.  Now  they  tell  us  all 
things,  which  we  too  might  have 
known  had  we  waited ;  it  is  be 
cause  we  did  not  wait  that  we  are 
now  children  in  comparison  of 
them. 

Therefore,  as  to  their  victory 
over  us,  they  were  not  victorious 
by  armies;  they  were  victorious 
by  sitting  still — they  sitting  still 
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. 

ti,  "  Laba  ab'  enze  nje,  a  ku  fanele 
ukuba  si  kcabange  ngokulwa  na- 
bo,"  njengokuba  imisebenzi  yabo  i 
ya  s'  a/Jula,  na  ngezikali  ba  ya  'ku 
s'  u/ilula  futi. 

UMPENGULA  MBAXDA. 

men  who  can  do  such  things,  it  is 
not  proper  that  we  should  think 
of  contending  with  them,"  as,  if 
because  their  works  conquer  us, 
they  would  conquer  us  also  by 
weapons. 

ABELUNGU  ba  puma    nokupelele 
etongweni  elikulu. 

Indaba  yetongo  elikulu  eli  tshi- 
wo  abantu  abamnyama,  ba  ti,  eku- 
veleni  kwetu,  tina  'bantu  sa  puma 
nezint \vana  ezi  lingene  ukuba  si 
d/ile  si  pile  ngazo  ;  uku/Jakanipa 
kwa  ba  oku  lingene  ukuzisiza  tina. 

Ngaloko  ke  'kii/tlakanipa  kwetu 
okuncinane,  si  se  sodwa  tin  a  aba 
mnyama  sa  si  nga  tsho  ukuti  si 
iiokuncinane  ;  sa  ti,  si  noku/Jaka- 
nipa  okukulu  e  sa  piwako  Unku- 
lunkulu.  Kepa  manje  se  si  ti 
kuncinane,  ngokuba  si  bona  uku- 
/ilakanipa  okukulu  kwabelungu 
oku  sibekela  ukwazana  kwetu  ko- 
nke  e  sa  si  temba  ngako. 

Futi,  sa  si  nga  tsho  ukuti,  ba 
kona  aba  sala  emuva  ekudatshu- 
Iweni  kwezizwe.  Sa  si  ti,  sa  pu 
ma  kanye  sonke.  Si  ya  bona  ma 
nje  ukuti,  "  Ai ;  a  si  pumanga  na- 
luto  olona  sa  abantu  ngalo."  Si 

THE  white  men  came  out  from  a 
great  Itongo  with  what  is  perfect. 

As  regards  the  great  Itongo 
which  is  spoken  of  by  black  men, 
they  say  that  we  black  men  at  our 
origin  came  out  with  little  things, 
which  were  merely  sufficient  for 
us  to  obtain  food  and  to  live  \  our 
wisdom  was  enough  to  enable  us 
to  help  ourselves. 

As  regards,  then,  that  little 
wisdom,  whilst  we  black  men 
were  by  ourselves  we  used  not  to 
think  we  had  little  wisdom;  we 
thought  we  had  great  wisdom, 
which  Unkulunkulu  gave  us.  But 
now  we  say  it  is  little,  because  we 
see  the  great  wisdom  of  the  white 
men  which  overshadows  all  our 
little  wisdom  in  which  we  used  to 
trust. 

Further,  we  used  not  to  say 
that  there  were  those  who  remain 
ed  behind  when  the  nations  broke 
off.  We  used  to  say,  we  came  out 
all  together.  But  now  we  see  it 
was  not  so,  but  that  we  did  not 
come  out  with  any  thing  which 
made  us  really  men.  We  see  that 

bon  a  ukuba  abelungu  bona  ba  sala 
ba  zuza  kakulu  etongweni  elikulu. 

Lapa  si  ti  itongo  elikulu,  kaku 
lu  a  si  tsho  ngomuntu  wakwiti  ofi- 
leyo  ukuti  u  'litongo  elikulu ;  ngo- 
kuba  a  ku  tshiwo  futi  ukuba  leli 
'tongo  elikulu  Unkulunktilu,  e  si 
ti  wa  dabula  izizwe.  Ilizwi  lodwa 
eli  kombako  ukuba  abelungu  ba 
puma  nako  konke,  ba  k^edela 
okobuntu  ;  ba  puma  be  /ilubile,  be 
nge  njengati ;  tina  sa  puma  si  se 
nolwebu,  si  nga  /ilubanga.  Izinto 
zonke  e  sa  puma  nazo  a  si  z'  aza- 
nga  kakulu  uku  zi  k^onda.  Nga- 
loko  ke  inanje  ilizwi  lelo  li  kona 
lokuba  abelungu  ba  puma  nokupe- 
lele  etongweni  elikulu.  Kodwa 
ngi  nga  1'  azi  uma  leli  'tongo  eli 
kulu  ku  tshiwo  Unkulunkulu  ini 
ke ;  kodwa  ku  be  kona  ukuba 
'litongo  elikulu  ku  nga  tshiwo 
ukuba  itongo  lelo  u  yena  Unkulu 
nkulu,  ngokuba  naye  ku  tiwa  wa 
vela  o/ilangeni ;  a  kw  azeki  ka/ile 
ke  ukuba  elona  'tongo  i  li  pi  na 

the  white  men  remained  behind, 
and  obtained  very  much  from  the 
great  Itongo. 

When  we  say  the  great  Itongo, 
we  do  not  speak  of  one  of  our 
dead,  that  he  is  a  great  Itongo. 
For  it  is  not  said  that  that  great 
itongo  is  Unkuluukulu,  who  we  say 
broke  off  the  nations.  It  is  only 
a  word  which  points  out  that  the 
white  men  came  out  with  every 
thing,  and  possessed  of  every 
thing  that  was  needed  for  man 
hood;  they  came  out  perfect,42 
not  like  us  who  came  out  imper 
fect,  not  having  cast  off  the  skin 
of  imperfection.  And  all  those 
things  with  which  we  came  out 
we  did  not  know  sufficiently  to 
understand  them.  On  that  account 
the  word  has  arisen  that  the  white 
men  came  out  with  what  is  perfect 
from  a  great  Itongo.  But  I  do 
not  know  that  that  Itongo  is  said 
to  be  Unkulunkulu  ;  but  it  used 
not  to  be  said  that  that  Itongo 
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. 

kunonkulimkulu  no/Janga  na. 
ku  /danzekanga  lapo. 

UMPENGULA  MBAXDA. 

that  Itongo  is  more  likely  to  be 
Unkulimkulu,or  Uthlaiiga.43  That 
is  by  no  means  clear.44 

43  Pringle  describes  Makaniia,  the  great  Kafir  prophet,  as  refer 
ring  his  mission  to  "  Uthlaiiga,  the  Great  Spirit : " — 

"  By  his  spirit-rousing  eloquence,  his  pretended  revelations  from 
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. 

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  : — 
"  They  believe  that  their  good  deities  made  the  world,  and  that  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- 

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 

Tina  a  s'  azi  Unkulunkulu.  A 
ngi  m  azi  Unkulunkulu.  Ngi 
kombela  pezulu,  ngi  ti,  "  Nanku 
Unkulunkulu." 

Who  is  Unkulunkulu  1 
We  do  not  know  Unkulunkulu. 
I   do   not    know    Unkulunkulu. 45 
I  point  to  heaven  and  say,  "  There 
is  Unkulunkulu. "  4G 

ties  of  the  Spaniards  did  the  same  by  them  ;  but  that,  instead  of 
lances,  bows,  etc.,  they  gave  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." 

Abantu  ba  m  bonga   Unkulu- 1 
nkulu  na  ? 

Yebo,  ba  m  bonga.  Si  ya  m 
tanda  Unkulunkulu  ngokuba  si 
d/Ja  amabele,  si  vube  amasi ;  si 
Alabe  inyarna  yetu,  si  d/Je  umbila 
wetu,  si  d/ile  imf  etu.  Si  ya  m 
tanda  Unkulunkulu,  a  ti,  "  Ma  si 
tate  abafazi  ba  be  'lishumi." 
Unkulunkulu  si  ya  m  tanda  ngo- 
kub'  a  ti,  "  Ma  si  d/Je  inyama 
yetu."  Yena  Unkulunkulu  w'  o- 
na  ukub'  a  ti,  "  Ma  si  bulawe,  si 
fe,  si  shiye  inyama  yetu."  A  ti 
yena,  "  Ma  si  fe,  si  iiga  se  zi  'ku- 
vuka."  W  ona  ke  ukuba  si  fe  ke 
si  nga  se  zi  'kuvuka.  Unkulunku 
lu  inu/Je  ngokuti,  "  Ma  si  kipe 
inkomo  zetu,  si  tenge  umfazi." 
Sa  m  tanda  ke  ngaloku,  ngokuba 
si  d/Ja  amadumbi ;  sa  m  tanda 
ngokuba  si  d/Ja  um/Jaza.  Sa  m 
tanda  ngokub'  a  ti,  "  Ma  si  puze 
utshwala  betu."  Si  ya  m  tanda 
ngokuba  a  ti,  "  Ma  si  d/de  inya- 
mazane." 

Abantu  ba  kuleka  kunkulunku- 
lu  na? 

Yebo,  ba  kuleka  kuye,  ba   ti, 
"  Mngane  !     Nkosi !  " 

Do  the  people  worship  Unkulu 
nkulu  1 

Yes,  they  worship  him.  "We 
love  Unkulunkulu  because  we  eat 
corn,47  and  mix  it  with  amasi ; 
and  kill  our  cattle,  and  eat  our 
maize,  and  our  sweet  cane.  We 
love  Unkulunkulu  because  he  told 
us  to  take  ten  wives.  We  love 
Unkulunkulu  because  he  told  us 
to  eat  our  meat.  But  Unkulu 
nkulu  erred  when  he  said  that  we 
were  to  be  killed,  and  die,  and 
leave  our  meat.  He  said  that  we 
were  to  die  and  never  rise  again. 
He  erred  therefore  when  he  allow 
ed  us  to  die  and  rise  no  more. 
Unkulunkulu  is  good  because  he 
told  us  to  take  our  cattle  and  buy 
a  wife.  We  love  him  on  this  ac 
count,  because  we  eat  amadumbi 
and  umthlaza,48  and  because  he 
told  us  to  drink  our  beer.  We 
love  him  because  he  told  us  to  eat 
the  flesh  of  game. 

Do  the  people  salute  Unkulu 
nkulu  1 

Yes,  they  salute  him,  saying, 
"  O  Friend  !  Chief  !  "49 

47  Compare  what  is  said,  p.  25.      The  worship  of  Unkulunkulu 
consists  in  rejoicing  at  what  is  supposed  to  be  his  gift,   good  or  bad, 
and  by  casting  on  him  and  his  ordinance  the  responsibility  of  their 
own  evil  doing. 

48  Amadumbi,  edible  tubers,  a  kind  of  arum,  which  the  natives 
cultivate.      Umthlaza  is  also  an  edible  tuber. 

49  Or,  Lord,  or  King. 

Ba  ya  kcela  into  kuye  na  ] 
Yebo.      Ba  ti,    "  Si  pe  imvula, 
nkosi,  ku  kule  umbila  wetu." 

Abadala  ba  ti,  "  Wa  be  indoda 
Unkulunkulu,  wa  be  nomfazi." 
A  ngi  1'  azi  igama  na  lomfazi. 
Abadala  ba  ti,  "  Wa  e  nomfazi,  wa 
e  zala  abantwana."  Unkulimkulu 
wa  veza  abautu  ngokuzala. 

Do  they  ask  him  for  any  thing? 

Yes.  They  say,  "  Give  us  rain,, 
0  Chief,  that  our  maize  may 
grow."60 

The  old  men  say  that  TJnkulu 
nkulu  was  a  man,  and  had  a  wife. 
Neither  do  I  know  the  name  of 
his  wife.  The  old  men  say  that 
he  had  a  wife,  and  that  he  had 
children.  Unkulunkulu  produced 
children  by  generation. 

50  This  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 
generality  of  the  people "  utterly  ignorant  of  an  Unkulunkulu  in 
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. 

UX  K  U  LUN  KULU. 

HAVING  had  some  conversation  with  Mr.  Thomas  Hancock  on  the 
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 

Ubaba-mkulu 

Ubaba-inkulu  kababa-mkulu 

Ukoko 
Ukulu 

My  father 

My  grandfather 

My  great-grandfather  [lit.,  the 
grandfather  of  my  grandfather] 

My  great-great-grandfather 

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 ; 
owa  zala  ubaba-mkulu  ukoko  ;  owa 
zala  ukoko  unkulunkulwana  ;  owa 
zala  unkulunkulwana  unkulunku- 
lu. 

The  father  of  my  father  is  uba- 
ba-mkulu ;  his  father  is  ukoko ; 
the  father  of  ukoko  is  unkulunku 
lwana  ;51  the  father  of  unkulu 
nkulwana  is  unkulunkulu. 

51  This  was  the  first  time  I  had  met  with  the  word  Unkulunku- 

Here    be    stopped  ;  but    when    I    requested  him  to  go  on  still 
reckoning  backwards,  he  added  : — 

Owa  zala  unkulunkulu  unkulu- 
nkulu  o  ngembili  ;  owa  zala  unku 
lunkulu  o  ngembili52  unkulunkulu 
o  ngembili  futi,  UdAlamini,  U- 
Alomo,  Uhhadebe,  Ungwana,  U- 
mashwabade. 

The  father  of  unkulunkulu  is 
an  anterior  unkulunkulu  ;  and  the 
father  of  that  anterior  unkulunku 
lu  a  still  anterior  unkulunkulu, 
Udhlarnini,  Uthlomo,  Uhhadebe, 
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 : — 

"It  is  agreed  among  the  Zoolus,  that  their  forefathers  believed  in 
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's  word,  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 

UsiAlanu 

Umantanda 

Usigwak^a 

Umlotsha 

Umsele 

Ulinda 

Uvumandaba 

Ud/Jamini 

UAlomo 

Ulihadebe 

Ungwana 

Umashwabade 

Izibongo  zalabo  bonke   Ud/Jamini 
iiohhadebe  nomtimkulu. 

Ubaba 

Ubaba-mkulu 

TJkoko 

Unkulunktihvaua 

Unkulunkulu 

Unkulunkulu  o  ngembili 

ditto 

ditto 

ditto 

ditto 

ditto 

The  surnames  of  all  of  them  are 
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- 
ngwana  nomashwabade  noAlomo,  i 
bona  aba  dabula  izizwe,  amakosi. 

"We  end  with  Umtimkulu  and 
Ungwana  and  Umashwabade  and 
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 
the  origin  of  man.     He  said  : — 

Ba  ti,  sa  puma  emanzini,  em- 
Mangeni,  elwand/ile.  Si  zwe  ku 
tiwa,  "  Wa  vela  umuntu  woku- 
k^ala  owa  puma  elu/Jangeni.  "Wa 

he  was  a  boy,  he  was  told  about 

They  told  us  that  we  came  out 
of  the  water,  from  a  bed  of  reeds, 
by  the  sea.  We  heard  it  said, 
"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. 

komba  amabele  e  milile,  wa  ti, 
"  Ka-nini.54  Nank'  amabele,"  e 
tsho  Unkulunkulu  wamandulo,55 
Ukgili.  Ukg'ili  kambe  Unkulu 
nkulu  wokukgala  owa  puma  em- 
Alangeni,  wa  zala  abantu. 

Umuntu  wokuk^ala  u  tiwa 
Unkulunkulu.  Wa  vela  nomfazi ; 
nabanye  abantu  ba  vela  em/tlange- 
ni  emva  kwake,  abantu  bonke 
bendulo.  Yena  owokukgala  e  m- 
kulu  kambe,  yena  a  zala  abantu. 
Si  tslio  tina  'bantu,  si  ti,  "  Ba  za- 
Iwa  nguye  yena  a  vela  kukgula." 

Abantu  bendulo  a  si  b'  azi  uku- 
zahva  kwabo.  Ba  vela  em/ilangeni 
nje ;  naye  Unkulunkulu  wa  vela 

54  Ka-nini,  Pluck,  for  Yika  ni. 

55  Wamdndulo. — The  most  ancient  Unkulunkulu. 
Ba  kona  abantu  bendulo  aba- 

ningi,  kepa  e  si  ti  owamandulo  o 
ngapambili  kwalabo  bendulo. 

pointed  to  the  growing  corn  and 
said,  "Pluck.  That  is  corn." 
This  was  said  by  the  most  ancient 
Unkulunkulu,  Uk^ili.56  For  U- 
kgili  was  the  first  Unkulunkulu 
who  came  out  of  the  bed  of  reeds, 
and  begat  men. 

The  first  man  is  called  Unkulu 
nkulu.  He  came  out  with  a  wife  ; 
and  other  men  came  out  of  the 
bed  of  reeds  after  him,  all  the  pri 
mitive  men.  He  the  first  was 
chief  indeed,  he  who  begat  men. 
We  say,  "  They  were  begotten  by 
him  who  came  out  first." 

We  do  not  know  that  the  pri 
mitive  men  were  begotten.  They 
came,  as  they  were,  out  of  the  bed 

There  are  many  ancients,  but  he 
whom  we  call  owamandulo  was 
before  all  the  other  ancients. 

Ukqili,  ikqili  made  into  a  proper  name.     The-wise-one. 

Ku  tshiwo  umuntu  ow  azi  ka- 
kulu  ;  ngaloko  ke  ngoku/Jakanipa 
kwake  a  ku  sa  tshiwo  ukuti  ik^ili, 
se  ku  tiwa  Ukr^ili.  Owokukyala 
ku  tiwa  Uk^ili,  ngokuba  wa  kw  e- 

It  means  a  man  of  exceeding 
knowledge  ;  therefore  on  account 
of  his  wisdom  he  is  not  merely 
called  in  general  terms  wise,  but 

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. 

nje.  A  si  m  boni,  si  zwa  nje  ngo- 
7/langa.  Si  ti  ke  wa  kgula,  wa 
inilisa  um/tlaba,  wa  milisa  intaba 
ke,  amanzi,  amabele,  ukud/da,  in- 
komo,  nako  konke.  Kwa  puma 
konke  nezinja  neiikomo  emanzini. 
Si  ti  k\v'  enziwa  u  yena,  loku  si  te 
si  vela  kwa  se  ku  kona  konke 
loko. 

Uiikulunkiilu  wa  puma  elu/da- 
iigeni  e  nomfazi ;  u  tiwa  nomfazi 
Unkulunkulu  bobabili. 

of  reeds  ;57  and  Unkulunkulu 
came  out  as  lie  was.  We  do  not 
see  him,  and  hear  only  of  Uthla- 
nga.58  So  we  say  he  was  first ;  lie 
made59  the  earth,  and  the  moun 
tains,  the  water,  corn,  food,  cattle, 
and  every  thing.  All  things  came 
out  of  the  water,  dogs  and  cuttle. 
We  say  they  were  made  by  him, 
for  when  we  came  into  being  they 
were  already  all  in  existence. 

Unkulunkulu  came  out  of  U- 
thlanga  with  a  wife }  she,  as  well 
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. 

O\va  zala  umame  umakulu,  no- 
ma  ukulu. 

Owa  zala  umakulu  ukoko  wami. 

Owa  zala  ukoko  wami  ukulu- 
kulu. 

O\va  zala  ukulukulu  u nkul li 
nk  ulu. 

She  who  gave  birth  to  me  is 
umame. 

She  who  gave  birth  to  umame 
is  umakulu  or  ukulu. 

She  who  gave  birth  to  umakulu 
is  my  ukoko. 

She  who  gave  birth  to  my  uko 
ko  is  ukulukulu. 

She  who  gave  birth  to  ukulu 
kulu  is  uiikulunkulu. 

57  This  notion  appears  to  be  frequently  intimated  in  the  legends 
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  Milisa,  lit.,  caused  to  grow;  but^bumba,  enza. 

Noma  u  indocla  noma  owcsifazana, 
ku  sa  tiwa  utikulunkulu  nave  110- 
wesidoda, 

Whether  it  is  man  or  woman  we 
say  uiikulunkulu,  both  of  the  fe 
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  : — 
Ubaba 

Ubaba-mkulu 
Ukoko 

Uiikulunk  id  wana 
Unkulunkulu 

FEMALE : — 
Umame 

Umakulu,  or  Ukulu 
Ukoko 
Ukulukulu00 
Unkulunkulu 

I   said  to  him, 
replied  : — 

Where  now  is  the  first  uiikulunkulu  1 "     lie 

Okwetu  sodwa  tina,  ku  fa  aba- 
ncinane  nabaknlu,  si  muke  ke  isi- 
tunzi.  Unkulunkulu  wetu  tina 
'bantu  u  ye  lo  e  si  tandaza  kuye 
ngenkoino  zetu,  si  bonge,  si  ti, 
"  Baba  !"  Si  ti,  "  D/damini !  Hha- 
debe  !c3  Mutimkulu !  Illomo  ! 

All  we  know  is  this,  the  young 
and  the  old  die,61  and  the  shade1" 
departs.  The  Unkulunkulu  of  us 
black  men  is  that  one  to  whom  we 
pray  for  our  cattle,  and  worship, 
saying,  "  Father  ! "  We  say,  "  U- 
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. 

6'2  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. 

Yebo,  ngi  tole,  nkosi  !  ngi  nga  fi, 
ngi  pile,  ngi  hambe  kade."  Aba- 
ntu  abadala  ba  m  bona  ebusuku. 

tain  what  I  wish,  Lord  !  Let  me 
not  die,  but  live,  and  walk  long  on 
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  | 
indaba  yenkosi  e  pezulu,  ngi  tsho 
ngemvula,  ngi  tsho  ngemitandazo 
yetu  uma  si  kcela  imvula.  A  ku 
kgali  na  kutshaka ;  na  kwabendu- 
lo  imitandazo  yokukcela  imvula 
ya  i  kona.  Kepa  Utshaka  u  fike 
wa  d/Julisa  eyake  imitandazo.  Wa 
mema  abantu,  umkand/Ju  ornkulu, 
wa  ba  'mnumuzana  ;  wa  buta  inka- 
bi  ezimnyama  nezimvu  nezingcama 
ezimnyama  ;  wa  za  'utandaza  ;  wa 
vuma  ingoma,  wa  tandaza  enkosini 
e  pezulu  \  wa  ti  kokoko  bake,  a  ba 
kulekele  imvula  enkosini  pezulu. 
La  na  izulu.  Ingoma  : — 

Ukuhldbelela — 

I  ya  wu  ;  a  wu ;  o  ye  i  ye. 
Ukuvuma — 

I  ya  wo. 

I,  TJsithlanu,  for  my  part  say 
there  used  to  be  something  said 
about  a  heavenly  lord,  I  mean  as 
regards  rain,  and  our  prayers  when 
we  asked  for  rain.  That  did  not 
begin  even  with  Utshaka ;  even 
the  primitive  men  used  to  pray  for 
rain.  But  Utshaka  came,  and 
made  his  prayers  greater  than 
those  who  preceded  him.  He 
summoned  the  people,  a  great  as 
sembly,  consisting  of  the  chiefs  of 
villages.  He  collected  black65 
oxen,  and  sheep  and  black  rams  ; 
and  went  to  pray  ;  he  sang  a  song 
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: — •• 
One  Part — 

I  ya  wu  ;  a  wu  ;  o  ye  i  ye. 
Second  Part,  or  Response — 

I  ya  wo.66 

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. 

Lezo  'zinkomo  ezomzimu ;  za 
butana  'ndawo  nye.  Uku/Jinzwa 
kwazo  ku  be  ku  tatwa  imintsha 
yamantombazana,  i  bincwe  ama- 
lunga  amakulu  ezinkalweni ;  zi 
/ilinzwc,  zi  tutwe  ngabantu  aba- 
nye  abaiicinyane,  zi  tutelwe  en- 
dAlunkolu,  ezindMini  zezalukazi, 
lapa  ku  nga  yi  'kuya  'nmntu.  Ku 
ya  'kuze  ku  pume  indoda  enkulu  e 
b'  i  zi  Minza  nomuntu  o  be  m  ba- 
mbela  lap'  e  zi  /ilinzako  ;  a  zi  7da- 
/ilele  kusasa,  zi  pekwe ;  zi  pekwe 
ke  'ndawo  nye  ngembiza  eziningi. 
Li  muk'  ilanga,  a  y  opule  ngezite- 
be,  a  u  biza  umpakati,  a  ti,  a  u 
kupuke  umpakati.  Ukukupuka 
umpakati  u  fike  u  pelele,  i  sa  /Jezi 
i  nga  d/iliwa  'muntu  ;  ba  pelele 
b'  a/iluke  ngezibaya  uku/Jala ;  ba 
i  nikwe  ku/tle  inyama  ezaiid/Jeni, 
ba  i  nikwe,  be  i  pata,  ba  nga  i  yisi 
emlonyeni,  ba  ze  ba  pelele  bonke, 
ba  i  yise  bonke  kaiiye  emlonyeni. 

Loku  be  k^ala  ba  i  hhubela  in- 
goma  be  nga  ka  i  d/ili,  ba  vuma  ke 
kakulu,  ba  vuma,  kwa  duma  pansi. 
Ba  y  amukela  ke  emva  kwoku- 
hhuba,  ba  i  yise  kanye  emlonyeni. 

These  cattle  are  the  cattle  of 
Umzimu  ;C7  they  are  collected  into 
one  place.  When  they  are  killed, 
the  chief  men  gird  themselves 
with  the  girdles  of  young  girls ; 
they  are  skinned  and  carried  by 
other  young  persons  and  put  in 
the  chief  village,  in  the  huts  of  the 
old  women,  where  no  one  enters. 
In  the  morning  the  great  man  who 
skinned  them,  and  the  man  who 
helped  him,  go  out,  and  divide 
them ;  and  they  are  boiled  together 
in  many  pots.  When  the  sun  is 
declining,  they  take  them  out  and 
place  them  on  feeding-mats,  and 
tell  the  great  men  to  come  up. 
All  the  great  men  come  up,  the 
flesh  not  being  touched  by  any 
one ;  all  the  people  are  made  to  sit 
down  by  their  villages  ;  they  have 
the  meat  put  in  an  orderly  manner 
in  their  hands  ;  they  hold  it  with 
out  carrying  it  to  their  mouths, 
until  all  are  given,  and  all  carry  it 
to  their  mouths  at  the  same  time. 

They  begin  by  singing  the 
song  before  they  eat ;  they  sing  it 
very  loud,  and  the  ground  resounds 
with  the  noise  of  their  feet.  They 
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.; 

Wa  ti  ow  epuze  uku  i  k<?eda,  wa  i 
beka  pansi ;  wa  ngeza  wa  hhuba, 
ukuba  i  pele  enilouyeui. 

time  in  eating  the  meat,  lie  puts  it 
on  the  ground,  and  sings  again, 
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 
ngomuntu  o  fileyo  wa  buy  a  wa 
vuka  ;  u  kuluiua  ngesanda  selizwe 

When  he  says  Itongo,  he  is  not 
speaking  of  a  man  who  has  died 
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 
ku  tshiwo  njalo  abamnyama  \  lapa 
be  bona  abalungu  ba  k^edela  bona 
uku/Jakanipa,  ba  ti  ke  bona,  ba 
sala  etongweni  elikulu  ;  tiua  a  si 
/ilalanga,  sa  puma,  sa  hamba  si 
nge  naluto.  Tina  si  ti,  ekwenzi- 
weni  kwetu  nani,  nina  na  /Jala,  na 
k(/edela  uku/Jakanipa ;  tiiia  sa  pu 
ma  ngokungati  si  ya  'ku  ku  tola 
lapa  sa  ya  kona. 

Here  we  say,  "You  remained." 
Black  men  frequently  say  this; 
when  they  see  white  men  perfect 
in  wisdom,  they  say  they  remained 
with  the  great  Itongo,  but  we  did 
not  remain,  but  came  out  and 
went  away  without  any  thing. 
We  say,  at  our  creation  together 
with  you,  you  remained  behind 
and  perfected  wisdom  ;  we  went 
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, 
ngokuba  a  ku  ko  lapo  i  nge  ko  ; 
y  ande  nezwe  lonke  ;  ngaloko  ke 
ku  tshiwo  ku  tiwa  isanda  sezwe. 
Njengaloku  zi  kona  izanda  eziningi 
zamabele ;  amabele  a  ya  bekwa 
pezu  kwesanda,  ukuze  amabele  a 
nga  boli  ngokuAlala  pansi,  a  Alale 

The  up-bearer  of  the  earth  is 
said  to  be  the  Lord,  for  there  is  no 
place  where  he  is  not ;  he  is  every 
where ;  he  is  therefore  called  the 
up-bearer  of  the  earth.  Just  as 
there  are  many  up-bearers  of  corn ; 
the  corn  is  put  upon  the  up-bearer 
that  it  may  not  rot  by  lying  ou 

es'  emisa  abantu  nenkomo.  Isa- 
iida  um/ilaba  e  si  hamba  iigawo  ; 
isanda  som/ilaba  e  si  hamba  ngaso 
e  nga  si  nge  ko  uma  si  nge  ko,  e  si 
kona  ngaso. 

supports  men  and  cattle.  The 
up-bearer  is  the  earth  by  which 
we  live  ;  and  there  is  the  up-bearer 
of  the  earth  by  which  we  live,  and 
without  which  we  could  not  be, 
and  by  which  we  are. 

He  also  related  the  following  curious  tradition  : — 

Indaba  yetu  yendulo.  Kwa  ke 
kwa  ti  kw'  ehla  izinto  ezulwini 
pezulu.  Yebo  ;  za  bonwa  enzansi 
kwomuzi  enkosini,  kungwana  ; 
into  zi  nga  zi  mi  la  uboya,  zin/tle, 

One  of  our  old  traditions.  It 
happened  that  some  things  came 
down  from  heaven.  Yes ;  they 
were  seen  at  the  lower  part  of  the 
chief  Ungwana's  village ;  they 
were  as  it  were  covered  with  hair ; 
they  were  beautiful,  and  had  the 

pezulu.  Ngaloko  ke  nend/tlu  futi 
yabantu  y  enzelwa  isanda  sezinti, 
tikuze  upa/sla  In  Alale  pezii  kwesa- 
iida,  si  paswc  ukuze  si  nga  wi. 

Inkosi  ke  ku  tshiwo  njalo  ngayo 
nkuti  i  isanda  sezwe,  ngokuba  izwe 
li  paswa  i  yo. 

E  tsho  na  sala  kwelitongo  eli- 
kulu,  u  kuluma  ngenkosi ;  ngoku 
ba  kwabantu  abamnyama  lapa  be 
ti,  "  Umuntu  n  bhekwe  itongo,"  a 
ba  tsho  ukuti  lelo  'tongo  umuntu 
otile ;  ngaloko  leli  'gama  lokuti 
itongo  a  li  kulumi  ngofileyo  yedwa. 
Si  ya  bona  izinMoko  ezimbili,  ngo 
kuba  abadala  ba  tsho  ukuti,  "  Li 
kona  itongo  elikulu."  Futi  inanje 
si  y'  ezwa  futifuti  ngale  inkosi  e  si 
tslielwa  ngayo.  Abamnyama  ba 
ya  tsho  ba  ti,  "  Tongo  elikulu  lika- 
baba  !  "  Omunye  a  buze  ngokuti, 
"  U  tsho  id/dozi  na  ?"  A  ti,  "  K?a. 
Ngi  tsho  itongo  eli  pezulu."  Nga 
loko  ke  itongo  1'  enziwa  uk^obo 
olukulu. 

the  ground,  but  lie  on  a  high  place. 
For  the  same  reason  the  native  hut 
also  has  made  for  it  an  up-bearer 
of  rods,  that  the  roof  may  rest 
upon  it,  and  be  held  up  and  not 
fall. 

In  like  manner,  then,  it  is  said 
the  Lord  is  the  up-bearer  of  the 
world,  for  the  world  is  upheld  by 
him. 

When  he  says  you  remained 
with  the  great  Itongo,  he  means 
the  Lord  ;  for  among  black  men, 
when  they  say,  "  The  Itongo  looks 
on  a  man,"  they  do  not  mean  that 
the  Itongo  is  a  certain  man ;  for 
the  word  Itongo  is  not  used  of  a 
dead  man  only.  We  see  it  has 
two  meanings,  for  the  ancients 
said,  "There  is  a  great  Itongo." 
And  now  we  continually  hear 
about  that  Lord  which  is  mention 
ed  to  us.  Black  men  say,  "  Great 
Itongo  of  my  father  !  "  And  an 
other  asks,  "  Do  you  mean  the  an 
cestral  spirit  ?"  He  replies,  "  No, 
I  mean  the  great  Itongo  which  is 
in  heaven."  So  then  the  Itongo 
is  made  a  great  person. 

zi  'j&eAlo  a  nga  ti  umuntu,  zi  mill- 
Be  kwomuntu.  Kwa  tiwa,  "  Izi- 
Iwane,  a  zi  bulawe."  Kwa  tiwa 
za  zirabili.  Za  bulawa.  Izwe  la 
fa  ke ;  inkosi  y'  emuka  nomoya, 
ngokuba  ku  bulewe  lezo  'zilo  ;  ne- 
zindMu  z'  emuka.  S'  ezwa  ke  wa 
fika  Ugodongwana  kajobe. 

eyes  and  form  of  a  man.  It  was 
said,  "  They  are  wild  beasts ;  let 
them  be  killed."  There  were  two. 
They  were  killed.  The  whole 
country  died ;  the  chief  was  car 
ried  away  by  the  wind,  because 
those  animals  were  killed  ;  and  the 
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  give  me  the  names  of  the  heads  of  generations  oil  the  female  side. 
They  agreed  in  the  main,  but  Umyeni  made  Unkulunkulu  the  head 
of  the  fifth  generation  backwards,  and  Ugofana  of  the  fourth ;  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 

Ubaba-mkulu 
Ukoko 

Unkulunkulwana 
U  nkulunkulu 

Umame 

Ukulu 

Ukoko 

Ukulukulu 

Unkulunkulu 

I  asked  Ugofana  what  they  said  about  the  Unkulunkulu  of  all 
men.  He  said  they  knew  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- 
ka)  wa  zala  Umsondo  ;  Umsondo 
wa  zala  U/Jauguza ;  UManguza 
wa  zala  Ujamo,  owa  zala  mina. 

Umdanga,  who  first  broke  off, 
begat  Umsondo ;  Umsondo  begat 
Uthlanguza ;  Uthlanguza  begat 
Ujamo,  who  begat  me. 

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  is  further  back  (ngembili)  ;  "  and  went  on  to  say 
that  all  who  were  heads  of  generations  anterior  to  the  okoko  were 
called  Ukulukulu,  till  they  came  to  Umsondwo,70 

owa  vela  kuk^ala,  u  lona  uluAla- 
nga  Iwabantu  ;  u  lona  olwa  dala 
abantu,  ba  dabuke  kulo,  olu  Um 
sondwo  owa  dabuka  wa  dabula 
abantu,  umdali,  umdali  welive. 

who  came  out  first ;  he  is  the 
uthlanga  of  men  ;  he  is  that  uthla- 
nga  who  broke  off  men,  they 
having  been  broken  off  from  him. 
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.     They  re 
plied  : — 

Aba  ngembili  kwokoko  ba  oku- 
lukulu  bokoko  njalonjalo,  ba  za  ba 
yofika  kumsondwo,  owa  vela  ku- 
kgala,  umdali  welive. 

They  who  are  anterior  to  the 
okoko  are  the  okulukulu  of  the 
okoko  in  continuous  retrogression, 
till  they  reach  Umsondwo,  who 
first  appeared,  the  umdali  of  the 
earth. 

70  Or,  Unsondo,  see  p.  13. 

71  Umdali  is  the  same  as  lrmdabuli,  from   ukudala,  the   same  as 
ukudabula.     The  creator,   in  the   sense  understood   by  the    native? 
(See  Note  3,  p.  1.) 

I  asked  what  they  meant  by  Uthlanga.     They  answered  : — 

UAlanga  umuntu  omdala  owa 
dala  izikci  zonke  nenkomo,  nezi- 
nto,  ne  yonke  impaAla. 

Uthlanga  is  an  old  man  who 
made  all  things,  both  cattle  and 
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 
people,  I  asked  him  to  give  me  the  names  of  the  heads  of  generations 
backwards.  He  gave  them  thus  : — 

Owa  ngi  zala  Upotshiyana,  uba- 
ba  ;  owa  zala  Upotshiyana,  TJmza- 
bani,  ubaba  -  mkulu  ;  owa  zala 
Umzabani,  U/Jomo,  uyise  kababa- 
mkulu  ;  owa  zala  U/Jomo,  Unsele, 
ukoko  ;  owa  zala  Unsele,  Usivu- 
nga,  ukoko  kababa-mkulu ;  owa 
zala  Usivunga,  Ulusibalukulu.  U- 
lusibalukulu  wa  zalwa  Ud/damini, 
ukulukulu  owa  dabula  izizwe. 
Wa  fika  wa  dabula  UbiMa,  inkosi ; 
w'  elekela  Ukukulela  nomaghaga. 

He  who  begat  me  is  Upotshiya 
na,  my  father  ;  he  who  begat 
Upotshiyana  is  Umzabani,  my 
grandfather  ;  he  who  begat  Umza 
bani  is  Uthlomo,  the  father  of  my 
grandfather ;  he  who  begat  Uthlo 
mo  is  Unsele,  my  ukoko  ;  he  who 
begat  Unsele  is  Usivunga,  the 
ukoko  of  my  grandfather ;  he  who 
begat  Usivunga  is  Ulusibalnkulu. 
Ulusibalukulu  was  begotten  by 
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 
kukgala,  wa  zala  Ulusibalukulu, 
owa  zala  Usivunga. 

Udhlamini  is  he  who  broke  off 
first ;  he  begat  Ulusibalukulu,  who 

begat  Usivunga. 

I  again  asked  him  still  more  pointedly,  referring  to  their  tradition 
of  the  origin  of  man.     He  replied  : — 

UdJUamini  ibizo  lowokuk^ala,  e 
si  ti  Ukulukulu. 

Udhlamini  is  the  name  of  the 
first  man,  whom  we  call  Ukulu 
kulu.'2 

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  off  from  the  mountain  Ingome,  the 
setu.  I  place  of  the  origin73  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  is  one ;  and  Umveliri^angi  and  Unkulunkulu  is  one  ;  that  all 
things  came  out  of  a  mountain  in  the  north ;  and  that  Uthlabati74 
is  the  name  of  that  Unkulunkulu  owa  dabuka  elu/Jangeni, — who 
broke  off  from  Uthlauga. 

72  Here  we  have  a  native  distinctly  stating  that  the  founder  of 
his  tribe  was  the  first  man, — that  is,  he  confounds  the  first  Unkulu 
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."

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 
Africa,"  and  which  connects  in  a  curious  way  the  Hottentot  legend 
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.7  The  chameleon  set  out  from  his  chief,  and,  arriving  in  haste, 

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  out,  and  without  leave  went  and  led  the  cattle  round  the  end  of 
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 

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 
discussion  of  the  meaning  of 
Unkulunkulu  worth  a  place  in  the 
Courier.  Will  you  grant  me  space 
for  a  few  more  remarks  1 

I  have,  for  some  years,  been 
perfectly  satisfied  with  the  accu 
racy  of  my  views  on  this  subject. 
Yet  I  have  not  discontinued  my 
researches.  Every  fresh  objection, 
and  even  every  old  objection  re 
peated  by  a  new  objector,  has  led 
to  new  investigations  ;  and  every 
fresh  investigation  has  led  to  a 
confirmation  of  my  previous  views, 
whilst  it  has  at  the  same  time  ex 
tended  them  and  made  them  more 
clear.  This  has  been  the  case  with 
A.  B.'s  objection,  that  I  have  con 
founded  Unkulunkulu,  the  nasal 
ized  form,  with  Ukulukulu,  the 
unnasalized  word. 

I  have  for  a  long  time  been 
aware  of  the  use  of  the  two  words 
among  the  natives  ;  and  although 
I  copied  without  comment  Dr. 

Bleek's  remark  ; — "  perhaps  the 
unnasalized  form  is  at  present 
more  usual  in  the  signification  of 
a  great-great-grandfather,  or  the 
first  ancestor  of  a  family  or  tribe  ;" 
— thinking  he  had  authority  for 
such  a  statement ;  it  did  not  tally 
with  my  own  experience,  my  im 
pression  being  very  decided,  that 
the  nasalized  form  is  by  far  the 
most  common,  I  having  very  sel 
dom  heard  the  unnasalized  word 
used  by  natives.  The  reason  of 
this  is  now  obvious.  My  investi 
gations  have  been  conducted  for 
the  most  part  among  the  Ama- 
zulu  :  whilst  the  unnasalized  form, 
Ukulukulu,  is  a  tribal  pronuncia 
tion.  So  far  as  I  at  present  know, 
it  is  pronounced  thus  especially  by 
the  Amalala ;  but  probably  it  is 
also  in  use  among  other  tribes. 
The  Amazulu,  the  Amakxosa,  and 
the  Amakuza  use  the  nasalized 
form,  Unkulunkulu. 

It  will  perhaps  help  others  to  a 

clear  understanding  of  this  matter, 
if  I  just  detail  some  conversation 
on  the  subject  with  two  sets  of 
natives  011  two  different  occasions, 
since  my  last  letter  to  the  Courier. 

There  were  three  men  working 
together.  The  eldest,  Ung^eto, 
some  time  ago  gave  me  Duma- 
kade  as  the  name  of  the  Unkulu- 
nkulu  of  his  house.  This  word 
Dumakade  is  his  isiborigo,  and 
all  members  of  his  house  can  be 
addressed  by  it.  I  addressed  him 
by  the  name,  "  Dumakade  !"  The 
other  two  smiled  at  my  knowing 
his  isibongo ;  and  he,  laughing, 
said — "  I  told  you  that  name  a 
year  ago,  and  you  remember  it 
now." — I  said — "  Yes  ;  you  told 
me  Dumakade  was  the  name  of 
the  Unkulunkulu  of  your  house." 
—He  said—"  Yes." 

I  turned  to  another,  and  said — 
"  Usibamu,  what  is  the  name  of 
yours?" — He  replied,  without  a 
moment's  hesitation — "  Ubaleni." 

I  turned  to  Utombo,  and  asked 
— "  And  of  yours  ?  "  He  answer 
ed—"  Ukwele." 

Another  native  here  joined  us, 
and  I  asked  him — "  Ulwati,  what 
is  the  name  of  the  Unkulunkulu 
of  your  house  ?  " — He  said — 
"  Does  he  ask  our  isibongo  ?  " — I 
replied — "  I  said  nothing  of  isi 
bongo.  I  asked  the  name  of  your 
Unkulunkulu." — He  answered — 
11  Uzimande." 

At  a  short  distance  there  was  a 
fifth  man,  Ugovana,  working.  I 
had  asked  him  a  few  weeks  ago  if 
he  knew  anything  of  Unkulunku 
lu  ;  and  he  gave  me  the  common 
version  of  the  tradition  of  the 
origin  of  man.  I  went  to  him  ; 
and  he,  having  overheard  us,  said 
— "  O,  you  were  asking  of  that ! 
I  thought  you  were  asking  me 
about  the  Unkulunkulu  wabautu 
bonke  (the  Unkulunkulu  of  all 
men)." — I  said — "  Yes,  I  was, 

when  I  asked  you  a  short  time 
since.  But  are  there  not  many 
Onkuhmkulu  ?" — He  said — "  Yes. 
Ours  is  Urndaka." 

Thus  in  the  space  of  half  an 
hour  I  have  the  names  of  five  dif 
ferent  Onkulunkulu  given  to  me. 
And  be  it  remembered  that  these 
Onkulunkulu  are  the  objects  of 
worship  in  their  respective  houses. 

I  observed,  on  another  occasion, 
Umpengula,  a  native  Christian, 
standing  by  the  side  of  three  hea 
then  natives.  Their  names  are 
Udingezi,  Ubulawa,  and  Umkonto. 
They  are  all  probably  more  than 
sixty  years  old.  I  called  Umpe 
ngula  and  said — "  They  say  I  have 
confounded  Unkulunkulu  with 
Ukulukulu.  What  do  you  say  ?  " 

He  replied — "  What  do  they 
mean  ?  Why,  it  is  one  word.  The 
Amazulu  say  Unkuluukulu  ;  the 
Amalala  say  Ukulukulu." 

I  said — "  I  know.  But  what  I 
want  to  ask  is,  whether  you  re 
member  when  Ukoto  came,  and  I 
asked  him  about  Unkulunkulu  1" 

He  said — "  Yes.  I  remember 
quite  well." 

"  He  told  me  that  their  Unku 
lunkulu  was  Usenzangakona." 

"  Yes." 

"  Do  you  remember  my  asking 
him  whether  he  did  not  mean 
Ukulukulu,  and  his  answering, 
'  We  (viz.,  Amazulu)  say  Unkulu 
nkulu.  But  it  is  all  one  1 ' " 

He  said — "  Yes.     I  remember." 

"  And  you  agree  with  him  1 " 

"  Certainly." 

I  said — "  Let  us  call  Udingezi, 
and  hear  what  he  will  say.  Do 
you  ask  him,  and  I  will  be  silent. 
Ask  him  what  the  heads  of  gene 
rations  are  called." 

Udingezi  came. 

Umpengula  put  his  question 
thus — "  What  is  the  name  of 
your  Ukulukulu  (the  unnasalized 
form)?" 

I  w;is  vexed  with  this,  because 
I  had  not  wished  any  thing  to  be 
suggested  ;  and  said — "  No  ;  ask 
him  thus,  What  is  the  father  of 
your  father  called,  and  so  on  back 
wards." 

He  began — "  He  who  begat 
ubaba  is  ubaba-rnkulu,  or  ukulu  ; 
he  who  begat  ubaba-mkulu  is  uko- 
ko  ;  he  who  begat  ukoko  is  unku- 
lunkulu."  Thus  using  the  nasal 
ized  form,  though  the  unnasalized 
word  had  been  suggested.  An 
experimentum  crucis  this  ! 

We  then  went  to  Ubulawa  and 
Umkonto,  who  were  still  sitting 
on  the  grass  at  a  distance.  They 
gave  the  heads  of  generations  in 
the  same  way  as  Udingezi,  viz., 
Ubaba,  Ukulu,  Ukoko,  Unkulu- 
nkulu :  each  using  the  nasalized 
form. 

I  asked  them  what  the  Amalala 
called  the  head  of  the  fourth  gene 
ration  back  1 

They  thought  for  a  little  while, 
and  Ubulawa  answered — "  Ukulu 
kulu." 

I  said — "  Then  Unkulunkulu 
and  Ukulukulu  is  one." 

They  replied— "  Yes.  The  A- 
mazulu  say  Unkulunkulu  ;  the 
Amalala  Ukulukulu." 

I  asked — "  Are  you  Amazulu  V 

They  replied — "  No  ;  we  are 
Amakuza." 

I  continued — "  Well,  you  speak 
of  one  Unkulunkulu  of  all  men. 
What  was  his  name  1 " 

They  replied — "  Wo  do  not 
know  him.  We  know  nothing 
about  him." 

I  said — "  I  mean  him  who  first 
came  out  of  the  bed  of  reeds,  and 
brought  out  all  things." 

They  replied  they  knew  nothing 
about  him. 

We  are  not  to  understand  this 
answer  absolutely.  Had  I  wished 
it,  I  could  have  got  each  of  them 
to  relate  a  version  of  the  tradition. 

I  said — "  But  some  of  the 
Onkulunkulu  have  names  ?  " 

They  replied— "  Yes." 

I  asked — "  What  is  the  name  of 
yours,  Ubulawa '? " 

"  Umpungulo." 

"  And  of  yours,  Udingezi  ? " 

"  Ujikitshi." 

"  And  of  yours,  Umkonto  ?  " 

"  Usoni." 

"  Has  the  Unkulunkulu  of  the 
Amakuza  tribe  a  name  ]  " 

"Yes;  Uthlomo." 

And  Udingezi  added,  without 
my  asking — "  Udhlamini  is  the 
name  of  him  who  divided  the 
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  it  has  no  such  meaning,  and  does  not  even  allude  to  creation  at 
all,  as  will  be  clear  from  the  following  explanation  of  the  words : — 

Ukudabula  izizwe  i  loku  ukwa- 
Alukanisa  indAlu  etile  netile,  zi 
hamba  ngokwa/ilukana,  zi  zibusela. 
Ukudabuka  ke  loku  ;  ngokuba  a 
zi  sa  yi  'kubuyela  emuva,  se  zi  ya 
pambili  njalo. 

Njengaloku  ku  tiwa  ku  kona 
ukudabuka  kwegode  m/<la  Udinga- 
ne  'a/Jukana  nompande.  Kwa 

To  divide  (or  break  off)  the 
nations  is  this,  to  separate  house 
from  house,  that  they  may  go  in 
different  directions,  and  have  their 
own  government.  This,  then,  is 
division  ;  for  they  will  never  again 
return  to  their  first  position,  but 
separate  further  and  further  from 
each  other. 

For  instance,  it  is  said  there 
was  a  division  of  the  rope  when 
Udingane  separated  from  Urn  pa- 

From  these  conversations  we 
conclude  that  there  are  many  who 
are  called  Unkulunkulu  : — 

1.  Great-great-grandfathers,    of 
whom  eight  are  here  named. 

2.  The  heads  of  tribes,  of  whom 
one  is  named. 

3.  The    dividers    of    tribes,    of 
whom  one  is  named. 

4.  The    Unkulunkulu    of    all 
men,  whose  name  is  unknown. 

This  last  I  have  been  accustomed 
to  call,  for  the  sake  of  distinction, 
Unkulunkulu  the  First,  and  the 
others,  Secondary  Onkuhmkulu. 
Dr.  Bleek  feels  the  need  of  a  dis 
tinctive  epithet,  and  says,  the 
Unkulunkulu  par  excellence.16  We 
find  a  native  making  the  distinc 
tion  of  his  own  accord,  by  saying 
the  Unkulunkulu  of  all  men.  We 
have  also  the  separate  testimony 
of  several  natives  that  Ukulukulu 
is  all  one  with  Unkulunkulu,  and 

that  the  former  is  a  tribal  pronun 
ciation. 

I  think,  Sir,  that  entirely  inde 
pendently  of  other  materials  in 
my  possession,  the  position  is  fully 
established  by  what  I  have  here 
written,  that  Unkulunkulu  is, 
both  on  critical  and  religious 
grounds,  an  utterly  unfit  word 
with  which  to  translate  GOD.  The 
error  of  supposing  it  to  be,  ap 
pears  to  me  to  have  arisen  from 
the  fact  that  the  natives  ascribe  in 
some  sort  the  divine  act  of  Crea 
tion  to  the  first  man.  But  I  think 
I  shall  be  able,  at  a  future  time,  to 
show  that  their  notions  of  creation 
are  so  widely  opposed  to  ours,  that 
most  of  the  words  they  use  to  ex 
press  it  are  unfit  to  be  used  for  the 
purpose  by  the  missionary,  imply 
ing  as  they  do  a  theory  of  creation 
utterly  inadmissible  in  Christian 
theology,  which  is  founded  011  the 
Word  of  God.  H.  C. 

tiwa,  "  Uinpande  u  dabukile  ku- 
dingane,  u  se  zihambela  yedwa  ; 
nodingane  u  se  yedwa."  Nako 
ukudabuka. 

nde.  It  was  said,  "  Uinpande  has 
broken  off  from  Udingane,  and 
goes  by  himself;  and  Udingane 
too  is  by  himself."  That  is  to 
divide  or  break  off. 

The  dividing  (or  breaking  off) 
of  the  nations  at  first  is  this,  that 
a  primitive  chief  should  make  a 
division  in  his  many  houses,  say 
ing,  "  So-and-so,  live  in  such  a 
place.  Depart  from  this  place, 
and  go  and  reign  for  yourself." 
He  says  the  same  to  another,  and 
to  all  his  children. 

This,  then,  is  to  divide  (or  break 
off)  the  nations.  And  those  be 
come  nations  who  are  taken  out 
together  with  their  villages.  For 
example,  Umahhaule  broke  off 
from  the  Abambo,  and  Unjan  also, 
and  Umunyu,  and  Ungangezwe. 
All  these  came  from  Uzithlanthlo, 
their  great  chief. 

70  Usithlami  calls  him   "  Unkulunkulu  wamandulo,"  The  most 
ancient  Unkulunkulu,  see  p.  89. 

Ukudabuka  kwezizwe  kuk^ala 
ukuba  inkosi  yo/Janga  y  a/tluka- 
nise  ezindAlini  zayo  eziningi,  i  ti, 
"  Bani,  yaka  ekutini,  u  pume  lapa, 
u  zimele."  Na  komunye,  kubo 
bonke  i  tsho  njalo. 

I  loko  ke  ukudabula  izizwe  ;  se 
be  izizwe  labo  aba  kitshiwe  nemizi. 
Njengaloku  Umahhaule  u  dabuke 
embo,  nonjan,  iiomunyu,  iionga- 
ngezwe.  Bonke  labo  ba  puma 
kuzi/tlau/Jo,  inkosi  yabo  enkulu. 

UTIKXO,  the  word  adopted  for  God 
by  the  early  missionaries  among 
the  K#osa  or  Frontier  Kafirs,  was 
not  a  word  known  to  the  natives  of 
these  parts,  but  was  introduced  by 
missionaries  and  others.  And  it 
is  generally  supposed  that  the 
word  does  not  properly  belong  to 
the  Krcosa  or  any  other  of  the 
alliterative  dialects  spoken  in  South 
Africa ; 1  but  has  been  derived 
from  the  Hottentots.  The  word 
Utikreo  has  the  nearest  resem 
blance  to  the  Tikarwoa  of  the  Cape 
Hottentot  dialect. 

We  cannot  doubt  that  this  is 
the  word  which  Kolb  means  to 
express  as  the  Hottentot  name  for 
God.2  Having  declared  his  un- 
doubting  conviction  that  the  Hot 
tentots  generally  "  believe  in  a 
supreme  Being,  the  Creator  of 
heaven  and  earth,  and  of  every 
thing  in  them ;  the  arbiter  of  the 
world,  through  whose  omnipotence 

all  things  live  and  move  and  have 
their  being.  And  that  he  is  en 
dowed  with  unsearchable  attributes 
and  perfections,"  he  goes  on  to 
say  :— "  The  Hottentots  call  him 
Gounja  Gounja  or  Gounja  Ticquoa; 
that  is,  the  God  of  all  gods  ;  and 
say  he  is  a  good  man,  who  does 
nobody  any  hurt ;  and  from  whom 
none  need  be  apprehensive  of  any ; 
and  that  he  dwells  far  above  the 
moon."3 

If  the  investigations  of  Moffat, 
Appleyard,  Casalis,  and  others  are 
correct,  Kolb  very  much  exagge 
rated  the  Hottentot  notion  re 
specting  God,  and  substituted  in 
stead  of  what  they  really  believed, 
the  belief  of  a  Christian  man. 
Nothing  is  more  easy  than  to  en 
quire  of  heathen  savages  the  cha 
racter  of  their  creed,  and  during 
the  conversation  to  impart  to  them 
great  truths  and  ideas  which  they 
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,  <fcc.     Written 
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. 

to  have  these  come  back  again  as 
articles  of  their  own  original  faith, 
•when  in  reality  they  are  but  the 
echoes  of  one's  own  thoughts. 
But  even  here  in  Kolb's  statement 
we  have  the  idea,  more  clearly  and 
distinctly  enunciated  by  after  in 
vestigators,  that  great,  and  mighty 
and  good,  as,  according  to  him,  the 
Hottentots  might  have  regarded 
their  Tik#woa,  they  believed  that 
he  was  but  "  a  good  man." 

And  further  on  Kolb  tells  us 
they  also  "  worship  an  evil  deity 
whom  they  look  upon  as  the  father 
of  mischief,  and  source  of  all 
plagues.  They  call  him  Touquoa  ; 
and  say  he  is  a  little,  crabbed,  in 
ferior  captain,  whose  malice  against 
the  Hottentots  will  seldom  let  him 
rest ;  and  who  never  did,  nor  has 
it  in  his  nature  to  do,  any  good  to 
any  body.  They  worship  him 
therefore,  say  they,  in  order  to 
sweeten  him  and  to  avert  his 
malice."4 

The  two  words — Ticquoa  and 
Touquoa — here  given  for  a  good 
and  evil  deity,  are  remarkably 
alike  ;  and  it  is  not  improbable 
that  Kolb  mistook  two  words, 
identical  in  meaning,  and  applied 
to  one  imaginary  being,  for  the 
name  of  two  beings,  a  good  and 
evil  one.  If  not,  then  we  must 
suppose  that  since  the  time  of 
Kolb  a  great  corruption  has  taken 

place  in  the  original  creed  of  the 
Hottentots,  and  that  the  good  and 
evil,  which  were  formerly  kept 
distinct  and  referred  to  different 
agents,  have  become  confused,  and 
are  indiscriminately  ascribed  to 
one  being. 

Observing  that  Dr.  Bleek  speaks 
of  Tikxwoa  as  being  one  with 
"  Kolb's  Tikquoa  or  touquoa,"  I 
supposed  he  might  have  more 
ample  reason  for  thinking  them 
identical  than  I  had.5  His  rea 
sons,  however,  are  simply  philolo 
gical.  I  quote  from  his  letter  on 
the  subject  :  — "  By  identifying 
this  Toukquoa  with  Tikquoa,  the 
name  for  God  found  in  the  voca 
bulary  (where  Cham-ouna  is  that 
for  the  devil,  who  is  called  in  Na- 
ma  Hottentot  Kau-ap),  I  do  not 
think  I  exceeded  the  probability. 
But  it  may  yet  be  that  Kolb  meant 
a  different  word.  However,  con 
sidering  it  fully,  I  have  not  much 
doubt  it  is  really  the  same  word, 
identical  with  the  Nama  Tsui- 
kxoap,  which  contain  both  the 
vowels  in  the  first  syllable  of 
which  the  two  renderings  of  Kolb 
give  only  each  one." 

I  may  add  that  whilst  recently 
on  a  visit  among  the  Griquas  I 
met  with  several  persons  who 
were  acquainted  with  the  Hotten 
tots,  and  understood  their  lan 
guage.  They  told  me  that  the 

4  Id.,  p.  104. 

5  Comparative  Grammar,  p.  92. 

name  they  used  for  God  was 
Tikqwa.  They  did  not  know  any 
other  name  for  an  evil  principle 
resembliug  it.  They  also  under 
stood  the  language  of  the  Bush 
men,  and  told  me  that  their  word 
for  God  was  Ik^um'n ;  and  that 
the  meaning  of  the  word  was, 
"  Father  who  is  above." 

Moffat  quotes  from  Dr.  Vander- 
kemp  the  following,  which  appears 
to  justify  the  surmise  that  Kolb 
was  mistaken  in  supposing  the 
two  words  referred  to  two  beings 
from  not  observing  that  he  was 
dealing  with  a  merely  tribal  dif 
ference  of  pronunciation:6 — "A 
decisive  proof  of  what  I  here  say 
with  respect  to  the  national  athe 
ism  of  the  Kafirs,  is,  that  they 
have  no  word  in  their  language  to 
express  the  idea  of  Deity  ;  the  in 
dividuals  just  mentioned  calling 
him  'Thiko,  which  is  a  corruption 
of  a  name  by  which  God  is  called 
in  the  language  of  the  Hottentots, 
literally  signifying  one  that  induces 
'' 

But  Moffat  is  equally  decisive 

that  the  Hottentots  and  Kamaquas 
are  just  as  ignorant  of  God,  and 
their  language  just  as  devoid  of  a 
word  for  God,  as  Dr.  Vanderkcmp 
and  others  have  represented  the 
Kafirs.  Whilst  pursuing  his  in 
vestigations  among  the  inhabitants 
of  Great  Namaqualand,  he  says : 
— "  I  met  with  an  ancient  sorcerer 
or  doctor,  who  stated  that  he  had 
always  understood  that  Tsui'kuap 
was  a  notable  warrior,  of  great 
physical  strength  ;  that  in  a  des 
perate  struggle  with  another  chief 
tain,  he  received  a  wound  in  the 
knee,  but  having  vanquished  his 
enemy,  his  name  was  lost  in  the 
mighty  combat  which  rendered 
the  nation  independent ;  for  no 
one  could  conquer  the  Tsui'kuap 
(vvounded-knee).  When  I  referred 
to  the  import  of  the  word,  one 
who  inflicts  pain  or  a  sore  knee, 
manifesting  my  surprise  that  they 
should  give  such  a  name  to  the 
Creator  and  Benefactor,  he  replied 
in  a  way  that  induced  the  belief 
that  he  applied  the  term  to  what 
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. 

death  itself ;  adding  that  he 
thought  death,  or  the  power  caus 
ing  death,  was  very  sore  indeed."8 

And  then  he  asks  : — "  May  not 
the  Tsui'kuap  of  these  people  be 
like  the  Thlanga  of  the  Kafirs,  an 
ancient  hero;  or  represent  some 
power  which  they  superstitiously 
dread,  from  its  causing  death  or 
pain  ?  "9 

We  see,  then,  that  Moffat  comes 
to  a  conclusion  somewhat  similar 
to  that  of  Kolb,  that  there  is  an 
evil  principle  or  being,  feared  by 
the  Hottentots,  and  which  has  re 
ceived  the  name  of  Tsui'kuap, 
which  is  equivalent  to  Utikoxx 
But  he  does  not  appear  to  have 
heard  any  thing  of  the  good  prin 
ciple  or  being,  of  which  Kolb 
speaks. 

Again,  Casalis  expresses  an 
equally  decided  opinion  as  to  the 
"  endemical  atheism  "  of  the  inha 
bitants  of  South  Africa  generally. 
He  says  : — "  The  tribes  had  en 
tirely  lost  the  idea  of  a  Creator. 
All  the  natives  whom  we  have 
questioned  on  the  subject  have 
assured  us  that  it  never  entered 
their  heads  that  the  earth  and  sky 

might  be  the  work  of  an  invisible 
being."10 

Shaw  also  says  ; — "  The  Kafir 
nations  cannot  be  said  to  possess 
any  religion."11  And  again  : — 
"  Before  Missionaries  and  other 
Europeans  had  intercourse  with 
the  Kafirs,  they  seem  to  have  had 
extremely  vague  and  indistinct 
notions  of  God.  The  older  Kafirs 
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."12 

A  similar  statement  is  made  by 
Arbousset.  He  says  : — "  They 
have  scarcely  retained  the  idea  of 
a  Supreme  Being.  The  more  en 
lightened  admit  that  there  is  a 
Morena  in  heaven,  whom  they  call 
the  powerful  master  of  things,  but 
the  multitude  deny  that  there  is, 
and  even  this  name  of  niorena  is 
the  same  as  they  give  to  the  lowest 
of  their  chiefs.  All  the  blacks 
whom  I  have  known  are  atheists, 
but  it  would  not  be  difficult  to  find 
amongst  them  some  theists.  Their 
atheism,  however,  does  not  prevent 

8  Moffat.     Op.  cit.,  p.  259. 

9  Id.,  p.  259. 

10  Casalis.     The  Basutos,  p.  238. 

11  Story  of  My  Mission,  p.  444. 

12  Id.,  p.  451. — My  reasons  for  thinking  that  these  views  require 
very  considerable  modification  are  given  in  another  place. 

their  being  extremely  superstitious, 
or  from  rendering  a  kind  of  wor 
ship  to  their  ancestors,  whom  they 
call  barimos,  or  in  the  singular 
morimo."13 

He  says  of  the  Mountain  Bush 
men's  faith  : — "  They  say  that 
there  is  a  Kaang  or  Chief  in  the 
sky,  called  also  Kue-Akeng-teng, 
the  Man,  that  is  to  say,  the  Master 
of  all  things.  According  to  their 
expression,  '  one  does  not  see  him 
with  the  eyes,  but  knows  him  with 
the  heart.'  He  is  to  be  worshipped 
in  times  of  famine  and  before 
going  to  war,  and  that  throughout 
the  whole  night,  performing  the 
dance  of  the  mokoma*"1* 

The  same  notion  of  malevolence 
is  connected  in  the  native  mind 
among  the  Bechuanas  with  the 
word  Morimo,  which  the  Mission 
aries  have  adopted  for  God.  The 
meaning  of  Morimo  as  given  by 
Moffat,15  and  of  Molimo  as  given 
by  Casalis,16  is,  like  that  given  to 
the  Bushmen's  Ikgum'n,  "  He  that 
is  in  heaven."  But,  says  Moffat, 
"  Morimo,  to  those  who  knew  any 
thing  about  it,  had  been  represent 
ed  as  a  malevolent  selo  or  thing."11 
And  again,  "  According  to  native 
testimony  Morimo,  as  well  as  man, 

13  Op.  cit.,  p. 
15  Op.  cit.,  p.  260. 
17  Op.  cit.,  p.  261. 
19  Op.  cit.,  p.  248. 

with  all  the  different  species  of 
animals,  came  out  of  a  cave  or 
hole  in  the  Bakone  country."18 
"  There  is,"  says  Casalis,  "  an  ob 
vious  contradiction  between  the 
language  and  the  received  ideas."19 
— That  is,  I  presume,  Casalis  sup 
poses  that  the  word  Morimo  or 
Molimo, — a  heavenly  one, — is  a 
testimony  preserved  in  the  lan 
guage  of  the  people  against  their 
present  infidelity  and  corruption 
of  faith.  And  Archbishop  Trench, 
in  his  work  on  "  The  Study  of 
Words,"  has  brought  this  word 
forward  as  a  remarkable  instance 
of  the  disappearing  of  an  important 
word  from  a  language,  and  with  it 
"  the  disappearing  as  well  of  the 
great  spiritual  fact  and  truth 
whereof  that  word  was  once  the 
vehicle  and  the  guardian."20 

But  Dr.  Bleek  has  made  it  more 
than  probable  that  Moffat  and 
Casalis  are  mistaken  in  the  deriva 
tion  and  meaning  of  this  word ; 
and  that  Molimo  has  a  sound  by 
accident  only  similar  to  Moh'olimo 
— "  one  who  is  in  heaven."  He 
says  : — "  In  other  South  African 
languages,  different  words  are 
found  indicating  the  idea  of  a  su 
preme  being ;  but  in  Se-tshuana  at 

14  Op.  cit.,  p.  363. 
16  Op.  cit.,  p.  248. 
18  Id.,  p.  262. 
20  P.  18. 

least  the  word  for  '  God '  has  a 
similar  reference  to  their  ancestor 
worship  as  the  Zulu  Unkulunkulu. 
Thus  in  Se-suto  Mo-limo  means 
God,  and  me-limo  gods,  but  mo- 
limo,  ancestral  spirits,  plur.  ba- 
ftroo."21 

This  is  a  far  more  probable  de 
rivation.  And  when  we  remember 
that  Moiimo  is  supposed  to  have 
come  out  of  the  same  hole  that 
gave  origin  to  man  arid  beasts,  as 
Unkulunkulu  came  out  of  the 
same  bed  of  reeds  ;  and  that  in  the 
native  mind  there  is  no  connection 
of  thought  between  a  heavenly 
being  and  this  Morirno,  there  can 
be  little  doubt  of  the  correctness 
of  the  view  taken  by  Dr.  Bleek. 

Further,  it  may  be  added  in 
corroboration  that  although  the 
Amazulu  do  not  say  Unkulunkulu 
is  an  Itongo, — an  ancestral  spirit ; 
they  say  he  was  an  Ukoko, — an 
ancestor  :  and  not  only  does  it  ap 
pear  that  they  suppose  that  at  one 
time  he  was  regarded  as  an  Itongo, 
and  was  worshipped  among  other 
Amatongo  by  his  own  laud-giving 
names,  but  we  find  them  incident 
ally  giving  intimations  of  a  belief 
in  a  great  Itongo  from  whom  all 
things  proceeded.  Thus  they  are 
heard  to  say  in  explanation  of  the 
superiority  of  the  white  man  to 
the  coloured  that  the  former  re 

mained  longer  with  a  great  Itongo 
than  the  blacks,  and  therefore 
came  into  being  more  perfect,  with 
better  habits  and  accoutrements.*2 

This  view  brings  the  notions  of 
different  people  of  South  Africa 
into  a  certain  similarity  and  con 
sistency.  Whilst  on  the  other 
view  they  are  neither  consistent 
with  themselves  nor  with  each 
other. 

Appleyard  gives  a  somewhat 
similar  account  to  that  of  Mof- 
fat  as  to  the  meaning  of  Utik.ro. 
He  says  : — "  Tshoei'koap  is  the 
word  from  which  the  Kafirs  have 
probably  derived  their  Utixo,  a 
term  which  they  have  invariably 
applied,  like  the  Hottentots,  to  de 
signate  the  Divine  Being,  since 
the  introduction  of  Christianity. 
Its  derivation  is  curious.  It  con 
sists  of  two  words  which  together 
mean  'the  broken  knee.'  It  is 
said  to  have  been  originally  applied 
to  a  doctor  or  sorcerer  of  consider 
able  notoriety  and  skill  among  the 
Hottentots  or  Namaquas,  some 
generations  back,  in  consequence 
of  his  having  received  some  injury 
of  the  knee.  Having  been  held 
in  high  repute  for  extraordinary 
powers  during  life,  he  continued 
to  be  invoked,  even  after  death,  as 
one  who  could  relieve  and  pro 
tect  f3  and  hence,  in  process  of 

21  Op.  cit,  p.  91.  22  See  p.  80. 

23  That  is,  strictly  in  accordance  with  the  custom  of  an  ancestor- 
worshipping  people. 

Ill 

time,  he  became  the  nearest  in 
idea  to  their  first  conceptions  of 
God."24 

If  this  account  be  correct,  and 
there  appears  no  reason  whatever 
for  doubting  its  accuracy,  it  is 
clear  that  the  early  Missionaries, 
in  using  the  word  Utik:eo  for  God, 
adopted  an  isibongo,  or  laud-giving 
name,  of  some  old  brave. 

To  my  mind  nothing  here  found 
conveys  the  idea  that  the  notion  of 
divinity  was  ever  in  the  unedu 
cated  native  mind  connected  with 
Utikico ;  much  less  that  Utikax) 
ever  meant  God  :  on  the  contrary 
that  it  meant  something  very  dif 
ferent  from  God  ;  in  some  in 
stances,  at  least,  an  evil  spirit, 
which  was  worshipped  just  on  the 
same  grounds  as  the  Yezidis  wor 
ship  Satan,  "  because  he  must  be 
conciliated  and  reverenced  ;  for  as 
he  now  has  the  means  of  doing 
evil  to  mankind,  so  will  he  here 
after  have  the  power  of  rewarding 
them."25  And  it  appears  to  me  to 
have  been  unwisely  and  improperly 
adopted  by  the  early  Missionaries ; 
to  be  explained  and  excused  only 
on  the  ground  that  at  first  the 
teachers  and  taught  were  unable 
freely  to  communicate  ideas  one  to 
the  other. 

The   term  Molimo  or  Morimo 

appears  equally  improper.  How 
very  objectionable  is  it  to  use  a 
word  for  God  in  teaching  savages 
the  doctrines  of  Christianity,  to 
which  they  have  a  natural  or 
rather  educated  repugnance,  and 
of  the  Being  whom  it  is  meant  to 
represent  they  can  speak  as  a 
native  chief  spoke  to  Mr.  Moffat : 
— •"  When  we  assured  him  that 
God  (Morimo)  was  in  the  heavens, 
and  that  He  did  whatever  He 
pleased,  they  blamed  us  for  giving 
Him  a  high  position  beyond  their 
reach  ;  for  they  viewed  their  Mo 
rimo  as  a  noxious  reptile.  '  Would 
that  I  could  catch  it,  I  would 
transfix  ifc  with  my  spear,'  ex 
claimed  S.,  a  chief,  whose  judg 
ment  on  other  subjects  would  com 
mand  attention."26 

At  the  same  time  it  is  quite 
possible  that  the  confusion  of  ideas 
between  good  and  evil, — the  asso 
ciation  of  the  idea  of  evil  with 
God, — which  we  here  meet  with, 
is  a  confusion  of  comparatively 
recent  times  ;  that  originally  there 
existed  a  defined  belief  in  a  good 
and  an  evil  Being ;  but  that  the 
common  multiform  natural  phe 
nomena,  which  are  constantly  ex 
hibiting  the  Creator's  beneficence, 
were  lost  to  these  afflicted  popula 
tions  amidst  phenomena  of  an  ap- 

24  Grammar,  p.  13. 

25  Layard's  Nineveh.     Vol.  I.,  p.  298. 

26  Op.  cit.,  p.  265. 

parently  opposite  character,  and 
especially  amidst  the  sufferings  and 
wants  of  their  daily  life ;  until 
created  things  spoke  to  them  only 
of  suffering,  and  fixed  their  atten 
tion  on  a  pain-creating  being, 
whom  they  feared  more  than  re 
verenced,  and  whom  if  they  wor 
shipped,  it  was  to  deprecate  wrath, 
rather  than  to  express  their  faith 
in  his  love. 

And  may  not  the  legend, — so 
bizarre  and  bald, — given  by  Dr. 
Bleck  in  the  "  Hottentot  Tales"2' 
of  a  contest  between  Heitsi  Eibip 
and  G^ag^orip  be  a  confused  tra 
dition  of  some  old  faith,  the  fun 
damental  principle  of  which  was 
that  of  a  contest  between  good  and 
evil  in  nature ;  but  which  in  pro 
cess  of  time  has  been  lost,  and  the 
good  and  the  evil  come  to  be  con 
founded,  and  referred  alike  to  one 
fabulous  being. 

According  to  Du  Chaillu,  we 
find  -even  at  the  present  time 
among  the  inhabitants  of  the 
Western  coast  of  Africa  the  wor 
ship  of  a  good  and  evil  spirit.  He 

"  Aniambia  enjoys  the  protec 
tion  of  two  spirits  of  very  great 
power,  named  Abambou  and 
Mbuirri.  The  former  is  an  evil 
spirit,  the  latter  is  beneficent. 
They  are  both  worshipped;  and 
their  accommodations,  so  far  as  I 

was  permitted  to  see,  were  exactly 
alike. 

"  Abambou  is  the  devil  of  the 
Gamma.  He  is  a  wicked  mis 
chievous  spirit,  who  lives  near 
graves  and  in  burial  grounds.  He 
takes  occasional  walks  through  the 
country ;  and  if  he  is  angry  at  any 
one,  has  the  power  to  cause  sick 
ness  and  death.  In  worshipping 
him  they  cry,  '  Now  are  we  well ! 
Now  are  we  satisfied  !  Now  be 
our  friend,  and  do  not  hurt  us  ! ' 

"  Mbuirri,  whose  house  I  next 
visited,  is  lodged  and  kept  much  as 
his  rival.  He  is  a  good  spirit,  but 
has  powers  much  the  same  as 
Abambou,  so  far  as  I  could  see. 
Being  less  wicked,  he  is  less  zea 
lously  worshipped."28 

This  coincides  remarkably  with 
Kolb's  statement ;  and  leads  to  a 
reasonable  suspicion  that  his  Tou- 
quoa, — probably  only  some  local 
or  tribal  variation  of  the  word  now 
come  down  to  the  Kafirs  as  Uti- 
ko?o, — and  the  Morimo  of  the  Be- 
chuanas  and  Basutos,  is  the  same 
as  the  Abambou  of  the  people  of 
Aniambia.  Yet  what  missionary 
would  choose  Abambou  as  the 
name  for  God,  even  though  he 
should  have  ascribed  to  him,  in 
addition  to  his  own,  the  only  "  less 
wicked  "  attributes  of  Mbuirri  ? 

Dr.  Bleek's  Hottentot  legend 
just  alluded  to,  begins  with  the 

27  P.  77, 

f  Op.  cit.,  pp.  202,  203. 

significant  words,  "  At  first  there 
were  two."  And  among  the  na 
tives  of  these  parts  we  have  the 
two  words  Unembeza  and  Ugova- 
na  to  express  the  good  and  evil 
hearts  which  are  supposed  to  be 
contending  within  them.  And 
they  ascribe  good  and  evil  to  the 
Amatongo  which  they  worship, 
and  worship  more  sedulously  to 
avert  evil  than  to  acknowledge 
good. 

Be  this  as  it  may,  the  impres 
sion  so  generally  existing  among 
those  who  have  laboured  long  in 
South  Africa  of  the  "endemic 
atheism  "  of  the  different  peoples, 
and  the  difficulty  universally  con 
fessed  of  being  able  to  determine 
whether  the  name,  applied  to  some 
being  to  whom  certain  supreme 
acts  are  referred,  is  in  the  native 
mind  any  thing  more  than  the 
name  of  their  great  forefather,  or 
of  some  great  hero-benefactor  of 
times  gone  by,  to  whom  with  per 
fect  consistency  an  ancestor-wor 
shipping  people  would  refer  such 
acts,  suggest  that  it  would  be  both 
more  wise  and  reverent,  and  more 
likely  to  be  effectual  in  attempting 
to  teach  them  a  new  faith,  to  in 
troduce  a  new  name, — a  name  not 
really  newer  to  them  than  the  idea 
of  the  supreme  Being  itself.  I  am 
myself  persuaded  that  such  a  new 
name  is  very  desirable,  aye  more, 

very  necessary.  For  there  is  no 
name,  whether  Utikcco,  or  Morimo, 
or  Unkulunkulu,  which,  without 
possessing  any  primary  significa 
tion  referring  to  divinity,  has  not 
much,  both  etymologically  and 
traditionally,  which  is  highly  ob 
jectionable,  and  calculated  to  mis 
lead  the  young  convert.  Bishop 
Colenso  felt  this  on  his  first  intro 
duction  to  mission  work.  And  I 
do  not  doubt  that  his  impression 
was  the  result  of  devout  and  in 
telligent  thought,  which  is  not  at 
all  invalidated  by  a  change  of 
opinion,  which  led  him  to  attempt 
to  introduce  an  equally  objection 
able  word  for  God,  and  to  which 
exception  has  been  justly  taken  by 
many  on  grounds  similar  to  those 
which  may  be  taken  against  Uti- 
kxo. 

In  connection  with  the  word 
Utikajo,  "the  broken  knee,"  the 
following  interesting  and  curious 
corroboration  of  the  idea  that 
Utik.TO  is  but  the  isibongo  or  laud- 
giving  name  of  some  ancient  brave, 
is  well  worth  considering.  Among 
the  Amazulu  there  is  a  word, 
clearly  an  isibongo,  U-gukqa-ba- 
dele,  which  means,  He  kneels  and 
they  get  enough  of  it.  And  the 
following  explanations  appear  to 
show  the  character  and  circum 
stances  of  the  conflict  from  which 
tie  obtained  the  name  : — 

U-guk<?a-ba-dele,  umuntu  o  Ala- 
nganyelwe  abantu  abaningi,  be  zi- 
temba  ubuningi,  be  ya  'ku  m  enza 
aineMo  'mnyama  ngoku  m  hha- 
k<?a,  a  f e  e  nga  bonisisi  loko  a  nga 
kw  enzako.  Ku  ti  ngesikati  so- 
kulwa  nabo,  'emi.  Ku  ti  ba  nga 
m  /Jaba,  noma  be  nga  m  /^labile, 
ba  bone  e  ti  kiti  ngedolo,  ba  ti, 
"  U  ya  wa ;  si  m  Mabile."  Ba 
sondele  kakulu,  ku  nga  bi  njengo- 
kuba  be  be  sondele  e  s'  emi,  ku 
tlAlulisise  ukusondela  kwabo  kuye, 
e  se  wile,  ngokuti,  "  E,  manje  ke, 
a  si  m  k?ede."  Kepa  ba  ze  ba 
dAlulwe  isikati  be  nga  m  k^edi ;  e 
u  vena  yedwa  o  ba  k^eda  ngan/ila- 
nye,  be  ng'  azi  uma  ulukuni  ngen- 
dawo  enjani ;  ba  ze  ba  ti,  "  Hau  ! 
sa  za  sa  pela  umuntu  emunye  na  ? 
A  si  m  shiye." 

Ba  m  shiye  ke,  e  se  kuyo  leyo 
'ndawo  lapa  be  fike  e  kona.  Nga- 
loko  ke  lapa  se  be  mukile  be  m 
shiya  be  m  bona,  ba  hambe  be 
bheka,  be  m  bona  e  sa  guk^ile,  e 
bj*  lindile  ukuti,  kumbe  ba  ya 
'utatela  amandAla  okubuya.  Ku 
ti,  ngoku  nga  buyi  kwabo,  'esuke 
A  liambe. 

Kanti  ke  ba  delile.  ukuti  b'  esu 
ti,   a  ba  sa  m  funi.      U  lowo  ke 

"We  apply  the  name  U-guk^a- 
)a-dele  to  a  man  who  has  been 
surrounded  by  many  others,  who 
rust  to  their  number,  and  expect 
to  be  able  to  confuse  him  by  sur- 
'oimding  him,  and  so  kill  him  be 
fore  he  can  well  see  what  to  do  ; 
ind  perhaps  they  stab  him,  or 
without  having  stabbed  him,  they 
see  him  sink  on  his  knee,  and  say, 
'  He  is  falling  ;  we  have  stabbed 
him."  And  they  draw  near  to 
trim,  no  longer  now  as  when  he 
was  standing ;  they  go  quite  close 
bo  him  now  he  has  fallen,  saying, 
"  Ah,  now  then,  let  us  make  an 
;nd  of  him."  But  a  long  time 
passes  without  their  killing  him  ; 
it  is  he  alone  who  kills  them,  they 
not  understanding  in  what  way  he 
is  so  difficult  to  kill ;  until  at 
length  they  say,  "Hau!  are  we 
then  at  length  all  killed  by  one 
man  1  Let  us  let  him  alone." 

And  so  they  leave  him  still  in 
the  same  place  where  they  first 
found  him.  So  then  when  they 
have  left,  going  away  with  their 
faces  towards  him,  they  go  on 
looking  back  and  see  him  still 
kneeling  and  watching  them,  for 
he  thinks  they  may  take  heart  and 
come  back  to  him  again.  But 
when  they  do  not  return  he  arises 
and  goes  away. 

They  have  had  enough  of  it  for 
sooth,  that  is,  they  are  satisfied, 

U-guk(?a-ba-dele.  Leli  'gam  a  lo- 
kuti  TJ-guk^a-ba-dele,  a  si  lo  igaina 
lomuntu  uje ;  igaina  e  si  li  zwe  li 
fika  nabantu  ekutikcni  kwamabu- 
nu,  e  vela  emakroseni  •  a  lika  na- 
bantu  basemakxoseni ;  be  fmiga  be 
ti,  "  Tikx'O  o  pezulu.  Guk^a-ba- 
dele."  Kodwa  lelo  lokuti  "gu- 
k^a  "  a  li  k^ondeki  ka/Je,  uma  la 
fika  kanyekanye  na,  nelokuti 
"  Tikx'o  "  na.  Sa  li  zwa  ke  nga- 
makirosa  ukuba  Utik&o  iukosi  e 
pezulu. 

Ekuk^aleni  amakosi  a  e  puma 
hi)  pi,  a  /Jasele  nayo  ;  kepa  ku  ti, 
ngokukalipa  kwezita,  z'  enze  ikce- 
bo  lazo  lokuti,  "  Ukuze  laba  'bantu 
si  ba  n^obe,  a  si  bulale  inkosi 
yabo  le,  ukuze  ba  pele  amandAla." 
Nembala  ke  ku  ti  ba  nga  i  bulala 
inkosi,  ba  i  kcite  leyo  'mpi ;  ngo- 
kuba  arnakosi  lawo  a  e  puma  iigo- 
kuti,  "  Kona  abantu  bami  be  ya 
'kuba  nesibiiidi,  be  bona  ngikona." 

Kwa  yekwa  ke  loko  ;  a  ku  sa 
vamile  ;  se  ku  kona  kwezinye  izi- 
zwe  ;  kwazulu,  a  ku  se  rijalo. 

and  do  not  go  after  him  any  more. 
Such  a  man,  then,  is  called  U-gu- 
k^a-ba-dele.  It  is  not  the  name  of 
a  common  person.  It  is  a  name 
which  we  heard  from  people  when 
the  Dutch  first  came  from  the 
Kxosa  tribes  ;  they  brought  some 
Ka;osa  people  with  them ;  when 
they  took  an  oath,  they  said,  "  Ti- 
k^o  who  is  above.  Guk^a-ba-dele." 
But  it  is  by  no  means  clear  whe 
ther  the  word  "guk^a"  (kneel) 
came  at  precisely  the  same  time  as 
the  word  Utikeo.  We  heard  from 
the  Amakxosa  that  Utikico  is  the 
Lord  who  is  above.29 

At  first  chiefs  used  to  go  out 
with  the  army,  and  invade  other 
people  with  it;  but  it  happened 
through  their  shrewdness  that  the 
enemy  devised  a  plan,  saying,  "In 
order  that  we  may  conquer  these 
people,  let  us  kill  their  king,  that 
they  may  be  discouraged."  And 
in  fact  they  might  kill  the  king 
and  scatter  the  army ;  for  the 
kings  used  to  go  out,  saying, 
"  Then  my  people  will  be  brave, 
when  they  see  me  there." 

So  the  custom  of  accompanying 
the  army  was  given  up  ;  it  is  no 
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. 

Kwazulu  irikosi  i  bongwa  ngokwe- 
nza  kwabantu  bayo,  a  ba  kw  enze 
eziteni ;  ba  n^obe  ;  a  ku  tshiwo 
ukuti,  kw  enze  abantu  bayo. 
Njengokuba,  uma  impi  e  nama- 
nd/ila  ya  vela  ngen/Ja,  enye  i  nge- 
nzansi,  i  ti  induna  e/Jakanipile, 
"  O,  indawo  imbi ;  si  ya  'utateka ;  a 
si  mi  ka/ile ;  guk^a  ni  ngamadolo, 
ni  ba  ngume  amaturnbu."  Nga- 
lelo  'kcebo,  uma  ba  n^oba  ngalo, 
inkosi  yabo  i  nga  tiwa  i  TJ-gukga- 
ba-dele,  njengokungati  kw  enze 
yona ;  kanti  kw  enze  abantu  bayo 
ngesibindi  sokukumbula  inkosi 
yabo.  K.U  tshiwo  njalo  ke  nku- 
bizwa  kwenkosi ;  njengaloku  ku 
tiwa  ukubongwa  kwenkosi  yakwa- 
zulu,  ku  tiwe,  "  Wena,  wa  cl/Ja 
Ubani  e  be  zalwa  ng'  Ubani;  a 
kwa  ba  'ndaba  zaluto."  I  bongwa 
ke  ngokwenza  kwempi  yayo.  La- 
wo  'mandAla  aw  enziwa  impi,  i  ye 
'kutata  izibongo  zokuba  ku  bongwe 
inkosi  ngazo.  Ku  njalo  ke  a  ku 
bonakali  ukuba  kw  enze  yona 
uk^-obo,  noma  kw  enze  abantu 
bayo  na. 

Among  the  Amazulu  the  chief  is 
praised  for  the  conduct  of  his  peo 
ple  among  the  enemy ;  they  con 
quer,  and  it  is  not  said  that  the 
conquest  was  made  by  the  king's 
people.  For  instance,  if  a  power 
ful  army  appears  on  the  high  lands, 
and  the  other  army  is  below,  a 
wise  officer  says,  "  O,  the  place 
is  bad  ;  we  shall  be  borne 
down  ;  our  position  is  bad  ;  kneel, 
and  stab  them  in  the  bowels."  If 
they  succeed  by  this  stratagem, 
their  chief  may  be  called  by  the 
name  U-guk^a-ba-dele,  as  though 
it  was  he  who  did  it,  when  for 
sooth  it  was  his  people  through 
the  bravery  which  the  recollection 
of  their  chief  gave  them.  This  is 
the  manner,  then,  in  which  kings 
get  names ;  as  it  is  said  when 
lauding  the  king  of  the  Amazulu, 
"  You  who  ate  up  So-and-so,  the 
son  of  So-and-so  ;  and  it  was  no 
thing  to  you."  So  the  chief  is 
praised  for  the  conduct  of  his 
army.  The  power  which  is  exhi 
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  it  appears  certain  that  the  word  Utikceo  is  the  laud-giving 
name  of  an  ancient  hero,  and  that  it  was  given  in  consequence  of 
some  conflict  in  which  he  repulsed  enemies  more  powerful  from  num 
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. 

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- 

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,  lest,  as  they  say,  they  should  summon  the  lightning  to  kill 
them  too.  It  is  not  lawful  for  them  to  touch  the  body  of  a  person 
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 
bonakali  kakulu  okona  ku  tshiwo- 
yo  ngayo.  Ngokuba  lapa  izulu  li 
tshaye  kona,  ku  tiwa,  "  Inkosi  i 
tukutele."  Kutshiwo  ngokutsha- 
ya  kwalo.  A  kw  aAlukaniswa 
kakulu  ukuti  e  yona  'nkosi  i  tsha- 
yayo  i  i  pi,  noma  unyazi,  rioma 
unyazi  lu  amand/Ja  ayo.  Ku 
tshiwo  ngonyazi  ku  tiwe,  "  Inkosi 
i  tshayile."  Kepa  maningi  arna- 
kosi  a  tshiwo  abantu,  nezilwane 
amakosi,  in/Jatu  nebubesij  kepa 
loko  noma  ku  tshiwo  ku  ya  bula- 
wa ;  ku  ya  bonakala  ukuti  a  ku 
lingani  nenkosi  yezulu. 

It  is  by  no  means  clear  what  is 
really  said  about  the  lord  of  hea 
ven.  For  when  the  heaven  [light 
ning]  has  struck  any  place,  it  is 
said,  "  The  lord  is  angry."  This 
is  said  because  of  the  lightning 
stroke.  It  is  not  very  clear  which 
is  the  lord  that  strikes — whether 
it  is  the  lightning,  or  whether  the 
lightning  is  the  lord's  power.  It 
is  said  of  the  lightning,  "The  lord 
has  struck."  But  there  are  many 
who  are  called  lords  by  men,  and 
even  beasts,  as  the  boa  and  the  lion ; 
but  although  they  are  thus  named, 
they  are  notwithstanding  killed, 
that  is,  their  being  called  lords  is 
not  the  same  as  giving  the  name 
lord  to  the  lord  of  heaven. 

Ku  kona  inyoni  yezulu  ;  i  ya 
bulawa  nayo  ;  y  e/ila  ngesikati  so- 
kutshaya  kwonyazi,  i  sale  pansi ; 
a  ku  tshiwo  futi  ukuti  i  yona  i  in- 
kosi  :  a  kw  a/ilukile  kakulu  ngen- 
kosi  nkuba  i  i  pi  kunonyazi  kuna- 
yo  e  sezulwiui.  Si  zwa  ku  tiwa 
ku  kona  abantu  nje  ezulwini  na 
pansi  kwoni/Jaba  futi.  Kulukuni 
ke  ukwazi  labo  'bantu  aba  ngapa- 
nsi  kwomAlaba  ukuba  ukuma 
kwabo  ku  njaiii  na,  na  ngapezulu 
futi  a  b'  aziwa  uma  ba  njani  noku- 
nia  kwabo.  Izwi  lodwa  eli  tshoyo 
ukuti  ba  kona. 

There  is  a  bird  of  heaven  ;30  it 
too  is  killed  ;  it  comes  down  when 
the  lightning  strikes  the  earth, 
and  remains  on  the  ground  ;  but 
neither  is  it  said  to  be  the  lord ;  it 
is  not  very  clear  which  is  meant 
by  lord,  the  lightning,  or  the  lord 
which  is  in  heaven.  We  hear  it 
said  there  are  men  in  heaven  and 
under  the  earth.  But  it  is  hard 
to  understand  what  is  the  con 
dition  of  these  underground  men  ; 
neither  do  we  know  what  is  the 
condition  of  those  who  are  above. 
All  we  know  is  that  it  is  said  they 
are  there. 

Among  the  Amazulu,  when  there  is  a  thunder  storm,  they  say  : 

The   heaven  of  Umjokwane  is 

Li  ya  duma,  li  ya  na  likamjo- 
kwane,  likapunga  nomageba ;  li- 
kaguk<?abadele. 

thundering  and  raining,  the  heaven 
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. 

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- 
puuga  nomageba  iiomjokwane,"  a 
ku  vunywanga  ukuba  ku  be  kona 
into  enkulu  kunenkosi.  Ubukulu 
bezulu  kwa  tiwa  obukapunga,  ye- 
na  e  inkosi  enkulu  yakwazulu; 
ngokuba  u  nga  bona  ngaloku  uku 
ba  into  yokukukumeza  uinuntu  a 
biz  we  ngokutiwa  nezulu  elake. 

Ku  be  ku  ti  uma  ku  kona  um- 
Alola  o  vela  pakati  kwomuzi,  w'  e- 
nziwa  inkosi.  Njengaloku  Utsha- 
ka  wa  ka  wa  fafaza  igazi  lenkomo 
esigodAlweni  ebusuku,  e  ti  i  kona 
e  ya  'kubona  uma  izinyanga  zi  k^i- 
nisile  ini  ngokunuka  abantu. 
Kepa  a  zi  nukanga  ka/^le ;  wa  zi 
bulala  zonke,  kupela  ya  ba  nye  eya 
ti,  "  Kw  enziwe  izulu."  Loko  ke 
ukuti,  "  Ngi  za  'kunuka  izulu  na1?" 
Kupela  ke  ;  abantu  b'  azi  ukuba  u 
tsho  izulu  njalo,  u  tsho  Utshaka  : 
ngokuba  nezulu  ku  tiwa  elake. 
Loko  a  ku  'siminya ;  ukukuliswa 
kwenkosi  nje.  Ngokuba  ku  tshi- 
wo  ku  tiwa,  i  ngangezintaba,  ku 
tshiwo  izintaba  ezinkulu.  Kepa 
ku  be  ku  nge  njalo,  ngokuba  uma 

As  regards  the  saying,  "The 
heaven  of  Upunga  and  of  Uma- 
geba  and  Umjokwane,  it  is  not 
permitted  that  there  should  be  any 
thing  greater  than  the  chief.  The 
greatness  of  the  heaven  was  said 
to  belong  to  Upunga,  who  was  a 
great  Zulu  chief;  for  you  can  see 
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. 

It  used  to  be  said  if  any  omen 
happened  in  a  village,  that  it  was 
occasioned  by  the  chief.  For  in 
stance,  Utshaka  once  sprinkled  the 
blood  of  a  bullock  in  the  royal 
house  during  the  night,  saying  by 
that  means  he  should  know  if  the 
diviners  were  true  when  they 
pointed  out  offenders.  But  they 
did  not  divine  rightly,  and  he  kill 
ed  them  all  but  one,  who  said,  "  It 
was  done  by  the  heaven,"  and  ask 
ed,  if  he  could  point  out  the  hea 
ven  as  the  offender  1  That  was  all 
he  said ;  and  the  people  understood 
that  by  the  heaven  he  meant 
Utshaka  ;  for  the  heaven  too  was 
said  to  be  his.  This  is  not  true  ; 
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 

e  pansi  kwaleyo  'ntaba,  'emi  noma 
e  Jilezi,  i  nga  m  fiMa,  a  nga  bona- 
kali.  Ukukuliswa  kwoinuutu  nje. 

Futi,  leli  'zwi  lokuti  Ugukg'aba- 
dele,  a  si  lo  igama  likatshaka  noma 
Usenzangakona.  Leli  'lizwi  li  ve- 
le  lapa  esilungwini ;  kwa  tiwa  iga 
ma  lenkosi  e  pezulu.  Ngokuba 
kuk^ala,  lapa  kwa  fika  Amabunu, 
kwa  ba  kona  ukufunga  ngokuti 
inyaniso,  si  fungiswa  abalungu ; 
ngokuba  awakiti  amakosi  a  ba 
w'  azi  noma  umuntu  u  ti  ni.  Kwa 
ba  kona  nokuti,  "  Tikico  o  pezu 
lu  ;  "  nokuti,  "  Ngi  funga  inkosi  e 
pezulu,"  nokufela  umunwe  nga- 
mate  a  kombe  pezulu  a  ti,  "  I  nga 
ngi  tabata,  a  ngi  kw  azi  loko." 
Izwi  lokuti  Ugukg-abadele,  ku 
tshiwo  inkosi  e  pezulu.  Kepa 
ukuguk^a  isibonakaliso  samand/ila, 
ngokuba  ku  tiwa  uma  indoda  i 
funa  ukuba  i  zipase  impela,  i  tate 
amandAla  onke,  i  ya  guk^a  nge- 
dolo,  ukuze  i  nga  suswa  kuleyo  'n- 
dawo  ;  lowo  'muntu  o  Iwa  nayo  u, 
ya  'ku  i  shiya.  I  lona  ke  izwi  lo 
kuti  "  ba-dele,"  ukuti,  ba  m  shiya 
lapo  e  gukg'e  kona. 

the  mountain  it  would  hide  him, 
and  he  could  not  be  seen.  It  is 
the  mere  exaltation  of  a  human 
being. 

Further,  the  word    Uguk^aba- 
dele  is  not  a  name  of  Utshaka  or 
Usenzangakona.       It   is   a    name 
which  has  arisen  here  among  the 
English,  as  a  name  for  the  lord  of 
heaven.     For  at   first   when   the 
Dutch  came,  the  white  men  used 
to  make  us  swear  to  the  truth  of 
what  we  said;  for  they  did  not 
understand  what  a  man  said  when 
he   swore   by   our  chiefs;  so  the 
oath   was,    "  Utikajo    o    pezulu," 
God  of  heaven ;  or,    "  I  swear  by 
the  Lord  of  heaven,"  and  one  spat 
on  his  finger  and  pointed  towards 
heaven  and  said,   "  May  He  take 
me  if  I  know  this  thing."     The 
word    Uguk^abadele    means    the 
Lord  of  heaven.     And  kneeling  is 
a  sign  of  strength  ;  for  it  is  said, 
if  a  man   wish   to   make  himself 
very  firm,  and  avail  himself  of  all 
bis  strength,  he  kneels,    that  he 
may  not  be  moved  from  his  place ; 
and  the  man  who  is  fighting  with 
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. 

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- 
zulu ;  uma  li  duma,  kwa  tiwa, 
"  La  duma  izulu  lenkosi."  Ku 
nga  tshiwo  uinninilo  owa  1'  enza- 
yo ;  ku  tshiwo  umuntu  o  inkosi 
nje ;  wa  kuliswa  ngokuti  izulu 
elake.  A  bantu  abaningi  se  be 
kuleka  kwabanye  ngokuti,  "  Wena 
wapakati,  uezulu  elako  •  konke 
okwako." 

Be  tsho  ngokuba  ngapambili 
kwabo  be  nga  boni  'mumbe,  ku- 
pela  inkosi  leyo,  e  yona  i  nga  ti 
uma  i  tsho  ngaleso  'sikati  nkuti, 
"  Ubani  ka  fe  mauje,"  iicmbala  ku 
be  njalo.  Ba  tsho  ke  ba  ti,  "  Lo- 
wo  'muntu  umninizulu  ;  konke 
ok  wake."  A  kw  anele  kubo  uku- 
dumisa  omkulu  uma  be  ng'  etula- 
nga  izulu  li  be  pezu  kwake  ;  a  ba 
kolwa  ;  ba  ya  tanda  ukutola  ubu- 
kulu  bonke,  ba  bu  beke  pezu  kwa- 
lowo  'muntu. 

Ku  njalo  ke  ukukuleka  kwaba- 
ntu  abamnyama  ;  ngokuba  inkosi 
i  b'  i  nga  tsho  ukuti,  "  Ai ;  ni 
y'  eduka ;  a  si  lo  lami  izulu  nela- 
nga;  ku  nomniniko  ;  ngi  mncina- 
ne  mina."  I  b'  i  bheka  ukuba  ku 

Among  the  Amazulu  they  use 
the  name  of  heaven  ;  and  when  it 

unders  they  say,  "  The  heaven 
of  the  chief  thundered."  They 
do  not  mean  the  owner  of  the 
heaven  who  made  it,  but  a  mere 
man  who  is  a  chief;  he  is  exalted 
by  saying  the  heaven  is  his.  And 
many  are  now  in  the  habit  of 
making  obeisance  to  others,  saying, 
"  Thou  of  the  inner  circle  of 
greatness,  the  heaven  is  thine ;  all 
things  are  thine." 

They  say  thus  because  they  see 
no  one  else  but  the  chief  himself, 
who  if  he  choose  can  command 
any  particular  person  to  die,  and 
he  will  die  at  once.  And  so  they 

say. 

That  man  is  the  owner  of 

heaven  ;  and  every  thing  is  his." 
It  does  not  suffice  them  to  honour 
a  great  man,  unless  they  place  the 
heaven  on  his  shoulders  ;  they  do 
not  believe  what  they  say;  they 
merely  wish  to  ascribe  all  great 
ness  to  him. 

Such,  then,  is  the  reverence  of 
black  men ;  for  the  chief  did  not 
say,  "  No  ;  you  are  ascribing  to 
me  what  does  not  belong  to  me  ; 
the  heaven  and  the  sun  are  not 
mine ;  they  have  their  own  owner ; 
for  my  part  I  am  insignificant." 
He  expected  to  have  it  said  always 

tiwe  elayo  njalo  ;  se  be  tsho  njalo 
abakwiti  kwabam/Jope. 

Ku  kona  indaba  pakati  kwaba- 
ntu  abanmyama,  Ku  ti  iigosuku 
lapa  ku  puma  iiupi  ngalo,  lokupela 
inkosi  so  i  /danganise  ainabandAla 
onke  ayo,  i  kuluma  nawo  ;  nge- 
mva  kwaloko  kw  enziwe  ililiubo 
eli  vusa  usikisiki  lokuba  izin/diziyo 
zi  fudumale  ngokunga  impi  i  nga 
ba  kona  ngaleso  'sikati  \  lokupela 
iziilu  li  kcwebile,  li  pendule  ngo- 
moya  omubi,  ku  tiwe,  "  Izulu  len- 
kosi  li  y'  ezwa  iikuba  inkosi  ibu- 
/Jungu."  Ngaloko  kc  kwa  kgini- 
swa  ngokuti,  "  Izulu  elenkosi," 
emakosini  amakulu  ;  ngokuba  lapa 
i  Alanganise  impi  yayo,  nezulu  li 
ya  peiidula,  noma  li  be  li  silo. 

that  the  heaven  was  his  ;  and  now 
our  people  address  white  men  in 
the  same  way. 

It  happens  among  black  men 
when  the  chief  calls  out  an  army 
and  he  has  collected  all  his  bands, 
he  addresses  them,  and  then  they 
sing  a  song  which  excites  their 
passions,  that  their  hearts  bum 
with  the  desire  of  seeing  their 
enemy ;  and  though  the  heaven  is 
clear,  it  becomes  clouded  by  a 
great  wind  which  arises.  And  the 
people  say,  "  The  heaven  of  the 
chief  feels  that  the  chief  is  suf 
fering."  Therefore  it  was  affirmed 
among  great  chiefs,  that  the  heaven 
is  the  chief's  ;  for  when  he  assem 
bles  his  troops  the  heaven  clouds 
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  said,  "  Mfundisi,  u  ng'  ubaba,"  Teacher,  you  arc  my  father.  I 
asked,  "  How  ? "  He  replied,  "  Wa  dabuka  em/tlabeni,  wa  kula,  wa 
ba  ngaka  ;  mina  be  ngi  ngaka  nje,"  You  broke  off  from  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  Arbousset  appears  to  have  noticed  a  similar  custom.  Yet  his 
statement  may  have  been  made  from  not  understanding  the  meaning 
of  such  phrases  as  "  lukosi  yo/Jaiiga  "  (see  Note  30,  p.  14)  : — "  They 

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  is  simply  the  result  of 
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. 

32  In  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  sacrifices  in  order  to  avert  God's  anger.  If  great  danger,  either 
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.  We  saw 
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- 

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 
voice,  '  Imva  Mpambi  !  Adza  mvula ! '  (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  things.  When  the  dance  ceased,  a 
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  gesticulations.  And  so  the  cere 
monies  ended." 

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,  "Is  the  shadow  which  my  body  casts  when 
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 

you  are  dead."  It  is  said  that  the  long  shadow  shortens  as  a  man  ap 
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, 
they  take  his  sleeping-mat  and  stand  it  upright  in  the  sun.  If  it 
throws  a  long  shadow,  he  is  still  living.  If  a  short  one,  or  none  at 
all,  he  is  dead  !

BA  ti  amatongo  into  a  ba  vela  nayo 
kukyala  ekuveleni  kwabo,  Ba 
vela  se  ku  tiwa,  "  Ku  kona  ama 
tongo  ; "  kwa  ba  ukuba  nabo  b'  a- 
zi  ukuti  ku  kona  amatonga  A 
ku  'nto  a  ba  vela  nje  ba  se  be  ya 
bona  ukuti  amatongo. 

A  si  'nto  e  velayo  ngasemva 
kwokuvela  kwabantu,  uma  ba  wa 
bone  ba  ti,  "  Nank'  amatongo." 
Izinkomo  kambe  za  vela,  ba  zi 
bona,  ba  ti,  "  Nazi  izinkomo,"  zi 
vela  ngemva  kwabo.  Ku  ya  bo- 
nakala  ukuba  a  si  kulumi  ngoku- 
vrela  kwomuntu  wokuk^ala ;  lapa 

MEN  say  they  possessed  Amatongo 
as  soon  as  they  came  into  being.1 
When  they  came  into  being, 
men  already  spoke  of  there  being 
Amatongo ;  and  hence  they  too 
knew  that  they  existed.  It  is  not 
something  which  as  soon  as  they 
were  born  they  saw  to  be  Amato 
ngo. 

It  is  not  something  which 
came  into  being  immediately  after 
men,  which  when  they  saw  they 
said,  "  Those  are  Amatongo." 
They  saw  cattle  indeed,  which 
came  into  being,  and  said,  "  Those 
are  cattle,"  they  having  come  into 
being  immediately2  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. 

si  ti  ukuvela  kwabantu  si  kuluma 
ngemva  kwake,  ngokuba  a  kw  a- 
ziwa  ukuma  kwowokuk<?ala.  Si 
tsho  ke  ukuti  sa  vela  nawo  tina 
'ba  vele  se  ku  tsliiwo  ukuti  ama 
tongo,  ku  tshiwo  abapambili. 

Kwa  tsho  abokuk^ala  bouke  ke  ; 
kwa  ba  aba  velayo  ba  se  be  vela  se 
be  ba  tsliela  wona  amatongo,  ba 
V  azi  ke  ukuti  a  kona  amatongo. 
Kw  azise  fnti  ukuti  kona  kuk^ala 
ba  ti  be  vela  nje,  b;i  be  vela  kanye 
ne/inyanga  ezona  za  ba  kcansisela 
ukuti  a  kona.  Ba  ti  ke,  'abiwa 
umimtu  wokuk^ala,  owa  ti,  "  Ku 
kona  amatongo  a  inyoka."  TJmu- 
iitu  wokukgala  Umvelin^angi, 
Uiikulunkulu.  'Aziwa  ke  izizwe 
zonke.  A  kwa  ba  ko  'sizwe  esa 
ti,  "  Tina  'basekutini  ka  li  ko  kwi- 
ti  itongo." 

Izizwe  zonke   za  bonga  amato 
ngo,  ngokuba  kwa  tsho  TJmveli- 

man  :  when  we  say  the  origin  of 
men  we  speak  of  those  who  came 
after  him,  for  the  standing  of  the 
first  man  is  unknown.  So  we,  who 
came  into  being  when  men  who 
preceded  us  already  spoke  of  there 
being  Amatongo,  say,  "  We  came 
into  being  possessed  of  them." 

All  the  first  men,  then,  spoke  of 
the  Amatongo ;  and  they  told 
those  who  came  into  being  after 
them,  as  soon  as  they  came  into 
being,  that  there  are  Amatongo. 
And  further  in  the  beginning,  as 
soon  as  they  came  into  being,  they 
had  doctors3  who  taught  them  that 
there  are  Amatongo.  And  so  they 
said  that  the  Amatongo  were  cre 
ated4  by  the  first  man,  who  said, 
"  There  are  Amatongo  who  are 
snakes."  The  first  man  is  Umve- 
lin^angi,  Unkulunkulu.  And 
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." 

All  nations  worshipped  the 
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. 

4  The  native  who  relates  this  does  not,  he  says,  mean  that  when 
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. 

nyangi,  owa  ba  tshelako,  wa  ti 
"  Ni  bona  nje,  into  e  ngi  ni  tshela 
yona ;  ngi  ni  tshela  amatongo,  ni 
bonge  wona  ;  ngi  ni  tshela  iziuya- 
nga  zokubula,  ni  bule  kuzo,  zi  ni 
tshele  uma  umiintu  e  gula,  e  guli- 
swa  amatongo  ;  zi  ya  'ku  li  zwa 
ukuti  u  gula  nje,  u  guliswa  ama 
tongo." 

Zonke  ke  izizwe  ke  za  se  zi  ti, 
iioma  be  ya  'ku/tlasela  empini  ; 
noko  i  ba  bulala,  ba  ti,  abakubo 
labo  abafileyo  be  bule  we  impi,  ba 
ti,  "  Li  si  fulatele  elakwiti  itongo." 
Ba  ti,  "  Ini  ukuba  abantu  ba  ze  ba 
pele  bonke,  impi  ku  nga  buyi  no- 
yedwa  na,  nomuntu  na  1 " 

A  ti  um'  e  kona  osindileyo,  a  ti, 
"  Mina,  ngi  kgabuke,  ngi  sinda 
ke ;  ku  be  se  ku  tiwa  nje,  ma  si 
pele  soiike  ;  kw  ale  umuntu  wa  ba 
munye ;  ngabe  si  te  si  kgedwa 
impi  nje,  yena  owa  be  pi  na  ?  Ngi 
k^abuke,  ngi  sinda ;  ngi  be  ngi 
nga  s'  azi  uma  ngi  za  'usinda,  ngi 
bona  abantu  bonke  bakwiti  se  be 
pelile." 

commanded  them  to  do  so,  saying, 
"  You  see,  then,5  I  tell  you  about 
the  Amatongo,  that  you  may  wor 
ship  them.  I  tell  you  about  di 
vining  Izinyanga,6  that  you  may 
enquire  of  them,  and  they  tell  you 
when  a  man  has  been  made  ill  by 
the  Amatongo ;  they  shall  hear 
the  Itongo  declaring  that  he  has 
been  made  ill  by  the  Amatongo." 

So  all  nations  used  to  think 
when  they  were  about  to  attack  an 
army,  that  they  should  be  assisted 
by  the  Itongo  ;  and  although  they 
were  killed  by  the  army,  the 
friends  of  those  who  were  killed 
said,  "  The  Itongo  of  our  people 
has  turned  its  back  on  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 " 

If  there  is  one  who  has  escaped, 
lie  says,  "  As  for  me  I  escaped  I 
mow  not  how.  The  Amatongo 
tiad  decreed  that  we  should  all 
die ;  one  man7  would  not  assent  ; 
when  we  were  destroyed  by  the 
enemy,  where  was  he  I  wonder? 
[  escaped  I  know  not  how ;  I  no 
.onger  expected  to  be  saved,  when 
[  saw  all  our  people  destroyed." 

5  A  mode  of  claiming  attention,  or  commanding  silence. 

6  Izinyanga. — It  is,  perhaps,  better  to  retain  the  native  word 
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. 

Ba  ti  ukuk^ala  kwabo,  ba  ti, 
"  AmadAlozi  akwiti  mabi !  Ini 
ukuba  umuzi  u  pelele  empini  wo- 
nke  na  1  Amadoda  angaka  na  ! 
Impi  ukupela  na  i  k^edwe  impi 
na  !  Kangaka  a  be  fulatele,  kw  e- 
nze  njani  ?  Into  a  be  nga  i  tsho 
si  zwe  uma  kw'  enza  njani  na  ?  A 
ze  a  kyede  umuzi  na  ?  u  pele  wo- 
nke  na  ?  Yena  o  k^abuke  e  sindi- 
sa  ubani  lo,  u  be  ye  ngapi  na  ?  U 
be  nga  hambi  ini  pakati  kwama- 
nye  amadAlozi  na  ?"  Ba  tsho  njalo 
abakalayo. 

Na  labo  abafayo  empini  se  be  ya 
Jkuba  a  wona  amadAlozi  futi. 

Ba  ti  abasindileyo  ab'  amadAlozi 
akubo  e  ba  bhekile,  ba  sinde,  ba  ti, 
"  Si  sindiswe  amadAlozi  akwiti." 
Ba  fike  ba  buye,  be  vela  empini, 
ba  fike,  ba  wa  gwazele  izinkomo ; 
ba  bonge  ukuba  be  ti  a  ba  pilisile ; 
ba  zitele  ngenyongo  emzimbeni,  be 
ti,  "  Ma  kcakcambe,  a  be  mAlope, 
a  nga  bi  mnyama,"  ukuze  a  ba  pi- 
lise  ngolunye  usuku  futi.  Ba 
bonge  ku  be  ku/Je. 

Ku  be  ku  kalwa  ngalapa  be  file, 

At  first  the  people  say,  "The 
Amatongo  of  our  people  are  good 
for  nothing  !  Why  has  the  whole 
village  perished  in  the  fight  1  S6 
many  men  as  there  were !  Our 
whole  army  destroyed  by  the 
enemy  !  How  did  it  happen 
that  they  turned  the  back  on 
so  many?  How  is  it  that  they 
never  mentioned  any  thing  to  us 
that  we  might  understand  why 
they  were  angry  1  Have  they  at 
last  destroyed  the  whole  village  7 
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. 

And  those  who  died  in  the  fight 
will  now  become  Amatongo. 

And  those  who  escaped,  whose 
national  Amatongo  looked  on  them 
and  saved  them,  say,  "  We  have 
been  saved  by  the  Amadhlozi  of 
our  people."  When  they  come 
back  from  the  army,  they  sacrifice 
cattle  to  the  Amatongo ;  they 
return  thanks  because  they  think 
they  have  saved  them ;  they  pour 
the  gall  of  the  sacrifices  on  their  bo 
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. 

And  there  is  funeral  lamenta- 

ku  tiwe,  idAlozi  labo  limnyama. 
Ba  ze  b'  enzele  ukuze  ba  ti  noko 
nga  inkosi  yabo  i  ba  pindelisa  em- 
pini,  i  ti,  ma  ba  Alasele,  amadAlozi 
akubo  a  nga  soli  'luto,  ngokuba  ba 
wa  lungisile,  ba  wa  kcakcambisa ; 
se  be  ya  'kuti  noko  be  fika  kuyo 
impi  se  V  azi  ukuti,  "  Umakazi 
loku  sa  wa  lungisa  amadAlozi,  a  ya 
'kuti  s'  ona  ngani  na  ? "  Lapa  se 
be  bona  impi  a  ba  ya  'kulwa  nayo, 
ba  kunibule  amadAlozi,  ba  kcaba- 
ng'  izinto  a  ba  z'  enzayo,  be  wa 
kcola  urn'  a  be  maAle  j  ba  ku  bone 
loko  enAliziyweni  zabo,  b'  az'  uku 
ti,  sa  wa  lungisa  amadAlozi  akwi- 
ti ;  noko  si  fa,  ka  si  yi  'kutsho 
ukuti  i  kona  into  a  wa  be  e  i  ka- 
lela. 

Mbala  ba  tukutele  ke,  ba  ti, 
"A  ya  'kuba  a  si  fulatele  nje." 
Ngokuba  uma  be  ya  empini,  ba  ti, 
"  Si  hamba  nawo  amadAlozi  akwi- 
ti,"  ba  Iwe  ke  nenye  impi.  A  ti 
urn'  amadAlozi  akubo  emAlope,  'ale 
ukuba  ba  fe,  ku  be  i  bona  be  bula- 
la  abantu  nganAlanye,  ba  bone  ke 
ukuti  si  be  si  hambe  namad/dozi 

tion  where  they  have  lost  their 
people ;  they  say,  their  Idhlozi  is 
dark.  At  length  they  sacrifice, 
that  if  perchance  their  chief  lead 
them  again  to  attack  the  enemy, 
the  Amatongo  of  their  people  may 
have  no  cause  of  complaint,  be 
cause  they  have  made  amends  to 
them,  and  made  them  bright ;  and 
now  when  they  reach  the  enemy 
they  know  what  they  have  done, 
and  say,  "Can  it  be,  since  we 
have  made  amends  to  the  Ama- 
dhlozi,  that  they  will  say  we 
have  wronged  them  by  anything  1" 
When  they  see  the  enemy  with 
which  they  are  about  to  fight,  they 
remember  the  Amadhlozi,  and 
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. 

So  truly  they  are  very  brave, 
saying,  "  The  Amatongo  will  turn 
their  backs  on  us  without  cause." 
For  when  they  go  to  the  enemy 
they  say,  "  The  Amadhlozi  of  our 
people  go  with  us  ; "  and  so  they 
fight  with  the  enemy.  And  if 
their  Amadhlozi  are  white  and  do 
not  allow  them  to  die,  and  they 
kill  on  their  side  only,  then  they 
see  that  their  Amadhlozi  go  with 

akwiti.  Ku  ti  kulabo  abafileyo 
ba  pike  abaseleyo,  ba  ti,  "A  s 
namadAlozi.  Ini  uma  si  fe  si  pel( 
na?  AmadAlozi  akwiti  'a-Alulwc 
amad/dozi  akwabanye  abantu  na  ?' 
Ngokuba  be  ti  aba  uga  fanga,  ba 
ti,  "  'AAluliwe  amad/Jozi  akwaba- 
ni,  'a/Julwe  akwiti." 

Ku  njalo  ke  kubantu  abamnya- 
ma ;  a  ba  velanga  nje  ukuba  be  ti, 
"  Amatongo  ka  wa  ko."  Ba  vela 
se  ku  tiwa,  "Amatongo  a  kona." 
Kodwa  ke  nati  ke  ka  s'  azi  uma 
lowo  'muntu  owa  vela  kuk^ala  wa 
za  wa  ti  nje,  "  Ku  kona  aniato- 
ngo."  U  kona  ini  umuntu  owa 
ke  wa  ti  e  hamba  wa  be  inyoka 
na  ?  Ngokuba  nati  si  ya  ko/Jwa 
lapo,  uma  Umvelin^angi  wa  za  wa 
ti,  id/Jozi  li  inyoka  nje,  ngani. 
Loku  umuntu  e  suka  a  fe  nje  e 
nge  namsila  ;  nati  lapo  ka  si  kolwa 
enyokeni  \  loku  noma  abantu  be 
lele,  u  ti  a  nga  pupa  inyoka,  a  pa- 
pame  masinyane,  'etuke  ;  a  ti  uma 
e  pupa  umuntu  owa  fayo,  a  kulu- 
me  naye  izindaba  ekupupeni ;  in 
yoka  umuntu  e  i  pupa  ka  kalumi 
nayo  izindaba,  u  y'  etuka.  Ngi  ti 
mina,  amad/Jozi  ka  wa  ko  a  nerni- 
sila.  Umvelingangi  tina  si  ti 
w'  eduka  yena  um'  a  t'  abantu  ba 
izinyoka.  Ngokuba  nabantu  aba- 

them.  But  on  the  part  of  those 
who  are  conquered,  those  who 
survive  say,  "  We  have  no 
Amadhlozi.  Why  have  we  died 
utterly?  Why  have  our  Ama 
dhlozi  been  conquered  by  the 
Amadhlozi  of  other  people  T  For 
those  who  have  not  died  say,  "  The 
Amadhlozi  of  So-and-so  have  been 
conquered  by  the  Amadhlozi  of 
our  tribe." 

Thus  it  is  with  black  men ;  they 
did  not  come  into  being  when  it 
was  said,   "  There  are  no  Amato 
ngo."    They  came  into  being  when 
it  was  already  said,  "  There  are 
Amatongo."    But  we  do  not  know 
why   the    man   which   first  came 
into  being  said,   "  There  are  Ama 
tongo."     Was  there  ever  a   man 
who  whilst  living  said  he  was  a 
snake  ?     For  we  too  do  not  under 
stand    why    Univelingangi    said, 
'Theldhloziisasnake."  Fora  man 
dies  having  no  tail ;  and  even  we 
in  that  respect  do  not  believe  in  a 
snake ;  for  if  a  man  is  asleep,  and 
dreams  of  a  snake,  he  awakes  im 
mediately   and   starts ;  but   if  he 
dream  of  a  dead  man,  he  speaks 
with  him  of  affairs  in  a  dream ; 
)ut  if  he  dream   of  a  snake,   he 
does  not  talk  with  it ;  he  starts. 
?or  my  part,  I  say  there  are  no 
A.madhlozi   with   tails.     And  we 
>ay  Umvelin^angi  made  a  mistake 
when  he  said,  "  People  are  snakes." 
For  old  men,  when  we  ask  why  it 

dala  aba  'madoda  si  ti  lapa  si  bu- 
zayo  si  ti,  "  Amad/ilozi  lawa  ku 
tiwa  a  izinyoka  nje  ngani  ?  "  ba  ti, 
"  Ngoba  k\v  amad/ilozi."  Si  buze 
tina,  si  ti,  "  Ake  ni  si  tshele  aba- 
ntu  abafa  be  nemisila  na?"  Ba 
ko/Jwe  lapa,  ba  nga  si  tsheli.  Si 
ti  ko,  "  O,  ini  ukuba  ni  nga  si 
tsheli  amad/ilozi  a  izinyoka  na  ? " 
Ba  tsho  njalo  ke ;  ba  ko/thva,  ba 
nga  si  tsheli  uma  si  zwe.  Si  y'  e- 
zwa  uma  be  tslio  amad/Jozi  enyo- 
keni ;  ka  si  z\va  uma  inyoka  i 
id/ilozi. 

is  said  that  the  Amadhlozi  are 
snakes,  say,  "  Because  they  are 
Amadhlozi."  And  we  ask  saying, 
"  Just  tell  us  if  dead  men  have 
tails."  They  are  puzzled  there, 
and  cannot  tell  us.  And  so  we 
say,  "  O,  how  is  it  that  you  do  not 
tell  us  whether  the  Amadhlozi  are 
snakes  T  So  they  repeat  the  same 
words  ;  they  are  puzzled  and  do 
not  tell  us,  that  we  may  under 
stand.  We  understand  if  they 

say, 

The     Amadhlozi     are    in 

snakes  ; "  we  do  not  understand  if 
they  say,  "  The  snake  is  an  Idlilo- 

ZL'

NJENGALOKO  lapo  inkosi  ya  tsho, 
ya  ti,  "  A  ku  be  kona  ukukanya," 
kwa  ba  kona  njengokutsho  kwayo 
inkosi ;  si  ti,  "  Kw'  abiwa  inkosi 
ukukanya."  Ku  njalo  ke  abantu 
ba  ti,  "  'Abiwa  amatongo  Umveli- 
n^angi."  Ba  ti  futi,  "  Umuntu 
wokukyala  w'  aba  amatongo,  uku- 
ti,  wa  wa  veza."  Ba  ti.  "  Zonke 
izinto  z'  abiwa  umuntu  wokuk^a- 
la,  Unkulunkulu  ;  z'  enziwa  uye  ;" 
ngokuba  ku  ya  lingana  ukwabiwa 
nokwenziwa. 

Lapa  tina  ke,   tina  'bantu  si  ve- 
layo,   si  ti,   "  Abantu  abamnyama 

JUST  as  when  the  Lord  said,  "  Let 
there  be  light,"  and  there  was 
light  in  accordance  with  the  word 
of  the  Lord  ;  we  say,  "  The  light 
was  created  [abiwa]  by  the  Lord." 
So  the  people  say,  "  The  Amato 
ngo  were  created  [abiwa]  by  Um- 
veling'angi."  So  they  say,  "  The 
first  man  created  [aba]  the  Ama 
tongo,  that  is,  he  gave  them  be 
ing."  They  say,  "  All  things  were 
made  by  the  first  man,  Unkulu 
nkulu  ;  they  were  made  by  him  •" 
for  ukwabiwa  and  ukwenziwa  has 
one  meaning. 

"We  then,  who  come  into  being 
at   the   present    time,    now    say, 

ba  laAleka.  Ini  ukuba  ba  ti  ka  ba 
m  azi  Umvelingungi  na  ?  Abantu 
abaziyo  abafundisi ;  bona  be  kulu- 
111  a  ngemiteto  yenkosi.  Yona  si  i 
zwayo  igama  layo,  nendodana  ya- 
yo.  Si  ya  ko/dwa  uma  yena  umu- 
ntu  wokukg-ala  wa  be  ubani ;  loku 
si  zwa  Unkulunkulu  Umveling'a- 
ngi ;  si  ng'  azi  uba  yena  Unkulu 
nkulu  lo  wa  zalwa  ubani. 

Loku  abelungu  ba  fika  nje  naba- 
fundisi,  sa  si  li  zwa  igama  lokuti, 
u  kona  Utikoxx  Ku  ya  s'  a/tlula 
okutshiwo  abantu,  uma  ku  nga  bi 
ko  um until  o  ti  Unkulunkulu  wa 
clabuka  kuk^ula  nje,  umfazi  wake 
kwa  ku  ubani,  nendodana  yake. 
Loku  indodana  katikcco  si  ya  i 
zwa  ngabafundisi  ukuti  Ujesu.  Si 
y'  aAluleka ;  tina  si  ti  ba  la/ileka. 
Ini  uma  ba  si  tsliele  Unkulunku 
lu  ]  Si  zwe  ukuti  be  ti  wa  dabula 
izizwe  zonke  ezimnyarna  ;  si  nga  i 
zwa  indawo  lap*  e  kona  a  zi  dabu- 
lela  kona. 

Si  koMwe  ke  lapo  kulabo  'bantu 
uma  be  ti  s'  enziwa  Unkulunkulu, 
Umvelin<?angi,  (ukuti  Uuivelmga- 
ngi  nje,  ngokuba  a  vela  kufoyala 

"  Black  men  are  mistaken.  Why 
do  they  say  that  they  do  not  know 
Umvelin^angi  ?  The  people  who 
know  are  the  missionaries,  who 
speak  of  the  commandments  of 
the  Lord.  We  hear  His  name,  and 
that  of  His  Son.  We  do  not  know 
who  the  first  man  was ;  this  only 
we  hear,  that  Unkulunkulu  is  one 
with  Umvelin^angi ;  not  knowing 
who  was  the  father  of  Unkulu 
nkulu. 

But  since  the  white  men  came 
and  the  missionaries  we  have 
heard  it  said  that  there  is  God. 
We  cannot  understand  what  the 
black  men  say,  for  there  is  no  one 
who  tells  us  that  Unkulunkulu 
first  came  into  being,  and  what 
was  his  wife's  name,  and  that  he 
had  a  son.  But  we  hear  the  mis 
sionaries  say  that  Jesus  is  the  son 
of  God.  We  do  not  understand 
what  the  black  men  say.  We  say, 
"They  are  mistaken.  Why  do 
they  tell  us  about  Unkulunkulu  ? 
We  hear  them  say  that  he  created 
all  the  black  nations ;  but  we  do 
not  hear  of  the  place  where  he 
created  them." 

So  we  do  not  understand  what 
these  people  mean,  when  they  say 
we  were  made  by  Unkulunkulu, 
Umvelingungi.  He  is  called  Um- 
velin^angi  for  no  other  reason  but 
because  he  came  into  being  first 

ngapambili  kwabantu.)  Ba  ti  ke, 
"  Wa  memeza,  \va  ti,  '  Ma  ku  vele 
abantu,  ku  vele  izinto  zonke,  nezi- 
nja,  nezinkomo,  nezintete,  nemiti, 
notsliani.'"  Kepa  ke  si  ng'  eze 
s'  azi  ezin/iliziyweni  zetu  uma  si 
zwa  be  tslio  njalo,  be  ti  izinto  z'  e- 
nziwe  Unkulunkulu  ;  si  nga  u  zwa 
umfula  owa  be  zi  dabulela  kona 
izizwe  a  z'  aba  Unkulunkulu. 

Si  ti  into  e  ize  leyo  kankulu- 
nkulu.  B'  eduka  nobuula.  A  si 
i  zwa  into  eyona  y'  enziwa  Unku 
lunkulu.  Tina  si  velayo  si  vela  se 
be  si  tshela  be  ti  s'  enziwa  Unku 
lunkulu.  Si  ti,  "  Into  e  ize.  Ka 
i  ko  into  yek^iniso  lapo  ;  ngoba  a 
ba  ko  aba  ti  si  y'  azi  lapa  Unkulu 
nkulu  a  dabulela  kona  abantu." 

Si  ti  tina  si  zwa  abelungu, — zo- 
na  izindaba  zenkosi  zi  sezincwadini. 
Si  ti,  "  Nampa  abakuluma  ik^ini- 
so,  be  ti,  '  Inkosi  i  kona.' "  Na 
manje  inkosi  i  kona.  Nati  si  ti  si 
vela  kwa  ku  tiwa  i  kona  inkosi  ;  i 
sezuhvini,  ukuti  Utikoxx  Indaba 

immediately  before  men. 8  So 
they  say,  "  He  shouted  saying, 
'  Let  men  come  forth  ;  let  all 
things  come  forth, — both  dogs 
and  cattle,  and  grasshoppers, 
and  trees  and  grass.'"  But  we 
could  never  understand  in  our 
hearts  when  we  heard  them  say 
that  all  things  were  made  by 
Unkulunkulu;  and  did  not  hear 
the  name  of  the  river  where 
Unkulunkulu  broke  off  the  na 
tions  which  he  created  [aba]. 

We  say  this  matter  about 
Unkulunkulu  is  a  vain  thing. 
They  wandered  with  folly  as 
a  companion.  We  do  not  know 
a  single  thing  that  was  cre 
ated  by  Unkulunkulu.  As  soon 
as  we  were  born  they  told  us 
we  were  made  by  Unkulunku 
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. 

We  say  we  understand  the 
white  men, — the  true  accounts  of 
the  Lord  which  are  in  books.  We 
say,  "  Behold  the  men  who  speak 
the  truth,  when  they  say,  '  The 
Lord  is.' "  And  even  now  the 
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. 

kaiikulunkulu  a  si  y  azi ;  a  i  k^o- 
iideki  kaAle  ;  insumansumane  nje. 
Loku  noma  be  ti,  Unkulunkulu 
wa  tuma  unwaba,  wa  ti,  a  lu  yo- 
kuti  ezizweni  zabantu,  lu  yokuti, 
abantu  ma  ba  nga  fi  ;  ba  ti,  kwa 
ti  ngasemva  kwonwaba  wa  tuma 
intulwa  ngasemva  kwonwaba,  u- 
nwaba  se  lu  hambile  ukuya  'kuti, 
abantu  ma  ba  nga  fi ;  ya  hamba 
ngasemnva  intulo  ukuya  'kuti,  ma 
ba  fe.  Kwa  za  kwa  fika  intulo 
kuk^ala ;  ya  fika,  ya  ti  intulo, 
abantu  ma  ba  fe.  Kanti  unwaba 
lu  libele  ubukwebezane,  ya  za  ya 
buya  intulwa;  kanti  unwaba  olu 
tuny  we  ukuk^ala,  ka  lu  ka  fiki,  lu 
libele  ubukwebezane.  Lu  te  se  lu 
ya  'kufika  kubantu,  se  lu  fika  lu 
ti,  "  Ku  tiwa,  abantu  ma  ba  nga 
fi."  Ba  se  be  ti  abantu,  k^ecle  lu 
memeze  unwaba,  lu  tsho  njalo,  lu 
ti,  "  Abantu  ma  ba  nga  fi,"  b'  ala 
abantu,  ba  ti,  "  Si  bambe  elentulo  ; 
se  u  kuluma  ize  wena  ;  izwi  e  si  li 
bambileyo,  si  bambe  elentulo,  yona 
i  fike  ya  ti,  '  Ku  tiwa,  Abantu  ma 
ba  fe.'  Nant'  igama  e  si  li  bambi 
leyo.  A  si  y  azi  leyo  'ndaba  o  i 
tshoyo,  lunwaba."  Tina  ke  si  ti 
ke,  mfundisi,  si  ti,  izindaba  zama- 
nga ;  leyo  'ndaba  i  iige  ko.  Aba 
ntu  V  enziwa  inkosi.  Unkulu- 
nkulu  si  ti  wa  kw  azi  ngani  uku- 
tuma  izilwane  ezihhuk^uzela  nge- 
sisu  pan  si,  a  ti  i  zona  z'  eniuka  za 
ya  'kukuluma  kubantu  indaba  na? 
Si  ti,  ba  koAlwa. 

God.  We  do  not  understand  the 
account  of  Unkulunkulu ;  it  is 
not  easily  understood ;  it  is  a  mere 
fable.  For  although  they  say, 
Unkulunkulu  sent  a  chameleon 
to  go  and  tell  the  nations  of  men 
that  men  were  not  to  die;  and 
that  after  the  chameleon  he  sent  a 
lizard  to  tell  men  that  they  were 
to  die  ;  and  the  lizard  arrived  first 
and  said  that  men  must  die.  The 
chameleon  forsooth  loitered  at  a 
bush  of  ubukwebezane,  until  the 
lizard  came  back  again,  and  the 
chameleon  which  was  sent  first 
had  not  yet  arrived,  stopping  to 
eat  the  ubukwebezane.  And  when 
it  came  to  men  it  said,  "  Unkulu 
nkulu  says  that  men  are  not  to 
die."  And  when  the  chameleon 
had  made  this  proclamation,  men 
refused  to  listen,  and  said,  "  We 
have  received  the  word  of  the 
lizard ;  what  you  now  say  is  vain  ; 
the  word  which  we  have  received 
is  that  of  the  lizard,  which  came 
and  said,  '  Unkulunkulu  says, 
Man  must  die.'  That  is  the  word 
which  we  have  accepted.  We  do 
not  understand  the  matter,  Cha 
meleon,  of  which  you  speak."  We 
thus  say,  Teacher,  that  these  are 
false  accounts ;  the  tale  is  not  real. 
Men  were  made  by  the  Lord. 
We  ask  how  could  Unkulunkulu 
send  animals  which  creep  on  their 
bellies,  to  take  a  message  to  man? 
We  say  they  are  deceived. 

A  si  y  azi  indawo  lapo  Umveli- 
ngangi  abantu  a  ba  vezela  kona, 
uma  ba  bo  kona  nje.  I  ya  s'  a/ilu- 
la  nati  le  'ndaba ;  iiabadala  abafayo 
ba  fa  be  nga  1'  azi  lelo  'zwe  lapa 
Unkulunkulu  a  dabulcla  kona 
abantu  uma  ba  be  kona  ;  nabadala 
abasala  kwabafayo  ka  ba  tsho 
ukuti,  si  ya  1'  azi  lelo  'zwe  lapa 
Unkulunkulu  a  dabulela  abantu  ; 
nabo  ba  ya  dinga  nje  ukuba  nabo 
V  ezwe  ngendaba  ukuti,  Unkulu 
nkulu  wa  dabula  izizwe.  A  b'  e- 
zwakali  abaiiye  Onkulunkulu  ba- 
lezo  'zizwe  a  nga  dabulanga  Unku- 
lunkulu  wakubo.  Tina  se  si  ti 
uma  si  ba  buza  si  ti,  "  Ake  ni  si 
tsliele  Unkulunkulu,  si  zwe,"  ba 
ti,  "  Ka  s'  azi."  Si  ti,  "  N'  ezwa 
kanjani  na  ukuti  kwa  ku  kona 
Unkulunkulu  na  V  Ba  ti,  "  S'  e- 
zwa  ngabantu  abadala  aba  ngapa- 
mbili  kwetu."  Si  ti,  "  Labo  aba 
be  ngapambili  kwenu  b'  ezwa  ngo- 
bani  na1?"  Ba  ti  ke  lapo,  "  Si  ya 
ko/ilwa  ',  ka  s'  azi."  Si  ti,  "  Unku 
lunkulu  wa  be  into  e  ize  nje.  Ini 
uma  si  ng'  ezwa  izindaba  zake 
Unkulunkulu  uku  zi  tshela  zona 
izizwe  a  be  z'  enza  Unkulunkulu 
na  ?  Ku  be  i  loku  ni  pika  ngo- 
kuti  kwa  ku  kona  Unkulunkulu 

We  do  not  know  the  place 
where  Umvelin</angi  gave  men 
being,  that  they  might  have  life. 
Neither  can  we  any  more  than  our 
fathers  understand  this  matter ; 
and  the  ancients  who  are  dead  died 
without  knowing  the  country 
where  Unkulunkulu  created  men 
that  they  might  have  life ;  and  the 
old  people  who  are  still  living  do 
not  say  they  know  the  country 
where  Unkulunkulu  created  men ; 
and  they  too  want  to  be  told  about 
the  creation  of  the  nations  by 
Unkulunkulu.  Other  Onkulu 
nkulu  of  those  nations  are  not 
heard  of,  whom  their  own  Unku 
lunkulu  did  not  create.9  And 
if  we  say  to  them,  "Just  tell 
us  about  Unkulunkulu,  that  we 
may  understand,"  they  reply, 
"  We  do  not  know."  We  say, 
"  How  did  you  hear  that  there 
was  Unkulunkulu  ?"  They  reply, 
"  We  heard  it  of  old  men  who 
were  before  us."  We  ask,  "  Of 
whom  did  those  who  were  before 
you  hear  1 "  They  say,  "  We 
cannot  tell.  We  do  not  know." 
We  say,  "Unkulunkulu  was  a 
mere  vanity.  Why  do  you  not 
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. 

njalo  na  1     Si  nga  zi  zwa  iziudaba 
zakena?     Ka  si  kolwa." 

UMPENGULA  MBANDA. 

what  relates  to  him  ?     We  do  not 
believe." 

ABANTU  ba  ti  ku  kona  amadAlozi 
abo.  Ba  ya  kolwa  kuloko,  ngo- 
kuba  ka  b'  azi  ukuba  umuiitu  u  ya 
ngapi  ekufeni  kwake.  Bafumana 
ukuti  ukupeuduka  inyoka  ngoku- 
kcabanga  kwabo.  Ba  ti  umimtu 
u  ya  fa ;  ngemva  kwaloku,  uma  e 
se  file,  a  buye  a  penduke  inyoka ; 
ba  ti  ibizo  lenyoka,  ba  ti,  itongo  ; 
ba  kuleka  kulo  ngoku  li  /Jabisa 
izinkomo,  ngokuba  ba  ti  izinkoino 
futi  ezalo,  ba  zi  piwa  ilo  ;  futi  ba 
ti,  ba  pila  ngalo ;  ku  ngaloko  be  li 
Alabisa  izinkomo.  Ba  ti,  uma  be 
za  'ku  li  /dabisa,  ba  buyise  izinko 
mo  enAle,  uma  be  se  z'  alukile ; 
noma  zi  se  sekaya,  ba  zi  butela 
'ndawo  nye  noma  zintatu  noma  zi 
nc  ;  ka  ba  zi  buti  zonke ;  ba  leta 
lezo  ezi  neyaku/datshiswa  itongo, 
ba  zi  ngenise  esibayeni  ;  ba  gakxe 
imvalo  esangweni,  be  se  be  zi  k^o- 
k^ela.  Umnikaziyo  e  se  kuleka 
ematongweni,  e  ti,  "  Nansi  inkomo 
yenu,  nina  'bakwiti ;"  e  se  kuleka, 
e  ba  balisa  oyise  noninakulu  a  se 

THE  people  say  their  Amadhlozi 
exist.  They  believe  in  that,  for 
they  do  not  know  where  men  go 
when  they  die.  When  they 
thought  of  the  matter  they  dis 
covered  that  they  turned  into 
snakes.  They  say  a  man  dies, 
and  when  he  is  dead,  he  turns 
into  a  snake ;  and  they  gave  that 
snake  the  name  of  Itongo,  and 
they  worship  it  by  sacrificing  cat 
tle,  for  they  say  the  cattle  too  be 
long  to  it ;  it  is  it  that  gives  them 
cattle ;  and  they  say  it  is  by  it 
they  live ;  therefore  they  sacrifice 
cattle  to  it.  When  they  are  going 
to  sacrifice,  they  bring  home  the 
cattle,  if  they  have  been  driven 
out  to  pasture ;  or  if  they  are  still 
at  home,  they  drive  three  or  four 
together ;  they  do  not  collect  them 
all ;  they  select  those  which  are 
with  the  one  they  are  about  to 
sacrifice  to  the  Itongo,  and  drive 
them  into  the  pen ;  they  close  the 
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- 

Ill 

ba  fa,  e  ti,  "  Naku  ukudMa  kwe- 
nu  ;  ngi  ya  kcela  umzimba  onma- 
ndi,  ukuba  ngi  hambe  ka^le ;  na- 
we,  banibani,  u  ngi  pate  ka/ile ; 
nawe,  banibani,"  e  tsho  njalo,  e 
balisa  ngabo  bonke  bakwabo  a  se 
ba  fa.  Emva  kwaloko  e  be  e  se 
tata  umkonto  omunye  o  za  'ku  i 
Alaba,  e  se  nyonyoba,  e  se  i  gwaza 
eni^labankomo,  ukuti  elu/ilangoti- 
ni ;  i  be  se  i  kala,  i  ti,  "  Eh ; "  e 
be  e  se  ti  umniniyo,  "  Kala,  nko- 
mo  yamad/jlozi."  E  se  pinda  e 
balisa  futi  ngaloko,  ngokuba  e  ti 
ba  m  nikela  abakubo  ukuba  a 
hambe  kaAle  ngaloko  'kukala 
kwenkomo.  I  be  se  i  /tlinzwa,  se 
i  pelile,  umniniyo  e  be  e  se  ka  iga- 
zana  elincinyane,  e  se  sika  um- 
/dwe/ilwe  futi,  e  se  u  tshisela  nga- 
sese  negazana,  e  se  H  beke  ngasese 
futi,  e  se  tata  impepo  e  se  basa 
yona,  e  se  beka  umAlwe/dwana 
pezu  kwempepo,  e  ti,  u  pa  aba 
kubo  usi  olumnandi.  Emva 
kwaloko  ba  be  se  be  i  dAla  ke 
inyama.  Ku  pela. 

mothers  who  are  dead,  saying, 
"  There  is  your  food  ;  I  pray  for  a 
healthy  body,  that  I  may  live 
comfortably  ;  and  thou,  So-and-so, 
treat  me  with  mercy ;  and  thou 
So-and-so,"  mentioning  by  name 
all  of  their  family  who  are  dead ; 
and  then  the  one  who  is  going  to 
kill  the  bullock  takes  an  assagai 
and  goes  cautiously  towards  it, 
and  stabs  it  in  the  place  where  the 
ox:  is  usually  stabbed,  that  is,  in 
its  side ;  and  then  the  ox  bellows, 
and  the  owner  says,  "  Cry,  ox  of 
the  Amadhlozi."  And  then  he 
again  mentions  the  Amatongo  by 
name,  because  he  thinks  they  have 
given  him  health,  because  of  the 
cry  of  his  ox.  It  is  then  skinned. 
When  the  skinning  is  completed, 
the  owner  takes  a  little  blood,  and 
cuts  off  a  portion  of  the  caul,  and 
burns  it  in  a  secret  place  with  the 
blood,  which  also  he  places  in  a- 
secret  place ;  and  he  takes  incense 
and  burns  it,  having  placed  the 
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 
abamnyama  a  fulelwe  ngama/ila/da. 
Ku  zinge  ku  /dolwa  njalo  umnini- 
ye  lowo  'muntu  ofileyo.  Noma 

WHEN  a  man  dies  among  black 

with 

the  grave 
branches. 

is   covered    over 
The   person    to 

whom    the    dead     man     belongs 
watches  the  grave  continually.     If 

ku  fe  indodana  uyiso  a  Undo  njalo 
i/Ja/ila,  ukuzc  ku  ti  se  be  bona 
iikuba  i/da/Ja  li  bunile  ba  dele, 
b'  azi  a  ku  ko  'luto  olu  nga  m  ki- 
pako,  ngokuba  u  se  bolile.  Kepa 
uma  e  fumana  inyoka  ngapczulu,  a 
tsho  uma  e  se  buyile  lowo  'muntu 
o  be  yo/Jola,  a  ti,  "  O,  ngi  in  fu- 
mene  nam/Ja  iije  e  tamele  ilanga 
ngapezulu  kweliba." 

Ngaloko  ke  uma  e  nga  buyi 
ukuya  ekaya,  be  nga  m  pupi,  ku 
Alatsliwe  inkonio  noma  imbuzi,  ku 
tiwe,  u  ya  buyiswa  en/Je  ukuba 
'eze  ekaya ;  ku  ti  uma  be  nga  m 
pupi  noma  ku  njalo,  ba  /ilupeke 
ngokuti,  "  Lo  'muntu  wa  fa  ka- 
njani  ?  a  si  m  boni ;  itongo  lake  li 
mnyaina."  Ku  yiwe  enyangeni 
yobulawo  uma  ku  umuntu  womuzi 

a  son  has  died,  his  father  watches 
the  branches  constantly,  that  when 
they  see  that  the  branches  are 
rotten  they  may  be  satisfied, 
knowing  that  nothing  can  now 
disturb  the  remains,  for  they  are 
rotten.  And  if  he  observe  a  snake 
on  the  grave,  the  man  who  went 
to  look  at  the  grave  says  on  his 
return,  "  O,  I  have  seen  him  to 
day  basking  in  the  sun  on  the  top 
of  the  grave." 

So  then  if  the  snake  does  not 
corne  home,  or  if  they  do  not  dream 
of  the  dead,  they  sacrifice  an  ox  or 
a  goat,  and  it  is  said  he  is  brought 
back  from  the  open  country  to  his 
home.  And  if  they  do  not  dream 
of  him,  though  the  snake  has 
come  home,  they  are  troubled  and 
ask,  "  How  did  this  man  die  ?  we 
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 
ubulawo  ;  the  black  "  washes,"  the  white  "  wipes  ;  "  the  black  takes 
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  used.  The  roots  are  bruised,  mixed  with  water, 
and  "  churned  :  "  when  a  great  deal  of  froth  has  been  produced  by  the 
churning  process,  it  is  drunk  and  the  body  is  washed  with  it.  It  is 
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 
quantities ;  it  is  emetic,  and  the  contents  of  the  stomach  are  ejected 

omkulu  ;  ai,  a  ku  tshiwo  ngabantu 
kazana  nje.  Inyanga  i  fike  i  pe/Je 
ubulawo,  ku  Alatshwe  imbuzi,  yo- 
na  i  nomsindo  nokukala ;  imvu  a 
i  Alatshwa  ngokuba  ku  tiwa  itongo 
li  ya  'kuba  mnyama,  ngokuba 
imvu  i  isiula,  a  i  namsindo  ;  a  ku 
vamile  ukuba  ku  /tlatshiswe  itongo 
ngemvu  ;  itongo  li  Alatshiswa 
ngembuzi,  yona  ku  ti  umuntu  e  sa 
i  ti  k.rhu  ngosungulo,  i  be  se  i  ba- 
ngalasa,  ba  tokoze  ke  kakulu,  ba 
ti,  "  Kala,  nkomo  kabani,  owa  ti, 
wa  ti,  wa  ti "  (be  tslio  izenzo  zake). 
Ba  ti,  "  Si  ti,  Buya  u  zo  'kaya,  si 
ku  bone  namAla  nje.  Si  ya  7ilu- 

of  a  large  village  ;  but  nothing  is 
done  as  to  the  poor.  The  doctor 
comes  and  mixes  ubulawo,  and  a 
goat  is  killed,  it  being  an  animal 
which  makes  a  great  noise  and 
cries ;  but  a  sheep  is  not  killed, 
because  it  is  said  it  will  cause  the 
Itongo  to  be  dark  ;  for  a  sheep  is 
foolish  and  makes  no  noise,  and 
therefore  it  is  not  usual  to  sacrifice 
a  sheep  to  the  Itongo.  The  Itongo 
has  a  goat  sacrificed  to  it ;  when  a 
man  pricks  it  with  a  needle,  it  at 
once  makes  a  great  noise ;  and  so 
they  rejoice  greatly  and  say,  "  Cry, 
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  cast  off,  may  be  burnt  up  and  utterly  consumed.  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. 

peka,  uma  si  nge  zo  sa  ku  bona,  si 
ti,  u  si  sola  ngani  na?  loku  izin- 
komo  ezako  zi  mi  nje  ;  uma  u  biza 
inyama,  u  nga  t-sho  zi  Alatshwe, 
ku  ng'  ali  'niuntii." 

Y  elape  ke  inyanga  leyo  yobu- 
lawo,  i  bu  pe/Je  i  m  biza,  bu  be- 
kwe  emsamo.  I  tsho  ukuti,  "  Ngi 
ti  u  za  'ku  m  bona  nam/ila  nje,  u 
kulumc  naye ;  noma  kade  u  nga  m 
boni,  nam/ila  nje  u  ya  WJambu- 
luka. 

Ku  njalo  ke  ukuyiswa  kwesi- 
tuta,  si  buyiswa  ngenkomo  na  ngo- 
bulawo. 

bled  if  we  never  see  you,  and  ask, 
why  you  are  angry  with  us  ?  for 
all  the  cattle  are  still  yours;  if 
you  wish  for  meat,  you  can  say  so, 
and  the  cattle  be  slaughtered, 
without  any  one  denying  you." 

So  the  doctor  of  ubulawo  prac 
tises  his  art ;  he  mixes  the  ubu 
lawo,  calling  the  dead  man  by 
name,  and  puts  the  ubulawo  in  the 
upper  part  of  the  hut,  and  says, 
"  I  say,  you  will  see  him  to-day, 
and  talk  with  him  ;  although  you 
have  not  seen  him  for  a  long  time, 
to-day  he  will  be  clear." 

Such  then  is  the  means  em 
ployed  to  bring  back  a  ghost ;  it  is 
brought  back  by  sacrifice  and  ubu 
lawo.

ABANTU  abamnyama  a  ba  kuleki 
ematongwcni  onke,  abantu  abafayo 
bakubo ;  kakulti  ku  kulekwa  en- 
Tdokweni  yalowo  'muzi  kulabo  'ba- 
ntwana  balowo  'muzi  ;  ngokuba 
abadala  abafako  a  ba  V  azi  iiezibo- 
ngo  zabo  uma  kwa  ko  obani  na. 
Kepa  uyise  a  ba  m  aziko  u  in/iloko 
yokuba  ba  k^ale  ngaye,  ba  gcine 
ngaye  ekukulekeni,  ngokuba  ba  ya 
m  azi  yena  kakulu,  na  ngoku  ba 
tanda  kwake  abantwana  bake  ;  ba 
ya  kumbula  uku  ba  pata  kwake  e 
se  kona,  ba  linganise  loko  'ku  ba 

BLACK  people  do  not  worship  all 
Amatongo  indifferently,  that  is,  all 
the  dead  of  their  tribe.  Speaking 
generally,  the  head  of  each  house 
is  worshipped  by  the  children  of 
that  house  ;  for  they  do  not  know 
the  ancients  who  are  dead,  nor 
their  laud-giving  names,  nor  their 
names.  But  their  father  whom 
they  knew  is  the  head  by  whom 
they  begin  and  end  in  their  prayer, 
for  they  know  him  best,  and  his 
love  for  his  children  ;  they  remem 
ber  his  kindness  to  them  whilst  he 
was  living;  they  compare  his 

pata  kwake  e  se  kona,  ba  ku  mise 
nokuti,  "  U  sa  'ku  si  pata  kanjalo 
noma  e  file.  A  s'  azi  uma  u  ya 
'kubuye  a  bheke  aobani  ngapandAie 
kwetu  na ;  'kupela  u  ya  'kubheka 
tina." 

Ku  njalo  ke  noma  be  kuleka 
kwamaningi  amatongo  akubo,  b'  e- 
nza  ugange  olukulu  Iwoku  ba  vi- 
kela ;  kepa  uyise  u  dAlulisisile 
ekupatweni  kwamatongo  amanye. 
Uyise  u  igiigu  kakulu  kubantwana 
bake  noma  e  nga  se  ko.  Ku  ti 
labo  a  se  be  kulile  be  m  azisisa 
kakulu  ukuba-mnene  kwake  no- 
buk^awe  bake.  Ku  ti  uma  ku  ko 
na  ubu/ilungu  pakati  kwomuzi, 
indodana  enkulu  i  m  bonge  ngezi- 
bongo  zake  a  zi  zuza  um/ila  e  Iwa 
empini,  a  wa  weze  ngamazibukwa- 
na  onke  ;  i  m  tetisa  ngokuti,  "  Ku 
nga  ze  ku  fe  tina  nje.  U  se  u 
bheke  'bani  ?  A  si  fe  si  pele,  si 
bone  uma  u  ya  'ungena  pi  na  ?  U 
ya  'kud/ila  izintete  ;  ku  sa  yi  'ku- 
bizwa  'ndawo  uma  u  bulale  owako 
umtizi." 

treatment  of  them  whilst  he  was 
living,  support  themselves  by  it,  and 
say,  "  He  will  still  treat  us  in  the 
same  way  now  he  is  dead.  We  do 
not  know  why  he  should  regard 
others  besides  us;  he  will  regard 
us  only." 

So  it  is  then  although  they  wor 
ship  the  many  Amatongo  of  their 
tribe,  making  a  great  fence  around 
them  for  their  protection ;  yet 
their  father  is  far  before  all  others 
when  they  worship  the  Amatongo. 
Their  father  is  a  great  treasure  to 
them  even  when  he  is  dead.  And 
those  of  his  children  who  are  al 
ready  grown  up  know  him  tho 
roughly,  his  gentleness,  and  his 
bravery.  And  if  there  is  illness  in 
the  village,  the  eldest  son  lauds 
him  with  the  laud-giving  names 
which  he  gained  when  fighting 
with  the  enemy,  and  at  the  same 
time  lauds  all  the  other  Amatongo; 
the  son  reproves  the  father,  saying, 
"  We  for  our  parts  may  just  die. 
Who  are  you  looking  after  ?  Let 
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  is,  they  suggest  to  the  Itongo,  by  whose  ill-will  or  want 
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. 

Ngemva  kwaloko  kc  ngoku  in 
bonga  kwabo,  b'  em'  isibindi  ngo- 
kuti,  "  TJ  zwile ;  u  za  'kwelapa, 
izifo  zi  pume." 

Ku  njalo  ke  ukutcmba  kwaba- 
ntwana  etongweiii  eli  uyise. 

Futi  uraa  ku  kona  inkosikazi 
yomuzi  cyona  i  zala  abantu,  noma 
indoda  i  nga  file,  itongo  layo  li  ya 
patwa  kakulu  indoda  yayo  naba- 
ntwana  bonke.  Leyo  'nkosikazi  i 
itongo  lokubonisa  umuzi.  Kepa 
kakulu  uyise  njalo  o  ycna  e  in/Jo- 
ko  yomuzi. 

UMPEXCULA  MBANDA. 

Ku  tiwa  ku  kona  itongo,  inyoka. 
Ba  pupe.  Ba  ti,  ba  nga  pupa,  a 
be  se  u  ya  gula  ;  a  ti,  "  Ngi  gula 
njc,  ngi  pupile."  Ba  buze  abanye, 
ba  ti,  "U  pupe  ni  na?"  A  ti, 
"  Ngi  pupe  umuntu."  Uma  kwa 
buba  umfo  wabo,  a  ti,  "  Ngi  bone 
nmfo  wctu."  Ba  buze,  ba  ti,  "  U 
be  e  ti  ni  na  1 "  A  ti,  "  Ngi  m 
pupe  c  ngi  tshaya,  c  ti,  *  Kwa  be  u 
sa  ng'  azi  na  ukuti  ngi  kona  na  V" 
A  ti,  "  Ngi  m  pcndulilc,  nga  ti, 
«  Uma  ngi  ya  kw  azi,  nga  u  bona, 
ng'  enze  njahi  na  ?  Ngi  ya  kw  a- 

Aftcr  that,  because  they  have 
worshipped  him,  they  take  courage 
saying,  "  He  has  heard  ;  he  will 
come  and  treat  our  diseases,  and 
they  will  cease." 

Such,  then,  is  the  faith  which 
children  have  in  the  Itongo  which 
is  their  father. 

And  if  there  is  a  chief  wife  of 
a  village,  who  has  given  birth  to 
children,  and  if  her  husband 
is  not  dead,  her  Itongo  is  much 
reverenced  by  her  husband  and  all 
the  children.  And  that  chief  wife 
becomes  an  Itongo  which  takes 
great  care  of  the  village.  But  it 
is  the  father  especially  that  is  the 
head  of  the  village. 

IT  is  said  that  there  is  the  Itongo,12 
which  is  a  snake.  Men  dream. 
A  man  dreams  perhaps,  and  is 
then  ill ;  he  says,  "  I  am  ill  for  no 
other  reason  than  because  I  have 
dreamed."  Others  ask  him  what 
he  has  dreamed.  He  tells  them 
he  has  dreamed  of  a  man.  If  his 
brother  has  died,  he  says,  "  I  have 
seen  my  brother."  They  ask  what 
he  said.  He  says,  "  I  dreamed 
that  he  was  beating  me,  and  say 
ing,  '  How  is  it  that  you  do  110 
longer  know  that  I  am  V  I  answered 
him,  saying,  'When  I  do  know 
you,  what  can  I  do  that  you  may 
see  I  know  you  ?  I  know  that  you 

12  The  Itongo, a  collective  term  meaning  the  inhabitants  of  the 

spirit-world,  or  abapansi. 

zi,  uma  umfo  wetu.'     Wa  ngi  pe- 
ndula,  k^ede  ngi  tsho  njalo,  wa  ti, 

*  U  ti  uma  u  7<1aba  inkomo,  u  nga 
ngi  pati  ini  na  1 '     Nga  ti,  '  Ngi 
ya  ku  pata,  ngi  ku  bonge  ngezibo- 
ngo  zako.'     Nga  ti,  'Ake  u  ngi 
tshele  inkomo  e  ngi  i  /Jaba,  a  nga 
ku  pata.  Loku  nga  i  /ilaba  inkabi, 
nga  ku  pata  ;  nga  i   7Jaba  inyu- 
mbakazi,  nga  ku   pata.'     Wa  pe- 
ndula,    wa   ti,    '  Ngi   ya   i  tanda 
inyama.'     Nga  m  pikisa,  nga  ti, 

*  K^a,  mfo  wetu,  a  ngi  nankomo  ; 
u  ya  zi  bona  ini  esibayeni  na?' 
Wa  ti,   '  Neyodwa,  ngi  ya  i  biza.' 
U  ti,   nga  ba  se  ngi  ya  papama, 
kwa  se  kubu/ilungu  esikaleni ;  nga 
ngi  yati  ma  ngi  pefumule,  kw'  a- 
la ;    kwa   n^amuka   umoya ;    nga 
ngi  yati  ma  ngi  kulume,  kw'  ala  ] 
kwa  n^amuka  umoya." 

Wa  k^inisela,  ka  vuma  uku  i 
/Jaba  inkomo.  Wa  gula  kakulu. 
Wa  ti,  "  Kona  ngi  gula  nje,  ngi 
ya  si  bona  isifo  esi  ngi  gulisayo." 
Ba  ti  abantu,  "  TJ  si  bona  njalo,  ku 
si  lungisi  na  ?  Umuntu  a  ng'  enza 
ngamabomu  isifo  esi  mu  gulisayo  ; 
e  si  bona,  a  tande  ukuze  a  fe  na  ? 
Lok'  um/daba,  uma  se  u  tukutelele 
umuntu,  u  ya  mu  tshonisa  na  1 " 

are  my  brother,'  He  answered 
me  as  soon  as  I  said  this,  and  ask 
ed,  '  When  you  sacrifice  a  bullock, 
why  do  you  not  call  upon  me  1 '  I 
replied,  '  I  do  call  on  you,  and 
laud  you  by  your  laud-giving 
names.  Just  tell  me  the  bullock 
which  I  have  killed  without  call 
ing  on  you.  For  I  killed  an  ox,  I 
called  on  you ;  I  killed  a  barren 
cow,  I  called  on  you.'  He  an 
swered,  saying,  '  I  wish  for  meat.' 
I  refused  him,  saying,  '  No,  my 
brother,  I  have  no  bullock ;  do 
you  see  any  in  the  cattle-pen?' 
He  replied,  '  Though  there  be  but 
one,  I  demand  it.'  When  I  awoke 
I  had  a  pain  in  my  side ;  when  I 
tried  to  breathe,  I  could  not ;  my 
breath  was  short ;  when  I  tried  to 
speak,  I  could  not ;  my  breath 
was  short." 

The  man13  was  obstinate,  and 
would  not  agree  to  kill  a  bullock. 
He  was  very  ill.  He  said,  "  I  am 
really  ill,  and  I  know  the  disease 
with  which  I  am  affected."  The 
people  said,  "  If  you  know  it,  why 
do  you  not  get  rid  of  it  ?  Can  a 
man  purposely  cause  the  disease 
which  affects  him  ;  when  he 
knows  what  it  is,  does  he  wish  to 
die?  For  when  the  Itongo14  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,. 

A  ti,  "  Amanga,  madoda ;  ngi 
njenje  ;  ng'  enziwa  umuntu.  Ngi 
ya  m  bona  ebutoiigweni,  ngi  lele ; 
u  ti,  ngokuba  u  tanda  inyama,  u 
ngi  kwele  ngamakcebo  ;  u  ti,  ngi 
be  ngi  sa  /tlaba  inkomo,  ngi  nga 
mu  pati.  Ngi  ya  man  gala  ke 
mina,  loku  izinkomo  ngi  zi  /ilaba 
kangaka  ;  a  ku  ko  inkomo  e  nga  i 
7Jaba,  a  nga  za  nga  m  pata }  zonke 
izinkomo  e  ngi  zi  Alabayo,  ngi  ya 
mu  pata  ',  noma  ngi  /ilaba  imbuzi, 
ngi  ya  m  pata ;  ngi  be  ngi  ya  7Ja- 
ba  imvn,  ngi  m  pate.  Ngi  ti  ko- 
dwa  mina,  u  y'  ona ;  a  nga  ti,  uma 
e  zibizela  inyama,  a  ngi  tshele  nje, 
a  ti,  '  Mfo  wetu,  ngi  tanda  inya 
ma.'  A  ti  kumina,  a  ngi  ze  ngi 
nga  m  bouga.  Mina  ngi  tukutele, 
ngi  ti,  u  tanda  uku  ngi  bulala  nje." 

He  replied,  "  Not  so,  Sirs ;  I 
am  thus  ill ;  I  have  been  made  ill 
by  a  man.  I  see  him  in  sleep, 
when  I  am  lying  down ;  because 
he  wishes  for  meat,  he  has  acted 
towards  me  with  tricks,  and  says 
that  when  I  kill  cattle,  I  do  not 
call  on  him.  So  I  am  much  sur 
prised  for  my  part,  for  I  have 
killed  so  many  cattle,  and  there  is 
not  one  that  I  killed  without  call 
ing  on  him  ;  I  always  called  on  him 
when  I  killed  a  bullock.  And  if  I 
kill  a  goat,  I  call  on  him.  And 
whenever  1  kill  a  sheep,  I  call  on 
him.  But  I  say,  he  is  guilty  of 
an  offence ;  if  he  wished  for  meat, 
he  might  just  tell  me,  saying, 
'  My  brother,  I  wish  for  meat/ 
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.  We  find  such  expressions  as  these  : 
— "  U  guliswa  umMaba,"  The  Itongo  has  made  him  ill.  "  U  bizwa 
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,  "  U  nom/Jaba," — "  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, 

Ba  ti  abaritu  aba  m  bonayo 
lapa  e  giilayo,  ba  ti,  "  An  ! 
Lo  'muntu,  u  ti,  u  sa  ku 
k^onda  ini  ukukuluma  na?  Si 
kuluma  nawe  nje  ke;  u  pi  na, 
kona  nati  ngapana  si  m  buza  na  ? 
Loku  nati  ku  se  u  Alaba  izinkomo  ; 
lapa  u  bonga,  si  kona  u  bonge,  u  m 
bonge,  n  m  pate  ngezibongo  zake 
zobukg-awe;  nati  si  zwe.  U  ti, 
urna  ku  be,  weiia  kabani  na,  uma 
ku  be  umfo  wenu  lona  na,  noma 
umuntu  u  fa  k^ede,  a  buye  a  vuke, 
nga  si  nga  in  buzi  na,  ukuti,  '  U 
tsho  ngani  na  ? — loku  Ubani  u 
/ileze  e  Alaba  izinkomo  izikati  zo- 
nke,  ku  se  e  ku  bonga,  a  ku  bonge 
ngezibongo  zako  zobudoda ;  nati  si 
zwe.'  " 

A  ti  "  Ehe  !  "  o  gulayo ;  "  a  ti 
u  gabe  rigokuba  e  ti  umfo  wetu 
omkulu  ;  ngokuba  mina  ngi  mu- 
ncinyane.  Ngi  ya  mangala  uma  u 
ti,  ma  ngi  k<?ede  izinkomo  nje. 
Yena  wa  fa  e  nge  nazo  ini  na  ? " 

Ba  ti,  "  Au,  umuntu  wa  fa,  we- 
na  kabani.  Tina  si  ti,  uma  si 
kuluma  nawe  nje,  aineMo  ako  e  sa 

The  people  who  see  him  when 
he  is  ill  say,  "  Au !  Do  you 
mean  to  say  that  the  man15 
still  understands  how  to  speak  1 
We  speak  with  you  now;  where 
is  he,  that  we  too  might 
take  him  to  task?  For  we  too 
were  present  at  all  times  when 
you  slaughtered  cattle  ;  and  when 
you  lauded,  you  lauded  him,  and 
called  upon  him  by  the  laud-giving 
names  which  he  received  for  his 
bravery;  and  we  heard.  And, 
Son  of  So-and-so,  if  it  could  really 
be  that  that  brother  of  yours,  or 
any  other  man  who  is  already 
dead,  should  rise  again,  could  we 
not  take  him  to  task,  and  ask, 
'  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 
manliness  ;  and  we  too  heard.'  " 

The  sick  man  replies,  "  Eh  !  My 
brother  acts  in  this  boastful  way 
because  he  says  he  is  oldest ;  for  I 
am  younger  than  he.  I  wonder 
when  he  tells  me  just  to  destroy 
all  the  cattle.  Did  he  die  and 
leave  none  behind  ?  "1G 

They  say,  "  Au,  the  man  died, 
Son  of  So-and-so.  For  our  parts 
we  say,  when  we  are  really  speak 
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 
sacrifice  all  his  cattle  to  the  Amatoiigo,  but  left  some  when  he  died, 
why  should  he  be  so  unreasonable  now  he  is  an  Itongo  as  to  demand 
that  I  should  sacrifice  all  mine  ? 

bhekile  nje, — tiiw  si  ti,  lo  'muiitu 
u  nga  u  kulunia  nje  ]  noma  u  ncm- 
buzi,  u  m  bonge.  Kodwa  si  ti,  u 
neAlazo  um'  a  be  se  u  ya  ku  bulala, 
a  nga  ku  tslieli  kaAlc,  nawe  u  k^o- 
nde ;  u  be  u  sa  nga  m  pupa  izikati 
zonke,  u  be  se  u  za  'kugula  na. 
Ipupo  libi.  Ini  umfo  wenu  u  b'  u 
sa  nga  m  bona  u  lele,  u  be  se  u  ya 
gula  na  ?  Ku  nani  umuntu  e  pu- 
pe  umfo  wabo,  a  vuke  umzimba 
umnandi,  a  tshele  abantu  a  ba 
lauzele  ukuti,  '  Umzimba  wami  u 
polile,  umnandi.'  A  ti,  *  Ngi  pu- 
p'  umfo  wetu  e  kuluma  izindaba 
ezin/Je  kumina.'  A  ti,  a  nga 
fika  izikati  zonke  kuwe,  u  fika 
ngempi,  se  u  ya  gula ;  sc  s'  azi 
ukuti  u  gula  nje  ke,  u  ya  'kuba  u 
pupe  umfo  wenu  nje." 

A  ti,  "  Ehe,  madoda,  mina  se 
ngi  za  'ku  mu  nika  inyama  yake  a 
i  tandako  ;  lokw  e  ti  kumina  ngi 
nga  m  pupa ;  u  ya  i  pata  inyama ; 
u  ya  ngi  bulala ;  ngi  ti,  ku  nani 
uma  a  fike  kumina  ebusuku,  ngi 
lele,  a  ngi  tshele  ka/ile,  a  ti,  '  Mfo 
wetu,  ngi  tanda  ukuti/  si  kulume 
naye  ka/tle,  ku  bonakale  ukuti  ngi 
pupe  umfo  wetu  1  U  y'  ona,  ku 

still  really  looking  upon  us, — we 
say,  as  regards  that  man,  you 
should  just  speak  quietly  with 
him  ;  and  if  you  have  a  goat  only, 
worship  him  with  it.  But  we  say 
it  is  a  shame  in  him  to  come  and 
kill  you,  without  telling  you  pro 
perly,  that  you  may  understand 
But  you  are  dreaming  of  him  con 
stantly,  and  are  then  ill.  It  is  a 
bad  dream.  Why  do  you  con 
stantly  see  your  brother  in  your 
sleep,  and  become  ill  ?  It  were 
well  that  a  man  should  dream  of  his 
brother,  and  awake  with  his  body 
in  health,  and  tell  the  people  his 
dream,  saying,  '  My  body  is  now 
restored  to  health;  it  is  without 
pain.  I  have  dreamed  of  my  bro 
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." 
He  says,  "  Eb,  Sirs,  I  will  now 
give  him  the  flesh  he  loves  ;  for  lie 
speaks  to  me  when  I  dream  of 
him  ;  he  demands  flesh ;  he  kills 
me ;  I  say,  what  prevents  him 
from  coming  to  me  by  night  when 
I  am  asleep,  and  telling  me  quietly, 
saying,  'My  brother,  I  wish  so- 
and-so,'  that  we  may  talk  pleasant 
ly  with  each  other,  and  it  be  evi 
dent  that  I  have  dreamed  of  my 
brother  1  He  wrongs  me ;  daily  I 

ya  sa  ngi  ya  in  pupa,  ngi  v\ikc  ngi 
nenoseba  ;  ngi  ti,  ka  'muntu  ;  into 
e  ya  be  ishinga,  i  tan  da  ukulwa 
nabantu.  Kodwa,  madoda,  si  be 
si  da  si  zwa  ni  ti,  '  Umuntu  owa  fa 
e  ishinga  eli  nga  kulumiswayo 
abantu,  id/dozi  lake  li  be  KAle  na  ? 
Si  be  si  da  si  zwa  ni  tsho  njalo,  ni 
ti  u  t'  a  nga  fa,  itougo  lake  li  lu 
nge,  li  be  li/de.  Kanti  ku  hniga 
umuntu  owa  be  lunge  kade. 
Um/Jaumbe  a  ti  nowa  be  lungilc, 
«i  fike  a  be  mubi  uma  e  file ;  nowa 
be  ishinga,  a  ti  uma  'se  file,  a  lu 
nge,  a  be  umuntu  o  'tongo  li/tle. 
Ku  ya  fana  loko  kokobili.  Si  ya 
ni  pikisa  nina,  nina  ni  ti  umuntu 
owa  fa  e  ishinga  e  nga  kulunyiswa, 
a  ti  a  nga  fa,  a  be  ned/Jozi  eli/tle. 
Tina  si  ti  ku  ya  fana  nje ;  nowa 
be  lungile,  u  ya  vuka  a  be  u/tlanya 
lapa  'se  file ;  ka  ku  muki  ngoku- 
lunga  kwake  um'  e  sa  hamba  nga- 
pezulu ;  noManya  lu  fa  k^ecle,  lu 
lunge,  lu  be  id/Jozi  eli/Je." 

Ba  ti,  "  Eho,  si  ya  ku  vumela  ; 
u  k^inisile.   Ku  ya  fana  kokobili." 

A  ti,  "  Ngi  ti  ke,  umfo  wetu  u 

dream  of  him,  and  then  awake 
in  suffering ;  I  say,  he  is  not  a 
man ;  he  was  a  thing  which  was  a 
wretch,  which  liked  to  fight  with 
people.  But,  Sirs,  we  have  been 
accustomed  to  hear  you  say,  '  As 
to  a  man  who  died  being  a  wretch, 
one  of  a  word  and  a  blow,  is  the 
Idhlozi  of  such  an  one  good  V  We 
have  been  accustomed  to  hear  you 
say  thus,  that  when  he  is  dead  his 
Itongo  becomes  right  and  is  good. 
But  forsooth  that  man  is  good  who 
had  been  good  long  before  his 
death.  Perhaps  he  too  who  was 
good  becomes  bad  when  he  is  dead ; 
and  he  who  was  bad,  when  he  is 
dead,  is  good,  and  becomes  a  good 
Itongo.  Both  are  alike.  We 
deny  the  truth  of  what  you  say, 
when  you  assert  that  a  man  who 
died  being  a  wretch  of  a  word  and 
a  blow,  when  he  is  dead,  may 
have  a  good  spirit.  We  maintain 
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." 

They  say,  "  Ehe,  we  agree  with 
you;  you  speak  the  truth.  The 
two  things  are  alike." 

He   replies,    "I  say  then,    my 

muke  nobusliinga  Lake  inna  e  sa 
hamba  ngapezulu  kwom/Jaba  ;  no- 
ma  c  se  file,  id/ilozi  lake  li  fana 
naye  e  sa  hainba  ngapezulu,  ngo- 
kuba  yena  u  be  nga  kulumiswa. 
U  be  ti  umimtu  a  nga  kuluma  na- 
ye,  a  tande  ukuba  a  be  se  u  ya 
Iwa  naye.  Ku  be  ku  nga  fika 
ikcala ;  1'  enziwe  uye,  a  be  se  u  ya 
Iwa,  a  nga  ku  boni  ukuti,  '  Konje 
nje  leli  'kcala  1'  enziwe  umina  ;  a 
ku  fanele  ukuba  ngi  Iwe  nabo  laba 
'bantu  ; '  esuke  a  tande  yena  uku 
ba  bulala  abantu.  NedAlozi  lake 
li  njalo  ;  libi  j  li  ya  tukutela ;  u 
ti  uma  'se  tukutele  a  lete  izilwane. 
Kodwa  mina  ngi  ya  'ku  mu  nika 
inyama  yake  a  i  funa  kumina.  Ngi 
lele  ebutongweni,  ngi  ya  vuka,  e 
se  ngi  nike  isifo  emzimbcni  wami. 
Ngi  za  'ku  mu  nika.  Uma  ngi  bo 
ne  ke,  ma  ngi  yeke,  ngi  pile,  ngi 
ya  'ku  zi  7Jaba  izinkomo  kusasa ; 
uma  e  nga  ngi  yekile,  ngi  ya  'ku 
zi  yeka,  ngi  ya  'kuti,  i  Ka  si  yena 
umfo  wetu.'  Uma  ku  uyena,  ma 
ngi  pile,  ngi  pefumule,  ku  yeke 
ukun^amuka  umoya,  njengaloku 
ngi  ngamuka  umoya  nje." 

brother  has  gone  away  with  his 
wickedness  which  he  exhibited 
whilst  living  on  the  earth  ;  and 
though  he  is  dead,  his  spirit  re 
sembles  him  whilst  he  was  alive, 
for  he  was  a  man  of  a  word  and  a 
blow.  If  a  man  spoke  to  him, 
he  used  to  wish  at  once  to 
fight  with  him  ;  and  then  a  dis 
pute  might  arise ;  it  was  caused  by 
him,  and  then  he  would  fight,  and 
did  not  see  it  nor  say,  '  So  then 
the  fault  was  committed  by  me  \  I 
ought  not  to  fight  with  these  peo 
ple  \ '  but  he  started  up  and  wish 
ed  to  injure  the  people.  And  his 
spirit  is  like  him  ;  it  is  wicked ;  it 
is  constantly  angry ;  and  when  it 
is  angry  it  sends  animals.17  But 
I  will  give  him  his  flesh  which 
he  demands  of  me.  I  sleep, 
and  when  I  awake  find  that  he 
has  affected  my  body  with  disease. 
I  will  give  him  ;  if  I  see  that  he 
leaves  me  and  I  am  well,  I  will 
kill  some  cattle  in  the  morning ;  if 
he  does  not  leave  me,  I  will  have 
the  cattle,  and  say,  '  It  is  not  my 
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- 
Iwane,  ngesinye  isikati  amatongo 
a  zibonakalisa  ngemi/ilola,  ku  nge- 
ne  isilwane  ;  amagama  ezilwane  ku 
kona  isalukazana  ncntulwa  ;  ngc- 

Tliey  bring  Animals. — As  re 
gards  bringing  animals,  sometimes 
the  Amatongo  manifest  themselves 
by  signs,  and  animals  enter  the 
village  ;  the  names  of  the  animals 
are  isalukazana  and  other  lizards  j 

Ba  vuma  ba  ti,  "  Ehe,  wcna  ka- 
bani  na ;  ma  ku  se  kusasa  se  u 
sindilc,  s'  and'  uma  si  bone  uma 
ilona  id/Jozi  lomfo  wcnu  ;  uma  ku 
sa  u  sa  gula,  a  si  yi  'kutslio  ukuti 

They  assent  and  say,  "  Yes,  yes, 
Son  of  So-and  so  ;  if  in  the  morn 
ing  you  are  well,  then  we  shall  see 
that  it  is  indeed  the  spirit  of  your 
brother;  if  in  the  morning  you 
are  still  ill,  we  will  not  say  it  is 

sinye  isikati  inyoka  e  nge  si  lo  ito- 
ngo ;  kunibc  ku  fikc  inyamazane 
ekaya  ;  ku  tatwe  izibulo,  ku  yiwe 
enyangeni  ngokwetuka  ukuba  ku 
bonwe  into  e  um/Jola ;  inyanga  i 
tslio  ukuti,  "  Loko  c  ni  ku  boiiile 
Ubani,  itongo  lakwini.  U  ya  zi- 
bonakaliga  ngako.  Bonga  ni,  ku 
muke." 

A  letc  izilwanc  kwowakwabo 
ukuti  ka  fe,  loku  e  nga  vumi  uku 
wa  iiika  into  ctile  a  wa  i  bizayo ; 
noma  ku  nge  njalo  e  lungisa,  e 
ng'  oni  nganto  kuvvo  ;  ku  ya  vela 
ububi  kuye  lo  'muutu.  A  s'  azi 
uma  kw  enza  njani  ukuti  a  ti  pela 
umuntu  o  Alabisa  njalo  njalo  ama- 
d/Jozi,  a  banjwc  inyoka,  noma 
isilo,  noma  'emuke  iiamanzi,  noma 
a  kalakatele  esiweni,  noma  a  7ila- 
tshwc  umuntu  enkgineni,  noma  a 
/ilatshwc  inkomo  ;  Iczi  'zinto  zi  m 
velcle.  Uma  e  se  file,  abantu  aba 
scleyo  ba  buzane  omuiiye  nomunye, 
ba  ti,  "  An,  pcla,  ini  ukuba  Ubani 
a  fe,  loku  ngonsuku  zonke  si  dAla 
inyama  yeziukabi  kuye,  noma  im- 
buzi,  noma  imvu,  noma  utshwala  ? 
Loko  konke  ku  be  kw  cnza  ni  na  ? 
Si  be  si  nga  ti  tina  u  bonga  Ama- 
dAlozi  akubo  na  ?  Ini  ukuba  a  fe 
pezu  kwaloko  na  ?  O,  kanti,  110- 
bongayo  k'  cnzi  'luto ;  nongabongi- 
yo  u  ya  kolisa.  Nga  se  ku  yekwa 
njc." 

sometimes  a  snake  which  is  not  an 
Itongo  ;  perhaps  an  antelope  comes 
to  the  house  ;  the  people  then  take 
divining-rods,  and  go  to  a  diviner, 
being  afraid  because  an  omen  has 
appeared  ;  the  diviner  says,  "  That 
which  ye  have  seen  is  So-and-so, 
the  Itongo  of  your  house.  He 
reveals  himself  by  it.  Worship, 
that  it  may  depart." 

The  Amatongo  bring  animals  to 
some  one  belonging  to  the  village 
that  he  may  die,  because  he  has 
not  been  willing  to  give  them  a 
certain  thing  which  they  demand  ; 
or  on  the  contrary  when  he  wor 
ships  them,  and  has  in  nothing 
sinned  against  them  ;  yet  mischief 
befalls  the  man.  We  do  not 
understand  how  it  is  that  a  man 
who  constantly  sacrifices  to  the 
Amadhlozi  should  be  seized  by  a 
snake,  or  a  leopard,  or  be  car 
ried  away  by  a  stream ;  or  fall 
over  a  precipice,  or  be  stabbed 
by  a  man  in  a  hunt,  or  be  gored 
by  a  bullock  ;  these  things  happen 
to  him.  When  he  is  dead,  those 
who  are  living  ask  one  another, 
saying,  "  Oh,  then,  how  is  it  that 
So-and-so  is  dead,  when  we  daily 
ate  the  flesh  of  bullocks  at  his 
house,  or  of  goats  or  of  sheep,  or 
drank  beer  ?  What  effect  had  all 
that  ?  Did  we  not  think  he  was 
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." 

uyena   umfo   wenu;  si   ya   'kuti, 
isifo  nje." 

La  tsliona  ilanga,  e  sa  ti  kubu- 
/ilungu  •  kanti  ukusengwa  kwezin- 
komo  wa  ti,  "  Ngi  pe  ni  ukudAla, 
ngi  d/de."  Ba  buza  abafazi  bake, 
ba  ti,  "  Ku  njani  im  ?"  A  ti,  "  Ni 
zwa  ngi  ti  ni  na  ? "  Ba  ti,  "  Si 
zwa  u  funa  ukud/da." 

A  ti,  "  Amanga,  banta  bami ; 
nami  ngi  zwa  inAliziyo  ;  ku  nga  ti 
ni  nga  ngi  pa  ukudAlana ;  ni  nga 
ngi  pi  kakulu  ;  ngi  pe  ni  ingcoza- 
na  ;  ke  ngi  zwe." 

Ba  mu  pa  abafazi  bake,  ba  mu 
pa  amasi.  Wa  ti,  "  Ni  nga  wa 
teli  umkcaba  kakulu  ;  u  tele  ni  u 
be  muncinyane,  ku  be  'manzana, 
ku  nga  jii,  ku  tambe  ;  ke  ngi  zwe 
uma  ku  sa  'uvuma  uma  kw  ehle 
na  sempinjeni  na." 

Ba  mw  enzela  njengokutsho 
kwake ;  kwa  ba  'manzi,  ka  kwa 
jia,  kwa  ba  'manzi.  Ba  mu  nika, 
wa  dAla.  Kw'  e/Ja  loko  'kudAla, 
ku  be  ku  nga  sa  vumi  uma  a  ku 
clAle.  Ka  z'  a  dAla  kakulu  ;  wa 
dAla  ingcozana ;  wa  nika  abantwa- 
na  bake.  Wa  ti,  "  Ake  ni  ng'  e- 
nzele  utshwala,  ng'  omile."  Ba 
bu  tata  utshwala,  ba  mu  nika. 
B'  etemba  abafazi  bake  en/Jiziywe- 
ni  zabo,  be  bona  indoda  yabo  i 

your  brother ;  we  will  say  it  is  a 
simple  disease." 

When  the  sun  went  down  he  was 
still  complaining  of  pain ;  but  at  the 
time  of  milking  the  cows  he  said, 
"  Give  me  some  food,  that  I  may 
eat."  His  wives  asked  how  the 
pain  was.  He  replied,  "  What  do 
you  hear  me  say  ? "  They  said, 
"  We  hear  you  asking  for  food." 

He  replied,  "  I  don't  know,  my 
children  ;  even  I18  feel  an  inclina 
tion  for  food  ;  it  is  as  though  you 
might  give  me  a  little  ;  do  not 
give  me  much  ;  give  me  a  little  \ 
let  me  just  try." 

So  his  wives  gave  him  amasi. 
He  said,  "  Do  not  put  much 
crushed  corn  in  it;  put  a  little 
only,  that  it  may  be  waterish,  and 
not  thick — that  it  may  be  soft ; 
let  me  just  try  if  the  disease  will 
now  allow  it  to  descend  by  the 
swallow." 

They  did  for  him  as  he  asked  ; 
the  food  was  fluid,  not  thick. 
They  gave  him  and  he  ate.  Ho 
was  able  to  swallow,  although  he 
had  been  unable  to  eat.  He  did 
not  eat  much ;  he  ate  a  little  ;  he 
gave  his  children.  He  said,  "  Just 
give  me  some  beer  ;  I  am  thirsty." 
They  took  beer  and  gave  him. 
His  wives  had  confidence  in  their 
hearts  when  they  saw  their  husband 

18  Nami,  even  I  who  have  been  so  ill. 

funda  ukud/da;  ba  tokoza  enAli- 
ziyweni  zabo,  loku  be  be  se  be 
/ilezi  be  novalo  ukuti,  "  TJmakazi. 
ka  ku  dhli  nje  ukud/Ja,  isifo  siku- 
lu?"  Ba  ba  uokujabula  enAlizi- 
y  weni ;  ka  ba  pumisela  emlonyeni, 
ba  bliekana  kodwa  ngame/Jo.  Wa 
bu  puza  utshwala,  wa  kcela  uguai, 
wa  ti,  "  Banta  bami,  ngi  shiyele  ni 
nogiiai,  ke  ngi  benie."  Ba  m  shi- 
yela,  loku  noguai  e  be  e  nga  sa  m 
bemi.  Abafazi  bake  ba  bhekana, 
ba  mangala  ukubona  umuntu  e  se 
bema  uguai,  loku  id/Jozi  li  be  li  m 
vimbele  na  kuguai,  e  nga  sa  m 
bemi.  Abafazi  be  pika  enAlizi- 
yweni  zabo,  ukuti,  "  Elinjani 
id/ilozi  e  se  li  m  vimbele  na  kuguai 
na?"  Ba  be  nokwesaba,  be  ti, 
"  Isifo ;  a  si  lo  itongo." 

Wa  m  bema  uguai,  wa  lala  ;  u 
te  uma  a  lale,  bwa  fika  ubutongo, 
wa  lala.  U  ti  pakati  kwamasuku 
wa  fika  umfo  wabo,  wa  ti,  "  Mfo 
wetu,  konje  u  tize  izinkomo  ?  u  ya 
'ku  zi  /Jaba  kusasa  na?"  Wa 
vuma  oleleyo,  wa  ti,  "  Ehe,  ngi  ya 
'ku  i  Alaba.  Ini  wena,  mfo  wetu, 
u  ti  kumina  a  ngi  ze  nga  ku  pata ; 
ri  be  zonke  izinkomo,  ngi  zi  Alaba 
nje,  ngi  ku  pate  ngezibongo  zako  ; 
ngokuba  wa  be  u  ik^awe,  u  Ala- 
bana?" 

taking  a  mouthful  of  food  ;  they  re 
joiced  in  their  hearts,  for  they  had 
been  fearful,  saying,  "Is  it  then 
that  the  disease  is  great,  since  he 
does  not  eat  ?  "  They  rejoiced  in 
their  hearts ;  they  did  not  speak 
out  their  joy,  but  looked  at  each 
other  only.  He  drank  the  beer, 
and  asked  for  snuff,  saying,  "  Give 
me  some  snuff  too,  my  children  ; 
let  me  just  take  a  little."  They 
gave  him  some,  for  he  had  left  off 
taking  snuff  too.  His  wives  look 
ed  at  each  other,  and  wondered  to 
see  the  man  now  taking  snuff;  for 
the  Itongo  had  restrained  him  also 
from  taking  snuff.  His  wives  had 
disputed  in  their  hearts,  saying, 
"  What  kind  of  an  Itongo  is  this 
that  restrains  him  even  from 
snuff? "  They  were  afraid,  think 
ing  it  was  disease  and  not  an  Ite- 
ngo  which  was  affecting  him. 

He  took  snuff,  and  lay  down  ; 
and  when  he  lay  down,  sleep 
came.  And  in  the  middle  of  the 
night  his  brother  came  and  said, 
"  So  then,  my  brother,  have  you 
pointed  out  the  cattle?  will  you 
kill  them  in  the  morning  ?  "  The 
sleeper  assented,  saying,  "Yes, 
yes,  I  will  kill  one.  Why  do  you, 
my  brother,  say  to  me  I  never  call 
on  you,  whilst  whenever  I  kill 
cattle  I  call  on  you  by  your  laud- 
giving  names ;  for  you  were  a 
brave,  and  stabbed  in  the  con 
flict?" 

Wa  ti,  "  Ehc  ;  ngi  tsho  nga- 
kona,  ngi  funa  inyama.  Mina 
pela  so  nga  fa,  nga  ku  shiya  no 
muzi  ;  wa  ba  nomuzi  oinkulu." 

Wa  ti,  "  Ehe,  mfo  wetu,  wa  ngi 
shiya  nawo  umuzi,  wa  ngi  shiya 
nawo  nje  ke  ;  wena  wa  fa,  u  zi 
k^edile  ini  izinkomo  na  ?  " 

Wa  ti,  "  Kga,  nga  ngi  nga  zi 

A  ti,  "  Po,  wena  kababa,  u  ti, 
mina  ma  ngi  zi  kgede  ini  na  ?  " 

A  ti,  "  K</a,  a  ngi  tsho  ukuti,  zi 
k^ede.  Ngi  ti,  i  kona  ngi  tanda 
uma  umuzi  wako  u  be  mukulu." 

Wa  papama.  Wa  ti  uma  a  pa- 
pame,  w'  ezwa  'so  sindile;  ubu- 
/ilungu  o  be  bu  sesikaleni,  se  bu 
pelilc.  Wa  papama,  wa  vuka,  wa 
/ilala  ;  wa  mu  zamazisa  umfazi,  wa 
ti,  "  Mwabani,  vuka,  u  kanyise 
eziko."  Wa  vuka  umfazi,  wa  vu- 
tela,  wa  kcataz'  uguai,  wa  bema  ; 
wa  buza  umfazi,  wa  ti,  "  Ku  njani 
na  ?  "  Wa  ti,  "  Au,  ak'  u  tule  ; 
ngi  papama,  umzimba  wami  se  u 
lula  ;  kade  ngi  kuluma  nomfo  we 
tu  ;  ngi  papama,  se  ngi  sindile 
nje."  Wa  m  bema  uguai  ezimpu- 
mulweni  zake,  wa  lala  ubutongo. 
La  pinda  la  h'ka  futi  lona  lo  'mfo 
wabo,  idAlozi.  Wa  fika  wa  ti, 
"  Au,  se  ngi  ku  sindisile.  Inkomo 
zi  /Jabe  kusasa." 

lie  replied,  "  Yes,  yes,  I  say  it 
with  reason,  when  I  wish  for  flesh. 
I  indeed  died,  and  left  you  with  a 
village  ;1D  you  had  a  large  village." 

He  said,  "  Yes,  yes,  my  brother, 
you  left  me  with  a  village  ;  but 
when  you  left  me  with  it,  and 
died,  had  you  killed  all  the  cattle?" 

He  replied,  "No,  I  had  not 
killed  them  all." 

He  said,  "  Well  then,  child  of 
my  father,  do  you  tell  me  to  de 
stroy  them  all  ?  " 

He  replied,  "  No,  I  do  not  tell 
you  to  destroy  them  all.  But  I 
tell  you  to  kill,  that  your  village 
may  be  great." 

He  awoke.  When  he  awoke  he 
felt  that  he  was  now  well ;  the 
pain  which  was  in  his  side  being 
no  longer  there.  He  awoke, 
and  sat  up;  he  jogged  his  wife, 
and  said,  "  So-and-so,  awake, 
and  light  a  fire."  His  wife  awoke 
and  blew  up  the  fire ;  she  poured 
snuff  into  her  hand  and  took  it, 
and  asked  him  how  he  was.  He 
replied,  "  Oh  !  just  be  quiet ;  on 
awaking  my  body  was  feeling 
light ;  I  have  been  speaking  with 
my  brother;  on  awaking  I  was 
quite  well."  He  took  some  snufF, 
and  went  to  sleep.  The  Itongo  of 
his  brother  came  again.  He  came 
saying,  "See,  I  have  now  cured 
you.  Kill  the  cattle  in  the  morn- 

10  Nga,  ku  shiya  nomuzi,  I  left 
leaving  you  to  inherit  the  property 

you  with  a  village,  that  is,  I  died, 
which  I  possessed, 

Kwa  sa  kusasa  wa  vuka,  wa 
ngcna  csibayeni.  Loko  be  kona 
abafo  wabo  abanye  abancinyane, 
wa  ba  biza,  wa  ngena  esibayeni, 
nabo  ba  ngena  abafo  wabo  esiba 
yeni.  Wa  ti,  "  Ngi  ni  biza  nje,  se 
ngi  sindile.  Urnfo  wetu  u  t'  u  se 
ngi  pilisile."  Wa  ti,  "  Kupnla  ni 
inkabi."  Ba  i  kupula.  Wa  ti, 
"Kupnla  ni  inyumbakazi  leyo." 
Ba  zi  kiipnla  zombili.  Za  fika 
pambi  kwako  enAla  nesibaya,  z'  e- 
ma.  Wa  bonga,  wa  ti  : — 

"  Ehe,  yid/ila  ni,  nina  bakwiti. 
Id/Joz'  eli/ile,  uma  ku  pile  nezinga- 
ne,  imizimba  i  be  rnnandi !  Ngi 
ti,  ini  wena  ukuti  u  ng'  umfo  we 
tu,  u  da  u  ti  u  nga  fika  kumina 
ngi  lele,  ngi  ku  pupe,  ngi  be  se  ngi 
za  'kugula  na  ?  Id/ilozi  eli/de  eli 
fika  kunmntu  li  kulumc  izinclaba 
ezin/Je.  Indaba  se  ngi  ya  i  kulu- 
raa,  se  ngi  ya  gula.  Ezinjani 
izinkomo  eziti  zi  d/iliwa  umninizo, 
zi  be  zi  d/iliwa  ngokugula  na? 
Ngi  ti  niina,  Peza,  ngi  yeke  uku 
ngi  gulisa.  Ngi  ti,  Fika  kumina 
ngi  lele,  u  ngi  tshele  indaba,  u  ti, 
'  Mfo  wetu,  ngi  tanda  ukuti.' — U 
ya  fika  kumina,  u  fika  ngoku  ngi 
bulala.  Ku  ya  bonakala  uma  wa 
be  umuntu  o  isliinga :  u  z*  u  be 
isliinga  na  ngapansi  em/dabeni  na  ? 

In  the  morning  he  arose  and 
went  into  the  cattle-pen.  But  he 
had  some  younger  brothers ;  he 
called  them,  and  went  into  the 
pen,  and  his  brothers  went  in  with 
him.  He  said,  "  I  just  call  you, 
for  I  am  now  well.  My  brother 
says  he  has  now  cured  me."  Then 
he  told  them  to  bring  an  ox. 
They  brought  it.  He  said, 
"  Bring  that  barren  cow."  They 
brought  them  both.  They  both 
came  to  him  to  the  upper  part  of 
the  pen,  and  stood  there.  He 
prayed,  saying : — 

"  Well  then,  eat,  ye  people  of 
our  house.  Let  a  good  Itongo  be 
with  us,  that  the  very  children 
may  be  well,  and  the  people  be  in 
health  !  I  ask,  how  is  it  that  you, 
since  you  are  my  brother,  come  to 
me  again  and  again  in  my  sleep, 
and  I  dream  of  you,  and  am  then 
sick  ?  That  Itongo  is  good  which 
comes  to  a  man  and  tells  him  good 
news.  I  am  always  complain 
ing  that  I  am  constantly  ill. 
What  cattle  are  those  which  their 
owner  devours,  devouring  them 
through  being  ill  1  I  say,  Cease  ; 
leave  off  making  me  ill.  I  say, 
Come  to  me  when  I  am  asleep, 
and  tell  me  a  matter,  and  say,  My 
brother,  I  wish  so-and-so. — You 
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 

Nga  ngi  nga  ti  mina,  ku  ya  'kuti 
itongo  lako  li  fike  ka/ile  kuinina, 
li  ngi  tshele  izindaba.  Ini  wena, 
u  ng'  umfo  wetu  omkulu  wokulu- 
ngisa  umuzi,  ku  nga  veil  indaba 
embi  ngapakati  kwomuzi,  ngoba 
mina  ng'  azi  ukuti  u  ng'  unmika- 
ziwo  1 " 

U  teta  nazo  ke,  u  ya  bonga,  e 
ti: — 

"  Nazi  izinkomo  e  ngi  ku  nika 
zona — nansi  inkabi  ebomvu,  nansi 
inyumbakazi  encokazi.  Zi  Alabe. 
Mina  ngi  ti,  Indaba  ngi  tshele 
kaAle,  ngi  vuke  umzimba  wami 
umnandi.  Ngi  ti,  A  ba  pelele 
bonke  abakwiti,  ba  butane  lapa 
kuwena,  wena  u  tanda  inyama." 

A  be  se  ti  ke,  "  Zi  gwaze  ni." 
A  u  tate  umkonto  oinunye  umfo 
wabo,  a  be  se  i  gwaza  inyumbaka 
zi,  i  we  pansi.  A  i  gwaze  inkabi ; 
zi  bod/ile  zombili ;  a  zi  bulale,  zi 
fe.  A  ti,  "  Zi  /dinze  ni."  Ba  zi 
/tlinze  ke ;  zi  pele  izikumba ;  ba  i 
d7de  ke  esibayeni.  Amadoda  e 
butene  onke  e  zokcela  inyama ;  a 
w  esuse  ngezito ;  a  d/de,  'esute,  a 
bonge,  a  ti,  "  Si  ya  bonga,  wena 
kabani.  Si  kulekela  idAlozi  eliAle. 
Uma  si  bone  pela,  uma,  bala, 
id/Jozi  eligulisayo,  si  ya  'ubona 
ukuti,  bala,  i  lona  ishinga  eli  umfo 

used  not  to  tliink  that  your  Itotigo 
would  come  to  me  with  kindness, 
and  tell  me  good  news.  How  is 
it  that  you  come  with  evil,  you, 
my  eldest  brother,  who  ought  to 
bring  good  to  the  village,  that  no 
evil  might  come  to  it,  for  I  know 
that  you  are  its  owner  1 " 

He  says  these  words  about  the 
cattle,  and  returns  thanks,  say 
ing  : — 

"  There  are  the  cattle  which  I 
offer  you — there  is  a  red  ox,  there 
is  a  red  and  white  barren  cow. 
Kill  them.  I  say,  Tell  me  a  mat 
ter  kindly,  that  on  awaking  my 
body  may  be  free  from  pain.  I 
say,  Let  all  the  Amatongo  of  the 
people  of  our  house  come  here  toge 
ther  to  you,  you  who  are  fond  of 
meat." 

And  then  he  says,  "  Stab  them." 
One  of  his  brothers  takes  an  assa 
gai,  and  stabs  the  barren  cow ;  it 
falls  down.  He  stabs  the  ox ; 
both  bellow  ;  he  kills  them — they 
die.  He  tells  them  to  skin  them. 
So  they  skin  them  ;  the  hides  are 
taken  off;  they  eat  them  in  the 
cattle-pen.  All  the  men  assemble 
to  ask  for  food  \  they  take  it  away 
joint  by  joint ;  they  eat  and  are 
satisfied,  and  give  thanks,  saying, 
"  We  thank  you,  Son  of  So-and- 
so.  We  pray  that  the  Itongo  may 
be  propitious.  When  we  see  indeed 
that  it  is  an  Itongo  which  makes 
you  ill,  we  shall  see  that  that  Itongo 

wenu.  Si  be  si  ng'  azi  uma  inya- 
ma  si  za  'ku  i  d/tla  nawe  ngoku- 
gula  kwako  okukulu  kangaka.  Si 
ya  bona  ukuti  leli  ishinga  li  ya  ku 
bulala ;  se  si  y'  etokoza  ke  ngoku- 
ba  si  ku  bona  u  pilile." 

UGUAISE  MDUNGA. 

is  the  wretch  which  is  yoiir  bro 
ther.  We  did  not  know  if  we 
should  eat  meat  with  you  through 
your  very  severe  illness.  We  now 
see  it  is  the  wretch  which  is  kill 
ing  you  ;  and  so  we  now  are  glad 
because  we  see  you  are  well."

AMAHLOMBE  omuntu  o  inyanga 
indawo  yokuzwa.  Konke  a  ku 
zwayo  ku  vela  kulcyo  'ndawo  ya- 
maAlombe.  Ama/Jorabe  indawo 
yamatongo  kubantu  aba  izinyanga. 
Uma  umuntu  o  inyanga  e  bambe- 
Iwa  omunye  u  ya  zonda  ;  ngoku  m 
pata  lapo  ku  nga  ti  u  m  gwaza 
ngomkonto  ;  u  y'  ezwa  masinyane 
njengokungati  ku  kona  isilonda. 
Nabanye  aba  nge  'nyanga  a  ba 
vumi  ukubanjelwa  ema/tlombe ; 
ngokuba  ba  ti  ku  kona  oku  ba 
/tlupayo  ngokubaujelwa.  Futi 
uma  umuntu  'emi  emva  kwenya- 
nga  i  ya  m  susa  masinyane  ngo- 
kuti,  "  Suka,  u  ya  ng'  apula  ;  nje 
ngokungati  u  Tilezi  pezu  kwami." 

Lapa  si  ti,  a  li  ko  itongo  kuyena 
emzimbeni,  si  kuluma  ngokuba  o 
be  ku  tshiwo,  ku  tiwa  ku  funwa 
amatongo,  se  kw  enziwe  ;  kepa 
ukufa  ku  ng'  esuki ;  si  ti  ke,  ka 
natongo  ;  a  li  ko  itongo  kuye. 

THE  sensitive  part  with  a  doctor  is 
his  shoulders.  Every  thing  he 
feels  is  in  the  situation  of  his 
shoulders.  That  is  the  place  where 
black  men  feel  the  Amatongo.  If 
a  doctor  is  touched  by  another  per 
son  he  is  in  pain ;  if  he  touches  him 
there  it  is  as  if  he  stabbed  him. 
with  an  assagai ;  he  feels  at  once 
as  though  there  was  a  sore  place 
there.  And  others  who  are  not 
doctors  do  not  allow  another  to 
take  hold  of  them  by  the  shoul 
ders  ;  for  they  say  it  causes  them 
pain  to  be  laid  hold  of.  And  if  a 
man  stands  behind  a  doctor  he 
makes  him  go  away  directly,  say 
ing 
me 

When  we  say  there  is  not  an 
Itongo  in  his  body,  we  say  so  be 
cause  when  that  has  been  done 
which  it  was  said  the  Amatongo 
wished,  the  disease  remains ;  there 
fore  we  say,  he  has  no  Itongo ; 
there  is  not  an  Itongo  in  him. 

"  Get  away,   you  are  hurting 
it  is  as  if  you  sat  upon  me." 

ICO

Ku  ya  bizwa  inyanga  uma  ku 
kona  umuntu  o  gulayo,  kcpa  e  ka- 
tazwa  umuntu  emunye.  Ku  ti  a 
nga  m  pupa  lowo  'muntu  owa  fayo, 
umzimba  wake  u  nga  lungi  •  ku  se 
e  wa  lauza  lawo  'mapupo  ngokuti, 
"Au,  ngi  ya  /ilupeka.  Uma  ku 
fika  ubani  ebusuku  ngi  lele,  um 
zimba  wami  a  u  lungi.  Ngi  ko- 
Aliwe  ukuba  ngi  nga  ze  ng'  enze 
njani." 

Kepa  uma  nembala  loko  'ku  m 
pupa  kwake  se  ku  m  gulisa,  ku 
biz  we  inyanga  e  za  'ku  in  viraba. 
I  ti,  "  Bheka  ke ;  a  ko  ti  ngam/ila 
u  m  pupayo,  u  tate  lo  'muti,  u  u 
d/Je ;  u  tate  nctslie  noma  isikuui, 
u  si  fele  ngalawo  'mate  e  u  m  pupe 
e  semlonyeni  ngoku/ilanganisa  a- 
mate  na  lo  'muti ;  u  wa  fele  esiku- 
nini,  noma  itshe  ;  u  si  jigijele  nyo- 
vane  u  nga  blicki.  Uma  u  blieka 
a  ya  'kubuya  lawo  'mapupo." 
Nembala  'enze  njalo. 

I  loko  ke  ukwelatshwa  kwepu- 
pa.  Uma  ku  d/Jula,  amapupa  e 
buya  futi,  inyanga  y  enze  okunye, 
i  li  vimbe  lelo  'pupa  lalowo  'mu 
ntu.  Ku  tatwe  umuti  o  /Jangani- 
swe  neminyc  ngokwedukisa  ukuba 
a  nga  be  e  sa  m  bona.  A  ye  'ku 

A  DOCTOR  is  summoned  when  a 
man  is  ill,  he  being  troubled  by 
one  man.20  He  dreams  perhaps 
of  the  dead  man,  and  then  has 
pain  in  his  body  ;  in  the  morning 
he  tells  others  his  dreams.  He 
says,  "  O,  I  am  troubled.  When 
So-and-so  comes  to  me  by  night, 
my  body  is  in  pain.  I  cannot  tell 
what  to  do." 

And  if  his  dreaming  makes  him 
ill,  they  summon  a  doctor  to  come 
and  close  up  the  way  against  him. 
The  doctor  says  to  him,  "  Look  ; 
when  you  dream  of  him,  take  this 
medicine  and  chew  it ;  then  take 
a  stone  or  a  piece  of  firewood,  and 
spit  on  it  the  spittle  which  is  in 
your  mouth  when  you  dream  of 
him,  mixed  with  this  medicine ; 
spit  it  either  on  a  piece  of  firewood 
or  on  a  stone ;  and  throw  it  be 
hind  your  back  without  looking. 
If  you  look  the  dreams  will  recur." 
And  he  does  so. 

This  is  the  way  dreaming  is 
treated.  If  the  thing  goes  on,  and 
the  dreams  come  back  again,  the 
doctor  adopts  another  plan  of 
treatment,  and  closes  the  way 
against  the  man's  dream.  Several 
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. 

m  vimba  kudc,  noma  esidulini ; 
loko  a  ku  peteyo  a  ku  fake  kona, 
a  godukc  ke,  a  nga  be  e  sa  bheka 
ngemuva. 

Ku  njalo  kubantu  abamnyama. 
Ku  tiwa,  "Id/tlozi  eli  katazayo 
uma  li  gulisa  abantu  ngoku  li 
bona,  li  ya  vinjwa."  Kakulu  lezi 
'zinto  zoku/Jupa  urauntu  zi  vela 
kwabcsifazana  aba  felwe  amadoda, 
ba  ngenwe  abafo  wabo,  kumbe 
abanye  abantu.  Kepa  itongo  lalo 
'muntu  o  fileyo  li  ya  landela  njaio- 
njalo  umfazi  wake.  Ku  ti  uma  e 
so  e  miti,  uma  li  fika  itongo  lake, 
a  be  se  u  ya  gula,  si  ze  si  pume 
leso  'sisu  ;  ku  zc  ku  vele  nokuba  li 
vinjwe  ngaloko  'kwenza  kwalo. 

Uma  li  m  7*lupa  e  kwenye  in- 
doda  e  nga  ngenwanga ;  uma  lowo 
'mfazi  wa  shiya  abantwana  baleyo 
'ndoda  efileyo,  efileyo  i  ya  m  landa 
ngokuti  kuye,  "  Abanta  bami  wa 
ba  shiya  kubani  na  1  U  zokwenza 
ni  lapa  na  ]  Buyela  kubanta  bami. 
Uma  u  nga  vumi,  ngi  za  'ku  ku 
bulala."  Li  vinjwe  masinyane 
kulowo  'muzi  ngoku/ilupa  lowo 
'wesifazana. 

Kumbe  elinye  nembala  a  ze  a 
buyc  kulowo  'mendo  wake,  a  nga 
be  e  s'  cnda,  a  buyelc  ckaya,  a  ye 
'kulonda  abantwana.  Ku  tiwe  wa 
buyiswa  uyise  wabantwana.  Ku 
njalo  kc  uku vimba  itongo  izinya- 
ngo. 

UMPENCULA  MBANDA. 

up  there,  perhaps  in  an  ant-heap  ; 
what  he  has  in  his  hand  he  puts 
into  the  heap,  and  goes  home,  and 
he  never  sees  it  again. 

Such  is  the  custom  with  black 
men.  It  is  said,  "  A  troublesome 
spirit  which  appears  to  a  man  and 
makes  him  ill,  is  laid."  These 
troublesome  things  occur  most 
commonly  in  women  who  have 
lost  their  husbands,  and  are  taken 
to  wife  by  his  brothers  or  by 
others.  But  the  spirit  of  the  dead 
husband  follows  the  wife  continu 
ally.  If  she  is  pregnant,  and  the 
spirit  of  her  husband  comes  to  her, 
and  she  is  ill  and  miscarries  ;  the 
Itongo  is  at  length  laid  because 
it  has  acted  thus. 

If  it  trouble  her  when  she  has 
gone  to  another  man  without  be 
ing  as  yet  married  ;  if  she  has  left 
her  husband's  children  behind,  the 
dead  husband  follows  her  and 
asks,  "  With  whom  have  you  left 
my  children  ?  What  are  you  go 
ing  to  do  here  ?  Go  back  to  my 
children.  If  you  do  not  assent  I 
will  kill  you."  The  spirit  is  at 
once  laid  in  that  village  because  it 
harasses  the  woman. 

Perhaps  another  spirit  never 
leaves  her  until  she  returns  to  the 
village  of  her  dead  husband ;  she 
never  marries  again,  but  remains 
at  home  and  takes  care  of  her 
children.  It  is  said  the  children's 
father  brought  her  back  again. 
This  is  how  doctors  lay  a  spirit.

NGESINYE  isikati  kubantu  abapata 
iraiti  ba  y'  a/tlukauisa  imiti  yabo 
nenriti  a  ba  i  boniswa  aba  nga  se 
ko.  Njengaloku  Undayeni  u  b'  e 
kolise  ukwazi  iraiti  enjalo :  ku 
tiwe  kuye  ebusuku,  "Hainba,  u 
ye  endawcni  etile,  u  fike  u  mbe 
umiiti  otile  ;  lowo  'muti  w  elapa 
ukufa  okutile."  Undayeni  wa  e 
nemiti  kakulu  enjalo  a  i  boniswa 
abakubo  e  lele.  Leyo  'miti  wa 
y  aAlukanisa,  nemiti  a  y  aziyo  na 
leyo  'miti  a  i  boniswayo. 

Futi  a  ku  si  ye  ycdwa  kuloko. 
Baiiingi.  Ngi  be  ngi  ke  ngi  bone 
nobaba  futi,  Unkomid/Jilale ;  lo- 
kupela  11  be  inyanga  enkulu  yo- 
kwelapa  izinkomo  nma  zi  fa  ;  futi 
e  inyanga  neyemiti.  Ngi  be  ngi 
hamba  naye  uraa  e  bizwa  umuntu, 
ku  fa  izinkomo  zake  lowo  'muntu. 
Ngi  zwe  e  se  ngi  tshela  lapa  si 
mba  imiti,  u  ti,  "  Yimba  lo  'muti ; 
ngi  u  piwe  ebusuku  ;  kwa  tiwa, 
ngi  ya  'ku  u  /ilanganisa  nemiti 
etile."  Nembala  ke  kwa  ba  njalo  ; 

SOMETIMES  men  who  have  medi 
cines  distinguish  between  their 
own  medicines,  and  those  they 
have  been  shown  by  the  dead. 
For  instance,  Undayeni  was  fre 
quently  given  the  knowledge  of 
such  medicines  :  it  used  to  be  said 
to  him  in  a  dream,  "  Go  to  such  a 
place,  and  when  you  get  there  dig 
up  a  certain  medicine  ;  that  medi 
cine  is  the  remedy  for  a  certain 
disease."  Undayeni  had  very 
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. 

And  Undayeni  was  not  alone  in 
this  respect.  There  are  many  like 
him.  I  have  seen  my  father  also, 
Unkomidhlilale  ;21  for  he  was  a 
great  cattle  doctor ;  and  he  also 
had  many  medicines  for  men.  I 
used  to  go  with  him  when  he  was 
called  by  any  one  whose  cattle 
were  ill.  I  heard  him  say  as  we 
were  digging  up  medicines,  "Dig 
up  that ;  I  had  that  revealed  to 
me  in  a  dream  ;  I  was  told  to  mix 
it  with  certain  other  medicines." 
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." 

a  ku  pclanga  loko  'kupupa  imiti ; 
wa  ze  wa  ba  nemiti  eminingi. 
Ngako  loko  izinkomo  uma  zi  fa  u 
bo  e  zi  siza,  a  z'  elape,  a  zi  iiyumi- 
sela  ilanga  li  1x3  linye,  a  ti,  "  A  zi 
nga  wa  puzi  amanzi;  a  zo  puza 
Intel  ezi  ku  be  ukupela."  Neinbala 
ku  bekwa  imbiza  enkulu  esibayeni, 
i  gcwale  imiti  namanzi ;  lapo  ama- 
nzi  e  se  kcwebile,  imiti  i  buyele 
ngapansi,  zi  puze  ezinye ;  ezinye  zi 
banjwe  zi  puziswa  Ku  ti  ngam/ila 
e  se  zi  nika  amanzi,  ku  let  we  leyo 
'niiti,  ku  yiwe  emfuleni  nayo,  a 
fike  a  i  tele  emanzini,  zi  puze  nge- 
nzansi  izinkomo. 

U  ke  wa  zi  d/*la  izinkomo  zaba- 
ntu  ngaloko  'kwelapa  kwake.  Wa 
clu  ma  wa  ba  inyanga.  Uma  za 
sinda  lezo  'zinkomo,  u  se  u  puma 
nenkomo  pakati  kwazo.  Uma  e 
fika,  ku  kona  e  se  zi  lele  pansi,  a 
ti,  "  I  nga  fa  le.  Ngi  ya  'kuba 
ng'  a/ilulekile."  Nembala  a  zi  vu- 
se,  a  ngene  pakati  kwazo  kusi/dwa 
e  pete  isi/Janti,  e  nmmata  ama- 
futa,  a  si  vutele  isiAlanti  pakati 
kwezinkomo.  Izinkomo  z'  etuke 
kakulu  zi  bona  ilangabi  elisabeka- 
yo  e  gijima  nesibaya  sonke  a  k^e- 
de  ;  a  ti,  "  Ku  nga  buye  ngi  zwe, 
ku  tiwa  i  kona  inkomo  e  sale  ya 
fa,  ni  nga  be  ni  s'  eza  kumi ;  ku 
ya  'kuba  ng'  a/ilulekile." 

was  no  end  of  his  dreaming  of 
medicines,  until  he  had  a  great 
many.  Therefore  he  was  useful 
to  cattle  when  they  were  ill ;  he 
gave  them  physic ;  he  ordered 
them  for  one  day  to  drink  no 
water,  but  only  that  into  which 
he  had  put  his  medicines.  And  a 
large  pot  was  put  in  the  cattle-pen 
full  of  medicines  and  water ;  when 
the  medicines  had  sunk  to  the 
bottom  and  the  water  was  clear, 
some  drank  ;  others  were  drench 
ed.  When  they  were  allowed  to 
drink  water,  the  medicines  were 
taken  to  the  river  and  put  into  the 
water,  and  the  cattle  drank  lower 
down. 

He  obtained  many  cattle  from 
people  for  doctoring  their  cattle. 
He  became  a  celebrated  doctor.  If 
the  cattle  got  well  he  had  one  given 
him.  If  when  he  came  some  were 
lying  down,  he  said,  "  That  one 
may  die.  [But  if  it  die]  I  shall 
cure  none  of  them."  And  so  he 
roused  them  up,  going  into  the 
midst  of  them  in  the  evening, 
carrying  in  his  hand  a  torch, 
pouring  fat  on  it,  and  kindling 
it  when  in  the  midst  of  the 
cattle.  The  cattle  were  much 
frightened  when  they  saw  the 
great  flame,  as  he  ran  through  the 
whole  cattle-pen ;  and  he  said,  "  If 
I  hear  that  one  of  these  cattle  has 
died,  never  come  to  me  again ;  I 
shall  not  be  able  to  do  anything." 

Ngcsinye  isikati  ku  kona  umu- 
ntu  o  hamba  ngascse  komunye  e 
nga  ra  boni  ;  kepa  omunye  e  ng'  a- 
zi  'Into  ngaye  lowo  'uiuntu,  e  um- 
ngane  wake.  Kepa  uma  w'  ezwa 
ebusuku  ukuti,  "  Ubani  lo  u  m  e- 
nza  umnganc  wako  nje.  A  u  boni 
ini  ukuba  u  ya  'ku  ku  bulala  na  ? 
U  ti  ku  ngani  uma  u  ti  u  ti  ? "  (e 
tsho  indaba,)  nembala  lowo  'muntu 
u  ya  'ku  i  kunibula  ukuti,  "  Ilau. 
Nembala,  uma  ku  njalo  Ubani  a 
nga  ngi  zonda  ngendaba  leyo."  A 
kgule  ukupuma  kuye  ngoku  m 
k#waya.  Kepa  lelo  'pupa  u  ya  'ku 
li  lauza,  a  ti,  "Ngi  ya  mangala 
uma  ngi  bone  Ubani  e  ngi  bulala 
ngendaba  etile."  U  se  hambele 
kude  naye.  Noma  lowo  o  ti, 
"  Bani,  manje  wa  hambela  kude 
nanri.  Ini  na  1  Si  pambene  nga 
ni?"  Kepa  lowo  u  ya  'ku  m 
pcndula  ngezwi  loku  m  dukisa 
ngokuti,  "  O,  wena  kabani,  kanti 
u  ti  nga  ba  ku  kona  indaba  e  ngi 
pambeiie  nawe  ngayo  na?  K^a. 
A  ku  ko  'Into.  Ngi  libaziswa  uku- 
tinitiiii,  kupela,"  e  tsho  izinbangca- 
bangca  nje. 

UMPENGULA  MBANDA. 

Sometimes  there  is  a  man  who 
is  acting  with  a  secret  intention  of 
injuring  another  without  his  sus 
pecting  it,  and  without  his  know 
ing  any  thing  about  him,  he  being 
his  friend.  But  if  he  hears  in  a 
dream  a  voice  saying  to  him,  "  So- 
and-so  is  pretending  merely  to  be 
your  friend.  Do  you  not  see  that 
he  will  kill  you  ?  What  do  you 
think  he  means  by  saying  such 
and  such  things?"  (alluding  to 
something  he  has  said),  he  remem 
bers  it  and  exclaims,  "  Yes,  surely. 
So-and-so  may  hate  me  on  that 
account"  And  he  begins  to  sepa 
rate  from  him  and  to  be  on  his 
guard.  And  he  tells  the  dream 
and  says,  "  I  wonder  that  I  have 
seen  So-and-so  killing  me  about 
such  and  such  a  matter."  And  he 
keeps  at  a  distance  from  him. 
And  if  he  says  to  him,  "  So-and-so, 
now  you  keep  at  a  distance  from 
me.  What  is  it  ?  What  difference 
has  arisen  between  us  ? "  the  other 
puts  him  off  by  saying,  "  O,  Sou 
of  So-and-so,  can  you  think  there 
is  any  thing  which  has  made  me 
quarrel  with  you  ?  No.  There  is 
nothing.  I  am  occupied  with 
such  and  such  concerns.  That  is 
all,"  saying  what  is  really  mere 
subterfuge.

UNJIKIZA  kakcuba,  UndAlebeka- 
zizwa,  Unotshelwaezitsliela,  kwa 
ku  ik^-awe  elikulu  e  namand/ila 
kakulu,  c  nomzimba  omkulu  ;  ku 
isijak^aba  scndoda  e  lukuni ;  e 
sukile  e  u  dedele  um/ilaba. 

Kwa  ti  kwancolosi  lapa  a  e 
konza  kona,  kwa  fika  Amazulu  c 
isliumi  e  hamba  e  bulala  lapa  e 
tunyclwc  kona.  Kepa  a  nga  yi 
ngomteto  wenkosi ;  a  zenzele  pa- 
kati  kwemizi  lap'  e  nga  tunyelwe 
kona,  a  pate  kabi  abantu,  e  d/ila 
'magula  nokud/Ja  ngokuti,  "  Loku 
si  abantu  bakomkulu,  amapand/Je 
a  ya  'kubaleka  si  sa  vela  nje. 
Ubani  waseniapand/Jeni  o  ya  'ku- 
ya  kwomkulu,  a  ye  'ku  si  manga- 
lela  na  ?  Si  ya  'kuzenzela  nje,  si 
diye  ngefusi  letu."  Nembala  kc 

UNJIKIZA,  the  son  of  Ukcuba, 
Undhlebekazizwa,'32  Unotshelwa 
ezitsliela,23  was  a  celebrated  brave, 
of  great  strength,  and  huge  body ; 
all  his  muscles  were  prominent 
and  hard  ;  and  his  head  was  high 
above  the  ground.24 

It  happened  among  the  Ania- 
ncolosi  with  whom  he  was  living, 
that  there  came  the  Amazulu 
going  and  killing  wherever  they 
were  sent.  But  they  did  not  act 
in  accordance  with  the  chief's  law, 
but  acted  after  their  own  heart  in 
villages  to  which  they  had  not 
been  sent,  treating  the  people  cru 
elly,  eating  their  milk  and  other 
food,  saying,  "  Since  we  are  the 
people  of  the  chief,  the  rustics  will 
fly  as  soon  as  they  see  us.  Who 
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  is,  he  pays  no  attention  whatever  to  what  is  said  to  him,  but  at 
once  gives  his  own  account  of  the  matter?  and  insists  upon  his  own 
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. 

'enza  njalo,  a  z'  a  fika  kwowakiti 
umuzi.  A  fika  kwa  'besifazana 
bodwa,  ku  nge  ko  'mlisa.  A  ze- 
nzela  ekud/deni,  a  kalisa  abantwa- 
na  e  b'  arauka  ukud/Ja,  nabesifa- 
zana  ba  kala  be  ti,  "  Uma  u  kona 
Und/Jebekazizwa  nga  rii  ng'  enzi 
nje.  Ycnza  ni  belu ;  u  za  'ufika." 

Nembala  kwa  ti  ku  'sikati  wa 
fika,  w'  ezwa  urasindo  wokukala  e 
sesangweni.  Wa  tshaya  ngewisa 
lake  elikulu,  e  ti,  "  U  lambile  ke 
UnodAlolamazibuko.  U  za  'kwe- 
suta  ke  namAla." 

indeed  they  acted  thus,  until  they 
came  to  our  village.  When  they 
came,  there  were  none  there  but 
women  ;  there  was  not  a  single 
man  there.  They  did  as  they 
liked  with  the  food ;  they  made 
the  children  cry  by  taking  away 
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." 

And  indeed  after  a  time  he 
came,  and  heard  the  noise  of  cry 
ing  whilst  he  was  at  the  gateway. 
He  smote  the  ground  with  his 
huge  club,  saying,  "  Unothlola- 

mazibuko    is    hungry.20 
have  its  fill  to-day." 

It    shall 

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's  Specimens.  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 

'Ezwa  Amazulu  ;  lokupela  a  ya 
m  azi ;  kwa  ti  nya  umsindo.  A 
puma  ngokunyiba,  e  baleka,  'emu- 
ka.  Kwa  ti  kusa  a  e  banjwa 
kwomunye  umuzi  ngoku/ilupa 
kwawo  ;  a  botshwa,  a  yiswa  emhu- 
meni,  a  ngeniswa  kona.  Wa  ti 
Und/debekazizwa,  "  A  ba  tshiswe, 
ku  gaulwe  izinkuni."  Ba  ngena 
emhumeni,  kwa  fakwa  izinkuni, 
kwa  baswa  umlilo,  kwa  bebeze- 
Iwa  ngamahhau,  kwa  ngeniswa 
umusi.  Ba  futelana,  ba  fa  bonkc. 
Ku  zc  ku  be  nam/tla  nje  a  kw  azi- 
wa  kwazulu  ukuba  ba  ya  ngapi 
na. 

Kwa  ti  ke  ekukcitckcni  kwezwe 
li  keitwa  Amazulu,  kwa  balekwa, 
kwa  ngenwa  ema/ilatini  nezinko- 
mo.  A  zi  fumana  zakwiti.  Ya 
/Jabana.  y'  a/ilulwa  yakwiti ;  kwa 
sala  yena  Und/debekazizwa.  A  ti 
Amazulu,  "NamAla  ku  namuAla  ! 
Si  ya  'ubona  ukuba  u  za  'u  s'  a/ilu- 
la  na.  Loku  kade  u  si  Alupa,  nxa, 
si  suke  si  hambele  emapandAleni." 
Ba  m  /ilaba  ngemikonto  kulelo 
'Alati.  Wa  bulala  amashumi  ama- 

The  Amazulu  heard;  for  they 
know  him  ;  the  noise  was  at  once 
hushed  ;  and  they  went  out  steal 
thily  and  fled  away.  In  the 
morning  they  were  caught  at  an 
other  village  because  of  the  trouble 
they  gave  ;  they  were  bound  and 
carried  to  a  den  and  confined  in  it. 
Undhlebekazizwa  told  the  people 
to  fetch  firewood  and  burn  them. 
The  people  went  into  the  cave  and 
put  down  the  firewood  and  lit  a 
fire,  and  fanned  it  with  their 
shields,  and  drove  the  smoke  into 
the  cave.  They  were  unable  to 
breathe,  and  all  died.  And  it  is 
not  known  to  this  day  by  the 
Amazulu  what  became  of  them.27 

It  happened  when  the  land  was 
desolated  by  the  Amazulu,  the 
people  fled  into  the  forests  with 
their  cattle.  The  Amazulu  found 
ours.  We  fought  with  them,  but 
our  people  were  conquered ;  and 
Undhlebekazizwa  alone  remain 
ed.  The  Amazulu  said,  "  To-day 
is  to-day  !  We  shall  see  if  you 
will  conquer  us.  For  for  a  long 
time  you  have  plagued  us  when 
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 

bill.  Wa  ti,  "  Ngi  bulalc  ni  ke 
manje.  Se  ngi  zendAlalele.  Ngi 
za  'kulala  pczu  kwabantu."  Ba  m 
gwaza  inclawo  zonkc  zomzimba. 
Kwa  ba  njcngokumila  kwom/ila- 
nga  imikonto  emzimbeni.  Wa 
pcla  ke.  I  leyo  ke  indaba  yake. 

Isilo  u  be  si  bambisa  kwengane 
nje  e  yedvva  e/tlatini ;  a  hambc  e 
kala  njengenganc-,  e  gak^a  ngama- 
dolo.  Isilo  si  fike  kuye,  si  kwelc, 
a  si  tate  njengcmpukane,  a  si  bu- 
lale. 

U  be  sabeka.  U  be  nge  naluto 
lo  'mimtu  lu  lu/ile  e  /ilangane  naye 
cnd/Jeleni,  u  be  m  bulala,  a  tate 
loko  a  ku  taudayo.  Ba  jabula 
abaningi  ngokufa  kwakc,  ngokuba 
wa  e  /Jupa  kakulu  ;  konko  u  be 
kw  enza  ngcn/eluzula ;  inycwe  ya  i 
ngc  ko.  Ikcala  li  be  li  nga  tetwa 
cmziui  wakwiti  e  se  kona ;  u  be  li 
k^cda  ngcnduku.  Li  tetwe  e  nge 
ko  ;  e  kona  k^a.  Ku  njalo  ke. 

Netongo  lake  libi.  Ka  patwa 
na  nam/ila  nje  cmziui  wakwiti. 
XJma  ku  kona  o  rn  patayo,  u  tuli- 
swa  masinyane,  ku  tiwe,  "  Ka  pa 
twa  lowo  pukati  kwomuzi.  A  nga 
u  bubisa."  U  patwa  ngam/ila 
kw  enziwe  ukudAla  kupela.  Ka 
patwa  ezindabeni. 

UMPENGULA  MBANDA. 

I  killed  twenty  of  them.  lie  then 
said,  "  Kill  me  now.  I  have  now 
spread  out  a  mat  for  myself  to  lie 
on.  I  shall  lie  on  men."  They 
stabbed  him  in  every  part  of  his 
body.  Their  spears  stuck  in  him 
as  thick  as  reeds  in  a  morass.  So 
he  died.  This  is  his  history. 

He  would  lay  hold  of  a  leopard 
by  himself  in  the  forest,  as  though 
it  was  a  mere  child ;  he  would  go 
along  crying  like  a  child,  crawling 
on  his  knees.  The  leopard  would 
leap  on  him,  and  he  seize  it  as 
though  it  was  a  fly  and  kill  it. 

He  was  much  dreaded.  Every 
one  who  had  any  thing  pretty 
whom  he  met  with  in  the  way,  he 
would  kill  and  take  what  he  liked. 
Many  were  glad  at  his  death,  for 
he  gave  much  trouble,  and  did 
every  thing  in  an  arbitrary  way  ; 
he  had  no  patience.  No  matter 
was  discussed  in  our  village  when 
he  was  there ;  he  would  bring  it 
to  a  conclusion  with  a  stick.  It 
was  discussed  when  he  was  absent, 
but  not  when  he  was  at  home. 

And  his  Itongo  is  wicked.  His 
name  is  never  mentioned  to  this 
day  in  our  village.  If  any  one 
mentions  him,  he  is  at  once 
silenced,  and  told  not  to  mention 
his  name  in  the  village,  for  he 
might  destroy  it.  He  is  mention 
ed  only  when  any  cattle  are  killed. 
He  is  not  mentioned  at  other 
times.28 

is  This  modern  Samson  has  all  the  characteristics  of  the   chain-

Ku  te  ngezinsukwana  ezi  d/dulile- 
yo,  kwa  ku  kona  umuntu  emaku- 
zeni ;  w  ake  enAlavini  ngakusi- 
gwili  kamseugana.  Lowo  'muntu 
u  inyanga  yemiti.  W  esuka  ku- 
mahaule  ngeminyaka  ed/dulileyo ; 
u  yena  Omaliaule  noraazwana  nofa- 
ku  ba  pambana  ngaye,  ukuze  ba 
kcitane  nje.  Uinaliaule  wa  m 
kxotsha  ;  kepa  Umazwana  nofaku 
ba  m  pikcla,  ngokuba  umukwe 
kamazwana ;  igama  lake  Un^a- 
n<7aza.  Wa  fika  ke  lapa  emaku- 
zeni  kusigwili,  w'  aka. 

Naku  ku  ti  ngam/Ja  ku  vela 
ukufa  okukulu  kwembo,  se  ku 
ngene  kwasigwili,  kwa  susa  abantu 
ababili.  Usigwili  e  nga  ka  bi  na- 
kcala,  wa  fika  ke  Un^an^aza  e  pete 
umuti ;  wa  ti  kusigwili,  "  Sigwili, 
ngi  za  lapa  nje  kuwe,  ngi  letwa 
itongo ;  li  ti,  a  ngi  zoku  kw  elapa." 
Usigwili  lowo  isidukwane  lapa 
emakuzeni,  kubo  inkosana  kwam- 
banjwa,  mukulu  kutoi  lo  kwaba- 
kambanjwa. 

A  LITTLE  while  ago  there  was  a 
man  among  the  Amakuza  \  ne  lived 
on  the  Inthlavini  near  Usigwili,  the 
son  of  Umsengana.  He  was  a  doc 
tor  of  medicine.  Some  years  ago 
he  left  Umahaule ;  it  is  he  on  ac 
count  of  whom  Umahaule  quar 
relled  with  Umazwana  and  Ufaku, 
until  they  separated  one  from  the 
other.  Umahaule  drove  him  away, 
arid  they  defended  him,  for  he  is 
Umazwana's  father-in-law  \  his 
name  is  Ungan^aza.  So  he  came 
here  among  the  Amakuza,  arid 
lived  with  Usigwili. 

At  the  time  when  severe  epi 
demic  dysentery  prevailed,  and 
attacked  the  household  of  Usi 
gwili,  it  carried  off  two  people. 
Whilst  Usigwili  was  as  yet  free 
from  disease,  Un^an^aza  came  to 
him  with  medicines,  and  said  to 
him,  "Usigwili,  I  come  to  you 
because  the  Itongo  told  me  to 
come  and  treat  you."  That  Usi 
gwili  is  a  great  man  here  among 
the  Amakuza ;  among  his  own 
people,  the  house  of  Umbanjwa,29 
he  is  a  petty  chief,  the  elder  brother 
of  Utoi  among  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  generation  just  passed  away.  He 
was  the  uncle  of  the  narrator. 

29  Umbanjwa,  the  Unkulunkulu  of  that  family. 

Usigwili  naye  wa  y  azi  inclaba 
yetongo,  wa  kolwa;  ka  buzanga 
ukuti,  "  Ku  ngani  uma  itongo  li 
ze  kuwe,  n^an^aza,  li  nga  tsheli 
mina  ukuba  ngi  za  'ugula,  ngi  fa- 
ncle  ng'  elatshwe  masinyane  uwe  T 
Ka  buza  'Into  ngaleso  'sikati  ngo- 
valo  lokuba  nenibala  id/tlozi  li  k^i- 
nisile  j  loku  impi  iiaku  se  i  ngene 
emzini  wami  ukufa. 

Wa  vnmela  pezulu  ukuti,  "  Ye- 
bo,  yclapa."  Lokupela  lo  'muntu 
u  y'  eternbeka  ngobunyanga  bake. 
Wa  ko/ilwa  ukuba  kumaliaule  u 
kasotshwe  ngokutakata  :  ngoku  m 
pikela  kwabo  kwa  fipaza  ukukca- 
banga  kwake  ngaloko  'kutukvva 
kwake.  Wa  u  puza  ke  umuti  lo- 
wo.  Wa  ti,  "  Ngi  ku  puzise  wo- 
na  nje  ;  u  ya  'upuma  ngendAlela  e 
ngapansi,  a  u  z'  ukubuya  rigenga- 
pezulu  ;  u  ya  'kuya  ngengapansi." 
Kepa  umuti  wa  pambana  nokutslio 
kwake.  Wa  liamba  ngend/Jela 
zombili  nengapansi ;  wa  kginisa 
kuzo  zombili  ;  wa  tsho  ngapezulu 
na  ngapansi ;  kwa  k<?ina  kwa  ti 
nkqi  loko  'kuhamba  kwawo. 

Se    be    twal'    ame/Jo,    ba     ti, 
lungisa ;  umuutu  wa 

Usigwili  too  knew  what  the 
Itongo  had  said,30  and  believed ; 
and  so  did  not  ask,  "  How  is  it 
that  the  Itongo  comes  to  you, 
Un^an^aza,  without  telling  me 
that  I  am  about  to  be  ill,  and  it  is 
proper  that  I  at  once  put  myself 
under  your  care  ] "  He  asked  no 
question  at  the  time  because  he 
was  afraid  that  the  Itongo  had 
spoken  the  truth,  and  said,  "  See, 
death  has  come  like  an  army  into 
my  village." 

He  assented  at  once,  saying, 
"  Yes,  take  me  under  your  care." 
For  the  man  is  trusted  much  for 
his  knowledge  of  disease.  He 
forgot  that  he  was  driven  from 
Umahaule's  tribe  for  sorcery  :  be 
cause  he  had  been  defended  by 
Umazwana  and  Ufaku,  he  had  no 
thought  of  the  bad  name  which 
he  had  had.  So  he  drank  the 
medicine.  Un^an^aza  said,  "I 
give  you  this  medicine ;  it  will  act 
as  an  aperient,  not  as  an  emetic." 
But  the  medicine  did  not  act  in 
accordance  with  his  word.  It 
acted  both  as  a  purge  and  an  eme 
tic  in  an  excessive  degree. 

The  people  now  began  to  stare, 
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. 

fa  na  ? "  Kepa  u  se  ko/iliwe  noku 
u  buyisa  umuti  wake,  u  s'  a/tlule- 
ka ;  u  se  putuzela  ;  ka  sa  k^ondi  a 
kw  enzayo.  Umuti  lowo  se  u  uku- 
fa ;  u  se  u  fun  a  ukutabata  isidu- 
nibu. 

Se  ku  mangelwe  ngaloko  'kwe- 
nza  kukan^angaza.  Nam/ila  leso 
'situko  sokuti  u  umtakati  si  ya 
kula  kubo  bonke,  ukuti,  "  Nem- 
bala,  ubani  o  nga  ti  ku  nga  gulwa 
e  nga  biziwe,  a  zibize  na  ?  Umta 
kati  inipela." 

Ku  se  njalo  ke.     A  kw  aziwa 
uma  i  za  'uzala  'nkonyana  ni  na. 
UMPENGULA  MBANDA. 

at  him  ?  "31  But  he  was  now  un 
able  to  regulate  the  action  of  his 
medicine ;  he  was  quite  beaten  ; 
and  acted  without  reason,  no 
longer  knowing  what  to  do.  The 
medicine  became  poison,  and  now 
wished  to  take  away  the  dead 
body.82 

People  began  to  wonder  at  what 
Un^ang-aza  had  done.  And  now 
the  word  which  pronounced  him  a 
sorcerer  is  heard  every  where,  and 
people  say,  "  Who  ever  went  to  a 
man  who  was  not  ill,  without 
being  called  by  him,  of  his  own. 
accord  to  treat  him  for  disease? 
He  is  indeed  a  sorcerer." 

Thus  the  matter  stands  at  pre 
sent.  We  do  not  know  what  the 
result  will  be.33

ITONGO  kakulu  li  vama  ukuzibo- 
nakalisa  kwalo  li  ngena  ngomuntu, 
li  m  bambe  endaweni  etile  yomzi- 
mba,  a  be  se  u  ya  gula.  Kepa  ku 
tiwe,  "  Bani,  u  njerije,  u  nani  na?" 

THE  Itongo  for  the  most  part 
when  it  reveals  itself  enters  a  vil 
lage  through  some  individual  living 
there,  and  seizes  011  some  part  of 
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  ? " — We  cannot  render  this  literally.     The 
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. 

A  ti,  "  O,  nam/ila  nje  a  ngi  tokozi, 
ngi  vuka  umziiuba  wami  u  shiye- 
ne ;  ku  zonde  kakulu  kuleyo  'nda- 
\vo."  A  bonakale  noma  e  zik^inisa 
ukuti,  "  Kga,  lo  'muntu,  noma  e 
zikginisa,  u  ya  fa;  si  ya  m  bona." 

Kepa  ngoku  nga  peli  masinyane 
loko  'kufa,  ku  ze  ku  yiwe  enya- 
ngeni  yokubula.  I  fike  inyanga, 
i  ku  tsho  loko  a  gula  iko.  Kanti 
naye  lowo  'muntu  o  gulayo  ka 
tshongo  'luto  ngaloko  'kufa ;  ngo- 
kuba  ku  vama  ukuba  labo  'bantu, 
noma  be  pupile,  kwa  sa  umzimba 
ubu/ilungu,  a  ba  tandi  ukuveza 
inclaba  bona;  ngokuba  kubantu 
abamnyama  uku/ilaba  izinkomo 
kw  ande  kakulu,  kwa  tiwa  zi  bi- 
zwa  id/Jozi ;  kepa  ku  buye  ku  tiwe 
kwomunye,  "  Hai !  loku  ku  s'  a- 
nd'  uku/tlatshwa,  idhlozi  eli  ti  ni 

replies,  "  O,  to-day  I  am  not 
happy,  having  woke  with  my  body 
well  in  one  part  and  unwell  in 
another;34  it  is  very  painful  in 
this  place."  And  it  is  clear  that 
he  is  ill,  though  he  makes  the  best 
of  it,  and  they  say,  "  No,  the  man, 
though  he  makes  the  best  of  it,  is 
ill ;  we  see  that  he  is  not  well." 

And  because  the  disease  does 
not  cease  at  once  they  at  length  go 
to  the  diviner.  The  diviner  comes 
and  tells  them  the  cause  of  the  ill 
ness.  But  the  sick  man  himself  had 
said  nothing  about  his  illness  ;  for 
it  is  generally  the  case  that  such 
people,  although  they  have  dream 
ed  and  in  the  morning  awoke  in 
pain,  do  not  like  to  talk  about  it 
themselves  ;  for  among  black  men 
slaughtering  cattle  has  become 
much  more  common  than  formerly, 
on  the  ground  that  the  Idhlozi  has 
demanded  them;  but  they  make 
reply  to  one  who  says  so, 
"  No !  since  a  bullock  has  just 
been  slaughtered,  what  does 
the  Itongo  say  ?35  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 
enquiry  for  information. — Again,  a  person  may  say,   Abantu  a  ba  ka 
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  present ;  and  the  person  who  asserted  that  they  were  not 

leli  ?  O,  abantu  se  be  tancla  inya- 
ma  nje,  umuntu  a  ti,  *  Ngi  pupe 
idAlozi,'  kanti  w  enzela  ukuze  a 
d/ile  inyama."  Kepa  loko  ku  nga 
tsliiwo  obala,  ku  tshiwo  ngasese. 
Ku  iigaloko  ke  abantu  be  nga  sa 
tsho  ukuti,  "Ngi  gula  nje,  ngi 
pupe  idAlozi."  Se  be  yeka,  ngo- 
kuti,  "  O,  lo  zi  kona  izinyanga  ezi 
ya  'kutsho  na  loko  e  ngi  ku  boni- 
leyo."  Noma  e  buzwa  ku  tiwa, 
"  Ku  bonanga  'luto  ekulalcui 
kwako  na?"  Kepa  a  landule. 
Kanti  w'  aAluleka  ukuti  itongo  li 
biza  inkomo,  a  ti,  a  ku  nga  pumi 
emlonyeni  wake  loko.  A  ku  pu- 
me  enyangeni. 

Ngokuba  itongo  a  li  bambi  um- 
ninimuzi  yedwa ;  li  bamba  nabantu. 
nje  bomuzi.  Kepa  umuntu  nje,  e 
nge  si  ye  umninimuzi,  ka  nama- 
nd/ila  okuti,  "  Ku  tiwa  abapansi, 
*  A  ku  /datsliwe.'  "  Umninimuzi 
yedwa  o  nga  yi  'kuvuma,  uma  ku 
banjwe  yena  ngesifo,  ukuti  a  ku 
yiwe  enyangeni ;  u  ya  'kuti  yena, 
noma  ku  patwa  inyanga,  a  landule, 
a  ti,  "  Ai !  Ngi  zwile.  Hlaba  ni 
inkomo  etile ;  ngi  za  'ululama." 
Ngokuba  yena  izinkomo  ezake  no- 
muzi  owake ;  kubantwana  bake  a 

now  very  fond  of  meat,  and  a  man 
says  he  has  dreamed  of  the  Idhlo- 
zi,  and  forsooth  he  says  so  because 
he  would  eat  meat."  But  this  is 
not  said  openly,  but  secretly. 
Therefore  a  man  no  longer  says, 
"  I  am  ill.  I  have  dreamed  of  the 
Idhlozi."  They  have  left  off  say 
ing  so,  and  a  man  says,  "  O,  since 
there  are  diviners  who  will  say 
what  I  have  seen,"  [why  should  I 
say  any  thing  ?]  And  even  though 
they  ask  him,  "  Have  you  not  seen 
something  in  your  sleep  ? "  he 
denies.  For  he  is  unable  to  say 
that  the  Itongo  demands  a  bul 
lock,  determining  not  to  mention 
such  a  thing ;  but  to  let  the  diviner 
mention  it 

For  the  Itongo  does  not  choose 
the  head  of  a  village  only,  but 
also  common  people.  But  a  mere 
man  who  is  not  the  head  of 
a  village  is  not  able  to  say,  "  The 
Amatongo  command  a  bullock  to 
be  slaughtered."  It  is  the  head  of 
the  village  alone  who,  if  he  is 
seized  by  disease,  will  not  allow 
them  to  go  to  the  diviner;  if  a 
diviner  is  mentioned,  he  will  re 
fuse,  saying,  "  No  !  I  have  heard. 
Kill  such  and  such  a  bullock,  and 
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. 

ba  namandAla  okuzigabisa  ngokuti 
a  ku  Alatshwe  inkomo  etile  ezin- 
komeni  zikayise,  ngokuti  i  bizwe 
itongo.  Ai }  nowesifazana  ka  na 
mandAla  ;  noraa  e  bonisiwe,  ka  yi 
'kutsho ;  noma  e  sc  gula  kakulu, 
ka  yi  'kutslio  'luto  ngenkomo  \  ku- 
pela  u  gabe  iigenyanga  yodwa. 

Ku  ti  ke  uma  se  ku  yiwe  enya- 
ngeni,  inyanga  i  ku  tsho  konke 
loko  a  ku  bonayo  lowo  'muntu. 
Uma  se  ku  buyiwe,  ba  m  tetise 
lowo  'muntu  ngokuti,  "  Ku  ngani 
ukuba  loku  ukufa  wa  ku  bona,  si 
ku  buza  kangaka,  u  nga  ze  wa  si 
tshela  na?  Wa  w  esaba  ni? 
Kw'  enza  wena  ini,  lo  kw'  enza 
abapansi  nje  na  ?  "  A  ti,  "  Nga 
ngi  ti,  '  Yizwa  ni  ngenyanga.'  "  A 
ku  vume  loko  'kutslio  kwenyanga, 
a  ti,  "  O,  eh ;  i  tsho  konke  e  nga 
ku  bonayo." 

I  Alatshwe  ke  inkomo.  Ku 
tiwe  lapa  i  nga  ka  /ilatshwa,  a  pu- 
uie  umninimuzi,  a  ngene  esibayeni 
e  pete  impepo.  Uma  ku  inkomo 
e  isidanda,  a  i  pulule  ngempepo 
njalo  em/Jana,  a  ti,  "  Yeti,  nina  'ba- 
sekutini,"  (lelo'zwi  lokuti  yeti,izwi 
leli  lokuti  abantu  a  ba  lalele  loko 
oku  za  'utsliiwo  ngaleso  'sikuleko 
e  ku  kulekwa  ngaso  ematongweni ; 

|  take  upon  themselves  to  say,  "  Let 
such  and  such  a  bullock  among 
the  cattle  of  my  father  be  killed, 
for  the  Itongo  has  demanded  it." 
No ;  neither  can  a  woman ;  even 
though  the  Itongo  has  made  it 
most  evident  to  her,  she  will  not 
say  any  thing  about  it ;  even 
though  she  is  very  ill,  she  will  not 
say  any  thing  about  a  bullock ; 
she  trusts  only  to  the  diviner. 

When  they  have  gone  to  the 
diviner,  he  will  tell  them  every 
thing  which  the  man  has  seen. 
When  they  come  back  again,  they 
scold  the  man,  saying,  "  Why, 
when  you  knew  the  disease, 
and  we  asked  you  so  much,  did 
you  not  tell  us  1  What  were  you 
afraid  of?  Did  you  make  yourself 
ill?  was  it  not  the  Amatongo 
only  ? "  He  replies,  "  I  said, 
'  Hear  the  diviner.'  "  And  he  as 
sents  to  what  the  diviner  has  said, 
saying,  "  Yes,  yes ;  he  says  all  that 
I  saw." 

And  so  the  bullock  is  killed. 
Before  it  is  killed,  the  head  of  the 
village  goes  into  the  cattle-pen, 
carrying  incense  in  his  hand.  If 
the  bullock  is  tame,  he  gently  rubs 
it  again  and  again  with  incense  on 
the  back,  and  says,  "All  hail, 
Spirits  of  our  tribe"  (the  word 
"  All  hail "  tells  all  the  people  to 
listen  to  what  is  about  to  be  said 
in  the  prayer  which  is  made  to  the 

nembala  ko  ku  tule,  ku  ti  nya 
ckaya,  ku  nga  bi  ko  umsindo  wo- 
kukuluma ;  ku  kulume  yena  lowo 
'niimtu  yedwa ;  abantu  be  lalele,  e 
kuluma  mimad/tlozi,  c  ti,)  "  KuAle 
ini,  abantu  be  njengani  njc,  ukuba 
ni  zinge  ni  ti  lapa  nga  ni  kcela 
ukud/ila ;  kepa  ni  zinge  ni  fika 
ngokufa  ngezikati  zonke  na  ?  Ku- 
7Je  loku  na  ?  Ai !  A  ni  boni  ke 
nam/Ja  ni  /ilazckile,  ni  nukiwe 
inyanga?  Loku  ku  fanele  ukuba 
uma  ni  biza  ukudAla,  a  ngi  yi  'ku- 
n^aba.  Nako  ke  ukud/ila  kwenu. 
Bizana  ni  nonke  iiina  'bakwiti. 
A  ngi  zi  'kutsho  ukuti,  *  Bani,  na- 
nk'  ukud/ila  kwako,'  ngokuba  ni 
nomona.  Kodwa  wena,  'bani,  o 
gulisa  lo  'muntu,  mem  a  bonke,  ni 
ze  'kvul/Ja  loku  'kudAla.  Uma  ku 
n wena  ngi  za  'ubona  pela  ngalo 
'muntu  e  ku  tiwa  u  patwe  uwe. 
A  ng'  azi  ke  loko  e  u  ku  bizayo. 
Se  ngi  ku  nikile.  Ka  sinde  lo 
'muntu.  Ni  /ilangane  nonke,  nina 
'basekutini,  e  na  ti  na  ti "  (e  tsho 
e  ba  weza  ngamazibuko  e  bala 
xibuk^awe  babo  uma  be  sa  hamba). 

Amatongo;  and  truly  they  are 
silent — not  a  sound  is  heard,  nor 
the  least  talking  ;  the  chief  man 
only  speaks,  and  the  people  listen 
whilst  he  is  speaking  to  the  Ama 
tongo,  saying)  "  Is  it  proper  that 
people  like  you  should  habitually, 
instead  of  asking  for  food  in  a 
proper  manner, — should  habitually 
come  to  us  at  all  times  in  the  form 
of  sickness  ?  Is  that  proper  1 
No !  Do  you  not  then  see  that 
you  are  disgraced  this  day,  having 
been  smelt  out  by  the  diviner  ? 
For  it  is  proper  if  you  demand 
food,  that  I  should  not  refuse  it. 
There  then  is  your  food.  All  ye 
spirits  of  our  tribe,  summon  one 
another.  I  am  not  going  to  say, 
'  So-and-so,  there  is  thy  food,'  for 
you  are  jealous.30  But  thou,  So- 
and-so,  who  art  making  this  man 
ill,  call  all  the  spirits;  come  all 
of  you  to  eat  this  food.  If  it  is 
you  I  shall  then  see  by  the 
recovery  of  this  man  whom,  it  is 
said,  you  have  made  ill.  I  now 
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  represent  their  gods  as  jealous.     The  Iliad 
is  but  a  history  of  the  results  of  the  jealousy  of  two  goddesses. 

A  tukutele  ngokuti,  "  Se  ngi  ya 
mangala  nawe,  'bani,  o  te  wa  ti,  u 
se  u  zinge  u  fikisa  kwesela ;  lapa  u 
sa  hamba  kwa  ku  nge  njalo  ;  wa  u 
kw  enza  konke  obala.  A  ku  pele 
uku  ngi  nyenyela.  Hamba  ni 
obala,  ngi  ni  bone ;  loko  e  ni  ku 
bizayo  a  ngi  yi  'kunguba  nako ; 
ngokuba  nga  ku  piwa  ini  konke — 
izinkomo  nabantwana  naraabele. 
Nesalukazi  sakiti  ni  si  bize,  si  ze 
'kud/ila  \  nengane  eya  fayo,  a  i  ze 
'kud/Ja ;  si  jabule." 

Nako  ke  ukubonga  kwabantu, 
be  bonga  idAlozi ;  i  /tlatshwe  ke. 

Ba  ba  Alanganisa  ngoku  ba  biza, 
ngokuba  abanye  a  ba  sa  b'  azi 
amagama  abo  ;  kepa  bona  aba  nga- 
pansi  ba  ya  b'  azi  bonke,  ba  sa  ba 
siza,  a  ba  ba  yeki ;  kepa  ngaloko 
aba  ngapezulu  ba  ti,  "  Woza  ni 
nonke,  ni  zokud/tla."  Ngokuba 
kukgula  kwa  ku  bizwa  abantu 
ab'  aziwayo  ;  kepa  ngaloko  'kwe- 
nza  kwa  bangwa  ukufa,  kwa  ba 
kukulu ;  ku  yiwe  enyangeni  ukuti, 

saying,  "  I  now  greatly  wonder 
that  you  too,  So-and-so,  who  used 
to  do  such-and-such  mighty  things, 
now  continually  come  as  a  thief ; 
whilst  you  were  still  living  it  was 
not  so  '}  you  used  to  do  every 
thing  openly.  Let  this  coming  to 
me  stealthily  be  at  an  end.  Go 
openly,  that  I  may  see  you,  for 
that  which  you  ask  for  I  will  not 
refuse  ;  for  you  gave  it  all  to  me, 
— the  cattle,  the  children,  and  the 
corn.  And  thou,  old  woman37  of 
our  tribe,  we  call  you  to  come  and 
eat ;  and  the  infant  which  is  dead, 
let  it  come  and  eat ;  that  we  may 
rejoice." 

Such,  then,  is  the  worship  with 
which  they  worship  the  Itongo ; 
and  so  the  bullock  is  killed. 

They  unite  all  the  Amatongo  in 
one  invitation,  for  some  of  them 
they  no  longer  know  by  name ; 
but  the  dead  know  all  of  the 
living,  and  continually  help  them 
and  do  not  forsake  them  ;  and  on 
that  account  the  living  say, 
"  Come,  all  of  you,  and  eat."  For 
at  first  those  who  were  known 
were  called  by  name ;  but  by  doing 
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. 

<c  Hau  !  ini  pela,  loku  si  /Jabe  lu- 
kulu38  lungaka  Iwetu  inkabi,  si  nga 
toli  isikala  sokupefumula  na  ?  Se 
ku  ini?"  Kepa  inyanga  i  tsho, 
\imuntu  o  nga  patwanga  aba  nga 
m  aziyo,  isalukazi  noma  ingane  ; 
labo  aba  solayo.  Kwa  vela  ke 
ukungaketi ;  se  ku  /tlanganiswa 
bonke. 

Nako  ko  ukubonga  kwabantu, 
be  bonga  idhlozi ;  i  Alatshwe  ke. 
Ku  ti  uma  a  i  gwaze  omunye,  i 
kale  i  ti  be,  a  be  e  se  pinda  uku 
bonga,  e  ti,  "  Kala,  nkomo  yakwe- 
tu,  ngokuba  kwa  ti,  kwa  ti,"  e  ba- 
lisa  amatongo  akubo.  I  we. 

is  the  meaning  then  of  this,  that 
we  have  killed  so  great  an  ox  of 
our  tribe,  and  yet  cannot  get  any 
breathing  time  ?  What  is  the 
meaning  of  this  1 "  And  the  divi 
ner  tells  them,  there  is  a  man  whom 
they  have  not  worshipped,  whom 
they  do  not  know,  an  old  woman 
or  an  infant ;  it  is  they  who  find 
fault.  And  thus  arose  the  custom 
of  making  no  distinction  ;  and  all 
are  now  invited  together. 

Such  then  is  the  manner  in 
which  people  worship  the  Ama 
tongo  ;  and  then  the  bullock  is 
killed.  And  if  when  another  ap 
pointed  for  the  purpose  stabs  it, 
the  bullock  cries,39  the  head  of  the 
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. 

When  it  is  skinned,  it  is  laid 
open  and  a  small  piece  of  the  caul 
is  taken  and  a  sherd,  and  a  live 
coal,  and  incense,  and  they  go 
with  it  into  the  house  of  the  sick 
man  ;  or  into  the  chief  house  of 
the  village  where  it  is  said  the 
Amatongo  dwell ;  for  it  is  said 
that  the  Itongo  lives  in  the  great 
house.  And  the  smoke  arises  in 

t38  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, 
• 

Ku  ti  uma  i  /Jin/Jwe,  i  botsho- 
swe,  ku  be  se  ku  tatwa  um/tlwe- 
Alwe  kancinyane  nodengezi  nela/Je 
lomlilo  nempepo,  se  ku  yiwa  en 
d/Jim  lapa  ku  gulwayo  kona ; 
noma  endJUini  enkulu,  lapa  ku  ti- 
wa  amatongo  a  /Jala  kona ;  ngo 
kuba  pela  ku  njalo,  ku  tiwa  itongo 
li  /tlala  end/Jim  enkulu.  Ku 

tunyiswe  ke,  ku  be  se  ku  nuka 
ulwasu  end/ilini. 

Inyongo  i  se  i  telwa  ulowo  'mu- 
ntu  o  gulayo.  U  ya  i  tela,  u  ya 
teta.  (A  ngi  tsho  ukutukutela ; 
ukuteta  ngesinye  isikati  ku  tshiwo 
ukubonga.)  Ku  telwe  ke  abantu 
bonke  balo  'muzi  j  abanye  ba  i  tela 
ezinyaweni,  abanye  ba  i  tele  eka- 
nda,  abanye  ba  i  puze. 

Ku  njalo  ke  inclaba  yamad/dozi. 
Ku  ti  umswani  u  falaka/Jwe  ezin- 
cl/ilini  zonke,  ukuze  ba  d/ilc.  Ku 
be  se  ku  ukupela  ke.  Se  ku  d/Ji- 
wa  inyama. 

Se  ku  bhekwa  ukusinda  kulo 
'muntu.  TJma  e  nga  sindi,  ku  ya 
'ku/Jatshwa  enye,  a  ze  a  zi  kgede 
lowo  'muntu.  Kanti  u  nesinye 
isifo.  Kepa  noma  ku  njalo,  ku 
kona  isiminya  esi  tolwayo  ema- 
d/Jozini ;  ngokuba  abamnyama  ba 
k^inisile  ukuti,  a  kona,  a  ya  ba 
siza.  Ngokuba  ukutslio  kwabo 
ukuti  a  ya  ba  siza,  a  ba  tsho  nga- 
mazwi  ezinyanga  zabo  a  ba  bulayo 
kuzo  ;  ba  tsho  a  ba  ku  bona.  No- 
ma  be  lele  ku  fike  umuntu  owa 
fayo,  a  kulume  nomuntu,  a  ti, 
"Bani,  kulo  'muzi  ku/ile  ku  be 
ukuti  nokuti,"  e  tsho  inclaba  e  za 

the  house,  and  there  is  the  odour 
of  the  burnt  caul. 

Then  the  sick  man  pours  the 
gall  on  his  body.  He  pours  it  on 
himself,  and  talks.  (I  do  not 
mean  he  is  angry,  for  sometimes 
ukuteta  means  to  return  thanks.) 
And  all  the  people  of  the  village 
have  the  gall  poured  on  them ; 
some  pour  it  on  their  feet,  some 
on  their  heads,  others  drink  it. 

Such  then  is  the  account  of  the 
Amatongo.  The  contents  of  the 
bullock's  stomach  are  sprinkled  in 
all  the  houses,  that  the  Amatongo 
may  eat.  And  that  is  the  end  of 
it ;  and  then  the  flesh  is  eaten. 

After  that  they  look  for  the 
recovery  of  the  man.  If  he  does 
not  get  well,  another  bullock  will 
be  killed,  until  he  kills  all  he  has. 
And  forsooth  he  has  some  other  dis 
ease  not  occasioned  by  the  Ama 
tongo.  But  notwithstanding, 
sometimes  what  is  said  about  the 
Amadhlozi  turns  out  to  be  true  ; 
for  black  men  steadily  affirm  that 
the  Amatongo  exist  and  help  them. 
For  when  they  say  that  the  Ama 
tongo  help  them,  they  do  not  say 
so  from  what  diviners  have  said, 
but  from  what  they  have  them 
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 

'uvela.  Njengaloku  ku  be  ku  tiwa 
kwabamnyama,  "A  ku  gay  we 
utshwala  obukulu  ;  "  nembala  bu 
gay  we,  ku  tiwe,  "  Ku  tsho  id/dozi, 
li  ti,  '  Ngi  za  'ku  ni  pa  amabele.'  " 
Uma  se  be  wa  zuzile  ngalo  'nyaka, 
ba  ya  'ku  wa  bonga ;  futi  ekupe- 
leni  kwonyaka  ba  wa  bonge  lawo 
'mabele  e  kwa  tiwa  b'  eza  'ku  wa 
piwa.  I  loko  ke  oku  ba  fipazayo, 
ukuti,  "  Kanti  ba  ya  kuluma  nati, 
si  kw  enze  loko,  si  pile  na  ?  Ba 
bize  inkomo  etile  ngonumtu  o  gu- 
layo,  a  pile  na  1 " 

soinetliing  that  will  happen.  For  in 
stance,  black  men  used  to  be  com 
manded  to  make  a  great  deal  of 
beer;  and  so  they  made  it,  and 
said,  "  The  Idhlozi  says,  '  I  will 
give  you  corn.'  "  If  they  obtain 
it  that  year  they  bless  the  Ama- 
tongo ;  and  at  the  end  of  the  year40 
they  return  thanks  for  the  corn, 
which  they  were  promised.  It  is 
this  which  blinds  them,  and  they 
say,  "  But  do  they  not  speak  with 
us,  and  we  do  what  they  tell  us  to 
do  and  obtain  health  ?  Do  they 
not  demand  a  certain  bullock  of  a 
man,  and  he  gives  it  and  gets 
well?"

LAPO  ku  /Jatshiwe,  unmininkomo 
u  misa  umuntu  ukuze  a  bheke, 
kona  inkomo  yake  i  nga  yi  'kwe- 
nakala ;  ku  be  i  lowo  o  kipa  isito, 
a  si  shiyele  ukuze  a  k^edele  emtiva 
isikcubi  a  si  kipo,  a  fake  kweyake 
imbiza.  Ku  ti  kwabakipa  izito,  u 
lowo  njalo  o  kipa  isito  a  si  shiyele 
ukuze  ngernva  a  zi  kipele  izikcubi, 
a  zi  fake  embizeni.  Labo  abaki- 
payo  izito  ku  ya  bizwa  kakulu 
kubo  inyama  aba  seziko ;  ba  ya 

WHEN  an  ox  is  slaughtered,  the 
owner  of  it  appoints  some  one  to 
watch  lest  it  should  be  spoilt ;  and 
each  one  who  cuts  off  a  leg 
leaves  a  portion  of  it  behind,  that 
he  may  afterwards  take  the  piece 
of  flesh  thus  left,  and  put  it  in  his 
own  pot.  For  among  those  who 
separate  the  legs  from  the  car 
case,  each  one  leaves  portions  still 
attached  to  the  carcase,  that  he 
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. 

kipa,  ba  ya  ponsa  njalo  izikcubana, 
ba  ya  dAla,  ba  ya  kala,  be  kala 
iiemitama  enilonycni,  be  ti,  "Sa 
tsha."  U  lowo  njalo  u  pete  um- 
konto  wake,  u  dAlela  pezulu,  i  ze  i 
botslioswe  ngapakati. 

Loku  kunjalonjalo  kwo/Jinzayo, 
u  lowo  u  pete  imbiza  yake,  ukuze 
a  ke  ububcnde.  Ku  ti  nma  i  tiwe 
k^eke,  ku  vele  ububende,  ku  be  se 
ku  suka  umuntu  a  be  munye,  o  za 
'ukelela  ezimbizeni  zonke,  a  zing'  e 
ka  ngendebe,  e  tela  kuleyo  na  ku- 
leyo,  be  zinge  be  dedelana,  zi  ze  zi 
gcwale  izimbiza.  Ku  ti  ku  be 
kona  amagugn  okuAlinza ;  a  buye 
imbiza  yake  i  gcwele,  inyama  e  i 
/ilome  na  ngeziuti  e  nga  ngenanga 
embizeni.  A  fike  endAlini  yake, 
abantwana  bake  ba  i  d/Je,  i  ba 
dake  njcugaloko  kungati  ku  /Jabe 
yena. 

I  tutwe  ke,  i  siwe  end/ilini,  i 
bekelelwe  emsamo  'ndawo  nye ;  i 
nga  pekwa  ngalelo  'langa  ;  ku 
d/tliwe  ububende  ngalelo  'langa ; 
ku  ti  ku  sa  i  be  i  7ila7tlelwa,  se  i  za 
'upekwa ;  ku  kitsliwa  nemilenze, 
neim/Jubulo  noma  insonyama  ;  ku 

off  they  throw  continually  small 
pieces  of  flesh  to  them,  and  they 
shout  even  with  their  mouths  full, 
We  are  burnt."41  And  each  one 
has  his  assagai  and  eats  standing, 
until  the  bullock  is  opened. 

And  each  one  that  skins  the 
bullock  has  his  own  pot,  that  he 
may  pour  the  blood  into  it.  When 
the  carcase  is  completely  opened, 
one  arises  to  dip  out  the  blood 
into  all  the  pots ;  he  dips  it  out 
with  a  cup  and  pours  it  into  each 
vessel,  the  people  giving  way  for 
each  other  until  all  the  pots  are 
full.  The  person  who  skins  the 
bullock  has  the  power  of  purloin 
ing  ;  and  he  goes  home  with  his 
pot  full ;  and  meat  too  stuck  on 
rods  which  is  not  put  into  the 
pots.  He  enters  his  house,  and 
his  children  eat,  and  it  more  than 
suffices  them,  just  as  though  he 
had  himself  killed  an  ox  of  his 
own. 

The  meat  is  carried  into  the 
house  and  placed  at  the  upper  end 
in  one  place  ;  it  is  not  cooked  on 
the  day  it  is  killed,  but  the 
blood  is  eaten  ;  on  the  follow 
ing  morning  it  is  cut  up  when  it  is 
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. 

42  The  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. 

/tlin/Jiswa  ab'  elama'  nayo.  Ngo- 
kuba  ku  njalo  kubantu  abarnnya- 
ma :  omkulu  w  etulelwa  insonya- 
ma ;  o  ngapansi  a  7tlin7Jis\ve  um- 
/ilubulo,  noma  umkono;  umlenze 
u  nikwe  induna. 

Ku  ti  uma  i  vutwe,  lokupela  i 
d/Jiwa  lapa  ilanga  li  k^ala  uku- 
penduka,  loku  ku  njalonjalo  ku 
kandene  kulowo  'muzi  abantu  be- 
mizi  youke  yaleso  'sizwe  abaseduze, 
nakwamanye  amaband/<la  'akelene 
nalabo  'bantu.  Ku  ti  uma  se  i  za 
'kwepulwa,  bonke  abantu  ba  ye 
esibayeni  ngapakati,  lokupela  in- 
komo  kubantu  abamnyama  a  i 
d/Jelwa  end/ilini,  i  d/tlelwa  kona 
esibayeni  njalo,  ukuze  ku  bonakale 
nod/ilayo  nongad/Jiyo.  A  y  epule 
ke  ngezitebe  ngezitebe,  i  tutwe  i 
ngeniswe  esibayeni,  i  bekwe  'nda7 
wo  nye  ukuba  y  abiwe ;  a  y  a/tlu- 
kanise  njengokuma  kwamaba- 
nd/Ja  ;  izinsizwa  zi  be  nesitebe 
sazo,  namake/Ja  namadoda  ama- 
kulu  ;  kw  abelwe  nabezizwe.  Ku 
ti  uma  ku  kona  noma  emunye  o 
vela  kwamanye  amaband/Ja  o  nge 
si  ye  walapo,  isitebe  sake  si  be  so- 
dwa,  ku  tiwe,  "  Nansi  yasekutini." 
A  bonge  naye,  a  tate  abantu  ba- 
lapo  ukuze  a  d/Je  nabo. 

insonyama  ;43  and  give  to  those 
who  are  of  their  house.  For  this 
is  the  custom  with  black  men  :  the 
insonyama  is  taken  to  the  eldest ; 
the  ribs  are  given  to  the  next,  or 
the  shoulder  ;  and  the  leg  is  given 
to  the  officer. 

When  the  meat  is  cooked,  for  it 
is  eaten  when  the  sun  is  declining, 
men  belonging  to  all  the  villages 
of  the  tribe,  and  strangers  who 
are  neighbours,  press  together  to 
the  village.  When  the  meat  is 
about  to  be  taken  from  the  pots, 
all  the  people  go  into  the  cattle- 
pen,  for  among  black  men  cattle 
are  not  eaten  indoors,  but  always 
in  the  cattle-pen,  that  those  who 
are  eating,  and  those  who  are  not, 
may  be  seen.  The  chief  of  the 
village  takes  out  the  meat  and 
puts  it  on  the  various  feeding-mats, 
and  it  is  carried  into  the  cattle- 
pen,  and  put  in  one  place,  that  it 
may  be  distributed  ;  he  distributes 
it  in  accordance  with  the  positions 
of  the  assembly ;  the  young  men 
have  their  mats ;  those  with  head- 
rings,  and  the  chief  men,  have 
theirs ;  and  strangers  have  theirs. 
And  if  there  be  only  one  who  be 
longs  to  another  people,  his  feed 
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. 

Ku  ti  uma  ba  cl//le  bonkc,  aba- 
nye  ba  k^ede  kuk<?ala,  b'  csuke 
kvvesabo  isitebe,  b'  elekela  aba  sa 
d/Jako,  ba  ti,  "  O,  a  si  n'  elekele ; 
si  ya  bona  ukuba  ui  ya  /tlupeka." 

Ku  ti  uma  i  pele  i  ti  du,  ba  nga 
k^ali  ba  valelise ;  ku  landwe  um- 
/iluzi,  nobubcnde  obu  buya  bu  pu- 
nie  emva  kwenyama,  obu  salako. 

Ku  ti  uma  ku  pele  konke  loku, 
'esuke  umnimuzana,  nomunye 
umuntu  o  pete  isitebe,  'enyuke 
kaiicane,  a  ti,  "  Tula  ni,  ni  ti  nya." 
Nembala  ku  ti  uya.  A  ti,  "  Ehe ; 
nina  'bakwiti,  e  na  ti  na  ti,  ngi  ya 
kuleka,  ngi  kuleka  ubuAle  ngemva 
kwale  'nkomo  yakwetu.  Ngi  ti, 
ku  nge  ti,  lokupela  izinkomo  lezi 
zi  kona  nje,  ngi  zi  piwa  inina. 
Kepa  uma  ni  biza  ukud/ila  kumina 
e  ni  ngi  pa  kona,  a  ku  fanele  ini 
ukuba  ngi  ni  pe  kona  na  ?  Ngi 
kuleka  izinkomo,  ukuba  zi  gcwale 
kulesi  'sibaya.  Ngi  kulekela  ama- 
bele,  ku  ngene  abantu  abaningi 
kulo  'muzi  wenu,  ba  kxokozele,  ba 
dumise  nina.  Ngi  kcela  nenzalo, 
ukuba  lo  'muzi  u  kcume,  ukuze 
igania  lenu  li  nga  peli."  A  k^ede 
ke. 

When  all  have  eaten,  and  some 
have  finished  before  the  rest,  they 
join  themselves  with  those  who 
are  still  eating,  and  say,  "  0,  let 
us  join  with  you ;  we  see  you  are 
in  trouble." 

When  it  is  all  eaten  they  do  not 
begin  to  take  leave  ;  but  the  broth, 
and  the  blood  which  is  still  un 
eaten,  are  brought  out  after  the 
meat. 

When  all  is  finished,  the  head 
man  and  another  man  who  carries 
a  feeding-mat  go  a  little  towards 
the  head  of  the  cattle-pen,  and 
the  head  man  says,  "  Be  perfectly 
silent."  And  the  assembly  be 
comes  very  silent.  He  says,  "  Yes, 
yes ;  our  people,  who  did  such  and 
such  noble  acts,  I  pray  to  you — I 
pray  for  prosperity,  after  having 
sacrificed  this  bullock  of  yours. 
I  say,  I  cannot  refuse  to  give  you 
food,  for  these  cattle  which  are 
here  you  gave  me.  And  if  you 
ask  food  of  me  which  you  have 
given  me,  is  it  not  proper  that  I 
should  give  it  to  you  ?  I  pray  for 
cattle,  that  they  may  fill  this  pen. 
I  pray  for  corn,  that  many  people 
may  come  to  this  village  of  yours, 
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. 

Ba  valclisc  kc  bonkebasemizini, 
ba  pume,  ba  godlike.  Lokupela 
uma  ku  inala  kw  enziwe  notshwa- 
la  obukulu.  Ku  ti  eyamanina 
inyama  i  be  yoclwa  ;  ku  ya  Tdaka- 
zeka  amaband/Ja  e  ti  nya,  ku  7Ja- 
ngana  amanina,  'epula  eyawo. 
Nemizi  e  seduze  i  bizane  ukuza 
'kud/ila  inyama  kulowo  'muzi.  I 
pole  ke.  Ba  godlike  bonke. 

So  all  strangers  take  leave,  and 
go  home.  And  if  it  is  a  time  of 
plenty,  much  beer  is  also  made. 
And  the  meat  of  the  women  is  by 
itself;  when  the  men  have  depart 
ed  and  the  place  is  still,  the  women 
come  together  and  take  out  their 
meat.  And  neighbouring  villages 
send  messages  one  to  another  to 
come  and  eat  meat  at  the  village. 
So  it  is  all  eaten,  and  they  go 
home.

INDABA  ngokuvinj  \va  kwomuntu  o 
netongo  lokubula,  uma  e  ng'  azi 
ukuba  u  pupa  amapupa  a  k^onde 
pi ;  u  zinge  e  pupa  njalo  izinyoka 
eziningi  zi  m  tandela  umziinba 
wonke  e  semanzini,  e  sesizibeni ;  u 
ya  puma  u  se  sindwa  izinyoka :  e 
wela  nomfula  u  gcwele.  U  ze 
umzimba  wake  w  enyele,  e  ng'  azi 
ukuba  lawo  'mapupa  emi/ila  yonke 
a  komba  ni  na. 

A  ze  a  gule  ;  ku  be  kona  noku- 
d/Ja  a  ziliswa  kona,  e  tshelwa  e 
lele,  ukuti,  "  Ukud/ila  okutile  u 
nga  ku  d/ili."  Nembala  a  ku  yeke. 
Uma  e  ku  d/tla  ngenkarii,  umzi 
mba  \i  nga  tokozi.  A  ze  a  ku 
yeke  ngokuti,  "  Ngi  petwe." 

THE  account  of  barring  the  way 
against  a  spirit  of  divination  which 
visits  a  man  when  he  does  not 
understand  the  meaning  of  his 
dreams  ;  he  dreams  continually  of 
many  snakes  encircling  his  whole 
body  whilst  he  is  in  a  pool  of 
water  ;  he  quits  the  water  heavy 
with  snakes :  or  he  dreams  he  is 
crossing  a  flooded  river.  At 
length  his  body  is  relaxed,  he  not 
knowing  what  is  the  meaning  of 
those  daily  dreams. 

At  length  he  becomes  ill ;  and 
there  is  certain  food  he  is  obliged 
to  abstain  from,  being  told  in  his 
sleep  not  to  eat  such  and  such  food. 
So  he  no  longer  eats  that  food.  If 
he  eat  it  from  opposition,  his 
health  suffers.  At  length  he  leaves 
it  alone,  saying,  "  A  spirit  has 
visited  me." 

Uma  e  tanda  ukuba  inyanga,  a 
ye  enyangeni  yokubula ;  i  m  pe- 
Alele  ubulawo  obumAlope,  i  m 
kcakcambise,  ukuze  amapupa  a 
kanye,  a  nga  bi  lufifi. 

Uma  e  nga  tandi,  nabakubo  be 
nga  tandi,  ku  funwe  imvu  yoku  m 
vimba,  ncnyanga  e  nge  si  yo  yoku 
bula,  inyanga  enkulu  yoku  m  vi 
mba.  Ku  ti  ngam/ila  e  pnpile 
kakulu  amatongo,  e  m  twesa  ubu- 
nyanga,  i  bizwe  inyanga,  i  ze  ne- 
miti  emnyama,  ku  /Jatshwe  imvu, 
ku  tatwe  umswani  wayo,  ku  ka- 
ndwe  imiti  emnyama,  a  puziswe ; 
a  /Janzele  esitsheni,  ku  fakwe  um 
swani  wemvu  ;  ku  yiswe  loko  ern- 
humeni  o  nga  neti  nakanye,  ku 
mbelwe  pansi,  ku  vinjwe  ngomMa- 
ba ;  umuntu  a  nga  blieki  ngemuva 
a  z'  a  like  'kaya,  e  nga  bhekanga 
emuva.  I  loko  ke  ukuvinjwa 
kwetongo.  Ku  ti  noma  li  fika 
kuye  ngobusuku,  li  nga  be  li  sa 
kanya,  ku  be  mnyama,  a  nga  be  e 

If  he  wishes  to  be  a  diviner,  he 
goes  to  a  diviner ;  the  diviner  pre 
pares  for  him  white  ubulawo,44  and 
makes  him  white,  that  his  dreams 
may  be  clear,  and  no  longer  un 
certain. 

If  he  does  not  wish  to  be  a 
diviner,  nor  his  friends,  they  take 
a  sheep  for  the  purpose  of  barring 
the  way  of  the  spirit,  and  a  doctor 
who  is  not  a  diviner  is  consulted 
— a  doctor  of  celebrity — for  the 
purpose  of  barring  the  way. 
When  he  has  dreamed  a  great  deal 
of  the  spirits,  and  they  initiate  him 
into  the  knowledge  proper  to  doc 
tors,  the  doctor  is  called,  and 
comes  with  black  medicines  ;45  a 
sheep  is  killed,  and  the  contents 
of  the  paunch  are  taken,  and  the 
black  medicines  bruised,  and  the 
man  is  made  to  drink  them  ;  he 
throws  the  contents  of  his  stomach 
into  a  vessel,  and  the  contents  of 
the  sheep's  stomach  are  added  to 
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,  p.  142. 

45  Black  medicines,  that  is,  medicines  which   have  the  power  of 
rendering  the  Itongo  dark  or  indistinct. 

sa  boni.sisa  ka/Jo  njengokukgnla,  li 
muke  ke,  a  zi  d/ile  zonke  izid/Jo,  a 
nga  zili  'luto. 

Kepa  kwabanye  u  vinjwa,  ku 
ye  ngako  ;  kwabanye  a  ku  yi  nga- 
ko  ;  ku  y'  a/tluleka,  lo  'muntu  a  fc 
iigokubangwa  amatongo  nabaha- 
mbayo  ;  a  fe  masinyane.  I  loko 
ke  e  ngi  ku  zwayo. 

no  longer  sees  it  distinctly  as  at 
first ;  and  so  it  departs,  and  he 
eats  all  kinds  of  food,  and  abstains 
from  nothing. 

And  with  some  the  way  is  bar 
red  successfully  ;  with  others  with 
out  success  ;  it  is  tried  to  no  pur 
pose,  and  the  man  dies  through 
being  claimed  at  the  same  time  by 
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 
gul  a  ukufa  oku  nga  k^ondeki  ku- 
bantu  aba  amakolwa  ;  ngokuba  ku 
ti  noma  umuntu  ku  nga  u  y'  etasa, 

ku  ti  a  nga  ya  eskoleni,  ku  pele 
loko  ngokuzing'  ezwa  izwi  lenkosi. 
Baningi  aba  be  njalo,  se  kwa  pela. 
Kepa  ngaye  umuntu  omdala  ka- 
ngaka,  ku  ya  mangalisa  ukuba  a 

THE  account  of  the  illness  of 
James,  which  is  not  intelli 
gible  among  Christians ;  for  al 
though  a  person  may  appear  to 
be  affected  with  those  symptoms 
which  precede  the  power  of  divi 
nation,  yet  when  he  goes  to  a 
mission  station  all  that  ceases 
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 

kgalwe  ile  'nto  njengokungati  u  ya 
fika  emzini  wamakolwa. 

Nga  fika  si  nopaulu,  si  hamba 
ngoku  m  zuma  ukuti,  "  Ka  nga  si 
zwa,  ka  nga  si  boni ;  ka  kgabuke 
si  ngena  nje  endAlini  e  nga  ka  zi- 
lungisi,  si  bone  ukuma  kwake  uma 
e  nga  boni  'muntu  ukuba  u  se 
njani  na." 

Sa  fika  e  lele,  'embete  izingubo 
czimbili — enye  imnyama,  enye  i- 
napofu,  se  i  guga.  Wa  si  bona,  wa 
lala,  wa  tula.  Nga  m  vusa,  nga 
ti,  "Vuka."  Wa  zibinya,  e  ti, 
"  Ake  w  enze  ka/ile  ;  ngi  za  'uvu- 
ka.  Ngi  pangise  ni !  Ngi  pangi- 
se  ni  !  Kw  enze  njani  ekaya  na  T 
Kwa  za  kwa  ba  isikati  e  nga  vuki. 

Wa  vuka  ke,  wa  si  bingelela, 
Sa  vuma.  Nga  m  buzaukuti,  "  U 
njani,  james,  na1?"  Wa  ti,  "Ngi 
ya  gula  kakulu."  Nga  ti,  "  U 
nani  na  1 "  Wa  ti,  "  Ngi  nokufa 
e  ngi  nga  kw  azi."  Nga  ti,  "  Ngi 
landise  konke."  Wa  k^ala  ngo- 
kuti : 

"  O,  ncmbala,  11  k^inisile.  Uma 
ku  buza  umfana  nje,  ngi  be  ngi 
nga  yi  'kutslio  'Into  nakanye. 

that  he  should  begin  to  be  so 
affected,  as  though  he  had  only 
just  come  to  a  Christian  village. 

I  and  Paul  reached  the  place 
where  he  is,  going  with  the  inten 
tion  of  taking  him  by  surprise, 
saying  to  each  other,  "  Do  not  let 
him  hear  or  see  us ;  let  him  first 
see  us  when  we  are  already  in  the 
hut,  before  he  puts  himself  to 
rights,  that  we  may  see  what  he 
does  now  when  no  man  is  looking 
at  him  " 

When  we  came  he  was  lying 
down  covered  with  two  blankets 
— one  black,  the  other  grey  and 
old.  When  he  saw  us  he  re 
mained  lying  and  was  silent.  I 
aroused  him,  saying,  "  Arouse." 
He  writhed  himself  and  said, 
"  Just  have  patience.  I  am  about 
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. 

At  length  he  arose  and  saluted 
us  ;  and  we  saluted  him.  I  asked 
him,  saying,  "James,  how  are 
you  1 "  He  said,  "  I  am  very  ill." 
I  said,  "  What  is  the  matter  with 
you  ?  "  He  said,  "  I  have  a  dis 
ease  with  which  I  am  not  ac 
quainted."  I  said,  "  Tell  me  all 
about  it."  He  began  by  saying  : 

"  O,  truly,  you  are  right.  If  it 
were  a  mere  boy  who  asked,  I 
wo\\ld  not  say  a  single  word.  But 

Kepa  lok'  u  buza  wena,  a  ngi  z 
'kushiya  'luto.  Kuk^ala  nga  rig'  e 
saba,  ngi  ti,  '  Ku  za  'utiwa  ni  ? 
Kepa  nam/ila  loku  loku  'kufa  so 
ku  ng'  a/ilukanisile  nani,  ngi  ngo 
fi/ile  'Into. 

"  Kade  loku  'kufa  kwa  ngi 
la,  ngi  nga  ka  pumi  na  sekaya 
lapaya,  ukubuyela  end/ilini  le 
entsha  yami ;  kwa  ngi  k^ala  ngi 
se  pakati  kwomuzi.  Nabakama- 
pontshi  laba  ba  ya  kw  azi.  Kepa 
kwa  buya  kwa  pela.  Ukwenza 
kwako  kuk^ala  ngokukupuka  emi- 
nweni  na  semizwanini,  ku  kupuke 
ngemikono  na  ngemilenze  ;  ku  gi- 
jima  ku  ti  saka  nomzimba  wonke; 
kw  enyuke,  ku  ze  pezulu  nomzi 
mba,  ku  fike  ku  me  ema/Jombe, 
kw  enze  umsiti  ku  be  nzima  ka- 
kulu  lapa ;  ku  nga  ti  ngi  twele 
into  e  sindayo. 

"  Kepa  manje  a  ku  se  loko  ko- 
dwa ;  ngokuba  rnanje  se  zi  kona 
iziuto  e  ngi  zi  bonayo  ngesikati 
sokulala.  Ekupumeni  kwami  eka- 
ya,  ngi  pume  se  ngi  kgambe  ama- 
gaina  amatatu,  ngi  nga  w'  azi  uku- 
ba  a  vela  pi  na ;  ngi  zwe  igania,  se 
ngi  li  Alabelele  nje,  ngi  li  k^ede 
lonke,  ngi  nga  li  fundanga. 

"  Kepa  into  e  ngi  /Jupa  kakulu 
manje,  ukuba  izwe  leli  lonke  a  ku 
ko  e  ngi  nga  1'  aziyo  ;  ngi  li  k^eda 

since  it  is  you  who  ask,  I  will  tell 
you  everything.  At  first  I  was 
afraid,  and  said,  *  What  will  men 
say  ? '  But  now  since  this  disease 
has  separated  me  from  you,  I  can 
make  no  concealment. 

"  Long  ago  this  disease  began, 
even  before  I  quitted  the  house  on 
the  other  side  of  the  river  to  go  to 
my  new  house  ;  it  began  whilst  I 
still  lived  in  the  village.  And 
the  family  of  Umapontshi  know 
it.  But  it  passed  off  again.  It 
first  began  by  creeping  up  from 
my  fingers  arid  toes ;  it  then  crept 
up  my  arms  and  thighs;  it  ran 
and  spread  itself  over  the  whole 
body,  until  it  reached  the  upper 
part  of  the  body,  and  stopped  in 
my  shoulders,  and  caused  a  sensa 
tion  of  oppression,  and  there  was 
a  great  weight  here  on  my  shoul 
ders  ;  it  was  as  if  I  was  carrying 
a  heavy  weight. 

"  But  now  it  is  not  that  only  ; 
but  now  there  are  things  which  I 
see  when  I  lie  down.  When  I 
left  home  I  had  composed  three 
songs,  without  knowing  whence 
they  came  ;  I  heard  the  song,  and 
then  just  sang  it,  and  sang  the 
whole  of  it  without  having  ever 
learnt  it. 

"  But  that  which  troubles  me 
nost  now  is,  that  there  is  not  a 
single  place  in  the  whole  country 
which  I  do  not  know ;  I  go  over 

lonke  ebusuku  ngi  lele ;  a  ng'  azi 
lapa  ngi  ng'  aziyo  urna  u  pi  na. 

"  Ngi  bona  nezindAlovu  nezim- 
pisi,  nezingonyama  nezingwe  ne- 
zinyoka,  nemifula  i  gcwala.  Ko- 
nke  loku  ku  Alangana  kumi,  ku  za 
'u  ngi  bulala.  Amasuku  orike,  a 
ku  ko  Manga  ngi  ke  ngi  lale  ngi 
nga  bonanga. 

"  Futi,  ngi  bone  se  ngi  ndiza, 
ngi  nga  sa  nyateli  parisi  lapa." 

Nga  buza  ukuti,  "  Loku  se  ku 
njalo,  inkosi  yako  u  sa  i  kumbula 
njena  na?" 

Wa  ti,  "K^a.  Se  ku  ukufa 
loko.  Uma  ngi  linga  ukuti,  *  A 
ngi  tandaze,'  ku  nga  ti  ngi  biza 
ukufa  konke  ukuba  ku  ngi  bulale 
jnasinyane.  Indaba  yenkosi  se  i 
kitshiwe  kumi  ilesi  'sifo.  Se  ku 
fulatele  sona  kupela." 

Nga  ti,  "  U  ya  kumbula  indaba 
yepupa  elidala  lako  na  ? " 

Wa  ti,  "  U  tsho  lemikumbu 
na?" 

Nga  ti,  «  Yebo." 

Wa  ti,   "  An  !     A  ngi  ko/Jwa 

it  all  by  night  in  my  sleep ;  there 
is  not  a  single  place  the  exact 
situation  of  which  I  do  not  know. 

"  I  see  also  elephants  and  hye 
nas,  and  lions,  and  leopards,  and 
snakes,  and  full  rivers.  All  these 
things  come  near  to  me  to  kill  me. 
Not  a  single  day  passes  without 
my  seeing  such  things  in  my 
sleep. 

"  Again,  I  see  that  I  am  flying, 
no  longer  treading  on  this  earth." 

I  asked  him,  "  Since  it  is  thus 
with  you,  do  you  still  remember 
your  Lord  ? " 

He  said,  "  No.  To  do  so  is  death 
to  me.  If  I  try,  saying,  '  Let  me 
pray,'  it  is  as  if  I  summoned  all 
kinds  of  death  to  come  and  kill 
me  at  once.  The  Lord's  tidings 
are  plucked  out  of  me  by  this  dis 
ease.  It  alone  has  now  the  do 
minion  over  me." 

I  said,  "  Do  you  remember  that 
old  dream46  of  yours  ?  " 

He  said,  "  Do  you  speak  of  that 
of  the  boats  ? " 

I  said,  "Yes." 

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 

18D 

ilo.  Ngi  li  boua  ka/Je  nam/tla  nje 
ukuba  umkumbu  'lukolo  Iwami  o 
se  lu  tslioiiile  namu/Ja.  Nezinja 
lezo  e  nga  zi  bona  zi  ya  ngi  d/Ja 
nam/tla  nje." 

Nga  ti,  "  Kcpauma  inkosi  yako 
KG  isita  kuwe,  u  ya  'kusinda  ngo- 
bani  na  ? " 

Wa  ti,  "  K?a.  Se  ngi  file  ku- 
pela.  A  ngi  tsho  ukuba  ngi  sa 
'uba  umuntu  wokuba  ku  ngene 
ukuma  okutsha  e  ngi  nga  ku  k^o- 
ndi  nakanye.  A  ng'  azi  ukuba  ngi 
ini.  Bheka,  ngokuba  ngi  umuntu 
o  tanda  abantwana  bami  kakulu. 
Kepa  nam/ila  nje  a  ngi  sa  b'  azi 
noma  ba  kona  ini.  Into  enkulu  i 
lesi  'sifo  kupela." 

Wa  ti,  "  Manje  se  ngi  ke  ngi 
pume  ebusuku,  ngi  yalelwe  umuti, 
ku  tiwe,  u  sendaweni  etile  ;  a  ngi 
ye  'ku  u  mba.  Ngi  pume,  ngi  fike 
kona,  ngi  nga  u  boni,  ngi  zule  nje, 
ngi  ze  ngi  buye.  Se  ku  njalo  ma- 
nje  kuini. 

forget  it.  I  see  clearly  now  that 
the  boat  is  my  faith,  which  has 
now  sunk  into  the  water.  And 
the  dogs  which  I  saw  are  now  de 
vouring  me." 

I  said,  "  But  if  your  Lord  is 
now  your  enemy,  who  will  save 
you  1 " 

He  replied,  "No.  I  am  now 
dead  altogether.  I  do  not  think 
that  1  am  still  a  man  who  can 
enter  into  a  new  position,  which  I 
do  not  in  the  least  understand.47 
I  do  not  know  what  I  am.  At 
tend,  for  I  am  a  man  who  loves 
my  children  dearly.  But  now  I 
do  not  care  whether  they  are  alive 
or  not.  The  great  thing  is  this 
disease  alone." 

He  continued,  "  And  now  I 
begin  to  go  out  by  night,  having 
an  internal  intimation  about  medi 
cine  ;48  it  is  said,  '  The  medicine  is 
in  such  a  place  ;  go  and  dig  it  up.' 
I  go  out  and  reach  the  place,  but 
do  not  find  the  medicine  ;40  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. 

"  Zinhigi  izinto  e  ku  nga  ti  ngi 
ya  zi  bona,  ngi  fike  kona  ngi  nga 
zi  boni.  Ku  ze  kwa  ti  ngolunye 
usuku  ekuscni  kakulu,  kwa  tiwa, 
a  ngi  ye  'kumba  uinuti.  Nga  ha- 
mba,  nga  fika  kona,  a  nga  u  bona ; 
nga  buya.  Ngi  te  ngi  fika  ekaya, 
kwa  ku  tiwa,  '  U  shiyele  ni  umuti 
na  ?  i  wona  lowo  o  ke  wa  u  bona. 
Ilaniba,  u  ye  'ku  u  mba.'  Nga  za 
nga  hamba,  nga  fika  nga  u  mba. 
Nga  buya  nga  u  Ia7<la,  ngokuba 
ngi  rig'  azi  ukuba  ngi  za  'kwenza 
ni  ngawo.  Omunye  kwa  tiwa,  a 
ngi  ye  'ku  u  mba  esi/Jutankungu. 
Ng'  ala ;  na  nam/Ja  nje  a  ngi  ya- 

"  Kepa  into  enkulu  inyama  ;  ku 
tiwa  njalonjalo,  'A  ku /Jatshwe.' 
Ku  nga  ti  ngi  nga  d/Ja  inyama 
irni/ila  yonke.  Ku  funa  inyama 
loku  'kufa ;  kepa  a  ngi  vunii. 

"  Ngi  Alutshwa  izinja ;  ku  nga 
ti  lapa  ngi  kona  inja  i  nge  tsha- 
ywe;  ngi  y'  esaba  kakulu.  Ne- 
nyanga  yokubula  ku  nga  ti  ngi 
nge  i  bone  ;  ku  nga  fika  yona,  ngi 
ya  fa  masinyane,  ngi  we  pansi,  ngi 
fe.  I  loko  ke  oku  ugi  /Jupayo. 
Manje  a  ngi  sa  tandi  'muntu. 
In/diziyo  yami  a  i  sa  ba  tandi  aba- 

"  There  are  many  things  which 
I  seem  to  see,  but  when  I  go  to 
them  I  cannot  see  them.  At 
length  it  happened  one  day  very 
early  in  the  morning,  I  was  told 
to  go  and  dig  up  some  medicine. 
I  went  to  the  place,  but  did  not 
see  the  medicine,  and  came  back 
again.  When  I  reached  home,  it 
was  said,  '  Why  have  you  left  the 
medicine?  it  is  that  which  you 
saw.  Go  and  dig  it  up.'  At 
length  I  went  to  the  place  and  dug 
it  up.  Again  T  threw  it  away,  for 
I  did  not  know  what  to  do  with . 
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. 

"  But  the  great  thing  is  meat ; 
it  is  said  constantly,  *  Let  a  bullock 
be  killed.'50  It  is  as  though  I 
could  eat  meat  daily.  This  disease 
longs  for  meat ;  but  I  will  not  kill 
cattle. 

"  I  am  harassed  by  the  dogs  j  it 
is  as  if  where  I  am  the  dogs  must 
not  be  beaten  ;  I  am  greatly  afraid 
of  the  noise.  And  it  is  as  though 
I  could  not  look  on  a  diviner  j  lie 
may  come,  I  am  at  once  in  a  dying 
state,  and  fall  down  and  die.  It 
is  this,  then,  that  troubles  me. 
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. 

ntu.  Ku  uga  ti  ngi  nga  Alala  lapa 
ku  te  nya,  ku  ng'  ezwakali  umsi- 
ndo  nakanye.  A  ng'  azi  uraa  u  ti 
a  ngi  buye  nje,  ngi  ya  'ku/ilala  pi, 
loku  insimbi  kwiti  i  kala  futifuti. 
A  ngi  Tdangani  nomsindo  onjalo  ; 
ngi  y'  esaba  kakulu.  A  ngi  yi 
'kn/Jala.  Ngi  ya  'kukitshwa  in 
simbi." 

Kwa  ba  njalo  ke  sa  kuluma 
ngokubuya,  ngi  ti,  "  Buya,  uma  u 
gulela  lapa,  umkako  e  nga  ku  boni, 
ka  tsho  ukuba  u  y'  clatsliwa  naka 
nye.  Kuyena  u  m  shiyile  nje, 
ukuba  ku  ya  'kuti  um/Ja  ku  fike 
uyise  a  ra  tate,  a  hambe  naye.  U 
y'  azi  nawe  ukuba  abafazi  betu  ba 
ya  kuluma,  noma  ku  nga  guli  'mu- 
ntu,  ba  si  tshele  ukuti,  '  Uma  in- 
doda  i  Alnbuka,  i  buyela  ngapa- 
nd/ile,  i  donswa  ubumnandi  ba- 
kona,  kona  mina,  ngokuba  a  ngi 
b'  azi  ubumnandi  bakona,  se  ng'  a- 
Alukana  nayo  masinyane,  ngi  nge 
fc  ngokufa  komunye  umuntu  e  zi- 
bulala  ngamabornu.'  A  ngi  ti  u 
y'  azi  ukuba  ba  tsho  njalo  abafazi 
betu  na  ? " 

Wa  vuma,  wa  ti,  "  Yebo. 
Uhannali  u  fikile  lapa  ngensuku 
ezi  clMulile.  Wa  ti,  a  ngi  kipe 
loku  'kufa ;  uma  ku  nga  pumi,  si 
ya  'kwa/ilukana,  Nga  m  pendula 
ngokuti,  '  Ukukipa  ukufa  ukwenza 

men.  It  is  as  though  I  could  stay 
where  it  is  perfectly  still — where 
there  is  not  the  least  sound. 
When  you  tell  me  to  return,  I  do 
not  know  where  I  could  stay,  for 
the  bell  of  our  village  sounds 
again  and  again.  I  do  not  like 
such  a  sound  as  that ;  I  am  much 
afraid.  I  shall  not  stay.  I  shall 
be  driven  away  by  the  bell." 

And  then  we  spoke  of  his  re 
turn,  I  saying,  "  Come  home,  if 
you  are  ill  here ;  your  wife,  not  see 
ing  you,  does  not  suppose  at  all 
that  you  are  under  medical  treat 
ment.  To  her  way  of  thinking, 
you  have  merely  forsaken  her ; 
therefore  when  her  father  comes 
he  will  come  and  take  her  away 
with  him.  You  know  yourself 
that  our  wives  talk,  and  although 
a  man  is  not  sick,  they  tell  us  that 
if  a  husband  rebels  and  returns  to 
heathen  life,  attracted  by  its  plea 
sant  things,  yet  his  wife,  because 
she  does  not  know  any  pleasant 
things  of  heathen  life,  will  at  once 
separate  from  him,  and  not  die 
with  the  death  with  which  another 
wilfully  kills  himself.  Do  you  not 
know  that  our  wives  say  thus  ? " 

He  assented  and  said,  "  Yes. 
Hannah  came  here  some  days  ago. 
She  told  me  to  get  rid  of  this  dis 
ease.  And  if  I  did  not  get  rid  of 
it,  we  should  separate.  I  answer 
ed  her  and  asked,  '  What  is  meant 

xijani  na  ?  Ngi  ya  ku  tanda  ini 
na  1  Kw'  enziwa  imi  iiii  na  ?  O, 
a  ngi  kw  azi  ukukitshwa  kwokufa. 
Umniniko  o  giila  iko.'  S'  a/tluka- 
na  ke.  Nami  ngi  za  'kubuya  nga- 
lelo  'zwi  lokuti,  *  Uma  ku  nga 
pumi,  si  za  'kwa/tlukana.'  Se  ngi 
za  'ubuya,  nayc  umkami  a  zibonele 
loko  okn  nga  kipa  loku  'kufa. 
Ngi  nge  tsho  usuku.  Ni  ya  'ubona 
ngi  fika  nje.  TJmzimba  wami 
iibu/Jungu,  ngokuba  ngalobu  'bu- 
suku  e  ni  fika  ngabo  ngi  ni  bonile 
ni  za  kumi,  ni  abelimgu.  Wa  ngi 
bulala  umhmgu  '}  wa  ngena  lapa, 
wa  ngi  tshaya  emlenzeni  lo  ow'  a- 
pukayo,  wa  w  apula.  Ng'  esuka, 
nga  m  tola  ngomlota.  Ngi  gula 
iloko  ke.  Ngi  y'  a/Julcka  uku  ni 
tshela  usuku. 

"A  ngi  guli  imi/tla  yonke. 
Ngolunye  usuku  ngi  ya  tokoza  nje, 
kakulu  ngesonto.  Ku  ti  ngalo, 
noma  ngi  nga  sa  1'  azi,  ngi  ya  pila 
kakulu.  Se  ng'  azi  ngomzimba 
ukuba  isonto  nam/ila  nje.  Ku 
njalo  ke  ukufa  kwami. 

"  Hamba  ni.  Kc  ngi  ni  pele- 
zele ;  ngi  za  'kubuya  lapa  ngape- 
zulu." 

Nembala  ke  sa  hamba  nje  naye. 
Kodwa  u  se  hamba-ze,  u  se  binca 
imintsha.  Nga  ka  nga  u  bona 
umuntsha  wake,  isitobo  esimnya- 
ma. 

by  getting  riJ  of  it  1  Am  I  fond 
of  it?  Did  I  produce  it?  O,  I 
do  not  know  how  the  disease  can 
be  got  rid  of.  The  disease  is 
master  of  the  sick  man.'  And  so 
we  separated.  And  I  am  now 
about  to  return  home  for  that  say 
ing  of  hers,  '  If  the  disease  does 
not  cease  we  shall  separate.'  I 
will  now  come  back,  that  my  wife 
may  see  for  herself  that  which  can 
get  rid  of  the  disease.  I  cannot 
fix  the  day.  You  will  see  me 
when  I  come.  My  body  is  in, 
pain,  for  on  the  night  before  you 
came  I  saw  you  coming  to  me,  but 
you  were  white  men.  A  white 
man  hurt  me ;  he  came  in  here 
and  struck  me  on  the  thigh  which 
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. 

"  I  am  not  ill  every  day.  Some 
days  I  am  quite  well,  especially  on 
Sunday.  On  Sunday,  although  I 
no  longer  know  it  is  Sunday,  I  am 
very  well.  I  now  know  by  my 
body  that  it  is  Sunday.  Such 
then  is  my  disease. 

"  Go.  I  will  accompany  you ; 
I  will  come  back  from  the  top  of 
the  hill." 

So  then  we  went  with  him. 
But  he  now  goes  naked,  and  wears 
the  umuntsha.  I  just  caught 
sight  of  his  umuntsha ;  the  hinder 
part  was  black. 

That  is,  iu  a  dream. 

Futi  nga  buza  ngokuti,  "  Ku 
ngani  ukuba  u  pume  ekaya  ngo- 
kunyenyela  umfundisi,  o  inyanga 
yczifo  zonkc,  u  nga  m  tshelanga 
na?" 

"Wa  ti,  "A  ngi  m  tshelanga 
ngokuba  ng'  esaba,  nga  ti,  *  Uma 
ngi  m  tshcla,  u  za  'kuti  ngi  ya 
Alanya,  a  ngi  bambe,  a  ngi  yise 
cmgungund/dovu,  ngi  /dale  kona 
isikati  eside.'  Ng'  esaba  loko  ke, 
ngi  nga  m  tshelariga  nje  ngokuti, 
*  O,  lokn  u/tlanya  1'  ona  izinto  za- 
bantu,  mina  a  ng'  oni  'luto,  ngi  ya 
zigulcla  njc ; — O,  k^a,  a  ngi  nga  m 
tsheli.  Kumbe  ngi  ya  'kupila  uma 
ngi  zifunele  izinyanga.  A  ngi 
hambe.'  Nga  hamba  ke.  Nga 
hamba  ngaloko  ke, 

Sa  hamba  ke,  s'  a/tlukana  naye 
en/Ja  kwomuzi,  e  hamba  e  nga 
kamgi ;  umlcnze  a  w  omile ;  u 
lingana  nomimye  nje.  Kodwa 
ekwe/ileni  ku  ya  bonakala  ukuba 
lo  'muntu  wa  limala.  Kodwa 
ekwenyukeni  u  hambisa  kwabantu 
nje  bonke. 

Ukud/Ja  a  ku  d/Jayo  kutatu 
kupela — inyania,  izinsipo  ku  ga- 
y we  umkcuku ;  uma  ku  nge  ko  a 
d/Je  imifino  yasen/ile.  Nako  uku- 
d^la  a  pila  ngako.  Amasi  ka  wa 
faki  uakanye ;  u  ya  zondana  nawo. 

Further,  I  asked  him,  "Why 
did  you  leave  home  unknown  to 
our  Teacher,  who  is  a  doctor  of  all 
diseases,  without  telling  him?" 

He  replied,  "  I  did  not  tell  him, 
for  I  was  afraid,  and  said,  '  If  I 
tell  him,  he  will  say  I  am  mad, 
and  seize  me  and  send  me  to  Pie- 
ternmritzburg,  and  I  shall  stay 
there  a  long  time.'  I  feared  that 
then,  and  did  not  tell  him,  think 
ing,  *  O,  since  a  mad  man  destroys 
people's  property,  and  I  do  no 
harm,  but  iny  sickness  is  an  injury 
to  myself  only  ; — O,  no,  let  me  nofc 
tell  him.  It  may  be  I  shall  get  well 
if  I  find  doctors  for  myself.  Let 
me  go.'  So  I  went  away." 

So  we  left,  and  separated  from 
him  at  a  place  above  the  village. 
He  walked  without  limping ;  his 
thigh  has  not  dried  up,  it  is  of  the 
same  length  as  the  other.  But 
when  he  is  going  down  hill,  it  is 
evident  that  he  is  a  man  who  has 
been  injured.  But  when  he  goes 
up  hill,  he  looks  like  all  other 
men. 

There  are  only  three  kinds  of  food 
that  he  eats — meat,  and  the  dregs 
of  beer  mixed  with  boiled  maize ; 
if  these  cannot  be  had  he  eats  wild 
herbs.  That  is  the  food  on  which 
he  lives.  He  does  not  put  amasi 
into  his  mouth  by  any  means ;  he 
dislikes  it,  and  it  disagrees  with 
him. 

Futi,  ngolunye  usuku  ebusuku 
wa  tslielwa  ukuti,  "  Vuka,  u  tsho- 
ne  ngalapa  cmfuloni,  u  za  'kufu- 
mana  inyamazane  i  sem/don/Jweni 
i  banjiwe ;  hamba,  u  ye  'ku  i  tata." 
U  ti,  "Nga  viika  ke.  K\va  ti 
lapa  sc  ngi  hambile  umfo  wetu  wa 
ngi  landela,  Umankamane."  Wa 
ponsa  ngetshe,  wa  tsliaya  in/Jaba. 
W  etuka  Ujames,  wa  baleka,  wa 
buyela  kuye,  wa  m  tetisa  ngokuti, 
"W  enze  ni  ukuba  u  ng'  etuse 
lapa  ngi  za  'kutata  inyamazane  ya- 
mi  na?"  Kwa  ku  pela  ke,  kwa 
pcla  loko  o  be  ku  ra  k^uba  ukuba 
a  yotata  inyamazane.  Ba  goduka 
nje  ke,  ku  nga  se  ko  'luto. 

Ku  tiwa  abakubo,  lu/ilobo  olu- 
butataka  kakulu,  lu  ba  izinyanga. 
Ku  kona  ababili  abafo  wabo  ba- 
kwazulu  ba  izinyanga.  Ujames 
wa  ngi  tshela,  wa  ti,  "  Kwa  iika 
Uheber  lapa,  e  vela  kwazulu ;  wa 
ngi  tshela  ukuti,  i  Abafo  wenu 
kwazulu  le  se  be  izinyanga,  Ubani 
iiobani.' "  U  ti  ke  Ujames  ke, 
"  Nanko  ke  umuutu  owa  ngi 
bangela  ukufa  loku.  Wa  ti  e  sa 
tsho  nje  nga  tsliaywa  uvalo  olwe- 
sabekayo.  A  ngi  m  pendulanga ; 
nga  tula  nje.  Se  ngi  /Jabekile, 
ngokuba  e  kuluma  indaba  ey'  e- 
nzekayo  kumina ;  kodwa  ngi  nga 
kulumi  ngayo,  ngi  ng'  azi  ukuba 
isifo  sini  na.  Yena  wa  ng'  azisa, 
ku  ze  ku  be  nam7*la  nje. 

Again,  once  at  night  he  was  told 
to  awake  and  go  down  to  the 
river,  and  he  would  find  an  ante 
lope  caught  in  a  Euphorbia  tree ; 
and  to  go  and  take  it.  "  So,"  said 
he,  "  I  awoke.  When  I  had  set 
out,  my  brother,  Umankamane, 
followed  me."  He  threw  a  stone 
and  struck  an  aloe.  James  was 
frightened,  and  ran  back  to  him 
and  chided  him,  saying,  "Why 
did  you  frighten  me  when  I  was 
about  to  lay  hold  on  my  antelope." 
That  was  the  end  of  it,  and 
he  was  not  again  told  by  any 
thing  to  go  and  fetch  the  ante 
lope.  They  went  home,  there 
being  nothing  there. 

James's  people  say  they  are  of  a 
family  who  are  very  sensitive,  and 
become  doctors.  There  are  two  of 
his  brothers  in  Zululand  who  are 
doctors.  James  told  me,  saying, 
"  Heber  came  to  us  on  his  arrival 
from  Zululand;  he  told  me  that 
my  brothers  in  Zululand  are  now 
doctors,  So-and-so  and  So-and-so." 
And  so  James  said,  "  He  then  is 
the  man  who  brought  this  disease 
on  me.  Whilst  he  was  telling  me 
I  was  seized  with  a  fearful  dread. 
I  did  not  answer  him,  but  remain 
ed  silent.  I  am  now  ill  because  he 
spoke  of  what  I  myself  was  expe 
riencing  ;  but  I  did  not  speak  of  it, 
for  I  did  not  know  what  disease  it 
was.  He  made  me  understand; 
and  I  understand  it  to  this  day." 

Ku  tiwa  uyise  kajames,  Ukoke 
la,  wa  e  umuntu  o  inceku  yenkosi 
yakwazulu.  Kepa  wa  banjwa  iso 
lesi  'sifo  sokwetasa.  Inkosi  ya 
tukutela  uma  i  zwe  loko.  Ya  mu 
d/ila  izinkomo  zonke  zake.  Wa 
/Jala  iije.  Nanko  ke  umuti  OAVona 
w'  elapa  Ukokela.  Kwa  pela. 

Abanye  ba  izinyanga  na  lapa 
esilungwini.  Odade  wabo  ba  y'  e- 
tasa  njalo ;  bailing!  aba  nalesi 
'sifo  esi  kujames.  Abariye  ba  ya 
vinjwa,  ku  pele.  Abanye  ku  ze 
ku  zipelele  nje,  ku  katale,  ku  m 
yeke.  Omunye,  ka  si  ye  wakubo, 
iigi  mu  zwile  lapa  kujojo  ;  intombi 
yasembo  kanoponya ;  ku  tiwa  naye 
u  be  tasa,  'eiiza  njengojames  njalo. 
Kepa  w'  elatsliwa  izinyanga  ezi- 
ningi.  Z'  a/Juleka,  e  se  hamba 
ezintabeni,  e  nga  sa  7<lali  ekaya ; 
umfazi.  Wa  za  w'  elatsliwa  Ujojo 
kamanzezulu  ;  wa  m  a/dula.  Wa 
/Jaba  izimbuzi  ezirabili  —  imvu 
nembuzi ;  imbuzi  imMope,  imvu 
imnyama.  Wa  m  elapa  ngazo ; 
emnyama  ey'  enza  ukuba  itoiigo  li 
be  mnyama,  li  nga  kanyi  ;  em/Jo- 
pe  ey'  enza  ukuba  itongo  li  be 
mAlope,  li  kanye,  li  in  bonise  ka/de. 

It  is  said  that  James's  father, 
Ukokela,  was  the  steward  of  the 
Zulu  king.  But  he  was  seized 
with  the  disease  which  precedes 
the  power  to  divine.  The  king 
was  angry  when  he  heard  it.  He 
ate  up  all  his  cattle.  That  was 
the  medicine  which  cured  Ukokela. 
That  was  the  end  of  it. 

Others  are  doctors  here  in  the 
country  of  the  English.  His  sis 
ters  have  the  initiatory  symptoms ; 
there  are  many  who  have  James's 
disease.  Some  have  the  Itongo 
laid.  With  others  the  disease 
ceases  of  its  own  accord ;  it  is 
tired,  and  leaves  them.  Another, 
not  one  of  James's  relatives,  I 
heard  Ujojo  mention  her;  she  was  a 
girl  of  the  Abanibo,  the  daughter 
of  Unoponya ;  it  is  said,  she  was. 
affected,  and  did  as  James  does. 
But  she  was  treated  by  many  doc 
tors.  They  could  not  cure  her ; 
she  still  went  to  the  mountains, 
and  did  not  stay  at  home ;  she  was 
a  married  woman.  At  length  she 
was  treated  by  Ujojo,  the  son  of 
Umanzezulu ;  he  cured  her.  He 
killed  two  goats — or,  rather,  a 
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- 

Wa  m  vimba  kc,  wa  m  godusa, 
wa  m  Mails'  ekaya.  U  se  umuntu 
nje  manje.  Nami  ngi  ke  nga  m 
bona.  Kwa  tiwa,  kacle  e  hamba 
ezintalxnii.  Kepa  manje  ka  sa 
bonakali  ukuba  u  ke  wa  hamba. 

Izinyanga  zokubula  zi  ti  ku- 
j; inics,  naye  u  ya  tasa,  u  za  'kuba 
inyanga.  Kodwa  ka  ng'  elatshwa 
ngemiti  emnyama  yoku  in  vimba ; 
u  ya  'kufa  ;  ka  yekwe  nje.  Nga- 
loko  ke  abakubo  se  be  koAliwe 
into  a  ba  za  'ku  y  enza,  loku  ku 
tiwa,  u  ya  'kufa.  Se  be  buka  nje. 
Izwi  lezinyanga  li  urnteto  kubo  \ 
ba  nge  li  d/ilule  nakanye. 

UMPENGULA  MBANDA. 

ly.52  So  he  laid  the  Itongo,  and 
she  went  home ;  he  caused  her  to 
live  at  home.  And  she  is  now  a 
human  being.  It  is  said,  for  a 
long  time  she  lived  in  the  moun 
tains.  But  it  is  now  no  longer 
apparent  that  she  ever  did  so. 

The  diviners  tell  James  that 
he  too  is  beginning,  and  will 
soon  be  a  doctor.  But  they 
say  he  must  not  be  treated  with 
black  medicines  to  lay  the  Itongo, 
for  he  will  die  ;  he  must  be  just 
left  alone.  His  friends  therefore 
do  not  know  what  to  do,  since  it 
is  said,  he  will  die.  They  merely 
look  on.  The  diviners'  word  is 
their  law ;  they  can  on  no  account 
go  beyond  it.

UKUPENDUKA  kwabantu  be  pendu- 
ka  izinyoka,  lezo  'nyoka  a  ba  ba  i 
20  a  ziningi,  zi  ketiwe,  zi  y'  aziwa, 
— ukuti,  imamba  emnyama,  nen- 
yandczulu  e  imamba  ehlAlaza; 
amakosi  lawo  ke.  Abaritu  um- 

THE  snakes  into  which  men  turn 
are  not  many;  they  are  distinct 
and  well  known.  They  are  the 
black  Imamba,  and  the  green 
Imamba,  which  is  called  Inyande- 
zulu.  Chiefs  turn  into  these. 

52  This,  as  it  is  told  in  the  text,  is  not  clear.  It  appears  that  the 
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 — • 
the  "  brightening  "  plan,  that  is,  he  acted  subtlely,  making  the  Itongo 
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. 

/tlwazi,  amukosikazi  ke  lawo.  E- 
nye  ubulube  ukuti  inkwakwa, 
nomzingand/tlu,  kupcla  kwezinyo- 
ka  ezi  abantu. 

Kepa  ukubonwa  kwazo  uma  zi 
abantu,  zi  bonwa  ekungcneni  kwa 
zo  end/tlini ;  a  zi  vami  ukungena 
ngoinnyango.  Kumbo  zi  ngena 
ku  nge  ko  'muntu,  z'  enyuke  zi 
y'  emsamo,  zi  /ilalc  kona,  zi  zibute. 
I  nga  li  d/tli  isele  nempiiku,  i  7*lale 
nje,  i  ze  i  boiiwe  umuntu,  a  bize 
abanye  ;  i  ng'  etuki  ukubaleka,  i 
ze  i  shiywe  nje.  Abanye  ba  ti, 
"  A  i  bulawe."  Abanye  ba  ti, 
"  Umuntu  lo  ?  " 

Uma  i  nenoseba  o/ilangotini,  a 
vele  ow'  azi  ubanibani  wakona 
owafayo,  a  tsho  ukuti,  "  Ubani  lo. 
A  11  i  li  boni  inxeba  leli  o/tlangotini 
na  1 "  I  yekwe  ke.  Ku  lalwe. 

Ku  ti  ebusuku  umninimuzi  a 
pupe  ipupo  ukuti,  "  Ni  se  ni  funa 
uku  ngi  bulala  nje  1  Se  ni  koAli- 
we  ini  iniina  na  1  Nga  ti,  ngi  zo- 
kcela  ukud/ila  ;  na  ngi  bulala  na  ? 
Ngi  Ubani." 

Ku  se  kusasa  e  wa  lauza  lawo 
'rnapupo,  a  ti,  "A  ku  ncencezwe 
ukure  itongo  li  nga  tukuteli,  li  si 
bulale."  Ku  fuuwe  inkomo,  noma 

Common  people  turn  into  the  Um- 
thlwazi,  and  chieftainesses.  An 
other  snake  is  called  Ubulube  or 
Inkwakwa,  and  another  Umzinga- 
ndhlu  ;  common  people  turn  into 
these  only. 

These  snakes  are  known  to  be 
human  beings  when  they  enter  a 
hut ;  they  do  not  usually  enter  by 
the  doorway.  Perhaps  they  enter 
when  no  one  is  there,  and  go  to 
the  upper  part  of  the  hut,  and 
stay  there  coiled  up.  A  snake  of 
this  kind  does  not  eat  frogs  or 
mice  ;  it  remains  quiet,  until  some 
one  sees  it  and  calls  others  ;  it  is 
not  afraid  so  as  to  run  away,  and 
it  is  left  alone.  Some  say,  "  Let 
it  be  killed."  Others  say,  "  What, 
kill  a  man?" 

If  the  snake  has  a  scar  on  the 
side,  someone,  who  knew  a  certain 
dead  man  of  that  place  who  also 
had  such  a  scar,  comes  forward 
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. 

During  the  night  the  chief  of 
the  village  dreams,  and  the  dead 
man  says  to  him,  "  Do  you  now 
wish  to  kill  me  1  Do  you  already 
forget  me  ?  I  thought  I  would 
come  and  ask  for  food ;  and  do  you 
kill  me  ?  I  am  So-and-so." 

In  the  morning  he  tells  his 
dreams,  and  says,  "  Let  a  sin- 
offering  be  sacrificed,  lest  the  Ito 
ngo  be  angry  and  kill  us."  They 
fetch  a  bullock  or  goat ;  and 

imbuzi,  ku  bongwc,  ku  d/Jiwe. 
Ku  kjabukwe  i  nga  se  ko.  Se  i 
te  nya. 

Inyoka  nje  i  ngena  end/Jini,  i 
talaze,  y  esab'  abantu  ;  i  bulawe, 
ngoba  i  y'  aziwa  ukuba  umla- 
land/de. 

Futi  i  y'  aziwa  na  ngokgobo 
Iwayo  nje,  ukuba  isilwane,  i  bula 
we  noma  i  nga  talazi,  ngokuba  a  i 
si  yo  imamba  e  ku  tiwa  umuntu, 
nenyandezulu  i  y'  aziwa  ukuba 
umuntu.  Z'  a/dukeiie  ezi  abantu 
nezi  nge  'bantu  ngombala  wazo. 
Njengebululu  nevuzamanzi  nen- 
Alangwana  nemamba  empofu,  ne- 
luAlaza  i  namabala,  zi  y'  aziwa 
lezo  ukuba  imilaland/ile.  A  kw  e- 
nzeki  ukuba  i  be  umuntu  ngesinye 
isikati ;  a  zi  penduki ;  zi  imilala- 
ndAle  njalo.  Nezi  abantu  zi  aba 
ntu  njalo ;  zi  bonwa  kgede,  ku  ti- 
•we  abantu }  nembala  zi  kulume 
ngamapupo  ;  noma  zi  nga  kulmni, 
kw  aziwe  ukuba  umuntu. 

Ukwaziwa  kwazo  lezo  ezi  abantu 
z'  aziwa  ngokujwayela  ekaya,  na 
ngokungad/Ji  izimpuku,  nokunge- 
tuki  umsindo  wabantu  ;  zi  bonwe 
njalo  i  ng'  etuki  isitunzi  somuntu, 
i  ng'  eaabeki  kubantu,  ku  nga  bi 

and  eat  the  flesh.  They  look,  and 
the  snake  is  no  longer  there.  It 
has  now  entirely  disappeared. 

A  mere  snake,  when  it  conies 
into  a  hut,  looks  from  side  to  side, 
and  is  afraid  of  men  ;  and  it  is 
killed  because  it  is  known  to  be  a 
wild  snake. 

A  snake  is  also  known  by  its 
mere  appearance  to  be  an  ani 
mal,  even  though  it  does  not  look 
from  side  to  side,  because  it  is 
neither  an  Imamba53  that  is  a  man, 
nor  the  Inyandezulu,5'1  which  is 
known  to  be  a  man.  Those  which 
are  men  and  those  which  are  not, 
are  distinguished  by  their  colour. 
The  Puffadder,  the  Ivuzamanzi, 
the  Inthlangwana,  and  the  grey  and 
spotted  Imamba,  are  known  to  be 
mere  beasts.  It  is  impossible  for 
them  to  be  ever  men  ;  they  never 
become  men ;  they  are  always 
beasts.  And  those  which  are  men 
are  always  men  j  as  soon  as  they 
are  seen  they  are  known  to  be 
men  j  and  truly  they  speak  in 
dreams  ;  and  even  if  they  do  not, 
it  is  known  that  they  are  men. 

Those  which  are  men  are  known 
by  their  frequenting  huts,  and  by 
their  not  eating  mice,  and  by  their 
not  being  frightened  at  the  noise 
of  men ;  they  are  always  observed 
not  to  be  afraid  of  the  shadow  of 
a  man  ;  neither  does  a  snake  that 
is  an  Itongo  excite  fear  in  men, 

53  That  is,  the  black  imamba. 

54  Or  green  iniamba.     There  is  besides  a  spotted  green,  and  grey 

T*r»amlv;» 

ko  ncsitunzi  end/Jini  sokuba  ku 
koiia  isilwane,  ku  pole  nje,  ku 
zwakale  uknba  ku  fiko  umnini- 
muzi.  Ekuboneni  kwabantu  ku 
nga  ti  ngoku  i  bona  njc  i  ya  ku- 
luma  ukuti,  "Ni  ng'  esabi.  U- 
mina."  Ba  tola  'mand/Ja  njalo 
uku/tlangana  nayo. 

Uma  i  bulewe  umuntu  o  ng1  a- 
ziyo,  i  buye  i  vuke,  i  fike  iiazo 
izinduku  lezo  e  b*  i  bulawa  ngazo, 
zi  serazimbeni  imivimbo  ;  i  kulumc 
ngepupo,  i  sola  ukupatwa  kabi 
kwayo.  Ku  ncencezwe  emva 
kwaloko.  I  loko  ke  e  z'  aziwa 
ngako  iziuyoka. 

Ku  ti  owa  e  nesikci  enizimbeni, 
a  bonwe  ngaso  ;  nekcide  li  bouwe 
ngeso  enyokeni ;  nengozi  i  bonwe 
ngayo  ;  nonyonga  lu  bonwe  ngako. 
Zi  bonwa  ngaloko  ke,  ngokuba 
abantu  imvamo  ba  vame  ukuba 
nezikci,  izinyoka  zabo  zi  njalo. 
Aba  nge  nazikci  ba  ya  kuluma. 
Noma  ku  bonwa  ukuba  itongo, 
kodwa  e  nge  nasikci,  ku  tiwe, 
"  Umuntu  lo  ; "  kodwa  a  si  m  azi. 
A  ziveze  ngokukuluma.  Z'  aziwa 
ngaloko  ke. 

Futi,  uma  inyoka  e  itongo  i  lala 

and  there  is  no  feeling  of  alarm  as 
though  there  was  a  wild  beast  in 
the  house  ;  but  there  is  a  happy 
feeling,  and  it  is  felt  that  the 
chief  of  the  village  has  come. 
When  men  see  it,  it  is  as  though 
it  said  as  they  look  at  it,  "  Be  not 
afraid.  It  is  I."  So  they  are  able 
at  all  times  to  associate  with  it. 

If  it  has  been  killed  by  someone 
who  is  ignorant,  it  comes  to  life 
again,  and  has  the  marks  of  the 
rod  on  its  body  by  which  it  was 
killed  ;  and  complains  in  a  dream 
of  the  treatment  it  has  received. 
And  after  that  a  sin-offering  is 
sacrificed.  This,  then,  is  how 
snakes  are  distinguished. 

He  who  had  a  scar  is  recognised 
by  that ;  and  he  who  had  but  one 
eye  is  recognised  by  the  snake  into 
which  he  has  turned  having  one 
eye  also ;  and  another  is  recognised 
by  the  marks  of  injuries  ;  and  a 
lame  man  is  known  by  the  lame 
ness  of  the  snake.  That  is  how 
they  are  known,  for  men  usually 
have  some  marks,  and  the  snakes 
into  which  they  turn  have  similar 
marks.  The  man  who  had  no 
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. 

Again,  if  a  snake  which  is  an 

Bgom&lana,  i  bekise  isisu  pezulu, 
ku  y'  esabeka,  ku  tiwa  inkulu 
indaba  e  za  'uvela — noina,  ku  za 
'ububa  umuzi,  Ku  kcolwe,  ku 
yiwe  cnyangeni  yokubula,  i  ku 
laude  loko  okwenziwa  itongo  nga- 
ko ;  ku  lungiswe. 

Uma  i  tandcla  isitsha,  i  y*  ala 
ukuba  si  tabatwe,  ku  ze  ku  funwe 
into,  ku  tetwe,  i  suke. 

Futi,  uma  inyoka  e  itongo  i 
ngcna  ngen/Juzula,  kw  aziwe  uku- 
)xi  itongo  lomuntu  owa  e  ihhata- 
uga  e  sa  pila.  U  sa  liamba  ngako 
ukwenza  kwakc.  Ku  lungiswe 
ngento, 

I  loko  ke  e  ngi  kw  aziyo  nga- 
matongo. 

UMPENGULA  MBANDA. 

Itongo  lies  on  its  back,  with  its 
belly  upwards,  it  is  a  cause  of 
alarm,  and  it  is  said  something  of 
consequence  is  about  to  happen, — 
or,  the  village  is  about  to  be 
destroyed.  The  people  sacrifice 
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. 

If  a  snake  coils  around  a  vessel 
and  will  not  allow  any  one  to  take 
it,  the  people  bring  a  sacrifice  and 
worship,  and  it  goes  away. 

And  if  a  snake  which  is  an  Ito 
ngo  enters  a  house  rapidly,55  it  is 
known  to  be  the  Itongo  of  a  man 
who  was  a  liar  whilst  he  lived. 
And  he  is  still  a  liar.  They  sacri 
fice  something  to  such  an  Itongo. 

This  is  what  I  know  about  the 
Amatongo. 

Men  turn  into  many  kinds  of  Animals, 

Ku  tiwa  abantu  ba  penduka  izi- 
Iwane  eziningi.  Omunye  ku  tiwa 
u  ba  umnyovu  ;  omunye  a  be  isa- 
lukazana;  nomunye  imamba;  no- 
munye  inyandezulu ;  imvamo  ba 

IT  is  said  that  men  turn  into  many 
kinds  of  animals.  It  is  said  that 
one  becomes  a  wasp ;  another  an 
isalukazana  ;50  another  an  ima 
mba  ;57  another  an  inyandezulu  ;68 
but  the  greater  number  turn  into 

56  Rapidly,  or  rather,   without  any  shame, — arbitrarily,  as  one 
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. 
58  Inyandezulu,  a  poisonous  snake,  the  green  imamba. 

pcndnka  um/Jwazi  oluAlaza  no- 
nsundu.  Leyo  'miMwazi  yombili 
umuiitu  a  nga  ze  a  vume,  a  ti, 
"  Yebo,  abantu  laba,"  e  tsho  ngo- 
kuba  i  nga  twali 'me/Jo  njengalezo 
'zilwanyana  ezine.  A  w  esabi 
um/ilwazi  umuntti,  u  haraba  kaAle ; 
uma  umuntu  e  u  bona  u  lele,  ku 
ze  ku  fike  abaningi  ba  u  bone; 
noma  be  u  vusa,  u  ti  siki,  u  me. 

Ngaloko  ke  ku  tiwa,  u  itongo, 
ngokuba  a  u  bonanga  u  hi  ma  'mu- 
ntu  ;  isilwane  e  si  nge  nalulaka 
kuzo  zonke.  OluAlaza  nonsundu 
i  ya  fana  ngokuba-mnene. 

Kepa  ezinye,  noma  ku  tiwa  zi 
amatongo,  kepa  a  zi  jwayeleki 
erne/Jweni,  ngokuba  lu  u/tlobo 
Iwezilwane  ezi  lumako.  A  i  bo- 
nakali  imamba  yasen/Je  neyaseka- 
ya  ngombala;  umbala  wayo  nin 
ny  e,  am  e/ilo  ayo  manye;  neyasen/tle 
ukubheka  kwayo  kunye — ukubhe- 
ka  kwempi  okwesabisa  umuntu  ;  a 
nga  mehva  isibindi  ukuti,  "  Itongo. 
Ngi  nga  sondela  kuyo."  Ai ;  u 
tsho  e  kudo  e  nga  sondeli.  Kodwa 

the  umthlwazi,59  which  may  bo 
green  or  brown.  As  regards  the 
two  kinds  of  umthlwazi,  a  person 
may  allow  that  they  are  men,  be 
cause  they  do  not  stare  fiercely 
like  the  other  four.  The  umthlwazi 
is  not  afraid  of  a  man,  it  moves 
slowly ;  if  a  person  sees  it  lying, 
it  remains  quiet  until  many  come 
and  look  at  it ;  and  if  they  arouse 
it,  it  moves  slightly,  and  again  re 
mains  quiet. 

Therefore  it  is  said  to  be  an 
Itongo,  for  it  never  bites  any  one ; 
it  is  a  beast  which  is  less  fierce 
than  all  others.  The  green  and 
brown  kinds  resemble  each  other 
in  gentleness. 

And  the  others,  although  they 
are  called  Amatongo,  yet  the 
eyes  do  not  get  accustomed  to 
them,60  for  they  belong  to  a  kind  of 
animal  which  bites.  The  imamba 
which  frequents  open  places,  and 
those  which  frequent  houses,  are 
not  distinguishable  by  colour ; 
their  colour  is  the  same,  their  eyes 
are  alike  ;  and  when  they  are  in 
an  open  place,  their  stare  is  of  the 
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. 

em/ihvazini  si  tslio,  si  sondela  ku- 
wo. 

Kakulu  imamba  ku  tiwa  ama- 
kosi ;  kcpa  izalukazana  ku  tiwa 
abafazi  abadala ;  mn/Jwazi  ku  tiwa 
abantu.  Umnyovu  a  ku  tshiwo 
ngokubonakalako,  uktiti  u  itongo, 
ngokuba  u  vela  ernntwini ;  ku  nga 
u  itongo  ngokutuny wa ;  i  ilo  ngo- 
kubonwa  kwawo  ke,  ku  tiwc,  u 
itongo  ;  ngokuba  ku  tiwa  ngawo, 
ku  nga  u  isitunywa. 

approaching  near  to  it.  But  we 
say  the  umthlwazi  is  an  Itongo, 
and  go  up  to  it. 

But  the  imamba  is  said  es 
pecially  to  be  chiefs  ;  the  isalukaza- 
na,  old  women  ;  and  the  umthlwa 
zi,  common  people.  As  regards 
the  wasp,  it  is  not  clear  that  it  is 
an  Itongo,  because  it  appears  to 
a  man  ;  it  is  as  it  were  an  Itongo 
because  it  is  sent ;  it  is  an  Itongo 
through  being  seen,  and  so  it  is 
said  to  be  an  Itongo ;  for  people 
say  of  it,  it  resembles  something 
that  has  been  sent.

Ku  }ra  bizwa  amatongo  onke  nge- 
tongo  lokuk^ala  el'  aziwayo.  Li 
bizwe  njengaloku  isizwe,  ku  tiwa, 
esakwabani ;  esetu  ku  tiwa  sama- 
pcpeto.  Isibongo  ku  tiwa  Gwala, 
ninuntu  wokuk^ala,  ukuti,  unku- 
lunkulu  wamapepete.  Uycna  e 
inAloko  yesizwe  sonke  ;  si  kuleka 
iigaye.  Ku  ti  uma  ku  /Jatshwe, 
ku  tiwe,  "Nina'bakwagwala,pelela 
ni  nonke,  ni  ze  'kudAla.  Naku 
'kud/Ja  kwenu." 

Kepa  manje  ngokuba  ku  kona 
i/inyanga,  a  ku  sa  k^alwa  ngaloko; 
ngokuba  kwabafayo  u  y'  aziwa 
oyena  e  ngenise  isifo ;  w'  aziwa 

ALL  the  Amatongo  are  called  upon 
by  the  name  of  the  first  Itongo  who 
is  known.  It  is  called  just  as  a  na 
tion  is  called  after  a  certain 
person  ;  ours  is  the  nation,  of  the 
Amapepete.  The  family  name  is 
Gwala,  the  first  man,  that  is,  the 
Unkulunkulu  of  the  Amapepete. 
It  is  he  who  is  the  head  of  the 
whole  nation ;  we  pray  by  his 
name.  And  when  we  sacrifice  we 
say,  "  Ye  people  of  Gwala,  come 
all  of  you  to  eat.  Behold  your 
food." 

But  now  since  there  are  diviners 
we  no  longer  begin  in  this  way ; 
for  it  is  known  who  among  the 
dead  has  caused  disease;  he  is 

ngokubula  ezinyangeni,  ukuba 
"  Ubani  lowo  u  gula  nje,  u  bulawa 
Ubani  lowo  wakini.  Ni  ya  m  a 
zi ;  u  ti,  ku  ngani  ukuba  ku  t 
lapa  ni  pete  ukud/Ja  ni  nga  m 
kumbuli  na?"  Ngaloko  ke  ku 
bizwa  yena  kukyala,  ku  tiwe, 
"  Bani  kabani,"  e  bongwa  ngezi 
bongo  zakc  ;  ku  ze  ku  fikwe  m 
kuyise,  a  ngeniswe  naye  kule  'n- 
daba  yokufa  ;  ku  ze  ku  fikwe  kwo- 
\vokupela;  se  ku  ya  gcinwa  ke 
uma  ku  tiwa,  "  Nina  'bakwagwala, 
owa  ti  wa  ti  "  (ku  balwa  izibongo 
zake),  "  pelcla  ui  nouke." 

Ku    njalo    ke    ukwaAlukanisa 

amatongo.  'A/dukaniswa  ngokuba 
u  ba  munye  ematongweni  o  yena  e 
veza  isifo.  Abanye  ba  nga  tsho 
'Into.  Ku  bizwe  yena  ke  kuk^ala, 
njengokuba  e  kala  ngokuti,  "  Ku 
ngani  ukuba  ngi  nga  be  ngi  sa 
patwa  na  1 "  Ku  njalo  ke. 

Njengaloku  kwiti,  kwa  ka  kwa 
gula  ubabekazi ;  kwa  tiwa  ezinya- 
ngeni,  "U  bulawa  umfo  wabo, 
ngokuti,  '  Kulo  'muzi,  noma  ku 
petwe  ukud/ila,  a  ngi  sa  kunjulwa;' 
e  tsho,  ngokuti,  '  Ku  ngani  ukuba 
ku  nga  k^alwa  ngaye  ukubizwa 
ematongweni  onke  na  1 '  " 

Araatongo  a  sa  Alupa  abantu 
ngaloko.  Ilelo  li  ya  banga  njalo, 

known  by  enquiring  of  the  di 
viners ;  they  tell  us,  "Since  So- 
and-so  is  ill,  he  is  made  ill  by  So- 
and-so,  one  of  your  people.  You 
know  him  ;  he  says,  how  is  it  that 
when  you  have  food  you  forget 
him  ? "  Therefore  he  is  called 
upon  first,  and  it  is  said,  "  So-and- 
so,  son  of  So-and-so,"  he  being 
lauded  by  his  laud-giving  names  ; 
then  they  proceed  to  his  father, 
and  he  too  is  mentioned  in  con 
nection  with  the  disease ;  and  so  in 
time  they  come  to  the  last ;  and 
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." 

Such  then  is  the  distinction  be 
tween  Amatongo.  They  are  dis 
tinguished,  because  it  is  one 
among  them  which  causes  the  dis 
ease.  The  others  say  nothing.  So 
he  is  called  upon  first,  as  though 
he  complained  saying,  "  How  is  it 
that  my  name  is  no  longer  men 
tioned  ]  "  That  is  how  it  is. 

Just  as  with  us,  our  uncle 
was  ill ;  the  diviners  said,  "  He  is 
made  ill  by  his  brother,  because  he 
says,  « In  that  village  when  they 
lave  food,  I  am  no  longer  remem- 
jered ; '  and  he  asks,  '  How  is  it 
hat  you  do  not  begin  with  him 
when  you  call  on  the  Amatongo  T  n 

The  Amatongo  continually  trou- 
le  men  on  that  account.     Each 

ukuzc  oiikc  a  be  nezinkomo  zawo, 
noma  e  patwa  onke.  Kepa  otile 
u  kumbula  ngokuti,  "  Mina,  a  ba 
bonanga  be  ngi  pata  kuk<?ala  uku 
ngi  Alabela  inkomo  etile ;  ngi  za 
'uziveza  ngokufa." 

I  ujalo  ke  intlaba  yokwa/Juka- 
iongo. 
UMPENGULA  MBANDA. 

nisa  amatongo. 

one  of  them  constantly  puts  in  a 
claim,  that  each  may  have  his 
own  cattle  [sacrificed  for  him  in 
dividually],  though  the  names  of 
all  be  called  upon.  And  a  certain 
one  remembers  they  never  worship 
him  first  by  killing  for  him  a  cer 
tain  cow  ;  and  he  says,  "  I  will 
reveal  myself  by  disease." 

This  then  is  the  word  about 
making  a  distinction  between  the 
Amatongo. 

Tale  of  an 

INDABA  yemamba  e  itongo  lakwiti 
emapepeteni.  Inkosi  yakona  U- 
maziya.  Leyo  'nkosi  ya  penduka 
imamba  ekupumeni  emzimbeni 
wobuntu.  Ya  bulawa  embo.  Kwa 
ti  ekukcitekeni  kwezwe  lakwazulu, 
abantu  ba  tanda  ukuza  lapa  esilu- 
ugwini.  Kepa  yona  ya  se  i  file. 
Indodana  yayo  Umyeka  owa  sala 
esikund/Jeni  sikayise,  nomfo  wabo 
Umgwaduyana  wa  fa  yena,  wa 
shiya  amadodana  amabili,  enye 

Umadikane,    enye   encane, 
fako. 

Uba- 

Ke.pa  ngaleso  'sikati  sokukciteka 
kwezwe,  lowo  'mfana  wa  e  nesi- 
londa  esibi  etangeni ;  kepa  se  ku 

THE  account  of  the  Imamba  which 
is  the  Itongo  of  our  people  among 
the  Amapepete.  The  chief  of  that 
nation  was  Umaziya.01  That  chief 
became  an  Imamba  when  he  went 
out  of  his  human  body.  He  was 
killed  by  the  Abambo.  When  the 
people  were  scattered  from  the 

country  of  the  Amazulu,  they 
wished  to  come  here  to  the  Eng 
lish.  But  he  had  been  dead  for 
some  time.  It  was  his  son,  Um 
yeka,  who  remained  in  his  father's 
place,  and  his  brother  too,  Um 
gwaduyana,  died,  and  left  two 
sons,  one  named  Umadikane,  and 
the  younger  one,  Ubafako. 

But  at  the  time  of  the  scatter 
ing  of  the  people  the  lad  Ubafako 
had  a  bad  sore  on  his  thigh  ;  they 

61  Umaziya. — The  z  pronounced  like  z  in  azure. 

hanjiwe  eiiAlc,  ku  punyiwe  ema- 
kaya,  e  gula  kakulu  ileso  'silonda  ; 
se  kw  elatshiwe  ngemiti;  kepa 
imiti  i  nga  namateli,  si  be  loku  si 
biba  njalo.  Ku  ze  kwa  ti  ngolunye 
usuku,  ku  Aleziwe  einadokodweni 
okubaleka,  kwa  ngena  imamba ; 
loku  umntwana  u  lele,  abantu  ba 
ng^azuka,  b'  etuka  be  bona  isil wa 
ne  si  ngena  end/ilini ;  kepa  a  i  ba 
nakanga  nokwetuka  nje,  kupela 
ya  pikelela  ukwenyuka  i  ye  kum- 
ntwana ;  unina  e  se  kala  e  ti, 
"  Inyoka  i  ya  'kud/tla  umutwana." 

Kepa  kwa  se  kw  aziwa  ukuba 
inkosi  le ;  kepa  a  ba  melwanga 
'sibindi,  ngokuba  se  i  nomunye 
umzimba,  a  ba  nga  jwayelani  na- 
wo — umzimba  wezilwaue.  Ya 
tika,  ya  beka  umlomo  esilondeni, 
kwa  ba  isikatshana  i  tulisile,  y'  e- 
suka,  ya  puma. 

Ku  ti  ngemva  kwaloko  kwa 
yiwa  ezinyangeni,  ukuba  ku  zwa- 
kale  ukuba  lo  'm/tlola  ongaka  we- 
mamba  ini  na.  Kepa  za  ti  zoua 
izinyanga,  "  Inkosi  yakwini  leyo  ; 
i  zokwelapa  umntwana  wendodana 
yayo." 

Nembala  ke  kwa  ^laliwa;  isi- 
londa  sa  buy  a,  sa  za  sa  pola. 

were  then  living  in  the  open 
country  and  had  quitted  their 
homes,  when  he  was  ill  with  that 
sore  ;  and  it  had  been  already 
treated  with  medicines  ;  but  the 
medicines  would  not  adhere,  and 
the  sore  increased  continually. 
At  length  it  happened  one  day,  as 
they  were  living  in  the  temporary 
booths  erected  in  their  flight,  an 
Imamba  entered;  the  child  was 
asleep  ;  the  people  started  up  and 
were  frightened  when  they  saw 
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." 

But  it  was  already  known  that 
it  was  the  chief;  but  they  had  not 
any  courage  on  that  account,  for 
he  had  now  a  different  body,  to 
which  they  were  not  accustomed, 
— the  body  of  a  beast.  It  reached 
the  child  and  placed  its  mouth  on 
the  sore,  and  remained  still  a  little 
while,  and  then  departed  and  went 
out  of  the  house. 

After  that  they  went  to  the 
diviners,  that  they  might  hear  what 
was  the  meaning  of  so  great  an 
omen.  But  the  doctors  said,  "  It 
is  your  chief;  he  comes  to  heal  the 
child  of  his  son." 

So  the  people  waited  in  pa 
tience  ;  and  the  sore  contracted, 
and  at  length  healed. 

Ku  be  ku  ti  lapa  ku  hanjwa,  ku 
ziwa,  lapa  ku  hanjiwe,  nayo  i 
bonwe  lapa  ku  \vchva  emazibu- 
kweni  j  i  be  i  wela  ngenzansi  nja- 
lo ;  kwa  za  kwa  fikwa  lapa  emka- 
mbatini,  lapa  ya  sala  kona  ngesi- 
kati  sokwe/tla  kwendodana,  Um- 
yeka,  e  ya  enanda,  e  balekela 
Araabunu. 

Kepa  inkosi  Icyo  y'  ala,  ya  ti, 
"  A  ngi  yi  'kuza  ezweni  lolwa- 
nd/Je.  Ngi  za  'ku/ilala  lapa,  ngi 
zid^lele  izintete  nje."  Nembala 
ke  kwa  ba  njalo.  Kwa  za  kwa 
gula  Umyeka  kakulu,  e  pupa  ku 
tiwa,  "  Wa  m  shiyela  ni  uyi/Jo  ? 
U  ya  ba  biza ;  u  ti,  a  ba  buye." 
Kepa  a  ba  vumanga  ugokwesaba 
umlanjwana  wamabunu,  ngokuba 
kwa  d/diwa  izinkomo  zawo  Um 
yeka. 

Kwa  ba  njalo  ke,  ku  ze  kwa 
kupuka  omunye  ubabekazi  omku- 
Iti,  e  ya  kubaba,  ow'  elamana  no 
zala  tina.  W  esuka  lowo  'baba, 
e  dedela  ubabekazi,  wa  buyela 

And  it  used  constantly  to  hap 
pen,  when  they  were  travelling 
towards  this  country,  when  they 
had  set  out,  the  Imamba  too  was 
seen  where  they  crossed  at  the 
fords  of  rivers  ;  it  used  to  cross 
lower  down  constantly  ;  until  they 
reached  Table  Mountain,  where  it 
still  was  when  his  son,  Umyeka, 
went  down  to  the  Inanda,  flying 
from  the  Dutch. 

But  the  chief62  refused,  saying, 
"  I  will  not  go  to  a  country  by  the 
sea.  I  shall  stay  here,  and  eat 
grasshoppers."03  And  so  indeed 
it  was.  At  length  Umyeka  was 
very  ill,  and  it  was  said  to  him  in 
a  dream,  "  Why  did  you  forsake 
your  father  ?C4  He  is  calling  the 
people ;  let  them  return."  But 
they  would  not  agree,  fearing  their 
feud  with  the  Dutch,  for  Umyeka 
had  stolen  their  cattle.65 

So  it  was  until  our  eldest 
uncle  went  up  to  our  father,06 
who  was  younger  than  our  own 
father.  Our  father  departed,  leav 
ing  our  eldest  uncle,  and  returned 

62  That  is,  the  imamba, — the  dead  chief. 

63  It  is  to  be  understood  that  this  was  said  to  tho  son  in  a  dream. 
61  That  is,  forsake  the  place  whore  his  Itongo  revealed  itself. 

65  It  is  supposed  by  the  narrator  that  this  tribe  stole  at  least  a 
thousand  head  of  cattle  from  the  Dutch. 

66  Both  the  Ubabakari,  eldest  uncle,  and  the  Ubaba,  father,  were 
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. 

eimweni  elikulu  lenkosi  yakwiti. 
Kodwa  wa  bhekana  nalo  ;  ka  nge- 
nanga  kulo  ;  kwa  linywa  nje  kulo. 
Ku  ze  kwa  ti  ngolunye  usukti 
ubaba  e  lele  wa  pupa  inkosi  leyo  i 
kuluma  naye.  Lokupela  ngaleso 
'sikati  kwa  ku  sebusika,  anianzi  e 
banda  kakulu,  ya  ti,  "  Ngf/o- 
k^wane,  kuAle  ukuba  u  ng'  enzele 
ik^amuka  ezibukweni,  ngi  wele 
ngalo,  ngi  z'  ekaya ;  ngokuba  ngi 
ya  godola  amakaza,  ngi  bandwa  na 
amanzi  futi." 

Nembala  ng'  czwa  ubaba  e  se 
ngi  biza,  e  ti,  "  Mntanami,  woza, 
si  ye  lapaya  ezibukweni  eli  ya 
enxiwem  lasemzimvubu,  umuzi 
wenkosi,  si  yokwenzcla  inkosi  ko- 
na  ik^amuka  lokuwela."  Nembala 
ke  sa  gaula  iniinga  kakulu  nemi- 
senge,  sa  i  n^umisa  kabili  emfuleni, 
sa  tola  umAlaba  ngapezulu. 

Ku  ngezinsukwana  lezo,  loku- 
pela  nga  ngi  umfana  wezinkomo  o 
vala  isango,  nga  libala  kakulu 
ukuya  'uvala,  kwa  za  kwa  /tlwa ; 
ngi  te  se  ngi  ya,  nga  ngi  ya,  se  ku 
d/Jule  isikati  sokuvala.  Nga  i 
bona  ngi  sa  ya  njeya  into  e  kewe- 
bezela  emivalweni.  Kepa  a  ngi 
nakanga  ukuba  ini.  Nga  ya  nga- 
mand/Ja,  ngi  tanda  ukuvala  masi- 

I  to  the  old  site  of  our  chief's  great 
j  kraal.  But  he  was  on  the  other 
side  of  the  stream  to  it ;  he  did 
not  build  on  the  old  site,  bnt  dug 
there  only.  Until  on  a  certain 
day  our  father  whilst  asleep 
dreamt  the  chief  was  talking  with 
him.  And  as  at  that  time  it  was 
winter,  and  the  water  was  very 
cold,  he  said  to  him,  "  Ungyo- 
k^wane,  it  would  be  well  for  you 
to  make  a  bridge  for  me,  that  I 
may  cross  on  it  and  come  home ; 
for  I  am  cold,  and  the  water 
makes  me  colder  still." 

And  truly  I  heard  my  father 
calling  me  and  saying,  "  My  child, 
come,  let  us  go  yonder  to  the  ford 
which  leads  to  the  old  site  of 
Umzimvubu,  the  village  of  the 
chief,  and  make  there  a  bridge  for 
the  chief  to  cross  over."  And 
truly  we  cut  down  many  mimosa 
trees  and  elephant  trees,  and  laid 
them  across  the  stream,  and  poured 
earth  on  the  top  of  them. 

A  few  days  after,  for  I  was  then 
the  herd-boy  who  closed  the  cattle 
pen,  I  put  off  for  a  long  time  go 
ing  to  close  it,  until  it  was  dark  ; 
and  did  not  set  out  to  do  it  until 
the  usual  time  had  passed.  As  I 
was  going,  I  saw  yonder  something 
glistening  on  the  poles  with  which 
the  gateway  was  closed.  But  I 
did  not  trouble  myself  as  to  what 
it  was.  I  went  in  a  hurry,  wish 
ing  to  close  the  gateway  at  once, 

nyano,  ngokuba  nga  shiya  cndMini 
ku  za  'ud/Jiwa  amasi.  Ngaloko 
ke  nga  tanda  ukuvala  masinyane. 
Kepa  nga  tata  lowo  'mvalo;  wa 
sinda,  ng'  a/tluleka ;  na  koraunye 
kwa  ba  njalo ;  ya  ng'  a/dula  imi- 
valo.  Nga  kgala  ukubhekisisa 
ukuba  nam/ila  nje  imivalo  i  ngi 
sinda  ngani,  loku  imivalo  emidala 
nje  na?  Nga  bhekisisa,  kanti 
inyoka  enkulu  e  lele  pezu  kwemi- 
valo.  Nga  kala.  Kwa  pimywa 
ekaya,  kwa  buzwa  ini  na  ?  Nga 
ti,  "  Nansi  inyoka^ " 

Ubaba  wa  fika  masinyane,  wa 
bhekisisa,  wa  ti,  "  Yeka  ukuvala." 
Nga  buza,  nga  ti,  "  Irii  le  na  ? " 
Wa  ti,  "  Inkosi."  Nga  ti,  "  In 
yoka  le  na  ?"  Wa  ti,  «  Yebo." 

Sa  buyela  end/Jini.  Ku  te  ku 
sa  wa  e  si  tshela,  e  ti,  "  Inkosi  i 
ti,  '  Ku  ngani  ukuba  ni  ng'  etuke  V 
A  ngi  ti  ya  tsho  ya  ti,  a  kw  enzi- 
we  indAlela,  i  za  'kuza  na  ?  " 

Kwa  ba  se  ku  ya  bongwa  ke 
•ubaba,  e  bonga  inyoka  leyo  ngezi- 
bongo  zayo  inkosi  i  sa  hamba ;  be 
bonga  nomamemkulu  o  zala  ubaba. 
Ngokuba  kwiti  ku  njalo.  Itongo 
li  /ilala  kumuntu  omkulu,  li  kulu- 
me  naye  ;  noma  ku  bongwa  ckaya, 

for  I  left  them  about  to  eat  amasi 
in  the  house.  Therefore  I  wished 
to  close  the  gateway  at  once.  But 
I  took  the  first  jx>le ;  it  was 
heavy,  I  could  not  raise  it  j  and  it 
was  the  same  with  another ;  the 
poles  were  too  heavy  for  me.  I 
began  to  examine  intently  into  the 
cause  why  the  poles  were  too 
heavy,  since  they  were  old  poles. 
I  looked  intently,  and  forsooth  it 
was  a  great  snake  which  was  lying 
on  them.  I  shouted.  They  came 
out  of  the  house,  and  asked  what 
it  was.  I  replied,  "  Here  is  a 
snake," 

My  father  came  immediately, 
and  looked  intently,  and  said, 
"  Do  not  close  the  gateway."  I 
enquired,  "What  is  it?"  He 
said,  "It  is  the  chief."  I  said, 
"What,  this  snake?"  He  said, 
"  Yes." 

We  returned  to  the  house.  In 
the  morning  he  told  us,  saying, 
"  The  chief  asks  why  you  were 
afraid  of  him.  Did  he  not  tell  us 
to  make  a  bridge,  that  he  might 
cross  ? " 

Then  my  father  gave  praises, 
praising  the  snake  with  the  laud- 
giving  names  which  the  chief  had 
whilst  living ;  praising  in  concert 
with  our  grandmother,  the  mother 
of  my  father.  For  such  is  the 
custom  with  us.  The  Itongo  dwells 
with  the  great  man,  and  speaks 
with  him ;  and  when  worship  is 

ku  bonga  indoda  enkulu  nesaluka- 
zi  esidala  es'  aziyo  abantu  a  se  ba 
fa. 

Kwa  ba  njalo  kej  kwa  za  kwa 
kupuka  urnuzi  wenkosi  omunye, 
w'  eza  lapa  si  kona.  Loku  ku  ze 
kwa  fika  Ungoza,  wa  si  kipa  nge- 
zwi  likasomseu.  Sa  kciteka,  sa  ya 
ezindaweni  eziningi.  Nanso  ke 
into  e  nga  i  bonako.  I  leyo  ke. 

Kwa  ti  ngemva  kwaloko  ya  ku 
puka  inkosi,  Umyeka.  Ku  tiwa, 
"A  ku  yiwe  enadweni,  ku  yiwe 
'kubiza  inkosi,  uyise  wenkosi  ; 
ngokuba  kwa  tiwa,  umuzi  u  buba 
nje,  ngokuba  inkosi  i  nga  vumanga 
ukweAla."  Nembala  ke  kwa  fikwa 
nenkomokazi,  ikolokazi,  ntamba- 
ma;  se  ku  Alanganiswa  izikulu 
zonke  zamadoda  namake/tla. 
Kw'  enziwa  igama  likayise  lom- 
kosi,  uku  m  vusa  uku  m  kuinbuza 
ukuba,  "Nembala  ba  ya  /tlupeka 
abantwana  bami,  ngokuba  ngi  nge 
ko  kubo."  I  leli  ke  igama  ela  7Ja- 
tshelelwa,  lokuti : — 

11  Lirael'  u  /Jole  amazimw67  etu  ase- 
siwandiye. 

chief  man,  and  the  oldest  old 
woman,  who  knew  those  who  are 
dead,  who  worship. 

Under  these  circumstances,  one 
of  the  chiefs  kraal  at  length  came 
up  to  where  we  were  living ;  and 
we  lived  together  till  Ungoza  came 
and  turned  us  out  by  the  direction 
of  Usomseu.  We  were  scattered, 
and  went  to  other  places.  That, 
then,  is  a  thing  which  I  saw. 

After  that  Umyeka,  the  chief, 
came  up.  The  people  said,  "  Let 
us  go  to  the  old  dwelling  to  call 
the  chief,  the  present  chief's  fa 
ther  ;  for  the  village  is  perish 
ing  because  the  chief  did  not 
consent  to  go  down  to  the  coast." 
So  then  they  brought  a  dun- 
coloured  cow  in  the  afternoon; 
and  all  the  chief  men,  both  old 
and  young,  were  assembled.  They 
sang  a  song  of  their  father  which 
used  to  be  sung  on  great  fes 
tivals,  to  arouse  him  to  the  recol 
lection  that  his  children  were  truly 
in  trouble  because  he  was  not 
among  them.  This  is  the  song 
which  was  sung : — 
"Dig  for68  the  chief,  and  watch 

our  gardens  which  are  at  Isi- 

wandiye.69 

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 

"  Amanga  lawo. 

Limel'  u  /dole  amazimw  etu  asesi- 

wandiye. 

Amanga  lawo. 

Asesiwandiye,    I-i-i-zi — asesiwa- 

ndiye. 

Amanga  lawo." 

Kw'  enziwa  umkumbu  omkulu 
ngapandAle  kwenadwa.  Kwa  gu- 
jwa,  lokn  se  ku  pelele  abafazi 
notshwala  nezintombi.  Kwa  za 
kwa  kcitekwa,  se  li  tshona,  izulu 
se  li  na  \  kwa  yiwa  ekaya  emzini 
wakwiti,  lokupela  utshwala  bu 
y'  esabeka  ubuningi ;  kwa  cl/Jiwa 
ke  utshwala  nenyania,  kwa  kcwa- 
ywa  umkcwayo. 

Ku  te  ku  se  njalo  kwa  pnma 
omunye  o  ike/ila ;  ku  tiwa  Uma- 
/ilati  ibizo  lake  ;  u  t*  e  buya  wa  e 
tsho  ukuba  "  Inkosi  se  i  fikile,  si 
kcwaya  nje.  Nansi  lapa  se  i  bu- 
tene  kona  pezu  kwend/Ju."  Kwa 
boboswa  ind/Ju  pezulu,  ukuze  i 
buke  umkcwayo.  Kwa  kcwaywa 
kwa  za  kwa  riga  ku  nga  sa  ngoku- 
jubula  okukulu,  ukuba  ku  tiwa, 
"  IdAlozi  lakwiti  li  Alangene  nati 
namuAla  ;  umuzi  u  za  'kuma." 
Kwa  ba  njalo  ke.  Ukupela  ke 
kwendaba  leyo. 

"  Those  words  are  naught.70 
Dig  for  the  chief,  and  watch  our 
gardens  which  are  at  Isiwandiye. 
Those  words  are  naught. 
Which  are  at  Isiwandiye,  I-i-i- 
zi71 — which  are  at  Isiwandiye. 
Those  words  are  naught." 
A  large  circle  was  formed  out 
side  the  old  site.     They  danced. 
There   were   there    also    all    the 
women  with  beer,  and  the  damsels. 
At  length  they  separated  when  the 
sun  was  going  down   and  it  was 
raining,  and  they  went  home  to 
our  village,  for  the  abundance  of 
beer   was   fearful ;    so   they   con 
sumed  beer  and  meat,  and  sang 
hut-songs.72 

In  the  midst  of  these  doings, 
one  of  the  young  men,  named 
Umathlati,  went  out ;  on  his  re 
turn  he  said,  "  The  chief  has  come, 
even  whilst  we  are  singing.  There 
he  is,  coiled  up  on  the  house."  A 
hole  was  made  in  the  house,  that 
he  might  look  on  at  the  singing. 
They  sang  until  it  was  near  morn 
ing,  rejoicing  exceedingly  because 
it  was  said,  "  The  Idhlozi  of  our 
people  has  now  united  with  us  ; 
our  village  will  stand."  Thus  then 

it  was. 
tale. 

That  is  the  end  of  the 

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  umkcwayo  is  a  song  which  is  sung  in  the  hut,  the  singers 
sitting,   and  accompanying  the  song  with  regulated  motions  of  the 
body. 

Kepa  lapa  ya  i  Alala  kona  leyo 
'nyoka,  i  b'  i  Alala  otangweni  esiba- 
yeui ;  kumbe  na  send/Jini  eukulu  ; 
ngokuba  ku  be  ku  tiwa  izinyoka 
cziningi  pakati  kwomuzi  kwaleyo 
'nd/Ju  enkulu,  ku  tiwa  amanrcusa 
enkosi,  a  hamba  nenkosi ;  ku  tshi- 
wo  abantu  aba  fa  nayo.  Ngemva 
kwaloko  ke  ya  nyamalala  ekufike- 
11  i  kwomuzi  wenkosi ;  a  ya  be  i  sa 
vama  ukubonwa  lapo,  i  bonwe 
ngesinye  isikati,  ku  be  ukupela. 

Imamba  itongo  lend/tin  'nkulu  ; 
abantu  nje  a  ba  penduki  imamba, 
ba  penduka  imi/tlwazi,  inyoka  elu- 
/ilaza,  im/ilope  ngapansi,  ikanjana 
layo  lincane.  Ukuma  kwayo,  i 
bheka  umuntu,  a  i  bhekisi  kwesi- 
Iwane  es*  esaba  ukubulawa,  i  bhe 
ka  ka/tle  nje  ;  ku  nga  butana  aba 
ntu  abaningi  kuwo  um/ilwazi. 
Kepa  noma  umuntu  e  u  tinta 
ngento  u  nga  baleki,  u  gudAluka 
nje.  Um/dwazi  isidanda  esikulu 
ezinyokeni ;  end/ilini  u  hamb'  in- 
d^lu  yonke,  a  w  esabi  'ndawo,  na 
pezulu  u  ya  bonakala,  na  sezingu- 
tsheni  u  Male ;  umuntu  a  tate 
ka&le  ingubo  yake,  a  u  shiye  pa- 
nsi,  u  ng'  eiizi  'luto.  Ku  tiwa  u 
itongo. 

UMPENGULA  MBANDA. 

And  the  place  where  the  snake 
stayed  was  in  the  fence  of  the 
cattle-pen ;  and  it  may  be  even  in 
the  great  house  ;  and  it  was  said 
that  the  many  snakes  which  were 
in  the  village  belonging  to  the 
great  house,  were  the  chief's  at 
tendants  which  accompanied  him  ; 
they  were  said  to  be  the  men  who 
were  killed  at  the  same  time  as 
the  chief.  After  that  he  dis 
appeared  on  the  arrival  of  the 
chiefs  kraal ;  and  was  no  longer 
seen  frequently  at  our  kraal,  but 
only  occasionally. 

The  imamba  is  the  Itongo  of 
the  great  house  ;  the  common  peo 
ple  do  not  become  izimainba,  they 
become  imithlazi ;  this  snake  is 
green  and  white  on  its  belly,  and 
has  a  very  small  head.  Its  custom 
is,  when  looking  at  a  man,  not  to 
look  like  an  animal  which  fears  to 
be  killed ;  it  looks  without  alarm  ; 
and  many  people  may  gather 
around  an  umthlazi.  Aud  even  if 
a  man  touches  it  with  a  stick,  it 
does  not  run  away,  but  just 
moves.  The  umthlwazi  is  much 
tamer  than  other  snakes ;  it  moves 
about  the  whole  house,  and  fears 
nothing,  and  it  is  seen  in  the  roof, 
and  it  remains  among  the  gar 
ments;  and  a  man  takes  up  his 
garment  gently  and  leaves  the 
snake  on  the  ground,  and  it  does 
nothing.  It  is  said  to  be  an  Ito- 
I  ngo.

Ku  ti  uma  ku  za  'usukwa  ku  yiwe 
kwelinye  izwe,  uma  ku  bonwa 
ukuba  itongo  a  ba  li  boni  kulo 
;muzi  omutsha,  la  sal'  emuva,  ku 
gaulwe  iAlaAla  lompafa,  kumbe  ku 
yiwe  nenkomo,  ku  ye  'kuAlatshwa 
kona  enadweni,  ku  bongwe,  li  bi- 
zwe,  kw  enziwe  amahhubo  a  e 
hhuba  ngawo  e  sa  hamba ;  loko 
isibonakaliso  soku  m  kalela,  uku- 
vusa  umunyu,  ngokuti,  "Nembala, 
abanta  bami  ba  nesizungu  uma  be 
nga  ngi  boni."  Ku  hholwe  i/Ua/tla 
lapa  se  ku  hanjwa,  ku  yiwe  nalo 
lapa  ku  yiwe  kona.  Kumbe  i  la- 
ndele  j  kumbe  y  ale  ngamazwi  e 
nga  tandi  ngawo  ukuya  kuleyo 
'iidawo,  i  kuluma  nendodana  nge- 
pupa;  kumbe  nomuntn  omdala 
walo  'muzi;  noma  inkosikazi  en- 
dala. 

WHEN  we  are  about  to  go  to  an 
other  country,  if  the  people  do  not 
see  the  Itongo  at  the  new  village, 
it  having  staid  behind,  a  branch 
of  umpafa  is  cut,  and  perhaps  they 
take  a  bnllock  with  them,  and  go 
to  sacrifice  it  at  the  old  site ;  they 
give  thanks,  and  call  on  the  Ito 
ngo,  and  sing  those  songs  which 
he  used  to  sing  whilst  living  ;  this 
is  a  sign  of  weeping  for  him,  to 
excite  pity,  so  that  he  may  say, 
"  Truly,  my  children  are  lonely 
because  they  do  not  see  me."  And 
the  branch  is  dragged  when  they 
set  out,  and  they  go  with  it  to  the 
new  village.  Perhaps  the  snake 
follows ;  perhaps  it  refuses,  giving 
reasons  why  it  does  not  wish  to  go 
to  that  place,  speaking  to  the 
eldest  son  in  a  dream  ;  or  it  may 
be  to  an  old  man  of  the  village  ; 
or  the  old  queen.

AMANXUSA  abantu  benkosi  njenge- 
zinceku,  aba  hamba  nayo;  ku  ti 
noma  se  i  file  inkosi,  kakulu  uma 
i  bulawa,  i  bulawa  namanonisa, 
ukuze  a  i  lungisele  pambili,  noku- 
a  i  funele.  Kakulu  kiti  ku 

AMANXUSA  are  people  of  a  chief 
like  servants,  who  go  about  in 
company  with  him ;  and  even 
when  the  chief  is  dead,  and  es 
pecially  if  he  has  been  killed  toge 
ther  with  his  Amanxusa,  they  go 
with  him,  that  they  may  prepare 
things  before  hand,  and  get  food 
for  him.  It  was  especially  the 

be  ku  ti  endulo,  uma  ku  fe  inkosi, 
i  nga  fi  yodwa ;  lokupela  be  be 
tshiswa  abautu  kukyala;  se  i  file 
inkosi,  ngam/Ja  i  pum*  ekaya,  se  i 
ya  'ula/dwa,  ku  Alonywe  iziAlangu, 
ku  vunulwe  kakulu  imvunulo 
yempi.  Ku  ti  uma  ku  fikwe  en- 
da  weni  lapa  inkosi  i  za  'utshiswa 
kona,  ku  gaulwe  izinkuni  eziningi ; 
loku  nezinkabi  zi  kona  futi,  ku  ti 
inkabi  yayo  e  dAlala  umkosi  ngayo 
i  Alatsbwe  nayo,  kunye  nayo,  i  fe 
njengayo.  Ku  ti  uma  umlilo  u 
vuta,  i  fakwe ;  ku  be  se  ku  ketwa 
izinceku  zayo,  zi  i  landele ;  ku 
landwe  izikulu,  zi  tatwe  ngaziuye. 
Ku  tiwe,  "  Ubani  u  fanele  a  ha- 
mbe  nenkosi."  Ku  ti  lapa  umlilo 
u  k^ala  ukulota,  ku  tiwe,  "  Kwe- 
zela,  'bani."  A  ti  lapa  e  ti  u  Ala- 
nganisa  izikuni,  ba  m  fake  kona ; 
zonke  izikulu  ku  hambe  ku  tatwa 
ngabanye  ezindAlini  ezinkulu  zom- 
deni  naba  nge  'uideni  ;  ku  fe 
abantu  abaningi  ngalelo  'langa. 
Nanko  ke  amanosusa. 

Ku  be  se  ku  ti  uma  inkosi  i  file 
ba  tubelise  abantwana  babo ;  aba- 
nye  ngokuti,  "  Ngi  y'  azi  ukuba 
uma  ngi  vumela  ukuba  umntanami 

case  with  us  at  first,  when  a  chief 
died,  he  did  not  die  alone  ;  for  at 
first  the  bodies  of  the  dead  were 
burnt,  and  when  a  chief  died, 
and  they  went  from  their  home 
to  dispose  of  the  remains,  they 
took  shields  and  adorned  them 
selves  with  their  military  orna 
ments  ;  and  when  they  came  to 
the  place  where  the  remains  of  the 
chief  were  to  be  burnt,  they  cut 
down  much  firewood  ;  and  as  there 
were  oxen  there  too,  the  chief  ox 
with  which  he  made  royal  festivals 
was  killed  with  him,  that  it  might 
die  with  him.  When  the  fire  was 
kindled,  the  chief  was  put  in  ;  and 
then  his  servants  were  chosen,  and 
put  into  the  fire  after  the  chief; 
the  great  men  followed,  they  were 
taken  one  by  one.  They  said,  "  So- 
and-so  is  fit  to  go  with  the  chief." 
When  the  fire  began  to  sink  down, 
they  said,  "  Put  the  fire  together, 
So-and-so."  And  when  he  was  put 
ting  the  firewood  together,  they 
cast  him  in  ;  they  went  and  took 
all  the  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. 

When  a  chief  dies  the  people 
conceal  their  children ;  some  say 
ing,  "  I  know  that  if  I  let  my 

a  ye  lapa  ku  fcle  inkosi  kona,  ka 
sa  yi  'kubuya."  Ba  vame  uku  ba 
tubelisa.  Nokugula  futi  abanye 
ba  zigulise,  ba  bikwe  kakulu,  ku 
tiwe,  "  Ubani  a  si  ko  nako  ukufa," 

I  ti  uma  i  tshe  i  ti  du,  ku  be  se 
ku  tatwa  umlota  wonke,  u  ye  u  te- 
Iwe  esizibeni. 

Amanrcusa  abantu  aba  be  konza 
Utshaka.  Ku  ti  emva  kwokufa 
kwake  zonke  izikulu  zake  eza  zi  m 
konza,  za  ti  uba  zi  fe  za  Alangana 
naye  ukuya  'u  m  konza.  Ku  tiwa 
ku  kona  izinyoka  eziningi ;  lezo 
'nyoka  ku  tiwa  amanrcusa  ;  zi  kona 
kwazulu ;  ku  ti  lapa  ku  bonwa 
Utshaka,  nazo  zi  be  zi  kona  ;  ngo- 
kuba  ku  tiwa  u  imamba  enkulu ; 
u  ya  bonwa  ngezikati  zonke  e 
landelwa  izinyoka  ;  ku  tiwe  ama- 
nxusa  ake.  Ngesinye  isikati  ku 
tiwa  wa  ka  wa  bonwa  e  Iwa  nodi- 
ngane,  lapa  se  be  file  bobabili ;  ba 
Iwa  isikati  eside  ;  kwa  za  kwa  pu 
ma  impi  eningi  ukuya  'ku  ku 
bona  loko  'kulwa.  Ku  tiwa  Um- 
pande  wa  tanda  ukwelamulela 
Utshaka,  a  bulale  Udingane,  ngo- 
kuba  wa  e  tanda  uku  m  bulala ; 
wa  sinda  ngond/tlela. 

Amanamsa  a  /ilala  end^lini  en- 

child  go  to  the  place  where  the 
king  has  died,  he  will  never  come 
back  again."  So  they  usually  con 
ceal  them.  Others  too  feign  sick 
ness,  and  cause  the  report  of  their 
sickness  to  be  spread  abroad  in  all 
directions;  they  say,  "So-and-so  is 
very  ill  indeed." 

When  the  chief  is  entirely  con 
sumed,  they  take  the  ashes  and 
throw  them  into  a  pool  of  the 
river. 

Amanccusa  are  men  who  used  to 
wait  upon  Utshaka.  And  after 
his  death  all  the  great  men  who 
used  to  wait  on  him,  when  they 
died,  joined  him  that  they  might 
wait  on  him.  It  is  said  there  are 
many  snakes  among  the  Amazulu ; 
these  snakes  are  Amanasusa ;  when 
Utshaka  is  seen,  then  too  are  seen 
the  snakes ;  for  it  is  said  he  is  a 
large  imamba ;  he  is  seen  continu 
ally,  followed  by  snakes ;  and  they 
are  all  said  to  be  Amanonisa.  It 
is  said  that  he  was  once  seen  fight 
ing  with  Udingane,  when  both 
were  dead;  they  fought  a  long 
time,  until  at  length  a  very  great 
number  went  out  to  see  the  fight. 
It  is  said  Umpande  wished  to  help 
Utshaka  and  kill  Udingane,  be 
cause  Udingane  had  wished  to  kill 
Umpande,  but  Undhlela73  saved 
lira, 
The  Amanarusa  remain  in  the 

I3  An  officer  under  Udingane. 

kulu  kwabo  kankosi  kwiti  emape- 
peteni.  Amananisa  a  be  Alala 
endAlini  kasokane,  umuntu  omku- 
lu.  Owesifazana  ngolunye  usuku 
a  ti,  "  Ngi  ya  /ilupeka.  Ngesinye 
isikati  ngi  koAlwa  nokubeka  izi- 
tsha  nje,  ngi  vinjelwa  izinyoka." 
Aba  z'  aziyo  lezo  'nyoka  ba  ti, 
"  Amanceusa  enkosi ;  abantu  aba 
be  hamba  nayo  inkosi." 

UMPENCULA  MBANDA. 

chief  house  of  our  chief  among 
the  Amapepete.  The  Amanxusa 
used  to  remain  in  Usokane's74 
house,  a  great  man.  One  day  a 
woman  said,  "  I  am  troubled.  I 
am  sometimes  unable  even  to  put 
down  a  vessel,  there  being  always 
snakes  in  the  way."  Those  who 
knew  them  said,  "  They  are  Ama- 
namsa  of  the  chief;  people  who 
were  living  with  the  chief  before 
he  died."

ISALUKAZANA  kti  tiwa  itongo  lo- 
muutu  wesifazana  owa  e  se  gugile. 
Ku  kona  indaba  ngesalukazana, 
isilwanyana  esi  fana  nentulwa ; 
kepa  si  nge  si  yo ;  si  u/tlobo  Iwesi- 
baukhwa ;  kepa  isibankhwa  sibu- 
tshelezi,  sinsundu  ngapezulu,  nga- 
pansi  ku  nga  sim/ilope.  Kepa 
leso  'salukazana  sibana,  si  ihha- 
mbana  kakulu  ;  a  si  tandeki ;  ke 
pa  si  lulana,  si  tshetsha  ukusuka 
masinyane.  Kepa  a  si  varni  uku- 
baleka,  si  vama  ukukcatsha.  Ku 
ti  uma  umuntu  e  si  bona  ngalapa, 
si  be  se  si  ti  bande  ngalapaya. 
Uma  u  ya  ngakona,  si  pambane 
nawe.  Uma  u  si  bone  kukg-ala, 
sa  tshetsha  ukwebanda.  Uma  u 
kombisa  umuntu,  u  ti,  "  Isilwa 
nyana  ngi  si  bone  lapa,"  se  si  te 
site  ngalapaya.  A  nga  ti,  "A  si 

THE  lizard  is  said  to  be  the  Itongo 
of  an  old  woman. 

There  is  a  tale  about  the  isalu- 
kazana,  an  animal  which  resembles 
the  intulwa ;  but  it  is  not  an  in- 
tulwa ;  it  is  a  kind  of  isibankhwa  ; 
but  the  isibankhwa  is  smooth,  and 
purple  on  its  back,  and  whitish  on 
its  belly.  But  the  isalukazana  is 
rather  ugly,  and  very  rough  ;  it  is 
not  liked ;  and  it  is  active,  and 
runs  away  quickly.  But  it  does 
not  commonly  run  away,  but  hides 
itself.  And  if  a  man  sees  it  on 
this  side  of  any  thing,  it  at  once 
goes  round  to  the  opposite  side. 
If  you  see  it  first,  it  makes  haste 
to  go  round  to  the  other  side.  If 
you  point  it  out  to  another,  say 
ing,  "  I  saw  an  animal  here,"  it  is 
already  hidden  on  the  other  side. 
He  may  say,  "  Let  us  look  ; "  but

bheke;"  kcpa  si  bone  isitunzi 
somuntu  si  vela,  si  penduke,  si 
pambane  naso.  A  nga  ze  a  ku 
pikise,  a  ti,  "  Ku  njani  ukuba 
umdala  kangaka  u  k^amba  'manga 
na  ?  "  A  ze  a  be  isiula  lowo  o  be 
si  bonile,  ngokuba  emva  ka  sa  si 
boni.  Ba  nga  ze  ba  si  bone  uraa 
b'  a/ilukana,  omunye  'erne,  omunye 
a  zungeze  umuti  \  ba  si  bone  ke  ; 
lapa  si  balekela  omunye,  si  vele 
ngakoinunye, 

Ku  ti  uma  si  funwa  end/tlini,  si 
te  kcatsha  otingweni,  noma  u  sen- 
sikeni ;  omdala  a  si  bone  kumbe, 
a  nga  tsho  'luto,  a  nga  tandi  ukwa- 
nclisa  indaba ;  ngokuba  ku  tiwa 
mubi  umuutu  emdala  a  bone  into 
e  njengomAlola.  U  Alup'  abantu  ; 
ba  ya  'kutshay wa  izinvalo,  ba  /tlale 
be  kcabanga  ngaleyo  'nto  e  boni- 
weko.  Ku  ti  uma  ku  vela  umku- 
ba  omubi  pakati  kwomuzi,  leso 
'salukazana  si  nga  yekile  ukubona- 
kala  kuleyo  'ndawo,  ku  tiwe  i  sona 
si  bika  ukufa.  A  i  zeke  ke  indaba 
lo  owa  si  bonako,  a  ti,  "  Kunsuku 
ngi  bona  isalukazana  kamabani. 
Nga  ngi  ti,  a  ku  yi  'kuvela  'luto  ; 
nga  i  fiAla  leyo  'ndaba.  Kepa 
loku  naku  se  ku  vele  umkuba,  ku- 
7tle  kw  aziwe." 

Abanye  ba  ti,  "  A  ku  yobulwa." 
Abanye  ba  ti,  "  Ku  sa  funwa  ni  ? 
loku  naku  umAlola  se  u  vele  nje 

it  sees  the  shadow  of  the  man  as 
soon  as  it  appears,  and  turns  back 
in  the  opposite  direction.  Until 
he  disputes,  saying,  "How  is  it 
that  one  so  old  as  you  tells  lies  ?  " 
And  the  one  who  saw  it  appears 
foolish,  for  he  no  longer  sees  it 
They  may  see  it  if  they  separate, 
and  one  stands  still,  and  the  other 
goes  round  the  tree ;  for  so  they 
see  it ;  when  it  runs  away  from 
one  of  them,  it  appears  to  the 
other. 

If  it  is  seen  in  the  house,  it 
hides  itself  among  the  wattles,  or 
it  may  be  on  the  post  of  the  house ; 
perhaps  an  old  person  sees  it,  but 
says  nothing,  not  wishing  to  make 
much  of  the  affair  ;  for  they 
say  an  old  person  is  wicked  if 
he  see  a  thing  which  is  like  an 
omen.  He  troubles  the  people ; 
they  will  be  smitten  with  fear,  and 
continue  to  think  of  that  which 
has  been  seen.  If  something  bad 
happens  in  the  village,  the  isalu 
kazana  is  seen  continually  in  the 
same  place,  and  it  is  said  to  prog 
nosticate  death.  Then  he  who 
saw  it  says,  "  For  some  days  I 
have  seen  an  isalukazana  in  So- 
and-so's  hut.  I  said  nothing  will 
come  of  it ;  and  hid  what  I  had 
seen.  But  now  since  the  evil  has 
come,  it  is  proper  that  it  should 
be  known." 

Some  say,  "  Let  us  go  to  the 
diviner."  Others  say,  "  What  do 
we  want  1  See,  there  is  the  omen 

na  ?  Ku/Je  ku  funwe  into  uma  i 
kona,  leso  'salukazana  si  kowtshwe 
si  muke."  Nembala  ke  ku  7Ja- 
tshwe  imbuzi,  noma  itole. 

Ku  tiwa  isalukazana  ukubizwa 
kwalezo  'zilwanyazana.  A  ku 
tshiwo  itongo  lendoda  nelabantwa- 
na ;  ku  tiwa  itongo  lomuntu  wesi- 
fazana  owa  e  se  gugile.  Futi  a  ku 
tshiwo  ukuti  ubani  igaina  lake. 
Isalukazana  njalo  ukubizwa  kwa- 
so  ;  a  s'  aziwa  uma  isalukazana  esi 
unobani  igama  laso. 

Kepa  lezo  'zalukazana  kubantu 
abamnyama  zi  ya  zondeka ;  a  zi 
fani  netongo  eli  inyoka  ;  ngokuba 
lapa  be  bona  isalukazana,  ba  ya 
/ilupeka  ngokwazi  ukuba  isaluka 
zana  si  'muva-mubi, — umuva  waso 
a  u  mu/tle.  Ku  ti  ku  nga  vela 
sona,  ku  be  kona  urnku/Jane  omni- 
ngi  pakati  kwomuzi,  u  vame  uku- 
tuta  abantu.  Ku  be  se  ku  tiwa 
umuva  wesalukazana  lowo  ;  noma 
umuntu  wa  gwazwa  impi,  ku  be 
ku  ke  kwa  bonwa  isalukazana 
end/tlmi  yakwake.  Ku  be  se  ku 
tshiwo  njalo,  ku  tiwa  umuva  waso. 

Kepa  ku  te  uba  nati  si  i  zwe 
leyo  'ndaba,  si  kule  ng'  ezwa  uma- 
memkulu,  o  zala  ubaba,  e  kuluma 
ngazo  izalukazana,  lapa  mina  ngi 
zi  tshaya  esibayeni  ngamatshe. 

come  of  its  own  accord.  It  is 
proper  to  get  something  if  there  is 
such  a  thing,  to  send  away  the 
isalukazana,"  And  so  they  sacri 
fice  a  goat  or  a  calf. 

These  animals  are  called  isalu 
kazana  [little  old  women].  It  is 
not  said  to  be  the  Itongo  of  a  man 
or  of  a  child ;  but  the  Itongo  of 
some  old  woman.  Neither  is  it 
called  by  the  name  of  any  par 
ticular  person.  It  is  merely  called 
isalukazana  ;  it  is  not  known  who 
the  isalukazana  is. 

But  these  lizards  are  hateful  to 
black  men  ;  they  are  not  like  the 
Itongo  which  is  a  snake ;  for  when 
they  see  an  isalukazana,  they  are 
troubled  because  they  know  that 
it  is  an  omen  of  future  evil, — that 
evil  comes  in  its  train.  Perhaps 
it  appears,  and  then  much  fever 
occurs  in  the  village,  which  carries 
off  many  people.  And  that  is  said 
to  be  in  the  train  of  the  isaluka 
zana  ;  or  a  man  is  stabbed  in  bat 
tle,  after  an  isalukazana  has  been 
seen  in  his  house.  And  so  that 
too  is  said  to  be  something  which 
has  come  in  the  train  of  the  isalu 
kazana. 

But  we  heard  this  tale  from  our 
grandmother,  our  father's  mother  ; 
she  told  us  about  these  lizards 
when  I  killed  some  in  the  cattle- 
pen  with  stones.  For  they  are 

Ngokuba  izilwanyana  ezi  tanda 
kakulu  izigcagi  ngenkati  yobusika. 
Ku  ti  ukupuma  kwelanga  u  si 
fumane  si  te  ne  otini  ukunamatela, 
s'  ota  ilanga.  Ngaloko  ke  uku  si 
bulala  kwami  nga  m  tshela  ukulu, 
nga  ti,  "  Ngi  bulele  lapa  esibayeni 
izibankhwana  ezi  ihliambana." 
Ukulu  a  ngi  tetise  ngokuti,  "  Iza- 
lukazana  lezo  abaninimuzi ;  a  zi 
bulawa;  zi  y'  esatshwa."  Kepa 
si  bone  ku  isilwane  nje  isibili  sa- 
sen/Je  ;  si  goduswe  ngemilomo 
ukuletwa  ekaya.  Kepa  a  ku  ba- 
nga  'kcala  ugesikati  soku  zi  bulala 
kwami ;  kepa  amadoda,  lapa  be  zi 
bona,  ba  Male  se  be  blieke  indaba 
e  za  'uvela. 

Ku  ti  iima  zi  bonwa  futifuti,  ku 
vele  isifo,  ku  /Jatshwe  nenkomo 
\irna  i  kona,  ku  tiwe,  "  A  zi  d/Je, 
zi  goduke.  Zi  funa  ni  ekaya  lapa 
na  ?  Ini  ukuba  zi  be  impi  yoku- 
bulala  umuzi  ?  A  zi  goduke. 
Naku  ukudAla  kweim.  Yid/Ja 
ni,  ni  hanibe."  Kepa  noma  ku 
tshiwo  njalo,  a  zi  muki ;  ku  se  si 
zi  bona  lapa  zi  be  zi  kona  izolo. 
Kodwa  abadala  a  b'  esabi  ngemva 
kwokukcola,  ngokuba  ba  ti,  "A  si 
se  nakcala,  loku  se  si  kcolile." 

animals  which  are  very  fond  of  the 
sunshine  during  winter.  When 
the  sun  rises  you  can  find  them 
sticking  to  a  post,  basking  in  the 
sun.  So  then  when  I  killed  them 
I  told  grandmother,  saying,  "  I 
have  killed  some  little  rough 
lizards  in  the  cattle-pen."  Grand 
mother  reproved  me,  saying, 
"  Those  lizards  are  chiefs  of  the 
village  ;  they  are  not  killed  ;  they 
are  reverenced."  But  we  saw  it 
was  a  mere  wild  animal ;  it  be 
came  domestic  from  being  called 
an  Itongo  by  the  people.  But 
no  evil  consequences  arose 
when  I  killed  them ;  but  when 
the  men  saw  them,  they  constantly 
looked  out  for  some  evil  to  arise. 

If  they  are  frequently  seen,  and 
disease  arises,  a  bullock  is  sacri 
ficed  if  there  is  one,  and  the  people 
say,  "  Eat,  and  go  home.  What 
do  you  want  here  ?  Why  arc  you 
an  enemy  come  to  destroy  the  vil 
lage1?  Go  home.  Here  is  food 
for  you.  Eat  and  depart."  But 
though  they  say  thus,  they  do  not 
depart ;  on  the  following  day  we 
still  see  them  where  they  were  the 
day  before.  But  the  old  people 
are  not  afraid  afterwards,  for  they 
j  say,  "We  are  no  longei; guilty  of 
j  aught,  for  we  have  paid  a  ransom."

ISIMO  sabantu  abamnyama  aba  izi- 
nyanga,  lapa  inyanga  i  mba  umuti, 
i  mba  i  bonga  itongo  kona  lapo, 
ukuti,  "Nan si  inkomo,  nina  'ba- 
kwiti.  Lo  'muti  ngi  u  mba  nje, 
ngi  tcmba  nina,  ukuba  ni  u  nike 
amand/ila,  u  kipe  ukufa  kulo  'mu- 
ntu  o  gulayo,  ukuze  ngi  nconywe 
ezizweni  ukuba  ngi  inyanga  ngani, 
'bakwiti." 

Ngaloko  ke  umuti  u  u  mba 
ngen/Jiziyo  em/Jope,  e  blieke  uku 
ba  ku  sinde  lowo  'muntu.  Kepa 
uma  'elapile,  labo  'bantu  ba  linga 
uku  mu  d/ila  ngobukgili,  nokuti, 
"  O,  a  si  ti  kuye,  umuti  wako  nga 
u  d/Ja,  a  ngi  zuzauga  'sikala  soku- 
pumula.  Kwa  ba  ngi  dhle  ama- 
bele  nje."  Ngokuba  loko  kubantu 
abamnyama  ku  vamile  ukufi/Ja 
amand/ila  omuti ;  ba  ingcozana  aba 
dumisa  imiti.  Ngalobo  'buk^ili 
se  kwa  za  kwa  funwa  izinsaba 
emakcaleni.  Inyanga  i  ti,  "  Wena, 
'bani,  u  ye  u  ngi  bekele  ind/Jebe. 
Nank'  umuti  wami.  Ngi  ya  'ku 
ku  vuza.  Ngi  y'  azi  ukuba  ba  ya 
'ku  u  fi/ila,  ba  ti,  a  w  enzanga 
'Into,  b'  en^ena  ukukoka  inkomo. 
Ngaloko  ke  ngi  rnisa  wena,  ukuze 
u  ngi  bhekele." 

IT  is  a  custom  with  black  doctors, 
for  a  doctor  when  digging  up 
medicines,  to  dig  worshipping  the 
Itongo  at  the  place  where  he  is 
digging  ;  he  says,  "  Here  is  a  bul 
lock  I  may  gain,  ye  people  of  ours. 
I  dig  up  this  medicine  trusting  in 
you,  that  you  will  give  it  power  to 
take  away  the  disease  from  the 
sick  man,  that  I  may  become  cele 
brated  among  the  nations,  as  a 
great  doctor,  by  your  power,  ye 
people  of  ours." 

He  digs  up  the  medicine,  then, 
with  a  pure  heart,  expecting  the 
man  to  get  well.  But  when  he 
has  applied  his  medicines,  the  peo 
ple  try  to  eat  him  up  by  craft,  and 
say,  "  Let  us  tell  him  that  I  took 
his  medicine,  but  gained  no  relief. 
It  was  as  though  I  had  taken, 
nothing  but  corn."  For  it  is  com 
mon  among  black  men  to  conceal 
the  power  of  medicines  ;  they  are 
but  few  who  praise  them.  In 
consequence  of  this  craft  there 
came  to  be  appointed  secret  spies. 
The  doctor  says  to  a  man,  "  So- 
and-so,  do  you  go  and  listen  for 
me.  There  is  my  medicine.  I 
know  that  the  people  will  conceal 
its  efficacy,  and  say  it  was  useless, 
for  they  are  slow  in  giving  me  a 
bullock.  I  therefore  appoint  you 
to  look  out  for  me." 

Nembala  ke,  lapa  e  s'  elapilc,  a 
/Jomele  ukuzwa  indaba  yenkubcle 
yake,  ukuti  u  za  'kuzwa  uma  se  ku 
njani  na.  Ku  be  i  loku  e  tsho 
njalo,  ngokuti,  "  O,  weua  kabani, 
ngi  sa  giila ;  a  ngi  k'  ezwa  'nclawo 
emnandi,  nomuti  wako  lowo  kwa 
ba  ngi  d/Je  amabele  nje."  A  ma- 
ngale  uianiniwo  ow  aziyo  ukwenza 
kwawo  ngapakati  kumuntu,  'ezwe 
umuntu  e  landula  nokukipa  ububi 
ngapakati,  a  ti,  "  Kga  \  kwa  puma 
amanzi  nje."  Kepa  m/domeli  yake 
i  mu  tsliele  ukuti,  "  Umuti  wako 
wa  sebenza  kulo  'muntu ;  ba  ya 
ku  ko/tlisa;  u  se  hauiba  emaja- 
clwini  na  sematshwaleui ;  u  se  si- 
ndile.  Kepa  inkomo  i  be  lukuni 
ukupuma ;  ku  kule  ukugula  kuno- 
kupila." 

Inyanga  i  ze  i  tsho  ukuti,  "  Ba- 
ni,  loku  u  ti  wena  a  u  yi  'ku  ngi 
nika  inkomo,  se  ngi  za  'kuya  'ku- 
mbulula  amagodi  e  ng'  emba  imiti 
yoku  kw  elapa  kuwo ;  ngi  kale 
kuwo.  Ku  kona  oku  ya  'uvela 
kuwe,  uma  nga  u  ngi  dAla  inkomo 
yami  ngamakcebo.  U  ze  u  nga 
tsho  ukuba  ngi  umtakati.  Sa  u 
/Jala  nenkomo  leyo.  A  ngi  sa  i 
funi." 

Uma  nembala  e  m  ko/Jisa,  'ale, 
a  ti,  "  0,  wena  kabani,  mina  a  ngi 

So  then  when  he  has  treated  the 
patient,  he  waits  to  hear  what 
happens,  that  he  may  know  how 
he  is.  And  when  he  hears  him. 
say,  "  O,  Son  of  So-and-so,  I  am 
still  ill }  as  yet  I  am  in  pain  all 
over  ;  and  as  to  that  medicine  of 
yours,  it  was-  as  if  I  had  only 
eaten  corn."  So  the  owner  of  the 
medicine  wonders  who  understands 
its  action  in  the  human  body, 
when  he  hears  the  man  denying 
that  it  even  brought  any  thing 
away,  saying,  "  No  ;  there  came 
away  nothing  but  water."  But 
his  spy  tells  him  that  his  medicine 
worked  well  in  the  man ;  that  the 
people  deceive  him,  and  the  man 
now  goes  to  wedding-dances  and 
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. 

At  length  the  doctor  says,  "  So- 
and-so,  since  you  refuse  to  give  me 
a  bullock,  I  shall  now  remember 
the  holes  where  I  dug  up  the 
medicine  which  has  cured  you ; 
and  cry  there.  Something  will 
happen  to  you,  if  you  eat  my  bul 
lock  deceitfully.  Do  not  say  I  am 
a  sorcerer.  Keep  the  bullock.  I 
no  longer  wish  to  have  it." 

If  he  is  really  deceiving  him,  he 
refuses,  saying,  "  O,  Son  of  So- 

tsho  ukuba  se  w  u/tlulckile ;  ngi  ti 
mina  u  inyanga  yami,  noma  umuti  j 
wako  nga  u  d/Ja,  a  nga  bona  'luto ;  I 
kopa  umzimba  ku  nga  ti  u  nga  ba  ! 
owonumtu,   uma   u   naka  u    ngi 
fuiiel'  imiti.  Inkomo  yako  u  mina. 
U  ti  wena,  uma  ngi  sindile  njalo, 
ngi  nga  zifiAla  kanjani  na?     Musa 
ukuti  u  za  'ukala  emagodini.     Wo 
ba  so  u  ya  ngi  bulala  uma  w  enze 
njalo.     Ng'    elape   nje.      Inkomo 
yako  se  i  koiia." 

Uma  e  nga  vumelani  nenyanga, 
nembala  ke  inyanga  i  vuke  eku- 
seni  ngen/iliziyo  ebu/tlimgu  kakulu 
ngokuzwa  ngaofakazi  ukuba  lo 
'muntu  u  m  sizile ;  kep'  a  nga 
vumi  yeua  ukuba  u  siziwe.  A  ye 
ke  emagodini,  e  ya  'ku  wa  panda, 
e  kala  izinyembczi,  e  kuluma  ngo- 
kuAlupeka  kwake,  e  kuluma  na- 
matongo  akubo,  ukuba,  "  Ku 
ugani  ukuba  ni  d/Jiwe  umuntu, 
kanti  ngi  m  elape,  wa  sinda  na  ? 
A  ku  bonakale  okonakona.  In 
komo  yami  i  nge  d/tliwe  umuntu 
o  hamba  ngezinyawo  ;  a  kw  a/iluke 
imiti  yami  ;  a  i  nga  bi  ize  nje. 
Ngi  kuluma  nani  nina,  kw  eyenu. 
Ng'  elapa  ngani.  Kumnandi  ini 
uma  ni  d/iliwa  izinkomo  na  ?  " 

Lapo  ke  u  tsho  njalo  c  kala. 

and-so,  for  my  part  I  do  not  say 
the  disease  has  beaten  you  ;  I  say 
you  are  my  doctor,  although  I  took 
your  medicine  without  feeling  any 
effects  from  it ;  yet  it  feels  as  if 
my  body  was  about  to  be  that  of 
a  man,  if  you  persevere  in  getting 
medicines  for  me.  I  am  your  bul 
lock.  How  do  you  think,  if  I  get 
well,  I  can  hide  myself?  Do  not 
talk  about  crying  at  the  holes 
where  you  dug  up  the  medicines. 
You  will  kill  me  if  you  do  BO. 
Just  doctor  me.  Your  bullock  is 
ready  for  you." 

If  he  does  not  agree  with  him, 
the  doctor  awakes  in  the  morning 
with  his  heart  much  pained  be 
cause  he  hears  from  witnesses  tliat 
he  has  really  helped  the  man  ;  but 
he  will  not  allow  that  he  has  been 
helped.  So  lie  goes  to  the  holes 
where  he  dug  up  the  medicines, 
and  scrapes  away  the  earth  and 
sheds  tears,  and  tells  the  Ama- 
tongo  of  his  trouble,  saying, 
"  Why  are  you  eaten  up  by  a  man 
whom  I  have  cured1?  Let  the 
truth  appear.  Let  not  my  bullock 
be  eaten  by  a  living  man ;  let  the 
power  of  my  medicines  be  evident, 
and  not  be  a  mere  vain  thing.  I 
tell  you,  the  medicines  were  yours. 
I  cured  him  by  your  power.  Is 
it  pleasant  to  have  your  cattle 
eaten  ? " 

He  says  this  weeping.     For  it 

Ngokuba  ku  tiwa,  amagodi  uma  c 
mbululwa  ku  kalwa,  lowo  'muntu 
ka  yi  'kulunga,  uma  nembala  e 
fiAla  amand/Ja  emiti ;  u  ya  'kufa. 
Ku  njalo  ke.  Kwiti  ku  y'  esabeka 
ukuba  inyanga  i  yokala  emagodi- 
ni ;  ngaloko  ku  tiwa,  ku  bang'  u- 
kufa  loko  'kwenza  njalo  kwenya- 
nga.  I  loko  ke  ukukala  emago- 
dini. 

is  said  if  the  holes  where  the 
medicines  were  dug  up  be  opened, 
and  the  doctor  weeps  there,  the 
man  will  be  ill  and  die,  if  he 
has  really  concealed  the  power 
of  the  medicines.  Thus  it  is. 
With  us  it  is  a  fearful  thing  that 
the  doctor  should  go  to  the  holes 
to  cry  ;  and  it  is  said  if  he  does  so 
he  calls  down  death  on  the  patient. 
This,  then,  is  what  is  meant  by 
crying  at  the  holes.

UKUTIMULA  kubantu  abamnyama 
ku  tiwa  ku  isibonakaliso  sen/Ja- 
n/tla  yokuba  umuntu  u  se  noku- 
pila.  TJ  ya  bonga  ngemva  kwo- 
kutimula,  a  ti,  "  Nina  'bakwiti, 
ukuhamba  okuAle  ngi  zuze  e  ngi 
ku  sweleyo.  Ni  ngi  bheke."  Isi- 
kati  sokutimula  isikumbuzo  soku- 
ba  umuntu  a  pate  itongo  lakubo 
masinyanc,  ngokuti,  "I  lona  eli 
ngi  pa  loku  'kutimula,  ukuze  ngi 
li  bone  ngako  ukuba  li  se  nami." 

Ku  ti  uma  umuntu  e  gula  e  nga 
timuli,  ku  ya  buzwa  ku  tiwe  ab'  e- 
zo'u  m  bona,  "  U  ke  a  timule  nje 
na  1 "  be  buzela  ukuze  b'  eme  isi- 
bindi  sokuba  ukufa  loko  ku  ya  'u- 
buye  ku  d/Jule.  Uma  e  nga  ti 
muli  ba  kununde  ngokuti  ukufa 
kukulu.  Ku  njalo  ke. 

AMONG  black  men  sneezing  is  said 
to  be  a  lucky  sign  that  a  person 
will  now  be  restored  to  health.  He 
returns  thanks  after  sneezing,  say 
ing,  "  Ye  people  of  ours,  I  have 
gained  that  prosperity  which  I 
wanted.  Continue  to  look  on  me 
with  favour."  Sneezing  reminds  a 
man  that  he  should  name  the  Ito 
ngo  of  his  people  without  delay, 
because  it  is  the  Itongo  which 
causes  him  to  sneeze,  that  he  may 
perceive  by  sneezing  that  the  Ito 
ngo  is  with  him. 

If  a  man  is  ill  and  does  not 
sneeze,  those  who  come  to  see  him 
ask  whether  he  has  sneezed  or  not. 
They  ask  that  they  may  take  heart 
and  believe  that  the  disease  will 
pass  away.  If  he  has  not  sneezed, 
they  murmur,  saying,  "  The  dis 
ease  is  great." 

Nengane  uma  i  timula,  kuyo  k 
ku    tiwa,    "  Tutuka  !  "  ku  tshiwo 
ukuhambela   pambili    en/Jan/tlen: 
njalo.     Ku  isibonakaliso  sokupik 
kwomuntu,  nesokupatwa  itongo. 

Ku  njalo  ke  uku timula  kubantu 
abamnyama  ku  vusa  amand/Ja 
okuba  umuntu  a  kumbule  ukuba 
itongo  li  ngene,  li  kumina.  A 
bonge  ngokutokoza  okukulu,  e  nga 
ngabazi  ngako  loko. 

Lapa  umuntu  e  ti  "  Makosi 
ekutimuleni,  ka  tandi  ukuti,  "  Ba- 
ni  wakiti,"  ngokuba  e  ng'  azi 
ukuba  u  mu  pi  o  yena  e  mu  pe 
loku  'kupila  na ;  ku  ngaloko  ke  u 
ya  /Janganisa  ngokuti,  "Makosi, 
ni  nga  ngi  fulateli."  Uma  e  ti, 
"  Baba,"  lowo  u  ya  kuluma,  ku- 
mbc  wa  timula  ngesikati  uyise  e 
s'  and'  ukububa,  in/diziyo  i  nga  ka 
ko/Jwa  u  ye  ;  u  tsho  ke  ukuti, 
11  Baba,  u  ngi  blieke,  ngi  be  nen- 
AhtnAla  kuloko  c  ngi  ngeriako." 

Noma  unina,  a  tsho  njalo,  uku 
ti,  "Mame,  u  nga  ngi  fulateli." 
Futi  ku  tiwa,  "  Bobaba,"  e  7ila- 
nganisa  amatongo  akubo  onke, 
abafo  baoyise,  a  se  ba  fa ;  a  ti, 
"  Bobaba,  ni  ngi  blieke,  ni  nga  ngi 
fulateli."  Noma  ku  nge  si  bo 
aoyisekazi  ngesibili,  kepa  loku  se 

And  if  a  child  sneezes,  it  is  said 
to  it,  "  Grow  !  "  meaning  by  this 
that  it  should  continually  advance 
in  prosperity.  It  is  a  sign  of  a 
man's  health,  and  that  the  Itongo 
is  with  him. 

So  then  sneezing  among  black 
men  gives  a  man  strength  to  re 
member  that  the  Itongo  has  enter 
ed  into  him  and  abides  with  him. 
And  he  returns  thanks  with  great 
joy,  having  no  doubt  about  it. 

When  a  man,  on  sneezing,  says, 
"  Chiefs,"  it  is  because  he  does  not 
like  to  say,  "  So-and-so  of  our  peo 
ple,"  because  ho  does  not  know 
who  it  is  of  the  Amatongo  who 
has  bestowed  on  him  the  benefit ; 
therefore  he  puts  them  all  together 
and  says,  "Chiefs,  do  not  turn 
your  back  on  me."  When  he  says, 
"  My  father,"  the  man  who  speaks 
sneezes,  perhaps,  shortly  after  his 
father's  death,  and  his  heart  does 
not  yet  forget  him ;  and  so  he 
says,  "  Father,  look  upon  me,  that 
I  may  be  blessed  in  such  matters 
as  at  present  I  have  not." 

Or  if  his  mother  has  lately  died 
ic  says  in  like  manner,  "My 
nother,  do  not  turn  thy  back  on 
.ne."  He  says,  "My  fathers," 
initing  in  one  all  the  Ama- 
;ongo  of  his  people,  the  bro- 
ihers  of  his  fathers  who  are 
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 

be  file,  se  be  abalondolozi,   u  ti, 
"  Bobaba,"  ngaloko. 

Amakax>sa  a  ti,  "  Tikax>  wako- 
wetu,  ngi  bheke,  u  be  nami  njalo, 
ngi  hambe  ngen/Jan/Ja."  A  kw  a- 
zeki  nma  ku  nga  ka  tsliiwo  ukuti 
Utikax)  u  yena  e  itongo  la  wo 
Araakajosa,  a  e  ti  ni  na.  Manje 
ainakolwa  lapa  e  timula  a  wa  sa 
tsho  ukuti  "  Baba  "  etongweni ;  a 
se  ti,  "  Mlondolozi,  u  ngi  bheke," 
noma  "  Menzi  wezulu  nom/ilaba." 
Ku  gukgulwe  ke  njalo  loko  o  be 
ku  kona. 

father's  brothers,  yet  since  they  are 
dead  they  are  now  preservers,  and 
therefore  he  says,  "  My  fathers." 

The  Amakojosa  say,  "  Utik#o  of 
our  people,  look  upon  me,  and  be 
ever  with  me,  that  I  may  live  in 
prosperity."  It  is  not  known 
what  they  used  to  say  before  they 
used  the  word  TJtikox),  who  is  the 
Itongo  of  the  Amak#osa.75  And 
now  among  the  Amakxosa  be 
lievers  when  they  sneeze  no  longer 
say  to  the  Itongo  "  Father,"  but, 
"  Preserver,  look  upon  me,"  or, 
"  Creator  of  heaven  and  earth." 
Thus  a  change  has  taken  place. 

UKUTIMULA  kubantu  abamnyama 
ba  ku  biza  ngegama  lokuti,  "  Ngi 
sa  pilile.  Idklozi  li  nami ;  li  fikilc 
kumi.  A  ngi  tshetshe  ngi  bonge 
kulo,  ngokuba  i  lo  eli  ti,  '  A  ngi 
timule.'  Ngemva  kwokutimula 
ngi  ya  'kubona  izinto  e  ngi  fanele 
ukubonga  ngazo  kwabakwiti,  uku 
ti,  *  Nina  'basekutini,  e  na  ti  na  ti, 
ngi  kcela  kuni  ukuba  ngi  zuze 
izinkomo  nabantwana  nabafazi, 
ngi  zale  kubo,  nkuze  igama  lenu  li 

WHEN  a  man  among  black  men 

sneezes,  he  says,  "  I  am  now  bless 
ed.  The  Idhlozi  is  with  me;  it 
has  come  to  me.  Let  me  hasten 
and  praise  it,  for  it  is  it  which 
causes  me  to  sneeze.  As  I  have 
sneezed,  I  will  see  the  things  for 
which  it  is  proper  for  me  to  praise 
the  spirits  of  the  dead  belonging 
to  our  family,  and  say,  'Ye  of 
such  a  place,  which  did  such  and 
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 

75  Utikox)  is  supposed  to  be  a  word  not  originally  used  by  the  na 
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. 

nga  sitcki ;  ku  /Jale  ku  tiwe,  U 
kwabani  lapaya.  Ngokuba  uina 
ngi  nge  nanzalo,  a  ku  yi  'kutshiwo 
ukuti,  U  kwabani  lapaya.  Uma 
ngi  ngedwa,  m/«laumbe  ngi  ya  'ku- 
Alala  em/Alabeni  j  lapa  ngi  nge 
nanzalo,  ukufa  kwanii  li  ya  'ku- 
pela  igama  lami ;  ni  ya  'kuzwa  se 
ni  d/ila  izintete  ;  ngokuba  ngaleso 
'sikati  sokufa  kwami  u  ya  'kuba  u 
se  u  wile  umuzi,  a  ni  'kungena 
'ndawo ;  ni  ya  'kufa  amakaza 
ezintabeni,  Aiuanye  amad/Jozi  a 
ya  busisa  abantu  bawo.  Nami 
ngi  ti,  Ngi  pe  ni  kakulu  ;  ni  nga 
ngi  ko/*!L  Ku  ini  ukuba  n'  aAlu- 
Iwe  i  mi,  ngi  ngedwa  na  1  Uma  si 
ba  ningi,  nga  ku  njani  na  ? '  ' 

perish,  but  it  may  still  be  said, 
That  is  the  village  of  So-and-so 
yonder.  For  if  I  have  no  children, 
it  will  not  be  said,  That  is  the  vil 
lage  of  So-and-so  yonder.  If  I 
am  alone,  it  may  be  I  shall  live 
long  on  the  earth ;  if  I  have  no 
children,  at  my  death  my  name 
will  come  to  an  end  ;  and  you  will 
be  in  trouble  when  you  have  to 
eat  grasshoppers ;  for  at  the  time 
of  my  death  my  village  will  come 
to  an  end,  and  you  will  have  no 
place  into  which  you  can  enter ; 
you  will  die76  of  cold  on  the 
mountains.  Other  Amadhlozi 
bless  their  people.  And  I  too  say, 
Give  me  abundantly  ;  do  not  for 
get  me.  Why  are  you  unable  to 
give  me,  I  being  alone  ]  If  we 
were  many,  how  would  it  be  ? '  "

UMA  ku  gula  umuntu,  kepa  ku 
nge  ko  isikati  soku  i  /tlaba  irikomo, 
ngokuba  a  ku  yiwanga  enyangeni, 
ku  tiwa  uinninmmtwana  emato- 
ngweni,  "  Uma  ku  i  nina,  'bakwiti 

IF  a  person  is  ill,  and  there  is  not 
time  to  sacrifice  an  ox,  for  they 
have  not  been  to  a  diviner,  the 
father  of  the  child  addresses  the 
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  l>een  killed  by 
any  particular  wound,  it  will  have  the  mark  of  the  wound  on  its  body. 

ab'  enza  nje,  ngi  beta ;  nansi  in- 
komo  etile ;  ka  sinde  Ubani,  ui  i 
d/ile."  Noma  e  nga  tsho  "  uku- 
beka "  kakulu,  a  ti,  "  Ngi  misa 
inkomo  ;  nansi;  ka  sinde."  Uma 
i  nge  ko  inkomo,  u  ya  kala  uyise 
ngokuti,  "  Po,  uma  ni  funa  inya- 
ma,  ku  njani  ukuba  ni  nga  m  pi- 
lisi,  ngi  hambe  ngi  i  tate  inkomo 
na,  ngi  ni  /ilabele,  ni  dAle  ?  Ngi 
ya  'kubona  kanjani  uma  e  nga 
vuki  na  ukuba  i  nina  ? "  A  nga 
tsho  ukuti,  "  Ngi  ni  misela  ukuya 
'kulanda  inkomo,"  ukuti  ke,  "  Ngi 
linde  ni ;  ngi  ya  'ku  ni  fimela,  ngi 
fike  nenkomo  yenu." 

people  of  our  house,  who  are  doing 
this,  I  make  a  vow ;  behold  there 
is  such  and  such  a  bullock  ;  let  the 
child  get  well,  that  you  may  eat." 
Or  he  may  not  say  "  devote,"  but, 
"  I  set  apart  a  bullock  ;  there  it  is. 
Let  the  child  get  well."  Or  if  he 
does  not  possess  a  bullock,  the 
father  cries,  saying,  "  If  you  wish 
for  food,  why  do  you  not  cure  my 
child,  that  I  may  go  and  get  you  a 
bullock,  and  kill  it  for  you,  that 
you  may  eat  ?  How  shall  I  know 
that  it  is  you,  if  the  child  does  not 
get  well  1 "  Or  he  may  say,  "  I 
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  instance,  the  "  good  people  "  of  the  Irish  have  ascribed  to 
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,  which  is  equivalent  to  the  term  abakubo  given  to 
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 

saw  his  relatives  among  the  Abapansi.77  And  the  power  of  holding 
communion  with  the  "good  people  "  is  consequent  on  an  illness,  just 
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 
folks,"  which  is  equivalent  to  abakwctu,  applied  to  the  Amatongo.79 
And  among  the  Highlanders  they  are  called  "  the  good  people,"  "  the 
folk."  They  are  also  said  to  "  live  underground,"  and  are  therefore 
Abapansi,  or  Subterraneans.80 

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.  It  seemed  as  if  the  ancestors  sent  it."81 

77  See  Nursery  Tales  of  the  Zulus,  p.  317. 

78  See  Croker's  Fairy  Legends,   especially  "  The  Confessions  of 
Tom  Bourke,"  p.  46. 

79  Campbell.     Vol.  II,  p.  56. 

80  Id.,  p.  65,  66. 

81  Id.,  Vol.  II,  p.  106. 

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.

UMA  u  lele  wa  pupa  umuntu  o  nga 
m  azelele  ukuba  a  nga  kw  enza 
kabi ;  kepa  ku  ti  ebusuku  u  lele, 
u  bone  e  ku  gwaza  ngoku  ku  zu- 
ma,  e  nga  ku  gwazi  obala,  e  ku 
d^la  imfiAlo,  uma  se  u  vuka,  u  ya 
mangala  kakulu,  u  ti,  "  Wau  ! 
Kanti  Ubani  lo,  ngi  ti,  urnuntu 
omuAle  nje,  kanti  u  ya  ngi  zonda 
Jia?"  U  ti,  "Ngi  ya*  li  bonga 
itongo  lakwiti  eli  veze  lo  'muntu 
kumina,  ngi  nga  m  azi.  Manje 
ngi  nga  m  azi,  loku  itongo  se  li  m 
tikisile.  Wa  fika  e  ngi  bulala,  ngi 
nga  Iw  azi  uluto  Iwake  e  ngi  lu 
dAlile."  U  /tlale,  u  m  /tlakanipile 
lowo  'muntu  ngokuti,  "  Leli  'pupo 
a  li  tsho  'manga  ;  i  kona  indaba  e 
Dgi  nga  y  aziyo,  e  kulo  'muntu." 

Futi  uma  u  lele  u  pupe  isilwane 
si  ku  zingela,  si  funa  uku  ku  bu 
lala,  ku  ti  uma  u  vuke,  u  mangale 
u  ti,  "  Hau  !  Ku  njani  loku,  uma 
ngi  pnpe  isilo  si  ngi  zingela  ?"  Ku 
ti  uma  ku  ya  'uzingelwa  kusasa, 

Ir  during  sleep  you  dream  of  a 
man  whom  you  do  not  thoroughly 
know  to  be  of  such  a  character 
that  he  may  do  you  an  injury  j  yet 
if  in  your  sleep  you  dream  that  he 
suddenly  stabs  you,  not  openly, 
but  by  stealth,  when  you  awake 
you  are  much  amazed  and  say, 
"  Oh  !  Forsooth  I  thought  such  a 
one  a  really  good  man.  And  does 
he  hate  me  1  I  thank  the  Itongo 
of  our  people  which  has  revealed 
the  man  to  me,  that  I  may  know 
him.  Now  I  know  him,  for  the 
Itongo  has  caused  him  to  approach 
me.  And  he  came  to  kill  me. 
I  do  not  know  in  what  respect  I 
have  injured  him."  And  you  con 
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. 

Again,  if  in  your  sleep  you 
dream  of  a  beast  pursuing  you  and 
trying  to  kill  you,  when  you  wake 
you  wonder  and  say,  "  How  is  this 
that  I  should  dream  of  a  wild 
beast  pursuing  me  1 "  And  if  in 
the  morning  they  are  going  to 

noma  izilo  noma  izinyamazane,  u 
hambe  w  azi  ukuba  "  Ngi  sengozi- 
ni ; "  w  azi  ukuba  "  Lesi  'silo  si 
letwe  itongo,  ukuze  ng'  azi  ukuba 
uma  ngi  nga  bheki,  ngi  nga  fa." 
Uma  u  ya  enk^ineni,  u  ye  se  u 
Alakanipile.  Kumbe  u  nga  yi, 
ngokuti,  "  Isalakutshelwa  si  z\va 
ngomopo."  U  ti,  "  A  ngi  Alale." 
U  Male,  u  zilondolozile,  ngokuti, 
"  Ngi  sa  funa  kupi,  loku  itongo  se 
li  ngi  tshelile,  ukuba  ngi  ya  em- 
pini  1 " 

Futi,  uma  u  lele  ubutongo,  u 
pupe  u  buyela  kwabakini,  uma 
w'  a/dukana  nabo  isikati  se  si  side; 
u  bone  be  Alezi  kabi,  aobaui  na- 
obani ;  u  vuka  umzimba  u  mude ; 
w  azi  ukuba  "  Itongo  eli  ngi  yise 
kulabo  bakwiti,  ukuze  ngi  bone 
lobo  'bubi  a  ba  nabo ;  uma  ngi  ya 
kona,  i  kona  indaba  e  ngi  nga  i 
fumana  kona  yokuAlala  kabi."  U 
Male  u  beke  indAlebe,  u  Alomele 
ukuti,  "  Ngi  ya  'kuzwa  indaba, 
uma  ku  kona  umuntu."  Nembala 
ku  ti  ku  nga  fika  umuntu  wanga- 
kona,  u  buze  inAlalo  yabakini. 
Uma  e  ku  tshela  uku/tlala  kubi,  u 

hunt,  whether  wild  beasts  or 
game,  you  go  knowing  that  you 
are  in  jeopardy ;  you  know  that 
the  Itongo  brought  the  beast  to 
you,  that  you  might  know  that  if 
you  do  not  take  care  you  may  die. 
If  you  go  to  the  hunt,  you  are  on 
your  guard.  Perhaps  you  do  not 
go,  saying,  "  Isalakutshelwa  hears 
through  trouble.82  Let  me  stay 
at  home."  And  you  stay  at  home 
and  take  care  of  yourself,  saying, 
"  What  do  I  want  further,  when 
the  Itongo  has  already  told  me 
that  I  am  going  into  danger  ?  "83 

Again,  if  during  sleep  you 
dream  of  returning  to  your  people 
from  whom  you  separated  a  long 
time  ago  ;  and  see  that  So-and-so 
and  So-and-so  are  unhappy  ;  and 
when  you  wake  your  body  is  un 
strung  ;84  you  know  that  the  Ito 
ngo  has  taken  you  to  your  people 
that  you  might  see  the  trouble  in 
which  they  are  ;  and  that  if  you 
go  to  them  you  will  find  out  the 
cause  of  their  unhappiness.  And 
you  continue  listening  and  expect 
ing  to  hear  news  if  any  one  comes. 
And  truly  a  man  may  come  from 
the  neighbourhood,  and  you  ask 
after  the  welfare  of  your  people. 
If  he  tells  you  they  are  in  bad  cir 
cumstances,  you  say,  "  O,  I  mere- 

82  Is'-ala-kutshelwa,  He  who  when  told  refuses  to  listen,  hears  in 
the  time  of  trouble.    A  proverbial  saying.     Another  form  is,  Ihlonga- 
'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. 

ti,  "  O,  ngi  Imza  kodwa.  Se  ng'  e- 
zwa  ngepupo."  Futi,  uma  umuntu 
e  file,  kanti  ku  kona  o  m  Alckako 
ngaloko  'kufa,  e  nga  m  kaleli, 
noma  e  se  file  u  ya  buya  a  buze 
komunye  o  sa  pilile,  a  ti,  "  Ubani 
lo  u  ngi  Aleka  ngokufa,  ngokuba 
yena  e  nga  yi  'kufa  ini  na  V  Kw  a- 
ziwe  ngepupo  ukuba  Ubani  lo 
kanti  u  ya  Aleka.  Ku  tiwe  leli 
'zwi  li  fike  uesitunzi  sake  o  fileko. 

Futi,  kubantu  abamnyama,  ku 
ti  ngesikati  sokuvama  kwempi, 
abantu  abaningi  ba  sinde  itongo  ; 
li  fika  ngepupo;  kumbe  pakati 
kwobusuku  umuntu  a  pupe  e  vu- 
swa  Ubani,  umuntu  wakubo  owa 
fako ;  a  ti,  "  Bani,  vuka,  u  tate 
abantwana  bako  nezinkomo,  u 
pnme.  I  ya  ngena  impi  lapa." 
Ku  ti  ngokudelela,  e  ti,  "  Ipupo 
nje,"  a  lale.  Li  pinde  li  fike  li  ti, 
"  Vuka."  Ubutongo  bu  ze  bu  be 
bubi.  A  k<?ale  ukubona  ukuba 
indaba  le.  Kumbe  a  t'  e  ti  sululu, 
i  be  i  vimbezela,  'ezwo  se  ku  kala 
abantu.  A  bonge  kakulu  itongo 
lakubo. 

Ukufika  kwalo  'muntu  ka  fiki 
e  inyoka,  nesitunzi  nje;  ku  fike 

ly  ask.  I  have  already  heard  the 
news  in  my  dream."  And  if  one 
dies,  and  there  is  one  who  laughs 
at  his  death  and  does  not  mourn 
for  him,  and  if  the  dead  man  re 
turn  again  and  enquire  of  an 
other  who  is  still  living,  say 
ing,  "  Does  So-and-so  laugh  at  my 
death  because  he  will  not  die  ?  "  it 
is  known  by  the  dream  that  the 
other  laughs.  It  is  said  the  shade 
of  the  dead  comes  with  the  mes 
sage. 

Further,  among  black  men, 
when  enemies  are  numerous,  many 
people  are  saved  by  the  Itongo ;  it 
comes  in  a  dream  ;  perhaps  in  the 
middle  of  the  night  a  man  dreams 
that  one  of  his  people  who  is  dead 
wakes  him,  saying,  "  So-and-so, 
awake,  and  take  your  children  and 
cattle,  and  go  away.  An  enemy 
is  coming  into  this  village."  And 
through  despising  it  and  thinking 
it  a  mere  dream,  he  goes  to  sleep. 
And  the  Itongo  comes  again  and 
says,  "Awake."  And  at  length 
he  cannot  sleep  well.  And  he 
begins  to  see  there  is  something 
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. 

When  a  dead  man  comes  he 
does  not  come  in  the  form  of  a 

yena  uk^obo  Iwake  nje,  ngokunga- 
ti  ka  fanga,  a  kulume  nomuntu 
wakubo  ;  na  lowo  e  nga  tsho  uku- 
ti  umuntu  owa  fayo,  a  ze  a  bone 
uma  e  se  papama  ukuti,  "  Kanti 
ngi  ti  Ubani  u  sa  hamba  nje ; 
kanti  ku  fike  isitunzi  sake."  Ku 
ti  uma  wa  fa  izinto  zake  zi  semzi- 
m  beni  nokubuya  u  buya  e  se  nazo ; 
lezo  'zinto  z'  aziwa. 

Futi  ku  kona  kwabamnyama 
inyoka  i  ngena  end/dim ;  i  bonwe, 
ku  bizwane,  ku  tiwe,  "  Nansi  in 
yoka."  Abantu  ba  ti  budubudu 
ukuya  'u  i  bona  leyo  'nyoka,  uma 
i  nga  baleki.  Ba  ti,  "  Uma  eya- 
sencl/tle,  nga  i  baleka  i  bona  aba- 
ntu.  Kepa  loku  a  i  baleki,  eyase- 
kaya,"  Abanye  ba  ti,  "  Isilwane ; 
a  i  bulawe."  Ku  pikiswane  ; 
omunye  a  i  bulale,  i  la/tlwe  nga- 
pandAle.  Ku  lalwe.  Ipupo  li 
fike ;  lo  'muntu  owa  fayo,  li  ti, 
"  Ku  ngani  ukuba  ni  ngi  bulale, 
ni  ngi  bona  na  ?  U  mina  lowo  e 
ni  m  bulele.  Ngi  Ubani."  A 
vuke  lowo  'muntu,  a  wa  lauze 
lawo  'mapupo.  Ku  maiigalwe. 
Ku  ngaloko  ke  ku  tiwa  inyoka  i 
itongo.  Ku  tshiwo  ngokuba  ku 
tsho  wona  e  ti,  "  U  mina  leyo  'n- 
yoka  e  ni  i  bonileko." 

snake,  nor  as  a  mere  shade  ;  but 
he  comes  in  very  person,  just  as  if 
he  was  not  dead,  and  talks  with 
the  man  of  his  tribe ;  and  he  does 
not  think  it  is  the  dead  man  until 
he  sees  on  awaking,  and  says, 
"  Truly  I  thought  that  So-and-so 
was  still  living  ;  and  forsooth  it  is 
his  shade  which  has  come  to  me." 
And  when  he  returns  he  has  the 
same  clothes  on  as  those  in  which 
he  died,  and  the  clothes  are  known. 

Sometimes  among  black  men  a 
snake  enters  the  house ;  when  it  is 
seen  they  call  one  another,  saying, 
"  There  is  a  snake."  All  the 
people  hurry  to  look  at  the  snake 
if  it  does  not  run  away.  They 
say  if  it  were  a  wild  snake85  it 
would  run  away  when  it  sees  men. 
But  as  it  does  not  run  away,  it  is 
a  tame  snake.86  Others  say,  "  It 
is  a  beast ;  let  it  be  killed."  They 
dispute,  and  one  kills  it  and 
throws  it  away.  They  go  to  sleep, 
and  a  dream  conies,  and  the  dead 
man  says.  "  How  is  it  that  you 
kill  me  when  you  see  me  ?  It  is 
me  whom  you  have  killed.  I  am 
So-and-so."  The  man  awakes, 
and  tells  his  dreams,  and  the  peo 
ple  wonder.  It  is  on  this  account, 
then,  that  they  say  that  the  Itongo 
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, 
86  flyasckaya,  a  home  snake, 

that  is,  not  an  Itongo. 
that  is,  an  Itongo.

ISIYEZI  si  njengokuba  umuntu  wa 
fa  kancinyane,  U  ya  vuka  \i  se 
bona  izinto  a  nga  zi  boui  uma  e 
nge  nasiyezi. 

Undayeni  umuntu  o  be  Alakani- 
pile  o  be  tsho  ukuti,  "  Ngi  iiania- 
nd/tla  okubona  oku  ngalapaya/' 
noko  e  nge  ko  lapo.  U  ya  ku 
bona  ngesinye  isikati  oku  ngala 
paya,  a  tsho  kubantu  ukuti,  "  U 
kona  umuntu,  u  y'  eza  ngale  'n- 
d/tlela,"  noma  isi/Jobo  sake,  noma 
umuntu  nje. 

Ngesinye  isikati  ezweni  lakwiti 
ku  be  ku  zingelwa  izinyatL  Uma 
e  lele  ebusuku,  u  ya  'kuvuka  ku- 
sasa,  a  si  tshele,  a  ti,  "  Madoda, 
uma  si  ya  'kuzingela  izinyati  na- 
m/ila  nje,  i  kona  into  enAle  e  ya 
7kuvela  ekuhambeni  kwetu.  Ngi 
fumene  izinyati  ebusuku,  si  zi 
zingela  ;  za  ba  izinkomo  nje."  Li 
pela  lapo  lelo  'pupo  eli  njalo. 
Izinyati  si  fike  kuzo,  zi  be  njenge- 
Eiiikomo  njalo  njengokutsho  kwa- 
ke ;  si  zi  bulale,  si  nga  bi  namdwa 
iiomuncinyane  nje, 

Ngesinye   ke    isikati,    uma    ku 
kona   ukuzingela,    abantu     be    be 
vUangene  ngokuti,    "  Madoda,  ngo- 
suku  olutile  ku  fanele  ukuba  ke  si , 
yozingela  izinyati  emfuleni  otile."  I 

ECSTASY  is  a  state  in  which  a  man 
becomes  slightly  insensible.  He 
is  awake,  but  still  sees  things, 
which  he  would  not  see  if  he  were 
not  in  a  state  of  ecstasy. 

Undayeni  was  a  clever  man, 
who  used  to  say  he  was  able  to  see 
things  afar  off  from  him.  He 
would  sometimes  see  what  was 
going  on  on  the  other  side  of  a 
hill,  and  tell  the  people,  saying, 
"  There  is  a  man  coming  by  that 
path,"  whether  it  was  a  friend,  or 
a  stranger.87 

Sometimes  in  our  country  they 
hunted  buffalo.  If  he  had  slept 
at  night,  he  would  awake  in  the 
morning  and  tell  us,  saying,  "  Sirs, 
if  we  go  to  hunt  buffaloes  to-day, 
we  shall  be  lucky.  I  saw  some 
buffaloes  during  the  night ;  we 
were  hunting  them ;  they  were 
just  like  cattle."  That  was  all 
such  dreams  made  known  to  us. 
When  we  found  the  buffaloes, 
they  were  just  like  cattle,  as  he 
had  told  us  ;  we  killed  them,  and 
did  not  get  so  much  as  a  scratch. 

On  another  occasion,  if  there 
was  a  hunt,  the  men  having  al 
ready  agreed,  saying,  "  Sirs,  on 
such  a  day  it  is  well  for  us  to  go 
and  hunt  buffaloes  by  such  a  river." 

87  That  is,  in  the  ecstatic  state  he  could  see  that  some  one  was 
coming,  but  could  not  sec  whether  it  was  an  acquaintance,  or  a 
stranger. 

Ba  vumclane.  Ku  se  kusasa  ba 
puma,  ba  hamba.  Ku  ti  ekuha- 
mbeni  a  tsho,  a  ti,  "  Madoda, 
kodwa  ngi  bonile  ekulaleni  kwami, 
noko  si  ya  'uzingela,  a  no  zingela 
ngobudoda.  Izinyati,  ngi  ti,  zi 
nolaka."  Mbala,  ku  be  njalo  eku 
zi  fumaneni  kwabo ;  noma  zi  nga 
bulalanga  'niuntu,  zi  vame  uku  ba 
ponsa  noma  izinja.  Ba  ya  ya  kuzo 
se  be  /ilakanipile  ngokupupa  kwa- 
ke  ;  ba  ya  'kuvika  futifuti. 

Sa  m  bona  ukuti,  noko  e  nge  si 
inyanga,  kodwa  ukupupa  kwake 
kuAle.  Futi  wa  e  indoda  e  kali- 
payo,  e  nesibindi ;  uma  inyati  i  ya 
'kumisa  obala,lapo  ku  nge  ko  'rnuti 
wokukwela  umuntu,  yena  a  ti, 
"  Kwela  ni  emitini  niua.  Ngi  za 
'kuya,  ngi  ye  'kuyoka  ukuze  i  ze 
kuriina,  si  i  bulale."  Kodwa  aba- 
ntu  V  a/iluleke,  ukuti,  "  U  za  'ku 
yoka  e  nga  hambi  pezulu,  e  nge 
najubane  nje  1  U  ya  'kwenza  njani 
na  ?  U  ya  'kubaleka  kanjani  na  ?" 
Noko  a  hambe  a  ye  kuyo,  a  i  k<?a- 
le  ngonikonto,  a  i  Mabe,  a  baleke 
a  ye  kona  lapo  be  kona  abantu,  a 
kwele  emtiui ;  uma  ku  kona  aba 
ntu  aba  nemikonto,  ba  i  Alabe,  i  ze 
ife. 

They  would  agree,  and  when  the 
morning  arrived  set  out  on  their 
journey.  As  they  were  setting 
out  he  would  say  to  them,  "  Sirs, 
but  I  have  seen  in  my  sleep,  al 
though  we  are  going  to  hunt,  do 
you  hunt  like  men.  For  I  say 
the  buffaloes  are  full  of  rage." 
And  truly  it  was  so  when  they 
came  up  with  them ;  although 
they  did  not  kill  any  one,  they 
tossed  the  men  or  dogs  continually. 
But  they  went  to  the  hunt  made 
cautious  by  his  dream  ;  and  es 
caped  again  and  again  by  dodging. 

\Ve  noticed  that  although  he 
was  not  an  inyanga,  yet  his  dreams 
were  good.  He  was  besides  a 
brave  man  and  courageous  ;  if 
there  were  a  buffalo  in  an  open 
spot,  where  was  no  tree  upon 
which  a  man  could  climb,  he 
would  say  to  the  people,  "  Do  you 
climb  into  the  trees.  I  will  go 
and  draw  him  towards  you,  that 
we  may  kill  him."  But  the  peo 
ple  could  not  see  that,  but  said, 
"  How  will  he  draw  the  buffalo 
towards  us,  for  he  cannot  fly,  and 
is  not  able  to  run  fast?  What 
will  he  do  ?  How  will  he  escape  ?" 
But  he  went  to  the  buffalo,  and 
began  the  attack  by  stabbing  it, 
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 

Abantu  ba  be  ti  ngaye,  n  inya- 
nga,  noko  e  nga  bull ;  u  tsho  oku- 
bonakalayo ;  ngokuba  izinyanga, 
noko  zi  bula,  ngesinye  isikati  zi 
tsho  okungabonakaliyo.  Wa  e 
intwcsi  futi  yamazwi,  ngokuba 
aiuazwi  ake  a  e  bonakala. 

Kwa  tiwa,  amad/tlozi  akubo 
nakoninalume — akoniiialume  a  ta- 
iida  uku  m  enza  inyanga,  akubo  a 
wa  tandanga,  Ngemva  kwaloko 
ka  be  sa  ba  nako  uktibula  njenge- 
ziriyanga  ;  kodwa  yena  wa  kuluma 
nje  ngoinlomo,  ka  bula.  Kodwa 
nkwenza  kwake  kwa  ku  faria  ne- 
nyanga,  e  ngc  si  yo  noko  ;  ngokuba 
xi  be  e  zamula  futifuti,  a  timule 
njalonjalo  ;  loko  ke  okwezinyanga 
ezi  bulayo ;  noko  e  nga  bull,  wa  e 
pakati  kwalcyo  'ndawo  yokubula 
nokungabuli. 

Indaba  e  ngi  i  kumbulayo  enye 
kandayeni.  Kwa  ti  si  s'  ake  em- 
geni ;  kwa  ku  kona  idwala  li  ne- 
ngobozi,  lapo  ku  ma  amanzi  kona ; 
kepa  sonke  tina  si  'batsha  lawo 
'manzi  e  isibuko  setu,  lapo  si  zi- 
buka  kona.  Ku  te  ngolunye  usu- 
ku  wa  si  buza,  e  vuka  ebutongwe- 
ni,  wa  ti,  "  I  kona  ini  indawo 
edwaleni,  lapo  ni  zibuka  kona  na?" 
Sa  ti,  "  Ku  kona  ni  kona  na  1 " 
Wa  ti,  "  Ai.  Ngi  ya  buza,  ngo- 

Tlie  people  used  to  say  of  him, 
that  he  was  a  diviner  though  he 
did  not  divine ;  for  he  said  what 
was  true  ;  and  diviners  sometimes 
say  what  is  not  true.  He  was 
also  an  eloquent  man,  for  what  he 
said  came  to  pass. 

It  was  said,  the  Amatongo  of 
his  own  people  and  the  Amatongo 
of  his  maternal  uncle  disagreed. 
Those  of  the  maternal  uncle  wish 
ed  to  make  him  a  diviner ;  those 
of  his  own  people  did  not  wish  it. 
After  that  he  was  unable  to  divine 
like  a  diviner  ;  but  said  what  was 
true  without  divination.  But  his 
habits  were  those  of  a  diviner, 
though  he  was  not  one;  for  he 
used  to  yawn  and  sneeze  continu 
ally  ;  and  this  is  done  by  diviners ; 
although  he  did  not  divine,  he  was 
midway  between  divining  and  not 
divining. 

There  is  another  thing  which  I 
remember  of  Undayeni.  We 
were  living  on  the  Umgeni ;  there 
was  in  the  neighbourhood  a  rock, 
in  which  was  a  hollow,  where 
water  stood  :  and  that  water  was 
the  looking  glass  in  which  all  we 
younger  ones  used  to  look  at  our 
selves.  One  day  on  awaking  from 
sleep  he  asked  us,  saying,  "Is 
there  a  place  in  the  rock  which 
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 

kuba  ngi  bonile  e  ngi  ku  bonileyo 
ebusuku."  Sa  vnma,  sa  ti,  "I 
kona."  Wa  ti,  "  Ngi  ti,  kuleyo 
'ndawo  ni  nga  be  ni  sa  ya  kona. 
U  kona  umuntu  o  kade  e  ni  bona 
ukuba  se  n'  ejwayele  kuleyo  'nda 
wo  ukuzibuka.  Kepa  u  fake  ububi 
kuleyo  'ndawo.  I  yeke  ni  leyo 
'ndawo."  Kepa  ngokuba  nembala 
kwa  ku  umuntu  e  si  m  azi,  ukuti 
u  kuluma  isiminya,  a  si  pikanga, 
sa  vuma,  sa  i  yeka  leyo  'ndawo. 
Loko  ke  ka  ku  bonanga  esiyezini, 
wa  ku  bona  e  lele. 

Ngokuba  na  sendaberii,  uma  ku 
kona  urauntu  o  nekcala,  kepa 
Undayeni  uma  e  ti,  "  Bani,  indaba 
i  ya  'ku  ku  la/ila."  Nembala  lowo 
'muntu,  uma  e  m  azi,  a  ku  sa 
swelekile  kuye  ukuba  a  ye  ema- 
kcaleni ;  u  se  e  fanele  ukuti  a  zi- 
lungisele  kaAle  kulo  'muntu,  ku 
uga  yiwa  emakcaleni. 

U  be  njalo  ke  ukuhamba  kwake. 
I  loko  ke  e  ngi  ku  kumbulayo 
ukweuza  kwake. 

Kepa  ngesiyezi  a  be  e  bona 
ngaso,  u  be  umuntti  kakulu  o  nga 
tandi  uku/Jala  pakati  kweningi 
labantu ;  u  be  tanda  ukuzi/tlalela 
yedwa,  ngokuba  u  be  umuntu  ka 
kulu  e  si  ti  u  kuluma  isiminya. 

what  I  have  seen  during  the  night." 
Then  we  told  him  that  there  was 
such  a  place.  He  replied,  "  I  tell 
you  never  to  go  to  that  place 
again.  There  is  some  one  who  for 
some  time  has  seen  that  you  are 
accustomed  to  look  at  yourselves 
there.  And  he  has  put  bad  medi 
cine85  into  the  hollow.  Leave  the 
place."  And  because  he  was  a 
man  whom  we  knew,  we  saw  that 
he  spoke  the  truth,  and  did  not 
refuse  to  obey,  but  left  the  place. 
This  he  did  not  see  in  an  ecstatic 
state,  but  during  sleep. 

And  even  in  disputes,  if  there 
was  any  one  who  was  in  fault,  and 
Undayeni  said  to  him,  "  So-and-so, 
you  will  lose  the  case," — if  the 
man  knew  Undayeni  he  would  no 
longer  want  to  go  into  court,  but 
was  now  ready  to  act  rightly  to 
the  other  without  going  into  court. 

Such  then  was  the  character  of 
Undayeni.  This  is  what  I  remem 
ber  of  his  acts. 

And  as  regards  the  ecstasy  into 
which  he  fell,  he  was  a  man  who 
did  not  like  to  sit  in  the  midst  of 
many  people  ;  but  liked  to  sife 
alone,  for  he  was  a  man  who,  we 
said,  spoke  the  truth.89  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. 

A  ngi  tsho  ukuti  u  be  nga  hla.li 
nakanye  pakati  kwabantu,  kodwa 
u  be  nga  vami. 

Njengaloku  pakati  kwabantu 
abamnyama  indaba  zamapupo  ku 
tiwa  a  y  aziwa  ukuma  kwawo. 
Ngokuba  amanye  amapupo  a  ya 
vela  njengokungati  ku  rijalo,  kanti 
a  ku  njalo ;  amanye  a  kombise 
indaba  e  za  'kwenzeka.  Ngokuba 
ku  kona  pakati  kwabantu  aba 
mnyama  ukuti,  uma  umuiitu  e 
lele  wa  bona  iketo  elikulu,  ku 
sinwa ;  uma  ku  gula  umuntu,  a  ku 
tsliiwo  ukuti  si  y'  etemba  ukuti  u 
ya  'kusinda ;  masinyane  kulowo 
'muntu  o  bone  ku  sinwa,  u  y'  esa- 
ba  kakulu,  a  Alale  e  se  beka  in- 
d/Jebe ;  uma  ku  umuntu  o  nge  si 
ye  walapo  ku  gulwayo,  e  beka 
ind/ilebe,  ngokuti  u  za  'kuzwa  isi- 
lilo.  Kepa  noma  ku  nge  si  yo 
leyo  'mini  ukuba  ku  kalwe,  ku 
y'  esabeka,  a  ku  tembeki  loko  'ku- 
pupa. 

Kepa  ukupupa  okutembekayo 
kubantu  abamnyama,  uma  umuntu 
o  gulayo  ku  putshwe  e  se  e  file,  e 
se  e  ya  'kulaAlwa  egodini,  ba  bone 
nokug^itshwakwake,  nokukalelwa 
kwake  konke,  nokiilaAlwa  kwe- 
zinto  zake  ku  pele  ngaleso  'sikati 
Bobusuku.  Ku  tiwa  ke  ngaloko, 
"  Ngokuba  si  m  pupela  ukufa,  ka 
yi  'kufa." 

mean  that  he  never  sat  amidst 
other  people,  but  he  did  not  usu 
ally  do  so. 

*  In  like  manner  among  black 
men  the  real  meaning  of  dreams 
is  not  known.  For  some  dreams 
have  every  appearance  of  reality, 
but  they  are  not  true ;  others 
point  out  something  which  is  about 
to  happen.  For  among  black  men 
it  is  supposed  that  if  a  man  dream 
of  a  great  assembly,  where  they 
are  dancing,  if  there  is  any  one 
ill,  we  have  no  confidence  that  he 
will  get  well ;  but  immediately 
the  man  who  dreamt  of  the  dance 
is  much  alarmed,  and  if  he  is  not 
a  man  of  the  same  village  as  that 
where  the  man  is  ill,  he  continu 
ally  listens,  expecting  to  hear  the 
funeral  wail.  And  although  the 
wail  is  not  heard  on  the  same  day, 
he  is  still  fearful  and  without  con 
fidence. 

But  a  dream  which  produces 
confidence  among  black  men,  when 
any  one  is  ill,  is  one  in  which  they 
dream  that  someone  is  dead  and 
about  to  be  buried,  and  that  they 
see  the  earth  poured  into  the 
grave,  and  hear  the  funeral  lamen 
tation  for  him,  and  see  the  de 
struction90  of  all  his  things  during 
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's  personal  property — as  his  assagais,  his 
blanket,  and  dress— is  buried  with  him,  and  some  is  burnt. 

A  s'  azi  ke  unia  loko  kw  enza 
ngani.  Lokupela  njengokuma 
kwokupila  nokufa  ku  be  ku  fanele 
ukuba  o  za  'kufa  nembala  a  fe, 
uma  e  gula  e  putshwa  ;  a  ti  o  za 
'kupila  a  pile,  uma  ku  putshwa  e 
pila.  Nembala  loko  ngi  ku  bonile 
kokobili.  Ijadu  ngi  li  bonile, 
umuntu  wa  fa  ;  futi  ukufa  ngi  ku 
bonile  ngomuntu  o  be  gula,  kepa 
wa  pila.  Njengokuba  ekuguleni 
kwomfundisi  wetu  ngonyaka  owa 
d/ilulayo,  nga  m  pupa  e  se  e  tile,  e 
fele  emgungund/ilovu.  Kepa  ka 
la/ilwanga  emalibeni,  wa  la/ilwa 
pakati  kwendAlu  em/Jope  ngapa- 
kati ;  kepa  ku  gcwele  abantu  aba- 
ningi  abafayo,  e  se  lele  ngapezulu 
kwalabo  'bantu  \  ikanda  lake  li 
bheke  empumalanga,  izinwele  zi 
fi/tle  ame/tlo.  Loko  nga  ku  boua 
ngi  lele.  Ekuvukeni  kwami  a  ngi 
Alalelanga,  ukuti,  "  A  ngi  bheke 
ukuba  nembala  incwadi  e  za  'ku- 
fika;  i  za  'kufika,  i  ti,  '  O,  se  ku 
njalo,  u  file.'  "  A  ngi  /Jalelanga 
loko ;  nga  vuka  nje,  nga  bona  se 
ku  njalo  ;  nga  kala  masinyane 
ngabo  lobo  'busuku  ;  ng'  esaba 
nokuba  incwadi  i  fike,  ngokuti  i 
za  'kutsho  loko.  Kwa  nga  i  ng'  e- 
puza  ukufika.  Nga  /Jala  ngi  zije- 

We  do  not  understand  how  this 
happens.  For  as  regards  living 
and  dying,  it  would  appear  proper 
that  he  who  is  about  to  die 
should  die,  if  when  he  is  ill  people 
dream  he  is  dead ;  and  he  who  is 
is  about  to  live  should  live,  if 
people  dream  that  he  is  well.  But 
in  truth  I  have  seen  both.  I  have 
dreamt  of  a  wedding-dance,  and 
the  man  died  ;  again,  I  have 
dreamt  of  the  death  of  a  sick  man, 
but  he  got  well.  For  example, 
when  some  years  ago  our  Teacher 
was  ill,  I  dreamt  that  he  was 
dead,  and  that  he  had  died  at  Pie- 
termaritzburg.  But  he  was  not 
buried  in  a  grave,  but  was  placed 
in  the  middle  of  a  house  which 
was  white  inside  ;  and  it  was  full 
of  dead  men,  and  he  was  placed 
on  the  top  of  the  dead  men  ;  his 
head  was  directed  towards  the 
east,  and  his  hair  covered  his  eyes. 
This  I  saw  in  my  sleep.  When  I 
awoke,  I  waited,  saying,  "  Let  me 
look  out  for  the  letter  which  will 
come  shortly  ;  it  will  come  and 
say,  '  0,  it  is  so,  he  is  dead/  "  I 
did  not  wait  for  that,  but  saw  it 
was  already  really  true,  and  at 
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 

jana  ngaloko  'kupupa.  Kepa 
ekufikeni  kweucwadi  a  kwa  La 
njalo.  Ng'  ezwa  ilizwi  lokuti,  "  U 
ti,  a  ku  kupuke  in<?ola,  u  m  Ala- 
ngabeze."  Nga  ti,  "  O,  nembala 
ukupupa  ukufa  a  ku  bonisisi  uku- 
fa." 

A  ngi  ka  k^edi  ukuti  se  ku  isi 
minya  loko  ;  ngokuba  kwabanye 
ba  bona  ukufa,  nembala  ku  be  i 
ko ;  nokupila  ngesinye  isikati  ku 
be  ukupila.  Kepa  nami  a  ngi 
tsho  ukuti  ukupupa  ku  hamba 
ngaloko  oku  bonwayo  umuntu  ; 
ngesinye  isikati  ngi  nga  pupa  into, 
nembala  i  ya  'kuba  njalo  njengo- 
kuba  ngi  i  bonile.  Kepa  kakulu 
ngi  ya  kuluma  ngokufa  kwomuntu 
ogulayo  nokupila,  ukuti,  a  ku  ha- 
mbi  ngend/Jela  e  be  ku  fanele 
ukuhamba  ngayo ;  ku  ya  pamba- 
nisa. 

Abantu  ba  ti,  amapupo  aseAlobo 
a  tsho  isiminya ;  kepa  a  ba  tsho 
ukuti,  a  tsho  isiminya  kanye- 
kanye  ;  kodwa  ba  ti,  e/tlobo  a  ku 
vamile  ukuba  amapupo  a  geje. 
Kodwa  ba  ti,  ubusika  bubi,  bu 
fika  namaongoongo,  ukuti,  ama 
pupo  amaningi  kakulu  a  nga  k^o- 
ndekiyo  ka/Je.  Kepa  ngaloko  a 
ku  tshiwo  ukuti,  ubusika  bu  pupi- 
sa  ka/Je,  noma  umuntu  e  pupile 
amapupo,  uma  e  \va  lauzela  omu- 
nye,  lowo  u  ti  masinyane,  "  O, 
'bani,  amaongoongo  obusika  lawo," 

because  of  the  dream.  But  when 
the  letter  came  it  was  not  so. 
But  I  heard  it  said,  "  Our  Teacher 
has  sent  for  the  waggon  to  go  to 
Pietermaritzburg,  to  fetch  him." 
So  I  said,  "  O,  truly,  to  dream  of 
death  does  not  show  that  death 
will  take  place." 

I  have  not  yet  come  to  a  certain 
conclusion  that  this  is  true;  for 
some  dream  of  death,  and  death 
occurs  ;  and  sometimes  of  health, 
and  the  person  lives.  And  I  do 
not  say  that  a  dream  turns  out  to 
be  true ;  sometimes  I  dream  of 
something,  and  in  fact  the  thing 
happens  as  I  have  dreamed.  But 
I  speak  especially  of  the  death  or 
life  of  one  who  is  ill,  that  the 
event  turns  out  different  from 
what  it  ought  to,  and  goes  by  con 
traries. 

People  say,  summer  dreams  are 
true ;  but  they  do  not  say  they 
are  always  true  ;  but  they  say  that 
summer  dreams  do  not  usually 
miss  the  mark.  But  they  say  the 
winter  is  bad,  and  produces  con 
fused  imaginations,  that  is,  very 
many  unintelligible  dreams.  And 
therefore  it  is  said  that  winter 
causes  bad  dreams,  and  if  a  man 
has  dreamed  and  tells  another,  he 
will  at  once  answer  him,  saying, 
"  O,  So-and-so,  that  is  nothing  but 
the  confused  imaginations  caused 
by  the  winter."  He  says  thus 

e  tslio  ngokuba  e  ti,  a  ku  ko  'n/ila- 
mvu  pakati  kwawo.  Njengnloku 
i/ilobo  ku  tiwa,  a  li  nazo  izindaba 
eziningi  zamanga.  Kcpa  uma  se 
ku  fike  vibusika,  abantu  ba  ya 
kgala  ukuba  nevuso,  ngokuti,  bu 
za  'kufika  ke  ubusika  namafuku- 
fuku  amaningi,  ukuti  amanga. 

Ipupo  e  ku  tiwa  li  vela  eto- 
ngweni,  nma  li  fika  ngezwi  lika- 
bani  o  nga  se  ko,  uknti,  "  Ini  uma 
ku  ng'  enziwa  ukuti  nokuti  na  1 " 
Njengaloku  kubantu  abamnyama, 
uma  u  zuze  amabele  kakulu,  nge- 
sinye  isikati  ku  ti  ekulaleni  kum- 
ninirnuzi  a  pupe,  ku  tiwa,  "  Ini 
ukuba  u  piwe  ukud/Ja  okungaka, 
u  nga  bongi  na  1 "  Kepa  masi- 
iiyane  uma  e  se  e  vukile  ka  nga- 
bazi  ukuti  leli  'pupo  li  tslio  'ku- 
d/ila  kuni  ?  U  ya  bona  nje  ukuti, 
"  O,  nembala  ! "  A  be  e  se  ti 
emzini  wake,  "  A  kw  enziwe 
utshwala ;  ku  ya  'ku/tlatshwa."  A 
be  ke  e  se  bouga  ngaloko  'kud/tla 
a  kw  enzileyo.  Noma  e  zuze  izin- 
komo,  'enze  njalo  futi. 

Kwa  ti  ngesikati  lapa  Amazulu 
a  ya  empini,  emuva  kwaloko  kwa 
Alatshwa  umkosi  ukuti,  "  Zi  mi 

because  there  is  no  sense  in  the 
dream.  In  like  manner  it  is  said 
there  is  not  much  that  is  false  in 
the  dreams  of  summer.  But  when 
the  winter  comes  the  people  begin 
to  be  afraid  that  the  winter  will 
bring  much  rubbish,  that  is,  false 
dreams. 

A  dream  which  is  said  to  be 
sent  by  the  Itongo,  is  one  which 
comes  with  a  message  from  the 
dead,  enquiring  why  such  and 
such  a  thing  is  not  done.  For  ex 
ample,  among  black  men,  if  one 
has  an  abundant  harvest  some 
times  the  head  of  the  village 
dreams  that  it  is  said  to  him, 
"  How  is  it,  when  you  have  been 
given  so  much  food,  that  you  do 
not  give  thanks  ? "  And  as  soon 
as  he  wakes  he  has  no  doubt  as  to 
what  food  the  dream  means.  But 
he  perceives  at  once  that  the  dream 
speaks  to  the  point.  And  he  im 
mediately  commands  his  people  to 
make  beer,  for  he  is  about  to  sacri 
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. 

It  happened  once  when  the- 
Amazulu  had  gone  out  to  battle,91 
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. 

zodwa  ed/tlokweni."  Kepa  bonke 
abantu  b'  esukela  pezulu,  ukuti 
b'  eza  'utola  izinkomo.  Kw'  esuka 
namakrcegu  e  pete  izindondolo  ; 
kepa  lolo  'lusinga  olu  njalo  Iwa  za 
Iwa  susa  nobaba.  Lokupela  ya 
fika  ntambama  leyo  'ndaba,  wa  ti 
komame,  "  Ngi  gayele  ni  isi- 
nkwa,  ngi  ze  ngi  d/tle  end/deleni." 
Kepa  ekulaleni  kwake,  kwa  fika 
ilizwi,  la  ti,  "  U  nga  yi  lapo  ku 
yiwako  ;  a  ku  yi  'kubuya  namu- 
nye."  Nembala  eknseni,  ngokuba 
kwa  ku  iAlazo  uma  indoda  i  ti, 
"  Mina  a  ngi  yi,"  kepa  wa  ti,  "  O, 
iniiia,  'bakwiti,  ngi  lele  ngi  zilu- 
ngisele  ukuhaniba  ;  kepa  manje  ku 
se  umlenze  wami  w  ala ;  se  ngi  ya 
kajuga."  Nembala  wa  zikanigisa. 

33a  liamba  be  ti,  ba  za  'kutiti- 
liza  ;  kanti  ukufa  ku  ya  'kutitiliza 
bona.  O,  kwa  fika  wa  ba  munye, 
Usihhile ;  e  fika,  be  m  dabule 
ikanda  ekcaleni  kwend/ilebe  ngom- 
konto  ;  e  ti,  "  Ni  bona  mina  nje 
ukupela."  Loko  kwa  kginiseka 
kubaba,  rkuti,  "Nembala  ngi  vu- 
siwe  ngepupo."  Kepa  wa  li  lauza 
lelo  'pupo  emveni  ukuti,  "  Nami 
be  ngi  ya,  kepa  ngi  bone  loko  ebu- 
suku." 

Idhlokwe.92  And  all  the  people 
started  up,  thinking  they  should 
get  cattle }  and  even  old  men  went 
out,  leaning  on  their  staves ;  and 
at  length  our  father  was  carried 
away  by  the  infection.  And  as 
the  news  came  in  the  afternoon,  he 
said  to  our  mothers,  "  Make  me 
some  bread,  that  I  may  eat  on  the 
journey."  But  whilst  he  was 
asleep  a  voice  came  to  him,  saying, 
"  Do  not  go  where  the  others  are 
going;  not  one  will  come  back 
again."  So  in  the  morning,  as  it 
was  a  shame  to  a  man  to  say  he 
was  not  going,  he  said,  "  O,  for 
my  part,  neighbours,  when  I  lay 
down  I  had  got  ready  to  go ;  but 
now  my  leg  prevents  me ;  I  have 
become  lame."  In  fact  he  pre 
tended  to  be  lame. 

They  set  out  thinking  they 
should  gain  very  many  cattle ; 
and  forsooth  death  made  a  very 
great  gain  of  them.  O,  one  only 
came  back,  whose  name  was  Usi- 
chile ;  he  came  with  an  assagai 
wound  by  his  ear.  He  said,  "  You 
see  me  only."  That  was  a  confir 
mation  to  my  father  that  he  had 
been  truly  warned  by  the  dream. 
And  after  that  he  told  the  dream, 
saying,  "I  too  was  going,  but  I 
saw  what  has  happened  in  a 
dream." 

n-  ;'2  Id\\lokwe,  a  secure  place,  where  there  was  abundant  pasture 
and 'forest,  where  the  oittle  could  feed  in  concealment. 

Futi  ngepupo  uma  ku  /Jaselwa, 
umuntu  wa  lala,  wa  pupa  e  gwaza 
umuntu  kuk^ala,  a  in  bulale,  eku- 
vukeni  kwake  u  y'  enyela  ngokuti, 
"  Hau  !  ku  njani  loku,  uma  ngi 
pupe  ngi  bulala  umuntu  ?  Kgu. 
La  'mapupo  a  ya  pambanisa.  Ku 
ya  'kufa  mina."  A  hambe  ngoku- 
/tlakanipa — a  nga  hambi  pambili, 
a  liambe  eniuva ;  i  /Jangane  k^ede, 
ancluba  a  ngcnc,  irapi  se  i  'me/Jo 
'mnyama,  a  gwaze  umuntu.  A 
nga  ko/tlwa  i  lelo  'pupo,  a  zing'  e 
1'  azi  njalo. 

UMPEXCULA  MBANDA. 

Again,  if  when  making  an  in 
cursion  into  another  country  one 
has  dreamt  that  he  stabbed  a  man 
first  and  killed  him,  he  murmurs 
saying,  "  Oh,  how  is  it  that 
I  have  dreamt  that  I  killed  a  man  ? 
No.  The  dream  goes  by  contra 
ries.  It  is  I  who  shall  be  killed." 
So  he  goes  cautiously — does  not 
go  in  front,  but  behind  the  others  ; 
but  when  the  two  armies  have 
joined  battle,  then  he  enters  into 
the  engagement,  when  the  enemy 
is  confused,  and  stabs  someone. 
He  does  not  forget  the  dream,  but 
bears  it  constantly  in  mind.

INHLIZIYO  yami  imbi.  Ngi  kwe- 
1'  o93  ubutongo  obubi.  Nga  pupa 
isililo,  ku  kala  abantu  be  baningi. 
Ya  ba  mbi  in/Jiziyo  yami,  ngoku- 
ba  ngi  pupe  izinto  eziningi  !  Nga 
pupa  npmjadu,  abantu  abaningi 
abasinayo. 

In/iliziyo  yami  ya  kcabanga 
ukuba  umjaclu  u  ipupo  elibi.  Uma 
u  pupa  umjadu,  ku  ba  ka  ku  lu- 
ngile  ;  ku  ba  u  kona  umuntu  ofi- 
leyo ;  umjadu  u  isililo  ;  urn  a  u 
pupa  abantu  be  sina,  libi  lelo 
'pupo. 

MY  heart  is  heavy.  I  have  had  a 
bad  dream.  I  dreamt  of  a  funeral 
lamentation ;  many  people  were 
weeping.  How  heavy  my  heart 
is  because  I  have  dreamt  of  many 
things  !  I  dreamt  also  of  a  wed 
ding-dance  ;  many  people  were 
dancing. 

I  thought  in  my  heart,  a  wed 
ding  is  a  bad  dream.  If  you 
dream  of  a  wedding,  there  is  some 
thing  not  right ;  there  is  someone 
who  has  died  ;  the  wedding  is  a 
sign  of  lamentation  ;  if  you  dream 
of  men  dancing,  it  is  a  bad  dream. 

93  A  similar  form  of  expression  occurs  in  the  following  sentence 
— Nga  se  ngi  zwa  isililo,  se  ku  kalwa  ukuti,  "  Maye  !  wa  m  gwaz'  o  !" 
It  occurs  not  unfrequeiitly  in  songs. 

AM?,    ETC. 

Kepa  nga  vuka  kusasa,  nga  ba 
tshela  abantn,  nga  ti,  "  In/iliziyo 
yami  imbi.  Nga  pupa  umjaclu, 
nga  pupa  isililo."  Ba  ti  abantu, 
"  Into  embi  o  i  pupileyo.  Umja- 
du  isililo.  Loku  wa  shiya  ekaya 
ku  gulwa,  isililo  si  ipupo  eli/ile ; 
lelo  'pupo  lesililo  a  li  nakcala ;  li- 
7ile,  lo  'pupe  isililo ;  ipupo  elibi 
elomjadu.  Ba  ti  futi,  "  Nalo 
lomjadu  ngesinye  isikati  uma  u  ba 
u  pupa,  ize  nje  ;  ku  ba  nosuku 
iije,  li  ti  loria  elibi  ipupo  li 
mb'  amanga  nje." 

Nga  ti  mina,  "  Nga  ka  nga  u 
pupa  uinjadu.  Ani94  a  ku  lungile 
ekaya.  Anti94  umkwekazi  wami 
TI  bubile." 

Ngi  be  ngi  s'  and'  ukupupa 
wona  umjadu,  kwa  fika  umuntu, 
nga  tsliaywa  uvalo.  Uraa  ngi  sa 
m  bona  lo  'muntu,  nga  puma  en- 
dAlini  yokupeka,  nga  m  bingelela, 
nga  ti,  "  Sa  ku  bona."  Nga  ti, 
"  Kona  ngi  ku  bingelela  nje,  ngi 
ku  bone  k</ede,  nga  tshaywa  uvalo; 
kwa  nga  ti  i  kona  indaba  o  za  'ku 
ngi  tshela."  Ngoba  ngi  m  bone 
k<?ede,  nga  tshaywa  uvalo.  Wa 
ti,  "  O,  kuloko,  uvalo  lokutshaya 
ngakona.  Ekaya  le  ku  kona  in- 

And  I  woke  in  the  morning 
and  told  the  people,  saying,  "  My 
heart  is  heavy.  I  have  dreamt  of 
a  wedding-dance,  and  of  a  funeral 
lamentation."  The  people  said, 
"  You  have  dreamt  of  a  bad  thing. 
A  wedding-dance  is  a  sign  that 
there  will  be  a  funeral  lamentation. 
Since  when  you  left  home  there 
was  someone  ill,  the  funeral  la 
mentation  is  a  good  dream  ;  the 
dream  of  a  wedding  is  of  no  con 
sequence  ;  your  dream  of  a  funeral 
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." 

I  said,  "  Some  time  ago  I  dreamt 
of  a  wedding.  When  I  awoke  I 
said,  '  It  is  not  right  at  home. 
My  mother-in-law  is  dead.'  " 

Immediately  after  I  had  dreamt 
of  the  wedding,  a  man  came,  and 
I  was  alarmed.  As  soon  as  I  saw 
him  I  went  out  of  the  cooking 
house,  and  saluted  him,  and  said, 
"  Although  I  thus  salute  you,  as 
soon  as  I  saw  you  I  felt  alarmed ; 
it  felt  as  if  there  was  something 
you  have  come  to  tell  me."  For 
as  soon  as  I  saw  him  I  felt  alarm 
ed.  He  said,  "  O,  you  felt  alarm 
with  reason.  There  is  bad  news 

94  Dialectic  for  kanti. 

daba  embi,  TJmkwekazi  wako  u 
bubile."  Nga  ti  mina,  "  U  bube 
isifo  si  ni  na  ?"  Wa  ti,  "  Wa 
bika  empinjeni ;  wa  ti,  '  Kubu/Ju- 
ngu  lapa.'  "  Wa  ti,  "  Ka  bauga 
nalusnku ;  usuku  s'  ezwa  se  ku 
kalwa  isililo  nje.  Sa  dinga  uraa 
ku  fe  mupi  umuntu.  Sa  buza 
tina  ukuti,  *  Ini  na  ?  Ku  kalwa 
nje,  k\v  enze  njani  na  ? '  '  Ku, 
bube  umkwekazi  kaguaise.'  Sa 
buza  ukuti,  '  U  be  nani  na  ?  Loku 
na  kutangi  si  be  si  naye  na,  e  nga 
gulina?'  'Au,  a  s'  azi,  nati  si 
y'  etuka  nje.  Nati  si  zwa  ngaso 
isililo  nje.'  '  Au,  ku  tiwa  ukufa 
kuni  na  ? '  '  Au,  wa  bika  empi 
njeni  ;  wa  ti,  Kubu/Jungu  umpi- 
mbo ;  wa  ti,  Wa  kwelwa  in/tloko  ; 
wa  ba  se  u  ya  fa.'  " 

Abantu  ba  mangala  umuntu 
ukufa  e  nga  gulanga.  Kwa  ba 
kona  abantu,  ba  ti,  "  A  ku  yiwe 
ezinyangeni,  ku  yozwakala  lesi 
'sifo  esi  m  bulala  umuntu  e  nga 
gulanga." 

Kwa  yiwa  ezinyangeni.  Izi- 
nyanga  za  fika  za  ti,  "  U  bulewe 
umuntu.  Lowo  'rauntu  umkulu 
o  m  buleleyo ;  u  nreanele  ukuk^eda 
lowo  'muzi;  umuntu  omkulu, 
uniunumuzana." 

Ngi  ti  ke,  "  Ngi  pupe  nam^la 
nje,  nga  tshaywa  uvalo.  InMiziyo 

at  your  home.  Your  mother-in- 
law  is  dead."  I  said,  "  Of  what 
disease  did  she  die  1 "  He  said, 
"  She  complained  of  pain  in  her 
throat.  And  on  that  very  day  we 
heard  the  funeral  lamentation. 
We  could  not  tell  who  had  died. 
But  asked,  'What  is  it?  Since 
there  is  lamentation,  what  has 
happened?'  They  said,  '  Uguaise's 
mother-in-law  is  dead,'  We  ask 
ed,  '  What  was  the  disease  ?  For 
only  the  day  before  yesterday  we 
were  with  her,  and  she  was  not 
ill  ? '  They  answered,  *  O,  we  do 
not  know,  and  we  too  are  startled. 
We  too  hear  only  by  the  lamenta 
tion.'  We  said,  '  O,  what  disease  is 
it  said  to  be  ? '  They  said,  <  She 
complained  of  pain  in  her  wind 
pipe.  Then  her  head  was  affected, 
and  she  died.'" 

The  man  wondered  at  death 
when  the  person  was  not  ill.  And 
some  said,  "  Let  us  go  to  the  divi 
ners,  that  we  may  hear  what  the 
disease  is  which  kills  a  man  witlv 
out  his  having  been  ilL" 

They  went  to  the  diviners. 
The  diviners  said,  "  She  has  been 
killed  by  someone.  He  who  has 
killed  her  is  a  great  man;  he 
wishes  to  destroy  the  village ;  he 
is  a  great  man,  a  captain  of  vil- 

So  I  say,   "  I  have  dreamt  to 
day,  and  am  alarmed.     My  heart 

ya  kumbula  lawo  'mapupo  a  ng'  e- 
nza  ngapambili ;  inAliziyo  yami  ya 
ti,  *  Umakazi  leli  'pupo  lomjadu  li 
iigi  Tdonze  nje,  uma  kulungile  nje 
na  ekaya  na  ?  Loku  nga  sliiya  ku 
gula  urnfazi  wami,  ku  guF  umame. 
Ini  ukuba  ngi  pupe  ipupo  e  nga  li 
pupa  kukgula,  kwa  bonakala  na?" 

Ba  pendula  ba  ti  abakvviti  Om- 
pengula,  ba  ti,  "  O,  libi  ipupo  lom 
jadu.  InAliziyo  yako  imbi  nga- 
kona  ]  ipupo  lomjadu  li  fana  ne- 
pupo  lokuba  ku  gula  umuntu. 
Uma  u  m  pupa  e  gula  kakulu,  u 
nga  m  pupa  e  kulupele,  e  fak'  i- 
zinto  zake  zonke  ezin/Je,  impa/Ja 
yake  ;  lo  'muntu  u  ba  u  file  ;  ka 
sindi.  Umuntu  um'  e  gula,  ku 
ba  kuAle  u  m  pupe  e  file,  e  kalehva 
isililo  ;  lo  'muntu  ke  u  ya  'usinda ; 
a  ka  yi  'kufa." 

O  tsho  njalo  kumina,  ku  pendula 
Umpengula  ;  wa  ti,  "  Ehe,  guaise, 
kodwa  i  'kuba  u  pupe  uinjadu,  um- 
jadu  u  'pupo  'libi."  A  ti  Uklas, 
"  O,  loko,  guaise,  elinye  ipupo  li 
se  li  ti  lona ;  ipupo  umuntu  u  li 
pupe  ngesinye  isikati,  u  pupe  nje, 
ku  nga  veli  'luto." 

A  ti  Umpengula,   "  Ehe,  u  k^i- 

remenibcrs  the  dreams  wliicli  I 
formerly  dreamt ;  and  my  heart 
asks,  *  Can  it  be,  since  this  dream 
of  a  wedding  comes  to  me  again, 
that  it  is  not  right  at  my  home  ? 
For  when  I  left  my  home,  my  wife 
and  mother  were  ill.  Why  have 
I  dreamt  a  dream  which  I  dreamt 
formerly  and  it  came  true  1 ' ' 

Our  people,  Umpengula  and  the 
rest,  answered  me,  saying,  "  The 
dream  of  a  wedding  is  a  bad  sign. 
Your  heart  is  heavy  with  reason  ; 
to  dream  of  a  wedding  is  like 
dreaming  that  a  man  is  ill.  If 
you  dream  of  him  when  he  is  very 
ill,  you  may  dream  that  he  is  fat, 
and  decked  in  his  fine  things  ;  and 
that  man  is  dead ;  he  does  not  get 
well.  When  a  man  is  ill,  it  is 
well  to  dream  he  is  dead,  and  that 
they  are  weeping  for  him  ;  then 
that  man  will  get  well ;  he  will 
not  die." 

It  was  Umpengula  who  answer 
ed  me  thus ;  and  he  said,  "  Yes, 
yes,  Uguaise,  but  since  you  have 
dreamed  of  a  wedding-dance,  a 
wedding-dance  is  a  bad  dream." 
And  Uklass  answered,  "  0,  as  to 
that,  Uguaise,  one  dream  will  turn 
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." 

Umpengula    answered,    "  Yes, 

nisile,  klas,  ku.  ba  njalo  ngesinye 
isikati ;  umuntu  u  pupa  nje  omu- 
nye,  ku  nga  veil  'Into."  Wa  ti 
Umpengula,  "  Kami,  guaise,  nga 
ka  nga  li  pupa  naini  ipupo.  Ku 
gula  Undayeni.  E  gnla,  nga  pupa 
e  vunule  impa/Ja  yake,  wa  binca 
umuntsha  wake  wezinsimba,  e  fake 
amatshob'  ake  ;  nga  pupa  ku  ke- 
twa.  Nga  vuka  kusasa  nami, 
guaise,  nga  vuka  in/iliziyo  yami 
imbi.  Nga  ba  lauzela  abantu,  nga 
ti  ngi  h\ez[  nje,  ngi  bliekile,  nga 
bona  ku  ti  kcatsha  izinyembezi  eme- 
/ilweni  ami.  Nga  ti  mina,  "  Uma 
u  file  Uiidayeui — '  Ngi  te  ngi  sa 
ku  gcina  loko, — lo  ngi  sesilungwi- 
ni,  ngi  ya  sebenza, — ngi  te,  '  Ngi 
za  'uguk^ula  ame/Jo  emzileni,'  nga 
m  bona  umfana ;  owakwiti  lo  'm- 
fana.  Nga  ti  mina,  '  O,  u  file 
TJndayeni.  Lo  'mfana  u  se  zoku 
ngi  bikela.'  U  te  e  sa  fika,  nga  ti 
rniiia,  '  Kona,  mfana,  u  fika  nje, 
ngi  ti,  u  file  Undayeni.'  Wa  ti 
umfana,  *  Ehe,  ngi  fike  nje,  ngi 
zokubikela  wena  ukuti  u  file  Un 
dayeni.'  Nga  ti  mina,  '  Nami  be 
se  ngi  bonile  njalo  ke.'  " 

A  i  se  vi  mbi  in/diziyo  yami.  I 
ya  kuluma  kodwa,  i  ti,  uma  nga 
ku  kona  indaba,  ngapana  ngi  bona 
ku  fike  umuntu  o  za  'ku  ngi  tshela. 
In/Jiziyo  yami  i  bona  lona  leli  'zwi 
eli  tshiwo  amadoda  akwiti  ;  nami 
se  ngi  ya  bona  ukuti,  uma  ku  kona 

yes,  you  say  truly,  Uklass,  it  is  so 
sometimes  ;  a  man  dreams  merely 
f  another,  and  nothing  comes  of 
it.  And  I  too,  Uguaise,  once 
dreamt  a  dream.  Undayeni  was 
ill.  During  his  illness  I  dreamt  I 
saw  him  dressed  in  his  best  attire, 
with  his  umuntsha  of  wild  cat's 
skins,  and  having  put  on  his  tails ; 
I  dreamt  there  was  a  dance.  I 
awoke  in  the  morning,  Uguaise,, 
with  my  heart  depressed.  I  told 
the  people  my  dream,  and  remain 
ed  waiting,  my  eyes  filling  with 
tears.  I  said,  'If  Undayeni  is. 
dead —  '  As  I  was  saying  those 
words, — for  I  was  working  with 
the  white  men, — I  said,  *  I  will 
turn  my  eyes  towards  the  road/ 
and  I  saw  a  lad  coming ;  it  was  a 
lad  belonging  to  us.  I  said,  *  O, 
Uiidayeni  is  dead.  The  lad  is 
coming  to  tell  us.'  As  soon  as  he 
came  I  said  to  him,  '  Lad,  you 
have  come  because  Undayeni  is 
dead.'  The  boy  said,  '  Yes,  yes ; 
I  come  merely  for  the  purpose  of 
telling  you  that  Undayeni  is  dead.' 
I  replied,  '  I  too  had  already  seen 
that  it  was  so.'  " 

My  heart  is  no  longer  heavy. 
But  it  says  if  there  is  any  thing 
the  matter,  I  shall  see  someone 
coming  to  tell  me.  My  heart  sees 
that  what  the  men  of  the  place  say 
is  true  \  and  I  too  now  see  that  if 

indaba,  ngapana  si  fika  isigijimi 
kumina  ukuza  'u  ngi  bikela.  Ko- 
dwa  ngi  sa  blickisisile,  in/tliziyo 
yami  i  ya'uclela  k<?ede  ku  kyubeke 
izinsuku  ngasemuva  kwokupupa 
kwami.  Ng'  and'  ukuba  ngi  ti, 
"  Ai,  a  ku  'ndaba.  Ubutongo 
kodwa  bu  ngi  kwele  ngamaongo- 
ongo." 

UGUAISE. 

there  is  any  thing  the  matter  I 
shall  see  a  messenger  corning  to 
tell  me.  But  I  am  still  in  deep 
expectation,  and  my  heart  will  be 
satisfied  when  many  days  have 
passed  after  the  dream.  Then  I 
shall  say,  "  No,  there  is  nothing 
the  matter.  But  sleep  has  filled 
my  mind  with  mere  senseless 
images."

KWA  ti  ngalezo  'nto  ezi  izilo  ezi 
bonwa  nmuntu  lapa  e  ti  u  ye  'ku- 
kuleka  ngasese,  nami  nga  ku  bona 
loko  futifuti.  Lapa  ngi  ti  ngi  ya 
k<?ala  nje  ukuguk<?a,  kumbe  ilizwi 
lokukgula  e  ngi  li  tshoyo  ngi  ya  li 
tsho,  se  ku  kona  okunye  o  se  ku 
k^ala  ukusondela  ;  njengokuti, 
"  Manje  u  wa  valile  ame/do,  ka  sa 
yi  'ku  ngi  bona;  a  ngi  sondele, 
ngi  m  lume,  noma  ngi  m  bambe, 
noma  ngi  m  gwaze."  Uma  ngi  ti 
ngi  ya  kginisela,  ng'  ala  ukuvuka, 
O,  masinyane  kwa  fika  umsindo 
omningi  wokuk^eda  isibindi,  no- 
kuba  ku  be  kona  ukuti,  "  Ku  kgi- 
nisile.  Okwokuk^ala  ku  be  ku- 
ncinane ;  manje  seku  fike  okukulu 
oku  za  'ku  ngi  bulala," 

Lezo  'zinto  zi  njalonjalo  ukufika 
kwazo,  zi  fika  ngazinye  ;  ku  fike 
inyoka  i  name/Jo  amakulu,  i  no- 
kwesabeka,  ukuba  lapo  ngi  guk^e 

As  regards  those  wild  animals 
which  a  man  sees  when  he  is  going 
to  pray  in  secret,  I  too  have  seen 
them  again  and  again.  When  I  was 
beginning  to  kneel,  or  when  I  was 
saying  the  first  word  perhaps, 
there  was  something  beginning  to 
approach  me ;  as  though  it  said, 
"  Now  he  has  closed  his  eyes,  and 
will  no  longer  see  me;  let  me 
draw  near  and  bite  him,  or  lay 
hold  of  him,  or  stab  him."  If  I 
steadily  refused  to  arise,  O,  at  once 
there  came  a  great  noise  which 
took  away  all  my  courage,  and  led 
me  to  say,  "This  is  something 
real.  The  first  was  a  little  thing ; 
now  there  is  coining  a  great  thing 
to  kill  me." 

When  these  things  come  to  any 
one  they  always  come  separately  ; 
there  comes  a  snake  with  great 
eyes  and  very  fearful ;  so  that 

DKEAMS,    ETC. 

kona,  ngi  nga  be  ngi  s<a  kyinisela, 
ngi  ya  'kuvuka. 

Uma  ku  nge  si  yo,  ku  fika  isilo 
si  hamba  ngokunyenya  ukuze  si 
ngi  bambe,  loku  ngi  nga  boni,  ngi 
bheke  pansi,  ngi  ti  ngi  ya  kuleka 
enkosini.  Kepa  ukukuleka  kwami 
ku  nga  be  ku  sa  kyina ;  ngi  kgule 
ukukuleka  kaiicinane  ngapakati, 
ng'  enza  izikau,  ukuze  ind/Jebe 
yami  i  nga  bi  ekukulekeni  kodwa, 
i  be  na  sekulaleleni  ukuk^wabaza 
kwesilo  si  hamba  ngoku  ngi  zuma, 
Uma  se  ngi  bona  ngokuba  pela  ku 
njalo,  ku  ti  uina  ngi  bone  ukuti, 
"  O,  manje  sa  k^ala  ukulunga 
uknze  si  ngi  bambe,"  ngi  vuke 
lapo. 

Futi  uma  ku  nge  si  so  isilo, 
urn  until  o  ngi  zondayo,  u  pete 
umkonto,  umurle,  'enzela  ukuze  a 
ngi  gwaze,  ngi  fele  kuleso  'siku- 
ndAla  ;  naye  u  hamba  ngokunyo- 
nyoba,  ukuze  ngi  nga  mu  zwa. 

Lokupela  ku  njalonjalo,  ku  ngo 
kuba  uma  umuntu  e  ya  nga- 
pand/ile  u  be  e  nga  kuleki  ngen- 
/Jiziyo,  kodwa  u  be  kuluma  a  pu- 
misele ;  kepa  ke  ku  ngaloko  lezo 
'zilo  e  be  zi  ngi  bona  zi  be  zi  ngi 
bona  ngokuzwa  ukuvungazela ; 
kepa  zi  sondele.  Nalowo  'muntu 
ngi  ya  m  bona  uma  e  se  pakamisa 
ingalo  ukuze  a  ngi  gwaze  ;  ngi  ya 
bona  noma  e  se  e  linga  uku  ngi 
gwaza  impela. 

when  I  have  knelt,   I  could  not 
remain  firm,  but  rose  up  again. 

If  it  was  not  a  snake,  a  leopard 
would  come  on  stealthily  to  lay 
hold  of  me,  for  I  could  not  see, 
but  was  looking  on  the  ground, 
intending  to  pray  to  the  Lord. 
But  my  prayer  was  no  longer 
steady  ;  I  began  to  pray  a  little  in 
my  heart,  praying  and  stopping 
that  my  ear  may  not  only  listen 
to  my  prayer,  but  also  to  the 
crackling  made  by  the  leopard  as 
it  came  to  seize  me.  When  I  saw- 
that  it  was  something  real,  and 
that  the  leopard  was  preparing 
itself  to  seize  me,  I  arose. 

And  if  it  was  not  a  leopard,  it 
would  be  a  man  who  hated  me, 
with  a  long  assagai  in  his  hand, 
approaching  to  kill  me,  that  I  may 
die  in  that  place ;  and  he  too  went 
stealthily,  that  I  might  not  hear 
him. 

For  under  these  circumstances  a 
man  who  went  out  to  pray  would 
not  pray  with  the  heart  only,  but 
speak  aloud ;  therefore  those  ani 
mals  saw  me  because  they  heard 
the  murmuring  of  my  voice ;  and 
drew  near.  And  I  saw  the  man 
when  he  raised  his  arm  to  stab 
me,  or  when  he  really  tried  to 
thrust  the  assngai  into  my  body. 

Lokupela  ku  njalonjalo  ngi  ya 
knleka,  a  ngi  sa  kuleki  ngan/Ji- 
ziyo  'nye,  se  ngi  kuleka  ngamapu- 
tuputu,  ngi  tanda  ukuba  ngi  buke 
masinyane  kuleyo  'ndawo,  ngokuba 
ngi  ya  bulawa. 

A  ti  lima  lowo  'muntu  e  se  ngi 
gwaza,  ngi  vuke,  nalelo  'lizwi  e  be 
ngi  kuluma  ngalo  li  nga  ka  peli ; 
se  li  pumile  lona,  kepa  ngi  nga  ka 
li  k^edi,  li  n^amuke  kabili.  Ngi 
vuke  ukuze  ngi  sinde.  Ukuvuka 
kwanri  ngi  vuke  ngokwetuka,  ngi 
k^alaze  ngalapo  lowo  'muntu  e 
vele  ngakona,  ngi  nga  m  boni. 

Ku  nga  be  ku  sa  ba  ko  ukuba 
ngi  buyele  ekukulekeni,  ngi  kqe- 
dele  loko  e  be  ngi  tanda  uku  ku 
tsh.o.  Hai !  Se  ku  pelile  ;  a  ngi 
sa  ku  boni  ngaleso  'sibelu  esi  ngi 
tusileyo.  O,  kwa  za  k\v'  anela. 
Ku  i  loko  njalo  ekukulekeni.  Ngi 
ya  vuka  se  ngi  jambile,  ngokuba 
ng'  etuswe  amanga,  nga  kolwa. 
Kepa  nga  za  nga  ku  bona  loko, 
ukuti,  ku  amanga,  nokuba  kw'  e- 
iiziwa  ngokuba  ngi  be  ngi  puma 
ku  se  luvivi,  ngi  ba  shiye  be  sa 
lele,  ng'  enzela  ukuti,  kona  ngi  ya 
'kuba  nesikati  sokuzikulekela  en- 
kosini ;  ngokuba  uma  ngi  puma  se 
ku  sile,  nabo  se  be  pumile  ukuya 
'kwenza  imisebenzana  yabo,  noma 
ukuya  ngapaud/tle ;  ba  be  se  be 

When  I  prayed  under  such  cir 
cumstances  I  no  longer  prayed 
with  singleness  of  heart,  but  in  a 
hurry,  wishing  to  look  without 
delay  to  the  place  from  which  the 
danger  threatened  me,  for  I  was  in 
danger. 

And  when  the  man  was  now 
stabbing  me,  I  would  arise,  the 
sentence  which  I  was  uttering 
being  unfinished ;  it  was  already 
begun  but  not  ended,  but  cut  in. 
two.  I  arose  that  I  might  escape. 
When  I  arose  I  arose  with  a  start, 
and  looked  to  the  place  whence 
the  man  came;  but  did  not  see 
him. 

It  was  no  longer  possible  for  me 
to  return  to  my  prayers  and  finish 
what  I  had  begun  to  say.  No  ! 
There  was  now  an  end  of  it,  and 
I  could  no  longer  say  what  I 
wanted  for  the  false  alarm  which 
had  frightened  me.  O,  this  was 
repeated  again  and  again.  It  hap 
pened  continually  in  my  prayers. 
I  arose  ashamed  because  I  had 
been  frightened  by  fantacy,  and 
believed  in  it.  But  at  length  I 
saw  that  it  was  fantacy,  and  that 
it  happened  because  I  went  out 
before  it  was  light,  leaving  the 
people  still  asleep,  doing  so  because 
I  should  then  have  time  to  pray 
for  myself  to  the  Lord ;  for  if  I 
went  out  while  it  was  day,  they 
too  would  have  gone  out  to  do 
their  daily  work,  and  would  hear, 

ngi  zwa,  ba  /Jebelane  ngami  ukuti, 
"  O,  lo  'muntu  u  se  u  ya  kolwa ; 
ngi  m  zwile  e  kuleka ;  ku/de  uku- 
ba  a  ti  lapo  e  kuleka  kona,  si  ha- 
mbe,  si  ye  'ku  m  vusa,  noma  si  m 
tshaye,  ukuze  a  nga  be  e  sa  pinda 
lezo  'zinto." 

Ezi  izilo  nga  zi  bona  ngokupuma 
ku  se  mnyama,  ku  nga  ka  kanyi 
ukusa.  Kepa  ukuze  ngi  bone 
ukuti  a  ku  'siminya  nga  bona  ngo- 
kuba  ku  ze  amasuku  a  ze  'anele 
ku  njalonjalo,  nga  ze  nga  zi  dela, 
ukuti,  "  Au,  ku  ya  'kusiza  ini 
ukuba  ngi  ti  lapa  ngi  kuleka  ngi 
vuswe  izilwanyana  ezi  ngi  d/Jayo, 
kanti  a  zi  ko  ?  loku  ngi  nga  zuzi 
nje  loko  e  ngi  ku  vukela  enkosini, 
ngi  vinjelwa  izilo  e  ngi  zi  bonayo. 
Ake  ngi  kginisele  ngi  ze  ngi  zwe 
se  zi  ngi  bamba  impela,  ngi  pike- 
lele  ukukuleka  njalo." 

Nembala  nga  ti  ngi  sa  guk^a,  sa 
fika  isilwanyana  esi  inyoka  ukwe- 
nza  okweraisuku.  Nga  ti,  "  Ai ! 
Nam/Ja  a  ngi  zwe  ngomzimba 
ukuti  se  si  ngi  bambile."  Ng'  a- 
Alula  lapo.  Kwa  fika  isilo  esikulu. 
Nga  ti  na  kuso,  "  A  ngi  zwe 
ngomzimba."  Ng'  a/tlula.  Kwa 
fika  umuntu  'eza  e  gijima  ukuze  a 
ngi  ugume  masinyane.  Loku  ngi 
s'  eisile  isilo,  naye  nga  ti,  "  Ngi  ya 

and  whisper  about  me  one  to  an 
other,  saying,  "  O,  that  man  is 
now  a  believer ;  I  heard  him  pray 
ing  ;  it  is  well  for  us  to  go  to  the 
place  where  he  prays,  and  arouse 
him,  or  beat  him,  that  he  may  not 
repeat  such  things." 

The  animals  I  saw  because  I 
went  out  whilst  it  was  still  dark, 
before  the  day  had  fully  dawned. 
But  at  last  I  saw  that  it  was  not 
real  because  they  appeared  con 
tinually  for  many  days,  until  I 
despised  them,  saying,  "  O,  of  what 
use  will  it  be  if  when  I  pray  I  am 
made  to  arise  from  my  knees  by 
beasts  which  devour  me,  when 
forsooth  they  are  not  real  1  for  I 
cannot  get  that  for  which  I  awake 
early  to  pray  to  the  Lord,  being 
prevented  by  the  beasts  which  I 
see.  Just  let  me  strengthen  my 
self  until  I  feel  them  really  seizing 
me,  and  persevere  in  prayer  with 
out  ceasing." 

And  indeed  when  I  was  kneel 
ing  there  came  a  snake  to  do  as  on 
other  days.  I  said,  "  No  !  To-day 
let  me  feel  by  my  body  that  it  has 
already  seized  me."  Then  I  con 
quered.  There  came  a  huge  leo 
pard.  I  said  also  to  it,  "  Let  me 
feel  by  my  body."  I  conquered. 
There  came  a  man,  running  to 
stab  me  at  once.  Since  I  had 
despised  the  leopard,  I  said  too  of 
the  man,  "  Let  me  feel  by  my 

'kuzwa  ngomzimba."  Nga  m  a- 
/ilula.  Nga  goduka  ngi  k<?alabile, 
ukuti,  "  O,  kanti  ngi  vinjelwe 
ainanga." 

Nga  ti  ngi  pinda  ukwenza  njalo, 
a  kwa  be  ku  sa  vama  uku  ng'  esa- 
bisa.  Kwa  ya  kwa  pela,  kwa  ya 
kwa  ti  nya,  ku  ze  ku  be  nam/ila 
nje,  a  ku  se  ko.  Abaningi  ba 
vinjelwa  i  loko ;  lapo  be  ti  ba  ya 
kgala  nje  ukukuleka,  ba  bone  lezo 
'zilwane  ezi  za  'ku  ba  d/tla,  ba  vu- 
ke  masinyane,  ba  goduke,  a  nga  be 
e  sa  tsho  umuntu  ukuti,  "  Ngi  ya 
'kupinda  ngi  ye  kuleyo  'ndawo  ; " 
a  se  ti,  "  Ngomso  kuAle  ngi  ye 
ngalapa,  ngi  bone  uma  ku  ya  'kuba 
njalo  na."  Ku  be  njalo  ;  a  Alale 
e  se  saba  omunye.  Ku  njalo  kwa- 
banye.  Kepa  kwabaningi  ku 
amanga  njalo ;  ngokuba  omunye 
uma  e  se  vinjelwe,  u  ze  a  zibike 
ngokuti,  "An,  ngi  ya  mangala 
kambe,  ngokuba  ngi  ya  kgutshwa 
ukuba  ngi  kuleke  eukosini.  Kepa 
ngi  nga  ka  ti  leke  nokuti  leke  nje, 
O,  nasi  isilwane,  nenyoka,  nomu- 
ntu  ;  loku  ku  fikela  uku  ngi  bula- 
la,  se  ngi  vuka,  ngi  vinjelwe  i  lezo 
'zinto."  A  miswe  isibindi  u  lowo 
okwa  ka  kw'  enza  njalo  kuye ;  a 
ti,  "  A  ku  'luio  loko  ;  noma  u  bo- 
na  into  enjalo,  u  nga  buki ;  kuAle 

body."  I  conquered  him.  I  went 
home  having  ascended  a  rock  of 
safety,  saying,  "  O,  forsooth  I  have 
been  hindered  by  fantasies." 

I  did  so  again,  and  the  things 
no  longer  continued  to  frighten 
me.  And  at  last  they  ceased 
altogether,  and  have  not  returned 
to  the  present  day.  Many  are 
hindered  by  such  things;  when 
they  merely  begin  to  pray,  they 
see  these  beasts  which  come  to 
devour  them,  and  they  at  once 
start  and  go  up,  and  no  one  thinks 
of  going  to  the  same  place  again  ; 
but  a  man  says,  "  To-morrow  it 
will  be  well  for  me  to  go  to  such  a 
place,  and  see  if  the  same  thing 
will  happen  again."  It  does  hap 
pen  again  ;  and  he  is  afraid  ever 
after.  Thus  it  happens  with  some. 
But  with  the  generality  these 
things  are  known  to  be  fantasies ; 
for  if  a  man  is  hindered  by  them, 
he  tells  some  one  else,  saying,  "  O, 
I  wonder,  for  I  am  impelled  to 
pray  to  the  Lord.  But  before  I 
begin  to  open  my  rnouth,  lo,  there 
is  a  beast,  a  snake,  or  a  man; 
these  come  to  kill  me,  and  I  start 
up  and  am  hindered  by  these 
things."  He  is  encouraged  by  the 
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 

ukuba  u  k^inisele  ;  u  ya'ugoduka; 
a  ku  yi  'kud/iliwa  impela  njengo- 
kungati  u  za  'kud/tliwa."  Nem- 
bala  ku  be  njalo  ;  a  buye  e  se  e 
ncoma  ukuti,  "  O,  kanti  ngi  ko/tli- 
swa  amanga,  'bani." 

UMPENGULA  MBANDA. 

to  be  firm  ;  you  will  go  home  un 
injured  ;  you  will  not  be  really 
devoured  as  it  appears  to  you  that 

you 

will  be."     And    so   it   turns 

out;  and  he  tells  his  friend,  "  O, 
So-and-so,  forsooth  I  was  deceived 
by  fantasies." 

KWA  ti  ngesikati  sokulungiselwa 
kwarni  ukubapatiswa,  nga  ngi 
zinge  ngi  tandaza  njalo  ngezikati 
zonke  ngasese.  Ng'  enza  njalo 
ngoba  ku  ti  lapo  ngi  tandazayo  ku 
be  njengokuba  ya  ngi  bona  impela 
inkosi.  Ngi  y'  esuka  lapo,  in/ili- 
ziyo  yami  i  kcakcambile  kakulu. 
Ng'  enza  njalo  ngoba  ngi  bona 
ukuti,  "  Ku  nga  ba  ku/de  ukuba 
ngi  kolwe  kuyo  inkosi,  ngi  be  um- 
iitwana  wayo  nami."  Kepa  ku  ti 
ngesinye  isikati  la  ngi  tandazayo 
ngi  bone  ku  fika  isilwane  esibi,  ku 
nga  ti  si  ya  'ku  ngi  limaza.  Ng'  e- 
tuke,  ngi  shiye  ukutandaza  ;  kanti 
ka  ngi  boni  'Into.  Kwa  ba  njalo 
ngezikati  ezibili.  Kwa  ti  ngeso- 
butatu  nga  k^inisela,  nga  ti,  "  Ake 
ngi  bone  uma  si  za  'ku  ngi  limaza 
ini  na  ] "  Nga  kginisela,  nga  za 
nga  k^eda  ukutandaza.  Ka  nga 
be  ngi  sa  bona  'luto  uma  se  ngi 
k^edile.  Nga  balisa  ngaloko,  nga 
ti,  "  Ku  ini  loku  ? "  Kepa  nga  se 
ngi  zwile  ngapambili  ngamakolwa 
ukuti,  "  Uma  umuntu  e  tandaza 
yedwa,  u  ya  fikclwa  izinto  eziinbi 

IT  happened  when  I  was  being 
instructed  for  baptism,  I  used 
habitually  to  pray  at  all  times  in 
secret.  I  did  so  because  when  I 
prayed  it  was  as  if  I  really  saw 
the  Lord ;  and  I  went  away  from 
prayer  with  my  heart  very  white 
indeed.  I  did  so  because  I  saw 
that  it  would  be  well  for  me  too 
to  believe  in  the  Lord,  and  to  be 
come  His  child.  But  once  when 
I  was  praying  I  saw  a  venomous 
beast  coming  to  me  as  though  it 
was  about  to  injure  me.  I  started 
up  and  left  off  praying.  But  for 
sooth  I  saw  nothing.  This  hap 
pened  twice ;  but  011  the  third 
time  I  strengthened  myself  and 
said,  "  Let  me  just  see  if  it  will 
injure  me  or  no."  I  strengthened 
myself  till  I  had  ended  my  prayer. 
And  I  saw  nothing  when  I  had 
finished.  I  doubted  about  it,  and 
asked  what  it  meant.  But  I  had 
already  heard  from  believers  that 
when  a  man  prayed  alone,  venom 
ous  creatures  canie  to  him  when 

uma  zi  kf/utshwa  Usatan."  Nga 
bona  ngaloko  ukuti,  "  Ngi  lingwa 
Usatan  nje."  Kepa  ku  zinge 
kw  enza  njalo  njalo  ngezikati 
zouke.  Kwa  za  kwa  ti  ngemva 
kwesibindi  sami,  nga  bona  ukuti, 
"  Ku  ize  nje."  Kwa  fika  ngama- 
nd/Ja  ukukanya  okukulu  ;  nga 
buya  nga  ti,  uma  ngi  bona  uku 
kanya  okugcweleyo  kumina,  ngi 
buye  ngi  zisole  ngi  ti,  "  Ku  ini  uku- 
ba  ngi  zinge  ng'  etuka  into  e  ize 
nje  na  1 "  Kepa  nga  kginisa  nga- 
mand/Ja  enkosi,  ngi  bona  ukuti, 
"  Inkosi  i  nami  ngezikati  zonke." 
Emva  kwaloko  uma  ngi  tandaza 
ngi  bona  ukuti,  "  Inkosi  i  kona  ; 
ku  nga  ti  ngi  ng'  andiza  ngi  ye 
kona  ngokujabula  okukcikcimayo 
enAliziyweni  yami."  Kwa  ba  njalo 
ke.  Kepa  a  ngi  tsho  ukuti  ngi 
wa  kgeda  onke  arnagama  amanye 
e  nga  ngi  wa  bona  ngaleso  'sikati, 
kwa  za  kwa  fika  isikati  sokubapa- 
tizwa  kwami. 

USETEMBA  DHLADIILA. 

they  were  urged  on  by  Satan.  1 
saw  by  that  that  I  was  merely 
tempted  by  Satan.  But  this  con 
tinued  without  cessation,  until  I 
took  courage,  and  saw  that  it  was 
nothing.  And  then  there  came 
with  power  a  great  light  to  me  ; 
and  when  I  found  myself  full  of 
light,  I  reproved  myself  for  being 
continually  startled  by  nothing. 
But  I  strengthened  myself  with 
the  strength  of  the  Lord,  and  saw 
that  He  was  with  me  always. 
After  that  when  I  prayed  I  saw 
that  the  Lord  is,  and  it  was  as  if 
I  could  fly  away  to  Him  for  the 
joy  which  overflowed  my  heart. 
So  it  was.  But  I  do  not  say  that 
I  have  mentioned  every  thing  that 
I  saw  at  that  time  before  the  time 
came  for  me  to  be  baptised.95 

95  The  reader  will  see  repeated  in  these  narratives  the  experiences 
of  St.  Antony,  Hilarion,  and  other  early  saints. 

INDABA    ngenkosazana    eya    vela 
m/tla  ku  vela  abantu  em/ilabeni. 

THE  following  superstition  as  regards  the  Inkosazana  appears  to  be 
the  relic  of  some  old  worship  ;  and  is  therefore  properly  considered  in 
this  place. 

THE  account  of  the  Inkosazana 
who  came  out  on  the  same  day 
that  men  came  out  of  the  earth. 

She  is  not  commonly  seen.  We 
hear  it  said  the  primitive  men 
knew  her.  No  one  existing  at  the 
present  time  ever  saw  her.  She 
is  said  to  be  a  very  little  animal,  as 
large  as  a  polecat,  and  is  marked 
with  little  white  and  black  stripes  ; 
on  one  side  there  grows  a  bed  of 
reeds,  a  forest,  and  grass;97  the 
other  side  is  that  of  a  man.  Such 
is  her  form. 

If  she  meet  with  a  man  she  con 
ceals  herself  and  speaks  with  him 
without  his 

A  i  vami  ukubonwa  ngame/do. 
Si  zwa  ku  tiwa  y'  aziwa  abendulo. 
A  ku  ko  namunye  kwaba  se  kona 
owa  ke  wa  i  bona.  Ku  tiwa  in- 
yamazanyana  encane,  i  ngangek^a- 
nemitshwana  em/Jotshana 
nemnyama ;  ngolunye  uAlangoti 
ku  mile  um/tlanga  nama/tlati  no- 
tshani ;  ngolunye  umuntu.  I  mile 
kanjalo  ke. 

Ku  ti  uma  i  /ilangana  nomuntu 
i  zifi/tle,  i  k  ulume  naye  e  nga  i 
boni, 'ezwe  izwi  nje  lokuti,  "  Fula- 
tela  ;  u  nga  ngi  bheki,  ngokuba 
ngi  hamba-ze."  I  tsho  ngokuba 
ngemuva  isinge  sayo  si  bomvu 
beje.  Nembala  ke  umuntu  a  nga 
be  e  sa  bheka,  a  kolwe  ukuba  "  I 

seeing  her  ;  he  hears 
only  a  voice  saying  to  him,  "  Turn 
your  back  ;  do  not  look  on  me,  for 
I  am  naked."  Saying  thus  because 
her  buttocks  are  red  like  fire. 
And  so  the  man  no  longer  looks 
I  in  that  direction,  but  believes  that 

96  Inkosazana,  Princess,  or  Little  Chieftain  ess. 

97  Not,  says  the  native  who  gives  the  narrative,  to  be  understood 
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. 

yo  inkosazana  e  ngi  za  ngi  zwa  in- 
daba  yayo.  I  yo  ke  le."  A  fu la- 
tele  ngokwesaba  ukuba  ku  tiwa 
uma  umuntu  e  i  bonile,  wa  bheka- 
na  nayo,  ka  lungi,  u  ya  fa  masi- 
nyane. 

I  hamba  nobu  Iwabantwana 
abaningi  aba  landela  ngemuva,  aba 
fana  nayo. 

Ku  ti  ngesinye  isikati  uma 
umuntu  e  i  funyene  ensimini  i  ti 
kuye,  "  Nonyaka  u  za  'kutola  uku- 
d/ila ;  nakuba  u  kade  u  nend/Jala, 
a  u  sa  yi  'kuba  nayo  manje." 

Futi  i  yona  e  veza  imikuba  emi- 
ningi  pakati  kwabantu  abamnya- 
ma.  I  ti  abantwana  a  ba  kitsliwe 
emabeleni,  ba  nga  nceli ;  noma  be 
bancane  kakulu  ba  kitshwe  masi- 
nyane  ngezwi  layo,  ngokwesaba 
ukuti  uma  be  nga  kitshwa  ku  ya 
'kuvela  umkuba  omubi  kubantwa- 
na  wokuba  ba  fe. 

Y  enza  imiteto  enjalo  ke ;  imi- 
teto  yayo  y  enziwe,  a  i  delelwa ; 
ngokuba  ku  tiwa,  "  Ku  tsho  inko 
sazana."  Nenkosi  e  busayo  a  i 
tsho  ukuti  insumansumane ;  izwi 
lenkosazana  li  ngapezulu  kwelen- 
kosi. 

Lelo  'zwi  lokuti  a  ku  kitshwe 
abantwana,  a  i  kulurni  kubantu 
abaningi ;  i  kuluma  kumuntu  e 

it  is  indeed  the  Inkosazana  about 
whom  he  has  heard  ;  and  turns  his 
back  from  fear,  because  it  is  said 
that  if  a  man  look  on  her  face  to 
face,  he  will  be  ill  and  very  soon 
die.95 

She  goes  followed  by  a  large 
troop  of  children  which  resemble 
her. 

Sometimes  if  a  man  meet  with 
her  in  his  garden  she  says  to  him, 
"  This  year  you  shall  have  food  ; 
although  for  a  long  time  there  has 
been  famine,  it  shall  be  so  no 
longer." 

Besides  it  is  she  who  introduces 
many  fashions  among  black  men. 
She  orders  the  children  to  be 
weaned;  and  although  they  are 
very  young,  they  are  at  once 
weaned  in  obedience  to  her  com 
mands,  for  they  are  afraid  if  they 
do  not  wean  them  they  will  be 
seized  with  some  disease  and  die. 

She  makes  such  laws  as  these  ; 
and  her  laws  are  obeyed  and  not 
despised  ;  for  they  say,  "  The  In 
kosazana  has  said."  And  the 
reigning  chief  does  not  say  it  is  a 
fable  ;  the  word  of  the  Inkosazana 
is  greater  than  the  chief's. 

When  she  orders  the  children 
to  be  weaned  she  does  not  speak 
to  many  people ;  she  speaks  but  to 

98  It  may  be  interesting  to  compare  this  superstition  with  the 
following  passages  : — Exodus  xxxiii.  20  ;  Genesis  xxxii.  30  ;  Judges 
yi.  22,  xiii.  22,  23. 

mirnye,  noma  u  send/tie  a  /Jangana 
nayo ;  noma  u  sekaya,  i  fike  ngo- 
busuku  kumuntu  o  tandwa  i  yona, 
i  kulume  naye  ;  a  landise  ke  izwi 
lelo ;  nom/ilaba  woiike  w  esaba 
uku  li  fi/da,  ngokuba  a  nga  fa ;  a 
li  fi/tlwa  izwi  layo.  Na  manje  ku 
se  kona  loko. 

Ngesinye  isikati  ku  tiwa,  a  ku 
gay  we  utsliwala,  bu  yo'utelwa  en- 
tabeni.  Bu  gaywe  izizwe  zonke, 
ku  be  i  leyo  'nkosi  nesizwe  sayo  ; 
bu  telwe  entabeni,  nesinye  s'  enze 
njalo,  ku  kitsliwe  ikcala, 

Njengaloku  ku  be  ku  kona 
umuntu  lapa  emlazi,  ku  tiwa  Ubo- 
bobo  ibizo  lake ;  u  lowo  ke  umu- 
ntu  o  be  'enza  imikuba  yokuMupa 
abantu  ngokuti,  "  Inkosazana  i  ti, 
*  A  ku  gaywe  utshwala,  bu  kcitwe 
eziutabeni ;  ku  kitshwe  abantwana 
emabeleni ;  izintombi  a  zi  gane 
kwabatsha,  z'  ale  abadala.'"  A 
buy'  a  ti  ngomunye  unyaka, 
"  Izintombi  ngi  zi  nika  amakxegu, 
z'  ale  abatsha." 

Nemiteto  eminingi  i  banjwe  , 
yonke,  i  menyezelwe  ezweni  lonke  ;  I 
i  dume  kakulu  indaba  kabobobo  a 

one  man,  sometimes  meeting  with 
him  in  the  fields,  sometimes  at  his 
home,  coming  by  night  to  the  man 
she  loves  and  telling  him  ;  and  he 
repeats  her  word  to  the  people  j 
and  every  one  is  afraid  to  hide  her 
word,  for  he  may  die  ;  her  word  is 
not  kept  secret.  And  this  exists 
to  the  present  time. 

Sometimes  she  orders  much  beer 
to  be  made  and  poured  out  on  the 
mountain.  And  all  the  tribes 
make  beer,  each  chief  and  his 
tribe ;  the  beer  is  poured  on  the 
mountain  ;  and  they  thus  free 
themselves  from  blame. 

For  example,  there  used  to  be  a 
man  in  this  country,  living  on  the 
Umlazi,  named  Ubobobo  ;"  he 
was  a  man  who  troubled  people 
much  by  appointing  customs  by 
asserting  that  the  Inkosazana  had 
spoken  to  him,  and  said,  "Let 
much  beer  be  made  and  poured  on 
the  mountains ;  let  the  children  be 
weaned ;  let  the  damsels  marry 
young  men,  and  reject  the  old." 
Another  year  he  would  say,  "  She 
says,  'I  give  the  damsels  to  the 
old  men ;  let  them  reject  the 
young.' " 

And  many  other  such  commands 
were  all  observed,  and  were  pub 
lished  throughout  the  land ;  and 
whatever  Ubobobo  was  told  by 
the  Inkosazana  was  rumoured  in 

to  b 

1  This  man  has  only  lately  died.    I  saw  him  once.    He  appeared 
mad. 

i  tata  kuyo  inkosazana.     I  leyo  ke 
induba  e  ngi  y  aziyo. 

A  ku  tshiwo  ukuti  i  itongo, 
ngokuba  i  ya  zikulumela  nabantu. 
A  ngi  zwanga  ukuba  ku  ya  kcelwa 
ukuti  nokuti  kuyo,  ngokuba  a  i 
Alali  nabantu,  i  /ilala  e/datini,  y  e- 
lanywe  umuntu  e  be  zihambele 
nje,  a  buye  nezvvi  layo. 

all    directions.      This   is   what   I 
know  about  it. 

It  is  not  said  that  she  is  an  Ito 
ngo  (spirit),  for  she  speaks  with 
men  of  her  own  accord.  I  never 
heard  that  they  pray  to  her  for 
any  thing,  for  she  does  not  dwell 
with  men,  but  in  the  forest,  and 
is  unexpectedly  met  by  a  man, 
who  has  gone  out  about  his  own 
affairs,  and  he  brings  back  her 
message. 

Jiul

UK.UMA  kwomuntu  o  za  'kuba 
inyanga  i  loku,  ukuba  kuk^ala  u 
nga  umuntu  o  k<?inileyo  emzimbe- 
ni ;  kepa  ekuhambeni  kwesikati  a 
k^ale  ngokutetema,  e  nga  guli 
umzimba  wake,  u  tetema  kakulu. 
A  k^ale  ngokuketa  ukudAla,  a  zile 
okuiiye  ukud/da,  a  ti,  "  Ukud/^la 
okutile  ni  riga  ngi  pi  kona ;  ku  ya 
ngi  bulala  umzimba  nma  ngi  ku 
d/Jile."  A  zinge  e  puma  eku- 
d/deni,  e  keta  ukud/tla  a  ku  tanda- 
yo,  nako  a  nga  ku  k^inisi ;  a  zinge 
e  zibikabika.  Futi  e  tsho  nokuti, 
"  Ngi  pupe  ngi  muka  namanzi." 
E  pupa  izinto  eziningi,  umzimba  u 

THE  condition  of  a  man  who  is 
about  to  be  an  inyanga1  is  this  : 
At  first  he  is  apparently  robust ; 
but  in  process  of  time  he  begins  to 
be  delicate,  not  having  any  real 
disease,  but  being  very  delicate. 
He  begins  to  be  particular  about 
food,  and  abstains  from  some 
kinds,  and  requests  his  friends  not 
to  give  him  that  food,  because  it 
makes  him  ill.  He  habitually 
avoids  certain  kinds  of  food,  choos 
ing  what  he  likes,  and  he  does  not 
eat  much  of  that ;  and  he  is  con 
tinually  complaining  of  pains  in 
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  muddled2 

1  See  note  6,  p.  131. 

2  Dungeka. — Ukudunga  is  to 
the  water  turbid,  or  muddy  ;  and 

stir  up  mud  in  water,  so  as  to  make 
is  hence  applied  by  metaphor  to 

dungeke,  a  be  indAlu  yamapupo. 
Ku  be  i  loko  e  pupa  njalo  izinto 
eziningi,  e  vuka,  e  ti,  "  Nam/tla 
nje  nmziinba  wami  u  dungekile  ; 
ngi  pupe  ngi  bulawa  abantu  aba- 
Jiingi  ;  nga  kgubuka,  ngi  siiida  nje. 
Naku  se  ngi  vuka,  umziinba  se  u 
shiyerie,  u  nga  se  wonke."  A  ze 
lowo  'muntu  a  gule  kakulu,  ku 
bulwe  ezinyangeni. 

Izinyanga  ktik^ala  zi  nga  tshe- 
tshi  ukuiigena  niasinyane  ukubona 
ukuba  lo  'rountu  u  za  'ktiba  nen- 
Aloko  ebutakataka.  Ezinyangeni 
ku  be  Inkuni  ukubona  isiminya ; 
zi  zinge  zi  buda,  zi  tsho  oku  nge 
ko,  ku  ze  ku  pele  izinkomo  ngo- 
kutsho  kwezinyanga,  zi  ti,  id/Jozi 
lakubo  li  biz'  inkomo,  li  ti,  a  li 
piwe  ukud/Ja. 

Nembala  loko  'kutslio  kwezi 
nyanga  abantu  ba  ku  vumele  pe- 
zulu,  ngokuti  zi  y'  azi  zona.  Ku 
ze  ku  pele  konke  kwalo  'muntu,  e 
gula  njalo  ;  ku  ze  ku  ko/tlwe  uku- 

and  he  becomes  a  house  of  dreams. & 
And  he  dreams  constantly  of 
many  tilings,  and  on  awaking  says 
to  his  friends,  "  My  body  is  mud 
dled  to-day  ;  I  dreamt  many  meii 
were  killing  me  ;  I  escaped  I  know 
not  how.  And  on  waking  one 
part  of  my  body  felt  different 
from  other  parts  ;  it  was  no  longer 
alike  all  over.'*  At  last  the  man 
is  very  ill,  and  they  go  to  the 
diviners  to  enquire. 

The  diviners  do  not  at  once  see 
that  he  is  about  to  have  a  soft 
head.4  It  is  difficult  for  them  to 
see  the  truth ;  they  continually 
talk  nonsense,  and  make  false 
statements,  until  all  the  man's 
cattle  are  devoured  at  their  com 
mand,  they  saying  that  the  spirit 
of  his  people  demands  cattle,  that 
it  may  eat  food. 

So  the  people  readily  assent  to 

the  diviners'  word,  thinking  that 

they    know.     At    length    all    the 

man's   property   is    expended,    he 

j  being  still  ill  ;  and  they  no  longer 

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,  A  stirrer  up  of  strife  in  a  house, 
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 
izinkomo  se  zi  pelile,  neziAlobo 
zake  zi  m  size  ngento  e  swelekayo. 
Ku  ti  Dgelikade  ku  vela  inyanga, 
i  zi  pikise  zonke  izinyanga,  i  ti, 
"  Ngi  y'  azi  ukuba  ni  za  kumi  lapa 
nje,  se  n'  a/tlulekile ;  a  ni  se  nasi- 
bindi  sokuti  i  kona  inyanga  e  nga 
ni  sizako.  Kepa  mina,  'bangane 
bami,  ngi  bona  ukuti  abangane 
bami  ba  la/tlekile.  A  ba  i  d/tlanga 
iinpepo.  A  ba  tasanga  ka/ile. 
Ini  ukuba  b'  a/tlulwe,  ukufa  ku 
sobala  1  Ngi  ti  mina  lezo  'nyanga 
zi  ni  Alupile.  Loku  'kufa  a  ku 
funi  ukuba  kw  elatshwe  ngegazi. 
Lo  'muntu  a  ngi  boni  okunye, 
'kupela  ngi  bona  ukuti  u  nomMa- 
ba.  A  ku  ko  'kunye.  U  hanjwa 
um/Jaba.  U  ya  hanjwa  lo  'muntu 
abakwini.  B'  a/Juke  kabili ;  aba- 

know  what  to  do,  for  he  has  no 
more  cattle,  and  his  friends  help 
him  in  such  things  as  he  needs. 

At  length  an  inyanga  comes  and 
says  that  all  the  others  are  wrong. 
He  says,  "  I  know  that  you  come 
here  to  me  because  you  have  been 
unable  to  do  any  thing  for  the 
man,  and  have  no  longer  the  heart 
to  believe  that  any  inyanga  can 
help  you.  But,  my  friends,  I  see 
that  my  friends,  the  other  izinya- 
nga,  have  gone  astray.  They  have 
not  eaten  impepo.5  They  were 
not  initiated  in.  a  proper  way. 
Why  have  they  been  mistaken, 
when  the  disease  is  evident  1  For 
my  part,  I  tell  you  the  izinyanga. 
have  troubled  you.  The  disease 
does  not  require  to  be  treated 
with  blood.6  As  for  the  man,  I 
see  nothing  else  but  that  he  is 
possessed  by  the  Itongo.7  There 
is  nothing  else.  He  is  possessed  by 
an  Itongo.  Your  people8  move  irk 
him.  They  are  divided  into  two 

5  Impepo  is  of  two  kinds — white  and  black. 

The  l>l(ick  is  first  used  as  an  emetic  to  remove  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. 

nye  ba  ti,  *  K<?a,  a  si  tandi  ukuba 
umntwaria  wetu  'oniwe.  A  si  ku 
fuui.'  Ngaloko  ke  kungako  e  nga 
sindi  nje.  Uma  ni  m  vimba,  ni 
ya  'kuba  iii  ya  m  bulala.  Ngo- 
kuba  ka  sa  yi  'kuba  inyanga  ;  futi 
ka  sa  yi  'kubuyela  ebuntwini  ;  u 
ya  'kuba  i  loku  e  nje.  Uma  c  nga 
sa  guli,  11  se  ya  'kutetema  njalo,  a 
be  isiula,  a  nga  k//oiidi  'Into.  Ngi 
ti  mina  ni  ya  'ku  m  bulala  nge- 
miti.  Yeka  ni  rije,  ni  bheke  im- 
peto  lapa  ukufa  ku  bhekisa  kona. 
A  ni  boni  ini  ukuba  ku  ti  ngam/tla 
e  nga  i  d/tlanga  imiti,  a  ke  a  funde 
nomfino  na  1  Mu  yeke  ni  ngemiti. 
Ka  yi  'kufa  ngokugula,  ngokuba  u 
ya  'kupiwa  ubu/de." 

Nembala  ke  a  gule  lo  'muntu 
iminyaka  emibili,  e  nga  sindi  ; 
kurabe  i  d/Jule  kuloko,  e  gula.  A 
pume  end/ilini  izinsukwana,abantu 
ba  k^ale  ukuti,  "  U  za  'usinda," 
Kf?a,  a  buyele  end/dini.  Ku  zinge 
ku  ba  njalonjalo  a  ze  a  /dutuke 
izinwele.  Kepa  umzimba  wake  u 
be  lututuva,  a  nga  tandi  amafuta. 
Abantu  ba  mangale  ngokuhamba 

parties  ;  some  say,  '  No,  we  do  not 
wish  that  our  child  should  be  in 
jured.  We  do  not  wish  it.'  It  is 
for  that  reason  and  110  other  that 
he  does  not  get  well.  If  you  bar 
the  way  against  the  Itongo,  you 
will  be  killing  him.  For  he  will 
not  be  an  inyanga  ;  neither  will  he 
ever  be  a  man  again  ;  lie  will  be 
what  he  is  now.  If  he  is  not  ill, 
he  will  be  delicate,  and  become  a 
fool,  and  be  unable  to  understand 
any  thing.  I  tell  you  you  will 
kill  him  by  using  medicines.  Just 
leave  him  alone,  and  look  to  the 
end  to  which  the  disease  points. 
Do  you  not  see  that  on  the  day  he 
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  good10 
given  to  him." 

So  the  man  may  be  ill  two 
years  without  getting  better  ;  per 
haps  even  longer  than  that.  He 
may  leave  the  house  for  a  few 
days,  and  the  people  begin  to 
think  he  will  get  well.  But  no, 
he  is  confined  to  the  house  again. 
This  continues  until  his  hair  falls 
off.  And  his  body  is  dry  and 
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  is  worse  than 
usual.     When  he  leaves  off  medicines  he  is  better,  and  takes  a  little 
food. 

10  What  is  good,  viz.,  the  power  to  divine. 

kwaleso  'sifo.  Kodwa  in/^loko  i 
k^ale  ukubonakala  into  e  ku  nga 
ti  i  za  'kuba  yona.  A  bonakale 
ngokuzamula  futifuti,  na  ngokuti- 
mula  futifuti.  Abantu  ba  ti, 
"  K^a  !  Nembala  lo  'rnuntu  ku 
nga  11  za  'kuhanjwa  umMaba."  A 
bonakale  na  ngokutanda  nguai 
kakulu ;  a  nga  bi  nasikati  eside 
iiguai  e  nga  m  bemanga.  Abantu 
ba  k^ale  ukubona  ukuti  u  nikelwe 
ubuAle. 

Ku  ti  ngemva  kwaloku  a  gule, 
a  ke  a  k^uleke,  a  telwe  ngamanzi, 
ku  tulatule  isikatshana.  E  zinge 
e  kala  izinyembezi,  e  pumisela  ku 
ze  ku  be  kanye,  ku  ti  pakati 
kwobusuku,  lap'  abantu  be  tate- 
kile  ubutongo,  'ezwakale,  a  vuse 
abantu  bonke  ngoku/ilabelela ;  u 
se  k^ambe  igama,  abantu  ba  vuke 
abesifazana  nabamadoda,  ba  ye 
kuye,  ba  ye  'ku  m  vumisa  lelo 
'gama  a  li  /tlabelelayo. 

Lokupela  ku  njalonjalo,  ku  be 
se  ku  bonwa  ngokusa ;  se  ku  lu- 

But  his  head  begins  to  give  signs 
of  what  is  about  to  happen.  He 
shows  that  he  is  about  to  be  a  divi 
ner  by  yawning11  again  and  again, 
and  by  sneezing  again  and  again. 
And  men  say,  "  No  !  Truly  it 
seems  as  though  this  man  was 
about  to  be  possessed  by  a  spirit." 
This  is  also  apparent  from  his 
being  very  fond  of  snuff ;  not 
allowing  any  long  time  to  pass 
without  taking  some.  And  people 
begin  to  see  that  he  has  had  what 
is  good  given  to  him. 

After  that  he  is  ill ;  he  has 
slight  convulsions,  and  has  water 
poured  on  him,  and  they  cease  for 
a  time.  He  habitually  sheds  tears, 
at  first  slight,  and  at  last  he  weeps 
aloud,  and  in  the  middle  of  the 
night,  when  the  people  are  asleep, 
he  is  heard  making  a  noise,  and 
wakes  the  people  by  singing ;  he 
has  composed  a  song,  and  men  and 
women  awake  and  go  to  sing  in 
concert  with  him. 

In  this  state  of  things  they 
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. 

ngelelene  amatambo ;  ku  se  ku 
tiwa  eli  ngomso  ilanga  a  li  yi  'ku 
in  shiya.  Ba  mangale  abantu, 
b'  ezwa  e  /Jaba  igama,  ba  in  tslia- 
yele  ke.  Ba  k^ale  ukuma  isibindi 
ngokuti,  "  Yebo  ke  ;  manje  si  ya 
i  bona  in/Joko." 

Ngaloko  ke  iigaleso  'sikati  unia 
€  se  tasa,  abantu  balowo  'rnuzi  ba 
/ilupeke  ngoku  nga  lali  'butongo  ; 
ngokuba  umuntu  ow  etasayo  u  ya 
/Jupa  kakulu,  ngokuba  ka  lali,  u 
ya  sebenza  kakulu  iigenAloko  \ 
nkulala  kwake  u  ti  7Jwati  nje,  u 
ya  vuka  u  se  vuka  namagama 
amaningi ;  nemizi  e  secluze  nowa- 
kubo  i  puma  kona  ebusuku,  i  zwe 
ukuba  izwi  lake  se  li  pezulu,  ba  ye 
'ku  m  vumela.  Kiimbe  a  Alabelele 
ku  ze  ku  se,  ku  nga  lalwanga, 
Abantu  bomuzi  be  m  tsliayela 
izand/Ja  zi  ze  zi  be  'buAlungu, 
Lapo  ke  u  se  lingisa  kweselesele 
pakati  kwend/ilu ;  ind/Ju  se  inci- 
nane  ukukicok.roma,  'esuka  'ek^a 
e  Alabclela,  e  vevezela,  e  lingisa 
kwom/Janga  u  pakati  kwamanzi, 
a  juluke  a  be  'manzi. 

Zi  d/Jiwe  ke  izinkomo  ngaleso 
'sikati.  Ku  /Jangabezwa  lobo 
'bu/Je,  ku  kcakcambiswa  id/Jozi, 
vikuba  li  m  kanyise  kakulu,  Ku 

but  skin  and  bones,  and  they  think 
that  to-morrow's  sun  will  not  leave 
him  alive.  The  people  wonder 
when  they  hear  him  singing,  and 
they  strike  their  hands  in  concert. 
They  then  begin  to  take  courage, 
saying,  "  Yes  ;  now  we  see  that  it 
is  the  head."13 

Therefore  whilst  he  is  under 
going  this  initiation  the  people  of 
the  village  are  troubled  by  want 
of  sleep ;  for  a  man  who  is  begin 
ning  to  be  an  inyanga  causes  great 
trouble,  for  he  does  not  sleep,  but 
works  constantly  with  his  brain ; 
his  sleep  is  merely  by  snatches, 
arid  he  wakes  up  singing  many 
songs  ;  and  people  who  are  near 
quit  their  villages  by  night  when 
they  hear  him  singing  aloud,  and 
go  to  sing  in  concert.  Perhaps  he 
sings  till  the  morning,  no  one 
having  slept.  The  people  of  the 
village  smite  their  hands  in  con 
cert  till  they  are  sore.  And  then 
he  leaps  about  the  house  like  a 
frog ;  and  the  house  becomes  too 
small  for  him,  and  he  goes  out, 
leaping  and  singing,  and  shaking 
like  a  reed  in  the  water,  and  drip 
ping  with  perspiration. 

At  that  time  many  cattle  are 
eaten.  The  people  encourage  his 
becoming  an  inyanga ;  they  em 
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. 

ze  ku  be  kona  enye  inyanga  endala 
ey  aziwayo.  Ku  ti  ebusuku  e  lele 
a  yalclwe,  ku  tiwe,  "  Hamba  u  ye 
kubani,  u  ye  a  kn  pe/ilele  ubulawo 
boku/Janza,  ukuze  w  etase  kanye- 
kanye."  Nembala  a  ti  nya  ama- 
sukwana,  e  yile  kuleyo  'nyanga,  e 
ye  'kupe/ilelwa  ubulawo  ;  u  ya 
buya  u  se  omunye,  u  se  /tlambulu- 
kile,  11  se  inyanga  ke. 

Ku  ti  uma  e  za  'kuba  nemilozi, 
ku  zinge  ku  ba  kona  izwi  lokuti 
kiiye,  "  Wena  ku  z'  ukukuluma 
iiabautu  ;  abantu  b'  eza  'kutshe- 
Iwa  i  ti  konke  ab'  eza  ngako." 
A  zinge  e  \va  lauza  lawo  'mapupo, 
e  ti,  "Ba  kona  abantu  aba  ngi 
tshela  ebusuku,  ba  ti,  b'  eza  'uzi- 
kulumela  bona  nabantu  ab'  ezo'u 
bula."  Nembala  ku  ze  ku  ye 
ngako  loko  ;  e  sa  bula  yena,  ku  be 
kanye  ku  n yam  like ;  labo  'bantu 
aba  kuluma  ngemilozi  'ezwe  se  be 
kul uma  kuye,  a  ba  pendule  naye 
njengomuntu  nje ;  a  ba  kulumise 
naye  ngoku  ba  buza ;  uma  e  nga 

another  ancient  inyanga  of  ce 
lebrity  is  pointed  out  to  him.14 
At  night  whilst  asleep  he  is 
commanded  by  the  Itongo,  who 
says  to  him,  "  Go  to  So-and- 
so  ;  go  to  him,  and  he  will  churn 
for  you  emetic-ubulawo,15  that 
you  may  be  an  inyanga  alto 
gether."  Then  he  is  quiet  for  a 
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. 

And  if  he  is  to  have  familiar 
spirits,  there  is  continually  a  voice 
saying  to  him,  "  You  will  not 
speak  with  the  people  ;  they  will 
be  told  by  us  every  thing  they 
come  to  enquire  about."  And 
he  continually  tells  the  people  his 
dreams,  saying,  "  There  are  peo 
ple16  who  tell  me  at  night  that 
they  will  speak  for  themselves  to 
those  who  come  to  enquire."  At 
last  all  this  turns  out  to  be  true  ; 
when  he  has  begun  to  divine,  at 
length  his  power  entirely  ceases, 
and  he  hears  the  spirits  who  speak 
by  whistlings17  speaking  to  him, 
and  he  answers  them  as  he  would 
answer  a  man  ;  and  he  causes 
them  to  speak  by  asking  them 
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. 

ku  k^ondi  loko  a  ba  ku  tshoyo, 
bona  ba  m  k^ondise  konke  a  ba 
ku  bonayo.  Imilozi  a  i  k^ali  ngo- 
kubula  imi/ilola  yabantu  ;  i  k^ala 
ngokukuluma  nonmntu  wayo,  i  m 
azise  loko  oku  za  'kuba  i  ko,  andu- 
ba  i  bulele  abantu  izindaba  zonke. 

Nako  ke  e  ngi  kw  aziyo  ngemi- 
lozi  na  ngezinyanga. 

Ku  ti  uma  umuntu   lowo  o  gu- 
liswa  umAlaba,  abakubo  aba   ha- 

mbayo  be  nga  tandi  ukuba  a  bule, 
ba  bize  inyanga  enkulu  yokwelapa, 
i  m  vim  be,  ukuze  a  nga  buli. 
Kepa  lo  'muntu  noma  e  nga  sa 
buli,  ka  lungi ;  u  Mala  e  isiguli 
ngezikati  zonke.  Nako  ke  e  ngi 
kw  aziyo.  Kepa  noma  e  nga  sa 
bnli,  ngoku/Jakanipa  u  fana  ne- 
nyanga  yokubula  njengondayeni. 
Yena,  abakubo  be  nga  tandanga 
ukuba  a  bule,  ba  ti,  "  Kqa  ;  a  si 
tandi  ukuba  indoda  engaka,  e  na- 
mand/ila  angaka,  i  be  into  nje  e  se 
i  /Jala  ekaya,  i  nga  se  namsebenzi, 
ku  ukupela  ukubula  kodwa,"  Ba 
m  vimba  ke.  K\va  se  ku  /tlala 
kuye  isibonakaliso  sokuti,  "  Lo 
'muntu,  uma  wa  e  inyanga,  \va  e 
za  'kuba  ubandubandu,  ukuti  i- 
nyangisisa." 

stand  what  they  say,  they  make 
him  understand  every  thing  they 
see.  The  familiar  spirits  do  not 
begin  by  explaining  omens  which 
occur  among  the  people ;  they 
begin  by  speaking  with  him  whose 
familiars  they  are,  and  making  him 
acquainted  with  what  is  about  to 
happen,  and  then  he  divines  for 
the  people. 

This  then  is  what  I  know  of 
familiar  spirits  and  diviners. 

If  the  relatives  of  the  man  who 
has  been  made  ill  by  the  Itongo 
do  not  wish  him  to  become  a  di 
viner,  they  call  a  great  doctor  to 
treat  him,  to  lay  the  spirit,  that  he 
may  not  divine.  But  although  the 
man  no  longer  divines,  he  is  not 
well ;  he  continues  to  be  always 
out  of  health.  This  is  what  I 
know.  But  although  he  no  longer 
divines,  as  regards  wisdom  he  is 
like  a  diviner.  For  instance,  there 
was  Undayeni.  His  friends  did 
not  wish  him  to  become  a  diviner ; 
they  said,  "  No  ;  we  do  not  wish 
so  fine  and  powerful  a  man  to  be 
come  a  mere  thing  which  stays  at 
home,  and  does  no  work,  but  only 
divines."  So  they  laid  the  spirit. 
But  there  still  remained  in  him 
signs  which  caused  the  people  to 
say,  "  If  that  man  had  been  a 
diviner,  he  would  have  been  a 
very  great  man,  a  first-class  di- 

Leyo  'milozi,  a  u  bi  munye  um- 
lozi  o  kulumako  ;  iband/Ja  eliiiingi 
nje  labantu  ;  narnazwi  a  wa  fani  ; 
omunye  u  nelake  noraunye  njalo  ; 
elalowo  'niuntu  a  ba  ngene  kuye 
Izwi  lake  li  lodwa.  Futi  ngokuba 
naye  u  ya  buza  kuyo  njengabanye 
abantu,  naye  u  ya  bula  kuyo. 
Uma  i  nga  tsho  'Into,  k'  azi  loko 
oku  ya  'utshiwo  i  yo  ;  a  nge  ba 
tshele  abantu  ab'  ezo'ubula,  ukuti, 
•ai  za  'kutslielwa  ukuti  nokuti. 
Ai.  Ok  wake  ukwamukela  into 
leyo  e  fike  nabantu  ab'  ezo'ubula 
'kupela.  Naye  u  ya  buzana  nayo, 
ba  kulumisane. 

Ku  ti  ura a  ab'  ezo'ubula  be  fika 
kulo  'muntu  e  nemilozi  ba  kuleke, 
a  tsho  kubo  ukuti,  "  O,  ni  fika  nje 
ngi  ngedwa.  Ku  mukiwe  izolo. 
A  ng'  azi  lapa  ku  yiwe  kona."  Ba 
/dale  ke  abantu  labo.  Ekufikeui 
kwayo  i  ya  'kuzwakala  ngokubi- 
ngelela  labo  'bantu,  i  ti,  "  Sa  ni 
bona  ke."  Ba  ti,  "  Si  bona  nina, 
'makosi."  Naye  lowo  o  hamba 
nayo  a  buze  ukuba,  "  Ni  ya  fika 
na  1 "  I  vume.  Ngaloko  ke  ku- 
lukuni  ukukgonda  kitina  ukuba 
ku  inko/iliso,  lapa  si  zwa  araazwi 
amaningi  a  kuluma  nomuntu  o 
nayo,  naye  e  kuluma. 

As  to  the  familiar  spirits,  it  is 
not  one  only  that  speaks ;  they 
are  very  many  ;  and  their  voices 
are  not  alike  ;  one  has  his  voice, 
and  another  his  ;  and  the  voice  of 
the  man  into  whom  they  enter  is 
different  from  theirs.  He  too  en 
quires  of  them  as  other  people  do  ; 
and  he  too  seeks  divination  of 
them.  If  they  do  not  speak,  he 
does  not  know  what  they  will  say ; 
he  cannot  tell  those  who  come  for 
divination  what  they  will  be  told. 
No.  It  is  his  place  to  take  what 
those  who  come  to  enquire  bring, 
and  nothing  more.  And  the  man 
and  the  familiar  spirits  ask  ques 
tions  of  each  other  and  converse. 

When  those  who  come  to  seek 
divination  salute  him,  he  replies, 
"  O,  you  have  come  when  I  am 
alone.  The  spirits  departed  yes 
terday.  I  do  not  know  where 
they  are  gone."  So  the  people 
wait.  "When  they  come  they  are 
heard  saluting  them,  saying, 
"  Good  day."  They  reply,  "  Good 
day  to  you,  masters."  And  the 
man  who  lives  with  them  also  asks 
them  saying,  "  Are  you  coming  1  " 
They  say,  they  are.  It  is  there 
fore  difficult  to  understand  that  it 
is  a  deception,  when  we  hear  many 
voices  speaking  with  the  man  who 
has  familiar  spirits,  and  him  too 
speaking  with  them.

UHLABO  lu  bonakala  ngokwenza 
isibobo  ;  a  ti  umimtu,  "  Kubu/tlu- 
ngu  esikaleni,  pansi  kwesipanga, 
o/ilangotini,  enyameni.  Lw  enza 
isibobo ;  lu  pumele  ngapakati 
kwomzimba  izindawo  zombili." 

Ba  buze  abantu,  ba  ti,  "  Leso 
'sifo  isifo  sini  na '?  loku  lu  fana 
no/Jabo  nje." 

A  ti,  "  Ehe ;  nami  ngi  ti  i  lo 
uAlabo ;  i  lo  lolu  olu  pumela  esi 
kaleni  somzimba,  Iw  ale  ukuba  ngi 
pefumule,  Iw  ale  ukuba  ngi  lale 
pansi." 

Lu  ze  Iw  a/ilulwe  inyanga  e 
Iw  aziyo  umuti  walo.  Ngokuba 
abamnyama  ba  ti  ukomlo ;  ba  ti, 
Iw  enziwa  umAlaba.  Lo  'muntu  o 

UTHLABOIS  is  known  by  causing  a 
sensation  of  perforation19  of  the 
side ;  and  the  man  says,  "  I  have 
pain  under  the  armpit,  beneath 
the  shoulder-blade,  in  my  side,  in 
the  flesh.  It  causes  the  feeling  as 
if  there  was  a  hole  there  ;  the  pain 
passes  through  my  body  to  each 
side." 

The  men  ask,  "  What  is  this 
disease?  for  it  resembles  nothing 
but  uthlabo." 

He  replies,  "  Yes,  yes ;  I  too 
say  it  is  uthlabo  ;  it  is  that  which 
comes  out20  from  the  side  of  my 
body  and  will  not  let  me  breathe, 
neither  will  it  let  me  lie  down." 

At  length  the  doctor  who  knows 
the  medicines  for  uthlabo  cures 
it.  But  black  people  call  it 
also  uk.Tulo,21  and  say  it  is  caused 
by  the  Itongo.'2'2  And  when  a 

18  Uhlabo,  the  name  of  a  disease,  from  ukuhlaba,  to  stab,  because 
it  is  attended  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 

tandwa  uk.rulo  izikati  zonke,  ku 
se  In  m  bambe  njalo  izikati  zonke, 
kubautu  abamnyama  ku  tiwa,  u 
ya  hanjwa  um/Jaba  ;  amatongo  a 
hamba  kuyena  eiuziinbeni.  Lu  ti 
uma  Iw  epuza  ukupela  emzimbeni, 
ku  ze  ku  yokubulwa  ezinyangeni. 
Zi  lik'  izinyanga,  zi  ti,  "  U  nom- 
/ilaba.  U  nabakubo  abafayo."  Zi 
ti  uma  zi  ti,  "  Kwa  ku  kona  umu- 
ntu  kubo  owa  be  e  inyanga  ;  naye 
u  lianjwa  njalo  emzimbeni  ;  ku 

man  is  constantly  affected215  by 
utlilabo,  black  men  say  the  Itongo 
is  walking  in  him  ;  Amatongo 
are  walking  in  his  body.  If  the 
disease  lasts  a  long  time,  they  at 
length  go  to  enquire  of  diviners. 
They  come  and  say,  "  He  is  affect 
ed  by  the  Itongo.  He  is  affected 
by  his  people  who  are  dead.-4 
There  was  one  of  them  who  was 
an  inyanga ;  and  this  man  has  the 
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.  A  female  relative 
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. 

funwa  abakubo  a  z'  a  be  nenAloko 

ebutakataka,  a  bule,  e  tasile." 

Zi  ti  izinyanga  ezi  bulayo,  "  Ni 
nga  be  ni  sa  mu  nika  imiti.  A  ni 
boni  iui,  lapa  ni  mu  funela  imiti 
yoAlabo,  lu  nga  vurni  ukupela  na? 
Ni  ti  iii  nga  mu  piizisa  umuti,  ku 
be  i  kona  ni  mu  barigelayo  na? 
Mu  yeke  ni  ngemiti.  Lo  'muntu 
u  ya  hanjwa  abakubo.  Ba  tauda 
uma  a  pupe." 

Ku  ti  uma  kwa  ku  kona  umu- 
ntu  owa  fayo,  owa  be  inyanga,  ba 
m  bize  ngegama,  e  bizwa  izinyanga 
ezi  yokubula,  zi  ti,  "  U  hanjwa 
Ubani  lowo  ;  o  yena  e  ti,  m'  a  be 
inyanga.  U  hanjwa  umuntu  owa 
be  e  inyanga  enkulu."  Ku  tsho 
izinyanga  ezi  yokubula.  Zi  ti, 
"  Lowo  'muntu  owa  be  inyanga,  o 
hamba  kuye  emzimbeni,  wa  be 
inyanga  neyokumbulula.  Ya  be  i 
mbulnla."  Zi  ti  izinyanga,  "  Naye 

wish  him  to  have  a  soft  houd,-5 
and  become  a  diviner,  when  he  has 
been  initiated." 

The  diviners  say,  "  Do  not  give 
him  any  more  medicines.  Do  you 
not  see  when  you  get  uthlabo- 
medicines  for  him,  the  disease  does 
not  cease  1  "VVheii  you  give  him, 
medicine,  do  you  not  thereby  in 
crease  the  disease  1  Leave  him 
alone.  His  people  are  in.  him. 
They  wish  him  to  dream." 

And  if  one  of  his  people  who  is 
dead  was  an  inyanga,  the  diviners 
who  come  to  divine  call  him  by 
name,  and  say,  "  So-and-so  is  in. 
him  ;  it  is  he  who  says  he  is  to  be 
an  inyanga.  It  "is  a  great  inyanga 
that  possesses  him."  That  is 
what  the  diviners  say.  They  say, 
"  The  man  who  was  an  inyanga, 
who  is  walking  in  his  body,  was 
also  an  inyanga  who  could  dig  up 
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 
to  kill,  and  treat  it  with  poisons,   &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. 

lokw  e  hanjwa  u  ye  lowo  'in  until 
owa  be  e  mbulula  ubuti  babatakati 
a  ba  bulala  ngabo  abanye  abaiitu, 
naye  k<?ed'  'etase,  a  m  etasise,  u 
ya  'kuba  ned/ilozi  elim/ilope,  naye 
u  ya  'kumbulula  naye,  njengalowo 
wakubo  Ubani,  owa  be  e  inyanga, 
e  mbulula  ;  u  za  'kumbulula  naye. 
Mu  yeke  ni  ngemiti."  Zi  ti  izi- 
nyanga  o  ku  bulwa  kuzona,  zi  ti 
zona,  "  Imiti  i  laAle  ni  ;  ni  nga  be 
ni  sa  mu  nika ;  se  ni  ya  'ku  m 
bulala,  uma  ni  ti  ni  mu  nika  imiti. 
Ni  ti  i  yona  i  ya  'ku  rn  sindisa. 
Ka  i  yi  'ku  mu  sindisa.  W  e- 
nziwa  ngamabomu.  Lo  'miintu 

dig  up  the  poison  of  the  sorcerers 
by  which  they  destroyed  others  has 
taken  possession  of  this  man,  he 
too  as  soon  as  he  has  been  initiated 
will  have  a  white  Itongo,27  and 
will  dig  up  poisons  as  So-and-so, 
one  of  his  people,  used  to  do. 
Leave  him  alone  as  regards  medi 
cines.  Throw  away  medicines, 
and  give  him  no  more  ;  you  will 
kill  him  if  you  do.  You  think 
they  will  cure  him.  They  will  not 
cure  him.  He  is  purposely  thus 
affected.  The  Aniatongo  wish 

still  before  a  large  stone,  which  lay  just  without  the  dwelling.  '  This,' 
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  That  is,  an  Itongo  who  shall  influence  for  good,  and  enable  him 
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. 

ku  tandwa  urn'  a  be  inyanga 
em/ilope.  Tula  ni,  ni  bone  uma 
k'  ezi  'kuyalelwa  na  ebusuku  e 
lele  1  Ni  ya  'ku  m  bona  e  se  fika 
nje  kusasa,  ni  nga  m  bonanga  uku- 
puma  kwake,  e  yalelwe  iiniti  a 
yoku  i  mba  entabeni,  e  mbe  ubu- 
lawo  boku/danza,  a  bu  peAle,  bu 
be  nengwebu,  a  bu  puze,  a  /ilanze 
ngabo,  'etase.  Ku  ti  ngesinye 
isikati  a  yalelwe  impepo,  a  yoku  i 
ka  emAlangeni." 

Ba  mu  tume  uku/Jaba  inyama, 
ngokuba  abantii  abafayo  ba  tanda 
inyama  kakulu  kumuntu  a  se  be 
tanda  uku  m  enza  um'  a  be  inya 
nga.  U  ya  zi  /tlaba,  e  ba  /Jabela 
abakubo  abafayo.  Zi  ya  ngena 
ezinye.  U  ya  zi  Alaba  njalo  ;  zi 
ya  ngena  futi  ezinye,  zi  vela  ekwe- 
lapeni  kwake,  na  sekubuleni  kwa 
ke,  nezokumbulula  izinkomo.  Uma 
•abantu  be  buba,  be  bulawa  aba- 
takati,  i  muke  i  yokumbulula,  i 
.Alanzise  abantu  aba  dAliswayo  aba- 
iakati. 

him  to  become  a  white28  inyanga. 
Be  quiet,  and  see  if  the  Amatongo 
do  not  give  him  commands  at 
night  in  his  sleep.  You  will  see 
him  come  home  in  the  morning, 
not  having  seen  him  go  out,  having 
had  medicines  revealed  to  him 
which  he  will  go  to  the  mountains 
to  dig  up ;  you  will  see  he  has  dug 
up  cleansing-ubulawo,  and  he 
will  churn  it  and  make  it  froth 
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." 

The  Amatongo  tell  him  to  kill 
cattle,  for  the  dead  are  very  fond 
of  demanding  flesh  of  one  whom 
they  wish  to  make  an  inyanga. 
He  slaughters  them  for  his  people 
who  are  dead.  And  others  enter 
his  kraal.29  He  slaughters  con 
stantly,  and  others  again  come  in 
in  their  place,  the  cattle  being  de 
rived  from  his  treatment  of  dis 
ease,  and  from  divining,  and  dig 
ging  up  poisons.  When  men  are 
perishing,  being  destroyed  by  sor 
cerers,  he  goes  and  digs  up  the 
poisons,  and  purifies  those  whom 
the  sorcerers  are  poisoning. 

'2S  As  we  speak  of  "  white  witches  ;  "  an  inyanga  who  shall  see 
clearly,  and  use  his  power  for  good  purposes. 

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. 

lima  umimtu  c  gula,  c  guliswa 
amad/dozi,  u  ya  haiya.  Amatongo 
a  m  k^ambise  igama,  ku  butane 
abantu  basekaya,  ba  mu  tshayele 
igama  a  li  kgambelwe  itongo, — 
lokwetasa, — lobunyanga. 

Abanye  abantu  ba  pike,  ba  ti, 
"  Kgabo.  Lo  'muntu  u  ya  ///lanya 
nje.  Ka  nalo  itongo."  Ba  ti 
abanye,  "  O,  u  netongo ;  u  se 
inyanga." 

Ba  ti  abanye,  "  K«/a ;  u  u/danya. 
Ni  ka  ni  mu  tukusele  na,  loku  ni 
ti  u  inyanga  1 " 

Ba  ti,  "  K<?a  ;  a  si  ka  mu  tuku- 
seli." 

Ba  ti,  "  Se  ni  mu  bona  ngaui, 
11  i  bone  u  inyanga  na?" 

Ba  ti,  "Si  m  bona  ngokuyale- 
Iwa  imiti  a  yoku  i  niba." 

Ba  ti,  "  0,  u  u/tlanya  nje.  Nga- 
pana  si  be  si  ya  vuma  uma  u  inya 
nga  uma  ku  be  ni  ya  mu  tukusela, 
lezo  'zinto  e  be  ni  mu  tukusele 
zona  u  ya  zi  giba.  Anti  ni  si 
tshel'  izc,  ukuti  u  inyanga,  loku  a 
ni  ka  mu  tukuseli." 

B;t  ti  uma  ba  kulumc,  ba  tsho 
njalo,  be  pikisana  ngoku  mu  tnku- 

When  the  Amatongo  make  a 
man  ill,  he  cries  "  Hai,  hai,  hai."30 
They  cause  him  to  compose  songs, 
and  the  people  of  his  home  assem 
ble  and  beat  tune  to  the  song  the 
Amatongo  have  caused  him  to 
compose, — the  song  of  initiation, 
— a  song  of  professional  skill. 

Some  dispute  and  say,  "  No. 
The  fellow  is  merely  mad.  There 
is  no  Itongo  in  him."  Others  say, 
"  O,  there  is  an  Itongo  in  him ;  he 
is  already  an  inyanga." 

The  others  say,  "  No ;  he  is 
mad.  Have  you  ever  hidden 
things  for  him  to  discover  by  his 
inner  sight,  since  you  say  he  is  an 
inyanga  1  " 

They  say,  "  No  ;  we  have  not 
done  that." 

They  ask,  "  How  then  do  you 
know  he  is  an  inyanga  ? " 

They  say,  "  We  know  it  because 
he  is  told  about  medicines,  which 
he  goes  to  dig  up." 

They  reply,  "  O  !  he  is  a  mere 
madman.  We  might  allow  that 
he  is  an  inyanga  if  you  had  con 
cealed  things  for  him  to  find,  and 
he  had  discovered  what  you  had 
concealed.  But  you  tell  us  what 
is  of  no  import,  as  you  have  not 
done  this." 

As  they  are  talking  thus  and 
disputing  about  concealing  things 

50  IIai//a,  To  cry  as  the  diviner;  a  continual   repetition  of  Hai, 
hai,  hai. 

j    j 

sela,  ku  ti  ebusuku,  ekulaleni 
kwake,  a  pupe  e  m  tshela  lowo 
'muntu  wakubo  owa  fayo,  o  yena 
e  raw  etasisayo  um'  a  be  inyanga, 
a  mu  tshel'  a  ti,  "  Be  be  pikisana, 
be  ti,  ku  vi  u  inyanga  wena." 

A  buze  o  tasiswayo,  a  ti,  "Bati, 
a  ngi  vi  ngi  inyanga  ngani  na  ? " 

A  ti,  "  Ba  ti,  ku  vi  u  inyanga  ; 
ba  ti,  u  u/ilanya  nje  ;  ba  ti,  u  ya 
tukuselwa  na,  loku  ku  tiwa  u 
inyanga  na  1  " 

A  buz'  a  ti,  "Ngi  tshele,  ku 
tsho  obani  na  ?  " 

A  ti,  "  Ku  be  ku  pikisana  obani 
n  obani." 

A  ti,  "  Wena  u  ti  b'  enz'  ama- 
nga  ini  uma  be  tsho  njalo  na  ] " 

A  ti,  "  Tula.  Loku  be  tsho 
njalo,  mina  ngi  ti,  u  za  'kuba 
inyanga  eya&lnla  izinyanga  zonke, 
ba  dele  bonke  abantu  lapa  em/Ja- 
l)Ciii,  ukuti  u  inyanga  enkulu,  ba 
kw  azi." 

A  ti  yena  ow  etasiswayo,  a  ti, 
"  Mina  ngi  ti  ba  k^inisile  uma  be 
ti,  ng'  u/tlanya.  Mbala  a  ba  bo- 
nanga  be  ngi  tukusela." 

A  ti  lowo  'muntu  owa  be  inya- 

for  him  to  find,  at  night  when  he 
is  asleep  he  dreams  that  the  man 
of  his  people  who  is  dead,  and 
who  is  causing  him  to  begin  to  be 
an  inyanga,  tells  him  saying, 
"  They  were  disputing  with  each 
other,  saying  you  are  not  an  inya 
nga." 

He  who  is  beginning  to  be  an  in 
yanga  asks,  "  Why  do  they  say  I 
am  not  an  inyanga  ?  " 

He  replies,  "  They  say  you  are 
not  an  inyanga,  but  a  mere  mad 
man  ;  and  ask  if  they  have  hidden 
things  for  you  to  discover,  since 
the  others  say  you  are  an  inya 
nga." 

He  says,  "Tell  me  who  they 
are  who  say  so." 

He  replies,  "  So-and-so  and  So- 
and-so  were  disputing." 

The  man  asks,  "  Do  you  say 
they  lie  when  they  say  so  1 " 

He  replies,  "  Be  quiet.  Be 
cause  they  say  so,  I  say  you  shall 
be  a  greater  inyanga  than  all 
others,  and  all  men  in  the  world 
shall  be  satisfied  that  you  are  a 
great  inyanga,  and  they  shall 
know  you." 

The  man  who  is  beginning  to 
be  an  inyanga  says,  "  For  my  part 
I  say  they  speak  the  truth  when 
they  say  I  am  mad.  Truly  they 
have  never  hidden  anything  for 
me  to  find." 

Then  the  man  who  was  an  in- 

nga,  o  yena  o  m  etasisayo,  a  ti, 
"  Tula  ke.  Ngi  za  'ku  ku  yisa 
kona  ekuseni.  U  vele  entabeni ; 
u  nga  ba  zumi ;  u  vele  entabeni  e 
sesita,  u  haize ;  u  z'  n  ti  ukuhaiza 
kwako  entabeni  e  sesita,  ba  ku 
zwe.  Ba  ya  'kuti  uma  u  haiza 
k</ede,  ba  ng'  ezwa ;  u  pumele 
entabeni  e  sobala ;  u  nga  veli  ka- 
kulu  ;  u  vele  k^ede,  u  haize,  u 
b'  ezwise  kodwa.  Ba  ti  uma  b'  e- 
zwe  ukuti  u  wena,  u  buye,  u 
tshone,  u  buyele  entabeni  e  sesita. 
Ngi  ti  ke,  ba  ya  'kubona,  ba  ya 
'kuzwa,  ukuti  be  be  ku  pete  wena, 
umimtu  o  inyanga,  o  tasisiweyo;  ba 
ya  'kwazi  ngaloko  a  ba  be  pikisana 
ngako,  be  ti,  u  u/Janya,  a  u  si  yo 
inyanga." 

Mbala,  w'  enza  ngaloko.  Wa 
haiza  entabeni  e  sesita ;  ka  ba  mu 
zwa  kakulu  ;  b'  ezwa  ku  zinge  ku 
ti,  Nkene,  nkene,  nkene,  nkene, 
nkene,  nkene.  'Ezwe  omunye 
umuntu,  a  ti,  "  U  nga  ti  ku  kona 
umimtu  o  nga  t'  u  ti  u  ya  /Jabelela." 
Ba  ti  abanye,  "  A  si  zwa ;  tina  si 
zwa  ku  nkeneza  nje." 

A  bone  lowo  o  inyanga  li  fike 
itongo  kuye,  li  m  tshele,  li  ti, 

yanga,  he  who  is  initiating  him, 
says,  "  Just  be  quiet.  I  will  take 
you  to  them  in  the  morning.  And 
do  you  appear  on  a  hill ;  do  not 
come  upon  them  suddenly ;  but 
appear  on  a  hill  which  is  concealed, 
and  cry  '  Hai,  hai,  hai ; '  cry  thus 
on  the  hill  which  is  concealed,  that 
they  may  hear.  When  you  cry 
'  Hai,  hai,  hai,'  if  they  do  not  hear, 
then  go  on  to  a  hill  which  is  open  ; 
do  not  expose  yourself  much ;  as 
soon  as  you  expose  yourself,  cry 
'  Hai,  hai,  hai,'  so  that  they  may 
just  hear.  When  they  hear  that 
it  is  you,  go  down  again  from  the 
hill,  and  return  to  the  one  which 
is  concealed.  So  I  say  they  will 
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." 

So  he  does  so.  He  cries  "  Hai, 
hai,  hai,"  on  a  hill  which  is  hid 
den  ;  they  do  not  hear  him  dis 
tinctly  ;  they  hear  only  a  continual 
sound  of  Nkene,  nkene,  nkene, 
nkene.31  One  of  them  says,  "  It 
sounds  as  though  there  was  some 
one  singing."  Others  say,  "  We 
do  not  hear.  We  hear  only  an 
echo." 

The  Itongo  comes  to  him  and 
tells  him  that  they  cannot  hear, 

31  Nkene ,  from  ukunkeneza,  to  echo. 

"  Amanga  ;  ka  bf  ezwa  ;  a  ku  pu- 
mele  ingcozana  entabeni  e  sobala, 
\i  za  'ubuya  u  tshone  kule  'ntaba  e 
sesita." 

Mbala  w'  esuka  ngokutsho  kwe- 
tongo,  wa  pumela  entabeni  e  soba 
la,  wa  haiza ;  ba  mu  zwa  bonke 
ukuti  Ubani.  "  Konje,  'madoda," 
(lapa  se  be  pikisana  futi,  k^ede  ba 
mu  zwe  ukuti  u  yena,)  "  konje, 
'madoda,  u  za  ngayo  leyo  'ndaba  e 
sa  si  pikisana  ngayo,  si  ti,  u  u/tla- 
nya  na ] " 

Ba  ti,  "  0,  ni  sa  buza  ni  na  ?  U 
za  ngayo,  uma  nga  nembala  na 
kul  uma  ukuti,  kav*  e  inyanga,^3  u 
n/Janya." 

A  ti  umiintu  omkulu  wakona, 
lapa  ekaya  kulowo  'rnuzi,  lapa  i  ya 
kona  inyanga,  e  ti,  "  Nami  ngi  ya 
tsho  ukuti  u  uAlanya.  Ake  ni 
tate  izinto,  ni  yoku  zi  tukusa,  si 
bone  uma  n  ya  'ku  zi  kipa  na." 

Ba  zi  tate  izinto,  ubuAlalu,  ba 
yoku  bu  tukusa  ;  abanye  ba  tuku- 
se  arnageja;  abanye  ba  tukuse 
imikonto  ;  abanye  ba  tukuse  ama- 
songo ;  abanye  ba  tukuse  izinduku 
zabo ;  abanye  ba  tukuse  imintsha 
yabo ;  abanye  ba  tukuse  izipand/tla 
zabo  ;  abanye  ba  tukuse  izimkamba 
zabo ;  abanye  ba  tukuse  izimbenge ; 
ba  ti,  "  Ake  si  bone  ke  uma  u  za 
'kufika,  a  zi  kipe  lezi  'zinto,  a  zi 

and  bids  him  go  out  a  little  on 
the  open  hill,  and  then  return 
again  to  the  hill  which  is  hidden. 

So  he  departs  at  the  word  of  the 
Itongo,  and  goes  out  to  the  open 
hill,  and  cries  "  Hai,  hai,  hai  ; " 
and  they  all  hear  that  it  is  he. 
They  are  again  disputing  about 
him,  and  as  soon  as  they  hear  that 
it  is  he,  they  say,  "  Can  it  be,  sirs, 
that  he  comes  about  the  matter  we 
were  disputing  about,  saying,  he  is 
mad?" 

Others32  say,  "  O,  why  do  you 
ask  ?  He  comes  on  that  account, 
if  indeed  you  said  he  was  not  an 
inyanga,  but  a  madman." 

The  great  man  of  the  village  to 
which  the  inyanga  is  approaching, 
says,  "  I  too  say  he  is  mad.  Just 
take  things  and  go  and  hide  them, 
that  we  may  see  if  he  can  find 
them." 

They  take  things  ;  one  takes 
beads,  and  goes  and  hides  them  ; 
others  take  picks,  and  go  and  hide 
them  ;  others  hide  assagais  ;  others 
bracelets ;  others  hide  their  sticks, 
others  their  kilts,  others  their 
ornaments,  others  their  pots  ; 
others  hide  baskets,  and  say,  "Just 
let  us  see  if  he  will  find  all  these 

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 

na."  Abanye  ba  tukuse 
izikwebu  zombila ;  abanye  ba  tn- 
kuso  izikwebu  zanmbele;  abanyo 
ba  tukuse^  izikwebu  zeinfe  ;  abanye 
ba  tukuse  izikwebu  zikajiba  ;  aba 
nye  ba  tukuse  amakamu  opoko. 

Ba  ti  abanye,  "  O,  kona  uma  i 
kipa,  ka  se  i  ya  'kuza  i  katale  na  ? 
Ini  ukuba  ni  i  tukusele  izinto  zi  be 
ziningi  kangaka  na?" 

Ba  ti,  "  Yebo  pel  a,  ei  bone  pela 
ukuti  inyanga." 

Ba  ti,  "  Ake  ni  ngamtile  ;  izinto 
ziningi  e  ni  zi  fiAlileyo." 

Ba  buye  ba  buyele  ekaya,  ba 
/dale.  Li  m  tshele  itongo  entabeni 
e  ngaseyi ;  loku  kade  li  m  tshela, 
li  ti,  "  Yenza  ka/tle  ;  ba  sa  tukusa ; 
u  nga  k^al'  u  vele.  Ba  funa  ukuti, 
lapa  se  u  zi  kipa  izinto,  ba  funa 
ukuti  u  be  u  zi  bona.  U  tule,  ba 
tukuse,  ba  kg-edele  kona,  b'  eza  'ku 
ku  dela  ukuti  u  inyanga."  Li  tsho 
ke  idMozi,  li  m  tshele,  li  ti,  "  Ba 
tukusile  manje,  se  be  buyile,  ba 
sekaya.  Ku  fanele  ke  u  ye  ke 
ekaya  lalabo  'bantu  aba  tukusayo, 
aba  ti  i  u/Janya,  ka  si  yo  inya- 
nga." 

Ya  pumela  ke  entabeni  e  sobala, 
ya  ti  i  ya  ekaya,  ya  se  i  gijima,  i 
landelwa  abakubo  abantu  aba  be  i 
funa,  ngokuba  i  pume  ebusuku  ; 

things  or  not/'  Others  hide  cobs 
of  maize ;  others  the  ears  of  ama- 
bele,  or  sweet  cane,  or  of  ujiba,  or 
the  heads  of  upoko. 

Some  say,  "  O,  if  he  find  all 
these  things,  will  he  not  be  tired  ? 
Why  have  you  hidden  so  many  ?  " 

They  say,  "  We  hide  so  many 
that  we  may  see  that  he  is  really 
an  inyanga." 

They  reply,  "Stop  now;  you 
have  hidden  very  many  things." 

They  return  home,  and  wait. 
Then  the  Itongo  tells  him  on  the 
concealed  hill ;  for  it  had  already 
said  to  him,  "Keep  quiet;  they 
are  now  hiding  things ;  do  not 
begin  to  appear.  They  wish  to 
say  when  you  find  the  things  that 
you  saw  when  they  hid  them.  Be 
quiet,  that  they  may  hide  all  the 
things ;  then  they  will  be  satisfied 
that  you  are  an  inyanga."  Now 
the  Itongo  tells  him,  "  They  have 
now  hidden  the  things,  and  gone 
home.  It  is  proper  for  you  now 
to  go  to  the  home  of  the  people 
who  say  you  are  mad  and  not  an 
inyanga." 

So  he  comes  out  on  the  open 
mountain,  and  runs  towards  their 
home,  being  pursued  by  his  own 
people  who  are  seeking  him,  for  he 
went  out  during  the  night,  and 

ka  ba  i  zwa  lapo  i  pumile  ckuseni, 
uma  ku  'luvivi,  ku  'mpondo  zan- 
komo.  Ya  fika  ekaya  labo  ;  ba 
fika  nabakubo,  yona  inyanga  a  be 
be  i  funa,  se  be  i  tolile.  Ya  fika, 
ya  sina ;  ba  i  tsliayela  lapa  se  i 
sina;  kw'  esuka  naba  kona  aba  i 
tukuseleyo,  ba  tsliaya  nabo ;  ya 
sina,  ba  i  tshayela  kakulu. 

Ya  ba  tshela,  ya  ti,  "  Kouje  ni 
ti  ni  ngi  tukusele  na  ? " 

Ba  pika,  ba  ti,  "  K<?a  ;  a  si  ku 
tukuselanga." 

Ya  ti,  "  Ni  ngi  tukusele." 
Ba  pika,  ba  ti,   "  A  manga ;  a  si 
ku  tukuselanga." 

Ya  ti,  "  Ngi  nge  zi  gibe  na  ?  " 

Ba  ti,  "  K^a ;  u  nge  zi  gibe. 
Si  be  si  ku  tukusele  ini  1 " 

Ya  ti,  "  Ni  ngi  tukusele." 

Ba  pika,  ba  ti,  a  ba  zi  tukusa- 
nga.  Ya  pika,  ya  ti,  ba  zi  tuku- 
sile. 

they  did  not  hear  when  he  went 
out  very  early  in  the  morning, 
when  it  was  still  dark,  when  the 
horns  of  the  cattle  were  beginning 
to  be  just  visible.34  He  reaches 
their  home,  and  his  own  people 
who  were  looking  for  him,  and 
have  now  found  him,  come  with 
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. 

He  says  to  them,  "  Have  you 
then  hid  things  for  me  to  find  1 " 

They  deny,  saying,  "  No ;  we 
have  not  hidden  things  for  you  to 
find." 

He  says,  "  You  have." 

They  deny,  saying,  "  It  is  not 
true ;  we  have  not." 

He  says,  "Am  I  not  able  to 
find35  them?" 

They  say,  "  No  ;  you  cannot. 
Have  we  hidden  then  things  for 
you  to  find  ?  " 

He  says,  "  You  have." 
They  deny,   declaring  that  they 
have  not  done  so.     But  he  asserts 
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  Lit.,  Take  out,  viz.,  from  the  place  of  concealment. 

kwabo,  y'  esuka,  ya  zinikina. 
Y'  esuka,  ya  bu  giba  ubuAlalu  ;  ya 
wa  giba  amageja ;  ya  i  giba  imi- 
ntsha ;  ya  wa  giba  amasongo  ;  ya 
zi  giba  izikwebu  zombila  ;  ya  zi 
giba  izikwebu  zamabele  ;  ya  zi 
giba  izikwebu  zikajiba  ;  ya  zi  giba 
izikwebu  zemfe  ;  ya  wa  giba  ama- 
kamu  opoko ;  ya  zi  giba  zonke 
izinto  a  be  be  zi  tukusile.  Ba  i 
bona  ukuti  inyanga  enkulu,  i  zi 
gibile  zonke  izinto  a  be  be  zi  tuku 
sile. 

Ya  buya  ya  buyela  ekaya  kqede 
i  zi  gibe  izinto  zonke,  i  zi  k^ede, 
ku  nga  sali  'luto  end/Je  lapo  be 
yokutukusa  kona.  I  ti  ukufika 
ekaya,  ukubuya  kwayo  la  i  be  i 
yokugiba  kona  emfuleni,  i  fike,  se 
i  katele  ;  a  i  tshele  amatongo  uku 
ti,  "  Kona  u  katele  nje,  a  u  z'  u- 
kulala  lapa  ;  si  za  'uhamba  nawe, 
si  goduke,  si  y'  ekaya."  Ku  tsho 
amatongo,  e  tshele  inyanga  i  se  i 
katele  ukukipa  izinto. 

Ba  ti  aba  liamba  nayo  bakubo 
konyanga,  ba  ti,  "  Yitslio  ni  pela 
uma  ka  si  yo  inyanga  na1?  " 

I  ti  yona,  "  Ngi  zi  gibile  izinto 
zonke  e  kade  iii  zi  tukusa,  ngi  zi 
k(/edile  zonke ;  a  ku  ko  'Into  olu 
sele  end/ile ;  izinto  zonke  zi  lapa 
ekaya.  Ngi  ze  nje  ngi  yalelwe 
kunina,  ngokuba  nina  kumina  ni 
ti  kumina  a  ngi  si  yo  inyanga  ;  ni 
ti,  ngi  u/Janya  ;  ni  ti,  abakwiti  ba 
ka  ba  ngi  tukusela  na."  Ya  ti, 

nial,  he  starts  up,  shaking  his  head. 
He  goes  and  finds  the  beads  ;  he 
finds  the  picks,  and  the  kilts,  and 
the  bracelets  ;  he  finds  the  cobs  of 
maize,  and  the  ears  of  the  amabele 
and  ujiba  and  of  upoko  ;  he  finds 
all  the  things  they  have  hidden. 
They  see  he  is  a  great  inyanga 
when  he  has  found  all  the  things 
they  have  concealed. 

He  goes  home  again  as  soon  as 
he  has  found  all  the  things,  and 
not  one  thing  remains  outside 
where  they  had  hidden  it.  On  his 
return  to  their  home  from  the 
river  whither  he  had  gone  to  find 
what  was  hidden,  he  is  tired,  and 
the  Amatongo  say  to  him,  "  Al 
though  you  are  tired,  you  will  not 
sleep  here  ;  we  will  go  home  with 
you."  This  is  what  the  Amatongo 
say  to  the  inyanga  when  he  is 
tired  with  finding  the  things. 

The  inyanga's  people  who  ac 
company  him  say,  "  Just  tell  us  if 
he  is  not  an  inyanga  ?  " 

And  he  says,  "  I  have  found  all 
the  things  which  you  hid  ;  there 
is  nothing  left  outside  ;  all  things 
are  here  in  the  house.  I  was 
commanded  to  come  to  you,  for 
you  said  I  was  not  an  inyanga,  but 
a  madman,  and  asked  if  my  people 
had  hidden  things  for  me  to  find. 

"  Akc  ni  ngi  tslicle  Iczo  'mlaba, 
uma  ngi  zi  tshelwa  ubani  na  1  lezo 
'zindaba  e  na  ni  zi  kuluma  na? 
Ni  ti  kumina,  ngi  u/Janya.  Na 
ni  ti  nina  ni  kuluma  nje.  Ni  ti, 
ka  b'  ezwa  ini  na  abapansi  na? 
Na  ti  ni  kuluma,  ba  be  ni  zwa. 
Nga  lala  pansi,  kaiiti  ba  ngi  tshela 
njo  ukuma  ni  ti,  ka  ngi  inyanga 
yaluto,  ngi  into  e  uAlanya  nje." 

Ba  i  kunga.  Kwa  ba  o  vela 
nobu/ilalu,  wa  i  nika  ;  kwa  ba  o 
vela  nembuzi,  wa  i  nika  ;  kwa  ba  o 
vela  unmkonto,  wa  i  nika ;  kwa 
ba  o  vela  nesinda,  wa  i  nika ;  kwa 
ba  o  vela  nokcu  lobu/Jalu,  wa  i 
kunga;  wa  ti  umunumuzana  wa  i 
nika  inkomo  ;  zonke  izikulu  ezinye 
za  veza  izimbuzi,  za  i  kunga,  ngo- 
kuba  i  be  i  zile  ekaya,  i  yalelwe 

amatongo. 

UGUAISE.      | 

Just  say  who  told  me  the 
things  about  which  you  were 
speaking.  You  said  I  was  mad. 
You  thought  you  were  just  speak 
ing.  Do  you  think  the  Amatongo36 
do  not  hear  ?  As  you  were  speak 
ing,  they  were  listening.  And 
when  I  was  asleep  they  told  me 
that  I  was  a  worthless  inyariga,  a 
mere  thing." 

Then  the  people  make  him  pre 
sents.  One  comes  with  beads  and 
gives  him  j  another  brings  a  goat ; 
another  an  assagai  ;  another  a 
bracelet ;  another  brings  an  orna 
ment  made  of  beads,  and  gives 
him.  The  chief  of  the  village 
gives  him  a  bullock ;  and  all  the 
chief  men  give  him  goats,  because 
he  had  come  to  their  village  at  the 
bidding  of  the  Amatongo.

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 

inyanga  yokubula,  umungoma  ; 
ngokuba  ba  ti  uma  be  bula,  ba  ti, 
"  Si  ya  vuma,  mngoma."  Zi  zodwa 
izinyanga  zokwelapa  ;  ngokuba 

tion,39  or  Umungoma  ;40  for  when 
people  are  enquiring  .of  a  diviner, 
they  say,  "True,  Umungoma." 
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.  152—161.,) 

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. 

K  K 

DIVIXEKS. 

inyanga  yokwelapa  uma  i  naina- 
ncUla  ekwelapeni;  nezokubula  zi 
ya  i  nuka  leyo  'nyanga  e  pata 
imiti  e  sizayo.  Zi  ti  'zokubula, 
"  Ni  ya  'kuya  kubani,  umuntu  e  si 
m  bonayo  woku  s'  aAlula  leso 
'sifo."  Bala  ke  ba  ye  kona  kuleyo 
'nyanga  yemiti  e  mikwe  ezokubula. 
A  t'  uma  e  gula  i  sona  leso  'sifo 
esi  tshiwo  izinyanga  zokubula,  a 
sintle  i  leyo  'miti  yaleyo  'nyanga  e 
zi  i  uukileyo. 

Ku  ze  ku  ti  uma  i  be  i  s'  elapa 
leyo  'nyanga  yemiti  lowo  'muntu  o 
gulayo,  ka  ba  nako  ukupila,  i  ti 
leyo  'nyanga  yemiti,  "  Si  ya  ng'  a- 
/ilula  lesi  'sifo.  Kona  inyanga  zi 
ngi  uukilc  nje,  ake  ni  ye  'kuzvva 
futi  kwumanye  amabuda ;  kona 
um/ilaumbe  nga  ba  li  kona  ibuda 
eli  ya  'uza  li  ni  tshele  umuti  e  ngi 
nga  mu  sindisa  ngawo." 

Bala  ke  ba  vume,  ba  ti,  "  O,  u 
k^inisile.  Ku  fanele  um'  ake  si 
yokuzwa  kwamanye  amabuda  ; 
um/Jaumbe  li  nga  ze  li  be  koua 
eli  ya  'ku  u  tsho  umuti  o  nga  m  si 
ndisa  ngawo."  Ba  liambe  ke  ba 
ye  emabudeni,  uma  b'  ezwe  a  ya 
'kulandelana  na. 

Uma  be  fikile  kulo  ibuda,  be  ya 
'kubula  kulo,  ka  ba  tslio  ukuti 

ferent  from  those  who  divine  ;  for 
a  man  is  a  doctor  of  disease  if  lie 
is  able  to  treat  disease  ;  and  di 
viners  point  out  the  doctor  of 
medicine  who  is  successful.  They 
tell  those  who  enquire  of  them  to 
go  to  a  certain  doctor  whom  they 
know  to  have  successfully  treated 
the  disease  from  which  their  friend 
is  suffering.  And  so  they  go  to 
the  doctor  of  medicine  that  has 
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. 

But  if  the  doctor  of  medicine 
treats  the  sick  man  and  he  does 
not  get  well,  he  says,  "  This  dis 
ease  masters  me.  Since  the  di 
viners  did  nothing  more  than  send 
you  to  me,  just  go  and  hear  what 
other  diviners  say  ;  then  perhaps 
some  diviner  will  tell  you  the 
medicine  with  which  I  can  cure 
this  man." 

So  they  assent,  saying,  "  O,  you 
say  truly.  It  is  proper  for  us  tt> 
go  to  hear  what  other  diviners 
may  say  ;  perhaps  we  shall  find 
one  who  will  tell  us  the  medicine 
with  which  you  can  cure  him." 
So  they  go  to  other  diviners  to 
hear  whether  they  will  all  give 
the  same  advice. 

When  they  come  to  the  diviner, 
they  do  not  say  to  him,  "  We  are 

ebudeni,  ukiiti,  "  Si  zokubula." 
Ba  ya  fika  nje,  ba  kuleke,  ba  ti, 
"  Ehe,  mngaii'  !  Indab'  ezin/ile  !" 
Li  b'  ezwe  ke  ibuda  ukuti  b'  ezo- 
kubula.  Ba  Male  ke,  nalo  li  Alale, 
li  ba  bingelele,  li  ti,  "  Sa  ni  bona." 
Ba  ti,  "  Yebo,  miigan'." 

Li  ti,  "  Han,  yeka  !  Laba  'ba 
ntu  ba  lika  endAlaleni ;  a  si  yo 
nend/tlala  kwiti  lapa,  inkulu;  si 
lambile ;  nokud/ilana  o  be  ku  kona 
se  si  ku  k<^ede  izolo.  A  s'  azi  uma 
umfino  wokud/ila  ni  ya  'kutola  pi." 

Ba  ti,  "  O,  'mngane,  si  be  si  nge 
ku  tole  noku  ku  tola;  si  lambe 
kakulu :  ku  be  ku  nge  vele  uku- 
d/Ja.  Tina  uma  be  si  tola  nezin- 
kobe,  si  be  si  ya  'kuti  si  tolile.  Si 
be  si  nga  sa  funi  nokud/ila  loko 
oku  kalelwa  u  wena,  'mngane ; 
tina  se  si  funa  nezinkobe  nje ;  si 
y'  ezwa  wena  ukuti  u  kalela  uku- 
d/da  kwamanzi." 

Li  ti  ke,  "  O,  ba  funele  ni,  ni  ba 
pekele  isijingi,  ni  ba  pekele  nom- 
bak^anga."  Ba  ba  pekele  ke  aba- 
fazi. 

Ku  ti  ku  sa  pekiwe  ukud/ila 
kwabo,  li  be  se  li  kcataza  uguai,  se 
li  bema  kona  endAlini,  li  be  se  li  | 

come  to  enquire."  They  merely 
go  and  salute  him,  saying,  "  Yes, 
yes,  dear  sir  !  Good  news  !  "41 
Thus  the  diviner  understands  that 
they  have  come  to  enquire.  So 
they  sit  still,  and  the  diviner  sits, 
arid  salutes  them,  saying,  "  Good 
day."  They  reply,  "Yes,  yes, 
dear  sir." 

He  says,  "  O,  let  be  !  These 
people  have  come  in  a  time  of 
dearth  ;  we  have  no  food  ready  ; 
we  are  hungry;  and  the  beer 
which  we  had,  we  finished  yester 
day.  We  cannot  tell  where  you 
can  get  any  food." 

They  reply,  "  O,  sir,  we  can 
not  get  much  food ;  we  are  very 
hungry :  food  cannot  be  obtain 
ed.  For  our  parts,  if  we  get 
boiled  maize,  we  shall  say  we  have 
got  food.  We  were  not  wishing 
for  that  food  you  are  calling  for, 
sir ;  we  for  our  parts  are  wishing 
for  nothing  but  boiled  maize  ;  we 
understand  that  you  are  calling 
for  beer." 

He  says,  "0,  get  them  some 
food ;  cook  them  some  porridge  ; 
cook  for  them  very  thick  por 
ridge."  So  his  wives  cook  for 
them. 

When  their  food  has  been  cook 
ed,  he  pours  some  snuff  into  his 
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. 

/tlasimula,  se  li  zamula,  li  be  se  li 
puma  li  ya  ngapand/ile  esi/Ja/tleni, 
se  li  tuma  umuntu  e  ya  'ku  ba 
biza.  A  ba  bize  umuntu,  ba  ha- 
robe  ba  ye  kulona  esiAla/Jeni,  ba 
fike  ke  kulona  ibuda. 

Li  ti,  "  Yika  ni  izibulo,"  B'  e- 
suke,  ba  zi  ke  izibulo,  ba  buye,  ba 
Alale  pansi.  Li  be  se  li  kipa  isi- 
dAlelo  salo,  li  be  se  li  kcataza,  li  be- 
me  ;  nabo  ba  kcataze  kwezabo  izi- 
d/ilelo,  ba  beme. 

Ba  ti  lapa  be  bemako,  li  be  se  li 
ti,  "  Tshaya  ni."  Ba  ti,  "  Yizwa  !" 
Abanye  ba  ti,  "  Si  ya  vuma  ! " 

Li  ti,  "  Ni  ze  ngesifo." 

Ba  li  tshayele. 

Li  ti,  "  Si  kumuntu." 

Ba  tshaye. 

Li  ti,  "  Umuntu  omkulu."  Li 
ti,  "  Na  ka  na  ya  kwomunye  um- 
ngane  wami." 

Ba  tshaye  kakulu. 

Li  ti,  "  Tshaya  ni,  ngi  zwe  uma 
lowo  'mngane  wami  e  na  ni  ye  ku- 
yena  ni  yokubula,  uma  wa  fika  wa 
ti  ni  na." 

Ba  tshaye. 

Li  ti,  "  Nanku  umngane  wami 
a  fika  wa  si  tsho  isifo  kulowo  'mu- 
ntu." 

house ;  he  shudders  and  yawns, 
and  then  goes  out  of  doors 
to  a  clump  of  trees  and  sends  a 
man  to  call  them.  The  man  calls 
them,  and  they  go  to  the  clump  of 
trees  to  the  diviner. 

He  tells  them  to  pluck  rods  for 
beating  the  ground.  They  go  and 
pluck  the  rods,  and  return  and  sit 
down.  He  takes  out  his  snuffbox, 
pours  snuff  into  his  hand  and 
takes  it ;  and  they  do  the  same. 

When  they  have  taken  snuffj 
he  tells  them  to  smite  the  ground. 
Some  say,  "  Hear  !  "  Others  say, 
"  True  ! " 

He  says,  "  You  are  come  to  en 
quire  about  sickness." 

They  smite  the  ground  for  him. 

He  says,  "  It  is  a  human  being 
that  is  ill." 

They  smite  the  ground. 

He  says,  "It  is  a  great  man. 
You  have  already  been  to  another 
friend  of  mine." 

They  smite  the  ground  vehe 
mently. 

He  says,  "  Smite  the  ground, 
that  I  may  understand  what  that 
friend  of  mine  to  whom  you  went 
seeking  divination  said  to  you." 

They  smite  the  ground. 

He  says,  "  There  is  my  friend42 
who  told  the  disease  by  which  he 
is  affected." 

42  That  is,  he  gazes  into  space  with  a  kind  of  ecstatic  stare,  as 
though  he  really  saw  or  had  a  vision  of  the  other  diviner. 

Ba  tshaye  kakulu,  ba  ti,  "  Si  ya 
vuina." 

Li  ti,  "  Lowo  'mngane  wami  u 
kona  umuiitu  owa  m  nukayo ; 
inyanga ;  ka  si  yo  inyanga  yoku- 
bula ;  inyanga  yainayeza." 

Ba  tshaye  lapo  kakulu. 

Li  ti,  "  Ngi  buze  ni.  Ni  nga 
ngi  yeki." 

Ba  ti,  "A  si  namand/tla  oku  ku 
buza  ;  ngokuba  u  kuluma  zona 
izindaba.  Ibuda  li  buzwa  li  nga 
kulumi  zona  izin/Jamvu  zokufa." 

Li  ti  ke,  "  Tshaya  ni  futi,  ngi 
zwe  lowo  'mngane  wami  uma  wa 
ti  a  nga  m  siza  e  m  pe  'yeza  ^ni 
na?" 

Ba  tshaye,  ba  ti,  "  Si  ti,  'mu- 
ngoma,  a  ku  s'  a/dukanisele  lapo 
iyeza  e  Ion  a  li  ya  'ku  m  siza ;  loku 
u  m  bonile  lowo  'muntu  owa  nu- 
kwa  umngane  wako,  si  ya  'kuzwa 
ngawe  neyeza  eli  ya  'ku  m  siza." 

Li  ti,  "  Ngi  za  'ku  ni  tshela. 
Ba  ya  tsho  abakwiti,  ba  ti,  b'  eza 
'ku  ni  tshela," 

Ba  ti,  "Si  y'  etokoza  kona  loku, 
'mungoma,  uma  ba  kcakcambe  aba 
kwini,  ba  Alangane  kanye  naba- 

Thoy  smite  the  ground  vehe 
mently,  and  say,  "  Right." 

He  says,  "  There  is  someone  to 
whom  that  friend  of  mine  sent 
you  ;  he  is  a  doctor,  not  a  divining 
doctor ;  he  is  a  doctor  of  medi 
cine." 

Upon  that  they  smite  the 
ground  vehemently. 

He  says,  "  Do  you  question 
me.  Do  not  leave  me." 

They  say,  "  We  cannot  question 
you.  For  you  speak  the  very 
facts  themselves.  We  put  to 
the  question  a  man  that  talks  at 
random,  and  does  not  mention  the 
very  nature  of  the  disease." 

Then  he  says,  "  Smite  the 
ground  again,  that  I  may  under 
stand  what  medicine  my  friend 
told  him  to  give  to  cure  him." 

They  smite  the  ground,  and  say 
to  him,  "  Diviner,  tell  us  at  once 
the  medicine  that  will  cure  him  ; 
for  since  you  have  seen  the  man 
to  whom  your  friend  directed  us, 
we  shall  hear  from  you  the  medi 
cine  too  that  will  cure  him." 

He  says,  "  I  am  about  to  tell 
you.  Our  people43  say,  they  will 
tell  you." 

They  say,  "  We  are  glad, 
j  diviner,  that  your  people  are 
j  white,44  and  unite  with  our  peo- 

43  Our  people,  that  is,  the  Amatongo  or  ancestral  spirits  belonging 
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. 

kwiti,  ku  hinge.  Ngokuba  tina 
ka  si  sa  tsho  ukuti  u  ya  'kusinda. 
Ngokuba  inyanga  eya  nukwa  um- 
ngane  wako,  s'  etemba  ezin/ilizi- 
y  weni  zetu,  sa  jabula,  sa  ti,  "  Loku 
ku  tsho  ibuda,  li  si  tshela  inyanga 
yoku  m  siza,  u  se  ya  'kusizeka,  a 
pile.'  Sa  ya  kuleyo  'nyanga  e 
tshiwo  umngane  wako ;  sa  bona 
nanku  ukufa  ku  d/tlule,  ku  bhekise 
pambili  ;  sa  k^ala  ukumangala, 
ukuti,  '  Yeka  ! '  Loku  si  be  se 
s'  etemba,  si  mi  'sibindi,  si  ti, 
'  M/tlaumbe  u  ya  'kupila,  loku  se 
ku  tsho  ibuda,  li  tsho  njalo.' "  Ba 
ti,  "  Se  si  wa  tsho  nje  lawo  'mazwi, 
ngokuba  kuk^ala  e  kulunywe  u 
we ;  wa  u  bona  uma  sa  ka  sa  ya 
kwelinye  ibuda.  Uma  lawo  'nia- 
zwi  u  be  u  nga  wa  tshongo  ukuti, 
sa  ka  sa  ya  kwelinye  ibuda,  si  be 
si  nga  yi  'ku  wa  kuluma  ;  se  si  wa 
kuluina  ngokuba  nawe  u  se  u  wa 
bonile." 

Li  ti,  "  Tshaya  ni,  ngi  ni  tshele 
unmti  o  ya  'ku  m  siza,  a  pile." 

Ba  tshaye  lapo,  be  tshaya  ka- 
kulu. 

Li  ti,  "  Lowo  o  ya  'ku  m 
siza,  ngi  ya  'ku  ni  tshela  mi- 

pie,  that  the  case  may  turn  out 
well.  For  we  have  no  more  hope 
that  he  will  recover.  For  as  re 
gards  the  doctor  whom  your  friend 
pointed  out,  we  trusted  in  our 
hearts,  saying,  '  Since  the  diviner 
has  told  us  the  doctor  that  can 
cure  him,  he  will  now  be  cured, 
and  get  well.'  We  went  to  the 
doctor  whom  your  friend  men 
tioned  ;  but  lo,  we  saw  the  disease 
passing  onward,  tending  to  get 
worse  and  worse,  and  began  to 
wonder,  saying,  '  Let  be  ! '  For 
we  were  trustful  and  of  good 
courage,  saying,  '  Perhaps  he  will 
get  well,  for  the  diviner  says 
so.' "  They  go  on,  "  We  have 
just  said  these  words,  because  you 
said  them  first ;  you  saw  that  we 
had  already  been  to  another  di 
viner.  If  you  had  not  said  we 
had  already  gone  to  another  di 
viner,  we  should  not  have  said 
them ;  we  say  them  because  you 
already  said  them." 

He  says,  "  Smite  the  ground, 
that  1  may  tell  you  the  medicine 
that  will  cure  him." 

They  then  smite  the  ground 
vehemently. 

He  says,  "For  my  part  I 
tell  you  that  the  medicine  that 
will  cure  him  is  inyamazane.45 

45  Inyamazane,  Large  animals,  which  are  supposed  to  have  been 
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 

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 
sists  of  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 

Ba  tshaye  lapo,  ba  ti,  "  Si  ya 
Tcuzwa  ngawe,  'mungoma.  Tina 
ka  si  s'  azi ;  se  si  ko/Jiwe  nje ;  se 
si  'ziula ;  a  ku  se  ko  uku/Jakanipa 
kutina.  Na  la  wo  'mazwi  o  wa 
tshoyo,  u  ti  u  ya  'ku  si  tshela  iyeza 
eli  ya  'ku  m  sindisa,  ezin/iliziyweui 
zetu  ka  si  sa  tsho  ukuti  na  lelo 
*yeza  o  za  'ku  li  tsho  ukuba  li  ya 
'ku  m  pilisa.  Tina  se  si  ti  ukufa 
se  ku  ya  'ku  m  tumba.  Ka  si  s'  e- 
mi  nesibindi,  ngokuba  ukufa  ku 
lapo  nje ;  ka  s'  azi,  ngokuba  se  ku 
in  tsliayisa  itwabi. 

Li  ti,  "  Tsliaya  ni  ke ;  tsliaya 
ni  ke  kona  lapo  etwabini,  ngi  ni 
tshele." 

Ba  tshaye. 

Li  ti,  "  Itwabi,  ka  ku  'nto  loko. 
Ngi  ya  'ku  ni  nika  umuti  wetwa- 
bi,  li  ya  'kupela." 

Ba  ti,  "  Si  ya  tokoza,  'mungoma, 
ngaleyo  'ndawo  o  i  tshoyo.  I  kuba 
si  ng'  azi  kodwa.  Zonke  izinyanga 
zi  Tdeze  zi  tsho  njalo ;  a  d/Jule 
umuntu,  a  fe.  Nina  'zinyanga  a 
ni  sa  si  misi  'sibiudi.  Zi  Aleze  zi 
tsho  njalo  zonke.  Se  si  za  si  to- 
koze  lapa  si  bona  umuntu  e  se 

They  then  Rmite  the  ground, 
and  say,  "  We  will  hear  from  you, 
diviner.  For  our  parts  we  know 
nothing  ;  now  we  can  do  nothing  : 
now  we  are  fools;  there  is  no 
longer  any  wisdom  in  us.  And 
as  for  the  words  you  say,  pro 
mising  to  tell  us  the  medicine 
which  will  cure  him,  in  our  hearts 
we  no  longer  say  that  even  the 
medicine  you  mention  will  cure 
him.  We  now  say  that  death  will 
carry  him  away  captive.  We 
have  no  more  courage,  for  the  dis 
ease  is  there  }  we  do  not  under 
stand,  for  he  is  now  affected  with 
hiccup." 

He  says,  "  Smite  the  ground 
then ;  smite  the  ground  then  at 
that  point  of  hiccup,  that  I  may 
tell  you." 

They  smite, 

He  says,  "  The  hiccup  is  no 
thing.  I  will  give  him  medicine 
for  hiccup,  and  it  will  cease." 

They  say,  "  We  are  glad,  di 
viner,  for  what  you  say.  But  we 
do  not  know.  It  is  customary  for 
all  doctors  to  say  so  ;  and  yet  the 
man  gets  worse,  and  dies.  You 
doctors  no  longer  inspire  us  with 
courage.  It  is  customary  for  them 
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. 

pilile  ;  s*  and'  ukuba  si  tsho  ukuti, 
( Inyanga,'  uma  si  bona  umuntu  e 
sinda.  Uma  ukufa  ku  bhekise 
pambili  nje,  a  si  vi  si  tsho  ukuti  i 
bulile.  Si  ti,  <  I  clukile.  I  la/ile- 
kile.'  Uma  e  pilile  umuntu,  si  ti, 
*  I  bulile  ; '  si  i  babaze  kakulu,  si 
ti,  '  I  ya  bula.'  Kanti  ke  si  tsho 
ke  ngokuba  umuntu  e  sindile." 

Li  ti,  "  Tshaya  ni,  ngi  ni  tshe- 
le." 

Ba  tshaye. 

Li  ti,  "Itwabi  lelo  a  li  'Into. 
Ba  y'  al'  abakwiti,  ba  ti,  '  Itwabi 
ize.'  Ba  ti,  ba  za  'u  ni  tshela 
umuti  o  ya  'ku  m  pilisa.  Ba  ya 
m  pikisa  umngane  wami  e  na  ya 
'kubula  kuye ;  ba  ti,  ka  bonanga  e 
u  iiuka  umuti  woku  m  siza  ;  wa 
nuka  iuyanga  nje  yokwelapa ;  ka 
tshongo  ukuti  u  ya  'kusizwa  umuti 
wokuti." 

Ba  tsliaye  lapo. 

Li  ti,  "  Tshaya  ni  kakulu." 

Ba  tshaye. 

Li  ti,  "  Ka  bonanga  e  tsho 
ukuti  u  ya  'kusizwa  umuti  wokuti. 
Ngi  za  'ku  ni  tshela  ke  umuti  wo 
ku  m  siza,  a  pile ;  ni  buye  ezinye- 

in  health  ;  and  then  we  say,  *  He 
is  a  diviner,'  when  we  see  the  man 
getting  well.  If  the  disease  in 
creases,  we  do  not  say  the  in- 
yanga  has  divined.  We  say, 
*  He  has  wandered.  He  is  lost.' 
If  a  man  has  got  well,  we  say, 
'  The  diviner  has  divined  ;'  and  we 
praise  him  much,  saying,  '  He  is 
one  who  divines.'  Forsooth  we 
say  so  because  the  man  has  got 
well." 

He  says,  "Smite  the  ground, 
that  I  may  tell  you." 

They  smite  the  ground. 

He  says,  "  The  hiccup  is  no 
thing.  Our  people  say  it  is  not 
dangerous ;  they  say,  the  hiccup  is 
nothing.  They  say  they  will 
tell  you  a  medicine  that  will  cure 
him.  They  find  fault  with  my 
friend  to  whom  you  went  seeking 
divination  ;  they  say,  he  did  not 
see  what  medicine  would  cure 
him ;  he  merely  pointed  out  a 
doctor  to  treat  him,  and  did  not 
mention  the  medicine  which  would 
cure  him." 

Then  they  smite  the  ground. 

He  says,  "Smite  the  ground 
vehemently." 

They  do  so. 

He  says,  "  He  never  named  the 
medicine  which  would  cure  him. 
So  I  am  going  to  tell  you  the 
medicine  which  will  restore  him 
to  health  ;  and  you  leave  off  the 

mbezini  e  be  se  ni  nazo,  ni  ti,  u  se 
file." 

Ba  ti,  "  Mungoma,  si  ya  'kuzwa 
ngawe ;  si  bula  nje ;  si  nezinye- 
mbezi ;  izinyembezi  zi  kutina  ;  si 
lapa  nje,  ka  s'  azi  emuva — uma 
ngaleli  'langa  lanamu/Ja  si  ya  'ku 
m  furaana  e  se  kona  nje  na." 

Li  ti,  "  Tshaya  ni.  Ni  ya  'ku 
m  fumana  e  kona."  Li  ti,  "  Tsha 
ya  ni,  ngi  ni  tshele  nmuntu  ow  e- 
lapayo,  o  ya  'ku  m  siza,  o  ya  'ku- 
fika  a  m  sindise  ngalona  lelo  'langa 
o  ya  'kufika  ngalo." 

Ba  tshaye. 

Li  ti,  "  Ngi  ti,  yiya  ni  enyange- 
ni  etile,  yasekutini.  I  ya  'ku  ni 
pa  iyeza  lomsizi.  I  fike  i  m  pe 
ikambi,  i  m  puzise  lona,  a  li  puze. 
Y'  and'  ukuba  i  mu  gcabe,  i  m 

tears  you  have  been  shedding,47 
thinking  he  was  already  dead." 

They  reply,  "  Diviner,  we  will 
hear  what  you  say ;  we  merely 
beat  the  ground  ;48  we  weep  ; 
tears  are  our  portion  ;49  whilst  we 
are  here,  we  do  not  know  what 
will  happen — whether  during  this 
day's  sun  we  shall  find  him  still 
living." 

He  says,  "  Smite  the  ground. 
You  will  find  him  still  alive. 
Smite  the  ground,  that  I  may  tell 
you  of  a  man  who  treats  disease, 
who  will  do  him  good,  who  will 
come  to  him,  and  cure  him  on  the 
very  day  he  comes." 

They  smite  the  ground. 

He  says,  "  I  say,  go  to  such  and 
such  a  doctor,  of  such  and  such  a 
place.  He  will  give  you  umsizi- 
medicine.  And  he  will  himself 
come  and  give  him  an  expressed 
juice50  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  is,  We  are  enquirers  only.     We  know  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. 

ncindise.  U  ya  'kusinda  ngalelo 
'langa  i  ze  nekambi.  Ngi  za  'ku 
ni  nika  wona  owetvvabi,  ni  ze  ni 
m  puzise  wona,  u  m  bambezele  ku 
ze  ku  fike  yona  leyo  'nyanga  e  ngi 
ni  tshela  yona.  I  ya  'ku  m  siza." 

Li  ba  pe  ke  umuti  wetwabi 
woku  m  bambezela. 

Ba  goduke  ke,  ba  ye  kona  ekaya 
lalo  ibuda,  ba  ye  'kud/ila  ukud/Ja 
a  ba  ku  pekelweyo.  Ba  fike  ke, 
ba  ngene  end/ilini,  ba  nikwe  ke 
ukudAla ;  ba  d/ile,  ba  d/ile  ke,  b'  e- 
sute,  ku  pele  ukulamba  loko  a  be 
be  lambe  ngako.  Ba  buze,  ba  ti, 
"  Ku  Alwile  ?"  Ba  ti  abanye,  "  O, 
se  ku  /Jwile."  Li  ti  ibuda  e  kade 
li  ba  bulele,  "  O,  lala  ni,  ni  ze  ni 
hambe  kusasa." 

B'  ale,  ba  ti,  "  O,  atshi,  'mungo- 
ma ;  ku  fanele  uma  si  hambe ; 
loku  naku  u  si  nikile  umuti ;  si 
tanda  uma  si  fike  kona  ebusuku, 
noma  si  fika  ku  sa ;  a  ku  yi  'kuba 
'kcala ;  s'  enze  uma  a  fike  a  puze 
umuti," 

Li  vume  ke  ibuda,  li  ti,  "  0, 
bala,  ni  kginisile.  Kodwa  uma  ni 
fike  nalo  leli  'yeza  lami,  na  leyo 
'nyanga  uma  i  kude  nje,  yo  za  i 
fike  li  ya  'ku  m  bambezela  lona. 

He  will  get  well  on  the  day  the 
doctor  comes  with  the  expressed 
juice.  I  will  give  you  hiccup- 
medicine  ;  and  do  you  give  it 
him ;  it  will  keep  him  alive53 
until  the  doctor  whom  I  have 
mentioned  to  you  comes.  He  will 
cure  him." 

So  he  gives  them  hiccup-medi 
cine  to  keep  him  alive. 

Then  they  go  back  to  the  di 
viner's  house  to  eat  the  food  which 
has  been  cooked  for  them.  They 
enter  the  house,  and  the  people 
give  them  food ;  they  eat  and  are 
satisfied,  and  their  hunger  ceases. 
They  enquire  if  it  is  dark.  Some 
say  that  it  is  now  dark.  The 
diviner  who  has  just  divined  for 
them  says,  "  O,  sleep  here,  and  go 
in  the  morning." 

They  refuse,  saying,  "  0,  on  no 
account,  diviner  ;  we  must  go ;  for, 
see,  you  have  given  us  medicine  ; 
we  wish  that  the  man  should  drink 
this  medicine  whether  we  reach 
home  in  the  night,  or  whether  we 
reach  home  in  the  morning ;  it 
will  not  matter ;  we  wish  him  to 
take  this  medicine." 

So  the  diviner  agrees,  saying, 
"  Surely,  you  are  right.  But  if 
you  reach  him  with  this  medicine 
of  mine,  and  the  doctor  is  ever  so 
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. 

Unganti  ngalo,  noma  ngi  fike  nalo, 
uniuntu  e  se  vuswa  pansi,  e  nga 
zivukeli,  ngi  nga  m  puzisa  lona,  u 
ya  'kuvuka,  noma  e  bo  e  nga  sa 
vuki." 

Ba  hambe  ke  kona  ebusuku,  ba 
fike,  ba  fike  lapo  ku  sayo.  Ba 
fumanise  abantu  be  butanele  kona 
kuyena  end/tlini  lap'  e  giilela  kona. 
Ba  fike  ba  u  kame  lowo  'muti  a  ba 
fika  nawo  wetwabi,  ba  u  kamele 
esitsheni,  e  sa  kwelwe  i  lona  njalo 
itwabi.  Ba  m  puzise.  Wa  puza, 
wa  ti  uma  a  u  puze,  la  m  tshaya 
futi  itwabi ;  wa  Alukanipa.  B'  e- 
sab'  abantu  endAlini,  ba  ti,  "  Mba- 
la,  ka  se  yalela  njena  na  1 " 

Ba  bhekana  end/Jini,  ba  buza 
kulaba  aba  fikayo  nawo  umuti,  ba 
ti  laba,  "  An,  lo  'muntu  wa  Alaka- 
nipa  !  U  njani  lo  'muti  wenyanga 
na?" 

Ba  ti,  "  O,  inyanga,  si  fika  nawo 
nje  lo  'muti ;  li  si  iiike  wona  ibu- 
da,  la  ti,  i  kona  u  ya  'ku  m  ba- 
mbezela  ku  ze  kii  fike  inyanga  yo- 
kwelapa.  Li  te,  ka  sa  yi  'kufa  si 
nga  ze  si  fike  nawo  lo  'muti,  kwo 
za  ku  fike  inyanga  eli  i  tshiloyo." 

this  medicine,  even  if  I  come  to  a 

man  so  ill  as  to  be  raised  by 
others,  he  being  unable  to  raise 
himself,  and  make  him  drink  this 
medicine,  he  will  raise  himself, 
even  though  before  he  could  not 
do  so." 

They  set  out  at  once  by  night, 
and  reach  their  home  in  the  morn 
ing.  They  find  the  people  assem 
bled  in  the  sick  man's  hut.  They 
squeeze  out  for  him  the  hiccup- 
medicine,  they  have  brought,  into 
a  cup,  he  being  still  affected  with 
hiccup.  They  make  him  drink  it. 
When  he  has  drunk  it,  he  is  seized 
with  hiccup  again,  and  he  becomes 
sensible.54  The  people  in  the  hut 
are  alarmed,  and  say,  "  Truly,  is 
he  not  now  just  about  to  die1?"55 

Those  in  the  house  look  at  each 
other,  and  enquire  of  those  who 
have  brought  the  medicine,  saying, 
"  O,  how  the  man  has  lighted  up  ! 
What  kind  of  medicine  is  that  of 
the  doctor's?" 

They  say,  "  O,  as  to  the  doctor, 
we  merely  bring  the  medicine; 
the  diviner  gave  it  to  us,  and  said 
it  would  keep  him  alive  till  the 
doctor  came  to  treat  the  disease. 
He  said  he  would  not  die  if  we 
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. 

Wa  /tlakanipa  kodwa,  ka  z'  a  fa. 
B'  emi  'sibincli  njengokutsho  kwa- 
lo  ibuda.  Ba  lala  kanye  ;  k\va  ti 
kusasa  ba  ti,  "  O,  ehe,  ibuda  li 
nuke  inyanga  yokwelapa  yaseku- 
tini.  Li  te  u  nomsizi ;  leyo  'nya- 
nga  i  ya  'kufika  nekambi  lokuma 
a  li  puze  ;  kw'  and'  ukuba  i  m 
ncindise,  i  m  gcabe.  Se  si  ya  ha- 
mba  nje  si  ye  kuleyo  'nyanga." 

B'  etokoza,  ba  ti,  "Si  y'  eto- 
koza ;  kuAle  ukuba  ni  hambe. 
Bala,  i  loku  ni  m  puzise  umuti 
wetwabi  ka  banga  nalo  namAla 
nje  ngalobu  ubusuku.  Se  si  ya 
bona  ukuti  ni  be  ni  ye  ebudeni  eli 
kulumayo,  eli  kw  aziyo  ukufa,  ni 
like  nawo  lo  'muti.  Se  si  mi  'si- 
bindi.  Se  si  bona  ame/ilo  ake  e 
/ilakanipile." 

Ba  hambe  ke,  ba  ye  kuleyo 
'nyanga  e  nukwe  i  leli  'buda.  Ba 
nga  be  be  sa  ya  kweyakukgala, 
ngokuba  nayo  ya  i  landa,  ya  ti, 
"Mina  ng'  aAlulekile ;  ini  uma 
ibuda  li  nga  tsho  umuti  e  ngi  ya 
'ku  in  sindisa  ngawo  na  ? " 

Ba  ya  ba  fika  ke  kuleyo  'nya 
nga.  Ba  fike,  ba  kuleke,  ba  ti, 
"  E,  'mngan'."  Ba  ngene  end/dim, 
ba  ba  bingelele,  ba  ti,  "  Sa  ni  bo- 

But  he  lights  up  only,  and  does 
lot  die.  They  take  courage  from 
what  the  diviner  said.  They  stay 
one  night,  and  on  the  following 
norning  say,  "  O,  yes,  the  diviner 
pointed  out  a  doctor  of  such  a 
place  to  come  and  treat  him.  He 
said  he  has  umsizi,  and  that  the 
doctor  will  bring  medicine  for 
him  to  drink ;  then  he  will  give 
another  medicine,  and  scarify  him. 
So  now  we  will  go  to  that  doctor." 

They  rejoice  and  say,  "  We  are 
glad ;  it  is  well  for  you  to  go. 
Truly,  since  you  gave  him  the 
hiccup-medicine  he  has  not  had  the 
hiccup  all  night.  "VVe  now  see 
that  you  went  to  a  diviner  who 
speaks56  truth,  and  knows  the  dis 
ease  ;  you  have  brought  the  right 
medicine.  We  now  have  confi 
dence.  We  now  see  that  his  eyes 
are  bright." 

So  they  go  to  the  doctor  which 
the  diviner  has  pointed  out.  They 
do  not  go  any  more  to  the  first 
doctor,  for  he  told  them  he  could 
not  do  any  thing  for  the  sick  man, 
and  asked  why  the  diviner  had 
not  mentioned  the  medicine  with 
which  he  might  cure  the  patient. 

They  reach  the  doctor's.  When 
they  reach  him,  they  make  obei 
sance,  saying,  "  Eh,  dear  sir." 
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. 

na."      Ba    vume,    ba   ti,    "  Yebo, 
'makosi."    Ba  ti,  "  Ni  vela  pi  na?" 

Ba  ti,  "  Si  vela  kwiti." 
"  Ni  hambela  pi  na  ?  " 
"  Si  hambele  kona  lapa." 
"  Ini  e  ui  i  babele  lapa  na  ? " 

Ba  ti,   "  O,   'makosi,  si  ze  enya- 
ngeni  yokwelapa.    Si  ya  gulelwa." 

Ba  ti,  "I  kona  ini  po  kwiti  lapa 
na  inyanga  yokwelapa  na  ? " 

Ba  ti,  "  O,  'makosi,  ni  nga  si 
tshela  lapa  i  kona  inyanga  yokwe 
lapa  ;  si  ye  kuyona." 

Ba  Aleka  endAlini. 

Ba  ti,  "  O,  'makosi,  musa  ni 
uku  si  Aleka.  Si  ya  /Jupeka." 

Ba  ti,  "  Ni  /dutshwa  ini  na  ? " 

Ba  ti,  "  O,  si  /Jutshwa  isifo. 
Si  ya  gulelwa." 

Ba  buze,  ba  ti,  "  Ni  ze  lapa  nje, 
ni  zwe  ku  tiwa  inyanga  i  kona  ini 
lapa  na  ? " 

Bati, 
kona." 

Ehe;  si  zwile  ukuti  i 

Ba  ti,  "  Na  i  zwa  ngobani  na  1 " 

Ba  ti,  "  Au,  'makosi,  si  nge  ze 
sa  fiAla  nokufiAla.  Ngokuba  si  ze 
lapa  nje,  sa  si  ye  ebudeni,  le  'n- 
dAlela  si  i  tshengiswe,  nokuba  i 
kona  lapa  inyanga.  Sa  si  ng'  azi ; 
ngokuba  sa  si  ye  kwelinye  ibuda  ; 

and  they  return  the  salutation, 
saying,  "  Yes,  sirs."  They  say, 
"  Whence  do  you  come  ?  " 

They  say,  "  From  our  home." 

"  Where  are  you  going? " 

"  We  have  come  to  this  place."57 

"  What  business  have  you 
here?" 

They  say,  "  0,  sirs,  we  are  come 
to  the  doctor.  One  of  our  people 
is  ill." 

They  say,  "  Is  there  then  any 
doctor  here  ? " 

They  reply,  "  O,  sirs,  you  can 
tell  us  where  the  doctor  is ;  we 
have  come  to  him." 

Those  in  the  house  laugh. 

The  others  say,  "  O,  sirs,  do  not 
laugh  at  us.  We  are  in  trouble." 

They  say,  "  What  troubles 
you  ? " 

They  say,  "  0,  we  are  troubled 
by  disease.  One  of  our  people  is 
ill." 

They  ask,  "  As  you  have  come 
here,  have  you  heard  that  there  is 
a  doctor  here  ?  " 

They  say,  "  Yes ;  we  have  heard 
that  there  is  one  here." 

They  say,  "  Who  told  you  ?  " 

They  reply,  "  O,  sirs,  we  cannot 
make  a  great  secret  of  it.  For  we 
have  come  here  because  we  went 
to  a  diviner,  and  he  showed  us  the 
path,  and  told  us  there  was  a  doctor 
here.  We  did  not  know  it ;  for  we 
had  gone  to  another  diviner,  and 

57  Viz.,  We  are  going  no  further. 

DIVINBRS. 

la  fika  la  nuka  enye  inyanga,  la  ti, 
i  yona  i  ya  'ku  m  siza  ;  sa  ya  ku- 
leyo  'nyanga,  ya  b'  i  s'  elapa,  y'  a- 
Aluleka.  Ya  za  ya  ti  leyo  'nyanga, 
'  Ng'  a/tlulekile  ;  lelo  'buda  e  na  ni 
bula  kulona  1'  ona  ukuma  li  nga 
ni  tsheli  umuti  owona  ngi  ya  'ku 
m  siza  nga  wo.' "  Ba  ti,  "  Sa  i 
vuniela  leyo  'nyanga  yokwelapa  ; 
sa  ya  ke  kwelinye  ibuda.  La  fika 
la  si  nukela,  la  ti,  inyanga  e  nga  m 
sizayo  i  kwini  lapa.  Ni  si  bona, 
si  fika  nje,  'makosi." 

Ba  ti,  "  0,  aha  ;  u  kona,  tina, 
lapa  umuntu  owelapayo." 

Ba  ti,  "  Si  tshenise  ni  ke  uma  u 
mu  pi  na  1 " 

Ba  ti,  "  Nanku." 

Wa  ti,  "  Ehe,  i  raina.  Yitsho 
iii,  ngi  zwe  into  eyona  ni  ze  ngayo 
kumina  lapa." 

Ba  ti,  "  Ai,  'nkosi ;  si  ze  ngaso 
isifo.  Ngokuba  si  letwe  ibuda 
lapa  kuwe." 

I  ti  inyanga,  "  Lona  lelo  'buda, 
ni  ti  uma  ni  li  buzayo,  la  ti,  ngi 
ya  'ku  m  siza  ngamuti  muni  na  1 " 

Ba  ti,  "Si  li  buzile  ;  la  ti,  u  ya 
'ku  m  siza  ngomuti ;  ikambi  umuti 
o  ya  'ku  m  siza  ngawo.  La  ti,  u 
nomsizi ;  u  ya  'ku  m  siza  ngekambi 
lo  'msizi." 

Ya  ti,  "  Ni  ze  nanto  ni  na?" 

he  pointed  out  another  doctor, 
who,  he  said,  would  cure  the  sick 
man ;  we  went  to  that  doctor,  and 
he  treated  him,  but  could  do  no 
thing.  At  length  he  told  us  he 
could  do  nothing,  and  that  the 
diviner  of  whom  we  had  enquired 
erred,  because  he  did  not  name 
the  medicine  with  which  he  could 
cure  the  patient.  So  we  agreed 
with  that  doctor,  and  went  to  an 
other  diviner.  Ou  our  arrival,  he 
told  us  that  there  was  a  doctor 
here  who  could  cure  the  sick  man. 
And  now  you  see  us,  sirs;  we 
have  come." 

They  say,  "  O,  yes,  yes  ;  there 
is  a  man  here  who  treats  disease." 

They  say,  "  Tell  us  where  he 
is." 

They  say,  "  There  he  is." 

And  he  says,  "  Yes,  yes,  it  is  I. 
Tell  me  why  you  have  come  here 
to  me." 

They  say,  "We  come,  sir,  on 
account  of  sickness.  For  the  di 
viner  sent  us  here  to  you." 

The  doctor  says,  "  Did  the  di 
viner,  when  you  asked  him,  tell 
you  with  what  medicine  I  could 
cure  him  ? " 

They  say,  "  We  asked  him,  and 
he  told  us  the  medicine  with  which 
you  could  cure  him.  He  said  he 
had  umsizi,  and  that  you  could 
cure  him  with  umsizi-medicine." 

He  says,  "  What  have  you 
brought  for  me?"58 

5S  The  doctor  demands  first  ugnha,  that  is,  the  stick  which  he 

Ba  ti,  "  Nkosi,  ka  si  ze  naluto. 
TJina  u  tn  sizile,  u  ya  'kuziketela 
ekaya  izinkomo  o  zi  tandayo." 

Ya  ti,  "  Ni  zoku  ngi  kipa  ngani 
ekaya  lapa  na  1  " 

Ba  ti,  "  Nkosi,  si  zoku  ku  kipa. 
Into  yoku  ku  kipa  i  sekaya — im- 
buzi." 

Ya  ti,  "  Ni  be  ni  ng'  eza  'ku 
ngi  tata  ngembuzi  na,  lo  'muntu 
o  ngi  ya  'ku  m  siza  njalo  na  ? " 

Ba  ti,  "  O,  'mngane,  u  nga  zika- 
tazi  ngokukuluma  ;  nenkonio  i  se 
kaya  yoku  ku  tata.  Si  tsho,  kona 
ibucla  li  tshilo  nje,  si  ti  tina  ku  za 
wa  m  siza,  ngokuba  u  ya  gula  ka- 
kulu." 

Ya  ti,  "  Mina  ngi  ya  'ku  m  siza, 
loku  ku  tsho  ibuda,  la  ti,  woza  ni 
kumina."  I  buze  kubona,  i  ti, 
"  I  te  leyo  'nyanga,  ngi  ya  'ku  m 
siza  nganiuti  muni  na  ? " 

Ba  ti,  "  O,  'mngarie,  i  te,  u  ya 
'ku  m  siza  ngekambi ;  kw'  and'  u- 
kuba  u  m  ncindise,  u  m  gcabe. 

They  say,  "Sir,  we  have  not 
brought  any  thing.  When  you 
have  cured  him,  you  shall  pick  out 
for  yourself  the  cattle  you  like  at 
our  home." 

He  says,  "  What  will  you  give 
me  to  cause  me  to  quit  my  hut  ? " 

They  say,  "Sir,  we  will  give 
you  something  to  cause  you  to 
quit  the  hut;  it  is  at  home — a 
goat." 

He  says,  "  Is  it  possible  that 
you  come  to  take  me  away  with  a 
goat,  to  go  to  a  man  whom  I  am 
going  to  cure  ?  " 

They  say,  "  O,  dear  sir,  do  not 
trouble  yourself  with  talking  ; 
there  is  also  a  bullock  at  home  to 
take  you  away.  We  say  that  as 
we  have  only  the  diviner's  word, 
you  will  never  cure  him ;  for  he  is 
very  ill." 

He  says,  "  I  shall  cure  him,  be 
cause  the  diviner  told  you  to  come 
to  me."  And  asks,  "  What  medi 
cine  did  the  diviner  say  I  could 
cure  him  with  ?  " 

They  reply,  "  O,  dear  sir,  he 
said  you  would  cure  him  by  giving 
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  house1?  viz.,  that  I  may  go  and  dig  up  medicine.  The  uyxJm  is 
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. 

I  te,  u  ya  'kupila  ngalona  lelo  'la- 
nga  o  fika  ngalo,  ukutsho  kwebu- 
da." 

Ya  ti  leyo  'nyanga,  "  Haraba  ni 
ke,  ni  goduke  ;  ngi  ya  'kuza  ngom- 
hY  omunye." 

B'  ala,  ba  ti,  "  Hau,  mngane,  a 
si  hambe  nawe  ;  u  nga  sali." 

Ya  za  ya  vuma,  ya  ti,  "  Ai  ke, 
se  ngi  za  'uhamba  nani." 

Ya  hamba  ke  nabo,  se  i  li  pete 
ikambi  nemiti  yoku  m  ncindisa 
neyoku  m  gcaba.  Ba  ya  ba  fika 
nayo  ekaya.  Ya  fika,  ya  m  puzisa, 
wa  u  puza ;  ya  m  ncindisa,  ya  m 
gcaba.  Ya  funa  imbuzi,  ya  i  hl&- 
ba,  ya  m  ncindisa  ngayo.  Ya 
funa  iukomo  futi,  ya  m  ncindisa 
ngayo. 

Ba  m  bona  ukuti,  i  za  'ku  m  a- 
Alula.  Wa  /ilakanipa,  wa  i  d^la 
inyama  yembuzi  neyenkomo.  Ba 
buza,  ba  ti,  "  Ku  njani  lapa  ku- 
buAlungu  kona  na  ]  " 

Wa  ti,  "  O,  tula  ni,  madoda ; 
ngi  sa  lalelisile.  Ngi  ya  'kuzwa 

he  would  get  well  on  the  very  day 
yon  go  to  him.  That  is  what  the 
diviner  said." 

He  says,  "  Go  home  then,  and  I 
will  come  the  day  after  to-mor 
row." 

They  object,  saying,  "O,  dear 
sir,  go  with  us ;  do  not  stay  be 
hind." 

And  at  length  he  assents,  say 
ing,  "  Well,  then,  I  will  go  with 
you." 

So  he  goes  with  them,  taking 
with  him  plants  to  express  their 
juice  for  him,  and  other  medi 
cines,  and  medicines  to  rub  into 
the  scarifications.  At  length  they 
reach  their  home  with  the  doc 
tor.  On  his  arrival  he  makes 
the  man  drink  the  expressed  juice, 
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. 

The  people  see  that  he  will  cure 
him.59  He  becomes  strong,  and 
eats  the  flesh  of  the  goat  and  the 
bullock.  They  ask,  "  How  is  the 
pain  now  ? " 

He  replies,  "  O,  be  silent,  sirs ; 
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. 

ngomuso,  kwand'  ukuba  ngi  ni 
tshele.  Ubutongo  tina  ngi  bu 
lalile.  Ngi  ya  'kutsho  ngomuso, 
madoda,  ukuti  inyanga  lo  'muntu." 

Bala,  kwa  /Jwa,  ka  sa  fika  leso 
'sifo.  Wa  lala  ubutongo.  Kwa 
sa  kusasa  ba  buza,  ba  ti,  "  Ku 
njani  na  1 " 

Wa  ti,  "  O,  madoda,  se  ngi  ya 
'kupila." 

Ya  tsho  ke  inyanga,  "  Se  ngi  m 
pilisile.  Yeza  ni  inkomo  zami. 
Ngi  ya  hamba  kusasa ;  ngi  ya 
tanda  ukuraa  ngi  zi  bone,  ku  se 
ngi  zi  kgaibe.  Ngi  ti,  ka  ngi  lale 
ngi  zi  bonile." 

Ba  ti,  "  O,  yebo,  mngane ;  u 
k^inisile.  Se  si  ya  ni  bona  umu- 
ntu  wako,  ukuti  u  inkubelc." 

Ba  m  bonisa  ke  izinkomo  zake  ; 
ba  tshaya  inkomazana  i  pete  ito- 
kazi,  ba  tsliaya  umtantikazi — za 
ba  ntatu. 

Ba  ti,  "  Yitsho  ke,  nyanga  ;  si 
ti,  nanzi  irikomo  zako." 

Ya  ti,  "  Ngi  ya  bonga  ;  ngi  ya 
zi  bonga  lezi  'nkomo.  Ng'  esulc 
ni  ameAlo  ke  kodwu." 

there  to-morrow,  and  then  tell  you. 
I  have  indeed  had  some  sleep.  I 
will  tell  you  to-morrow,  sirs, 
whether  that  man  is  a  doctor  or 
not." 

Indeed,  night  comes,  and  there 
is  no  return  of  the  pain.  He 
sleeps.  In  the  morning  they  ask 
him  how  he  is. 

He  says,  "  0,  sirs,  I  shall  now 
get  well." 

The  doctor  then  says,  "  I  have 
now  cured  him.  Show  me  my 
cattle.  I  am  going  in  the  morn 
ing  ;  I  wish  to  see  them,  and  in 
the  morning  drive  them  home.  I 
say,  let  me  see  them  before  I  lie 
down." 

They  say,  "  0,  yes,  dear  sir ; 
you  are  right.  We  now  see  that 
your  patient  is  nearly  well." 

So  they  shew  him  his  cattle ', 
they  point  out  a  young  cow  with 
a  heifer  by  her  side,  and  a  calf  of 
a  year  old — three  altogether. 

They  say,  "  Say  what  you  think, 
doctor;  we  say,  there  are  your 
cattle." 

He  says,  "  I  thank  you  for  the 
cattle.  But  give  me  something  to 
wipe  my  eyes  with."60 

co  «  Give  me  something  to  wipe  my  eyes  with."  Lit.,  Wipe  my 
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. 

Ba  m  nika  ke  imbuzi.  Ya  i 
Al  aba  imbuzi,  ya  twala  inyongo. 
Ya  ti,  "  So  ngi  ni  shiya  nemiti, 
ukuze  ni  m  potule.  Se  ngi  kqe- 
dile  mina,  ku  pela." 

So  they  give  him  a  goat.  He 
kills  the  goat,  and  places  the  gall 
bladder  in  his  hair.  He  says,  "  I 
shall  leave  medicines  with  you, 
that  you  may  wash  him  with 
them.  I  have  now  entirely  finished 
for  my  part."

Ku  t.iwa  ukutasa  kweuyanga  i 
kf/ala  ngokugula  ;  ku  tiwa  u  guli- 
swa  amad/ilozi ;  i  V  i  s'  i  Alatshi- 
swa  izimbuzi ;  emva  kwaloko  i 
twale  izinyongo  eziningi.  Isibo- 
nukalo  sokuba  umuntu  u  inyanga 
uma  e  nezinyongo  eziningi.  I  be 
se  i  tasa. 

Ukutasa  kwayo  i  hamba  i  7Ja- 
nya  i  y'  esizibeni,  i  kcwile  pansi,  i 
fuiia  izinyoka  ;  i  zi  tole,  i  zi  ba- 
mbe,  i  pume  nazo,  i  zin^wambe 
ngazo  zi  s'  ezwa,  ukuba  abantu  ba 
bone  ukuba  inyanga  mpela.  Emva 
kwaloko  ba  k^ale  uku  i  linga  nge- 
ziiito  eziningi,  ukuba  ba  bone  uku 
ba  u  ya  'kuba  inyanga  e  bula  ka/ile 
ini  na.  Ba  be  se  be  fika,  inyanga 
i  be  se  i  b'  ezwa  se  be  i  tshela  uku 
ba  b'  eze  kuyo ;  i  be  se  i  ti, 
"  Tshaya  ni,  ngi  zwe  ukuba  ni  ze 

IT  is  said  a  man  begins  to  be  a 
diviner  by  being  ill ;  it  is  said  he 
is  made  ill  by  the  Amatongo  ;  and 
he  has  many  goats  killed  for  him  ; 
and  when  they  have  been  killed 
he  carries  the  gall-bladders  in  his 
hair.  It  is  a  sign  that  a  man  is 
becoming  a  diviner  if  he  wears 
many  gall-bladders.  After  that 
he  begins  to  be  a  diviner. 

On  his  initiation,  he  goes  like 
one  mad  to  a  pool,  and  dives  into 
it,  seeking  for  snakes ;  having 
found  them,  he  seizes  them  and 
comes  out  of  the  water  with  them, 
and  entwines  them  still  living 
about  his  body,  that  the  people 
may  see  that  he  is  indeed  a 
diviner.61  After  that  they  begin 
to  try  him  in  many  ways,  to  see 
whether  he  will  become  a  trust 
worthy  diviner.  They  then  go  to 
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. 

ngani  na  1 " — Ba  be  se  be  tshaya, 
be  ti,  "  Yizwa." — I  be  se  i  ti,  "  Ni 
ze  ngokuti." — Be  se  be  tshaya, — 
I  ti,  "  Ni  ze  ngokuti  ngokuti ;  "  i 
be  se  i  ba  tshela  ukwenza  kwaleyo 
'nto  a  b'  eze  ngayo ;  se  i  ba  tshela 
imigidi  e  vela  ngalowo  'muntu  a 
b'  eze  ngaye.  Ba  be  se  be  i  nika 
umvuzo  uma  be  bona  ukuba  i  bule 
ngezinto  a  ba  zi  zwayo,  ba  be  se  be 
inuka ;  se  be  fika  ekaya,  se  b'  enza 
imigidi  a  ba  i  zwileyo  ngenyanga. 
MAlaumbe  ku  be  se  kw  enzeka 
ngawo  amazwi  enyanga ;  in/ila- 
umbe  ku  ng'  enzeki ;  ba  bone  uku 
ba  a  kw  enzekile  ngamazwi  aleyo 
'nyanga,  ba  be  se  be  ya  kwenye ; 
niAlaumbe  kw  enzeke  ngamazwi 
aleyo  'nyanga.  I  loko  ke  e  ngi  ku 
zwayo. 

Kwa  ti  emgungundAlovu  kwa 
laMeka  inkomo  kajoje,  umlungu 
wami.  Sa  i  funa,  ka  sa  ze  sa  i 
bona.  Sa  se  si  ti  kujoje,  ka  si 
nike  uAlamvu,  si  ye  'kubula,  ngo- 
kuba  sa  se  si  Alupekile  ukufuna,  si 
ng'  azi  lapo  si  za  'kufunela  nga- 
kona.  "Wa  se  si  nika  uAlamvu,  se 
si  hamba  si  ya  enyangeni  ey  ake 
ngasembubu.  Sa  se  si  fika,  sa  i 
fumana  i  Alezi  esibayeni ;  sa  se  si 

they  have  come,  And  they  smite 
the  ground  and  cry,  "Hear." — 
And  he  then  says,  "You  have 
come  for  such  and  such  a  matter." 
— And  then  they  smite  the  ground. 
— He  then  says,  "  You  have  come 
for  so  and  so  ;  "  and  he  proceeds  to 
tell  them  what  has  taken  place  as 
regards  that  about  which  they 
have  come ;  and  he  tells  them 
what  the  man  about  whom  they 
have  come  has  done.  They  then 
reward  him  if  they  see  that  he  has 
divined  about  matters  which  they 
understand ;  and  depart ;  and  when 
they  reach  home  they  do  as  the 
diviner  tells  them.  Perhaps  it 
turns  out  in  accordance  with 
what  the  diviner  has  said  ;  per 
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. 

Once  at  Pietermaritzburg  a 
heifer  belonging  to  Mr.  G.,  my 
white  master,  was  lost.  We  looked 
for  it,  but  could  not  find  it.  We 
then  asked  Mr.  G.  to  give  us 
a  shilling,  that  we  might  enquire 
of  a  diviner,  for  we  were  now  trou 
bled  with  looking  for  it,  and  did 
not  know  where  to  look  for  it  any 
further.  He  gave  us  a  shilling, 
and  we  went  to  a  diviner  who 
lives  near  the  Zwartkop.  On  our 
arrival  we  found  him  sitting  in  the 

kulcka,  sa  ti,  "  E,  mnganc;"  sa 
/Jala  pansi. 

Ba  si  bingelela,  sa  vuma. 

Ba  ti  abakonyanga,  "  Ni  vela 
pina?" 

Sa  ti,  "  Si  vela  emgunguud/Jo- 
vu,  si  babele  lapa  enyangeni." 

Ba  ti,  "  Ni  babele  ni  lapa  na  ?  " 

Sa  ti,  "  Si  ze  ngendaba  zetu,  ku 
la/tlekile  iziiikomo."  Sa  se  si  kcela 
uguai ;  se  be  si  sliiyela,  se  si  bema. 
Emva  kwaloko  se  i  ti,  "  Puma  ni, 
si  ye  lapaya  ngapandAle  kwomuzi." 

Se  i  puma,  se  si  landela  ngase- 
mva.  Se  i  fika,  se  i  ti,  "  Tshaya 
ni,  ngi  zwe,  bangane  bami,  ukuba 
ngi  zwe  ukuba  ni  ze  ngani." 

Sa  tshaya,  si  tshaya  ngezand/ila, 
sa  ti,  "  Yizwa." 

Ya  ti,  "  Ni  ya  Alupeka." 

Sa  ti,  "  Yizwa." 

Ya  ti,  "  Ake  ngi  zwe  ukuba  in- 
komo  ni  na  ? " 

Sa  tshaya. 

Ya  ti,  "  Inkomokazi." 

Sa  tshaya. 

Ya  ti,  "  Ai ;  inkabi." 

Sa  tshaya. 

cattle-pen  ;  and  we  saluted,  saying, 
"  Eh,  dear  sir,"  and  sat  down. 

They  saluted  us,  and  we  replied. 

The  diviner's  people  asked  us 
whence  we  came. 

We  told  them  we  came  from 
Pietermaritzburg,  and  had  come  to 
enquire  of  the  diviner. 

They  said,  "  Why  have  you 
come  here  1 " 

We  told  them  we  had  come  on 
our  own  account,  some  cattle0'1 
having  been  lost.  We  then  asked 
for  snuff,  and  they  gave  ITS  some 
and  we  took  it ;  and  after  that  the- 
diviner  said,  "Let  us  go  yonder 
outside  the  village." 

He  went  out,  and  we  followed 
him.  He  said  to  us,  "  Strike  th» 
ground,  that  I  may  understand,, 
my  friends,  what  is  the  reason  that 
you  have  come  to  me." 

We  smote  our  hands  together^ 
and  said,  "  Hear." 

He  said,  "  You  are  in  trouble..'* 

We  said,  "  Hear." 

He  said,  "  Let  me  just  under 
stand  what  Idnd  of  a  bullock  it 
is?" 

We  smote  our  hands  together. 

He  said,  "  It  is  a  cow." 

We  smote  our  hands. 

He  said,  "  No  ;  it  is  an  ox." 

We  smote  our  hands. 

i2  They  say  "  some  cattle,"  although  it  was  but  one  that  was 
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. 

Ya  ti,  "  Ai ;  a  si  yo  inkubi." 

Sa  tshaya. 

Ya  ti,  "  Ni  ya  Alupeka,  bafana." 

Ya  ti,  "  Kodwa  iukomo  kade 
ya  la/tleka." 

Kodwa  ya  tsho  ik^iuiso  lapo. 

Sa  tshaya. 

Ya  ti,  "  Ake  ngi  zwe  ukuba 
y'  ebiwa  abantu  ini  na." 

Sa  tshaya. 

Ya  ti,  "  Ai,  a  i  biwanga  abantu  ; 
kodwa  i  kona." 

Sa  tsliaya. 

Ya  ti,  "  Inye." 

Kodwa  ya  tsho  ikginiso  futi 
lapo. 

Sa  tshaya. 

Ya  ti,  "  Ake  ngi  zwe  ukuba  i 
'nibal'  u  njani  na  1 " 

Sa  tshaya. 

Ya  ti,  "  Incokazi." 

Kodwa  ya  i  k^agela  lapo,  a  i 
tshongo  ikginiso  lapo. 

Sa  tshaya. 

Ya  ti,  "  Ai ;  isitole  ;  a  si  ka  ze- 
kwa." 

Sa  tsliaya. 

Kodwa  lapo  ya  tsho  ik^iniso 
futi. 

Ya  ti,  "  Ke  ngi  zwe  ukuba 
mbala  le  'nkomo  i  se  kona  nje  na." 

Sa  tshaya. 

Ya  ti,  "  Ai,  a  i  ko  le  'nkomo." 

He  said,  "  No ;  it  is  not  an  ox." 

We  smote  our  hands. 

He  said,  "  You  are  in  trouble, 
lads." 

"We  smote  our  hands. 

He  said,  "  But  the  cow  was  lost 
a  long  time  ago." 

And  there  he  spoke  truly. 

We  smote  our  hands. 

He  said,  "  Just  let  me  under 
stand  if  it  was  stolen  by  any  one." 

We  smote  our  hands. 

He  said,  "  No,  it  was  not  stolen 
by  men  ;  but  it  is  still  living." 

We  smote  our  hands. 

He  said,  "  It  is  one  that  is  lost." 

And  there  too  he  spoke  the 
truth. 

We  smote  with  our  hands. 

He  said,  "  Let  me  just  under 
stand  of  what  colour  it  is." 

We  smote  with  our  hands. 

He  said,  "  It  is  a  red  and  white 
cow." 

But  there  he  made  a  guess,  and 
did  not  speak  truly. 

We  smote  our  hands. 

He  said,  "  No ;  it  is  a  heifer ;  it 
is  not  yet  in  calf." 

We  smote  our  hands. 

And  there  too  he  spoke  truly. 

He  said,  "  Let  me  understand  if 
the  heifer  is  still  living  or  not." 

We  smote  our  hands. 

He  said,  "No,  the  heifer  is 
dead." 

Sa  tshaya. 

Ya  ti,  "  Ai,  i  kona." 
Ya  ti,   "  Ake  ngi  zwe  ukuba  i 
pi  na." 
Sa  tshaya. 
Ya  ti,  "  I  se/Janzeni." 

Sa  tshaya. 

Ya  ti,  "  Ake  ngi  zwe  ukuba  i 
ngapi  kweAlanze  na." 

Sa  tshaya. 

Ya  ti,  "  I  senzansi  nomsimdu- 
ze." 

Sa  tshaya. 

Ya  ti,  "Ake  ngi  zwe  ukuba  i 
sa  liamba  nje  na." 

Sa  tshaya. 

Ya  ti,  "I  sa  liamba,  i  d/Ja  um- 
tolo  nomunga.  Hamba  ni,  ni  ye 
'kufunela  kona ;  ni  ya  'ku  i  tola 
lapo." 

Sa  ti  si  zwa  ukuba  i  si  tshelile 
indawo,  loku  kade  si  nga  y  azi  in- 
clawo  e  si  nga  funela  kuyo. 

Sa  i  nika  uAlamvu.  Sa  hamba, 
sa  ya  emgungundAlovu.  Sa  fika 
kujoje,  sa  m  tshela  amazwi  enya- 
nga,  si  ti,  "  I  te  i  sen/tlanzeni,  a 
si  yofunela  kona  enzansi  nomsu- 
nduze." 

Wa  ti,  a  si  hambe  si  yokufuna 
lapo  ku  tsho  inyanga.  Sa  hamba 
sa  ya  'kufuna,  s'  eusa  umsunduze. 

We  smote  our  hands. 

He  said,  "  No,  it  is  still  living." 

He  said,  "  Let  me  just  under 
stand  where  it  is." 

We  smote  our  hands. 

He  said,  "  It  is  in  the  mimosa 
thorn-country." 

We  smote  our  hands. 

He  said,  "  Just  let  me  under 
stand  in  what  part  of  the  thorn- 
country  it  is." 

We  smote  our  hands. 

He  said,  "  It  has  gone  down  the 
Umsnnduze." 

We  smote  our  hands. 

He  said,  "Just  let  me  under 
stand  if  it  is  still  living." 

We  smote  our  hands. 

He  said,  "It  is  still  living,  and 
eating  iimtolo  and  umunga.03  Go 
and  look  for  it  there,  and  you  will 
find  it." 

We  thought  we  understood  that 
he  had  now  told  us  the  place,  for 
for  some  time  we  had  not  known 
where  to  go  to  look  for  it. 

Then  we  gave  him  the  shilling, 
and  returned  to  Pietermaritzburg. 

When   we   came  to 
told   him    that   the 

Mr.  G.  we 
diviner  said 
it  was  in  the  thorn-country,  and 
that  we  were  to  go  and  look  for  it 
down  the  Umsunduze. 

He  told  us  to  go  and  look  for  it 
in  the  place  mentioned  by  the  di 
viner.  We  went  to  look  for  it, 

gom< 

down  the  Umsunduze.     As 

63  Umtolo  and  umunga,  mimosa  trees. 

Si  hambe  si  funa,  si  k^onde  e/*la- 
nzeni  lapo  i  tslio  kona.  Sa  ya  sa 
fika  ngakutomas,  sa  funa  ngalapo  ; 
sa  i  swela,  ngokuba  iAlanze  la  li 
likulu.  Sa  hamba  si  buza  imizi 
yonke  e  se/tlanzeni.  Ba  ti,  a  ba 
y  azi  ;  abanye  be  ti,  a  si  ye  'ku- 
furiela  kutomas,  umlungu  o  dAla 
izinkomo  ezila/ilekileyo  zabantu. 
Kodwa  tina  s'  esaba  ukuya  lapo 
kutomas,  ngokuba  ku  'mlungu  o 
nolaka,  e  ti  a  nga  bona  abantu  a 
nga  b'  aziyo  be  hamba  ezweni  lake 
a  be  se  ba  tsliaya.  Sa  se  si  buya 
si  nga  yanga  kutomas,  sa  ya  ekaya 
emgungund/ilovu ;  sa  fika  sa  ti 
kujoje,  a  si  i  bonanga  ;  si  i  swele 
ngalapo  ku  tsho  inyanga.  Wa  se 
ti,  "A  se  ni  Alala."  Sa  se  si  Ala- 
la  ;  sokuba  ku  pela  ke. 

USETEMBA  DHLADHLA. 

we  went  along  we  looked  for  it, 
going  towards  the  thorn-country 
which  he  had  pointed  out.  At 
length  we  got  as  far  as  T.'s, 
and  sought  for  it  in  that  neigh 
bourhood  ;  we  could  not  find  it, 
for  the  thorns  were  very  thick. 
As  we  went  we  enquired  at  all  the 
native  villages  in  the  thorn-coun 
try.  The  people  said  they  knew 
nothing  about  it ;  and  others  told 
us  to  go  to  T.,  the  white  man 
who  ate  up  the  cattle  of  the  people 
that  were  lost.61  But  we  were 
afraid  to  go  to  him,  for  he  is  a 
passionate  white  man  who  beats 
any  coloured  men  whom  he  does 
not  know  if  he  see  them  passing 
through  his  land.  So  we  went 
back  to  Pietermaritzburg  without 
going  to  T.  ;  and  told  Mr.  G. 
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  That  is,  if  any  cattle  strayed  into  his  land  he  took  possession 
of  them. 

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  consequences.  This  is  much 
more  likely,  than  that  he  possessed  any  powerful  remedies  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- 
nyanga  bake  ngesiAlungu. 

Umuntu  o  mangalisayo  kakulu 
ngobunyanga  bake.  A  ku  ko 
'muntu  ezweni  lakiti  o  njengaye 
ngokun^oba  isi/ilungu  sezinyoka; 
yena  u  ng'  umtmtu  o  tembekayo 
kanyekanye  ngesi/Jungu. 

Ku  ti  uma  umuntu  e  d/iliwe 
inyoka  enjani  nenjani,  ka  tsho 

THE  account  of  Ukanzi,  the  son  of 
Unjoko,  and  of  his  knowledge  of 
snake-poison. 

He  is  a  man  who  causes  us  to 
wonder  much  at  his  knowledge. 
There  is  no  one  in  our  country 
like  him  who  can  render  inert 
the  poison  of  snakes  ;  he  is  a 
man  trusted  to  the  uttermost  in 
cases  of  snake-bites. 

If  any  one  is  bitten  by  any 
kind  of  snake,  he  does  not  say  he 

ukuti,  "  Isi/ilungu  saleyo  'nyoka  a 
ngi  naso."  K^a ;  kti  pela  yena  u 
ya  tokoza  ngazo  zonke  izinyoka  ; 
ka  vinjelwa  'luto  kuzo.  Uma  ku 
tiwa  u  dAliwe  inyoka  enkulu  etile 
umuntu,  a  tate  isi/tlungu  soku  y  a- 
/Jula. 

Futifuti  u  zinge  WJukanisa  isi- 
/ilungu  senyama  yenyoka  nesi/Ju- 
ngu  sezibilini,  si  liambe  sodwa,  si 
nga  Alangani  nesomzimba. 

Isibonakaliso  sake  sokuba  u 
inyanga  ukuba  izinyoka  e  zi  ba- 
mba  kuye  zi  njengezimpuku  nje. 
Nga  ka  nga  m  bona  ngame/ilo 
ami,  a  ngi  zwanga  'ndaba.  Wa 
bamba  inyoka  enkulu,  umdAlam- 
bila,  imamba  yesiwa,  si  zingela 
izinyamazane.  Sa  fika  pan  si  kwe- 
siwa,  si  iiik^ina,  kanti  imamba  i 
pezulu  emtini  y  ota  ilanga.  Sa  i 
bona  i  gcwele  emtini,  empofu  um- 
bala  wayo  ;  i  'me/do  a  'zinjonjo  ;  i 
blieka  umuntu  kw  esabeke. 

Sa  m  biza,  sa  ti,  "  Nan  si  inya- 
mazane  yako  !  "  W  eza  e  gijima, 
wa  fika  wa  ti,  "I  pi?"  Sa  ko- 
mba,  wa  i  bona.  Wa  beka  izikali 
pansi,  wa  kwela  emtini,  wa  ya 
kuyo.  Nga  ti  ngen/iliziyo,  "  Ngi 

does  not  possess  the  remedy05  for 
that  kind  of  snake-poison.  No  ; 
for  his  part  he  is  only  gladdened 
by  all  kinds  of  snakes;  nothing 
prevents  his-  curing  the  bite  of 
any  of  them.  If  a  man  is  said 
to  have  been  bitten  by  some  dead 
ly  snake,  he  at  once  selects  the 
proper  remedy. 

And  he  continually  separates 
the  remedy  for  the  poison  which 
is  in  the  body,  and  that  which  is 
in  the  viscera,  and  keeps  them  dis 
tinct. 

A  proof  that  he  is  a  doctor  is 
that  the  snakes  which  he  catches 
are  to  him  no  more  than  mice. 
I  once  saw  this  with  my  own  eyes, 
and  did  not  merely  hear  it  by  re 
port.  He  caught  a  great  snake 
called  Umdhlambila,  the  rock 
imamba,  when  we  were  hunting. 
When  we,  the  hunting  party,  came 
under  a  precipice,  there  was  a 
snake  in  a  tree  basking  in  the  sun. 
We  saw  it  occupying  the  whole 
tree ;  it  was  of  a  grey  colour ;  its 
eyes  were  piercing ;  it  was  fearful 
when  it  looked  at  any  one. 

We  called  him,  saying,  "  Here 
is  your  game  !"  He  came  running 
and  asking  where  it  was.  We 
pointed  it  out,  and  he  saw  it.  He 
laid  his  weapons  on  the  ground,  and 
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. 

za  'tike  ngi  bone.  Loku  ka  pete 
'nduku,  ukuba  ugongolo  olungaka 
u  za  'u  Iw  enza  njani  na  ?  A  In 
z'  'u  mu  d/*la  ini  ?  "  Wa  faka  isa- 

For  since  he  lias  not  taken  a  stick, 
what  will  he  do  to  this  snake 
which  is  as  large  as  a  post?60 
Will  it  not  devour  him  1  "°7  He 

00  Lit.,  To  so  great  a  post,  or  trunk,  as  this. 

67  The  following  account  is  taken  from  the  St.  James's  Magazine  : 
"  In  the  course  of  a  country  ramble,  some  Europeans  fell  in  with 
a  company  of  Eisowys  bound  for  Tangier.  A  halt  was  called  under  a 
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- 

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 

wa  si  kipa,  wa  s'  elulela  kuyo ; 
y'  etuka,  y'  emis'  ikanda,  ya  tsho- 
ba  i  funa  ukubaleka.  Kepa  isa- 
nd/tla  sake  sa  ba  loku  si  i  lanclela 
njalo  emtini,  i  buye.  Ngi  ti,  i  za 
'ugalela  enAloko,  a  tambe,  i  ng'  e- 
nzi  'luto  ;  a  buye  a  pakamise  isa- 
ndAla  ;  ya  za  ya  tamba,  ya  beka 
in/iloko  esand/Jeni,  i  nga  i  beki 
ngakulwa,  i  se  i  beka  ngokuzctula 
kanyekanye  esand/ileni  sake,  se  i 
zila/ila  ukuba  'enze  a  ku  tandayo. 
"Wa  i  bamba  in/doko,  wa  i  faka 
enilonyeni,  wa  i  Alofoza  ngamazi- 
nyo  ;  amazinyo  ayo  'apukela  eni 
lonyeni  wake ;  wa  wa  kumula 
lapa  e  se  i  bulele,  a  kwa  ba  'ndaba 
zaluto  ;  kwa  nga  ti  u  kumula  ame- 
va  nje  ;  ka  d/ila  'muti  ukuze  ku 
pele  isi/ihmgu  ;  kwa  ukupela. 

Sa  mangala  si  pansi,  sa  ti, 
"  Ukanzi  umtakati."  Wa  i  donsa, 
wa  zisonga  ngayo,  w'  e/ila  nayo. 
Wa  funa  utshani,  wa  i  bopa  ngabo, 
wa  goduka  nayo,  e  ti,  "  Se  ngi  i 
bulele  mina  inyamazane  ;  se  ngi 
ya  'ku  i  lungisa  ekaya."  Nembala, 
wa  i  twala,  wa  hainba  nayo. 

Nendodana    yake    Ugidinga 

out  and  extended  it  towards  the 
snake;  it  started  and  raised  its 
head,  and  turned  in  every  direc 
tion,  wishing  to  escape.  But  his 
hand  followed  it  constantly  wher 
ever  it  went  on  the  tree.  When 
I  thought  it  would  strike  him  on 
his  head,  he  withdrew  himself  and 
it  did  nothing  •  and  then  raised  his 
hand  again ;  at  length  it  became 
gentle,  and  laid  its  head  in  his 
hand,  not  placing  it  there  in  a  hos 
tile  manner,  but  laying  its  head 
with  all  gentleness  in  his  hand, 
and  letting  him  do  what  he  liked 
with  it.  He  seized  its  head,  and 
put  it  in  his  mouth,  and  chewed 
it ;  the  snake's  teeth  broke  in  his 
mouth  ;  he  picked  out  the  teeth 
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. 

We  who  were  standing  on  the 
ground  wondered,  and  said  Ukanzi 
was  a  sorcerer.  He  drew  the 
snake  towards  himself,  and  twisted 
it  round  his  body,  and  came  down 
with  it.  He  got  some  grass  and 
tied  the  snake  up  in  it,  and  went 
home  with  it,  saying,  "For  my 
part  I  have  now  killed  my  game  ; 
I  shall  prepare  it  at  home."  So 
he  carried  it  away. 

And  his  son  Ugidinga  resembles 

njalo  nayo,  i  njengoyise  ngokuba- 
mba  izinyoka.  Se  ya  funda  ku- 
yise. 

Wa  fika  nayo  ekaya,  wa  y  ebu- 
la,  wa  y  a/dukanisa  isikumba  nen- 
yama,  wa  i  kcwiya;  wa  y  osa 
ukuze  i  nga  boli,  y  ome ;  a  i  peke 
nenriti  yesiAlungu.  In/Jiziyo  i 
hambe  yodwa  ;  umzimba  u  hambe 
wodwa  ;  u  nezi/Jungu  zibili — si 
sodwa  sen/Jiziyo,  si  sodwa  somzi- 
inba. 

Ku  ti  uma  urnuntu  e  d/Jiwe 
inyoka  e  hamba  nokanzi,  a  m  pe 
imputshana  a  i  kote  ngolimi,  a  ti, 
"  Ku  pela  ke.  Se  ngi  ku  sizile." 
Lo  'ra untu  a  harabe  'esaba,  e  nga 
kolwa  ukuba  u  siziwe,  ngokuba  e 
nga  boni  umuti  omningi  nokwe- 
lapa  okuningi.  A  ze  a  bone  e 
k<?cda  izwe  nje  be  hamba  ku  nge 
ko  'ndaba,  ku  nga  bi  ko  nokuvu- 
vuka,  ku  nga  ti  ka  lunywanga, 
w'  enz*  amanga  nje.  Ku  njalo  ke 
tikwenza  kwake. 

Kepa  lobo  'bunyanga  bake  a 
b'  aziwa  ukuba  w'  enza  njani 
ukwa/ilula  izinyoka  kanje.  Kodwa 
kwa  tiwa  wa  zelapa  kuk^ala  nge- 
miti  emikulu  ;  ngokuba  noma  in 
yoka  i  ngena  enigodini  u  i  bamba 

his  father  in  his  power  of  catching 
snakes,  he  having  learnt  of  his 
father. 

When  he  reached  home  with 
the  snake,  he  skinned  it,  and  sepa 
rated  the  skin  and  the  flesh,  and 
selected  different  portions  of  the 
body  ;  he  roasted  it  that  it  might 
not  decay,  but  dry ;  he  boiled  it 
with  other  snake-poison  remedies. 
The  heart  was  set  aside  by  itself ; 
and  the  body  by  itself;  and  he  had 
thus  two  remedies — that  obtained 
from  the  heart,  and  that  from  the 
body. 

If  a  man  walking  with  Ukanzi 
were  bitten  by  a  snake,  he  would 
give  him  a  little  powder  to  lick 
with  his  tongue,  and  say,  "  That  is 
all.  I  have  now  cured  you."  The 
man  would  go  011  in  fear,  not  be 
lieving  that  he  was  cured,  for  he 
had  not  seen  much  medicine,  or 
much  treatment.  But  at  length 
he  saw  when  they  had  gone  a 
great  distance  and  nothing  hap 
pened,  and  there  was  no  swelling, 
and  it  was  as  if  his  being  bitten  at 
all  was  a  mistake.  Such,  then, 
was  how  he  acted. 

But  as  to  his  knowledge,  no  one 
knew  by  what  means  he  cured  all 
kinds  of  snake-bites  in  this  man 
ner.  But  it  was  said  he  first 
treated  himself  with  powerful 
medicines  ;  for  even  if  a  snake  ran 
into  a  hole  he  would  catch  it  by 

ngomsila,  i  pendukc,  i  m  lumc  ;  i 
be  i  lungile  kuye,  a  i  bambe  ngen- 
/Joko,  a  i  bulale  ngoku  i  faka  em- 
lonyeni,  a  nga  zelapi  nakanye  uga- 
loko  'kulunywa,  ku  be  u  d/tliwe 
impuku  nje. 

the  tail,  and  it  would  turn  round 
and  bite  him  ;  it  was  no  matter  to 
him,  but  he  would  catch  it  by  the 
head  and  kill  it  by  placing  it  in 
his  mouth,  and  adopted  no  treat 
ment  whatever  for  the  bite  any 
more  than  if  he  had  been  bitten 
by  a  mouse.

UMA  nmuntu  e  gula,  ba  ye  kuso 
isanusi,  ba  ye  'kubula.  Si  ti,  "  U 
nokufa."  Um/ilaumbe  si  ti,  "  U 
bulawa  umuntu  o  'mtakati."  Aba- 
ntu  ba  ya  goduka,  se  be  m  azi 
umuntu  o  takatayo. 

Kodwa  abanye  ba  pike,  ba  ti, 
"  K<ya  !  Inyanga  i  namanga ;  ka 
takati."  Kodwa  abanye  ba  ti,  "I 
k^inisile."  A  z'  a  ku  zwe  ukuti 
inyanga  i  m  nukile.  A  tukutele, 
'emuke  kuleyo  'iidawo,  a  ye  'ku- 
konza  kwabanye  abantu.  Kodwa 
abantu  ba  ya  kolwa  kuzo  izindaba 
zesanusi.  Kodwa  abanye  a  ba 
kolwa. 

Uma  ku  gula  umuntu,  ba  ya 
'kubula  esanusini.  Si  ti,  "  Umu 
ntu  u  bulawa  id/ilozi.  Ma  ba  dAle 
inkomo;  umuntu  u  ya  'kusinda 
uma  ba  i  d/tle  inkoino."  Ba  i  d/tle 
inkomo.  Ba  bonge  amatongo,  ba 
i  /ilabe. 

Ba  ti  se  be  i  d/tlile  ba  i  k<?ede 

IF  a  man  is  ill,  the  people  go  to  a 
diviner,  to  enquire  of  him.  He 
says  the  man  is  suffering  from  dis 
ease.  Or  perhaps  he  says,  he  is 
injured  by  some  one  who  is  a  sor 
cerer.  They  go  home,  now  know 
ing  the  man  who  practises  sorcery. 
But  others  dispute,  saying, 
"  No  !  The  diviner  lies ;  that  man 
is  not  a  sorcerer."  Others  say,  he 
speaks  the  truth.  At  length  the 
man  hears  that  the  diviner  has 
pointed  him  out  as  a  sorcerer. 
He  is  angry,  and  leaves  the  place, 
and  goes  to  be  a  dependent  among 
other  people.  But  the  people 
believe  in  what  the  diviner  says. 
But  others  do  not  believe. 

If  a  man  is  ill,  they  go  to  en 
quire  of  the  diviner.  He  says, 
"  The  man  is  made  ill  by  the 
Idhlozi.  Let  them  eat  an  ox ;  the 
man  will  get  well  if  they  eat  an 
ox."  They  eat  an  ox.  They 
worship  the  Amatongo,  and  kill  it. 

When  they  have  eaten  all  the 

inyama  yayo,  umuntu  a  nga  sindi, 
a  giile  njalo,  a  ze  a  fe,  ba  ti  abanye, 
"  Inyanga  i  kgumb'  amanga."  A- 
banye  ba  ti,  "  U  bizwe  amatongo ; 
inyanga  a  i  namand/da  okwaAlula 
amatongo." 

A  ti,  e  se  file,  ba  ye  'kubula 
enyangeni.  I  ti  inyanga  kubona, 
"  U  bizwe  amadAlozi ;  a  ya  tanda 
uma  a  fe,  a  ye  'kuAlala  nawo." 
Noko  abantu  a  ba  yeki  ukubiila 
enyangeni.  Ngesinye  isikati  ba  ti 
inyanga  i  k^inisile  ;  ngesinye  isi 
kati  ba  ti  i  namanga.  Ngokuba 
ku  ti  uma  ku  gula  umuntu  ba  ye 
'kubula  enyangeni ;  i  ti  inyanga, 
uma  ba  Alabe  inkomo  umuntu  u 
ya  'kusinda.  Ba  i  Alabe  inkomo, 
a  sinde  umuntu ;  ba  se  be  kolwa 
izwi  lenyanga;  kanti  umuntu  u 
be  za  'kusinda  kade.  Kodwa  bona 
abantu  ba  kolwe  ukuti,  u  sindiswe 
amatongo. 

Uma  umuntu  e  gula,  a  bizelwe 
izinyanga ;  zi  m  elape,  a  ti  e  se  si- 
ndile,  izinyanga  zi  bize  izinkomo, 
zi  ti,  ka  koke,  ngokuba  zi  m  sindi- 
sile  ;  a  koke  ;  ku  ti  e  se  kokile,  a 
gule  futi,  a  ye  kuyona  inyanga  a  i 
kokeleyo  ;  i  m  elape,  i  nga  k\v  a- 
Aluli  ukufa  ;  i  ti,  y  aAlulekile.  A 
ti  umuntu  o  gulayo,  "  A  i  buye 
inkomo  yami,  ngi  ye  kwezinye 

flesh  and  the  man  does  not  get 
well,  but  is  constantly  ill  until  he 
dies,  some  say,  "  The  diviner  lies." 
Others  say,  "  He  was  called  by 
the  Amatongo;  a  diviner  cannot 
conquer  the  Amatongo." 

When  he  is  dead,  they  go  to  en 
quire  of  the  diviner.  He  says,  "  He 
has  been  called  by  the  Amatongo  ; 
they  wish  him  to  die,  and  go  and 
live  with  them."  And  yet  people 
do  not  cease  to  enquire  of  the  di 
viner.  Sometimes  they  say,  the 
diviner  is  true;  sometimes  they 
say,  he  is  false.  For  when  a  man 
is  ill  they  will  enquire  of  a  di 
viner;  and  the  diviner  says,  if 
they  kill  an  ox  the  man  will  get 
well.  They  kill  an  ox,  and  the 
man  gets  well ;  and  then  they  be 
lieve  in  the  diviner's  word;  and 
yet  forsooth  the  man  would  have 
got  well  after  a  time.  But  the 
people  believe  he  has  been  saved 
by  the  Amatongo. 

When  a  man  is  ill,  they  call 
doctors  to  see  him ;  they  treat 
him,  and  when  he  gets  well  they 
demand  cattle,  telling  him  he  must 
pay  because  they  have  cured  him ; 
he  pays ;  and  after  he  has  paid, 
he  is  ill  again,  and  goes  to  the 
same  doctor  whom  he  has  paid  ;  he 
treats  him,  but  does  not  remove 
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 

izinyanga."  Ba  ye  kwezinye  izi- 
nyanga ;  zi  m  elape ;  um^laumbe 
zi  kw  a/ilule  ukufa ;  i  ti  inyanga 
yokuk^ala  i  zonde,  ngokuti  u  si- 
ndiswe  i  yona,  ba  i  kokele  ey  elape 
'muva. 

Lapo  inyanga  y  elapa  umuntu  o 
gulayo,  i  fik'  i  Alabe  inkomo,  i 
n^ume  imisipa  ezitweni  zenkomo ; 
ku  ti  i  se  i  n^umile,  i  i  /danganise 
nemiti,  i  i  gayinge,  i  tshe,  y  ome. 
I  ti,  se  y  omile,  ba  i  gaye,  a  gca- 
tshwe  umuntu  o  gulayo,  a  telwe 
ngenyongo,  ukuze  ku  fike  amato 
ngo,  a  ze  'ku  m  bona,  a  m  kote, 
ukuze  a  sinde. 

Ba  ti  abantu  ba  ya  bula  enya- 
ngeni  uma  i  ba  tshele.  Ba  ya 
liamba  nje  enyangeni ;  ba  fike  ku- 
yona,  ba  nga  kulumi  ukuti,  "Si 
ze  ngendaba  etile."  Ba  ya  tula. 
Kodwa  i  ba  tshele,  i  ti,  "  M  ze 
ngendaba."  Ba  vuma  ngokutsha- 
ya.  Uma  be  tshaya  kakulu,  b'  e- 
zwa  inyanga  i  tsho  izindaba  a  ba 
z'  aziyo,  a  ba  ze  ngazo.  Uma  i 
tsho  izindaba  a  ba  nga  z'  aziyo,  ba 
tshaye  kancinyane.  Uma  i  tsho 
izindaba  ezi  kona,  ba  tshaye  ka 
kulu. 

go  to  others  ;  they  treat  him ; 
perhaps  they  cure  the  disease  ; 
then  the  first  doctor  feels  hurt, 
and  says  that  the  sick  man  was 
cured  by  him,  but  they  have  paid 
the  man  that  gave  him  physic  last. 
"When  a  doctor  treats  a  sick 
person,  he  kills  an  ox,  and  cuts 
away  the  tendons  of  the  legs,  and 
mixes  them  with  medicines,  and 
chars  them,  till  they  are  dry. 
When  they  are  dry  they  are  pow 
dered,  and  the  sick  man  is  scari 
fied,  and  the  medicines  are  rubbed 
into  the  scarifications ;  and  the 
gall  is  poured  on  him,  that  the 
Amatongo  may  come  and  see  him 
and  lick  him,  that  he  may  get 
well. 

Men  go  to  the  diviner  that  he 
may  tell  them  what  they  wish  to 
know.  They  merely  go  to  him, 
and  on  their  arrival  do  not  tell 
him  for  what  purpose  they  have 
come.  They  are  silent.  But  he 
tells  them  they  have  come  on  some 
matter  of  importance.  They  assent 
by  striking  the  ground.  If  they 
strike  vehemently,  they  do  so  be 
cause  they  hear  the  diviner  men 
tion  things  which  they  know  and 
about  which  they  have  come  to 
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, 
ba  ye  'kubula  enyangeni,  i  ba 
tshele  ukuti,  'nia  be  ye  'kufuna 
endaweni  ba  ya  'ku  i  tola.  Ba  ye 
'kufuna  lapo  inyanga  i  tslio  kona, 
ba  i  tole.  Ba  ti  urna  be  nga  i  to- 
langa,  ba  ti,  "  Inyanga  i  namanga ; 
a  i  kw  azi  ukubula."  Ba  ye  kwe- 
nye  a  ba  i  zwayo  abantu  ukuti,  i 
bul'  ikginiso ;  ba  ye  kuyo,  i  ba 
tshele,  ba  ya  'kufuna  lapo.  Um- 
/rlaumbe  ba  i  tola  into,  ba  kolwa 
i  yona  inyanga,  ba  ti,  i  k^inisile. 

If  any  thing  is  lost,  an  ox  for  in 
stance,  they  go  to  a  diviner,  and  he 
tells  them  that  if  they  look  for  it 
in  a  certain  place  they  will  find  it. 
They  go  to  the  place  he  mentions, 
and  find  it.  But  if  they  do  not 
find  it  where  he  says,  they  say,  the 
diviner  is  false  ;  he  does  not  know 
how  to  divine.  They  then  go  to 
another,  who  is  known  to  divine 
truly  ;  he  tells  them,  and  they  go 
and  seek  there.  If  they  find  it, 
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  way68  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's  Icelandic  Legends,  translated  by  Powell 
and  Magnusson,  we  find  numerous  allusions  to  ghosts  and  me 
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 

umimtu  o  nesidAlalo,  ku  funwa 
imiti  etile  ey  aziwayo,  ku  fikwe, 
ku  tatvve  knye  igazi,  li  tatwe,  li 
yiswe  esidulioi  esilukuiii,  esi  ya 
'kubuya  s'  akiwe  izilwanyazane  ;  a 
si  bobose  lowo  'muntu  o  inyanga, 
a  fake  kuso  umuti  o  negazi  loinu- 
11  tu  o  gulayo,  a  vinibe  ngetshe,  a 
shiye,  a  nga  be  e  sa  bheka  erauva 
a  ze  a  fike  ekaya.  Loku  'kufa  ku 
tiwa  ku  viujiwe ;  a  ku  sa  yi  'ku 
buya  futi. 

Uma  si  vimba  nge.selcsele  lom- 
fula,  li  ya  banjwa,  ku  ziwo  nalo 
ekaya  ;  umuntu  e  gcatshiwe  lapo 

a  man  who  lias  ifiidhl&Io,69  he  takes 
certain  known  medicines  with  him 
to  the  sick  man,  and  takes  some 
of  his  blood  and  goes  to  a  hard 
ant-hill  which  the  ants  will  re 
pair  again  if  broken  down ;  he 
makes  a  hole  in  it,  and  places 
in  it  the  medicine  with  the 
blood  of  the  sick  man,  and  closes 
up  the  hole  with  a  stone,  and 
leaves  the  place  without  looking 
back70  till  he  gets  home.  So  it  is 
said  the  disease  is  barred  out,  and 
will  never  return  again. 

When  we  bar  the  way  with  a 
frog  of  the  river,  we  catch  a  frog, 
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  l  laid  '  under  the  roots  of  a  large  laurel 
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  our  own  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." 

e  pela  kona  kakuln,  ku  kiwe  igazi 
lakona,  ku  funzwe  isele,  li  buyise- 
Iwe  endaweni  yalo  ;  li  patwe  ka- 
7Je,  li  nga  fi.  U  vinjiwe  ke. 

Ku  ti  uma  umfazi  e  bujelwe 
indoda,  ipupa  li  m  kataze  kakulu 
owesifazana,  lapa  e  lele  indoda 
yake  i  buye  i  z'  end/Jim,  a  i  bone 
njengokungati  i  sa  hamba  ngemi- 
7Ja  yonke,  ku  be  njalo  a  ze  a  za- 
kce  owesifazana  ngokuti,  "  Ngi  ya 
Alupeka  uyise  kabani ;  ka  ngi  de- 
deli  ;  kunga  ka  fanga ;  ngi  ba 
naye  njalo,  a  nyamalale  ngi  vuka. 
Umzimba  se  u  ze  w  enakala ;  u 
ya  kuluma  ngabantwana  na  ngem- 
fuyo  yake  na  ngezindatshana  ezi- 
ningi."  Ngaloko  ke  ku  ze  ku 
funwe  umuntu  ow  azi  uku  m  vi- 
mba.  A  m  nike  umuti,  a  ti, 
"  Nang'  umuti.  Ku  ya  'kuti  uma 
u  m  pupile,  u  vuke,  u  d/Jafune 
wona  ;  amate  u  nga  wa  kciti  lawo 
o  pupe  u  lele  ;  u  nga  feli  amate ; 
u  fele  lapa,  ukuze  lelo  'pupa  si  li 
vimbe." 

most  painful  spot,  the  blood  is 
taken  from  that  place,  and  is 
placed  in  the  frog's  mouth,  and  it 
is  carried  back  to  its  place ;  it  is 
handled  gently,  lest  it  should  die. 
So  the  disease  is  barred  out  from 
the  man. 

Again,  if  a  woman  has  lost  her 
husband,  and  she  is  troubled  ex 
cessively  by  a  dream,  and  when 
she  is  asleep  her  husband  comes 
home  again,  and  she  sees  him 
daily  just  as  if  he  was  alive,  and 
so  she  at  last  wastes  away,  and 
says,  "  I  am  troubled  by  the  father 
of  So-and-so  ;71  he  does  not  leave 
me ;  it  is  as  though  he  was  not 
dead ;  at  night  I  am  always  with 
him,  and  he  vanishes  when  I 
awake.  At  length  my  bodily 
health  is  deranged  \  he  speaks 
about  his  children,  and  his  pro 
perty,  and  about  many  little  mat 
ters."  Therefore  at  last  they  find 
a  man  who  knows  how  to  bar  out 
that  dream  for  her.  He  gives  her 
medicine,  and  says,  "There  is 
medicine.  When  you  dream  of 
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. 

Nembala  kc  i  fike  inyanga,  i 
buze  uku  m  pupa;  a  vume.  I 
buze  ukuba  "  W  enzile  njengoku- 
tslio  kwami  ?"  a  vume  owesifazana. 
I  buze  ukuti,  "  Lowo  'nmti  e  ngi 
ku  nike  wona,  ukuze  u  d/ilafune, 
u  fele  amate  la  wo  e  u  pupe  u  se 
nawo  emlonyeni,  u  wa  fela  ku  wo 
na  na  ?"  a  vume.  I  ti,  "  Leti  ke ; 
hamba,  si  ye  uawe  lapa  ngi  ya  'ku 
m  vimbela  kona." 

Lelo  'pupa  i  1'  elape  ngemiti  e 
banga  ubumnyama ;  i  nga  1'  elapi 
ngemiti  em/dope;  i  1'  elape  nge 
miti  emnyama;  ngokuba  pakati 
kwetu,  tina  'bantu  abamnyama,  si 
ti,  ku  kona  ubulawo  obumnyama 
nobum/Jope ;  ngaloko  ke  inyanga 
i  m  pe/ilela  obumnyama,  ngokuba 
ipupa  li  ya  m  kataza. 

I  hambe  naye  ke  ukuya  'ku  m 
viniba  endaweni  etile ;  kumbe  i 
mu  vimbe  esigak^eni  senkomfe.  Si 
boboswe  ekcaleni,  kw  enziwe  im- 
botsliana,  ku  fakwe  lowo  'muti  o 
/Janganiswe  namate  epupa,  ku  va- 
Iwe  ke  ngesivimbo  ;  ku  mbiwe 
pansi,  i  buye  i  fakwe  kwesinye 
isigodi,  ku  g^itshwe  ukuze  i  mile. 

A  be  se  u  y'  esuka  ke  naye,  a 
ti,  "  Blieka  ke,  u  nga  ze  wa  ba  u 
sa  bheka  emuva ;  u  se  u  blieke 

Then  the  doctor  comes  and  asks 
if  she  has  dreamt  of  her  husband  ; 
she  says  she  has.  He  asks  if  she 
has  done  what  he  told  her  :  the 
woman  says  she  has.  He  asks 
whether  she  has  spit  on  the  medi 
cine  he  gave  her  to  chew,  the 
spittle  which  collected  in  her 
mouth  whilst  dreaming  ;  she  says 
she  has.  He  says,  "  Bring  it  to 
me  then  ;  and  let  us  go  together 
to  the  place  where  I  will  shut  him 
in." 

The  doctor  treats  the  dream 
with  medicines  which  cause  dark 
ness;  he  does  not  treat  it  with 
white  medicines ;  for  among  us 
black  men  we  say  there  are  black 
and  white  ubulawo  ;  therefore  the 
doctor  churns  for  the  woman  black 
ubulawo,  because  the  dream  trou 
bles  her. 

So  he  goes  with  her  to  a  certain 
place,  to  lay  the  Itongo ;  perhaps  he 
shuts  it  up  in  a  bulb  of  inkomfe.72 
The  bulb  has  a  little  hole  made  in 
its  side,  and  the  medicine  mixed 
with  the  dream-spittle  is  placed  in 
the  hole,  and  it  is  closed  with  a 
stopper  ;  the  bulb  is  dug  up,  and 
placed  in  another  hole,  and  the 
earth  rammed  down  around  it, 
that  it  may  grow. 

He  then  leaves  the  place  with 
the  woman,  saying  to  her,  "  Take 
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. 

pambili  njalo,  u  z'  u  flke  ekaya. 
Ngi  ti  a  li  sa  yi  'kubuya  nakanye, 
ukuz'  u  ngi  dele  ukuba  ngi  inya- 
nya.  U  ya  'ku  ngi  dela  nam/tla 
nje.  Uma  li  pinda,  u  ngi  tshele 
masinyane." 

Nembala  ke  lelo  'pupa,  uma  1'  e- 
latsliwe  inyanga  ey  azi  ukuvimba, 
li  pele.  Ku  ti  noma  e  m  pupa  ku 
nga  bi  impikelelwana  yamalanga  ; 
a  m  pupe  u  gam/da  e  pupako  njalo, 
ku  nga  naki  loko  njengokuk^ala. 
Ku  buzwe  ke  eduze  nalawo  'masu- 
ku  ukuti,  "Se  ku  njani  manje 
na?"  A  ti,  "  Ai  ke.  A  ngi  ka 
boni  'Into.  Kunibe  ku  y'  eza." 
Ba  ti  abantu,  "  U  be  ke  'enze  isi- 
kati  ini  e  nga  n'ki  na  1"  A  la- 
ndule  owesifazana,  a  ti,  "  Ku  be 
ku  nga  bi  ko  nasinye  isikati.  Ngi 
sa  Alomela  ukuba  isiminya  ini  na." 

A  m  a/dule  njalo  ngalelo  'pupa ; 
a  ze  a  tsho  owesifazana  ukuti,  "0  ! 
Ubani  u  inyanga.  Naku  raanje 
mina  a  ngi  sa  m  azi  uyise  kano- 
bani.  W  emuka  njalo  kumina." 

Ku   njalo  ke  ukuvinjwa   k wa 
in  apupo. 

stantly,  till  you  get  home.  I  say 
the  dream  will  never  return  to 
you,  that  you  may  be  satisfied 
that  I  am  a  doctor.  You  will  be 
satisfied  of  that  this  day.  If  it 
returns,  you  may  tell  me  at  once." 

And  truly  the  dream,  if  treated 
by  a  doctor  who  knows  how  to 
bar  the  way  against  dreams,  ceases. 
And  even  if  the  woman  dreams  of 
her  husband,  the  dream  does  not 
come  with  daily  importunity  ;  she 
may  dream  of  him  occasionally 
only,  but  not  constantly  as  at 
first.  The  people  ask  her  for  a 
few  days  after  how  she  is.  She 
replies,  "  No.  I  have  seen  nothing 
since.  Perhaps  it  will  come 
again."  They  say,  "  Formerly 
was  there  ever  a  time  when  he  did 
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." 

The  doctor  prevails  over  the 
dead  man  as  regards  that  dream  ; 
at  length  the  woman  says,  "O  !  So- 
and-so  is  a  doctor.  See,  now  I  no 
longer  know  any  thing  of  So-and- 
so's  father.  He  has  departed  from 
me  for  ever." 

Such  then  is  the  mode  in  which 
dreams  are  stopped.73 

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.

KWA  ku  kona  inyanga  enkulu 
pakati  kwctu  e  kwa  tiwa  Umwa- 
/ileni.  Ku  be  ku  ti  uma  ku  za 
umuntu  ebusuku  o  takatayo,  u  ya 
'kuvnka  pakati  kwobusuku,  a  m 
kicotshe  lowo  'muntu  ;  kumbe  a  m 
tctise  e  nga  ka  pumi  end/ilini,  a  ti, 
"  Baui,  buya,  buyela  emzini  wako. 
Loko  o  kw  enzayo  ngi  ya  ku 
bon  a."  A  m  kxotshe  pakati  kwo 
busuku.  Ku  be  ku  inyanga  ya- 
kwiti  edumileyo  kakulu. 

Ku  be  ku  ti  ngesinye  *isikati  a 
pume  lapa  ku  za  'kusa,  a  ye  emfu- 
leni,  a  fike  a  ngene  esizibeni ;  u  ya 
pinna,  u  se  puma,  e  zigcobe  ngom- 
daka  ebusweni ;  u  y'  eza  ekaya, 
iutamo  yake  i  gcwele  imamba  e 
zwayo.  A  i  bambe,  a  i  tandele 
entanyeni,  noma  a  y  enze  ikcele 
lake  ;  u  ya  fika  ekaya,  u  y'  esabe- 
ka ;  a  bute  abantu  bomuzi  b'  ezo- 
kuAlabela  amagam'  ake. 

Inyanga  umuntu  olula  kakulu  ; 
u  ze  a  k^ede  ind/tlu  'ek^a  njalo 
njengenyoni,  e  suka  e  /tlala.  Ke- 
pa  lawo  'magama  amagama  e  ku 
tiwa  u  wa  nikwa  abapansi ;  ama 
gama  ake  'a/ilukene  namagama 
etu  ;  a  kyambele  abesifazana  uku- 

THERE  was  a  great  inyanga  among 
our  people,  whose  name  was  Um- 
wathleni,  If  a  sorcerer  came  by 
night,  he  would  awake  in  the  mid 
dle  of  the  night  and  drive  the 
man  away  ;  perhaps  he  would 
scold  him  before  quitting  the  hut, 
saying,  "  So-and-so,  go  back  to 
your  own  village.  I  see  what  you 
are  doing."  And  he  would  drive 
him  away  in  the  middle  of  the 
night.  He  was  a  very  celebrated 
inyanga  of  our  people. 

Sometimes  he  would  go  out 
when  it  was  about  to  dawn,  and 
proceed  to  the  river,  and  go  into  a 
pool,  and  would  come  out  having 
his  face  smeared  with  white  earth, 
and  go  home  having  his  neck 
entirely  circled  with  a  living 
imamba.  He  would  catch  it  and 
twist  it  round  his  neck,  or  wear  it 
as  a  fillet ;  when  he  reached  home 
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. 

He  was  a  very  active  doctor ;  he 
hopped  about  the  whole  house  like 
a  bird,  starting  from  one  place  and 
pitching  in  another.  And  the 
songs  were  said  to  be  songs  which 
the  Amatongo  gave  him ;  his 
songs  were  different  from  ours  ;  he 
composed  a  first  part  for  the 

/ilabelela ;  ngemva  'enzc  isivumo  ; 
abesifazana  ba  m  tshayele,  a  vume 
yedwa  end/Jini,  'enza  irnikuba 
eminingi. 

Kepa  lezi  'zinyanga  zamanje  ku 
tiwa  a  zi  sa  fani  nezinyanga  zesi- 
kati  esidAlulileyo ;  ngokuba  TJm- 
waAleni  lowo,  ukuze  ku  bonwe 
ukuti  u  inyanga,  kwa  ti  ngaiu/tla 
e  ngenayo  ebunyangeni  wa  fiAle- 
Iwa  izinto  eziningi.  Lezo  'zinto 
ezifiAlwayo,  noma  ezinkulu,  noma 
ezincinane,  zi  ya  'kukcebisa  inya 
nga.  Umwa/deni  w'  enziwa  njalo 
ke,  e  lingwa  ngobunyanga  bake, 
ukuze  kw  aziwe  ukuba  u  inyanga 
impela.  Ekufikeni  kwake  wa  fika 
e  'mik^ambok^ambo,  ukuti  uku- 
vunula  na  ngodaka  olum/Jope. 
Wa  fika  ekaya,  loku  abantu  se  be 
fi/dile  izinto  zonke,  ba  zi  fi/Je  ezin- 
daweni  ezin^abileyo  end/tie  na  se- 
kaya  njalo,  ukuze  ke  lezo  'zinto  a 
zi  kipe.  O,  wa  fana  no/danya  e 
ngena  ekaya.  Loku  se  ku  miwe 
amak^ongokgongo,  ukuti  izikomku 
zabantu  ab'  eza  'kubona  umma- 
ngaliso.  Wa  hamba  ngejubane,  e 
ya  'kukipa  leyo  'nto  efi/ilwayo,  a 
i  beke  obala.  A  ngene  na  sen- 
d/Jini,  a  i  kipe.  A  tslione  na 

women ;  and  then  a  second  part ; 
the  women  smote  their  hands  and 
sang  the  first  part  for  him,  and  he 
sang  the  response  alone  indoors, 
playing  many  pranks. 

But  the  izinganga  of  the  present 
time  are  said  no  longer  to  resem 
ble  those  of  former  times  ;  for  this 
Umwathleni,  in  order  that  men 
might  see  that  he  was  an  inyanga, 
had  many  things  concealed  for 
him  to  find  on  the  day  he  was  for 
mally  declared  to  be  an  inyanga. 
All  the  things  which  are  hidden, 
whether  great  or  small,  become 
the  property  of,  the  inyanga.  The 
people  then  acted  thus  with  Um 
wathleni,  and  tested  his  skill  as  an 
inyanga,  that  it  might  be  known 
that  he  was  an  inyanga  indeed. 
When  he  came  to  find  the  things 
which  were  concealed,  he  had  his 
body  ornamented  and  daubed  with 
white  clay.  When  he  reached  his 
home,  the  people  had  already  hid 
den  all  kinds  of  things  in  very 
obscure  places,  both  out  of  doors 
and  in  the  houses,  for  him  to  find. 
O,  he  resembled  a  mad  man  enter 
ing  the  house.  Already  many 
crowds  of  people  were  assembled, 
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 

semfuleni,  a  i  kipe.  Lczo  'nto 
zonke  kwa  ba  'zake,  ukuze  a  du- 
me,  ku  tiwe,  "  Inyanga  Umwa- 
Aleni."  Ngokuba  ku  njalo  pakati 
kwabantu  abamnyama,  inyanga  i 
ya  fi/ilelwa,  ukuze  i  bonwe.  Um- 
waAleni  lowo  w'  enziwa  njalo. 
Kepa  kwezamanje  a  ku  sa  bona- 
kali  uma  izinyanga  impela ;  se  si 
ti,  "  A  zi  i  d/Janga  impepo  ;"  si  zi 
biza  ngokuti  amabuda,  ukuti,  izi- 
nto  ezi  nga  tsho  'Into. 

Uma  ku  tiwa,  "  Inyanga  a  i 
dAlanga  impepo,"  ku  kulunywa 
ngento  e  yona ;  i  ukwazi  impela. 
Uma  umuntu  wa  d^a  impepo  e 
d/iliwa  izinyanga  ezikginisileyo, 
noma  e  ti  wa  d/ila  yona  impela,  ku 
tiwa,  "  K<?a,  a  i  si  yo  leyo  'mpepo 
e  d/iliwa  izinyanga ;  wa  d/Ja  imbe." 
Kepa  uma  ku  tshiwo  njalo,  ukuti, 
"  Ka  d/ilanga  impepo,"  ku  tshiwo 
ngokuba  ukubula  kwake  ku  nga 
fani  nokubula  kwenyanga  impela. 
Impepo  kakulu  i  loko  'kukcakca- 
mba  oku  senyangeni ;  i  ng'  a/Ju- 
leki ;  into  en§ubileyo  i  i  bona  ma- 
sinyane.  Si  tsho  ke  ukuti,  "  Le 

river,  and  took  out  whatever  was 
hidden  there.  All  these  things 
became  his,  that  he  might  be  cele 
brated,  and  people  say,  "  Umwa- 
thleni  is  a  diviner."  For  it  is 
the  custom  among  black  men  to 
conceal  things  for  a  diviner  to 
find,  that  he  may  be  seen  to  be  a 
diviner.  So  this  was  done  for 
Umwathleni.  But  among  divi 
ners  of  the  present  time  there  is 
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. 

When  we  say,  "  A  diviner 
has  not  eaten  impepo,"  we  speak 
of  reality  ;  impepo  means  true 
knowledge.  If  any  one  has  eaten 
the  impepo  which  is  eaten  by  real 
diviners,  or  if  he  says  he  has 
really  eaten  it,  we  say,  "  No,  it  is 
not  the  impepo  which  diviners 
eatj  he  ate  another  kind."  But 
when  it  is  said  he  has  not  eaten 
impepo,  we  mean  that  his  divina 
tion  does  not  resemble  the  divina 
tion  of  real  diviners.  Impepo 
means  especially  that  clearness  of 
perception74  which,  a  diviner  pos 
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. 

DIVINEHS. 

'nyanga  ya  i  d^la  impepo."    I  leyo 
ke  e  tsliiwoyo  abantu  benyanga. 

I  yona  le  'mpepo  e  si  i  bonayo  j 
kodwa  leyo  'mpepo  e  si  i  tshoko,  a 
si  tsho  ukuti  umuntu  a  nga  i  d/da 
ngokuba  ku  tiwa  i  kcakcambisa 
izinyanga,  naye  a  be  se  u  ba  inya- 
nga.  K#a;  i  nge  m  enze  i  yo- 
dwa  ukuba  iiiyanga,  ku  nge  ko 
oku  ngapakati  oku  nga  /Jangana 
nempepo,  ku  m  kcakcambise. 

Impepo  imbili.  I  yodwa  impe 
po  em/Jope ;  kuleyo  'mpepo  em- 
klope  si  ya  kolwa  kuyo  kakulu  ; 
kepa  impepo  emnyama  a  si  kolwa 
kuyo  nakanye ;  indaba  zayo  ku 
tiwa  zimnyama.  Ngokuti  ku  ti 
noma  uinuntu  e  pupa  umuntu  a 
nga  m  tandi  uku  m  bona  njalo- 
njalo,  a  d/Je  yona  emnyama,  a  in 
kccotshe  ngayo,  uknze  noma  e  fika, 
a  nga  m.  bonisisi,  a  nga  m  k^ondi. 
Noma  ku  /ilatshwe,  a  ku  tatwa 
impepo  emnyama,  ku  tatwa  em- 
Alope  njalo.  Ku  ti  kumadoda 
amakulu,  noma  kwabaneinane,  u 
nga  i  fumana  njalo  i  kona  emikgu- 
Iwini  yamakcansi,  ukuze  a  pupe 
ka/ile. 

It  is  this  which  the  diviner's  peo 
ple  say. 

This  is  the  impepo  which  we 
see )  but  as  regards  the  impepo  of 
which  we  are  speaking,  we  do  not 
say  that  a  man  may  eat  it  because 
it  is  said  to  impart  to  diviners 
clear  inner  sight,  and  so  become 
a  diviner  himself.  No ;  it  can 
not  make  him  a  diviner  by 
itself,  if  there  is  nothing  within 
him  which  can  unite  with  the  im 
pepo  and  make  him  clearsighted. 

There  are  two  kinds  of  impepo. 
White  impepo  has  its  own  pecu 
liarities  ;  we  believe  especially  in 
white  impepo  ;  but  we  do  not  be 
lieve  at  all  in  the  black  impepo  ;75 
that  which  arises  after  eating  it  is 
dark.  For  example,  if  a  man 
dreams  continually  of  a  man  he 
does  not  wish  to  see,  he  eats  the 
black  impepo,  and  drives  him  away 
by  it,  that  should  he  come  again 
he  may  not  see  him  distinctly,  nor 
understand  who  it  is.  Or  when 
we  sacrifice  we  do  not  take  the 
black  impepo,  but  always  the 
white.  And  one  always  finds  the 
white  impepo  in  the  folds  of  the 
sleeping  mats  of  old  and  young, 
that  they  may  have  distinct 
dreams. 

75  That  is,  in  its  power  to  produce  distinct  or  clear  vision.

IXDABA  zenyanga  zokubula,  uku- 
k^ala  kwazo  ukungena  endabeni 
yokubula.  A  kw  aziwa  'muntu 
ukuba  lo  'muntu  u  ya  'kubula.  I 
k^ala  ngoku/ilupeka  ukugula;  ku 
nge  u  za  'upila,  kanti  k^a.  I  lapo 
ke  lapo  si  ti  inyanga  ukutasa  kwa 
zo  kunye  nokwenyanga  yeinilozi 
nokwenyanga  yokubula ;  kw  a/tlu- 
kene  ngemikuba,  ngokuba  inyanga 
yemilozi  a  i  njengenyanga  yoku 
bula. 

Inyanga  yokubula  yona,  lapa  i 
bulela  abantu,  nayo  i  beka  kuba- 
ntu  ik^iniso  e  li  zuzile  ebantwini. 
Uma  ngaloko  'kwenza  kwenyanga 
si  buta  yonke  indaba,  si  ya  'kuti, 
aba  bulayo  abantu  ;  ngokuba  inya 
nga  a  i  k^ali  limbe  izwi  eli  ng'  a- 
ziwa  ab'  eza  'kubula. 

Ku  nga  ku  kona  ubuk^ili  obu- 
kulu  enyangeni,  ngokuba  lapa  i 
bulako  i  ti,  "  Tsliaya  ni,  ngi  zwe 
uma  ni  ze  ngani."  Ba  tshaye  aba 
ntu. 

I  ti,  "  Into  inye  e  ni  ze 
ngayo."  Ba  ti  k^oto  ukutshaya. 
I  Unge  ukukginisela  kuloko  e  ku 
tshoyo,  i  ti,  "  Tshaya  ni."  Ba 
pinde  ba  k^otoze  njengokukgula. 

THE  account  of  diviners  when 
they  begin  to  enter  on  divination. 
No  one  knows  that  a  man  will  bo 
a  diviner.  He  begins  by  being 
affected  with  sickness  ;  it  appears 
about  to  cease,  but  it  does 
not.  It  is  in  this  respect  at  the 
commencement  that  diviners,  and 
those  that  have  familiar  spirits, 
are  alike ;  they  differ  in  their 
mode  of  divination,  for  the  diviner 
with  familiar  spirits  does  not  re 
semble  another  diviner. 

When  a  diviner  divines  for  peo 
ple,  even  he  tells  back  to  the  peo 
ple  the  truth  which  he  first  took 
from  them.  If  as  regards  that 
which  is  done  by  the  diviner  we 
put  all  together,  we  shall  say,  it  is 
the  people  who  divine ;  for  the 
diviner  does  not  begin  with  any 
thing  that  he  has  not  heard  from 
the  people  who  come  to  divine. 

There  appears  to  be  great  cun 
ning  in  the  diviner,  for  when  he 
divines  he  says,  "  Smite  the 
ground,  that  I  may  understand 
why  you  have  come."  The  people 
strike  the  ground. 

He  says,  "  There  is  one  thing 
only  about  which  you  have  come." 
They  strike  gently.  He  tries  to 
establish  that  which  he  says,  and 
tells  them  to  strike  the  ground. 
But  they  again  strike  gently  as  at 

I  pume  kuloko  e  V  i  ku  tsho,  i 
bone  ukuti,  "  K^a,  ba  ya  pika ; 
ngi  y'  eduka."  I  hambe  se  i  7Ja- 
n/Jata  i  ze  i  fike  lapo  b'  aziyo. 

I  ti  i  sa  tslio  nje,  ukuti,  "  Loku 
ni  ze  ngokuti  okutile  nje,  a  ni 
tshayi  ngani  ? "  lapo  ke  ba  tshaye 
ba  i  nike  izibulo,  ngokuti,  "  U  b'  u 
kona."  Lapo  ke  i  se  i  za  'uhamba 
ngokuk^otomezela,  i  landa  lowo 
'mkondo  wesiminya,  i  linge  ukwe- 
nza  umlunge  wesiminya.  Koku- 
nye  ba  i  vumele  ;  kokunye  ba  i 
pikise  ngokutshaya  kancinane  j  ba 
zinge  be  i  kalima  ekudukeni  kwa- 
yo  ngokutshaya  kancinane ;  i  ze  i 
bone  ukuti,  "  K<?a ;  indaba  le  ya- 
loku  'kufa  i  suka  kuyo  leyo  'ndawo 
e  ngi  ke  nga  i  pata  kuk<?ala;  i 
zinge  i  tatela  emazwini  akuk^ala 
a  ba  i  vumela  ka/de,  i  zinge  i  ha- 
mba  ngakuwo,  i  ze  i  fumane  isi- 
minya  ngokubuza  ngoku/ilan/ilata 
i  ze  i  ngene  endabeni  i  ti  gudu. 

Lapo  ke  i  se  i  za  'kukgala  uku- 
tsho  naba  nga  kw  aziyo,  ngokwazi 
ukuti,  "  Se  be  ya  'ukolwa,  noma 

first.  And  he  leaves  that  which 
he  was  saying,  and  perceives  that 
they  do  not  assent,  and  that  he  is 
going  astray.  Then  he  goes  on 
nibbling  till  he  hits  upon  some 
thing  they  know. 

"When  he  says,  "  As  you  came 
on  such  an  account  and  nothing 
else,  why  do  you  not  strike  the 
ground  1 "  then  they  smite  and 
freely  use  the  divining  sticks,  say 
ing  thus  to  him,  "  You  hit  the 
mark  there."  Now  then  he  will 
proceed  carefully,  following  that 
footprint  of  truth,  and  trying  to 
make  it  into  a  continuous  track.76 
They  assent  to  some  things;  to 
others  they  object  by  striking 
gently ;  they  continually  turn  him 
back  from  his  wandering  by  strik 
ing  gently;  at  last  he  perceives 
that  the  real  importance  of  the 
disease  starts  from  that  point 
which  he  just  touched  on  at  first ; 
and  he  continually  starts  from  the 
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. 

Having  succeeded  thus  far,  he 
now  begins  to  speak  also  about 
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. 

be  nga  kw  azi  loku  e  ngi  ku  tslio- 
yo  ]  kodwa  ngamak^iniso  akukgala 
a  ba  sa  yi  'kula/ila  'Into  hvala  'ma- 
zwi,  ngokuba  ngi  b'  esutise  kukg-a- 
la ;  konke  loku  se  be  ya  'kuti  isi- 
minya."  Ku  njalo  ke  ukuhainba 
kwezinyanga  zokubula. 

Si  ti  i  ya  tshelwa,  ngokuba  i  ya 
zibuza  nayo  ezind/ilebeni  zabantu 
ngoku  i  pikisa  lapo  i  tslio  kona  ;  i 
ze  i  ti,  "  Ake  ngi  zwe  uma  loku 
'kufa  ukufa  kuni,"  i  pendupenduka 
i  blieka  ngalapa  na  ngalapa.  Ku 
ya  bonakala  ukuba  i  ya  funa,  i 
laAlekelwe ;  kepa  ukufumana  kwa- 
yo,  uma  ku  ng'  aziwa  ab'  eza  'ubu- 
la,  ku  ya  la/tlwa.  Si  ti  ngaloko 
nazo  zi  ya  tshelwa.  Ngokuba  ba 
kona  abantu  aba  ng'  aziyo  ukubula 
uma  kw  enziwa  njani ;  ku  ti  ngo- 
kuvela  kwokufa  ku  tunywe  umu- 
ntu,  kanti  ka  bonanga  e  ya  'ku- 
bula  enyangeni ;  k'  azi  noma  kw  e- 
nziwa  njani  ;  ku  ti  noma  'azi  a 
sole  ngen/iliziyo  ngoku  ti,  "  O,  uma 
ngi  za  'ubula  enyangeni  ey  aziyo, 
ngi  fumane  i  njengami ;  i  be  i 
yona  i  funa  ukuba  ngi  i  tshele  isi- 
minya ;  a  ku  ko  'nyanga.  Kanti 
inyanga  ku  fanele  i  kulume  izin- 
daba  e  ngi  z'  aziyo  ne  ngi  nga  z'  a- 
ziyo  ;  i  yeke  uku/JanAlata  nje 
njengomuntu  o  ng'  aziyo." 

says,  though  they  are  not  ac 
quainted  with  them  ;  but  because 
he  has  satisfied  them  by  the  truths 
he  spoke  at  first,  they  will  not  de 
spise  any  of  his  words ;  but  every 
thing  he  says  will  be  true  in  their 
eyes.  Such  is  the  method  of  di 
viners. 

We  say  he  is  told,  because  he 
too  asks  of  himself  in  the  hearing 
of  the  people,  denying  the  cor 
rectness  of  what  he  himself  has 
said ;  and  says,  "Just  let  me  see 
what  the  disease  is,"  turning  about 
continually  and  looking  hither  and 
thither.  It  is  evident  that  he  is 
seeking,  and  that  the  thing  is  lost 
to  him ;  and  as  to  his  finding  itr. 
if  those  who  come  to  enquire  do 
not  know,  it  is  not  found  at  alL 
Therefore  we  say  the  diviners  too 
are  told.  For  there  are  those  who* 
do  not  know  how  divination  is- 
managed ;  and  when  disease  oc 
curs  one  is  sent  who  forsooth  never 
went  to  enquire  of  a  diviner  be 
fore  ;  and  does  not  know  how  it  is 
managed;  and  even  if  he  does 
know  he  murmurs  in  his  heartr 
saying,  "  O,  when  I  go  to  a  diviner 
who  knows,  I  find  him  just  like 
myself ;  and  he  too  wants  me  to 
tell  him  the  truth ;  there  is  no 
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." 

Ngaloko  ke  lowo  'muntu  o  7Ja- 
kanipile  a  ti  en/Jiziyweni  yake, 
"  Kflu,  ngi  ya  bona  izinyanga  lezi 
zi  ya  tshelwa.  Ngokwazo  a  z'  azi 
'luto.  Ku  ngani  okuba  zi  Ala- 
n/ilate  endaweni  yokutsho  isiminya 
na?" 

Nembala  ke  lowo  'muntu  ngam- 
7ila  e  ya  'ubula,  u  ti,  "Mina,  ngi 
ya  'kuba  umuntu  o  ng'  azi  'luto. 
Nawe,  bani,  ku/tle  ukuba  lap'  i- 
nyanga  i  ti,  '  Tshaya  ni,'  si  tsliaye 
kakulu  kuko  korike  iiasemangeni, 
si  kginise.  Si  ya  'upikiswa  i  yona 
tina,  si  be  tin  a  si  ti  amakginiso 
onke  ;  lokupela  tina  a  s'  azi  'luto, 
si  ze  'kubuza  kowaziyo." 

Nembala  ke  ku  nga  bi  ko  a  ba 
ku  pikayo.  Ukutshaya  kwabo  ba 
buduzele  kuko  konke,  i  ze  i  clide- 
ke,  i  ze  i  buze  ukuti,  "  Hau,  ba- 
ngane  bami,  na  ka  na  bula  njena 
na?" 

Ba  ti,  "  0,  kakulu,  nkosi.  Ku 
bula  tina." 

I  buze  i  ti,  "  Kuzo  zonke  izi 
nyanga  n'  enze  njena  ? " 

Ba  ti,  "  Yebo,  ngokuba  pela 
tina  namanga  a  si  w'  azi,  namakyi- 
niso  a  si  w'  azi.  Ku  ya  'uketa 
inyanga  kuko  konke  loko." 

The  wise  man  then  says  in  his 
heart,  "  No,  I  see  that  these  di 
viners  are  told.  By  themselves 
they  know  nothing.  Why  do  they 
nibble  at  the  affair  instead  of  tell 
ing  the  truth  at  once  ?" 

So  then  such  a  man  when  he 
goes  to  enquire  says,  "  For  my 
part  I  shall  be  a  man  who  knows 
nothing.  And  you  too,  So-and-so, 
it  is  well  when  the  diviner  tells  us 
to  smite,  for  us  to  smite  vehe 
mently  at  every  thing,  even  when 
he  does  not  speak  truly.  We  will 
be  set  light  by  him  ;  we  will  say 
that  every  thing  is  true  that  the 
diviner  says.  For  we  do  not 
know  any  thing  j  we  are  going  to 
enquire  of  one  who  knows." 

And  so  they  dispute  nothing 
the  diviner  says.  They  smite  in 
assent  to  every  thing,  till  the  di 
viner  is  confused,  and  at  length 
asks  them,  saying,  "  O,  my  friends, 
did  you  ever  smite  in  this  manner 
when  enquiring  of  a  diviner  be 
fore  ? " 

They  say,  "  0,  sir,  again  and 
again.  We  are  they  who  enquire." 

He  asks,  "  Have  you  acted  thus 
with  all  diviners  ?  " 

They  say,  "  Yes,  for  as  to  us 
truly  we  neither  know  what  is 
false  nor  what  is  true.  The  di 
viner  will  distinguish  in  all  such 
matters." 

I  /dale,  i  pumule,  i  beme,  i  ni- 
kine  in/iloko,  i  ti,  "  Kg-a,  bangane 
bami ;  a  ni  bull  ka^le.  Inyanga 
isitupa.  Ini  ukuba  ngi  tsho  loko 
ni  tshaye  kakulu,  ku  nga  bi  ko  e 
ni  ku  pikayo  na  1 " 

Ba  ti,  "  O,  pela  tina,  nkosi,  si 
be  si  ng'  eza  kuwe,  uma  ku  kona 
e  si  kw  aziyo.  A  si  zi  lapa  kuwe 
nje,  ukuze  si  zwe  okonakona  uma 
i  ku  pi  na  ? " 

I  ti,  "  K<?a.  A  n'  azi  nina. 
Tina  'zinyanga  si  ya  tshelwa. 
Uma  abantu  be  bulisa  kwenu  nje, 
a  s'  azi  luto." 

He  remains  silent,  takes  snuff, 
and  shakes  his  head,  and  says, 
"  No,  my  friends  ;  you  do  not 
smite  properly.  The  diviner  is 
the  thumb.77  Why  do  you  smite 
the  ground  vehemently  whatever  I 
say,  there  being  nothing  which 
you  dispute  ? " 

They  reply,  "  O,  truly,  sir  ;  we 
should  not  have  come  to  you  if  we 
had  known  any  one  thing.  Have 
we  not  come  to  you  to  hear  from 
you  what  is  the  very  truth  ? " 

He  says,  "  No.  You  do  not 
understand.  We  diviners  are  told. 
If  people  smite  as  you  smite,  we 
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  : — 

1. — Thumb-doctors,  in  whom  no  great  confidence  is  placed. 

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. 

Ku  njalo  kc  uluima  kwezinya- 
nga  zokubula.  Si  nga  ngabaza 
ngazo  ]  a  zi  fani  nemilozi ;  zona  zi 
ya  tshelwa,  ngokuba  zi  tata  ama- 
zwi  kubautu. 

Njengaloku  TJjan  wa  ka  wa  ya 
'ubula  enyangcni,  ku  gula  udade 
wabo.  "Wa  bula  ke,  e  funa  ukwazi 
ukuba  u  guliswa  ini  na.  Kepa 
ukutshaya  kwake  wa  buduzela, 
ngokuti,  "  Mina  a  ng'  azi  'Into. 
Inyanga  e  ya  'u  ng'  a/Jukaniscla 
oku  i  ko." 

Inyanga  ya  m  sola  ngokuti, 
"  Mngane  wami,  imbala  wa  ka  wa 
bula  nje  na?" 

Kepa  wa  vuma  ycna  ngokuti, 
"  0,  u  mina  pela  obulayo,  ngokuba 
umuzi  wakwiti  u  melwe  u  mina. 
A  ku  ko  'ndoda  enye ;  kupela  u 
mina  nje." 

Inyanga  ya  ti,  "  Ngi  ya  bona. 
A  u  kw  azi  ukubula."  Ya  za 
y'  enza  ikcebo  kumuntu  wayo,  ya 
ti,  "  Lo  'muntu  k'  azi  nakanye 
ukubula.  Hamba,  u  ke  u  m  buze, 

Such  is  the  position  of  diviners,  i 
We  may  entertain  doubts  about 
them  ;  they  are  not  like  those  who 
have  familiar  spirits ;  they  are 
told,  for  they  take  the  words  from 
the  people  who  come  to  enquire. 

John,  for  example,  went  to  en 
quire  of  a  diviner  when  his  sister 
was  ill,  wishing  to  know  what  was 
the  cause  of  her  illness.  But  when 
he  smote  the  ground  he  smote  me 
chanically,  assenting  to  every  thing 
the  diviner  said;  for  he  said  to 
himself,  "  For  my  part  I  know 
nothing.  It  is  the  diviner  that 
shall  point  out  to  me  the  real  facts 
of  the  case." 

The  diviner  reproved  him,  say 
ing,  "  Surely,  my  friend,  did  you 
ever  enquire  of  a  diviner  in  this 
way  before  1 " 

John  replied  in  the  affirmative, 
saying,  "  O,  it  is  I  indeed  who  en 
quire,78  for  I  am  now  the  respon 
sible  head  of  our  village ;  there  is 
no  other  man  in  it ;  there  is  no 
one  but  me." 

The  diviner  said,  "  I  see.  You 
do  not  know  how  to  enquire  of  a 
diviner."  At  length  he  devised  a 
plan  with  one  of  his  own  people, 
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. 

a  ku  tshele  into  e  yona  'eze  ngayo, 
ukuze  u  ngi  tshayele  ka/Je  wena." 

Nembala  ke  lowo  'muntu  wa  ti 
kujan,  "  Inyanga  i  ti,  a  u  kw  azi 
ukubula.  Tshela  mina  indaba  o 
ze  ngayo.  U  ya  'ubona  ukuze  si 
i  tshayele  kakulu  lapa  i  tsho  kona ; 
uma  i  nga  tslio  kona,  si  nga  i  tsha- 
yeli  kakulu." 

Ujan  wa  ti  ukupendnla  kwake 
kulo  'muntu,  "  O,  a  ngi  kw  azi 
mina  loko  o  ku  tslioyo.  Mina  ngi 
ze  enyangeni  nje  ukupela  ukuza 
'kuzwa  ukufa.  A  ngi  zile  ukuba 
ngi  buye  ngi  kulume  ngokufa  ku- 
we.  Ngi  za  'kuzwa  enyangeni 
mina,  uma  ukufa  kuni." 

W  ala  njalo ;  wa  buyela  lo 
'rnuntu  kuyo ;  ya  ti  inyanga,  "  Ka 
sondele  ke,  si  zwe." 

Nembala  Ujan  wa  buya  wa 
tshaya  kakulu,  wa  i  vumela  kuko 
konke  e  ku  tshoyo.  Ya  za  ya 
penduka  isiula,  ya  ti,  "  O,  mngane 
wami,  ngi  ya  bona  impela  ukuba 
a  u  kw  azi  ukubula." 

I  tslio  ngokuba  Ujan  ku  nge  ko 
lapa  e  vuma  kakulu,  na  lapa  e 
vuma  kancinane,  i  bone  ukuti  lapa 

you  why  he  has  come,  that  you 
may  smite  the  ground  for  me  in  a 
proper  manner." 

So  indeed  the  man  said  to  John, 
"  The  diviner  says  you  do  not 
know  how  to  divine.  Tell  me  the 
cause  of  your  coming.  You  will 
see  that  we  smite  the  ground  for 
him  vehemently  when  he  speaks 
to  the  point ;  and  if  he  does  not 
speak  to  the  point,  we  do  not 
smite  much." 

John  said  in  answer,  "  For  my 
part  I  do  not  understand  what  you 
say.  I  have  merely  come  to  the 
diviner  for  no  other  purpose  than 
to  hear  of  him  the  nature  of  a 
disease.  I  did  not  come  to  talk 
with  you  about  it.  For  my  part 
I  shall  hear  from  the  diviner  what 
the  disease  is." 

So  he  refused  to  tell  him  ;  and 
the  man  went  back  to  the  diviner ; 
he  said,  "  Let  him  come  to  me 
again,  that  we  may  hear." 

So  John  again  smote  the  ground 
vehemently,  and  thus  expressed 
his  assent  to  every  thing  the  di 
viner  said.  Until  he  became  quite 
foolish,  and  said,  "  O,  my  friend,  I 
see  indeed  that  you  do  not  know 
bow  to  enquire  of  a  diviner." 

He  said  this  because  there  was 
no  point  where  John  assented 
very  much,  nor  where  he  assented 
slightly,  that  he  might  see  by  his 

u  vuma  kancinane  njc  a  ngi  7Ja- 
bile  koua,  lapa  'azi  kona.  Uma 
ngi  /ilaba  lapa  'aziyo,  u  ya  'utshaya 
kakulu  ;  kodwa  uma  ng'  egeja,  u 
ya  'utshaya  kancinane.  Ya  yeka 
ukubula,  ya  ti,  "Kg-a,  mngane 
wami,  a  ngi  bonanga  ngi  m  bona 
urn  until  o  bulisa  kwako  nje." 
Y'  a/Julcka. 

Wa  ti  Ujan,  "  0,  mngane  ke, 
loku  u  nga  ku  boni  ukufa,  sa  u 
leta  u/dainvu  Iwami,  ngi  ziyele 
kwenye  inyanga." 

Nembala  ke  leyo  'nyanga  ya  m 
nika  u/i-lamva  lolo.  Igama  layo 
Umngom'-u-ng'-umimtu. 

W  emuka  ke,  wa  ya  kurioma- 
ntshintshi,  o  bula  ngezinti.  Ku 
tiwa  igama  lazo  Umabukula. 
Ukubnla  kwazo  ku  ya  mangalisa. 

Wa  fika  ke  Ujan  kuzo.  Um- 
ninizo  wa  zi  tata,  wa  zi  beka 
pansi ;  wa  d/Jafuna  umuti,  wa  zi 
lumula,  ukuze  zi  mu  tshele  ka/Je 
indaba  eyonayona.  Ukubula  kwa 
zo  a  zi  fani  nenyanga  yokubula. 
Ngokuba  zona  zi  ya  buzwa  ngom- 
lomo.  Wa  zi  buza  ke  Unorna- 
ntshintshi,  wa  ti,  "  Ngi  tshele  m 
kambe  uma  loku  'kufa  kukumuntu 

assenting  slightly  that  he  had  not 
hit  the  mark.  He  expected  if  he 
hit  the  mark  John  would  smite 
the  ground  vehemently  ;  but  if  lie  . 
missed  it  he  would  strike  gently. 
So  he  left  off  divining,  and  said, 
"  No,  my  friend,  I  never  met  with 
a  man  who  enquired  like  you." 
He  could  do  nothing. 

John  said,  "  0  then,  my  friend, 
as  you  do  not  see  the  nature  of  the 
disease,  now  give  me  back  my 
shilling,  that  I  may  betake  myself 
to  another  diviner." 

So  the  diviner  gave  him  back 
the  shilling.  His  name  was  Um- 
ngom'-u-ng'-umuntu.79 

John  then  went  to  Unomantshi- 
ntshi,  one  who  divined  by  means 
of  pieces  of  stick.  The  name  of 
these  pieces  of  stick  is  Umabuku 
la.  The  mode  of  divining  by 
them  is  remarkable. 

So  John  came  to  the  sticks. 
Their  owner  took  them  and  laid 
them  on  the  ground ;  he  chewed 
some  medicine,  and  puffed  it  over 
them,  that  they  might  tell  him 
truly  the  very  facts  of  the  case. 
Divination  by  these  sticks  does 
not  resemble  that  by  a  diviner. 
For  the  owner  of  them  enquires 
of  them.  Unomantshintshi  asked 
them,  saying,  "  Tell  me,  how  old 

79  Umngoin-u-ng'-umuntu,  a  name  apparently  given  because 
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. 

o  ngakanani  na?"  Za  tslio  ke 
Ngokuba  ukukuluma  kwazo  a  zi 
namlomo  ;  uma  z'  ala,  ukukuluma 
zi  wa  masiuyane ;  uma  zi  kuluma 
isiminya,  zi  y'  esuka,  zi  kajume 
kakulu,  zi  fike  kulo  'niuntu  o  ze 
'kubula  kuzo.  Za  m  tshela  ke 
Ujan  ukufa  kukadade  wabo,  za  i 
landa  iminoiijana  yoiike  ey'  aziwa- 
yo  Ujan.  Wa  vuma  ke,  wa  lu 
sliiya  u/Jamvu  kuzo,  wa  ti,  "  Ngi 
fun  a  loku  ke,  ukuba  iiiyanga  i  ngi 
tshele  e  ngi  kw  aziyo,  i  nga  buza- 
nga  'luto  kumina.  Ngi  ya  kw  azi 
ukuba  i  bulile  ngoku  ngi  tsliela 
imi/Jon/Jo  yokufa  e  ngi  kw  aziyo." 

Ukukuluma  kwazo  ukuba  ku  ti 
uma  ku  buzwa  ukufa  lapa  ku  ba- 
mbe  kona,  zi  k&ume  masinyane,  zi 
bambe  indawo  lapa  ukufa  ku  m 
bambe  kona.  Uma  ku  m  bambe 
esiswini,  zi  bambe  isisu  so  ze  'ku 
bula.  Uma  ku  sekanda,  zi  kwele 
ekanda.  Zi  wa  k^ede  onke  ama- 
lungu  omzimba  lapa  ku  bambe 
kona  isifo.  Noma  ku  buzwa  inya- 
nga  e  nga  m  sizako  lo  'muntu  uma 
i  ngapi  na,  zi  ti  ukukauma  kwazo 
zi  lale  ngalapa  inyanga  i  iigakona. 
Umninizo  uma  nembala  'azi  ukuba 

is  the  person  who  is  ill  ?  "  And 
they  said.  But  as  they  have  110 
mouth  they  speak  thus  : — If  they 
say  no,  they  fall  suddenly  ;  if  they 
say  yes,  they  arise  and  jump 
about  very  much,  and  leap  on  the 
person  who  has  come  to  enquire. 
In  this  way  they  told  John  the 
character  of  his  sister's  illness,  and 
traced  out  every  little  ramification 
of  it  which  was  known  to  John. 
So  John  assented,  and  left  his  shil 
ling  with  the  sticks,  and  said, 
"  This  is  what  I  want,  that  the 
diviner  should  tell  me  things  which 
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." 

Their  mode  of  speaking  is  this  : 
— If  it  is  asked  where  the  disease 
has  seized  the  patient,  the  sticks 
jump  up  at  once  and  fix  them- 
elves  on  the  place  where  the  sick 
man  is  affected.  If  it  has  affected 
the  abdomen,  they  fix  themselves 
on  the  abdomen  of  the  man  who 
tias  come  to  enquire.  If  the  head, 
they  leap  upon  his  head.  They 
go  over  every  joint  of  the  body 
that  is  affected  by  the  disease.  Or 
f  they  are  asked  where  the  doctor 
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 

ubani  o  inyanga  ngakuleso  'sizwe, 
a  i  pate  ngegama  layo  kuzo ;  uma 
ku  i  yona,  zi  viike  masinyane,  zi 
kieuk.Tume  ngoku  m  bamba  umni- 
nizo  ;  'azi  ke  ukuba  zi  ya  vuma. 

Abautu  abaningi  ba  kolwa  ku- 
mabukula  kunenyanga  yokubula. 
Kodwa  a  ku  vamile  ukuba  ku  be 
kona  umabukula  kubantu  abani 
ngi.  E  ngi  m  aziyo  ukuba  o  naye 
u  yena  Unomantshintslii  lowo, 
nokaukau.  Nampo  e  ngi  b'  aziyo. 
Omunye  Unclangezi,  indoda  ebo- 
mvu  yakwand/dovu,  lapa  kwa  ku 
bula  kona  ubabekazi  ngesikati  ngi 
se  umfana,  a  buye  nendaba  ezini- 
ngi  ezi  tshiwo  umabukula.  Ujan 
owa  ka  wa  bula  kumabukula,  wa  i 
landa  yonke  indaba  yokufa  kuka- 
dade  wabo.  Nembala  e  tslio  ukufa 
lapa  kwa  k^ala  kona,  na  lapa  ba 
be  hambe  kona.  Wa  kolwa  ka/tle, 
wa  goduka  e  delile. 

I  njalo  ke  indaba  ngomabukula 
nendaba  yenyanga  yokubula.  Z'  a- 
/Jukene  •  a  zi  Mangani. 

TJkubula  kwamatambo,  lawo 
'matambo  awezilo  zonke ;  ku  kona 
nelendAlovu,  ku  kona  nelebubesi, 
izilo  zonke  ezinkulu  ezidumileko. 

doctor  who  lives  among  the  tribe 
to  which  the  sticks  point,  he  men 
tions  the  name  to  them  ;  if  it  is 
he  they  mean,  they  jump  up  and 
down  and  fix  themselves  on  their 
owner ;  and  he  knows  thereby  that 
they  assent. 

Many  believe  in  the  Umabuku 
la  more  than  in  the  diviner.  But 
there  are  not  many  who  have  the 
Umabukula.  Those  whom  I  know 
who  have  them  are  that  same 
Unomantshintslii  and  Ukaukau. 
These  I  know.  There  is  a  third, 
Undangezi,  a  red  man  of  the 
house  of  Undhlovn,  of  whom  my 
uncle  used  to  enquire  when  I  was 
a  lad,  and  came  back  with  many 
things  which  the  Umabukula  had 
said.  The  Umabukula  of  which 
John  enquired  gave  him  an  exact 
account  of  his  sister's  illness,  say 
ing  truly  where  the  disease  began, 
and  where  they  had  gone  to  en 
quire  as  to  its  nature.  He  be 
lieved  fully,  and  went  home  satis 
fied. 

This,  then,  is  the  account  of  the 
Umabukula  and  of  the  diviner. 
They  differ  from  each  other  \  they 
are  not  the  same. 

As  regards  divination  by  bones, 
the  bones  of  all  kinds  of  wild 
beasts  are  used ;  there  is  that  of 
the  elephant,  and  that  of  the  lion, 
and  the  bones  of  all  great  and 
well  known  wild  beasts. 

Inyanga  yamatarabo,  uma  ku 
fike  umniitu  'eza  'knbula,  umni- 
niwo  u  y'  esuka,  a  kumule  isikwa- 
ma  lapa  amatambo  e  /Jala  kona,  a 
d/Jafune  umtshana,  a  wa  lumule ; 
a  be  se  u  ya  wa  tulula,  a  kete 
obani  nobani,  izilwane  a  za'obula 
ngazo ;  a  lingane  izand/ila  zozibili ; 
a  wa  tate,  a  wa  /ilanganise,  a  wa 
tele  pansi ;  a  we  amatambo  onke. 
Kepa  indaba  yawo  a  i  bonakali  e 
tshiwo  amatambo  kumuntu  o  ze 
'kubula ;  uma  e  nga  w'  ejwayele 
ka  boni  'luto,  k'  azi  noma  ini  ke 
le  na. 

Umniniwo  a  wa  hlele  ka/ile 
onke.  Elinye  eku  wa  ponseni 
kwake  li  kwele  pezu  kwelinye,  a 
buze  ukuti, — uma  ku  ind/Jovu 
nempisi, — a  ti,  "  Ind/tlovu  le  i  ti 
ni  nempisi ? "  Am  tshele  ke  nge 
mva,  ngoku  wa  /ilela  kwake  a  ti, 
"  Amatambo  a  tsho  ukuti  uokuti ; 
amatambo  ngi  wa  bona  e  tslio 
loko." 

Lowo  'muntu  a  vume,  a  ti, 
"  Yebo ;  amatambo  a  tsho  into  e 
ngi  ze  ngazo  lapa." 

Umniniwo  ngemva  kwaloko  a 
tsho  kulowo  'muntu,  a  ti,  "  Ake  u 
wa  tate  wena  ngokwako,  u  buze 
kuwo  uma  leyo  'ndaba  i  njalo  nje 
ngani  na." 

A  wa  ponse  pansi  umniniwo,  a 
wa  Alele  ka/ile  ngemva  kwaloko,  a 

The  diviner  by  bones,  when  any 
one  comes  to  him  to  enquire,  un 
fastens  the  bag  in  which  the  bones 
are  kept,  chews  some  little  medi 
cine,  and  puffs  on  them  ;  he  then 
pours  them  out,  and  picks  out  the 
bones  of  certain  animals  with 
which  he  is  about  to  divine  ;  they 
fill  both  his  hands ;  he  brings 
them  all  together  and  throws  them 
on  the  ground  ;  all  the  bones  fell. 
But  what  the  bones  say  is  not 
clear  to  the  man  who  comes  to  en 
quire  ;  if  he  is  not  accustomed  to 
them  he  sees  nothing,  and  does  not 
know  what  it  means. 

The  owner  of  the  bones  manages 
them  all  properly.  When  one  in 
falling  rests  an  another — if  for  in 
stance  it  is  the  bone  of  an  elephant 
and  of  the  hyena — he  says,  "  What 
does  the  elephant  and  hyena 
say  ?  "  And  afterwards  by  his 
management  of  the  bones,  he  tells 
the  enquirer  that  the  bones  say  so 
and  so ;  that  he  sees  that  the  bones 
say  this  and  that. 

And  the  man  replies,  "  Yes ; 
the  bones  mention  that  for  which 
I  came  here." 

Then  the  owner  of  the  bones 
says  to  the  man,  "  Just  take  them 
yourself,  and  ask  them  why  it  is 

He  throws  them  down,  and  the 
owner  then  manages  them    pro- 

m  tslielc  indaba  e  tshiwo  amata- 
mbo,  a  ti,  "  U  bona  leli  'tambo  li 
mi  ngaloku  nje ;  li  tsho  indaba 
etile  emzini  wako.  Leli  li  tsho 
ukuti  ukuba  u  fanele  w  enze  uku- 
ti."  Li  tsho  konke  loku  lowo 
'muntu  a  kw  aziyo. 

Ku  ti  ngokwejwayela  kwomu- 
ntu  ukubula  kuwo  amatambo,  naye 
a  wa  Mele  ka/Je  ;  ngoku  wa  Alela 
loko  ku  vela  indaba,  naye  a  zibo- 
nele.  I  ya  m  tshela  nje  inyanga, 
i  se  i  landela  yena,  u  se  bonile 
ngokwake  loko  oku  tshiwo  ama- 
tanibo.  Ku  njalo  ke  ukubula 
kwamatambo. 

Nami  nga  ka  nga  ya  ematanjeni. 
Kwa  ku  kona  imbuzi  kamjijane, 
umfo  wetu  omunye,  i  se  i  namasu- 
kwana  i  zuza,  kepa  sa  mangala 
ukuba  i  nga  zali.  Sa  hamba  naye 
ukuya  enyangeni,  umfo  kamatula, 
o  bula  nganiatambo.  Sa  fika,  sa 
kuleka  ngokuti,  "  E,  mngane,  in 
daba  zako  !  "  Sa  goduka  ke,  si  ya 
ekaya  emzini  wake.  Wa  tata 
umtshana,  wa  u  d/Jafuna,  wa  lu- 
mula  isikwama  lapa  ku  /Jala  ama- 
tambo;  wa  wa  /Jiki/Ja,  wa  wa 

perly,  and  tells  him  what  the 
bones  say ;  he  says,  "You  see  this 
bone  standing  in  this  manner  ;  it 
speaks  of  a  certain  matter  in  your 
village.  This  says  you  must  do 
so-and-so."  They  say  every  thing 
the  man  knows. 

And  a  person  by  accustoming 
himself  to  divine  with  bones, 
himself  manages  them  properly  ; 
from  that  proper  management  the 
matter  is  made  evident,  and  he 
sees  for  himself.  The  diviner  just 
points  it  out  to  him,  and  then  fol 
lows  him,  when  he  has  already  seen 
by  himself  what  the  bones  say. 
Such  then  is  the  mode  of  divining 
by  bones. 

I  myself  once  went  to  enquire 
of  the  bones.  There  was  a  goat 
of  Umjijane,  one  of  my  brothers, 
which  had  been  yeaning  for  some 
days,  and  we  wondered  why  it  did 
not  give  birth  to  its  young.  "We 
went  to  a  diviner,  the  brother  of 
Umatula,  who  divined  with  bones. 
On  coming  to  him  we  made  obei 
sance,  saying,  "Eh,  friend,  your 
affairs  !  "80  We  went  home  with 
him  to  his  village.  He  took  a 
Little  medicine  and  chewed  it,  and 
puffed  on  his  bag  in  which  the 
bones  were  kept ;  he  rubbed  them, 

80  A  mode  of  informing  the  diviner  that  they  come  to  divine  ; 
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. 

tela  pansi ;  wa  wa  /ilela,  wa  ti, 
"  O,  imbuzi  le  i  ti  ni  1  Nanka 
amazinyane  amabili — elinye  li- 
m/Jope,  elinye,  nanti,  limpunga. 
A  ti  ni  1 " 

Sa  ti  tina,  "A  s*  azi,  mngane. 
Ku  ya  'kuzwa  amatambo." 

Wa  ti,  "  Le  imbuzi,  egambuka- 
zi,  i  ya  zala.  Kepa  ku  nga  ti  a  i 
zele.  Kepa  ni  ti  ni  ?  Ni  ti,  im 
buzi  i  ya  /ilupeka.  O,  ngi  ti  mina, 
mna  ngi  bona  amatambo  e  kuluma 
nje,  ngi  boria  ukuba  amazinyane 
lawa  a  se  ngapandAle.  Amatambo 
a  ti,  '  Itongo  lakwini,  mjijane,  li 
ti,  ku  ze  u  nga  li  pata.  A  ku  ko 
'koala.  Li  ti  li  ku  sizile  kakulu. 
Kukulu  ukufa  oku  telwa  abatakati 
kulowo  'muzi  wakini.  Nga  se  ku 
milile  ;  kw'  ala  amatongo  akwini. 
Imbuzi  leyo  i  banjwe  ngamabomu.' 
Amatambo  a  ti,  '  Ni  ya  'ufika  i 
zele  amazinyane  amabili.  U  ze  u 
fike,  u  bonge  ekaya.'  Amatambo 
a  tsho  njalo." 

Sa  ra  iiika  imali,  sa  goduka, 
ngi  nga  kolwa  ukuba  ku  indaba 
loko,  ngokuba  amatambo  a  wa 
kulumanga.  Kepa  ngi  zwe  unm 

an  d  poured  them  out  on  the 
ground;  he  managed  them,  and 
said,  "  O,  what  does  the  goat 
mean  ?  There  are  t\Vo  kids — one 
white,  and  the  other,  there  it  is,  it 
is  grey.  What  do  they  mean  ? " 

We  replied,  "  We  do  not  know, 
friend.  We  will  be  told  by  the 
bones." 

He  said,  "  This  goat,  which  is  a 
female  black  goat,  is  yeaning.  But 
it  is  as  though  she  had  not  yet 
yeaned.  But  what  do  you  say? 
You  say,  the  goat  is  in  trouble. 
0,  I  say  for  my  part  when  I  see 
the  bones  speaking  thus,  I  see  that 
the  young  ones  are  now  born. 
The  bones  say,  '  The  Itongo  of 
your  house,  Umjijane,  says,  you 
never  worship  it.  There  is  nothing 
the  matter.  It  says  it  has  helped 
you  very  much.  The  disease  which 
sorcerers  have  poured  upon  your 
village  is  great.  It  would  have 
taken  effect,  but  the  Amatongo  of 
your  house  would  not  allow  it. 
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." 

We  gave  him  money  and  went 
home,  I  not  believing  that  there 
was  any  truth  in  it,  for  the  bones 
did  not  speak.  But  I  had  heard 

ntu  e  wa  kulumela.  Sa  fika  eka- 
ya,  sa  fumaua  imbuzi  leyo  se  i  mi 
emnyango  namazinyane  amabili — 
elinye  lim/Jope,  elinye  limpunga. 
Nga  clela  masinyane.  Kwa  7Ja- 
tsliwa,  kwa  bongwa. 

a  man  speaking  for  them.  "When 
we  reached  home  we  found  the 
goat  now  standing  at  the  doorway 
with  two  kids — one  white  and  the 
other  grey.  I  was  at  once  satis 
fied.  We  sacrificed  and  returned 
thanks  to  the  Amatongo.

UMLINGO  ku  tiwa  u  vela  ezinya- 
ngeni.  Uma  inyanga  i  tate  im- 
biza,  i  tele  amanzi  pakati  kwayo  ; 
se  i  k^ale  iigokwelapa  kuk^ala. 
Kodwa  loko  'kwelapa  a  ngi  kw  a- 
zi  ukuba  kw  enziwa  njani  na.  I 
be  se  i  basela  imbiza,  i  nga  ze  ya 
bila.  I  base  umlilo  kakulu. 

Futi  i  tate  umkonto  noma  usu- 

IT  is  said  that  doctors  are  the 
authors  of  magical  practices.  As 
when  a  doctor  takes  a  pot  and 
pours  water  into  it ;  and  then  be 
gins  to  medicate  it.  But  I  do  not 
understand  the  medication,  how  it 
is  done.  He  then  kindles  a  fire 
under  the  pot,  but  it  does  not 
boil.82  He  kindles  a  very  great 
fire. 

Or  he  may  take  an  assagai  or  a 

81  Some  of  the  following  examples  appear  to  be  instances   of 
legerdemain, — mere  tricks. 

82  "  The  heroes  of  the  Finne,"  in  one  of  their  wanderings,  fell  in 
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  the  deer  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  it."  (Popular  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. 

ngulo,  i  beke  noma  ukamba  pezu 
kwosungulo,  lu  nga  za  Iwa  wa. 
Ku  tiwa  umlingo  lowo. 

Nga  ka  nga  bona  nami.  Ku 
fakwe  amatambo  entanjeni.  Ku 
tiwa  uraabukula  loko.  Nga  bona 
inyanga  i  w'  enze  njalo  ke  amata 
mbo  :  i  wa  fake  entanjeni,  y  eza 
kwiti,  i  zokubulela  ubaba,  Ya 
kgala,  ya  tslianela  pansi,  ya  lungi- 
sa  ibala  elibanzi ;  ya  wa  pata  eza- 
nd/Jeni,  ya  wa  kamkuza,  i  wa 
bonga  ngamagama,  ya  ti,  "  Ngi  za 
ke  ngi  zwe  ke,  bu/Juza-bonungu  ! 
mabala-maji !  "  Ya  wa  falagaAla 
pansi,  a  bekelela  udwendwe,  'emi 
emAlabeni,  a  komba  kuyo  esinyeni. 
Ya  se  i  wa  /Jazulela  ukuti, 
"  Amatambo  a  ti,  isifo  si  sesinye- 
ni."  Ba  se  b'  azi  ngaloku  ukuti 
umsizi,  isifo  esi  /Jala  esinyeni. 

Ku   tiwa  futi   umlingo  ukuba 
irikosi   uma   i   ya  'kulwa   nenye, 

needle,  and  place  even  a  large  pot 
on  it,  and  it  does  not  fall.  That 
is  called  an  umlingo,  or  magical 
practice. 

I  myself  once  saw  this.  A 
doctor  had  a  lot  of  bones  hung 
on  a  string.  They  are  called 
Umabukula.  I  saw  the  doctor 
act  thus  with  the  bones  :  he  had 
hung  them  on  a  string,  and  came  to 
our  village  to  divine  for  my  father. 
He  first  swept  the  ground,  and 
prepared  a  broad  space ;  he  then 
took  the  bones  in  his  hands,  shook 
them  violently,  and  praised  them 
by  name,  saying,  "  I  come  that  I 
may  hear,  Buthluza-bonungu  ! 
Mabala-maji!"83  He  then  scat 
tered  them  on  the  ground  ;  they 
formed  a  line,  standing  up  on  the 
ground,  and  pointing  to  his  blad 
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. 

It  is  called  also  an  umlingo  if, 
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 

iziuyanga  zayo  z'  enze  izita  kuyo 
ukuba  zi  nga  bonisisi  ngokwenza 
umnyama  pakati  kwazo. 

with   another   chief,    liis    doctors 
cause  a  darkness  to  spread  among 

j  his  enemies,  so  that  they  are  un- 

j  able  to  see  clearly.84

Ku  koiia  kubantu  abamnyama 
into  e  ukubula  ngapakati  kwomu- 
ntu.  Ku  ti  uma  ku  laMeke  into 
e  igugu,  i  funwe  masinyane  ukuze 
i  tolwe ;  ku  ti  ngokwepuza  uku  i 
tola,  ku  be  i  lo'wo  a  k^ale  ukubula 
ngapakati,  e  se  funa  ukuba  'ezwe 
le  'nto  lapa  i  kona  ;  loku  ngame/Jo 
e  s'  a/ilulckilc,  'ezwe  ngapakati 
kwake  ukukomba  kokuti,  "  Le  'nto 
lima  u  tshona  endaweni  etile,  i 
kona,  u  za  'u  i  fumana ; "  ku  ze 
ku  pele  ukuti,  "  U  za  'u  i  fumana." 
A  ze'a  i  bone,  e  se  sondele  kuyo  ;  e 
nga  ka  kr^ali  ukusuka,  a  i  bonisise 
impela,  ku  pele  ukungabaza.  Nga- 
loku  'kubona,  ku  nga  ti  ka  sa  i 
boni  ngokwongapakati,  u  se  i  bona 
isidumbu  sayo,  nendawo  lapa  i 
kona ;  'esuke  ngokutshetsha  e  se 
ya  kona ;  uma  indawo  i  sitile,  a 
hainbe  ngokuziponsa,  ku  nga  ti  ku 
kona  oku  m  k^uba,  ukuba  a  ha- 
mbise  kwornoya  ngokutshetsha. 
Nembala  leyo  'nto  a  i  fumane, 
uma  ku  ng'  enze  ngokukgandela 
kvvekanda  nje.  Uma  kw  enze 

THERE  is  among  black  men  a  some 
thing  which  is  divination  within 
them.  When  any  thing  valuable 
is  lost,  they  look  for  it  at  once ; 
when  they  cannot  find  it,  each  one 
begins  to  practise  this  inner  divi 
nation,  trying  to  feel  where  the 
thing  is  ;  for  not  being  able  to  see 
it,  he  feels  internally  a  pointing, 
which  tells  him  if  he  will  go  down 
to  such  a  place,  it  is  there,  and  he 
will  find  it ;  at  length  it  says  he 
will  find  it ;  at  length  he  sees  it, 
and  himself  approaching  it ;  before 
he  begins  to  move  from  where  he 
is,  he  sees  it  very  clearly  indeed, 
and  there  is  an  end  of  doubt. 
That  sight  is  so  clear  that  it  is  as 
though  it  was  not  an  inner  sight, 
but  as  if  he  saw  the  very  thing 
itself  and  the  place  where  it  is ;  so 
he  quickly  arises  and  goes  to  the 
place ;  if  it  is  a  hidden  place,  he 
throws  himself  into  it,  as  though 
there  was  something  that  impelled 
him  to  go  as  swiftly  as  the  wind. 
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.  17—20. 

ngokubula  okonakona,  a  i  bone 
ivnpela.  Kepa  uma  kw  enze  ngo- 
kuk^andela  ngekanda  rtje  nokwazi 
ngokuti,  "  Loku  endaweni  etile 
netile  ngi  nga  yanga,  se  ngi  fune 
zonke  indawo,  k^a,  ngi  ya  i  bona 
i  sekutini,"  loko  ku  vama  ukwc- 
geja,  a  ku  zinge  ku  tshaya  kona. 

real  inner  divination,  he  really 
sees  it.  But  if  it  is  done  by  mere 
head-guessing,  and  knowledge  that 
he  has  not  gone  to  such  a  place 
and  such  a  place,  and  that  there 
fore  it  must  be  in  such  another 
place,  he  generally  misses  the 
mark. 

UMA  izinkomo  zi  la/ilekilc,  ku 
n g'  aziwa  lapa  zi  kona,  ku  tolwa 
isilwanyazane,  igania  laso  isipu- 
ngumangati,  si  buze  kuso  ngokuti, 
"  Sipunguinangati,  inkomo  zi  pi 
na  ?  "  Si  petwe  ngesand/da,  si 
mis  we  inAloko  e  gcijile  i  bheke 
pezulu ;  uma  si  komba  kwenye 
'ndawo  si  kombe  ngen/Joko,  ku 
bonakalo  lapa  si  komba  kona,  si 
ya  'kuyeka  ukukombakomba  oku- 
ningi  kwaso,  si  bhekisise  lapa  si 
kginisa  ukukomba  ngakona ;  ku- 
mbe  si  zi  tole ;  kunibe  si  nga  zi 
toli. 

j  WHEN  cattle  are  lost,  and  it  is  not 
known  where  they  are,  a  little 
animal  whose  name  is  Isipungu- 
mangati85  is  found,  and  we  ask  it, 
saying,  "Mantis,  where  are  the 
cattle  V  We  hold  it  in  our  hand, 
and  place  it  with  its  pointed  head 
looking  upwards ;  if  it  points  in 
another  direction  with  its  head, 
and  it  is  clear  in  what  direction  it 
points,  we  shall  pay  no  attention 
to  the  various  directions  in  which 
it  points,  but  look  earnestly  to  the 
place  where  it  points  its  head  stea 
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.

UKUHAMBA.  kwenkosi  yoAlanga 
kubantu  abamnyama,  i  ftlangaui- 

sela  kuyo  izinyanga  eziukulu  zoku 
i  misa,  ukuze  i  be  inkosi  impela  ; 
i  nga  bi  inkosi  ngokuzalvva  kodwa 
nje,  i  be  inkosi  ngokwengezezela 
ubukosi  ngokubiza  izinyanga  ezi 
nemiti  emikulu  nemilingo  emi- 
kulu  ;  zi  i  mise  izinyanga  lezo. 

Ku  fike  leyo,  y  enze,  y  enze,  i 
tsho  amag^ino  ayo.  Nenye  y  enze 
njalo  ;  y  enze,  i  ti,  "  Mina,  ukuze 
11  ng'  azi  ukuba  ngi  inyanga,  ku/Je 
ukuba  u  kipe  impi,  ngi  sa  ku  pete 
nje,  ukuze  u  ngi  k^onde.  Nampu 
ubulawo.  Ubani,  uma  u  bu  pe/Ja 
esitundwini  sako,  u  in  bize,  u  bone 

As  to  the  custom  of  a  chief  of  a 
primitive  stock  of  kings  among 
black  men,  he  calls  to  him  cele 
brated  diviners  to  place  him  in  the 
chieftainship,  that  he  may  be  really 
a  chief;  and  not  be  one  by  descent 
merely,  but  by  adding  a  chieftainly 
character  by  calling  doctors  who 
possess  medicines  and  charms  ;  and 
these  doctors  place  him  in  the 
chieftainship.86 

One  comes  and  performs  many 
ceremonies,  telling  the  chief  the 
power  of  his  medicines.  Another 
does  the  same ;  he  performs  cere 
monies,  and  says,  "  For  my  part, 
in  order  that  you  may  know  that 
I  am  a  doctor,  it  would  be  well 
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 
vessel,87  and  call  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. 

87  The  isitundu  is  a  narrow-mouthed  vessel,  made  of  a  grass 
called  umsingizane  or  of  izingqondo-zelala,  the  fibres  of  the  vegetable 
ivory ;  the  grass  or  fibres  are  twisted  into  a  small  cord,  which  is  sewn 
together  into  the  proper  form  by  the  fibres  of  the  ilala.  It  is  suffi 
ciently  compact  to  hold  water. 

ke  ukuba  ku  yi  'ku  m  n^nma  nge- 
sikatshana  esi  nge  ngakanani  iia. 
Ku/Je  u  lirige  ngalolu  'suku,  ugi 
se  kona  nje." 

Nenibala  ke  leso  'situndu  sen- 
kosi  si  k^alvve  i  zo  inyanga.  Uku 
si  pe/da  i  pe/ile,  i  m  bize  lowo  o 
inkosi,  o  pambene  nenkosi  leyo,  i 
bonga  namakosi  amadala  a  nga  se 
ko.  Bu  ti  uma  bu  suke  bu  pupu- 
me,  loku  inyanga  le  i  m  biza  nga- 
mand/Ja,  i  tsho  ukuti,  "  Bheka  ke, 
wena  kabani,  u  ze  u  ngi  buze. 
Ngi  ti,  ngaleli  'langa  eli  sen/doko 
se  u  mu  n^umile.  Uma  ku  koria 
tmikonto,  ngi  be  ngi  za  'ku  ku 
tsliela."  Leyo  'nyanga  e  k^ondisa 
inkosi  leyo  ukupatwa  kwesitundu, 
nokubhekisisa  ukwenza  kwobula- 
wo  obu  pe/tlwayo  ukwenza  kwabo, 
ukuze  indaba  i  i  bone  kona  ngoku- 
bheka. 

Nembala  ke  i  k^ede  loko,  inya 
nga  i  ti,  "  U  ze  u  ngi  buze.  Uma 
ku  nga  se  njengokutsho  kwami, 
ngi  ya  'ku  i  la/ila  yonke  imiti,  ngi 
nga  bi  'nyanga." 

I  i  kupe  ke  inyanga  impi,  ukuze 
i  hambe  nayo  ;  i  i  zungeze,  i  tshise 

may  see  whether  you  will  not  cut 
lirn  off  in  a  very  little  time.  It 
.3  well  for  you  to  begin  this  very 
day,  whilst  I  am  here." 

Truly  then  the  vessel  of  the 
chief  is  first  used  by  the  doctors. 
When  he  churns88  it,  he  calls  the 
hief  who  is  the  enemy  of  his 
hief;  and  lauds  ancient  chiefs 
who  are  now  dead.  If  the  ubu- 
lawo  froths  up,  the  doctor  shouts 
his  name  aloud,  and  says  to  his 
chief,  "  Behold,  thou  son  of  So- 
and-so,  hereafter  thou  mayst  take 
me  to  task.  I  say,  on  the  very 
day  when  you  go  out  against  him 
you  will  destroy  him.  If  there 
were  any  danger  I  would  tell 
you."  And  the  doctor  tells  the 
chief  how  to  use  the  vessel,  and  to 
consider  thoroughly  the  action  of 
the  ubulawo  which  is  churned,, 
that  he  may  see  what  will  happen, 
by  looking  into  the  vessel.89 

When  he  has  finished  his  in 
struction  the  doctor  says,  "  You 
can  take  me  to  task.  If  it  does 
not  turn  out  in  accordance  with 
what  I  say,  I  will  cast  away  my 
medicines,  and  be  no  longer  a 
doctor." 

So  the  doctor  leads  out  an  army 
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. 

umuti  wayo,  i  tsho  ukuti,  "  Ncmi- 
konto  yabo  i  ya  'uvama  ukud/Jula 
nje  kinina."  I  i  pelezele  ke,  i  ye, 
i  buye  entabeni,  i  goduke,  i  ze  en- 
kosini. 

Ku  ti  uma  leyo  'nkosi  e  Alase- 
Iwako  ku  kona  kwayo  o  se  ku 
tatiwe,  ngesikati  sokupuma  kwe- 
mpi  inkosi  i  /Jale  pezu  kwenkata, 
ku  fakwe  kuyo,  i  nga  zamazami. 
Loko  'kwenza  njalo  i  ti,  "  Ngi  ya 
m  toma ;  se  ngi  m  nyatele ;  u  se 
ugapansi  kwami.  Ngo  ka  ngi  zwe 
uma  u  ya  'usinda  ngendawo  enjani 
na." 

Si  njalo  ke  isitundu  senkosi; 
isitundu  inyanga  yokubula  kvven- 
kosi.  Ngokuba  inkosi  uma  ku 
kona  lapa  i  tukutelele  ngakona,  i 
ya  kuso,  i  zinge  i  pe/Ja;  futi  i 
kcinsa  yena  lowo  e  m  zondayo  ;  i 
kcinse  li  nga  ka  pumi  ilanga  ngo- 

kwenza  njalo, 
zondayo. 

i  toma  lowo  e   m 

Y  enze  njalo  inkosi  ngesitundu 
sayo ;  indaba  e  za  'kwenza  i  vama 
uku  i  tsho,  ku  nga  k'  enzeki,  i  ti, 
"  Ku  ya  'kuba  ukuti  nokuti ;  ni 
ze  ni  ti  ni  ti."  Ku  njalo  kc  ku  ti 
uma  impi  i  puma,  abantu  ba  bheke 
izwi  eli  za  'uvela  enkosini  loku  ba 
tembisa,  ukuze  b'  ezwe  nonia  ba 

medicines,  and  says,  "  Even  their 
assagais  shall  constantly  miss  you." 
He  goes  a  little  way  with  it,  and 
returns  from  the  top  of  the  hill, 
and  then  returns  to  the  chief. 

And  if  they  already  have  any 
thing  belonging  to  the  chief  that 
is  attacked,  when  the  army  is  led 
forth,  the  chief  sits  without  mov 
ing  on  a  circlet  made  of  medicines 
within  which  that  which  belongs 
to  the  other  is  placed.  Whilst  he 
does  this  he  says,  "  I  am  overcom 
ing  him ;  I  am  now  treading  him 
down ;  he  is  now  under  me.  I  do 
not  know  by  what  way  he  will 
escape."90 

Such  then  is  the  vessel  of  the 
chief;  his  vessel  is  a  diviner  to 
him.  For  if  there  is  any  place 
about  which  the  chief  is  angry,  he 
goes  to  his  vessel,  and  churns  it 
continually  ;  and  spits  in  the 
direction  of  the  person  he  hates  ; 
he  spits  before  sunrise  at  the  time 
of  churning  his  vessel ;  and  sub 
dues  the  man  he  hates. 

A  chief  does  thus  with  his  ves 
sel;  and  he  generally  mentions 
what  he  is  about  to  do  before  it  is 
done,  saying,  "  Such  and  such  will 
happen  ;  and  you  will  do  so  and 
so."  And  so  it  is  when  an  army 
is  led  out,  the  men  look  for  a  word 
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. 

ya  kubantu   abanjani   na.     Loko 
ku  nga  ku  y'  aziwa  ngapambili. 

Kepa  ku  njalo,  ngokuba  futifuti 
inkosi  i  zinge  i  tslio  ukuti,  "  Impi 
a  ni  yi  'kufumana.  Ngi  ti,  Ubani 
se  ngi  m  bulele.  Sc  ngi  m  bona 
lapa  futifuti.  Ni  ya  'utata  izin- 
komo  nje.  A  ku  ko  'Into,  abafazi 
nje." 

Lelo  'zwi  lenkosi  li  ya  tembisa 
cmpini  yayo  ;  i  y'  azi  ukuba,  "Si 
liamba  nje ;  inkosi  so  i  ku  bone 
konke  oku  ya  'kwenzeka,  loko  e 
ku  bona  esitundwini  sayo."  A 
njalo  amakosi ;  a  pata  isitundu,  a 
bula  ngaso. 

Njengaloku  isoka  eli  nobulawo 
obubukali,  ku  ti  lapa  li  bu  pe/ila, 
li  bize  intombi  kabani,  li  bu  pe/tla ; 
ubulawo  bu  lukuzele,  1'  azi  ukuba 
"  Se  ngi  i  n^obile."  Li  tate  izinto 
zayo,  li  zi  fake  okarabeni,  li  i  pe- 
7Je,  ukuze  in/Jiziyo  yayo  i  li  bheke. 
Ku  njalo  ke  ukupe/Ja  umuntu,  e 
pe/Jwa  inkosi. 

Ku  ti  njengamaduna  amakulu  ; 
ku  ti  uma  li  mukile  enkosini  yalo, 
inkosi  i  tsho  ukuti,  "  Ubani,  iioma 
e  mukile,  u  za  'kubuya,  'eze  lapa. 
Se  ngi  /ilezi  pezu  kwake.  A  ng'  a- 
zi  ukuba  u  ya  'u  ngi  shiya  ngen- 

they    are    going.     And   it   is   as 
though  they  knew  this  beforehand. 

But  it  is  so,  because  again  and 
again  the  chief  is  accustomed  to 
say,  "  You  will  not  see  any  army. 
I  say,  I  have  already  killed  So- 
and-so.  I  have  seen  him  here 
again  and  again.  You  will  only 
take  the  cattle.  There  are  no 
men,  but  mere  women." 

The  word  of  the  chief  gives 
confidence  to  his  troops  ;  they  say, 
"  We  are  going  only;  the  chief 
has  already  seen  all  that  will  hap 
pen,  in  his  vessel."  Such  then  are 
chiefs ;  they  use  a  vessel  for  divi 
nation. 

In  like  manner  also  a  young 
man  that  has  powerful  ubulawo, 
when  he  churns  it,  calls  on  the 
name  of  the  daughter  of  such  an 
one,  churning  it  at  the  same  time  ; 
if  the  ubulawo  froths  up,  he 
knows  that  he  has  prevailed  over 
her.  He  takes  some  things  belong 
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. 

It  is  the  same  as  regards  petty 
chiefs  ;  if  one  has  gone  away  from 
his  chief,  the  chief  says,  "Although 
So-and-so  has  departed,  he  will 
come  back  again.  I  am  now  sit 
ting  upon  him.  I  do  not  know 
by  what  way  he  will  go  away  from 

dawo  enjani  na."  Ku  njalo  ke 
ukuhamba  kwamakosi  ngesitundu. 
Inkosi  i  ya  /Jupeka,  i  bo  nevnso, 
i  zakce,  uma  i  pe/ila  isitundu,  si 
nga  ze  sa  vuma  ukuhamba  ka/ile. 
I  ya  /ilupeka  kakulu  ;  ku  nge  se  i 
za  'kufa,  i  za  'kubulawa  enye  in 
kosi;  a  i  kgini  uma  isitundu  si 
nga  i  tembisi.  Ku  njalo  ke  inkosi 
itemba  layo,  li  sesitundwini  sayo. 

Isitundu  lesi,  ku  fakwa  imiti  e 
ubulawo,  i  kandiwe,  ku  telwe  ama- 
nzi,  ku  zinge  ku  pe/Jwa  inkosi.  I 
leso  ke  isitundu.  A  si  so  isitundu 
uma  ku  nge  ko  loko  oku  fakwa 
kuso.  Uma  leso  'situndu  sa  la- 
/tleka,  indaba  enkulu  enkosini. 
Ku  ya  'kuba  uku/Jupeka,  nabantu 
ba  fe  abaningi  ngemva  kwaleso  'si 
tundu  ;  uma  si  nga  bonakali,  izi- 
nyanga  zi  nuke  abantu  abaningi, 
ku  fe  abaniugL  Ku  kandane  izi- 
nyauga  zokumisa  inkosi  isibindi 
ngoku  y  elapa,  na  ngamazwi  oku  i 
kginisa,  ku  ze  ku  pele  ukwesaba, 
uma  i  bona  nembala  i  sa  pila. 

me."     Such  then  is  the  conduct  of 
a  chief  with  a  vessel. 

A  chief  is  troubled,  and  is 
afraid,  and  gets  thin,  if,  when  he 
churns  his  vessel,  it  no  longer 
gives  propitious  indications.  He 
is  greatly  troubled ;  it  is  as  though 
he  was  about  to  die,  or  about  to 
be  killed  by  another  chief;  he  has 
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. 

Various  kinds  of  ubulawo  hav 
ing  been  bruised,  they  are  placed 
in  the  vessel,  and  water  is  poured 
on  them,  and  the  chief  churns 
them  continually.  And  this  is 
what  we  mean  by  a  chief's  vessel. 
It  is  not  a  divining  vessel  if  no 
thing  is  placed  in  it.  If  such  a 
vessel  is  lost,  it  is  a  great  matter 
with  the  chief.  There  will  be 
much  trouble,  and  many  men  die 
after  the  loss  of  the  vessel ;  if  it 
is  not  found,  the  diviners  point  out 
many  men,  and  many  are  killed. 
The  doctors  crowd  together  to  pro 
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.

KWAZULU  irikosi  yakoiia  i  ya  lu- 
mba  enye  inkosi,  be  nga  ka  Iwi 
nayo.  Ku  tatwa  izinto  zakona  zi 
ze  kuleyo  'nkosi,  i  geze  ngezinte- 
lezi,  ukuze  i  n^obe  leyo  'nkosi  lapa 
be  k^ala  ukulwa.  Kanti  kade 
y'  a/ilulwa  ngokutatelwa  izinto. 

Futi  uma  izinkomo  zi  baleka,  zi 
balekela  impi,  ku  tatwe  ubulongwe 
nomkondo  wazo,  ku  yiswe  enko- 
sini,  ukuze  i  zi  pe/tle,  i  /Jale  pezu 
kwazo.  Ku  tiwa,  "  Inkosi  se  i 
Tdezi  pezu  kwazo  ;  se  i  zi  dAlile  ; 
si  ya  'ku  zi  fumana."  Lapa  be  zi 
fumanako,  ba  tslio  ukuti,  "  Inya- 
nga  yenkosi  inyanga  impela." 

Ubulongwe  nomkondo  ku  fakwe 
esitundwini ;  kw  enziwe  inkata,  zi 

A  CHIEF  among  the  Amazulu 
practises  magic91  on  another  chief 
before  fighting  with  him.  Some 
thing  belonging  to  that  chief  is 
taken,  and  the  other  washes  him 
self  with  intelezi,92  in  order  that 
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. 

And  if  the  cattle  fly  from  an 
enemy,  their  dung,  and  the  earth 
which  retains  the  marks  of  their 
footprints,  are  taken  to  the 
chief,  that  he  may  churn  them 
and  sit  upon  them.  And  the 
men  say,  "  The  chief  is  now 
sitting  upon  them  ;  he  has  al 
ready  eaten  them  up ;  we  shall 
find  them."  And  when  they  have 
found  them  they  say,  "The  doctor 
of  the  chief  is  a  doctor  indeed." 

The  dung  and  earth  which  re 
tains  the  mark  of  the  footprints 
are  placed  in  the  chief's  vessel ;  a 
j  circlet  is  made  with  medicines,93 

}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  Intelezi,  various  kinds  of  plants,  &c.,  used  as  charms,  and  be 
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. 

songwc ;  isitundu  si  bekwc  pezu 
kwayo,  ku  /Jalwe.  Loko  ke  'kwe- 
nza  okunjalo,  inkosi  i  ya  tslio 
ukuti,  "  Se  ngi  ba  ii^obile.  Lezo 
'iikomo  se  zi  lapa '}  se  ngi  7dezi 
pezu  kwazo.  A  ng'  azi  ke  uma  zi 
za  'usinda  ngendawo  enjani  na." 

Isitundu  imbenge  e  tungiwe  ka- 
hle  ngelala  ;  i  be  'nkulu,  umlomo 
wayo  u  be  umcinane.  Ku  tiwa 
isitundu  ngokuba  umlomo  u  linga- 
11'  isand/Ja.  Leyo  'nto  i  /Jala 
imisebenzi  yokwazi  kwenkosi.  Ku 
ti  uma  i  tanda  ukubulala  Ubani  o 
inkosi,  i  tate  izinto  zake,  i  zi  fake 
kona,  i  m  blunge,  ukuze  i  m  bulale 
e  nga  se  namand/Ja. 

Ku  ti  lapa  inkosi  se  i  tatela 
enyc,  i  i  peAlc  esitundwini  sayo ;  i 
i  biza  masinyane ;  lapa  i  i  biza,  i 
blieke  kakulu  ukwenza  kobulawo, 
i  tsho  ukuti,  "  Kodwa  ngi  ti  mina 
noma  ubani  ngi  ya  m  n^uina  ika- 
nda ;  kepa  ngi  ti  umkonto  ni  ya 
'ku  u  fumana.  Ngi  ya  bona  uku- 
ba  u  mi  ngobudoda.  Ngi  bona 

in  which  portions  of  them  are 
wrapped  up  :  the  chief's  vessel  is 
placed  on  the  circlet,  and  they 
then  wait.  When  he  has  done 
this,  the  chief  says,  "  I  have  now 
conquered  them.  Those  cattle  are 
now  here  ;  I  am  now  sitting  upon 
them.  I  do  not  know  in  what 
way  they  will  escape." 

The  isitundu  is  a  vessel  which 
is  well  sewn  with  palmetto  fibres ; 
it  is  large,  but  its  mouth  is  small. 
It  is  said  to  be  an  isitundu  because 
its  mouth  is  just  large  enough  to 
admit  the  hand.  All  the  know 
ledge  of  the  chief  is  in  this  ves 
sel.94  If  he  wishes  to  kill  another 
chief,  he  takes  something  belong 
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. 

When  a  chief  has  taken  another 
chief,95  he  churns  him  in  his  ves 
sel  ;  and  at  once  calls  him ;  when 
he  calls  him  he  inspects  carefully 
the  mode  in  which  the  ubulawo 
acts,  and  says,  "  But  I  say  that 
although  I  am  cutting  off  the  head 
of  So-and-so;  yet  I  say  you  will 
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. 

csitundwini  sami  lapa  ngi  m  pe- 
/ilako  ;  ngi  ya  bona  ukuba  ubula- 
wo  bulukuni  lapa  ngi  m  bizako. 
Kodwa  ngi  ti  ngi  ya  'ku  m  n^uraa 
ikanda.  Kepa  a  no  ba  kjinisa  ; 
ba  ya  tsliisa,  ba  uralilo." 

1  tsho  noma  be  ya  'ku  zi  d/Ja 
be  ng'  ezwariga  ubu/dungu,  i  ti, 
"  Ngi  ti,  ni  ya  'u  zi  dAla  li  puma 
ilanga  ;  li  ya  'kuti  li  ti  patsha,  ni 
be  se  ni  m  a/Julile.  Kade  ngi  m 
n^obile.  Ngi  ya  bona  esitundwini 
sami.  Ngi  ti,  ngomso  kusasa  in- 
komo  zi  ya  'kufika  lapa,  ezi  za 
'ubika," 

Ngaloko  ke  impi  i  liambe  i  ne- 
sibindi  sokuti,  "  A  ku  ko  impi. 
Inkosi  Ubaui  se  i  m  bopile.  Si 
ya  'ugwaza  aniabekce  nje  a  nge 
namkuba." 

I  see  this  in  my  vessel  when  I  am 
churning  him ;  I  see  that  the  ubu- 
lawo  is  hard06  when  I  call  him. 
But  I  say  I  shall  cut  off  his  head. 
But  do  you  fight  with  determina 
tion  ;  they  burn  ;  they  are  a  fire."97 

He  also  tells  them  if  they  will 
eat  the  cattle  without  any  loss  to 
themselves,  saying,  "  I  say,  you 
will  eat  up  the  cattle  when  the 
sun  rises ;  whilst  it  is  still  rising 
you  will  already  have  overcome 
him.  I  have  already  overcome 
him.  I  see  it  in  my  vessel.  I 
say  the  cattle  will  come  here  to 
morrow  morning,  to  report  that 
you  have  conquered." 

Therefore  the  army  goes  out 
courageously,  saying,  "  There  is 
no  enemy  with  which  we  shall 
have  to  fight.  Our  chief  has  al 
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.

KWA  ti  ngesikati  sokugula  kuka- 
mamekazi,  umkababa,  ubaba  w'  e- 
muka  wa  ya  emaAlatini  ukufuna 
inyanga  yokumbulula  e  kwa  bula- 
wa  ngabo.  Abantu  ba  m  yalela 
inyanga  yemilozi,  ba  ti,  "  Yiya 
kumancele  o  ya  'ku  ku  siza."  Wa 
fika  kuye,  wa  ti,  "  Mngane,  u  bona 
nje  ngi  fika  kuwe,  ng'  aAlulekile 
kuzo  zonke  izinyanga;  ngi  ti,  um- 
/ilaumbe  wena  u  nga  ngi  siza  ku- 
nezinye  izinyanga.  Ngi  funa  uku- 
liamba  nawe  kusasa."  "Wa  vuma 
Umancele. 

Kwa  sa  kusasa  izulu  li  buyisile, 

WHEN  my  aunt  was  ill,  the  wife 
of  my  father  by  adoption,"  my 
father  went  to  the  forest-country 
to  find  a  doctor  to  dig  up  the  poi 
son  which  was  killing  her.  The 
people  directed  him  to  a  doctor 
with  familiar  spirits,1  saying,  "  Go 
to  Umancele;  it  is  he  who  will 
help  you."  When  he  came  to  him 
he  said,  "  My  friend,  you  see  I 
come  to  you,  for  I  have  got  no 
good  from  all  the  other  doctors ;  I 
think  that  perhaps  you  can  help 
me  more  than  they.  I  wish  you 
to  go  with  me  in  the  morning." 
Umancele  assented. 

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  This,  perhaps,  is  the  best  rendering  we  can  give  to  the  words, 
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  cat  and  baboon  are  said  to  be  amanxusa — attendants,  i.  e. 
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 
those  they  hate.  These  are  of  the  same  character  as  "  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. 

•wa  /Jala  izinsuku  cziuiiigi ;  1'  enza 
umvumbi,  be  nge  nakuhamba. 
Kwa  ti  ngam/ila  li  sayo  ba  puma. 
Sa  bona  be  fika,  si  nga  sa  Iw  azi 
usuku  a  ba  ya  'kufika  ngalo. 

Ekufikeni  kwabo,  ba  tshelwa 
bonke  abantu  e  sa  s'  ake  nabo 
ukuti  i  fikile  imilozi.  Kwa  buta- 
na  abantu  bonke  end/ilini  karaa- 
ntshayo,  o  gulayo.  Ukugula 
kwake,  wa  e  nga  guli  enyameni ; 
u  be  gula  ngokubujelwa  abantwa- 
iia.  Ku  ti  abantu  aba  ngenayo 
ukuza  'kubingelela  inyanga,  si 
ng'  azi  ka/ile  ukuba  u  nemilozi 
impela,  kodwa  s'  azi  ukuti  u  ne 
milozi  ngokuzwa  ngabantu,  si  nga 
bonanga  ngawetu  ame/do. 

Si  ngene  ukubingelela,  abanye 
ba  i  bingelela ;  abanye,  ku  ti,  be 
nga  ka  i  bingcleli,  b'  ezwe  se  ku 
tsho  yona,  i  ti,  "  Sa  ku  bona, 
bani,"  i  m  biza  ngegama  lake.  'E- 
tuke,  a  ti,  "  Au  !  ku  tsho  pi  loku  1 
Ngi  be  ngi  bingelela  Umancele  lo 
na." 

Kwa  sa  kusasa,  kwa  pumelwa 
ngapand/Je  esangweni  lomuzi  uku- 
ya  'kubula  inyanga.  Umancele 
wa  ti,  "  O,  nkomid/Jilale,  (igama 

change  of  weather,  and  he  staid  at 
Umancele's  house  many  days  ; 
there  was  very  heavy  rain,  so  that 
they  could  not  set  out.  On  the 
first  fine  day,  they  set  out.  We 
saw  them  on  their  arrival,  not 
knowing  the  day  on  which  they 
would  come. 

When  they  came,  all  the  people 
that  lived  with  us  were  told  that 
the  familiar  spirits  had  come.  All 
the  people  collected  in  the  house 
of  Umantshayo,  the  sick  person. 
Her  sickness  was  not  that  she  was 
in  suffering ;  she  was  sick  because 
all  her  children  died.  We  who 
went  in  to  salute  the  doctor  did 
not  know  for  certain  that  he  had 
familiar  spirits,  but  we  heard  it 
said  by  other  people  that  he  had  ; 
we  had  seen  nothing  with  our  own 
eyes. 

When  we  had  gone  in  to  salute, 
some  saluted  the  familiar  spirits ; 
but  others  before  they  saluted 
heard  the  spirits  saluting  them, 
saying,  "Good  day,  So-and-so," 
calling  the  person  by  his  name. 
He  started,  and  exclaimed,  "  0  ! 
whence  does  the  voice  come?  I 
was  saluting  Umancele  yonder." 

In  the  morning  they  all  went 
out  to  the  gateway  of  the  village 
to  enquire  of  the  diviner.  But 
Umancele  said,  "  O,  Unkomidhli- 
lale,2  (my  father's  name  which  was 

2  U-nkom'-i-dhl'-i-  lale,  The-bullock-which-eats-and-lies-down. 
plying  that  he  lives  in  the  midst  of  abundance. 

Im- 

likababa  a  li  kr^anjwa  imilozi,)  a 
ng'  azi  mina  uku  ku  tshcla  izwi 
noma  li  linye  lokuti  nokuti.  A 
kona  amakosi  a  ya  'ku  ku  pendu- 
la." 

Bala  a  pendula,  a  ti,  "  Nkomi- 
dAlilale,  si  nge  bule  u  nga  si  koke- 
langa  'Into.  A  u  boni  ngani  uku- 
ba  si  ze  'ku  ku  siza  1  Koka  inko- 
mo,  ukuze  si  ku  kanyisele  izinto  o 
wa  bulawa  ngazo." 

A  sa  bona  nmuntu  o  kulumayo 
nonkomid/tlilale  ;  s'  ezwa  izwi  nje 
li  tsho  li  ti,  "  Funa  inkomo."  Sa 
k^alaza  ukuti,  "  Au,  Umancele 
umlomo  wake  u  tulile  nje.  Ku 
kuluma  pi  loko  na  ?"  Sa  bhekana 
sonke  omunye  nomunye. 

UnkomidAlilale  wa  ngena  nga- 
pakati  ukufuna  inkomo,  wa  i 
tshaya,  wa  ti,  "  Nansi  ke,  makosi, 
inkomo  yenu.  Mbala  vim  a  ni  tsho 
ni  ti  nina  ni  ze  'u  ngi  vusa,  ngi 
nge  ngabe  nenkomo,  noko  zi  nga 
se  ko  ;  za  pelela  ezinyangeni ;  ngi 
ni  nika  yona  eya  salayo  kuzo." 
Ya  bonga  imilozi,  ya  ti,  "  Ku/ile. 
Si  ya  i  bonga  inkomo  yako."  Wa 
/Jala  pansi  ubaba, 

Ya  kuluma  imilozi,  ya  ti, 
"  NkomidAlilale,  u  ya  gulelwa 
umfazi  wako.  U  se  mutsha.  U 

given  him  by  the  spirits,)  for  my 
part  I  cannot  give  you  a  single 
word,  one  way  or  the  other.3 
There  are  masters4  who  will 
answer  you." 

And  they  did  answer,  saying, 
"  Unkomidhlilale,  we  cannot  di 
vine  unless  you  pay  us.  Do  you 
not  see  that  we  have  come  to  help 
you  1  Give  us  a  bullock,  that  we 
may  show  you  the  things  which 
are  killing  you." 

We  did  not  see  any  one  speak 
ing  with  Unkomidhlilale  ;  we 
merely  heard  a  word  telling  him 
to  get  a  bullock.  We  looked 
round,  saying,  "  O,  Umancele's 
mouth  is  quite  still.  Whence 
does  the  voice  come  ? "  We  all 
stared  one  at  the  other. 

Unkomidhlilale  went  into  the 
cattle-pen  to  look  for  a  bullock, 
and,  selecting  one,  said,  "  Here  is 
your  bullock,  my  masters.  Truly 
if  you  are  come  to  give  me  life 
again,  I  cannot  refuse  a  bullock, 
even  though  there  are  none  left ; 
they  have  all  gone  to  the  doctors  ; 
I  give  one  which  was  left."  The 
spirits  returned  thanks,  and  said, 
"  It  is  well.  We  thank  you  for 
the  bullock."  My  father  sat  down. 

The  spirits  spoke,  saying,  "  Un 
komidhlilale,  it  is  your  wife  who 
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. 

ya  mangala  ukuti,  *  Ini  ?  Loku 
lo  'mfazi  ngi  mu  tete  kuyise  e  in- 
tombazana ;  wa  fika  lapa  kumi, 
wa  zala  umntwana  wentombi  ; 
ngemva  kwake  kw'  ala  ukuzala  ; 
wa  zalela  pansi.  Kw  enze  njani 
na  1 '  Kepa  tina  si  za  'ku  ku 
tshela  6  kw  enza  ngako  loko  kum- 
kako.  Wena  u  ya  funa,  u  ti, 
*  Umkami  w  ekge  pi  ? '  Kepa 
k'  ekgunga  'ndawo ;  ukufa  ku  m 
fikele  ekaya,  ni  d/Ja  ntshwala. 
Umuntu  owa  m  bulalayo.  Um- 
kako  wa  fa  ngobu/Je.  Wa  ti  e 
pumela  pand/ile  ukuya  'kutunda, 
kanti  lowo  'muntu  u  m  /Jomele  ; 
wa  ti  'esuka,  wa  e  fika,  wa  tabata 
igade  lomtondo  wake,  wa  li  songa 
endaweni  yake,  wa  ti  en/iliziyweni 
yake,  'Ku  njani  kc?  Loku  e 
ng'  ala,  e  nga  vumi  ukuba  a  be 
imikami,  ngi  za  'ku  m  swezisela, 
ukuti,  ngi  za  'kubulala  inzalo 
yake,  a  /ilupeke  naye  njengami.'  " 

Loku  okwa  tshiwo  imilozi  ukuti 
k\va  ba  njalo,  wa  tabata  imbozisa, 

are  astonished  and  say,  '  What  is 
this  ?  For  I  took  this  wife  from 
her  father  when  she  was  still  a 
little  girl ;  she  came  here  to  me, 
and  gave  birth  to  a  female  child  ; 
after  that  she  could  not  have  chil 
dren  ;  she  gave  birth  for  the 
ground.5  How  has  this  happen 
ed  ? '  But  we  are  about  to  tell 
you  how  this  happens  to  your 
wife.  You  ask  where  your  wife 
walked  over  poison.6  But  she 
has  no  where  walked  over  poison ; 
the  disease  came  to  your  house 
when  you  were  drinking  beer.  It 
is  a  man  who  injured  her.  Your 
wife  died7  for  her  beauty.  She 
went  out  to  make  water,  but  the 
man  was  watching  her ;  and  when 
she  went  back,  he  took  the  earth 
which  was  saturated  with  her 
urine,  and  wrapped  it  up,  and  said 
in  his  heart,  '  How  now  then  does 
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.' " 

The  spirits  said  he  did  thus  : — 
He   took   poisonous    plants8    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 
suffer  by  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 

ukuti  umd/Jebe  nembuya  nezinto 
ezinye  ezibulalayo,  wa  zi  /ilanga- 
nisa  negade  lomtondo  wake,  wa 
tunga  izingcaba,  wa  zi  mbela  eziko 
ngapansi  kwomlilo,  ukuze  ku  ti 
ngesikati  lapa  owesifazana  e  piswa 
umtondo,  a  ti  lapa  e  ti  ka  tunde, 
ku  be  bu/Jungu  esinyeni,  ku  tshi- 
se.  Wa  m  bulala  ngaloko.  Bala 
ngemva  kwaloko  wa  be  'ya  tata 
isisu,  sa  d/ilula.  Kepa  tina  'mi- 
lozi  si  namand/da  ukuya  'ku  ku 
mbulula  loko.  Si  nga  ya  si  ku 
tabate,  si  bnye  nako,  ni  ku  bone 
ngame/ilo  eiiu.  A  si  namand/Ja 
okuti,  'Hamba,  u  ye  cnyangeni 
ngokwelapa,  i  bozise  loko.'  Z'  a- 
Aluleka  zonke.  Ku  ya  'kuya  tina 
'milozi.  Si  ya  'kuhamba  ngomso. 
Nam/ila  nje  si  katele.  Si  se  za 
'upurnula." 

Kwa  vela  nabanye  aba  bulawa 
kanye  naye,  ba  ti,  "  Nati,  makosi, 
ni  y'  azi  ukuba  sa  s'  ake  'ndawo 
nye,  s'  aleka  kulowo  'muntu." 

bound  them  up  with  the  earth  im 
pregnated  with  her  urine,  and 
made  little  bags  of  skin,  in  which 
he  placed  the  mixture,  and  buried 
them  under  the  fireplace  of  his 
own  hut,  that  when  the  woman 
had  a  call  of  nature  and  went  to 
make  water,  she  might  have  a 
burning  in  her  bladder.  He  in 
jured  her  by  these  means.  After 
that  indeed  she  became  pregnant, 
but  miscarried.9  The  spirits  con 
tinued,  "  But  we  spirits  can  go 
and  dig  up  the  mixture.  We  can 
go  and  take  it  and  bring  it  here, 
and  show  it  to  you.  We  cannot 
advise  you  to  go  to  a  doctor  for 
the  sake  of  obtaining  his  advice, 
that  he  may  cause  that  which  is 
injuring  you  to  rot.  The  doctors 
can  do  nothing.  We  spirits  will 
go.  We  will  go  to-morrow.  To 
day  we  are  tired.  We  are  now 
going  to  rest." 

Others  came  forward  who  had 
been  injured  at  the  same  time 
with  her,  and  said,  "  You  know, 
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. 

3o3 

Ya  ti  imilozi  kundayeni,  "Si 
y*  azi  ukuti  wena  u  indodana  kan- 
komid/ililale.  Wa  bulawa  nawe 
ngobu/ile  bomfazi  wako ;  a  ku  ta- 
ndwanga  ukuba  a  zekwe  u  we 
umubi  kangaka ;  kepa  wena  wa  m 
zeka  ngamaiid/Ja  ako — ngokuba 
wa  b'  u  nezinkomo  ezin/ile,  za  ta- 
ndeka  kuyise  wentombi,  wa  ku 
nika  yona ;  kepa  kulowo  'muntu 
kwa  ba  isizondo  kuye  ukuti.  '  Ini 
ukuba  intombi  in/Je  kangaka  Uja- 
du  a  i  nike  umfokazana  e  mubi 
kangaka  na  ?  Wa  ti,  '  JSTgi  za  'ku 
111  bulala,  ngi  m  shiyise  yona  ;  si 
bone  ukuba  e  file  a  ngi  yi  'ku  i 
zeka  na.'  Wa  bulawa  ngaloko 
wena.  Kepa  amad&lozi  akwini  a 
wa  vumi  ukuba  u  fe,  a  ti,  '  Ku 
ng'  enzeke  ukuba  umntwana  wetu 
a  bulawe  ngobu/ile  bomfazi  wake. 
Sa  mu  nika  izinkomo  ukuba  a 
zeke,  nati  si  dume  ngoku  m  pata 
ka/Je.'  Kodwa  ke,  ndayeni,  noko 
u  hamba  ngosuku  Iwananiu/Ja,  u 
ya  bulawa,  namad/Jozi  a  wa  sizi 
'Into,  ngokuba  u  ku  iireanele  njalo 
ukuze  a  buye  nesidumbu  sako. 
Si  za  'kuya  'ku  ku  mbulula  loko 

The  spirits  said  to  Undayeni, 
"  We  know  that  you  are  Unkomi- 
dlililale's  son.  You  too  are  in 
jured  on  account  of  your  wife's 
beauty  ;  it  was  not  liked  that  she 
should  marry  one  so  ugly  as  you 
are  ;  but  you  took  her  to  wife  be 
cause  you  were  powerful — because 
you  had  so  many  beautiful  cattle, 
which  were  an  object  of  admira 
tion  to  the  maiden's  father,  and  so 
he  gave  her  to  you  ;  and  that  ex 
cited  hatred  in  the  other's  heart, 
and  he  said,  '  How  is  it  that  Ujadu 
has  given  so  beautiful  a  damsel  to 
so  ugly  a  beggar  as  that  ?  I  will 
kill  him,  and  force  him  to  leave 
her  ;  and  when  he  is  dead  we  shall 
see  whether  I  shall  marry  her  or 
not.'  You  were  made  ill  on  that 
account.  But  the  spirits10  of  your 
people  would  not  allow  you  to  be 
killed,  but  said,  '  It  cannot  be  per 
mitted  that  our  child  should  be 
killed  on  account  of  the  beauty  of 
his  wife.  We  gave  him  cattle 
that  he  might  marry,  and  we  be 
honoured  for  treating  him  well.' 
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. 

DTVINETCS. 

owa   bulawa   ngako,    u   ku    bone 
iigame/ilo." 

Kwa  ti  kusasa  ya  tsho  imilozi, 
ya  ti,  "  Si  pe  ni  ukudAla,  s'  enca- 
me,  si  hambc."  Kwa  funwa  uku- 
d/Ja,  kwa  letwa  utshwala  bu  ngo- 
kamba,  Iwa  bekwa  kumancele ; 
wa  puza  ke  nabantu  bake,  kwa 
pela.  Ya  bonga,  ya  ti,  "Si  ya 
bonga  ke ;  se  si  hamba,  si  hamba 
nabakwini — Ukcuba  nobutongwa- 
ne  iiabo  bonke  bakwini.  A  si 
tsho  ukuti  loko  si  ya  'ku  ku  tata 
obala;  si  ya  'kulwa  nabakona ; 
koclwa  si  ya  'ku  b'  a/Jula,  si  buye 
nako  loko.  Sala  iii  ka/Je  ke." 
Ya  hamba. 

Sa  sala  tina  nomanccle  nabantu 
bake,  si  mangele  si  ti,  "  I  za  'kuba 
'ndaba  ni  lena  na?"  Y'  emuka 
ainasuku  amatatu.  Umancelc  wa 
sala  nati.  Sa  buza  kuye  ukuti. 
"  I  ya  'kufika  nini  na?"  Wa  ti, 
"  Na  ngomso  i  nga  fika,  uma  pa 
mbili  ku  nge  lukuni,  i  b'  aAlulile 
Kodwa  a  ng'  azi  nami  usuku  Iwo 
kufika  kwayo,  ngokuba  a  ba  ng 
tshclanga  usuku  a  ba  ya  'kubuy; 

ircd,  and   you  shall  see  it  with 
our  own  eyes." 

On  the  following  morning  the 
pirits  said,  "  Give  us  some  food, 
hat  we  may  eat  and  set  out." 
The  people  fetched  food,  and  beer 
n  a  pot,  and  placed  it  before  Uma- 
icele  ;  he  and  his  people  ate  and 
Irank  it  all.  The  spirits  returned 
hanks  and  said,  "  We  thank  you  ; 
we  are  now  going ;  we  are  going 
with  the  spirits  of  your  people — 
with  Ukcuba  and  Ubutongwane 
and  all  the  people  of  your  house.12 
We  do  not  say  that  we  shall  take 
that  which  is  killing  you  without 
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 
bye."13  They  went. 

We,  Umancele  and  his  people 
remained,  we  wondering  and  ask 
ing,  "  How  will  this  matter  turn 
out  1 "  The  spirits  went  away  for 
three  days.  Umancele  remained 
with  us.  We  asked  him  when  the 
spirits  would  come  back  again. 
He  replied,  "  They  may  come  per 
haps  to-morrow  if  they  do  not  find 
it  a  difficult  work  where  they  are 
gone,  and  they  conquer  them. 
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. 

13  Compare  this  contest  between  the  contending  factions  ot  the 
Amatongo  with  the  battle  of  the  good  people,  given  in   «  The  Confes 
sions  of  Tom  Bourke,"  Croker's  Fairy  Legends. 

ngalo,  ngokuba  ba  ya  cziteni.  S 
ya  'kubona  ngoba  se  be  fika  nje. 

Si  buzo  tina,  si  ti,  "  Uma  be  fi 
kilo  si  ya  'kubona  ngani  na?"  1 
ti  Umancele,  "  Ni  ya  'kuzwa  iz\v 
labo ;  noma  ni  banga  umsindo,  n 
kuluma  ngamand/Ja,  ba  ya  'kuti 
'  Tula  ni ;  si  fikile.'  Noma  n 
ng'  ezwa,  lowo  o  pakamisa  umsiiuL 
ba  ya  'ku  m  biza  ngegama  lake,  b: 
ti,  '  Tula,  bani.  A  u  zwa  ini  na  r( 
Ku  ya  'kuba  njalo  kc  ukufika 
kwabo." 

Umancele  wa  be  e  pakati  kweti 
njengomuntti  wasemizini,  e  ng;i 
faui  nenyanga ;  wa  cl/ila,  wa  puza 
nabantu  bake. 

Kwa  ti  ngolwcsino  ntambama 
kwa  fika  wa  munyo  umlozi ;  s'  e- 
zwa  u  se  u  ti,  "Ngi  fikile."  Wa 
buza  Umancele,  wa  ti,  "  Ubani 
na?"  Wa  ti,  "Ng'  Ubani,"  u 
tsho  igama  lawo.  Wa  buza  ftiti 
Umancele,  wa  ti,  "Au,  bani, 
bonke  ba  pi  na  ?  "  Wa  ti,  "  Au, 
si  ya  /dupeka.  Ba  sole  ;  ba  ya  fa 
abantu;  ba  ya  si  gwaza;  a  ba 
vumi  ukuba  si  mbulule;  kodwa 
nati  si  namadoda  akwiti  a  ya  Iwa 
nabo.  Ngi  ze  'ukccla  ukud/Ja. 
Si  lambile.  Ngi  ya  buyela.  A 
ngi  z'  'ulala  lapa," 

We    sliall    know    only    by    their 
arrival." 

When  we  asked  how  we  should 
know  when  they  arrived,  Uina- 
ncele  said,  "  You  will  hear  them 
speak  ;  and  if  you  are  making  a 
great  noise  and  talking  aloud,  they 
will  say,  « Be  quiet ;  we  are  come.' 
And  if  you  do  not  hear,  they  will 
call  him  by  name  who  is  making 
the  noise,  and  say,  <•  Be  quiet,  you 
So-and-so.  Do  you  not  hear  ? ' 
Thus  it  will  be  when  they  come." 

Umancele  was  amongst  us  like 
a  stranger,  not  like  a  doctor ;  he 
and  his  people  ate  and  drank. 

On  the  fourth  day  in  the  after- 
:ioon  one  spirit  came,  and  we 
icard  it  saying,  "  I  have  come." 
Umancele  asked,  "  Who  are  you  ?" 
_t  replied,  "  I  am  So-and-so,"  giv- 
ng  the  name  of  the  spirit.  Uma- 
icele  again  enquired,  saying,  "  O, 
So-and-so,  where  are  all  the  rest  ?" 
't  replied,  "  O,  we  are  troubled. 
They  remain  behind ;  the  people 
re  dying  ;14  the  enemy  is  stabbing 
s  ;  they  will  not  let  us  dig  up 
tie  poison ;  but  we  too  have  our 
icn,  and  they  are  fighting  with 
licm.  I  have  come  to  ask  for 
ood.  We  arc  hungry.  I  am 
I  shall  not  sleep 

oing   back. 

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 
>emg  carried  away  by  the  river.  See  above,  p.  225,  note  7G 

Kwa  funwa  ukud/Ja,  kwa  be- 
kwa  kumancele,  noma  isikafu,  no- 
ma  utshwala.  Wa  d/*la  Umancelc, 
\va  kqedu.  TJnilozi  wa  bonga,  wa 
ti,  "Sala  ni  kuAle."  Wa  buza 
Umancele,  wa  ti,  "  Ni  ya  'kubnya 
nhii  na  1 "  Wa  ti,  "  A  ng'  azi, 
ngokuba  abantu  ba  katele  ;  u  loku 
sa  fika,  amasuku  omatatu  sa  Iwa 
njalo  ku  ze  ku  be  namu/da.  Um- 
Alanmbe  na  ngomuso  si  nga  fika. 
A  ng'  azi  ;  si  ya  'knbona  pambili." 
W  emuka. 

Sa  lala  Iwesi/Janu.  Kwa  ti 
ngomso  cmini,  sa  ti  si  /tlczi,  si 
ng'  azi  'luto,  s'  ezwa  se  i  tsho  em- 
samo,  i  ti,  "  Tula  ni  umsindo  ;  so 
si  fikile  ;  kodwa  a  si  fiki  sonkc ; 
abanyc  b*  em  tike  namanzi." 

Wa  buza  Umanccle,  wa  ti, 
"  Obani  na  ?  " 

Ya  ti,  "  Ubutongwane,  Ka 
vumi  ukuwela ;  w'  csaba  anmnzi. 
Kodwa  nezirito  c  be  si  ye  'ku  zi 
tata,  a  zi  pelele ;  zi  inukile  futi 
namanzi ;  ku  muke  ingcaba  kabani, 
e  nokuti  noktiti  yake;  nekabani 
y'  emuka  njalo  ;  kodwa  ezinye  zi 
kona ;  ekabani  nobani  bonke  aba 
takatelwayo,  si  fika  nazo." 

The  people  fetched  food  and 
placed  it  before  Umancele,  both 
t;olid  food  and  beer.  He  ate  it  all. 
The  spirit  returned  thanks,  and 
said,  "  Good  bye."  Umancele 
asked  when  they  would  come 
back.  It  stiid,  "I  do  not  know, 
for  the  people  are  tired  ;  from  the 
time  we  got  there,  all  three  days, 
we  have  been  constantly  fighting 
till  to-day.  Perhaps  we  may  come 
to-morrow.  I  cannot  say ;  we 
shall  see  by  and  bye."  It  de 
parted. 

We  retired  to  rest  on  the  fifth 
day.  On  the  morrow  at  noon,  as 
we  were  sitting  unconscious  of  any 
thing,  we  heard  the  spirits  speak 
ing  at  the  upper  part  of  the  house, 
saying,  "  Cease  your  noise ;  we 
are  come ;  but  we  are  not  all  here  ; 
some  have  been  carried  away  by 
the  river." 

Umancele  asked  who  they  were. 

They  replied,  "  Ubutongwane. 
He  would  not  cross  ;  he  was  afraid 
of  the  water.  But  all  the  things 
which  we  went  to  fetch,  are  not 
here  ;  they  too  were  carried  away 
by  the  water ;  the  little  bag  of 
So-and-so,  the  one  with  such  and 
such  things  in  it,  has  been  carried 
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. 

Tina  a'  ezwa  sc  ku  tiwa,  "  I  fi- 
kilc  imilozi,"  ku  nycuyczwa  aoma- 
mo.  Sa  buza,  sa  ti,  "  I  fike  nini 
iia ?  "  Ba  ti,  "I  fike  emini  nje, 
Kepa  i  ti,  uyi/tlo  u  mukile  nama- 
nzi,  nezinto  ezinyc  zi  muke  nama- 
nzi."  Sa  puma  ukuti,  "  Ake  si  ye 
'kuzwa  nati."  Sa  ngena  end/dim, 
sa  /Jala ;  s'  ezwa  bala  ku  njalo,  i 
kuluina  imilozi.  Sa  funa  ukuba  i 
kuluma  pi.  Sa  blieka  emlonyeni 
kamancele  ;  a  sa  bona  'kukuluma. 
Sa  ko/Jwa  uma  ku  tsho  pi  loko  na. 

I  ti,  "  Si  fike  sonke."  I 
impi  yayo  uku/Jabana  kwayo.  I 
ti,  "  Sa  b'  a/ilula.  Ukuze  si  b'  a- 
/Jule,  sa  b'  enzela  ingomanc  ngom- 
lilo ;  sa  b'  a/Jula.  Sa  Alala,  si 
linda  umlilo,  ukuzc  u  kcime,  si 
mbulule  izinto  lezi  e  si  fika  nazo  ; 
kwa  ba  njalo  sa  zi  mbulula,  si  fika 
nazo  zonke.  Ni  ya  'ku  zi  bona 
kusasa,  ukuti  nokuti  njalo." 

Kwa  sa  kusasa,  kwa  ti  emini 
kwa  kitsliwa  izinto  zonke  encl/tlini, 
kwa  sindwa,  ukuze  izibi  zonke  zi 
pnme  ;  y'  oma  ind/du  ;  kwa  butwa 
abaiitu  baleyo  'mizi  yakwiti  ukuza 

We  lieard  our  mothers  whisper 
ing  that  the  spirits  had  come.  Wo 
asked  when  they  came.  They 
said,  "  Just  now,  at  noon.  But 
they  say,  your  father  has  been 
carried  away  by  the  river,  and 
some  of  the  things  also."  We 
went  out,  saying,  "  Just  let  us  go 
and  hear  too,"  We  went  into  the 
house  and  sat  down  ;  and  truly  we 
heard  it  was  so  ;  the  spirits  were 
speaking.  We  tried  to  discover 
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. 

The  spirits  said,  "  We  have  all 
come."  They  related  all  the  acts 
of  the  army.  They  said,  "  We 
conquered  them.  In  order  that  we 
might  conquer  them,  we  made  an 
attack  with  fire ;  and  so  conquered 
them.  We  remained  watching  the 
fire,  that  when  it  had  gone  out  we 
might  dig  up  the  things  which  we 
have  brought ;  so  we  dug  them 
up,  and  have  brought  them  all. 
You  will  see  them  in  the  morning, 
every  one  of  them." 

On  the  following  day  at  noon, 
every  thing  was  taken  out  of  the 
house,  and  the  floor  was  smeared 
with  cowdung,  that  all  dust  might 
be  taken  away ;  the  floor  dried ; 
arid  all  the  people  of  our  villages1* 

15  There  were  three  villages  situated  near  each  other,  and  the  in 

habitants  of  all  of  them  came  together. 

'kubona  izinto  czi  fikilcyo.  Kwa 
kctwa  abadala,  amadoda  ncsifuza- 
na,  aba  za  'kungena  end/Jini ;  kwa 
ti  abancane  bcsifazana  nabalisa 
abancane  ba  Alungwa ;  a  ba  ngena, 
ba  sala  ngapand/Je.  Kwa  tiwa, 
abancane  a  ba  nako  ukungena  la- 
pa  ;  a  ku  fanelc  ukuba  ba  boniswe 
izinto  zobulima  obubi. 

Kwa  ti  be  sa  kuluma,  ya  ti 
imilozi,  "  Hlela  ni,  ni  Male  ka/Je, 
ni  tule  umsindo,  ni  ti  nya."  Bala 
kwa  ba  njalo,  ba  tula,  ba  ti  nya. 
Ya  tsho  imilozi,  ya  ti,  "  Kgapcla 
ni  oku  wayo."  Ba  /Jala  ngoku- 
kgapcla.  B'  ezwa  kw  e/ila  into 
pczuhi,  i  njcngento  i  ponswe  umu- 
ntu,  i  ti  gcitshi.  Kwa  ba  kuningi 
kw  enze  njalo  ukuwa  kwako,  kwa 
za  kwa  pelela.  Kwa  ti  se  ku 
pelile,  ya  tsho  ukuti,  "  Ku  bute 
ni  ]  ku  pelcle  marije."  Ba  ku 
buta.  Ku  ti  a  ba  nga  ku  boniyo, 
b'  ezwe  se  u  tsho  umlozi,  u  ti, 
"  Blicka  ni  okunye ;  nako  ngo- 
tingo  olutilc,  nokunye  kwolutile." 
Ba  ku  buta  konke. 

Ya  tsho,  ya  ti,  "  Ku  pelele  ke 
inanje.  Hamba  ni,  ni  ye  emfu- 
leni,  emadwalcni,  ni  ku  Alakazcle 
kona ;  ni  ya  'kubona  kona  izinto 

were  collected  to  sec  the  things 
which  had  come.  The  old  people, 
men  and  women,  were  chosen  to 
go  into  the  house.  The  young 
people,  female  and  male,  were 
separated  ;  they  did  not  go  in,  but 
remained  outside.  They  said 
young  people  could  not  go  in  ;  it 
was  not  proper  for  them  to  see  the 
things  of  wicked  sorcery. 

As  they  were  still  speaking,  the 
spirits  said,  "  Arrange  yourselves 
properly,  and  be  quite  quiet." 
And  truly  they  were  absolutely 
silent.  The  spirits  said,  "  Look 
about  you  for  that  which  falls." 
They  waited  and  watched.  They 
heard  something  fall  from  above, 
like  a  thing  thrown  by  some  one ; 
it  fell  with  a  sound.  Many  things 
fell  in  this  way,  until  all  had 
fallen.  "When  all  had  fallen,  the 
spirits  said,  "  Collect  them ;  all 
are  now  here."  They  collected 
them.  When  there  was  any  thing 
they  did  not  see,  they  heard  a 
spirit  saying,  "  See,  there  is  some 
thing  else  ;  there  it  is  near  such  a 
wattle  ;  and  there  is  another  by 
such  a  wattle."10  They  collected 
every  thing. 

The  spirits  said,  "  You  now 
have  every  thing.  Go  to  the  rocks 
in  the  river,  and  spread  them 
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. 

c  na  bo  ni  zi  funa ;  ingcaba  kabani, 
nariso  otile,  nckabani  ctile."  Ya 
z'  a/ilukanisa  zonke  izingcaba  nga- 
baninizo. 

Ya  ti,  "  Ilamba  ni  kc,  ni  kcite 
cmanzini  unia  so  ni  bonile,  ku 
muke  nanianzi.  Ni  ya  'kupila ; 
no  bo  c  fclwa  u  ya  'kupila  ;  nogu- 
layo  u  ya  'kutokoza,  ukuzc  n'  azi 
nkuba  si  izinyanga  impcla." 

Bala  b'  cmuka,  ba  /dakazcla 
emanzini ;  abanyc  ba  fmnana  ubu- 
/Jalu  bwabo  ;  abanyc  ba  furaana 
mn/Jaba  u  botshiwc ;  nabanye  ba 
fumana  izidwaba  zabo ;  nabanye 
ba  fnmana  iziziba  zabo;  bonke  ba 
fumana  okwabo  njalo  ;  ba  ku  la/Ja 
emanzini,  kw'  emuka.  Ba  geza 
izand/ila  nemizimba,  be  ti,  "  Si 
nge  goduke  nepunga  lamanyala." 

Ba  fika  ekaya,  sa  buza  kwoma- 
me  ngokunyenyeza  ukuti,  "  Ni  zi 
fumene  izinto  zonke  zetu  na  ? " 
Ba  ti,  "  Au,  impela.  Si  ya  kolwa 
nkuba  ba  izinyanga.  Se  si  ku 
bonile  •  nokuti  kukabani,  e  sa  si 
ku  bona  ku  nga  ka  la/deki ;  zonke 
izinto  e  si  z'  aziyo  sa  zi  bona.  Si 
y'  etemba  ukuba  si  za  'kusinda 
manje." 

the  tilings  wliicli  yon  have  been 
looking  for  ;  So-and-so's  little  bag, 
and  such  and  such  a  thing  you 
will  see ;  and  that  thing  of  So- 
and-so."  They  distinguished  all 
the  little  bags  according  to  the 
persons  to  whom  they  belonged. 

They  said,  "  Go  then,  and  cast 
them  into  the  water  when  you 
have  seen  them,  that  they  may  be 
carried  away  by  it.  You  will  get 
well ;  and  she  whose  children  died 
will  get  well ;  and  he  who  is  sick 
will  rejoice,  that  you  may  know 
that  we  are  indeed  diviners." 

So  they  went  and  spread  them 
out  by  the  water;  some  found 
their  beads ;  some  found  earth 
bound  up ;  others  found  pieces  of 
their  old  tattered  garments ;  others 
their  rags;  all  found  something 
belonging  to  them;  they  threw 
them  into  the  water,  and  they 
were  carried  away.  They  washed 
their  hands  and  bodies,  saying, 
"  We  cannot  go  home  with  the 
stench  of  this  filth  upon  us." 

When  they  came  home  we  asked 
our  mothers  in  whispers  if  they 
had  found  all  our  things.  They 
replied,  "  Yes,  surely.  We  be 
lieve  that  they  are  diviners.  We 
have  seen  the  things;  there  was 
that  of  So-and-so  which  we  used 
to  see  before  it  was  lost ;  we  saw 
every  thing  which  we  knew.  We 
now  believe  that  we  shall  get 
well." 

Kwa  ti  ngangomuso  Umancclc 
wa  nikwa  inkomo  yakc.  Wa 
valelisa,  \va  goduka.  Sa  bonga, 
sa  ti,  "  Hamba  ni  ka/ile  ke,  ma- 
kosi.  Si  bonile  ubimyanga  benu. 
Kodwa  se  si  ya  'kuk^apela  uku- 
pila  kodwa."  B'  emuka. 

Sa  sala  si  bhekile.  Wa  si  tata 
isisu  Umantsliayo ;  za  pela  izinya- 
nga  zokubelota ;  wa  beleta ;  ingane 
ya  /Jala  amasuku  ama/tlanu,  ya 
/tlabeka,  ya  tsho  ngapansi  na  nga- 
pczulu,  ya  d/Jula.  Sa  buycla 
emuva,  sa  ti,  "  Au  !  loku  ku  tiwe 
si  mbululiwe,  ku  vela  pi  loku  na  ? 
Hau  !  si  za  'uk^apela  ngcmuva ; 
uma  si  bona  ku  ba  nje,  si  ya  'ude- 
la,  si  ti,  nokumbululwa  a  ku  sizi 
'luto.  Si  ya  /Jupeka." 

Wa  /Jala  isikati  eside ;  wa  ta- 
bata  isisu  ;  za  pela  izinyauga  zakc  ', 
\va  beleta ;  ya  /ilala  ingane  ama 
suku  a  nge  mangaki ;  kwa  ba 
njalo  ya  tsho  ngapansi  na  ngape- 
zulu,  ya  dAlula. 

Sa  ti,  "  Hau  !  okona  'ku  i  ko  i 
ku  pi !  Loku  se  si  bona  ku  se  si 
kale.  Inkomo  yetu  sa  i  dclela  ni  ? 
I  ku  pi  na,  loku  si  nga  sa  boni 
umntwana  njena  na  V  Sa  ti,  "  O, 
imilozi  i  ya  si  ko/Jisa.  A  i  taba- 
tanga  ukufa  e  sa  bulawa  ngako. 

On  the  morrow  Umancclc  was 
given  his  bullock.  He  took  his 
leave  and  went  home.  We  gave 
thanks,  saying,  "Go  in  prosperity, 
our  masters.  We  have  seen  your 
skill.  But  we  are  now  looking 
out  for  our  recovery."  They  de 
parted. 

We  remained  in  expectation. 
Umantsliayo  became  pregnant  ; 
her  months  were  ended  ;  she  gave 
birth  to  a  child ;  after  five  days  it 
was  attacked  with  violent  sickness 
and  diarrhoea  ;  it  died.  We  lost 
heart  again,  and  said,  "  O  !  since 
it  was  said  the  poison  which  was 
killing  us  has  been  dug  up,  whence 
comes  this  ?  O  !  we  shall  look 
back  again ;  when  we  see  that  it 
is  thus,  we  shall  be  satisfied,  and 
say  that  even  digging  up  the  poi 
son  is  of  no  use.  We  are  in  trou 
ble." 

She  remained  a  long  time ;  she 
became  pregnant  ;  her  months 
were  ended ;  she  gave  birth  to  a 
child  ;  it  lived  a  few  days ;  again 
it  was  seized  with  the  same  dis 
ease,  and  died. 

We  said,  "  O  !  what  is  the  real 
:ruth  in  this  matter?  For  we  sec 
that  we  are  still  weeping.  Why 
lid  wo  give  our  bullock  ?  Where 
is  the  truth  of  the  matter,  since 
even  now  we  see  no  child  born  to 
ive  ?  O,  the  spirits  are  deceiving 
us.  They  did  not  take  away  the 
wison  which  was  killing  us,  They 

I  si  tungele  okwayo,  ukuza  'kuta- 
bata  inkomo  yetu.  A  si  ku  boni 
ukumbululwa  kwetu  ;  si  fela  pezu 
kwako.  Ku  ze  ku  be  namu/ila, 
u  ya  felwa  Umantshayo." 

Nondayeni  ka  tolanga  'sikala 
sokupumula ;  kwa  ba  i  loku  wa 
gula,  wa  za  wa  fa,  ku  nge  ko  'nya- 
nga  nanye  e  m  sizayo,  z'  a/Juleka 
zonke.  W  eza  wa  d/Jala  ngom- 
kababa  lo  o  nge  nanyanga ;  z'  a- 
/iluleka  zonke.  Nabo  bakondayeni 
ba  kala  ngakukala  kunye  natL 

UMPENGULA  MBANDA. 

sewed  up  to  deceive  us  their  own 
things  in  the  bags,  that  they  might 
come  and  take  our  bullock.  We 
do  not  see  that  they  dug  up  the 
poison  for  us ;  we  are  dying  not 
withstanding.  And  to  this  day 
the  children  of  Umantshayo  die." 
And  Undayeni  did  not  get  the 
least  rest ;  he  was  always  ill,  and 
at  last  died  ;  not  a  single  doctor 
helped  him  ;  all  were  unsuccessful. 
And  he  trifled  with  niy  father's 
wife,  who  had  no  doctor  who  could 
cure  her  ;  all  failed.  And  the 
people  of  Undayeni  had  the  same 
cause  of  complaint  that  we  had.

NGA  ka  nga  ya  kuwo  umlozi,  ngi 
ya  'kubula  umfana  wakwetu,  e 
gula,  e  nesifo,  e  kg-uleka.  Sa  ma- 
ngala  nobaba  nomfo  wetu  naoina- 
me  uma  isifo  sini  lesi,  loku  e  kade 
e  nge  naso  lesi  'sifo.  Si  ya  si  k^a- 
buka  esokuba  si  zwiwe.  Sa  ha- 
mba,  sa  fika  kuwo  umlozi.  Sa 
kuleka,  sa  ti,  "  E,  miigane ;  in- 
dab'  eziu/de."  Sa  /Jala.  Ya  ti, 
"  Sa  ni  bona."  Sa  vuma,  sa  ti, 
"  Yebo."  Ya  kcataz'  uguai,  ya 
bema,  ya  zamula,  ya  zelula,  ya 

I  ONCE  went  to  a  person  with  a 
familiar  spirit  to  enquire  respect 
ing  a  boy  of  ours  who  had  convul 
sions.  My  father  and  brother  and 
mothers  and  I  wondered  what  was 
the  nature  of  the  disease,  since  it 
was  a  new  thing.  We  saw  at  first 
sight  that  it  was  something  about 
which  we  must  enquire  of  the 
diviner.  We  set  out  and  went  to 
the  person  with  a  familiar  spirit. 
We  made  obeisance,  saying,  "  Eh, 
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 

Alasimula  futi,  ya  ti,   "  Ka  ba  ka 
fiki  aba  bulayo." 

Sa  /Jala  isikati  cside,  sa  za  nati 
sa  kcataz'  nguai,  sa  bema;  si  te 
lapa  se  si  ko/iliwe,  s'  ezwa  ukufika 
kwayo  imilozi ;  ya  ti  ya  si  binge- 
lela,  ya  ti,  "  Sa  ni  bona."  Sa 
kgalaza  end/Jini  ukuba  i  tsho  pi. 

Ya  ti,  "  Ni  kgalaza  ni,  loku  si 
ya  ni  bingelela  nje,  si  ti,  t  Sa  ni 
bona?'" 

Sa  ti,  "  Si  k^alaza  nkuba  si  nga 
ni  boni  lapa  ni  kona." 

Ya  ti  ke,  "  Si  lapa.  A.  ni  na- 
mand/Ja  oku  si  bona.  Ni  ya  'ku- 
sizwa  ngokushumayela  nje." 

Izwi  layo  li  vela  kuyo,  li  nga 
tuti  elomuntwanyana  omncinyane, 
a  li  namand/ila  okukuluma  kaku- 
lu,  ngokuba  li  kuluma  pezulu 
ezintingweni. 

Sa  ti,  "  Yebo." 

Ya  ti,  "  Ni  ze  ngendaba." 

Wa  ti  umnikaziyo,  "  Ba  tsha- 
yele  ni ;  nampo  be  ni  tshela,  be  ti, 
ni  ze  ngendaba." 

Sa  tshaya  ke. 

Ya  ti,  "  Indaba  inkulu  e  ni  ze 
ngayo  j  um/ilola  u  kumuntu." 

Sa  i  tsliayela,  sa  buza,  sa  ti,  "  U 

shuddered,  and  said,  "They  who 
divine  are  not  yet  here." 

We  remained  a  long  time,  and 
at  length  we  too  took  some  snuff; 
when  we  were  no  longer  thinking 
of  the  reason  of  our  coming,  we 
heard  that  the  spirits  were  come  ; 
they  saluted  us,  saying,  "  Good 
day."  We  looked  about  the  house 
to  see  where  the  voice  came  from. 

The  spirits  said,  "  Why  are  you 
looking  about,  for  we  merely  salute 

your 

We  said,  "  We  look  about  be 
cause  we  cannot  see  where  you 
are." 

They  said,  "  Here  we  are.  You 
cannot  see  us.  You  will  be  helped 
by  what  we  say  only." 

The  voice  was  like  that  of  a 
very  little  child  ;  it  cannot  speak 
aloud,  for  it  speaks  above,  among 
the  wattles  of  the  hut. 

We  replied  to  the  salutation. 

The  spirits  said,  "  You  have 
come  to  enquire  about  something." 

The  person  whose  familiars  they 
were  said,  "  Strike  the  ground  for 
them ;  see,  they  say  you  came  to 
enquire  about  something." 

So  we  struck  the  ground. 

They  said,  "  That  about  which 
you  have  come  is  a  great  matter  ; 
the  omen  has  appeared  in  a  man." 

We  struck  the  ground,  and 
asked,  saying,  "  How  big  is  the 

kutuuntu  o  ngakanaui  na  wona 
lowo  'rn/ilola  na  ? " 

Ya  ti,  "  U  kumuntu  omncinya- 
nc." 

Sa  tshaya  kakulu  lapo,  uma  si 
zwa  ukuti  ya  /Jaba  kona, 

Ya  ti,  "  Ngi  ti,  um/Jola  njalo 
isifo." 

Sa  tsliaya  kakulu. 

Ya  ti,  "  Si  semzimbeni  kulowo 
'muntu  omncinyane."  Ya  ti,  "A 
ngi  zwe  uma  umuntu  muni  ? " 
Ya  ti,  "  Umfana." 

Sa  i  vumela  kakulu. 

Ya  ti,  "  Ka  k'  alusi.  U  se 
muncinyana" 

Sa  tsliaya  kakulu. 

Ya  ti,  "  Kodwa  ni  ya  mangala, 
ni  mangaliswa  umkuba  o  kuye 
emzimbeni."  Ya  ti,  "  Tshaya  ni, 
ngi  zwe  uma  lo  'mkuba  o  semzi 
mbeni  kulowo  'nifana  omncinyane 
nje,  uma  umkuba  muni  na." 

Sa  tsliaya  kakulu,  sa  ti,  "  Si  ya 
'kuzwa  ngawe,  lok'  u  m  bonile 
wena  ukuti  umfana  muncinyane." 

Ya  ti,  "  Naku ;  ngi  m  bona,  e 
nga  ti  a  nga  kgnleka  bo." 

Sa  tshaya  kakulu  lapo. 

man  in  whom  the  omen  has  ap 
peared  ? " 

They  replied,  "  It  is  a  young 
person." 

We  struck  the  ground  vehe 
mently  there,  when  we  perceived 
that  she17  had  hit  the  mark. 

They  said,  "  I  say  the  omen  is  a 

We  smote  the  ground  vehe 
mently. 

They  said,  "  It  is  disease  in  the 
body  of  that  young  person."  They 
said,  "  Let  me  see  what  that  per 
son  is  ?  It  is  a  boy." 

We  assented  strongly. 

They  said,  "  He  does  not  yet 
herd.  He  is  still  small." 

We  smote  violently  on  the 
ground. 

They  said,  "  But  you  wonder  at 
what  has  occurred  to  him."  They 
said,  "  Strike  the  ground,  that  I 
may  see  what  that  is  which  has 
occurred  to  the  body  of  the  little 
boy." 

We  struck  the  ground  vehe 
mently,  and  said,  "  We  will  hear 
from  you,  for  you  have  seen  that 
it  is  a  little  boy." 

They  said,  "  There  he  is ;  I  see 
him ;  it  is  as  though  he  had  con 
vulsions." 

Upon  that  we  smote  the  ground 
vehemently. 

17  The  woman  with  the  familiar  spirits.  The  divination  of  the 
spirits  is  spoken  of  as  something  done  by  the  woman,  without  whom 
they  do  not  divine. 

Ya  ti,  "  Ukuk^rileka  i  'kwenze 
njani  ?  Ngi  buze  ni." 

Sa  ti,  "  A  si  nako  ukubuza. 
Ngokuba  naku  ni  y'  azi ;  se  ni  si 
tshelile  nina  ngapambili.  Loku  u 
ngapane  u  ti,  a  si  ku  buze  rije,  a  u 
yi  ngayo  ind/tlela  ;  loku  si  zwa  u 
ya  ngayo  nje,  si  nga  ze  si  buze  ni 
na?" 

Ya  ti,  "  Ngi  ti  pela,  ngi  buze 
ni ;  ungabe  ngi  y'  eduka." 

Sa  ti,  "  K^a ;  ka  w  eduki ;  u  ya 
ngayo  ind/Jela  e  si  i  bonayo  nati." 

Ya  ti,  "  Lowo  'mfana  ku  kgale 
lap'  e  ti,  'esuke,  a  hambe.  TJ  se 
mncane  kakulu,  a  ni  ku  bonanga 
loku  'kufa — lapa  e  se  ingane  enca- 
ne  j  wa  za  wa  kgala  uku/tleka,  e 
nga  ka  bi  naso  leso  'sifo  ;  wa  za 
wa  /Jala,  e  nga  ka  bi  naso  ;  wa  za 
wa  kasa,  e  nga  ka  bi  naso ;  wa  za 
w'  esuka  w'  ema,  e  nga  ka  bi  naso 
leso  'sifo  ;  u  te  lapa  e  se  lu  susa 
unyawo  uma  a  kcatule,  sa  fika  leso 
'sifo.  Uku  si  bona  kwenu  leso 
'sifo,  ni  si  bone  si  iika  ngoku  m 
bulala  nje  ;  wa  fela  ezand/Jeni 
zikanina;  unina  wa  m  tela  nga- 
nianzi,  e  se  yalule  ame/Jo ;  uniria 

They  said,  "  What  kind  of  con 
vulsions  are  they?  Enquire  of 
me." 

We  said,  "  We  have  nothing  to 
ask  about.  For  behold  you  know  ; 
you  have  already  first  told  us. 
For  it  is  proper  that  you  should 
tell  us  to  ask,  if  yon  were  not 
going  the  right  way;  but  as  we 
perceive  that  you  are  going  the 
right  way,  what  have  we  to  ask  of 
you  1 " 

They  replied,  "I  tell  you  to 
ask,  for  perhaps  I  am  going 
wrong." 

We  said,  "  No ;  you  are  not 
going  wrong ;  you  are  going  by 
the  way  which  we  ourselves  see." 

They  said,  "  The  disease  began 
in  the  child  when  he  began  to 
walk.  When  he  was  very  young, 
you  did  not  see  the  disease — when 
he  was  a  little  infant ;  at  length 
when  he  began  to  laugh,  the  dis 
ease  had  not  yet  appeared  ;  at 
length  he  began  to  sit  up,  it  not 
having  yet  appeared ;  at  length  he 
began  to  go  on  all  fours,  it  not 
having  yet  appeared  ;  at  length  he 
began  to  stand  before  he  was  af 
fected  by  it ;  when  he  began  to 
lift  his  foot  from  the  ground  to 
toddle,  the  disease  came  upon  him. 
When  you  saw  the  disease,  you 
saw  it  without  expecting  anything 
of  the  kind ;  he  died  in  his  mo 
ther's  arms ;  his  mother  poured 
water  on  him  when  he  was  turning 
up  his  eyes ;  she  uttered  a  great 

wa  kala  kakulu,  n'  etuka,  na  giji- 
ma,  na  ya  endAlini ;  ni  to  ni  fika 
eiid/ilini,  na  fika  e  se  vukile.  "VVa 
ti  unina,  '  Ni  ngi  zwa  ngi  kala 
nje,  u  file  umntanami.  A  ni  mu 
boni  emanzi?  Kade  ngi  mu  tele 
ngamanzi,  nokuma  a  ze  a  vnke 
nje.'  "  Ya  ti  imilozi,  "  Ngi  ni 
tsliele  loko  ke ;  ngi  pikise  ni  uma 
ka  si  kona  loko  e  ngi  ku  tshoyo 
na." 

Sa  ti,  "  Si  nge  ze  sa  ku  pikisa  ; 
si  ku  tslielile  na  kuk^ala,  sa  ti,  u 
liamba  ngayo  ind/ilela." 

Ya  ti,  "  Leso  'sifo  si  fana  nesifo 
somuntu  esi  isitutwane.  Nina  ni 
ze  lapa  nje,  ni  ti,  ka  ni  zwe  uma 
leso  'sifo  esi  kumntwana,  lesi  'sifo 
sini  esi  fana  nesitutwane  lesi,  uma 
isifo  sini." 

Sa  ti,  "  Ehe,  u  k^inisile ;  si 
tanda  ukuti  ma  si  zwe  kuwena, 
mlozi ;  wena  u  ya  'ku  si  tshela 
nesifo  nokuti  isifo  sokuti,  si  ze 
s'  azi  ukukgonda  uma  lesi  'sifo 
isifo  sokuti ;  ngokuba  se  si  si  tshe- 
Iwe  u  we  ;  u  si  tsliele  nemiti  yoku 
s'  elapa,  uma  si  ya  'kwenza  njani 
na." 

Ya  ti,  "  Ngi  za  'ku  ni  tshela 
isifo.  Nina  ni  novalo  olukulu 
ngokuba  ni  ti,  lo  'mntwana  u  ne 
situtwane  ;  ngokuba  isitutwane 
umuntu  waso  ka  lungi ;  u  zitsliisa 
na  semulilweni.  Mina  ngi  za  'ku 
ni  tshela,  ngi  ni  k^ondise  ukwenza 
kwaleso  'sifo.  Ake  ni  tshaye,  ngi 

cry,  you  started,  and  ran  into  the 
house ;  when  you  entered  he  had 
again  come  to  life.  The  mother 
said,  c  You  heard  me  cry ;  my 
child  was  dead.  Do  you  not  see 
he  is  wet  ?  I  poured  water  over 
him  for  some  time,  and  therefore 
he  has  come  to  life  again.'  "  The 
spirits  continued,  "  I  have  now 
told  you  this  ;  deny  if  what  I  say 
is  not  true." 

We  replied,  "  We  can  in  no 
way  dispute  what  you  say  ;  we 
have  told  you  already  that  you 
were  going  by  the  right  path." 

The  spirits  said,  "  This  disease 
resembles  convulsions.  You  have 
come  to  me  to  know  what  is  this 
disease  which  is  like  convulsions." 

We  said,  "  Just  so,  you  say 
truly ;  we  wish  to  hear  from  you, 
spirit ;  you  will  tell  us  the  disease 
and  its  nature,  that  we  may  at 
length  understand  of  what  nature 
it  is ;  for  you  have  already  told  us 
the  name  of  the  disease ;  tell  us 
also  the  medicines  with  which  we 
shall  treat  it." 

They  replied,  "  I  will  tell  you 
the  disease.  You  are  greatly 
alarmed  because  you  say  the  child 
has  convulsions ;  and  a  child  with 
convulsions  is  not  safe  ;  he  burns 
himself  in  the  fire.  I  shall  tell 
you  what  caused  this  disease.  Just 
smite  on  the  ground,  boys,  that  I 

zwe  tima  lo  'mntwana  i  'kupela 
kwake  ini  kuyise,  bafana,  na  1 " 
Sa  ti,  "Ehe  ;  i  'kupela  kwake." 

Ya  ti,  "Tshaya  ni,  ngi  zwe 
nina,  uma  ni  bula  nje,  ni  ini  naye 
na,  nalowo  'mfana  na,  o  gulayo 
na." 

Sa  tsliaya  kakulu. 

Ya  ti,  "  Lowo  'mfana  innfo  we- 
nu."  Ya  ti,  "  Tsliaya  iii,  ngi  zwe 
uma  umfo  wenu  kayi/do  wenu 
ngompela  na."  Ya  ti,  "  Amanga. 
Ka  si  ye  okayi/Jo  wenu  ngempela. 
Ba  y'  elamana  kodwa  oyi/ilo.  Um 
fo  wenu,  ngokub'  oyihlo  b'  elama 
na." 

Sa  tsliaya  kakulu. 

Ya  ti,  "  Tsliaya  ni,  ngi  zwe  uma 
umiipi  omkulu  kwoyiAlo  bobabili. 
Ngi  ti  uyi/Jo  wenu,  bafana,  ka  se 
ko,  wa  fa.  Tsliaya  ni,  ngi  zwe 
uma  wa  fela  pi."  Ya  ti,  "  Nanku  ; 
ngi  m  bona ;  a  fel'  endAle  uyiAlo 
wenu,  bafana.  Wa  gwazwa  ngom- 
konto.  Wa  gwazwa  isipi  'sizwe 
nje  ? " 

Sa  tsliaya  kakulu. 

Ya  ti,  "  Wa  gwazwa  amazulu 
nganeno  kwotukela ;  lap'  a  fela 
kona  uyiAlo,  bafana.  Lona  uyi/Jo- 
kazi  ngokwelamana  noyi/Jo }  yen  a 
uyi/Jo  omkulu." 

may  understand  if  the  cliild  is  the 
only  son  of  his  father." 

We  said,  "  Yes  ;  he  is  his  only 
son." 

They  said,  "  Smite  the  ground, 
that  I  may  understand  what  rela 
tion  you  are  to  the  child,  since  you 
come  here  to  enquire." 

We  smote  vehemently  on  the 
ground. 

They  said,  "  The  boy  is  your 
brother.  Smite  the  ground,  that 
I  may  see  if  he  is  really  your 
brother  born  of  your  own  father, 
or  not.  Not  so.  He  is  not 
really  the  son  of  your  father. 
Your  fathers  are  brothers.  He  is 
your  brother,  because  your  fathers 
were  brothers." 

We  smote  the  ground  violently. 

They  said,  "  Smite,  that  I  may 
understand  which  is  the  older  of 
the  two  fathers.  I  say,  boys,  your 
own  father  is  dead.  Smite,  that  I 
may  understand  where  he  died. 
There  he  is  ;  I  see  him ;  he  died, 
boys,  in  the  open  country.  He 
was  stabbed  with  an  assagai.  By 
what  tribe  was  he  stabbed  1 " 

We  smote  the  ground  vehe 
mently. 

They  said,  "  He  was  stabbed  by 
the  Amazulu  on  this  side  the  Utu- 
kela  '}  that  is  where  your  father 
died,  boys.  The  father  of  that 
child  is  your  uncle,  because  he  was 
your  father's  brother  ;  he  was  the 
elder  of  the  two." 

Ya  ti,  "A  ngi  ni  tslicle  ukufa 
ke  kaloku  oku  kumfana  lowo. 
Kodwa  isifo  sake  si  fana  nesitu- 
twane ;  kodwa  ka  si  so  sona.  Ni 
na  se  ni  y'  esaba  kakulu,  ngokuba 
ni  ti  isitutwane.  Mina  ngi  za  'ku 
ni  tsliela  ke,  ngokuba  ni  nga  sa  yi 
'kupinda  ni  m  bone  e  k^uleka. 
Ngi  za  'ku  ni  yalela  into  e  ni  ya 
'ufika,  ni  y  enze.  Na  ka  na  m 
/Jabela  nje  1  A  ni  bonanga  ni  m 
/dabela." 

Ya  ti,  "  Ake  ngi  zwe  uma  n'  a- 
ke  pi,  lapa  n'  ake  kona.  Ni  ka- 
/ilongwa,  isizwe  e  ni  kusona.  Ke 
ngi  zwe  nina  isizalo  sakwini  ni 
abapi  na.  Ni  abasemadungeni." 
Ya  ti,  "  Ke  ngi  zwe  kona  emadu- 
ngeni,  uma  ni  se  lapa  nje  ka/Jo- 
ngwa,  emadungeni  n'  esuswa  ini 
kwini  uma  ni  ze  ni  ze  ka/Jongwa 
nje."  Ya  ti,  "  N'  ek#abana  naba- 
kwini,  n'  eza  ke  kwa/ilongwa  lapa." 
Ya  ti,  "  Tsliaya  ni,  ngi  zwe  uma 
se  ni  w  akile  nje  umuzi  wakwini 
na?" 

Sa  tshaya. 

Ya  ti,  "  A  ni  ka  w  aki.  N'  ake 
ngapakati  kwomunye  umuzi ;  a  ni 
ka  w  aki  o wakwini  umuzi  enta- 
beni.  Umfana  lowo  leso  'sifo  si 
m  velela  ngapakati  kwalowo  'mu- 
zi."  Ya  ti,  "  Tshaya  ni,  ngi  zwe 
yena  lowo  'muntu  e  n'  aka  naye 
emzini  wake  uma  ni  ini  naye  na." 

Sa  tshaya. 

They  said,  "Let  me  now  tell 
you  the  disease  which  has  attacked 
the  boy.  His  disease  is  like  con 
vulsions  ;  but  it  is  not  convulsions. 
And  you  are  greatly  alarmed  be 
cause  you  think  it  is  convulsions. 
But  I  shall  tell  you,  for  you  will 
not  again  see  him  have  a  fit.  I 
shall  tell  you  what  to  do  when  you 
get  home.  Did  you  ever  sacrifice 
for  him  ?  You  have  never  sacri 
ficed  for  him." 

They  said,  "  Let  me  just  see 
where  you  live.  You  live  among 
the  Amathlongwa;  that  is  the 
tribe  where  you  live.  Let  me  just 
see  where  you  were  born.  You 
belong  to  the  Amadunga.  Just 
let  me  see,  since  you  are  here 
among  the  Amathlongwa,  why 
you  were  separated  from  the  Ama 
dunga  to  come  here.  You  quar 
relled  with  your  own  people,  and 
so  came  here  to  the  Amathlongwa. 
Smite  the  ground,  that  I  may  see 
if  you  have  built  your  own  vil 
lage." 

We  smote  the  ground. 

They  said,  "  You  have  not  yet 
built  it.  You  live  in  the  village 
of  another ;  you  have  not  yet  built 
your  own  village  on  the  hill.  As 
for  the  boy,  the  disease  attacked 
him  in  the  village  where  you  now 
are.  Smite  the  ground,  that  I 
may  see  what  relation  the  man 
with  whom  you  live  is  to  you." 

We  smote  the  ground. 

Ya  ti,  "  Umitsliana  wcnu  e 
n'  ake  kuye."  Ya  ti,  "  A  ngi  boni 
'Into  ngapakati  kwomuzi  womi- 
tsliana  wenu  ;  u  lungile  nje  ;  a  ngi 
boni  indaba  ezimbi  ngapakati 
kwawo  ;  ngi  u  bona  umuAle  nje  ; 
ni  clAla  iii  kcimele,  ngoba  ni  nga 
soli  'Into."  Ya  ti,  "  Uto  e  ngi  za 
'ku  ni  tshela  lona,  ngi  za  'ku  ni 
tshela  itongo.  Ka  si  ko  isitutwa- 
iie  kulowo  'nmtwana."  Ya  ti, 
"  Ngi  ti  mina  u  netongo." 

Sa  manga! a  ukuba  imilozi  si 
nga  i  boni,  si  zinge  si  i  zwa  i  ku- 
luma  ezintingweni,  i  kuluma  iziii- 
daba  eziningi  si  nga  i  boni. 

Ya  ti,  "  Ngi  nuka  itongo  lakwi- 
ni.  Ni  ya  'ufika,  ni  tate  imbuzi. 
Nansi  impongo  ;  ngi  i  bona." 

Sa  ti,  "  Ni  i  bona  ngani  na  1 " 
Ya  ti,  "  Tula  ni,  ngi  za  'ku  ni 
tshela,  ngi  ni  delise  umbala  wayo. 
Umbala  wayo  im/jlope.  Nanso  i 
s'  and'  ukufika,  i  vele  ngapetsheya 
kwelovo  emanzimtoti.  Se  i  im 
pongo  enkulu.  Ni  ya  'ku/Jaba 
yona,  ni  m  tele  ngenyongo.  Ni  ti 
ukusuka  ni  ye  'ku  m  kelela  umuti 
o  ikambi  lom/Jaba."  Ya  ti,  "  Ngi 
bona  id/Jozi  lelo ;  li  ti,  ma  ku 
pume  umuzi  wakwini,  u  b'  enta- 
beni.  Angiti  li  ya  buza  icl/dozi,  li 
ti,  '  Umuzi  u  b'  u  kade  u  ngapa 
kati  kwomunyo  ini  na  ? '  Li 

They  said,  "  lie  is  your  cousin 
on  the  mother's  side.  I  see  no 
thing  wrong  in  the  village  of  your 
cousin  ;  he  is  good  ;  I  see  no  prac 
tising  of  sorcery  there  ;  I  see  that 
the  village  is  clear ;  you  eat  with 
your  eyes  shut,  for  you  have  no 
thing  to  complain  of.  What  I 
shall  tell  you  is  this,  it  is  the 
ancestral  spirits  that  are  doing 
this.  It  is  not  convulsions  the 
child  has.  For  my  part  I  say  he 
is  affected  by  the  ancestral  spirits." 

We  wondered  that  we  should 
continually  hear  the  spirits  which 
we  could  not  see,  speaking  in  the 
wattles,  and  telling  us  many  things 
without  our  seeing  them. 

The  spirits  said,  "  I  point  out 
your  ancestral  spirits.  When  you 
reach  home  you  shall  take  a  goat. 
There  it  is,  a  he  goat ;  I  see  it. 

We  said,  "  How  do  you  see  it  ?" 

They  said,  "Be  silent,  I  will 
tell  you,  and  satisfy  you  as  to  its 
colour.  It  is  white.  That  is  it 
which  has  just  come  from  the 
other  side  of  the  Ilovo  from  the 
Amanzimtoti.  It  is  now  a  large 
he  goat.  You  shall  sacrifice  it, 
and  pour  its  gall  on  the  boy.  You 
will  go  and  pluck  for  him  Itongo- 
medicine.  I  see  that  Itongo;  it 
says  that  your  village  is  to  be  re 
moved  from  its  present  place,  and 
built  on  the  hill.  Does  not  the  Ito 
ngo  ask,  '  Why  has  the  village  staid 
so  long  in  the  midst  of  another  1 ' 

bulala  umfana  lowo  njo,  li  ti,  { A 
ku.  pume  umuzi.'  Impongo  leyo 
cm/dope  ni  ya  'ku  i  /ilabela  unyo- 
kokulu,  o  yena  'ala  naye  umfana 
lowo  um'  a  fe,  ngokuba  yena  uyi- 
/tlomkulu  u  be  tshele  ukuba  a  m 
bulale,  a  fe,  a  laAlwe  ngokukayi- 
/domkulu.  Ngi  ya  ni  tshela  loko 
ke  uma  ni  dele.  Ngi  ni  tshela, 
ukuze  ku  ti  loku  'kufa  ku  nga 
buyela,  ni  ze  ni  ze  kumina,  ni  zo- 
ku  i  tata  imali  yenu.  Mina  ngi 
ti,  ngi  ni  tshelanje  ukuba  leso  'sifo 
«'  enziwa  id/Jozi,  ngokuba  li  ti, 
*  A  ku  pume  umuzi.' " 

Ya  tslio  kitina,  ya  ti,  "  Se  ngi 
ni  bulele  j  leti  ni  imali  yami  ke." 

Sa  i  veza  imali. 

Ya  ti  ke  kumnikaziyo,  ya  ti, 
"  Tabata  ke  ;  nansi  imali." 

Ya  ti,  "  Ngi  i  tata  nje  imali 
yenu  le.  Ni  ya  'kubuya,  ni  zoku 
i  tabata,  si  nga  buyela  leso  'sifo. 
Ngi  ti,  a  si  sa  yi  'kubuyela." 

Umnikaziyo  wa  /Jala  pakati 
kwcnd/ilu  ngesikati  sasemini  lapa 
si  bula ;  ngokuba  ka  i  namaiid/Ja 
okuhamba  yodwa  uma  i  ya  'ku- 
bula  ;  ku  hamba  umnikaziyo. 
Ngokuba  uma  i  ya  tanda  uma  i 
liambe,  i  ya  m  tshela  umnikaziyo, 
i  ti,  "  Hamba,  si  hanibe,  si  y'  en- 

It  injures  the  lad,  saying,  <  Let  the 
village  remove  from  this  place.' 
The  he  goat  you  will  sacrifice  to 
your  grandmother  ;  it  is  she  who 
refuses  to  allow  the  child  to  die, 
for  your  grandfather  had  been  ear 
nest  to  kill  him,  that  he  might  die 
and  be  buried  in  accordance  with 
his  wish.  I  tell  you  this  to  satisfy 
you.  I  tell  you  that  if  the  disease 
returns,  you  may  come  back  to  me 
and  take  your  money.  I  tell  you 
that  this  disease  is  caused  by  the 
ancestral  spirit,  because  it  wishes 
that  your  village  should  remove." 

The  spirits  said,  "  Now  I  have 
divined  for  you ;  so  give  me  my 
money." 

We  took  out  the  money. 

Then  they  said  to  her  whose 
familiars  they  were,  "  Take  it ; 
there  is  the  money." 

They  added,  "I  just  take  this 
money  of  yours.  You  will  come 
and  take  it  again  if  the  disease  re 
turns.  I  say,  it  will  never  return 
again." 

The  woman  with  the  familial- 
spirits  sat  in  the  midst  of  the 
louse,  at  the  time  of  full  daylight, 
when  we  enquired  of  her  j  for  the 
spirits  cannot  go  alone  when  they 
are  going  to  divine ;  their  possessor 
goes  with  them.  For  if  they  wish 
;o  go  they  tell  their  possessor,  say- 
.ng  to  her,  "  Let  us  go  to  such  a 

tlawcni  etile,"  lapa  i  tanda  uma  i 
ye  kona.  Umnikaziyo  ka  naraa- 
ntUla  okukuluma ;  u  zing'  e  ku- 
luma  kancinane,  ngokuba  naye  u 
ya  i  buza,  a  ti,  "  Bobani,  ni  tsho 
njalo,  ni  kginisile  uku  ba  tshela 
kwcnu  laba  'bantu  aba  zokubnla 
kuiiina  1 "  TJkupendula  kwayo, 
ya  vmna  yona,  ya  ti,  "Si  k^ini- 
sile,  si  zek'  indaba  e  kginisileyo, 
iiabo  aba  zokubula  ba  ya  'ku  i 
bona  le 'ndaba."  A  ti,  "Wo  ba 
tshela  ni  ikginiso.  Mina  ba  ya 
'kuza  kumina  lapa,  lima  b'  eza 
'kutabata  imali  yabo  ;  unia  kanti 
ni  ba  tshela  amanga,  ngi  ya  'ku  ba 
nika  hnali.  Uma  ni  nga  ba  tshe- 
langa  isiminya,  ngi  ya  'ku  ba 
iiika."  I  vume,  i  ti,  "U  z'  u  ba 
nike.  Tina  si  kuluma  isiminya  ; 
a  si  wa  kulumi  amanga." 

Wa  y  amukela  imali  umnika- 
ziyo  imilozi. 

Ya  ti  kutina,  ya  ti,  "  Hamba  ni 
ku/Je  ke."  Sa  mangala  uma  i  ti, 
a  si  hambe  ka/Je,  si  nga  i  boni. 
Ya  ti,  "  Wo  si  konzela  ni  kubantu 
bakwini  bonke  ekaya."  Sa  vuma, 
sa  ti,  "  Yebo  ke." 

Ya  ti,  "  Ni  fike,  n'  cnze  nga- 
kona  loko  e  ngi  ku  tshiloyo." 

Sa  ti,  "  Ehe ;  si  ya  'kwenza 
ngako  kona  e  ni  ku  tshiloyo." 

place,"  wherever  they  wish  to  go. 
The  possessor  of  them  cannot 
speak  ;18  she  usually  says  little, 
for  she  too  enquires  of  the  spirits, 
and  says,  "  So-and-so,  when  you 
say  so,  do  you  tell  the  people  who 
come  to  enquire  of  you,  the  truth?' 
In  reply  they  say,  they  do  tell  the 
truth,  and  those  who  come  to  en 
quire  will  see  it.  She  says,  "  Tell 
them  the  truth.  They  will  come 
to  ine  here  if  they  come  to  take 
back  their  money ;  and  if  you  tell 
them  falsehoods,  I  shall  give  them 
back  their  money  again.  If  you 
do  not  tell  them  the  truth,  I  shall 
give  it  back  to  them. "  The  spirits 
assent,  saying,  "  You  may  give  it 
back.  For  our  parts  we  speak 
truly  ;  we  tell  no  lies." 

So  the  possessor  of  the  spirits 
took  the  money. 

The  spirits  said  to  us,  "  Go  in 
peace."  We  wondered  when  they 
bid  us  go  in  peace,  without  our 
seeing  them.  They  told  us  to  give 
their  services  to  all  our  people  at 
home.  We  said  we  would. 

They  said,  "  When  you  get 
home,  do  exactly  what  I  have  told 
you." 

We  replied,  "  Yes  ;  we  will  do 
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. 

Sa  hamba  ke,  sa  fik'  okaya.  Si 
fika,  umfana  e  se  Alakanipile.  Sr 
se  si  kuluma  naye,  si  kuluma, 
V  eza  ubaba  encUlini  •  sa  ti,  "  O, 
baba,  i  'kuba  si  ng'  azi  inyanga.  Si 
be  si  ti,  '  U  bulile  umlozi,'  ngoku- 
zwa  kwetu  ezind/debeni.  I  bule 
imilozi ;  ya  ku  kuluma  konke — 
nokuzalwa  kwetu,  nokwclamana 
kwetu,  nokuba  lona  e  si  kuyena 
umitshana  wetu  ;  ya  ku  k^eda 
konke.  Umfana  lo  i  te  ka  na- 
kcala.  I  te  si  y'  esaba,  si  ti  u  ne- 
situtwane;  tiua  sa  vuma,  sa  ti, 
'  Ehe  ;  si  ti  u  nesitutwane.'  Ya 
pika  inyanga,  ya  ti,  '  Ka  naso ;  u 
ned/dozi.  Id/tlozi  li  ti,  a  ku 
pume  umuzi.'  Ya  nuka  impongo 
em/Jope,  i  ti,  ku  ya  'ku/datshelwa 
yena,  ku  pume  umuzi  ke ;  ya  ti, 
si  ya  'ku  mu  kelela  ikanibi  lom- 
/tlaba,  i  Alatshwe  impongo  Icyo. 
I  tizc,  ku  uga  buyela  loku  'kufa, 
ya  ti,  a  si  ze  si  zoku  i  tabata  imali 
yetu." 

Wa  ti  ubaba,  «  O,  i  bulile,  ka- 
nye  nomitshana  wetu.  Si  ya  i 
zwa  ukuti  i  bulile."  Wa  ti  ubaba, 
"  Ini  po  uma  ba  nga  ngi  tsheli  ngi 

So   we   went   lionie.      On   our 
arrival  we  found  the  child  better. 
As  we  were  speaking  with  him, 
our  father  came  into  the  house, 
and  we  said,    "  O  father,  we  never 
had  such  confidence  in  a  doctor. 
When   we   heard  we    said,    'The 
spirit   has    divined.'     The    spirits 
divined ;  they  told  us  all  things — 
our  birth,   and  the    order  of  our 
birth,  and  that  he  with  whom  we 
live  is  our  cousin  ;  they  told  us 
every  thing.     They  said  the  boy 
has  nothing  the  matter  with  him 
that  will  kill  him.     They  said  we 
are  alarmed,  thinking  he  has  con 
vulsions  ;  and  we  assented,  saying, 
'  Yes,  yes ;  we  think  he  has  con 
vulsions.'       The    diviner    denied, 
saying,  '  No ;  he  has  not  convul 
sions  ;  he  is  possessed  by  a  spirit. 
The  spirit  says  that  your  village 
must    be    moved.'      The    spirits 
pointed   out   a   white    goat,    and 
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." 

Our  father  said,  "  O,  they  have 
divined,  both  as  regards  the  dis 
ease  and  our  relations  with  our 
jousin.  We  see  they  have  divined. 
Why  did  not  our  ancestral  spirits 
tell  me  in  a  dream  that  there 

lele  a  kona  be  ku  funayo,  ba  vela 
ngokuba  se  b'  eza  'kubulala  um 
ntwana  njena  na?  Ku  nani  uma 
ba  fike  ngi  lele  ba  ngi  tshele  na 
into  a  ba  i  solayo,  ba  vela  ukuba 
se  be  bulala  umntwana  njena,  ba 
nga  be  be  sa  ngi  tshela  na  ?  Aba- 
ntu  abafayo  laba  ba  iziula  !  Ba 
vela  ngokuba  se  ba  bulala  um 
ntwana  njena,  be  nga  sa  ngi  tshe- 
langa  na  1 "  Wa  ti,  "  Hamba  ni, 
no  i  tata  impongo,  bafana." 

S'  emuka,  sa  ya  'ku  i  tata  im 
pongo  end/Jini.  Ya  Alatshwa  ke, 
wa  telwa  lo  'mfana  ngenyongo. 
Umitshana  wetu  \va  ya  'ku  li  ka 
ikambi ;  wa  li  kamela  esitsheni, 
wa  m  puzisa  lona,  wa  si  la/^la  isi- 
tsha  ngapaiid/Je  kwomuzi.  Ya 
d/Jiwa  imbuzi. 

Kwa  tiwa,  sa  ti  ukubonga  k we 
tu,  "  Uma  si  bona  uma  i  lona 
id/Jozi,  si  ya  'ubona  um'  a  pile,  a 
nga  b'  e  sa  gula ;  si  ti  umlozi  w'  e- 
nz'  amanga  um'  e  sa  gula.  Si  ya 
'ubona  ngokupila ;  s'  and'  uma  si 
ti,  i  kginisile  imilozi.  A  s'  azi 
uma  ni  bulala  umntwana  nje. 
Abadala  ba  nani  uma  ni  gulise 
bona  I  Id/tlozi  liAle  cli  putshwayo, 

was  sometliing  wliich  they  want 
ed,  instead  of  revealing  them 
selves  by  coming  to  kill  the  child 
in  this  way?  What  prevented 
them  from  telling  me  in  a  dream 
what  they  complained  about,  in 
stead  of  revealing  themselves  by 
coming  to  kill  the  child  in  this 
way,  without  saying  any  thing  to 
me  first?  These  dead  men  are 
fools  !  Why  have  they  revealed 
themselves  by  killing  the  child  in 
this  way,  without  telling  me  ?  Go 
and  fetch  the  goat,  boys." 

We  went  to  fetch  the  goat  from 
the  house.  We  killed  it,  and 
poured  the  gall  over  the  boy.  Our 
cousin  went  to  pluck  the  Itongo- 
medicine;  he  squeezed  the  juice 
into  a  cup,  and  gave  it  to  the  boy 
to  drink,  and  left  the  cup  outside 
the  kraal.19  The  goat  was  eaten. 

We  worshipped  the  ancestral 
spirits,  saying,  "  We  shall  see  that 
the  child  is  possessed  by  a  spirit 
by  his  getting  well,  and  not  get 
ting  ill  again  ;  we  shall  say  the 
spirit  has  lied  if  he  is  still  ill.  We 
shall  see  by  his  recovery ;  and 
shall  then  say,  the  spirits  have 
told  the  truth.  We  do  not  under 
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. 

li.kuluma  izindaba."     Kvv'enziwa 
njalo  ukubonga  kwetu. 

Wa  ti  ubaba,  "  Se  ngi  ya  'upu- 
ma  nomuzi  kusasa,  se  u  ya  'kuma 
eutabeni.  Ini  ngi  ti  ngi  be  ngi 
hlezi  ka/ile,  tingani  pcla  ngi  sa 
dingilc  ?  Li  kona  iimwa  ;  ngi  be 
ngi  za  'ku  li  bheka  ka/ile.  Se  ngi 
za  'ku  u  puma  ke ;  li  pole  iimwa, 
li  be  li/ile,  a  nga  be  e  sa  gula  nm- 
fana  lo  wami.  A  nga  gula,  ngi  ya 
'kuti  a  si  lo  id/Jozi ;  ncmilozi  ngi 
ya  'ku  i  pikisa,  ngi  ti,  a  i  bulanga 
ka/Je."  Wa  tsho  njalo  ke  ubaba. 
"Wa  ti,  "  Iimwa  ngi  ya  'ku  li  funa 
kusasa  ;  si  ze  si  liambe,  mitshana 
wami,  si  yoku  li  funa  inreiwa,  si  li 
/ilole,  loku  ngi  ti  ngi  sa  dingile ; 
ba  be  se  be  nsi  bulala." 

Ba  liamba  ke  nomitsliana  wake 
kusasa,  ba  ya  'ku  li  /Jola.  Ba 
fika  ezvveni  ema/tlongwa  umfula, 
ba  li  /tlola,  ba  li  bheka,  ba  ti, 
"  Li/ile ;  ku  fanele  uma  s'  ake 
lapa,  ngokub'  amanzi  a  seduze." 
Ba  buya,  ba  buyela  ekaya. 

Kwa  ti  kusasa  sa  tata  izimbazo, 
sa  ya  'kugaula.  Sa  gaula  ke,  wa 
ba  se  u  y'  esuka  umuzi,  u  ya  puma 
ngapakati  kwowomitshana  wetu ; 

Such  were  the  words  with  which 
we  addressed  the  spirits. 

Our  father  said,  "  I  shall  now 
quit  this  place  with  my  village  in 
the  morning,  and  put  it  in  a  place 
by  itself.  Why,  when  I  thought 
I  was  living  in  peace,  am  I  still 
obliged  to  be  a  wanderer  ?  There 
is  a  site  of  an  old  village  ;  I  will 
examine  it  well.  I  shall  now  re 
move  the  village ;  may  the  new 
place  be  healthy  and  good,  and 
this  boy  of  mine  be  no  longer  ill. 
If  he  is  still  ill,  I  shall  say  he  is- 
not  possessed  with  a  spirit ;  and  I 
will  quarrel  with  the  spirits,  and 
say  they  have  not  divined  pro 
perly."  Our  father  said  thus.  He 
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  still  a  wanderer;  for  the 
ancestral  spirits  have  killed  me 
for  staying  here." 

So  he  and  his  cousin  went  in 
the  morning  to  inspect  the  site. 
They  went  to  a  place  on  the  river 
Umathlongwa,  and  thoroughly  in 
spected  it  and  thought  it  good,  and 
that  it  was  a  proper  place  for  us 
to  build  on,  for  there  was  water 
near.  They  returned  home. 

In  the  morning  we  took  our 
axes,  and  went  to  cut  wattles  and 
poles  for  the  village.  When  we 
had  finished  cutting,  the  people  of 
our  village  left  that  of  our  cousin 

sa  ba  se  si  ya  w  aka,  si  ya  u  k<?e- 
da.  Umfana  ka  pindanga  a  gule. 
Kwa  ba  njengokutsho  kwomlozi 
owa  ti,  *  Ka  yi  'ktipinda  a  gule  ; ' 
ka  gulanga.  Wa  za  wa  kula,  wa 
kubela  esibayeni,  w'  alusa  aina- 
tole  ;  wa  za  wa  buya  wa  puma 
cinatoleiii  nezimbuzi,  wa  buya  wa 
kw  alusa  konke,  kanye  namatole 
nezimbuzi  nezimvu  nezinkoino. 
Wa  za  wa  ba  iudoda.  Igama  lake 
Umpini.  Se  ku  indoda,  u  kutele. 
Ngonyaka  o  za  'uvcla  u  za  'ku- 
senga. 

TJmkaukazi  igama  lomnikaziyo, 
owesifazana.  A  si  yo  indoda,  uin- 
fazi.  Wa  s'  azi  ngokukuleka,  se 
si  fikile  kuye ;  ngokuba  nati  sa 
tslielwa  abanye  abantu  aba  ka  ba 
ya  'kubula  kuyena,  ba  ti,  u  ya 
bula  kakulu.  W  ake  emtwalume 
enzansi,  elwand/ile,  kude  nati.  Ku 
lalwa  kanye  end/tlcleni,  ku  ya  sa 
ku  ya  fikwa. 

UGUAISE. 

and  went  to  it,  and  then  we  com 
pleted  it.  The  boy  was  not  ill 
any  more.  It  turned  out  in  ac 
cordance  with  the  word  of  the 
spirit ;  he  wras  not  ill  again.  At 
length  he  took  out  the  calves  at 
milking  time,  and  herded  the 
calves  ;  at  length  he  not  only 
herded  the  calves  and  goats,  but 
all  the  cattle — calves,  goats,  sheep, 
and  cows.  And  at  length  he  grew 
to  be  a  man.  His  name  is  Um 
pini.  He  is  now  a  diligent  man. 
Next  year  he  will  milk  the  cows. 
The  name  of  the  woman  with 
the  familiar  spirits  is  Umkaukazi. 
It  was  not  a  man,  but  a  woman. 
She  saw  us  for  the  first  time  when 
we  saluted  her  on  our  arrival ;  for 
we  too  had  been  told  by  others 
that  she  was  a  great  diviner.  She 
lived  on  the  Umtwalume  by  the 
sea,  at  a  distance  from  us.  It  is  a 
day  and  a  half's  journey  from 
this.20 

20  The  Hebrew  Ovoth,  according  to  Gesenius,  was  "  a  soothsayer 
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  "  ventriloquist,"  just  as  those 
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.)

ISIKQOTO  a  s'  a/Jukene  kakulu 
nonyazi ;  si  ti  kokubili  ku  impi 
yenkosi  e  si  tshaywa  ngayo  lapa 

WE  do  not  make  a  great  distinc 
tion  between  hail  and  lightning ; 
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- 
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  ti  gidi  isi- 
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 
evil ;  and  the  hearts  of  the  herds 
are  kindled  ;  they  are  no  longer 
happy,  are  unable  to  swallow  any 
food,  and  are  struck  with  fear,  as 
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. 

HEATED-DOCTORS,    ETC. 

cm/ilabcni.  S*  a/Jukcne  koclwa 
ngokwenza  kwaso ;  imyazi  lu  no- 
k  \vcnza  kwalo  ;  kepa  isik^oto  ku 
y'  ezwakala  lapo  si  vela  ngakona  ; 
ngokuba  ngemva  kwodumo  olu- 
kulu  ku  zwakala  umsindo  omkulu 
czulwini  u  liliubisa  kwezinkobe  se 
zi  tslia.  Kepa  aba  izinyanga  zo- 
kwalusa,  uma  ku  zwakala  loko,  ba 
ya  puma  masinyane,  si  s'  ezwakala 
kude,  ba  k^ala  ukuba  ba  base  eso- 
Iwcni,  b'  enzela  ukuti  noma  li  nga 
ka  fiki  eduze,  li  s'  ezwakala  kude, 
a  li  ti  li  fika  eduze  li  be  se  li  clu- 
mele,  noknkuza  ku  size.  Ngokuba 
uma  inyanga  lapo  izulu  li  duma  a 
ya  kgula  i  pume,  ya  Alala  end/dini 
kwa  za  kwa  fika  izulu,  noma  i  pu 
ma  uma  se  li  fikile,  a  i  se  nama- 
nd/ila  okun^oba  isikgoto  leso  ;  ngo 
kuba  kulukuni  uku  si  buyisela 
cmuva  uma  se  si  fikile. 

Zi  ti  ngoku/Jomcla  kwazo,  zi  li 
zwa  li  sa  ndindizc'la,  nazo  zi  k^ale 
ukuzilungisa,  ukuze  zi  nga  ko/di- 
seki.  Ngokuba  isikgoto  leso,  uma 

We  distinguish  them,  however,  by 
the  effect  of  the  hail,  which  is  dif 
ferent  from  that  of  the  lightning  ; 
and  the  hail  is  heard  in  the  direc 
tion  from  which  it  is  coming  ;  for 
after  great  thunder  there  is  heard 
a  great  sound  in  the  sky,  which 
resembles  the  singing  of  maize  in 
a  pot  when  the  water  has  boiled 
away.  And  the  doctors,  who  are 
herds  of  the  sky,  when  they  hear 
that,  go  out  at  once,  whilst  the 
sound  of  the  hail  is  still  afar  off, 
and  begin  to  light  a  fire  in  the 
isolo  ;22  they  do  this  before  it  has 
come  near,  whilst  it  is  still  audible 
at  a  distance,  that  when  it  comes 
near  it  may  have  lost  its  power, 
and  chiding'23  be  sufficient.  For  if 
when  it  thunders  the  doctor  docs 
not  at  once  go  out,  but  stays  in 
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  to  make  it  turn  back  again 
when  once  it  has  come. 

As  regards  their  preparing  for 
the  contest,  when  they  hear  the 
sky  rumbling,  they  too  begin  to 
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  is,  by  burning  the  heaven-medicines  whilst  the  hail  is  still 
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 

inyanga  i  nga  zili  ukucUla,  ku 
tiwa  uma  amatshe  e  i  tshaya  ka- 
kulu  i  seduze  engozini ;  ku  tiwa 
amatshe  lawo  a  bonakalisa  ukuti  a 
i  se  namand/Ja  okumelana  nonya- 
zi.  I  ya  'kuswela  ukuba  i  buye  i 
/Janziswe  ngakumbe,  ukuze  i  be 
nesibindi.  Ngokuba  urna  i  bona 
ekwaluseni  kwayo  i  nga  tobi  uoma 
isik^oto  noma  unyazi,  loko  koko- 
bili,  a  i  sa  melwa  'sibindi,  i  se  i 
y'  esaba  ;  noma  i  bona  unyazi  lu 
vimba  ame&lo  ayo  i  y'  esaba,  i  fise 
ukunffcna  endAlini. 

I  loko  ke  abantu  abamnyama  a 
ba  kuluma  ngako  ukuti,  ku  kona 
amand/Ja  kubantu  abamnyama ; 
ngokuba  be  ti  ulaka  olu  vela  ezu- 
Iwini  lonke,  ba  ya  Iw  azi  uku  lu 
kcima,  lawo  amand/Ja  amabili, 
unyazi  nesik^oto.  A  ngi  tsho 
ukuti  nezulu  uku  li  nisa  ba  ya 
kw  azi ;  kepa  ba  tsho  bona  ukuti 
ba  ya  kw  azi. 

Kodwa  kakulu  i  loku  oku  b'  e- 
nza  ame/do  amnyama,  ngokuba  a 

the  hail,  if  a  doctor  has  not  fasted, 
it  is  said  if  the  hail-stones. strike 
him  much  he  is  near  to  danger ; 
and  it  is  said  that  the  hail-stones 
make  it  manifest  that  he  has  no 
longer  any  power  to  contend  with 
the  lightning.24  And  he  will  re 
quire  to  be  again  purified  a  second 
time,  that  he  may  have  courage. 
For  if  whilst  herding25  he  observes 
that  he  cannot  subject  either  the 
hail  or  the  lightning,  he  has  no 
longer  any  courage,  but  is  afraid ; 
and  even  if  he  see  the  lightning 
dazzle  his  eyes,  he  is  afraid,  and 
wishes  to  go  indoors. 

It  is  this  then  about  which 
black  men  speak,  when  they  say 
that  black  men  have  power ;  for 
they  say  that  they  know  how  to 
quell  the  wrath  which  comes  from 
the  whole  heaven,  that  is,  the  two 
powers,  lightning  and  hail.  I  do 
not  say  they  know  also  how  to 
make  the  sky  rain ;  but  they  say 
they  know. 

But  it  is  especially  this  which 
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  meaning,^ a  passage— Ps.  Ixxiii.  9—"  They  set  their  mouth  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. 

IIEAVEN-DOCTOKS,    ETC. 

ba  tsho  ukuti,  lu  kona  olunye  ula- 
ka  ngapand/Je  kwalolu  a  se  be  hi 
funcle  imiti  yoku  Iw  a/ilula. 

Isik^oto  lesi  ke  izinyanga  ezin- 
daweni  zonke  ;  noma  ku  kona  iri- 
kosi  csizweni  esitile,  abantti  a  ba 
tsho  ngamabolc  ukuti,  "  Amabele 
lawo  si  wa  d/ila  ngenkosi  le  ;  "  ba 
ti,  "  La  'mabclc  si  wa  d/ila  ngoka- 
bani ;  ngokuba  li  ya  ti  li  futuzcle, 
si  nga  s'  azi  ukuba  li  ya  'kubuyela 
kwenye  indawo,  a  ti  a  nga  kwi- 
tshiza,  'enze  konke,  si  me  'sibindi." 

Nank*  ukuduma ;  uma  izulu  li 
ya  duma,  li  nga  Icti  'matshe,  li 
k^ube  unyazi,  a  ba  i  beki  inyanga 
yesikgoto,  ba  beka  inyanga  yonya- 
zi,  ukuba  i  pume,  i  memeze ;  b'  e- 
me  'sibindi  uma  umalusi  'alusile 
pand/Je.  Kcpa  uma  e  nge  ko 
lowo  'malusi,  ku  kitshwa  nengubo 
yake,  i  bekwe  pandAle.  Y  cnziwe 
uku  nga  ti  uk^obo  hvako. 

I  loko  ke  ukwenza  kwezinyanga 
ezalusayo  izulu.  Ngokuba  uma 
izulu  li  ya  duma,  li  kf/imsile, 
inyanga  i  ya  k^ala  ukunyakama, 

say  tliero  is  any  other  wrath  but 
that,  for  which  they  have  already 
found  medicines,  which  are  capable 
of  subduing  it. 

The  hail  then  has  its  doctors  in 
all  places  ;  and  though  there  is  a 
chief  in  a  certain  nation,  the  peo 
ple  do  not  say,  "  We  have  corn  to 
eat  through  the  power  of  the 
chief;  "  but  they  say,  "  We  have 
corn  to  cat  through  the  son  of  So- 
and-so  ;  for  when  the  sky  rolls 
cloud  upon  cloud,  and  we  do  not 
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." 

There  is  thunder  ;  if  it26  thun 
ders  without  hailing,  but  hurls 
lightning,  they  do  not  appoint  an 
inyanga  of  hail  to  herd,  but  an 
inyanga  of  lightning  to  go  out  and 
shout  j  and  take  courage  when 
there  is  a  heaven-herd  herding 
outside  the  house.  But  if  the 
herd  is  not  at  home,  they  take  his 
blanket,  and  put  it  outside.  The 
blanket  is  made,  as  it  were,  the 
herd  himself. 

This  then  is  what  those  izinya 
nga  do  who  herd  the  heaven.  For 
if  it  thunders  excessively,  the 
inyanga  begins  to  frown,  that  he 

2(3  It — izulu,  throughout  spoken  of  as  though  it  was  a  person, 
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. 

ukuba  i  7ilwe  nayo  njetigezulu  li 
/ilonui.  Uma  ubantu  bakona  en- 
dAliiji,  noma  i  nga  ka  pumi,  uina 
abantu  be  kuluma  ngokukxoko- 
zela,  i  ya  ba  tiba  ngokuti,  "  Tula 
11  i,  n i  ti  nya."  Ngokuba  i  ti  nayo 
in/Jiziyo  yayo  i  sc  i  futuzele,  nje- 
ugaloko  nalo  li  za  ngamand/ila ;  a 
i  be  i  sa  tauda  ukuba  ku  kulume 
omunye  umuutu,  'kupela  i  yo  yo- 
dwa  e  kulumayo  ngokumemeza. 
Futi  uma  u  hamba  nayo  end/tlc- 
lem,  izulu  la  id  kandanisa  ni  se 
kudo  nemizi,  uoma  u  be  u  hamba 
pambi,  yona  i  semuva,  i  ya  'ku- 
tsho  kuwe  ukuti,  "  DAlula,  u  ha- 
nibe  pambili ; "  yona  i  liambe 
ciuuva  kude  nawe  ;  ngokuba  i  ti 
inna  u  hamba  emuva  kwayo  u  ya 
'kuzuza  ingozi,  ngokuba  izulu  li  ti 
u  ya  i  bulala.  luyanga  i  ku  d/Ju- 
lise  ukuliamba  pambili  ni  ze  ni 
like  ekaya. 

Ku  njalo  loko  'kwenza  kwczulu 
nezinyanga  ;  ngokuba  abantu  aba- 
mnyama  ba  ya  kolwa  kuloko  'ku- 
kuza  izulu  nokutiba  isik^oto. 
Lezo  'zinto  zonibili  a  ba  kcabangi 
ngazo  ukuti  noma  be  ti  ba  ya  z'  a- 
zi,  ba  ziko/tlisa  ;  ba  ti  boua  ku  isi- 

too  may  be  dark  as  the  heaven 
when  it  is  covered  with  clouds. 
If  the  people  of  the  house,  whether 
he  has  gone  out  or  not,  speak  very 
loudly,  he  silences  them,  saying, 
"Be  still  altogether."  For  his 
heart  too  is  gathering  clouds,  as 
the  heaven  when  it  is  coming 
quickly ;  and  he  no  longer  wishes 
that  any  one  else  should  speak,  but 
himself  only  by  shouting.  And 
if  you  go  with  him  on  a  journey, 
and  it  suddenly  thunders  whilst 
you  are  at  a  distance  from  any  vil 
lage,  and  you  are  going  first  and 
he  following,  he  will  say  to  you, 
"  Go  on  in  front ;  "  and  he  will 
follow  at  some  distance  from  you  ; 
for  he  says  if  you  go  behind  him 
you  will  meet  with  an  accident, 
for  the  heaven  will  think  you  are 
killing  him.27  And  he  makes  you 
go  on  in  front  till  you  reach  home. 
Such  then  is  the  action  of  the 
lieaven  and  of  the  inyanga ;  for 
black  men  believe  in  that  scoldin^ 

& 

of  the  heaven,  and  that  silencing 
of  the  hail.  They  do  not  imagine 
;hat  when  they  say  they  know 
these  things,  they  deceive  them 
selves  ]  they  say  that  it  is  true 

-7  From  this  it  is  clear  that  wo  are  not  to  regard  the  heaven-herd 
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. 

HEAVEN  DOCTORS,    ETC. 

minya  loko  ukuba  inyanga  yokwa- 
lusa  i  namand/fla  okumelana  non- 
yazi  nesikgoto  ;  ngokuba  ba  ti  labo 
'bantu,  uma  si  buza  tina,  "  Si  ng'  a- 
zi  ukuba  loko  'kwenza  ba  kw  enza 
ngesibindi  a  ba  si  tate  pi  ukume- 
lana  nezulu  na." 

Ba  ti,  ku  ti  uma  li  za  'ku/Joma, 
noma  amafu  e  nga  ka  bonakali 
ukuba  li  za  'kuduma  kabu/dungu, 
in/Jiziyo  yenyanga  i  be  se  i  zwile 
ngokuti  ku  kona  ukufudumala 
ngapakati,  umuntu  u  vuswa  uku- 
tukutela  ;  lapa  izulu  li  ya  k^ala 
uku/iloma  nje,  naye  a  Mwe  nje- 
ngalo.  Ngokuba  be  ti  bona,  se  ba 
li  gcaba,  ba  li  d/da.  Uku  li  d/ila 
loku  ba  tsho  ngokuba  li  d/Ja  iii- 
komo,  kepa  lezo  'zinkomo  i  ya 

that  the  heaven-herd28  is  able  to 
contend  with  the  lightning  and 
hail ;  for  these  people  say,  if  we 
ask  them,  that  they  do  not  under 
stand  where  they  get  the  courage 
with  which  they  contend  with  the 
heaven. 

They  say  that  when  the  heaven 
is  about  to  be  clouded,29  and  be 
fore  the  clouds  appear  or  it  is 
evident  that  it  is  about  to  thunder 
excessively,  the  myaiiga's  heart 
already  feels,  for  there  is  heat 
within  him,  and  he  is  excited  by 
anger  ;  when  the  sky  just  begins 
to  be  clouded,  he  too  becomes  dark 
like  it.  For  the  doctors  say  they 
scarify  with  the  heaven,30  and  eat 
it.  To  eat  the  heaven  is  this,  for 
the  heaven  eats  cattle,  and  the 

28  Or  sky-doctor,  heaven  meaning  the  sky,  which  is  not  supposed 
to  be  very  high  above  the  earth. 

29  Lit.,  about  to  arm. 

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.     A  bullock  struck 
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. 

tatwa  inyama  yazo,  i  bekwe  ode- 
ngezini,  iuyanga  i  i  cl/Je  ngoku  i 
ncinda,  i  pitikezwe  nemiti  yayo ; 
ngokuba  ku  ti  lapo  li  Alabe  kona 
pansi,  izinyanga  zi  ti  u  kona  um- 
suka  o  salela  pansi,  kepa  lowo  'm- 
svika  ku  tiwa  inyela  ;  ba  ya  li  mba 
ba  ze  ba  li  fumanc,  ba  sebenze 
ngalo ;  ba  tsho  ke  ukuti,  isibindi 
leso  a  ba  naso  sokumelana  nezulu 
i  lelo  'nyela  eli  funyanwa  lapo 
izulu  li  Mabe  kona.  Kakulu  ne- 
nyoni  leyo  e  ku  tiwa  eyezulu ; 

doctor  takes  the  flesh  of  such 
cattle,  and  places  it  in  a  sherd,  and 
the  doctor  eats  it  whilst  hot,31 
mixed  with  his  medicines ;  for 
where  the  lightning  strikes  the 
ground,  the  doctors  say  there  is 
something  resembling  the  shank  of 
an  assagai,32  which  remains  in  the 
earth,  and  this  thing  is  called  a 
thunderbolt ;  they  dig  till  they 
find  it,33  and  use  it  as  a  heaven- 
medicine  ;  and  so  they  say  that 
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 
jelly-like  substance  over  the  spot  where  the  bolt  entered,  and  digging 
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."  A  metaphor 
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— A  Dahcotah 
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 

ugokuba  i  yona  umngomo  leyo 
'nyoni  ciuitiui  yonke,  Umainya- 
uga  i  ngc  nayo  leyo  'nyoni,  inya- 
uga  kodwa,  i  ngc  melwe  'sibindi 
iijcngaloyo  c  nayo,  eya  i  dAlayo. 
Ngokuba  leyo  'nyoni  izinyanga  zi 
gaba  ngaleyo  'nyoni ;  ngokuba  i 
namafuta ;  ku  tiwa  amafuta  i  wo- 
na  e  inyanga  i  siza  ngawo  kakulu, 
noma  ku  kona  umuntu  owa  futwa 
izulu,  la  m  sliiya ;  kepa  la  ra  sliiya 
nokukulu  ukwesaba.  Uma  li  ya 
duma  ka  melwa  'sibindi,  u  ya  7Ju- 
peka  njalorijalo  ;  ka  Mupeki  en/Ji- 
ziy  weiii  kodwa ;  ku  ya  bonakala 
uku/Jupeka  kwake  ngokuba  u  ya 
uyakaza  njalonjalo  end/dini,  e  swe- 
le  indawo  lapo  nga  e  zifaka  kona. 
Kepa  inyanga  leyo  uina  ya  bizwa 
ukuba  i  ze  'ku  in  nika  lona  izulu, 
uina  se  li  duma  ngeniva  u  ya  tslio, 
a  ti,  "  Inyanga  ya  ng'  elapa  ;  a  ngi 
s'  esabi." 

say  that  that  is  the  most  powerful 
among  all  lightning-medicines.  It' 
a  doctor  does  not  possess  it,  but  is 
a  doctor  only,  ho  cannot  have 
courage  as  that  doctor  can  who 
possesses  the  lightning-bird,  and 
who  has  eaten  it.  For  doctors 
make  their  boast  of  this  bird  ;  for 
it  is  fat,  and  it  is  said  to  be  the 
fat  especially  with  which  the  doc 
tors  treat  those  who  are  struck, 
when  one  has  been  slightly  struck 
and  then  left ;  but  has  been  left 
full  of  dread.  If  it  thunders  he 
has  no  courage,  and  is  much  trou 
bled  at  all  times ;  he  is  not  trou 
bled  mentally  only ;  it  is  evident 
that  he  is  troubled,  for  he  con 
tinually  moves  about  in  the  house, 
and  seeks  a  place  where  he  may 
hide  himself.  But  if  the  doctor 
has  been  summoned  to  come  and 
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 
Legends  of  the  Siowx.  By  Mrs.  Mary  Eastman,  p.  191.J  See  also 
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. 
( f<l.,  p.  213,  &c.) — Catlin  relates  that  some  Indians  led  him  to  "The 
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  Lit.,  the  very  heaven,   meaning  thereby,   the  fat  of  the  light 
ning-bird,  or  its  flesh,  or  portion  of  a  thunder-bolt. 

Ngokuba  Icyo  'nyoni,  baningi 
aba  i  bonileyo  ngame/Jo.  Kepa 
kakulu  izinyanga  uabantu  aba  i 
bone  ngesikati  sokuduma  kwezulu, 
ukuba  unyazi  lu  tsliaye  pansi ;  i 
ya  sala.  Uma  u  kona  nmuntu 
eduze  naleyo  'ndawo,  u  ya  i  bona 
ezinkungwini  pansi,  a  ye  'ku  i  bu- 
lala.  Uma  e  sc  i  bulcle,  a  k<?ale 
ukubalisa  ngokuti,  "  TJmakazi  ngi 
ya  'kuhamba  nje  na,  loku  ngi  bu- 
lele  le  inyoni  e  ngi  nga  i  bonanga? 
A  si  yo  nje  le  inyoni  e  ku  tshiwo 
ukuti,  i  kona  inyoni  yezulu  e  ha- 
mba  nonyazi  1  "  U  ya  balisa  ngo 
kuba  e  i  bona  ukuma  kwayo  ku 
nga  fani  nokwezinyoni  a  kade  e  zi 
bona  ;  a  bone  ku  koclwa  okwayo, 
ngokuba  i  ya  bazizela  izimpape 
zayo.  Umuntu  a  nga  ti  ibomvu ; 
a  bone  ukuti,  "  Ai ;  ilu/tlaza." 
Kepa  uma  e  bhekisisile  a  nga  ti, 
"  K^a,  i  pakati  kwaloko,  ngi  ku 
bona."  Kepa  mina  ngi  lu  bonile 
upape  Iwayo  uma  ngi  se  semsu- 
nduzi ;  ngokuba  ngi  be  ngi  swele 
ujalonjalo  ukubona  lowo  'mbala 
wenyoni ;  kepa  nga  za  nga  lu  bona 
upape  Iwayo.  Lowo  'muntu  owa 

But  as  regards  that  bird,  there 
are  many  who  have  seen  it  with 
their  eyes.  And  especially  doc 
tors,  and  those  persons  who  have 
seen  it  when  it  thunders  and  the 
lightning  strikes  the  ground  ;  the 
bird  remains  where  the  ground 
was  struck.  If  there  is  any  one 
near  that  place,  he  sees  it  in  the 
fog  on  the  ground,  and  goes  and 
kills  it.  When  he  has  killed  it, 
he  begins  to  be  in  doubt,  saying, 
"  Can  it  be  that  I  shall  continue 
to  live  as  I  have  hitherto,  seeing 
that  I  have  killed  this  bird,  which 
I  never  saw  before?  Is  it  not 
really  that  bird  which  it  is  said 
exists,  the  lightning-bird  which 
goes  with  the  lightning  ? "  He  is 
in  doubt  because  he  sees  that  its 
characteristics  are  not  like  those 
of  birds  which  he  has  known  for  a 
long  time  ;  he  sees  that  it  is  quite 
peculiar,  for  its  feathers  glisten. 
A  man  may  think  that  it  is  red  ; 
again  he  sees  that  it  is  not  so,  it  is 
green.  But  if  he  looks  earnestly 
he  may  say,  "  No,  it  is  some 
thing  between  the  two  colours, 
as  I  am  looking  at  it."  And 
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 

HEAVEK-DOOTOB8,    ETC. 

e  In  pete  wa  lu  kumula  esikwameni 
sake  ;  nga  bona  nembala,  nga  tsho 
ukuti,  "  Hau  !  olwcnyoni  esabe- 
kayo."  Wa  ngi  bonisa  netambo 
layo  ;  la  fana  netambo  li  fakwe 
umtanjana  omuncinyane  wegazi 
nomtshwana  o  /ilangana  nompofa- 
na  ;  nga  bona  imitshwe  eminingi 
etanjeni  layo,  nga  ti,  "Nembala." 
I  loko  ke  e  nga  ku  zwa  ngaleyo 
'ndaba.  Kwa  pela  ngaloko  ke,  e 
nga  zibonela  kona  ngawami  ame- 
hlo. 

Izinyanga  zokwalusa  si  kuluma 
ngomfanekiso,  ngokuba  umuntu 
owalusa  izinkomo  u  nezikali  ne- 
g<7okwe  lemvula.  Sa  tata  lelo 
'gama  lomalusi  wezinkomo,  si  biza 
omelana  nonyazi,  ngokuba  uma  e 
lu  tiba  u  ya  memeza  njengomfana 
wezinkomo;  yeua  uma  e  ngena 
esibayeni  nezikali  zake,  a  tule  nje, 
zi  nge  pume  izinkomo  ;  kepa  ngo- 
ku/Jo/da  ikwelo,  izinkomo  zi  y'  e- 
zwa  ukuba  u  ti  nga  z'  aluka,  ukuti 
a  zi  pume  esibayeni.  Na  lowo 
'malusi  owalusa  unyazi  w  enza 
njengalowo  wezinkomo ;  w  enza 
njalo  ke  ngoku/JoAla  ikwelo  ;  a  ti, 
"  Tshui-i-i.  Hamba,  u  ye  le  ;  u 
ng'  ezi  lapa."  A  pinde  njalonjalo. 

Lezo  'zinyanga  zi  tslio  ukuti  zi 
y'  ezvvana  nezulu.    I  loku  ukutslio 

took  it  out  of  his  bag ;  and  truly 
I  saw  it,  and  said,  "  Indeed  it  is 
the  feather  of  a  dreadful  bird." 
He  also  showed  me  one  of  its 
bones ;  it  was  like  a  bone  in  which 
are  many  little  blood-vessels  and 
many  little  grey  lines  ;  I  saw 
many  lines  in  the  bone,  and  said, 
"Truly."  This  then  is  what  I 
have  heard  on  this  matter,  and 
that  was  confirmed  by  what  I  saw 
for  myself  with  my  own  eyes. 

"When  we  say  herd  ing-doctors, 
we  speak  metaphorically,  for  a  man 
who  herds  cattle  has  weapons  and 
his  rain-shield.36  We  take  the 
name  of  a  herder  of  cattle,  and 
give  it  to  one  who  counteracts  the 
lightning,  for  when  he  keeps  it 
back  he  shouts  as  a  boy  who  is 
herding  cattle  ;  if  he  goes  into  the 
cattle-pen  with  his  weapons  and  is 
silent,  the  cattle  cannot  go  out  ; 
but  by  whistling  the  cattle  under 
stand  that  he  tells  them  to  go  to 
the  pastures,  that  is,  to  go  out  of 
the  pen.  And  the  herd  that  herds 
the  lightning  does  the  same  as  the 
herder  of  the  cattle ;  he  does  as 
he  does  by  whistling ;  he  says, 
"  Tshui-i-i.  Depart,  and  go  yon 
der  ;  do  not  come  here."  He 
repeats  this  again  and  again. 

Such  doctors  as  these  say  they 
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. 

kwazo,  ukuba  ngesinye  isikati  ku 
tiwa  inyanga  etile  i  ya  li  tumela 
kwenye  uku  i  linga,  i  bone  uma 
inyanga  e  k<?inileyo  na.  Kodwa 
a  i  i  lingi  eya  miselwa  i  yo  ;  i  li 
nga  izinyanga  ezinye  e  nga  zi  k^o- 
ndi  uma  za  miselwa  kanjani  na  ; 
ngokuba  i  loku  e  i  bona  ngako 
ukuba  inyanga  impela,  ngoku  i 
buyisela  lona,  iiayo  i  k^ale  ukupu- 
tuzela  ukungena  end/ilini  ukuzi- 
lungisa. 

sometimes  it  is  said  a  certain  doc 
tor  sends  the  lightning37  to  an 
other  doctor  to  try  him  whether 
he  is  a  powerful  doctor  or  not. 
He  does  not  try  the  doctor  who 
appointed  him ;  he  tries  others 
whose  appointment  he  does  not 
understand  ;3S  for  it  is  this  by 
which  he  sees  that  another  is 
a  doctor  indeed,  by  his  send 
ing  back  to  him  the  lightning, 
and  he  too  begins  to  bustle  about 
and  to  enter  his  house  to  set  him 
self  in  order.39 

37  Lit.,  the  heaven,  or  sky. 

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 
of  "  the  good  folk  of  Sida  "  a  murderer  who  was  condemned  to  lose 
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 

Kwa  ti  ngesikati  csad/ilulayo 
ukuhambela  kwami  kwiti,  nga 
fika  nga  lala  \  kwa  ti  ku  sa,  nta- 
mbama  izulu  la  /Joma,  la  ba  libi 
kakulu,  ngesikati  u.mbila  u  ka/Je- 
la.  Nga  ngi  hlezi  emnyango,  li 
diuna  kakulu ;  nomne  wetu  u 
inyanga,  wa  ngena  end/Jini  c  giji- 
ma,  w'  etula  ihau  lake  nezik^u 
zake,  wa  puma.  Li  ti  uma  li  tsho 
ngamand/ila,  naye  wa  tsho  ngama- 
nd/ila  ukumemeza  noku/JoAla  i- 
kwclo.  Nga  buza  kumame,  nga 
ti,  "  Lo  'muntu  w  enza  ni  na  ? " 
Wa  ti,  "  Musa  ukukuluma,  loko 
uma  ku  nje  a  ku  be  ku  sa  ku- 
lunywa.  Umalusi."  Nga  tula 
ke.  Kepa  la  w'  e/Jisa  amatshe 
amaningi.  Nga  ti  u  za  'kufa, 
ngokuba  ng'  ezwa  ukutshaya  kwa- 
wo  eliawini  lake ;  kwa  nga  ku  kci- 
tckele  umbila.  Kepa  noko  wa 
bangeka,  ka  ngenanga  endAlini. 
Na  ngonyazi  1'  enze  njalo  ;  ka  z'  a 
ngena  la  za  la  sa. 

Ku  tc  kusasa  ng'  ezwa  ku  tiwa 
emzini  kababekazi  enzansi,  enya- 
meni,  UmaAlati  u  te  u  ya  puma, 
izinyanga  ezinkulu  zi  nga  ka  pu- 
mi  ;  wa  memeza  kanye,  e  ti, 

It  happened  in  times  past  when 
I  visited  my  people,  on  my  arrival 
I  lay  down  ;  on  the  following  day 
in  the  afternoon  the  sky  became 
overcast,  and  was  very  dark  in 
deed  ;  at  the  time  when  the  maize 
was  blossoming.  I  was  sitting  at 
the  doorway  whilst  it  was  thun 
dering  excessively ;  and  my  brother 
who  is  a  doctor  entered  the  house, 
running,  and  took  down  his  shield 
and  his  string  of  medicines,  and 
went  out.  When  it  thundered 
aloud,  he  too  shouted  aloud,  and 
whistled.  I  asked  my  mother 
what  the  man  was  doing.  She 
replied,  "  Do  not  speak,  for  when 
it  is  like  this  no  one  any  longer 
speaks.  He  is  a  heaven-herd." 
So  I  was  silent.  And  the  heaven 
cast  down  many  hail-stones.  And 
I  thought  he  would  die,  for  I 
heard  them  striking  on  his  shield  ; 
it  was  as  though  maize  had  been 
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. 

In  the  morning  I  heard  it  said 
that  at  rny  uncle's  village,  at  Inya- 
ma,  down  the  river,  one  Uma- 
thlati  said  he  would  go  out  before 
the  great  doctors  went  out;  he 
shouted  aloud,  saying,  "  Depart, 

"  Muka,  u  ye  Ic."  Kwa  ti  swiswi 
emzim  beni,  wa  ngena  nyovane 
end/ilini.  Wa  pinda  nomunye, 
wa  ti  u  ya  memeza,  la  m  vimba 
umlomo.  Ngaleyo  'mini  la  u  fu- 
latela  lowo  'muzi ;  wa  ba  owalo, 
la  zenzela.  Ba  /Jala  ngezind/du  ; 
la  wa  k<?eda  amabele,  la  wa  ti  nya. 

Kepa  nga  ti  uma  ngi  ku  zwe 
loko,  nga  ti,  "  Kanti  inyanga  enje- 
ngaleyo  i  y'  a/duleka  na  ?  Si  ya 
'kud/Ja  ni  nonyaka,  loku  z'  a/du- 
lekile  ngokwalusa  na  ? " 

Kwa  tiwa,  "  A  ba  zilanga. 
B'  a/ilulekile  nje." 

and  go  yonder."  But  the  hail 
smote  loudly  on  his  body,  and  he 
came  into  the  house  backwards. 
Another  went  out,  and  when  he 
shouted,  the  heaven  stopped  his 
mouth.  On  that  day  the  heaven 
turned  its  back40  on  the  village ; 
it  was  entirely  in  its  power,  and 
it  did  its  will.  They  remained  in 
their  houses ;  it  entirely  destroyed 
the  corn. 

When  I  heard  this  I  said, 
"  Forsooth  is  such  a  doctor  as  that 
conquered?  What  shall  we  eat 
this  year,  since  they  have  been 
unable  to  herd?" 

They  replied,  "  They  did  riot 
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   fasting — abstinence  from   food  and  labour — one 
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 

Loku  'kuzila  oku  tshiwoyo  ngo- 
muntu  owalusayo,  ku  tiwa  inyanga 
eya  mu  misayo  i  ti,  "  Ka  muse 

As  regards  this  fasting  which  is 
spoken  of  a  man  that  herds  the 
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 
fied.  I  will  then  return,  and  we  can  cut  up  this  fish  in  safety,  and  it 
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  to  your  homes  joyfully  ;  and  what  we  leave  behind  us  will 
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.  43—45J 

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.^ 

ukud/Ja  uma  e  piwa  utshwala  bu 
isikope."  Futi,  "Ka  muse  uku- 
dMa  imifino  e  nga  shwamanga." 
Futi,  "  Ka  muse  ukukcapuna  ezi- 
ko,  uma  izinkobe  zi  nga  k'  epu- 
Iwa."  Futi,  "  Ka  muse  ukudMa 
inyama,  uma  inkomo  i  nga  ka  bo- 
boswa."  Futi,  "  Ka  muse  uku- 
d/da  izindumba  uma  e  nga  zi 
nikwanga."  I  loko  ukuzila  uku- 
d/ila  okutshiwoyo  izinyanga.  No- 
ma  e  lambile,  wa  fumana  abantu 
be  d/ila  utshwala,  uma  bu  nga  se 
gc walis we,  a  nga  ti  ukuti,  "  Mina 
kambe  ni  y'  azi  ukuba  ngi  y'  a- 
lusa." 

Um until  wemvula  nga  m  bona 
ebuncinyaneni  bami  uma  ngi  nga- 
ngongangjimana  ;  ibizo  lake  ku 
tiwa  TJinkguekana.  Wa  be  inya- 
nga  enknlu  na  kwazulu  yokunisa 

drink  if  he  is  given  beer  in  a  cup 
that  is  not  full."  And,  "  Let  him 
not  eat  herbs  before  the  feast  of 
firstfruits."42  And,  "  Let  him  not 
take  a  handful  of  boiled  maize 
from  the  fireplace,  if  the  maize  has 
not  been  taken  from  the  pot." 
And,  "  Let  him  not  eat  the  flesh 
of  a  bullock  until  it  has  been 
opened."  And,  "  Let  him  not  eat 
izindumba  if  he  has  not  been  given 
them."  This  is  the  fasting  which 
the  doctors  speak  of.  And  if  a 
man  is  hungry  and  come  to  men 
who  are  drinking43  beer,  if  the 
vessel  is  not  full,  he  would  say, 
"  For  my  part  indeed  you  know 
that  I  herd  the  heaven." 

When  I  was  young,  about  the 
size  of  Ungangamana,  I  saw  a 
rain-man  ;44  his  name  was  Um- 
k^aekana.  He  was  a  great  doctor 
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. 

imvula.  Kepa  kwazulu  wa  e  ngo 
vele  kakulu  enkosini  ;  ngokuba 
amakosi  akwazulu  a  e  nga  vumi 
ukuba  urauntu  kazana  nje  ku  tiwe 
u  pata  izulu  ;  ngokuba  izulu  kwa 
ku  tiwa  elenkosi  yakona  kupela. 
Ngaloko  ke  wa  fi/tleka.  Kepa  e 
nga  yekile  uku  li  nisa  ngasese. 
Wa  za  wa  wela,  ngokuba  w'  ezwa 
ku  tiwa,  "  Izinyanga  zonke  zezulu 
a  zi  bulawe."  W  ekja,  wa  fika 
lapa  esilungwini ;  wa  fika  e  nga 
pete  'Into,  e  hamba  nje.  Kepa 
kw'  azisa  ukuba  u  fika  nje,  u  fikele 
kwabakubo  aba  m  aziyo. 

Wa  tolwa  iukosi  yakwamadAla- 
la ;  iiati  e  ya  i  si  tolile ;  ibizo 
layo  ku  tiwa  Unjeje  kasehhele. 
Kepa  wa  /Jala  isikatsliaiia,  la  ba 
li  balele  kakulu  izulu.  Ba  k^ala 
abantu  bakubo  ukunyenyeza  ngaye 
enkosini,  ukuti,  "  Lowo  'muntu  u 
m  bona  nje ;  uma  u  kcela  kuye 

imvula,     u 

ku     kconisela. 

ful  in  producing  rain.  But  among 
the  Amazulu  he  did  not  show 
himself  much  to  the  chief;  for  the 
chiefs  of  the  house  of  Uzulu  used 
not  to  allow  a  mere  inferior46  to 
be  even  said  to  have  power  over 
the  heaven ;  for  it  was  said  that 
the  heaven  belonged  only  to  the 
chief  of  that  place.  Umk^aekana 
therefore  remained  hidden.  But 
he  did  not  cease  to  produce  rain  in 
secret.  At  length  he  crossed  to 
this  side  the  Utukela,  for  he  heard 
that  Utshaka  had  said,  "  Let  all 
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. 

He  became  a  dependent  of  the 
chief  of  the  Amadhlala  ;  it  is 
the  same  to  whom  we  were  sub 
ject  ;  his  name  was  Unjeje,  the 
son  of  Usechele.  And  when  he 
had  staid  a  short  time,  the  heaven 
became  very  hot  and  dry.48  His 
own  people  began  to  whisper  about 
him  to  the  chief,  saying,  "  You  see 
that  man ;  if  you  ask  him,  he  can 
cause  the  rain  to  drop  for  you. 

40  Uzana,  dim.  of  ize,  nothing ;  izana,  a  little  nothing,  that  is, 
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. 

48  There  was  long  continued  drought  and  hot  weather. 

Inyanga  enkulu  pezu  kwazo  zonke 
izinyanga." 

Kepa  loko  kwa  hamba  kanci- 
nyane,  kwa  za  kwa  pumela  obala ; 
s'  ezwa  sonke  ukuba  Umk^aekana 
u  inyanga  yemvula.  Inkosi  i 
kcelile  kuye  ukuti,  ka  ke  enze,  i 
bone  uma  ku  isiminya  loko  na. 
Kepa — ngokuba  ngalesi  'sikati 
izulu  la  li  balela — ng'  ezwa  ku 
tiwa,  "  U  ti,  *  A  ba  li  bheke  ngo- 
suku  lokuti ;  li  ya  'kuna.'  " 

Kepa  w'  emuka  wa  ya  e/Jatini, 
e  ya  'kulungisa  izinto  zake  ;  wa 
zing'  e  hamba  njalo,  kwa  za  kwa 
fika  leyo  'mini.  Kwa  ti  ngam/da 
li  nayo,  kwa  tiwa,  "  Nembala  u 
inyanga  ! "  Kwa  ba  njalo  ke  nja- 
lonjalo.  Wa  piwa  izinkomo,  wa 
kceba  masinyane. 

Kepa  ngemva  kwalo  'nyaka  izu- 
In  la  ba  lukuni  ukuna.  Ba  m 
/ilupa  kakulu.  Loko  'ku  m  /ilupa 
nami  nga  m  bona,  nga  m  lihaukela, 
ngokuba  ngi  bona  amadoda  e  fika 
na  sebusuku  e  tshaya  ngamawisa 
emnyango  wend/du  yake,  a  m  ki- 
pe,  a  ti,  ka  pume,  a  koke  izinkomo 
zawo  a  m  nika  zona,  ngokuba  izulu 
a  li  sa  ni.  B'  enza  njalonjalo. 
Kepa  a  /Jupeke  kakulu,  ngokuba 
ngesinye  isikati  a  fike  ekuseni,  a 
m  kipe  j  a  baleke,  a  m  jigijele 

He  is  a  great  doctor  above  all 
other  doctors." 

And  this  was  first  spoken  of  a 
little,  and  at  last  openly  ;  and  we 
all  heard  that  Unik^aekana  was  a 
rain-doctor.  The  chief  asked  him 
just  to  set  to  work,  that  he  might 
see  if  it  were  true  or  not.  And — 
for  at  that  time  the  heaven  was 
hot  and  dry — I  heard  it  said, 
"  Umk^aekana  says,  '  Let  the  peo 
ple  look  at  the  heaven  at  such  a 
time  ;  it  will  rain.'  " 

And  he  went  away  into  the 
forest  to  get  his  things  ready ;  he 
went  there  continually,  until  the 
day  he  had  mentioned  came.  And 
when  it  rained,  the  people  said, 
"  Truly,  he  is  a  doctor  !  "  And  it 
was  always  thus.  He  was  given 
cattle,  and  very  quickly  became 
rich. 

And  after  that  year  the  heaven 
was  hard,  and  it  did  not  rain. 
The  people  persecuted  him  exceed 
ingly.  When  he  was  persecuted 
I  saw  him  and  pitied  him,  for  I 
saw  men  come  even  by  night  and 
smite  his  doorway  with  clubs,  and 
take  him  out  of  his  house,  telling 
him  to  come  out  and  give  them 
back  their  cattle  which  they  had 
given  him,  because  the  heaven  no 
longer  yielded  rain.  They  did  this 
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 

ngamawisa  ;  a  balcke,  a  tshone 
e/Jatini,  li  ze  li  tshone,  e  nga  d/tla- 
nga,  'esaba  ukuza  ekaya  ;  ngokuba 
ba  be  ti  ba  ya  'ku  m  bulala  impe- 
la,  uma  imvula  i  nga  ni.  Kepa 
loko  be  ku  tsho  ngekcebo  labo, 
ukuti  i  kona  e  za  'kwenza  masi- 
nyane,  ngokuba  e  ti,  "  Loku  ngi 
za  'kufa  na."  Kepa  izulu  nga  ku 
bona  li  ya  na  ngesinye  isikati  em- 
katini  wokusebenza  kwake. 

Ku  te  ngomunye  unyaka,  uma 
ba  bone  ukuba  izulu  li  ya  tanda 
ukubulala  amabele,  ba  ni  zonda 
kakulu.  Ngaleso  'sikati  nga  ngi 
nga  se  ko.  Nga  se  ngi  lapa  kwiti, 
emapepeteni.  Ng'  ezwa  ku  tiwa 
izulu  li  na  nje  kakulu,  li  g^iba 
TJmkgaekana  u  file.  Ku  tiwa  ba 
ni  bulele  ngobuti  ',  a  ba  m  bulele 
ngoku  m  gwaza.  Ng'  ezwa  loko 
ke  ;  kwa  tiwa,  ba  ya  /dupeka  labo 
'bantu,  ngokuba  aniasimu  abo  a  ya 
kukuleka  imvula.  I  loko  ke  e 
nga  ku  zwayo  ngenyanga  yemvula. 

Kwa  ti  ngolunye  usuku  umfana 
wake,  (o  yena  e  be  tandwa  kakulu 
uyise,  igama  lake  Un^eto  ;  uma  c 
ya  e/Jatini  uyise  u  be  hamba  naye ; 
ngokuba  e  ti  u  m  tanda  ngoba  e 
tumeka;  ngokuba  uma  umuntu  e 
nisa  izulu  u  swele  umntwana  uku 
ba  a  tume  yena  njalo,  a  nge  n^abe 

threw  clubs  at  him  \  he  ran  away 
down  into  the  bush,  until  the  sun. 
set,  without  eating,  being  afraid  to 
go  home  ;  for  they  said  they  would 
really  kill  him,  if  it  did  not  rain. 
But  they  said  that  through  their 
subtlety,  thinking  that  he  would 
do  what  they  wished  at  once,  be 
cause  he  expected  them  to  kill 
him.  And  I  saw  that  it  sometimes 
rained  whilst  he  was  working. 

And  011  another  year,  when 
they  saw  that  the  heaven  wished 
to  destroy  the  corn,  they  hated 
him  exceedingly.  I  was  not  there 
at  that  time.  I  was  with  my  own 
people,  the  Amapepete.  I  heard 
it  said  that  it  rained  excessively, 
that  it  might  cover  the  dead  body 
of  Umk^aekana  with  earth.  It  is 
said  they  poisoned  him,  and  did 
not  stab  him.  I  heard  it  said  that 
those  people  were  troubled,  for 
their  gardens  were  carried  away 
by  a  flood.  This  then  is  what  I 
heard  of  this  rain-doctor. 

One  day  his  son,  (the  one  that 
was  most  dear  to  his  father,  named 
Un^eto,  who  went  with  his  father 
to  the  forest  when  he  went  there ; 
for  he  said  he  loved  him  because 
he  could  send  him  where  he  wish 
ed  ;49  for  if  a  man  is  causing  it  to 
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. 

nakanyc,  ukuze  izulu  li  tanibe,) — 
wa  tsho  ngemva  kwokuncenga,  wa 
ti,  "  Woza  ni,  ngi  ye  'ku  ni  bonisa 
lapo  ubaba  e  beka  kona  izinto  zake 
zezulu."  Sa  hamba  emini,  s'  alu- 
sile  ngakona.  Sa  fumana  empa- 
ndwini  ku  kona  izitslia  zi  sibeke- 
Iwc,  nebakaea  lokupe/ila  ;  wa  si 
bonisa  loko  'kwenza  kukayise,  ne- 
mifunzana  e  botshwe  ngenko- 
i^l  wane  ;  wa  si  bonisa  nokupe/ila 
kukayise.  Kepa  sa  ku  bona  loko, 
s'  esaba,  a  sa  tanda  ukungena,  sa 
baleka  njeya,  ngokuti  li  funa  izulu 
li  si  tabate  uma  si  pata  imiti  ye- 
nyanga.  Sa  m  shiya  pakati,  sa 
baleka,  sa  ya  ezinkomeni. 

Ku  pela  ke  leyo  'ndaba  e  nga  i 
bonayo. 

UMPENGULA  MBANDA. 

ven  may  be  yielding,) — this  son 
said  to  me,  after  I  had  earnestly 
besought  him,  "  Come,  and  I  will 
show  you  where  my  father  placed 
his  things  with  which  he  treated 
the  heaven."  We  went  at  noon, 
having  herded  our  cattle  near 
the  place.  Under  an  overjutting 
rock  we  found  covered  vessels, 
and  a  churning  stick  ;  he  showed 
us  what  his  father  did,  and  little 
bundles  of  medicine  bound  with 
inkonthlwane  ;50  he  showed  us 
also  how  his  fother  churned.  But 
when  we  saw  that  we  were  afraid, 
and  did  not  wish  to  go  in,  but  ran 
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. 

Tin's  is  the  end  of  what  I  saw.

IZULU  e  si  li  bonayo  leli  elilu/ilaza 
si  ti  idwala,  li  ye    la  /tlanganisa 

THE  blue  heaven  which  we  sec  we 
suppose   is  a  rock,51   and   that  it 

50  Inkonthlwane,  a  small  tree  whose  bark  is  white,  and  used  to 
tic  up  bundles. 

>l  The  notion  that  the  heaven  is  a  solid  body  or  roof  over  this 
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 

HEAVEN  DOCTORS,    ETC. 

um/daba,  um/ilaba  u  pakati  kwe- 
znlu,  izulu  li  gcinile  ngapandAle 
kwom/daba ;  si  ti  a  u  se  ko  um- 
Alaba  ngale  kwezulu. 

Nabantu  c  si  ti  ba  kona  ngalc 
kwezulu,  a  s'  azi  ukuba  ba  kulo 
idwala  ini,  noma  ku  kona  indawa- 
na  e  um/daba  ngale  ;  a  si  kw  azi 
loko.  Into  e  si  y  aziyo  inye  njc 
ukuti  ba  kona.  Ngaloko  ke  si  ti 
ku  kona  indawo  yabo,  njengeyetu 
le. 

Ilanga  Ion  a  nalo  si  ti  a  H  ko 
ngale ;  ngokuba  uma  li  ngale  nga 
si  nga  li  boni ;  nga  li  sitile,  nje- 
ngalabo  'bantu  aba  ngale,  e  si  nga 
ba  boniyo.  Lona  li  iiganeno,  ngo- 
ba  si  li  bona  kaAlekaAle  lonke ;  a 
ku  site  neiidawana  nje  yalo. 

encircles  the  cnrth,  the  earth  l)cing 
inside  the  heaven,  and  the  heaven 
ending  outside  the  earth  ;  and  we 
suppose  there  is  no  other  earth  on 
the  other  side  of  the  heaven. 

And  the  men52  who,  we  sup 
pose,  are  on  the  other  side  of  the 
heaven,  we  do  not  know  whether 
they  are  on  the  rock,  or  whether 
there  is  some  little  place  which  is 
earth  on  the  other  side ;  we  do 
not  know  that.  The  one  thing 
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. 

And  the  sun  we  do  not  say  is 
on  the  other  side  of  the  heaven  ; 
for  if  it  were  on  the  other  side  we 
should  not  be  able  to  see  it;  it 
would  be  hidden  like  the  men 
who  are  on  the  other  side  whom 
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.  FIRMAMENT J  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 
years  in  moulding  chaos,  and  chiseling  out  a  space  that  was  to  contain 
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 
this  side  of  the  blue  rock.  (See  Nursery  Tales  of  the  Zulus.  Vol. 
/.,  p.  152.  The  Heaven-Country.)  See  some  amusing  diagrams  by 
Cosmas-Indicopleustcs,  made  on  the  supposed  revealed  cosmogony  of 
the  Bible.  (Types  of  Mankind.  Nott  and  Gliddon,  p.  569.  J 

^  See  Nursery  Tales  of  the  Zulus.      Vol.  /.,  p.  316.     Appendix, 

Nenyanga  futi  nayo  i  ngancno 
njengelanga,  iiezinkanyezi  futi  zi 
nganeno  nazo, — kokutatu  loko. 
Naniafu  a  nganeno  j  nemvula  si  ti 
i  nganeno,  i  nela  lo  'm/tlaba  ;  ngo- 
kuba  uma  i  ngalc  nga  i  nga  iiki 
lapa,  ngokuba.  si  ti  izulu  li  idwala. 

Ilanga  nkuhamba  kwalo  inclAle- 
la  zalo  zimbili  kupela  nje  ;  ennui 
ind/Jela  yalo  li  hamba  ezulwini ; 
ngokuAlwa  indMcla  yalo  li  ngena 
elwandAle,  emanzini,  li  hamba 
nga  wo  li  ze  li  piunc  cndaweni  yo- 
kupunia  yakusasa. 

Ilanga  ukuhamba  kwalo  end/Je- 
leni  yalo  yokubusika,  i  yodwa ; 
iigokuba  li  ya  li  hambela  njalo  li 
ze  li  gcinc  endaweni  etile,  noma 
intaba,  noma  isiAla/tla  ;  a  li  d/tluli 
kulezo  'ndawo  zombili  ;  li  pume 
ond/tlini  yalo  yobusika  ;  ukupuma 
kwalo  li  buyele  endaweni  ye/Jobo. 
Si  ti  ngokupuma  kwalo  endaweni 
yobusika  li  landa  i/dobo,  li  ze  li 
gciiie  ngcntaba  noma  innuti ;  li 
buye  li  landa  ubusika  njalo.  Zi 
kona  izind/ilu  zalo  lapa  si  ti, 
"Manje  ilanga  li  ngciiile  cnd/di- 
ni ; "  si  tsho  ngokuba  li  ma  izin- 
sukwana  kuleyo  'ndawo  ;  uma  li 

And  the  moon  too,  like  the  sun, 
is  on  this  side ;  and  the  stars  too 
are  on  this  side, — all  three.  And 
the  clouds  are  on  this  side  ;  and 
rain  we  say  is  on  this  side,  which 
descends  on  this  world  ;  for  if  the 
rain  were  on  the  other  side  it 
could  not  come  here  to  us,  for  we 
suppose  that  the  heaven  is  a  rock. 

The  sun  in  its  course  has  only 
two  paths  \  by  day  it  travels  by  a 
path  in  the  heaven ;  at  night  it 
enters  by  a  path  which  goes  into 
the  sea,  into  the  water ;  it  passes 
through  the  water,  until  it  again 
comes  out  at  the  place  where  it 
rises53  in  the  morning. 

As  regards  the  path  of  the  sun, 
its  winter  path  is  different  from 
its  summer  path ;  for  it  travels 
northward  till  it  reaches  a  certain 
place — a  mountain  or  a  forest, 
[where  it  rises  and  sets,]  and  it 
does  not  pass  beyond  these  two 
places ;  it  conies  out  of  its  winter 
house ;  when  it  comes  out  it  goes 
southward  to  its  summer  place. 
We  say  that  when  it  quits  its 
winter  place  it  is  fetching  the 
summer,  until  it  reaches  a  certain 
mountain  or  tree ;  and  then  it 
turns  northward  again,  fetching 
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. 

puma  s'  azi  ke  ukuba  li  bu  gcinile 
ubusika,  se  li  landa  i/ilobo  ;  nem- 
bala  li  ye  li  hambola  ku  ze  ku  ti 
ukukula  kwe/Jobo  li  iigene  end/tli- 
ni  yaseAlobo  izinsukwana,  li  pume 
njalo. 

Inyanga  ukutwasa  kwayo  si  ti  i 
twasile  inyanga  ngokuba  si  i  bona 
entshonalanga.  K\va  ku  tiwa 
inyanga  i  fa  nya ;  kanti  a  ku  nja- 
lo ;  i  dAliwa  izinsuku,  i  ye  i  ncipa, 
i  ze  i  be  ngangozipo  nje  eme/dwe- 
ni ;  lapo  ke  se  i  tatvva  ilanga  ;  li  i 
fumaua  empumalanga,  li  hambe 
nayo,  li  ze  li  i  shiye  entshonalanga, 
i  bonwe  lapa  ku  k^ala  ukuti  zibe 
uku/tlwa,  ku  tiwe  i  twasile  inya 
nga  ;  i  ye  i  kula ;  i  ze  i  fulatele 
enzansi,  si  ti  inyanga  se  i  blieka 
enzansi,  i  ye  i  /Jangane  ukutshona 
kwelanga,  i  ze  i  selwe ;  i  buye  i 
ncipe  futi,  i  ze  i  fe. 

Izinkanyezi  a  si  tsho  ukuba  zi 
ya  hamba  njengelanga  nenyanga  ; 
zi  mi  njalo  zona.  Kodwa  zi  kona 
izinkanyezi  ezi  hambayo,  ezi  fayo 
futi  njengenyanga. 

and  when  it  quits  that  place  we 
snow  that  it  has  ended  the  winter 
and  is  now  fetching  the  summer  ; 
and  indeed  it  travels  southward, 
until,  when  the  summer  has  grown, 
it  enters  the  summer  house  a  few 
days,  and  then  quits  it  again,  in 
constant  succession. 

As  to  the  renewal  of  the  moon, 
we  say  it  is  new  moon  because  we 
see  it  in  the  west.  It  used  to 
be  said  the  moon  dies  utterly ; 
but  it  is  riot  so ;  the  days  devour 
it,54  and  it  goes  on  diminishing 
until  to  appearance  it  is  as  thin  as 
a  man's  nail  ;  and  then  it  is  taken 
by  the  sun  ;  the  sun  finds  it  in  the 
east  and  travels  with  it,  until  he 
leaves  it  in  the  west,  and  it  can  be 
seen  when  the  twilight  begins, 
and  we  say  it  is  new  moon  ; 
and  it  goes  on  growing  until 
it  is  full.  At  last  it  has 
it  back  to  the  east,55  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. 

We  do  not  say  the  stars  travel 
like  the  sun  and  moon ;  they  are 
fixed  continually.  But  there  are 
stars  which  travel,  and  which  die 
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. 

Isikcelankobe  ngesinye  isikati 
si  ya  nyamalala,  si  bonakale  nge- 
sinye  isikati. 

Futi  isilimela  si  ya  fa,  si  nga 
bouakali.  Ebusika  a  si  ko,  ku  ze 
ku  ti  lapa  ubusika  so  bu  pela  si 
k<?ale  ukubonakala  si  sinye — inka- 
iiyezi ;  si  be  zitatu  ;  si  ye  si  kula  si 
ze  si  be  isikomkwana,  si  dandalaze 
obala  lapa  se  ku  za  'kusa.  Si  tsho 
ke  ukuti  isilimela  si  twasile,  no- 
nyaka  u  twasile ;  ku  liny  we  ke. 

Ikwezi  li  ma  endaweni  yalo 
njalo  ;  lona  1'  andulela  ukusa  nela- 
nga ;  ku  bonwa  ngalo  ukuba  ku 
ya  sa  manje  ;  ubusuku  bu  d/tlulile, 
li  pumile  ikwezi,  nomtakati  a  fi- 
nyele  lapa  e  ya  kona,  ngokuti, 
"  Uma  ngi  hamba  kancane  ngi  za 
'kuselwa,  ngi  ya  'kufika  ekaya  ku 
sile."  Nen/Joli  i  finyele  ku  nga 
puma  ikwezi  ;  y  azi  ukuba  se  ku 
sile.  I  njalo  ke  leyo  'nkanyezi. 

Indosa  inkanyezi   e  puma  nga- 
pambili  kwekwezi  ukuhambakwo- 

Isikcclankobe57  (the  evening 
star)  is  sometimes  invisible,  some 
times  seen. 

And  Isilimela58  (the  Pleiades) 
dies,  and  is  not  seen.  It  is  not 
seen  in  winter ;  and  at  last,  when 
the  winter  is  coming  to  an  end,  it 
begins  to  appear — one  of  its  stars 
first,  and  then  three,  until  going 
on  increasing  it  becomes  a  cluster 
of  stars,  and  is  perfectly  clear 
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  (the  morning  star) 
keeps  its  place  constantly  ;  it  pre 
cedes  the  morning  and  the  sun ; 
and  by  its  rising  we  see  that 
the  morning  is  coming  ;  the  night 
has  passed,  the  morning  star 
has  arisen,  and  the  sorcerer  turns 
back  rapidly  from  the  place  where 
he  is  going,  because  he  says,  "  If  I 
go  slowly,  the  light  will  rise  on 
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  is  a  star  which  arises  be 
fore  the  morning  star,  when  night 

57  Isikcelankobe,  also  called  Isipekankobe. — Isi-kcela-nkobe :  Izin- 
kobe  is  boiled  maize ;  ukukcela,  to  ask.  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. 

ku/ilwa;  ku  ti  noma  abantu  be 
libele  be  /Jezi  be  dAla  utshwala, 
noma  ukud/Ja  kwomtimba,  ba  uga 
bona  indosa  i  pumile,  ngokuba 
yona  i  ba  bomvn,  ba  ti,  "A  si 
lale;  se  kn  /Jwile."  Ku  lalwc  ke. 
Umuntu  ka  tsho  uknti,  "  Loku  ku 
pume  indosa  a  iigi  sa  yi  'kulala  ;  " 
u  ya  'kulala  a  z'  a  koAlwe.  Indosa 
ku  sa  i  pezulu  kakulu,  li  pume  ke 
ikwezL 

is  advanced ;  and  if  men  have 
staid  drinking  beer,  or  eating  the 
meat  at  a  wedding  feast,  if  they 
see  Indosa  arisen,  for  it  arises  red, 
they  say,  "  Let  us  lie  down  ;  it  is 
now  night."  And  so  they  lie 
down.  A  man  does  not  say, 
"  Since  Indosa  has  arisen  I  shall 
not  now  lie  down ; "  he  will  lie 
down  for  a  long  time/'9  In  the 
morning  Indosa  is  very  high  in  the 
heaven,  and  the  morning  star 
risen.

UKUMA  kwelanga  ngokutsho  kwa- 
bantu,  ku  tiwa  ilanga  li  inkosi 
enyangeni  ua  sezinkanyezini  ;  ngo 
kuba  uma  li  pumile  zi  ya  fipala 
zoinbili  inyanga  nezinkanyezi,  ku 
kanye  lona  lodwa,  li  ze  li  tshone, 
and'  uba  zi  kanye  zona. 

Ku  tiwa  ukuhamba  kvvalo  li  ya 
liamba  impela  ezulwini,  li  ze  li 
iigene  elwand/Je ;  li  buyele  empu- 
malanga  lapa  li  puma  kona.  Ku 
tiwa  li  hamba  emanzini.  Lapa  li 
puma  kona  ekuseni  ku  kona  isi- 
gakga  esikulu  ;  ku  tiwa  leso  'si- 
giikq-A  iinina  walo  \  si  ya  li  pelezela 
lapa  se  li  za  'upuma,  si  li  shiye 
ekupumeiii  kwalo,  si  buyele  elwa 
nd/Je.  Si  bomvu  njengomlilo.  I 
loko  ke  e  ngi  kw  aziyo  ngelanga. 

As  regards  the  position  of  the  sun, 
in  the  opinion  of  the  people  he  is 
chief  above  the  moon  and  stars ; 
for  when  he  has  arisen  both  moon 
and  stars  become  dim,  and  he 
alone  shines,  until  he  sets,  and 
then  they  shine. 

As  regards  his  motion,  it  is  said 
he  really  travels  in  the  heaven, 
until  it  goes  into  the  sea,  and  re 
turns  to  the  east  from  whence  he 
arose.  It  is  said  he  travels  in  the 
water.  Where  he  arises  in  the 
morning  there  is  a  great  ball ;  this 
ball  is  called  the  sun's  mother  ;  it 
accompanies  him  when  he  is  about 
to  rise,  and  leaves  him  on  his 
arising,  and  goes  back  into  the  sea. 
It  is  as  red  as  fire.  This  then  is 
what  I  know  about  the  sun. 

59  Lit.,  until  he  forgets,  that  is,  is  in  a  deep  sleep. 

Ngenyanga  kwa  tiwa  kuk^ala  i 
ya  fa,  ku  pintle  ku  vele  enye  inya- 
nga.  Kepa  kwa  za  kwa  bonwa 
ukuba  k<7a ;  kanti  a  i  fi,  inye  njalo 
njengelanga.  Kodwa  ukufa  kwayo 
ukuba  i  ncipa,  i  d/Jiwa  izinsuku,  i 
zo  i  site  elangeni,  i  sitwa  iuiisebc 
yalo,  i  uga  b'  i  sa  bonakala.  I 
tatwe  ilanga,  li  ham  be  nayo  izin- 
sukwana,  i  pintle  i  shiywe,  i  bona- 
kale  ekutshoneni  kwalo.  Izing^a- 
peli  za  za  za  bona  ngokukgupela 
kwazo,  zi  ti,  "  Ku  ngaiii  ukuba 
inyanga  ku  tiwe  i  file,  loku  i  sita 
elangeni  nje  na?"  Ku  ti  emini 
lapa  izulu  li  bukcka,  nelanga  li 
nga  sa  /Jabi  kakulu  ameAlo  nge- 
misebe,  i  bonwe  ngokn/tlala  emtu- 
nzini  omkulu ;  unmntu  a  bheke 
pezulu,  a  k^apelisise  eduze  nela 
nga,  a  yeke  ukublieka  um/tlaba, 
'enyusele  ame/tlo  pezulu,  ku  ze  ku 
pele  ukukanya  oku  kojopa  ame/ilo, 
'ejwayele  ukubona  eduze  nalo,  ne- 
zulu  li  kcwebe  ka/ile  eme/Jwcni,  li 
nga  wa  vimbeli,  i  ya  bonwa  ekca- 
leni  kwelanga,  noma  li  ya  'ku  i 
sliiya  ekutshoneni  kwalo,  noma  li 
ya  'kutshona  nalo.  O  i  bonileyo 
a  bize  omunyc,  a  ti,  "  Inyanga  a  i 

As  regards  the  moon,  it  was 
said  at  first  the  moon  dies,  and 
another  moon  comes  into  being. 
Bat  at  length  it  was  seen  that  it 
is  not  so ;  that  the  moon  does 
not  die,  but  is  one  like  the  sun. 
But  its  death  is  that  it  diminishes, 
being  eaten  by  the  days,  until  it 
hides  itself  in  the  sun,  that  is,  in 
its  rays,  and  is  then  no  longer 
visible.  It  is  taken  by  the  sun, 
and  he  goes  with  it  a  few  days, 
and  then  leaves  it  again,  and  the 
moon  is  seen  when  the  sun  sets. 
Observers  at  length  saw  by  their 
observation,  and  said,  "  Why  is  it 
said  that  the  moon  is  dead,  when 
it  is  merely  hiding  itself  in  the 
sun  ?"  And  during  the  day  when 
the  sky  can  be  looked  at,  and  the 
sun  no  longer  pierces  the  eyes 
much  with  his  rays,  the  moon  is 
seen  by  a  man  standing  in  a  deep 
hade,  and  looking  upwards,  and 
fixing  his  eyes  intently  on  a  spot 
near  the  sun  and  ceasing  to  look 
on  the  earth,  and  raising  his  eyes 
to  the  sky,  until  the  light  which 
pierces  the  eyes  ceases,  when  the 
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  it  when  he  sets,  or  set  with 
it.  He  who  sees  it  calls  another, 

HEAVEN-DOCTORS,    ETC1. 

file,  njongokubii  ku  tiwa  i  ya  fa ; 
nansi.  Bheka  pezulu.  W  ake 
umkanya,  u  kcimisisc  ame/ilo,  u 
jwaycle  elangcui,  u  za  'ku  i  bona." 
Nembala  a  func,  a  fune,  a  ze  a  i 
bone,  a  ti,  "  Ncrnbala  i  li/tlwe  irai- 
sebe." 

Kwa  bonwa  neziiikanyezi  enn 
ui  ;  narni  loko  nga  ku  bona.  S'  a- 
ke  embava.  Emini  enkulu  nami 
ngi  pika,  ngi  ti,  "  Inyanga  i  ya  fa 
impcla."  Kwa  ti  s'  alusile  la  pa 
ilanga  se  li  pezulu  kakulu  ;  si  Alezi 
emtunzini,  si  lele  ngemi/tlana,  si 
kcambalele,  si  bheke  pezulu.  Um- 
fo  wetu  wa  ti  kumi,  "  U  ya  i  bona 
inyanga.  Nansiya,  i  namatele 
ckcaleni  kwelanga."  Nga  m  piki- 
sa.  Wa  ti,  "  Kflingisisa ;  u  za  'ku 
i  bona."  Nembala  nga  tulis'  ame- 
7Jo,  nga  bheka  elangeni  na  sekca- 
leni  kwalo,  ameAlo  a  Alangana  na- 
yo.  Nga  i  ti  tshazi  uku  i  bona, 
ya  nyamalala.  Nga  pinda  nga 
tulisa  ame/ilo,  nga  i  bona,  nga  ti, 
"  Nembala."  Nga  bona  nezinka- 
nyezi — ya  ba  nye  kuk^ala  ;  za  za 
za  ba  ningi,  ngi  zi  bona.  Nga 
dela  ukuba  nembala  inyanga  ka  i 
fi.  I  loko  ke  e  ngi  kw  aziyo  nge- 
nyanga. 

Ku  tiwa  i  induna  yelanga. 

and  says,  "  The  moon  is  not  dead, 
as  they  say  it  dies  ;  there  it  is. 
Look  up.  Shade  your  eyes,  and 
bring  the  eyelids  together,  and  get 
accustomed  to  the  s\m,  and  then 
you  will  see  it."  And  indeed  he 
seeks  and  seeks  until  he  sees  it, 
and  says,  "  Truly  it  is  hidden  by 
the  rays." 

Men  saw  the  stars  too  during 
the  day ;  and  I  too  have  seen 
them.  We  were  living  on  the 
Umbava.  At  midday  I  too  dis 
puted  and  said,  "  The  moon  really 
dies."  But  we  were  herding  when 
the  sun  was  very  high  ;  we  were 
in  the  shade,  lying  on  our  backs 
without  sleeping,  and  looking  up 
wards.  My  brother  said  to  me, 
"  You  see  the  moon.  There  it  is  ; 
it  is  close  to  the  edge  of  the  sun." 
I  contradicted  him.  He  said, 
"  Look  hard  ;  you  will  soon  see  it." 
And  indeed  I  fixed  my  eyes,  and 
looked  earnestly  at  the  sun  and 
at  the  edge  of  the  sun ;  I  saw  the 
moon  for  a  moment ;  I  again  fixed 
my  eyes,  and  saw  it  clearly,  and 
said,  "  It  is  true."  I  saw  also  the 
stars — at  first  one  ;  at  last  I  saw 
many.  So  I  was  satisfied  that  the 
moon  does  not  die.  That  is  what 
I  know  about  the  moon. 

The  moon  is  said  to  be  the  sun's 
officer.

IZULU  abantu  ba  1*  aAlnkanisa  ka- 
bili ;  li  linye  ku  tiwa  izulu  eli  du 
ma  ngemvunga  enkulu,  ku  tiwa 
eleuduna  lelo ;  a  1'  esabeki,  a  1'  oni 
'luto ;  ngokuba  lona,  noma  li  du- 
ma,  into  yalo  imvula  'kupela. 
Uma  li  duma  ngelenduna  si  ti, 
"  Nonyaka  nje  izulu  li  bekile,  rigo- 
kuba  li  nga  durai  ngokoua." 

Elensikazi  ku  tshiwo  lona  uku- 
duma  kwalo  li  bonakala  ngczinyazi 
na  ngesik<?oto  ;  nomoyana  o  fika 
umubana.  Abantu  ba  balcke,  ba 
ngcnc  masinyane.  Unyazi  Iwalo 
lu  zinge  lu  ti  nso  masinyane,  lu 
nga  libali ;  umuntu  u  ya  k<?ala 
'etuka,  se  lu  kade  lu  d/Julile ; 
umbala  walo  lu  lu/ilazana  nemi- 
kwazana  ebomvana  kancinane  ; 
ukuduma  kwalo  izulu  eli  njalo  li 
ya  nkenketeka  kakulu ;  ku  nga  li 
za  'udabula  amakanda ;  li  duma 
kabi  lelo  ke. 

Umuntu  uma  la  m  funiana 
end/Je  u  ko/ilwa  iiokuba  a  nga 
zifaka  pi ;  na  scudAliui  ind/ilu  i  be 
ncinane,  a  fune  ind/ilu  yesibili  e 
vimbela  unyazi;  nom/ilaba  u  be 
muncinane  ngaleso  'sikati  soku- 
nkenketeka  kwalo,  ku  dingeke 
nendawo  lapa  abantu  nga  be  zifaka 
kona.  Lelo  'zulu  lensikazi  libu- 
Alungu  bukulu.  Ubu/ilungu  balo 
ukuba  li  nga  niki  'muntu  isikati 

THE  people  speak  of  two  lieavens  ; 
the  one  which  thunders  with  a 
deep  roar  is  the  male ;  it  is  not 
dreadful,  it  does  no  harm  ;  for 
although  it  thunders,  it  causes  no 
thing  but  rain.  When  the  male 
heaven  thunders  we  say,  "  This 
year  the  heaven  is  peaceful,  for  it 
does  not  thunder  injuriously." 

It  is  said  of  the  female  heaven 
that  its  thunder  is  attended  with 
lightning  and  hail ;  and  the  breeze 
which  comes  with  it  is  rather  bad. 
And  men  run  away  and  go  into 
their  houses  at  once.  Its  lightning 
is  usually  forked  and  rapid ;  as 
soon  as  a  man  starts  it  has  passed  ; 
its  colour  is  bluish,  and  has  little 
reddish  streaks ;  this  kind  of  hea 
ven  thunders  very  shrilly  ;  it  is  as 
though  it  would  split  the  head  ; 
and  so  its  thunder  is  bad. 

If  it  meet  with  a  man  in  the 
open  country  he  cannot  tell  where 
to  go  ;  and  even  indoors  the  house 
seems  small,  and  he  wants  a  second 
house  into  which  the  lightning 
cannot  enter ;  and  the  world  itself 
seems  small  at  the  time  of  its 
shrill  thunderings,  and  men  seek 
for  a  place  where  they  can  hide 
themselves.  The  female  heaven 
causes  much  pain.  The  pain  it 
causes  is  that  it  does  not  give  a 

sokuma  isibindi ;  li  kandanisa  ma- 
sinyane  li  buyekeze ;  ngaloko  ke 
li  dabule  umuntu  ngovalo  ;  in  go- 
in  uso  umuntu  a  nga  li  boni  ukuba 
li  ya  'kuba  kona ;  a  ti,  "  K^a ; 
ingomuso  a  li  se  ko ; "  nokusa  a 
nga  be  e  sa  ku  bona  ukuba  li  ya 
'kusa,  li  d/ilule  ;  a  bone  ukuba  li 
ya  'ud/ilula  naye. 

Into  e  si  y  aziko  ngczulu  lensi- 
kazi  ukona  ;  ukuba  okwalo  ukona 
'kupela  ezinkomeni  na  sebantwini 
na  semitini.  Ngemva  kwalo  ku 
gcina  ukuba  li  balele  kakulu.  Si 
y'  esaba  uma  izulu  lensikazi  ku 
vame  lona ;  ngalo  'nyaka  si  ti, 
"  Ilanga  li  ya  'uke  li  ku  tshisc 
ukud/Ja ;  umuva  waleli  'zulu  mu- 
bi." 

man  time  to  take  courage  ;  it 
presses  upon  him  suddenly  \vith 
constant  repetition ;  it  therefore 
tears  a  man  with  terror,  and  a  man 
cannot  see  that  to-morrow  will 
ever  come ;  he  says,  "  No  ;  there 
is  no  to-morrow  ;  "  and  he  can  no 
longer  see  that  the  light  of  another 
day  will  shine  in  the  heaven  and 
pass  away ;  he  sees  that  the  heaven 
will  pass  away  with  him. 

What  we  know  of  the  female 
heaven  is  the  injury  that  it  does; 
that  it  belongs  to  it  only  to  injure 
cattle,  and  men,  and  trees.  After 
it  there  follows  intense  heat.  We 
are  afraid  if  the  female  heaven 
occurs  again  and  again  ;  in  such  a 
year  we  say,  "  The  sun  will  burn 
up  our  crops ;  this  heaven  is  fol 
lowed  by  evil."

UMA  ku  kona  izinkomo  ezi  tsha- 
ywe  unyazi,  kulukuni  kubantu 
ukusondela  kulezo  'nkomo  uma  be 
nge  'zinyanga  ;  ngokuba  ba  ti, 
"  Uma  si  sondele  kuzo  lezi  'nko 
mo,  se  si  ya  'kuba  se  si  zibizele 
unyazi  lu  ze  kutina ;  a  si  nga  yi, 
kona  lu  nga  yi  'kuza  kutina." 
Kepa  inyanga  i  ya  ya  kuzo  ;  um- 
/ilaumbe  i  ti,  "  A  zi  dAliwe." 

UkudAliwa  kwazo  zi  d/diwa  ku 

IF  there  are  cattle  which  have 
been  struck  by  the  lightning,  it  is 
difficult  for  the  people  to  approach 
them  unless  they  are  heaven-doc 
tors  ;  for  they  say,  "  If  we  ap 
proach  these  cattle,  we  shall  be 
calling  the  heaven  to  come  to  us ; 
do  not  let  us  go,  then  it  will  not 
come  to  us."  But  the  doctor  goes 
to  them  ;  perhaps  he  says,  "  Let 
them  be  eaten." 

The   mode   of   eating   them   is 

1IEAVEN-DOCT011S,    ETC. 

/Janzwa  njalonjalo ;  uma  se  ku 
pelile  uku/Janza,  abantu  ba  yoge- 
za  ;  y  elape  inyanga,  ukuba  i  ti  i 
vimbela  ukuza  konyazi. 

Kepa  konke  loko  kwokwesaba 
izinkomo  ezi  tshaywo  unyazi,  labo 
'bantu  abesabayo  a  b'  esabi  ngoku- 
ba  be  ti  unyazi  hi  ya  'knza  kubona 
ngezinkomo  ;  b'  esaba  kakulu  ngo- 
kuba  uma  be  yile  ezinkomeni,  uma 
li  ya  duma  ngemva  kwaloko,  a  ba 
sa  yi  'kukcabanga,  ba  ya  'kuti  nge- 
zwi  eli  nga  li  kginisile,  ba  ti,  "  Si 
ya  'kubona  impela."  Ngokuba  be 
ti  ngokuya  ezinkomeni,  "  Si  1'  oni- 
le  izulu  ;  li  ya  'ku  si  sola  ngoku  si 
tshaya  njengezinkomo."  I  loko  ke 
oku  veza  ukwesaba  kubantu,  ngo- 
kuba  lobu  'bunzima  b'  eAlela  ema- 
kanda,  a  bu  veli  pansi ;  uma  bu 
vela  pansi,  umuntu  nga  e  ti,  "  Ngi 
ya  'ubona  lu  vela  ngakuleya  inta- 
ba,  ngi  lu  guclMukele."  I  loko  ke 
ukwesaba  kwabantu  ;  b'  esaba  into 
e  s'  engeme  sonke ;  a  ku  veli  loko 
ngokuba  ku  ya  'kwenzeka  impela ; 
ku  vezwa  ukukcabanga  loko,  ngo 
kuba  le  into  i  ngapezuln  kwetu  ;  a 
si  namand/ila  oku  i  vika  njenge- 
tshe  li  ponswa  omunye  umuntu. 

this : — The  people  eat  them,  and 
take  emetics  continually ;  when 
they  leave  off  emetics,  they  go  and 
wash  ;  and  the  doctor  gives  them 
medicines,  that  he  may  prevent 
the  lightning  from  coming. 

But  as  to  all  that  fear  of  eating 
cattle  which  have  been  struck  by 
the  lightning,  the  people  are  not 
afraid  because  they  suppose  that  it 
will  come  to  them  on  account  of 
the  cattle;  but  they  are  afraid 
especially  because  if  they  have 
gone  to  the  cattle,  and  it  thunders 
after  that,  they  will  no  longer 
think,  but  will  say  what  is 
apparently  true,  "  We  shall  now 
really  see  it  come  to  us."  For 
they  say  that  by  going  to  the  cat 
tle  they  have  sinned  against  the 
heaven  ;  and  it  will  punish  them 
by  striking  them  as  it  struck  the 
cattle.  It  is  this  then  that  causes 
fear  in  men,  because  the  dreaded 
thing  comes  from  above  and  not 
from  below  ;  if  it  come  from  be 
low,  a  man  might  say,  "  I  shall  see 
it  coming  from  yonder  mountain, 
and  avoid  it."  This  then  is  the 
fear  of  men ;  they  are  afraid  of 
something  that  looks  down  upon 
all  of  us  ;  the  fear  does  not  arise 
because  it  will  really  strike  ;  but 
it  arises  from  thinking  that  it  is  a 
thing  above  us ;  we  cannot  defend 
ourselves  from  it  as  from  a  stone 
thrown  by  another. 

HEAVEN  DOCTORS,    ETC.

ABANTU  uma  izulu  li  duma,  ba 
puma,  ba  kuze;  ba  tate  indukn, 
ba  ti,  ba  za  'utsliaya  ubane  Iwe- 
zulu.  Ba  ti  ba  namand/tla  okwa- 
Alula  izulu.  Ba  ti  ba  ya  memeza, 
ba  tate  amahau  nezinduku ;  ba 
tshaye  emahaweni,  ba  memeze. 
Li  ti  izulu  se  li  sile,  ba  ti,  "  Si  1'  a- 
/dulile."  Ba  ti  ba  namand/Ja 
okwa/ilula  izulu.  Uma  li  duma 
izulu,  ba  tata  imiti,  ba  i  base  em- 
lilweni  ;  ba  ti,  ba  tunyisela  izulu. 
Uma  li  nga  dumi,  1'  esabe  ngaleyo 
'miti,  ba  ti  ba  ya  jabula  ngokume- 
meza  izulu  ;  ba  ti,  in/diziyo  zabo 
zi  ya  jabula,  be  F  a/dula  izulu. 
Ba  ti,  ba  ya  1'  a/dula  izulu  ngemiti 
yabo. 

Uma  ind/ilu  i  tsliile  ngobane 
Iwezulu,  ba  ya  ezinyangeni  ez'  a- 
ziyo  ukupata  izulu,  zi  fike  nemiti, 
z'  elape  abantu  bonke  bakulowo 
'muzi  lapo  izulu  li  tshaye  kona. 
B'  elatshwe  kakulu  ;  ba  gcatshwe, 
ku  ncindwe  umsizi ;  ku  betelwe 
izikonkwane  en/Ja  kwomuzi,  na 
ngapambili  kwomuzi,  ezind/ileleni 
zonke,  na  seminyango  yezindAlu, 
na  pezu  kwezindAlu,  na  sesangweni 

WHEN  it  thunders  the  doctors  go 
out  and  scold  it ;  they  take  a  stick, 
and  say  they  are  going  to  beat  the 
lightning  of  heaven.  They  say 
they  can  overcome  the  lightning. 
They  shout  and  take  shields  and 
sticks ;  they  strike  on  their  shields 
and  shout.  And  when  it  clears 
away  again,  they  say,  "  We  have 
conquered  it."  They  say  they  can 
overcome  the  heaven.  When  it 
thnnders  they  take  medicines  and 
burn  them  in  the  fire ;  they  say, 
they  are  smoking  the  heaven.  If 
it  does  not  thunder,  but  is  afraid 
of  the  medicines,  they  are  glad 
because  they  shout  to  the  heaven  ; 
and  their  heart  is  glad  when 
they  overcome  the  heaven.  They 
say  they  overcome  the  heaven 
with  their  medicines. 

If  a  house  is  burnt  by  the 
lightning,  they  go  to  doctors  who 
know  how  to  treat  the  heaven, 
and  they  come  with  their  medi 
cines,  and  treat  all  the  inhabitants 
of  the  village  where  the  lightning 
has  struck.  They  are  treated  very 
much  ;  they  are  scarified  and  take 
umsizi ;  and  little  rods  are  driven 
into  the  ground  on  the  upper  side 
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. 

Iczinkomo.  Kw  clatshwc  ngomvu 
emnyama,  ukuzc  izulu  li  be  mnya- 
ma,  li  nga  tandi  ukutsliaya  kona 
futi ;  ngokuba  uma  be  /Jaba  imvu 
em/ilope  li  ya  'kupinda  li  tsliaye 
futi  ekaya.  Ba  tanda  ukwenza 
ngemvu  emnyama,  ukuze  izulu  li 
nga  be  li  sa  piu.da  li  tsliaye  ekaya. 

Inyanga  yokwelapa  izulu  i  ya 
nemvu  emnyama ;  unia  ku  nge  ko 
imvu  emnyama,  a  ba  namandAla 
okwelapa  \  ngokuba  be  funa  imvu 
emnyama.  Inyanga  i  ya  i  gwaza  ; 
inyama  yayo  i  /ilanganiswe  nemiti, 
ku  gcatshwe  abantu,  ku  bekcwe 
izikonkwane,  zi  bekcwe  ngomuti, 
zi  gonmyekwe,  zi  betelwe  ezind/ile- 
leni. 

They  are  treated  with  a  black 
sheep,00  that  the  heaven  may  be 
dark01  and  not  wish  to  strike  there 
again ;  for  if  they  kill  a  white 
sheep  it  will  again  strike  in  that 
homestead.  They  wish  to  work 
with  a  black  sheep,  that  the  light 
ning  may  not  strike  that  home 
stead  again. 

The  doctor  who  treats  the  hea 
ven  goes  with  a  black  sheep  ;  if 
he  has  not  a  black  sheep,  they 
cannot  treat  the  heaven  ;  for  they 
require  a  black  sheep.  The  doctor 
kills  it ;  its  flesh  is  mixed  with 
medicines,  and  the  people  are  sca 
rified,  and  the  little  rods  are 
smeared  with  medicine  and  fixed 
and  driven  into  the  paths.

UMAEOPE  umuti  wezulu  o  tshiswa- 
yo,  o  tshiswa  esolweni,  uma  izulu 
li  za  kabi.  Ubok^o  futi  u  tunyi- 
sela  izulu  ;  nom/ilonyane  owezulu 
njalo  uku  li  tunyisela  ;  nomkatazo 
wona  ke  umuti  o  /ilala  ezikwini 
zenyanga,  ukuze  ku  ti  uma  ku 
ngena  unyazi  i  lu  kwife  ngawo,  e 

UMABOPE  is  a  heaven-medicine 
which  is  burnt  in  the  isolo62  when 
there  is  a  threatening  of  a  severe 
thunder  storm.63  TJbokgo  also  is 
used  for  smoking  the  heaven  ;  and 
umthlonyane  is  used  for  the  same 
purpose  ;  and  umkatazo  is  a  medi 
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  is,  unable  to  see  clearly,  so  as  to  strike  again   where   the 
black  sheep  has  been  sacrificed. 

62  See  p.  376,  note  22. 

63  Lit.,  If  the  heaven  is  coming  badly. 

u  Alanganise  nemiuye  ke  imiti ; 
amagama  ayo  a  ngi  w'  azi.  I  leyo 
ke  e  ngi  y  aziyo  imiti  yezulu. 

Omunye  utimti  wezulu  u  be  isi- 
betelelo  ',  ku  tatwe  auiafuta  alo,  a 
/Janganiswe  uemiti  yalo,  kw  enzi- 
we  isivimbelo  ezin/Jangotini  zouke 
zomuzi ;  ngen/ila  ku  be  kona  isiko- 
nkwane,  o/ilangotini  lomuzi  ku  be 
kona  ezinye  futi ;  lezo  ke  z'  alu- 
sile,  z'  aluse  umuzi,  na  sesangwe- 
ni ;  umuzi  wonke,  ku  be  na  sezi- 
nd/Jiiii  na  ngapezu  kwezind/tlu. 
Li  ya  vinjelvva  ke  ngaloko,  ukuba 
li  koMwe  ukuba  li  ya  'ungena 
ngapi  na.  I  loko  ke  e  ngi  kw  a- 
ziyo. 

Ku  ti  njalo  ekupeleni  konyaka 
lezo  'zikonkwane  zi  vuselelwe  nge- 
zintsha  ;  kw  aziwa  ukuti  elidala 
izulu  lonyaka  o  d/Julile  li  dAlule 
nawo ;  kodwa  lo  li  za  ngokwalo. 
Ku  njalo  ke  ku  vela  izikonkwane 
iminyaka  yonke. 

Ku  ti  inyanga  ey  alusa   izulu 
ngamAla  i  d/ila  imifino   yonyaka 

puff04  at  it  with  this  medicine, 
which  he  mixes  with  other  medi- 
cines,  whose  names  I  do  not  know. 
These  then  are  the  heaven-medi 
cines  which  I  know. 

Another  heaven-medicine  is  isi- 
betelelo  ;  its  oil  is  taken  and  mixed 
with  other  heaven-medicines,  and 
obstructions  are  made  on  every 
side  of  the  village  ;  rods  to 
which  these  medicines  are  applied 
are  placed  above  the  village,  and 
others  at  the  side  ;  so  these  rods 
herd  the  village;  they  are  placed 
too  at  the  entrance  of  the 
cattle-pen ;  the  whole  village  is 
thus  herded  ;  and  inside  the 
houses,  and  on  the  tops  of  the 
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. 

And  at  the  end  of  the  year  the 
rods  are  renewed  by  setting  new 
ones  in  their  place  \  it  being  known 
that  the  old  heaven  of  the  year 
which  has  passed  away  has  passed 
away  with  the  old  year ;  but  the 
present  year  has  its  own  heaven.65 
Hence  new  rods  are  set  up  every 
year. 

When  a  doctor  who  herds  the 
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. 

omutsha,  ku  tiwo  i  y'  esliwama, 
ku  zilwe  ku  nga  setslienzwa ;  aba- 
ntu  ba  /tlale  emakaya,  ba  nga  se- 
benzi.  Futi  ku  ti  uma  li  wisa 
isikg'oto,  ba  nga  sebenzi,  ba  zile 
ngokuti,  "  O,  uma  si  sebenza  si 
banga  izulu."  Konke  loko  a  kw  e- 
nziwa.  Noma  li  vunguza  umoya 
ngesikati  sokuba  se  ku  linywa,  ku 
njalo  futi  a  ku  linywa,  ku  ya  zilwa 
njalo,  ngokuti,  "  Uma  si  lima  si 
ya  zibangela.  Ku/ile  ukuba  si  zile, 
kona  umoya  ngomso  u  nga  yi  'ku- 
fika  naamandAla." 

I  loko  ke  e  ngi  kw  aziyo  nge- 
zuln.  Kcpa  imiti  yona  e  patwa 
izinyanga  mining!,  eminingi  e  ngi 
nga  y  azi  uma  imiti  mini  na. 

year,  and  the  people  arc  told  that 
he  is  eating  new  food,  they 
leave  off  work  on  that  day, 
and  stay  at  home  without  working. 
And  if  it  hails  they  do  not  work, 
but  leave  off,  saying,  "  O,  if  we 
work  we  summon  the  lightning." 
All  the  works  of  men  are  omit 
ted.  Or  if  a  great  wind  arises 
during  the  digging  season,  they 
leave  off  digging  in  like  manner  ; 
thinking  that  if  they  work  they 
summon  the  lightning  to  smite 
them.  It  is  proper  for  them  to 
leave  off,  and  then  the  violent  wind 
will  not  come  again. 

This  is  what  I  know  of  the 
heaven.  But  heaven  -  medicines 
which  are  used  by  the  doctors  are 
many,  many  of  which  I  do  not 
know.

INDABA  ngensingizi.  Insingizi 
inyoni  yezulu,  inyoni  enkulu.  Ku 
ti  uma  izulu  li  balele  kakulu,  li 
tshise  amabele  ngelanga,  ku  yiwe 
ezinyangeni  zemvula ;  abauye  ba 
pange  ukufuna  insingizi  ngokuti, 
"  Uma  si  tole  insingizi,  sa  i  bulala, 
izulu  li  ya  'kuna,  i  fakwe  esizibe- 
ni."  Nembala  i  bulawe,  i  fakwe 
esizibeni.  Ku  ti  uma  li  na,  ku 
tiwe  li  na  ngensingizi  e  buleweyo. 
Ku  tiwa  izulu  li  ya  tamba  UXSL  ku 

THE  account  of  the  Insingizi. 
The  Insingizi  is  a  heaven-bird ;  it 
is  a  large  bird.  If  the  heaven  is 
scorching,  and  the  sun  burns  up 
the  corn,  the  people  go  to  rain- 
doctors  ;  others  hasten  to  find  an 
Insingizi,  thinking  that  if  they 
find  one,  and  kill  it,  the  heaven 
will  rain,  when  the  bird  has  been 
thrown  into  a  pool  of  the  river. 
And  indeed  it  is  killed  and  thrown, 
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 

bulewc  insingizl ;  li  y'  czwcla,  a  li 
bi  lukuni ;  li  ya  i  kalela  ngemvu- 
la,  li  kala  isililo.  Abaritu  ba  sinde 
ngokud/ila  amabele.  I  loko  ke  e 
ngi  k\v  aziyo  ngensingizi. 

I  yona  e  inyoni  e  funwayo  ku- 
nezinye  izinyoni ;  ngokuba  ku  ti 
nonrca  li  balele  izuln,  uma  ku  bo- 
nwa  izinsingizi  zi  hamba  obala  zi 
kala,  abantu  ku  nga  ti  lapo  ba 
bona  isibonakaliso  semvula  ngoku- 
bona  insingizi,  ba  tembe  ukuba  li 
za  'kuna,  loku  izinsingizi  zi  kala 
kangaka. 

Enye  inyoni,  ing^ungyulu,  inyo 
ni  enkulti  ezinyonini  zonke ;  nen- 
singizi  i  lanclela  ing^ung^ulu. 
Kepa  insingizi  i  d/Jule,  rigokuba 
um/ilola  wayo  munye  njc,  imvnla 
'kupela, — ukuba  izulu  li  ne  uma  i 
bulewe.  Kepa  inggunggnlu  i  ne- 
miAlola  eminingi.  Uma  i  tshekele 
umuntu,  a  li  yi  'kutshona  ilanga 
umuntu  lowo  e  nga  gijime  nezin- 
dAlela  e  funa  izinyanga  zoku  m  e- 
lapa,  ku  be  indaba  enkulu,  ku 
bhekwe  into  embi  e  za  'uvela  kulo- 
wo  'muntn.  Futi  imi/ilola  yeng^u- 
ng^ulu  ukuba  uma  i  kala  pczulu, 
ku  ti\va  li  za  'kuna.  Futi  uma  i 
hamba  i  tshaya  amapiko,  ku  tiwa 
i  bika  impi. 

if  an  Insingizi  is  killed ;  it  sym 
pathises  with  it,  and  ceases  to  be 
hard ;  it  wails  for  it  by  raining, 
wailing  a  funeral  wail.  And  so 
the  people  are  saved  by  having 
corn  to  eat.  This  then  is  what  I 
know  about  the  Insingizi. 

It  is  this  bird  which  is  sought 
for  more  than  all  others ;  for  al 
though  the  heaven  be  dry  and 
scorching,  if  the  people  see  many 
Izinsingizi  walking  in  the  open 
country  and  crying,  it  seems  to 
men  that  they  see  a  sign  of  rain 
because  they  see  the  Izinsingizi, 
and  they  trust  that  it  will  rain  be 
cause  they  cry  so  much. 

Another  bird,  the  Inggunggulu, 

is  larger  than  all  other  birds ;  the 
Insingizi  is  next  in  size  to  it.  But 
the  Insingizi  is  of  more  import 
ance,  because  it  gives  but  one  kind 
of  omen,  that  of  rain, — that  the 
heaven  will  rain  if  it  is  killed. 
But  the  Ing^unggiilu  gives  omens 
of  many  things.  If  it  drops  its 
dung  on  a  man,  the  sun  will  not 
set  before  that  man  has  run  in  all 
directions  looking  for  a  doctor  to 
treat  him  ;  and  it  is  a  matter 
of  great  consequence,  and  men 
expect  some  evil  to  happen  to 
him.  Another  sign  which  the 
Ing^ung^ulu  gives  is,  that  if  it 
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.

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 
amahhubo  a  imilingo,  e  ku  ti  nga- 
mAla  ku  dAlala  umkosi  izulu  li 
balele  i  bonwe  imvula  ngalelo  'la- 
nga,  ku  tiwe,  "  Izulu  li  na  nga- 
kona,  ngokuba,  li  ggiba  izinyawo 
zenkosi,  ukuze  zi  nga  bonakali 
lapa  i  b'  i  mi  kona ;  zi  ktyedwe  im 
vula." 

Abantu  ba  ya  /tlakazeka,  be  ya 
emakaya ;  ba  hamba  be  netile,  be 
panga  imif  ula,  ukuze  ba  nga  gcwa- 
lelwa. 

Uma  li  nga  sa  ni  ngalolo  'lusuku, 
ba  ti,  "  Li  kude  ukuna,  loku  li  nga 
zi  gt/ibanga  izinyawo  zenkosi." 

Njengaloku  kwa  ti  mMa  ku  ku- 
puka  inkosi  yakwiti,  emapepeteni, 

THERE  are  among  black  men  ma 
gical  songs,  by  singing  which  it 
happens  on  the  day  of  the  great 
festival,66  although  the  sun  has 
been  for  a  long  time  scorching,that 
rain  comes,  and  it  is  said,  "  The 
heaven  rains  with  reason,  for  it  is 
filling  up  the  footprints  of  the 
chief,  that  they  may  no  longer  ap 
pear  where  he  stood,  but  be  ob 
literated  by  the  rain." 

The  people  are  scattered  to  their 
homes ;  they  set  out  already 
drenched,  hastening  to  reach  the 
rivers  before  they  are  flooded. 

If  it  does  not  rain  on  the 
day  of  the  festival,  the  people  say, 
"  It  will  not  rain  for  a  long  time, 
for  it  has  not  filled  up  the  foot 
prints  of  the  chief." 

As  it  happened  when  Umyeka, 
the  chief  of  our  people,  among 

That  is,  the  great  festival  of  firstfruits. 

Umyeka,  e  ya  emiweni  lakubo 
lapa  kwa  kw  ake  Umzimvubu, 
igama  lomuzi ;  ku  tiwa  uyise  o 
itongokavumangaukweAiaukuya 
cnanda,  wa  sala  en.riweni.  Kwa 
ti  ngbkuvamakwezifoendodaneni 
Umyeka,  wa  kupuka,  e  ti,  "Nam- 
Ma  nje  ngi  za  'kulanda  ubaba,  e 
zokumela  umuzi.  Kwa  ku  nge 
nje  ukufa  ngi  s'  ake  embava." 

Kwa  knpuka  abantu  abaningi, 
isizwe  sonke,  amadodanamakeAla 
nezinsizwa;  kwahanjwakulalwa, 
kwa  za  kwa  fikwa  eduze  nen.riwa, 
kwa  lalwa  emzini  kasisila.  Ku  te 
ku  sa  kusasa  wa  c  puma  Umyeka, 
e  se  ya  kona  eruiweni ;  kwa  ti 
ukubaavele  en/da  kwalo  in.riwa, 
kw'  enziwa  amaviyo  njengempi ; 
amadoda  a  hamba  ngokwawo,  na- 
make/Ja  ngokwawo,  nezinsizwa. 

Kwa  ba  njalo  ke  loku  ku  njalo- 
njaloizulu  li  balele  kakulu  ngesi- 
kati  sokungena  kwokwin/Ja,  nge- 
nyanga  e  Ungcela,  lapa  nga  se  ku 
d/Jiwa  uma  ka  li  balelanga.  B'  e- 

the  Amapepete,  went  up  to  the 
old  site  of  his  father's  village, 
which  was  called  Umzimvubu;  for 
it  was  said  his  father,  who  was 
now  an  Itongo,  did  not  wish  to  go 
down  to  the  Inanda,  but  staid  at 
the  old  site.  But  in  consequence 
of  the  constant  illness  of  the  son 
Umyeka,  Umyeka  went  up  to  the 
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 

There  went  up  with  him  many 
people,  the  whole  nation,  old  men, 
and  young  men  and  youths  ;  they 
went,  sleeping  in  the  way  till  they 
came  near  the  old  site,  when  they 
slept  at  the  village  of  Usisila.  On 
the  following  morningUmyeka  set 
out  to  go  to  the  old  site ;  when  he 
reached  the  hill  overlooking  it, 
they  were  divided  into  regiments 
as  though  they  were  an  army ;  the 
men  went  by  themselves,  and  the 
young  men  by  themselves,  and 
the  youths  by  themselves. 

It  so  happened  that  the  sun  had 
been  very  scorching  at  the  time  of 
eating  new  food,  in  the  month 
called  Ungcela,68  when  they  would 
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. 

Ala  ke,  se  be  ya  kona  en.riweni, 
Umyeka  e  hamba  pambili,  e  la- 
ndelwa  impi  yake ;  kw'  enziwa 
lona  ihhubo  lelo  likayise  uku  m 
vusa  ngalo,  ukuze  a  Alangane 
nabo.  Imbongi  se  inye  e  bongayo 
i  bonga  uyisenoyisemkulunendo- 
dana  Umyeka.  Kwa  t'  uba  ku 
fikwe  esibayeni  emk<?ubeni,  kw'  e- 
miwa  kona,  kw' akiwa  umkumbu ; 
kwa  fika  nesizwe  e  sa  sala  kuleyo 
'ndawo,  loku  usuku  Iwa  Iw  aziwa, 
kwa  se  ku  /ileziwe  eduze  nendiwa, 
ku  /domelwe  inkosi ;  ba  fika  kona 
kanye  nabesifazana,  abafazi  nezi- 
ntombi,  ku  twelwe  ukud/tla,  u- 
tshwala.  Kwa  /Janganwa  kona 
ke,  kwa  gujwa  kakulu  kakulu  ; 
ekupeleni  kw'  enziwa  lona  ihhubo 
likayise  lokuti : — 

"  Limel'  u  /dole  amazimw70  etu 
asesiwandiye. 

Amanga  lawo. 

Limel'  u  Mole  amazimw  etu  ase 
siwandiye. 
Amanga  lawo. 

They  went  on  towards  the  old  site, 
Umyeka  going  first,  followed  by 
his  soldiers ;  they  sung  the  song  of 
his  father  to  arouse  him  by  it,  that 
he  might  unite  with  them.  The 
lauders09  who  lauded  the  father, 
and  grandfather,  and  the  son  Um 
yeka,  were  innumerable.  When 
they  reached  the  cattle-pen,  they 
halted  there,  and  formed  a  circle  ; 
there  came  too  the  portion  of  the 
tribe  which  still  lived  in  that 
neighbourhood,  for  they  knew  the 
day  when  Umyeka  would  come, 
and  were  staying  near  the  old  site, 
waiting  for  the  chief ;  they  came 
with  the  women,  their  wives  and 
their  daughters  carrying  beer. 
Thus  then  they  assembled,  and 
danced  the  shield-dance  for  a 
long,  long  time  ;  after  dancing 
they  sang  their  father's  song  : — 
"  Dig  for71  the  chief,  and  watch 
our  gardens  which  are  at  Isi- 
wandiye.72 

Those  words  are  naught.73 
Dig  for  the  chief,  and  watch  our 
gardens  which  are  at  Isiwandiye. 
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. 

u  Asesiwandiye,I-i-i-zi — asesiwa- 

ndiye. 

Amanga  lawo." 

Ku  te  ku  se  pakati  li  hhutshwa 
izulu  la  /tloma,  la  duma;  a  ku  ye- 
kwanga  ngokuti,  "  0,  a  si  baleke 
si  y'  ekaya,  loku  si  za  'uneta." 
Izalukazi  za  ti,  "  Nam/da  nje  i 
fikile  inkosi  yom/daba  wakwiti ; 
si  za  'ubona  nemvula." 

Kwa  Matshwa  imikosi  isifazana; 
kwa  nga  ti  si  ya  /danya  lapa  si 
bona  izulu  li  futuzela,  li  za  ngama- 
nd/da.  Kwa  hhutshwa  njalo,  aba- 
ntu  se  be  juluka  kakulu  ngokufu- 
dumala  kwelanga.  La  i  tela ;  ya 
gijima  pansi ;  kwa  sinwa  nje,  ku 
jabulwa,  kwa  tiwa,  "  Namu/da 
itongo  lakwiti  si  /dangene  nalo, 
loku  si  bona  itonsi  lemvula." 

Umyeka  wa  tata  isi/dangu  sake, 
wa  ya  'kuma  pansi  kwomuti.  Ba 
katala  ukusina.  Wa  ti,  "  A  ku 
godukwe."  Ba  /dala  pansi  kwo 
muti,  kwa  puzwa  utshwala,  ba 
kr/edwa,  kw'  esukwa  ke,  kwa  go- 
dukwa. 

Lelo  'hhubo  li  ng'  enziwa  kabili 
ku  be  ukupela;  a  1'  enziwa  ku  nga 

"  Which  are  at  Isiwandiye,  I-i-i- 

zi74 — which  are  at  Isiwandiye. 
Those  words  are  naught." 

Whilst  in  the  midst  of  the  song 
the  heaven  became  clouded,  and 
thundered;  they  did  not  leave  off, 
neither  did  they  say,  "  0,  let  us 
run  home,  for  we  shall  get  wet." 
The  old  women  said,  "  This  day 
there  has  come  the  chief  of  our 
land75  where  our  nation  dwells; 
we  shall  see  rain  also." 

The  women  shouted;  it  was  as 
though  they  were  mad  when  they 
saw  the  clouds  gathering  tumultu- 
ously  and  rapidly  coming  on. 
They  continued  singing,the  people 
now  sweating  exceedingly  through 
the  heat  of  the  sun.  It  poured  ; 
the  rain  ran  on  the  ground ;  they 
still  wenton  dancing  and  rejoicing, 
and  saying,  "  This  day  the  Itongo 
of  our  people  has  united  with  us, 
for  we  see  a  drop  of  rain."76 

Umyeka  took  his  shield  and 
went  and  stood  under  a  tree.  The 
people  tired  of  dancing.  He  told 
them  to  go  home.  They  sat  under 
the  tree,  and  drank  all  the  beer, 
and  then  went  towards  their 
homes. 

This  song  is  sung  only  on  two 
occasions  ;  it  is  not  sung  before 

74  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. 

75  Inkosi  yotnhlaba,  The  chief  to  whom  the  land  belongs, — 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. 

fikile  isikati  sonyaka  omutsha  e 
1'  enziwa  ngaso.  Futi  1'  enziwa, 
ku  pume  impi,  ya  kandaniswa 
imvula  end/Jeleni,  i  hamba  izulu 
la  na  kakulu.  A  la  vuma  ukusa 
ku  ze  kw  enziwe  lona  ;  izulu  li  se, 
ku  puny  we,  ku  yiwe  lapa  ku  yiwa 
kona. 

A  njalo  ke  amagama  amakosi. 
A  wa  bi  mabili ;  igama  elidala  la- 
makosi  onke  akona. 

the  new  year,77  when  it  is 
sung.  It  is  also  sung  when,  if 
an  army  has  gone  out,  it  has  been 
!  overtaken  by  rain78  in  the  way, 
and  as  it  is  travelling  it  rains 
excessively.  It  will  not  become 
bright  until  this  song  is  sung  ; 
then  the  heaven  clears,  and  they 
go  whither  they  wish  to  go. 

Such  then  are  the  songs  of 
chiefs.  A  chief  has  not  two 
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.

Ku  kona  imiti  e  raisa  amakosi ; 
iimuntu  nje  ka  namandAla  ukupata 
lowo  'muti,  e  nge  'nkosi,  e  nge 
'nyanga  futi  j  uma  lowo  'muti  u 
bonwa  kumuntu  nje  kulabo  'bantu 
benkosi,  u  be  bulawa ;  ku  tiwe, 
"U  za  'kwenza  ni  ngawo  na?" 
Ngokuba  inkosi  i  ya  mu  zwa  umu- 
ntu  o  pata  imiti  emikulu  ngomzi- 
mba ;  ku  ti  lowo  'immtu  uma  'emi 
pambi  kwayo,  lowo  'muntu  a  si- 
nde  ;  ku  nga  ti  inkosi  i  m  etwele, 
i  zwe  se  ku  fika  nencakcamba  yo- 
kujuluka ;  i  ze  i  suke  i  muke  i  ye 
'kuzilungisa.  Uraa  lowo  'muntu 

THERE  are  medicines  which  give 
chiefs  strength  and  presence  ;so  a 
common  man,  who  is  neither  a 
chief  nor  a  doctor,  cannot  touch  this 
kind  of  medicine ;  if  any  one  among 
the  chief's  men  were  seen  with  it, 
he  used  to  be  killed  ;  it  was  said, 
"  What  are  you  intending  to  do 
with  that  ?  "  For  a  chief  feels 
with  his  body  a  man  who  has 
great  medicines  ;  and  when  such  a 
man  stands  in  his  presence  he  is 
oppressive ;  it  is  as  though  the 
chief  was  bearing  him,  and  he 
feels  a  perspiration  breaking  out ; 
and  he  starts  up  and  goes  away  to 
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  him  strong  in  the  face  of  danger,  or  give  him  presence  before 
others,  by  which  he  is  recognised  at  once  as  the  chief. 

EBB 

e  nga  i  la/Ji  leyo  'miti,  u  ya  'ktifa. 
Leyo  'nkosi  i  ya  'ku  m  tshela,  i  ti, 
"  Mfana  kabani,  loku  'kuhamba 
kwako  uma  u  nga  ku  yeki,  se  u 
file.  Ngi  nike  imiti  yako  yonke, 
ngi  bone  imiti  o  i  patayo."  Nem- 
bala  lowo  'muntu  a  i  veze,  ngoku- 
ba  u  se  nukiwe  ngokuzwakala 
kwake  emzimbeni  wenkosi.  Kepa 
uma  i  fumana  ikubalo  elikulu 
kulo  'muntu,  i  buze,  i  ti,  "Lo 
'muti  w  enza  ni  ngawo  na  1  wa  u 
tata  kubani  ? "  A  ti,  "  Nga  u  te- 
nga  kubani."  I  ti,  "  U  za  Venza 
ni  ngawo  ? "  A  ku  lande  loko  a 
u  tenga  e  za  'kwcnza  ;  noma  a  tsho 
izintombi,  a  ti,  "  Nga  u  tengela 
izintombi."  I  u  tabate  inkosi  lo 
wo  'muti,  u  buyele  ngakuyo. 

Ukuzwakala  kwomuntu  e  pete 
imiti  e  namandAla,  indaba  e  ngi 
y  aziyo. 

Kwa  ti  ngolunye  usuku  kwa  ku 
/ilangene  abantu  eketweni ;  kepa 
amadoda  e  Alezi  esibayeni  e  buka 
intombi  i  sina ;  ku  te  ku  se  njalo, 
loku  ba  Alezi  nje,  ba  ya  buka,  a  ku 
ko  'kcala,  ba  bona  pakati  kwabo 
umuntu  omunye  o  nga  ti  u  godole, 
ba  m  bona  e  wa  pansi — insizwa 
yak wanomsimek wane,  inkosi  ya- 
kwamkcoseli,  isizwe.  Kepa  kwa 

these  medicines,  he  will  die.  The 
chief  will  say  to  him,  "  Son  of 
So-and-so,  if  you  do  not  leave  off 
this  conduct  of  yours,  you  are 
already  dead.  Give  me  all  your 
medicines,  that  I  may  see  those 
which  you  have  about  you."  And 
indeed  the  man  does  not  conceal 
them,  because  he  has  been  dis 
covered  by  being  felt  by  the  chief's 
body.  And  if  the  chief  finds  a 
great  medicine  on  him,  he  asks 
what  he  does  with  it,  and  from 
whom  he  got  it.  He  says  he  pur 
chased  it  from  So-and-so.  The 
chief  asks  what  he  was  about  to 
do  witli  it.  And  he  explains  what 
he  wished  to  do  when  he  bought 
it ;  perhaps  he  says  to  make  dam 
sels  love  him.  The  chief  takes 
the  medicine,  and  places  it  among 
his  own. 

As  to  the  possibility  of  a  man 
who  carries  powerful  medicines 
being  felt,  this  is  what  I  know. 

It  happened  one  day  the  people 
assembled  at  a  dance ;  and  the 
men  were  sitting  in  the  cattle-pen 
looking  at  the  damsel  dancing ; 
and  then,  as  the  men  were  sitting 
and  looking  on  without  there  being 
anything  the  matter,  they  saw  one 
among  them  who  appeared  to  be 
cold,  and  saw  him  fall  down — a 
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. 

buz\vana  ngokuti,  "  Lo  'muntu  u 
nani  1 "  Abautu  ba  bhekana,  ba 
buza  ukuti,  "  U  nani  na  ? " 

Wa  ti,  "  Ai.  Ngi  zwa  umzimba 
waini  u  shiyana  ;  se  ngi  tambile  ; 
a  ng'  azi  uina  ngi  nani  na.  Ngi 
zwe  se  ku  ti  futu  ukufudumala, 
nga  ba  se  ngi  ya  wa." 

Kwa  ba  mnyaraa  eme/Jweni 
ake.  Umne  wetu  w'  esuka  wa 
tata  izik^u  zake,  wa  m  lumisa 
emakubalweni  ake,  wa  m  pepeta 
na  ugezind/ilebe  na  ngamakala ; 
kwa  umznzwana  lowo  'muntu  wa 
buy  a  wa  lulaina,  wa  kgiua.  I  loko 
ke  e  nga  ku  bonayo. 

Okuningi  rigi  be  ngi  ku  zwa 
ngend/debe  ukuti,  "Au,  Ubani- 
bani  w  enze  into  e  mangalisayo  ;  si 
te  si  sa  fika  emtimbeni,  si  nga  ka 
/ilali  noku/ilala,  sa  bona  ugomuutu 
e  se  wa  nje ;  u  ze  wa  vuswa  Uba- 
ni."  Kuningi  loko. 

Ku  ti  uma  lowo  'muntu  b'  a/Ju- 
leka  uku  m  vusa,  ku  ze  ku  be  in- 
daba  na  kubantu  abakulu  ;  abantu 
abanjalo  ba  sizwa  inkosi,  i  yoku  m 
lungisa  lowo  'muntu,  a  vuke. 

the  people  asked,  "What  is  the 
matter  with  the  man  1 "  And 
they  looked  at  each  other,  and 
asked,  "  What  is  the  matter  with 
you  ? " 

He  replied,  «  No.  I  feel  differ 
ent  sensations  in  different  parts  of 
my  body ;  I  am  weak  ;  I  do  not 
know  what  is  the  matter  with  me. 
I  felt  myself  become  suddenly  hot, 
and  then  fell." 

He  was  unable  to  see.  My 
brother  went  and  took  his  medi 
cines,  and  choosing  from  among 
them  told  him  to  bite  off  a  por 
tion,  and  he  himself,  having 
chewed  some,  puffed  into  his  ears 
and  nostrils ;  and  in  a  little  while 
the  man  rose  up  again  and  was 
strong.  This  is  what  I  saw. 

I  heard  the  people  talking 
much,  saying,  "  0,  So-and-so  did  a 
wonderful  thing  ;  as  we  were 
arriving  at  the  wedding,  before  we 
had  sat  down  any  time,  we  saw  a 
man  fall  without  apparent  reason ; 
and  So-and-so  at  last  restored 
him."  There  was  much  talk  of 
that  kind. 

If  common  men  are  unable  to 
restore  such  a  person,  it  at  length 
becomes  known  to  the  great  men  ; 
and  people  suffering  in  this  way 
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- 

Kepa  pakati  kwetu  a  si  tsho 
ukuti  lowo  'muntu  owayo  ku 
ng'  enziwe  'luto,  u  wa  isifo.  Ai, 
si  y'  a/ilukanisa  isifo  esi  nga  wisa 
umuntu.  Ngokuba  pakati  kwetu, 
urna  umuntu  e  nengozi  i  ya  mu 
wisa,  ku  be  mnyama  'me/Jo,  ka- 
kulu  lapa  ilanga  li  balele.  Kepa 
u  ti  u  ya  zelula  kakulu,  a  be  se  u 
ya  wa ;  si  ti  okwengozi  loko. 

Futi  a  si  tsho  kumuntu  owayo 
ukuti,  "  U  wa  nje ;  ka  nakcala  ] " 
si  y'  azi  raasinyane  ngokwenza 
kwake  ukuti,  naye  u  ya  i  pata 
imiti ;  kuloko  e  nga  si  ye  umuntu 
o  kginileyo  emitini,  ku  ngaloko 
ke  ukubulawa  kwemiti  yake  i  bu- 
lawa  e  namand/Ja  kunayo,  ku  ya 
'kuwa  umniniyo. 

But  we  do  not  say  amongst  our 
selves  that  nothing  has  been  done 
to  the  man  that  falls,  he  falls  from 
mere  disease.  No,  we  distinguish 
diseases  which  cause  a  man  to  fall. 
For  amongst  us  if  a  man  has  an 
old  injury  of  the  head83  it  may 
cause  him  to  fall,  and  be  affected 
with  blindness,  especially  when 
the  sun  is  intensely  bright.  And 
he  stretches  himself  and  falls ; 
we  say,  that  is  occasioned  by  the 
old  accident. 

Further,  we  do  not  say  of  a 
man  that  falls,  "  He  merely  falls  ; 
he  has  done  nothing  wrong  ; "  we 
know  at  once  by  his  conduct  that 
he  has  medicines  about  him  ;  for 
as  he  is  not  one  who  is  tho 
roughly  acquainted  with  medi 
cines,  therefore  his  medicines  are 
overcome  by  others  which  are 
stronger  than  they,  and  the  owner 
of  the  medicines  falls.84 

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. 

84  That  is,  an  inexperienced  man  bears  about  him  powerful  medi 
cines,  and  therefore  the  medicines  of  another  become  aware  that  there 
is  an  opponent  at  hand,  and  contend  with  the  medicines  till  they  are 

Njengaloku  e/Janzeni  lakwiti,  j 
emkambatini,  ku  kona  izinyanga  j 
ezimbili  eza  pikisana  ngobunyanga. 
Ya  ti  cnye,  "  Bani,  u  nge  ze  wa  u 
ka  umd/debe,  noma  u  inyanga." 
Wa  ti  omnnye,  "  Ngi  nga  u  ka 
ngesikatshana  nje  ngi  sa  fika." 
Wa  ti,  (ngokuba  labo  'bantu  boba- 
bili  ngi  ya  b'  azi ;  omnnye  Uso- 
petu,  omunye  Upeteni,) — wa  ti 
Usopetu  knpeteni,  "Peteni,  liamba 
si  ye  enzansi  nomlazi ;  lowo  'muti 
ngi  ya  w  azi,  si  ze  si  yeke  izinka- 
ni;  nawe  ngi  kw  azi  nkuba  u 
inyanga ;  nami  u  ng'  azi  uma  se  si 
fikile  kulowo  'muti." 

Nembala  ke  ba  hamba  ba  ya  ba 
fika.  Ku  te  uma  ba  fike  wa  u 
komba  Usopetu,  wa  ti,  "  Peteni, 
nanku.  A  si  /dale  pansi." 

Loku  pela  lowo  'muti  ku  ya 
liwa  nawo ;  impi  enkulu ;  umuntu 
a  nge  u  ke  e  nga  Iwanga  nawo. 
Ku  tiwa  futi  pansi  kwawo  mani- 
ngi  amatambo  ezilwane  ezifayo ; 
nezinyoni  uma  zi  ti  zi  ya  Alala,  zi 

Just  as  in  the  thorn-country 
where  our  tribe  lived,  at  Table 
Mountain,  there  are  two  doctors 
who  disputed  with  each  other 
about  their  skill.  One  said  to  the 
other,  "  So-and-so,  you  are  utterly 
unable  to  pluck  umclhlebe,85 
though  you  are  a  doctor."  The 
other  said,  "  I  can  pluck  it  at  once, 
as  soon  as  I  reach  it."  I  know 
both  these  men  ;  one  is  called  Uso 
petu,  and  the  other  Upeteni. 
Usopetu  said  to  Upeteni,  "  Upe 
teni,  let  us  go  together  to  the 
Umlazi  near  the  sea ;  the  tree  you 
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." 

And  truly  they  went  till  they 
came  to  the  tree.  When  they 
came  to  it  Usopetu  said,  "  Upe 
teni,  there  it  is.  Let  us  sit  down." 

But  men  contend  with  this 
tree ;  it  is  a  powerful  opponent ;  a 
man  cannot  pluck  it  before  he  has 
fought  with  it.  It  is  also  said  that 
beneath  it  there  are  many  bones 
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  so,  being  neutral,  escapes. 

85  Umdhlebe,  a  tree,  which  is  probably  a  kind  of  Aspen.  In 
some  respects  it  reminds  us  of  the  Upas.  But  much  that  is  said 
about  it  is  doubtless  fabulous  and  wholly  untrustworthy. 

fe.  Ku  tiwa  futi  lowo  'muti  u  ya 
kala  njengemvu.  Mining!  imi- 
d/ilebe,  a  u  mnnye;  eminye  minci- 
nane  ;  o  wona  unikulu  kuyo  yonke 
u  sen/Jwengeni. 

Wa  ti  Usopetu,  "  Peteni,  u 
k<7ale."  Lokupela  ku  ti  noma 
izulu  li  bekile,  ku  nge  ko  'moya,  u 
zainazame,  w  enza  urnsindo  ngo- 
kuzamazama  ;  ku  zamazama  ama- 
/ilamvu.  Wa  ti  kupeteni,  "  U 
k^ale  wena,  loku  u  ti  u  inyanga. 
U  ngi  kelele,  u  ngi  pe." 

Masinyane  Upeteni  wa  tukulula 
izik^u  zake,  wa  zi  lungisa  •  wa  zi 
lumula  yena.  W  esuka,  wa  ti,  u 
ya  'kuka.  Lokupela  u  pete  um- 
konto,  ukuze  a  u  /ilabe,  wa  u  Ala- 
ba  ;  wa  zamazama  kakulu  ]  kw'  a- 
la  ukuba  a  sondele.  Wa  buyela 
ezik</wini  ezinye,  wa  zi  lumula  ; 
wa  buya  wa  ya  kuwo,  wa  u  gwa- 
za ;  wa  bila  ngamand/ila ;  wa  bo 
sa  te  ka  sondele,  kw'  aleka  \  wa 
buyela  ernuva,  wa  kgala  ukufoma 
naye  ubuso. 

Wa  tsho  Usopetu,  wa  ti,  "  Pe 
teni,  u  ke,  si  hambe." 

i.s  also  said  that  the  tree  cries  like 
a  sheep.  There  are  several  kinds 
of  umdhlebe,  not  one  kind  only  ; 
some  are  small ;  the  largest  of  all 
is  that  which  grows  among  the 
Anianth  1  wenga. 

Usopetu  said,  "  Upeteni,  begin." 
But  although  the  heaven  is  still, 
and  there  is  no  wind,  the  tree 
moves,  and  makes  a  noise  by  mov 
ing  ;  its  leaves  move.  Usopetu 
said,  "  Upeteni,  do  you  begin, 
since  you  say  you  are  a  doctor. 
Pluck  for  me,  and  give  me." 

At  once  Upeteni  untied  his 
medicines,  and  selected  what  was 
proper  ;  he  chewed  them  and 
puffed  on  his  body.  He  arose, 
thinking  to  go  and  pluck  from  the 
tree.  And  as  he  carried  his  assa 
gais  that  he  might  stab  it,  ho 
stabbed  it  ;86  it  moved  violently  ; 
and  would  not  allow  him  to  ap 
proach  it.  He  went  back  to  other 
medicines,  and  chewed  them  and 
puffed  upon  his  body ;  and  again 
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. 

Usopetu  said,  "  Pluck  from  the 
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 
hissing  noise ;  and  if  the  juice  fall  on  the  body  of  a  man,  it  will  pro 
duce  a  deep  wound,  and  kill  him  if  he  is  not  treated  by  a  skilful 
doctor. 

Wa  ya  kwezinye  izikgn  zakc  ; 
kwa  ba  se  k\v  alekile.  Ka  b'  e  sa 
buyela  \  wa  ngenwa  amakaza  ; 
loku  li  balele,  wa  godola,  wa  k^ala 
ukutsho  kusopetu  ukuti,  "  Au, 
ng'  aAlulekile."  Futi,  "  Ngi  size  ; 
se  ngi  ya  fa." 

Wa  ti  Usopetu,  "  Ehe  !  U  za 
'u  ngi  clela  nam/Ja  nje  ukuba  ngi 
inyanga  ;  wena  umfana  wami." 
Wa  tukulula  izik^u  zake  Usopetu, 
wa  m  himula,  wa  m  siza.  Wa  zi 
tata,  wa  hamba  nazo,  wa  ya  kuwo  \ 
wa  u  /ilaba,  wa  bila  ngamand/ila ; 
wa  buyela  emuva,  wa  lungisa,  wa 
ya  kuwo ;  wa  u  /ilaba,  wa  tula  ; 
w'  e/ila,  wa  ya,  wa  w'  apula  ama- 
gaba  awo. 

Wa  tsho  nopeteni,  wa  ti,  "  0, 
ngi  patele  nami."  Wa  mu  pa  ke. 
Wa  tata  imikorito,  wa  buya  nayo. 

Wa  ti  Upeteni,  "Sopetu,  u 
inyanga.  U  ng'  a/tlulile  nam/ila 
nje." 

I  lowo  ke  umuti  o  bulala  aba- 
ntu,  e  ku  ti  uma  u  telwe  pakati 
kwornuzi,  lowo  'muzi  u  bube  ;  ku 
ngene  umknAlane  omkulu;  umu- 
ntu  a  fe  e  k^ak^arnba  amatambo 

He  applied  to  other  medicines ; 
but  he  was  still  unable  to  pluck 
from  the  tree.  And  he  was  no 
longer  able  to  quit  the  place  ;  cold 
entered  into  him  ;  although  there 
was  a  cloudless,  bright  sun,  he  was 
cold,  and  began  to  say  to  Usopetu, 
"  O,  I  am  conquered.  Help  me  ; 
I  am  now  ill." 

Usopetu  replied,  "  Yes  !  yes  ! 
You  are  about  to  be  satisfied  to 
day  that  I  am  a  doctor ;  you  are 
my  boy."87  Usopetu  untied  his 
medicines,  and  chewed  some  and 
puffed  on  Upeteni,  and  cured  him. 
He  took  his  medicines,  and  went 
with  them  to  the  tree ;  he  stabbed 
it,  and  it  made  a  great  noise ;  he 
went  back  from  it,  and  took  other 
medicines  and  went  to  it  again ; 
he  stabbed  it ;  it  was  silent ;  he 
went  down  to  it,  and  plucked  its 
branches. 

And  Upeteni  said,  "  Pluck  for 
me  also."  He  gave  him  some  of 
the  branches  of  the  tree.  He  took 
up  the  assagais  and  came  back 
with  them. 

Upeteni  said,  "Usopetu,  you 
are  a  doctor.  You  have  conquered 
me  this  day." 

This,  then,  is  the  tree  which 
kills  people,  which  if  cast  into  the 
midst  of  a  village,  that  village 
perishes ;  a  great  fever  arises  ;  and 
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 

ngobu/Jungu ;  a  nga  bi  nasiku- 
ndAla  lapa  e  nga  /Jala  kona,  a  be 
loku  e  tshoba  njalo.  Ku  ze  ku 
fike  inyanga,  i  m  bone  ukuba  lo 
'muntu  u  bulelwe  ngombulelo, 
ukuti  umd/Jebe;  i  mu  size.  Uku 
m  elapa  kwayo  i  m  n^uinisela 
amanzi,  i  ti,  a  nga  wa  puzi ;  futi 
namasi  a  nga  wa  d/ili. 

Njengaloku  labo  'bantu  nga  ba 
bona  ngame/Jo  ami  aba  bulawa 
umd/Jebe  en/ilwengeni,  be  ye  'ku- 
zingela  izindAlovu.  Omunye  ku 
umfo  wetu.  Wa  ka  wa  fika  na 
lapa,  e  tshayela  in^ola  inyanga  ya 
ba  nye  ;  ikeAla  lide,  limnyama,  li 
nesilevu  eside.  Be  liamba  nebunu ; 
ku  tiwa  lelo  'bunu  ibizo  lalo  Um- 
kosi. 

B'  emuka,  ba  ya  kona,  ba  zi 
fumana  izind/ilovu,  ba  zi  bulala 
eziningi ;  ba  za  ba  fika  lapo  um- 
d/Jebe  u  kona ;  lapa  ku  nga  fuyi- 
wa  'nkomo,  'kupela  izimbuzi  zo- 
dwa.  Kepa  ba  tshaya  inyati  nta- 
mbama,  b'  ezwa  be  lambile ;  ya  fa, 
ba  ba  se  ba  i  Alinza,  se  ba  ya  y  o- 
sa.  Uku  y  osa  kwabo  ba  y  osa 
ngawo  umd/Jebe,  be  nga  w  azi. 
Kepa  leyo  'nyama  a  ba  i  k^edanga. 
TJradava  wa  k^ala  ukuzibika  ngo- 
kuti,  "  Hau,  ku  k^ak^amba  ama- 
tambo  ami."  Nonofi/Jela  futi  naye 

racked  with  pain  ;  there  is  no 
place  where  he  can  rest,  but  he 
moves  up  and  down  continually. 
At  length  a  doctor  comes,  and  sees 
that  the  man  has  been  made  ill  by 
umbulelo,88  that  is,  umdhlebe  ;  he 
cures  him.  His  treatment  con 
sists  in  ordering  him  to  abstain 
from  drinking  water,  and  not  to 
eat  amasi. 

Just  as  I  saw  with  my  own  eyes 
those  men  who  were  killed  by 
umdhlebe  among  the  Amanthlwe- 
nga,  they  having  gone  to  hunt  ele 
phants.  One  of  them  was  my 
brother.  He  once  came  here 
driving  the  waggon  for  one  month ; 
a  tall  man,  with  very  black  skin, 
and  tall,  and  a  long  beard.  They 
went  with  a  Dutchman ;  the  name 
of  the  Dutchman  was  Umkosi. 

They  set  out  and  went  to  the 
Amanthlwenga;  they  met  with  ele 
phants  and  killed  many  ;  at  length 
they  reached  a  place  where  um 
dhlebe  grows ;  where  the  people 
cannot  keep  cattle,  but  only  goats. 
And  one  afternoon,  feeling  hungry, 
they  killed  a  buffalo ;  when  it  was 
dead,  they  skinned  it  and  roasted 
it.  They  used  umdhlebe  to  roast 
it  with,  not  being  acquainted  with 
the  tree.  But  they  did  not  eat  all 
the  meat.  TJmdava  first  began  to 
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. 

wa  xibika  ukuti,  "Na  kumi  ki 
njalo."    Kepa  leyo  'nyama  a  ba 
kryedanga,  ba  ba  se  be  bulawa  na 
amakanda;  kwa  ba  seku  ukunge 
na  kwokugula  njalo. 

Lokupela  AmanMwenga  a  ya 
s'azileso'sifoukus'elapa.  Unofi 
/Jela  wa  k^ala  ukuk</umba,  isisu 
a  sa  be  si  sa  pela ;  wa  ba  loku 
'esuti  njalo.  Nomndava  wa  ba 
njalo;  kwa  za  kwa  ba  hhudisa 
loko  'kufa. 

U  te  umlungu  wabo,  um'  a  bone 
ukuba  ku  njalo,  abantu  be  za  'ku- 
i'a;  lokupela  baningi,  kwa  ba 
/Jaba  bonke,  ukupela  umlungu  lo- 
wo  e  ku  nga  m  Alabanga ;  (kanti 
naye  wa  ka  wa  gula  pambili  ngo- 
kuya  kwake  kwokutayala,  w'  ela- 
tshwa ;  kanti  u  se  pinda  ukuya ;) 
wa  biza  izinyanga  zakona,  za  b'  e- 
lapa.  Kepa  ekufikeni  kwabo  ku- 
manAlwenga,bafikaabanyebenga 
se  ko,  se  be  file.  Kepa  labo  aba- 
fa'  eJapayo  ba  ba  tshela  ukuti,  "Ni 
nga  wa  puzi  amanzi,  futi  ni  nga 
wa  d/ili  araasi ;  uma  ni  d/ila  amasi, 
ni  ya  'kufa  ezind/deleni ;  a  ni  yi 
'kufika." 

Nembala  ke,  lokupela  ba  ti  be 
s'  elatshwa,  ibunu  la  tanda  uku- 
penduka,  li  goduke,  la  ba  faka 
ezimyoleni.  0,ekuhambeni  kwabo, 
be  dAlula  emizini  yakwazulu,  ba 
bona  amasi,  ba  dAla.  Abaningi 
balabo  aba  dAla  amasi  ba  fa  kona 
end/tleleni ;  ba  za  ba  fika  kwaba- 

"  And  I  too  am  suffering  in  the 
same  way."  So  they  did  not  eat 
all  that  meat,  but  were  seized  with 
pain  also  in  their  heads ;  and  the 
disease  continually  attacked  others. 
But  the  Amanthlwenga  know 
how  to  treat  this  disease.  Unofi  - 
thlela  began  to  swell,  and  his  ab 
domen  continued  tumid ;  he  was 
as  if  he  was  constantly  full.  And 
Umndava  was  the  same ;  and  at 
length  they  had  diarrhoea. 

When  the  white  man  saw  how 
it  was,  and  that  the  people  would 
die ;  for  they  were  many,  and  all 
were  attacked  except  himself;  (but 
he  too  was  formerly  ill  when  he 
went  there  the  first  time,  and  was 
cured ;  but  he  went  again  notwith 
standing;)  he  called  the  doctors  of 
the  place,  and  they  treated  the 
people.  But  when  they  reached 
the  Amanthlwenga  some  had  al 
ready  died.  And  those  who 
treated  them  told  them  not  to 
drink  water  nor  to  eat  amasi ;  and 
that  if  they  ate  amasi  they  would 
die  in  the  way  and  not  reach 
aome. 

And  indeed  whilst  under  treat 
ment,  the  Dutchman  wished  to 
return  home,  and  put  them  in  his 
waggons.  0,  as  they  journeyed 
.hey  passed  through  the  villages  of 
jhe  Amazulu,  and  saw  amasi  and 
ate.  Many  of  those  who  ate  amasi 
died  there  in  the  way ;  and  at  last 
he  others  reached  our  village. 

c  c  c 

kwiti.  Be  fika  izisu  se  ku  impa- 
lapala,  imizimba  i  nga  se  ko,  se  be 
sindwa  izisu.  0,  sa  ko/ilwa  uma 
labo  'bantu  ba  ya  'kwenziwa  njani 
ukwelatshwa.  Sa  ba  nika  amasi ; 
b'  ala,  ba  ti,  "  Inyanga  i  te,  a  si 
nga  wa  d/tli,  so  ze  si  pile  ;  s'  a- 
nd'  uba  si  wa  dAle." 

Kwa  be  ku  kona  inyanga  enku- 
lu  kwiti  e  umukwe  wetu  ;  ibizo 
layo  Umjiya.  Wa  bizwa  masi- 
nyaneubabekazi;  wa  b'  elapa;  ka 
godukanga  ukuya  ernzini  wake,wa 
lala  kona  njalo.  Nembala  kwa  ti 
izinsukwana  zi  nga  ka  bi  ngaki,  sa 
bona  ukuba  ame//lo  a  buya  a  ba 
awabantu ;  loku  sa  se  si  ti  b'  eza 
'kufa  impela  ;  nezisu  lezo  wa  zi 
bud/iluza,  za  pela,  ba  sinda.  Ba 
se  kona  na  nam/Ja  nje. 

Leso  'sifo  sasenMwengeni  si  ya 
s'  azisisa,  a  si  ko/Jwa  i  so.  Ibizo 
laso  ukuti  imbo.  Ku  Monitshwa 
ukuti  umd/Jebe !  ngokuba  a  u  ga- 
zulwa  ukubizwa,  ngokuba  umuti 
owesabekayo;  njengokubaibubesi 
li  be  li  ngagazulwa,ku  be  ku  tiwa 
ingonyama. 

When  they  came  they  had  tumid 
abdomens,  their  bodies  were  wast 
ed  to  nothing,  and  their  abdomens 
were  a  burden  to  them.  0,  we 
did  not  know  how  to  treat  these 
people.  We  offered  them  amasi ; 
they  refused,  saying,  "The  doctor 
told  us  not  to  eat  amasi  till  we 
are  well ;  then  we  may  eat  it." 

There  was  a  great  doctor 
among  our  people,  whose  daughter 
had  married  among  us;  his  name 
was  Umjiya.  My  uncle  at  once 
called  him ;  he  treated  them  ;  he 
did  not  go  home  to  his  own  village, 
but  slept  there  continually.  And 
indeed  after  a  very  few  days  we 
saw  that  their  eyes  again  were  like 
the  eyes  of  men  ;  for  we  thought 
they  would  really  die  ;  and  the 
tumid  abdomens  were  reduced, 
and  they  got  well.  And  they  are 
living  to  this  day. 

That  disease  of  the  Amanthlwe- 
nga  we  are  thoroughly  acquainted 
with,  and  know  that  it  is  a  deadly 
disease.  Its  name  is  imbo.89  We 
abstain  from  calling90  the  tree  um- 
dhlebe ;  for  we  do  not  take  its 
name  in  vain,  for  it  is  an  awful 
tree;  just  as  the  term  ibubesi  wns 
not  used,  but  we  used  to  say  ingo 
nyama. -11 

8i(  Imbo  is  a  term  applied  to  any  severe  epidemic  or  endemic  dis 
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.

Ku  tiwa  kulukuni  ukupuza  esi- 
tsheni  senkosi  kubantu  aba  ti  ba 
izazinabo;  ngokubauma  e  ti  naye 
u  ya  s'  amukela  leso  'sitsha  sen 
kosi,  kanti  ka  namand/Ja  emaku- 
balweni  ake  oku  wa  temba ;  ku 
nga  ti  uma  e  ti  u  ya  puza,  ku  be 
njengokuba  umuntue  k.rakweuti 
empinjeni ;  utshwala  bu  nga vumi 
uk  we/da  ;  1'  ale  Ion  a  lelo  'tamaria 
lokuk^ala  ukweAla  ;  a  ze  a  bu 
kipele  pansi. 

Ku  bhekwane  ngarne/do  abantu 
end/Jin  i,  ba  koAlwe  ukuti  ni.  Ke- 
pa  lobo  'tshwala  bu  ze  bu  buyele 
kumninibo ;  uma  e  bu  nika  umu- 
ntu  o  nge  nakeala  a  puze  nje, 
bw  e/de.  Ku  tiwe  kulo  'muntu, 
"  Hau  !  Ukuhamba  kwako  kubi. 
Ini  uma  u  bindvve  ukud/Ja  kwen- 
kosi  na  ?  " 

Njengaloku  futi  ku  te  ngesikati 
sempi  e  kwa  tiwa  i  ya  kwahha- 

IT  is  said  it  is  difficult  even  for 
men  who  consider  themselves 
knowing  ones92  to  drink  out  of 
the  cup  of  a  chief;  for  if  one 
thinks  that  lie  too  is  taking  the 
cup,  yet  forsooth  there  is  not 
among  his  medicines  one  which  he 
can  trust ;  and  when  he  thinks  he 
is  about  to  drink,  it  is  as  if  he  had 
a  stick  obstructing  his  swallow  ; 
the  beer  will  not  go  down ;  the 
first  mouthful  cannot  be  swallow 
ed  ;  and  at  last  he  spits  it  out 
upon  the  ground. 

The  men  in  the  house  look  at 
each  other,  and  do  not  know  what 
to  say.  And  the  beer  is  handed 
back  to  the  chief ;  and  if  he  give 
it  to  a  man  who  is  faultless,03  he 
just  drinks  it,  and  it  goes  down. 
And  they  say  to  the  first,  "  0  ! 
Your  conduct  is  evil.  Why  could 
you  not  eat  the  food114  of  the 
chief  ?  " 

As  it  happened  also  when  it  was 
said  an  army  was  about  to  go  to 

92  Izazi,  knowing  ones,  magicians. 

113  Who  is  faultless,  that  is,  to  one  who  does  not  use  those  strong 
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. 

hhaba.  Usomseu  \va  tuina  abantu 
ukuya  kudumisa,  ngokuba  leyo 
'mpi  ya  i  menywe  indawo  zonke 
lezi  ezi  nganeno  kwomkomanzi ; 
kepa  nganeno  kwomgeni  kwa  ba 
Umk^undane ;  petsheya  kwom 
geni  kwa  ba  Ungoza.  Kwa  ti  labo 
'bantu  aba  tunywa  Usomseu  ku 
dumisa — kepa  umuntu  e  ngi  m  a- 
ziyo  munye  Umanyosi,  ngokuba 
owakwiti — ba  fika  kona.  Ngom- 
kuba  wabantu  abamnyama,  uma 
umuntu  e  vela  enkosini,  e  tunywe 
i  yo,  ku  fanele  ukuba  a  m  etuke 
ngoku  m  /dabisa.  W  enza  njalo 
ke  naye  Udumisa ;  wa  ba  Mabisa 
itole  lenduna.  Kepa  ba  ti  ba  ya 
li  peka,  ba  basela — nya  ukuvu- 
tshwa.  Ba  pinda  ba  f umbela  izin- 
kuni  ukuti,  "  M/daumbe  umlilo  u 
be  umncinyane."  Ai,  kwa  ba 
njalo.  Ba  za  ba  bona  ku  dMula 
isikati  sokuvutwa;  ba  kr/ala  uku- 
kumbula  ukuti,  "  Hau,  kanene 
Udumisa  a  nga  ba  w  enze,  e  si  ke 
si  ku  zwe  ukuba  ku  tiwa  inkosi 

fight  against  the  Amahhahhaba.95 
Usomseu96  sent  men  to  Udumisa, 
for  the  army  was  mustered  out  of 
all  the  tribes  on  this  side  the  Um- 
komanzi ;  and  on  this  side  the 
Umgeni  Umkgundane  was  chief 
officer;  and  on  the  other  side 
the  Umgeni,  Ungoza.  And 
the  men  who  were  sent  by 
Usomseu — and  one  of  the  men 
I  knew  was  Umanyosi,  for  he 
was  one  of  our  tribe — arrived  at 
Udumisa's.  According  to  the 
custom  of  black  men,  when  one 
comes  who  is  sent  by  the  chief,  ib 
is  proper  to  honour  him  by  killing 
a  bullock  for  him.  Udumisa  did 
so;  he  killed  for  the  messengers  a 
young  ox.  And  they  set  about 
boiling  it,  and  kindled  a  great  fire, 
that  it  might  be  thoroughly  dress 
ed.  They  collected  a  second  time 
a  great  deal  of  firewood,  saying, 
perhaps  there  is  not  enough  fire. 
No,  there  was  enough.  At  length 
they  saw  that  more  time  had  pass 
ed  than  was  required  to  cook  the 
meat ;  they  began  to  remember, 
and  say  one  to  another,  "  Oh,  can 
it  be  that  Udumisa  is  doing  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. 

uma  i  linge  inkomo,  a  i  vutwa,  ku 
ze  ku  pele  amagok//o  ezinkuni  ?  I 
kona  loku,  loku  izinkuni  se  zi  pe- 
lile  ;  amanzi  si  ya  wa  tela,  a  tshe, 
s'  engeze  amanzi  njalo.  Uma  si 
funa  ukubona,  si  bone  ukuba  i  se 
njengaloku  i  be  i  njalo."  Ba  za 
ba  y  epula,  ba  zilalela. 

tised  magic  on  a  bullock,07  it  does 
not  get  cooked,  until  heaps  of  fire 
wood  are  burnt  ?  This  is  what  it 
is,  for  all  the  firewood  is  burnt ; 
we  pour  water  into  the  pot,  and  it 
boils  away,and  we  add  continually 
more  water.  When  we  wish  to 
see,  we  see  that  the  meat  is  just 
as  it  was  at  first."  At  length  they 
took  the  meat  out  of  the  pot,  and 
slept  without  eating. 

97  Ukulinga  inkomo,  ukuba  i 
gud/tlulwe  ekumeni  kwayo  e  i  mi 
ngako,  y  enziwe  ukuba  ku  ti  uma 
i  ya  /datshwa,  abantu  ba  nga  kca- 
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 
k<?ale  ukuba  "Le  'nkorno  a  i  li- 
ngiwe  na?  "  I  loko  ke  ukulinga 
inkomo.  Ku  njalo  ke  noma  i  za 
'upekwa ;  uma  i  lingwe  ngokunga- 
vutwa,  ba  ya  'ku  i  Alaba,  i  we  ma 
sinyane  ;  uma  i  lingwe  ngoku/tla- 
tshwa,  ba  ya  'ku  i  /daba,  i  nga  wi. 
I  loko  ukulinga.  Uma  e  tanda 
ukuba  leyo  'nkomo  i  nga  wi,  u  ya 
'kutata  ikubalo  lake  elitile,  a  li 
lume,  a  zipepete  esand/deni ;  uma 
ku  inkomo  e  isidanda,  a  hambe  a 
ye  kuyo,  a  i  n.t-en^e ;  i  me,  a  i  pu- 
lule  o/tlangotini  lapo  i  za  'ku/da- 
tshwa  ngakona,  a  yeke  ke.  Uma 
e  i  linge  ngokuvutwa,  a  nga  pepeta 
imbiza  yokupeka.  Ku  pela  ke. 

Ukulinga  inkomo — to  bewitch 
or  practise  magic  on  a  bullock — is 
for  the  purpose  of  causing  it  to  lose 
its  natural  properties ;  it  is  done  in 
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 
skill  in  choosing  fatal  points  for 
stabbing  is  near  being  exhausted, 
they  begin  to  ask  whether  it  has 
not  been  bewitched.  This  is  what 
is  meant  by  practising  magic  on  a 
bullock.  In  like  manner,  when  it 
is  to  be  boiled,  if  it  has  been  be 
witched  for  the  purpose  of  pre 
venting  its  becoming  cooked,  they 
will  stab  it,  and  it  will  at  once 
drop ;  if  it  is  bewitched  for  the 
purpose  of  preventing  its  being 
fatally  stabbed,  it  will  not  fall. 
This  is  what  is  meant  by  ukulinga. 
If  a  man  wishes  that  the  bullock 
should  not  drop  when  stabbed,  he 
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  place  where  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. 

Kepa  kwa  ku  'bu/dungu  loko 
kubo  ukuti,  "Ini  ukuba  Udumisa 
'enze  nje  ?  loku  e  nge  si  yo  impi 
nati.  Loku  si  kw  azi  kw  enziwa 
inkosi,  y  enzelaenye  inkosi,ukuze 
i  bone  ukuti,  '  Uma  ngi  ya  Iwa 
nobani,  ka  yi  'kuvutwa  ;  mina 
ngi  ya  'kuvutwa.' " 

Ba  goduka  ke.  Ku  te  uma  ba 
fikeekayaenkosini,baisimzaleyo 
'ndaba.  Kepa  ku  te  uma  inkosi  i 
ku  zwe  ukuba  Udumisa  w  enze 
njalo,  wa  ya  wa  bizwa.  Ku  te 
ukuba  a  fike,  kwa  tiwa,  "  Dumisa, 
si  ku  bizela  le  'ndaba,  ukuba  ku 
kr/inisile  ini  ukuba  abantu  u  ba 
nike  inkomo,  ba  i  peka,  a  ya  ze  ya 
vutwa  na  ?  " 

Kepa  Udumisa,  ukupendula 
kwake,  wa  ti,  "  0,  makosi,  a  ng' 
azi  uma  ngi  za  'uti  ni,  loku  ngi 
ba  nikile  inkorno.  Kepa  uma  be 
be  nga  i  baseli,  ni  ti  u  mina  nga 
ngi  pume  nga  ya  'ku  ba  tezela  ini 
na?" 

Kepa  amakosi  a  m  vumela 
Udumisa,  a  ti,  "  Inyama  a  i  vu- 
twanga  ngobuvila  babo." 

Kepa  kubona,  noma  Udumisa 
wa  kulumangezwi  lobuk^ili,ama- 

But  that  was  a  trouble  to  them, 
and  they  said,  "  Why  has  Udu 
misa  done  this?  for  he  is  not  our 
enemy.  For  we  know  that  this  is 
done  by  one  chief  to  another,  that 
he  may  see  and  say,  '  If  I  fight 
with  So-and-so  he  will  not  be 
conquered,06  but  it  is  I  myself 
that  shall  be  conquered.'  " 

So  they  returned,  and  went  at 
once  to  the  chief.'-'9  And  when  the 
chief  heard  that  Udumisa  had 
done  this,  he  summoned  him  to 
appear  before  him.  When  he 
came,  it  was  said  to  him,  "  Udu 
misa,  we  have  summoned  you  on 
account  of  this  report,  to  know 
whether  it  is  true  that  you  gave 
the  men  a  bullock,  and  that  they 
boiled  it,  but  it  could  not  be  tho 
roughly  cooked  ? " 

But  Udumisa  said  in  reply, 
"  0,  chiefs,1  I  do  not  know  what 
to  say,  for  I  gave  them  a  bullock. 
But  if  they  did  not  kindle  a  fire 
to  cook  it,  do  you  say  that  it  is  I 
who  ought  to  have  gone  out  and 
fetched  firewood  for  them  ?  " 

And  the  chiefs  agreed  with 
Udumisa,  and  said,  "  The  meat 
was  not  cooked  because  the  men 
were  idle." 

But  in  their  opinion,  although 
Udumisa  spoke  cunningly,  and 

98  Lit.,  cooked,  or  boiled. 

99  The  chief,  Mr.  Shepstone. 

1  Chiefs.— All  superior  white  men  are  so  called,  especially  those 
sitting  with  a  magistrate  ;  and  government  officials. 

kosi  a  m  vumela,  a  ku  banga  njalo 
kubo;  ngokuba  ba  ti,  "Eh!  Udu- 
rnisa  w'  enza  m  ukaba  a  ti  inkomo 
a  si  i  baselanga  ?  U  tsho  oku 
njani  uku  i  basela,  loku  ku  pele 
izinkuni  namanzi,  s'  a/Juleka  na  ? 
I  kona  ini  inkomo  e  pekwa 
nam//la  nje,  i  vutwe  ngomso  na? 
uma  a  ti  a  si  i  baselanga  na  ?  " 

Ya  pela  leyo  'ndaba ;  kwa  vu- 
nyelwa  Udnmisa;  kepa  kubona 
na  nam/tla  nje  a  ba  pendukeki  ku- 
loko  'kubona  kwabo,  noma  be  la- 
//hva. 

the  chiefs  agreed  with  him,  it  was 
not  so  ;  for  they  said,  "Eh !  what 
does  Udumisa  mean  by  saying 
that  we  did  not  kindle  sufficient 
fire  for  the  bullock  ?  What  does 
he  understand  by  kindling  fire 
enough,  when  both  the  firewood 
and  the  water  were  consumed, 
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." 

The  matter  ended ;  the  chiefs 
agreed  with  Udumisa;  but  the 
others  have  in  no  way  altered  their 
opinion,  though  they  lost  the  case.

INDABA  yokulumba  kukafaku  ka- 
ngryung^ushe,  e  lumba  Uncapayi 
kamadikane. 

Uncapayi  wa  zeka  indodakazi 
kafaku,  udade  wabo  'ndamase. 
Kwa  ti  ngolunye  usuku  Ufaku 
wa  tuma  umuntu  wake  ukuya  kn- 
ncapayi  ebusuku  e  se  lele.  Wa 
kumula  itusi  lake  li  sengalweni ; 

THE  account  of  the  magic  of  Ufa 
ku,'2  the  son  of  Unggnnggttshe, 

which  he  practised  on  Unrapayi,3 
the  son  of  Umadikaiie. 

Unrapayi  married  a  daughter  of 
Ufaku,  the  sister  of  Undamase. 
One  day  Ufaku  sent  one  of  his 
men  to  go  to  Uncapayi  by  night 
whilst  he  was  asleep.  He  took  a 
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. 

k'  ezwanga,  nomkake  k'  ezwanga. 
Wa  puma  nalo,  wa  li  yisa  kufaku. 

Ufaku  wa  li  sebenza  lelo  'tusi 
ngokwazi  kwakc.  Kwa  ti  ngolu- 
ny'  usuku  wa  in  biza  Uncapayi 
pakati  kwobusuku,  e  se  m  lumbi- 
le ;  wa  m  biza  ngegama,  e  nga 
memezi,  e  m  biza,  e  pete  imiti  yo- 
kwazi  kwake  Ufaku. 

Uncapayi  wa  vuka  ebusuku,  wa 
vata.  Wa  buza  nmkake  ukuti, 
"  U  ya  ngapi,  nkosi  ?  " 

Wa  ti,  "Ngi  y'  enkosini,  ku 
faku." 

Wa  ti  owesifazana,  "  Ebusuku 
nje  na  ?  " 

Wati,  "Yebo." 

Wa  ti  owesifazana,  "  A  ku  sa 
yi  'kusa  ini  na,  u  hambe?  " 

Wa  ti,  "  K</a,  ngi  hamba  kona 
inanje." 

Nembala  wa  puma,  wa  hamba 

did  his  wife  hear.  He  left  their 
hut,  and  brought  the  ornament 
to  Ufaku. 

Ufaku  worked  on  the  ornament 
with  his  magical  knowledge.  And 
one  night  he  called  Uncapayi, 
having  practised  magic  on  him  ; 
he  called  him  by  name,4  not 
shouting  aloud,  but  calling  him, 
and  using  the  medicines  with 
which  he  was  acquainted. 

Uncapayi  awoke  in  the  night, 
and  clothed  himself.  His  wife 
said  to  him,  "  Where  are  you 
going,  0  chief  ?  " 

He  replied,  "  I  am  going  to  the 
chief,  to  Ufaku." 

The  woman  said,  "  When  it  is 
still  night?" 

He  said,  "  Yes." 

The  woman  asked,  "  Will  it 
never  be  daylight,  that  you  may 
go  then  ?  " 

He  replied,  "  No,  I  am  going 
now." 

And   indeed    he    quitted    the 

4  Calling  him  by  name;  that  is,  whilst  practising  magical  arts  he 
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. 

ngamand/ila.  Owcsifazana  wa  sala. 
Wa  vus'  abantu  ukuti,  "  Inkosi  i 
mukile.  Ilandeleni."  Nembala 
abantu  ba  puma  kona  ebusuku ; 
kwa  za  kwa  sa  be  landela.  Wa 
fika  kona,  kona  ebusuku.  Wa 
bikwa,  kwa  tiwa,  "  Nangu  Unca- 
payi." 

Wa  buza,  wa  ti,  "  U  ya  ngapi 
na?" 

Wa  ti  Uncapayi,  "  Ngi  ze  kona 
lapa." 

"  U  zotata  ni  na  ?  " 

Wa  ti,  "  Ngi  be  ngi  ti,  ngi  bi- 
ziwe  inkosi." 

Inkosi  ya  ti,  "  K<?a.  Kodwa 
mil  yise  ni  endAlini  etile.  Si  ya 
'ukuluma  kusasa."  Kwa  lalwa  ke. 

Kwa  ti  ku  sa  Ufaku  wa  e  7ila- 
nganisa  impi  yake,  i  /dasele.  Ke- 
pa  ekancapayi  impi  ya  incane,  i 
nge  ngakanani.  Wa  ti  Ufaku, 
"  Ngi  nge  m  bulale  umyeni  wom- 
ntanarai.  Ka  godlike." 

Kepa  Uncapayi  ngaleso  'sikati 
wa  e  nge  nampi  enkulu  ;  kodwa 

house,  and  went  on  his  way 
speedily.  His  wife  remained  be 
hind.  She  roused  the  people  and 
said  to  them,  "  Your  chief  has  de 
parted.  Follow  him."  And  the 
people  left  their  home  at  once  dur 
ing  the  night,  and  followed  him  till 
the  morning.  Uncapayi  reached 
the  village  of  Ufaku  during  the 
night.  Ufaku  was  told  that  Unca 
payi  had  arrived. 

Ufaku  asked,  "  Where  is  he 
going  t" 

Uncapayi  replied,  "  I  have  come 
to  this  place." 

Ufaku  said,  "What  has  he 
come  to  fetch  ?  " 

He  replied,  "  I  thought  I  was 
called  by  the  chief." 

The  chief  said,  "  No.  But  take 
him  to  such  and  such  a  house. 
We  will  talk  in  the  morning."  So 
they  went  to  sleep. 

In  the  morning  Ufaku  assem 
bled  his  troops  that  they  might  go 
out  to  battle.5  But  the  soldiers 
of  Uncapayi  which  followed  him 
were  very  few  in  number.  Ufaku 
said,  "I  cannot  kill  my  child's 
husband.  Let  him  go  home." 

But  at  that  time  Uncapayi  had 
not  a  large  army ;  but  he  was 

5  Although,  as  is  supposed,  Ufaku  had  by  magical  charms  forced 
Uncapayi  to  come  to  him  alone,  yet  when  he  was  there  in  his  power, 
Ufaku  relented,  and  wras  unable  to  kill  his  son-in-law.  But  he  could 
not  be  comfortable  till  he  had  vented  his  anger  on  someone,  so  he  col 
lected  his  troops  and  sent  them  out  on  a  raid  against  some  neighbour 
ing  tribe. 

wa  e  namandAla  eziteni ;  kodwa  e 
pansi  kukafaku,  e  nga  buseki  ka- 
hle,  e  nomlomo  ;  ku  nga  ti  a  nga 
Iwa  nofaku.  Kepa  Ufaku  e  tanda 
uku  m  bulala  ngesiny'  isikati,  a 
sinde  ngobuyeni.  Kepa  noko 
Uncapayi  wa  za  wa  fa  ngokuweli- 
selwa  impi  esiweni  kanye  nempi 
yake,  e  zile  'kulwa  nofaku. 

miglity  in  battle  with  the  enemy  ; 
but  he  was  subject  to  Ufaku,  but 
he  did  not  readily  submit  to  be 
governed,  but  disputed  Ufaku's 
word,  and  appeared  as  though  he 
would  fight  with  him.  And  some 
times  when  Ufaku  wished  to  kill 
him,  he  escaped  because  he  was 
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.

Ku  kona  izin/Jobo  eziningi  zemiti 
e  ku  tiwa  intelezi.  Intelezi  into 

*> 

e  ku  ti  uma  umuntu  womlisa  e  ya 
'ugeza,  a  nga  gezi  ngamanzi  odwa 
njengowesifazana ;  owesifazana  ye- 
dwa  o  geza  ngamanzi  odwa  ;  um- 
lisa  ku  ti  lapa  e  ya  'ugeza  a  ha- 
mb'  'apule  izintelezi  eziningana ; 
ku  ti  uma  e  se  e  fikile  emfuleni  a 
fune  imbokondo,  a  /Jale  pansi,  a 
zi  kande ;  uma  e  se  zi  kandile,  a 
tele  amanzi  kancinane,  a  zi  fumba- 
te  ngezandAla  zombili ;  a  zi  bhekise 
pezulu  izandAla;  ku  ti  ukwe/da 

THERE  are  many  kinds  of  plants 
which  are  called  intelezi.  Intelezi 
is  a  thing  of  this  kind  :6  when  a 
man  goes  to  wash  he  does  not 
wash  with  water  only,  like  wo 
men  ;  it  is  women  only  who  wash 
with  water  only ;  when  a  man 
goes  to  wash  he  picks  several 
kinds  of  intelezi ;  and  when  he  has 
come  to  the  river  he  looks  for  a 
pebble,  and  sits  down  and  bruises 
the  intelezi  ;7  when  he  has  bruised 
them  he  pours  a  little  water  on 
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. 

kwamanzi  e  puma  ekambini  lezin- 
telezi  'e/ile  ngemikono  yombili, 
ze  a  pume  ngezinyawo ;  futi  na 
semlonyeni  a  ti  fokco  ukukamela, 
ukuze  a  kcinse  ngalapa  e  petwe 
kabi  ngakona ;  uma  e  nga  zondeki 
ka  kw  enzi  loku  'kukcinsa ;  a  be 
ke  se  u  ya  /JikiAla  umzimba  wo- 
nke,  u  se  zi  falaka/da  esikoteni 
lezo  'ntelezi.  U  se  li  geza  ngama- 
nzi  lelo  'tshe  nembokondo,  u  se  i 
fi/ila,  ngokuba  na  ngangomso  u  ya 
'ku  i  swela  ;  a  zitele  ke  ngamanzi. 

Ukugeza  kwendoda  a  i  k^ali 
ngomzimba  wonke  kubantu  aba- 
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  i  k^ede  ke,  i 
vate,  i  kupuke  njalo. 

Y  enzela  ngaloko  'kugeza  ngen- 
telezi,  ukuti  u  kona  ku  ya  'kuti 
noma  u  ya  hamba  a  velelwe  ingozi, 

which  runs  out  of  the  bruised 
leaves  and  stalks8  of  the  intelezi 
descends  by  both  his  arms,  it 
escapes  at  his  feet ;  and  he  pours 
some  into  his  mouth,  that  he  may 
squirt  it  in  the  direction  of  where 
he  has  received  an  injury  ;9  if 
he  has  no  enemy  he  does  not 
squirt  in  this  manner  ;  he 
then  rubs  his  whole  body,  and 
throws  the  remains  on  the  grass. 
He  then  washes  the  pebble  with 
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. 

As  to  the  mode  in  which  a  man 
washes  himself  among  black  men, 
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 
both  his  hands ;  then  throws  it 
over  each  shoulder,  until  he  has 
washed  the  whole  body,  when  he 
dresses  and  goes  out  of  the  water.10 

He  washes  himself  therefore 
with  intelezi,  that  though  he  should 
meet  with  danger  whilst  travelling, 

8  By  ikambi  lezintelezi  we  are  to  understand  the  green  portions 
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. 

a  nga  tshetslii  a  limale,  a  punyuke 
njalo  engozini,  noma  eyokuwa  no- 
ma  eyokulwa ;  a  nga  velelwa  in- 
gozi  masinyane. 

Intelezi  kubantu  abamnyama 
into  e  tembekayo  kakulu  ;  ngoku- 
ba  ku  ti  ngezikati  zonke  lapa 
umuntu  e  ya  'ugeza,  a  pate  intelezi 
njalo.  Kodwa  uma  e  ye  ezibu- 
kweni  ka  i  pati,  u  geza  ngamanzi 
nje  '}  ngokuba  n  puma  ku  se  luvi- 
vi,  a  nge  zi  bone  izintelezi ;  futi  a 
nge  geze  ngentelezi  uma  e  ye  ezi- 
bukweni,  ngokuba  ku  tiwa  izibuko 
li  into  embi ;  noma  umuntu  e  ne- 
miti  yake  a  i  tembayo,  a  nge  ye 
kuyo  uku  i  pata ;  ku  ti  uma  u  ya 
swela  kakulu  ukupata  imiti  yake, 
a  fune  emakubalweni  ake  izilumu- 
lo,  a  i  lumule,  a  be  se  u  ya  tuku- 
lula  ke,  u  se  i  lungisile  ke,  a  i  se 
nakcala  leyo  'miti. 

I  njalo  ke  intelezi.  Ba  koua 
abanye  ab'  azi  intelezi  enkulu  e 
geza  abantu  aba  izinyanga.  Ku  ti 

he  may  not  be  quickly  injured,  but 
escape  constantly  from  clanger 
which  may  arise  either  from  fall 
ing  or  from  fighting  ;  and  that  he 
might  not  suddenly  fall  into  dan 
ger. 

Black  men  trust  very  much  to 
intelezi ;  for  at  all  times  when  a 
man  is  about  to  wash  he  takes  in 
telezi.  But  when  he  has  gone  to 
the  ford11  he  does  not  take  inte 
lezi,  but  washes  with  water  only  \ 
for  he  quits  his  hut  when  it  is  still 
dark,  and  he  cannot  see  intelezi  ;12 
further,  he  does  not  wash  with  in 
telezi  under  such  circumstances, 
because  the  ford  is  said  to  be  a  bad 
thing  ;13  and  although  a  man  has 
medicines  to  which  he  trusts,  he 
cannot  go  to  them  to  touch  them ; 
and  if  he  has  great  need  to  touch 
his  medicines,  he  searches  for  izi- 
lumulo14  among  them,  and  uses 
them,  and  then  he  will  untie  his 
medicines,  having  put  them  in 
safety,  and  then  his  medicines 
come  to  no  harm. 

Such  then  is  intelezi.  There 
are  some  who  are  acquainted  with 
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  Influences  other  things  for  evil,  and  if  the  medicines  be 
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. 

uma  omunye  e  d/tlala  nomunye, 
kanti  lowo  u  geze  ngentelezi,  a 
tole  ingozi  omunye  kaknlu  ngoku- 
d/ilala  nalowo  'muntu  ;  'aziswe,  ku 
tiwe,  "  O,  lo  'muntu  intelezi  yake 
i  nainand/ila.  Ini  ukuti  e  d/Uala 
nje  nomunye,  be  nga  Iwi,  a  be  lo 
u  se  u  tola  ingozi  engaka  na? 
Kgu ;  intelezi  yalo  'muntu  in- 
kulu." 

plays  with  another  who  has  wash 
ed  with  intelezi,  and  meets  with 
some  severe  injury  from  merely 
playing  with  the  man,  the  man 
is  dreaded,  and  it  is  said, 
"  O,  the  intelezi  of  that  man  is 
powerful.  Why,  when  he  is 
merely  playing  with  another  and 
not  fighting,  has  he  met  with  so 
severe  an  injury  as  this1?  No; 
the  intelezi  of  that  man  is  power 
ful."

Ku  ti  uma  inkosi  i  ya  'kulwa  ne- 
nye,  i  bize  inyanga  yayo  e  pata 
impi.  I  ze  nentelezi  yayo,  i  i 
kande,  i  fakwe  embizeni,  ku  telwe 
amanzi,  ku  be  se  ku  ya  kicovwa,  i 
Alanganiswe  namanzi.  Lokupela 
ku  kona  itshoba  lenyamazane  e- 
y  aziwayo,  ku  tiwa  inkonkoni ; 
leyo  'nyamazane  itshoba  layo  lide  ; 
se  li  fakwa  esitsheni  leso  sentelezi, 
inyanga  se  i  tata  isitsha.  Loku 
impi  i  se  y  enze  umkumbu  ;  a  ku 
se  ko  'muntu  o  kulumayo ;  se  ku 
te  nya ;  ngokuba  pela  uma  se  i 
puma  impi  a  ku  ko  'muntu  o  nga 
kuluma  indatshana  nje ;  ku  suka 
ku  kubi  ngalolo  'lusuku,  ngokuba 
ku  ya  'kufa  abantu ;  nokud/da  a 
ku  ngeni.  I  fafaza  ke  inyanga,  i 
zungeza  yonke,  i  ze  i  u  /tlanganise 
umkumbu.  Loku  pela  uma  y'  e- 
nziwa  njalo  impi,  a  ku  ko  'muntu 
kulabo  aba  ya  empini  o  se  nama- 

WHEN  a  chief  is  about  to  fight 
with  another,  he  calls  his  army- 
doctor.  He  brings  intelezi,  which 
he  bruises,  places  in  a  pot,  pours 
water  on  it,  and  then  squeezes  it 
with  his  hands,  and  mixes  it  with 
the  water.  And  he  has  the  tail  of 
a  large  animal,  which  is  well 
known,  called  the  gnu  ;  its  tail  is 
long ;  it  is  placed  in  the  vessel  of 
intelezi,  and  the  doctor  takes  the 
vessel.  The  army  forms  a  semi 
circle  ;  no  man  speaks ;  there  is 
perfect  silence ;  for  indeed  wheii 
an  army  is  being  led  out  to  war 
no  one  speaks  even  a  little ;  it  is 
an  evil  day,  for  men  are  going  to 
die  ;  and  they  eat  nothing.  The 
doctor  sprinkles  the  whole  army, 
going  round  it,  until  he  has  gone 
round  the  whole  circle.  And 
when  an  army  has  had  this  done 
to  it,  no  one  among  them  is  able 

nd/ila  oku/ilangana  nomfazi  wake  ; 
ku  ya  zilwa  kakulu  ;  ngokuba 
uma  umuntu  ngesikati  lapa  kw  a- 
luka  irapi,  abantu  se  be  petwe 
ngentelezi,  a  Siangan e  nomfazi,  u 
ya  zibulala,  u  zenzela  ameAlo  a- 
mnyama.  Intelezi  a  y  ek^iwa 
umuntu  ;  uma  e  y  ekgile,  u  zibu 
lala  yena.  Ngokuba  ku  ti  ngam- 
Ala  i  se  i  menywa  impi,  i  /tlangane 
kwomkulu,  ku  7<latsh\ve  izinkomo 
inkosi ;  zi  /ilinzwe  ngaleso  'sikati ; 
inyama  yokuk^ala  a  ba  i  dAlayo, 
ba  i  dAla  imnyama,  ngokuba  i  bu- 
k^wa  emsizini  njalo.  Ba  dAle 
bouke  leyo  'nyama,  amakgata  nga- 
manye,  uku  b'  einisa  isibindi, 
ukuze  ba  ng'  esabi.  Ku  ti  uma  a 
i  k^ede  ngoku  i  fafaza,  a  ngene 
umniniyo,  a  tete  nayo,  e  bonga 
amad/Jozi  akubo.  U  ya  'kuti  e 
k^eda  umniniyo  ukuteta  nayo,  a 
be  tsho  e  ti,  "  Maband/Ja  akwetu, 
a  tize  a  ti,  ngo'uke  ngi  zwe  ke. 
Nanti  ilanga  pezulu ;  impi  nain/tla 
nje  ngi  i  nika  ukuti,"  (u  tsho  ibu- 
to  elitile  ;)  "  ngi  ti  ngemva  kwako 

to  associate  with  his  wife;  they 
abstain  excessively ;  for  if  a  man, 
when  the  army  is  going  out,  and 
the  men  have  been  treated  with 
intelezi,  associate  with  his  wife,  he 
kills  himself,  making  his  own  eyes 
dark.15  No  man  sins  against  the 
law  of  intelezi ;  if  he  does,  he  kills 
himself.  For  on  the  day  the  army 
is  summoned  and  assembles  at  the 
chief's,  the  chief  slaughters  cattle, 
and  they  are  then  skinned  ;  the 
first  meat  they  eat  is  black,  being 
always  smeared  with  umsizi."16 
All  eat  the  meat,  each  a  slice,  that 
they  may  be  brave,  and  not  fear 
ful.  When  the  doctor  has  finished 
sprinkling  the  army,  the  chief17 
comes  into  the  midst  of  it  and 
talks  with  it,  lauding  the  Amato- 
ngo  of  their  people.  In  conclusion 
the  chief  says,  "  Troops  of  our  peo 
ple,  who  did  such  and  such  great  ac 
tions,18  I  shall  hear  of  your  doings. 
There  is  the  sun  in  the  sky;  I 
have  this  day  given  the  enemy 
into  the  hands  of  such  and  such  a 
regiment ;  and  I  direct  such  and 

15  That  is,  if  he  break  the  law  of  the  intelezi-sprinkling  or  bap 
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, — leopard,  lion,  elephant,  snakes,  &c., — the  natives  intending 
by  the  administering  this  compound  to  impart  to  the  men  the  qualities 
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 
to  grow  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. 

ku  landele  ukuti.  A  ng'  azi  kc 
nrina.  Ni  ya  'kuba  ni  zi/ileba 
nina.  Ubaba  wa  e  ik^awe  ;  a  ku 
bonanga  kwiti  ku  be  kona  igwala. 
Imikonto  a  i  ni  /ilabe  ngapambili ; 
ku  nga  bi  ko  'n#eba  ngemuva. 
Uma  ngi  bona  ni  btiya  n'  a/tluliwe, 
ngi  ya  'ku  ni  bulala  ]  a  ni  yi  'ku- 
fiunana  'ndawo  lapa  ekaya;  ngi 
impi  nami  uma  n'  esaba." 

Lapo  ke  ukugwiya  a  ku  sa 
muki.  Abanye  ba  beka  imizi  ya- 
oyise,  ukuti,  "  Mina,  uma  ngi  nga 
gwazanga,  ngi  ku  nika  umuzi  wa- 
kwetu  wonke."  Kepa  uma  ku 
inkosi  e  nga  tandi  ukuba  umfana 
a  beke  ngomuzi  kayise,  uyise  e  se 
kona,  i  ti,  "  Kgubo.  Musa  ni 
ukubeka  ngemizi  yamanye  ama- 
cloda."  Omunye  a  ti,  "  U  kgini- 
sile,  silo.  Ngi  ti  mina  e  ngi  beka 
ngako,  ngi  beka  ngekanda  lami, 
ukuba  uma  ngi  ng'  enzanga  'luto, 
u  ngi  n^urne ;  kupela.  Nako  e 
ngi  beka  ngako."  Ba  tsho  njalo 
bonke.  Abanye  ba  ko/Jwe  loko  a 
ba  nga  ku  tshoyo,  ba  tula  nje. 

Kepa  ngaleso  'sikati  sokubeka, 
ku  bekwe  enkosini,  kubi,  a  ku  ta- 

such  a  regiment  to  follow  it.  I 
do  not  know  for  my  part  what 
more  I  could  do.  If  you  do  not 
conquer,  you  will  disgrace  your 
selves.19  My  father  was  a  brave  ; 
there  was  never  known  to  be  a 
coward  amongst  us.  Let  the  assa 
gais  wound  you  in  front ;  let  there 
be  no  wound  in  the  back.  If  I 
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." 

Then  there  is  no  end  of  leaping 
and  brandishing  of  weapons.  Some 
devote20  the  villages  of  their  fa 
thers,  saying,  "  For  my  part,  if  I 
do  not  stab  the  enemy,  I  give  you 
the  whole  village  of  my  family." 
But  if  it  is  a  chief  who  does  not 
wish  a  boy  to  devote  his  father's 
village  whilst  his  father  is  living, 
he  says,  "  No.  Do  not  devote  the 
villages  of  other  men."  Another 
says,  "  You  speak  the  truth,  leo 
pard.21  For  my  part  I  devote  my 
own  head,  that  if  I  do  nothing, 
you  may  kill  me ;  that  is  all.  That 
is  what  I  devote."  All  say  the 
same.  Some  do  not  know  what 
to  say,  and  are  silent. 

And  when  they  are  devoting 
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. 

ndeki ;  ku  ya  gwiy  wa,  k\v  apulwa 
izinti  ebusweni  bayo.  Ukwapula 
uti  ebusweni  benkosi  ku  bantu 
abamnyama  ukufunga  okukulu, 
ukuti,  "  U  ya  'u  ngi  buza,  uma  u 
ng'  ezwanga  indaba  yami." 

Ngaleso  'sikati  a  i  fani  nenkosi 
a  ba  i  /Jonipayo  ;  a  ba  sa  y  esabi 
ngaleso  'sikati.  Abanye  ba  i  tu- 
n^isela  ngotuli,  be  ti,  "  Leli  'gwa- 
lana  el'  efuza  unina  !  I  pi  impi  o 
si  nika  yona  ?  Si  ya  tanda  uku  i 
bona  ngame/Jo  etu."  A  i  kupe 
impi  yake. 

Lokupela  ngaleso  'sikati  bonke 
abesifazana  abamnyama  a  ba  so- 
ndeli,  se  be  hambela  kude ;  aba 
sondelayo  abafazi  abakulu  aba  nga 
se  nako  ukupotela,  se  kw  amado- 
da ;  i  labo  aba  sondelayo  empini ; 
bonke  abatsha  ba  hambela  kude 
kuyo. 

I  hambe  ke,  i  puma  ekaya  nge- 
hhubo  layo,  loku  pela  se  ku  nga  ti 
ba  nga  i  bona  masinyane.  I  ha 
mbe  ke.  Emakaya  ku  sale  aba- 
gulayo,  ku  be  ukupela. 

Ngaleso  'sikati  sokwaluka  kwe- 

and  unpleasant  time  ;  the  men 
leap  and  brandish  their  weapons, 
and  break  rods  in  the  face  of  the 
chief.  To  break  a  rod  in  the  face 
of  the  chief  is  a  great  oath  among 
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." 

At  that  time  he  does  not  resem 
ble  a  chief  whom  they  reverence  ; 
they  are  not  afraid  of  him  at  that 
time.  Some  throw  dust  on  him, 
saying,  "  This  little  coward  who 
resembles  his  mother  !  Where  is 
the  enemy  which  you  give  us  to 
fight  with?  We  wish  to  see  it 
with  our  eyes."  He  then  sends 
out  his  army.22 

Under  these  circumstances  no 
black  woman  draws  near,  but  they 
go  to  a  distance  ;  those  who  ap 
proach  are  old  women  who  have 
passed  the  time  of  childbearing, 
and  have  become  men  ;23  it  is  they 
only  who  go  near  the  army ;  all 
the  young  women  go  to  a  distance 
from  it. 

So  the  army  sets  out  from  home 
singing  its  song,  for  it  is  as  if  they 
could  see  the  enemy  at  once.  So 
the  army  sets  out.  And  the  sick 
only  remain  at  home. 

When  the  army  is  in  the  field 

22  Impi  is  used  in  this  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. 

mpi  abafazi  a  ba  zinaki  ngokuzi- 
lungisa;  ngokuba  ku  tiwa,  a  ku 
lungile  ukuba  owesifazana,  uma 
indoda  yake  y  alukile,  a  sale  'enze 
imikutshana  emiiiingi  neyokuzivu- 
nulisa.  Futi  ka  gezi  futifuti ;  ku 
y'  aziwa  njalonjalo  ukuti  indoda 
yake  i  seziteni ;  u  ya  linda  ngako 
kouke  ukwenza  kwake. 

Ku  ti  uma  ku  kona  o  be  e  s'  a- 
nd'  ukwendiswa,  uma  lowo  'muntu 
irnpi  ya  m  7*1  aba  ku  sa  /tlanganwa, 
ku  tiwe,  "  Amatanga  alowo  'wesi- 
fazana  mubi.  Ini  ukuba  indoda 
yake  i  fe  ku  nga  k'  eiiziwa  'luto 
na  ?  Mabi  amatang'  ake." 

Ku  njalo  ke  ukuma  kwentelezi 
yokukcela  impi. 

Inyanga  i  ya  tsho  ukuti,  "  Na- 
m7*la,  ngi  ti  a  ni  sa  'uze  na  7ila- 
tshwa  ;  i  ya  'uzinge  i  tshaya  ezi- 
/ilangwini  imikonto  yezita,  i  d7ilu- 
le." 

Ku  kona  umkuba  ow  enziwayo 
inyanga  uma  ku  za  'upuma  impi, 
isibonakaliso  sokuti  noma  impi  i 

the  women  take  no  pains  to  keep 
themselves  tidy ;  for  it  is  said,  it 
is  not  proper  that  a  woman,  when 
her  husband  is  out  with  the  army, 
should  continue  many  little  habits, 
not  even  those  of  adorning  herself. 
And  she  does  not  often  wash  ;  she 
continually  remembers  that  her 
husband  is  with  the  enemy ;  she 
watches  herself  in  all  she  does. 

And  if  there  is  any  one  who 
has  just  been  married,  and  the 
enemy  stabs  him  at  the  very  first 
onset,  it  is  said,  "  The  lap  of  that 
woman  is  unlucky.24  Why  has  her 
husband  died  before  any  thing  was 
done?  Her  lap  is  unlucky." 

Such  is  what  is  done  with  inte- 
lezi  in  sprinkling  an  army. 

The  doctor  says,  "  I  say  that 
now  you  will  not  be  stabbed  at 
all ;  the  enemies'  assagais  will 
constantly  strike  on  the  shields 
and  glance  off." 

There  is  a  custom25  which  is 
carried  out  by  the  doctor  when  an 
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. 

ya  'kwa/Julwa,  noma  i  ya  'kwa- 
/tlula.  Ngokuba  ku  ti  uma  se  i  Ala- 
ngene,  ku  be  kona  abantu  aba  izazi 
zokubliekisisa,  b'  eini  kude  nayo 
impi,  be  funa  uku  i  bona  ukuba 
impi  impela  na.  Ku  ti  uma  be  i 
bona  y  edeleleka  enie/tlweni,  ba 
tsho  eukosini,  ba  ti,  "  K?a,  rikosi! 
Le  'mpi  yanam/ila  nje  a  si  i  boni  ; 
ibomvana.  Ini  ukuba  impi  i  nga 
bi  mnyama,  i  sinde  cme/tlweni  na1? 
Kqn  ;  a  si  boni  impi.  I  lula  ;  a  i 
patwanga  ka/ile.  Buyela,  u  i 
lungise  impi,  ukuzc  i  be  ncsitunzi, 
a  ti  uni until  uma  e  i  bheka  a  nga 
i  jwayeli,  a  y  esabe.  A  ku  'mpi 
le."  Ncmbala  i  buyekezwe  ngo- 
kwelatshwa,  ukuze  i  be  nesitunzi. 

Ku  ti  kubantu  abamnyama, 
\irna  umuntu  e  s'  and'  ukweudiswa, 
a  ku  tandcki  uma  a  pume  impi  ; 
ngokuba  ku  tiwa,  "  A  ku  lungile 
ukuba  ku  ti  umakoti  e  se  gubuze- 
le,  ukuti  e  sa  Alonipile,  iudoda  i  m 

known  whether  the  army  will  be 
conquered  or  conquer.  For  when 
the  army  is  assembled  there  are 
wise  men  appointed  to  look  ear 
nestly,  who  stand  at  a  distance 
from  it,  endeavouring  to  discover 
whether  it  is  a  trustworthy  army 
or  not.  And  if  they  see  that  it  is 
contemptible  in  their  eyes,  they 
say  to  the  chief,  "  No,  O  chief ! 
The  army  which  is  assembled  this 
day  we  cannot  see  ;  it  is  contemp 
tible.20  How  is  it  that  the  army 
is  without  awful  ness,  and  weight 
in  our  sight  ?  No  ;  we  do  not  see 
an  army.  It  is  light ;  it  has  not 
been  properly  handled.-"  Return 
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. 

And  among  black  men  if  a  man 
has  just  married,  it  is  not  liked 
that  he  should  go  out  with  the 
army  ;  for  it  is  said,  "It  is  not 
proper  that  the  husband  should 
leave  the  bride  as  soon  as  she  has 
covered  her  head,"28  that  is,  mani 
fested  respect  for  her  husband's 

2ti  Lit.,  reddish, — having  nothing  awful  about  it, — a  thing  we 
can  look  at  without  fear.  And  awful — lit.,  black,  or  dark — resem 
bling  the  sky  which  is  being  overcast  with  dark  clouds  which  threaten 
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. 

shiye."  Kwa  ku  ng'  enziwa,  ngo 
kuba  ku  tiwa  i  ya  tshetsha  iuipi 
uku  111  7<laba  o  gubuzelisileyo, 
iikuti  umakoti.  Ku  ngaloko  ke 
ku  be  kona  indoda  e  m  tshckyo 
umlisa  lowo,  noina  uyise,  a  ti, 
"  Wena,  u  nga  yi ;  /Jala,"  e  tslio 
ngasesc. 

Kepa  loko  kwamazulu  kwa  pe- 
la ;  ngokuba  amabuto  onke  a  ku 
tandwanga  ukuba  a  gaiiwe  ;  kwa 
tiwa  bunke  a  ba  nga  ganwa,  iikuze 
ba  ng'  esabi.  Ku  be  ku  njalo 
pakati  kwetu  ;  kwa  kw  esatshwa 
uuia  uniuntu  e  puma  impi  e  shiya 
e  gobisile.  Kwa  yekwa  ngokuti, 
"  O,  ai  !  loku  abantu  ba  ya  'kuti, 
'  Unnintu  o  gobisileyo  u  y'  esaba  ; 
\i  tanda  urnfazi  kunobuk^awe.' " 
Se  ku  pelile  nianje  ;  a  ku  se  ko. 

Futi  into  e  se  kona  ukuba  uma 
umfazi  e  nesisu,  ku  tiwa,  noma 
umuntu  e  inyanga  yamanzi,  u 
fanele  uku  wa  /tlonipa,  ngokuba 
ku  tiwa  umfazi  wake  u  miti  ;  u  ya 
'utshetsha  ukumuka  namanzi. 

people.  lie  was  not  allowed  to 
go  out  with  the  army,  because  it 
was  said,  the  enemy  quickly  stabs 
the  man  who  lias  made  his  bride 
cover  her  head.  Therefore  some 
man,  perhaps  his  father,  tells  him 
secretly  not  to  go,  but  to  stay  at 
home. 

But  that  custom  ceased  among 
the  Amazulu  ;  for  it  was  not  wish 
ed  that  any  of  the  soldiers  should 
marry  ;  all  were  commanded  not 
to  marry,  that  they  might  not  be 
afraid.  It  used  to  be  so  amongst 
us,  and  we  were  afraid  for  one  to 
go  out  with  the  army  leaving  his 
young  wife  behind.'29  Marriage 
was  given  up,  because  it  was  said, 
"  O,  no!  for  men  will  say,  'A 
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. 

But  there  is  still  this  custom  : 
If  a  woman  is  pregnant,  it  is  said, 
even  though  a  man  is  a  water- 
doctor,30  it  is  proper  that  he  should 
abstain  from  going  into  the  water, 
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.

Ku  kona  iudaba  c  raangalisayo 
ngomuntu  o  inyanga  yezinyoni  ezi 
cl/ila  amabele.  Ngokuba  ku  ti 
ngesikati  sokuka/ilela  kwamabele, 
uma  e  k^ala  ukuti  fokco  izin/tla- 
mvu,  a  lindwe  kakulu ;  kw  akiwe 
amokonba  okulinda  izinyoni ;  umu- 
ntu  a  vuke  ku  se  luvivi,  a  ze  a 
buye  ekutshoneni  kwelanga  ;  uma 
ku  ti  zwakca  se  zi  godukile. 

Ku  ti  uma  e  kyala  ukubonakala 
izin/ilamvu,  ku  bizwe  inyanga, 
ngokuba  se  be  bona  ukuti  noku- 
vuka  a  ku  sizi  'Into,  zi  lala  pakati, 
a  zi  sa  pumi  emasimini  ngaleso  'si- 
kati.  Umfazi  uencloda  a  ba  sa 
taodani ;  ngokuba  izinyoni  uma  zi 
vamile  z'  a/ilukanisa  izitandani ; 
ku  pele  nesikati  soku/Uala  'ndawo 
nye,  abantu  ba  kulume  indaba. 
Uma  indoda  i  nga  lindi,  ku  kata- 
zeke  umfazi  yedwa,  indoda  a  i  /ila- 
ngani  nomfazi,  ngokuba  umfazi  ka 
sa  pcki ;  indoda  i  fima  ukudAla, 
umfazi  a  ti,  "  Pela,  wena,  ukudAla 
u  ya  ku  dAla  ini  na  1  Lokii  naku 
ku  k</ed\va  izilwane  nje  na  !  Ngi 
si  tata  pi  isikati  sokufuna  ukud/tla, 
uma  ngi  /tlupeka  kaugaka  na1? 
Izinyoni  zi  ya  ngi  nika  ini  isikati 

THERE  is  a  remarkable  account  of 
a  man  who  was  a  doctor  of  those 
birds  which  eat  the  corn.  For  at 
the  time  of  the  blossoming  of  the 
amabele,  when  the  grain  begins  to 
set,  it  is  diligently  watched  ;  and 
watch-houses  are  built  for  the  pur 
pose  of  watching  the  birds  ;  and 
people  arise  whilst  it  is  still  very 
early  in  the  morning,  and  return 
at  sunset ;  when  it  is  dark  the 
birds  go  to  their  roosts. 

When  the  grain  begins  to  ap 
pear,  a  doctor  is  called,  for  the 
people  see  that  even  early  rising  is 
of  no  use,  since  the  birds  sleep  in 
the  midst  of  the  garden,  and  never 
quit  it  at  the  time  of  the  setting 
of  the  grain.  The  wife  and  hus 
band  no  longer  love  one  another  ; 
for  when  the  birds  are  numerous 
they  separate  lovers  ;  and  there  ia 
no  time  for  sitting  in  one  place, 
that  the  people  may  talk  about 
the  news.  If  the  husband  does 
not  watch,  and  the  wife  alone  is 
harassed,  the  husband  does  not 
associate  with  his  wife,  for  she  no 
longer  cooks  food  ;  if  the  husband 
ask  for  food,  the  wife  says,  "  As 
for  you  forsooth,  do  you  eat  food  ? 
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 

na?  Loku  ku  ba  kuAle  uina  ku 
ti  emini  ke  zi  bunge,  anduba  umu- 
ntu  a  ke  a  be  nesikati  sokuya  'ku- 
zifuuela  ukudAla  na  1 " 

Ngaleso  'sikati  indoda  uma  i 
nga  punii  ukuya  'kusi/a  umkayo  i 
zakce ;  ngokuba  ukud/tla  a  i  ku 
fumaui  'udawo  uma  ind/Ju  nye. 
Ku  ti  amadoda,  noma  e  /Jala  eka- 
ya,  ku  ti  ngokulamba  na  ngoku- 
vukelwa  abafazi  be  katazwa  izin- 
yoni,  se  be  'n/iliziyo  'bomvu,  a  ze 
a  pume  amadoda  a  ye  'kweleka 
kuleyo  'mpi  e  liwa  isifazana ;  and 
uba  owesifazana  a  shiye  indoda 
ensimini,  a  ye  'kufuna  ukudAla 
esifeni,  ku  d/Jiwe  ke  ngaleyo  'mi 
ni.  Amadoda  a  buye  imikono  i 
vuvukile  ngokuponsa  amatshe  se- 
loku  ku  sile  ku  ze  ku  tshone  ila- 
nga  ;  izinyoni  zi  nga  bungi 

Ku  ze  amadoda  a  Alangane 
nomriinimuzi  ukuti,  "  Hau,  mnga- 
ne,  u  tula  nje,  u  ti  nil  Lok'  u 
bona  nje  ukuba  si  ya  fa  indAlala, 
nabantwana  betu  a  ba  sa  sengelwa 
'luto,  abantu  ba  tun j we  izinyoni." 

time  ?  Since  it  is  well  if  at  noon 
they  just  leave  off  eating  for  a 
little  while,  can  a  person  then  find 
time  to  go  and  seek  food  for  him 
self  I" 

At  that  time,  if  the  husband 
does  not  go  out  to  help  his  wife, 
he  gets  thin ;  for  he  cannot  get 
any  food  anywhere  if  he  has  but 
one  wife.  And  the  husbands, 
although  at  first  they  stay  at 
home,  yet  because  of  hunger  and 
the  anger  of  their  wives,  who  are 
harassed  by  the  birds  and  have 
now  bleeding31  hearts,  at  length  go 
out  to  assist  the  women  against 
the  enemy  which  is  fighting  with 
them  ;  and  then  the  woman  leaves 
her  husband  in  the  garden,  and 
goes  to  seek  for  food  in  a  small 
garden  plot  which  is  more  forward 
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. 

At  length  the  men  go  to  the 
chief  of  the  village,  and  say,  "  O, 
dear  sir,  what  do  you  mean  by 
remaining  silent?  For  you  see 
clearly  that  we  are  dying  of  want, 
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. 

Ku  be  njalo  ke  umnumuzane 
nembala  a  kunibule  inyanga  a  y  a- 
ziko,  ukuba  i  y'  azi  ukuviuiba 
i/.inyoni,  a  ti,  "  Hamba  ni,  ni  ye 
kubani,  ni  ye  'ku  m  biza,  'eze 
nainAla  nje,  ezo'  ng'  elamulela, 
ngokuba  ngi  ya  cl/Jiwa  izihvane." 

Nembala  ke  ku  ti  uma  inyanga 
i  fika,  i  fike  nemifunzi  yemiti  emi- 
dala  nemitsha,  uokokoti  inyoka  e 
yona  ku  vinjwa  ngayo  izinyoni. 
Inyanga  i  bize  iukomo,  i  ti,  "  Ngi 
kombise  iukomo  yanii."  Umni- 
niinuzi  a  ti,  "  U  ti  uma  u  goduse 
abantwaua  bami  ba  ye  ekaya,  ngi 
ya  'ute  ng'  a/tlulwe  u  we?  U 
ngakanaiii  na  1  K^eda  izinyoni 
lezi  lapa  emasimini,  ngi  ku  tsha- 
yele  iukomo.  A  ku  yi  'kuba  ko 
'nkaiii  uma  u  kipe  izinyoni  lezi." 

I  tsho  ke  i  ti,  "  Amadoda  a  wa 
/ilangane  onke,  a  gaule  izinkuni 
ezimanzi ;  abafazi  a  ba  yeke  izin 
yoni  namAla,  zi  dAle,  ukuze  ngi 
tole  uk^ak^a  pansi ;  kona  ngi  ya 
'ku  z'  elapa  ka/Je."  I  ti,  "  Funa 
ni  iselesele  elikulu,  ukuze  ngi  zi 
vimbe  ngalo." 

Nembala  ngalolu  'suku  izin 
yoni  zi  wa  nikiza  amabele  ;  zi  wa 
kjale  kusasa  ku  ze  ku  tshone  ila- 

And  so  the  chief  of  the  village 
remembers  a  doctor  whom  lie 
knows  is  skilful  to  prevent  birds 
from  entering  the  garden,  and 
says,  "  Go  and  call  So-and-so,  to 
come  here  to-day  to  help  me,  for  I 
am  devoured  by  little  beasts." 

And  indeed  when  the  doctor 
conies  he  brings  with  him  bundles 
of  dried  and  green  medicines,  and 
a  snake  which  is  called  Ukokoti, 
with  which  birds  are  kept  out  of 
the  garden.  The  doctor  demands 
a  head  of  cattle,  saying,  "  Point 
out  my  bullock  to  me."  The  chief 
of  the  village  says,  "  Do  you  think 
if  you  cause  my  children  to  come 
home,  that  it  will  be  possible  for 
me  to  be  excelled  by  you  1  How 
great  are  you  ?  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." 

So  the  doctor  gives  directions, 
saying,  "  Let  all  the  men  come 
together,  and  cut  green  firewood  ; 
let  the  women  leave  the  birds  to 
day,  that  they  may  eat,  that  I  may 
be  able  to  find  the  chaff  of  the 
amabele  on  the  ground ;  then  I 
shall  be  able  to  treat  them  well. 
Find  a  great  frog,  that  I  may  shut 
out  the  birds  by  means  of  it." 

Indeed  on  that  day  the  birds 
eat  the  amabele  excessively ;  they 
begin  in  the  morning  and  leave  oif 

nga.  I  ti  inyanga  ntambama,  a 
ba  bute  izikoba  nok^ak^a  olutsha, 
ba  hi  lete  kuye, — konke  ngalolu 
'lusuku  oku  dAliwe  izhiyoni  ama- 
siinu  onke.  Nembala  ke  ku  7tla- 
nganiswe  'ndawo  nye,  ku  gaywe  ; 
ku  fun  we  isele,  li  /tlo/ilwe,  li  be 
umk<?umbalala  ;  nesinana  ;  ku  be 
se  ku  mbelwa  pansi  loko,  se  ku 
baswa  ngapezulu  umlilo,  kw  enzi- 
we  iziko  elikulu  ;  u  vute  ke  um 
lilo  ebusuku  ku  ze  ku  se.  I  tsho 
ukuti,  "  A  no  zi  linda  ngornso  na 
ngoin/il'  oinunye,  ni  bheke  uma 
z'  enza  njani,  ni  zi  yeke.  Kona 
ni  ya  'ubona  ukuba  ngi  inyanga." 

Nembala  ke  ku  be  njalo  ;  ba  zi 
bhekisise.  I  ba  tshele  riokuti  iziko 
li  nga  loti,  li  vute  njalo  ebusuku 
na  semini,  ku  ze  kw  a/iluleke  izin- 
yoni,  u  nga  kcimi  ku  ze  ku  vutwe 
amabele.  Li  ng'  enziwa  eduze 
kwamasimu,  li  bekwe  kuclana  ka- 
ncinane. 

I  ti  ke,  "  Ngi  ti  mina  ukuze  ni 
ngi  dele,  ni  za  'ugoduka,  ni  ye 
emakaya ;  izinyoni  z'  a/Julekile. 
Ni  nga  zi  bona  zi  k^ala  ukuya 

at  sunset.  In  the  afternoon  the 
doctor  tells  the  people  to  collect 
the  ears  which  the  birds  have  left, 
and  the  chaff  which  has  recently 
fallen  on  the  ground,  and  bring  it 
to  him, — every  thing  that  has 
been  eaten  on  that  day  by  the 
birds.  And  it  is  all  collected,  and 
ground  ;  a  frog  is  found,  and 
stalled  till  it  is  like  a  stuffed  sack  ; 
and  the  same  is  done  to  an  isi- 
nana  ;32  and  then  all  is  buried 
together,  and  a  fire  is  kindled  on 
the  top,  and  a  large  fireplace  is 
made  ;  and  the  fire  is  kept  up  all 
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." 

And  indeed  so  it  is  ;  they  watch 
them  earnestly.  The  doctor  tells 
them  not  to  let  the  lire  go  out,  but 
to  keep  it  up  day  and  night,  until 
the  birds  are  conquered,  and  not 
to  put  it  out  until  the  amabele  is 
ripe.  The  fire  is  not  made  near 
the  garden,  but  is  placed  at  a  little 
distance  from  it. 

And  the  doctor  says,  "  I  say 
that  you  may  be  satisfied  with  me, 
you  will  go  home ;  the  birds  are 
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. 

'u/ilala  eziko  •  a  no  te  n'  azi  ukuba 
ngi  za  'u  z*  a/ilula.  Uku  zi  kuza 
kwenu  emasimini,  ni  ti, 

Buba,  buba,  mbalane  ; 

Buba,  AlokoAloko." 
Nembala  ke  i  ti  futi,  "  Ni  ze  nami 
ni  ngi  lindele,  ku  nga  bi  ko  'ndoda 
e  ya  end/Jini ;  ku/Je  ni  ze  ni  ng'  a- 
lusele ;  kona  ni  ya  'ubona  ubunya- 
riga  bami." 

Nembala  ke  amasuku  a  be  ma- 
bili  be  zi  viinbele,  ku  ti  ngolobu- 
tatu  ku  potulwe,  i  ba  pe  intelezi 
yokugeza.  Ba  ya  'ugeza  emfuleni. 
I  ti,  "  Ni  ze  ni  ti  uma  ni  geze, 
ekukupukeni  kwenu  emfuleni  ni 
ya  emasimiui,  n'  enze  igama  lo- 
kuti, 

O,  buba,  mbalane  j 

O,  buba,  Aloko/tloko. 
Ni  tsho  njalo,  ni  bone  uma  ni  ya 
'ufika  zi  dAle  kangakanani  na." 

Abanye  ba  k^ale  ukuti,  "  O, 
mina,  bonyoko,  se  i  ke  i  /tlale  nje 
inyoni.  Ngi  kokobe  ngi  yo'ubhe- 
ka,  ngi  bone  i  nga  d/ili ;  i  kamise 
umlomo  nje."  Nembala  izinyoni 

begin  to  come  and  sit  by  the  fire, 
then  you  will  know  that  I 
am  about  to  conquer  them.  When 
you  drive  them  away  you  shall 
say, 

Die,  die,  mbalane ; 
Die,  thlokothloko." 
He  says  further,   "  Do  you  watch 
yourselves   for   my   sake ;  let   no 
man  of  you  go  to  his  house  ;3S  it 
is  proper  that  you  should  guard 
your  heart  for  my  sake  ;  then  you 
will  see  my  skill." 

And  having  shut  out  the  birds 
for  two  days,  on  the  third  they 
wash,  the  doctor  having  given 
them  intelezi  to  wash  with.  They 
go  to  the  river  to  wash.  He  says 
to  them,  "  When  you  have  washed, 
and  are  going  up  from  the  river  to 
the  gardens,  sing  this  song, 

O,  die,  mbalane ; 

O,  die,  thlokothloko. 
When  you  say  thus,  see  on  reach 
ing  the  gardens  how  much  they 
have  eaten." 

Some  begin  to  say,  "  O,  for  my 
part,  women,  I  see  the  birds  doing 
nothing  but  sit  still.  I  creep 
stealthily  along  to  go  and  see,  and 
I  see  the  birds  not  eating ;  they 
merely  open  their  mouths."  Arid 
indeed  the  birds  begin  to  collect  in 

33  That  is,  they  are  to  abstain  from  their  wives.  Comp.  Exodus 
xix.  15.  They  also  all  abstain  from  eating  any  thing  growing  in  the 
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.