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PRINTEOIN U.S.A. 



PL 
CAS 



Cornell University Library 
PL 8844.A2C15 




NURSERY TALES, 
TRADITIONS, AND HISTORIES 

OF 

THE ZULUS. 




The original of this book is in 
the Cornell University Library. 

There are no known copyright restrictions in 
the United States on the use of the text. 



http://www.archive.org/details/cu31924026950968 



NURSERY TALES, 
TRADITIONS, AND HISTORIES 

OP THE 

ZULUS, 

IN THEIR OWN WORDS, 

WITH 

A TRAFSLATIOE" IKTO ENGLISH, 

AND NOTES. 

BY 

THE REV. CANON CALLAWAY, M.D. 
VOL. I . 




NATAL : 

JOHN A. BLAIR, SPRINGY ALE ; 
DAVIS AND SONS, PIETERMARITZBURG. 

LONDON : 
TRUBNER AND CO., 60, PATERNOSTER ROW. 

1S68. 



NATAL : 
PRINTED AT SPRINGVALE MISSION STATION. 



PREFACE TO THE FIRST VOLUME. 



On completing this First Volume of Zulu Native Literature, — ^if we 
may be allowed to apply such a term to that which has hitherto been 
stored only in the mind and imparted to others orally, — I feel there is 
something due to the Reader and to myself. 

When the First Part was issued in May, 1866, I had no idea 
what the First "Volume would be ; much less, when I wrote the Pre- 
face to Part I. in the preceding January. I had collected a certain 
amount of material from natives ; enough to make me feel that it was 
worth printing, even though at the same time I felt sure that it was, 
for the most part, very fragmentary, and to be regarded rather as a 
help to others to collect fuller and more perfect materials, than as 
being complete in itself. But I had no idea how really poor compara- 
tively the materials I then possessed were ; or how abundant a store 
of Popular Tales might be found among the Natives of Natal. The 
issue of the First Part aroused a spirit of enthusiasm among the 
natives of the village who were able to read, and several came and 
offered themselves as being capable of telling me something better 
than I had printed. From this source of information thus voluntarily 
tendered I have obtained by far the best part of the contents of this 
Volume, — the tale of TJkcombekcansini, which one of my reviewers 
describes as being " as beautiful and graceful as a classic idyll," — Um- 
badhlanyana and the Cannibal, — The Appendix on Cannibalism, — 
XJgunggTi-kubantwana and the Appendices which follow, — Umkasa- 
kaza-wakoginggwayo, — The Two Brothers, — ^TJbongopa-kamagadhlela, 
— The Appendices to Umdhlubu and the Frog, — ^Unthlangunthlangu 
and the Appendices which follow, — Untombi-yapansi, — Umamba, — 
Unanana-bosele, — The wise Son of the King, and some of the smaller 
pieces with which the Volume is ended. 

Thus the Work has to a great extent been collected, translated, 
and arranged whilst passing through the press. This must be my 
apology for the many imperfections which will be found in it ; the 
absence of order, and occasional repetitions. I have been feeling my 
way all along ; and have discovered that there exists among the people 
a vast store of interesting traditional tales, which may yet be col- 
lected ; and it is possible that I have only just learnt the way of col- 
lecting them. I have already several of considerable interest, which 
will appear, it is supposed, in a Second Volume. 

I must here state that I regard the Work in its present form as 



The Students' Edition : the student wtetlier of the Zulu language, 
or of Comparative Folk-lore. There are therefore some things i-etaiued 
in it which are not fit for the public generally ; but which could not 
for the student be properly suppressed. The very value of such a 
work depends on the fidelity with which all is told. To be a trust- 
worthy exposition of the native mind it must exhibit every side of it. 
I have felt what so many other collectors of such legends among other 
people have felt before me, that I have had a trust committed to me, 
and that I can only faithfully execute it by laying every thing before 
others. 

But it would be quite easy to prepare a Popular Editioj?, 
which with a few alterations in the tales, and a condensation and 
modification of the phraseology, might become an interesting and not 
uninstructive book for the people generally and especially for the 
young, with whom it would become as cherished a favourite as any 
which is found in nursery literature. 

And now for the worth of the Work itself. Those 

" Who love a nation's legends, 
Love the ballads of the people," 

will not look upon it as a mere collection of children's tales. They 
will not banish these legends to the nursery ; but will hear them, 

" like voices from a distance 
Call to us to pause and listen. " 

To such as these every thing human is valuable. The least incident 
which can throw light on the nature and history of man, especially 
his nature as he was in the now hoary past ; and his history, as he has 
been moving upwards in an ever progressing development, or sinking 
lower and lower in an ever increasing degradation, becomes a treasured 
fact to be placed among that ever accumulating mass of materials from 
which hereafter a faithful record of man as he was in the past, and of 
the causes which have influenced him, and the varying states through 
which he has passed to the present, shall be compiled. Regarded 
from such a point of view, these simple children's tales are the history 
of a people's mind in one phase of its existence. The tales of olden 
times collected from the people by Grimm, or Thorpe, or Campbell, or 
Dasent, are of a very different character, and speak of a very different 
society from that which takes so much pleasure in the compositions of 
Hans Christian Andersen. 

We know not yet what shall be the result of such collections of 
children's tales. Children's tales now ; but not the invention of a 
child's intellect ; nor all invented to gratify a child's fancy. If care- 
fully studied and compared with corresponding" legends amon" other 
people, they will bring out unexpected relationships,^ which will more 
and more force upon us the great truth, that man has every where 

' An ingenuity similar to that which the Rev. G. W. Cox has exercised on 
the ancient literature of Greece, would readily convert many of these tales into 
Solar Myths, and thus connect the Greek with the Zulu, or both with a period 
anterior to either of them. 



thought alike, because every where, in every country and clime, under 
every tint of skin, under every varying social and intellectual con- 
dition, he is still man, — one in all the essentials of man, — one in that 
which is a stronger proof of essential unity, than mere extertial dif- 
ferences are of difference of nature, — one in his mental qualities, ten- 
dencies, emotions, passions. 

Elizabeth Cookson has remarked in her Introduction to the 
Legends of Manx Land : — 

" What Fossil Remains are to the Geologist, Customs and Creeds 
are to the Historian — landma/rha of the extent and progress of intel- 
ligence and civili2ation. 

" Popular Tales, Songs, and Superstitions are not altogether pro- 
fitless J like the fingers of the clock, they point to the time of day. 
Turns and modes of thought, that else had set in darkness, are by 
them preserved, and reflected, even as objects sunk below the horizon 
are, occasionally, brought again into view by atmospheric reflection. 

" Fables are facts in as far as they mirror the minds of our less 
scientific Ancestors. 

" That man should have solemnly believed in the existence of 
Fairies, Spectres, and every variety of Superstition, but testifies the 
vivid impression physical and mental phenomena made upon his mind. 
Placed in a world of marvels, he questioned the marvellous — ques- 
tioned until Dark Diviners, Interpreters, arose — ^bewildered and be- 
wildering, yet striving after the light— striving to solve the enigma of 
Life, — striving to fiing from the soul the burden of an unexplained 
existence." 

In reflecting on the tales of the Zulus the belief has been irre- 
sistibly fixed upon my mind, that they point out very clearly that the 
Zulus are a degenerated people ; that they are not now in the con- 
dition intellectually or physically in which they were during "the 
legend-producing period " of their existence ; but have sunk from a 
higher state. Like the discovered relics of giant buildings in Asia 
and America, they appear to speak of a mightier and better past, 
which, it may be, is lost for ever. But though by themselves they 
may be powerless to retrace the footsteps of successive generations, yet 
is it unreasonable to suppose that under the power of influences which 
may reach them from without, they are not incapable of regeneration ? 
Far otherwise. For it appears to me that this Zulu legendary lore 
contains evidence of intellectual powers not to be despised ; whilst we 
have scattered every where throughout the tales those evidences of 
tender feeling, gentleness, and love, which should teach us that in 
dealing with these people, if we are dealing with savages, we are deal- 
ing with savage men, who only need culture to have developed in them 
the finest traits of our human nature. 

And it is in bestowing upon us the means of bringing this cul- 
ture to bear upon them, that we may see the chief practical use of this 
collection. We cannot reach any people without knowing their minds 
and mode of thought; we cannot know these without a thorough 
knowledge of their language, such as cannot be attained by a loose 



colloquial study of it. What Sir George Grey felt was requisite for 
the rightful government of the people of New Zealand, — not only a 
thorough knowledge of their language, but also of their traditional 
lore, — the earnest and intelligent missionary will feel in a tenfold de- 
gree as necessary for himself, who has to deal with questions which 
require a much nicer and more subtle use of words than any thing 
affecting man in his mere external relations. For myself I must say 
that scarcely a day passes in which I do not find the value of such 
knowledge. Whilst the lighter study of these children's tales has pre- 
pared me to handle with a firmer and more assured grasp the graver 
task ot translating the Bible and Prayer Book into the native tongue. 

I would take this opportunity of telling such readers as are in- 
terested in the Work, that the means at my disposal are very inade- 
quate for the easy or rapid completion of all I have in hand. We 
calculate that at our present rate of proceeding it would take little 
less than ten years to print the materials already collected. And I 
would earnestly ask their assistance in some practical manner. This 
may be rendered in various ways : — By increasing the circulation of 
the Work ; it has reached about four hundred copies, quite as large, 
I admit, as might have been anticipated, but quite insufficient to cover 
expenses ; or by aiding to raise for the Work a special printing fund. 
The loan or gift of books on kindi-ed subjects would also be a great 
assistance. 

I must now for some time take leave of the reader. I purpose at 
once to commit to the press the part of the Work on the Zulu notion 
of the Origin of Things, — in other words, what I have been able to 
collect of their traditional religion. It is already prepared for the 
press ; but it is very undesirable to issue it in parts ; it must be read 
as a whole, carefully and thoughtfully, in order to form any just con- 
clusion as to its real meaning. It will probably be about one hundred 
and twenty pages, unless it should swell under my hands, as have the 
Nursery Tales. 

I would now, in conclusion, take this opportunity for heartily 
thanking those friends who have interested themselves in the Work, 
and expressing my obligations especially to Mr. John Sanderson for 
the much valuable assistance he has rendered me. 



HENEY CALLAWAY. 



Springvale, Natal, 
March, 1868. 



PREFACE. 



Twelve years ago, when I commenced the study of Zulu, with the exception of 
• short, but valuable, paper by Mr. J. C. Bryant, on "The Zulu Language ;" 
and another by Mr. Lewis Grout on "The Zulu and other Dialects of Southern 
Africa," in the First Volume of The Journal of the American Oriental Society, 
there was not a publication to which a student could refer for a knowledge of 
the rudiments of the language. In the Kaxjsa dialect, indeed, there were the 
Grammars of Appleyard and Boyce ; and the small Vocabulary of Ayliff. But 
these were of little use to one engaged in the study of Zulu, and tended rather 
to confuse than to help. I was therefore, from the first, thrown on such 
resources as I could myself develop. 

At a very early period I began to write at the dictation of Zulu natives, as 
one means of gaining an accurate knowledge of words and idioms. In common 
conversation the native naturally condescends to the ignorance of the foreigner,' 
whom, judging from what he generally hears from colonists, he thinks unable 
to speak the language of the Zulu : he is also pleased to parade his own little 
knowledge of broken English and Dutch ; and thus there is a danger of picking 
up a miserable gibberish, composed of anglicised Kafir, and kafirised English 
and Dutch words, thrown together without any rule but the caprice and igno- 
rance of the speaker. But whust such a compound might answer for the common 
relations between whitemen and natives, yet it must be wholly insufficient to 
admit of any close communication of mind with mind, and quite inadequate to 
meet the requirements of scientific investigation. 

Very different is the result of writing at the dictation of a native. The 
first impression immediately produced is of the vast difference between the best 
translations and the language as spoken by natives. A native is requested to 
tell a tale ; and to tell it exactly as he would tell it to a child or a fnend ; and 
what he says is faithfully written down. We have thus placed before us the 
language as nearly as possible such as it is spoken by the natives in their inter- 
course with each other. And, further, what has been thus written can be read 
to the native who dictated it ; corrections be made ; explanations be obtained ; 
doubtful points be submitted to other natives ; and it can be subjected to any 
amount of analysis the writer may think fit to make. 

Such is the history of the mode ia which the original Zulu, here presented 
to the public, has been obtained. Very many different natives have taken part 
in the work. There wiU be, therefore, found here and there, throughout, per- 
sonal and. dialectic peculiarities ; but for the most part the language is pure 
Zulu. It was clearly no part of the work of the coUeotor to make any change 
in the language with a view of reducing it to one imagined standard of purity. 

The materials, which at first I sought to collect merely for my own instruc- 
tion, gradually accumulated. As my ear became more educated, and the natives 
more mteUigent, and able to comprehend the object I had in view, I could write 
with greater facility, until at length there was no subject on which I could not 
obtain the most accurate information possessed by the natives themselves. 

Thus, a« the materials increased they began to have another and somewhat 



different value ; they became not merely a means of learning the Zulu lamgnage, 
but also a means of obtaining a knowledge of Kafir customs, histories, mode of 
thought, religion, &c. And what was commenced as a mere exercise-lesson was 
soon pursued with the further object of discovering what was the character of 
the mind of the people with whom we are brought into contact ; and of endea- 
vouring to trace out their connection with other nations by the similarity which 
might exist in their traditions and myths, their nursery tales and proverbs. 

The result of this investigation has been quite beyond my own most san- 
guine expectation ; and it is probable that very much remains to be added which 
may help us in many ways to understand the past history of the Zulus, and to 
connect them with other people. 

For some time it has appeared to me hardly right to allow so vast a mass of 
materials, fuU of interest to the missionary, the philologist, the ethnologist, and 
antiquarian, as well as to a large portion of the general public, to remain on my 
shelves, useful to myself alone, or to some few friends who might see it in MSS. 
Others whom I consulted were of the same opinion ; and after much considera- 
tion, and overcoming many difhculties, I have at length entered on the task of 
preparing it for the press. 

At first I intended to print the Kafir only, with a few explanatory notes. 
But so many have expressed the opinion that a Zulu book would have but few 
attractions, and a very limited sphere of usefulness, that I have, at the moment 
of going to press, concluded to print, side by side with the original Zulu, a 
translation. It will thus become available both to English and Kafir scholars, 
and can be used as a class-book to teach the English Zulu, or the Zulus English. 

The translation, without being absolutely literal, will be found to be a true 
representation of the original. An absolutely literal translation, on the HamU- 
' tonian sj'-stem, would be almost as unintelligible to a person unacquainted with 
the language, as the original Zulu itself. My object has been to give idiom for 
idiom rather than word for word, and at the same time to preserve, as far as 
possible, the characteristic peculiarities of the original. Hence the translation 
will necessarily present a quaint and somewhat unenglish character, which wiH 
not, however, be urged against it as an objection. 

Whilst on the subject of translation, it may be as weU to remark that 
among the natives, as among all uncultivated people, there is great freedom of 
speech used in allusion to the relations between the sexes, &c. Whenever I 
could soften down such expressions, to suit our own more refined taste, I have 
done so. But, perhaps, there will stUl be found instances of what some may 
regard as too great outspokenness. I would, however, deprecate the thought 
that such outspokeimess is to be construed into an evidence of a want of purity 
among the natives, or that our reticence on such subjects is a proof of purity in 
ourselves. 

Writing and Spelling. — The principles which have guided me in writing and 
spelling claim a few remarks in this place. 

There are two modes of writing — one adopted by Dr. Colenso and Dr. 
Bleek, in which a number of small words is run together ; and the other, that 
adopted by the American missionaries and others, in which there is, perhaps, 
the opposite mistake of unnecessary division. 

As regards the first, I am quite unable to see anything to recommend it, or 
even to conceive the reason of its adoption. Why should we write ngabebabopa, 
' ' they ought to bind them ; " and not nga be ba bopa, ' ' ought they them bind ? " 
Why should we run the Zulu words together, when we write the Englidi ones 
apart ? How strange it would ap]Dear, and how diflficult it would be to understand, 
a sentence of this kind, written in English as one word, Theyoughttobindthem ! 
But it is not less difficult or strange in Zulu than in English ; and tends, as it 
would, indeed more than it would, in English, to produce confusion and 
obscurity. A person thoroughly acquainted with the language gets over the 
obscurity by means of the context, and has little difficulty m determining 
whether he is to understand ubuya asuV u ya, "you were going," or as u buya, 
" you are coming back." So in the following sentence, Nembala ateti gulugiidu 
vhnifiena, "so then he hastens inside ; " he may see at once that teti is not the 
Eegative form of teta, to "chide:" but it requires a ready knowledge of the 



PEEPACB. HI 

• 

language to separate a sentence so written into its elementary words, and catch 
at once the meaning ot a t' e ti in ateti. One could multiply instances ad infi- 
nitum of the confusion which arises from writing by sentences instead of words. 

Who that has ever attempted to decipher old manuscripts, in which the 
words are all run together, has not felt a wish that the writers had adopted the 
modem system of writing each word by itself ? The Cuneiform inscriptions 
appeared but as a mere " conglomerate of wedges " to those who first discovered 
them, about which a doubt might exist whether they were writings at all, or 
' ' mere arabesque or fanciful ornaments. " In attempting to decipher these 
inscriptions a sign was discovered by which the words were separated ; on which 
Max MiUler remarks : — " Such a sign is of course an immense help in all attempts 
at deciphering inscriptions, for it lays bare at once the terminations of hundreds 
of words. " (Lectures on the Science of Language. Secmid Series, p- 4. ) Being 
then practiciuly aoq[uainted with the difE.culties and obscurities occasioned by 
the ancients having run their words together, why should we, in reducing a 
savage language to writing, introduce similar difficulties ? 

1 need not say much on the system I have adopted of writing the words 
apart. It is substantially the same as is found in other Zulu and Kccosa works. 
But in some instances, where a sentence has become petrified, as it were, into a 
word, although its etymology is still evident, I have written it as one word, as 
ngani, not nga ra, "why ; or hangdka, not ha nga ha, "so much." So, per- 
haps arbitrarily, I have written prepositions with the nouns they govern as one 
word, regarding the combination as a case of the noun, as huye, not hu ye ; 
nami, not na mi. By doing so I jump over, rather than solve, some questions 
which arise as to the proper method of writing certain words, as hwiti, bahwetu. 

Again, I do not separate what is called the possessive particle from the 
noun. In most instances they are necessarily blended, formmg the possessive 
case. It therefore appears consistent to write them together under all circum- 
stances ; and as we have umniwana wenhosi (wa-inkosi), "the child of the 
chief," 1 Sjiso -write umntwana hampcmde, "thS child of Umpande:" that is, I 
regard hampande as the genitive of Umpande, just as wenkod is the genitive of 
iraiosJ. I also write umuntu waselovo, umuntu wahwazulu ; and not wa s'elovo, 
wa hwa Zulu ; regarding these as genitive cases, and examples of the mode in 
which the genitive of places is formed. 

A difficulty, too, has been felt as regards the capital letters ; and we find 
consequently in printed books some iigly anomalies, such as a capital in the 
middle of a word, and paragraphs beginning with a small letter. This has 
arisen apparently, in part, from the eiror of not regarding the prefix as an essen- 
tial part of a noun, and so giving the nominal root an undue prominence ; and, 
in part, from our not being accustomed to those initial changes upon which 
grammatical inflection so much depends in the Zulu language. But to use the 
capital letters to distinguish nominal roots is a novelty in writing ; and it 
appears to have been overlooked that when, as a mark of eminence, the capital 
is placed at the beginning of the root in such words as nKosi, "Lord," Kosi has 
no personal meaning, indeed, no meaning whatever ; and that therefore the mark 
of eminence is thrown away on a meaningless combination of letters, which can 
only assume a livmg sense by having combined with it the requisite prefix. 
These nominal roots doubtless had, originally, determinate meanings well 
understood ; but the prefix was always necessary to specialise the fundamental 
root-meaning. 

I have, therefore, very much, reduced the number -of capital letters, and 
use them only to mark paragraphs, and proper names in the nominative case. 

The orthography of the language presents much greater difficulties. We 
profess to write it phonetically ; but then we are at once met by the objection 
that the same letters have a different phonetic value in different European lan- 
guages, and even in one and the same language. The desirability of a uniform 
orthography is very generally felt. Bxxt u it be ever attainable, we are as yet 
very far from the adoption of a "universal alphabet." The practical difficulties 
in the way of using that of Lepsius are insuperable, even if we were prepared 
to admit the soundness of all the principles on which it is founded. I have 
therefore departed as little as possible from the mode of spelling already in use ; 



for it appears better to continue for a time some things which are felt to be 
unsatisfactory, than to introduce new characters, according to one's private 
fancy, which may not be adopted by others, and which would only have the 
effect of removing to a greater distance the attainment of a uniform orthography. 
The system of Max Muller is more available for missionaries ; and mentioning 
only that I have, as far as possible, followed his principles, as laid down in his 
Survey of Languages, it will not be necessary to allude in detail to anything but 
the clicks, the aspirates, and the aspirated Unguals. 

The Oliclcs. — It is generally supposed that the sounds called clicks are a 
modern intrusion into the alliterative class of languages, arising from intercourse 
with the Hottentots, Dr. Bleek remarks : — " The occurrence of clicks in the 
Kafir dialects decreases almost in proportion to their distance from the Hottentot 
border. Yet the most southern Tekeza dialects and the Se-suto have also (pro- 
bably through Kafir influence) become to a slight extent possessed of this 
remarkable phonetical element." (BleeFs GomparaUve Grammar, p. 13. J Be 
this as it may, the natives scout the idea of having borrowed anything from the 
Hottentots. It is certain, however, that there are tribes speaking an alliterative 
language, the Amanganja and Ajawa on the Shire for instance, in which there 
are no clicks. And Kolben, whose observations were made early in the 
eighteenth century (his work was published in 1731), speaking of the natives of 
"Terra du Natal," says : — "There is nothing of the Hottentot sta mm ering or 
clashing of the tongue in speaking among them." (The Present State of the 
Cape of Good Hope. Vol. I., p. &l.) Wbether other tribes have driven out 
these "non-clashing" people who then inhabited Natal, or whether the 
" clashing" has been intooduced since, we have no data at present which would 
enable us to determine with certainty. The question may be some day solved 
by researches in the comparative phflology of South Airican languages, so hap- 
pily begun by Dr. Bleek. The view that the clicks are not native to the 
alliterative languages is quite in.accordance with the theory I have formed of 
their nature. 

Dr. Bleek remarks : — " There is this distinction between the Hottentot and 
Kafiu: clicks, namely, that the latter are only found in the place of other conso- 
nants, and are used like consonants at the bemnning of syllables, whilst in the 
Hottentot a guttural explosive consonant (h, kh, or g), the f aucai spirant h and 
the nasal n, can be immediately preceded by a cUck, and form together with it 
the initial element of the syllables." (Bleeh's Comparative Grammar, p. 13.^ 

My own conclusions as to the cKcks do not accord with the view here 
expressed. The clicks in Zulu are never heard without an accompanying con- 
sonantal sound. Thee, q, and a; were adopted to represent " this remarkable 
phonetic element," simply because-they were not needed for other purposes, in 
reducing the Zulu language to writing on phonetic principles. It is customary, 
in some instances, to write these letters aloue, not only to represent the click, 
but at the same time the combined consonantal sound. But this is a merely 
arbitrary mode of writing ; for when there is not an accompanying consonant 
expressed, the c, q, and x are supposed to have an inherent k sound, and are to 
be pronounced accordingly. The consonantal sounds found with the clicks, and, 
with the exception of k already mentioned, expressed in writing, are g, k, and 
n ; the g may be nasalised, ng ; and it, as well as k and n, is often found in 
combination with to. Thus we have g, ng, ngw; k, kw; n, and nw, in com- 
bination with the clicking sound. 

A difference of opinion exists as to whether the click precedes or follows in 
pronunciation the associated consonantal sound. Lepsius (Standard Alphabet. 
Second Edition, p. 81^ and Dr. Bleek (Comparative Grammar, p. 13^ consider 
that the click precedes the consonantal sound, and that therefore the sign for 
the clicking should precede the associated consonant. Grout and Dohne, on the 
other hand, do not concur with this opinion, but write the cUck sign after the 
consonant. 

The true explanation of the cUcking sounds appears to be, that they are 
impediments coming in the way of the free enunciation of the consonants with 
which they are combined, and which they modify. The organs of speech 
assume the position for uttering g, ng, ngw ; k, kw ; n, or mv, and find a bar to 



the utterance, which is leaped over, giving rise to the click sound ; and then 
the consonantal sound is uttered. If this view be correct, there is an unsuc- 
cessful, but quite perceptible, effort to pronounce the combined consonant before 
the click, but its full utterance takes place after it. In fact, the sovmd is one ; 
and it is immaterial whether the click sign precedes or follows the consonant 
with which it is associated. 

But what shall the click signs be ! 

As the click sounds are new sounds, for which our alphabet has not pro- 
vided, they seem to demand new signs, not found in that alphabet ; especially 
as c, q, and x, though not wanted in Zulu, are wanted when the Zulus are 
taught to read English or other languages. 

If the clicks are an intrusion into Zulu of a foreign origin, and the sounds 
be a mere modification of previously existing consonantal sounds, it would 
appear that the best way of indicating them would be by a diacritic mark 
written with the consonants thus modified. 

These two principles being laid down, it would not be difficult to determine 
a diacritic sign. The form of that sign is absolutely unimportant : it demands 
only txhat it should be distinct in print, and of easy adaptation to writing. If 
these two requisites are ensured, aU that is required further is that writers 
generally should agree upon one sign. If we cannot yet have a uniform ortho- 
graphy in other respects, we ought to have no, difficulty in determining what 
shall be the sign for a new sound, not provided for in any known alphabet. 

Mr. Lewis Grout has adopted Lepsius' characters for the clicks. And I 
would have willingly followed his example, but that the characters suggested by 
Lepsius do not present the two requisites above mentioned, distinctness in print, 
and easy adaptability to writing ; defects.which, as it seems to me, must be 
fatal to their being generally used. Further, they do not provide for the con- 
sonantal sounds with which the clicks are pronounced. 

Whilst this subject was under my consideration, being desirous of carrying 
out the principles above alluded to, and at the same time very unwiUing to 
introduce novelties on my own responsibility, I corresponded, through a friend, 
with Max Mtiller. He suggested the employment of h, t, and I, either with a 
dot under each, or to be printed in Italics in Roman type, and vice versA. 

To follow sueh a suggestion appears to me calculated to increase the present 
difficulties without any corresponding advantage : k, t, and I have already in 
Zulu their known and acknowledged phonetic viuue : to introduce them as the 
signs of the click sounds, even though distinguished by being written as Italics, 
or with a diacritic dot, would be confusing. All that can be said, on the other 
side, is that Is, t, and t dimly intimate the parts of the organs of speech where 
the several clicks are formed. 

I have therefore concluded, untU something better can be determined, to 
continue to use e, q, and x, which are already used, which are well known to 
the natives, and which have no other phonetic value in the Zulu language. But 
in order to impress on the eye the fact that they are not letters but diacritic 
Tnarhs, I so far adopt Max Midler's suggestion, that I write them in Italics in 
Koman type, and vice versd. And as these letters, thus used as diacritic signs, 
have no inherent consonantal value, I always write the consonants before them 
with which they are combined in pronunciation. 

I should prefer diacritic marks written with g, Jc, and n. But having stated 
my own opinions, I leave the matter to the consideration of others, and would 
express the hope that before very long, on this subject at least, there may be a 
uniform orthography. 

The Aspirates. — There are at least four aspirates — ^the common aspirate h, 
a "lateral fricative," and two guttural fricatives. 

The aspirate h requires no remark ; the lateral fricative will be spoken of 
presently. 

The letter r, not being used in Zulu orthography (although the sound of r 
does actually occur in one onomatopoetic word, ukati dri, " to whir "), has been 
used for the guttural fricative. It is absolutely necessary to cease to use r for 
this purpose ; for it is continually needed to express its own proper sound in- 
the names of persons and places now being rapidly introduced into the Zulu 



VI PREFACE. 

language. There may be something said in favour of the Greek x, recommended 
by Lepsius, and adopted by Bleek and Grout. But I have preferred on the 
•whole, at the suggestion of Max MtLUer, to use hh. We cannot use Ich, because 
that wiU be required for the aspirated k, which is a wholly different sound from 
the guttural fricative. The guttural fricative in many Zulu words is inter- 
changeable with the simple h ; the double h, therefore, seems a very appropriate 
sign for the guttural fricative. 

The second gutturaJ fricative is extremely difficult to pronounce ; and as I 
can only approximately pronounce it myself, I speak with some diffidence on 
the subject. It is the sound alluded to by Dr. Colenso in his Zulu Grammar, 
as a " sound peculiar to Zulu-Kafir, which may be pronounced either as a gut- 
tural from the bottom of the throat, or as a click in the ordinary way. Happily 
it occurs in only a very few words, (Elementary Grammar of the Zulu-Kafir 
La/nguage, p, G.) The souiid certainly does somewhat resemble an imperfect 
faucal cuck. But it is not a click. Dr. Colenso uses the italic x to represent it. 
Mr. Grout uses for this sound the Greek % 'with a diacritic mark (which Lepsius 
proposes for a different piupose). He describes it as "a peculiar, hard, rough 
guttural sound, which seems to be made by contracting the throat, and giving 
the breath a forcible expulsion, at the same time modifying the sound with a 
tremulous motion of the epiglottis." (Grammnr of the Zulu Language, p. 16.) 
Dr. Bleek,- who apparently has not heard the sound pronounced, calls it a 
" faucal explosive ; but acknowledges that he is " as yet at a loss regarding 
this sound," from the description of Colenso and Grout. (Comparative Gram- 
mar, p. vi.) 

I should propose to call it tlie lateri-guttural fricative. Natives, and those 
who can pronounce it as the natives, have one idea of the mode in which the 
sound is produced : it is this, — ^the anterior portion of the tongue lies flat and 
relaxed in the mouth ; its base is curved upwards, so as to close the centre of 
the faucal region, and the breath is forcibly expelled on each side. It generally 
has a k sound with it ; and in many words is interchangeable with the guttural 
fricative. I shall therefore use for this sound the Italic hh iu Boman type, and 
mce versd. When it is combined with a i sound, Ji wiU of course be written 
before hh 

The Aspirated Linguals, or more properly tlie aspirated L — This sound 
occurs under at least two forms, usually spelt by hi and dhl. The aspirate 
heard in either case is not the common aspirate h. Dr. Bleek says: — "The 
aspirated lingual hi sounds in Kafir as if the guttural fricative (like the German 
ch in " snchen ") was pronounced in combination vidth and at the same time as 
i." (Comparative Grammar, p. 16.^ The aspirate, however, is a lateral frica- 
tive, as stated by Lepsius, who compares the Zulu aspirated I (that is dhl) with 
■the "Welsh II. _ (Standard Alpliabet, pp. 172, 270, 272.; The sounds produced 
by the aspiration of I are difficult to pronounce, as is evident from the sounds 
which are uttered by colonists instead of the true native pronunciation, such as 
shla, or thla, the t being too much pronounced. To my own ear, the first aspi- 
rated I (hi) has always somewhat of a < sound more or less audible, especiafiy 
where it follows a vowel, as in lahleka. But it is probable that the aspirated l 
occurs in three forms — simply aspirated, and preceded by th and dh ; the 
aspirate being not the common h, but a lateral fricative. I think it will help 
English readers to the pronimciation if they try to pronounce hi, as in hlala, aa 
though the I were preceded by the th as heard in thigh, or, better stiU, the th as 
heard in breath. Lepsius, indeed, tells us that t must not be the basis of this 
sound. (Standard Alphabet, p. 65.) And no doubt iAij/^ can be pronounced, 
or a sound very Uke it, without a t, in the same way as /ila. The dhl, as in 
dhlula, may be pronounced by supposing the I to be preceded by th as heard in 
tJiy, or better as in breathe. The difference of the sounds in thigh and thy, or in 
breath and breathe, appears to me very exactly to distinguish the difference 
between hi and dhl. And it may well admit of discussion whether we should 
not use thl and dhl for the aspirated I sounds as heard iu Zulu ; for I feel sure 
that no one who has never heard the sound would be guided to anything like a 
correct pronunciation by the ordinary spelling. Id. In translations I have used 
thl. At the same time I would have it understood that the t must be as little 



audible as possible. I do not think that k is ever heard in Zulu with the 
aspirated I, as it appears to be in other dialects of South Africa. (BleeKa Com- 
parative Grammar, p. 16.) As it appeared desirable to distinguish the lateral 
fricative from the common h, I have determined to use for this purpose the 
Italic h in Roman type, and vice versd : thus, Alala, dAlula ; hkila, dhhila. 
We shall thus have a uniformity and distinctness without any real change in 
the spelling, and without the introduction of new characters. The four aspi- 
rates, therefore, are thus written : — ^The common h, or faucal spirant, h ; the 
lateral fricative, only found with 1, h ; the guttural fricative, hh ; the lateri- 
guttural fricative, hh. 

It does not appear worth while to mark by any sign the long and short 
vowels, as the organs of speech seem naturally to use 'the short vowels in the 
proper place. Neither have those few instances in which u is pronounced as in 
French been distinguished by any diacritic mark. 

In conclusion, I would remind those who may read the following pages that 
" he who first undertakes to bring into form the scattered elements of any sub- 
ject can only accomplish his task imperfectly." No one will be more sensible of 
the many imperfections which mark my work than I am myself. If, however, 
the result of my labours be to lead others to a deeper study of the Kafir 
language, and so to a deeper knowledge of the Kafir people ; and by their own 
investigations to fill up the gaps which exist in many subjects here brought 
before them, I shall be satisfied. If others will continue and perfect what I 
have begun, I snaU not have begun in vain. 

H. C. 

Springvale, Natal, 

Ja/nnary, 1866. 



The Mc/hi of Translation and Reproduction is Hetervtd. 



VOL. I. 

IZINGAFEKWANE 

(NUESEEY TALES.) 



IZINGANEKWANE. 



INTRODUCTION TO THE ZULU NURSERY TALES. 



Like most other people, the Zulus have their Nursery Tales. They 
have not hitherto, so far as I knov, been collected. Indeed, it is pro- 
bable that their existence even is suspected but by a few ; for the 
women are the depositaries of these Tales ; and it is not common to 
meet with a man who is well acquainted with them, or who is willing 
to speak of them in any other way than as something which he has 
some dim recollection of having heard his grandmother relate. It has 
been no easy matter to drag out the following Tales ; and it is evident 
that many of them are but fragments of some more perfect narrative. 
One cannot but feel that one has here put together a great deal of 
what is supremely ridiculous, and which considered by itself may well 
be regarded as utterly unworthy of being perpetuated. Yet ridiculous 
and worthless as it is in itself, it will have its use in many ways. It 
will, I think, help us to find unsuspected points of contact between 
the Zulus and other people ; and may even give us a clue to their 
origin. It will also give them a claim to be reckoned as an integral 
part of our common humanity, by showing that they have so many 
thoughts in common with other men, and have retained in their tra- 
ditional tales so much that resembles the traditional tales of other 
people. It will form a book, too, which the young Kafir will greedUy 
read, whilst he pores, not without loathiag, over translations which he 
understands with difficulty, which relate to subjects that are new and 
strange to him, and which he does not readily comprehend ; to which, 
it may be, he has a repugnance. It would be a great mistake to teach 
an EngUsh child to read solely from the Bible or books of devotion : 
yet this is what hitherto we have been doing, with scarcely any 
exception, for the Zulu. "We want to teach the young Kafirs to read. 
We must, then, give them some inducement to read ; and where can 
we find a greater than by giving them the traditionaiy tales of their 
forefathers, in the same words as they have heard them around their 
hut-fires ? 

The first Tale in the Series is the History of the Travels and 
Adventures of Uthlakanyana, a kind of Tom Thumb, the Giant 



a IZINGANEKWANE. 

Killer. Not that his cunning is exerted on giants alone. All is fish 
that comes to Uthlakanyana's net ! Uthlakanyana is not a common 
man : he is a cunning, malicious dwarf; and is possessed of magical 
powers. There are in these Tales, too, accounts of gigantic cannibals, 
who can carry a man in a sack, or swallow him at a gulp, as the 
Guzzler, in Uthlakanyana ; wliilstthe ogress Uzwanide, or Long-toe, 
is evidently a mighty magician, and capable, like Heitsi Eibip, of the 
HottentotSji of rising from a succession of deaths. We have, too, 
various animals introduced, not exactly as in Fables, but talking 
freely and, as it were, naturally, and holding intercourse with man. 
The leopard, the hare, the iguana ; doves, swallows, pigeons, and mice 
play their part on the stage, sometimes in their own characters, some^ 
times rather as forms assumed by magical powers ; as the swallow in 
the Tale of Uzwanide, and the striped mouse in that of Ubabuze. 
All these Tales allude more or less distinctly to the magical, and a 
contest going on between good and malicious genii ; and it is remark- 
able that nothing is said of the use of medicines, so much talked of 
now among the natives, and which they imagine can produce such 
marvellous results — love or hatred ; beauty or deformity ; prosperity 
or ill-luck ; bravery or cowardice. This would seem to give the Tales 
an antiquity of origin, referring them back to a very different social 
condition from that now existing. There are two Tales in which a 
Magical Tree is introduced ; and there is the Eock of Two-holes, 
which opens and closes at the voice of those who know the secret, 
reminding one of " Open Sesame " in the Forty Thieves. Huge fabu- 
lous monsters, the existence of which has not been suggested by the 
fossil bones of extinct animals,^ are introduced ; the Isikgnkyumadevu, 
which was as big as a mountain ; the Isitwalaugcengce, or Isidawane, 
which carried people away on its head, and fed on their brains, and to 
this day is the nursery bogy, with which noisy Zulu children are 
silenced ; and the huge River Tortoise, which is mistaken for an 
island. And then there is what is probably a modern " Myth of 
Observation," in which is gravely related, as a fact, the existence of a 
Fiery Serpent five hundred yards long ! 

I have combined with the Nursery Tales the few Fables I 
have met with, and some other Narratives, which do not properly 
belong to them, but which could not so well be an-anged with any 
other subject. 

1 Bleek's Hottentot Fabjes and Tales, p. 75. 

2 See Tylor's Keaearchea into the Early Hiatory of Mankind. 



TJHLAKANTANA. 



PREFACE TO THE TALE OF UTHLAKANYANA. 



TJhlakanyana umuntu oAlakani- 
pile kakiilu, omncinyane kakulu, 
ngangekcakide. Lo 'nmntu wa 
deleleka ngezikati zonke kulabo 
'bantu, a e ba ko/ilisa, a vela kubo ; 
ngokuba ba be ti, ba nge ko/diswe 
umntwana j ba nga koAliswa umu- 
ntu o ngangabo. Ku ngaloko ke 
ngoku nga m kg'ondi, ukuba ka 
kulanga nje ngokusindwa ubukgili 
noku/tlakanipa, wa za wa batslia, 
wa ba imbatsbelana yokudelelwa, 
ba zinge be m delela njalo. Kepa 
a koAlise umuntu e nga bonakali- 
sisi ukuba u yena impela o fanele 
ukuko/tlisa. Kwa tiwa futi u 
Ukcaijana-bogconono, Ma/tlab'-in- 
doda-i-s'-emi. Lelo 'gama lokuti 
Ukcaijana inyamazane encinyane 
ebomvana, i nomsila omnyama, 
isiAloko sawo. Kepa leyo 'nyama- 
zane inyamazane e/ilakanipe ka- 
kulu kunezinye, ngokuba ubukjili 
bayo bukulu. Ku ti, uma ku 
tiywe insimba, i fika masinyane 
endAlwaneni, i tate umjonjo* o 
bekelwa insimba, i godele yona 
kukg'ala ; i ya fika insimba, i fika 
umjonjo se u dAliwe ikcakide. 



Uthlakanyana is a very cunning 
man ; be is also very small, of 
tbe size of a weasel. This man 
was despised constantly among 
those people, whom he used to 
deceive, and from whom he sprang ; 
for they thought they could not 
be deceived by a child — they could 
be deceived by a man as big as 
themselves. Therefore, through 
not understanding him, that he 
had not grown because he was 
overweighted by cunning and wis- 
dom, and so was undersized, and 
became a contemptible dwarf, they 
habitually despised him at all 
times. But he deceived a man, 
through his not being clearly seen 
to be, in fact, the very man 
to deceive. He was called also 
Ukcaijana-bogconono, Mathlab'-in- 
doda-i-s'-emi. The word Tlkcaijana 
signifies a little red animal, which 
has a black-tipped tail. And this 
animal is cleverer than all others, 
for its cunning is great. ^ If a trap 
is set for a wild cat, it comes 
immediately to the trap, and takes 
away the mouse which is placed 
there for the cat : it takes it out 
first ; and when the cat comes, the 
mouse has been already eaten by 
the weasel. 



3 As we say in English, " You must be pretty deep, to catch weasels 



' Umjonjo. — This name is given to the mouse only when it is used as a bait. 
Its meaning is uncertain. But it is an ui:uhlonipa--woid, that is, a term of 
respect. The natives say that if they give a mouse the name of impuhi when 
used as a bait, it will not catch anything, because it has been treated with 
contempt i It is also called injova, and umimzane. The same notion appears 
below, where it is said that when a weasel has been caught, it stands in the way 
of other animals, that is, exerts an uifluence adverse to the trapper's success. — 
The same remarkable custom of speaking of numerous animals, and even of 
inanimate things, by euphemisms, mstead of by their proper names, prevails in 
the north of Europe. (Thorpe's Northern Mythology. Vol. 11., p. 8Z.) 



IZINOANEKWANE. 



Futi, i /jlup' abantu ; ngotuba 
uma i nga tandi ukusuka end/ile- 
leni, i ti i nga bona umuntu 'eza, i 
kceziike kancinane end/tleleni, i 
bod/ile, y etnse umuntu ; nembala 
umuntu a ze a gweme lapo, e ti i 
vinjelwe isilwane. Kanti ikcakide. 
Kumbe ku ti, lapa e se bambele 
kude, e hamb' e bheka, a bone se 
li suka, li gijimaj umuntu a jambe, 
a pel' amand/tla, ngokuti, " O, in- 
d/ilela le ngi i shiyiswe i lesi 'sili- 
mana ! " A buyele endAleleni. 



Futi, li ya zondana kakulu 
nezinyoka ; ngokuba li ya zi d/jla. 
Ku ti lapa li bona kona imamba 
y ejwayele, li i linde, li ze li bone 
ukuba i pumile, y alukile ; li sale 
li ngene kukgala emgodini wayo, 
ukuze i t' i fika, i jBke se li pam- 
bili ; li i bone i s' eza njeya ; li be 
li lunga, li Male emgodini, se li 
bhekene nenAloko, ukuze i ti i sa 
ngena imamba, loku i ngena pela 
emgodini wayo a y azi 'luto, li i 
bambe ngenAloko, li pume nayo ; 
se li bodAla li i bulale ; li d/ilale, 
li i dAlalela, ngokuba li i bulele. 
Li zinge U y ekja ekupeleni, li i 
dAle. 



Futi, ikcakide li nesisila esikulu ; 
ngokuba uma abatiyi be tijile izin- 
nyamazane, kwa banj-wa ikcakide, 
lowo 'muntu k' etembi ukuba iziti- 
nyamazane u ya 'ku zi bamba ; u 
y' azi ukuba ikcakide li ya landula;^ 
umva walo mubi. Noma u Alan- 



It also is a trouble to men ; for 
if it does not choose to get out of 
the way, if it see a man coming, 
it just quits the path a little, and 
growls and frightens the man; 
and, sure enough, at length he 
goes round, thinking the path is 
obstructed by a wild animaL And 
it is a weasel, forsooth. Perhaps, 
when he has gone to a distance, 
he going and looking, he sees it 
depart and run away ; so he is 
ashamed, and his heart sinks, and 
he says, " O, I have been made to 
quit the path by this piece of de- 
formity ! " And he returns to the 
path. 

Again, it is at great enmity 
with snakes ; for it eats them. If 
it sees a place to which an imamba 
habitually resorts, it watches it, 
until it sees that it has gone out 
to feed j it then goes into the hole 
of the snake first, that when the 
snake comes, it may come, it being 
there beforehand ; it sees the snake 
coming at some distance, and pre- 
pares itself; it remains in the hole 
altogether intent on the snake's 
head, that as soon as the snake 
enters, — ^for it enters the hole 
without any suspicion, — ^it may lay 
hold of its head, and go out with 
it ; and then it growls and kills it : 
it plays with the snake because it 
has Hlled it. At last it jumps 
backwards and forwai-ds over the 
snake, and eats it. 

Again, the weasel is an animal 
which occasions very bad luck • 
for if trappers trap wild animals, 
and a weasel is caught, that man 
has no confidence that he shall 
catch any animals : he knows that 
the weasel stands in the way ; evil 



kind 



5 Landula, "stands in the way,'' that is, not by actual presence, but by a 
. of magical influence. The meaning of J/m«i!o is, " that which follows in 



^w^, ^. ,,v- ^^j, w... » -v"^", iiu<= puiiuoucu™ ui luB weasej are Daa ; " tJiat is, 
that which follows in order after, or happens as a result, of its entering the trap 
is bad luck, Or it may be rendered the " leavings." 



UHLAKANYANA. 



gene nalo end/tleleni, l' ek<ya in- 
dhlehb, a ti tembi ukuba lapa u ya 
kona u ya 'ku ku fumana ukud/ila ; 
u ti, "Ngi Alangene nomtakati, 
nokud/tla a ngi sa yi 'ku ku tola." 



Ukcaijana u. lingana uekcakide ; 
ku nga i lolu 'luAlobo impela; 
ngokuba e bizwa ngegama lekca- 
kide, ku nga u 'luAlobo lunye 
nekcakidej ubuncinane bake bu 
ngangobalo ; nobukgili bake bu 
ngangobalo : u lingana nalo ngako 
konke. 

Amanye amabizo okuti Bogco- 
nono, MaAlab'-indoda-i-s'-emi, izi- 
bongo zake zokutshenisa ubukgaw6 
bake ; u wezwa'' ugazo. Lapa ku 
tiwa Bogconono, ku tiwa uma si 
kumusha, " owabogconono," isiswe 
sakubo esi pambili. Ogconono 
elinye ilizwi eU nga ^langani 
kakulu nelokuti TJmaAlab'-indoda. 
Li lod-wa lona, ngokuba li ti 
" amakcakide." Uma si kumusha 
Uma/jlab'-indodari-s'-emi, li ti, u i 
Alaba kukg'ala, i sa delele, i bona 
emncinane, i ti, innganyana njej 
a i bulale, i nga'ka m enzi 'luto. 



foUo-ws it. Or if you have fallen 
in with it in a path, it crossing 
the path,** you no longer expect to 
get food at the place where you 
are going ; you say, " I have fallen 
in with a wizard, and I shall no 
longer get any food." 

Ukcaijana is like the weasel ; it 
is as though he was really of that 
genus, for since he is called by the 
name of the weasel, it is as though 
he was of the same genus as it; 
his smalktess is like its, and his 
cunning as great as its : he resem- 
bles it in all respects. 

The other names, Bogconono, 
Mathlab'-indoda-i-s'-emi, are his 
praise-giving names, which set forth 
his bravery : he is lauded by them. 
When we say Bogconono, it means, 
when interpreted, "one of the 
weasel fomily," the nation from 
which he sprung. Ogconono is a 
word which has a different mean- 
ing from Umathlab'-indoda ; it has 
its distinct meaning, for it means 
" weasels." If we interpret Uma- 
thlab'-indoda-i-s'-emi, it means that 
he stabs a man first, whilst he still 
despises him, seeing that he is so 
small, and regarding him as a mere 
infant ; he kUls the man before he 
has done anything to him. 



' So in other countries it is considered a bad sign if a Iiare cross the way. 
(Thorpe, Op. cit. Vol. II., p. 274.; 

'' Uhuweza, "to help to cross a river," ox ukuweza, ngcamazibuTco, "to help 
to cross over by the fords," is used of celebrating the praises of braves, by 
recounting one after another their praise-giving names, which they have gained 
by great actions. Amazitmho is used metaphorically for the difficult things they 
have accomplished. Thus, if a man has interfered between two fighting buUs, 
or between two contending parties, and so has obtained the praise-giving name, 
Umulamula-'nkutm-zi-liiMko, " He-separates-fighting-biiUs," they pass hun over 
the river by tMs name. 



IZINGANEKWANE. 



UHLAKANYAKA. 



Uthlakanyana speaks before he is horn. 



KwA ti umfazi w' emita. Kwa ti 
ngensuku wa kulnma umntwana 
esiswini, wati, "Ngizalemasinya; 
inkomo zikababa za pela abantu." 
Wa t' unina, " Ake ni ze 'kuzwa ; 
nanku um/tlola; umntwana u ya 
kuluma kumi esiswini lapa." Ba 
ti, " U ti ni na?" " U t' ' A ngi 
m zale masinya ; ' u ti, ' Inkomo 
zi ya pela esibayeni.' " 



A CERTAIN woman happesned to 
be pregnant. When her time was 
fully come, the chUd spoke in the 
womb, and said, "Mother, give 
birth to me at once ; the cattle of 
my father I are devoured by the 
people." The mother said, " Just 
come and listen. Here is a pro- 
digy. The child is speaking within 
me." They asked, "What does 
he say 1 " " He tells me to give 
birth to him at once ; he says the 
cattle in the kraal are coming to 
an end."* 



The father calls the people together. 



Kwa ku /ilatshiwe inkabi uyise. 
Ea ' fika abantu, ba butana, ba 
puma namadoda esibayeni, ba ti, 
"Woza ni 'kuzwa; nank' um/ilola, 
umntwana e kuluma." Wa tsho 
uyise, wa ti, " Ka kulume ke 
umntwana njengokutsho kwako." 
Wa kuluma umntwana, wa ti, 
" Yebo ; ngi ti, ka ngi zale umame, 
ngokuba inkomo zi ya pela esiba- 
yeni ; nami ngi ti, a ngi ye 'kuzi- 
Alinzela inyama." Ba ti manga 
abantu, ba ti, " Ku za 'kwenziwa 
njani na?" 



The father had slaughtered some 
oxen. The people came together, 
and left the cattle-kraal with the 
men, crying, " Come and hear. 
Here is a prodigy, an unborn child 
speaking!" The father said, " Let 
the child speak according to your 
saying." The child spoke, and 
said, " Yes, indeed, I say, let my 
mother give birth to me ; for the 
cattle in the kraal are coming to 
an end. And, I say, let me go 
and get ready flesh for myself." 
The people wondered, and said, 
" What is going to happen? " 



* How utterly absurd and far-fetched ! exclaims the English reader. Yet 
a no less wonderful thing happened, according to MabUlon, towards the end of 
the fifth century. He informs us that ' ' St. Benedict sang eucharistic hymns in 
his mother's womb. " (StepherHs Ecclesias^al Biography. ) To whom shall we 
award the palm of originality — ^to Pope Gregory the Eirst, MabiUon's authority, 
or to the inventor of the Tsde of Uthlakanyana ? The Pope intended his " pious 
fraud " to he believed ; the author of Uthlakanyana intended his fiction to pro- 
duce laughter. The authors of fiction are allowed some license ; but those who 
invent "pious frauds " should be careful to state, as facts, such things only as 
are within the bounds of possibility. 



UHLAKAJTYAJTA. 



All the people are put out of the hut, and Uthlakamnjana is born. 



Wa ti uyise, "A ku punywe 
endMini : a u zale, ai m bone ukuba 
umuntu ini na 1 Ku 'mAlola lo." 
Ba puma ke bonke. Wa ti uyise, 
" A ku nga Mali 'muutu. Bonke 
abantu ba pume, ngokuba u kgale 
ukukuluma e yedwa unina." Ba 
puma ke. Wa puma umntwana 
esiswini. Wa ti e sa puma, ■w' ema. 
Wa ti unina, " Woza lapa, ngi 
ku ngume oku lengako." Wa ti 
umntwana, "Kgabo. Musa uku 
ngi n^ma, ngi za 'kuzinguma; 
nami ngi mdala ; ngi indoda 
yeband/ila." Wa tata umkonto 
woyise, wa zinguma, wa laAla 
pantsi. Wa tabata unina amanzi, 
wa m geza. 



The father said, " Let all go out 
of the house. Do you give birth to 
him, that we may see if it is a man 
or not. It is a prodigy, this." All 
went out. The father said, " Let 
no man remain. But all go out, 
because he began to speak when 
his mother was alone." So they 
went out : and the child was bom. 
As soon as he was bom, he stood 
up. His mother said, " Come 
here, and let me cut off that which 
is hanging from you." The child 
said,* " No, indeed. Don't you cut 
me ; I am going to cut myself. I 
too am old. I am a man of the 
council." He took his father's 
spear, 1° and cut himself, and threw 
it down. His mother took water, 
and washed him. 



JJthlakarvya/na goes out, and the people run away. 



Wa puma ke nomkonto ; wa m 
amuka pandAle unina ; wa u shiya, 
wa ngena esibayeni ; ibandAla la 
balekaj wa Alala eziko, wa dAla 
imbengo e b' i dAliwa libandAIa. 



He went out with the spear ; 
his inother took it from him out- 
side ! he left it, and went into the 
cattle-kraaL The men ran away. 
He sat down by the fire, and ate a 
strip of meat, which the men had 

* In 1623 a report was extensively circulated in Europe, that information 
had been received from their spies bj' the " brothers of the Order of St. John 
of Jerusalem, in the isle of Malta," of the birth of a child " on the 1st of May, 
1623," near Babylon, which " said child, incontinent on his birth, walked and 
talked perfectly well," The child was supposed to be Antichrist. (Unglish- 
man's Magazine. Vol. II., p. 116.;) 

1° The word Umleonto, usually translated assagai, is applied to any weapon 
which is used in fighting; slaughtering, or hunting. (A gun or a toiife is so 
called.) There are various lands; all two-edged and sharp-pointed. The 
isinhemba or isijula consists of a broad and long blade, with a short strong 
shank, which is set entirely into a strong stick. They use this as an axe, when 
necessary, or to dig up roots. It is a deadly weapon, and would make a wound 
between two and three inolies long. Ingcawe : A short blade, about as long as 
the finger, and slender ; the shanJk is very long, and is often twisted, or other- 
wise ornamented ; its stick is slender and short. It is used for hunting, either 
by throwing or stabbing, and in slaughtering. The inh.lenh.la or isaklia is 
barbed, with shortish shank, and is used in hunting. The ihebezana has a short 
light blade ; it is used for carving, skinning, and eating. IJcHhwa : Has a long 
blade, about as wide as two fingers, short shank and stick ; it is used as the 
-ingcawe. These are the chief genera of imilconto; there are many other names, 
which are used to specify more slight peculiarities. 



8 



IZINGANEKWANE. 



La buya, la ti, "Indoda kantij 
umimtu omdala : si be si ti 
umnt-wana." A buza amadoda, a 
ti, "TJ yena umntwana na o be 
kuluma kuwe na esis-wdni sako J " 
Wa ti UDina, " U ye." 



been eatiag. The men came 
back, and said, " So then it is a 
man ! an old man ! We thought 
it was a child." The men en- 
quired, and said, "Is this the 
very child which was speaking 
within you?" The mother said, 
"It is he." 



The men praise his wisdom, and propose that he shall he the great child. 



Ba ti, " O, si ya bonga, nkosi- 
kazi : u si zalele umntwana oAlaka- 
nipile e sa zalwa. A si bonanga si 
bona umntwana e njengalo'nmtwa- 
na ; lo umntwana u fanele ukuba a 
be umntwana omkulu kubo bonke 
abantwana benkosi, ngokuba u si 
mangalisile ngokuAlakanipa kwa- 
ke." 



They said, " O, we thank you, 
our queen. You have brought 
forth for us a child who is wise as 
soon as he is bom. We never saw 
a child like this child. This child 
is fit to be the great child among 
all the king's children, for he has 
made us wonder by his wisdom. "^i 



Uthhkanyana proposes a test ofmomhood. 



" Yebo ! " wa ti umntwana. 
" Baba, lo ni ti ngi umntwana (ngi 
ya bona ukuba ni ti ngi umntwa- 
na, nina), tata umlenze wenkomo, u 
u ponse lapa ngenzantsi kwesibaya, 
si bone ke ukuba u ya ku tatwa 
ngubani na ? B' esuke bonke aba- 
ntu bako, nabafana namadoda, si 
ye 'ku u tata umlenze, si ze si bone 
ke, indoda ; u ya 'kuba ngu ye o 
indoda, o ya 'kutata umlenze." 
Wa u tata ke uyise, wa u ponsa 
ngenzantsi kwesibaya. Ba ya 'ku- 
kciaana ngasesangweni bonke, eU 
ngasenAla; yena wa puma ngase- 



"Yes, indeed," said the child. 
" Father, since you say I am a cluld 
(I perceive that you, for your part, 
think I am a child), take a leg of 
beef, and throw it below the kraal, 
that we may see who wiU get it 
first. Let aU your people, both 
boys and men, and me, go to fetch 
the leg, so at length we shall see 
■who is the man. He shall be the 
man who gets the leg." So the 
father took the leg, and threw it 
below the kraal. They aU crowded 
together at the opening, at the 
upper part of the kraal ;i^ but he 



1' In the Basuto Legend, litaolane grows to the stature and wisdom of man- 
hood as soon as lie is born. But TJwilakanyaiia is a destroyer, Litaolane a 
deliverer. On the day of his birth he kills the monster Kammapa, the devourer 
of the world. Some things are said of him that are said of Uthlakanyana ; but 
Litaolane's slull is used only in self-defence. (Casalis' Basutos, p. 347.J In 
the Arabic Legend, Abraham is nourished by food miraculously supplied from 
his own iingers, and in fifteen months attains the size and semblance of a youth 
of fifteen yeai-s. ('"Arabic Legends." Englishman's Magazine. Vol. II., p. 
246.^ 

" Among the natives of these parts, the opening of the cattle -kraal looks 
downwards. Among the AmalcKOsa, Amapondo, Amabdica, &c., it looks 
upwards. 



UHLAKANYANA. 



nzantsi kwesibaya, e kcusha; wa went out at the lower, creeping 

/jlangana nabo e se buya nawo through the enclosui-e;' and met 

umlenze. Wa ti, " Mame, yamu- them when he was already retum- 

kela ke; nantsi inyama yami." ing with the leg.^^ jjg g^jj 

Wa ti unina, " Ngi ya jabula " Mother, just take it. Here is 

namAla, ngokuba ngi zele indoda e my meat." His mother said " I 

Alakanipile." am glad this day, because I have 

given birth to a wise man." 

UihlakcmycwM practises hypocrisy, <md appropriates the property of 
other people. 



Wa buya wa ya esibayeni : kwa 
piwa omunye umuntu, o indoda, 
uyise, Wa ti, " Leti kwimi, ngi 
ye 'ku ku bekela endAUni yako." 
Wa ti, " Yebo ke, mntwana we- 
nkosi." Wa i tabata inyama, wa 
ngena end/ilioi; w' etula isitebe 
nepini, wa bukca igazi esitebem 
nasepinini ; wa puma nayo, wa 
ya kunina nayo inyama; wa ti, 
"Mame, yamukela; nantsi inyama 
yami." Wa bonga kubo bonke 
bebandAla; wa buya wa bonga ke. 
Wa buya w' enza njalo na kwe- 
nye indoda, wa i tata njalo, wa ti, 



He returned to the cattle-kraal. 
His £ither was giving another man 
some meat. He said, " Hand it to 
me, that I may put it for you in your 
house." The man replied, " Yes, 
certaLoly, child of the king." He 
took the meat, and went into the 
house ; he took down the eating- 
mat and stick, and smeared blood 
on them, and went out with the 
meat, and took it to his mother, 
and said, " Mother, take it ; here 
is my meat." He gave thanks to 
each of the men (as he took the 
meat from him) ; and gave thanks 
again on his return. Again, he 
did the same to another man; he 
^3 How deep a descent from the grand and poetical to the petty and prac- 
tical, when XJthlakanyana's exhibition of strength on a leg of beef is compared 
with that of Magni, a son of- Thor and Jamsaxa, who, when only three days 
old, removed the giant Hrungnir's foot from the neck of Thor, which aU the 
gods had been unable to do ! (Northern Mythology. Vol. I., p. 71. J Or that 
of " Odin's son Vali, who though only one dw old, unwashed and uncombed, 
slew Hod," to avenge the death of Baldur. fid., p. 11.) Or that of Hercules, 
who when eight months old boldly seizes and squeezes to death the snakes sent 
to destroy him. Or with the Basuto Legend, where Litaolane kills the monster 
Kammapa on the day of his birth. But in Babelais' political satires imagi- 
nation IS carried further than in either, both as regards coarseness and 
exaggeration. He represents the birth of "the gigantic despot" Gargantua 
as miraculous. He springs from his mother's left ear ; and at once, 
instead of uttering the infant's ordinary cry, shouts with a loud voice, "A 
boire, k boire, k boire ; comme invitant tout le monde i boire." (Booh I., ch. 
6.) And his son Pantagruel far exceeded his father ; and the youthful feat of 
Hercules was as nothing compared with that of Pantagruel. At each meal he 
sucked in the milk of four thousand six hundred cows ; and whilst yet in his 
cradle one day seized one of them by the hind leg, and eat into the bowels and 
devoured the liver and kidneys. The attendants summoned by the cow's cries, 
took it away, but not before he had got possession of the leg, which he eat up 
like a sausage, swallowing the bone aa a cormorant would a little fish ; and then 
cried, " Good, good, good ! " And when bound with large cables to prevent a 
repetition of such voracity, he snapped the cables asunder with as much facility 
as Samson the withs with which he was bound. (Book II., ch. i.) 



10 



IZIJTGANEKWANE. 



took liis meat in the same -way ; lie 
said, " Hand it to me, that I may- 
put it for you in yoiir house." He 
did with that as he had done with 
the first ; he smeared the feeding- 
mat and stick; he left them in the 
same way, and took the meat to 
his own house, and said, " Mother, 
take it; here is my meat." His 
mother thanked him, and said, " I 
have given birth to a man this 
day." In the whole company 
there was not one who found his 
meat. The whole of it was in the 
house of the boy, who was bom 
on the day the oxen of his father 
were slaughtered. The sun set 
All the people of the village en- 
quired of him when they did not 
find the meat. He said, " Look 
at the stick and the feeding-mat, 
whether I did not place it on the 
mat, and take down the stick and 
hang it up, as meat is hung up ? " 
They said, " Yes, we see the feed- 
ing-mat is bloody, and the stick is 
bloody. Then has the meat been 
taken down t " So he said, " (Yes), 
for there is the mat really bloody." 
All made the same enquiry ; and 
he answered them all alike. He 
persisted in Tna king the feeding- 
mat a witness to all the people 
of his father's village. 

• The women express great doubt as to Utklakanya-na being a real 

man. 



"Leta kumi, ngi ye 'ku ku bokela 
endAlini jrako." W enza njalo 
njengokuba 'enze njalo nakweyo- 
kuk^yala; wa bukca isitebe nepini, 
wa shiya njalo, wa i sa kwabo ; 
v/a ti, " Mame, yamukela ; nantsi 
inyama yami." Wa bonga unina, 
wa ti, " Ngi zele indoda namu/tla." 
Kulo lonke ibandAla a ku banga ko 
namunye owa i funyana inyama 
yake. Ya pelela kwabo yena lowo 
umfana, o zelwe ngelanga lelo eli 
Alabile inkabi zoyise. La tshona 
ilanga; ba m buza bonke bomuzi, 
be nga i funyanL Wa ti, " Bheka 
ipini nesitebe, ukuba a ngi i beka- 
nga na esitebeni, ng" etula ipini, 
nga i Aloma pezulu, njengokuba 
inyama i ya Alonywa pezulu." Ba 
ti, " Yebo ; si ya si bona isitebe 
sibomvu, nepini libomvu. Kepa 
y^ etulwe ini nal" Wa ti ke, 
" Lo, nasi isitebe sibomvu nje." 
Bonke ke kwa njalo, kubo bonke 
ke kwa njalo ; wa banga ngesitebe 
kubo bonke abantu bomuzi woyise. 



Abafazi bomuzi ba kala, ba ti, 
" NamuMa ku zelwe ni na? Ku 
zelwe umuntu onjani na ? A bo- 
nanga si ku bona loku. Nina ni 
be ni m tumela ni, lo ni ya bona 
nje, ukuba TJ/ilakanyana lo nal 
Ni ti umuntu na ! Ni ti umuntu 

" It is 1 



The women of the kraal cried 
out saying, "What is this that has 
been born to-day ? What sort of 
a man is this that has been born ? 
We never saw the Uke. Why did 
you send him, since you clearly see 
that this is Uthlakanyana? Do you 
say he is a man?i* Do jo\x say 

, " ^* ^^ ?; P'*y tliese women were not acquainted with Ellen Leah's specific 
for testing the fact of Uthlakanyana's being a real man or a " fairy substitute " 
Mrs, Sullivan had "a healthy, blue-eyed baby, which in one night shrivelled 



tJHLAKANYANA. 



11 



wa ka -wa nje na, 'azi ukukuluma 
kangaka e se umntwana, a kgine 
kangaka 'aAlule amadoda a ama- 
dala ! Ni be ni nga m boni ini na 
ekutateni kwake umlenze wenkabi? 
Ni nga ni kyondile lapo, ukuti lo 



there ever was such a man, who 
knew how to speak thus whilst a 
child ; and who was so strong that 
he could get the better of old men? 
Did you not see him when he took 
the leg of beef? You might then 
have understood that this man was 



into almost notWng, and never ceased squalling and crying.'' Of course Mrs. 
Sullivan believed, and her neighbours helped her in the b^ef, that fairies had 
taken a fancy to her baby, and had placed one of themselves in its stead ; and 
it was nothing but the strong resemblance which still lurked under the shrunken 
features, that saved the changeling from being griddled alive, or having some 
other equally merciful experiment tried upon it, which was sure to settle the 
child's identity by proving the possibility or impossibility of destroying it ! But 
Ellen Leah was a more sensible and cautious woman ; she recommended Mrs. 
Sullivan to make a "brewery of ^egg-shells," and she would see what she 
would see ; and then if the " squalling, crying" thing turned out to be a fairy, 
and not till then, the red-hot poker was to be crammed down its throat. Mrs. 
Sullivan determined to try Ellen Leah's specific, and the following is the result, 
no doubt in the authentic words of Mrs. Sullivaa herself, duly attested : — 

" Home went Mrs. Sullivan, and did as EUen Leah desired. She put the 
pot on the fire, and plenty of turf under it, and set the water boiling at such a 
rate, that if ever water was red-hot — ^it surely was. 

" The child was lying for a wonder quite easy and quiet in the cradle, every 
now and then cocking his eye, that would twinkle as keen as a star in a frosty 
night, over at the great fire, and the big pot upon it ; and he looked on with 
great attention at M>s. Sullivan breaking the eggs, and putting down the egg- 
shells to boU. At last he asked, with the voice "of a very old man, ' What are 
you doing, mammy ! ' 

"Mrs. SuUivan's heart, as she said herself, was up in her mouth ready to 
choke her, at hearing the child speak. But she contrived to put the poker in 
the fire, and to answer, without making any wonder at the words, ' I'm brewing, 
a vick ' (my son). 

" ' And what are you brewing, mammy?' said the little imp, whose super- 
natural gift of speech now proved beyond question that he was a fairy substi- 
tute. 

" 'I wish the poker was red,' thought Mrs. Sullivan ; but it was a large 
one, and took a long time heating : so she determined to keep him in talk until 
the poker was in a proper state to thrust down his throat, and therefore repeated 
the question. 

" ' Is it what I'm brewing, a vick,' said she, ' you want to know ? ' 

" ' Yes, mammy : what are you brewing ? ' returned the fairy. 

" 'Egg-shells, a vich,' said Mrs. SuUivan. 

" ' Oh ! ' shrieked the imp, starting up in the cradle, and clapping his hands 
together, ' I'm fifteen hundred years in the world, and I never saw a brewery of 
egg-shells before ! ' The poker was by this time quite red, and Mrs. Sullivan 
seizing it ran furiously towards the cradle ; but somehow or other her foot 
slipped, and she fell flat on the floor, and the poker flew out of her hand to the 
other end of the house. However, she got up, without much loss of time, and 
went to the cradle, intending to pitch the wicked thing that was in it into the 
pot of boUiug water, when there she saw her own child in a sweet sleep,_ one of 
his soft round arms rested on the pillow— his features were as placid as if their 
repose had never been disturbed, save the rosy mouth which moved with a gentle 
and regular breathing." (Croker's Fairy Legends and Traditions of the South of 
Ireland.) 

For the various methods for detecting an imp which has taken the place of 
a child, see Thorpe, Op. cit. Vol. II., VP- 174r-,177. 



12 



IZINGANEKWANE. 



'muntu ka nutwanga; u ngene nje 
lapa kuy' inkosikazi j u ngene, ka 
mitwanga; nenkosi le ka si ye 
wayo. Si y* ala manje tina sonke, 
tina 'bafazi ; nani nina 'madoda ni 
za 'ku m bona ngenye imini ; u 
za 'kwenza izinto ezmkulu, ngo- 
knba e kulimule esiswini. Nantsi 
inyama yenu e n' amnkile ngomlo- 
mo, ni 'badala nonke ; wa za wa 
koAlisa noyise ngomlenze wenkabi 
yake. U za 'kwenza imiAlola, 
Bgokuba naye e ng' um/ilola, isibili 
somAlola." 

Ya pela ke inyama leyo. 



not produced in a natural way. He 
got into the queen ; he got in j^^ he 
was not produced in a natural way ; 
and as for the king, he is not his 
son. All we women deny it now ; 
and you men will see it some other 
day. He will do great things, for 
he spoke before he was bom. 
There, he has taken away your 
meat from you by his mouth, and 
you all old men too ; and he cir- 
cumvented even his father about 
his leg of beef. He will do pro- 
digies j for he, too, is a prodigy, a 
real prodigy." 

Thus, all that meat was finished. 



UtMakamjaTM goes a h/imti/ng, amd takes birds out of other people's 



Wa hamba, wa ya 'uzingela 
ngasemfuleni ; wa funyana izitiyo, 
ziningi kakulu, zi babisile izinyoni, 
izindAlazi, zonke izitiyo; zi nga- 
mbili na ngantatu. Wa zi koka ke 
zonke, wa zi bopa umfunzi, wa 
goduka nazo. Wa fika ekaya, wa 
ngena kunina, wa ti, " Mame, 
ng" etule, ngi ya sindwa." Wa ti, 
"TJtwelenina?" Wa ti, "Ngi 
twele izinyoni zami, e ngi be ngi 
ye 'ku zi zingela." Wa bonga 
unina, wa ti, " Umfana wami u 
indoda, u ^lakaxiipUe. Wena u ya 



TTthlakanyana went to hunt by 
the river. He found very many 
traps: all the traps had caught 
birds, iziudhlazi, by twos and by 
threes. So he took them all out, 
and made them into a bundle, and 
went home with them. iDn his 
arrival he went in to his mother, 
and said, " Mother, take off my 
load ; I am weighed down." She • 
said, " What are you carrying ? " 
He said, "I am carrying my birds, 
which I went to catch." His mo- 
ther returned thanks, saying, "My 
boy is a man. He is wise. You 

^° Luther believed in some such thing as this, which he speaks of not as a 
possibility merely, but as fact, which had come under his own observation. He 
says that, under certain circumstances, the offspring of women is "oftentimes 
an imp of darkness, half mortaJ, half devil ; " and adds, " such cases are pecu- 
liarly horrible and appaUing." (Michelet's Life of Lviher, Bogue. p. 325.J 
Such belief was not peculiar to Luther. He held it in common with his 
countrymen and the rest of Europe. In the Danish Traditions there is the 
legend of a demon who, under the form of " Brother Runs," succeeded in cor- 
rupting, and almost in handing over to absolute perdition, the good brethren of 
Esrom; but having been detected, was " conjured into the form of a horse " by 
the abbot, and on promising to do no more harm, and swearing eternal 
obedience to him, was allowed to go free. The demon then passes over to 
England, and " enters the lang's fair daughter." When no wise man could be 
found sufficient^ wise to expel the intruder, at length the demon himself ex- 
claims, " I am Brother Buus. No one can expel me from this fair vessel save 
the abbot of Esrom, to whom I have sworn obedience. " (Thoi-pe's Northern 
Mythology. Vol. II., pp. 26Q.) 



UHLAKANYANA. 



13 



dA'lula amadoda onke noyiAlo, na- 
bangane bako." Wa tukulula ke. 
Wa ti, " Zi peke zonke ; u zi name- 
ke." Wa zi peka ke luiina, Wa 
ti umfana, ^'NamAla ngi za 'ku- 
puma lapa endAlini, ngi ye 'kulala 
kwabanye; u ze u nga zibukuli 
inyoni zami lezi ; ku ya 'kufika 
mina kusasa, kona zi ya 'kuba 
mnandi kusasa." 



surpass all the men, and your 
father, and your friends." So she 
untied the birds. He said, "Cook 
them all; lute them do^vm mth 
cowdung." So his mother cooked 
them. The boy said, "I am going 
out of this house to-day, and shall 
sleep with the other boys. Do 
not take the cover off these my 
birds. I shall come in the morn- 
ing ; they will be nice then." 



The boys object to have UtMakamiymm as a bedfellow. 



Wa puma ke, wa ya 'kulala 
kwabanye. Ba ti, " TJ ya pi na 
lapa na ? A si taiidi ukulala na- 
we." Wa ti, " Ini na ukuba ngi 
nga lali kwini, loko nami ngi 
umfana nje na? ngi intombazana 
ini na? " Ba ti, " Kg'a ! u Alaka- 
nipile kakulu. Wa koAlisa obaba 
ngenyama yabo, be i piwe inkosi. 
Wa ti, u ya 'ku ba bekela ezindAUni 
zabo ; a i bonwanga namunye ku- 
wo wonke umuzi lo wenkosi. Nati 
si ya bona ukuba ku si ye owen- 
kosi." Wati, "Ngi ng' okabani 
na ? " Ba ti, " A si kw azi j a ka 
ko owenkosi o njengawe nje. We- 
na u ng' umAlola impela. I kona 
into o ya 'uze u y enze ; a ku 'ku- 
pela nje. TJ umAlola impela." 
Wa ti, "Loku ni tsho, ngi za 
'kulala ngenkani." Ba ti, " Nge- 
nkani yani, u umfana nje na? TJ 
ti namandAla u nawo okulwa ? u 
namajidAla kodwa omlomo nama- 
zwi ako ; u nga s' aAlula ngomlo- 
mo ; amandAla wona ku nawo, 
ngokuba u s' and' ukuzalwa; 
manje si ya kw azi ukuba u 
umntwana impela. Amazwi ubu- 
Alakani bako; bu ya s' aAlula 



He went out to go to sleep with 
the other boys. They said, " Where 
are you going here ? We do not 
like to sleep with you." He said, 
" Why may not I sleep with you, 
since I too am a boy indeed? Am 
I a Uttle girl? " They said, " No. 
You are very wise. You deceived 
our fathers about their meat, which 
the kiifg gave them. You said 
you would put it in their houses 
for them. There was not even one 
in the whole village of the king 
who saw anything more of his 
meat. And we see you are not 
the king's son." He said, "Whose 
son am I?" They said, "We 
don't know. There is no child of 
the king Kke you. You are a 
prodigy, that's a fact. You will 
be up to some mischief. It is not 
ended yet. You are a prodigy, 
that's a fact." He said, "Since 
you say this, I shall sleep here for 
contention's sake." They said, 
" What contention do you mean, 
you being a mere boy ? Do you 
say you have strength to fight? 
you have nothing but mouth- and 
word-strength ; you may overcome 
us with the mouth; strength it- 
self, you have none, for you are 
just bom. Now we know that 
you are a child indeed. Words 
are your wisdom; that surpasses 



14 



IZINGANEKWANE. 



bona kanye na obaba betu." Ba 
tula ke. Wa tula ke naye. Wa 
lala. 



us, as well as our fe,tbers." So 
they -were silent, and he too was 
silent. He went to sleep. 



Utldakamycma eats the birds, and deceives his mother. 



Ya kala inkuku. "Wa vuka, wa 
ti, " Se ku sile." Wa ti, " Ngi se 
ngi hamba mina, ngokuba inyoni 
zami amakwababa nabantu ba nga 
zi koka." Wa puma, wa fika kwa- 
bo. Ka vulanga, wa pakamisa isi- 
valo sendAlu yakwabo, wa ngena 
ke, unina e sa lele. Wa zibukula 
embizeni, wa dAla ke inyoni zake ; 
ka zi dAlanga inAloko zazo izinyoni 
zonke ; wa zi dAla izidumbu zazo, 
wa zi kgeda zonke. Wa puma, 
wa ola umkguba, wa ngena, wa u 
tela ngapantsi embizeni, wa.beka 
izinAloko ngapezulu ; wa nameka. 
Konke loku u sa lele unina. Wa 
puma ngapantsi kwesivalo. W e- 
muka ingcozana, wa buya futi, 
wa ti, " Mame, mame, ngi vulele," 
njengokuba e sa fika nje. Wa 
ngena, wa ka 'manzi, wa geza ; wa 
ti, " Ngi pe ke izinyoni." Wa be 
te e ngena, wa ti, " Ni lala futi ! 
ku nga ze inyoni zi gukgiike um- 
kg'uba zonke, ngokuba ilanga li se 
li pumile ; ngi y' azi zi ba njalo 
inyoni, inxa ilanga li se li pumile, 
njengokuba li se li pumile nje ; si 
nge zi funyane; si nga funyana 
ngapantsi." Wa e se zubukula 
ke ; wa ti, " Ku se ku njalo ; ku 
umk^uba wodwaj ku se ku sele 
inMoko zodwa." Wa ti unina, 
" Kw enziwe ini na ? " Wa ti, 
"U y' azi ini na?" wa ti, "I 
mina ow aziko. Wena u um- 
ntwana omncinane nje. Wa ngi 
zala ini ? Angiti kwa tsho mina, 
nga ti, ' Ngi zale masinya ; in- 
komo zikababa zi ya pela esiba- 



The cock crew. He awoke and 
said, " It is now day. I am now 
going, for my part ; for the crows 
and men may take my birds out 
of the traps." He left, and went 
to his own house. He did not 
open the door; he raised it, and 
so went in, his mother still sleeping. 
He uncovered the pot, and eat his 
birds J he did not eat the heads 
of them all ; he eat their bodies, 
every one of them. He went out 
and scraped up some cowdung, and 
returned and put it in the bottom 
of the pot, and placed the heads 
on the top of it; and luted it 
down. He did all this, his mother 
being still asleep. He went out 
under the door. He departed a 
little way, and came back again, 
and said, "Mother, mother, open 
the door for me," as though he had 
only just come. He went in, and 
took water, and washed. He then 
said, "Just give me my birds." 
He had said on his first going in, 
" You sleep for ever ! The birds 
may have all turned into dung, for 
the sun is already up. I know 
that birds do so turn when the sun 
has risen, as it has risen now. We 
may not find them, but something 
instead of them at the bottom," 
He uncovered the pot, and said, 
" It is even so now ; there is no- 
thing but dung ; the heads alone 
are left.'' His motlier said, " How 
has it been done 1 " He said, " Do 
you know how 1 " And then, " It 
is I who know. You are but a 
little child. Did you give bii-th to 
me 1 Did not I myself say, ' Give 
birth to me at once ; the cattle of 



tri-ILAKANYANA. 



15 



yeni? "Wa ka wa mu zwa, um- 
ntwana e tsho njalo, e ti, ka 
zalwe na, e ng" umntwana e ko- 
hliwe 'zindaba na? Ngi mdala 
kakulu. A ngi si ye wako : no- 
baba lo o naye ka si ye ubaba, 
umuntu nje, umuntu wetu nje ; 
ngokuba mina ngi lalile nje kuwe, 
wena u ng" umfazi wake. A si 
z' ukuAlala ndawo nye nani ; ngi 
za 'kuzihambela nje ngedwa, ngi 
hamba nje, ngi ni shiye, ni ziAla- 
lele kona lapa ndawo nye. Mina 
ngi za 'uhamba um/tlaba wonke 
nje." Z' opulwa. Wa ti unina, 
" Wo ! Mntanami, u tshilo ! wa 
ti, ' zi nga ze zi gukgiike unikguba 
ngapantsi kwembiza 1 ' Nembala 
se ku umkg'uba wodwa ngapantsi ; 
ku se ku izin/iloko zodwa nga- 
peznln." Wa ti umfana, " Ake 
ngi zi bone." Wa bona, wa zi 
d/tla inAloko yena futi, wa zi 
kyeda : wa ti, " Loku inyoni 
zami u zi dAlile, a ngi se zi uku 
ku nika nenAloko lezi zazo, ngo- 
kuba wena u dAle inyama yazo." 
Wa zi kjeda inAloko ke. 



my fiither are coming to an end in 
the kraal i ' Did you ever hear a 
child say thus, ' Let me be bom,' 
he being a child who could be 
worsted by anything 1 I am very 
old. I am not your child, i^ And 
that father whom you are with, he 
is not pay father ; he is a mere man, 
one of our people, and nothing 
more. As for me, I merely lay 
down in you, you being his wife. 
We wiU not live together. I 
shall set out on my own account 
by myself, just travelling about, 
and leave you, that you may 
live together here alone. Por 
my part, I am going to travel over 
the whole world."i' The contents 
of the pot were taken out. His 
mother said, " Alas, my child, you 
have sijoken truly ; you said that 
'the birds might turn into dung 
at the bottom of the pot ! ' Truly 
there is now nothing but dung at 
the bottom, and the heads alone at 
the top." The boy said, "Just let 
me see them 1 " He looked, and eat 
up the heads also himself, every one 
of them : and said, " As you have 
eaten my birds, I will not now 
give you even these heads of them ; 
for it is you who have eaten their 
flesh." So he finished the heads. 

1^ "I am very old," says TJthlakanyana. "I am not your child." So 
in Campbell's Highland Tales there is an account of a " child not yet a year old, 
which had not spoken or attempted to speak, which suddenly addressed his 
mother," as they were passing near Glen Odhar, thus : 

" ' Many a dun hummel cow, 

With a calf below her, 

Have I been milking 

In that dun glen yonder. 

Without dog, without man, 

Without woman, without gillie, 

But one man, 
# And he hoary.' 

The good woman threw down her child^ and ran home." XJthlakanyana's 
mother was much more cool on the exhibition of her child's marvellous power. 
( Vol. I., p. cvii. — See also Orimm's Home Stories. "The Fairy Folk. ' Third 
Tale.'"; 

1' XJthlakanyaua feigns a reason for quitting the home into which he has 
intruded himself, and where he is acceptable to no one but to her who considers 
herself his mother. Other demons are not so acoommodatiag. It is necessary 



16 



IZINGAKEKWANE. 



UtJdahmycma goes to the traps, <md gets trapped himself. 



He took his walking-stick and 
went out, chiding thus, " It was 
not right that my birds should be 
eaten whilst I was imagining 
that I was going to eat my birds,, 
which had been cooked : yet, for- 
sooth, she was going to sleep for 
ever, until all the birds became 
dung." He was silent. He went 
on his journey, and came to the 
traps of a cannibal ; so he took 
out the birds. As he was taking 
them out, the cannibal arrived. 
The boy, being caught, said, 
"Don't kill me." The cannibal 
had seen that the birds were 
taken out by someone. There- 
fore he put birdlime on sticks 
in front of the traps, and he was 
caught by the birdlime. He said, 
"Don't beat me, and I wiU tell 
you. Take me out, and cleanse 
me from the birdlime, and take 
me home with you. Have you not 
a mother ? " The cannibal replied, 
" I have a mother." The boy 
said, " Why then do you spoil 
me, and not take me out, and 
cleanse me from the birdlime, and 
take me home with you ? I shall 
be bitter ; I shall not be nice ; if 
you beat me in this way, I shall 
not be nice; I shall be bitter. 
Cleanse me, and take me home 

to devise various plans for the purpose of getting rid of them. In the Danish 
Traditions we find an account of one whom " a shrewd female engaged to drive 
from the house," which she did as follows : — " One day, when he was out in 
the field, she killed a pig, and made a pudding of it, together with the skin and 
hair, which, on his return, she placed before him. As was his custom, he began 
slashing away at it, but as he ate he gi-adually became thoughtful, and at length 
sat quite still with the laiife in his hand, and eyeing the pudding : he then 
exclaimed, ' Pudding with hide, and pudding with hair, puddmg -with eyes, and 
pudding witli bones in it. I have now thrice seen a young woo(r^pring up on 
Tiis lake, but never before did I see such a pudding ! The fiend will stay here 
no longer!' Saying these words, he ram off, and never returned." (Thorpe, 
Op. cit. Vol. II., p. 174J Luther suggested a more summai-y process; he 
recommended sucii a child, which is said to have " had no human parents," to 
be thrown into the Moldau ; regarding it as a creation of the devil — "a mere 
mass of flesh aud blood, without any soul." (Michekt, Op. cit.,)}. 325. See 
also^. 326. J 



Wa tata intonga yake, wa pu- 
ma, e teta, e ti, " Inyoni zami, hai, 
ukuba zi dAliwe, ngi Aleli ngi ti, 
ngi za 'kudAla inyoni zami, e be zi 
pekiwe. Kanti ku za 'kulalwa 
futi, zi ze zi gukgoike umkguba 
zonke.'' Wa tula. Wa hamba 
nj e. Wa fika ke ezitiyweni zezimu ; 
wa koka ke inyonL IJ te e sa 
koka, la fika izimu. Wa ti, 
" Musa uku ngi bulala," e bajisiwe 
umfana. Izimu li bonile ukuba 
inyoni zi ya kokwa umuntiL Loku 
inomfi la i beka ngezinti pambi 
kwezitiyo, wa banjwa ke i yo 
inomfi. Wa ti, "Musa uku ngi 
tshaya ; ngi za 'ku ku tshela. Ngi 
koke, u ngi Alanze inomfi ; u 
buye nami. Ku nanyoko na 1 " 
La ti izimu, " U kona." Wa ti 
umfiina, " Kepa u ng' onela ni na, 
u nga ngi koki, u ngi Manze 
inomfi, u buye nami 1 Ngi ya 
'kubaba ; a ngi yi 'kuba mnandi ; 
ina;' u ngi tshaya nje, a ngi yi 
'kuba mnandi ; ngi ya 'kubaba. 
Ngi Alanze, u buye nami ; u z' u 



rHLAKANYANA, 



17 



iigi beke kwenu, ngi ze ngi pekwe 
unyoko j u ngi beke ng* ome ubu- 
manzi ; u bambe wena, u ngi 
shiye nje ekaya ; ngi nga pekwa u 
kona j ngi nga mubi ; ngi nge be 
mnandi." 



with you, that you may put me in 
your house, that I may be cooked 
by your mother. Set me there, 
that I may dry; and do you go 
away, and just leave me at your 
home. I cannot be cooked if you 
are there; I shall be bad; I 
cannot be nice." 



Utldakcmyoma is taken home hy the ccmnihal, and delivered to the 
cannihaVs motJier. 



La m tata ke, la buya naye 
kanye nazo izinyoni zalo. La 
fika ekaya kunina, la ti, " Mame, 
nantsi inyamazana e b' i dAla 
inyoni zami. NamAla ngi i funyene, 
ngi i bambile ngenomfi yami ; i 
te, a ngi i koke, ngi i Manze ubu- 
manzi benomfi. Ya ti, a ngi nga 
i tshayi ; ya ti, i ya 'kubaba, ina!a 
ngi i tshayile. Nga vuma ke, nga 
i Alanza ke, nga i twala ke. Ya 
ti, a ngi namame na 1 Nga ti " U 
kona" kuyo inyamazana le. Ya 
ti, i ya 'upekwa u we, ngi nge ko 
mina. Ya ti, i nge be mnandi, 
iruca i pekiwe ngi kona. Ngi ya 
vuma ke. U z" u i peke kusasa. 
A i lale nje. Li nomfana wakwabo 
ba vumelana, ba ti, " A i lale." 



So the cannibal took him, and 
went home with him; he took also 
his birds. On coming home to 
his mother, he said, "Mother, here 
is the animal which was eating my 
birds. I have found him to-day ; I 
caught him with my birdlime. He 
told me to take him out, and 
cleanse him from the birdlime. 
He told me not to beat him. He 
said he should be bitter if I beat 
him. So I assented; I cleansed 
him, and brought him home. He 
asked if I had not a mother ? I 
told him — ^I mean this animal here 
— ^that I had. He said he would 
be cooked by you, when I was 
absent. He said he should not be 
nice, if cooked in my presence. 
So I assent Do you cook him in 
the morning. Just let him lie 
down to-night." The cannibal and 
a boy, his brother, both assented, 
saying, "Just let him lie down 
to-night." 

UtMakcmyana avoids being hoUed by boiling tlie cannibal's mother. 



Kwa sa kusasa, la ti, " Mame, 
nantso ke inyamazana yami." Wa 
ti tJ/ilakanyana, "Ngi tabate, u 
ngi beke pezu kwendAlu, ng' ome, 
ngi Alatshwe ilanga ; " e ti u kona 
e ya 'kubonisa izimu ngalapo U 
tshona ngakona. Wa bekwa ke 
pezulu endAUni. La hamba ke 
nomfana wakwabo ; ba tshona 



In the morning, the cannibal 
said, "Mother, taie care of my 
game." Uthlakanyana said, "Take 
me, and put me on the top of the 
hut, that I may dry in the sun's 
rays"; thinking he should then 
be able to see in which direction 
the cannibal would disappear. So 
he' was placed on the top of the 
hut. The cannibal and his brother 



18 



IZINGANEKWANE. 



departed, and disappeared over 
the ridge of tlie hill. Uthlaka- 
nyana got down, and said, " Ma- 
ther, are you still lying down?" 
The cannibal's mother said, "Yes.'' 
Uthlakanyana said, " Get up, and 
let us play at boiling each other. 
You will boil me a little, and I 
you. Let the boiling be done in 
the great pot ; for I shall swell out 
very much, and fiU the pot. There 
is the great pot which is fit for 
boiling me in." The cannibal's 
mother said, "Yes, surely; you 
say the truth ; for you know your- 
self, and about your being boiled." 
He said, " Take it, then, and put 
it on the fire." Uthlakanyana 
kindled the fire ; he kindled it a 
little, and said, " The fire is abun- 
dant." He said, " Let us just feel 
the water, if it is already hot." 
He put in his hand, and said, 
" Just the thing ! You must put 
me in. Let us begin with me." 
" Yes, surely," said the cannibal's 
mother. She "took him, and put 
him in, and put the lid on. He 
was silent in the pot. At length 
he said, " Just take me out." She 
took him out. He said, "Out upon 
it ! Let us just kindle the fire a 
little."^^ Uthlakanyana made up 
the fire, and said, " I have felt the 
water that it is not warm ; let us 
make up the fire." He made a 
great fire, and looked in, and found 
it boiling. He said to the cannibal's 
mother, " Take off your clothes, 
for the water is now fit for you to 
go in ; for I too went in when it 
was just so : now for you ; it is 
now pleasantly warm." Uthlakar 

" Ahe Icunge hi yalaswa -The conjunctive mood of ukunga after ake, 
followed by the present tense of the indicative mood, as here, is used to expres^ 
a wish that something may be done slightly, or for a little time. The foUowmg 
are examples -.—Aheu nge u ya vula, " Do you open the door a little ; " A&e nqi 
«.7c «ff» mjma, " Just let me dig a little ; " Alee a nge u ya li bamba, "Just 
let him hold the horse for a httle While." "a , u 



ngokalo. W e/tla UAlakanyana, 
wa ti, " Mama, u sa lele na 1 " 
Wa ti unina wezimu, " Yebo." 
Wa ti U/ilakanyana., " Vuka, si 
pekane." Wa ti, " Nami u za 'u 
ngi peka ingcozana; ku za 'ku- 
pekwa ngenkulu imlDiza, ngokuba 
ngi za 'kukukumala, ngi i gcwale 
imbiza. Nantsi imbiza enkulu, e 
nga peka mina." Wa ti unina 
wezimu, " Yebo ke, u kg'inisile 
wena; ngokuba u ya zazi noku- 
pekwa kwako." Wa ti, "Tata 
ke, u i beke eziko." Wa basa 
UAlakanyana, wa basa ingcozana ; 
wa ti, " Muningi umlilo." Wa ti, 
" Ake si zwe amanzi ukuba a se 
tshisa ini ? " Wa fak' isandAla ; 
wa ti, " K.qa,. Ku fiinele u ngi 
fake; a ku kg'alwe ngami." Wa 
ti "Yebo ke" unina wezimu. 
Wa m tata, wa m faka, wa zibe- 
kela; wa tula pakati embizeni. 
Wa ti, " Ng' opule ke." Wa m 
opula. Wa ti, " Yiya ! Ake ku 
nge ku ya baswa. Wa basa 
UAlakanyana ; wa ti, " Ngi w' e- 
zwile amanzi ukuba a ka fudumali. 
Ake ku baswe." Wa basa kakulu ; 
wa lunguza, wa funyana e se bUa. 
Wa ti, " Tukulula ke ingubo zako, 
ngokuba kaloku amanzi a se fanele 
ukuba u ngene, ngokuba nami ngi 
ngene e nje. Kodwa wena ; a se 
fudumele kaAle manje." UAlar 



CHIAKANYANA, 



19 



nyanabegan toun&sten her clothes. 
She said, " Leave me alone, that I 
may undress myself j don't urge 
me. Why do you urge me?" 
Uthlakanyana said, "Of what con- 
sequence is it if I have undone your 
things, I who am mere game, which 
is about to he eaten by your sons 
and you? Of what consequence 
is it, I being mere game, which is 
about to be eaten by your sons and 
you ! " He put her in, and put on 
the lid. She cried out, "Uthla- 
kanyana ! take me out ! I am 
scalded to death ! "^' He said, 
" No, indeed. You are not yet scald- 
ed to death. If you were scalded to 
death, you could not say you were 
scalded to death, I am a man, 
and so understand that if a man 
says, he is scalding to death, he is 
not yet scalded j if he is scalded, 
he does not say he is scalding ; he 
is scalded, and that is all." She 
said, " Uthlakanyana, I am being 
done." Uthlakanyana said, "No, 
you are not yet done. There, 
you are now saying that you are 
being done. I know, when a 
man has been thoroughly done, 
he does not say constantly, ' I am 
already done.' He just says no- 
thing, when he is already done." 
So she was boiled, and said no 
more. Uthlakanyana said, "Now, 
then, I perceive that you are done, 
because you no longer say so now. 
Now you have become silent ; that 
is the reason why I think you are 
thoroughly done. You will be 
eaten by your children. Do 
away, then ! I see now you are 

18 One cannot give this idiom, Nga tsha, the full force in am English trans- 
lation. It is the aorist tense, and ia used interieotionally._ Its meaning is 
either hyperbolical, to arrest the attention and fix it on some imminent danger, 
as Wa fal " You are dead ! " or it expresses a sudden, unexpected act, which 
has just been completed, as Sa tsha/ "The gun fired." An instance of the 
use of this tense occurs in the first paragraph of this Tale : Inhomo zikabdba m 
pela. Uthlakanyana exaggerates; he says, are devoured: the mother, in 
repeating his words, says, zi ya pela, "are coming to an end,"— are being 
devoured. 



kanyana wa kgala iiku m tukulula. 
Wa ti, " Ngi yeke, ngi zitukulule 
mina ; musa uku ngi kyinela. U 
ngi kginelela mV Wa ti UAla- 
kanyana, " Ku nani na, inxca ngi 
ku tukululile, ngi inyamazana 
nje e za 'kud/iliwa amadodana ako 
nawe ? Ku nani na, ngi inyama- 
zana nje, e za 'ud^liwa amadodana 
ako lianye nawe na ? " Wa m 
faka, wa zibekela. Wa kala, wa 
ti, " Hlakanyana, ng" opule. Nga 
tsha!" Wa ti, « K^abo ! Ku 
ka tshi wena ; ukuba u se u tshile, 
u nga u nga tsho ukuba so u 
tshile. Ngi y' ezwa, ngi indoda ; 
ina;a umuntu e ti, ' Ngi ya tsha,' 
ka ka tshi ; iniea e se e tshile, ka 
tsho u ya tsha njalo, a tshe ku be 
ukupela." Wa ti, " Hlakanyana, 
ngi ya vutwa." Wa ti " Kg-a " 
UMakanyana; wa ti, "Ku ka 
vutwa. Nank' u sa tsho ukuti, u 
ya vutwa. Ngi y^ azi iruca umuntu 
e se vutiwe, ka tsho ukuti, ngi se 
ngi vutiwe ; u ya tula nje ukuba 
u se vutiwe." Wa vutwa ke, wa 
tula. Wa ti UAlakanyana, wa ti, 
" Manje ke ngi ya kolwa ukuba u 
vutiwe, ngokuba ku sa^tsho manje ; 
manje se u tule ; u kona ngi ti u 
vutiwe ke ; u za 'udAHwa ke ama- 
dodana ako. Vutwa ke. U kona 



20 



IZINGANEKWANB. 



u vutiwe impela manje, ukuba u I boiled Indeed, because you are now 
se u tule." I silent/'so 

Uthlahanycma puts on the clothes of the commhaVs viother, a/nd becomes 
a witness of the comnibal's feast. 



TTthlakanyana then took the 
garments of the cannibal's mother, 
and put them all on, and ■was big 
by means of the garments : he then 
lay down where the old woman, the 
cannibal's mother, had lain. The 
cannibals came at length, and said, 
" Mother." Uthlakanyana an- 
swered, " Yes," with a little voice 
like the mother. " "Why do you 
call me ? There is your game : it 
is now swollen to a great size, and 
is nice, just as he said. Do you 
eat. I shall not get up. I have 
already eaten of it." They drew 
out an arm. They eat. The 
cannibal's boy said, " These hands 
are just hke mother's." The elder 
cannibal said, "How are you 
speaking? You are prognosticating 
evil to mother." He replied, 
" No ; I withdraw the saying." 
So they eat, and finished the arm. 
They drew out a leg, and eat. 
The cannibal's boy again said, 
" This foot is just like mother's. 
Although you said as regards the 
hands, I might not say they wei-e 
just like mother's, I say it. I say 
again that this foot is just like 
hers." The cannibal beat him. 
Uthlakanyana spoke, still lying 
down, and said, " My chUd, that 

«» A somewhat similar trick is played with equal success by Maol a ChKo- 
bam, on the Giant's mother. She persuades her to open the sack in which she 
was suspended, to be killed on the Giant's return ; sle escapes, and transfers 
the old woman to her place m the sack, and she is killed by her own son. 
(CampbeU, Op. cit Vol. I., p. 255. J So Peggy succeeds in baking the 
canmbal-witoh in her own oven, which she haF heated for the purpose of 
baking Peggy. (Gnmm's Home Stories. ' ' Hans and Peggy "—See also ' ' Thp 
TaJeof the Shifty Lad," a Highland Uthlakanyana, ho^e m^4ed to h^ 
his master in roguery. (Oamphell, Op. cit. Vol. I.; p. 328. J "S "■^ "" ""^S 

?^ D/da niai=yidAla ni. 



Wa tata ke izingubo, w' ambata 
zonke, wa mkulu ngezingubo lezo. 
Wa Ma lapa ku be ku lele isalu- 
kazi, unina wezimu. Ba fika, ba 
ti, " Mame." Wa ti, " We," nge- 
lincane ilizwi njengonina, Wa ti, 
" Ni ngi bizela ni na 1 " Wa ti, 
" Nantsi inyamazana yenu ; i se 
i kukumele, i se inkulu, imnandi, 
njengoba i be i tsho. DAla nini^i 
ke ; a ngi zi 'kuvuka mina. Kade 
ngi i dAla." B' opula ke umkono ; 
ba se be AM&. Wa ti umfana 
wezimu, " Lezi 'zandAla kungati 
ezikama." La ti izimu elikulu, 
" IT kulmna njani na ? u ya m 
Alolela uma." Wa ti, " Aike ! a 
ngi sa tsho." Ba AMa, njalo, ba 
k^eda umkono. B' opula umlenze, 
ba dAla. Wa pinda umfana we- 
zimu, wa ti,- " Lolu 'nyawo kungati 
olukama. Noko u te ezand/ileni, 
ngi nge tsho ukuti kungati ezika- 
ma, ngi ya tsho. Futi ukuti lolu. 
'nyawo lungati olwake." La m 
tshaya. Wa pendula UAlakanya- 
na, e lele ; wa ti, " Mntanami, lo 



UHLAKANTAWA. 



21 



Timtakati a nga ngi dAla yena, 
ngokuba u ti, e dAla inyamazana, 
e be i biza ngami, e i fanisa nami. 
Tula nje, mntanami, dAlana^^ nje 
werta." 



wizard -would eat me, for Ms part ; 
for when he is eating game, he 
calls it by my name, and thinis 
he sees a resemblance to me. Just 
be silent, my child, and go on 
eating." 



Uthlahomycma thwiks it is time to he off, and sets off accordingly. 



Uthlakanyana said, " Just get 
out of the way of the door ; I am 
going out J I shall be back again 
presently. Do you go on eajing." 
When IJthlakanyana reached the 
doorway, the elder cannibal said, 
" Surely this heel is like mother's." 
Uthlakanyana drew out his legs ; 
he was afraid now ; he went out 
as fast as he could, and hastened 
to get away from the cannibal's 
house. He began to undo the. 
garments ; he slipped them all oif, 
and ran with all his might. He 
saw at length that he was far 
enough off that they could not 
catch him ; so he shouted, " YoU 
are eating your mother, all along, 
ye cannibals ! " The cannibals 
heard, and went out. The can- 
nibal's boy said, " I said, these are 
like mother's hands and her foot." 
They ran after him. Uthlakanyana 
came to a swollen river, and 
changed himself into a weeding- 
stick on its banks. The cannibals 
came, and found his footprints on 
the ground ; and saw too the weed- 
ing-stick. The cannibal took it 
up, and said, " He has got across." 
He threw the weeding-stick, say- 
ing " He did thus," throwing the 
stick as he spoke. However, it 

=»DMana=yid7aa. 

i'a milahulo.—AT). old fashioned wooden pick, which is gradually giving 
place to iron. It is made of hard wood, carved to somewhat the shape of a 
hand, and hardened by placing the edge in hot ashes. _ It is now used by old 
people, or by those who are too weak to use the heavier iron tool. The natives 
use it stooping. It is about a' foot and a half long. It is sometimes carved 
into the shape of a hand at each end. 



Wa ti, " Ake ni lunge, ngi ke 
ngi pume, ngi ye 'kutunda ; ngi 
za 'kubuya. Ni Male, ni dAle 
njalo nina." La ti izimu, lapa e 
semnyango U/tlakanyana, la ti, 
" Yebo, lesi 'sitende kungati esake 
umame." Wa finyela UAlakanya- 
na ; w' esaba kaloku ; wa puma 
ngamand/ila emnyango ; wa hamba 
ngamandMa ukushiya indAlu ye- 
zimu. Wa kyala uku zi tukulula 
izingubo ; wa zi vutulula zonke ; 
wa gijima, wa kginisa kakulu. 
Wa bona ukuti, se ngi kude 
manje ; a ba sa yi 'ku ngi funyana. 
Wa memeza, wa ti, "Ni dAla 
unyoko njalo, mazimu ! " 'Ezwa 
amazimu a puma. Wa ti umfana 
wezimu, " Ngi te, kungati izandAla 
lezi ezikama, nonyawo Iwake." 
Ba m ka;otsha ; wa funyana umfula 
u gcwele. UAlakanyana wa pen- 
duka uAlakulo^^ pezu kwamansd. 
A fika amazimu ; a funyana unya- 
wo emAlabatini ; a lu bona uAla- 
kulo ; la lu tata, la ti, " U wele." 
La ponsa uAlakulo, la ti, " U te," 
la tsho li ponsa uAlakulo. Kanti 



22 



IZINQANEKWANE. 



was XJthlakanyana ; on coming 
to th.e river, lie liad turned into 
a stick. He was happy when 
he stood on the other side, and 
said, " You put me across ! " They 
said, "Oh, it was he, forsooth, 
who was the stick, when we 
thought it was a mere stick." So 
they turned back. 



VtMahanyaTia circumvents a ha/re, avd gets a dinner cmd a whistle. 



u yej u fite; wa penduka uAla- 
kulo. Wa tokoza ukuba 'erne 
ngapetsheya ; wa ti, " Na ngi 
weza ! " A ti, " Ah ! kanti u ye 
uAlakulo, .loku si ti lu/tlakulo 
nje." A buya ke. 



Thus he passed over the river, 
and went on his way : he fell in 
with a hare, and said, " Hare, come 
here, and I will tell you a tale." 
The hare said, " No. I do not 
wish to have anything to do with 
you." He replied, " I will teU 
you some tales about the business 
which I Uthlakanyana have had 
with Mr. Cannibal, on the other 
side the river." The hare stUl 
avoided him. At length he got 
nearer and nearer, and caught hold 
of the hare. He impaled him on 
a stick, and plucked off the hair,^ 
and lighted a fire, and roasted and 
eat him. He carved one of the 
bones, and made a whistle. And 
went on his way. 



UtMakcmyana is circumvented by an iguana, and loses his whistle. 



Wa wela ke ; wa hamba : wa 
fumana umvundAla ; wa ti, " Mvu- 
ndAla, woza lapa, ngi ku tshele 
indaba." Wa t' umvundAla, 
" 'Kqa ! a ngi ftmi ukuAlangana 
nawe." Wa ti, " Ngi za 'ku ku 
tshela, TJAlakanyana indaba e be 
si z" enza nozimu^* ngapetsheya 
kwomfula.'' Wa karwaya njalo 
umvund/da. Wa sondela UAla- 
kanyana ; wa u bamba umvu- 
nd/jla ; wa u Aloma elutini ; wa u 
Muta uboya ; wa bas' umlilo ; wa 
w osa ; wa u dAla : wa baz' i- 
tambo ; wa 1' enz' ivenge. Wa 
hamba ke, wa hamba ke. 



Wa funyana uixamu e semtini 
pezulu : wa ti, " Ah ! sa ku bona, 
Alakanyana." Wa ti, " Yebo, 
ngi bona wena, Ic^amu." Wa ti 
ukxamu, "Ngi boleke ke ivenge 
lako ; ngi ke ngi zwe ukuba li ya 
teta ini na t " Wa ti UAlakanyana, 



Iguana, 
said to 
Uthla- 



He fell in with an 
high up in a tree : he 
him, " Good morning, 
kanyana." He said, "I thank 
you ; good morning to you, igua- 
na." The iguana said, " Lend me 
your whistle, that I may just hear 
if it will sound," Uthlakanyana 

_ '^ Nozimu. — Uthlakanyana left the word iziniu, "a cannibal," and used 
Uzimu, a proper name. Had he spoken of having had anything to do with a 
cannibal, the hare might have been afraid that he was a caimibaPa agent : but 
when he spoke of Uzimu, the hare, supposing him to speak of a man so called, 
would be likely to listen willingly to his tale. 

^ The natives do not skin hares ; they pluck them. 



TJHLAKANYANA. 



23 



" Kgabo ! a ngi naku ku bo- 
leka ivenge lami. A ngi tandi." 
Wa ti, " Ngi ya 'kubuya, ngi ku 
nike." Wa ti, " Puma ke esizi- 
beni /' (ngokuba umuti u m' esizi- 
beni ;) " woza lapa elubala ; ngi 
y" esaba esizibeni. Ngi ti, imbandie 
yami u nga ze u ngene nayo esizi- 
beni, ngokuba u ng" umuntu o 
Alala esizibeni." Wa puma ke wa 
ya elubala. Wa m boleka ke y wa 
li tshaya ke ivenge. Wa ti, 
" Wo ! li ya teta ivenge lake. A 
u ngi boleke, ngi ze ke ngi li 
tsbaye na ngomso." Wa ti UAla- 
kanyana, " Kga ! li lete. Ngi se 
ngi tanda ukubamba manje." Wa 
ti, " 'Kqa, ! u so ngi bolekile." 
Wati, " Leti ngamand/jla." Wa 
tukutela UAlakanyana ; wa m 
bamba uka^mu ; wa ti, " Leti." 
Wa tshaywa ke UAlakanyana 
ngomsila ; wa tshaywa kakulu 
ngomsila ; w" ezwa ubuAlungu kar 
kulu ; wa i shiya imbande yake ; 
wa ngena esizibeni uka;amu nayo 
imbande kaAlakanyana. 



" No indeed ! I cannot lend 
you my whistle. I don't like to." 
The iguana said, " I will give it 
back to you again." He said, 
" Come away then from the pool ; ' 
(for the tree was standing over a 
pool of the river ;) " and come here 
into the open country ; I am afraid 
near a pool. I say, you might run 
into the pool with my flute, for 
you are a person that lives in deep 
water." So the iguana came away, 
and went to the open country. 
Uthlakanyana lent him the whistle. 
He played on it, and said, " My ! 
your whistle sounds. Just lend it 
to me, that I may play it again 
to-morrow." Uthlakanyana said, 
" No ! bring it to me. I now 
want to be off." The iguana said, 
" No ! you have now lent it to 
me." He said, " Bring it directly." 
Uthlakanyana was angry ; he laid 
hold of the iguana, and- said, 
"Give it up." But the iguana 
smote Uthlakanyana with his tail ; 
he hit him very hard, and he felt a 
great deal of pain, and let go his 
flute ; and the iguana went away 
into the deep water with Uthla- 
kanyana's whistle. 



Uihlahanyama steals some bread, and escapes without punishment. 



Wa hamba ke UAlakanyana, wa 
ya kwenye indawo. Wa fumana 
ku bekwe isinkwa selceegu ; wa si 
tata, wa baleka naso. La ti ikice- 
gu, uba li m bone, " Beka isinkwa 
sami, Alakanyana." Wa e se gijima 
e ngena esiningweni. La fika ke 
ikaiegu, la faka isandAla, la m 
bamba. Wa ti U/tlakanyana, 
" He, he I wa bamba impande." 
La m yeka, la bamba futi; la 
bamba impande. Wa e se ti ke 
UAlakanyana, e kala, "Maye! 



So Uthlakanyana went on his 
way to another place. He found 
some bread belonging to an old 
man hid away ; he took it, and 
ran. away with it. When the old 
man saw him, he said, " Put down 
my bread, Uthlakanyana." But 
he ran into a snake's hole. The- 
old man came, and put in his hand, 
and caught hold of him. Uthla- 
kanyana said, " Ha, ha ! you 
caught hold of a root." He left 
hold of him, and caught hold 
again ; this time he caught hold of 
a root. Then Uthlakanyana said, 



24 



IZINGANEKWANE. 



maye ! wa ngi bulala ! "^' La kgi- 
nisa kakulii, la za la katala, li 
bamba impdnde njalo : la za 1' e- 
muka. Wa si dAla ke isinkwa, 
wa si kg'eda ; wa puma, wa hamba. 



crying, "My ! my ! you have killed 
me ! " The old man pulled with 
all his might, until he was tired ; 
he pulling the root all the time. 
At length he went away. Uthla- 
kanyana eat all the bread, and 
then went on his way. 



TJthlahamyaTW, becomes the servant of a leopa/rd. 



Wa hamba ke UAlakanyana : 
wa funyana ingwe, i zalele ; i nge 
ko yona, abantwana be bodwa. 
Wa Alala kubo abantwana. Ya 
za ya fika ingwe, i pete impunzi. 
Ya kukumala ; ya tukutela ukuba 
i m bone j ya tukutela kakulu ; 
ya i beka pantsi impunzi ; ya 
hamba ya ya kuye. U/ilakanyana 
wa ti, " Nkosi yatni, musa uku- 
tukutela. U inkosi impela wena. 
Ngi za 'ku/tlala nabantwana bako, 
u yozingela wena ; ngi ya 'ku ba 
londaj u hambile, u ye 'kuzingela. 
Ngi za 'kwaka ind/du enAle, u nga 
lali lapa pantsi kwehtshe naba- 
ntwana bako. Ngi za 'ku y aka 
kaAle, ngi i fulele indAlu yako." 
Ya ti, " Yebo ke ; ngi ya vuma, 
ina;' u za 'kusala nabantwana bami, 
u ba londe, ngi hambile. Ngi se 
ngi ya vuma ke." 



Uthlakanyana went on his way, 
and fell in with a leopard which 
had cubs ; she, however, was not 
at home, but only the children. 
He staid with the children. At 
length the leopard came, carrying 
a buck. She swelled herself out, 
and was angry when she saw him ; 
she was very angry ; she put down 
the buck, and went towards him. 
Uthlakanyana said, "My lord, 
dont be angry. You are a lord 
indeed, you. I am going to stay 
with your children; you will go 
to hunt ; and I will take care of 
them when you have gone to hunt. 
I shall build a beautiful house, that 
you may not lie here at the foot of 
a rock with your children. I shall 
build your house well, and thatch 
it." The leopard said, "Very 
well then ; I agree if you will stay 
with the children, and take care 
of them when I have gone out. 
Now then I agree." 



Uthlakanyana gives the leopard a lesson in suckling. 



Wa ti TJAlakanyana lapo ke, 
" Ngi za 'ku ku nikela abantwana, 
u ba ncelise ngabanye." Wa i 
nikela ke umntwana. Ya ti, " Leti 
nomunye umntwana wami. Musa 
ukuti ' K' anyise yedwa,' A b' a- 
nyise bobabili, omunye a nga kali." 



Uthlakanyana then said, " I 
will give you the children, that 
you may suckle them one by one." 
So he gave her one child. She 
said, " Bring my other child also. 
Don't say, let one suck by itself. 
Let them both suck together, lest 
the other cry." Uthlakanyana 
/' Wa bamba impande. )Va ngi JafoZa.— Exaauples of tlie aorist used inter- 
jeetionaUy. We cannot express them in an English translation. But stfmewhat 
ot the meaning may be gained by comparing them with such expressions as 
baugnt ! when a pohceman puts his hand suddenly on a prisoner Or as 
when a sportsman has made a successful shot, and says, "Dead i " "Hit i " 
"Killed!" ^<:i.iv . mt . 



UHLAKANYANA. 



25 



Wa ti UAlakanyana, " 'Kqaho ! 
Ake w anyise lowo kukg'ala, and' 
uba ngi ku nike omunye, lowo e 
se e buyele kumi." Ya ti, " Kg'a- 
bo. A ng" enzi njalo mina uku ba 
ncelisa kwami. Musa uku ngi 
fundisa loko uku ba ncelisa abanta 
bami. Ba lete kanye nje bobabili." 
Wa ti TJAlakanyana, "Woza, u 
lete \awo e ngi ku nike kukgala." 
Ya za ya m nika o'wokukg'ala ; wa 
i nikela ke omunye. Ya ti, " Pu- 
ma manje lapo, u ze lapa, u ze 
'ku/tlinza impunzi yami, u peke 
inyama njengokutsho kwako, ngo- 
kuba u te, u za 'upeka." Wa suka 
ke, wa Alinza, wa peka. Ya d/jla 
ke ingwe nabantwana bayo. Kwa 
lalwa : kwa vukwa kusasa. 



said, "Not at all! Just suckle 
that one first, and I will give 
you the other when that one has 
come back to me." She said, " By 
no means. I do not do in that 
way, for my part, when I nurse 
them. Don't teach me the suck- 
ling of my children. Just bring 
them both together." Uthla- 
kanyana said, " Come, hand over 
that one which I gave you first." 
At length she gave him back the 
first ; and then he gave her the 
other. She said, " Now come out 
from there, and come to me, and 
skin my buck, and cook its flesh, 
according to your word, for you 
said you would cook." So he weii.t, 
and skinned the buck, and boiled 
it. The leopard eat, and her little 
ones. They went to sleep. They 
woke in the mornings 



UMakamiyama eats the leopard and her cubs.. 



Ya ti, "Sala'ke, u londe. Na- 
mpo ke abantwana^'i' bami; u ba 
gcine ke." Wa y.aka indAlu, wa 
i kg'eda ; wa y enza umnyango, wa 
mncinane kakulu j w' emba umgodi 
omude, wa ya, wa puma kude, 
intunja yawo umgodi ; wa nyuma 
imikonto yake ya mine. Ya fika 
ingwe ; ya fika nempunzi ; ya ti, 
"Hlakanyana!" Wa ti, "Hi!" 



The leopard said, " Stay here, 
and keep things safe. I trust my 
children to you ; preserve them." 
Uthlakanyana built a house, and 
finished it : he made it with a very 
small doorway ; and he dug a long 
burrow, which had a distant outlet, 
and cut off the hafts of four assagais. 
The leopard arrived ; she brought 
a buck with her ;_ she said, 
" Uthlakanyana ! " He answered, 
" Ay, ay I " Uthlakanyana had 

"^ Nam/po he ahantwana, comp. Maine, nantso he inyamazana yami, p. 17. 
■ — The demonstrative adverbs in o always point to something with which the 
person addressed has some concern. Jyampo abaniwana, "there are the 
children," is an answer to a CLuestion, and implies that they are near the 
enquirer, .though he does not see them. Nampo ke abantwama, " there, then, are 
the children," implies that some understanding has been previously entered into 
with the person addressed, and that they are now entrusted to his care, that he 
may act towards them in accordance with the previous understanding. Thus a 
man pointing out to another a horse running away, if near at hand, he saye, 
Nanti U bale/ca, " there it is running away." If it is at a considerable distance, 
he says, Namtiya li baleka. But if the owner asks, Li pi ihashi lami naf 
" where is my horse ? " the answer would be, Nanto li baleka. And if he had 
been warned beforehand that it would run away, Nanto ke li baleka. 



26 



IZINGANEKWANE. 



wa sabela. Umntwana wa be e 
se m d/ilile omunye ; wa e se 
munye umntwana. Ya ti, " Leti 
ke abantwana bami." Wa i nika 
ke ingwe; ya m anyisa. Ya ti, 
" Leti omunye." Wa ti, " Leti 
lowo ke." Ya ti, " Ai ; leti boba- 
bili." W al' Uklakanyana, wa ti, 
" Wo k' u lete lowo kukg'ala, and' 
uba ngi ku nike lo." Ya m nikela 
ingwe. Wa buya wa pindelisela 
lowo ; ngokuba umntwana u se 
emunye. Ya ti, " Puma ke, u ze 
'uAlinza inyamazaua." Wa puma 
ke, wa i AUnza, wa i peka. Ya 
d/tla ke ingwe nomntwana. Wa 
ngena. Ya ti yona, " Nami ngi 
za 'ungena manje." Wa ti tJAlar 
kanyana, "Ngena kemanje." Ya 
ngena. Kwa kjina ukungena ; 
ngokuba TJAlakanyana umnyango 
u w enzile ngobuAlakani bake, 
ngokukumbula ukuba umntwana 
'eza» 'ku mu dAla, ingwe i tukutele 
kakulu ; wa ti, " U kona i ya 'ku- 
ininyana, i nga ngeni kaAle; u 
kona i ya 'kuti i sa minyene, ngi 
be ngi hamba ngapantsi emgodini 
omude ; u kona i ya 'kuti i fika, 
ngi be se ngi kude nendAlu." 
Wa ngena ke emgodini o nga- 
pakati kwendAlu leyo : ya se i 
ngena ingwe. Ya ngena ke, ya 
funyana umntwana emunye. Ya 
ti, " Wo ! kanti TJ/ilakanyana 
lo, — ^kanti u nje ! Umntanami 
u pi ? U mu dAlile." Ya ngena 
emgodini ke, lapa e ngene kona, 
i ti, i , ya 'kupuma ngalapaya ; 
wa e se pume kukgala, e se 
buya e ngena futi, w' embela 
imikonto emnyango. Ya b' i fika 
kona ngasemnyango, ya Alatshwa 
imikonto yomine ; ya fa. Wa 



now eaten one of the cubs ; there 
was but one left. She said, " Just 
bring me my children." So he 
gave it her, and she suckled 
it. She said, "Bring me the 
other." He replied, " Hand back 
that one." She said, " No ; bring 
them both." Uthlakanyana re- 
fused, and said, " Just hand back 
that one first, and then I will give 
you this." The leopard gave it 
him. He gave it back to her again. 
For now there was but one 
child. She said, " Come out now, 
and skin the buck." So he went 
out, and skinned it, and cooked it. 
The leopaid eat and her Uttle one. 
Uthlakanyana went into the house. 
The leopard said, " I too shall go 
in now." Uthlakanyana said, 
" Come in then." She went in. 
It was hard to go in ; for Uthla- 
kanyana had cunningly contrived 
the dooi-way, remem.bering that he 
intended to eat the cub, and the 
leopard would be very angry j he 
said, " She will be thus com- 
pressed, and not easily enter ; 
thus, whilst she is squeezing in, 
I shall go down into the long 
hole ; and thus, when she gets 
in, I shall be far from the house." 
So he went into the hole which was 
in the house. And the leopard 
entered. When she entered, she 
found only one child. She said, 
" Dear me ! so then this Uthla- 
kanyana, — so then he is a fellow 
of this kind ! Where is my child T 
He has eaten it." She went into 
the hole, into which he had gone, 
intending to get out the other 
end; Uthlakanyana had got out 
first, and returned to the house, 
and fixed his assagais in the earth 
at the doorway. When she came 
to the doorway, she was pierced 
by the four assagais, and died. 
Uthlakanyana came to her when 



UHLAKANYAlfA. 



27 



£ka i s' i file ; va jabula ; wa tata 
umntwana, wa m bulala wengwe. 
Wa Alala ke, wa d/ila ingwe nom- 
ntwana wayo, wa kg'eda ; wa twala 
umlenze, wa hamba, w' emuka, 
ngokuba e be ng' umuntu o nga 
Alali ndawo nye. 



she was dead ; he was happy ; he 
took and killed the leopard's child. 
So he staid and eat up the leopard 
and her child ; he took, however, 
one leg, and went on his travels, 
for h^ was a man that did not stay 
in one place. 



[In another version of the Tale, this story is told of a doe, which 
had " thirteen children." Uthlakanyana engages himself as nurse, and 
eats the kids one after another in thirteen days by a similar stratagem. 
The story continues thus : — 



Wa e se baleka UAlakanyana. 
Ya m kaiotsha impunzi. UAla- 
kanyana wa fumanisa ugcwele um- 
fula. Wa fika wa penduka imbo- 
kondo. Impunzi ya i tata imbo- 
kondo, ya i ponsa ngapetsheya 
kwomfula, ya ti, " Wo ! uma ku 
be u yena lo, nga se ngi m bulala 
manje." Wa fika UAlakanyana, 
wa ti, " Wa ngi ponsa mina, Ala- 
kanyana, Bogcololo, mina, maAla- 
b'-indod'-i-s'-emi. " 



Then Uthlakanyana flgd. The 
doe pursued. Uthlakanyana came 
to a full river. On his arrival he 
turned into an upper millstone. ^^ 
The doe took it up, and threw it . 
across the river,^^ saying, " Oh ! if 
this were he, I would now kill 
him." When Uthlakanyana reach- 
ed the other side, he said, " You 
threw me, Uthlakanyana, Bogco- 
lolo, me, 'Mathlab'-indod'-i-s'-emi."] 



TJtMakamiyana falls in with a cammhal, whom he gets into trouhle, and 

to die. 



On his journey he fell in with 
a cannibal. The cannibal said, 
" Good morning, Uthlakanyana." 
Uthlakanyana replied, " Good 
morning to you, my uncle.'' The 
cannibal said, " Good morning 
to you, child of my sister." 
Uthlakanyana replied, " Good 
morning to you, my uncle." He 
said, " Come here, and I will 
tell you a business I and Mrs. 
Leopard have had together behind 
here ; come here, and I will tell 
you a business I and Mrs. Leopard 
have had together." The cannibal 
said, " Certainly.'.' Uthlakanyana 
said, "Just eatj here is some 

'^ The native women use two stones in grinding — ^the upper a hard pebble ; 
the lower a large flat stone, which is soft, and somewhat hollowed. The upper 
is made to perform about a half revolution backwards and forwards in the 
hollow of the lower ; and the meal is collected in front on a mat. 

"9 This is related of litaolane in the Basuto Legend of Kammapa. 
Basutos, p. 349. J 



E sa hamba, wa Alangana ne- 
zimu. La ti izimu, la ti, " Nga 
ku bona, Alakanyana." Wa ti 
UAlakanyana, "Ngi bona wena, 
malume wami." La ti izimu, 
" Nga ku bona, mfana kadade 
wetu." Wa ti, " Ngi bona wena, 
malume wami." Wa ti, "Woza 
lapa, ngi ku tshele indaba e be si 
z' enza nongwe ngemva lapa ; woza 
lapa ngi ze 'ku ku tshela indaba e 
be si z' enza nongwe." La ti, 
" Yebo ke." Wa ti, " Ake u dAle ; 
nantsi inyama." La bonga izimu, 



28 



IZINGANBKWANE. 



meat." The cannibal thanked him, 
and said, " Child of my sister, you 
have helped me ; I was very, very 
hungry." The cannibal eat, and 
Uthlakanyana eat -with him. Two 
cows made their appearance: — one 
white, the other black. They 
were seen by the cannibal ; he 
said, " There are my cows." Uthla- 
kanyana said, " The black one is 
mine." The cannibal said, " The 
white one is mine, which is white*" 
also inside." They went on to 
them, and turned them back. 
Uthlakanyana said, " Uncle, let a 
house be built." The cannibal 
said, " You say well ; then we 
shall live comfortably, and eat our 
cattle." The house was hastily 
built, and the grass gathered. 
Uthlakanyana said, " Let your 
cow be killed first, my uncle, 
which is white outside and in, that 
we may just see if it is, as you 
said, white also inside." The can- 
nibal assented. So the cow was 
kiUed, and skinned ; they found it 
lean. Uthlakanyana said, " I don't 
eat, for my part, a thing Kke this. 
Let-mine be caught." The cannibal 
assented. It was killed, and found 
to be very fat. The cannibal 
said, " Child of my sister, you 
are wise indeed, for you saw 
at a glance that this cow of 
yours was fat." Uthlakanyana 
said, " Let the house be thatched 
now j then we can eat our meat. 
You see the sky, that we shall get 
wet." The cannibal said, " You 
are right, chUd of my sister ; you 
are a man indeed, in saying let us 
thatch the house, for we shall get. 

»» Wtite, i.e., fat. 

»i tT" hie. —This verb is often used with no very definite meaning, at least, 
such aa we can translate. And often it can be omitted without affecting the 
sense even to the apprehension of a native. It is here translated " at a glance " 
or forthwith, or at first. It implies that what the other saw and said, without 
any one else at the time seeing, has turned out to be con-ect. TJ vele wa i bona 
IS also used, " You saw it at the first." 



la ti, " Mfana kadade, u ngi sizUe ; 
ngi be se ngi lambile kakulu ka- 
kulu." La dAla ke izimu, naye e 
dAla. Kwa vela izinkomo 'zimbih 
— enye imMope, enye imnyama. 
Za bonwa lizimu ; la ti, " Nanziya 
inkomo zami." Wa ti UAlakanya- 
na, " Yami emnyama." La ti izi- 
mu, "Yami emMope, emMope na 
ngapakati." Ba hamba ke, ba ya 
ku2o, ba z' ekg'ela. Wa ti UAla^ 
kanyana, " Malume, a kw akiwe 
indAlu." La ti izimu, " U kg'ini- 
sile ; kofla si za 'u/ilala ka/tle, si 
d/tle inkomo zetu." Ya pangiswa 
ke ind/ihi, y' akiwa ; kw' epiwa 
utshani. Wa ti UAlakanyana, 
" Ake ku Alinzwe eyako, malimie 
wami, em/tlope kukg'ala, na nga- 
pakati ; si ke si bone ukuba i 
njalo ke na, njengokuba u tshilo ; 
wa ti, imAlope na pakatL" La 
vuma izimu; la ti, "Yebo.'' Ya 
bulawa ke inkomo ; ya Alinzwa 
ke ; ba i fumana y ondile. Wa ti 
UAlakanyana, " A ngi i dAli mina 
e nje. Ake ku banjwe eyami." 
La vuma izimu. Ya bulawa ; ya 
funyanwa i nonile kakulu. La ti 
izimu, " Mfana kadade, u Alakani- 
pile impela ; ngokuba u Me^^ wa i 
bona wena, ukuba i nonile eyako 
le." Wa ti U/ilakanyana, " A ku 
fulelwe indAlu ke manje ; and' uba 
si dAle ukudAla kwetu. Izulu u 
ya li bona, ukuba si za 'uneta." 
La ti izimu, " U kginisile, mfana 
kadade ; u indoda impela, lok' u ti 
a si fulele ind/tlu, ngokuba si za 



UHLAKANTANA. 



29 



'uneta." Wa ti UAlakanyana, 
" Ak' w enze ke vena ; mina ngi 
za 'kungena ngapakati, ngi ku Alo- 
mele endAlini." L' enyuka izimu. 
Inwele zalo za zinde kakulu ka- 
kulu. Wa ngena ngapakati; wa 
li Momela ke. Inwele wa z' akela 
kona, e tekeleza, e kgiiiisa inwele 
zezimu kakuln; wa u loku e zi 
tekelezela njalo, e z' akela njalo, e 
zi kcapuna kakulu, e kginisa uku- 
ba ku ze ku kgine kona endAlini. 
Wa bona ukuba ziningi inwele lezi, 
a li se nakwe/ila pezulu, intca 
ngi puma ngapakati kwendAlu. 
UMakanyana, ukupuma kwake, 
wa y' eziko, lapa ku pekiwe kona 
ibele lenkomo. W opula; wa 
beka esitebeni ; wa tata umkonto ; 
wa sika ; wa funda. La ti izimu, 
" W enza ni, mnta kadade ? Ake 
u ze, si kg-ede indAlu ; and' uba si 
kw enze loko ; si za 'ku kw enza 
nawe." Wa ti UAlakanyana, 
" YeAla ke. A ngi se nako ukuza 
ngapakati kwend/ilu. Ku pelile 
ukufulela." La ti izimu, " Yebo 
ke." La ti, li y" esuka, kwa kgina 
ukusuka. La kala, la ti, " Mfana 
kadade, w enze njani na ukufulela 
kwako?" Wa ti UAlakanyana, 
" Bonisa wena. Mina ngi fulele 
kaAle ; ngokuba umsindo a u zi 
'kubarko kwimi ; se ngi za 'kudAla 
kaAle ; ngi nga sa bangi namuntu. 



wet." Uthlakanyana said, " Do 
you do it then ; I will go inside, 
and pusb the thatching-needle for 
you, in the house." The can- 
nibal went up. His hair was 
very, very long. Uthlakanyana 
went inside, and pushed the 
needle for him. He thatched in 
the hair of the cannibal, tying 
it very tightly ; he knotted it into 
the thatch constantly, taking it by 
separate locks and fastening it 
firmly, that it might be tightly 
fastened to the house. ^^ He saw 
that the hair (thus fastened in) 
was enough, and that the cannibal 
could not get down, if he should 
go outside. When he was out- 
side Uthlakanyana went to the 
fire, where the udder of the cow 
was boiled. He took it out, and 
placed it on an eating-mat; he 
took an assagai, and cut, and filled 
his mouth. The cannibal said, 
" What are you about, child of my 
sister? Let us just finish the 
house ; afterwards we can do that ; 
we will do it together." Uthla- 
kanyana replied, " Come down 
then. I cannot go into the house 
any more. The thatching is 
finished." The cannibal assented. 
When he thought he was going to 
quit the house, he was unable to 
quit it. He cried out, saying, 
" Child of my sister, how have 
you managed your thatching?" 
Uthlakanyana said, " See to it 
yourself. I have thatched well, 
for I shall not have any dis- 
pute. Now I am about to eat 
in peace ; I no longer dispute 

'^ In the Basuto Legend of the Little Hare, the hjire has entered into an 
alliance with the lion, but having been ill-treated by the latter, determineB to be 
avenged. "My father," said he to the lion, " we are e^osed to the rain and 
hail ; let us build a hut." The lion, too lazy to work, left it to the hare to do, 
and the " wily runner " took the Uon's tail, and interwove it so cleverly into the 
stakes and reeds of the hut that it remained there confined for ever, and the 
hare had the pleasure of seeing his rival die of hunger and thirst. (Casalis' 
Basutos, p. 354:.) 



30 



IZINGANEKWANE. 



ngokuba se ngi ngedwa enkomeni 
yami." Wa ti, " 17 b' uza 'uti ni, 
loku eyako i zakcile, a i nonile nje. 
YeAla ngamandMa ako o kwele 
ngawo. A ngi nako ukuza 'ku- 
sombulula." Wa sika enyameni 
emAlope. Wati, " Minake." La 
ti, " Wo lete^^ ke. Kwela ke, u 
lete lapa, mfana kadade. Ngi 
size ; u ngi tukulule, ngi ze lapo 
kuwe. A ngi yi 'ku w enza um- 
sindo. Ngi za 'kupiwa nguwe; 
ngokuba inkomo eyami ngi i bonile 
ukuba y ondile ; inkomo e nonile 
eyako. TJbani na o wa ka wa 
nomsindo entweni yomuntu, ku 
nge yake ? " La fika izulu nama^ 
tshe, nemibane. Wa tuta UAla- 
kanyana, wa tutela endAlini konke 
oku inyama, wa Alala endAlini. 
Wa basa. La fika izulu namatsbe 
nemvula. La kala izimu pezu 
twendAlu ; la tshaywa ngamatshe ; 
la fela kona pezulu. La sa izizlu. 
Wa puma UAlakanyana, wa ti, 
" Malmne, yeMa ke, u ze lapa. 
Li se li sile izulu. A li sa ni; 
nesikgoto a si se ko, nokubaneka a 
ku se ko. U tulele ni na ? " 



Wa i dhla. ke inkomo yedwa, 
wa ze wa i kj'eda. Wa bamba ke. 



with anybody, for I am now alone 
with my cow." He continued, 
" What would you have said, since 
yours is thin, and has no fat at 
aU? Come down by your own 
strength with which you went up. 
I cannot come and undo you." 
And he cut into the fat meat, and 
said, " Take this." The cannibal 
said, " Bring it at once then. 
Mount, and bring it to me, child of 
my sister. Help me ; undo me, 
that I may come to you. I am not 
going to make a noise. You shall 
give me ; for I have seen that my 
cow is lean ; the fat one is yours. 
Whoever made a dispute about 
the property of another man, to 
which he had no right 1 " The 
sky came with hailstones and 
lightning. Uthlakanyana took all 
the meat iuto the house ; he staid 
in the house, and lit a fire. It 
hailed and rained. The cannibal 
cried on the top of the house ; he 
was struck with the hailstones, 
and died there on the house. It 
cleared. Uthlakanyana went out, 
and said, " Uncle, just come 
down, and come to me. It has 
become clear. It no longer ndns, 
and there is no more hail, neither 
is there any more lightning. Why . 
are you silent ? " 

So Uthlakanyana eat his cow 
alone, vntH he had finished it. He 
then went on his way. 



Tlihlakanyana meets a cannibal, who loiil not trust him. 



Wa Alangana nelinye izimu, li 
pete isigubu esikulu. Wa ti, 
" Malume." La ti, " Ngi uma- 
lume wako ngani nut" Wa ti, 
" Ku ng' azi na 1 " La ti, " A ngi 
kw azi mina." Wa ti, " Kg'abo ! 



He met another cannibal, cany- 
ing a large musical calabash. He 
said, "Uncle!" The cannibal 
said, "How am I your uncle!" 
He said, "Don't you know?" 
The cannibal replied, "I don't 
know.formypart." Uthlakanyana 

S3 Wo lete ia a paulo-post future imperative. It implies tliat a thing is 
required to \>e done at once. Wo kta is indefinite, applying to any future time. 



UHLAKANYANA. 



31 



U umalume impela." La ti izimu, 
"A ngi bu tandi lobo 'bukgili. 
Ngi ya kw azi wena, ukuba u 
TJ/tlakanyana. A ngi koAHwa 
mina. Ngi indoda. Tula nje. 
A ngi yi 'kuza nga Tuma** nkuba 
u ng" owod'ade wetu." Wa ti, 
" Kga 1 Ngi boleke isigubu lesi." 
L' ala izimu, la ti, " Kg'a ! A ngi 
nakuAlangana nawe impela." Wa 
li dela. 



said, " You don't mean it ! You 
are my uncle indeed." The 
cannibal said, " I do not like that 
cunning of yours. I know you ; 
you are XJthlakanyana. I am not 
deceived, for my part. I am 
a man. Just hold your tongue. 
I shall never admit that you are 
my sister's child." He said, "No 1 
Lend me this calabash.''' The can- 
nibal refused, sajdng, " No ! I 
can have no communication ■with 
you whatever ! " Uthlakanyana 
left him. 



Uthlakanycma mahes the cannibal who would not trust him the means 
o/ JHghtening waother cannibal. 



He went on his way, and found 
another cannibal in a house. He 
went in. The cannibal said, 
"Whence come you?" He re- 
plied, "I came from yonder. I 
was with Mr. Cannibal, my uncle ; 
and you, too, ai-e my uncle." 
However, the cannibal he had met, 
who refused to lend him the 
calabash, was following. The 
one he found in the house said, 
" Let us bray my skin, child 
of my sister." So they brayed 
the skin. The calabash soimded 
'.' Boo " very loudly. XJthlaka- 
nyana ran out, and said, " Do you 
hear this?" The cannibal said^ 
" Where ? " He said, " Here out- 
side." The cannibal went out, and 
listened ; he heard the calabash 
sounding very loudly. He went 
in again, and said, " Bray the skin, 
and I will bray it too." He 
worked hard at it ; there arose a 
great noise from br.iyiug the skin. 
The calabash resounded exceed- 
ingly ; and now the sound came 

' 3^ A ngi yi 'kuza nga vuma. — Tlie aorist after the future in the negative, is 
the strongest mode Hi expressing a negation. It may be rendered, as hare, by 
"never," " I will neuer allow ; " lit., " I will never come I allowed. " 



Wa hamba ; wa fumana elinye 
izimu ; wa fumana li send/dini. 
Wa ngena. La ti, " U vela pi 
na? " Wa ti, "Ngi vela ngalapa. 
Be ngi nozimu, umalume wami ; 
nawe u umalume wami." Kanti 
li ya landela lona lelo a Alangene 
nalo, r ala negigubu. La ti leli a 
li funyene ,endAlini, la ti, " A si 
shuke ingubo yami, mfana kadade." 
Ba i shuka ke. S' ezwakala isi- 
gubu ; sa ti bu kakulu. Wa 
puma UAlakanyana, wa ti, " U ya 
i zwa na le 'ndaba 1 " La ti, " I 
pi ke?" Wa ti, "Nantsi pa- 
ndAle." La puma izimu, la lalela ; 
la si zwa isigubu si teta kakulu. 
La ngena, la ti, " 1" shuke, si i 
shuke." La kginisa ; kwa kona 
umsindo wokuteta kwesikumba. 
Sa fundekela kakulu. Kwa ti um- 
sindo wa fika u namapika ka- 



32 



IZINGAUEKWANE. 



loku. Wa ti UAlakanyana, " A- 
ngiti u te, a ku ko umsindo na 
pand/tle ? TJ s' u fika namapika 
iigani?" Sa tet' eduze manje. 
Ba puma bobabili ; ba baleka bo- 
babili. Wa vela umnikaziso isi- 
gubu. Kwa ti izimu, 1' ema kwenye 
intaba, U/tlakanyana V ema 
kwenye intaba, la buza, la ti, " U 
ng' Tibani na, wena o s' etusako ? " 
La ti eli pete isigubu, la ti, " Ngi 
Umuyobolozeli. Nembuya ngi ya 
i yobolozela ; umuntu ngi m gwi- 
nya nje. A ngi m dAlafuni ; ngi m 
gwinya nje." La baleka ke ukuba 
li zwe loko ukuti, ummitu ka d/ila- 
funywa. 



with loTid blowings. Uthlakanyana 
said, " Did you not say tbere was 
no noise outside 1 Why is it now 
approaching with loud blowings ? " 
It sounded at hand now. Both 
went out ; both fled. The owner 
of the calabash appeared. The 
cannibal was now standing on one 
hiU, ajid Uthlakanyana on another; 
the cannibal asked, " Who are you 
who are thus alarming us 1 " The 
cannibal who was carrying the 
calabash said, " I am Mr. Guzzler. 
I guzzle down wild spinach ; and 
as for a man, I just bolt'^ him ; I 
do not chew himj I just bolt 
him." The cannibal ran away 
when he heard that a man was not 
chewed. 



Uthlakanyana comes back, and gains the cannibal's confidence. 



Wa buya ke UAlakanyana, 
w' eza kuleli lesigubu. Li se li 
ngenisile endAlini. Wa fika UAla- 
kanyana, wa ti, " Malume, mina 
na lapa ngi be ngi Aleli ngi umu- 
ntwana nje : na kuwe ngi sa za 
'kuba umntwana wako, ngokuba 
na lapa ngi be ngi umntwana 
nje. Ngi tanda ukuAlala kuwe ; 
ngokuba u umalume wami nawe." 
La ti, " Kulungile ; ngokuba we- 
na umncinane kumi : Alala ke." 
Ba Alala ke nezimu lesigubu. La 
ti, " Sala ke lapa, u bheke umuzi 
wami, umfokazi e ngi m kaotshile 
a nga ze 'kutshisa umuzi wami." 
Wa ti UAlakanyana, " Yebo ke ; 
hamba ke, ii ye u zingele." La 
hamba ke. Wa Alala ke. 



Uthlakanyana returned to him 
of the calabash. He had already 
taken possession of the house. 
Uthlakanyana came, and said, 
" Uncle, I was living here as a 
child, as I have in all other places 
where I have been ; and wili you 
too I will stay, and be your child ; 
for I lived here as a mere child, as 
well as in all other places. I wish 
to live with you, for you too are 
my uncle." The cannibal said, 
" Very well, for you are smaller 
than I. Stay." So he and the 
cannibal of the calabash lived 
together. The carmibal said, " Just 
stay here, and watch my kraal, 
that the vagabond I have driven 
away may not come and burn my 
kraal." Uthlakanyana said, " Cer- 
tainly. Do you go and hunt." 
So the cannibal departed] and 
Uthlakanyana remained. 



5' Gargantua swallowed alive five pilgrims witli a salad ! 
cJt. xxxviii._^ 



(Rabelais. Book 



UI-ILAKANYANA. 



33 



TJthlahanyana brings a little army against the cannibal, which 2»'oves 
too much for him. 



Wa tata^.iika, w' emuka U/tlar 
kanyana. Wa Alangana nenyoka ; 
wa i bamba, wa i faka eikeni. 
Wa Alangana nomnyovu ; wa u faka 
eikeni. Wa /jlangana nofezela; 
wa m baroba, wa m faka eikeni : 
zonke ezilumako, ezinobuAlungu 
kakulu, wa zi bamba, wa zi faka 
eikeni. La gcwala iika. Wa 
bopa, wa twala, wa buya, wa 
ngena endAlini. La fika izimu. 
Wa ti, " Malume, namAla nje kii 
fanele ukuba umnyango u noitshi- 
swe, u be muncinane : mubi um- 
nyango omkulu." La ti izimu, 
" Kga. A ngi u funi umnyango 
omncinane." Wa ti, " Yebo ke ; 
ngi ya vuma. Ngi sa za 'kuhamba, 
ngi ye ekakomame f^ ngi ye 'ku- 
fana umzawami, ngi ze naye lapa ; 
a z' a Alale lapa." Iika wa hamba 
nalo ; wa li tukusa. Kwa Aiwa 
ke, wa fika endAlini kona lapa 
izimu la li kona, wa fika nezin- 
tungo zokuncipisa umnyango wen- 
dA.lu. Wa vula, wa ngena ; wa 
pinda wa puma. Wa w aka ke 
umnyango, wa mncane, a kwa 
lingana nomntwana, ukuba a nga 
puma kona. Kwa sa, e se e Aleli 
emnyango TJAlakanyana, wa ti, 
" Malume, malume ! " La ti, 
"IJbani?" Wa ti, " U mi, ma- 
lume." La ti, " U we, mfana 
kadade?" Wa ti, "Yebo. Ngi 
vulele ; ngi zoku ku tshela indaba ; 
ngi buye en^Ieleni ; a ngi finye- 
lelanga ; indaba embi e ngi i zwile." 
La vuka izimu, la ti li ya vula ke, 
kwa kgina. La ti, "Mfana ka^ 



'^ Ekakomame: 
I bom. 



Utblafeanyana took a bagj and 
departed. He fell in with a snake ; 
he caught it, and put it in his bag. 
He fell in with a wasp ; he put it 
in his 'bag. He fell in with a 
scorpion ; he caught it, and put it 
in his bag : all biting, and deadly 
poisonous, animals he caught and 
put in his bag. The bag was full. 
He- tied it up, and carried it back 
again to the house. The cannibal 
came. TJthlakanyana said, " Un- 
cle, it is proper that the doorway 
should tMs very day be contracted, 
that , it may be small ; a large 
doorway is bad." The cannibal 
said, " No. I do not like a nar- 
row doorway." He said, " Very 
well j I agree. I am now going 
to my mother's kraal, to fetch my 
cousin, and return here with her, 
that she may live here." He took 
the bag with him, and hid it. When 
it was dark, TJthlakanyana came to 
the house where the cannibal was, 
with some rods for the purpose of 
contracting the doorway. He 
opened the door, and went in ; and 
again went out. He built up the 
doorway, making it small : it was 
not large enough for a child to go 
out. In the morning Uthlakanya- 
na, still stopping at the doorway, 
said, "Uncle! Uncle!" The 
cannibal said, " Who are you ? " 
He said, " It is I, uncle." . He 
said, "You, child of my sister?" 
He replied, " Yes ; open the door 
for me ; I come to tell you news ; 
I come back from the road ; I did 
not reach my mother : it is bad 
news which I have heard." The 
cannibal arose. When he tried to 
open the door, it was firm. * He 
said, " Child of my sister, it is 

= ekaya kubo kamame, that is, the place where his mother 



34 



IZINGANEKWANE. 



dade, ku kginile ukuvula." lika 
li ugapakati ; u li iigenisile U/tla^ 
kaiiyana ebusuku, ukuncipisa kwa- 
ke umnyango lowo. Wa ti, 
" Tukulula iika lelo, u li lete, u li 
veze lapa. Nami ngi mangele 
ngokuncipa kwomiiyango, Tuku- 
lula, u li tintite; u li veze kiile 
iritubana; umnyango ngi za 'ku 
w andisa." La tukulula kaloku. 
Kwa puma inyokaj ya lum' isar 
nd/tla: kwa puma inyosi ; ya su- 
zela esweni : kwa puma umnyovu ; 
wa suzela esiMatini. La ti izimu, 
" Mfana kadade, loku o kw enzile 
iiamAla nje, a ngi bonanga ngi ze 
ngi ku bone, lo nga zalwa umfazi 
nendoda. Ngi size ; ngi ya dhhwa, 
lapa eijd/tlini yami ; a ngi sa boni." 
(Ufezela wa li suzela izimu.) Wa 
ti UAlakanyana, " Nami a ng' azi 
uba lezo 'zilwane zi ngene njani 
eikeni lami lapo." La ti izimu, 
" Vula ke, ngi pume." Za puma 
zonke izilwane, za li d/ila ; la fa 
ngobuAlungu bezinyoka, nezinyosi, 
naofezela, neminyovu. La kala, 
la kala ke, la ze la fa. La fa ke 
izimu. 



hard to open." The bag was in- 
side ; Uthlakanyana had put it in 
in the night, when he contracted 
the doorway. He said, "Just 
undo that bag, and bring it, and 
put it here. I too wondered at 
the contraction of the doorway. 
Untie the bag, and shake it, and 
bring it to this little hole : as for 
the doorway, I will enlarge it." 
The cannibal now undid the bag 
The snake came out, and bit his 
hand. The bee came out, and 
stung him in the eye ; the wasp 
came out, and stung him on the 
cheek. The cannibal said,," Child 
of my sister, this tiling which you 
have done to-day, I never saw the 
like, since I was born of a woman 
and man ! Help me ; I am being 
eaten up here in my house. I can 
no longer see." (The scorpion too 
stung the cannibal.) Uthlakanya- 
na said, " I too am ignorant how 
those animals got into my bag." 
The cannibal said, " Open, that I 
may get out." AU the animals 
came out of the bag, and eat the 
cannibal, and he died of the poison 
of snakes, and of bees, and scor- 
pions, and wasps. He cried and 
cried until he died. So the can- 
nibal died. 



Uthlakanyana mocks the dead cannibal, and instals himself as owner 

of the house. 



Wa vula ke U/ilakanyana, wa 
vula ke, e ti, " Malume, u se u 
tukutele na ? Kwa b' u se zwakala 
manje na, lo be ngi ti u ya kala 
na? Malume wami, kuluma. U 
tulele ni na ? A u tshaye isigubu 
sako, ngi lalele, ngi zwe." Wa za 
wa ngena. Wa fika se li file. Wa 
li kipa endAlini. Wa ngenisa; 
wa iSa ; wa Alala manje. 



Uthlakanyana opened the door, 
and said, " Ai-e you still angry, my 
uncle ? Do you no longer cry out 
so as to be heard ; for I thought 
you were screaming ? My -uncle, 
speak. Why are you silent i Just 
play your calabash, that I may 
listen and hear. At length he 
entered ; when he came, the can- 
nibal was dead. He took him out 
of the house, and took possession 
of it. He slept, and was happy 
now. 



UHLAKANYANA. 



35 



The original ottmer of the house comes back, cmd submits to 
Uthla&ami/<ma. 



La fika izimu, lunninika^indAlu, 
La ti, " Mfana kadade, ngi ku 
bonjle ; ngi be ngi kona lapa, ngi 
bona, ukiivala kwako lapa em- 
nyango, ukuba u iudoda, loko u 
valela umuntu owa ngi kajotsha 
emzini vami." Wa ti UAlaka- 
nyana, "Nawe manje ngi se ngi 
mkulu kunawe, ngokuba V aAlu- 
liwe umngane wako, mina ng' a- 
Alule yena. Ngi se ngi ya ku tola 
nawe namAla." La ti izimu, " Ku- 
lungile, ngokuba ku bonakele uku- 
ba ng' a/jluliwe mina." Ba Alala 
ke, ba Alala ke. 



The cannibal, the owner of the 
house, came, and said, " Child of 
my sister, I have seen you. I was 
here at hand, and saw, when you 
closed up the doorway, that you 
are a man, since you shut in a 
man who drove me away from my 
kraal." TJthlakanyana said, "And 
you — ^now I am greater than you ; 
for you were surpassed by your 
friend, and I have surpassed him. 
I am now finding^^ you too to- 
day.^' The cannibal said, " It is 
right ; for it is evident that I am 
surpassed." So they remained for 
some time. 



Uthlakanyana cwrmot forget the iguana, from whom he gets bach his 

whistle. 



Wa ti UAlakanyana, " Ngi y" e- 
muka nami. Imbande yami, ku 
se loko ng" amukwa ukccamu." 
Wa hamba ke, wa vela, w" enyusa 
umfula. Ukxamu wa b' e alukile, 
e yokudMa ubulongwe a bu dAla/- 
ko ; nembande a i pete. Wa fika 
TJAlakanyana, wa kwela pezulu 
emtini a tamelako kuwo ; wa 
memeza, wa ti, " Kaamu ; " wa ti, 
" Kasimu." Wa ti ukscamu, " Ngi 
bizwa ubani na 1 Loku mina ngi 
ze 'kuzifunela, lowo o ngi bizayo, 
k' eze lapa." Wa ti TJAlakanyana, 
" U kginisile ke. Se ngi za ke, 
lapa u d/tla kona." W eAla XJMa- 



Uthlakanyana said, " I too am 
going away. My flute ! It is now a 
long time since it was taken away 
from me by the iguana." So he set 
out; he came to the place, and 
went up the river. The iguana 
was out feeding, having gone to 
feed on the dung, which is its food, 
and carrying the flute with it. 
Uthlakanyana mounted on the 
tree, where the iguana sunned 
itself, and shouted, " Iguana ! 
iguana!" The iguana said, "Who 
calls me ? Since I have come here 
to find food for myself, let him 
who calls me come to me." 
Uthlakanyana said, " You are 
right. I am coming to the place 
where you are feeding." Uthla- 
kanyana descended, and came to 

'' To find, that is, to admit as a dependent into the family, and to provide 
for a person. The use of find in this sense is found in the old ballad of Adam 
BeU:— 

" There lay an old wife in that place, 

A little beside the fire, 
Whom William had found of charity 
More than seven year." 



36 



IZINGANEKWANE. 



kanyana ; wa fika, wa ti, "I pi 
imbande yami ? " Wa ti, "Nantsi." 
Wa ti, " Ku njani ke nam/jla nje ? 
Si pi ke isiziba 1 Si kude ! " Wa 
ti ukaiainu, " U.za 'u ng' enza ni 1 
lo nantsi nje imbande yako, noka^ 
nye ya shiwa u we nje ; nga ti ngi 
ku bizela yona, wa u se u hambile." 
Eodwa ke UAlakanyana wa m 
tshaya ; kwa tshay wa ukxaniu ; 
w' amukwa imbande. Wa m 
bulala, wa m shiya e se file. 



the iguana, and said, " Where is 
my flute 1 " He replied, " Here it 
is." ' TJthlakanyana said, " How, 
then, is it now ? Where, then, is 
the deep water 1 It is far away ! " 
The iguana said, " What are you 
going to do to me, since there is 
yoTir flute? And at the first it 
was left by you yourself; I called 
you to give it to you, but you had 
already gone." But Uthlakanyana 
beat him ; the iguana was beaten, 
and had the flute taken away. He 
killed the iguana, and left Tn'm 
dead. 



XJtMakwnyana returns to the cannibal, hut finds the house burnt, and 
determines to go hack to his mother. 



Wa hamba ke, wa buyela ezi- 
mwini. Wa fika, izimu li nga se 
ko, nendAlu i s' i tshile. Wa 
Alala nje obala, wa Alupeka nje. 
W esuka lapo, ngokuba ind/ilu a i 
se ko ; wa hamba nje. Wa za wa 
ti, "A se ngi ya kumame, loku 
naku se ngi Mupeka." 



Then Uthlakanyana set out, 
and returned to the cannibal. 
When he arrived, the cannibal 
was no longer there, and the house 
was burnt. So he lived in the 
open air, and was troubled. He 
left that place because there was 
no house, and became a wanderer. 
At length he said, " I will now go 
back to my mother ; for behold I 
am now in trouble." 



Uthlahanyana! s arrival at home. 



Wa buyela ke ekaya, wa fika 
kunina. Kwa ti ukuba unina a m 
bone, loku kwa se ku isikati 
'aAlukana naye, wa tokoza noku- 
tokoza unina e bona umntanake e 
buyile. Wa ti unina, " Sa ku 
bona, mntanami ; ngi ya tokoza 
ngokubuya kwako. KuAle impela 
ukuba umntwana, noma 'a/ilukene 
nonina isikati eside, a pinde a 
buyele kunina. Nga se ngi dabu- 
kile, ngi ti, u ya 'kufa, loku 
w' emuka u se muncinane ; ngi 
ti, umakazi u ya 'kudMa ni na ? " 
Wa ti yena, "0, se ngi buyile, 



So he returned home, and came 
to his mother. When his mother 
saw him, since it was now a long 
time that he had separated from 
her, she greatly rejoiced on seeing- 
her child returned. His mother 
said, " How are you, my child ? 
I am delighted at your return. It 
is right indeed that a child, though 
he has separated from his mother 
a long time, shotdd again return 
to her. I have been troubled, 
saying, you would die, since you 
departed from me whilst still 
young; saying, what would you 
possibly eat?" He replied, " O, 
now I am returned, my mother ; 



UHLAKANYANA. 



37 



mame; iigi kumbule-wena." Wa 
ku fi/jla TikuAlupeka, ngokuba wa 
ti, " Uma ngi ti kumame, ngi buye 
ngokuAlupeka, ku ya 'kuti m/tla 
ng' ona kuye, a ngi kaiotslie ; a ti, 
Muka lapa, u isoni esidala; na 
lapa w' emuka kona, w" emuswa i le 
'mikuba." Ngaloko ke wa ku fiAla 
loko ; wa kulisa ukuti, " Ngi 
buye ngokutanda wena, mame," 
'enzela ukuze unina a m tande 
njalonjalo ; ku nga ti ngamAla be 
pambene a m tuke. Ngokuba 
UAlakanyana amakcala 'ke u be 
wa fiAla ngokwazi ukuba um' e wa 
veza, a nga patwa kabi. 



for I remembered' you." He con- 
cealed his trouble; for he said, 
" If I say to my mother, I am 
come back because of trouble, it 
will come to pass, when I am 
guilty of any fault towards her, 
she will drive me away, and say. 
Depart hence; you are an old re]jro- 
bate : and from the place you left, 
you were sent away for habits of 
this kind." Therefore he concealed 
that, and made much of the say- 
ing, " I have returned for the love 
of thee, my mother ; " acting thus 
that his mother might love him 
constantly, and that it might not 
be, when he crossed her, that she 
should' curse him. For Uthla- 
kanyana concealed his feults ; 
knowing that if he recounted 
them, he might be treated badly. 

On the following day Uthlahanyana goes to a wedding, and brings 
home some wmdiomdiane. 



Kwa ti ngangomuso wa hamba, 
wa ya eketweni ; wa fika wa buka 
iketo : ya sina intombi. Ba kgeda 
ukusina, wa goduka. Wa fika 
entabeni, wa fumana umdiandiane ; 
wa u mba ; wa fika ekaya, wa u 
nika unina, wa ti, " Mame, ngi 
pekele umdiandiane wami. Ngi 
sa ya 'kusenga." "Wa u peka 
unina. Wa vutwa, wa ti unina, 
"Ake ngi zwe uma kunjani." 
Wa dAla, w' ezwa kumnandi j wa 
u kgeda. 



On the morrow he went to a 
marriage-dance : on his arrival he 
looked at the dance : the damsel 
danced. When they left ofi" danc- 
ing, he went home. He came to 
a hill, and found some umdiandia- 
ne f^ he dug it up. On his arrival 
at home, he gave it to his mother, 
and said, " Mother, cook for me 
my umdiandiane. 1 am now 
going to milk." His mother 
cooked it ; when it was done, his 
mother said, "Just let me taste 
what it is like." She eat, and 
found it nice, and eat the whole. 



His mother, Jiaving eaten the umdiandiane, redeems her fault hy a 

mUh-pcdl. 

Wa fika Ukcaijana, wa ti, 
" Mame, ngi pe umdiandiane wa- 
mi." Wa ti unina, " Ngi u dAlile, 
mntanami" Wa ti, "Ngi pe 

•8 Also called Intondo, an edible tuber, of wliich the native children arfe 
fond. Grown up people rarely eat it, except during a famine. But a hunting 
party, when exhausted and hungry, is glad to find this plant, which is dug up, 
and eaten raw. It is preferred, however, when boiled. 



Ukcaijana came, and 
" Mother, give me my umdiandia- 
ne." His mother said, "I have 
eaten it, my child." He said, 



38 



IZINGANEKWANE. 



umdiaiwliane wami ; ngokuba ngi 
XI mbe e&igg'umagjximaneni ; be ngi 
y' emjadwini." tinina wa m nika 
ximkqengqe. Wa u tabata, wa 
hamba nawo. 



" Give me my ■umdiandiane ] for I 
dug it up on a very little knoll ; I 
having been to a wedding." His 
mother gave him a milk-pail. He 
took it, and went away with it. 



Uthlahanyarut, lends his milk-pail, for which when broken he gets an 

assagai. 



Wa fumana abafana b' alusile 
izimvu, be sengela ezindengezini. 
Wa ti, " Mina ni, nanku umkg'e- 
ngge wami ; sengela ni kuwona ; 
ni ze ni ngi puzise nami." Ba 
sengela kuwo. Kwa ti owoku- 
gcina wa u bulala. Wa ti Ukcai- 
jana, " Ngi nike ni 'mkg'engge^^ 
wami : 'mkg'eng^e wami ngi u 
nikwe 'mama ; mama e dAle 'mdi- 
andiane wami : 'mdiandiane wami 
ngi u mbe 'siggumaggumaneni ; be 
ngi y' emjadwini." Ba m nika 
umkonto. Wa hamba ke. 



Uthlakamya/na lends his assagai, for which when broken he gets an 

axe. 



He fell in with some boys, 
herding sheep, they milking into 
broken pieces of potteiy. He 
said, " Take this, here is my milk- 
pail ; milk into it ; and give me 
also some to drink." They nulked 
into it. But the last boy broke it. 
TJkcaijana said, " Give me my 
mUk-pail : my milk-pail my mo- 
ther gave me ; my mother having 
eaten my umdiandiane : my um- 
diandiane I dug up on a very 
little knoll ; I having been to a 
wedding." They gave him an 
So he departed. 



He fell in with some other boys, 
eating liver, they cutting it into 
slices with the rind of sugar-cane. 
He said, " Take this, here is my 
assagai ; cut the slices with it ; and 
give me some also." They took it, 
and cut slices and eat. It came to 
pass that the assagai broke in the 
hands of the last. He said, " Give 
me my assagai : my assagai the 
boys gave me ; the boys having 
broken my milk pail : my milk- 
pail my mother gave me ; my mo- 
ther having eaten myumdiandiane : 

4.i! ^^ ^'^ ^ observed that when UthlaJkanyana offers to lend his property 
■t 1? t ■ ^P®*"^^ correctly ; but when it has been destroyed, and he demaaids 
It back again (that is, according to native custom, something of greater value 
tnan tJie thing injured), he speaks incorrectly, by dropping all' the initial vowels 
^^.l-jL v™°?J prefixes. By so doing he would excite their compassion by 
making himself a child, who does not know how to speak properly. But there 
nthTswarTl^lY*' ^y^.l^i^l' foreigners a^eridicufed, wlo frequently speal. 
in mis way. 1 he humour is necessarUy lost in the translation. 



Wa fanyana abanye abafana be 
d/ila isibindi, be si benga ngezim- 
bengu. Wa ti, " Mina ni, nank' 
umkonto wami ; benga ni ngawo, 
ni ze ni ngi pe nami." Ba u ta- 
bata, ba benga, ba dAla. Kwa ti 
kwowokupela w' apuka umkonto. 
Wa ti, " Ngi nike ni 'mkonto wa- 
mi : 'mkonto wami ngi u nikwe 
'bafana ; 'bafana be bulele 'mkg'e- 
ngg'e wami : 'rnkjengye wami ngi 
u pi we 'mama ; 'mama e d/tle 'mdi- 



UHLAKANYANA. 



39 



andiane wami : 'mdiandiane ■wami 
ngi u mbe 'siggTimaggximaneni, be 
ngi y emjadwini." Ba m nika 
Wa hamba. 



my umdiandiane I dug up on a 
very little knoll, I having been to 
a wedding." They gave him an 
axe. He departed. 

UthlaJeanycma lends his axe, for which when broken he gets a 

blamket. 



Wa fumana abafazi be teza 
izinkuni ; wa ti, " Bomame, ni 
teza ngani na ? " Ba ti, " A si 
tezi ngaluto, baba." Wa ti, " Mi- 
na ni, nantsi imbazo yami. Teza 
ni ngayo. Uma se ni kyedile, i 
lete ni kumi." Kwa ti kwowoku- 
pela y" apuka. Wa ti, " Ngi nike 
ni 'mbazo yami : 'mbazo yami ngi 
i nikwe 'bafana ; 'bafana b' apule 
'mkonto -wami : 'mkonto wami ngi 
u pi we 'bafana ; 'bafana b' apule 
'mkg'engg'e wami : 'mkg'engg'e wa- 
mi ngi u nikwe 'mama ; 'mama e 
dAle 'mdiandiane wami : 'mdiandi- 
ane wami ngi u mbe 'siggximagg'u- 
maneni, be ngi y" emjadwini." 
Abafazi ba m nika ingubo. Wa i 
tabata, wa hamba nayo. 



He met with some women 
fetching firewood ; he said, " My 
mothers, with what are you cut- 
ting your firewood ? " They said, 
" We are not cutting it with any- 
thing, old fellow." He said, " Take 
this ; here is my axe. Cut with 
it. When you have finished, bring 
it to me." It came to pass that 
the axe broke in the hand of the 
Isist. He said, " Give me my axe : 
my axe the boys gave me ; the 
boys having broken my assagai : 
my assagai the boys gave me ; the 
boys having broken my milk-pail : 
my milk-pail my mother gave me ; 
my mother having eaten my um- 
diandiane : my umdiandiane I dug 
up on a very little knoll, I having 
been to a wedding." The women 
gave him a blanket. He took it, 
and went on his way with it. 



Uthlakam/ama lends his hlamhet, for which wlien torn he gets a 



Wa funyana izinsizwa 'zimbiH, 
zi lele-ze. Wa ti, " Ah, bangane, 
ni lala-ze na ? A ni nangubo ini ? " 
Za ti, " K^a." Wa ti, " Yembata 
ni yami le." Z' embata ke. Za 
zinge zi donsisana yona, ngokuba 
incane : ya za ya dabuka. Wa ti 
kusasa, " Ngi ndke ni 'ngubo yar 
mi : 'ngiibo yami ngi i nikwe 
'bafazi ; 'bafazi b' apule 'zembe 
lami : 'zembe lami ngi li nikwe 
'bafana ; 'bafana b' apule 'mkonto 
wami : 'mkonto wami ngi u nikwe 



He found two young men sleep- 
ing without clothing. He said, 
" Ah, friends. Do you sleep with- 
out clothing ? Have you no blan- 
ket?" They said, "No." He 
said, " Put on this of mine.'' So 
they put it on. They continually 
dragged it one from the other, 
for it was small : at length it 
tore. He said in the morning, 
" Give me my blanket : my blanket 
the women gave me ; the women 
having broken my axe : my axe 
the boys gave me ; the boys having 
broken my assagai ; my assagai 



40 



IZINGANEKWANE. 



'bafana b' apule 'mkg'e- 
ngqe wami : 'mkg'engg'e wami ngi 
u nikwe 'mama; 'mama e dhle 
'mdiandiane vami : 'mdiandiane 
wami ngi u mbe 'siggnmaggnma- 
neni, be ngi y' emjadwini." Za m 
nika ihau. Wa hamba ke. 



tbe boys gave me ; the boys having 
broken my milk-pail : my milk-pail 
my mother gave me ; my mother 
having eaten my umdiandiane : 
my umdiandiane I dug up on a 
very little knoll, I having been to 
a -wedding." They gave Mm a 
shield. So he departed. 



TJthlakamywrm lends his shield, for which when broken he receives a 
wa/r-assagai. 



Wa fumana amadoda e Iwa 
nesilo, e nge namahau. Wa ti, 
" A ni nahau na ? " A ti, " K^a." 
Wa ti, " Tata ni elami leli, ni Iwe 
ngalo." Ba li tata ke ; ba si 
bulala isilo. Kwa dabuka um- 
ghabelo wokupata. Wa ti, " Ngi 
nike ni 'hau lami : 'hau lami ngi 
li nikwe 'zinsizwa ; 'zinsizwa zi 
dabule 'ngubo yami : 'ngubo yami 
ngi i nikwe 'bafazi ; 'bafazi b' apule 
'zembe lami : 'zembe lami ngi li 
nikwe 'bafana ; 'bafana b' apule 
'mkonto wami : 'mkonto wami ngi 
u nikwe 'bafana ; 'bafana b' apule 
'rnkgengge wami : 'rnkgengge wa- 
mi ngi u nikwe 'mama ; 'mama e 
d/ile 'mdiandiane wami : 'mdiandi- 
ane wami ngi u mbe 'siggumaggu- 
maneni, be ngi y^ emjadwinL" 
Ba m nika isinkemba. Wa ha- 
mba ke. 



He fell in with some men fight- 
ing with a leopard, who had no 
shields. He said, " Have you no 
shield?" They said, "No." He 
said, " Take this shield of mine, 
and fight with it." They took it ; 
and killed the leopard. The hand- 
loop of the shield broka He said, 
" Give me my shield : my shield 
the young men gave me ; the 
young men having torn my blan- 
ket : my blanket the women gave 
me ; the women having broken 
my axe : my axe the boys gave 
me ; the boys having broken my 
assagai : my assagai the boys gave 
me; the boys having broken my 
milk-paU : my milk-pail my mother 
gave me ; my mother having eaten 
my umdiandiane : my umdiandiane 
I dug up on a very little knoll, I 
having been to a wedding." They 
gave him a war-assagai. So he 
went on his way. 



Loko a kw enza ngaso kumbe What he did with that, perhaps 
ngi nga ni tshela ngesinye 'sikati. 1 1 may tell you on another occasion. 



USIKULU]>II. 



41 



USIKULTJMI KAHLOKOHLOKO.« 



The father of Usikvhmii has his male children destroyed. 



Ku tiwa kwa ku kona inkosi etile ; 
ya zala amadodana amaningi. 
Kepa ya i nga ku tandi ukuzala 
amadodana ; ngokuba ya i ti, ku 
ya 'kuti um' amadodana a kule, a 
i gibe ebukosini bayo. Kwa ku 
kona izalukazi ezi miselwe ukubu- 
lala amadodan' ayo leyo inkosi; 
ku ti umntwama wesilisa i nga m 
^ala, a be se siwa ezalukazini, 
ukuba zi m bulale ; zi be se zi m 
bulala. Z' enza njalo kubo bonke 
abesilisa aba zalwa i leyo inkosi. 



It is said there was a certain king ; 
he begat many sons. But he cSd 
not like to have sons ; for he used 
to say it would come to pass, when 
his sons grew up, that they would 
depose him from his royal power. *i 
There were old women appointed 
to kill the sons of that king ; so 
when a male child was bom, he 
was taken to the old women, that 
they might kill him ; and so they 
killed him. They did so to all the 
male children the king had. 



Usikulwmi is bom, and preserved by his mother's love. 



Kwa ti ngesinye isikati ya zala 
indodana enye ; unina wa i sa eza- 
lukazini e i godAla. Wa zi nika 
izalukazi ; wa zi ncenga kakulu 



He happened on a time to beget 
another son ; his mother took him 
to the old women, concealing him 
in her bosom. She made presents 
to the old women, and besought 



^ XJaikTiliiini kaMokoAloko, " TTsikulumi, the son of Uthlokothloko. " 
Usikulumi, "an orator," or great speaker. lAloko/iloko, "a fineh." Uthlo- 
kothloko may be either his father's name, or an isibongo or surname given to 
himself intended to characterize his power as a great speaker. 

*' " In the Legends of Thebes, Athens, Argos, and other cities, we find the 
strange, yet common, dread of parents who look on their children as their 
future destroyers." (Gox. Tales of Tliebes and Argos, p. 9.) Thus, because 
Hecuba dreams that she gives birth to a burning torch, which the seers inter- 
pret as intimating that the chUd to be born should bring ruin on the city and 
land of Troy, the infant Paris is regarded with " cold unloving eyes," and sent 
by Priam to be exposed on mount Ida. So because the Delphic oracle had 
warned Lams that he should be slain by his own child, he commanded his sou 
Qildipus to be left on the heights of Cith^ron. In the same manner Acrisius, 
being warned that he should be slain by his daughter Danae's chUd, orders her 
and her son Perseus to be enclosed in an ark, and committed to the sea. But 
all escape from the death intended for them ; aU "grow up beautiful and brave, 
and strong. Like Apollo, BeUerophon, and Heracles, they are all slayers of 
monsters. And "the fears of their parents are in all cases realised. " (See 
Com, Op. cit. , and Tales of the Oods and Heroes. ) The Legend of Usikulumi has 
very many curious points in common with these Grecian Myths. There is the 
father's dread ; the child's escape at first by his mother's love ; in his retreat, 
like Paris on the woody Ida, he becomes a herder of cattle, and manifests his 
kingly descent by his kingly bearing among his fellows ; he is discovered by his 
father's officers, and is again exposed in a forest, in which lives a many -headed- 
monster, which devours men ; the monster, however, helps him, and he becomes 
a king, and returns, like one of the invulnerable heroes, to justify his father's) 
dread, and to give the presentiment a fulfilment. 



12 



IZINGANEKWANE. 



tikuba zi nga i bulali, zd i se kwo- 
ninaliime, ngokuba kwa ku indo- 
dana a i tanda kakulu. Unina wa 
zi ncenga ke kakulu izalukazi, wa 
ti a zi y anyise. Za j anyisa, za i 
sa kwoninalume wendodana, za i 
beka lapo kwoninalume. 



them earnestly not to kill him, but 
to take him to his maternal uncle, 
for it was a son she loved exceed- 
ittgly. The mother, then, besought 
the old women very much, and 
told them to suckle the child. 
They suckled him, and took him 
to his uncle, and left him there 
with his uncle. 



He goes with the herdboye, cmd acts ths hmg. 



Kwa ti ekukuleni kwayo ya ba 
insizwana, ya tanda ukwalusa 
kwoninalume ; ya landela abafana 
bakwoninalume ; ba y azisa, be ' i 
dumisa. Kwa ti ekwaluseni kwabo 
ya ti kubafana, " Keta ni amatshe 
amakulu, si wa tshise." Ba wa 
keta, ba w enza inkg^v^aba. Ya 
ti, " Keta ni itole eliAle, si li 
Alabe." Ba li keta emAlambini a 
ba w alusileyo. Ya t' a ba li 
Alinze ; ba li Alinza, b' osa inyama 
yalo, be jabula. Abafana ba ti, 
" W enza ni ngaloko na ? " Ya ti, 
"Ngi y" azi mina e ngi kw e- 
nzayo." 



It came to pass when he had 
become a young man that he liked 
to herd the cattle at his uncle's, 
and followed the boys of Ms uncle's 
kraal ; they respected and honour- 
ed him. It came to pass, when 
they were herding, he said to the 
boys, " Collect large stones, and 
let us heat them."*^ They collected 
them, arid made a heap. He said, 
" Choose also a fine calf, and let 
us kill it." They selected it from 
the herd they were watching. He 
told them to skin it ; they skinned 
it, and roasted its flesh joyfaUy. 
The boys said, " What do you 
mean by this ? " He said, " I 
know what I mean." 



lie is seen amd recognised hy his fathei's officers. 



Kwa ti ngolunye usuku b' alu- 
sile, kwa hamba izinduna zikayise, 
zi tunywa ngu ye ; za ti, "17 
ng' iibani na 1 " Ka ya ze ya zi 
tshela. Za i tata, zi nga balisi, 
zi ti, " Lo 'mntwana u fana nen- 
kosi yetu." Za ha,mba nayo, zi i 
sa kuyise. 



It happened one day when they 
were herding, the officers of his 
father were on a journey, being 
sent by him; they said, "Who 
are you 1 " He did not tell them. 
They took him, without doubting, 
saying, "This child is like our 
kiig." They went with him, and 
took him to his father. 



* It is not at the present time the custom among the natives of these parts 
to bake meat by means of heated stones, which is so common among some other 
people, the Polynesians for instance. We should therefore conclude either that 
this Legend has been derived from other people, or that it arose among the 
Zulus when they had different customs from those now existing among them. 



USIKULUMI. 



43 



The officers make him hnown to Ms father for a rewwrd. 



Kwa ti ekufikeni kwazo kujrise, 
za tt kuyise, " TJma si ku t^ela 
indaba enAle, u ya 'ku si nika ni 
na 1 " Wa ti uyise wayo indodana 
ezinduneni, " Ngi ya 'ku ni nika 
izinkomo ezi-nombala,*^ ezi-nom- 
bala o te wa ti, noma o te wa. ti, 
noma o te wa tL" Z' ala izinduna, 
za ti, " Kg'a ; a si zi tandi." Kwa 
ku kona ikg'abi elimnyama lezin- 
kabi e zi gudAle lona. "Wa ti, 
"Ni tanda ni na?" Za ti izin- 
duna, " Ikg'abi elimnyama." Wa 
zi nikela. Za m tshela ke, za ti, 
" Ku te ekuhambeni kwetu sa 
bona umntwana o fana nowako." 
Nangu uyise wa i bona leyo 'ndo- 
dana ukuba eyake impela ; wa ti, 
" Owa mu pi umfazi nai " Ba ti 
aba m aziyo ukuba wa m fiAla, ba 
ti, " Okabani, umfazi wako, nkosi.^' 



Wlien they came to bis father, 
they said to him, " If we tell you 
good news, what will you give 
us ? " His fether said to the offi- 
cers, " I wiU give you cattle of 
such a colour, or of such a colour, 
or of such a colour." The officers 
refused, saying, " No ; we do not 
like these." There was a selected 
herd of black oxen, at which they 
hinted. He said, " What do you 
wish?" The officers said, "The 
herd of black oxen." He gave 
them. And so they told him, say- 
ing, "It happened in our journey- 
ing that we saw a child which is 
like one of yours." So then the 
father saw that it was indeed his 
son, and said, " Of which wife is 
he the child ? " They who knew 
that she concealed the child said, 
" The daughter of So-and-so, your 
wife, your Majesty." 



The'hmg is angry, a/nd comimamds him, to he taken to the great forest, 

a/nd left there. 



Wa buta isizwe, e tukutele, wa 
ti, a ba i se kude. Sa butana 
isizwe ; kwa suka unina futi no- 
dade wabo. Wa ti, a ba i mu- 
kise, ba ye 'ku i beka kude 
kuAlati-kulu. Ngokuba kwa kw a- 
ziwa ukuba ku kona isilwane esi- 
kulu kulelo 'Alati, oku tiwa si dAla 
abantu, esi namakanda amaningi. 



He assembled the nation, being 
very angry, and told them to take 
his son to a distance. The nation 
assembled ; his mother and sister 
also came. The king told them 
to take away his son, and to go 
and put him iu the great forest. 
For it was known there was in. 
that forest a great many-headed 
monster which ate men. 



His mother amd sister a^ccompomy him, to the great forest, and leave 
him there alone. 

Ba hamba be ya lapo. Aba- I They set out for that place, 
ningi a ba finyelelanga ; ba dinwa, J Many did not reach it ; they be- 

*^ It was formerly, and is still, a custom among the Zulus to separate their 
oxen into herds according to the colour ; and the different herds were named 
accordingly. Thus : — Umdubu, the dun-coloured; irUenjane, dun with white 
spots ; umtoto, red ; inhone, with a white line along the spine ; impemvu, black 
with white muzzle, or white along the belly, &c. 



44 



IZINUANEKWANE. 



ba buyela emuva. Kwa hamba 
Tinina, nodade wabo, nendodana, 
bobatatu. Unina -wa ti, " Ngi nge 
mu shiye elubala ; ngo ya, ngi m 
beke kona lapo ku tiwe, ka ye 
kona." Ba ya kuAlati-kulii ; ba 
fika, ba ngena eAlatini. Ba ya 
'ku m beka etsbeni elikulu eli 
pakati kweAlati. "Wa Alala kona. 
Ba m shiya, ba buyela emva. Wa 
/ilala e yedwa pezu kwetshe. 



came tired, and turned back again. 
The motber and sister and the 
king's son went, those three. The 
mother said, " I cannot leave him 
in the open country ; I will go and 
place him where he is ordered to 
go." They went to the great 
forest; they arrived, and entered 
the forest, and placed him on a 
great rock which was in the midst 
of the forest. He sat down on it. 
They left him, and went back. 
He I'emained alone on the top of 
the rock. 



Usikukmii is aided hy the many-headed monster, and hecoTnes great. 



Kwa ti ngesinye isikati sa fika 
isilwane esi-'makandar-'maningi, si 
vela emanzini. Lapo kuleso 'si- 
Iwane ku pelele izinto zonke. Sa 
i tata leyo 'nsizwa ; a si i bulala- 
nga ; sa i tata, sa i pa ukudAla, 
ya za ya kulupala. Kwa ti i s' i 
kulupele, i nga sa dingi 'luto, i 
nesizwe esiningi, e ya piwa i so 
leso 'silwane esi-'makanda-'maningi 
(ngokuba kuleso 'silwane kwa ku 
pelele izinto zonke nokudAla na- 
bantu), ya tanda ukuhambela ku- 
yise. Ya ham.ba nesizwe esikvdu, 
se ku inkosi. 



It came to pass one day that the 
many-headed monster came, it 
coming out of the water. That 
monster possessed everything. It 
took the young man ; it did not 
kill him ; it took him, and gave 
him food, until he became great. 
It came to pass when he had 
become great, and no longer want- 
ed anything, having also a large 
natiou subject to him, which the 
many-headed naonster had given 
him (for that monster possessed all 
things, and food and men), he 
wished to visit his father. He 
went with a great nation, he 
being now a -king. 



He visits his UTicle, and is received with great joy. 



Ya ya konalume ; ya fika kona- 
lume ; kodwa unalume a ka y aza- 
nga. Ya ngena endAUni ; kodwa 
abantu bakonalume ba be nga y azi 
nabo. Ya ti induna yayo ya ya 
'kukcela inkomo kunalume ; ya ti 
induna, " U ti TJsikulumi kaAlo- 
koAloko, mu pe inkomo enAle, a 
dAle." Uninalume wa U zwa lelo 
'bizo ukuti TJsikulumi kaAloko- 
Alolo, w' etuka, wa ti^ " Ubani 1 " 



He went to his uncle ; but his 
uncle did not know him. He 
went into the house ; but neither 
did his uncle's people know him. 
His officer went to ask a bullock 
of the uncle ; he said, '' TJsiku- 
lumi, the son of TJthlokothloko, 
says, give him a fine bullock, that 
he may eat." When the uncle 
heard the name of TJsikulumi, the 
son of TJthlokothloko, he started, 
and said, "Who?" The officer 



USIKULUMI. 



45 



Ya ti, " Inkosi." Uninalume wa 
puma Tikuya 'ku m bona. Wa m 
bona ukuti ngu ye Usikulumi ka- 
AlokoMoko. Wa jabula kakulu; 
wa ti, " Yi, yi, yi ! " e Alab' um.- 
kosi ngokujabula, wa ti, " U fikile 
Usikulumi kaAlokoAloko ! " Kwa 
butwa isizwe sonke sakonalume. 
Unalume wa m nika iAlepu lezin- 
kabi ngokujabula okukulu ; wa ti, 
" Nazi izinkabi zako." Kw' e- 
nziwa ukudAla okukulu ; ba dAla, 
ba jabula ngoku m bona, ngokuba 
ba be ng' azi ukuti ba ya 'kubuya 
ba m bone futi. 



replied, " The king." The uncle 
went out to see him. He saw it 
was Usikulumi, the son of Uthlo- 
kothloko, indeed. He rejoiced 
greatly, and said; " Yi, yi, yi ! " 
sounding an alarm for joy, and 
said, " Usikulumi, the son of 
Uthlokothloko, has come ! " The 
whole tribe of his uncle was 
assembled. His uncle gave him a 
part of a herd of oxen for his 
great joy, and said, " There are 
your oxen." A great feast was 
made ; they eat and rejoiced be- 
cause they saw him, for they did 
not know that they should ever 
see him again. 



Se reaches his /ather's kingdom ; his father is grieved at his arrival, 
and tries to hill him. 



He passed onward, and went to 
his father's. They saw that it was 
Usikulumi, the son of Uthloko- 
thloko. They told his father, saying, 
" Behold your son, whom you cast 
away in the great forest." He was 
troubled exceedingly. He collected 
the whole nation, and told them 
to take their weapons. All his 
people assembled. The father said, 
" Let Usikulumi, the son of 
Uthlokothloko, be kiUed." Usi- 
kulumi heard it ; and went outside. 
The whole nation assembled. His 
father commanded him to be stab- 
bed with a spear. He stood in 
an open space, and said, " Hurl 
your spears at me to the utmost." 
He said this because he was 
confident he should not die ; 
although they hurled their spears 
at him a long time, even till 

^ Ni nga zisoU, "without self-reproof." — This saying is used to give a 
person liberty to do exactly as he wishes ; e. g., if it is said, ffamba u yo'zilce- 
lela umbila ermmini yami, "Go and gather mealies for yourself in my garden," 
the person addressed will not consider himself at liberty to take to the 
utmost of his wishes, but wUl gather a few. But if the words u nga &oli are 
added, he wiU understand that no limit is put by the owner to his wishes. 



"Wa dAlula, wa ya kubo kuyise. 
Ba m bona ukuba ngu ye Usiku- 
lumi kaAloko/iloko. Ba m bikela 
uyise ; ba ti, " Nantsi indodana 
yako, owa i laAla kuMati-kulu." 
Wa dabuka nokudabuka okukulu. 
Wa buta isizwe sonke ; wa ti, ka 
si Alome izikali zaso. Ba butana 
abantu bake bonke. Wa ti uyise, 
" Ka bulawe Usikulumi kaAloko- 
Aloko." W ezwa loko Usikulumi 
kaAlokoAloko, wa puma wa ya 
ngapandAle. Kwa butana isizwe 
sonke. Wa ti uyise, " Ka Ala- 
tshwe ngomkonto." W ema obala, 
wa ti Usikulumi kaMokoAloko, 
"Ngi kcibe ni, ni nga zisoli."** Wa 
tsho. loko ngokutemba ukuba ka 
yi 'kufa ; noma be m kciba kakulu. 



46 



IZINGANEKWANE. 



noma ku ze ku tshone ilanga, ka 
yi 'kufa. W ema nje, kwa za kwa 
tshona ilanga. Ba m kciba be nge 
namandAla oku na. bulala. Ngo- 
kuba wa e namand/jla okuba a nga 
fi ; ngokuba leso 'silwane sa m 
kjinisa, ngokuba sa s' azi ukuba u 
ya kubo ; s' azi vikxiti uyise ka i 
fun' indodana; s' azi ngokwaso 
ukuti ba ya 'ku m bulala TJsiku- 
lumi kaAlokoAloko ; sa m kginisa. 



tlie sun set, he should not die. 
He merely stood, until the sun set. 
They hurled their spears at- him, 
without having power to kill him.*^ 
For he had the power of not 
dying ; for that monster strength- 
ened him, for it knew that he was 
going to his people, and that his 
fether did not want his son ; it 
knew, by its own wisdom, that 
they would kill Usikulumi, the 
son of Uthlokothloko, and gave 
him strength. 

45 There are two Legends in which we find the account of an invulnerable 
hero, against whom the assagais of armies are thrown in vain — ^this of Usiku- 
lumi kathlokothloko, and the other that of Ulangalasenzantsi. It is remarkable 
how wide spread Legends of this kind are. The invulnerability of the good 
Balder, the beloved of the gods, is ensured by his mother exacting an oath from 
all created things, not to injure her son. " When the gods had thus, as they 
imagined, rendered all safe, they were accustomed, by way of sport, to let 
Balder stand forth at their assembly for all the ^sir to shoot at him with the 
bow, or to strike or throw stones at him, as nothing caused him any harm. " 
But the insignificant mistletoe was omitted. And the bright god is kiUed by 
the mistletoe, through the treachery of Loki. (Thorpe's Mort&m Mythology. 
Vol. I., pp. 72, 74. J 

" So on the floor lay Balder, dead ; and round 

Lay thickly strown, swords, axes, darts, and spears, 

Which all the gods in sport had idly thrown 

At Balder, whom no weapon pierced or clave ; 

But in his breast stood fixed the fatal bough 

Of mistletoe, which Lok, the accuser, gave 

To Hoder, and unwitting Hoder threw : 

'Gainst that alone had Balder's life no charm." 

(Max Muller. Comparative Mythology. Oxford Essays. 1856, p. 66. J 
Whether such a Legend arose spontaneously all over the world, or whether, 
having had an origin m some poetical imagining, it has travelled from a common 
centre, and become modified m its journeying in accordance with place and cir- 
cumstances, it is not easy to determine. The possibility of a hero rendering 
himself invulnerable by medicinal applications, ia not only quite within the 
compass of a Zulu's imagination, but appears to be something that would very 
naturally suggest itself to him. At the present time he has his intelezi, plants 
of various kinds, by which he can ensure correctness of aim : his assagai flies 
to the mark not because of his skill, but because his arm has been anointed. 
And the doctors medicate a troop before going to battle, to render it invul- 
nerable to the weapons of the enemy. But together with the application of 
their medicines they give the soldiers certain rules of conduct ; and of course 
all that fall in battle are killed because they neglected the prescribed obser- 
vances ! — So also in the Polynesian Legends there are two instances of invul- 
nerability produced by magic. Maui transforms himself into a pigeon, and visits 
his parents ; " the chiefs and common people alike catch up stones to pelt him, 
but to no purpose, for but by his own choice no one could hit him." (Sir 

George Grey. °-' ■ — "r-'^-i — „ o« i . •. ^ .... 

forms himself i 

people, in the i ._j 

andrto noose it. (Id., p. 86. J 




trZEMBENI. 



47 



Vsikulumi kills all his father's people, and departs with the spoil. 



B' a/iluleka uku m kciba. Wa 
ti, "N' aAlulekile na?" Ba ti, 
" Se s' aAlulekile." Wa tata tim- 
konto, "wa ba /ilaba bonke ; ba fa 
bonke. Wa d/ila izinkomo. W e- 
muka nempi yake kulelo 'lizwe 
nezinkonio zonke. Nonina wa 
hamba naye, nodade wabo, e se 
iiikosi. 



They were unable to pierce him 
with their spears. He said, " Are 
you worsted 1 " They said, " We 
are now worsted." He took a 
spear, and stabbed them all, and 
they all died. He took possession 
of the cattle ; and departed with 
his army from that country with 
all the cattle. His mother too 
went with him and his sister, he 
being now a king. 



UZEMBENI;« 

OK, 

USIKULUMI'S COURTSHIP. 



Uzemheni, having destroyed all other people, wishes to eat her own 
children, hut finds the flesh hitter. 



IIzEMBENi umfazi omkulu. Wa 
zala intombi zambili ; kepa wa 
dAla abantu kulelo 'zwe lapa a ye 
kona, wa za wa ba kgeda, e ba dAla 
nezinyamazane ; a bulale umuntu 
kanye nenyamazane ; a peke 
inyama yomuntu neyenyamazane 
'ndawo nye. Ku te ukuba ba pele 
abantu ba ti nya, kwa sala yena 
nentombi zake ezimbili. Intombi 
zake za zi iduma ezizweni, zi dume 
ukuba 'nAle. Enye intombi yake 
(kwa ti ngokupela kwabantu, e ba 
kgedile), wa i bamba intombi yake, 
wa i kipa isi/ilati sanganajanye ; 
wa si peka, wa si dAla ; sa baba ; 
ka be sa tanda uku i kg'edela, ngo- 
kuba inyama yayo ya m Alupa 
ngokubaba : wa mangala, ka kgo- 



TJzEMBENi was a great woman. 
She had two daughters ; but she 
devoured the men of the country 
where she lived, until she had 
destroyed' them all : she ate men 
and game ; she killed man toge- 
ther with deer ; and boiled the 
flesh of man and the flesh of 
deer together. It came to pass 
that, when men were utterly con- 
sumed, there were left herself and 
her two daughters. Her daughters 
were celebrities among the tribes, 
on account of their beauty. One 
of her daughters (it happened be- 
cause there were no more men, she 
having destroyed them) she caught, 
and tore off her cheek on one side, 
and boiled it and ate it : it was 
bitter ; she no longer wished to eat 
her up, because her flesh' annoyed 
her by its bitterness : she won- 



<" Uzemheni, "Axe-bearer," or TJzwanide, "Long-toe.' 



48 



IZINGAJfEKWAXE. 



ndanga uma ku ini loku, ukuba 
inyama i babe nal Ngaloko ke 
intombi zake za sinda kuye ngo- 
kubaba loko. 



dered, and did not understand why 
tbe flesh was bitter. Therefore 
hei- daughters escaped from her 
through that bitterness. 



Usihulumi comes to cov/rt Uzenibeni' s doMghters. 



There came a young man, the 
child of a king. The name of the 
youth was Usikulumi ; he came to 
select a pretty girl from those 
girls. He came by day, when 
Uzembeni was not there, she 
having gone to hunt. Another of 
her names is Long-toe ; for her toe 
was very long; it was that by 
which she was recogiiised, as 
she was coming in sight, the 
dust being raised ; and before 
she appeared, the dust ajjpeared, 
being raised by her toe ; for it 
came first to the place where 
Long-toe was going. So when 
Usikulumi arrived, he found in- 
deed the two damsels. He saw 
that truly they were beautifal. 
He loved them, and they loved 
him also ; for he was a king's son, 
and good-looking. But they wept 
many tears on his account, saying, 
" You have come nowhere*'' by 
coming here. We are troubled ; 
we do not know where we can put 
you ; for our mother eats men. 
And as for us you see us in 
nothing but trouble," One of 
them said, " Just look at my 
cheek. It is my very mother ! *' 
We do not know where we shall 
put you." 

*' A u fiU 'ndawo, "You have come nowhere,'' lit., "You have not come 
to a place," that is, you have come to a place where you will find no good, and 
may find evil. It is said when there is famine, or illness, or danger in a place. 
So, A ngisuH'ndmoo, "I come from nowhere," that is, from a place where 
there was no pleasure nor profit ; as when a man has left an inhospitable kraal, 
where he has not been provided with food. So, Auyi 'iidawo, "You are goins 
nowhere. " s & 

^ Telling Usikulumi that the injury of the cheek is Iter mother, that is, her 
mother s dcring, as though she was ever present in the injury. So also of pro- 
perty or benefits ; the natives point to the property or gifts, and say U yena, 
lu, na lo, na lo, "That is he, and he, and he," instead of his 



Kwa fika insizwa, umntwana 
wenkosi. Igama laleyo 'nsizwa 
Usikulumi, 'eza 'uketa intombi 
enAle kulezo 'ntombi. Wa fika 
eniini, Uzembeni e nge ko, e yo- 
zingela. Elinye igama lake ku 
tiwa Uzwanide ; ngokuba izwani, 
lake la li lide kakulu ; i lona a be 
bonakala ngalo e sa vela, ku tunga 
izintuli; ku be ku ti e nga ka 
veli, ku be se ku vela izintuli, 
z' enziwa uzwani Iwake ; ngokuba 
lu be lu. fika kukgala, lapa e ya 
kona Uzwanide. Ku te ke ukuba 
a fike Usikulumi ; nembala, wa zi 
fumana intombi lezo zombili ; wa 
bona nembala ukuba zin/tle. Wa 
zi tanda, naye za m tanda ; ngo- 
kuba wa umntwana wenkosi, e 
bukeka. Kodwa za m kalela 
kakulu izinyembezi, zi ti, "A u 
fiki 'ndawo ' lapa. Si ya /ilupeka ; 
a s' azi uma si za 'u ku beka pi, 
loku umanie u dAla 'bantu. Nati 
u si bona nje si ya /ilupeka.'' Ya 
t' enye, " A u bheke isiAlati sami. 
U yena nje umame ! A s' azi 
vuna si za 'ku ku beka pi." 



TJZEMBEXI. 



49 



The girls dig a hole in the Jiouse, and conceal him, in it. 



Ku njalonjalo U&ikulumi e flka 
lapo ezintombini, u fika yedwa. 
Ekaya wa puma e hamba nom- 
/tlambi wake ■wezinja ; kodwa wa 
zi sMya em^langeni. Intombi 
z' enza ikcebo lokuti, " IJma si ti, 
ka hambe, Uzwanide u ya 'ku m 
landa ; " z' emba umgodi pakati 
kwendAlu, za m faka, za buya za 
fulela, za /jlala pezu kwawo. 



To return ; *^ Usikulumi came 
to the damsels alone. He left 
home with his pack of dogs ; but 
he left them in a bed of reeds. 
The girls devised a plan, saying, 
"If we tell him to depart, Long- 
toe will pursue him ; " they dug 
a pit in the house, and put him in, 
and again covered it vip, and sat 
over it. 



Uzemheni returns, and scents the game. 



Lwa vela utuli ekumukeni kwe- 
langa. Zati, "Nango ke e s' eza." 
Lwa fika uzwani kukg'ala, wa 
landela emva kwalo. IJ t' e sa 
fika wa Aleka yedwa, wa Meka, 
wa bukuzeka, e ti, " Eh, eh ! 
end/tlini yami lapa namAla nje ku 
nuka zantungwana. Banta bami, 
n' enze njani na 1 Leli 'punga li 
vela pi na 1 " Wa ngena, wa Aleka 
yedwa, e ba bansa, e ti, " Banta 
bami, ku kona ni lapa endAlini ? " 
Izintombi za ti, " Yiya ! musa uku 
si fundekela ; a s' azi uma uto si 
lu tata pi." Wa ti, "Ake ngi 
zifunele ke, banta bami." Za ti, 
" A. s' azi no za 'ku ku funa uma 



Towards sunset the dust ap- 
peared. They said, " Lo, she is now 
coming." The toe came first ; she 
came after it. As soon as she 
came, she laughed to herself; she 
laughed, and rolled herself on the 
ground, saying, " Eh, eh ! in my 
house here to-day there is a de- 
licious odour. My children, what 
have you done 1 Whence comes 
this odour 1 "^^ She entered the 
house ■; she laughed to herself, 
patting them, and saying, " My 
children, what is there here in the 
house 1 " The girls said, "Away ! 
don't bother us ; we do not know 
where we could get anything." 
She said, " Just let me look for 
myself, my children." They said, 
" We do not know even what you 
want to find; for there is just 

^^ Ku njalonjalo.— A mode of expression by which a subject interrupted is 
again taken up. Revenons d nos moutom. It is also used with the meaning, 
Under these circumstances. 

^^ Although there are here no corresponding words, one cannot fail to be 
reminded of the "Fee fo fum, I smell the blood of an Englishman," &c. The 
gigantic ogress here, as in the Legends of other countries, scents out the prey, 
and longs to be tearing human flesh. — So when Maui wished to gain possession 
of the "jaw-bone of his great ancestress Muri-ranga-whenua, byVhich the 
great enchantments could he wrought, " and had approached her for the purpose, 
she " sniffed the breeze " in all directions ; and when she perceived " the scent 
of a man," called aloud, "I know from the smell wafted here to me by the 
breeze that somebody is close to me. " (Grey's Polynesian Mythology, p. 34. ) 
And in the Legend of Tawhaki, the scout of the Ponaturi, a race who inhabited 
a country underneath the waters, on entering the house where Tawhaki and 
Karihi were concealed, " lifted up his nose and turned sniffing aU round inside 
the house. (Id., p. 64. See also Campbell, Op. cit. Vol. I., pp. 9, 252.^ 



60 



IZINGANEKWANE. 



u za 'ufuna ni ; ku nge ko 'kito 
njena." Wa ti, "Ake ni suke 
pela, ngi zifiulele." Za ti, " A si 
yi 'kusuka. Si ng' azi 'luto tina. 
Yenza o ku tandayo nje. A s' azi 
lima u za 'kuti iii kitina, loku 
naku se wa a' ona, se si nje." Ya 
tsho i m kombisa isiAlati sayo a si 
d/ilako. Wa dela, wa lala. 



nothing here." She said, "Just 
move then, that I may seek for 
myself." They said, "We will 
not get up. We know of nothing, 
for our parts. Just do as you will. 
We do not know what you will 
do to us, since you have already 
injured us, and we are now as we 
are." She said this, pointing to her 
cheek, which she had eaten. She 
gave up, and went to sleep. 



Usikulumi runs a/way with one of Uzemheni's daughters. 



Kwa sa kusasa, wa puma, wa 
ya 'uzingela. U t' e sa puma za 
bona ukuba Iwa pela utuli, u se 
tshonile. Za m kipa Usikulumi. 
Ya t' enye, "A si hambe." Enye 
ya ti, " O, mnta kababa, hamba 
wena. Mina ngi nge hambe nawe, 
ngi hambe ngi ku Aleba kulo. U 
ngi bona uma se ngi nje ; umame 
wa ng' ona. Sa u hamba wedwa. 
Mina se ngi Alalele ukuba Uzwa- 
nide a ze a ngi kg'ede." 



In the morning she went out to 
hunt. As soon as she was gone,^^ 
they saw the dust cease, she 
having gone over the hill. They 
took out Usikulumi. One said, 
" Let us go." The other said, " O, 
child of my father, do you go. I 
cannot go with you to be a dis- 
grace to you in his presence. 
You see how I am ; my mother 
injured me. Do you go alone. I 
shall stay, that Long-toe may 
make an end of me." 



They travel night and day, hoping to escape Uzemheni. 



Ya hamba ke nosikulumi ; la za 
la tshona be hamba. Wa ya nga- 
semAlangeni, e landa izinja zake : 
wa zi tata ; za hamba naye. Kwa 
za kwa Aiwa. Kwa sa be hamba, 
be ngenile ukuti, " Uma si lala, u 
ze 'u si funyana. A si hambe 
imini nobusuku, ku ze ku se; 
kumbe si nga m shiya." 



So she went with Usikulumi ; 
they travelled till the sun set. 
He went by the way of the bed of 
reeds to fetch his dogs : he took 
them; and they went with him. 
At length it became dark. la 
the morning they were still jour- 
neying ; they travelled in fear, 
saying, "If we sleep, she will 
come up with xis. Let us go day 
and night, \intil the morning ; 
perhaps we shall leave her be- 
hind." 



'^ This is intended to intimate the rapidity of her motion. She went so 
rapidly that the dust raised by her progress ceased to he visible, as it were, 
whilst she was in the act of leaving the house ; e sa puma, ' ' as she was going 
out." She cj.uitted the house, and at once disappeared over a distant hill. 



UZEMEENI. 



51 



Uzembeni pv/rmes them, cmd they ascend a lofty iree. 



"Wa fika ekaya Uzwanide. Wa 
fumana intombi yake inye. Ka 
be sa bnza wa se d/ilula, ttkuti, 
" TJmntanami u ye nga pi ? " Wa 
hamba kwa sa. Ku te emini ba 
lu bona utuli, Usikulumi nen- 
tombi. Ya tsho intombi kusiku- 
lumi, ya ti, " Nango ke Uzwanide, 
■u yena Iowa ke ; u se fikile. Si 
za 'kuya nga pi ke 1 " Ba se be 
bona umlcoba omude ; ba gijima, 
ba kwela kuwo ; izinja za sala 
ngapantsi. 



Long-toe came home : she found 
one daughter only. Without hesi- 
tation she went forward, saying, 
"Where has my child gone?" 
She went until the morning. At 
noon Usikulumi and the damsel 
saw the dust. She said to "Usiku- 
lumi, " Behold Long toe ; that is 
she yonder ; she has now come up 
with us. Where can we go 1 " 
And they saw a lofty yellow-wood 
tree ; they ran, and climbed into 
it ; the dogs remained at its foot. 



Uzembeni attempts to Iiiew down the tree, and is torn in pieces by the 

dogs. 



Wa fika Uzembeni ; umfazi o 
uamaud/ila kakulu. Wa fika 
nembazo yake. Wa bheka pezulu, 
wa ba bona. Ka be sa buza nge- 
mbazo emtini ; wa ba se u ya u 
gaula ngamand/ila umuti, izinja za 
se zi m luma; wa u gaula nga^; 
mand/ila. Ku te uma u zwakale 
ukuteta iimuti, se w apuka, izinja 
za m bamba ngamandAla : enye ya 
m ng'uma inAloko, nenye umkono ; 
ezinye za m kipa izito zonke, zi ya 
'ku m laMa lapaya kude ; ezinye 
za donsa amatumbu. 



Long-toe came. She was a very 
powerful woman. She came with 
her axe. She looked up, and saw 
them. Without hesitation she 
applied her axe to the tree ; and 
when she was now hewing the tree 
with all her might, the dogs bit 
her : she cut it with might. And 
when the tree was heard to creak, 
it now breaking, the dogs seized 
her firmly : one tore ofi' her head, 
another her arm j others tore off 
her limbs, and took them away to 
a distance ; others dragged away 
her intestines. 



TJw tree becomes sound, and Uzembeni comes to life again. 



Wa Aluma umuti masinyane, 
wa ba njengokuk^ala. Wa buya 
Uzembeni wa vuka ; za /ilangana 
zonke izito zake ; wa vuka, wa 
tata imbazo, wa gaula ngamand/ila 



The tree grew immediately, and 
resumed its original condition. ^^ 
Uzembeni came to life again ; all 
her limbs came together ; she rose 
up and took her axe, and hewed 



52 A similar thing is related of a magical tree ia the Legend of Itshe-lika- 
tunjambili, given below. — In the Legend of "The King of Loehlin's Three 
Daughters," the widow's eldest son, who chose "the big bannock with his 
mother's cursing in preference to a little bannock with her blessing," went iato 
the forest to cut timber to build a ship. ' ' A great Umisg [or Urisk, a " lubberly 
supernatural "] came out of the water, and she asked a part of his bannock." 
He refused. " He began cutting wood, and every tree he cut would be on foot 
again ; and so he was till the night came." (Campbell's Highland Tales. Vol. 



52 



IZINGANEKWAHE. 



umuti ; ku te uma u zwakale u 
teta, izinja za buya za m nquxaa. 
in/iloko nezito ; kwa ba i leyo ya 
gijima nesiiiye, i ya emfuleni 
edwaleni, zonke z' enza njalo ; za 
tata izimbokondo, za gaya izito, 
z' enza impupu. 



the tree with might ; and -when the 
tree was heard to creak, the dogs 
again tore off her head and limbs, 
and each went with one to the 
river, to a rock : all did the same ; 
they took large pebbles,- and 
ground her limbs to powder. 



Uzwamde Jiaving been ground to powder, Usikuliumi escwpes. 



Wa sala w" eAla Usikulnmi 
nentombi emtini ; ba gijima, b' e- 
muka, be ya kubokasikulumi. Za 
i tela emanzini inyama kazembeni, 
i se impupu. Za hamba ke, zi 
landela Usikulumi. "Wa fa ke 
Uzembeni, wa pela. Wa fika 
ekaya Usikulumi kubo, kwa ka- 
Iwa isililo. Kwa /ilatshwa izin- 
komo, kwa jabulwa kakulu, be ti, 
" Le 'ntombi en/ile kangaka u i 
tata pi na 1 Sa si nga sa tsho uma 
u se kona. Sa se si ti, u file." 



Whereupon Usikulumi and the 
damsel descended from the tree, 
and ran away to Usikulum.i's 
people. The dogs cast Uzembeni's 
flesh, when ground to powder, 
into the water ; and then they 
followed Usikulumi. So Uzembeni 
died ; and Usikulumi came home 
to his people ; they made a funeral 
lamentation.*^ Then they killed 
oxen and rejoiced greatly, say- 
ing, " This so beautiful damsel, 
where did you get her ? We 
thought you were no longer in the 
land of the living. We thought 
you were dead." 

/., pp. 236, 237.^ So Rata "went into the forest, and having found a very 
tall tree, quite straight thoughont its entire length, he felled it, and cut off its 
noble branching top, intending to fashion the trunk into a canoe ; and all the 
insects which inhabit trees, and the spirits of the forest, were very angry at 
this, and as soon as Rata had returned to the village at evening, when his day's 
work was ended, they all came and took the tree, and raised it up again, and 
the innumerable multitude of insects, birds, and spirits, who are called ' The 
offspring of Hakuturi, ' worked away at replacing each little chip and shaving in 
its proper place, and sang aloud their incantations as they worked ; this was 
what they sang with a confused noise of various voices : — 

' Fly together, chips and shavuigs. 

Stick ye fast together, 

Hold ye fast together ; 

Stand upright again, tree ! ' " 
This occurs again and again, until Rata watches, and catches one of them. 
They tell him he had no right to fell the forest god. He is silent. They tell 
him to go home, and promise to buUd the boat for him. (Sir George Grey's 
Polynesian Mythology, p. Ill — 114. J 

^^ If a person who has disappeared for some time, and is supposed to be 
dead, unexpectedly returns to his people, it is the custom first to salute him by 

making a funeral lamentation. They then make a great feast. ^A similar 

custom appears to prevail among the Polynesians. Thus Eehua is represented 
as making his lamentation on the approach of Eupe ; and Rupe appears to 
reply by a lamentation. (Grey's Polynesian Mythology, p. 8i.j So "Ngatoro-i- 
rangi wept over his niece, and then they spread food before the travellers." 
(Id., x>. 169.^ On Hatupatu's return, who was supposed to have been slain by 
his brothers, "the old people began to weep with a loud voice ; and Hatupatu 
said, ' Nay, nay ; let us cry with a gentle voice, lest my brethren who slew me 
should hear.' " (Id., p. 189.^ So all the people weep over Maru-tuahu on his 
arrival. (Id., p. 252.) 



UZEMBENI. 



53 



ANOTHER VEESION OP A PORTION OF THE TALE. 

A swallow meets with JJsihul/wmi, and gives him a, cha/rm. 



Kwa ti Usikulumi e hamba e 
ya kwazembeni e ya 'ukg'oma 
intombi, e ng' azi 'luto ngozembeni, 
'azi intombi lezo, e ku tiwa zin/jle ; 
■wa hamba ke, wa Alangana nen- 
kwenjane ; ya ti kuye inkwenjane, 
" Sikultimi, lapa u ya kona a u yi 
'ndawo ; ku yi 'ku/ilala kaAle. U 
ya 'ulondolozwa ubani na ? O, 
ngi /tlin/ile mina ; isikumba sami 
11 si tunge, u si fake ezindukwini 
zako lapa, ukuze ngi ku tshele 
uma TJzembeni e za 'ku ku d/tla." 
Wa i bamba ke inkwenjane, wa i 
AlinAla, wa si tunga isikumba 
sayo, wa si faka ezindukwini. 



It happened that as Usikulumi 
was on his way to TJzembeni to 
court her daughters, he knowing 
nothing of TJzembeni, knowing 
only about the damsels, which 
were said to be beautiful, he jour- 
neyed and met with a swallow. 
The swallow said to him, " Usiku- 
lumi, there is no place where you 
are going ; you will not be pros- 
perous there. Who will be your 
protector ? O, skin me, and sow 
up my skin, and put it on your 
rods, that I may tell you when 
Uzembeni is coming to eat you." 
So he caught the swallow, and 
skinned it, and sewed its skin, and 
put it on his rods. 



The swallow's shin wa/rns Usihulv/mi of da/nger. 



Wa fika kona kwazembeni. 
Ku ti ukuba a fike Uzembeni, isi- 
kumba leso sa m tshela Usiku- 
lumi, sati, "Nankuke Uzembeni." 
Ku te ebusuku, lapa se ku lelwe 
end/ilini kazembeui, Usikulumi e 
lele nganjcanye kwendMu ; kwa ti 
ebusuku Uzembeni wa vuka, wa 
nyonyoba, e ya 'ubamba Usiku- 
lumi ; isikumba sa m vusa Usiku- 
lumi, sa ti, " Yuka ke manje. 
Nanku Uzembeni e se fikile." 
Wa vuka ke Usikulumi. Uze- 
mbeni wa buyela emiiva ; ngokuba 
u tanda uku m zuma e lele. 



He arrived at Uzembeni's. 
When Uzembeni came, the skin 
told Usikulumi, saying, " There is 
Uzembeni." And in the night, 
when they lay down in Uzembeni's 
house, Usikulumi sleeping on one 
side of the house, it came to pass 
that in the night Uzembeni awoke, 
and stole stealthily, she going to 
lay hold of Usikulumi ; the skin 
awoke him, and said, "Awake 
now. Lo ! Uzembeni is at hand." 
So Usikulumi awoke ; and Uze- 
mbeni went back again ; for she 
wished to take him by surprise; 



The swallow's shin tells him to mahe his escape. 



Kwa za kwa sa ; and' iiba isi- 
kumba si m tshele Usikulumi, si 
ti, " Muka ke manje ; ngokuba 
Uzembeni u se mukile." Wa 
puma ke nentombi leyo. E se 
hamba ke, e baleka, e balekela 
Uzembeni, wa za wa fika endaweni 
e nomuti. Sa ti isikumba, " Kwela 
kulo 'muti, ngi ku londoloze kona. 



At length it dawned, whereupon 
the skin said to Usikulumi, " De- 
part now ; for Uzembeni has 
already set out." So he departed 
with the damsel. So he went and 
fled from Uzembeni, imtil he came 
to a place where there was a tree. 
The skin saio^ " CKmb into this 
tree ; I will preserve you there. 



64 



IZINGANEKWANE. 



Izinja zi za 'kulwa naye TJzembeni, 
zi m bulale." Wa kwela ke em- 
tini. Wa fika ke Uzembeni, wa 
u gaula. Kwa ti lapa se u za 'ku- 
■wa, iziiija za m kcita. Wa buya 
■wa vuka. Ngemuva za m kcita 
nya. Isikiimba sa ti, " Ye/tla 
manje. Uzembeni u se file. Ko- 
dwa u ya 'kubuy' a vuke. YeAla, 
u hambe ngamandAla." 



The dogs will figbt with Uzembeni, 
and kill her." He climbed into 
the tree. Uzembeni came, and 
hewed the tree. When it was 
about to fall, the dogs tore her in 
pieces. She came to life again. 
After that they utterly tore her 
in pieces, and scattered the frag- 
ments. The skin said, " Descend 
now. Uzembeni is now dead; 
but she will come to life again. 
Descend, and go speedily." 



Uzembeni comes to life again. 



Nembala Uzembeni wa sala wa 
vuka, loku izinja zi be zi m gaye, 
za m enza impupu, za m tela ema- 
nzini. Wa sala wa Alangana, wa 
vuka. Wa vuka be nga se ko. 
Wa funa ; ka be sa ba tola. Wa 
dela, wa goduka. 



And truly Uzembeni afterwards 
came to life, although the dogs had 
ground her to powder, and thrown 
her into the water. She again 
joined piece to piece, and came to 
life again.** She came to life again, 
when they were no longer on the 
tree. She sought them, but did 
not find them any more. So she 
gave up, and went home.** 

^* So Heitsi ICabib, a very different character, however, from XTzwamde, 
" died several times, and came to life again." (Bleek's Hottentot Fables and 
Talus, p. 76.; 

5* In Basile's Pentamerone we find a tale which has some points of resem- 
blance with this. Petrosinella is a beautiful damsel in the power of an ogress, 
who confines her in a tower, to which access can be gained only by a little win- 
dow, through which she ascends and descends by means of Petrosinella' s hair ! 
A young prince discovers her in her retreat, and reaches her in her tower by the 
same means as the ogress, the ogress havuig been sent to sleep by poppy-juice. 
But a neighbour discovers the lovers' interviews, and tells the ogress. She says 
in reply that Petrosinella cannot escape, " as she has laid a spell on her, so 
that unless she has in her hand the three gallnuts which are in a rafter in the 
kitchen, it would be labour lost to attempt to get away. " Petrosinella overhears 
their conversation ; gets possession of the gallnuts ; escapes with the prince 
from the tower by means of a rope-ladder ; the neighbour alarms the ogress, 
who at once pursues them ' ' faster than a horse let loose. " Petrosinella throws 
a gallnut on the ground, and up springs a Corsican bulldog, which rushes on the 
ogress with open jaws. But she pacifies the dog with some bread ; and again 
pursues them. Another gallnut is thrown on the ground, and a fierce and huge 
lion arises, which is preparing to devour her, when she turns back, strips the 
skin off a jackass which is feeding in a meadow, and covers herself with it ; the 
lion is frightened, and runs away. The ogress again pursues, still clothed with 
the ass's skin. ' ' They hear the clatter of her heels, and see the cloud of dust 
that rises up to the sky, and conjecture that it is she that is coming again." 
Petrosinella throws down the third gallnut, when there starts up a wolf, ' ' who, 
without giving the o^ess time to play a new trick, gobbles her up just as she 
is, in the shape of a jackass." (p. \V1.) 

Tales in which ogres are represented as having beautiful daughters, which 
are courted and won by princes, are very common in the "Folk-lore" of different 
nations. ('See Basile's "Dove," Op. cit., p. 180. Compare also "The Young 
King of Easaidh Ruadlf;" and "The Battle of the Birds." Campbell, Op cit 
Vol. I., pp. 1, 25.; 



UNTOirBHTDE. 



C5 



UISrTOMBIN'DE.66 



Untomhinde urges her father to allow her to go to the Ilulange. 



Intombi yonkosi Usikulumi ka- 
AlokoAloko, (J mbokoiido - i - gaya- 
abagayi, (Jkgulungu-umlomo-wa- 
otetwa, ya ti, " Baba, ngi y' elu- 
lange. Mame, ngi y' elulange, 
ngomunye unyaka." Wa ti uyise, 
" A ku yi, lu biiya ko : ku ya 
'uyela futi." Ya vela futi ngo- 
munye unyaka, ya ti, " Baba, ngi 
y' elulange. Mame, ngi y' elular 
nge." Wa ti, " A ku yi, lu buya 
ko : ku ya 'uyela futi." Kwa vela 
unyaka, ya ti, " Baba, ngi y' elu- 
lange." Ya ti, " Mame, ngi y' e- 
lulange." Ba ti, " Elulange a ku 
yi, lu buya ko : ku ya 'uyela futi." 
Wa vuma uyise, wa vum' unina. 



The daughter of the king Usiku- 
lumi, the son of Uthlokothloko, 
Umbokondo-i-gaya-abagayi,^'' U- 
kgxilungu - umlomo - waotetwa, ^* 
said, " iTather, I am going to the 
Ilulange. s^ Mother, I am going to 
the Ilidange, next year." Her 
father said, " Nothing goes to that 
place and comes back again :'''' it 
goes there for ever." She came 
again the next year, and said, 
" Father, I am going to the Ilu- 
lange. Mother, I am going to the 
Ilulange." He said, "Nothing 
goes to that place and comes back 
again : it goes there for ever." 
Another year came round. She said, 
" Father, I am going to the Ilu- 
lange." She said, " Mother, I am 
going to the Ilulange." They 
said, " To the Ilulange nothing 
goes and returns again : it goes 
there for ever." The father and 
mother consented (at length). 



She collects tioo companies of maidens, and sets out. 



Ya buta intombi zi ikulu nge- 
na;enye kwo/dangoti Iwend/ilela ; 
ya buta intombi za likulu ngenxe- 
nye kwo/tlangoti IwendAlela. Za 
hamba ke. Za Alangana naba- 
hhwebu. Za fika z' ema amakoala 



She collected a, hundred virgins 
on one side of the road, and a 
hundred on the other. So they 
went on their way. They met 
some merchants. The girls came 
and stood on each side of the path, 



'^ Untombinde, Tall -maiden. 

'''' Umbokondo-i-gaya-abagayi, Upper millstone, wHcTi grinds the grinders. 

^^ Ukgiiiungu-iiiniomo-waotetwa, I'outer of the Abatetwa. 

^' A river, not now known to the natives. 

^^ So the king's daughter beseeches the fisherman's son, her husband, not to 
go to " a little castle beside the loch in a wood." " Go not, go not," said she ; 
"there never went man to this castle that returned." (Highlatui Tales. Vol. 

I., p. 82.; 



56 



IZINGANEKWANE. 



omabili endAlela, za paAla indAlela. 
Za ti, " Bahhwebu, si tshele ni 
u/ilanga olii/ile lapa Iwentombi ; lo 
si 'mitimba 'mibili." Ba t' aba- 
hhwebu, "XJ muAle,tiiitakabazana; 
u nge fike kuntombinde wenkosi, 
o ng' nkg'wekywana lotshani ; o 
ng' amafata okupekwa; o ng' in- 
yoiigo yembuzi." Ba ba balala 
laba ababhwebu, be bulawa umti- 
mba katintakabazana. 



on tbis side and tbat. They said, 
"Merchants, tell us which is the 
prettiest girl here ; for we are two 
wedding companies." The mer- 
chants said, "You are beautiful, 
Utintakabazana ; but you are not 
equal to Untombinde, the king's 
child, who is like a spread-out sur- 
face of good green grass ; who is 
like fat for cooking ; who is like a 
goat's gall-bladder ! "^^ The mar- 
riage company of Utintakabazana 
killed these merchants. 



They arrive at the Ilulange, and hathe : the Isik^uk^wmadevu, steals 

tlieir clothes. 



So they arrived at the river Ilu- 
lange. They had put on bracelets, 
and ornaments for the breast, and 
collars, and petticoats ornamented 
with brass beads. They took them 
off, and placed them on the banks 
of the pool of the Ilulange. They 
went in, and both marriage com- 
panies sported in the water. When 
they had sported, they went out. 
A little girl went out, and found 
notliing there, neither the collars, 
nor the ornaments for the breast, 
nor the bracelets, nor the petticoats 
ornamented with brass beads. She 
said, " Come out ; the things are 
no longer here." All went. out. 
Untombinde, the princess, said, 
" What can we do ? " One of the 
girls said, " Let us petition. The 
things have been taken away by 
the Isikg'ukjumadevu."''^ Another 
said, " Thou, Isikgnkyumadevu, 
give me my things, that I may 
depart. I have been brought into 
this troiTble by Untombinde, the 
king's child, who said, ' Men bathe 

^' These are terms of flattering admiration. The gall-bladder of the goat, 
inflated and dried, and stuck in the hair, is a sign of having been hononrably 
received at the place where a person has been scut as a messenger. 

^"^ Isikgaiki/uniadevu, A bloated, squatting, bearded monster. 

Some natives suppose that the Tale of the Isik^ukgumadevu is a, fabulous 
account of the first large ship that appeared to their fathers, being probably a 
slaver. Others think it is a corrupted tradition of Noah's ark. See appendix 
at the end of this tale. 



Ba fika ke emfuleni elulange. 
Ba be pake inga;ota ; ba be pake 
imbedu ; ba be pake iminaka ; ba 
be bince imintsha yendondo. Ba 
i kumula, ba i beka ngapezulu 
kwesiziba solange. Ba ngena, ba 
bukuda yomibili imitimba. Ba 
biikuda, ba puma. K\va puma 
inye intombazana, ya fumanisa 
iminaka i nga se ko yonke, nem- 
bedu zonke, nengxota, nemintsha 
yendondo. Ya ti, " Puma ni ; 
izinto ka zi se ko." Ba puma 
bonke. Ya ti inkosazana Unto- 
mbinde, " Kw enziwa njani ua % " 
Ya t' enye intombi, "A si bonge. 
Izinto zi muke nesikiyukyuma- 
devu." Ya t' enye intombazana, 
" Sikguk^'umadevu, ngi nike izinto 
zami, ngi muke. Ng' enziwe 
Untombinde wenkosi, o te, ' Kwa 



UXTOMBINDE. 



57 



koibi-kulu ku ya gezwa : kwa ku 
geza aobaba bamandulo.' U mina 
ngi ku bangela Intontela 1" Sa m 
nikela iimuntslia. Ya kg'ala enye 
intombi, ya si bonga, ya ti, " Si- 
k^^kyumadevu, ngi iiike izinto 
zami, ngi muke. Ng' enziwe Un- 
tombinde wenkosi ; wa ti, ' Kii- 
kcibi-kulu ku ya gezwa : kwa ku 
geza aobaba bamandulo.' U mina 
ngi ku bangele Intontela ? " Wa 
kyala umtimba wonke, wa za wa 
pela, w' enza njalo. Kwa salela 
yena Untombiude wenkosi. 



in the great pool : our first fathers 
bathed there.' Is it I who bring 
down upon you Intontela 1 "^' The 
Isikyukgumadevu gave her the 
petticoat. Another girl began, 
and besought the Isikgukgnma- 
devu : she said, " Thou, Isikg'u- 
kr^iimadevu, just give me my 
things, that I may depart. I have 
been brought into this trouble by 
Untom.binde, the king's child ; she 
said, 'At the great pool men 
bathe : our first fathers used to 
bathe there.' Is it I who have 
brought down upon you Into- 
ntela ? " The whole marriage com- 
pany began, until every one of 
them had done the same. There 
remained Untombinde, the king's 
child, only. 



Uniombinde refuses to petition the IsikquJcqiimadevu, and the monster 

seizes her. 



Wa t' umtimba, " Bonga, nto- 
mbinde,Usikyuk5Timadevu." Wa- 
la, wa ti, "A ng' 'uze nga si 
bonga Isikgiikjumadevu, ng' um- 
nta wenkosi." Sa m tabata Isi- 
kjukg'umadevu, sa m paka kona 
esizibeni. 



The marriage party said, " Be- 
seech UsikgTikgumadevu,^'* Un- 
tombinde." She refused, and said, 
" I will never beseech the Isikgai- 
kg'umadevu, I being the king's 
child." The Isikjukgumadevu 
seized her, and put her into the 
pool. 



The other girls lament her, and retv/rn to tell the tale. 



Intombi ezinye za kala, za kala, 
z' esuka, za hamba. Za, fika ekaya 
enkosini ; za fika, za ti, " U tatwe 
Isikg'ukgTimadevu Untombinde." 
Wa t' uyise, " Kade nga ngi m 



The other girls cried, and cried, 
and then went home. When they 
arrived, they said, " Untombinde 
has been taken away by the Isi- 
kgukgumadevu." Her father said, 
" A long time ago I told Untom- 

'^^ Intontela. — The name of one of the militaiy kraals of the Zulu king. 
The use of this word suggests either that the Tale is of recent origin, or has 
undergone modern corruption. It may, however, be an old name adopted by 
the Zulus. The question impUes that armies were sent to contend with the 
monster. • 

"* They here say, not Isikgoikgumadevu, but Usikgukgnmadevu ; thus flat- 
tering and magnifying the monster by giving it a personal name. It is some- 
thing as though they said, "My Lady, TJsikjukgumadevu." 



68 



IZINGANEEWAIfE. 



tshela Untombinde ; ng' ala nga 
ti, ' Elulange a ku yi, lu buya ko : 
ku ya 'ayela futi.' Nanko ke u 
yela futi." 



binde so ; I refused her, say- 
ing, ' To the Ilulange, nothing 
goes to that place and returns 
again : it goes there for ever.' 
Behold, she goes there for ever." 



The king sends an army against the monster , tlie monster destroys it, 
and the whole country. 



Ya t' inkosi ya kipa amaband/tla 
ezinsizTva, ya ti, " Hamba ni, ni 
lande Isikyukgumadevu, esi bulele" 
Untombinde." A fika emfuleni 
amabandAia, a Alangana naso se si 
pumile, se si /ilezi ngapand/ile. 
Si ngangentaba. Se si tika si i 
ginga yonke impi leyo ; se si 
hamba si ya kona emzini wenkosi ; 
si fika si ba ginga abantu bonke, 
nezinja; sa ba ginga izv/e lonke 
kanye nenkomo. Sa fika sa ginga 
abantwana kulelo 'zwe be babili ; 
be amapa/tla, izibakaa. 



The king mustered the troops of 
young men, and said, " Go and 
fetcli the Isikyukgiimadevu, which 
has killed Untombinde." The 
troops came to the river, and fell 
in with it, it having already come 
out of the water, and being now 
on the bank. It was as big as a 
mountain. It caixie and swallowed 
all that army ; and then it went 
to the very village of the king ; 
it came, and swallowed up all men 
and dogs ; it swallowed them up 
the whole country, together with 
the cattle. It swallowed up two 
children in that country ; they 
were twins, beautiful children, 
and much beloved. 



A father, who escaped, pursues the Isikqiikqumadevii, and Mils it. 



Se ku sinda uyise kuleyo 'nd/ilu ; 
se i hamba indoda i tata amawisa 
amabili, i ti, " Mina, ngi y& 'ubu- 
lalalsikgukgaimadevu." Se i tata 
■umd/ilud/ilu wayo womkonto ; i se 
hamba. Se i /tlangana nenyati, se 
i ti, '' U ye ngapi Usikgnkguma- 
devu 1. U muke nabantwana 
bami." Se zi ti izinyati, " U funa 
Unomabunge, O-gaul'-iminga." Se 
zi ti, " Pambili ! pambiH ! Ma- 



But the father escaped from that 
house ; and the man went, taking 
two clubs, saying, "It is I who 
will kill the IsLkjTikgumadevu." 
And he took his large assagai and 
went on liis waj'. ■ He met with 
some buffaloes, and said, "Whither 
has Usikgukg'madevu gone? She 
has gone away with my children." 
The btiffaloes said, " You are seek- 
ing Unomabunge, O-gaul'-iminga. ^^ 
Forward ! forward ! '^'^ Our mo- 



^'' Unomabunge, Mothei- of beetles. This name shows that the monster 
was a female. O-gaul'-iminga, The feller of lofty thorn-trees. 

"^ This reminds one of the man who pays a visit to his child's mysterious 
godfather : on reaching the house he finds inanimate things talking and acting ; 
anH on enquiring where the godfather lived, receives for answer, from each in 
Buocessiou. "One flight of stairs higher." " Up another flight." "Up another 
The Godfather." Qrimm. '^" -'' ^^^ ■ 



Buocessiou. 
flight." (' 



'Up another flight.'' 
Op. cit., p. 170. j) 



USTTOMBINUE. 



59 



metu ! " 8e i Alangana nezilo, se 
i ti, " Ngi funa Usikgnkg'umadevu, 
o muke nabantwana bami." Se zi 
t' izilo, " U funa Unoinabunge, 
O-gaul'-iminga, 0-nsiba-zimakye- 
mbe. Pambili ! panibili ! Ma- 
metu ! " Se i /tlangaiia nend/jlovii, 
se i ti, " Ngi buza Usikyuk^'uma- 
devu, o muke iiabantwana bami." 
Se i ti, " U bula Uiiomabunge, 
O-gaul'-iminga, O-nsiba-zimakye- 
mbe. Pambili ! pambili ! Ma- 
metu ! " Se i fika ktiyena Uiio- 
mabunge : indoda i m. fumana e 
kg'uk^bele, e ngangentaba. Se i 
ti, " Ngi funa Ilsikgukjumadevu, 
o tata abantwana bami." Se si ti, 
" U funa Unomabunge ; u funa 
O-gaul'-iminga, O-nsiba-zim.akge- 



ther ! "«^ He then met with some 
leopards, and said, " I am looking 
for Usiki^ukgumadevu, who has 
gone off with my children." And 
the leopards said, "You are looking 
for Unomabimge, O-gaul'-iminga, 
O-nsiba-zimak^embe.''*' Forward ! 
forward! Our mother!" Then 
he met with an elephant, and said, 
" I enquire for Usik^uk^Timadevu, 
who has gone away with my cliil- 
dren. It said, "You mean Uno- 
mabunge, O-gaul'-iminga, 0-nsiba- 
zimakjcmbe. Forward 1 forward ! 
Our mother I " Then he came 
to Unomabunge herself : the man 
found her crouched down, being 
as big as a mountain. And he 
.said, "I am seeking Usikyukg-u- 
madevu, who is taking away my 
children." And she said, " You are 
seeking Unomabunge ; you are 
seeking O-gaul'-iminga, 0-nsiba- 

^ ' ' Mametu ! " an oath. The essence of the Zulu oath consists, not so 
much in swearing by a person, as in calling upon him in an elliptical sentence, 
the meaning of which would be quite unsuspected by the uninitiated. ' ' Ma- 
metu," my 'mother, means in the native mind, What I say is true, if not I could 
be guilty of incest with my mothei-. The Zulu swears thus by his nearast rela- 
tives, e. ,(•/., "Mametu," my mother; "Dade wetu," my sister ; or, "Nobani 
wetu," my So-and-So, mentioning his sister by name; "Mkwekazi," my 
mother-in-law; or "Bakwekazi," all the wives of my father-in-law. So the 
women swear in like manner : " Bane wetu, " my brothers ; "Bafana," boys of 
my kraal ; " Omkuhi waodade," father of my sisters-in-law ; or "Mezala" ; or 
"Ngifunga ubaba"; or "jSTgi funga aban/iloni," I swear by those who are 
reverenced, viz., fathers, brothers, &c., or simply "Ben/tloni." 

Another coiumou oath is by the names of the chief, as ' ' Tshaka '' ; 
"Dingan" ; "Kukulela." But a man does not swear by his wife, child, or 
brother. He swears by his father when dead, "Ngi funga ubaba," which is 
equivalent to saying, I could disinter and eat my father, if it is not true ; or, 
" Ngi nga ngi d/ila ubaba," I might eat my father ; or simply, " Matambo ka- 
baha," my father's bones ; or "Baba," my father. 

A chief or great man swears by Ikwantandane, that is, a place in Zululand 
where Usenzaiigakona and Utshaka are buried. They use this formula, ' ' Ngi 
m pande ekwantandane, " I could scratch him up at Ikwantandane ; that is, I could 
disinter the chief buried there ; or simply " Kwantandane. " Thus Kwantandane 
is equivalent to swearmg by the inviolability of the king's grave. Other oaths, 
are of a similar character ; ' ' Ngi ngene enkosini, " I could enter the king's pre- 
sence ; "Ngi ngene esigodHweni, " I could go into the king's palace ; or simply, 
"Sigod/do"; "Ngi ngene emapotweni," I could enter the harem ; or simply, 
"Mapote." 

Another oath is by the grave of a nameless king. "Ngi funga inkosi i 
kwaduknza," I swear hy the king, he being at the kraal of Udukuza ; or simply, 
"Dukuza." ^ 

^s O-nsiba-zimakjembe, One whose feathers are long and broad. 



60 



IZIJ?GANEKWA>-E. 



mbe. Pambili ! pambili ! Ma- 
metu ! " Se i fika, se i si gwaza 
isigakg'a ; se si fa Isikqukquvasr 
devu. 



zimakyembe. Forward ! forward ! 
Our mother 1 " Then the man 
came and stabbed the lump ; and 
so the Isikg'ukgnmadevu died.^^ 



All that the Isikqulcqumadevu had devoured come out of its dead 
body, and Untombinde among the rest. 



So ku puma inkomo, so ku 
puma inja, so ku puma umuntu 
nabantu bonke ; se ku puma yena 
Untombinde. Lowo ke e se fika 
Untombinde, e buyela kona enko- 
sini uyise Usikulumi ka/iloko- 
hloko ; e se fika e tatwa Un/tlatu, 
umunta wenkosi Usibilingwana. 



And then there came out (of her) 
cattle, and dogs, and a man, and all 
the men ; and then Untombinde 
herself came out. And when she 
had come out, she returned to her 
father, Usikulumi, the son of 
Uthlokothloko. When she arrived, 
she was taken by Unthlatu,'"' the 
son of UsibiHngwana, to be his 
wife. 



Untombinde goes to Unthlatu's people to be acknowledged, but finds 
no bridearoom. 



Wa s' emuka Untombinde, e ya 
'kuma. E fik' e ma ngasen/da. 
Se ku tiwa, " U ze 'kwendela ku- 
banina?" Wa ti, " Kun/ilatu." 
" Ku tiwa, " U pi na ? " Wa ti, 
" Ng' ezwa ku tiwa inkosi Usibi- 
lingwana u zele inkosi." Kwa 
tiwa, " Amanga : ka ko. Kodwa 



Untombinde went to take her 
stand in her bridegroona's kraal. "^ 
On her arrival she stood at the 
upper part of the kraal. They 
asked, " Whom have you come to 
marry?" She said, " Unthlatu." 
They said, "Where is he!" She 
said, '' I heard said that king Usi- 
bilingwana has begotten a king." 
They said, " Not so : he is not 



'' Whakatau was more successful. Wlien Hine-i-te-iwaiwa at lengtli 
reaches him, and asks, ' ' Can you tell me where I can find Whakatau ? " he 
misleads her by replying, ' ' You must have passed him as you came here. " 
(Grey. Op. dt., p. 118.; 

'" In7ilatu, A boa-constrictor. UnMatu, The boa-man. It is clear, not- 
withstanding the explanation of the name given in the Tale, viz., that when an 
infant he was wrapped in a boa's skin, that Unthlatu had a peculiar snake-like 
appearance. His skin was bright and slippery. Compare "The Serpent," in 
the Pcji((t»«'ra«e. A prince is "laidimder a spell by the magic of a wicked 
ogress to pass seven years in the form of a serpent. " In which form he loves 
and woos a king's daughter. 

'1 When a young woman is going to be married, she goes to the kraal of the 
bridegroom, to stand there. She stands without speaking. Her arrival may be 
expected or not by the bridegroom's people ; but they imderstand the object of 
her visit. If they like her they " acloiowledge " her by killing a goat, which 
is called the imvuma, and entertain her kindly. If they do not like hei-, they 
give her a burning piece of firewood, to intimate that there is no fire in that 
lu-aal for her to warm herself by ; she must go and kindle a fire for herself.— It 
appears to be the custom among the Polynesians also for the young woman to 
" run away " to the bridegroom, as the first step towards marriage. (Greii, Op 
cit,, p. 238.; o , j> ^ 



UNTOMEIJTDE. 



CI 



"wa ka wa zala ; wa ti uma e 
iimfana wa laAleka." Wa kala 
uiiina, ukuti, "Le intombi i b' i 
zwe ku tiwa ni na 1 Lo 'mntwana 
nga m zala wamiinye ; wa la/ileka, 
kwa ukupela na ! " Ya /jlala 
intombi. Uyise inkosi wa ti, " I 
/ilalele ui na? " Kwa tiwa, " Ka 
i muke." Ya buya ya ti inkosi, 
" Ka i Male ; loku amadodana ami 
a kona, i ya 'uzekwa i wo." 
Y' akelwa indAlu, ya Alala kona 
endAlini. Ba ti abaatu, " A i 
Alale nonina." W ala unina, wa 
ti, " Ka y akelwe ind/Ju." 



here. Bat he did beget a son ; 
but when he was a boy he was 
lost." The mother wept, saying, 
" What did the damsel hear re- 
ported 1 I gave birth to one child ; 
he was lost : there was no other ! "^^ 
The girl remained. The father, 
the king, said, " Why has she re- 
mained ? " The people said, " Let 
her depart." The king again said, 
" Let her stay, since there are sons 
of mine here ; she shall become 
their wife." She had a house built 
for her, and she remained there in 
the house. The people said, " Let 
her stay with her mother." The 
mother refused, saying, " Let her 
have a hoiise built for her." 



Untombinde receives a nocturnal visitor, who eats and drinks, and 

departs. 



Ku te uma y akiwe indAlu, 
unina wa bek' amasi nenyama 
notshwala. Ya ti intombi, " U 
ku bekela ni loku na ? " Wa ti, 
" Ngi be ngi ku beka, noma u nga 
ka fiki." Ya tula ke intombi, ya 
lala. Ku te ebusuku wa fika 
Un/ilatu, wa ka emasini, wa d/tla 
inyama, wa puza utshwala. Wa 
Mala, wa /ilala, wa puma. 



It came to pass that, when the 
house was built, the mother put in 
it sour milk, and meat, and beer. 
The girl said, " Why do you put 
this here?" She said, "I used 
to place it even before you 
came." The girl was silent, 
and lay down. And in the 
night Unthlatu came ; he took out 
from the sour milk,''^ he ate the 
meat, and drank the beer. He 
stayed a long time, and then went 
out. 



Untombinde is troubled on finding the food gone. 



Ku te kusasa Untombinde wa 
sibukula emasini ; wa fumana ku 
kiwe : wa sibukula enyameni ; wa 
bona i dAliwe : wa sibukula e- 
tshwaleni ; wa fumana se bu dAli- 
we. Wa ti, "0, umame u beke 
loku 'kud/da. Ku za 'utiwa ku 



In the morning Untombinde 
uncovered the sour milk ; she 
found some had been taken out : she 
uncovered the meat ; she saw that 
it had been eaten : she uncovered 
the beer; she found that it had 
been drunk. She said, " 0, mother 
placed this food here. It will be 



?2 Na is not here an interrogative, but a strong affirmative. 
'•'! That is, for the purpose of eating ; and below, the milk had been taken 
out, that is, eaten. 



G2 



IZINGANEEWANE. 



ntshontshvve u mina." Wa ngena 
unina ; wa sibukula, wa ti, " Ku 
dAliwa ini na?" Wa ti, " Ka 
ng' azi." Wa ti, " Nami ngi bone 
se ku d/iliwe." Wa ti, "Ku m 
zwanga lo 'inuntu na 1 " Wa ti, 
" Kga.." 



said that I have stolen it.'' The 
mother came in ; she uncovered 
the food, and said, " What has 
eaten it ? " She said, " I do not 
know. I too saw that it had been 
ea-ten." She said, " Did you not 
hear the man 1 " She said, " No." 



Untombinde receives a second visit, and the person speaks to her. 



The sun set. They'''* ate those 
three kinds of food. A wether 
was slaughtered. There was placed 
meat ; there was placed sour milk ; 
a^nd there was placed beer, in the 
house. It became dark, and she 
lay down. Unthlatu came in ; he 
felt the damsel's face. She awoke. 
He said, " What are you about to 
do here 1 " She said, " I come 
to be married." He said, " To 
whomr' The girl said, "To 
Unthlatu." He said, "Where is 
he 1 " She replied, " He was lost." 
He said, " But since he was thus 
lost, to whom do you marry t " 
She said. " To him only." He 
said, " Do you know that he will 
come 1 " He said, " Since there are 
the king's sons, why do you not 
marry them, rather than wait for 
a man that is lost?" He said, 
" Eat, let us eat meat." The girl 
said, " I do not yet eat meat.""' 
Unthlatu said, " Not so. As 
regards me too, your bridegroom 
gives my people meat before 
the time of their eating it, and 
they eat." He said, "Drink, 
there is beer." She said, " I do 
not yet drink beer ; for I have not 
yet had the imvuma slaughtered 
for me." He said, " Not so. Yoiir 



" UntUatu's people, that is, those belonging to Ms mother's house in the 
royal kraal, ate what remained of the sour milk, meat, and beer. 

"* A damsel may not eat meat or amasi in her lover's ki-aal, until she is 
actually married. 



La tshona ilanga. Ba ku d/tla 
loko 'kud/ila okutatu. Kwa 'Ala- 
tshwa intondolo. Kwa bokwa 
inyama, kwa bekwa amas', kwa 
bekwa utshwala. Kwa Aiwa, kwa 
lalwa. Wa ngena Un/ilatu ; wa i 
pumputa intombi ebusweni. Ya 
vuka. Wa ti, " U zokwenza ni 
lapa na ? " Ya ti intombi, '' ITgi 
zokwenda." Wa ti, " Kubani na 1" 
Ya ti intombi, " KunMatu." Wa 
ti,' "U pi n&V Ya ti, " Wa 
la/iloka." V/a ti, "Kepa vi^a la- 
Aleka njalo, u gaua kubani na?" 
Ya ti, " Kiiyena." Wa ti, " Ni 
j'a m azi ini ukuba u ya 'kuvela 
na l " Wa ti, " Loku amadodana 
enkosi e kona, a u gani kuwo na, 
uma ni /dalele umuntu owa la/tie- 
kayo na 1 " Wa ti, " D/ilana, si 
d/tle inyama." Ya t' intombi, "A 
ngi ka i d/jli inyama." Wa ti 
Un/ilatu, " Amanga. Nami, um- 
nyeni wako u ya ba nikela abami 
be nga ka i d/Ji, ba i d/de." Wa 
ti, " Puza, namp' utshwala." Ya 
ti, " Utshwala a ngi ka bu dJili ; 
ngoba ka ngi ka /datshisv/a." 



tJNTOMBINDE. 



63 



Wa ti, " Amanga ; nomyeni 
■wako u ya ba nikela abami 
utshwala, be nga ka AlatsMswa." 
Kwa sa, wa puma ; u kuluma 
njalo, intombi aim boni. Ama- 
.suku onke lawo u y' ala entom^bini, 
i ti, i ya 'iivutela umlilo. Wa 
puma. Intombi y' esuka, e ya 
'kupumputa esiAlakeni, i ti, "A 
ngi zwe, lo be ngi valile, uma u 
pume pi na ? " Ya fumana ku sa 
valwe ngokuvala kwaj'o ; ya ti, 
" Lo 'muutu u pume pi ua ? " 



bridegroom too gives my people 
beer before they have had any 
thing killed for them." In the 
morning he "went away ; he speak- 
ing continually, the girl not seeing 
him. During all those days he 
would not allow the girl, when she 
said she would light a fire.'^ He 
went out. The girl arose, going to 
feel at the wicker dooi-, saying, 
" Let me feel, since I closed it, 
where he went out 1 " She found 
that it was still closed with her 
own closing ; and said, " Where 
did the man go out? " 

Untomhinde receives a third visit, cmd the visitm- makes himiself 

hnown. 



The mother came in the morn- 
ing, and said, "My friend, with 
whom were you speaking ] " She 
said, " No ; I was speaking with 
no one." She said, "Who was 
eating here of the food?" She 
said, " I do not know." They 
ate that food also. There was 
brought out food for the third 
time. They cooked beer and meat, 
and prepared sour milk. In the 
evening Unthlatu came, and felt 
her face, and said, " Awake." 
Untombinde awoke. Unthlatu 
said, " Begin at my foot, and feel 
me till you come to my head, that 
you may know what I am like." 
The girl felt him ; she found that 
the body was slippery ; it would 
not allow the hands to grasp it. 
He said, " Do you wish that I 
should tell you to light the fire ? " 
She said, " Yes." He said, " Give 
me some snuff then." She gave 
him snuff. He said, " Let me 
take a pinch from your hand." He 
took a pinch, and sniffed it. He 

'^ So Cupid visits Psyche unseen and unknown every night, leaving her at 
the dawn of day. In the Neapolitan tales, a fairy falls in love with a prince, 
and in like manner visits him every night, without making herself known, or 
allowing herself to be seen. fPentamerone. "The Myrtle. "J 



Wa ngena unina kusasa, wa ti, 
" Mngane, u b' u kuluma nobani 
na 1 " Ya ti, " Kga ; be ngi nga 
kulumi namuntu." Wa ti, " Ku 
be ku dAla ubani na lapa ekud/ileni 
na?" Ya ti, " Ka ng' azi." Ba 
ku dAla loko 'kudAla. Kwa vezwa 
okwobutatu. Ba ku peka utshwala 
nenyama namasi. Kwa Aiwa, wa 
fika UnAlatu, wa m pumputa ebu- 
sweni, wa ti, " Yuka." Wa vuka 
Untombinde. Wa ti Un/jlatu, 
" Ngi kg'alele elunyaweni, u ngi 
pumpute, u fike eiiAloko, u zwe 
uba ngi njani na." Ya m pumputa 
intombi ; ya fumana umzimba o 
tshelelayo ; w' ala ukubambela 
izandAla. Wa ti, " U ya tanda 
ini uma ngi ti vutele na ? " Ya 
ti intombi, " Yebo." Wa ti, "Ngi 
shiyele uguai ke." Ya m shiyela. 
Wa ti, "A ngi ncikide kuwe kwe- 
sako isandAla." Wa ncikida, wa 
bema. Wa tshak' amate. Amate a 



u 



IZINGANEKWANB. 



spat. The spittle said,''^ " Hail, 
king ! ttou black one ! thou -who 
art as big as the mo-untains ! " 
He took a pinch ; he spat ; the 
spittle said, " Hail, chief ! hail, 
thou who art as big as the moun- 
tains ! " He then said, " Light 
the fire." ITntombinde lighted 
it, and saw a shining body. The 
girl was afraid, and wondered, 
and said, " I never saw such a 
body."''^ He said, "In the morning 
whom will you say you have 
seen ? " She said, " I shall say 
that I have seen no one." He 
said, " What will you say to that 
your mother,''^ who gave birth to 
TJnthlatu, because she is troubled 
at his disappearance ? What does 
your mother say ? " She replied, 
" She weeps and says, ' I wonder 
by whom it has been eaten. 
Would that I could see the man 
who eats this food.' " He said, 
" I am going away." The girl 
said, "And you, where do you 
live, since you were lost when a 
little child?" He said, "Hive 
underground." She asked, " Why 
did you go away ? " He said, " I 
went away on account of my 
brethren : they were saying that 
they would put a clod of earth into 

''' In one of the versions of " The Battle of the Birds," the Giant's Daugh- 
ter, before setting out with the king's son, "spat at the front of her own bed, 
and spat at the side of the giant's bed, and spat at the passage door." " The 
giant awoke, and shouted, "Rise, daughter, and bring me a drink of the blood 
of the king's son." " I will arise," said the spittle in front of his bed. When 
he shouted again the second and third time, the spittle at the side of her bed, 
and at the door, answered. (Campbell. Op. cii. Vol. I.J 

'5 The Zulu very frequently expresses a strong afiirmation by a negation, 
as : — A li Ithle leli 'hashi, The horse is not beautiful ; it is more, very beautiful 
indeed. A hi siyo indhlala lapa, inhuhi, There is no famine here, it is great : 
that is. We have nothing whatever to eat. Here we have an afBrmation to ex- 
press a strong negative, Nga za nga u bona umzimba onje=A ngi bonanga ngi 
bona umzimba onje. Lit., I came I saw such a body, I at length saw, &c. So 
below, Sa zn sa m bona umuntu onje, o 'mzimba u nga fani nowabantu. We 
never saw such a man, whose body does not resemble the body of men. It is 
another instance of the interjectional aorist. 

'" The wife calls her husband's mother. Mother. 



ti, " Yeti, nkosi ! wen' umnyama ! 
wen' ungangezintaba ! " Wa nci- 
kida, wa tshaka amate ; a ti, 
" Yeti, nkosi ! yeti, wen' ongange- 
zintaba!" Wa ti ke, "Vutela 
umlilo." Wa u vutela ITntombi- 
nde, wa fumana umzimba okazi- 
mulayo. Y' esaba intombi, ya 
mangala, ya ti, "Nga za nga u 
bona umzimba onje." Wa ti, " IT 
ya 'kuti kusasa u bon' ubani na ? " 
Ya ti, " Ngi ya 'kuti, A ngi bona- 
nga 'muntu." Wa ti, " U ya 'kuti 
ni kulo 'nyoko owa zala UnAlatu 
na, ngokuba u ya Alupeka na, 
ngokuba wa nyamalala na ? TJ ti 
ni yena unyoko na ? " Ya ti, " TJ 
ya kala, u ti, kazi ku d/iliwe 
ubani na : ungaba ngi nga bona lo 
'muntii o dAla loku 'kud/tla." Wa 
ti; " Ngi y' emuka." Ya t' into- 
mbi, " Wena u Alala pi na, lo wa 
laAleka unjncinane nje na ? " Wa 
ti, "Ngi /ilala pantsi." Ya ti, 
"W emukela ni na?" Wa ti, 
'.' Ng' emukela abafo wetu : ba be 
ti b' eza 'u ngi faka igade empi- 



UNTOJIEINDE. 



65 



njeni ; ngoba be thauka, ngoba 
ku tiwa ngi inkos'. Ba ti, ' Ini 
uma inkosi i be ncinane ; ku ti 
tina si bakulu si Alale na ? ' " 



my windpipe ; ^^ for they were 
jealous, because it was said tbat I 
was king. They said, ' Why 
should the king be young, whilst 
we who are old remain sub- 
jects?'"" 



Unthlatu tells Untomhinde to call his mother. 



Wa ti entombini, " Hamba ke, 
u ye 'kubiza unyoko lowo o /jlupe- 
kayo." Wa ngena unina, e fike 
nayo intombi. Wa fika wa kala 
unina, e kala kancinane isigu- 
ngwana. Wa ti, " Nga ngi ti ni 
ke na ? Nga ti, ' Umntanami owa 
laAlekayo owa e 'mzimba obutshe- 
lezi.'" Wa e se ti, "Wo ti ni 
kubaba ? " "A ku gaywe utshwala 
izwe lonke." 



He said to the girl, " Go and 
call that your mother who is aifiict- 
ed." The mother came in with 
the girl. The mother wept, weep- 
ing a little in secret. She said, 
" What then did I say % I said, 
' It is my child who was lost, who 
had the smooth body.' " He then 
said, " What will you say to iny 
father ? " She said, " I will say. 
Let the whole country brew 
beer."62 



UnthlaPuJs mother tells his father of Unthlatv!s reiurn, and the nation 



is assembled. 



Wa e se ti uyise, " Bu za 'kwe- 
nza ni na 1" S' e ti unina, " Ngi 
za 'ubona abantu ; ngoba nga ngi 
inkosikazi. Nga kitshwa ngoku- 



The father said, " What is the 
beer to dol" The mother said, 
" I am going to see the people ; 
for I used to be queen. I was de- 



'" It was formerly a custom, if a woman gave birth to twins, to kill one by 
placing a clod of earth in its mouth, so as to obstruct the respiration ; for they 
supposed that if both were allowed to live, they would destroy the father's 
strength. Also in time of famine the father would sometimes kill a young 
infant in the same way, to preserve the mother's strength. So here TTuthlatu's 
brothers purpose to kill him by a similar method. 

^^ Here we have the tale so common among all people, where a younger 
brother is represented as an object of jealousy and enmity, or of contempt and 
neglect, is persecuted, and an attempt made on his life ; but he escapes, and 
becomes a great man, superior to all. There is the beautiful, touching history 
of Joseph in the Holy Scriptures. In the Hawaiian traditions we have the 
legend of Waikelenuiaiku (HopTdns, Hawaii, p. &J). That of Hatupatu in the 
Polynesian Mythology, who on hia return is as much admired for his noble looks 
as Unthlatu : —"Hatupatu now came out of the storehouse, and as his brothers 
gazed on him, they saw his looks were most noble ; glared forth on them the 
eyes -of the young man, and glittered forth the mother-of-pearl eyes of the 
carved face on the handle of his sword, and when the many thousands of their 
tribe who had gathered round saw the youth, they too were quite astonished at 
his nobleness ; they had no strength left, they could do nothing but admire 
him : he was only a little boy when they had seen him before, and now, when 
they met him again, he was like a noble chief, and they now looked upon his 
brothers with very different eyes from those with which they looked at him." 
(CIrey, Op. cit, p. 191. J See also "The Brown Bear of the Green Glen.'' 
Campbell, Op. cit. Vol. I., p. 164. "The Golden Bird," and "The Three 
Feathers." Grimm, Op. cit., p. 226, and p. 227. 

f^ Equivalent to saying, " I wiU assemble the whole nation.'' 



66 



IZINGANEKWANE. 



ngabi namntwana." Se bu gaywa 
ke utshwala ; se be /ileka abantu, 
be ti, " U tumela utshwala. U za 
'wenza ni na, lo so kwa ba isaliwa- 
kazi nje na, sa puma ebukosini 1 " 
Ba vut-wa utshwala ; ba butana 
abantu ; ya ngena impi pakati 
kwesibaya, i /jlome izi/jlangu, ya 
pelela yonke. "Wa buka uyise, wa 
ti, " Ngi za 'ubona oku za 'wenzi- 
wa u lo 'mfazi." 



posed because I had no child." 
So the beer was brewed ; and the 
people laughed, saying, " She sends 
for beer. What is she going to 
do, since she was the rejected one, 
and was deposed ? " The beer was 
ready ; the people came together ; 
the soldiers went into the cattle 
enclosure; they had shields, and 
were all there. The father looked 
on and said, " I shall see presently 
what the woman is about to do." 



Unthlatu makes himself known to his father and to the 'nation. 



Wa puma ke TJn/tlatu. Abantu 
ba kcitsheka ameAlo ngokukazi- 
m.ula kwomzimba wake. Ba ma- 
ngala, ba ti, " Sa za sa m bona 
umuntu onje, o 'mzimba u nga 
fani nowabantu." Wa Alala ke. 
Kwa so ku mangala uyise. Se ku 
d/ilalwa umkosi. Se ku tshaywa 
izinggonggo zamahhau, o nganga- 
makosi onke. Untombinde e se 
nikelwa umsila wesilo ; unina e se 
nikelwa umsila wensimba ; se u 
d/ilala ke umkosi ; UnAlatu e se 
bekwa ke e buyiselwa ebukosini. 
Se ukupela kwayo ke. 

Umangali kandhlovu (Leah). 



Unthlatu came out. The eyes 
of the people were dazzled by the 
brightness of his body. They 
wondered, and said, "We never 
saw such a man, whose body does 
not resemble the body of men." 
He sat down. The father won- 
dered. Agreat festival was kept. *^ 
Then resounded the shields of Un- 
thlatu, who was as greatas all kings. 
Untombinde was given a leopard's 
tail ;8* and the mother the tail of 
a wild cat f^ and the festival was 
kept, Unthlatu being again re- 
stored to his position as king. So 
that is an end of the tale. 



ANOTHER VERSION OF A PORTION OF THE TALE. 

Tlie 'pigeons foretell the birth of Unthlatu. 



Ukuzalwa kukan/tlatu. Wa 
zalwa ngokubikwa amavukutu ; a 
fika kunina emabili ; la t' ehnye, 
" Vukutu." Elinye, " U ti ' Vu- 
kutu ' ni, loku e nga zali na ! " 
Elinye la ti, " Vukutu ; u m azi 



The birth of Unthlatu. He 
was bom in accordance with the 
prophecy of pigeons ; two came to 
the mother; one said, "Vukutu."*^ 
The other said, " Why do you say 
' Vukutu,' since she has no chil- 
dren ?" The other said, " Vu- 
8' Uhudidala umkosi will be explained in another place. 
^ The sign of being the queen or chief wife, the mother of the future 
sovereign, 

8' The sign that she is no longer queen, because a new king has taken the 
government, and his wife is therefore queen, — a sign of her being "queen 
dowager." 

^' Vukutu, the native mode of imitating the cooing of the pigeon. 



UNTOMBINDE. 



67 



ngani ukuba ka zali na?" Wa 
tsho ke unina, ukuti, " IT kgini- 
sile ; a ngi zalL" La t' elinye, 
" Vukutu ; u nga si nika ni, uina 
si ku tshela ukuba u ya 'kuzala 
na ? " "Wa kipa iziuto zake zonke ; 
ka sliiya nakunye ngokutanda 
umntwana. A ng'aba ngokuti, 
" Konke loku a si ku ftini. U 
nawo umpanda wezin/tlakuva na T 
Wa ti, "U kona." A ti, "TJ 
lete.'' Wa u tata ke, wa puma 
nawo, wa u bulalela pandAle ; za 
kciteka izin/ilakuva ; a zi d/tla ke, 
akgeda. Ati, "Fulatela." Am 
Maba izinAlanga zambili esinyeni, 
a ti, " Se u za 'uzala ke." 'Em^uka 
ke ; naye wa kamba, wa goduka. 
Wa si tata ke isisu. Kepa eku si 
tateni kwake isisu wa jabula ka- 
kulu ; loku wa e kade e nga se 'm- 
fazi waluto ngokuAletskwa ubu- 
nyumba ; loku abanye abafazi ba 
be zala, be zala amakwababa ; kepa 
lawo 'makwababa a Alupa kakulu 
kuleyo 'ndAlu yakwabo-nAlatu ngo- 
kukcita umlota; ya za y' esuswa 
en/jla nomuzi y' emiswa esangweni, 
Dgokuba e nge 'mfazi waluto. 
EnAla nomuzi w' emela ukuba e 
inkosikazi ; fati e iatombi yenkosi 
enkulu ; kepa ngoku nga zali kwa- 
ke igama lobukosikazi la ncipa j i 
ngaloko ke indAlu e ya suswa 
ngako. 



kutu ; how do you know that she 
has no children ? " So the mother 
said, " He is correct ; I have no 
children." The other said, " Vu- 
kutu ; what will you give us if we 
tell you that you shall have a 
child ? " She took out all she had ; 
she did not leave a single thing, 
because she longed for a child. 
They refused, saying, " We do not 
like aU this. Have you not a 
vessel full of castor-oil berries?" 
She said, " There is a pot of ber- 
ries." They said, " Briag it." So 
she took it, and went out with it, 
and broke it outside ; the seeds 
were scattered ; they ate all of 
them. They said, " Turn your 
back to us." They scarified her in 
two places on the loins, and said, 
" You will now have a child." So 
they departed ; and she returned 
home. So she became pregnant. 
And when she became pregnant 
she greatly rejoiced ; for she had 
been for a long time a wife no 
longer of any consequence through 
being reproached with ban-enness ; 
but the other wives gave birth, 
giving birth to crows ; but those 
crows caused much trouble in 
Unthlatu's house by scattering the 
ashes ;^^ at length it was taken away 
from the upper part of the kraal, 
and was placed near the entrance, 
because she was a wife of no con- 
sequence. She had her place at 
the upper part of the kraal be- 
cause she was the queen ; she was 
also the daughter of a great king ; 
but through her not having chil- 
dren, the name of queenship was 
less and less spoken of; it was on 
this account that the house was 
removed. 

'' Kwabo-rihlatu, Unthlatu's house ; that is, the house of his mother. The 
houses in a polygamic kraal are called after the wives. — "Scattering the ashes," 
that is, the children of the other women came into the hut of Unthlatu's 
mother, and played about the fire-place. This she would have borne from her 
own children, but not from those of other women. 



68 



IZINGANEKWANE. 



UntMatu when horn is cradled in a hoa's skin. 



Kwa ti ngam/ila e zala UnAlatu 
yfSk mangala e bona umntwana 
omuAle kakulu. Kwa ku kona 
isikumba^ senMatu esa tungwa, si 
vela kubo ; wa m faka sona, wa m 
fi/ila ukuze abafazi aba zekwe naye 
ba nga m bulali ; ngokuba yena e 
zele uanintu, bona be zala izilwane. 
Wa m fi/ila ngaloko ke : indaba a 
y" ezwakala ewake ; ya za y' ezwa^ 
kala kubo lap' e zalwa kona um- 
fazi lo. 



When she gave birth to Unthla- 
tii, she -wondered on seeing so very 
beautiful a child. There was there 
a boa's skin -which was sewn up ; 
it came from her people ; she put 
it on him ; she concealed him, that 
the wives who had the same hus- 
band as herself might not kill him; 
for she had given birth to a man ; 
they gave birth to animals. She 
hid him on that account : the 
matter was not mentioned at the 
kraal iuto which she had married ; 
but it was known at her native 
kraal. 



UnthlaPu, leaves his mother, to avoid being killed hy his brothers. 



Wa fi/ilakala ke kakulu ngako 
loko ukwesaba ukubulawa. Unina 
w" a/ilukana naye, e nga m tshela- 
nga ukuti, " Mame, ngi y' emuka, 
ngokuba ngi za 'ubulawa." Wa 
hamba ngapandAle kukanina. U- 
nina wa funa wa fan a, V a/iluleka; 
wa dela. Kepa ind/ilu yona y" a- 
kiwa ngokuti, " A i be kona njalo 
ind/ilu yake." 



The child, therefore, was dili- 
gently concealed, for fear of 
his being killed. He separated 
from his mother, not having told 
her, " Mother, I am going away, 
for I shall be killed." He went 
independently of his mother. His 
mother sought and sought in vain ; 
and gave up all hope. But his 
house was built ; for it was said, 
" Let his house be there always." 



The mother places food for her lost child. 



Unina wa zinge e tata utshwala 
nenyama nokunye ukudAla, a ku 
beke kona elawini ; ku se kusasa a 
yo'ubheka, a fike, ku dAhwe ka- 
ncinane konke. Kwa ti uma ku 
fike izintombi zi za 'ugana, za bu- 
zwa ukuti, " Ni za kubani na 1 " 
Za ti, "KunAlatu." Wa kala 



The mother habitually took beer 
and meat and other food, and 
placed it there iu the youth's 
house f^ in the morning when she 
went to see, on her arrival, a 
little of all was eaten. When 
damsels came to marry, they were 
asked, " To whom do you come ? " 
They said, " To Unthlatu." The 

88 Ilau is a term applied to the hut of a young man ; and to the hut built 
for a young married woman, which it is the custom to build with great care • if 
this is not attended to the yovLng bride is offended, and expresses her feelings 
by saying, Jfgi 'dikazi, I am a widow who has come here to be married agaiS 
for whom no ilau, is built. The hut of a chief is also called an ilau He does 
not, as a common man, go to his several wives' huts, but calla them to live with 
him m succession. 



UNTOMBINUE. 



69 



unina ukuti, "U pi na? loku a 
ngi m azi mina." Uyise wa ti, 
" A zi yekwe ; a zi nga kitshwa, 
ngokuba a kona amadodana a ya 
'u zi zeka, uma e nge ko njalo 
Un/jlatu." Amadodana lawo ama- 
kwababa. K-wa za kwa fika Un- 
tombinde, naye e za 'ugana kiin- 
Alatu. IJnina wa ti, " U pi na ? " 
Untombinde wa ti, " A ngi m azi. 
Si zwa ku tiwa u zelwe." Uniaa 
wa ti, " Wena, yaAliikana nezinye 
izintombi, u ye elawini lapaya, u 
Male kona wedwa." Nembala ke 
Untombinde wa Alala kona, ngo- 
kuba wa e tandwa kakiilu tinina. 
I ngaloko ke UnAlatu a za wa 
bonwa ngako ; wa bonwa ngonto- 
nibinde lowo, o yena a m veza 
obala. Ngokufika kukanMatu ebu- 
suku wa fumana Untombinde ; wa 
ti, ka nga m. vezi ; ekupeleni wa 
bonwa. 

Umpengula Mbanda. 



mother cried, saying, " WTiere in 
he, for I do not know?" The 
father said, " Let them be left 
alone; let them not be driven 
away, for there are sons who will 
marry them, although Unthlatu is 
not here at all." Those sons were 
crows. At length Untombinde 
came, she too coming to marry 
Unthlatu. The mother said, 
" Where is he ? " Untombinde 
said, " I do not know. We hear 
it said that he has been bom." 
The mother said, " Do you separate 
from the other damsels, and go 
into the youth's house yonder, and 
stay there alone." Surely then 
Untombinde remained there be- 
cause she was much loved by the 
mother. It was then by these 
means that Unthlatu was seen 
at last ; he was seen by means 
of Untombinde, who was the per- 
son who made him known. 
Through the arrival of Unthlatu 
by night he found Untombinde ; 
he told her not to make him 
known ; but at last he was seen. 



APPENDIX. 



MONSTERS. 

"Tales of gianta and monsters," says Tylor, "which stand in direct con- 
nexion with the finding of great fossil bones, are scattered broadcast over the 
mythology of the world." (Op. cit., p. 314. J A belief in the former existence 
of giants is implied, rather than clearly stated, in the Legends of the Zulus. 
Neither that, nor the belief in monsters, appears to have arisen among them 
from the observation of huge fossil remains. The IsikgiikgTimadevu is the great 
monster of these Tales, ft is a river monster, capable of living on the land. 
It answers to the Kammapa of the Basuto Legends. In the Tale of Usikulumi 
we read of a many -headed monster fp. 43 j, which was, like the Isik2uk(2Tima- 
devu, destructive in its usual habits, but proved friendly to Usikulumi. We 
are at once reminded of the many -headed Hydra of antiquity, slain by Her- 
cules ; of the Minotaur, slain by Theseus ; of the sea monster sent by Neptune 
to ravage ^Ethiopia to punish the vanity of Cassiope, which Perseus turned 
into a rock by the magic power of Medusa's head. Again, in the Neapolitan 
Tales, Minuccio is represented as killing, by means of an enchanted leaf, a mon- 
strous dragon, who " tore with his claws, broke in pieces with his head, crushed 
with his tail, craunched with his teeth, poisoned with his eyes, and killed with 
his breath," — a monster which, like the Isikgnkgiimadevu, " made nothing of 
an army." f "The Dragon." Pentamerone. ) In the Highland Tales we hear 
of a " three-headed monster of the loch," which was about to devour the king's 



70 IZINGASEKWANE. 

daughter, but was kiUed by the fisherman'a son. (" The Sea Maiden;^ Camp- 
bell, Op. cit. Vol. I., p. 76.; In the German Folk-lore we fijid the Tale of a 
seven-headed dragon, which was kiUed by the young huntsman, f Ihe iwo 
Brothers." Onmm'a Home Stories, p. 253.; In the Polynesian Mythology, 
Kupe in his wandering is attacked by a "monstrous cuttle-fish,' ™ch ^^raised 
its arms above the waters to catch and devour the canoe, men and aU. But 
Kupe kills it with an axe. (Orey, Op. cit., p. 208.; 

In the legendary lore of the American Ind.ians we read of the monstrous 
Mishe-Nahma, the sturgeon, king of fishes, which 

" Opened its great jaws and swallowed 
Both canoe and Hiawatha." 

In the mythology of the Hindus we hear of "Hari, the preserver of the 
universe," who, to save "the holy king Satyavrata," assumed the form of a small 
fish, and in that form addressed the Mng, asking for his protection. The fish 
by a succession of rapid growths at length attained a magnitude, which sug- 
gested to the king that he had to do with an incarnate deity. The god at length 
revealed himself to him, and promised him preservation in the approaching 
deluge, into the waters of which ' ' the three worlds were about to be plunged. " 
' ' On the appointed day the god, invoked by the king, appeared in the form of a 
fish, blazing like gold, extending a million of leagues with one stupendous horn, 
on which the king, as he had been commanded by Hari, tied the ship with a 
cable made of a vast serpent." (Hardwick. Clirist and other Masters. Vol. 
I., p. 312.; In the traditions of the same people we find the myth of the 
world-supporting tortoise and elephant. 

In the legends of the Mussulmans we read of a camel "one hundred cubits 
high, " which came forth from the cleft mountain at the prayer of Salih. Be- 
sides other miraculous properties it could speak, and on being touched by 
Gabriel's fiaming sword gave birth to a young camel resembling itself in every 
respect. It visited the dwellings of the people daily, calling them by name, 
and supplying them with milk. (Weil's Legends of the Mussulmans, p. 43.) 
The Ojibwa legend represents the dormouse as having been originally "the 
largest animal in the world ; when it stood up it looked like a mountain. '' It 
was reduced to its present size by the heat of the sun, whilst engaged in freeing 
it from the snare in which it had been entrapped. (Tijlor. Op. cit., p. 341.; 

In the northern mythology, again, we have the monster Jormungand, or 
Midgard's Serpent, which All-father "cast into the deep ocean which surrounds 
all lands ; but there it grew and became so great that it encircles the whole 
world, and bites its own tail. " (Thorpe. Op. cit. Vol. J., p. 50.; And the 
wolf Fenrir, another ofi'spring of Loki and Angurboda, is a monster of but little 
less dimensions than Midgard's Serpent. Having broken the chains Lfedingand 
Dromi, he was at length effectually bound by ' ' the chain Gleipnir, which was 
composed of six materials, viz., the sound of a cat's footstep, a woman's beard, 
the roots of a mountain, a bear's sinews, a fish's breath, and a bird's spittle." 
' ' The foam which issues from his mouth forms the river called Von. " (Id. , p. 
49 — ^52. ; The Greeks had ' their Nemajan lion ; the American Indians their 
' ' great bear of the mountains. " 

"We shall remember, too, the huge serpent which killed all the companions 
of Cadmus ; against which a rock was hurled without effect, though its force 
was sufficient to shake the waJls of a city, and by the weight of which a lofty 
oak was bent. (Ovid's Met. Book III., I. 55— 95.) 

Then there is Sinbad's whale mistaken for an island ; and the Eoc's egg, 
which was fifty paces round. 

Do we need anything more to explain the world-Tvide traditions of monsters 
— chiniaaras, gorgons, sea-serpents, &c., — than superstitious ignorance acting on 
a poetic or morbid imagination ? The untrained mind naturally looks outside 
Itself for a power to aid or to destroy ; and sees in all striking natural phe- 
nomena, and m aU unusual or unaccountable events, the presence of a personal 
agency ; and nothing is more natural than to proceed to a description of the 
ima.ginary agent,— to clothe the idea with a form more or less in correspondence 
^iui, • .<^^"^''te"stics of the visible phenomenon whether of terror or of 
health-giviiig ; and then to give it a "local habitation and a name." It has 



UNTOMBINDE. 71 

been said, "The philosophy of an early people is intimately mingled with 
mythology, and mythology, like nature, has an inexhaustible power of producing 
life." It has exerted this power all the world over to produce monsters. When 
once the imagination, excited by any cause, has given birth to the conception of 
a monster, the example will be rapidly followed, and their appears to be no 
limit to the number or variety of monsters which may spring up, or to the gro- 
teaqueness of the forms, possible and impossible, with which the human mind 
will clothe the offspring of the imagination. 

The foregoing was already in type when my attention was directed by my 
friend Mr. Sanderson, of Durban, to an article on real and fabulous monsters, 
in Household Words, entitled, "A Set of Odd Fellows." After noticing many 
" bewildering shapes " assumed by real monsters of the deep, the writer pro- 
ceeds : — 

"Fantastic, however, as Nature herself has been in this part of her domain, 
Superstition has surpassed her. Poetry, also, has not forgotten her divine mis- 
sion to create. Romance has been out upon the pathless waters, and brought 
back news of its inhabitants, mingling facts with fancies. And Investigation 
itself, in its early days, has babbled to the world of prodigies within the ocean 
depths as strange and appalling as any within the limits of acknowledged 
Fable. 

"We have already quoted a passage from the Faery Queene, touching sea- 
monsters ; but the catalogue which the poet goes on to give us is so fearfully 
fine, and is such a condensed cyclopeedia of fabulous marine zoology, that we 
cannot forbear appending it : — 

' ' ' Spring-headed hydres, and sea-shouldering whales ; 
Great whirlpools, which all fishes make to flee ; 
Bright scolopendraes, armd with silver scales ; 
Mighty monoceros, with unmeasured tayles ; 

The dreadfuU fish that hath deserved the name 
Of Death, and like him lookes in dreadfuU hew ; 
The griesiy wasserman, that makes his game 
The flying ships with swiftnes to pursew ; ' 
The horrible sea-satyre, that doth shew 
His fearefuU face in time of greatest storme ; 
Huge zifEns, whom mariners eschew 
No lesse than rockes, as travellers informe ; 
And greedy rosmarines, with visages deforme. 

All these, and thousand thousands many more. 
And more deformed monsters thousand fold. 
With dreadfull noise and hollow rombling rore 
Came rushing, in the f omy waves enrold. ' 

Book ii. c. 12. 

What a passionate earnestness, as though the writer had been really seared 
with his own imagination, is there in the above repetition of the word ' thou- 
sand ! ' 

"Olaus Magnus, Archbishop of Upsal, in Sweden, who lived in the six- 
teenth century, is one of the chief authorities in support of the wild stories 
which were once in circulation respecting sea-monsters. He tells us of a species 
of fish seen on the coast of Norway, whose eyes, which are eight or ten cubits 
in circumference, appear, when glaring upward from the black chasmy water- 
depths, like red and fiery lamps ; of the ' whirlpool, ' or prister, who is ' two 
hundred cubits long, and very cruel, ' — ^who amuses himself by upsetting ships, 
which he securely fastens by entangling them in the windings of his long tail, 
and who is most readily put to flight by the sound of a trumpet of war, cannon 
balls being utterly ineffective ; of a sea-serpent (resembling that astounding 
phantom of the deep of which we have heard so much lately) who goes ashore 
on clear summer nights, to regale himself on calves, lambs, and hogs, and who 



72 



IZINGANEKWANE. 



' puts up Ms head like a pillar, and catclietli away men ' from oflf tlie decks rf 
ships ; and of other marvels too numerous to mention. But we are, even yet, 
so imperfectly acquainted with the multiform vitality of the ocean, that we 
must take care we are not treading unawares upon the remote twilight bounda- 
ries of fact. Are scientific enquirers yet sure that those strangely vamshmg 
islands, which at times appear and disappear in the solitary northern seas, are 
not the prominent parts of some stupendous kraken ? " 



AMAVUKUTU. 



The following curious legend, claiming to speak of an event in the 
history of primitive man, is inserted here because of its correspond- 
ence with the tale of Unthlatu's birth, into ■which it was probably 
inserted from some older tradition. Of a similar character and equally 
curious is the resuscitation of a damsel which had been devoured by a. 
lion, by placing her heart in milk;. " Now the woman took the first 
milk of as many cows as calved, and put it into a calabash, where her 
daughter's heart was j the calabash increased in size, and in proportion 
to this the girl grew again inside." (BleeUs Sottentot Fables, p. 55. J 



It happened in the beginning, 
at the first breaking ofi' from the 
source of being,** that some rock 
pigeons came to a house; they 
found a woman sitting outside ; 
they went in and scattered the 
ashes in her house. She cried. 
She was a married woman ; she 
had no child. She said, " They 
have come to laugh at me ; they 
saw that I have no child to scatter 
the ashes." There came six 
pigeons ; one said, " Vukutu." 
Another said, " Why do you say 
' Vukutu 1 ' " The first repeated, 
"Vukutu." The other said, "Why 
do you say 'Vukutu?'" This 
was done in the presence of that 

^^ EhiMangeni or dhlangeni, ' ' from the source of being. " This somewhat 
paraphrastic rendering of the word uhlanga is perhaps the nearest approach we 

can make tO an intelligible English meaning. Uh.langa is a source ^personal or 

local — of other things, which may resemble the uhlanga from which they 
sprung, or be quite distinct from it. There are, therefore, many kinds of 
uhlanga. The notion of lime, —except so far as it is involved in that of pre- 
cedence, — is never wrapped up in the word ohlangeni ; it is not therefore as has 
been erroneously supposed by some, a term convertible with ehukqaleni " in the 
beginning." The personal Uhlanga, from which, according to the Zulus all 
things out-came (vela J in the beginning, will be fully treated of when we come 
to theu- religious mythology. 



K.WA ti amavukutu ekukg'aleni, 
ekudabukeni kwokukyala eluAla- 
ngeni, a fika ekaya, a funyana um- 
fazi e /ileli pandAle, a ngena, a 
tunyisa umlota endAlini yake. Wa 
kala. Wa b' e umfazi ; wa b' e nga 
zali. Wa ti, " A ze 'ku ngi Aleka, 
a bona ngi nge namntwana wok\i- 
kcita umlota." A fika amavukutu 
ematandatu ; la ti elinye, " Vuku- 
tu." La ti elinye, " U ti 
tu ' ni na ? " La ti elinye, 
kutu," la pinda. La ti 
" U ti 'Vukutu' nina?" 
pambili ke kwake lowo 



' Vuku- 

"Vu- 

elinye, 

Nga- 

'mfazi. 



AMAVUKUTU. 



73 



Kepa la ti, " Tata upondo,'' la ti 
elinye, " u zilumeke." La ti 
elinye, " Vukutu," futL La ti 
elinye, " Tata upondo, u zilumeke, 
u kupe iAhile, u tele embizeni, u 
nameke, u beke ngenyanga ezi- 
shiyangalombili, ti nameke. Kwo 
ti ngenyanga yesishiyangalolunye, 
(la ti,) u ze u zibukule ngenyanga 
yesishiyangalolunye." 

Wa zibukula ke, wa fanyana 
nmntwana ; iAlule se li nomntwa- 
na pakati embizeni. La ti ivuku- 
tu, " Mu kipe ke namuMa, u mu 
fake emAlantini, u m pe ke uku- 
dhla,." La fika elinye, la ti, 
"M ambese ngengubo zake, mu 
beke emsamo wendMu ; mu fiAle, 
ba nga m azi abafaz' abanye ; mu 
pe ke kakulu, a kule masinya." 
Wa kula ke masinya. 



Ya fika indoda yake kusiAlwa. 
Wa bas' umlilo kakulu umfazi. 
Indoda a i m azi umntwana lowo, 
unmtwana weAlule nje. Wa m 
tata ke umfazi umntvana emsamo 
■wendAlu, V eAla naye, wa Alala, 
■wa m beka ngapambili kwake ; wa 
tata ukud/ila kwake umntwana, 
wa ku beka ngapambili kwake 
timntwana, wa ti, " YidAla ke ; 
nanku ukudAla kwako, mntanami." 
Ya mangala indoda yake, ya ku- 
luma, ya ti, " Lo u mu tata pi ? 
Okabani lo 'mntwana?" Wa 
t' umfazi, " Owami, oweAlule lami, 
owamavukutu, a ngi tsbelako ubu- 
Alakani : a ti, a ngi gcabe, ngi 
zilumeke, ngi kupe iAlule, ngi li 
tele embizeni, U ya 'kuba ng* um- 
ntwana. La umntwana ke." 

Kepa i ya jabula, ya m. bonga, 
ya ti, " Ngi ya tokoza, ngi ya 
jabula hamuAla. Se u nomntwana 
wako. KuMe kakulu." Yebo, 
ya tsho njalo lapo ke. Wa kula 
BJalo umntwana ke weAlule. 

Umpondo k^mbulb (Aaron). 



woman. And tlie otber answered, 
" Take a horn and cup yourself." 
The other said again, " Vukutu." 
The other said, " Take a horn and 
cup yourself, and draw out a clot, 
and place it in a pot, and lute it 
down, and set it aside for eight 
months ; lute it down, and in the 
ninth month, (the pigeon said,) 
uncorer it." 

She uncovered it, and found a 
child; the clot had now a child 
inside it, in the pot. The pigeon 
said, " Take him out now, and put 
him in a bag, and give him food." 
Another came and said, " Wrap 
him in his blankets, and put him 
at the back of the house ; hide 
him, that the other women may 
not know ; give him a great deal 
of food, that he may grow imme- 
diately." So the child grew im- 
mediately. 

Her husband came in the even- 
ing. The woman lit a very great 
fire. The husband did not know of 
the child, the child of the clot only. 
The wife took the child from the 
back of the house, and came for- 
ward with him, and sat down, and 
placed him before her ; she took the 
child's food, and put it before him, 
and said, " Just eat ; see thy food, 
my child." The husband won- 
dered, and spoke, and said, " This 
child, where did you get him ? 
Whose is this child ? " The woman 
said, " It is my child, the child of 
a clot of my blood, the child of 
the pigeons, which taught me wis- 
dom : they told me to scarify and 
cup myself, and take a clot, and 
put it in a pot, and it would be- 
come a child. So it became a child." 

And the husband rejoiced and 
gave her thanks, and said, " I am 
happy and rejoice this day. You 
have now a child. It is very 
good." Yes surely the husband 
said so. So the child of the clot 
grew up. 



74 



IZINGANEKWAKE. 



USITUNGUSOBBNHLE.80 



Usitungusobenthle and her sister go out to gather vhevMe. 



KwA ti UsitungusobenAle, ba be 
'zintombi. Omunye e ng' udade 
wabo intombi yendAlu 'nkulu. Be 
hamba namabuto abo'^ ezintombi, 
be ya 'kuka ubenAle, ba bamba be 
bu ka, be bii shiya endAleleui. Ba 
ya ba flnyelela emikaulweni lapa 
be za 'ubuya kona. Wa ti ke 
udade wabo wendAlu enk\ilu, wa 
ti, a ka tandwa uyise ; u tanda 
wendMu encinane. Ba buya ba 
gukguka. Ba ti ba bamba, ba bu 
buta ; kepa wa bu shiya o tandwa 
uyise, wa koAlwa. Ku ti be sen- 
kangala se be buya, wa bu 
kumbula ubenAle bake. 



As regards Usitungusobenthle ; 
there were two damsels ; the one 
who was her sister was a child of 
the great house. As they were 
going with their female attendants 
to gather ubenthle,^^ they walked 
along plucking it, leaving it by 
the way-side. They reached the 
point where they would turn back. 
Her sister, the child of the great 
house, said she was not beloved 
by her father ; he loved the child 
of the inferior house. They turn- 
ed back. They walked and col- 
lected the ubenthle ; but she who 
was loved by her father forgot, and 
left hers. When they were on the 
high land, on their way back, she 
remembered her ubenthle. 



The female attendants refuse to return with Usitungusobenthle : slie 
returns alone, and falls in with a cannibal. 



She vainly asked her female 
attendants one after another, say- 
ing, " Do you accompany me, that 
I may fetch my ubenthle." All re- 
fused, both her own and her sister's : 
they had been enjoined by her 
sister (to refuse). So she returned 
alone. She went and went, and 
fell in with a cannibal sitting in a 
house, where her ubenthle was. 
When she arrived, she found him 

^ Bundle-of -ubenthle. 

°i Amabuto abo, pronounced amabutw abo ; tlie o becoming w before the 
vowel. It does not appear desirable to note by spelling such peculiarities. 

"^ A fibrous plant, with which ornaments, &o. , are made. 

"3 Wa ba nga <«.— The meaning of this form is, She addressed first one and 
then another m vam. As below, Wa ba nga Imywa, He was bitten in vain, 
that IS, without shrinldng or manifesting pain. 



Wa ba nga ti^^ kwezake in- 
tombi ez' amabuto ake, "Ngi pe- 
lekezele ni, ngi lande uben/ile ba- 
mi." Z' ala zonke nezake nezodade 
wabo : zi yahwe udade wabo. Wa 
buya ke yedwa. Wa hamba- 
hamba, wa fumana izimu, li Alezi 
end/tlini lapa bu kona uben/tle 
bake. Wa ti e sa u fika, wa fu- 



XJSITUNGUSOEENHLE. 



75 



mana li tola izibungu, li zi d^la. 
Li m biza, la ti, " Ngena, u ze 'ku 
ngi tolisa." Wa ngena, wa fika 
wa tola, wa zinge e li nika izi- 
buugu, li d/tla. 



bunting for maggots'* and eating 
them. He called her, saying, 
" Come in, and help me to find." 
She entered and went and found, 
and gave him maggots continually, 
and he ate. 



V sitimgusohenthle' s sister cmd the attendants make a false report. 



Ekaya ba fike ba ti, " I tombile 
leyo 'ntombazana, Usitunguso- 
benAle." Ku Alatshwe inkomo ; 
isizwe sonke si pelele ngokuAlaba, 
uba ku tombe inkosazana. 



The others arrived at their 
home ; they said, " The little maid, 
Usitungusobenthle, has become a 
woman." An ox is slaughtered, 
and the whole tribe comes together 
at the slaughter, because the prin- 
cess has come to maturity.'^ 



The cannibal puts Usitv/ngusobenthle into his hag, amd walks off with 

her. 



La ti izimu la m faka em/ilanti- 
ni ; wa ti ke wa puma nalo izimu, 
li y" ekaya kubo kasitungusobenAle. 
Ba fumana abafana be babili ba^ 
kwabo, be sematoleni, abanye be 
sezinkomeni, be dAl' inyama. La 
ti, " Ngi sikele ni inyama." Ba li 
sikela izimu. La ti, " Ngi za 'ku 
ni tshela umAlanti womuntu om- 
kulu." 



The cannibal put Usitunguso- 
benthle into his bag, and she went 
with the cannibal, and he went to 
Usitungusobenthle's home. They 
fell in with two of her brothers, 
who were with the calves ; and 
others were with the cattle, eating 
meat. The cannibal said, "Cut 
off some meat for me." They cut 
off some for him. He said, " I 
will tell you somethiag about the 
bag of a great person."^^ 



Usitungusohenthle speaks in the bag, and her brothers recognise her 

voice. 



Ba li pa, la d/da. Ba ti, " TJ 
bete umAlanti, u te u zo 'u si 
tshela." La u beta ke. Ya ti ke 
intombazana, Usitungusoben/ile, i 



They gave him meat, and he 
ate. They said, " Beat the bag*"' 
you said you would tell us of" So 
he beat it. The little girl, Usi- 
tungusobenthle, who was in the 



'* In a native hut -whioli is not properly attended to, maggots come up from 
tie floor. The cannibal is represented as eating them. The badly cared for 
house and the food are both intended to disparage the cannibal, by intimating 
that his habits are different from those of other men. 

95 The ceremonies performed on such occasions will be given in another 
place. 

'8 The brothers of Usitungusobenthle understand by this that there is 
something mysterious which probably concerns themselves, being children of 
the king, in the cannibal's bag. 

^ That is, " Out with this tale about the bag." 



76 



IZINGAUEKWAJfE. 



ngapakati emMantini, ya ti, " Ngi 
ya 'kukuluma, ngi ti ni 1 Ngi sM- 
yiwe nje abakababa ; b' alile uku 
ngi pelekezela, ngi ye 'kutabata 
ubenAle bwami." B' ezwa abafana 
bakwabo, b' ez-wa ngelizwi ; ba ti, 
" Mu pelekezele ni, a ye kubaba, a 
ye 'kud/ila inyama e kcebileyo ku- 
baba ekaya." Ba mu pelekezela 
ke, ba mu sa enclAlini yakwabo 
TJsitungusoben/ile. 



bag, said, " What stall I say ? I 
bave been left by my father's 
children, who refused to accom- 
pany me to fetch my ubenthle." 
The boys, her brothers, heard; 
they understood by her voice; 
they said, " Do you accompany 
him to our father's, that he may 
eat fat meat at our father's house." 
So they accompanied him, and 
brought him to Usitimgusoben- 
thle's home. 



Usitwngusohenthle's brothers take the camnibal to their father. 



La fika ke kwabo. Wa li si- 
kela unina kasitungusobenAle ; la 
d/ila. Ba ti, " XJ bete ke um/ilanti 
womuntu omkulu," La u beta ke 
izimu. Wa ti umntwana, " Ngi 
ya 'ukuluma ngi ti ni 1 Ngi shi- 
jdwe ngabakababa." "Wa ti unina, 
" A ku yokubiz-wa inkosi uyise." 
"Wa fika ke, wa ti, "A ke a bete 
um7ilanti ; " 'ezwe i kuluma, ya ti, 
" Ngi ya 'kuti ni ? Ngi shiyiwe 
ngabakababa. " 



So the cannibal came to her 
people. Her mother cut him some 
meat, and he ate. They said to 
him, " Just beat the bag of the 
great person." So the cannibal 
beat it, and the child said, " What 
shall I say ? I have been forsaken 
by my father's children." The 
mother told them to call the king, 
her father. So he came, and said, 
" Just let him beat the bag." And 
he heard her say, " What shall I 
say ? I have been forsaken by my 
father's children." 



Tlie father sends the cannibal to fetch water in a leaky calabash, and 
takes Usitungusobenthle out of the bag. 



Wa ti ke uyise, " Li nike ise- 
Iwa, li ye 'kuka amanzL" Wa li 
kcamusa iselwa ngesilanda. La 
hamba ke izimu, li ya 'kuka 'ma- 
nzi. La libala ukuka 'manzi, ise- 
Iwa li vuza. Ba be tola na ofezela 
nehyoka nezinja, ku fakwa emAla- 
ntini ; wa kitshwa umntwana, in- 
tombi, TJsitiingusoben/ile ng' uyise. 



So her father told them to give 
the cannibal a calabash, that he 
might go and fetch water. The 
father made a hole ia it with a 
spear.^8 So the cannibal went to 
fetch water. The cannibal was 
detained fetching water, for the 
calabash leaked. They procm-ed 
scorpions, and snakes, and dogs, 
and put them in the bag ; and the 
little girl, Usitungusobenthle, was 
taken out by her father.*^ They 

"* In like manner tlie woman gives Moorachug a sieve to fetch water iu. 
(Campbell. Op. cit. Vol. I., p. 160.^ The Danaides are punished by being 
compelled to the infinite, unceasing labour of filling a vessel full of holes with 
water. 

»' A tale similar to this in many respects, and containing some incidents 
from other legends, is related of Tsdane, among the Bechuanas. (Abbov.sseffs 
South Africa, p. 96. ) See also above, p. 33. " UAlakaaiyaua. " 



TJSITUNGtJSOBENHLE. 



77 



Kwa fak-wa izilo zonke, ezi lumayo 
zonke, emAlantini wezimu. La 
fika izimu, la ti, " Ini ukuba ni 
ngi nike iselwa elivuzayo ? " Ya 
ti inkosi ya li bulala, ya ti, " U 
nikwe inkosikazi. Ku nani i nga 
ku ftmeli iselwa eH nga fanga, eli- 
kginileyo na 1 " 



put all kinds of biting animals 
into the cannibal's bag. The can- 
nibal came, and said, " Why did 
you give me a leaky calabash ? " 
The king had made a hole in it, 
but he said, " The queen gave it 
to you. How was it she did not 
find for you an unbroken, strong 
calabash?" 



The ca/nnibal depa/rfs with his hag full of venomous animals. 



La ti ke izimu, " TJm/tlanti wa- 
mi u sa Alezi ini ke na % " Ba ti, 
" U se Alezi ngaloko 'kuAlala kwa- 
wo, u be u u beka ngako." La 
twala ke izimu ; la piwa nenyama, 
la goduka, li ya ekaya emzini 
walo. La fika, la u beka pandAle 
umManti walo ; la ti, " A ku ba^ 
swe umlilo, ku pekwe imbiza." 



The cannibal said, " Is my bag 
still there?" They said, "It is 
still in the same place and con- 
dition as you put it." The can- 
nibal took it up ; he was given 
meat, and went home to his kraal. 
"When he arrived he put his bag 
down outside, and told them to 
make a fire and boil the pot. 



The ccmmbal's death. 



The pot was boiling. He sent 
one of his children to fetch the 
bag. The child was bitten, and 
left it. He sent another ; he 
went, and when he was taking, 
hold of it, he too was bitten ; and 
left it. The animals which were 
in the bag bit the cannibal's chil- 
dren. He told them not to come 
Lato the house any more. He told 
his chief wife to fetch it. She 
was bitten, and said, " The chil- 
dren are right ; they said truly 
this bag of yours bites." So he 
said, "Shut me up inside the 
house, and close up even the little 
holes. "1 They shut him up, and 
went out. ' He took the bag by 
himself. He was bitten again and 
again without shrinking. He 
emptied the bag, and shook it. 
All the animals which were inside 
rushed upon him. He screamed. 

^ Thus giving them to understand that as they had spoken evil of the food 
he had in his bag, they should not only not have any of it, but should not even 
see what it was. 



I b' i tsha. La tumela um- 
ntwana walo, la ti, ka tabate um- 
Alanti. Wa lunywa umntwana ; 
wa u laAla. La tuma omunye 
futi; wa hamba wa ti, u ya u 
tabata ; wa lunywa. naye ; wa u 
laAla. Izilwane ezi pakati emAla- 
ntini za luma abantwana bezimu. 
La ti, "M nga be ni sa ngena 
end/tlini lapa," kubantwana balo. 
La ti, a u tatshatwe inkosikazi. 
Ya lunywa. Ya ti, " BaAle ; ba 
tsho abantwana ukuba u ya luma 
lo 'mA.lanti wako." La tike, "!Ngi 
valele ni ngapakati, ni vimbe nen- 
tunjana." Ba vala ke, ba puma. 
La u tabata ngokwalo. La ba nga 
lunywa, la kginisela. La u kupa, 
la u nikina. Za kumbula kulo 
zonke ezi feikiwe ngapakati. La 



78 



IZINGANEKWANE. 



kala. La kala ngapakati, li ko- 
7ilwe lapa li nga puma ngakona. 
Kwa ti ku 'sikati, ba vula ; se li 
k^edive ; se ku sele amatambo 
odwa. La puma li gijima, la ya 
odakeni ; la fika, la Alaba ngen- 
/Joko. Kwa ngena izinyosi ema- 
tanjeni alo, se li umuti ! 



He screamed inside, being un- 
able to get out any-where. After 
some time they opened the door, 
when he was already made an end 
of, and nothing was left but bones. ^ 
He ran out, and went to a mud- 
hole ; when he arrived, he fell in 
head foremost. And bees entered 
into his bones, he being now a 
tree! 



Dsitungusobenthle's father Tolls the girls who had forsaken her. 



Kwa ti ekaya inkosi ya biza 
UsitungusobenAle, ya ti, ka pume. 
Z' ala ke intombi. Ya fika ya 
fika ya ya end/ilini, lapa ku 
tonjiswe kona. Ya fumana be 
y ambese enye intombi ngomuti, 
ku tiwa, ng' Usitungusoben/ile. 
Ya zi biza zonke ; za puma ke, za 
pelela, Ya tola ukuni, ya tabata 
isitshetshe, ya zi ng'amula zonke 
intombi. 

Ufusi Mbele (Deboeah). 



At home the king called for 
Hsitungusobenthle, and told her 
to come out, But the girls refiised. 
He went to the hut, where the 
ceremonies of puberty were being 
performed. He found that they 
had decorated another girl with 
branches of trees, and it was said 
she was Usitungusobenthle. He 
called them all ; they came out 
every one of them. He got a 
block,5 and took a sword, and cut 
ofi" the heads of all the girls. 



USITUNGUSOBENHLE NAMAJUBATENTE.* 



Usitungusohenthle is carried off hy Pigeons. 



Ku tiwa, kwa ku kona intombi i 
tombile, UsitungusobenAle ibizo 
layo. Kwa ti abantu bomuzi wa- 
bo bonke ba hamba ba ya 'kulima 
kude nomuzi wabo, nezintombi za 
hamba futi nazo, za ya 'kuka 



It is said there was a girl, who 
had come to womanhood, whose 
name was Usitungusobenthle. AU 
the people of her kraal went to 
dig at a distance from the kraal : 
the girls also had gone to pluck 



^ An exaggeration of course. 

' This mode of punishing criminals is no longer practised among the 
Zulus ; neither do they know when it was. They say merely that it was com- 
mon to execute in this way in the time of long ago. 

* Amajuhatente. — Pigeons. Although the idea of birds is practically kept 
up at first, it is soon left, and the Amajubatente are evidently a people, pro- 
bably a people riding on horses. 



USITUNGUSOBENHLB NAMAJUBATENTE. 



79 



incapa ; wa sala yedwa XTsitungu- 
sobenMe^ Kwa ti kwa fika Ama- 
jubatente ; a fika Amajubatente, a 
mu tabata UsitungusobenAle, a 
hamba naye e ndiza pezulu ; a 
dabula ngalapa ku kona onina, lapa 
he lima kona, a m leugalengisa 
pezu kukanina. UsitungusobenAle 
wa kala e bona tiiiina, wa ti, 
" Mame, mame, ng' emuka namar 
jubatente." A m lengisa. Unina 
wa linga uku m bamba ; e m dar- 
bukisa nje kodwa unina, a hamba 
naye Usitungusoben/ile ; nonina 
futi wa landela, e hamb' e kala. 
Kwa za kwa Aiwa, a fika emtini, a 
kwela pezulu, a AMa kona pezulu. 
Unina wa lala ngapantsi kwomuti. 
Kwa ti ngapakati kwobusuku a m 
tata Amajubatente TJsitunguso- 
ben/tle, a hamba naye, a ya kubo. 



incapa ; ^ and TJsitungnsobenthle 
was left alone. Some Amajuba- 
tente came and took away Usi- 
tungusobenthle ; they carried her 
flying through the air ; they passed 
near the place where her mothers® 
were digging, and moved her 
backwards and forwards in the air 
over her mother's head. Usi- 
tungusobenthle shouted when she 
saw her mother, " Mother, mother, 
I am going away with the Amaju- 
batente." They suspended her in 
the air. Her mother tried to lay 
hold of her. But they were 
merely distressing her mother, and 
went away with Usitungusoben- 
thle : her mother also followed, 
going and weeping. When it was 
evening they came to a tree and 
perched on the top, and stopped 
there on the top. The mother lay 
down at the foot of the tree. In 
the night the Amajubatente took 
Usitungusobenthle, and went away 
with her to their own country. 



Udtungv^ohentMe becomes the queen of the F'igeons. 



Kwa sa unina ka b' e sa wa 
bona pezu kwomuti Amajubatente. 
Wa se u ya buya, wa pindel' emu- 
va. Amajubatente a fika ekaya 
kubo, nositungusoben/ile fati. A 
ti Amajubatente, " A ka be inko- 
sikazi." Wa e se ba inkosikazi. 
Wa zala umntwana. (Indoda yake 
ya Ijubatente nayo.) Wa pinda 
wa zala omunye futi ; wa pinda wa 
zala omunye futi : abatatu 'kupela. 



In the morning the mother 
could no longer see the Amajubar- 
tente on the tree ; so she went 
back again. And the Amajuba- 
tente went to their home with 
Usitungusobenthle. "The Amaju- 
batente said, " Let her be queen." 
So she became queen accord- 
ingly. She gave birth to a child. 
(Her husband was an Ijubatente 
also.)^ Again she gave birth to a 
second child ; again she gave birth 
to a third child : three altogether. 



^ Incapa. — ^A soft kind of grass. 

' Motliers. — Ths children of the polygamist call all the wives Mother, as 
well as their mother properly so called. 

' The notion of the marriage between human bein^ and animals is very 
common ; and like another very common notion with which it is associated,- — 
the possibility of holding intercourse with and understanding the language of 
beasts, birds, and fishes, — may perhaps be regarded as an indication of that 



80 



IZINGANEKWANB. 



T]i>s men go to hunt, leaving Uaitungusobenthle alone with am, old 



Kwa ti kwa menywa inkgina-; 
ya ya. ukuzingela kude ; ya hamba 
nendoda futi kasitungusobenAle ; 
nabantwana bake ; bonko abantu 
be ya 'kuzingela nabo. Wa sala 
nesalukazi ekaya' Usitungusobe- 
nAle ; bobabili ba sala ekaya. Wa 
se kcebe ikcebo kubantwana bake, 
■wa ti, " A no zigulisa." 



It happened that a hunting 
party was called out ; it went to 
hunt at a distance ; Usitunguso- 
benthle's husband went also and 
her children ; and all the people 
went to hunt. Usitungusobenthle 
remained at home with an old 
woman ; they two remained at 
home. Usitungusobenthle devised 
a plan with her cliildren ; she told 
them to feign sickness. 



TJsituTvgusobenthl^s children feign sickness, and return to their motlier. 



Ya puma inkgina kusasa. Ba 
ti be sa puma ekaya, wa ti omkui- 
wana^ umntwana wake wa ziwisa 



The hunting party went out in 
the morning. As they were leav- 
ing home, the bigger boy of Usi- 



sympathy with all living things, which was characteristic of early man, as it is 
now the characteristic of childhood. The emotional mind naturally yearns 
towards the lower world of living things, and asks whether there may not he 
some closer relationship hetween them and man than is commonly supposed to 
exist ; loves to watch their habits, and longs to comprehend their language. 
And the philosopher appears more and more disposed to seek for and to acknow- 
ledge the existence of relationships, which a few years ago would have heen 
scornfully rejected as derogatory to human dignity. (See an interesting and 
excellent paper on the subject by Mr. Charles S. Wake. Antkropoloqical Jour- 
nal. No. III., p. zm.) 

Be this as it may, the notion is very common in the tales of all people. 
Here the husband is a Pigeon ; in the Highland tales it is a Hoodie, or Koystou 
Crow ; or a Dog ; or a Frog. In the German a Horse ; or a Babbit. In the 
Neapolitan a Serpent. In the Hottentot an Elephant. And we have our own 
tale of Beauty and the Beast. But in the progress of the tale the characteris- 
tics of the animal are lost ; there is nothing but the name ; all its actions, 
thoughts, and language are human. And it generally turns out that it is a 
" prince under spells." 

So here the progress of the tale shows that men and not pigeons are meant. 
They are unable to fly across a river. The introduction of animals instead of 
men mto a tale is easily explained as regards Zulu. Ijuhatente, a pigeon, be- 
comes a proper name by changing the initial i into u ; thus, Ujvhatente, The 
Pigeon-man. Such names are common, as, Undhlovu, The Elephant-man: 
Unyoni, The Bird-man ; Unhlatu, The Boa-man, &c. In the Kafir legends 
there is never, so far as I know, any allusion to horses. The Zulus are not a 
nation of horsemen ; and horses have only recently been introduced amongst 
them. This tale may originaUy have been a narrative of an inroad of horsemen, 
who earned off a native girl. Nothmg would be more natural than for them to 
say on such an occasion, "It was not men, but pigeons, that took her awav " 
ihe name of a bird would be given them to intimate their velocity It is not 
nnconimon at the present time to hear an old man speak of riding on horseback 
as flymg If a person complain of fatigue from riding, he would ask "How 
can you be tired, since you have merely flown, and not gone on your feet ' " If 
this be a correct surmise it will throw some light on the origin of the tale both 
as regard* locality and time. ' 

^Omkuiwana, dim. of hdv, lit., biggish, somewhat big, that is, the one 
who was big as compared with the other two, the bigger. 



USITUNGUSOBENHLE NAMAJUBATENTE. 



81 



pantsi, wa ti, " Maye, nga puka." 
Wa ti uyise, " Ka buye a ye 
'kaya." Ya dAlulela ngapambili 
ftiti. Wa ti omunye umntwana 
ow elama omkuiwana, wa ti, " Ma- 
ye, nga fa isisu." Wati uyise, "Ka 
buye futi naye." Ya d/ilulela nga- 
pambili futi. Wa ti omunciuyane, 
" Ngi pela ikanda." Wa ti uyise, 
"Ka buye futi naye." B' enza 
ngamabomu, be koAlisa uyise, be 
ti, i kona be za 'umuka. Ba pe- 
lela bobotatu ekaya kunina. 



tungusobenthle fell down design- 
edly, and cried out, " O dear, I anj 
hiu-t," His father told him to go 
home. The hunting party again 
went on. Another ehild, the next 
to the eldest, said, " O dear, I have 
a sudden pain in my stomach ! " 
His father told him too to go back. 
The hunting party again went on. 
The little one said, " My head is 
in pain all over." His father told 
him to go back also. They did 
this wilfiiUy, deceiving their fether, 
thinking by this means to get 
away. All three were now at 
home with their mother. 



Usitungmdbenthle escapes with lier children. An alarm is given. 



Unina wa bopa impaAla yake, 
wa tata abantwana bake, wa 
hamba- nabo. Si te si kjabuka 
isalukazi, wa e nga se ko TJsitu- 
ngusobenAle, e se hambUe ; sa 
memeza, sa ti, "Yi, yi, yi," (si 
Alaba umkosi,) " inkosikazi i mu- 
kUe nabantwana benkosi." W e- 
zwa omunye kwabazingelayo, wa 
ti, " Tula ni ! TJ ti ni lowo na ? 
Ku nga ti, u ti, ' Inkosikazi i mu- 
kile nabantwana benkosi.' " Ba 
ti ba m bamba, ba ti, " U Molela 
abantwana benkosi." Ba m bu- 
lala. Sa pinda sa memeza futi, sa 
ti, " Yi, yi, yi ; inkosikazi i mukile 
nabantwana benkosi." Wa ti 
omunye futi, " Ni m bulele kodwa 
ubani. U kona umuntu o meme- 
zayo. Ku nga ti u ti, ' Inkosikazi 
i mukile nabantwana benkosi.' " 
Ba m bamba lowo futi, ba m 
bulala, be ti, " TJ. Molela abantwa- 
na benkosi." Sa piada futi, sa 



The mother tied up her luggage, 
and took her children, and went 
away with them. When the old 
woman first observed their depar- 
ture, TJsitungusobenthle was no 
longer there, she having already 
set out. She shouted, saying, 
"Yi, yi, yi," (giving an alarm,) 
"the queen has gone away with 
the king's children." One of the 
hunters heard, and said, " Keejj 
still ! What does that person 
say ? It is as if she said, ' The 
queen has gone away with the 
king's children.' " They laid hold 
of him, and said, "You are de- 
vising ill luck^ for the king's 
children." So» they killed him. 
Again the old woman shouted and 
said, " Yi, yi, yi ; the queen has 
gone away with the king's chil- 
dren." Again another said, " You 
have indeed killed So-and-so. 
There is someone shouting. It is 
as if she said, 'The queen has 
gone away with the king's chil- 
dren.' " They caught hold of him 
too, and killed him, saying, " You 
are devising bad luck for the king's 
children." Again the old woman 



' Or prophe^ng evil. 



82 



IZIKGANEKWANE. 



memeza, sa ti, " Yi, yi, yi ; inko- 
sikazi i mukile nabantwana ben- 
kosi." W ezwa futi omunye, wa 
ti, " Kgabo. Ni ba bulele kodva 
abantu. TJ kona umuntu o me- 
mezayo, u ti, ' Inkosikazi i mukile 
nabantwana benkosi. " Ba m 
bamba futi ; ba m bulala naye 
futi ; ba ti, "17 Alolela abantwana 
benkosi, ukuba b' emuke." Sa 
pinda isalukazi okwesine, sa me- 
meza, sa ti, " Yi, yi, yi ; inkosikazi 
i mukile nabantwana benkosi." 
Wa pinda owesiue futi, wa ti, 
" Tula ni, si zwe. Ni ba bulele 
kodwa. U kona umuntu o me- 
mezayo. Ku nga ti u ti, ' Inko- 
sikazi i mukile nabantwana ben- 
kosi.' A ke ni ngi yeke ; ni nga 
ngi bulali mina. Si ke si buye si 
yokuzwa ekaya, ngasekaya, ukuba 
a ku ko 'muntu o memezayo na?" 
Ya ti inkosi ya m yeka lowo 
'muntu. Ba hamba, ba ya ekaya. 
Ba fika ekaya. Sa ti isalukazi, 
" Inkosikazi i mukile nabantwana 
.benkosi." Wa ti umuntu, " Ngi 
te ni ke na ? Ngi ni tshele, nga 
ti, u kona umuntu o memezayo." 



cried, saying, "Yi, yi, yij the 
qiieen has gone away with the 
king's children." Again another 
heard, and said, " No then. You 
have killed indeed those men ; but 
there is a person shouting, and 
saying, ' The queen has gone away 
with the king's children.' " They 
caught hold of him too, and killed 
him also ; they said, " You are de- 
vising bad luck for the king's 
children, that they may go away." 
Again the old woman cried for the 
fourth time, saying, " Yi, yi, yi ; 
the queen has gone away with the 
king's children." Again a fourth 
said, " Be still, and let us listen. 
You have indeed killed those men ; 
but tliere is someone shouting ; it 
is as if she said, ' The queen has 
gone away with the king's chil- 
dren.' Just leave me alone; do 
not kill me too. Let us just go 
back to hear at home, I mean 
near home, if there is not someone 
shouting." The king let that man 
be. They returned home. The 
old woman said, " The' queen has 
gone away with the king's chil- 
dren." The man said, " What did 
I say then 1 I told you there was 
someone shouting." 



The king sets out in pursuit with a large a/rmy. 



Ba butana bonke abantu benkosi 
yamajubatente. Ya ti, a ba m 
lande TJsitungusobenAle. Ba ha- 
mba, impi eningi kakv^lu e 'zinku- 
lungwane, nayo inkosi yamajuba- 
tente futi. 



All the people of the king of 
the Amajubatente assembled. The 
king told them to fetch Usi- 
tnngusobenthle. They set out a 
great army many thousands strong, 
and the king of the Amajubatente 
went yith them. 

The sea divides at Vsitungusohentlde's word, and she and her children 
pass through. 



TJsittmgnsoben/tle wa fika elwa- 
nd/tle ; wa ti, " Lwand/tle, Iwa- 
nd/*le, IwandAle, wo ti dam' ! ngi 
Usitungusoben/tle." UlwandAle 



Usitungusobenthle came to the 
sea; she said, "Sea, sea, sea, 
divide ! I am Usitungusobenthle." 
The sea at once divided ; and she 



USITUNGUSOEENHLE NAMAJUBATENTE. 



83 



Iwa se lu ti dam'. Wa se vela 
nabantwana bake, wa Alala nga- 
petsheya. Ya fika impi yamaju- 
batente elwand^e, ya m bona 
UsitungusobenAle e Alezi nga- 
petsheya kwol-wandMe. Ya fika 
ya mangala i m bona ngapetsheya 
kwolwandAle. 



and her cliildren went through,^'' 
and sat down on the other side. 
The army of the Amajubatente 
arrived at the sea, and saw Usi- 
tungusobenthle sitting on the other 
side of it. They wondered when 
they saw her on the other side of 
the sea. 



Tlie army is persuaded to follow, and is drowned. 



Wa ti UsitungusobenMe w' a^ 
luka intamho ende kakulu, wa i 
ponsa ngapetsheya, wa ti, " "Woza 
ni, ngi ni weze." B ba binga, e 
ba binja nje. Wa e se tole itshe 
elibnkah. TJsitungusobenAle wa 
ti, " Bambela ni, ni be baningi 
entanjeni." Ba i bamba intamho, 
ba baningi. Wa i donsa intambo 
TJsitungusobenAle. Ba ti lapo be 
pakati, wa i ngnma intambo, b' e- 
muka nolwandAIe. Wa ti, " Ma- 
ye ! B' emuka abantu benkosi ; " 
e zenzisa, e ngnme ngamabomu. 
Wa ti kwabanye fati, " I bambe 
ni intambo ftiti." Ba se be i 
bamba, se be baningi. Wa ba 
donsa. Kwa ti lapo be pakati 
kwolwandAle, wa i ngioma futi in- 
tambo. Wa ti, "Maye! B' e- 
muka abantu benkosi." Wa sel' e 
i ponsa futi, e ti, i m punyukile. 
Wa e se ti, " Bambela ni, ni be 



Usitungusobenthle plaited a 
very long rope, and threw it across, 
and said, " Come along, I will 
cross you over.''^^ But she was 
merely chaffing them. She had 
found also a sharp stone. Usi- 
tungusobenthle said, "A great 
many of you lay hold of the rope." 
A great many of them laid hold 
of it ; Usitungusobenthle drew it. 
And when they were in the middle 
she cut the rope, and they were 
carried away by the sea. She said, 
" Woe is me ! The people of the 
king are carried away." But she 
was dissembling, for she had pur- 
posely cut the rope. Then she 
said to the others also, " Lay hold 
of the rope again." Many laid 
hold of it. She drew them across. 
And when they were in the midst 
of the sea, she cut the rope again ; 
and said, "Woe is me! The 
people of the king are carried 
away." Again she threw the rope, 
saying it had slipped from her 
hand. And then she said, "A 

" A somewhat similai'tale is told of the Heitsi Eibip of the Hottentots ; 
or, according to Knudsen, of some other person. (Bleek's Hottentot Fables, p. 
75, and Note. ) When pursued, on arriving at some water he said, ' ' My grand- 
father's father, open thyself, that I may pass through, and close thyself after- 
wards." 

^' In the legend of Maol a Chliobaiu, it ia said that when she had success- 
fully plundered a giant, and again and again eluded his pursuit by leaping a 
stream he could not pass, she at length killed the giant by a stratagem similar 
to that by which Usitungusobenthle killed the pursuing army. " So Maol a, 
Chhobain stood on the bridge (made of a hair), and she reached out a stick to 
him, and he went down into the river, and* she let go the stick, and he was 
drowned. (Comipbdl. Op. eit. Vol. I., p. 260. J In this Highland legend, 
and in that above, as well as in that of Ulangalasenthla and Ulangalasenzantsi, 
given below, the pursuers and pursued hold a conversation across the river, and 
the pursuers are foolish enough to believe that the pursued will help their ene- 
mies to catch them, and so perish for their misplaced conixdence. 



84 



IZIN&ANEKWANE. 



baningi futi." Ba se be i bamba 
intambo. Kwa ti lapo be pakati 
labo fati, wa i n^uma intambo, 
b' emuka namanzi olwandAle. 
Kwa za kwa sala a ba ba bangaki 
ngapetsheya, se be bancinyane 
kambe. Wa ti omunye walabo 
abaseleyo, " Ba za ba pela . abantu , 
benkosi." Ba se be buyela emuva. 



great many of you hold on again." 
And they held on to the rope. 
And when they too were in the 
midst of the sea, she cut the rope, 
and they were carried away by the 
water of the sea. At length there 
remained a very few on the other 
side, they being now few indeed. 
And one of those who remained 
said, " At last the people of the 
king are come to an end." So 
they turned back. 



Usitungusobenthle returns to her Iwme, and finds it desolate. 



Wa sel' e hamba ke TJsitungu- 
Boben/ile, e sel' e fika ezweni la- 
kubo. Wa fika abantu be nga se 
ko ; se ba dAliwa IsikgTikgumadevu. 
Wa bona intaba eya i nge ko ku- 
kg'ala : wa ti, " I pi le 'ntaba na?" 
Wa hamba, wa sondela kuyo, nga- 
lapa kwa k\i kona umuzi wakubo : 
wa fumana into enkulu, ukuti Isi- 
kj'ukyumadevu, o kad' e ti intaba. 



Then Usitungusobenthle set 
out, and arrived at the country of 
her people. When she came, there 
were no people left ; they had been 
eaten by the Isikgnkyumadevu. 
She saw a mountain which used 
not to be there formerly : she said, 
"What is this mountain ?" She 
went on and approached it, near 
the place where the village of her 
people formerly stood : she found 
a great thing, to wit, the Isikyu- 
kgnmadevu, which she at fiirst 
thought was a mountain. 

Usitungusobenthle rips open the Isikqukqumadevu, and animals and 
men come out of it, and all things are renewed. 



Wa sondela eduze naso, wa 
hamba ngapantsi kwaso, e pete 
umkonto ; wa si dabula ngapantsi 



She approached close to it, and 
went under it, carrying a knife in 
her hand, and cut open its beUy.^^ 



1' In a former tale, the Isikgiikjumadevu swallows TJntombinde, and is 
killed by a man who had been bereaved of his children by the monster. Here 
the monster is killed by a woman. In the Basuto legend "Litaolane took a 
knife, and, deaf to his mother's entreaties, went to attack the devourer of the 
world. Kammapa opened his frightful jaws, ajid swallowed him up." But 
Litaolane cuts his way out, killing the monster, and making way for the natives 
of the earth to escape from the living grave. In the American Indian legends, 
there is an account of a monstrous sturgeon of the Big-sea-water, Lake Supe- 
rior, which swallowed Hiawatha and his canoe. Hiawatha 
" Groped about in helpless wonder, 

Till ne felt a great heart beating, 

Throbbing in that utter darkness. 
And he smote it in his ajiger 

With his fist the heart of Nahma." 
The monster dies, and Hiawatha is delivered from his prison bv the birds of 
prey. (Longfellow's Hiawatha.) ^ 



ULUHLAZASE. 



85 



esiswini. Kwa puma kukg'ala 
inkuku ; ya ti, " Kukuluku ! Nga 
li bon' izwe ! " Ngokuba kad' i 
nga sa li boni. Ngemva kwen- 
kuku kwa puma umuntu ; wa ti, 
" Hau ! Nga za nga li bon' izwe !" 
Ngasemuva kwake kwa puma in- 
komo ; ya ti, " TJuum ! Nga li 
bon' izwe ! " Ngemva kwayo kwa 
puma inja ; ya ti, " Hau, hau, 
hau ! Nga li bon' izwe ! " Nge- 
mva kwayo ya puma imbuzi ; ya 
ti, " Me, me ! Nga li bon' izwe !" 
Ngemva kwayo kwa puma imvu ; 
ya ti, " Be, be ! Nga li.bon' izwe!" 
Ngemva kwayo kwa puma izinto 
zonke. Kwa buywa, kw' akiwa, 
kwa buswa fufi ; kwa ba njenga- 
loko kade kunjalo. 



Kwa sokuba ukupela ke. 
Ulutuli -Dhladhla (Usetemba). 



There came out first a fowl; it 
said, " Kukuluku ! ^-^ I see the 
world ! " For for a long time it 
had been without seeing it. After 
the fowl there came out a man ; 
he said, " Hau ! I at length see 
the world!" After him there 
came out a bullock ; and said, 
"TJuum! I' see the world!" 
After the bullock there came out 
a dog ; it said, " How, how, 
how ! I see the world ! " After 
the dog there came out a goat ; it 
said, " Mey, mey ! I see the world ! " 
After the goat there came out a 
sheep ; and said, " Bey, bey ! I 
see the world ! " After the sheep 
there came out all other things. 
And men again built houses, and 
were again happy ; and all things 
returned to their former condition. 
And that was the end of it. 



ULUHLAZASE. 



Two princesses wiih their attendcmt maidens go to batlie. 



Kw' esukela,!"* intombi za ya 'u- 
geza, zi hamba namakosazan' ema- 
bili : encane i tandwa uyise ka- 
kulu ; enkulu e nga i tandi. En- 
kulu kwa ku UbuAlaluse ; encane 
ku Ulu/ilazase. Za fika ke esizi- 
beni. Za bukuda, 



Once on a time some damsels 
went to bathe, accompanying 
two princesses : the younger was 
much beloved by her father, but 
he did not love the elder. The 
elder was named Ubuthlaluse, and 
the younger TJluthlazase.^^ They 
came to the pool, and sported in 
the water. 

^' The sounds used by the natives to imitate those of the various animals 
are here given. 

"A narrative which is supposed to be a mere fiction is opened by Kw' esuhela. 
It is thus known that fiction and not fact is about to be related. They some- 
times open it by, Insimu y' esuka, i sulcela pezulu. 

^' Ubuhlaluse and Ulvhlazase are proper names of women. Feminine 
proper names are formed in two ways, by prefixing Uno, or suflfcing se; as, 
Uno-mali, or, U-mali-se. So U-buAlaln-se, The bead-woman. It may be a name 
invented to commemorate the introduction of heads among the natives. — 
U-lu/ilaza-ae may mean, The green-woman, a similar compliment being intended 
by it as by tJkg'wekgwana lotshani, given to TJntombinde, p. 56. Or, as IvhlaTM 
also means jet-black, it may mean, The jet-black woman. 



86 



IZINGANEKWANE. 



The Isikqukqumadevu takes away their ga/rments. 



Zi te lapo zi ti zi za 'upuma, za 
si bona ke Isikgnkgiimadevu. Sa 
tata izigheglie zazo. Za puma 
izintombi, zati, "Sikgnkgnmadevu, 
si nike . izigbeglie zetu." Sa zi 
nika. Zi buy& zi suke futi ezinye 
zi tsbo njalo, zi ti, " Sikg'ukgiima- 
devu, si nike izighegie zetu." Za 
pela intombi. 



"Wben they -were about to go 
out, th.ey saw tbe Isikgnkguma- 
devu. It took their garments, i® 
The damsels quitted the water, 
and said, " Isikgukgnimadevu, give 
us our garments." It gave them. 
Again others said the same, cry- 
ing, " IsikgukgTimadevu, give us 
our garments." Every one of the 
damsels did so. 



Uluthlazase refuses to ask for her garments, and is left hy the others. 



Y' ala inkosazana ukutsho esi- 
kgukgTimadevwim, ukuti, a si i 
nike isigheghe sayo, Ulu/ilazase in- 
kosazana. Enkulu sa i nika Isikgii- 
kg'umadevu. Encinane a i nikwa^ 
nga, ngokuba ya i zikgenya. Za i 
ncenga ezinye intombi, za ti, 
" Yitsho ke, nkosazana, esikgnk^- 
madevwini." A ya ze ya vuma 
ukutsho. Za ti ezinye 'zintombi, 
" Se si za 'ku ku shiya." Za i 
shiya ke. 



But the princess Uluthlazase 
refused to ask the Isikgnkgumar 
devii to give her her garment. 
The IsikgnkgTimadevu had given 
the elder princess hers. It did 
not give the younger one, because 
she was proud. The other damsels 
besought her, saying, " princess, 
just ask the Isikgnkgnmadevu." 
But she would on no account 
agree to ask. The others said, 
" We will now leave you." So 
they went away. 



The, priTicess fights with the Isikcjukqumadevu. 



When she saw that she was for- 
saken by the other damsels, she 
laid hold of the Isikgiikg-umadevu, 
thinking she would take away 
from it her garment. She fought 
with the Isikgnkgnmadevu. It 
dragged her along on the ground, 
and sank with her in the pooL 
She continued to contend witii it 
also in the pool. The damsel was 
unable to conquer, and so was the 
Isikg-ukjumadevu. It now rested 
in the pool, because it was tired ; 
and the girl rested also, because 
she was tired. The Isikgiikyuma- 
devu slept there, and so did the 
girl. 

" Isigheghe is that portion of the femaie dress which answers to the isinene 
of the male, which may be translated the kUt. 



. Ya bona ukuti ya shiywa ezinye 
'zintombi, ya si bamba IsikgTikgu- 
madevu, i ti, i s'amuka isigheghe 
sayo. Ya Iwa nesikgnkgumadevu. 
Isikgukgumadevu sa i lihudula 
intombi, sa tshona nayo esizibeni. 
Kwa Iwa futi nayo esizibeni in- 
tombi. Y' aAlulek' intombi j 
s' aAluleka nesikgnkgTimadevu. Sa 
Alala naso manje esizibeni, ngokuba 
se si katele. Ya Alala nentombi, 
ngokuba nayo se i katele. Sa lala 
kona IsikjukgTimadevu nentombi. 



ULUHIiAZASE. 



8? 



The Isikqukciwmadevu goes to fetch assistcmce, cmd Uluthlamse 



Kwa sa kusasa, Isikg'ukgTima- 
devu sa hamba, se si funa ukuya 
'ubiza ezinye Izikyukgnmadevu, 
ngokuba se s' a/ilulekile, intombi i 
namaiidMa. Kwa vela esinye 
isilwanyana, sa tshela intombi, sa 
ti, "Hamba, ngokuba Isikgnkgu- 
madevu si yobiza ezinye Izikgn- 
kgumadevu." Ya si tata ke leyo 
'ntombi isigheghe sayo ; ya kupuka 
ke emanzini ; ya hamba ke, ya 
y' ekaya. 



In the morning the Isikgnk^- 
madevu departed, wishing to call 
other Izifcg'ukgximadevu, for it was 
unable to conquer, for the damsel 
was strong. There came another 
animal, and said to her, " Go 
away, for the IsifcgTikgTimadevu 
has gone to call others." So she 
took her garment, and went up 
out of the water, and returned 
home. 



Tlie oilier girls deceive Uluthlazoise' s pwrents, amd are. hilled. 



Ya fika ekaya, idtombi zi ti, " I 

tombile." Ya ngena endAUni 

kwabo. "Wa kala unina, wa ti, 

" U vela pi ? loku izintombi zi ti, 

u tombile." Ya ti, " Za ngi shiya 

esikg'ukjumadevwini." Unina wa 

tshela uyise, ukuti, " Umntwana, 

naugu wa e sesikjukgumadevwini." 

Uyise wa tata umkonto wake, wa 

u lola, wa zi vimbezela izintombi, 

wa ti, " Veza ni umntanami, ngi m 

bone." Za m Aleka intombi. Za 

ti, " Uku m tanda kwako ku ya 

bonakala ; ngokuba u t' a u m 

bone e tombile." Wa t' uyise, 

" Pela, ngi ti, ngi vezele ni yena, 

ngi m bone." Z engaba intombi, 

za ti, " U tombile ; a si yi 'ku ku 

vezela yena. " Wa tukutela uyise, 

wa ngena end/ilini : za m bamba 

intombi ; wa wa kg-abula amakuko. 



When she reached her home, 
the other girls were reporting that 
she had come to puberty. She 
weTQt into her mother's house. 
Her mother wept, saying, 
" Whence comest thou ? For the 
other girls say that the signs of 
puberty have come upon thee." 
She, replied, " They left me with 
the Isikgiikgumadevu." The mo- 
ther told her father, saying, " Our 
child, behold she was with the 
IsikgTikgumadevu." The father 
took his assagai, and sharpened it, 
and barred the way against the 
other girls, and said, " Produce 
my child, that I may see her." 
The girls la^ighed at him. They 
said, " Your love for her is evident, 
for you would see her when she 
has the signs of puberty upon her." 
The father said, "Notwithstand- 
ing, I say, bring her out to me, 
that I may see her." The girls 
refused, saying, " She has the signs 
of puberty ; we will n6t bring her 
out." The father was angry ; he 
went into the hut : the girls 
caught hold of him ; he pulled 
aside the mats : he saw that his 



88 



IZINGANEKWANE. 



wa bona ukuba umntanake ka ko. 
Wa zi bamba ke izintombi, wa 
pumela nazo pandAle, wa zi bulala 
zonke. Wa i bulala ke nenkosar 
zana yake TJbuAlaluse, wa zi bu- 
lala zonie intombi. Ba buz' a- 
bantu ukuti, " Nkosi, abantwana 
u ba bulalele ni na?" Wa ti, 
" Ba m bulele UluAlazase. Ba m 
shiya esLkyukgnmadevwini." Wa 
m veza ke UluAlazase. Ba ma- 
ngala ke abantu boake ngokuba za 
fike za ti, u tombile. 



child was not there. So he seized 
the girls, and dragged them out- 
side, and killed them all. He 
killed also his princess Ubuthkr 
luse ; he killed all the girls. The 
men asked, " Sir, why have you 
killed the children 1 " He replied, 
"They killed Hluthlazase. They 
left her with the Isikgnkgixma^ 
devu." He brought her forth. 
So all the people wondered, for 
the girls had said, " She has the 
signs of puberty." 



The father summons the nation, and goes in quest of the /siiqwAqM- 

madevu. 



Wa si mema ke isizwe uyise 
kaluAlazase, wa ti, " A ko fiinwa 
Isikgukgnmadevu." Kwa hanjwa 
ke nenkosazan'. Ya ba tshengisa 
ke isiziba. A ngena ke amadoda 
esizibenL Sa tukutela Isikyukgu- 
madevu, sa puma ; ba si bulala. 



Then Uluthlazase's father sum- 
moned the nation, and commanded 
the men to go in quest of thelsikju- 
kgTimadevu. The princess went 
also, and showed them the pool. 
The men entered the water ; the 
IsikgTikgiimadevu was in a rage, 
and came out, and they killed it. 



The damsels which the Isikqukqwmadeim had devoured are recovered, 
and their fathers rejoice. 



Za puma ke intombi zonke 
zelizwe lonke ; ngokuba be si 
hambe si Alala esizibeni sentombi, 
si dAla intombi zi nga file. Kwa 
buywa nazo ke, kwa yiwa ekaya. 
Kw' ezwakala koyise bentombi 
ukuti, "Abantwana benu ba ve- 
lile." B' eza nenkomo zokuza 
'utata abantababo. Ba zi nika 
TJsikulumi. Ba hamba nazo ke 
intombi zabo. 



Then there came out all the 
damsels of the whole country ; 
for it was accustomed to go and 
remain in the pool where the dam- 
sels bathed, and devovir them 
alive. They went home with 
them. The damsels' fethers heard 
it reported that their children had 
come forth ; and they came with 
cattle with which to take back 
their children, i'^ They gave them 
to Fsikulumi. And went away 
with their children. 



" It IS a custom among the Zulus if a child has been lost, and found by 
another man, for the parent to reclaim it by the offei-ing of a bullock The 
fathers are here represented as not merely fetching their children which the 
Isikgnkgumadevu had deyoured, but bringing cattle, as it were to redeem 



ULANGALASENHLA NOLANGALASENZANTSI. 



89 



UhitMazase becomes queen. 



Ya busa inkosazan' UIuAlazase ; 
wa busa nezincane ke intombi. 
Uyise ke wa Alaba inkomo zoku- 
jabulisa umntanake, uba wa e 
dAIiwe Isikgnkgumadevu. Ba m 
bonga kakulu abantu, oyise ben- 
tombi, owa koka abantababo esi- 
kyukgTimadevwini, ngokuba wa si 
bulala. 



Then UlutHazase the princess 
governed ; she governed with the 
young girls, [who were not grown 
up when the others forsook her.] 
Then her father slaughtered cattle 
to make his child glad, because 
she had been carried away by the 
Isikgnkgtimadevu. And the men, 
the fathers of the damsels, thanked 
him exceedingly, who had taken 
their children out of the Isikju- 
kgnmadevu, because he killed it. 



Wliat the Isiha^hc^wmadevu was like. 



Ku tiwa Isikgukgumadevu a si 
naboya, sa si isilwane eside, si 
sikulu. Intombi lezo sa si zi 
ginya, si nga zi dAli. 

Unyaosb Kciya, 
(Sophia, Umkajosefa.) 



It is said that the Isikg'ukgnma- 
devu was hairless ; it was a long 
and large animal. It used to 
swallow the young girls without 
eating them.^* 



ULANGALASENHLA NOLAN-GALASENZANTSI.is 

(ULANGALASENTHLA AND ULANGALASENZANTSI.) 



KwA ku te ekukyaleni, kwa zalwa 
UlangalasenAla, kwa zalwa Ula^ 
ngalasenzantsi. Yebo. 



It used to be said long ago that 
Ulangalasenthla was born, and 
then Ulangalasenzantsi. That 
was it. 



IS This legend is very inferior in its general style to many of the others, 
and is devoid of life and incident. It was related by a young Ibakca woman. 
But it is worth retaining, as it appears to be made up of many others. Thus 
we have the two princesses, going with their attendants to bathe, as in the tale 
of Untomhinde ; but here the name is XJluthlazase ; she is, however, the 
daughter of Usikidumi. Then the girls do not deceive in that tale, but go 
home weeping and report that she has been taken away by the Isikgukjuma- 
devu. There is no fight there, as here, between the damsel and the monster, 
but she is swallowed up by it like others ; and the army sent against it by Usi- 
kuluzui is aJso destroyed ; and it is ultimately killed by a man who has lost 
"twinchildren which were much beloved." Some of the other incidents are 
related in the tale of ITsitungusobenthle ; but there a cannibal takes the place 
of the Isikguk^madevu. Mien in a third tale Usitungusobenthle is carried off 
at the age of puberty by pigeons, and, after her escape from captivity, kiUs the 
feikgnkgnmadevu, which had swallowed all her people, &c. 

I' Ulqngalasenhla, Sun-of-the-West. Ulangalasenzantsi, Sun-of-the-East. 



90 



IZISGANEKWANE. 



Zricmgalasenzantsi goes to fetch his children : his way is obstructed by 
ten swollen rivers, which divide, and he passes ormavd. 

TJlangalasenzantsi said, " I am 
going to fetch my cMldren, when 
I have collected ten oxen." He 
took a good-for-nothing old, ragged 
garment, and so went to fetch his 
children, which were with Ulanga^ 
lasenthla. He came to a swollen 
river ; he threw in one ox f^ the 
river divided, and he passed 
through. So now he went on his 
way. He came to another swollen 
river ; again he threw ia an ox ; 
the river opened, and he passed 
through. So he went on his way. 
He came to another swollen river ; 
he cast in a third ox ; the river 
opened ; and so he went on his 
way. He came to another swollen 
river ; he cast in another ox ; 
the river opened ; and so he went 
on his way. He went to the fifth 
river, and found it full ; he cast in 
another ox ; the river opened ; 
and he went on his way and passed 
through. So he went on his way, 
he having at length crossed the 
tenth river. So he went and 
went, going now alone; the ten 
oxen heing now all disposed of. 

These words, used as the names of tie two kings, show that the legend had its 
rise among people dwelling on the Eastern shore, — ^that is, where the course of 
the rivers is towards the east. The sea is below, the mountains above ; aud so 
the Eastern sun, rising from the sea, is the Lower sun ; and the "Western, set- 
ting over the mountains, is the Upper sun. 

^'' It is a custom among native tribes of South Africa to pay respect to 
rivers, which would appear to intimate that formerly they were worshipped, or 
rather that individual rivers were supposed to be the dweUing-plaoe of a spirit. 
Thus when a river has been safely crossed, it is the custom in some parts to 
throw a stone into its waters, and to praise the itongo. Thompson, in his 
Travels in Southern Africa, speaking of the religion and superstitions of the 
Amakxosa, says : — "Sometimes they sacrifice to the rivers ia time of drought, 
by krUing an ox and throwing a part of it into the channel." (Vol. II., p. 
3S2.) When Dingan's army was going against UmzUikazi, on reaching the 
banks of the XJbulinganto, they saluted it, saying, "Sahubona, bulinganto," 
and having strewed animal charcoal (umsizi) on the water, the soldiers were 
inade to drink it. The object of this was to deprecate some evil power destruc- 
tive to life, which was supposed to be possessed by the river. It is a custom 
which cannot fail to recall what is recorded of Moses under somewhat different 
circumstances. (Exod. xxxii. 20. ) There can be little doubt that TJlangalase- 
nzantsi threw the oxen into the rivers as a sacrifice to the amatongo, or more 
probably to river-gods. 



Wa ti TJlangalasenzantsi, " Ngi 
za 'kulanda abantwana bami, ngi 
bute izinkabi ezi lishumi." Wa 
tata ingubo embi, e 'sidwaba nje; 
wa hamba ke, e landa 'bantwana 
kulangalasenAla. Wa funyana 
nmfula u gcwele ; wa ponsa enye 
ihkabi.; wa damulca umfula; wa 
wela. Wa hamba ke kaloku ke. 
Wa funyana omunye u gcwele ; wa 
ponsa enye futi; wa vuleka um- 
fula ; wa wela ; wa hamba ke. 
Wa funyana omunye u gcwele; 
w-a ponsa enye yobutatu ; wa 
vuleka umfula ; wa hamba ke. 
Wa funyana omunye u gcwele ; 
wa ponsa enye; wa vuleka um- 
fula ; wa hamba ke. Wa hamba 
kwowesiAlanu umfula; wa funyana 
u gcwele ; wa ponsa enye ; wa 
vuleka ; wa hamba ke ; wa wela. 
Kwa za kwa ba kwoweshumi ; wa 
hamba ke, e se wele oweshumi 
iimfula. Wa hamba ke, wa hamba 
ke, e se hamba yedwa, inkabi se zi 
pelile ezi lishumi. 



ULANGALASENHLA NOIiANGALASENZANTSI. 



91 



He comes to a spring, amd falls in with his daughter^ s" child. 



Wa fika ke emtonjeni lapa-ku 
kiwa kona amanzi omuzi kalanga- 
lasen/tla. Wa fiinyana abantwana 
abancinane be baningi kakulu. 
Wa fanisa umntwana, wa ti, " Lo 
'miit-waiia okabani na?" Ba ti, 
" OkalangalasenAla." Wa ti, " TI- 
nitia ubani na ? " Ba ti, " Uma- 
langalasenzantsi." Wa ti, " A ! " 
Wa ti, "Woza lapa." Wa tata 
umAlanga. (Ngokuba be be ye 
'kukaum/ilanga bonke abantwana.) 
Wa u kcoboza umAlanga walowo 
'mntwana wakwandodakazi yake, 
wa ti, " Hamba ke, u ye kunyoko, 
u ti, k' eze 'eze 'kukelela wena ; u 
ti, ' UmAlajiga wami, mame, u 
file; hamba wena, u ye 'ku ngi 
kelela umAlanga wami.' " Wa 
hamba ke nnina, wa fika emAla- 
ngeni. 



So at length he came to a 
spring, where the water of the 
village of TJlangalasenthla was 
fetched. He found there very 
many little children. He thought 
he saw a resemblance in one of 
the children, and said, "Whose 
child is this % " They said, " TJla^ 
ngalasenthla's." He said, "What 
is his mother's name 1 " They 
said, " Umalangalaaenzantsi. " ^^ 
He said, " Ah ! " He said, " Come 
here." He took a reed. (For aU 
the children had gone to gather 
reeds.) He crushed the reed of 
that child, the child of his daugh- 
ter ; and said, " Just go to your 
mother, and tell her to come and 
pluck a reed for you ; say, ' Mo- 
ther, my reed is broken ; do you 
go, and pluck a reed for me.' " So 
his mother went, and came to the 
bed of reeds. 



Vlcmgalasenzantsi makes himself known to his da/ughter. 



Wa t' e sa fika, wa puma Ula- 
ngalasenzantsi, wa ti, " Woza lapa, 
mntanami." Y' etuka inkosikazi, 
ya kala, ya ti, " Baba, u vela pi 1 
loku XJlangalasenAla u ti, a nge ku 
bone ngameAlo ake ; a nga ku 
bulala,, ngokuba e Meli nabantwana 
bako, u za 'kwenza njani na 1 " 
Wa ti Ulangalasenzantsi, wa ti, 
" U za 'kuti, ngi zitolele uwhahi- 
whahi Iwami olu ng' TJbombi. TJ 
nga tsho ukuba ngi u ye Ulanga- 
lasenzantsi U ngi fiAle kuye 
TJlangalasenMa. U ti ngi umfo- 
kazi nje." Wa ti, " U babele ni 
na lapa, loku u ya songelwa ; ku 



21 

«2 Utombi. 



When she came, Ulangala- 
senzantsi went out, and said, 
"Come hither, my child." The 
queen started and cried and said, 
" My father, whence do you come ? 
Since Ulangalasenthla says, he 
cannot set eyes upon you ; he 
could kill you, because he has 
possession of your children, what 
will you do ? " Ulangalasenzantsi 
said, "You shall say, 'I have 
taken under my protection, for my 
own service, my taU man, whose 
name is Ubombi.'^^ Do not say I 
am Ulangalasenzantsi. Conceal 
me from Ulangalasenthla. Say I 
am merely a foreigner." She said, 
" What is your business here, see- 
I ing that you are threatened, and 

■that is, the daughter of Ulangalasenzantsi. 
A ragged, shabby fellow. 



92 



IZINGANEKWAITB. 



tiwa u nge ze wa vela lapa 1 " 
Wa ti, " IT za 'ud/ila ni na ? loku 
kini ni dhla, izinkwa zodwa, lo lapa 
ku dMiwa iitshwala bodwa ; uku- 
dAla kwamadoda." Wa ti, " U za 
'u ngi gayela umbakgaiiga ; u ngi 
beke end/tlini yakwasalukazi sa- 
kwako. A ngi yi 'kuvela, a nga 
ngi bona TJlangalasen/da. Ngi ya 
'kuvela, ngi se ngi pumule. Ngi 
za 'uke ngi pumule, and' iiba ngi 
ba bute abantwana bonke besiiiwe 
sakiti. Ngi lande bona bonke 
nawe. Ngi za 'ku m bulala um- 
yeni wako." 



it is said you are not to make your 
appearance here ? " She also 6aid, 
" What -will you eat ; since at 
home you eat bread only, whilst 
here beer only is drunk ; that is 
the men's food ?" He said, " You 
shall grind for me, and make me 
stiff porridge ; and put me in the 
house of the old -woman of your 
family. I will not appear openly, 
TJlangalasenthla may see me. I 
will appear openly when I have 
rested. I will just rest, and then 
collect all the children of our 
nation. I fetch them all and you. 
I am about to kill your husband." 



Ulcmgalasenzantsi appea/rs openly to VlangalMsentMa. 



Kwa sa ngelobutatu ilanga, wa 
puma endAUni Ulangalasenzantsi. 
Wa puma' UlangalasenAla, wa 
kuluma, wa ti, " Lo u vela pi na ? 
XJbani lo na ? O nga ti Ulanga- 
lasenzantsi na ?" Wa ti, " I mina. 
Ngi lande abantwana bami bonke 
besizwe sakwiti." (Ba be tunjwe 
impi kalangalasenAla.) Wa ti, 
' Wo ! Laba 'bantwana u nge ze 
wa ba landa : abami. Ku za wa 
b' ezwa." 



On the morning of the third 
day Ulangalasenzantsi went out of 
the house. And UlangaJasenthla 
went out and said, " Whence 
comes this fellow? Who is he? 
Is he not like Ulangalasenzantsi ?" 
He said, " It is I. I am come to 
fetch all the children of our na- 
tion." (They had been taken cap- 
tive by Ulangalasenthla's army.) 
He said, " Wo ! You shall neVer 
take away the children : they 
are mine. You shall never gain 
possession of iihem."^^ 



Ulangalasenthla summons his soldiers, and orders them to hill Ulangor 

lasenzamtsL 



Wa biza umfana, wa ti, " Me- 
meza impi yami, i ze 'kuzwa. 
Nantsi indaba i fikile." Ya fika 
impi yake. Wa ti, " Mu bulale 
ni Ulangalasenzantsi. Ngi y* ala 

^^ Ku za, wa V ezwa, i.e., ahu, sa\ 



He called a boy, and said, 
" Summon my soldiers, that they 
may come and hear. There has 
arisen a matter of great import- 
ance." His soldiers came. He 
said, " Kill UlangalasenzantsL I 

_ 'kwzewaV ezwa, " You shaU never feel 
them, " — that is, lay hand on them, so as to possess them. This is said when a 
dispute has arisen about children, and implies either a threat to kiU the person 
to whom it is addressed ; or merely an assurance that he will lose his case. 
If he gains the case, as he is walking off with the children, he may say in deri- 
sion to his opponent, "I ba pi o te a ngi 'uze nga b' ezwa na ? A si bo laho 
na ? " Where are those whom you said I should never lay hand on ? A-e thev 
not these ? ' •' 



ULANGALASENHLA NOLANGALASENZANTSI. 



9a 



nabantwana." Ba m pcmsa bonka 
ngemikonto. Ya t' imikonto a ya 
fika kuye; ya.Alaba nje kodwa. 
Wa i buta yonke ; 'wa ba nikela 
yona. Ba pinda ba ponsa. A i 
fikanga ; 'emi nje yena ; a ya fika 
futi imikonto yabo. Wa ti, " Ngi 
n' aAlulile ke kaloku. Leti ni ke 
abantwana bonke." Wa vuma 
UlangalasenAla. Wa ti, "Yebo, 
u s' aAlulile." Wa ba buta bonke, 
wa ti, " Mu nike ni abantwana 
bakubo." Ba butana ke bonke. 
Wa ti, " Nampa ke abantwana 
bakini. Hamba ke." Wakamba' 
ke. 



refuse to give up the children." 
All hurled their spears at him. 
The spears did not reach him ; 
they merely fell on the ground. 
He collected them all, and gave 
them to the soldiers. Again they 
hurled their spears. They did not 
reach him ; he remained standing ; 
their spears did not reach him the 
second time. He said, " So I have 
conquered you now. Bring me then 
all my children." Ulangalasenthla 
agreed. He said, " Yes, you 
have now conquered us." He col- 
lected them all, and said, " Give 
him all the children of his people." 
So they all came together. He 
said, " Behold the children of your 
people. So go in peace." So he 
went on his way. 

Ulangalasenthla sends his a/mn/y after Ulangalasenzantsi. 



Kwa ti emuva UlangalasenAla 
wa landelisa impi yake yonke. 
Wa ti, "Hamba ni ke. Ku 
lungile. Ni m kg'edel' enAle kanye 
nabantwana bake ; ni buye ke 
nina, banta bami." Ya hamba ke 
impi. Ya hamba ke, a ya fika; 
kwa u loku i hamba nje i nga fiki. 



It came to pass afterwards that 
TJlajigalasenthla made all his army 
pursue him. He said, " Go. You 
can kni them now.^* Put an end 
to him in the wilderness, together 
with his children ; and then do you 
come back, my people." So the 
army set out. It did not come up 
with him ; though it went dili- 
gently, it did not come up with him. 



They come to a flooded river, which divides, and allows tliem to pass. 



Ba za ba ya ba fika emfuleni o 
'manzi abomvu ; omkulu kakulu ; 
be u funyana u gcwele kakulu. 
IJlangalasenzantsi wa pakamisa 
intonga yake yobukosi ; wa i 
pakamisa, umfula wa ng'amuka, 
ba wela bonke. Ba Alala ke, ba 
y' etula imitwalo yabo, ba jabula, 
ba dAla, ba peka nokupeka. 



^* Ku hmgile. — It is right, — ^that is, 
we cam readily kill them. If a man is 
has placed himself in such a position, as 
cipice, he shouts, Wa lunga! "You are 



IJlangalasenzantsi and his chil- 
dren at length came to a river 
whose waters were red ; it was 
very great: they found it very 
much flooded. IJlangalasenzantsi 
raised his royal rod ; he raised it, 
and the river was stayed, and they 
aU passed over. Then they sat 
down, and took off their loads, 
and rejoiced and ate ; they cooked 
a large quantity of food. 

they have got into such a position that 
pursuing another, and he sees that he 
by running towards an impassahle pre- 
aU right ! " 



94 



IZINGANEKWANE. 



The soldiers wrrive at the river ; it divides : they enter ; it closes, and 
overwhelms them. 



Ya fika impi pezu kwomfula. 
Ya memeza, ya ti, " Ni wele pi 
na 1 " Ba ti, " Si wele kona lapo. 
Wela ni, ni ze 'ku si bulala." Ba 
ti bona, " Kgabo ! A ni "welanga 
lapa. Si tshele ni ? " Wa tata 
intonga yake TJlangalasenzantsi ; 
■wa i pakamisa ; umfula wa nqsir 
muka. Wa ti, " Wela ni ke 
manje." Ba ngena bonke. Um- 
fula ubanzi. Ba te be pelele em- 
fuleni, wa i beka intonga yake; 
Timfula wa ba zibekela bonke. 



The army reached the bank of 
the river. They shouted and said, 
" Where did you cross over ? " 
They said, " In this very place. 
Do you cross over, and come and 
kill us." They said, " No indeed ! 
You did not cross here. Tell us." 
TJlangalasenzantsi took his rod, 
and raised it, and the river was 
stayed. He said, " Cross over 
now then." They all entered. 
The river was wide. When they 
were all in the river, he dropped 
his rod, and the river overwhelmed 
them all. 



Ulangalasenzantsi amd his children rejoice. 



Ba tokoza ; ba dAlala abantwana 
bake Ulangalasenzantsi ; ba jabula 
kakulu. Wa ti yena, " A ni boni 
ke na 1 Ba pehle abe be za 'ku si 
bulala.'' Wa ti, " Twala ni ke, ni 
hambe, ni ye kwiti." Ba twala 
ke, ba hamba ke. 



They rejoiced ; the children of 
Ulangalasenzantsi played ; they 
rejoiced exceedingly. He said, 
" Do you not see then i They 
are come to an end, who were 
coming to kill us." He said, 
"Take up your loads, and let us 
go to our people." So they took 
up their burdens, and set out. 



UlangalasenzQmtsi and many others die in the way ; a few reach tlmrt 

home. 



Wa fa endAleleni Ulangala- 
sepzantsi. Ba hamba bodwa ke 
kaloku. Kwa vela umfo wabo 
owa be e kona kubo abantwana ; 
wa hamba nabo. Kwa vela ukufa, 
kwa ba bulala abadala; ba sala 
abancane, ba sala nendoda yanye. 
Ba hamba ke njalo, ba za ba ya ba 
fika ezweni lakubo. Kwa kalwa 
kakulu. Kwa tiwa, " U pi umfo 
wenu?" Wa ti, "U fele ezin- 
dAleleni." Kwa tiwa, " U fele pi 



Ulangalasenzantsi died in the 
way. The people now went by 
themselves. His brother, who had 
been with the children, came, and 
went with them. Death came, 
and killed the old men. The 
young remained ; they remained 
with only one man. And so they 
journeyed, and at length came to 
the country of their people. There 
was a great lamentation. They 
said, "Where is your brother?" 
He rephed, " He died in the way." 
They said, "Where did he die?" 



TJLANGALASENHLA NOLANaALASENZANTSI. 



95 



He replied, "Neither did I see 
wliere he died. And another and 
another of our brethren, I did not 
see them, I did not bury them; 
they died without my seeing them. 
We journeyed with difficulty 
through the midst of enemies. I 
do not know even that they were 
killed by the enemy." 

So they remained, and built 
houses, and rejoiced, and at length 
again became a great people. 

This legend is an gld tale 
amongst our people. It is called 
a myth, because they who used to 
tell it passed away a very long 
time ago ; and it is no longer 
known whence it was derived. 
But it is said that it was an old 
legend, even before the white men 
came to this coimtry.^^ 



na 1 " Wa ti, " Nami a ngi bona- 
nga lap' e fele kona. Nomunye 
nomunye umfo wetu a ngi m 
bonanga, a ngi ba laAlanga nje; 
ba fa, ngi nga ba boni. Sa hamba 
kabi ; sa hamba pakati kwezita. 
A ng* azi nokuba ba bulawa izita 
ini na." 

Ba Alala ke; b' aka ke; ba. 
jabula ke ; ba Za ba buya b' anda. 

Le 'nsumansumane indaba en- 
dala pakati kwakiti. Ku tiwa 
insumansumane, ngokuba labo aba 
be i kuluma kade ba- dAlula ka^ 
kulu ; a ku s' aziwa uma i vela pi. 
Kepa ku tiwa insumansuiaane 
endala, ku nga ka fiki nabamAlope 
kulo 'mAlaba. 

Umpondo kambulb (Aaeon). I 

^ Whatever may have been the origin of this tale, there are few who will 
not at once refer it to the history of Moses and Pharaoh. Vasco de Gama dis- 
covered Natal in 1497. In 1600 the Dutch trading vessels began to touch at the 
Cape, and in 1650 they formed a settlement there. A crew of a wrecked Eng- 
lish ship passed through Natal to Capetown in 1683. (Holden's History of 
Natal, p. 36.) Kolben says: — "The Oaffres traffick with the Rovers of the 
Sed Sea, who bring 'em Manufactures of Silk for Elephants' Teeth. These 
Manufactures the Gaffres exchange, as Ships from Enirope touch at de. Natal, for 
European commodoties ; often for. Tar, Anchors, and Cordage ; which they ex- 
change again with the Rovers of the Red Sea. The SUk they put not off to the 
Europeans, they dispose of to the Monomotapos. The Portugueze of Mozam- 
bique trade not a htth with 'em." (Kolben. Op. cit. Vol. J., p. 82.^ It is 
certain, therefore, that for many years the natives of Natal have had abundant 
opportunities of receiving from others the substance of this tale, which they 
may have worked up into a tale of their own. For whencesoever derived, it is 
now essentially Zulu in its character and accessories. At the same time, we 
cannot deny that it may be a tradition of the sojourn of the Israelites in Egypt 
and their deliverance from bondage, handed down from generation to generation, 
gradually becoming more and more corrupted, until the natives scarcely recog- 
nise of themselves any resemblance between it and the Scripture narrative, 
which they now have an opportunity of hearing from the missionaries, or read- 
ing for themselves. In another tale the sea divides at the word of Usitunguso- 
benthle, when she is flying from the country by whose people she had been 
taken captive. And in" the Hottentot fables, in like manner, Heitsi Eibip when 
pursued by an enemy prays, and the water divides, and he and his people pass 
through ; and the enemy, attempting to follow, are destroyed. These facts 
show the wide-spread existence of such a tradition, and would appear to suggest 
some common origin. Dr. Bleek has shown that the Hottentot language belongs 
to the class of • languages spoken in North Africa ; and it may be regarded as an 
established fact that the Hottentots came from the north, having been separated 
from the northern tribes by the intrusion of another people, speaking a lan- 
guage of another class — the alliterative or Kafir language, (Bleeh's Comparative 



96 



IZINGANEKWAHE. 



TJ B A B U Z E 



Uhabuze obtams his father's permission to visit a maiden. 



Kw' esukela, inkosi igama layo 
Ubabuze ; kepa ya i tsandza ukuya 
entombini. tjjdse wa y alela, aba- 
tali bayo ; wa tsi, " Musa ai 'kuya 
kuleyo 'ntombi, ngobane a ku yi, 
lu buya ko." Kepa inkosi Uba- 
buze wa tsi, "Ndi ya tsandza 
ukuya lapo." Kepa uyise wa m 
vumela manje, wa m ni!^ itiakomo 
etiningi ; wa tsi, a k' a kambe ke. 
Wa m nilja, abantu^'^ futs' boku- 
kamba naye. 



It happened that there was a king, 
whose name was Ubabuze ; and 
he was wishing to visit a damsel. 
His father and mother objected ; 
the father said, " Do not go to see 
that damsel, for no one goes there 
and comes back again." But the 
king Ubabuze said, " I wish to go 
there." Then the father assented, 
and gave him many cattle, and bid 
him good bye. He gave him also 
men to accompany him. 



Ubabuze sets out with his people : he goes by the wrong road. 



Wa kamba ke ; abantu wa ba 
butsa bonke, wa kamba ke. Wa m 
tshena k' uyise ukutsi, " Mntwa- 
inami, u nga kambi ngaleyo 'ndAle- 
Is,' ey enyuka entsabeni ; a u bo 
kamba ngendAlela yentsambeka." 
Wa kamba ke. Kepa kwa tsi 
ekwa/jlukaneni kwendAlela tom- 
bini, wa i yeka Ubabuze lowo 
leyo 'nd/ileld, uyise a b' e tsi, a t' a 
kambe ngayo ; wa kamba ngaleyo 
'ndAlela uyise a b' e tsi, a t' a nga 
kambi ngayo. 



So he set out ; he assembled his 
men, and set out. His father told 
him, saying, " My chUd, do not go 
by that road which goes up the 
mountain ; but go by the road 
which runs round it." So he set 
out. But it came to pass that, at 
the separation of the two roads, 
Ubabuze left the road by which 
his father had told him to go ; and 
went by that road by which his 
father told him not to go. 



Orammar, p. viii, — Prof. Max Mailer's Lectures. Second Series, p. 11. J It 
may not, therefore, be unreasonably surmised that they brought this tradition 
with them from their former home ; and have imparted it to the Kafirs. It is 
worth noticing that in one of the Scotch legends, the daughter of a magician 
helps a lad, with whom she has fallen in love, to perform the difficult tasks 
appointed him by her father, and among other tilings " she strikes the sea with 
a rod, and makes a way to the island, where the nest was," which he had been 
commanded to fetch. (Campbell. Op. cit. Vol. I., p. 51.) So in " The Three 
Musicians," the dwarf is possessed of a magical rod, with which he struck the 
waters, " and immediately they divided, and left a passage, across which they 
passed with dry feet." (Bechsteiri's Old Story-Teller, p. 136.) 

'* This tale was told by a woman of the Amabakca, and it is printed in 
their dialect. 

^ Abantu.— -1 have not attempted to represent by orthography the sound 
the Amabakca give to * in this and in many other words, when followed by cer- 
tain vowels. It is diflicult to say whether the t is followed by a slender /, v, 
u, or w sound. 



UBABrZE. 



97 



Vbahuze gets into trouble, and loses all Ids cattle and men. 



Kwa tsi pambili •wa ftikana iti- 
Iwanyana etiningi ; ta m bona e sa 
vela, ta m memeta e se kudze, ta 
tsi, " Babuze, babuze bankosi ! " 
Wa tsi ke TJBabuze, '' Ubawo u 
be ngi tshena, e tsi, te ndi nga 
kambi ngale 'ndAlela ; wa tsi 
indMel' imbi, i namadzliaintela." 
Ngaloku 'kutsho kwawo wa wa 
nika iiakomo taningi. A buya a 
pindzba futs', a tsi, " Babuze ban- 
kosi ! " Wa w engeta futs', wa 
wa nika inkomo, ukudAlakwamad- 
zhamtela. A ti kg'edza ke, in- 
komo ta pela manje. A buya a 
kcela futs', a ts', "Babuze ban- 
kosi ! " Wa wa pa abantu manje. 
A buya a pindzba futs', a ts', 
" Babuze bankosi ! " Wa ba kj'e- 
dza manje abantu. A kcela futs' 
amadzbamtela. Wa ko/ilwa ma- 
nje, ngobane abantu se be pelile. 
Wa kamba e se yedvwa inanje. 



It came to pass that, on going 
forward, be fell in witb many wild 
beasts ; they saw him as soon as 
he appeared,, and shouted to him 
when he was still at a distance, 
and said, " Ubabuze, TJbabuze, son 
of the king!" iTbabuze said, "My 
father told me not to go by this 
road ; he said it was a bad road, 
and infested by hyenas." At the 
saying of the hyenas he gave them 
many cattle. They said again, 
" TJbabuze, son of the king ! " He 
again gave some more cattle in 
addition to the first, the food for 
the hyenas. At length the cattle 
were all gone. The hyenas again 
asked, and said, " Ubabuze, son of 
the king ! " Now he gave them 
men. Again they said, " Ubabuze, 
son of the king ! " He now gave 
them all his people. The hyenas 
again asked. He did not know 
what to do, for the men were all 
gone. He went on his journey 
alone now. 



Ubabuze is helped by a tnouse. 



A buya a kcela futs', a ts', 
" Babuze bankosi ! " Wa gijima, 
wa fiikana imbiba pambili. Ya 
ts' imbiba, "Ng' obule, u patse 
isikumba sami." Wa y obula 
kamsinya, ngokubane nanka amad- 
zhamtela e se ta 'kudAla, e se 
kedute. Wa si tata isikumba 
ke, sa m fukula manje ke, e se fika 
e funa uku mu d/tla ; sa m paka- 
misela etulu emafwini; a kamba 
pansi ke amadzhamtela. A buyela 
emva amadzhamtela. 



The hyenas again asked, saying, 
" Ubabuze, son of the king ! " He 
ran, and ' fell in with a striped 
mouse in front. The mouse said, 
" Skin me, and carry my skin in 
your hand." He skinned it imme- 
diately, for there were the hyenas 
coming to eat him, they being 
now near at hand. So he took the 
skin, and it now bore him aloft 
when the hyenas Came, wishing to 
eat him ; it lifted him on high to 
the clouds ; the hyenas went on 
the ground. The hyenas turned 
back again. 



08 



IZINGANEKWANE. 



Ubabuze is comoeyed through the ai/r to his destimation. 



Sa m kambisa' ke isikumba ema- 
fwini ; sa m beka ekcaleni k-wo- 
muti, lapo ku kona intombi a i 
tsandzako. Wa ngena ke ekaya, e 
se e kamba pansi manje. U 
kamba naso ke isikumb' esi, e si 
bopele etintongeni take. Ba 
Alaba umkosi ke ekayangokujabula 
okukulu, ngokutsi, " Wa fika um- 
yeni wenkosatana." 



Tbe skin bore him in the clouds, 
and put him down at the side of 
the kraal where was the damsel 
which he loved. He went into 
the house, he now walking on the 
ground. He took with him the 
skin, having bound it to his rods. 
They celebrated a festival at the 
kraal with great joy, saying, " A 
husband has come for the prin- 
cess." 



Uhahuze remains there a yea/r, and then sets out with the wedding 

party. 



Wa Alatshiswa inkomo. Wa 
Mala ke. Wa ta wa pela lo 'nyaka 
a ye ngawo, e sa Mell kona. Uyise 
wentombi kwa ts' uba ku pele 
unyaka wa mema umtsimba om- 
kulu wokuba u yotshatisa intombi 
yake. Ba ba ningi abantu aba- 
kambako. 



They killed cattle for him, and 
he staid there. At the end of the 
year in which he went, he was still 
staying there. The damsel's father, 
when the year was ended, assem- 
bled a large marriage party, that 
it might go to the wedding of his 
daughter. Very many people of 
that place went. 



Ubdbuze takes many cattle with him. 



Wa tsi, " Ngi nike ni fiitsi 
inkomo etiningi, ngobane ku kona 
amadzhamtelaendAlelenij ngobane 
nami lapa nda ndi te nesive esi- 
ningi, nda ndi si nikwe ubawo, sa 
dMiwa amadzhamtela endAleleni." 
Wa m nika ke inkomo etiningi. 
Wa kamba ke nayo intombi ke 
nenkomo nabantu. 



TJbabuze said, " Give me also 
many cattle, for there are hyenas 
in the way; for I, when I was 
coming with many men, which 
my father gave me, the hyenas ate 
the whole of them in the way." So 
he gave him many cattle. And 
he set out with the damsel, and 
the cattle, and the people. 



Uhahuze restores to the mouse its shin, and MUs an ox for it. 



Wa fika ke lapo amadzhamtela 
a m beka kona ; wa fukana inyama 
yembiba, wa si beka ke isikumba 
enyameni yembiba; wa i Alabela 
ke imbiba inkabi, wa i shiya ke 
yonke feyo 'nyama, ya sa i dAliwa 
imbiba. 



He came to the place where the 
hyenas left him; he found the 
flesh of the striped mouse, and put 
its skin on it ; and then killed an 
ox for it, and left the whole of its 
flesh, and the mouse ate it. 



UMUNTU NENYONI. 



99 



Uhabuze's pa/rty exterminate the hyenas. 



Wa fika emadzhamteleni ; a 
buya a kcela futs', a ts', " Babuze 
bankos' ! " A ka wa nikanga 
'luto. Umne wabo intombi wa 
li gwaza elinye idzhamtela, eli 
inkosi yawo ; a f onke amadzha' 
mtela. 



He came to the hyenas; they 
begged again, saying, "Ubabuze, 
child of the king ! " He did not 
give them anything. The brother 
of the damsel killed one of the 
hyenas, -which was their chief; and 
all the hyenas died. 



Vbaimze reaches home with his bride, amd there is great rejoicing. 



Ba kamba kaAle ke manje. Ba 
vela ke ekaya kubo, kwa kalwa, 
ubane ku bonwe inkosi i sa buya, 
lo kwa ku tsiwa, I ya 'kufa. Ya 
fika ke ekaya ke ; kwa Alatshwa 
inkomo ke etiningi ; kwa Alatshi- 
swa umtsimba nayo inkosi indo- 
dzana yabo. Ba tshata ke. Wa 
inkosikati ke. Abane wabo a ba 
be be sa buyela ekaya. Wonke 
umtsimba w' aka kona. 

TTnyaose Kciya, 
(Sophia, XJmkajosefa.) 



And so they now travelled 
prosperously. They came to their 
home. They made a funeral 
lamentation when they saw the 
king return, for they thought he 
would die. So he came to his 
home ; and many oxen were kill- 
ed; they killed for the marriage 
party, and for the king, their child. 
They were married, and she be- 
came the queen. Her brothers 
never went home again. The 
whole marriage party lived there. 



IJMUNTTr NENYONI. 

"(the man and the bird.) 



A woman goes to lahowr in the field : her lahowr is rendered useless hy 

a wagtail. 



Ba ti kambe, ab' az' insumansu- 
mane, kwa ku kona kukg'ala in- 
dAlala enkulu, ku nge ko izinkomo 
futi. Kwa ti umfazi wa ya 'ku- 
lima ensimini ; kwa ti kwa fika 
inyoni, ibizo layo umvemve. 
Umfazi wa lima, wa buya, wa 
y' ekaya. Kwa ti kusasa wa buya 
wa ya futi ukuya 'kulima,. Kwa 
ti indima e be i lime izolo, ka bi 



They say who are acquainted with 
old wives' tales, that there was 
formerly a great &,inine, and, be- 
sides, there were not any cattle. 
A woman went to dig in the 
garden ; and there came a bird, 
which is called umvemve. ^^ The 
woman dug, and went home again. 
In the morning she went again to 
dig. The new ground, which she 



28 The wagtaU. 



100 



IZINGANEKWANE. 



sa i bona ; wa fika, se ku iijengo- 
tshani nje. Wa ti, " Indima e 
ngi i lime izolo i pi na ! " e kulu- 
ma yedwa. Wa pinda wa lima 
futi, e se pinda okobubili. Kwa 
ti 6 sa lima, kw' eza inyoni, ya 
hhlsb pezu kwomuti ebusweni bake, 
ya ti, " Tshiyo, tshiyo, tshiyo ! 
XJmAlaba kababa lo, e ngi ti ng' Sr 
la nawo. TJ b' u ngi pikelele. 
Zidinjana, mbembe ! Bewana, sa- 
kasaka ! Mpinyana, pokg'opokg'o ! 
Gejana, ntsM ! " 



bad dug yesterday, she could no 
longer see ; she arrived at the 
place, and it was just like the 
grass. She said, " The ground I 
dug yesterday, where is it ! " 
speaking to herself. She dug again 
the second time. As she was dig- 
ging there came the bird, and sat 
on a tree in front of her, and said, 
" Tshiyo, tshiyo, tshiyo ! That is 
the land of my father, which I 
have always refused to allow to be 
cultivated. You have acted in 
opppsition to me. Little clods, 
turn back again ! Little seeds, be 
scattered in all directions ! Little 
pick-handle, snap to pieces ! Little 
pick, fly off! "29 



The woman again tries, hut the wagtail, as before, renders her labour 

vain. 



Kwa ti wa ya 'kulima futi ; 
umfazi wa fika ; indima e be i 
lime izolo, futi e nga sa i boni ; so 
ku njengaloku be ku njalo : ngo- 
kuba izidinjana za ti mbembe; 
Tiembeu ya ti sakasaka ; nompini 
wa puka ; negejo la ti ntshi. Wa 
pinda wa lima futi. Ya fika 
inyoni, ya ti, "Tshiyo, tshiyo, 
tshiyo ! UmAlaba kababa lo, e 
ngi ti ng' ala nawo. U b' u ngi 
pikelele. Zidinjana, mbembe ! Be- 
wana, sakasaka ! Mpinyana, po- 
kgopokjo ! Gejana, ntshi ! " Kwa 
se ku ba njengokutsho kwayo. 
Izidinjana za ti mbembe ; nembeu 
ya ti sakasaka ; nompini wai puka ; 
negejo la ti ntshi. 



The woman went to dig again ; 
she came ; a second time she could 
no longer see the ground she had 
dug on the day before ; it was now 
as it used to be : for the little 
clods had turned back ; the seed 
was scattered ; and the handle was 
broken ; and the pick was off. 
Again she dug. The bird came, 
and said, " Tshiyo, tshiyo, tshiyo ! 
That is my father's land, which I 
have always refused to have culti- 
vated. You have acted in oppo- 
sition to me. Little clods, turn 
back again ! Little seeds, be 
scattered ! Little pick-hajidle, 
snap to pieces ! Little pick, fly 
off ! " And so it was in accordance 
with its saying. The little clods 
turned back; and the seed was 
scattered ; and the handle was 
broken; aiid the pick flew off. 



^' These diminutives are to be understood as 
to refer to size. 



spoken in contempt, and not 



UMUNTU NENYONI. 



101 



She goes home and tells her husbamd of ilie wonderful bird. 



Wa buya ftiti umfazi ukuya 
ekaya, wa ya 'kutshela indoda 
yake ; wa ti kuyo, " I kona inyoni 
e ngi ti lapa ngi limayo, i fike, i ti 
kwimi, ' TJmAlalja kababa l6, e ngi 
ting'alanawo. TJ b' u ngi piljelele. 
Zidinjana, mbembe ! Bewana, sa- 
kasaka ! Mpinyana, pokgopokj-o ! 
Gejana, ntshi ! ' Se ku njengoku- 
tsko kwayo." 



The woman went home again to 
tell her husband ; she said to him, 
" When I am digging, there is a 
bird which comes and says to me, 
' That is my father's land, which 
I have always refused to have cul- 
tivated. You have acted in oppo- 
sition to me. Little clods, turn 
back ! Little seed, be scattered ! 
Little handle, snap to pieces ! 
Little pick, fly off ! ' And it is as 
it says." 



y/je h/usbamd catches the bird, and obtains a feast, which he eats alone. 



Li the morning the woman 
went out to dig first, they having 
devised a plan, to wit, " When I 
am digging, you shall come, hus- 
band, to see what the bird says." 
The husband followed, and sat 
near the woman, in concealment. 
As the woman was digging, the 
bird came again, and said the same 
as before. The husband heard it, 
and came up from under the bush 
on the ground, and raised himself, 
and saw the speaking bird : he 
sprang at it, and drove it away ; 
tiie bird fled, and the man also ran 
after it. The bird passed over the 
hill, the man passed over also .; he 
drove it without ceasing ; at length 
the bird was tired, amd the man 
caught it. The bird said, " Leave 
me alone, and I will make you 
some whey." The man said, " Just 
make it then, that I may see." 
The bird made it, and strained the 
whey ; it gm'gled.^'' The man 
drank. He said also, " Just make 
curds too." It mad^ a flopping 
noise.^* The man ate, and was 

'" Khla, Pvhlu. — ^These are onomatopoetic words, and are intended to imi- 
tate tke sound occasioned respectively by taking out the stopper of the calabash 
for the purpose of pouring out whey, and that occasioned by pouring out the 
thick ctirds. 



Kwa ti kusasa kwa puma um- 

fazi kukgala, wa ya 'kulima, se be 

kcebe ikcebo lokuti, " XJma se ngi 

lima, wo fika, wena ndoda, u ze 

'kubona oku tshiwoyo inyoni." 

Ya laudela indoda, ya Mala eduze 

noinfa2d, ya kcatsha. Kwa ti um- 

&£. e lima, ya fika inyoni futi, ya 

pinda ya tsho njalo. Indoda ya se 

i zwa, ya vumbuluka pantsi, ya 

pakama, ya i bona inyoni e kulu- 

mayo : ya i sukela, ya i ktcotsha ; 

ya baleka inyoni, nendoda nayo 

fiiti. Inyoni ya tshona ngalukalo, 

indoda ya tshona ngalukalo futi ; 

ya i kcBotsha njalo ; ya za ya dinwa 

inyoni ; ya i bamba. Ya ti inyoni, 

"A k' u ngi yeke ; ngi za 'ku 

kw enzela umlazana." Indoda ya 

ti, " Ake w enze ke, ngi bone." 

Y' enza,' ya kam' umlaza, ya ti 

k/ila. Ya puza indoda.. Ya ti 

futi, " Ake w enz' isangg-ondwa^ 

ne." Ya ti puAlu, puMu, puAlu, 



102 



IZINGANEKWANE. 



Ya d/ila indoda, y' esuta, loku 
kad' i lambile; i jabula, ya ti, i 
tole inkomo. Ya hambajnayo, ya 
fika endAlini kwayo, ya i faka 
embizeni, ya i nameka, ukuba 
abantwana nomfazi ■wayo ba nga i 
boni, ku be isisulu sayo yodwa; 
ngokuba ya ku zuza yodva. 



satisfied, for he had been a long 
time hungry ; and said, rejoicing, 
that he had foiind a co-w.^i He , 
went home with it, and put it in 
a pot in his hut, and luted it 
down, that his wife and children 
might not see it ; that it might be 
his own private titbit ; for he got 
it by himself. 



The husband ogam feasts alone, hy night, when the rest are asleep. 



Kwa ti umfazi wa ya 'kulima, 
nendoda ya ya 'kulima ; ba buya 
bobabili futi ; indoda ya fika, kwa 
Aiwa ; ba lala bonke ; yona kodwa 
a ya ze ya lala : ya ya embizeni, 
ya zibukula. Wa fika, inyoni i s' i 
te kcoka pezulii : wa i bamba nge- 
sandMa ; wa ka amasi, wa kela 
esitsheni sake ; wa buya, wa i faka 
embizeni, wa i nameka. Wa 
dAla amasi yedwa, se be lele bonke 
abantwana nonina. 



The wife went to dig, and the 
husband went to dig ; both came 
back again ; the husband returned 
when it was dark; they all lay 
down to sleep ; but the man did 
not sleep : he went to the pot, and 
uncovered it. The bird was sitting 
on the top : he held it in his 
hand ; he poured out the amasi'^ 
into his vessel ; and again put the 
bird into the pot, and luted it 
down. He ate the amasi alone, 
all the children and their mother 
being asleep. 



One of the children, having seen the father feasting, reveals the dis- 
covery to the other. 



Kwa ti kusasa indoda y" emuka, 
ya ya 'kugaula izibonda; umfazi 
wayo wa ya 'kulima; kwa sala 
abautw;ana bodwa. Kanti omunye 
umntwana u m bonile uyise e d/tla 
amasi yedwa, wa ba tshela abanye 
kusasa, wa ti, " Ngi m bonile 
ubaba ; ku kona e be ku dhh, ku- 
siAlwa, se si lele sonke ; u zibu- 
kule embizeni ; nga bona e ka 
amasi kona ; nga tula nje, nga ti, 
i kona e ya 'kuti a nga hamba a 



In the morning the man went 
to cut poles, and his wife went to 
dig ; and the children remained 
alone. But one of the children 
had seen his father eating the 
amasi alone, and said to the other 
children, " I saw father ; there was 
something which he was eating in 
the night, when we were all 
asleep ; he took the cover ofi" the 
pot ; I saw him pour out amasi 
from it; I was silent, and said, 
there is something which will take 
him to a distance ; and then 
3' This wonderful bird was only a little inferior to Mick Purcell's Bottle, 
which he purchased of one of the " Good People " with his last cow, from which 
proceeded at suitable times " two tiny little fellows," who spread his table with 
the best of food, on gold and sUver dishes, which they left behind ; very con- 
siderately remembering that Mick and his family required other things besides 
food ! (Croker's Fairy Tales. " Legend of Bottle Hill," p. 33. j 

32 Amasi.— Sour milk, but properly prepared, not what we should under- 
stand by sour milk. The native name is therefore retained. 



UMUNTU NENYONI. 



103 



ye kude, si sale, si wa dAle amasi, 
loku e si ncitshayo." Ba sala, ba 
ya 'kuzibukula embizeni ; ba i 
fumana inyoni i s' i te kcoka 
pezulu kwamasi ; ba i bamba ; ba 
dAla, ba dAla, ba d/ila, ba dAla, ba 
za b' esuta. Ba sibekela futi. "Wa 
ti uyise, " Banta bami, ni dAle ni 
na, ni suti kangaka nje na ? " Ba 
ti, " A si suti 'luto," be m koMsa. 



we will eat amasi, for be be- 
grudges us." Then they went to 
uncover the pot ; they found the 
bird sitting ■ on the top of the 
amasi j they held it; they ate, 
they ate, they ate, they ate, until 
they were satisfied. They covered 
it up again. The father said, " My 
children, what have you been eat- 
ing, to be so stuffed out ? " They 
said, " We are not stuffed out with 
anything," deceiving him. 



All the children watch their father at Ms soUtwry noctv/rnal feast. 



Kwa Aiwa indoda y" enza njalo 
futi, se be lele bonke futi. Kanti 
omunye u ba tshelile ikcebo, ukuba 
ba ze ba nga lali, ba ke ba bheke 
ukuba uyise wabo u ya 'kwenza 
njani na. Lapa se be lele bonke, 
y' enza njalo ke indoda ; ya zibu- 
kula, ya d/ila, ya dAla ; ya buya, 
ya sibekela. Kanti se be m bonile 
abantwana bake, ukuba u ya ba 
ncitsha ukudMa. Ba ti, " Ku ya 
'kusa kusasa, si ya 'kubona ukuba 
ka yi 'kumuka ini na." 



In the night the husband did 
the same again, when they were 
all again lying down. But one of 
them told them a plan, that they 
should not sleep, but just see what 
their father woiild do. When they 
had all lain down, the man did as 
before ; he opened the pot, and 
ate, and ate ; and then covered it 
up again. But his children had 
seen him, and knew that he be- 
grudged them food. They said, 
" The morning will come, and we 
shall see if he will not go out.'' 



Dwring the feast of the chiMren-, the bird escapes. 



Kwa ti kusasa y' emuka indoda. 
Ba ya ba zibukula ; ba fika, inyoni 
i s' i te kcoka pezulu ; ha i susa ; 
ba dAla, ba dAla. Wa ti o i peteyo 
ya m punyuka, ya baleka, ya ti 
dri ; ya Alala emnyango. Omunye 
umntwana, Udemazane ibizo lake, 
wa ti, " Demane, nansi inyoni ka- 
baba i muka bo ! " TJdemane wa 
ti, " Ake w enza kaAle, mnta ka- 
baba, ngi sa funda 'mtanyana." 
Y' esuka inyoni emnyango, ya ti 
dri ; ya Alala pandAle ebaleni. Wa 



In the morning the man de- 
parted. The children went and 
uncovered the pot ; when they 
came, the bird was sitting on the 
top ; they took it out, and ate, and 
ate. The bird slipped from him 
who held it, and iiew away with a 
whir, and stopped at the doorway. 
One of the boys, Udemazane by 
name, said, " TJdemane, see father's 
bird is going away then ! " TJde- 
mane said, " Wait a bit, child of 
my father, I am in the act of fill- 
ing my mouth." The bird quitted 
the doorway with a whir, and 
stopped outside in the open space. 



104: 



IZINGANEKWANE. 



ti TJdemazane futi, " Demane, 
nansi inyoni kababa i muka bo ! " 
Wa ti Udemane, "Ake w enze 
ka/ile, mnta kababa, ngi sa funda 
'mtanyana." Y' esuka inyoni eba- 
leni, ya ti dri J ya /dala pezu kwo- 
tango. Wa pinda wa, tsho njalo 
TJdemazane. Inyoni ya ze ya 
ndiza, ya hamb^, y' emuka. Kwa 
ku pela. 



TJdemazane said again, " Udemane, 
see father's bird is going away 
then ! " TJdemane said, " Just 
wait a bit, child of my father, I 
am in the act of filling my mouth." 
The bird quitted the open space 
with a whir, and pitched on the 
fence. TJdemazane said the same 
words again. The bird at length 
flew away and departed. That 
was the end. 



The father, finding the bird gone, mov/ms m vain for his titbit. 



Wa buya uyise. Kwa ti kusi- 
Alwa, e ti u se za 'kutola isisulu 
sake, ka be sa i bona inyoni, amasi 
futi e nga se nga nani. Wa 
mangala, wa biza abantwana bake, 
wa ti, " Ku pi o be ku lapa em- 
bizeni na?" Ba ti abantwana, 
" A si kw azi." Omunye wa ti, 
" Kgabo ! Ba ya ku koAHsa, 
baba. Inyoni yako ba i yekile ; 
y' emuka ; namasi futi si wa 
d/jlile." Wa ba tshaya kakulu, e 
mangalele isisulu sake, e ti u se za 
'kufa indAlala. Kwa so ku ba 
'kupela ke. 

TJLtiTULi Dhladhla (TJsetemba.) 



The father returned. At night, 
when he thought he was going to 
get his titbit, he no longer saw the 
bird, and there was no longer 
much amasi left.^^ He won- 
dered, and called his childi'en, 
and asked, " What has been here 
at the pot ? " The children said, 
" We don't know." But one said, 
" No, then ! They are deceiving 
you, father. They have let go 
your bird, and it has gone away ; 
and we have eaten the amasi also." 
He beat them very much, punish- 
ing them for the loss of his titbit,^* 
thinking he should now die of 
famine. So that was the end.^* 



3^ Lit., Was no longer as big as anything. 

^^ lit., charging them with having taken away his titbit. 

^^ The reader wUl find the power of rendering labour vain, ascribed to a 
bird in the above tale, ascribed to all beasts, in a legend of Central America : — • 
"When the two princes Hunahpu and Xbalanque set themselves one day to tiU 
the ground, the axe -cut down the trees and the mattock cleared away the 
underwood, while the masters amused themselves with shooting. But the next 
day when they came back, they found the trees and creepers and brambles back 
in their places. So they cleared the ground again, and hid themselves to watch, 
and at midnight all the beasts came, small and great, saying in their language, 
'Trees, arise; creepers, arise!' and the trees returned to their places." 
( Tyler's Early History of Manldnd, p. Z56.) Compare also Note 52, p. 51. 



UKCOMBEKCANTSINI. 



105 



UKCOMBEKCANTSINI. 



Tlie mves of a certain king give hirth to crows. 

child. 



His queen has no 



. KwA ku kona inkosi etile ku- 
leso 'sizwe ; ya i zala abantwana 
aba amagwababa, i nga m zali 
umntwana o umuntu ; kuzo zonke 
izind/tlu i zala amagwababa. Kepa 



Therk was a certain king of a 
certain country ; he used to have 
children who were crows,** he had 
not one child that was a human 
being ; in all his houses^'' his chil- 
dren were crows. But his queen 



'* There are among the natives legends of women giving birth to crows, 
and to beings resemblmg horses and elephants. Si^ch legends probably had 
their origin in monstrous births, which bore a real or fancied resemblance to 
such animals. This notion of human females giving birth to animals is common 
among other people. In the Prose Edda we read of the woman Gtef jon, who 
had four sons by a giant, who were oxen. (Mallet. Northern Antiquities, p. 
398.^ And of the hag, JArnvid, who was the mother of gigantic sons, who 
were shaped like wolves. (Id., p. 408.^ Loki gave birth to the eight-legged 
horse, Sleipnir. (Id., p. 434:. J In the Pentamerone we read of a. woman who 
brought forth a myrtle, which turned out to be a fairy, who ultimately married 
a prince. (" The Myrtle.") Pasiphae gave birth to the monstrous Minotaur ; 
and Leda to two eggs, from each of which sprang twins. And in a, recent 
number of M the Year Round we read of a Mary Xoft, living during the last 
century, who succeeded in persuading many men of science, that she had be- 
come the mother of sixteen rabbits ! 

But this giving birth to animals is almost always, in these tales, 
spoken of as a cEsgrace to the human being, and is felt to be a reproach. In 
some tales a charge of giving birth to animals is made against a queen by malice 
for the purpose of taking away the king's affection. And the term Igwababa, 
(crow) is an epithet of contempt ; it is not clear in some of the tales whether 
we are to understand it in this way or literally. It is evident, however, in the 
tale of XJkcombekcantsini, that we are to understand the word literally. All 
the children of the king were crows. It is amusing to see how the people ap- 
pear to think that giving birth to such animals is better than sterility. We 
alluded above to the notion of marriage with animals as possibly intimating a 
sympathy with the lower world of animal life. But clearly it is not such a sym- 
pathy as would allow, or scarcely even suggest, the possibility of overleaping 
the natural antipathy which exists between the human and all other animal 
species. This is evident from the repugnance which is frequently expressed for 
the bridegroom whilst under the animal form ; and which is overcome only, 
when under that form he manifests the dispositions of man ; the sympathy is 
with the human spirit even when manifesting itself under the form of a lower 
animal ; the love is for the human being which the animal form conceals ; and 
whilst that form is ascribed to the wicked influence of magic, love often becomes 
the immediate means of delivering the speU-bound being from his degradation. 
Such tales, therefore, really become parables in which the power of love over 
brute nature, to exalt and elevate it, receives illustration. The invariably much 
greater repugnance expressed for giving birth to animals, on the other hand, 
may be a kind of protest against degeneration. Many such legends were origi- 
nally, no doubt, metaphorical, or alluded to some real fact misunderstood and 
misexplained. 

■ " Each wife of a polygamist has her own dwelling and establishment ; each 
such separate establishment is called a house. 



106 



IZINGANEKWANE. 



inkosikazi yayo ya i nge namntwa- 
na, kwa ku tiwa inyumba; ya 
Alala isikati eside i nga zali. Be i 
Aleka bonke nabesifazana labo bona 
aba zala amagwababa, be ti, " Ka^ 
nti tina si ya zala namagwababa 
odwa la-wa, kepa wena a u zali 
'luto. Kepa u ti u umuntu wo- 
kwenza ni na?" A kale, a ti, 
"Kepa nga zenza ini nal loku 
nani ni ya zala ngokuba kwa tiwa, 
Zala ni." 



had no child ; it was said she was 
barren ; she remained a long time 
without having any child. All 
used to jeer her, and even the very 
women who gave birth to crows, 
saying, " We indeed do give birth 
only to crows ; but you give birth 
to nothing. Of what use then do 
you say you are ? " She cried, 
saying, " But did I make myself? 
For even you are mothers, because 
it was said, ' Be ye mothers.' "^^ 



The childless queen receives assistomce from some pigeons. 



At length she went to dig ; 
when she was digging, and the 
garden was now nearly finished, 
two pigeons came to her as she was 
sitting on the ground and weeping. 
One said to the other, " Vukutu." 
The other said, " Why do you say 
' Vukutu,' and not ask why she is 
crying ? " - She said, " I am crying 
because I have no child. The 
other wives of the king give birth 
to crows ; but I give birth to 
nothing." One said, "Vukutu." 
The other said, " Why do you say 
' Vukutu,' and not ask her what 
she will give us, if we give her 
power to have a child?" She 
replied, " I could give all I pos- 
sess." One said, " Vukutu." The 
other said, " Why do you say 
' Vukutu,' and not ask what food 
she will give us ? " She said, " I 
would give you my amabele."'^ 
One said, "Vukutu." The other 
said, " Why do you say ' Vukutu,' 
since we do not eat amabele?" 
She said, " I will give you ama- 
dumbi."W One said, "Vukutu." 
The other said, " Why do you say 

"' Kwa tiwa, Zala ni. — ^This saying is worthy of note. It is common 
among the natives. They say it is a reference to the word which Unkulunkulu, 
when he broke off all things from Uthlanga in the beginning, uttered, deter- 
muiine by an ordinance all future events. 

^'Amabele, Native corn. 

^^ Amadumbi, a kind of arum, the tubers of which are used as food. 



Wa ze w' emuka wa ya 'ulima ; 
ngesikati sokulima, kwa " ti lapa 
insimu e se za 'u i kgeda, kwa fika 
amavukutu erriabili ; a fika kuyena 
e /tlezi pansi, e kala. La ti elinye 
kweliuye, la ti, " Vukutu." La ti 
elinye, " U ti ' Vukutu ' ni na, u 
nga buzi uma u kalela ni na 1 " 
Wa ti, " Ngi ya kala ngokuba ngi 
nga zaU. Abanye abafazi benkosi 
ba ya zala amagwababa, kepa mina 
a ngi zali 'luto." La ti elinye, 
" Vukutu." La ti elinye, " U ti 
' Vukutu ' ni, u nga buzi ukuti 
uma si m zalisa a nga si nika ni ?" 
Wa ti, " Ngi nga ni nika konke e 
ngi nako." La ti, " Vukutu." La 
ti elinye, " U ti ' Vukutu ' ni, u 
nga buzi ukuti ukudAIa kuni a 
nga si nika kona na?" Wa ti, 
" Ngi nga ni nika amabel' ami." 
La ti, " Vukutu." La ti elinye, 
" U ti ' Vukutu ' ni, loku si nga 
wa AMI amabele ? " Wa ti, " Ngi 
ya 'u ni nika amadumbi" La ti, 
"Vukutu." La ti elinye, " TJ ti 



UKCOMBEKCANTSINI. 



107 



'Vukutu' ni, u nga ti, a si wa 
tandi amadumbi." Wa bala konke 
ukudAla a nako. A kw ala. Wa 
ze wa ti, " 'Kupela kokud/tla e ngi 
nako." La ti, " Vukutu : u nawo 
amabele ; kepa tina si funa in/tlar 
kuva." Wa ti, " O, ngi nazo in- 
Alakuva, makosi ami." La ti 
elinye, " Yukutu." La ti elinye, 
" U ti ' Vukutu ' ni, u nga ti a ka 
tshetshe masinya, a ye ekaya a 
yo'utata itiAlakuva 1 " 



' Vukutu,' and not tell lier we do 
not like amadumbi ? " She men- 
tioned all the kinds of food sbe 
had. They refused it all. At 
length she said, " That is all the 
food I have." The pigeon said, 
" Vukutu : you have amabele ; 
but for our part we like castor-oil 
seeds." She said, "0, I have 
castor-oil seeds, sir." One said, 
"Vukutu." The other said, "Why 
do you say ' Vukutu,' and not tell 
her to make haste home at once, 
and fetch the castor-oil seeds 1 "*i 



The queen fetches cctstor-oU seeds for, the pigeons. 



W esuka masinyane umfazi, wa 
gijima, wa ya ekaya ; wa fika wa 
zi tata inMakuva, zi sempandeni, 
wa zi tululela ekg-omeni ; wa zi 
twala, wa ya nazo ensimini. Wa 
fika, la ti elinye, " Vukutu.'' La 
ti elinye, " TJ ti 'Vukutu' ni, u 
nga ti, a ka tele pansi 1 " Wa zi 
tela pansi inAlakuva. A kcotsha 
amavukutu, a kg'eda. 



The woman ran home at once ; 
on her arrival she took the castor- 
oil seeds which were in a pot,*^ 
and poured them into a basket, 
placed them on her head, and went 
with them to the garden. On her 
arrival one said. " Vukutu." The 
other said, • Why do you say 
' Vukutu,' and not tell her to poui- 
the seeds on the ground ? " She 
poured the castor-oU seeds on the 
ground. The pigeons picked them 
all up. 



The pigeons draw hlood from her, amd 

clot. 



tell her what to do with the 



A ti e se kg'edile, la ti elinye, 
"Vukutu." La ti elinye, "TJti 
' Vukutu ' ni, u nga buzi uma u ze 
nalo upondo nenAlanga na ? " Wa 
ti, "K?a." La ti eUnye, "Vu- 
kutu." La ti elinye, " U ti ' Vu- 



When they had eaten them all, 
one said, "Vukutu." The other 
said, " Why do you say ' Vukutu,' 
and not ask her if she has brought 
a horn and a lancet T^ She said, 
"No." One said, "Vukutu." 
The other said, " WTiy do you say 

* Compare the conversation between tlie Eavens in the tale of "The 
FaitMul Johan." (Grimm. Op. cit., p. 29.) And that between the gold and 
the silver pigeons in "The Battle of the Birds." (Campbell. Op. cit. Vol. 
I., p. 37.; 

** Umpanda is an earthen pot which is cracked, and no longer of any use 
but for holding seed, &c. 

« Irihkmga is a term applied both to the small knife with which the natives 
scarify, and to the scarifications. 



108 



IZINGANEKWANB. 



kutu ' ni na, u nga ti, ka hambe a 
lande upondo nen/jlanga?" Wa 
gijima, wa fika ekaya, wa tata 
upondo nenAlanga, wa buya ma- 
sinyane. Wa fika, la ti eliiiye, 
" Vukutu." La ti elinye, " TJ ti 
' Vukutu ' ni, u nga ti, ka fula- 
telel" Wa fulatela. La ti eli- 
nye, " Vukutu." La ti elinye, 
" U ti ' Vukutu ' ni, u nga m gcabi 
esing'eni na 1 " La m gcaba. Kepa 
uma se li kjedile uku m gcaba, la 
tata upondo, la tela kona iAlule. 
La ti elinye, " Vukutu." La ti 
elinye, " TJ ti ' Vukutu ' ni, u nga 
ti uma e se fikile ekaya, a ka ze a 
ftine isitsha esikulu, a tele pakati 
kwaso, ku ze ku fe inyanga ezim- 
bili, k' and' uma a zibukule esi- 
tsbeni ? " Wa buya, wa fika, 
V enza njalo. 



' Vukutu,' and not tell her to go 
and fetch a horn and a lancet 1 " 
She ran home, and fetched a horn 
and a lancet, and came back im- 
mediately. On her arrival one 
said, "Vukutu." The other said, 
" Why do you say' Vukutu,' and 
not tell her to turn her back to 
us 1 " She turned her back to 
them. One said, " Vukutu." The 
other said, " Why do you say 
' Vukutu,' and not scarify her on 
the loins ? " The pigeon cupped 
her I but when he had finished 
cupping her, he took the horn, and 
poured the clotted blood into it. 
One said, "Vukutu." The other 
said, " Why do you say ' Vukutu,' 
and not tell her on reaching home 
to find a large vessel, and pour the 
clotted blood into it, until two 
moons die ; and then imcover the 
vessel?" She went home and 
did so. 



She finds two children in the clot at the end of fowr mxmtlis. 



Wa Alala inyanga za za za ba 
mbili. Kwa ti uma so ku twasa 
eyesitatu inyanga, wa funyanisa 
abantwana be babili. Wa ba kipa 
kuleso 'sitsha. Wa buya wa ba 



two months : 
new moon ap- 



She remained 
when the third 

peared, she found two children ;** 
she took them out of the vessel ; 
and placed them again in another 



^ In Stephens' Incidents of Travel m Central America there is a curious 
legend, which may be compared with this. An old woman mourned that she 
was childless. She took an egg, covered it with cloth, and laid it in a safe place. 
She examined it daily, and at length was gladdened by finding it hatched, and 
a baby bom. The baby thus obtained had many characteristics in common 
with Uthlakanyana. In the Polynesian mythology, Maui is represented as 
having been prematurely bom as his mother was walking on the sea shore ; she 
wrapped the abortion up in a tuft of her hair, and threw it into the foam of the 
surf ; it became enfolded in sea-weed, and the soft jelly-fish roUed themselves 
around it to protect it. His great ancestor, Tama-nui-ki-te-Eangi, attracted by 
the flies, '-stripped off the encircling jelly-fish, and behold within there lay a 
human being." And Mam became the Great Hero. In the same legends the 

origin of Whakatau, the great magician, is stiU more remarkable : "One day 

Apakura went down upon the sea-coast, and took off a little apron which she 
wore m front as a covering, and threw it into the ocean, and a god named Ron- 
gotakawiu took it and shaped it, and gave it form and being, and Whakatau 
sprang into hfe, and his ancestor Rongotakawiu taught him magic and the use 
oi enchantments of every kind. " (Gi-ey. Op. cit, pp. 18, 19, and p. 116. J- 
Compare also the Highland legend of the birth of Gili-doir MashrevoUirh nr 
The Bla^k Child, Son to the Bones. (Scott's Lady of ^7.6^^ Note on 'the 



UKCOMBEKCANTSINI. 



109 



faka kwenye imbiza. Wa Alala 
kwa ba izinyanga ezintatu e nga 
bheki kona. Wa ti 'lapa e se 
bheka ngeyesine inyanga, wa fii- 
nyana se be bakulu, se' be /jleka ; 
wa, jabula kakulu. 



large pot. She remained three 
moons''^ without looking into it. 
When she looked on the fourth 
moon, she found them now large, 
and laughing. She greatly re- 
joiced. 



Slie conceals the cMld/ren, and feeds them by night. 



Wa puma e ya 'ulima. Wa 
fika enAle, wa Mala pansi, la ze la 
tshona, e ti, " Umakazi ba nga 
sinda ini abanta bami? loku ngi 
Alekwa abanye abafazi ; ingani 
nabo a ba zali 'bantu, ba zala ama^ 
gwababa." Kwa ze kwa ti nta- 
mbama wa buya wa fika ekaya. 
Kwa ti kusiAlwa, lapa e se za 
'ulala, a vale emnyango ngesivalo 
na ngesi/ilandAla, e ti, kona ku 
ya 'kuti noma ' umuntu e dAlula 
emnyango a nga boni 'luto. Wa 
Alala. Kwa ti lapa e se bona 
ukuti abantu a ba sa nyakazi 
pakati kwomuzi, w' esuka, wa ba 



She went to dig. When she 
reached the garden, she sat down 
till the sun went down, saying, 
" Can it be that my children can 
live ? For I am jeered by the 
other women ; and even they, for- 
sooth, do not give birth to human 
beings ; they give birth to crows." 
In the afternoon she would return 
home. When it was evening, and 
she was about to lie down, she 
shut up the doorway with the 
wicker door, and with a mat, say- 
ing, " Then, although any one pass 
by the door, he will see nothing." 
She waited, and when she saw that 
the people no longer went up and 
down in the village, she took her 

line, "Of Brian's birth strsmge tales were told."^ But the production of a 
"fetcher," as recorded in tlie Icelandic legends, is still more remarkable. A 
woman steals a dead man's rib, over wbich she performs certain incantations, 
and lays it on her breast ; three times she goes to Communion, but uses the 
wine to inject into the extremities of the bone ; on the third time the "fetcher 
has acquired his full life and strength." When she can no longer bear him on 
her breast, she makes a wound in her thigh and places bim to it, and he draws 
from thence his nourishment for the rest of his existence. The "fetcher" be- 
comes a kind of familiar to his mother, who employs him for the purpose of 
sucking the cows of other people, the milk of which he brings home, and dis^ 
gorges into his mother's churn. — To the same class of eccentric thought may be 
referred the origiii of the good old Raymond's steed, 

" Which, Aq^uUino for his swiftness hight," 
was bred by the Tagus. His dam 

" When first on trees bourgeon the blossoms soft, 
Prick'd forward with the sting of fertile kind. 

Against the air casts up her head aloft, 
And gathereth seed so from the fruitful wind ; 

And thus conceiving of the gentle blast, 

(A wonder strange and rajre), she foals at last ! 

" And had you sfeen the beast you would have said 
The light and subtle wind his father was ; 
For if his course upon the gands he made, 
No sign was left what way the beast did pass." 
— Ta^so's Jerusalem Recovered. Fairfax. B. vii., lxxv — Lxxvii. 

*" That is, three months from the time of putting the clot into the first 
vessel ; one from the time she placed it in the second. 



no 



IZINGANEKWANE. 



tata abantwana, wa ba beka okca- 
nsini, wa tata ubisi, wa ba nika ; 
omunye o umfana wa lu puza, ifl- 
tombazana ya Iw ala. Kwa ti lapa 
e se kade e Alezi nabo, wa buye 
wa ba buyisela endaweni yabo; 
wa lala. 



children, and placed them on a 
mat, and took milk and gave 
them ; the- boy drank it, but the 
little girl refused it. When she 
had remained with them a long 
time, she put them back again into 
their place ; and slept. 



The crows trouble the queen. 



Kwa ti ukukula kwabo, ba kula 
masinyane bobabili ; ba ze ba kasa 
be nga bonwa 'muntu ; ba ze ba 
hamba, unina e ba fi/ila kubantu. 
Ba Alala, be nga pumeli pand/jle, 
unina 'ala, e ti, uma be pumile ba 
ya pand/ile, ba ya 'ubonwa ama- 
gwababa, a ba bulale, ngokuba a e 
m /tlupa na sendAlinL Ku ti uma 
e vukUe kusasa wa ya 'kuka ania- 
nzi, wa hamba wa ya 'ulima, ku ti 
6 se buya ntambama a funyanise 
amanzi e se kcitiwe indAlu yonke 
nomlota so u kitshiwe eziko, so ku 
mAlope endAlini. A ti, " Loku ku 
ng' enza ngokuba ngi nga zali na- 
magwababa odwa lawa; ngokuba 
nami uma ngi ya zala, nga ku nga 
ng' enzi loku 'kwenza ; ngokuba se 
nga /ilupeka kangaka, na sendodeni 
eya ngi zekayo i nga sa ng' enzi 
'muntu ngokuTja ngi nga zali." 



As regards their growth, both 
grew veiy fast ; at length they 
crawled on the ground, not having 
been seen by any one ; at length 
they walked, their mother conceal- 
ing them from the people. They 
remained in the house, not going 
out, their mother not allowing 
them, saying, if they went out 
they would be seen by the crows, 
and they would kill them; for 
they used to vex her in her very 
house. For it was so that when she 
had risen in the morning, and 
fetched water and then went out 
to dig, when she returned in the 
afternoon, she found the water 
spilt over the whole house, and 
the ashes taken out of the fire- 
place, and the whole house white 
with the ashes. She said, " This 
is done to me because I do not 
give birth even to these crows ; for 
if I too gave birth, I should not 
be treated thus ; for I have now 
been afflicted for a long time in 
this way ; and even with my hus- 
band who married me it is the 
same ; he no longer regards me as 
a human being, because I have no 
child." 



The queen gives the girl a name. 



Ba kula ke abantwana bobabili, 
ba ze ba ba bakulu. Ya ti in- 
tombazana ya ze ya ba ikg'ikiza ; 
nomfana wa ba insizwa. Wa ti 



Both grew until they were great 
children; the little girl was at 
length a grown-up maiden, and the 
boy a young man. The mother 



UKCOMEEKCANTSINr. 



Ill 



unina, " Loku se ni ngaka noba- 
bili, banta bairii, kepa a ni nawo 
amabizo, — " wa ti kowentombar 
zana, "Wena, igama lako TJkco- 
mbekcantsini." Wa ti umfana, 
" Mina, u nga ngi ti igama, ngo- 
kuba nami igama lobudoda ngi ya 
'u li tiwa ubaba, se ngi kulile ; a 
ngi tandi ukutiwa igama manje." 
Wa yuma ke unina. 



said to them, " Since you are now 
so bigi my children, but have no 
name, — " she said to the girl, 
" As for you, your name is TJkco- 
mbekcantsinL"** The boy said, 
" For my part, do not give me a 
name ; for I too will receive my 
name of manhood, when I have 
grown up, from my fether; I do 
not wish to have a name now." 
So the mother agreed. 

Tlie hoy and girl go out when their motjuir is absfint, and make some 



Kwa ti emini unina e nge ko, 
wa ti owentombazana, " A si ha- 
mbe si ye 'kuka amanzi, loku ama- 
gwababa e -^-a kcitile amanzi 
kama." Wa ti umfana,. " Angiti 
umame wa s' alela ukuba si hambe 
pand/tle na 1 " Wa ti owentomba- 
zana, " Si za 'ube si bonwa ubani 
na, loku abantu bonke ba yo'ulima 
na 1 " Wa vuma ke umfana. Ya 
tata imbiza yamanzi intombazana, 
ya hamba ya ya emfuleni, be 
hamba bobabili. Kepa lona um- 
fana insimbi yake wa e mAlope ; 
kepa intombazana ya i kazimula 
kakulu. Ba hamba ke, ba fika 
emfuleni, ba ka amanzi. A ti uma 
e se gcwele embizeni, ya ti kowo- 
mfana, " Ngi twese." Wa ti lapa 
e se za 'u m twesa, ba bona udwe- 
ndwe Iwa,bantu abaningi b' eza 
emfuleni. Ba fika ba ti, " Si pu- 
zise." Wa wa ka amanzi hgen- 
debe, wa nika o pambUL Kwa 
pinda.kwa tsho omunye futi, wa 
ti, " Ngi puzise." Wa wa ka, wa 
m puzisa, _ Ba tsho bonke, wa ze 
wa ba kg'eda e ba puzisa. 



It happened at noon when the 
mother was not there, the girl 
said, " Let us go and fetch water, 
since the crows have spilt the 
water of our mother." The boy 
said, " Did not mother forbid us 
to go outside?" The girl said, 
" By whom shall we be seen, since 
all the people' have gone to dig 1 " 
The boy agreed. The girl took a 
water-vessel ; she went to the 
river, both going together. But 
as for the boy, his peculiarity was 
that he was white; but the girl 
was very shining. So they went, 
and reached the river, and dipped 
water. When she had filled the 
vessel, she said to the boy, " Put 
it on my head." When he was 
just about to put it on her head, 
they saw a line of many people 
coming to them. WTien they came 
to the river, they said, " Give us 
to drink." He dipped water with 
a cup, and gave the first The 
second asked also, saying, " Give 
me to drink." He gave him to 
drink. All asked in like manner, 
until he had given them all to 
drink. 



*" Ukcombehcanlsm, The-mat-marker. 



112 



IZINGANEKWANE. 



They tell their new acquainiamces something about themselves, and 
leam something ahovi thew acquaintcmces. 



Ba ti, " N' aba kamu p' umiizi 
na ? " Ba ti, ',' S' aba kulo o nga- 
.pezulu." Bati, " Ku kona 'muntu 
konanat" Ba ti, "Kg'a; a ku 
ko 'muntu." Ba ti, " N' aba kui 
p' indAlu na?" Ba ti, " S' aba 
kule e gcine esangweni." Ba ti, 
" Inkosikazi i i pi na ! " Ba ti, 
"Inkosikazi kwa ku yena uma; 
kepa k-wa ti ngokuba e nga zali ya 
kitshwa indAlu yakwake, ya bekwa 
esangweni" Ba buza ba ti, " Po, 
nina n' aba kusi pi isizwe na?" 
Ba ti, " Tina si ve&, le, si hamba 
si funa intombi enMe kaknlu, ngo- 
kuba ku za 'uzeka iukosi yakwiti." 
Ba ti, " TJ kona i za 'ukgala uku- 
zeka ini na ? " Ba vuma. Ba ti, 
"Ni uAlobo lu ni na?" Ba ti, 
" Tina s' Abahbwebu." Ya ti in- 
tombi, " Nenkosi yakwini Um- 
hhwebu na ? " Ba ti, " Kya ; 
umuntu nje ; i tina sodwa es' A- 
l)ahhwebu. Nati a si baningi ; si 
ibuto linye nje." Ba hamba ke 
Abahkwebu. 



They said, " To what village do 
you belong ? " They replied, " To 
that one on the hiU." They said, 
"Is there any one at home?" 
They said, " No ; there is ho one." 
They said, " To which house do 
you belong?" They said,- "To 
that which is last near the main 
entrance." They said, " Which is 
the queen ? " 5?hey replied, " The 
queen was our own mother ; but 
it happened that, because she had 
no child, her house was removed, 
and placed near the entrance." 
The children enquired of them, 
" And you, to what nation do yon 
belong?" They replied, ""We 
came from yonder. We are look- 
ing for a very beautiful dam- 
sel ; for the king of our nation is 
going to be married." They said, 
" Is he then about to take his first 
wife?" They assented. They 
asked, " Of what natipn are you ? " 
They said, " We are Abahhwebu."' 
The girl said, " And the king of 
your nation, is he an Umhhwebu?" 
They replied, " No ; he is not of 
the same race as ourselves; we 
only are Abahhwebu. And we 
are not many; we are but one 
troop." So the Abahhwebu de- 
parted. 



The qv£en is displeased. 



Wa y etwesa ke imbizayamanzi, 
ba kupuka ba fika ekaya, ba /ilala. 
Kwa ti ntambama wa fika unina, 
e vela 'uHma ; wa ti, " Aiaanzi a 
kiwe ubani na ?" Ba ti, " A kiwe 
i tina." Wa ti, " Angiti ng' ala 
ukuba ni pumele pandXle ? , Kepa 
ni tshelwe ubani ukuti, Hamba ni 



The boy put the water-vessel on 
her head. They went up the hill 
to their home, and sat down. In 
the afternoon when the mother 
returned from digging, she asked, 
" By whom was this water fetch- 
ed?" They said, "By us." She 
said, " Did I not forbid you to go 
outside? By whom, then, were 



UKCOMBEKCANTSINI. 



113 



ni yokuka 'manzi na ? " "Wa ti 
umSma, " Be hg' ala mina, kepa 
wa ti Ukcombekcantsini, 'A si 
hambe si yokuka 'manzi.' " Wa 
ti unina, " A ni bonwanga 'mnntu 
ini na 1" Ba ti, " Si boniwe Aba- 
hhwebu, be udwendwe olukulu. 
Ba'ti, ' N' abakabani na 1 ' Sa ti, 
'S' aba kona kulo 'muzi.'" Ba 
binda ke. Ba Alala izLasuku ezi- 
ningi. Kbdtva kubo ba be ng' Sr 
ziwa namtinye nmuntu ; ba b' a- 
ziwa Abahhwebu bodwa. 



you told to go and fetch water 1 '' 
The boy said, " I refused for my 
part, but Ukcombekcantsini said, 
' Let us go and fetch water.' " The 
mother said, " Did Ho man see 
you J " They replied, " We were 
seen by some Abahhwebu, who 
formed a Very long Une. They 
asked us whose children we were ; 
we said we belonged to this vil- 
lage." They were then silent. 
They remained for many days. 
But they were unknown to any 
one of their own village ; they 
were know'n by the AbaldiwebU 
only. 



A large comipcuny come to the rogal kraal, with cattle, to ash the kmg's 

' ler in ma/rriage. 

It came to pass on another 
occasion there came very many 
cattle in the afternoon with very 
many people. All the people of 
the village said, "It is an army ; 
into what place has it made a 
forray, and taken so many cattle 
as these ? " They saw many men 
coming to their village ; they left 
many of the cattle outside ; they 
entered with others into the very 
village. On their arrival they 
drove them into the cattle-pen, and 
went to the upper part, and stood 
there and respectfiiUy asked his 
daughter from the father. All the 
people of the village were silent, 
being silent from wonder, saying, 
" Is there a man who could come 
and select from among crows one 
to be his bride ! For there is not 
a girl who is a human being in 
this village." But the men asked 
as though they knew the damsel. 
At length the women said, "If 
you are come to select a bride, 
which is the damsel among all 
these of ours ! That mother will 
be glad whose daughter shall be se- 
lected with so many cattle as these." 



Kwa ti ngesikati esinye kwa 
fika izinkomo eziningi ntambama, 
zi hamba nabantu abaningi. Ba 
ti bonke abantu lapo ekaya, " Im- 
pi ; i vela 'ku zi dMa pi lezi 'n- 
komo ezingaka na?" Ba bona 
abantu abaningi b' eza ekaya ; ba 
zi shiya ngapandAle kwomuzi ezi- 
nye inkomo, b' eza nezinye ekaya. 
Ba fika, ba zi ngenisa esibayeni ; 
b' enyuka ba ya ngasenAla; ba 
fika V ema ; ba kuleka ngokukcela 
intombi kuyise. Kwa tula nje 
bonke abantu ekaya, be tula ngo- 
kumangala, be ti, "XT kona ini 
umuntu o ng' eza 'kukg'oma ama- 
gwababa na? Loku a i ko intombi 
e umuntu lapa ekaya." Kepa ba 
kuleka ngpkungati ba ya y azi in- 
tombi. Ba ze ba ti abesifezana, 
" Uma ku zo'ukg'onyjva,. i pi in- 
tombi kulezi zetu na? IT ya 
'ujabula umfe^ intombi yake e ya 
'ukg-onywa ngalezi 'nkomo eziningi 
kangaka." , 



114 



IZINGANEKWANE. 



The mothers of the crows jeer tlie queen. 



Ba puma ke bonke ekaya besi- 
fiiaana, b' ema paud/ile ; abanye ba 
gijima be ya esangweni, be ti, 
" Ye, ye ! u ya dela umfazi o nga 
zalanga uma abakabani laba abar 
yeui na?" betsho ngokubinj'a lona 
o nge naye urantwana, ngokuba ba 
be ng" azi ukuba u yena o nen- 
tombi impela ; ngokuba bona ba 
te zaia amagwalaaba nje. A puma 
ngokutukutela amadoda noyise 
■wamagwababa, e ba fiita abesifar 
zana, e ti, " Suka ni ; suka ni ! ni 
Alaba 'mikosi ngazi pi intombi zenu 
na, loku ni zele amagwababa nje 
na ? U kona umuntu o nga kcita 
inkomo zake ezingaka e lobola 
igvyababana ?" ]Ba ti, " Tshetsha 
ni, ni ngene ezind/ilini, ni yeke 
lowo 'msindo." 



All the women went out of the 
houses and, stpod outside; some 
ran to the entrance, saying, " Ye, 
ye ! is the woman who has no 
child satisfied as to whose are these 
bridegroom's men?" saying thus 
for the purpose of jeering the 
childless one, for they did not 
know that it was she who really 
had a; girl; for they had given 
birth to crows only. The men 
went out in anger together with 
the father of the crows, he being 
in a rage with the women, and 
saying, " Away with you ; away 
with you ! For which girls of 
yours do you make this huzzahing 1 
since you have given birth only to 
crows. Who would cast away so 
many cattle as these for a crow's 
dowry ? " The men said, " Make 
haste into your houses, and cease 
this noise." 



Tlie king tells them he 1ms no datighter ; hut ilwy persist in, asking his 
daughter in marriage. 



Wa ya kubayeni umnikazimuzi, 
e ti, " Mina a ngi nautombL Nga 
zala amagwababa odwa nje. Tata 
ni inkomo zenu, ni goduke, ni ye 
kwini." Bati, " Si ya ku ucenga, 
si ti, musa uku s' ala ; ngokuba si 
y' azi ukuba i kona intombi lapa 
ekaya, e umuntu." W efunga 
nokufunga umnikazimuzi, e ti, "A 
i ko intonibi lapa ekaya." Ba ze 
ha bhekana abayeni, be funa, be 
funa ukubuza kulaho Abahhwebu 
bona ba be zUe kuki/ala ; ba ti, 
" linbala na i bona intombi lapa 



The owner of the village went 
to the bridegroom's men, and said, 
" As for me, I have no girL I am 
the father of mere crows, and of 
nothing else.' Take your cattle, 
and go home with theta to your 
people." They replied, " We be- 
seech thee not to refiise us ; for we 
know that there is a damsel at this 
place which is a human being." 
The head of the village swore 
solemnly that there was no damsel 
at his home. At length the bride- 
groom's people looked at each 
other, being desirous of enquiring 
of the Abahhwebu who had come 
there at first; they asked them, 
" Did you in truth see a damsel at 



UKCOMBEKCANTSINI. 



115 



ekaya na 1 " Ba ti AbaLhwebu, 
" Sa i bona lapa ekaya : si nga i 
komba ind/ilu e ya ngenakuyona." 
Ba ti, "I i pi na?" Ba ti, "I 
leya e landela e sekugcineni." Ba 
ti, " Tina, munumuzana, si ya 
y azi impela intombi yako ; si nga 
i komba nendMu e kuyoua." Wa 
ti umnikazuuuzi^ e tsho ngokutu- 
kutela, wa ti, " Imbala laba 'bantu 
ba Alakanipile nje na ! Loku ngi 
ya ni tshela mina 'yisewabantwana, 
ngi ti, a i ko intombi e umuntu 
lapa ekaya* Kepa ni ngi pikela 
inkani ngokuba ni ze 'ku ngi Aleka 
iigdkuba ngi nga zalanga 'muntu. 
Leya ind/ilu e ni i kombayo, um- 
nikaziyo a ka zalanga negwababa 
lodwa leli." 



this place?" The Abahhwebu 
repHed, '" "We did see one at this 
place : we can point out the house 
into which she entered." They en- 
quired which it was. They said, "It 
is that which is the last but one." 
They said, " O chief of this village, 
we are indeed acquainted with 
your daughter ; we can even point 
out the house in which she is." 
The chief of the village replied, 
speaking in anger, " Are these 
men then truly so very wise ? For 
I the father of the children tell 
you, there is not a girl in this 
place that is a human being. But 
you dispute the matter with me, 
because you have come to laugh at 
me, because I am not a father of 
human beings. That house to 
which you point, the occupier of it 
has not given birth to so much as 
a crow." 



T/te queen salutes the stramgefrs. 



Wa ti owesifazana waleyo 'n- 
d/tlu ngokuzwa izwi lendoda li 
tsho njalo, wa puma endAUni e ti, 
" Nampa abayeni bakadade ! Nge- 
na ni endAlini, ni Alatshiswe, ba- 
kwenyana bami. Ngokuba mina 
noma ngi nga zalanga, kepa nina 
ni ngi bonile uma nga zala." 



The woman of that house, when 
she heard her husband saying thus, 
left her house, saying, " Behold 
the bridegroom's people of our 
princess ! *' Gome into the house, 
and have cattle killed for you, my 
sons-in-law. For though I have 
had no child, yet you have seen 
that I have a dbild." 



Slie presents Iter children to tJie hmg. 



Y' esuka indoda yake, ya ya 
kona end/tUni ; ya iika, ya ti, 
," Loku ngi be ngi ti wena a u nam- 
ntwana. .Kepa uma u pume u 
Alabe umkosi, u naye ini umntwa- 
na ina? " Wa ti, " Loku ngi nga 
zali umntwana, ngi m tate pi na ?" 

* Dade is equivalent to Nkosazama, 
'■" " Our sister." The brirle rails the 
' as a mark of deference. 



Her husband went to the house 
and said, " I thought you had no 
child ; but, since you have come 
out and shouted, have you a 
Child t " She replied, " Since I do 
not have children, where could I 
child J" He said, "I ask 



get a 



„ . ,„ ^, „„ , 'Princess." But Dade Mete would 

mean " Our sister." The bride calls the Imbulu by this name, Dade., " Prin- 



116 



IZINQANEKWANE, 



Wa ti, " Ngi ya buza, mntanami, 
ngi tishele uma umkosi, u u Alabele 
kupina?" Wa ti, "Ng'.uAla- 
bele abantwana bami oku nge si 
bo abendoda, abami nje," .Yati 
indoda, " Ba pi na ? " , Wa ti, 
" Puma ni, a ni bone." Ba puma 
umfana nentombazana, .W* Jti 
ngoku ba bona-kwake ujdse, wa 
■wela pezu kwomfana, wa m bamba 
e kala, e ti, " Hau ! hau ! Kanti 
abafazi ba nesibindi esingaka na 1 
Ku ngani ukuba u fiAle abantwana 
ba ze ba be ngaka, be ng' aziwa 
'muntu na ? " W^' ti> " Wa ba tata 
pi laba 'bantwana na?" Wa ti, 
"Nga ba nikwa amavukutu, a ngi 
gcaba esingeni, Kwa puma iAlule, 
la telwa esitsbeni, kwa ze kwa ba 
abantu, ngi b' ondAla ; nga ngi nga 
tandi uku ni tshela, ngokuba ama^ 
gwababa a e nga ba bulala." 



tbee, my child, tell me for what 
have you shouted ! " She replied, 
" I have shouted for my children, 
who are not the children of a man, 
but mine only." Her husband 
said, "Where are they?" She 
said, "Come out, that he may see 
jofi." ' The, boy and girl came out. 
When the father saw them, he fell 
on the, iboy, and embraced him, 
crying and saying, " Hau ! hau ! 
Have women indeed so great 
courage ? How is it that you have 
hidden the children till they are 
so big as this, they being unknown 
to any one ? " He said, " Where 
did you get these children ? " She 
replied, " The pigeons gave them 
to me. They scarified me on the 
loins ; there came out a clot ; it 
was placed in a vessel ; at length 
it became human beings ; I nour- 
ished them ; I did not like to tell 
you, for the crows might have 
killed them." 



They order an ox to be slomghtered for the strangers. 



Wa Vuma ke uyise, wa ti, " Ba 
za 'uMatshiswa 'nkomo ni na, loku 
izimbuzi ba ng' eze ba Alatshiswa 
yonaj ku fanele ukuba ba Alabe 
itole lenkabi." Wa vuma ke 
unina. Wa ya wa puma endAlini, 
wa fika kubayeni e se Aleka, e 
jabula, e ti, "Puma ni, ngi ni 
kombise inkomoyehu." Wapuma 
vimyeni, wa ba munye ; wa m 
kombisa itole lenkabL La Ala- 
tshwa, la dAliwa, 



The father agreed and , 

" Which bullock shall be slaugh- 
tered for them? For as for the 
goats, they must not have a mere 
goat killed ; it is proper that they 
kill a young ox." So the mother 
agreed. She went out of the 
house, and came to the bridegroom, 
now laughing and happy, and say- 
ing, " Come out, that I may point 
out to you your bullock." The 
bridegroom went out alone; she 
pointed out to him the young ox. 
It was killed and eaten. 



The bridegroom is accepted. 

Kwa ti ngaoigomso- wa ti uyise, | On the morrow the father said, 
"Ku fonele ukuba a Alatshiswe « It is proper that the girl too 
umntwana naye kajiye nenkomo e | have a bullock kiUed for her toge- 



UKCOMBEKCANTSINI. 



117 



za 'ukela abayeni bake." Wa 
vuma ke unina. Ya Alatshwa in- 
komo. Wa puma uyise, wa ' ti, 
" Ku fanele ukuba i kg-edwe yonke 
imikuba yalo 'mntwana, ngokuba 
ngi ya tanda ukuba abayeni bake 
b' emuke naye umAkna b' emu- 
kayo, ngokuba amagwababaa nga 
m bulala." Kw' en^iwa yonke 
imikuba yake neyoku/tlatshiswa 
izimbuzi, ngokuba umAlana e 
tombayo a ka Alatshiswanga, ngo- 
kuba wa e ng" aziwa 'muntu. Wa 
kela abayeni, kwa Alatshwa in- 
komo,' kwa dAliwa inyaiua. 



ther with that with which she is 
about to dance** before her bride- 
groom's people." So the mother 
agreed. The father arose and said, 
" It is proper that all the customs 
of this child be fuUy carried out, 
for it is my wish that her bride- 
groom's party take her with them 
on the day of their departure, for 
the crows may kill her." So all 
her customs were completed by 
having goats killed for her, for 
when she came to puberty she had 
nothing killed for her, because no 
one knew of her. She danced fcr 
the bridegroom's party ; the cattle 
were killed, and the flesh eaten. 



The idng advises them to set out on the morrow. 



Wa ti uyise, " Esinye isito a no 
si beka, banta bami, ni ze ni 
hambe ni dAla endAleleni nomfazi 
wenu." Ba ti abayeni, "Yebo, 
baba ; nati se si tanda ukuhamba 
Ba vumelana kaAle. 



The father said, "Do you set 
aside a leg, my children, that you 
and your wife may have food on 
your journey." They replied, 
" Yes, father ; and we are desirous 
of going in the morning." They 
were entirely of one heart. 



The queen forewarns them. 



Wa ti unina kubayeni, " Uma 
se ni hambUe, no bona inyamazane 
eluAlaza endAleleni; i ya 'uvela 
enkangala ; ni nga i kscotshi ; a no 
i yeka nje, kona ku ya 'ulunga 
ukwenda komntanami." 



The mother said to the bride- 
groom's party, " When you have 
set out on your journey, you will 
see a green animal in the path ; it 
will make its appearance on the 
high land ; do not pursue it, just 
leave it alone ; then the marriage 
of my child will be fortunate."*^ 



« This ceremony is for the purpose of openly acknowledging the bridegroom 
by the bride. A mat is placed on the ground in the middle of the cattle-pen ; 
the bridegroom and his party sit at the upper end of the enclosure ; the bride 
and her maids pass, dancing, from the entrance to where they are sitting ; one 
then takes the bridegroom by the hand, and leads him down to the mat, and 
leaves him standing on it. The mat is not afterwards touched by the bride's 
party, because the bridegroom's feet have stood on it ; it is Talonipa'd, that is, 
respected by them ; biit it is taken away by someone belongmg to him 

^' InAnumgo, a large kmd of baboon, is possibly here meant. It is said to 
be green ; its skm is vfluable, being used omy for the ornaments of chiefs and 
great men. Its colour is grey with a greenish tint. 



118 



IZINGANEKWANE. 



The bridal party sets out togetlier ; hut are separated in the way. 



Kwa sa ke kusasa ba hamba. 
Kepa umyeni nomakoti wake ba 
be ketelwe izinkabi ezimbiK ezin- 
kulu, be kwele pezu kiirazo boba^ 
bill, amabuto e hamba pambili 
onke, kepa bona be hamba emuva 
bodwa nezintombi eziningi eza zi 
menyiwe esizweni sikayise, zi 
hamba nabo emuva» Ba ze ba fika 
enkangala ; ba i bona ke leyo 'n- 
yatoazane uniaa a ba yala ngayo, 
wa ti, a ba ze ba nga i bulali. 
Amabuto a gijima onke, a i ka;o- 
tsha inyamazane. Wa ti umakoti, 
" B' alele, ba nga i kaiotshi inyar , 
mazane. Angiti uma u ni tshelile, 
■wa ti, ' Ni nga i ka;otshi inyama- 
zane ' na ?" Wa ti, " O, u ti ku 
za 'uba uani, wena, na ? A ba i 
ksotshe nje ; a i nakcala." B' e- 
ma isikati eside lapo umakoti 
nomyeni nezintombi zakubo kama- 
koti. Wa ze wa ti umyeni, " 0, 
se si katele ukuma elangeni ; ake 
ngi hambe masinyane, ngi yoku ba 
buyisa, si hambe. So ku semini." 
Wa hamba ke. 



On the following morning they 
set out. But two large oxen were 
selected for the bridegroom and his 
bride, and they were placed upon 
them, their soldiers going before 
them, and they following alone 
with many damsels which had 
been summoned from her fe,ther's 
tribe. At length they reached the 
high land ; and then they saw that 
animal respecting which the mo- 
ther had warned them, telling 
them not to kill it. All .the sol- 
diers ran and pursued the animal. 
The bride said, " Forbid them to 
pursue the animaL Did not my 
mother tell you not to pursue it T 
The bridegroom answered, " O, of 
what consequence do you say it 
will be 1 Just let them pursue it ; 
it is no matter." The bride and 
bridegroom, and the bride's dam- 
sels, remained there a long time. 
At length the bridegroom said, 
" O, we are now tired with standing 
here in the sun. Let me go at 
once and bring back the men, that 
we may go on our way. It is now 
noon." So he departed. 



An Imhidu accosts the bride, and deceives Iter. 



Ba sale, ba Alala isikati eside, be 
nga m boni umyeni ; wa ze wa ti 
umakoti kwezinye intombi, "Se 
ngi katele ukuma, se ng' omile na 
amanzi." Kwa ti e sa kuluma 
loko, kwa fika kubona Imbulu, ya 
ti, " Sa ni bona, makosazana ama- 
Ale." Ba vuma. Ya ti Imbulu, 



' After that they remained a long 
time, without seeing the bride- 
groom ; at length the bride said to 
the other damsels, "I am now 
tired with waiting ; and I am 
longing for water." As she was 
speaking these words, an Imbulu'^" 
came to them, and said, " Grood 
day, beautiful princesses." They 
acknowledged the salutation. The 

=» The Imbulu is a large land lizard, living mostly in forests. It is a stupid 
harmless animal. The natives say it is very fond of milk, and that it sucks «ie 
cows when they are m the open country. It is not uncommon for boys who 
have robbed their fathers of the milk of the cows whilst herding them; to lav 
the blame on the Imbulu. ; ' e > i»j' 



UKCOMBEKCANSINI. 



119 



'-*& Ake w eAlike, ngi bone uma si 
nga ngi fanela ini isikaka sako 
na?" Wa ti, "A ngi tandi 
ukweAlika." Ya ti Imbulu, "Hau! 
Ake w eAliko ; u zo'ubuye u kwe- 
lele." Wa ze w' eAlika umakoti. 
Ya tata' Isikaka, ya binca Imbulu, 
ya ti, " Kwa ngi fana&nela ! " Ya 
ti, " A u lete nolembu Iwako lolo, 
ke ngi bone uma nalo lu nga ngi 
fanela ini na ? " W ala, wa ti, 
"Ngi ya 1' esaba ilanga mina, 
dade." Ya ti, " Ngi tsbeleke, ngi 
za 'u ku nika masinyane." Wa i 
nika. Ya lu faka ulembu, ya ti, 
"Ake ngi kwele enkabini yako 
lapa, ngi bone uma nami ku nga 
ngi fanela ini nal" Wa ti, 
"Kwela, u buye w e/tlike ma- 
sinyane." Ya kwela ke Imbulu, 
ya ti, " Ncinci ! Kwa ngi fana- 
fanela!" Wa ti, "Sa w eAlika 
ke." Ya ti, "A ngi tandi; a ngi 
ze ng' eAlika.'' Wa ti, " YeAIika, 
ngi kwele." Ya ti Imbulu, " U 
ke wa vumelane ukuba ngi kwele ; 
a ngi sa yi 'kweAlika mina." 



Imbulu Baid, "Just come down, 
that I may see if your dress is 
suitable for me." She replied, "I 
do not wish to come down," The 
Imbulu said, " Hau ! Just come 
down ; you will get up again at 
once." At length the bride de- 
scended. The Imbulu took her 
dress, and girded it on, and said, 
" ! how well it fits me ! " The 
Imbulu said, " Bring me your 
veil,''! that I may see if it too 
would become me." The bride 
refused, saying, "I am afraid of the 
sun, princess." The Imbulu said, 
" Lend it to me ; I will return it 
to you immediately." She gave 
her the veil. The Imbulu put on 
the veil, and said, " Just let me 
get on your ox, that I may see 
if that too would become me." 
She said, " Get up, but come down 
again immediately." So the Im- 
bulu mounted, and said, " Ncinci ! 
How admirably it suits me ! " 
She said, " Come down now then." 
The Imbulu said, " I do not wish 
to come down ; I shall never come 
down." The bride said, " Get 
down, that I may mount." The 
Imbulu replied, " You gave me 
permission to get up ; I shall 
never come down again, for my 
part." 



The bride and her maids are turned into birds. 



Z' esuka ke izintombi zonke 
kanye nomakoti ; za gukg'uka in- 
taka. Wa ti umakoti yena wa ba 
iiluve. Ba ya eAlatini, ba /tlala 
kona, se be inyoni. 



Then the bridesmaids and the 
bride departed ; they turned into 
finches, and the bride turned into 
an uluve.*^ They went to the 
forest, and remained there, being 
now birds. 



'1 Ulembu. — The veil is now no longer used among the natives ; it is known 
only in nursery tales. It is said to have been an ancient custom for the bride 
to veil her face. She now partially conceals it with a prepared akin. 

''' Uhtve, a bird, a kind of finch. 



120 



IZIXCANEKWANE. 



Tlie bridegroom is uneasy. 



Ba fika abayeni nesikumba sen- 
yamazane, se be i Alinzile. Ba 
iiamba pambili. Ba ti be se kude 
nentombi, wa ti umyeai, "Hau! 
hail ! BandAla ! ni ya bona uma- 
koti u se njani nje na, ukuba a be 
mncane kangaka, a fipale? w e- 
nziwa ini na '? nentombi zi pi na ?" 
Ba ti, " O, nkosi, kumbe intombi 
zi diniwe ukuAlala elangeni, za ze 
za buyela ekaya kubo ; si ya bona 
o kw enze umakoti ilanga, ngo- 
kuba ti be nga Alali elangeni." 
Wa ti, " Noma ku njalo, nga ku 
bonakala okwelanga ; umzimba 
\vami se ii jambile, kungati a ku 
se yena iimakoti wami lo." Ba 
fika pambi kwake, ba ti, " Zi pi 
intombi na 1 " Wa kuluma uma- 
koti ngokungati iilimi brake In 
botsliiwo, e tsliwatshT.vaza, e 
'' Zi buyile za ya ekaya." 



ti, 



The bridegi-oom's men arrival 
with the skill of the animal which 
they had skinned. They went 
in front. When they were still 
at a distance from the damsels,, 
the bridegroom said, " Hau ! 
hau ! My men ! do you see 
the bride, how small she is be- 
come, and that she no longer 
shines 1 what has ha))peue(l to 
her? and where are the brides- 
maids ? " They replied, " O, sir, 
perhaps the girls were tired with 
sitting in the sun, until they went 
back to their own homes ; we see 
what the sun has done to the bride, 
for she was not accustomed to sit 
in the sun." He replied, "And if 
it is so, that which is done by the 
sun would be evident. My body 
is weak ;■'' it seems to me that 
this is not my bride." They came 
in front of her, and said, " \\Tiere 
are the damsels ? " The bride an- 
swered as though her tongue was 
tied, speaking rapidly and thickly, 
saying, " They have gone home." •' 

'' If a man feels his body weak and languid without being able to account 
for it, he considers it an omen of approaching evil. AVhen the TioU had put 
her own daiigliter in the place of the young (j\;cen. the queen's "little dos;, 
Locke, was never cheerful afterwards ; the little infant wept uninterruptedlvi 
and a iri'i<j/it la,;/ on the king s mini!." ( Tliorjiii's Yale-tklv Storiis. "The Prin- 
cess that i-.une out of the water," p. Gl. ) 

■'-^ Eoland leaves his bride to go home to prepare the marriage festival hut 
falls into the toils of new enchantments, and forgets his betrothed and his faith. 
When his marriage with another is about to be celebrated she joins the bridal 
party, and when it comes to her turn to sing, her voice is recognised by Roland 
Between the time of bemg forsaken and again recognised, like Ukcombekcansmi 
and her damsels, she occupies herself m secretly doing all the work in a shep- 
herd's cottage, who had plucked her in the form of a iio-sver into which she had 
transformed herself, and taken her to his home. She assumed the human form 
during the absence of the shepherd. (Orimui. "Roland and his Bride" « 
1-1-1.) One of the fisherman's "golden chUdren," through pursumg a fine stai; 

w':hj;:*°;^f"^^^^<^e:^;sti^," ^^^f-:^ -V '^f 

gcint's dau'ghtei, who had helped him to perform V 

when he was about to be" married to another, by a converLf.^Tf^ "^ J"'"' 
pigeons, (C,n.,,MI. Op. cit. Vol. I., p. 2,^1 J Sce also ^''"'''f" *T" 

iir7'/,„,v,/, >■«. /^■.Slo-k^, pp. 202, ill, 447 """^ '^^''^ ^^^^^ 



UKCO.IIKEKCASSIXI, 



121 



The birds jeer Ukakalca. 



Ba hamba ke, amabiito e iiamija 
jiaiubili ; naye uuiycni wa liamba 
|i!inibili naniabuto akc ; wa sala 
emuva vnnakoti, e harnba ncnkabi 
yedwa. Kwa ti uina se be kiide 
iialeyo 'iidatvo, ba bona inyoiii ezi- 
niugi zi //lala ngiipambiH kwabo, 
esikg^ungweni, zi ti, " Ukakalca 
wenkosi wa liamba nrsilwaiio ! " 
Za ti, " Yiyti, u ,i,';ida iiembiilu ! " 
Wa ti, "Haul baiid/Ja! ni y' c- 
zwa okii kulunywa i Iczi 'nyoni ; 
zi ti ni na? ISJa ke ua zi zwa in- 
yoni zi kuluma na ? " Ba ti, " O, 
nkosi, ukuma kwazo inyoni zc/tla- 
nze ; zi ya kulunia." Wa binda 
ke. Ba lianilja. 



Kwa ti ngapambili fnti za ya 
ngajiambili kwabo, za ti, " Uka- 
kaka, Ukakaka wenkosi wa hamba 
nesilo ! Yiya, u gada nembulu ! " 
Kepa loko (Jkakaka kwa ku m 
/tlujia kakulu en/tliziyweni yake. 
Kwa ti lapa se be ya ngasekaya, za 
Ijuyela emuva izinyoni, za Alala 
e/iiatini ; ba ngena ekaya, be lia- 
mba pambiU bonke, umakoti be m 
sliiya yedwa emuva. 



I So they went forward, the sol- 
diers going in front, and the bride- 
groom himself went in front with 
his soldiers ; the bride '^ remained 
behind, going alone with the ox. 
When they were at some distance 
from that place, they saw many 
birds pitched on the grass in front 
of them, saying, " Ukakaka the 
king's child gone off with an ani- 
mal ! " They said, " Out upon 
him, he is running off with an 
Imbulu!" He said, "Hau! my 
men ! You hear what these birds 
say : what do they say ? Did you 
ever hoar birds speak?" They 
said, " O, sir, the manner of birds 
of the thorn country ; they 
speak.''^" So he was silent. They 
went forward. 

In front also the birds wont 
before them, and said, " Ukakaka, 
Ukakaka, the king's child gone off 
with an animal ! Out upon him, 
he run.s off with an Imbulu." But 
that troubled the heart of Uka- 
kaka very much. When they 
were near home, the birds turned 
back and remained in the foicst. 
They entered their home, all the 
men going in front, leaving tlie 
bride alone behind them. 



The king is dissatisfied with the bride. 



Esibayeni kwa ku kona amadoda 
amaningi e Alezi nenkosi, uyise ka- 
kakaka. Wa ngena umakoti e 



In the cattle-pen there wore 
many men sitting with the king, 
UkaJjaka's father. The bride en- 



^^ That is, the Imbulu, the false bride. 

^'' In one of the versions of "The Little Gold Shoe,'' a bird exposes the de- 
ceit which they are practising on the prince, by crying 

" Chop heel and clip toe ! 
In the oven is she whom fits the gold shoe.'' 

"What was that?" inc[uired the prince, wondering. "Oh," answered the 
queen, "it was nothing ; it was only the song of a bird." (Thorpe's Yv.le-ii-b: 
titorka, P' V25,) See Appendix at the end of this tale. 



122 



IZINGANEKWANE. 



hamba yedwa ; w' enyuka wa ya 
ngasenAla. Ba ti abantu bonke 
aba sesibayeni, " Ini yona le e fika 
nomntwana wenkosi na?" Ya 
tsho inkosi ngokutukutela i m biza 
i ti, " Mina lapa, wena mfana." 
Wa ya Ukakaka ngokwesaba, 
ngokuba wa e bona ukiiba uyise u 
tukutele kakulu. "Wa fika, wa ti, 
" Ini lena o fika nayo na ? In- 
tombi a ba ti Abahhwebu inAle i 
yona lena na ? " Wa ti, " Tshe- 
tsha u ba bize bonke, b' eze lapa 
kumina ; Abahhwebu ba za 'ubu- 
lawa bonke, loku be k§'amba ama- 
nga, ba ti ba i bonile intombi 
en/tle." Wa ti Ukakaka, " Kj'a, 
nkosi baba, nami nga i bona in- 
tombi ; ya inAle kakulu ; Aba- 
hhwebu ba be kj-inisile, ngokuba 
nami nga i bona, uma iuAle ka- 
kulu." Wa ti uyise, " Kepa se i 
nani po na T Wa ti, " A ng' azi. 
Kwa ku tiwe ekaya kubo, a si ze 
si nga i bulali inyamazane. Kepa 
tina sai bulala; si te se si fika si 
vela 'ubulala inyamazane, sa fika 
intombi se i nje. Zi nga se ko 
zakubo intombi. Si ya hamba, 
nami ngi ya bona iikuba a ku se 
yona intombi e ngi pume nayo 
ekaya." 



tered, going alone ; she went up to 
the upper part of the enclosure. 
All the men who were in the en- 
closure said, " What is that which 
has come with the prince ? " The 
king spoke in anger, calling his 
son, saying, " Come here, you boy." 
Ukakaka went in fear, because he 
saw that his father was very 
angry. On coming to him he said, 
"What is that with which you 
have come? Is that thing the 
damsel wliich the Abahhwebu said 
was beautiful T He said, " Make 
haste, and call them all to come 
here to me; all the Abahhwebu 
shall be killed ; for they have lied 
in saying they had seen a beautiful 
damsel." Ukakaka said, " No, 
king, my father; I too saw the 
damsel ; she was very beautiful ; 
the Abahliwebu spoke the truth, 
for I too saw her, when she was 
very beautiful" The father re- 
plied, " What then is the matter 
with her now ? " He said, " I do 
not know. We were told at her 
home on no account to kill a cer- 
tain animal. But we killed it, and 
when we returned from killing it, 
on our arrival the damsel was as 
she is. And the damsels of her 
people were no longer there. As 
we went along I too saw that it is 
not the damsel with whom I left 
her home." 



Ukakaka is also dissatisfied. 



Wa binda ke uyise. Ba Alala 
kwa ba izinsukwana. Kepa Uka- 
kaka wa e nga vumi ukuba ku 
tiwe umakoti wake, e ti, ka ka 
zeki. U kona e ya 'uzeka intombi 
euAle. Kepa abantu bonke be 
mangala ngaleyo 'ntombi, be ti, 
" Kungati a ku si 'muntu lo." 



So the father was silent. They 
tarried a few days. But Ukakaka 
would not allow her to be called 
his wife, saying, he had not a wife 
yet. The time would come when 
he should marry a beautiful gii-L 
And all the people wondered at 
the gii-1, and said she was not like 
a human beiog. 



UKCOMBEKCANSINI. 



123 



The bride and her maids asmme their mm form, and visit the bride- 

ffroom's kraaL 



Kepa kwa ku kona isalukazi 
Jikaya kulowo 'muzi, sa si ngenazo 
izito, sa si nemikono yodwa, si 
>Alala nje ekaya, igama laso kwa 
ku tiwa UAlese ; ku tshiwo ngo- 
kuba ukuhamba kwaso sa si gi- 
' ngcika ngomzimba nje. Ku mu- 
"kwe ku yiwe ekulimeni, zi sale zi 
fike izintombi se zi gukgiikile 
abantu, zi fike ekaya, zi ye kuyena 
TJAlese, zi ti, " Konje u ya 'kutsho 
u ti, u ke wa bona izintombi lapa 
ekaya na?" A ti UAlese, "O, 
kg'a, banta bami, ngi ya 'kuti ngi 
be ngi ba bona pi abantu lapa na, 
loku ngi UAlese nje na?" Za 
puma ; za tata izimbiza zonke zo- 
muzi zo/jlangoti Iwawo umuzi, za 
ye za ka amanzi. Za fika nawo, 
za kg'azula utshwala umuzi wonke, 
za kelela amanzi, za fudumezela 
amanzi; za ka amanzi, za sinda 
ezind/ilini zomuzi wonke; za ha- 
mba za ye za teza za beka izinkuni 
umuzi wonke. Za, ya kuAIese, za 



But there was an old woman 
who lived at that village ; she had 
no legs, but only arms; she re- 
mained at home doing nothing; 
her name was Uthlese ;57 she was 
so called because in walking she 
rolled along with her body only. 
The people had gone to dig; when 
they were gone, the damsels again 
turned into human beings,*^ and 
came to that place ; they went to 
Uthlese, and said, « Will you then 
say that you have seen any girls 
here at home ? " Uthlese replied, 
" O, no, my children. I will say, 
how could I see people here since 
I am but Uthlese 1 " They went 
out, and took all the vessels from 
one side of the village, and went 
to fetch water. They came with 
the water : they crushed mea^ 
lies for making beer for the 
whole village ; they fetched water 
again and again, and boiled it 
for the beer ; they fetched water, 
and smeared 59 the floors of 
the houses of the whole village ; 
they went and fetched firewood, 
and placed it ia the whole kraal. 
They went to Uthlese, and said, 

"' Vhlese. — Uhdi hkse, to shuffle along in walking. TThUse, Shnffler. 

^8 Twelve brothers were changed into twelve ravens because their sister 
plucked the white lilies, in which her brothers' destiny was in someway wrapped 
up. (Qrimm. "The Twelve Brothers," p. 44.) In the tale of the Hoodie, 
the bridegroom is a man by day and a hoodie by night. (Campbell. Op. cU. 
Vol. L, p. 63.) The six princes who were changed into swans by their step- 
mother's enchantments, resumed their human form for a quarter of an hour 
every evening, f Grimm. "The Six Swans," p. 190.) In Hans Chriatian 
Andersen's beautiful tale of the Wild Swans, the princes were swans as long as 
the sun was above the horizon, and resumed their human form from sunset to 
sunrise. In the tale of "The Beautiful Palace," we read of " three fair dam- 
sels " who could put off and resume the plumage of doves at pleasure. (Thorpe. 
Tule-tide Stories, p. 159. j And the white bear threw off his beast shape at 
night. (Dasent. Popular Tales from the Norse, p. 2T.) In Snend's Exploits 
we read of a Troll who "in the daytime transformed himself into a dragon, and 
his twelve sons flew about as crows ; but every night they became men again." 
(Thorpe's Tule-tide Stories, p. 340.^ 

'' The natives smear the floors of their houses with cow-dung or goat- 
dung, to keep them free from insects and dust. 



124 



IZINGANEKWANE. 



ti, " Hlese, u ya 'kiiti kw enziwe 
ubani konke loku na?" Wa ti, 
" Ngi ya 'kuti, kw enziwe u mina." 
Za liamba ke, za ya endAle; za 
fike za penduka inyoni futi. 



"Uthlese, who will you say has 
done all this ? " She said, " I will, 
say I did it." They went to the; 
open country, and on their arrival 
again became birds. ' 



The women wonder at the work done hy unknown lumds. 



Kwa ti ntambama ba fika aba- 
ntii, ba ti bonke ekaya besifazana, 
" Hau ! be ku sinda 'bani ekaya 
lapa na ? no ke amanzi ? no teze 
izinkuni na ? no kgazulile utshwa- 
la] wa fudumezela na?" Ba ya 
bonke kuMese, be buza, be ti, 
" Kw enziwe ubani loku na 1 " 
Wa ti, " U mina. Ngi te, nga 
/tlese, nga /tlese, nga ye nga ka 
amanzi ; nga hlese, nga hlese, nga 
ye, nga teza ; nga hlese, nga hlese, 
nga ye, nga kjazula ; nga /tlese, 
nga Alese, nga fudumezela." Ba 
ti, " Hau ! kw enziwe u we konke 
loku, Mese, na 1 " Wa ti, " Ehe." 
Ba hleka,, be jabula, be ti, " Wa 
si siza Uthlese ukwenzela utshwala 
umuzi wonke." Ba lala. 



In the afternoon when the peo» 
pie returned, all the women of the 
village said, " Hau ! Who has 
been smearing the floors here at 
home? And who has fetched 
water ? and iirewood ? and crushed 
mealies for beer 1 and heated the 
water?" All went to Uthlese, 
and asked her by whom it was 
done. She said, " It was done by 
me. I shuffled and shuffled along, 
and went and fetched water ; I 
shuffled and shuffled along, and 
went and fetched firewood j I 
shuffled and shuffled along, and 
crushed the mealies ; I shuffled and 
shuffled along, and heated the 
water." They said, " Hau ! was 
all this done by you, Uthlese?" 
She said, "Yes." They laughed 
and were glad, saying, " Uthlese 
has helped us by making beer for 
the whole village." They retired 
to rest. 



The bride and her maids pay a second visif. 



Kwa sa kusasa, h' emuka ba ya 
'ulima. Za fika izintombi zonke, 
zi twele izinkuni. Wa ti U/dese, 
" Ye, ye, ye ! nampa omalokazana 
bakababa. KuMe umtimba u 
ngena ekaya." Ba zi beka izinkuni 
umuzi wonke ; ba gaya, be bukeza 
utshwala ; ba peka umtizi wonke ; 
ba ye ba ka amanzi ; ba gaya imi- 



On the following morning they 
went to dig. All the damsels 
came, carrying fii-ewood. Uthlese 
said, "Ye, ye, ye! behold the 
daughters-in-law of my father. It 
is well that the wedding party 
should come home." They placed 
firewood for the whole kraal ; they 
gi-ound the mealies which they 
crushed the day before for the 
beer; they made beer in every 
house in the kraal; they fetched 
water; they ground malt, being 



TJKCOMBEKCANSINI. 



125 



tombo, b' eza 'kwenza umlumiso ; 
t ba vubela. _Ba ya kuAlese, ba ti, 
; " Sala ksihle, salukazi setu." Wa 
ti, " Yebo, mtimba kauomama." 
JBa hamba ke. Kwa ti ntambama 
ba fika abesifazana bonke ekaya, 
ba buye ba ya ku/jlese, be ti, " Ku 
1 bukeze 'bani na ? kwa peka 'bani 
na?" Wa ti U/tlese, "Ngi te, 
nga /ilese, nga Alese, uga ye nga 
teza; nga hlese, nga /tlese, nga 
gaya; nga /ilese, nga peka; nga 
/dese, nga ya 'kuka amanzi; nga 
Alese, nga Alese, nga gi?.ya imi- 
tombo ; nga /tlese, nga vubela ; 
nga Alese, nga ti ng' eza lapa 
end/dini, nga Mala,." Ba Aleka be 
ti, " Manje si ztize isalukazi sokii 
si sebenzela." Ba /dala ; ba lala. 



about to make umlumiso ;"" they 
mixed the malt with the mealie- 
mash. They went to TJthlese, and 
said, " Good bye, our grand- 
mother." She replied, " Yes, bridal 
.party of my mother's mother." 
So they departed. In the afternoon 
all the women came home, and 
again went to Uthlese, and said, 
" Who has ground the mash ? who 
has cooked?" Uthlese said, "I 
shuffled and shuffled, and went 
and fetched wood ; I shuffled and 
shuffled, and ground the mash ; I 
shuffled, and boiled water ; I shuf- 
fled, and fetched water ; I shuffled 
and shuffled, and ground malt ; I 
shuffled, and mixed it with the 
meaUe-mash ; I shuffled, and came 
back here to the house, and sat 
down." They laughed, saying, 
" Now we have got an old woman 
who will work for us." They sat 
down ; they retired to rest. 



They pay a, third visit. 



On the following day the dam- 
sels arrived, when no one was 
there; but Uthlese was sitting 
outside. They went to her, and 
said, "You are a good creature, 
Uthlese, because you do not tell 
any one." They went into the 
houses, they ground malt, they 
mixed the mash, they strained the 
beer they had set to ferment 
rapidly on the day before, they 
poured the grains^i into the mash 
they had mixed, that it might 
quickly ferment. They collected 
into large earthen vessels that 
which they had strained ; they 
took another vessel, and went with 
the beer that was in the vessel to 
Uthlese. On coming to her they 

*" Umlumiso, beer, generally a small quantity, tlie fermentation of which 
is pressed onward, that it may be soon ready for drinking. 

^1 Amahhaiuio differ from izinsipo. The amahhabulo are the sediments of 
beer whilst actively fermenting, and which are used to excite fermentation in 
new beer. The iamsipo are the refuse sediment, when the beer is fit for use. 



Kwa sa kusasa za fika izintombi, 
be nga se ko abantu bonke ; kepa 
UAlese wa e /dezi pand/tle. Za ya 
kuyena, za ti, " U mu/de wena, 
Alese, ngokuba u nga tsheli 'mu- 
ntu." Za ngena ezindAlini, za gaya 
imitombo, za vubela isijingi, za 
veva utshwala e be zi bu lumisile 
izolo, za tela amahhabulo esiji- 
ngini e be zi si vubela, z' enzela 
ukuze bu tshetshe ukubila. Za 
butela ezingcazini lobo e be zi bu 
vova; za tata enye ingcazi, za ya 
nabo ku/dese obu ngengcazi. Za 



126 



IZINGANEKWANE. 



fika za puza, zi pa TJAlese e Meka. 
e jabula, e ti, " A ngi 'uze nga ni 
tsho nina ; no ze n' enze njengoku- 
bona Irwenu." 



drank, and gave also to UtUese , 
she laughed, and was joyfol, ana 
said, "I will never tell, for my 
part; you shall do just as you 
hke." 



T/ie women look out for something wonderful. 



Ba buya b' emuka ba ya 'ku- 
/ilala endAle, se be penduka inyoni. 
Kwa ti ntambama ba fika abafazi 
bonke ba bona xdiuba sonke isi- 
jingi si vTitshelwe. Ba ti, " O, 
u se katele TJAlese i tina si m buza 
si ti, ' Kw enziwe ubani ?.' A si 
binde nje. Ku kona umAlola o ya 
'uze, u vele lapa ekaya." 



Again they departed and went 
into the open country, again turn- 
ing into birds. In the afternoon 
all the women came and saw that 
all the mash was mixed. They 
said, " O, Uthlese is wearied with 
us for asking her by whom it was 
done. Let us just say nothing. 
There is something wonderful 
which is about to happen here at 
home." 



Ukakaka lea/ms the secret from Uthlese. 



Kepa kwa ti kusiAlwa Ukakaka 
wa ya kuAlese, wa m ncenga wa m 
ncenga, e ti, " Hau ! kulu, ngi 
tshele uma loku kw enziwa ini 
na?" E se ti TJAlese, "TJ mina, 
mntanemntanami. " E se ti, " Hau ! 
kulu. A u kw azi ukwenza loku. 
Ngi tshele uma kw enziwe ubani 
na ? " E se ti, " Emini ni muka 
ni ti nya, ku sale ku fike intombi 
eziningi ; kepa pakati kwazo ku 
kona intombi enAle kakulu ; um- 
zimba wayo u ya kazLmula ; i zona 
ke ez' enza utshwala lapa ekaya^" 
Wa ti Ukakaka, "Wo! kulu. 
A zi tshongo ini ukuti zi ya 'kuza 
ngomso na ? " Wa ti UAlese, " O, 
zi ya 'kuza." Wa ti Ukakaka, 
" Ngi ya 'kuza nami emini kakulu, 
ngi ze ngi zi bone lezo 'ntombi." 
Wa ti, "Kodwa u nga zi tsheU, 
kulu." Wa ti, " Kga. ; a ngi yi 
'ku zi tshela." Ba lala ke. 



But in the evening Ukakaka 
went to Uthlese and earnestly be- 
sought her, saying, " Hau ! grand- 
mother, tell me by what means 
this is done!" Uthlese repUed, 
" By me, child of my child." He 
said, " Hau ! grandmother. You 
could not do it. Tell me by whom 
it has been done?" She said, 
" At noon, when every one of you 
are gone, there come many dam- 
sels ; but among them there is 
one most beautifiil; her body is 
glistening; it is they who make 
beer here at home." Ukakaka 
said, « Oh ! gi-andmother. Did 
they not say they would come to- 
morrow?" Uthlese repUed, "0, 
they will come." Ukakaka said, 
"I too will come at noon, and see 
the damsels." He said, « But do 
not tell them, grandmother." She 
rephed, « No, I wiU not tell them." 
bo they retired to rest. 



UKCOMBEKCANSINI. 



127 



The bride and her maids pay a fafwrth visit. 



Kwa sa kusasa, b' emuka abantu 
bonke, be ya 'kulima. Za, sale za 
fika izintombi ; za ngena eziudMini, 
za vova utshwala umuzi wonke. 
Za ti uma se zi kg-edile ukuvova, 
za bu gcwalisa ngezimbiza umuzi 
wonke ; za tata ingcazi enkulu 
kakulu, za bu tela ugayo, zi bu 
Manganisela bomuzi wonke ngen- 
kamba. Ya gcwala leyo 'ngcazL 
Za puma nayo, za ya kuAlese ; za 
fike za bu beka ; za tata ubu- 
longwe, za sinda umuzi wonke ; za 
tsbayela wonke umuzi ; za teza 
izinkuni, za beka emabaleni omuzi 
wonke ; za ngena endhMm lapa ku 
kona UAlese ; za tata izinkamba, 
za puza utshwala. 



On the following day all the 
people departed, going to dig. 
Then the girls came; they went 
into the houses ; they strained the 
beer in the whole kraal. When 
they had strained it all, they 
poured it into vessels in the whole 
kraal ; they took a very large, 
earthen vessel, and poured into it, 
collecting the beer of the whole 
kraal with a vessel They filled 
the earthen vessel. They went 
out with it, and went to Uthlese ; 
on their arrival they set it on the 
ground ; they took cowdung, and 
smeared the floors of the whole 
kraal ; they swept the whole 
kraal ; they fetched firewood, and 
put it in the courts of the whole 
kraal; they went into the house 
in which was Uthlese ; they took 
vessels and drank beer. 



Ukahaka sv/rprises tfiem. 



Ku te lapa se zi puzile kakulu 
utshwala, wa ngena TJkakaka ; 
za m bona, z' esuka za ya em- 
nyango, zi ti zi ya puma, kona zi 
za 'kubaleka, a ze a nga zi boni. 
Wa vimba emnyango, e ti, " Hau ! 
mnta kababa, kcombekcansini ; 
ng' enze ni kuwe na kangaka na, 
loku u ngi Alupe kangaka na 1 " 
Wa Aleka Ukcombekcansini, e ti, 
"Eh, eh. Yeka ni TJkakaka! 
Angiti u wena owa ngi kipa em- 
zini kababa; wa fike wa ngi shiya 
enkangala ; wa bamba nembulu 



'2 The king's son is brou^lit to the 
dove chiding her mate by saying, 

" Out upon thee! 
Thou hast served 
As the king's son 
(Thorpe's Yule-tide Storks, p. 2Q3.) 



When they had drank a great 
deal of beer, TJkakaka entered the 
kraal ; when they saw him, they 
went to the doorway, thinking to 
go out, and then escape without 
his seeing them. But he blocked 
up the doorway, saying, " Hau ! 
child of my father, TJkcombe- 
kcansini, what great evil have I 
done you, that you have troubled 
me to this degree ? " TTkcombe- 
kcansioi laughed, saying, " Eh, eh. 
Out upon TJkakaka ! Was it not 
you who took me from my father's 
kraal, and left me on the high 
lands, and went away with an 
Imbulu 1 "«2 He replied, " I saw it 
recollection of Messeria, by the little 



me 

served Messeria." 



128 



IZINGANEKWANE. 



na?" Wa ti, " ISTga ngi bona 
ukuba a ku si we. Kepa ngokuba 
ngi nga sa ku boni, nga koAlwa 
uma w enze njani na ] " Ba Alala 
ke, TJkakaka e jabula nokujabula 
e ti, " Nga ngi ti, ' Ngi ya 'kuze 
ngi fe,' ngi nga sa ku bonanga." 



was not you. And because I no 
longer saw you, I did not know 
what you had done." So they re- 
mained, TJkakaka rejoicing greatly 
and saying, " I said, ' I shall soon 
die,' when I no longer saw you." 



Vkakaka tells the king that the true bride 1ms come. 



Kwa ti lapa se ku ntambama ba 
fika abantu. Wa puma TJkakaka 
wa ya kuyise e mamwateka ngo- 
kujabula, e ti, "NamAla nje kej 
baba, i fikile intombi eya ngi la- 
/Jekela enkangala." Wa tsho e 
/ileka uyise ngokujabula, e ti, " I 
pi ua?" Wa ti, " Nansiya en- 
d/ilini." 



When it was afternoon the peo- 
ple came. TJkakaka went out to 
his father, smiling with joy, and 
saying, " To-day then, my father, 
the damsel has come, who was lost 
to me on the high lands." His 
father asked, laughing for joy, 
" Where is she ?" He said, " Yon- 
der in the house." 



They prepa/re a punishment for the false bride. 



Wa ti uyise, "Tshela abantu 
bonke lapa ekaya, u ti, a ku suke 
amadoda 'embe umgodi masinya 
lapa esibayeni ; u ti kwabesifazana 
a ba peke amanzi ngamakanzi 
onke." Wa ba tshela ke. K!wa 
ti so kw enziwe konke loko kwa 
tiwa, a ku pume abafazi bonke, 
b' eze 'kwekg'a lowo 'mgodi o 
mbiwe esibayeni; kwa se ku be- 
kiwe ubisi pakati emgodlni ; wa 
bizwa nomakoti lowo ; kwa tiwa, 
" Woza nawe, u ye esibayeni ; ku 
ya'kwek5iwa umgodi abantn bonke 
besifazana." Loko kwa kw enziwa 
ngokuba ku tiwa uma imbulu i 
bona ubisi i ya 'uziponsa, i ye 'ku- 
dAla ubisi. Kwa yiwa ke esiba- 
yeni. Wa ti umakoti, " Ngi y' e- 
saba ukuya esibayeni saseniizini." 
Ba ti, " Hamba ; a ku nakcala." 
Wa hamba ke ; wa fika esibayeni. 
B' ekqa, abanye besifazana. Kwa 
tiwa nave a k' ekqe. Wa ti lapa 



"- That is, the false bride. 



His father said, "Tell all the 
people here at home, that all the 
men are to dig a pit immediately 
here in the cattle enclosure ; and 
tell the women to boil water in all 
the pots." So he told them. 
When all that was done, all the 
women were ordered to come and 
leap over the pit which had been 
dug in the cattle enclosure ; some 
milk had been put in the pit ; 
and the bride''' too was called ; it 
was said, " Do you too go to the 
cattle enclosure ; all the women 
are going to jump over the pit." 
This was done because it was said, 
when the Imbulu sees the milk, it 
will throw itself in and go to eat 
the milk. They went to the kraal. 
The bride said, " I am afraid to go 
into the cattle-pen of strangers." 
They said, " Go ; it is no matter." 
So she went, and came to the 
cattle-pen. The other women 
leapt. She was told to leap too. 
When she was about to leap, she 



UKC0MI3EKCANSINI. 



129 



e ti u y' ekqa, wa e se bona ubisi, 
umsila wa se u sombuluka, wa 
ziponaa pakati emgodini, e bona 
ubisi. Kwa se ku suka abantu 
bonke be gijima, be tata amanzi A, 
bilayo ngamakanzi, b' eza nawo, 
be wa tela emgodini. Ya fa 
imbulu. 



saw the milk,"* her tail unfolded, 
and she threw herself into the pit, 
on seeing the milk. Then all the 
people ran and took the boiling 
water, and came with it and 
poured it into the hole. The Im- 
bulu died.'^^ 



TJie nation is called to the royal -wedding. 



Kwa se ku tshelwa abantu 
bonke, be ti, " NamuAla u fikile 
umakoti." Kwa jabulwa; kwa 
tunywa abantu, kwa tiwa a ba 
hambe isizwe sonke, be tshela aba- 
ntu, be ti, a ku butane iketo, 
inltosi i ganiwe. Kwa sa kusasa. 
Kwa butana amadoda nezinsizwa 
nezintombi nabafazi ; ku ketwa ; 
umakoti naye e se sina, nentombi 
zakubo ; kwa Alatshwa inkomo ezi- 
ningi, kwa se ku dAliwa kwa ti 
ngensukwana. 



All the people were told that 
the true bride had come. They 
rejoiced ; and men were sent 
and told to go to the whole nation 
and tell the people to assemble for 
a dance, for the prince had been 
accepted by a damsel. On the fol- 
lowing day men and youths, and 
maidens and women, assembled ; 
they danced ; and the bride and 
her maidens also danced ; many 
cattle were killed; and they ate 
meat for several days. 



i^-* The cat which fell in love with a young man, and was by Venus changed 
into a beautiful girl and became his bride, retained the cat's disposition under 
the human form, and quitted her husband's side to catch a mouse which waa 
playing in their chamber. ' ' What is bred in the bone will never out of the flesh. " 

"' Basile's Pentamerone is a series of tales related to gratify the fancy of a 
slave who for a time had succeeded in snatching her reward from Zoza. A 
prince named Taddio was coixfined by enchantments in a tomb, from which he 
could be liberated only if a woman would fiU a pitcher suspended near the tomb 
with her tears ; by this means she would bring the prince to life, and have him 
for her husband. Zoza had nearly filled the pitcher when she fell asleep. A 
black slave had been watching her, and whilst she was asleep, filled the pitcher 
with her own tears. The prince awoke, and took the slave to his home. Zoza 
after much suffering, and only by the aid of magic, at length convinced the 
prince of the deceit, and became his bride. The slave was punished by beuig 
buried in a hole up to her neck, that she might die a more lingering death. — In 
the tale of "The Three Citrons," a black slave takes the place of a prince's 
beautiful bride ; the bride is transformed into a, dove ; and the prince, like 
TJkakaka, on his return, is surprised at finding a black woman instead of the 
fair damsel he had left ; the slave tells him it is the result of magic. The prince 
by magic detects the deception. The slave is punished by being cast on a pile 
of burning wood. — In Grimm's Home Stories we find a tale still more similar to 
the above. An aged queen sent her daughter to be married to the prince of a 
far distant country, accompanied by one female attendant. The condition of 
her prosperity was that she should preserve a white handkerchief oti which the 
mother had dropped three drops of her own blood. In the journey the hand- 
kerchief was lost ; and the servant at once obtained a power over her mistress. 
Like the Imbulu, she succeeded in getting the clothes and horse of the princesa 
in exchange for her own, and assumed her name. She was received as the prin- 
cess at the king's palace, and the princess is sent to herd the geese. The decep- 
tion is at length detected ; and the servant killed by being placed in a barrel 
fuU of spikes. The young prince marries the true bride, and, like TJkakaka and 
Ukcombekcansini, " both reigned over the kingdom in peace and happiness tiU 
the end of their days." (" The Goose-herd.") 



130 



IZINGANEKWANE. 



Ukcon^ekccmsim reigns with Ukakaka. 



Ya ti inkosi, "A ku gaulwe 
umuzi kakakaka." Wa gaulwa, 
V akiwa masinyane ; kwa ba 
umuzi omkulu kakulu ; wa e se 
bekwa umakoti, ku tiwa u yena e 
inkosikazi. Z' epa utshani izin- 
tombi, za fulela umuzi wonke lowo 
-wakumakoti ; z' emuka ke, za 
pindela kubo. Wa sale wa busa 
yena nendoda yake. 

Lydia, Umkasetemba. 



The king ordered TJkakaka's 
kraal to be built. The wattles 
were cut, and the kraal built at 
once ; it was a very large kraal ; 
and the bride was appointed, it 
being said, it is she who is queen. 
The damsels plucked grass, and 
thatched the whole village of the 
bride ; they then departed and 
went back to their peopla And 
she then reigned together with 
her husband. 



APPENDIX. 

THE "LITTLE BIEDS.'' 

In the legend-producing period, birds appear to have struck in a peculiar manner 
the fiuicy of man. Some were birds of evil omen, as the crow and raven ; and 
auguries were derived from their flight, &c. The same superstitions exist at 
the present time among the natives of this country. Thus a large bird called 
iagqungqulu or inhlazinyoni, if it cross the country in rapid flight, is supposed to 
be an omen of war in. the direction in which it is flying. And if the lUehwane, 
a bird to which the natives ascribe many peculiar powers, pass through a vQ- 
lage, crying, it is considered as an omen of an approaching marriage, or of great 
fecundity in the herd. 

But it is " the little birds " which are messengers, and who come with their 
tale of warning or instruction. "The belief," says Dasent, " that some per- 
sons had the gift of understanding what the birds said, is primaeval. We pay 
homage to it in our proverbial expression, 'a little bird told me.' Popular tra- 
ditions and rhymes protect their nests, as in the case 6i the wren, tiie robin, 
and the swallow." 

This power of understanding the speech of birds not only exists in the 
legends of the Zulus, as we have seen from several of the tales already given, 
but even in recent times there have been those who pretended to comprehend 
their language, and to whom they have been prophets of the future. 
Xlmpengula, my native teacher, has given me several interesting accotints of the 
peculiar character of his brother Undayeni. He was a remarkable man, one of 
those who possess that high-strung, sensitive nervous system, which appears to 
place them en, rapport with the spirit-world, and to give them capacities of sym- 
pathy which are not possessed by common men. He was the subject of dreams, 
which were realised, and of visions ; and often saved himself and family from 
impending danger by his prophetic insight into the future. It may be worth 
remarking that this peculiar power was not natural, that is, he was not bom. 
with it, but it manifested itself after a contest with a leopard which lasted the 
greater part of a day, and which nearly proved fatal to him. When he began 
to manifest these peculiar powers, his friends expected that he had been elected 
by the spirits to be a diviner ; and ascribed the fact of his not attaining to that 
eminence to a dispute between the spirits of his own house and those of hia 
maternal uncle ; the latter wishing to give him the power and the former ob- 
jecting, and thus he was only a wise man and interpreter of dreams, " half--*ay 
between divining and not divining." Together with these powers he also com- 



THE "LITTLE BIRDS." 



131 



prehended the language of birds, 
brother : — 



The following ia the account given by his 



Enye indaba eya ngi mangalisayo 
kandayeni, wa ba iknmushi le- 
nyoni. W ezwa inyoni e ku tiwa 
umvemve u kuluma esibayeni, u 
ti, " Lima ni kakulu nonyaka nje. 
Ni za 'kutenga izinkomo." Kepa 
leyo 'ndaba wa i tshela abantu, wa 
ti, " Ngi zwile umvemve, u ti, a si 
lime kakulu, si za 'kutenga izin- 
komo. Nami ngi ya vuma ukuti 
u kginisile." 



Kepa kubantu loko 'kutsho ku- 
kandayeni kwa ba insumansumane, 
ukuti, " U ti, ndayeni, u zwe in- 
yoni i tsho njalo na ? " Kepa wa 
ti yena, " Ngi ti, i za 'kubuye i 
tsho okunye fati." Nembala nge- 
zinsukwana si Alezi esibayeni um- 
vemve wa kwitiza, si ng' ezwa uma 
u ti ni na. Kepa yena wa ti, 
" Lalela ni ! Nans' indaba." Sa 
tula. "Wa kuluma umvemve ngako 
ukukwitiza, Wabuza Undayeni, 
wa ti, " Ni zwile ke ?" Sa ti, « A 
si zwanga. Si zwe umvemve u 
kwitiza nje okuningi." Kepa yena 
wa ti, " U ti, ' Ngalo 'nyaka o ya 
'kuza 11 za 'kubalela.' " 



Kepa loko kwa si Alekisa. 
Umvemve lowo wa kuluma izin- 
daba eziningi Undayeni a zi zwa- 
yo ; kepa a si tshele, sa m Meka 
sonke, sa ti, ' " U ya pupa ! Ubani 
o ng' ezwa ukukuluma kwenyoni, 
o nge si yo inyoni na ? " 

Nembala ngalowo 'nyaka kwa 
fika Ungoza. O ! sa tenga izinko- 
mo eziningi kwabakangoza. Nge- 
Inuva kwalowo 'nyaka sa ba 



Anothee thing which astonished 
me m Undayeni was that he was 
an interpreter of the language of 
birds. He heard the bird which 
is called the wagtail speaking in. 
the cattle-pen, and saying, " Dig 
extensively this year. You will 
buy many cattle [with the com]." 
And he told the matter to the 
people, saying, " I have heard the 
wagtail telling us to dig exten- 
sively, and we shall buy many 
cattle. And I agree with it, that 
it has spoken truly." 

But that saying was like a fable 
to the people, and they asked, 
" Do you say, Undayeni, that you 
heai-d the bird say this?" And 
he replied, "I say it wUl pre- 
sently return, and say something 
else." And indeed after a few 
days, as we were sitting in the 
cattle-pen, the wagtail jabbered, 
we not imderstanding what it said. 
But he said, " Listen ! There is 
news." We were silent. The 
wagtail spoke by jabbering. Un- 
dayeni enquired of us, saying, 
" Have you understood then ? " 
We replied, "We did not under- 
stand. We heard the wagtail 
jabbering very much, and nothing 
more." But he said, " It says that 
next year it will be a dry season." 

But that made us all laugh. 
That wagtail spoke many things 
which Undayeni heard ; and when 
he told us we all laughed and said, 
" You are dreaming ! Who can 
understand the language of birds, 
who is not himself a bird ? " 

But truly, that year Ungoza 
came. ! we bought many cattle 
with our com of the people of 
Ungoza. The year after we had a 



132 



IZINGANEKWANE. 



nend/ilala enkulu, sa ya 'kutenga 
ema/tlatini. Sa ku bona loko okwa 
tshiwo Undayeni. Kepa ngalowo 
'iDvemve wa si tshela iijalo oku 
tshiwo i wo, e ti, " Uma ekukulu- 
meni kwawo ni beka indAlebe 
ka/ile, ni ya 'kuzwa u kuluma in- 
daba." Kodwa loko sa mangala 
ngako, ngokuba a ku banga ko 
'muntu namunye pakati kwetu 
owa ku kg'ondayo. Ngi tsho na 
nam/ila nje umvemve uma ngi zwa 
u kuluma, ngi beke ind/ilebe, ngi 
ti, " Kumbe ngi za 'kuzwa li linye 
izwi." Kepa, kya, ukuzwa ! Ngi 
sa mangala ngaloko 'kutsho kuka- 
ndayeni ; ind/ilala nga i bona, 
nenala nga i bona. 



great famine, and went to buy com 
in the forest-land. And so we saw 
that which Undayeni had said. 
And as regards the wagtail he told 
us continually what was said by 
it, saying, " If when it speaks you 
give an attentive ear, you will 
hear it speaking something of im- 
portance." And we wondered at 
that, for there was not one amongst 
us who understood the bird's 
speech. But I say that even to 
this very day when I hear a wag- 
tail speaking, I listen attentively, 
thinking, " It may be I shall hear 
one word." But, no, so as to un- 
derstand ! And I still wonder at 
the saying of Undayeni ; the 
famine I saw, and the abundance 
I saw. 



Umpengula also relates the following anecdote : — 



Indaba yekwababa ela biza Um- 
peza kamzenya, U m biza eAlatini, 
ku balekiwe, ku punyiwe emakaya, 
ku balekelwa Amazulu. Kepa 
abantu ba Alangana ngokuzwa 
ukuba Amazulu a Iwa namabunu, 
'eza 'kwa/iluleka ; ba tanda uku- 
tumba izinkomo ; loku Amazulu a 
libele impi, a w azi ukubheka izin- 
komo, a kandanisekile kakulu impi 
yamabunu ; a w azi 'kubheka izin- 
datshana. 



Ngaloko ke ba puma abantu 
ukuya kuleyo 'nzuzo yezinkomo. 
Ku te be sa ' puma nje, ikwababa 
la niemeza; abantu ba bhek' in- 
d/jlebe, be zwa umsindo, be ng' e- 
zwa 'zwi eli tshiwoyo. Kepa 
ikwababa la fundekela ngokubiza, 
li ti, " We, mpeza ! we, mpeza ! u 
nga yi kuleyo 'nd/ilela yako ; u ya 
'kufa; a ku yi 'kubuya 'muntu 
kule 'mpi ; abantu ba ya 'kupela. 
Buyela ekaya." 



The account of a crow, -which 
called Umpeza, the son of Umze- 
nya, it calling him in the forest, 
where the people had fled from 
their homes, running away from 
the Zulus. But the people assem- 
bled on hearing that the Zvilus 
were fighting with the Dutch, and 
were about to be conquered ; and 
they wished to take the cattle, for 
the Zulus were detained by the 
army, and were unable to look 
after the cattle ; and being much 
pressed by the Dutch force, they 
coiild not attend to little matters. 
The men, then, went out to that 
spoil of cattle. It happened as 
they were going from home, a crow 
cried out ; the men listened, hear- 
ing a noise, but not hearing a 
word that was said. But the crow 
was very urgent, crying and say- 
ing, " I say, Umpeza ! I say, Um- 
peza ! do not go by the way you 
are going; you will die; there 
will not return one man from the 
ai-my ; the people will all die. Go 
home again." 



THE "LITTLE BIRDS. 



133 



K-wa ti uma li zwakale kaAle 
lelo 'zwi kwabanye, ba li kuimxsha 
ngokuti, " Ikwababi li y' ala, li ti, 
' A ku yi 'kubtiya 'muntu.' " Kepa 
abanye a b' ezwanga lelo 'zwi lo- 
kuti, " A ku yi 'kubuya 'nitintu," 
nelokuti, " We, mpeza !" Ba jjika, 
a ba kolwanga, ngokuba inyoni i 
rg' azanga i kuluma nabantu. Ba 
kangwa inzuzo a ba ya 'ku i zuza ; 
ngaloko ke ba bamba. 



Kepa Umpeza w' enyela um- 
zimba ngokuyolelwa ukufa. Wa 
buyela ekaya, nabanye ba kolwa 
izwi lokufa. Iningi la hamba ; 
kepa kubo bonke labo a ku buya- 
nga noyedwa, uknpela Usihhile 
yedwa owa sindayo. Ba bulawa 
bonke Amazulu. Ekufikeni kwake 
ekaya wa ti, " Ni bona mina nje 
'kupela; a ni sa yi 'kubona mu- 
mbe." Ngaloko ke ba kolwa aba^ 
seleyo ezwini lekwababa e li ba 
tsbelile. Kwa tshiwo ke ukuti, 
" Kanti izinyoni lezi zi ya kuluma, 
kodwa a zi kgondwa 'muntu." 
Kwa Alaliwa ke, kwa pela loko 
'kuAlupeka. Ngemva kwesikati 
iminyango eminingi ya buba ka- 
kulu ngaleyo 'mpi. Umpeza wa 
Mala isikati eside ; u s' and' ukufa 
kona manje, se ku indoda endala 
kakulu. 



When some heard thoroughly 
that saying, they interpreted it, 
saying, "The crow forbids us to 
go ; it says, ' Not a single man will 
return.' " But others did not hear 
the word, " Not a single man will 
return," nor that, " I say, Um- 
peza ! " They disputed, and did 
not believe, for birds were never 
known to speak with men. They 
were fascinated by the spoil they 
expected to gain ; and so they 
went. 

But, the body of Umpeza be- 
came weak and languid through 
being told beforehand of death. 
He returned home, and others who 
believed the word about death. 
The greater number went ; but 
from among the whole not one 
returned, but Usichile alone, who 
escaped. They were all killed by 
the Zulus. When he came home 
he said, " You see me alone ; yoTi 
will never see any of the rest." 
Those therefore who remained be- 
lieved in the word which the crow 
had spoken. And so it was said, 
" Forsooth these birds speak, and 
no one understands them." So 
they lived, and that trouble came 
to an end. After a time many 
households were destroyed through 
that Zulu army. Umpeza lived a 
long while ; he has only just died 
at the present time, being a very 
old man. 



The possession of this power of comprehending the language of birds 
is in old legends frequently associated witli the influence of serpents. 
Thus, the young serpent which Melampus had brought up, played around 
him whilst he slept, and softly touched his ears. On awaking he found 
himself able to comprehend the chirping of birds. lamus, the son of 
Evadne, was fed with honey by two serpents, sent to take charge of him by 
Apollo ; and when he had grown up, he besought Apollo to open his ears that 
he might reveal to the sons of men the hidden things of nature and of futurity. 
"Apollo touched his ears, and straightway the voices of the birds spake to him 
clearly of the things which were to come, and he heard their words, as a man 
hstens to the speech of his friend." (Cox. Tales of TItebes and Argos, p. 
175. J Whilst in the legends of the North we read of Sigurd, who, incited by 
Regin, slew the serpent ; whilst roasting the heart he accidentally touched 



134 IZINGANEKWANE. 

it with his finger, and conveyed a portion of the blood to his tongue, when he 
immediately understood the language of birds, and heard them conversing with 
each other of Kegin's duplicity, and of the benefits Sigurd might obtain by eat- 
ing the whole of the heart which he was roasting for Kegin. C Thorpe. 
NortUem Mythology. Vol. I., p. 97.) This legend has found its way into the 
tales of the people in Grermany in "The White Snake," (Grimm, p. 75, J and 
in the Highlands in "Fearachur Leigh." (Oampbell, Op. cit. Vol. JI., p. 
361. ) The faithful Johan, through well understanding the language of birds, 
learns from them how to save his master from destruction. (Grimm, p. 29.) 
And the prince, when the little bird sang on the tree, understood its language, 
and detects the deceit of the pretended bride. (Dasent. Op. at., p. 427.^ 

Among the North- American Indians the same power of conversing with 
birds and beasts is ascribed to Hiawatha in beautiful connection with the sim- 
plicity with which childhood looks on created things, and the readiness with 
which it sympathises with the lower world of aninial life, and claims for itself 
a brotherhood with all living creatures. 

It is a raven which instructed Adam and Eve what to do with their dead. 
(Weil. Biblical Legends of the Musmhrums, p. 24.) In these legends the 
reader will find numerous instances of man holdmg intercourse with animals, &c. 
(see pp. 38, 40, 44^ 104, ISZ) It appears to be supposed that originally man 
had a' language in common with animals. All nature is represented as weeping 
in sympathy with Adam, when he was expelled from Paradise, " and the birds, 
and the beasts and insects," until "the whole universe grew loud with lamen- 
tation" (p. 16); and that " the brute creation lost the power of speech" only 
when the ox had reproached Adam with his transgression (p. 25). Compare also 
"the frightful shriek which all nature uttered " when Kadbar, assisted by the 
priests, slew the wonderful camel, which, at the prayer of Salih, God had 
caused to come out of the rocky mountains (pp. 42, 45). 

It is the guinea-fowl which warns the brothers of the approach of their 
sister for the purpose of killing them, and when the murder has been accom- 
plished reports the fact to their parents. (BUek'a HoUentot Tales. "A Bad 
Sister," p. 65. 1 It is a bird that pursues Macilo, and constantly reminds him 
that he has killed his brother, and at length " finds the sister of the victim and 
says to her, ' I am the heart of Maciloniane ; Macilo has murdered me • mv 
corpse IS near the fountain in the desert.' " (Casalis' Bamtos, p. 339 J 'And 
that tells the parents that the younger of their two boys had been cast into the 
water by his elder brother. (Zidu Legend to be given below.) 

Wlen Kasimbaba had climbed to heaven to seek Utahari, a Kttle bird 
shows hunUtahagi's house. (Tylm-. Op. dt., p. 34:7.) The little birds teU 
the kind child how to perform the various difficult tasks imposed on her bv the 
old witch who lived nn,lBr<rrn„r,^ ''^t'lsent. Op. dt. "The Two Step- 

leta." Thorpe. Yule-tide Stories, p. 

i, , , . - •, orresponding tale three doves, which 

pronounce three blessings on the generous princess, and three curses on her 

atS42) ■ '^^'""'■P'- ^'^"'- "Tte Beautiful Herd-^1," ^S 

,r,™f^ l"^f ""^ ^ singular aid interesting that there should be so nniversallv 
spread about among widely differing people this curious notion. In addi^^ 
those abeady mentioned, f will point out a few more instances fromthf fom°lore 
of other people. We saw above that the swallow talks with U^Sulumi T^^T^ 
means of its skin protects him from danger and sav^hi^ from d^^^n (p^ 
53) It IS Mama, the woodpecker, that comes to the despairing HWattlaL^d 
tells hun of the place in the body of Megissogwon whCTrflr^!. T« ^ 
wounded. (LongfeUovfs Hiawatha) A f^ iSThe fT^ of ^ iS^H^ i'^ 

root on the arm of the king when he waslSoS to kmPoL„nf a°1^^ " 
seized with such a tremHiTfc +>,„+. +.T,n ^JLz r.,, T^^ I'omeUa, and he Wi 



the Uke Ti^aka^-akalk^r'callsed t^e tZl^V^J^i:^^'^^:?^^ 



THE HONEY-EIED. 



135 



enterprise. (Id., p. 51. J It is a little bird which warns the damsel that had 
been enchanted by her foster-mother, saying, 

" Look not at the billows blue, 
For then thou wilt turn gray." 

(Thorpe. Yule-tide Stories, p. 6i.J That gives warning to the betrayed bride, 
by the words : — 

" Eetum, return, unhappy bride. 
Within this den the murderers hide." 

(Ormm. " The Robber Bridegroom," p. 166. J It is the little bird that ex- 
poses the deception of the false bride. (CampbeU. Op.^ cit. Vol. II., p. 288. 
— Thorpe. Yule-tide Stories, p. 125. j And that restores the forgotten bride 
to the recollection of the prince. (Thorpe. Id., " The Mermaid," p. 203 ; 
" Singorra," p. 220 ; " Goldmaria and Goldfeather," p. 451. — Doserai. Popular 
Tales from the Norse, " Katie Woodencloak, p. 43,T.) 

I here insert an account of the peculiar habits, almost amounting to intelli- 
gence, of the honey-bird. It was given me by a native, but has been substan- 
tially corroborated by whitemen who have themselves been led by it to deposits 
of honey. It is quite possible that many of the superstitions relating to birds 
had their origin in such or similar manifestations as are here described. The 
childlike mind has no theory to support ; it makes no arbitrary distinctions be- 
tween intelligence as manifested by man, and intelligence as manifested by . 
brutes ; where it sees actions implying intelligence, there it believes intelligence 
exists. Such a thought is probably at the bottom of the theory of transmigra- 
tion, and of the possibility of there being an intercommunication between man 
and the lower ammaJs. 

INHLAMVU. 

(the honey-bied.) 



Inhlamvu inyoni e bizelayo izin- 
yosi. Pakati kwabantu abamnya- 
ma ku tiwa i inkosi. Uma umu- 
utu e i ponsa ngetshe lapo e nga i 
landelanga, ku tiwa ka 'muntu 
waluto, Ngokuba noma umuntu 
e nga zi boni izinyosi, ka tslio 
ukuti, "A ngi i tabaye, i kgamb' a- 
manga." A ku njalo. Zona zi 
kona ; noma ku nge zona, okunye. 
Uma e nga ku boni, ka nga i twesi 
ikcala ; ngokuba i tshay wa i y' e- 
saba ukubizela abantu izinyosi 



Ku ti ngesikati kpo umuntu e 
hamba e ng' azi 'luto, noma u se e 
lambe okubi, ka namand/tla oku- 
liamba ngamand/ila, u se zitwele ; 
ku fike inyoni, InAlamvu ibizo 



The Inthlamvu is a bird which by 
its cry calls men to places where 
there are honey-bees. Among 
black men it is said to be a chief. 
If a man throws a stone at it 
when he does* not follow it, he is 
regarded as a man of nought. For 
if a man does not find bees, he 
should not say, " Let me throw a 
stone at it, it is a liar." It is not 
so. The bees are there ; or if they 
are not there, there is something 
else. If he does not see it, he 
must not blame the bird ; for if it 
is struck it is afraid to call men to 
the place where there are honey- 



It happens when a man is walk- 
ing, unconscious of anything, or 
perhaps he is very hungry, and is 
unable to walk fast, being a burden 
to himself; then may come a bird, 



136 



IZIN6ANEKWANE. 



its name is IntMamra. As he is 
■walking along, perhaps it appears 
in front of him, and he hears it 
loudly chirping, and he begins to 
gain strength through faith, say- 
ing, " My hunger is already ap- 
peased, because I am called for 
a reality." So he says in answer, 
" Eh ! " or " Chirp ! " He first 
praises it, saying, "Thou honey- 
bird, who calls the women when 
they are digging ! Yes ! yes ! 
Speak, that I may hear what you 
say." Then it cries with a very 
great crying, and makes a great 
noise in the bushes ; and the man 
too is very glad ; the bird goes in 
front, for in fact it is a guide. The 
man does not ask where he is 
going. He follows it continually; 
it goes and waits for him ; for it 
flies, but he passes with difficulty 
through the underwood. If it 
goes a great distance in front, it 
returns and meets him. When he 
does not hear even its cry, and it 
is quite silent, he says again and 
again, " Where are you gone ? '' 
If there is no sound, he begins to 
shout very loud, saying, "O-o-o- 
yi ! " telling it to imderstand 
that he is looking for it. And 
then he still stands near the place 
where the bird left him ; for when 
it comes back, it comes back to 
the place where it left him ; and 
he hears it coming and making a 
great noise, and he cheers it very 
much, shouting, " E-ha ! " At 
length it comes to him. If it does 
not see him and stops on a tree, 
he at length stands forth, and sees 
it, and it sees him, and so it de- 
parts and pitches in front : at 
length it comes near the place 
I where the bees are, and begins to 
™ This is a common mode of expression, the exact grammatical structure 
o£ which IS not clear : bo occurs with or without sa or ya, as above, or in the 
following sentences :-)]a bo sa te, or Wa bo ya te, or Wa bo te ; Ngi bo ya te, 
or ^g^bosa te ; Agabo ku ya ti, ovNga bo ku sa ti. It is used to 4press th4 
rapid, fruitless repetition of a similai- act from haste, alai-m, restlessness &c 



layo. A ti e hamba, kumbe i vele 
ngapambili, 'ezwe se i tseketse 
kakulu, a kgale uku wa zuza ama- 
nd/jla ngokukolwa ukuti, " Se ngi 
suti, ngokuba ngi bizelwa isi- 
minya." Kepa a tsho. ke, uku i 
vumela kwake, ukuti, " Eh ! " 
noma, " Tseketse ! " U ya i bonga 
kukgala, e ti, "HIamv' e bizela 
amanina ekulimeni T Ehe ! Yi- 
tsho, ngi zwe u ti ni." Lapo ke i 
se i kala ngokukala okukulu ; i se 
i bangalase pakati kwesikaa ; naye 
u se e jabula kakulu; i hambe 
pambiU, ngokuba pela yona i um- 
hholi. Umuntu ka biwi ukuti, 
" Ngi za 'kuya ngapi ?" U landela 
yona njalo ; i hambe, i m hnde ; 
' ngokuba i ya ndiza, yena u ya no- 
foza ; uma i suka 1 ya kude, i buye 
i m Alangabeze. Lapa e nga s' e- 
zwa nakukala, se ku te nya, a bo 
sa te,"" " TJ ye ngapi na 1" Ku ti 
nya, a kyale ukumemeza kakulu 
ngokuti, " 0-o-o-yi ! " e ti, ka i 
zwe, ukuba u ya i funa. Lapo ke 
e se mi eduze lapa i m shiye kona ; 
ngokuba noma se i buya, i buya i 
ye lapa i m shiye kona ; a i zwe, i 
s' eza i bangalisile; 'enanele ka- 
kulu, ukuti, " E-ha ! " I ze i fike 
kuye. Uma i nga m boni, i Male 
erotini, a ze a vele obala, a i bone, 
nayo i m bone ; i muke ke, i Alale 
ngapambili ; i ze i fike lapa se zi 
seduze, li kgale ukuncipa izwi ; a 



THE HONEY-BIKD. 



137 



ze a ti, " A ngi hambe nga^ 
mand/tla, se i bekile," 'ezwa i 
nkg^nninize kancinyane; kanti a 
i ka beki ; u za 'uti tima 'fike 
kona, i ti i sa m bona, i suke i 
kgale ukuhambela pansi ; 'azi nga- 
loko ukuti, kga, se zi seduze. Ku 
ti uma indawo i sobala, i y' esuka, 
i ya Alala ngapambili ; i se i tsho, 
i tula ; a bo ku i vumele, i twiki- 
twikize, i tule, i kombe ; a ti uma 
i bona, a bone se i liamba, a kg'ale 
ukusinga ; a bo sa te, " Ah ! Na- 
ziya, zi ngena pansi kwomuti." 
Lapo ke se zi ngena ubutaputapu, 
a sondele ; i Male ; a ti uma e se 
fika impela, i suke i Alale njeya 
eduze, i buke, naye a i bone i tule 
nya ; a zi mbe, a zi tape ; a i 
bekele amakgafazi ; ikekana a li 
Mome otini, xikuze i dMe; kona 
ngomso i ya 'ku m biza futi. 



Kepa lelo 'kekana a i li dM, i 
dMa izimpukane ezindizayo. A 
hambe ke, ngokuba pela ku tiwa 
uma umuntu e i bekela uju, i tsha 
izwi. Ku ti kumbe uma ku izwe 
eli vame izinyosi, a ti, e sa zi 
twele, e ti, u ya 'kufuna indawo 
yokuba a zi dAlela kona ; i be se i 
fika, 'ezwe, se i tsbo. Kepa u se 
i vumela ngokujabula ; kodwa 
ngokuba i m keebisile, ka sa yi 'ku 
i landela, ngokuba se tw anele 
kuye. A hambe ke, a goduke. 

Futi emaAlanzeni zi tolwa ngayo. 
Umfazi u ya i landa ; uma i fika e 
lima, a bize omunye, ba i lande, 



cry less loudly. And he says, ''Let 
me make haste, for it has now 
pitched," when he hears it gently 
crying ; but it has not yet settled ; 
but when he approaches, it begins 
to go towards the ground ; and he 
thereby knows that the bees are 
near at hand. If the place is ex- 
posed, it goes and settles in front ; 
it chirps and is silent ; he again 
and again responds to it, it chirps 
and is silent, and points in the 
direction of the bees. When it 
sees him it flies off, and he catches 
sight of it, and begins to mark down 
the bees ; again and again he says, 
" Ah ! There they are entering 
at the foot of the tree." And 
when he sees them going in in 
crowds he draws near ; and the 
bird is still : when he reaches the 
very place, the bird comes and 
waits over against him and looks 
on ; and he sees that it is quiet ; 
he digs out the bees and takes out 
the honey ; he places the young 
bees for the bird, and sticks a piece 
of comb on a stick, that it may 
eat ; and then it will call him 
again on another day. 

But it does not eat the comb, it 
eats the young bees which can fly. 
So the man sets out; for it is said if 
a man places honey for it, it will 
lose its voice. Perhaps if it is a 
country which abounds in honey, 
as he is carrying it ofi" looking for 
a place where he can eat it, it 
comes again, and he hears it cry- 
ing, and he responds to it gladly ; 
but since it has given him abun- 
dauce he will not follow it again ; 
for he has enough, so he goes 
home. 

And in the thorn-country bees 
are found by it. A woman follows 
it ; if it comes to her when she is 
digging, she calls another woman, 
and they follow it, and the bus- 



138 



IZINGAUEKWANE. 



indoda i bone tiinfazi e fika nezin- 
yosi. Ku ti uma ku kona inyoka 
emgodim, s' azi ukuba abantu ba 
lunjrwa futifuti lapa e ti u tapa 
izinyosi ; ngokuba a si tandi ukuba 
umgodi si u kg'ede ; fiiti ukumba 
kwomuntu oAlakanipileyo ka w o- 
ni umlomo e zi ngena ngawo ; u 
/ilaba ekcaleni, 'enze umlomo, o ya 
'ku puma amakeke ; ka si u kgedi 
lowo 'mgodi ngokumba ; ngokuba 
uma si u kg'eda, leso 'siganga zi 
nge buye zi s' ake ; si ya lingani- 
sela, ukuze si buye si fiine itsSe, si 
vimbe kaAIe. 

Uma ku kona inyoka, ku ti lapa 
umuntu e tapa, kumbe a bone ku 
puma amakeke e nezimbobo ; ku- 
mbe a ti ku kona impande ; kepa 
uma ku kona impande a ya da- 
bukaj ku ti kwelokupela lapa 
inyoka y en^ke ngalo, a ti lapa e 
ti u bamba ikeke lokupela, ameAlo 
ka wa boni pakati, u funisela nge- 
sandAla nje, 'ezwe se i m Alaba ; a 
pume ngokubaleka, a bone isandAla 
se s' opa; u dAliwe. Uma ku 
imamba, u, ya 'kufela kona lapo ; 
uma ku inyoka enye, kumbe a hla.- 
nguleke. Manje se si ti, si nga 
ka zi mbi, si kgale ngokuba si 
beke induku emlonyeni -womgodi, 
ukuze si bone noma zi nenyoka, 
noma i nge ko. Uma i kona, kwo 
ti umuntu e sa i beka nje induku 
zi be se zi bamba pezu kwayo ; a 
ti, " O, zi nenyoka ! " Lowo 'm- 
godi u ya 'ku u shiya, uma ku 
umuntu owesabayo. Uma ku o 
nesibindi, a u Alibize -wonke, ukuze 
a zi tape e bona. Ku njalo ke. 



band sees his wife returning with 
honey. When there is a snake in 
the hole, we know that people are 
frequently bitten when they are 
taking out honey ; for we do not 
like to destroy the hole; and a 
wise man when he digs does not 
injure the hole by which the bees 
enter; he digs at the side, and 
makes a hole by which he can 
take out the comb ; we do not de- 
stroy the hole by digging ; for if 
we destroy it, that swarm of bees 
wiU not repair it ; we measure the 
hole we have made, that we may 
find a stone and close it up nicely. 
If there is a snake in the hole, 
when the man takes out the honey, 
perhaps he sees that there are 
holes in the comb ; perhaps he says 
it is roots which have occasioned 
the holes ; but if it is roots, the 
combs are broken. At the last 
where the snake is coiled up, when 
he thinks to grasp the last comb, 
(the eyes cannot see inside, he is 
searching about with his hand 
only,) he feels himself wounded ; 
he draws his hand out rapidly, and 
sees it bleeding ; he has been 
bitten. If it is an imamba, he 
will die there and then. If it is 
ajiother snake, perhaps he may 
live to have remedies applied. 
Now, before we dig, we begin by 
putting a stick into the mouth of 
the hole, that we may see if there 
is a snake with the bees or not. 
If there is, as soon as the man 
puts the stick in, the bees wiU 
walk on it. So he says, " There 
is a snake," and will leave that 
hole if he is a timid man ; but if 
he is brave, he will break down 
the whole, that he may see what 
he is about when he is taking out 
the honey. That is how it is. 



THE HONEY-BIED. 



139 



Ku ti vaaa, i bizela isilo i zwa- 
kala ngokngabaza, i tshaya ama- 
piko ; lapo tununtu u se e ya 'ku- 
buya. Kodwa kuk^ala a ku banga 
njalo; kwa ku ng' aziwa ukuba 
y' enza ni, kwa za kwa bonwa loko 
lapa i kona, ukuti, " O, kanti i ngi 
bizela isilo." Noma imbuzi i file, 
noma inkomo i dAliwe isilwane, 
noma inyoka i zisongile, inyoka 
enkulu. 



Njengaloku kwa ti si s' ake 
embava. Ubaba e bulele inyati, 
sa Tuka kusasa, si ya 'utwala 
inyama; ku te uma ilanga se li 
fudumele, kwa fika InMamvu, ya 
si biza masinyane ; si baningi, sa 
ketana ukuze si i lande ; abanye 
ba kgonda lapa ku yiwa kona ; sa 
i landela ke. Lokupela u sebu- 
sika izwe li tshile, a ku fiAleke 
'luto ; ku te uma i fike enaaweni, 
ya Alala, ya beka obala ; sa bamba 
kaAle, si ti, " Eh ! iziuyosi ezi lapa 
obala ezani na 1 " Si te si sa fika, 
y' esuka, ya Alala njeya eduze, ya 
tula. Sa fana, sa funa ; s' aAlu- 
leka. S' emuka si hamba si teta. 
Kepa ya fika futi, ya si buyisela 
kona. Sa fiina, sa funa, ngokuba 
tina si funa izinyosi ; kanti a i si 
bizeli zona, i si bizela okiinye. 
Ku te pakati kwokufiina nga bona 
uto lu zisongile pansi kwomuti, 
lu nesango lu dumbile. Nga ti, 



When it calls a person to a 
place where there is a leopard, it 
is heard striking its sides with its 
wings ; and then a man will turn 
back. But at first it was not so ; 
it was not understood what it was 
doing, until the place was seen 
where the leopard was; and he 
said, "O, it calls me to where 
there is- a leopard forsooth." Or 
it may call to a place where there 
is a dead goat, or a bullock de- 
voured by wild beasts, or a great 
snake coUed up. 

As it happened to us when we 
were living on the Imbava. Our 
father having killed a buffalo, we 
awoke early in the morning to go 
and fetch the flesh ; when the sun 
was now hot, there came a honey- 
bird, and called us urgently ; as 
we were many, we chose some of 
us to follow it ; some set out for 
the place where we were going ; 
I and others followed it. As it 
was winter the whole country had 
been burnt, and nothing was con- 
cealed by long grass ; when it 
arrived at the site of an old vil- 
lage, it stopped and pitched in the 
open space ; we proceeded gently, 
saying, " Why, what kind of bees 
are those which are in an open 
situation 1 " When we came up, 
it fiew away, and pitched again 
near at hand over against us, and 
was silent. We looked and looked, 
but found nothing. We went 
away, going along and talking. But 
it came again, and took us back to 
the same place. We searched and 
searched, for we were looking for 
honey ; but it, forsooth, was not 
railing US for honey ; it was call- 
ing us for something else. As we 
were searching, I saw something 
bent on itself under a tree ; it had 
an opening, and was large. I 



140 



IZIHGAUEKWANE. 



" Nans' insimbi yami." Sa gijima 
sonke si pangelana kona. Nga i 
tabata ; ya sinda. Nga ti, " U" 
'nsimbi ni le 1 " Abaiiye ba ti, 
" Insimbi impela.'' Kepa sa piki- 
sana. Sa fima amatsbe, sa i tshaya 
etsbeni, sa ti, " Ah ! kanti, ubedu 
Iwensimbi yetusi elibomvu." Sa 
hamba ke ; ya tula. Kwa ku 
pela. 

TJmpengula Mbanda. 



shouted, " Behold my piece of 
metal." We all ran huiTying 
together to the place. I took it 
up ; it was heavy. I said, " Wliat 
metal is this ? " The othei-s said, 
" It is really metal." But we dis- 
agreed. We found a stone and 
struck it, and said, " Ah ! so it is 
a collar of red brass." So we 
walked away ; it was silent ; and 
that was the end of it. 



The natives also affect to tear in the cry of certain birds sounds resembling 
human speech ; thus, they say the female of the insingizi cries, Jfgi y' emuka, 
ngi y' emulca, ngi ya kwaiietu, "I am going awaj, I am going away to my 
people." To which the male replies, Hamba, hamba, lead' u tsho, "Go, go, you 
have said so before : " — an amusing illustration of what frequently passes be- 
tween a native and his wife. The utehvane is represented as saying, 2fga r.gi 
ba ngi mvhle ; ng' oniwa i loku mi lohu, "I should be beautiful, but I am spoiled 
by this and by this ; " that is, it points to certain parts of its form which it re- 
presents as ugly. And one of our schoolgirls lately gave an articulate meaning 
to the cry of the ringdove, saying it called her brother tJngadenzima to eat the 
wild medlars, Gu-gu, ngadenzima, a vutiwe amatulwa, ngadenzima. Ghi-gti, 
"Coo-coo, 'Ngadenzima; the wild medlars' are ripe, 'Ngadenzima. Coo-coo." 



ITSHE LIKANTUNJAMBILI. 
(the eock of two-Soles ; oe, the cannibal's cave.) 



The following fragment, a portion doubtless of some extensive legend, 
the details of which however I have as yet failed to trace out, is here 
inserted as an introduction to the tale of " The Girl and the Can- 
nibals," in which allusion is made to the Eock of Two-holes. 



Itshb likantunjambili indAlu lapa 
kwa Alala kona Amazimu; kepa 
li vulwa ngoku/ilakanipa kwomni- 
nilo ; a li vulwa ngezandAla, li 
vulwa ngomlomo ; ukuba umuntu 
a fike, a memeze ngasendaweni 
yomnyango ; kepa lowo 'mnyango 
a u naluto lokuba umuntu a lu 
bambe ngesand/tla, a u vule. Nga- 
loko ke ukuvulwa kwalo ukume- 
meza igama lend/du leyo lokuti, 
" Litshe likantunjambili, ngi vu- 
lele, ngi ngene." Kepa U noku- 



THE'Eock of Two-holes, a house 
where cannibals lived ; but it was 
opened by the cunning of the 
owner ; it was not opened by 
hands, it was opened by • the 
mouth ; that is, when a man came, 
he shouted near the doorway ; but 
that doorway had nothing which a 
man could take hold of with his 
hand, and open it. Therefore it 
was opened by shouting the name 
of the house, and saying, " Eock 
of TJntimjambili,w open for me, 
that I may enter." But it could 



^' A personal name, meaning Two-holes. 



THE EOCK OF TWO-HOLES. 



141 



pendula, uma li nga tandi ukiivu- 
leka kulowo 'muntu, o t' a li m 
vulele ; li ti, uku m pendula, 
" A li vulwa abantwana ; li vulwa 
izinkwenjane zona zi hamba pe- 
zulu." 'Ezwe ukuba " A li vumi 
ukuvTileka kumi, li valiwe." Na- 
nto ke ilizwi e ngi 1' aziyo ngetshe 
likantunjambili. Nam Ala se si ti, 
" Itshe lelo kanti ku tsMwo izin- 
dAlu lezi zabelnngu." Kepa ku 
sale izwi li be linye lokuti, "Le- 
yo 'ndAlu i vulwa izinkwenjane ; " 
li nga tsho ukuba i vulwa abantu : 
kepa lezi zi vulwa abantu. A si 
kyondi uma leyo 'ndAlu e vulwa 
izinyoni ezi hamba pezulu i njani- 
na. Ku ya bonakala ; kepa a ku 
bonakaKsi likuba i lezi e si zi bo- 
nayo impela, noma a si zo. Ku 
imfumfu loko kitina. 

IJMAjjJAifjE Mbanda. 



answer if it did not wish to open 
to that man, who asked it to open 
for him ; it said in answer, " The 
Eock is- not opened by children ; it 
is opened by the swallows which 
fly in the air." And he perceived 
that it would not open to him, 
but remained closed. That, then, 
is what I have heard of the 
Rock of UntunjambiU. Now we 
say, " So then that Eock means 
these houses of the whitemen." 
But there is still left one word, to 
wit, " That house is opened by the 
swallows : " it does not say it is 
opened by men ; but these are 
opened by men. We do not un- 
derstand what kind of a house that 
is which is opened by birds which 
fly in the air. It is evident ; yet 
it is not very evident, whether it 
is these houses which we really 
see, or whether it is not they. It 
is not clear to us.*'^ 



'8 The Eock of Two-holes has a considerable resemblance to the cave men- 
tioned in the Forty Thieves, and which was opened and shut by a word. It is 
curious that the Sesamum should figure in both stories ; there as the word — 
" Open Sesame " — ^by which the rock was opened ; here as the means employed 
by the girl in making her escape from the Amazimu. That was the abode of 
robbers ; this of cannibal thieves. The power of opening sohd bodies by a word 
or charm is mentioned in many tales of different countries. The Nama woman 
and her brothers, when pursued by the elephant, address a rock with these 
words, " Stone of my ancestors ! divide for us." The rock divides, and they 
pass through. The elephant addresses it in like manner ; the rock divides, and 
closes upon liim again and kiUs him. (BUeKa Hottentot Fables, p. 64.) — The 
" Manito of the Mountain " 

" Opened wide his rocky doorways. 
Giving Pau-Puk-Keewis shelter," 

when he was pursued by Hiawatha. But though Hiawatha 
" Cried in tones of thunder, 
' Open ! I am Hiawatha ! ' " 

he 

" Found the doorways closed against him," 

(LongfeUow's HiawatM.) — So Hatupatu, when he was nearly overtaken by 
Kurangaituku, "repeated his charm, 'Orock, open for me, open.' The rock 
opened, and he hid Mmself in it." , (Orey. Op. dt, p. 188. j 

OgUby informs us that there was a hoUow sycamore tree at El Mattharia 
(Materea, Heliopolis) respecting which the Turks related the following legend : 
— "This tree by a miracle was split in two parts, between which the Virgin 
Mary, with her child Jesus and Joseph, put themselves to disappoint the perse- 
cuting pursuers, whereinto they were no sooner entered, but it immediately by 



142 



I2INGAUEKWANE. 



INTOMBI NAMAZIMU 

(the GIEL and the CANNIBAIS.) 



Some camdlals steal a sheep. 



KwA ti Amazimu 'emuka a ya 
'kuzingela ; a ya kude. A fiimana 
abafana b' alusile izinkomo ne- 
zitnvu nezimbtizi. Ku kona in- 
kungu, a i tata ingama yemvu 
ekulupeleyo, a hamba nayo. Aba- 
fana ka ba ze ba -wa. bona. A 
hamba nayo endAlini yawo, a fika 
end/ilini yawo. 



It happened that some canni- 
bals -went to hunt ; they went a 
great distance. They found some 
boys herding cattle and sheep and 
goats. There was a fog, and they 
took a fat ram of the sheep, and 
went away with it. The boys did 
not see them. They took it to 
their house. 



The ccmnibals leave a captive maiden, warming her not to roast ilie 
sheep during their absence. 



Ku kona intombi a e tumbile 
kukjala emzini otile. Ya i nabane 
wabo. Kwa ti Amazimu 'emuka 
e i yaUIe, a ti, " U nga y osi 
inyama yemvu emini." Ngokuba 
a e saba amanye Amazimu ; ngo- 
kuba a ya 'kuza uma 'ezwa ipunga 
lenyama, a i tabate intombi, e nge 
ko a ng' abanikaziyo. A ya kude. 



There was a girl, whom they 
had before taken captive at a cer- 
tain village. She had some bro- 
thers. When the cannibals went 
away, they had exhorted her, say- 
ing, " Do not roast the ilesh of the 
sheep by day." For they were 
afraid of other cannibals ; for they 
would come if they smelt the 
odour of the meat, and take the 
girl when her owners were absent. 
They went to a distance. 



Oilier camnihals, attracted hy the scent of the roasted meat, discover the 
maideris retreat. 



Kwa ti emini enkulu, intombi 
ya lamba, ya y osa inyama, ya i 
d/da. Amanye Amazimu a li zwa 
ipunga lenyama, a ti, " Um, um ! 



At noon the girl was hungry ; 
she roasted some meat and ate it. 
Some other cannibals smelt the 
odour of the meat, and said, "Um, 



like miracle closed again, tUl the Herodian child-slaugliterers passed by, and 
then suddenly reopened to deliver its charge, so as at this day it is to be seen," 
(Ogilby's Africa, p. 73.) 

In the tale "Dvunmburg," there is the account of a door leading to con- 
cealed treasures, which was opened and closed by the words, " Litue door 
open ! " and " Little door, shut ! " (Tlwrpe. Yule-tide Stones, p. 4S2. J ' 



THE GTEL ipTD THE CANNIBALS. 



143 



Ku nuka ngapi leli 'punga eli- 
mnandi na?" A sezela, 'ezwa 
ipunga elimnandi. A fika lapo 
ku kona intombi. 



Tim ! Whence comes this delicious 
smell ? " They snuffed up the air, 
perceiving the delicious scent. 
They came to the place where the 
damsel was. 



The Bock of Two-holes. 



Kwa ku kona itshe elikulu lapa 
ya i /tlala kona ; ibizo lalelo 'litshe 
kwa ku tiwa Itshe-likantunja- 
mbili ; ngokuba la li indMu pakati 
kiyalo; ku tiwe futi lelo 'litshe 
kambe la li vulwa ngokutsho 
kwomninilo ; la li valwa futi um- 
ninilo, a ti, " Vuleka," li vuleke ; 
a ti, " Valeka," li valeke. Ngo- 
kuba la li bizwa u ye yedwa. 



There was a great rock where 
she was staying ; the name of the 
rock was, Itshe-likantunjambili ; 
for it was a house inside ; it is also 
said that that rock was ojDened by 
the word of its owner ; it was also 
closed b/its owner, who said, " Be 
opened," and it opened, or he said, 
" Be closed," and it closed. For it 
was summoned by him alone. 



The cannibals swmmon the damisel to open to them. 



Kwa ti e sole e yokuzingela 
umninilo, intombi i pakati. Wa 
i valela kona ngapakati, ngokuba 
kwa ku inyamazane yake. Wa i 
yala, wa ti, i nga y osi inyama 
emini, ngokuba wa e saba amanye 
amazimu. Kwa ti se i lambile, ya 
y osa inyama, ya dAla. Kwa f'u- 
ba amanye amazimu 'ezwe ipunga 
layo, a ti, "Um, um! Kuvela 
ngapi leli 'punga ehmnandi na ? " 
A sezela ngalapo ku vela kona 
ipunga — ^usi ; a ya ngakona, a fika 
etsheni likantunjambili,igama lalo. 
Elinye kuwo la ti, " Litshe lika- 
ntunjambili, ngi vulele,ngingene." 
Wa ti o pakati, ukuti intombi ya 
ti, i zwa ukuba amanye amazimu, 
a si ye umninilo, ya ti, " Yiya ! a 
li muke izimu eli-siMutu. A si 
ye lowo umninile 'ndawo." 



When the cannibal, the owner 
of the rock, went out to hunt, 
the damsel remained inside. He 
shut her up inside because she 
was liis game. He exhorted her 
not to roast meat at noon, for he 
was afraid of the other cannibals. 
But when she was hungry, she 
roasted the flesh, and ate. When 
some other cannibals smelt the 
odour of the meat, they said, "Um, 
um ! Whence comes this delicious 
odour ? " They snuffed up the air 
ia the direction whence the odour 
— ^the nice odour — came ; and 
went in that direction, and came 
to the rock of IJntunjambili. 
That was its name. One of them 
said, " Rock of Untunjambili, 
open to me, that I may enter." 
She who was inside, that is, the 
girl, on hearing that it was other 
cannibals, and not the owner of 
the rock, said, " Away ! let the 
long-haired cannibal depart. It is 
not the owner of this place." 



144 



IZINGANEKWANE. 



A cannibal feigns tlie voice of the owner of the Rock of Two-holes, 
amd is admitted. 



L' emuka, la ya, la tshisa izwi 
lalo ngegeja. La buya, la ya futi 
etsheni likantunjambili ; la fika, 
la tsho ngezwi eUncinyane, eli 
lingene izwi lomninileyo 'ndawo ; 
la ti, " Litshe likantunjambili, ngi 
vulele, ngi ngene." Ya vula; la 
ngena ; la dAla inyama 6 be i tshi- 
wo. Intombi ya ti ukuba i li 
bone, ya pel' amand/ila. La ti 
izimu, " Hamba si hambe, ngi nga 
ku dAE" Intombi ya .tutumela, 
y' esaba kakulu. Ya li nika 
inyama, la dAla, 1' esuta. La ti 
kuleyo 'ntombi, "Hlala lapa ngi 
ze ngi buye \ ngi sa ya 'kuzingela." 
La ti la puma, la hamba. 



The cannibal departed, and 
made his voice hoarse with a hoe ; 
and returned to the rook of Untu- 
njambili ; he came and said, with 
a little voice,*^ which resembled 
the voice of the owner of the place, 
" Rock of UntunjambUi, open to 
me, that I may enter." She open- 
ed ; the cannibal entered, and ate 
the meat which has been mention- 
ed. When the girl saw him, she 
lost aU power. He said, " Let us 
go together, that I may not eat 
you." The girl trembled, and was 
greatly afraid. She gave him 
meat; he ate and was satisfied. 
He said to the girl, " Stay here tUl 
I come back. I am now going to 
hunt." He went out, and went 
on his way. 



The maiden escapes, and is pursued. 



Intombi y' azi ukuba li za 'ku i 
dhh, ; ya puma. Ya tela udonga 
esigujini, ya hamba. La fika izi- 
mu, la ti, " Litshe likantunjambiU, 
ngi vulele, ngi ngeiie." Kwa ti 
tu ; ngokuba intombi i mukile. 
La pinda futi, la tsho njalo. Kwa 
ti nya. L' azi ukuba intombi i 
pumile. La mema amaningi, a i 
landa intombi. A fika end/deleni, 
a bona udonga ; (ngokuba amazitnu 
a e lu tanda udon(^a ;) a kcotsha. 



The girl knew that he would 
return and eat her ; she went out ; 
she poured sesamum into a cala- 
bash, and went away. The can- 
nibal came and said, " Rock of 
TJntunjambUi, open for me, that I 
may enter." There was silence ; 
for the girl had departed. Again 
he said the same words. There 
was perfect silence. So he knew 
that the girl had departed. He 
called many cannibals, and they 
pui-sued the girl. They came to a 
path, and saw sesamxmi scattered 
on the ground ; (for cannibals are 
fond of sesamum ;) they gathered 

"SI In " The Wolf and the Seven Young Kids," the wolf having demanded 
admisBion, feigning to be their mother, they replied, " No, no ; we shall not 
open the door ; you are not oxir mother ; she has a gentle loving voice, but yours 
is harsh ; for you are a wolf." The woU went away, and "swallowed a great 
lump of chalk to make his voice more delicate." (Grimm's Home Storiu p 



THE GIEL AND THE CANNIBALS. 



145 



I kw enzile intombi loko kambe, 
ukuba a z' a ti amazimu, uma e 
fumanisa udonya, a libale ukukco- 
tsha, i ze i wa bone ; ngokuba 
y' azi intombi ukuti a za 'ku i 
landa. A i landa amazimu. A 
fumana udong'a, a tola. Ya wa 
bona ngotuU, ya ti, " I wo lawaya." 
Ya tela ndong'a kakulu pansi ; ya 
hamba, ya hamba ngamand/ila. A 
fika lapo i tele kona udonja, a 
kcotsha, a Ubala; ya hamba kar 
kulu ngamandAla. Ya bona fiiti 
ukuba a kgaib' utuli ; y' enza njalo 
futi ; ya tel' udonga, ya hamba 
ngamandMa. Ya bona ukuba a ge 
seduze ; ya tela futi okokupela esi- 
gujini, ya hamba. 



it up.'^" The girl had done this, 
that the cannibals, •when they 
found the sesamum, might stop to 
pick it up, that she might see 
them ; for the girl knew they 
would follow her. The cannibals 
followed her. They found the 
sesamum, and picked it up. She 
saw them coming by the dust, and 
said, " There they are yonder." 
She poured a large quantity of 
sesamum on the ground, and went 
on quickly. They came where she 
had poured the sesamum, they 
picked it up, and loitered; and 
she went with very great speed. 
Again she saw them raising the 
dust, and she did the same again ; 
she poured sesamum on the ground, 
and went on quickly. She saw 
that they were now near ; again 
she poured all that was in the 
calabash, and went on. 

She, being tired, ascends a high tree ; the camnihals come v/p to it, wnd 

sit at its foot. 



A katala amazimu, a Alala pansi. 
Ya hamba; ya dinwa futi nayo. 
Ya bona umuti omude kakulu, 
umkulli. Ya hamba kuwo, ya 
kwela kuwo, ya Alala kwelenyoni. 
'Esuka amazimu, a hamba ; i s' i 
kude kakulu. A fika emtini, e se 
diniwe futi, a Mala pansi kwawo, 
e pumula, e ti, a za 'kubuya a i 
lande futi, uma e se pumulile. 



The cannibals were tired, and 
sat down. She went on ; but she 
was tired too. She saw a very 
high tree; it was a great tree. 
She went to it, and climbed into 
it, and sat on a bird's twig.'^i The 
cannibals arose and pursued their 
journey, she being now a great 
way off. They came to the tree ; 
they being now again tired, they 
sat down at the foot of the tree, 
resting and saying they would pre- 
sently pursue her again, when they 
had rested. 

'» The reader will remember munerous instances in the tales of other 
people, in which the pursued is represented as throwing something behind him 
to delay the pursuer. But in those tales the thing thrown down has some 
magical power, and becomes a lake, a forest, or a mountain of rock, to be over- 
come only by great physical strength. In this the appeal is made to a mere 
childish appetite. (The Pentamerone. "PetrosineHa," and "The Flea."— 
Tlwrpe. Yule-tide Stories, p. 223. " Singorra. "—Dascwi. Op. cit., p. 91. 
" The Mastemmid."— Campbell Op. cit. Vol. I., p. 33., " The Battle of the 

Birds, "j 

'1 Kweknyoni, viz,, igdia, twig or .branch. That is, she sat on the topmost 
twig. 



146 



IZINGANEKWANE. 



They discover Tier, omd try to cut down the tree. 



The girl was carrying a vessel 
of water, which leaked -p it leaked 
upon the cannibals ; they heard a 
sound, " Kho ! kho ! " They were 
frightened, and said, "What is 
that 2"'^^ They looked up, and 
saw the girl sitting on the very 
top, on a mere bird's twig. They 
were glad, and began to cut down 
the tree with their axes, for they 
had axes in their hands : they 
hewed the tree, some standing on 
one side, and some on the other. 
When the tree was now about to 
fall, it worked backwards and for- 
wards, becam^e still, and then sank 
down and became firm, and was 
just as it was at first. Again they 
hewed, some before and some be- 
hind, some on each side. They 
hewed it ; and when it was about 
to fall, it did the same again ; it 
settled down and became firm, and 
was again just as it was at first. 
Again they hewed ; and when it 
was about to fall, again it settled 
down and became firm, and was 
again just as it was at first. 

The mcmderHs brother lias a dream, and goes to seek his sister. 



Kanti intombi ya i pete isitsha 
samanzi esi vuzayo ; sa vuzela pezu 
kwawo ; 'ezwa ku ti kco, kco. 'E- 
tuka, a ti, " Ku ini loko na ? " A 
bheka pezulu, a i bona intombi i 
Mezi kwelenyoni. E. jabida, a u 
gaula umuti ngezimbazo, ngokuba 
a e zi pete izimbazo : a u gaula, 
amanye a Alala ngalapaya kwo- 
muti, amanye a Alala nganeno. 
Wa ti umuti lapo u s' u za 'kuwa, 
wa buya wa tengatenga, wa ti nya, 
wa ti gxh\i pansi, wa ba njenga- 
loko kad' u njalo. A pinda a gaula 
futi, amanye 'ema ngalapaya, ama^ 
nye 'ema nganeno, amanye 'ema 
emakcaleni omabili. A u gaula ; 
wa ti lapo u s' u za 'kuwa, w' enza 
njalo futi, wa buya wa ti gosAIi 
pansi, wa ba njengaloko kaid' u 
njalo futi. A pinda a gaula futi ; 
kwa ti lapo u s' u za 'kuwa, wa 
buya wa ti gxhli pansi, wa ba nje- 
ngaloko kad' u njalo futi. 



Umne wabo intombi wa e pu- 
pile kusiAlwa intombazana, udade 
wabo, i dAliwa amazimu ngasen- 
daweni etile, a y aziyo. Kwa ti 
kusasa wa puma nezinja zake ezin- 
kulu kakulu, wa ya 'kuzingela 
ngalapo e be pupile ngakona. Wa 



The brother of the girl had 
dreamed in the night that the 
little girl, his sister, was being 
eaten by cannibals, near a certain 
place, which he knew. In the 
morning he went out, taking with 
him his very great dogs ; he went 
to hunt in the direction of the 
place of which he had dreamed. 

7= I have ventured to make a slight alteration in this place. The oriainal 
IS, "Kwa ti mtombi ya piswa umtondo, ya tunda pezu kwawo " Which 
En "ifih relief ^ offensive to native notions of deUcacy, I do not translate for 

" Compare this with the tale of Fritz and Catherine, who had ascended a 
tree f or safetj;. During the night some thieves came and sat at the foot of the 
tree. Catherme was csjrrymg a b^ of nuts, a bottle of vinegar, and a door 
These were dropped one after anotler. The vinegar sprinkled them, and ^4 
door frightened them away. (Grimm. Op. cit.J •"oi", suiu me 



THE GIKL AND THE CANNIBALS. 



147 



ti e 2dngela wa bona isikauku sar 
mazimu, si pansi kwomuti, si gaula 
umuti. Wa ya kona nezinja zake 
ezinkulu; wa fika kona, wa ti, 
" Ni gaula ni lapa, bangane bami, 
na?" Ba ti, "Woza, u si gan- 
lise,^* mfo wetu. Naasiya inya- 
mazane yetu, i pezulu." Wa bheka 
pezulu, wa bona ukuba udade 
wabo. Wa pel' amandAla. Wa 
ba ziba, wa ba gaulisa tunutj. .Wa 
linga kancinyane ukugaula, wa ti, 
" Ake si bem' uguai, bangane 
bami." Ba /ilala pansi. Wa so- 
ndeza izinja zake eduze kwake. 
Wa kcataz' nguai, wa ba nika. 
Wa ti, lapo be bemayo, wa ba 
nika izinja zake, za ba bamba, za 
ba kaiotslia, zi hamba zi ba bulala. 
Ba fa bonke. Kwa ku pela ke. 



As he was hunting he saw a crowd 
of cannibals under a tree, hewing 
the tree. He went to them with 
his great dogs ; he came to them, 
and said, " What are you hewing 
here, my friends?" They said, 
" Come and help us hew, our 
brother. There is our game on the 
top of the tree." He looked up, 
and saw that it was his sister. 
His heart sunk. He turned away 
their attention from his agitation, 
and helped them hew the tree. 
He tried very little to hew ; and 
then said, " Just let us take some 
snuff, my friends." They sat down. 
He made his dogs come to his side. 
He poured out some snuffj and 
gave them ; and when they were 
taking it, he set his dogs on them ; 
they laid hold of them, and drove 
them, the dogs running and killing 
them. They all died. So there 
is an end. 



He delivers Ms sister, and they rebwrn home together. 



Wa tsho kudade wabo, wa ti, 
" Ye/ila, mnta kababa." W' eMa, 
wa hamba nomne wabo, wa fika 
ekaya kunina. Unina wa m enzela 
ukudAla okukulu, e jabula. Wa 
Maba izinkabi eziuingi ; ba d/jla 
bonke nayo indodakazi yake. 
Kwa sokuba ukupela ke. 
Ulutuli Dhladhla (Usetemba). 



He said to his sister, " Come 
down, child of my father." She 
came down, and went with her 
brother, and came home to her 
mother. Her mother made her a 
great feast, with rejoicing. She 
slaughtered many oxen ; and all 
ate together with her daughter. 
So there is the end. 



ADDITION TO THE FOEEGOING TALE BY ANOTHEE NATIVE. 



The brother goes up the tree with his sister, and they find a beautiful 

covjntry. 



Ku tiwa wa kwela nomfo wabo 
pezulu ; wa bona ilizwe eliMe 
kakulu. Ba funyanisa ku kona 
indAlu enMe kakulu ; leyo 'ndAlu 



It is said, her brother also ascend- 
ed the tree, and saw a very beau- 
tiful country. ^^ They found a very 
beautiful house there ; that house 



7* Gcmlisa, help us to hew ; gaukh, hew for us. By the former they ask 
for co-operation in the labour ; by the latter they ask to have the work done for 
them. 

!■' See Appendix at the end of this tale. 



148 



IZINGAUEKWANE. 



ya i lu/tlaza, pansi kungati i gu- 
dAliwe, nelizwe lakona pezulu la li 
liAle kakulu, be hamba kulona 
ngezikati zonke, be li buka, ngo- 
kuba be li kg'abuka. Kepa pansi 
ba be buka ku kude kakulu, be 
nga se namandAla okweuka ukuya 
kona, ngokuba ba b' esaba ama- 
zimu, be ti, ba ya wa bona e ha- 
mba pansi e funa ukudAla. 



was green, and the floor was bur- 
nished ; and the country of the 
upper region was very beautiful ; 
they walked about there continu- 
ally, and looked at it, for they saw 
it for the first time. But the earth 
they saw was at a great distance 
below them ; they were no longer 
able to go down" to it, for they 
feared the cannibals, thinking they 
saw them going about on the earth, 
seeking for food. 



The;/ find cm ox, which they hill wnd roast; hut are detected by the 

camnibals. 



Ba hamba ba ya ezweni eli 
pambiK. Ba fika ba tola inkomo, 
inkabi enkulu ; ba i kguba, ba ya 
nayo endAlini bobabili ; ba fika ba 
i Alaba leyo 'nkomo, ba Alinza isi- 
kumba, ba s' eneka elangeni ; sa ti 
si nga k' omi ba basa endAlini. 
Amazimu 'ezwa ulusi Iwenyama 
ukunuka kwayo, a kgalaza,, a bhe- 
ka pezulu, a i bona ind/ilu. Wa 
ti umfama, " Kungati leli 'zimu i 
lona ela si kasotsha em/dabeni." 



They set out, and went to the 
country in front of them. They 
at length found a bullock — a large 
ox ; they drove it, and went both 
of them to the house with it; 
when they aiTived they killed that 
bullock, and flayed it, and spread 
the skin in the sun ; before it was 
dry they lit a fire in the house. 
The cannibals smelt the odoirr of 
the meat ;, they looked hither and 
thither, they looked up, they saw 
the house. The youth said, " That 
cannibal is like the one who pur- 
sued us on the earth." 



They make a rope of tlie hide. 



Wa ti udade wabo, "A si li 
kupule li ze lapa kutina ; loku u 
nomkonto nje, U ya 'kwesaba liku 
si dAla; ngokuba amazimu a ya 
w esaba umkonto." Wa ti umne 
wabo, " Si ya 'ku li kupula ngani 
na?" Wa ti udade wabo, "A 
ng' azi kuwena." Wa ti umne 
wabo, " A si benge isikumba, loku 
si se manzi nje, si li kupule ngawo 
umkcilo wesikumba." Wa e se 
puma endAlini nomkonto,- wa be- 
nga isikumba sa ze sa ba siniugi 
kakulu, sa pela isikumba. 



The sister said, " Let us draw 
him. up here to us ; since you have 
a spear he wiU be afraid to eat us ; 
for cannibals are afraid of a spear." 
Her brother said, " With what can 
we draw him up?" The sister 
said, " I do not know so well as 
you." The brother said, " Let us 
cut the skin into strips, since it is 
stiU moist, and draw him up by a 
rope of hide." He then went out 
of the house with his assagai, and 
cut the skin into strips, until it 
was very long, and the whole skin 
was cut up. 



THE GIKL AND THE CANNIBALS. 



149 



Timj devise a ploM for drawing up a cammhcd. 



Ba u tata umkcilo, ba u ponsa 
ubuningi bawo pansi, ba ti ezi- 
mwini, " Bamba umkcilo lowo, u 
kwele ngawo." La ti izimu, 
" Hau ! we mamo ! Ngi za 'kuwa 
uma ngi kwela ngomkcUo, ngo- 
kuba umncane ; u za 'uggushuka." 
Ba ti, " Kg'a ; a u z' 'ukjabuka ; 
si y' azi ukuba u lukunL Kwela 
ke." Izinrn la u bamba umkcHo, 
la kwela. Kepa lapa se li pakati 
emkatini na pezulu, ba ti be ku- 
luma bobabili, e ti umfana, /' A si 
li yeke, li we pansi." I ti into- 
mbazana, " A si li kwelise, li ze 
lapa kutina, si li Mupe, ngokuba 
nati a si Alupe." Wa ti, " Si za 
'ubuye si li kwelise futi." Wa 
vuma ke udade wabo. Wa li yeka 
umne wabo izimu ; la wa pansi, la 
ti, " Maye ! Baba ! Nga fa ! Na 
ti, ni za 'u ngi bamba ngomkcUo ; 
se ni ngi yekUe ; se ngi Hmele isi- 
ng'e, nga wa ngaso." Wa ti umne 
wabo, " Kja, zimu, a si ku yeka- 
nga ngamabomu ; ku punyukile 
umkcilo ; manje si za 'uponsa 
okginile kakulu umkcilo ; u bam.be 
u kginise." 



They took tlie rope, and threw 
down the greater portion of it to 
the earth, and said to the cannibal, 
" Lay hold of the rope, and climb 
up by it." He said, "Hau ! we 
mamo ! I shall fall if I cUmb by 
the rope,' for it is small, and will 
break." They said, " No ! it will 
not break ; we know that it is 
strong. So cUmb." The cannibal 
seized the rope, and cUmbed. But 
when he was midway, halfway be- 
tween above and below, they spoke 
each to the other, the youth say- 
ing, "Let us leave go of him, that 
he may fall down." The girl said, 
" Let us raise him, that he may 
come here to us, that we may 
hai'ass him, for us too the cannibals 
have harassed." He replied, " We 
will raise him again." His sister 
agreed. The brother let go the 
cannibal ; he fell down, and cried, 
" Woe is me ! Father ! Dead ! 
You said, you would hold me by 
the rope ; now you have let me 
go ; and my loins are now in- 
jured ; I fell on my loins." The 
brother said, "No, cannibal, we 
did not let you go on purpose ; 
the rope slipped ; now we are 
about to throw you a very strong 
rope ; catch hold of it firmly."^^ 



They tcmtalise the comnibaZ by eating in his presence. 



Nembala ke la u bamba izimu 
umkciloj la kwela, ba li fikisa ku- 
bona pezulu, ba li beka endAUni, 



Surely then the cannibal caught 
hold of the rope, and climbed ; 
they raised him up to where they 
were, they placed him in the 

'■^ In Bleek's Hottentot Fabks, the jackal plays the lion a similar trick. 
The iackal having built a tower for himself and family, and placed his food 
upon it to be out of the power of the lion, when the lion comes, he cries out, 
" Uncle whilst you were away we have built a tower, in order to be better able 
to see game." "All right," says the lion; "but let me come up to you." 
" Certainly, dear uncle, but how wiU you manage to get up ? We must let 
down a thong for you. " The lion ties himself to the thong, and la drawn up ; 
and when he is nearly at the top the thong is cut by the jackal, who exclaims, 
" Oh, how heavy you are, uncle ! Go, wife, and fetch me a new thong. ' '^''' 
is repeated several times. (Op. cit., p. 7.) 



This 



150 



IZINGANEKWAHE. 



ba ngena ; ba Alala b' osa inyama, 
imibengo ya mitatu. Wa ti umne 
wabo, " Se i vutiwe inyama ; a si 
d/jle manje." Ba i tata ke inyama, 
ba i dAla. Izimu la ba bbeka, la 
kconsa amate. Wa ti umne wabo, 
" Musa iikukconsa amate. Ngi za 
'u ku gwaza, loku u kconsa amate." 
Ba /ilala ke, ba i k^eda inyama. 



house, and went in ; they sat and 
roasted flesh, three strips." The 
brother said, "The flesh is now 
ready; let us eat it now." So 
they took the meat, and ate it. 
The cannibal looked at them ; his 
mouth watered. The brother said, 
" Do not allow your mouth to 
water. I will stab you, since your 
mouth waters." They sat and ate 
all the roasted meat. 



The cannibal is prevented from appeasing his hunger. 



Kwa ze kwa Aiwa ba lala. Izi- 
mu la lala ngaseziko, inyama ya i 
bekiwe eduze nomnyango ; bona 
be lele ngasenAla. Kwa ti ebu- 
suku izimu la vuka la nyonyoba, 
la ya la u tata umswani, la u kga- 
puna ngesand/tla. Wa e se vuka 
udade wabo, e ti kunme wabo, 
" Vuka, vuka ! Nangu e se kya- 
puna umswani." Wa ti umne 
wabo, " U kgatshunywa ubani 
na?" Wa ti udade wabo, "U 
kg'atshunywa izimu." Wa e se 
vuka ke umne wabo ngamandAla, 
€ ti, " Beka, beka umswani wen- 
komo yami. TJ u nikwe ubani 
na?" La ti, "Ai, tina, nkos' ; 
be ngi ti, a ku si wo owako ; be 
ngi ti, u za 'u w kcita." Wa ti, 
" U beke masinya. Ngi nga ku 
La u beka ke izimu um- 
Ba lala. 



When it was dark they lay 
down. The cannibal lay near the 
fireplace ; the flesh had been placed 
near the doorway, and they lay at 
the upper part of the hoxise. In 
the night the cannibal awoke, and 
went stealthily, and took a hand- 
ful of the contents of the ox's 
stomach. The sister awoke, say- 
ing to her brother, " Awake, 
awake ! There is some one taking 
handfuls of the contents of the 
ox's stomach." The brother said, 
" By whom is it being taken ? " 
The sister said, " By the cannibal." 
The brother then awoke at once, 
saying, " Put down, put down the 
contents of the stomach of my 
bullock. Who gave it to you?" 
He said, " No, indeed, my lord ; 
I thought it was not yom-s ; 
I thought you were going to 
throw it away." He said, " Put 
it down at once. I could stab 
you." The cannibal put it down. 
They slept. 



The cannihal dies. 



Kwa sa. 
ningi, be 



be nga 



Ba /jlala insiiku ezi- 
i dAla inyama. Izimu 



The day dawned. They taiTied 
many days, eatiag the meat. As 
for the cannibal, they gave him 
nothing. The bones they cast 
down to the ew-th ; they watched 
the cannibal, lest he should pick 
" The natives cut theh moat into long strips, and griddle them on the fix-e. 



li niki 'luto. Amatambo 

be wa ponsa ngapansi ; be li lindile 

ukuba li nga kcotshi 'luto 



THE GIRL AND THE CANNIBALS. 



151 



pansi. La /tlala ke izimu li fa up something from the ground. 
indAlala. Kwa ti ebusuku la fa. So the cannibal remained dying of 
Ba lala be nga li bonL Kwa ti famine. It happened during the 
kusasa ba vuka ba bona ukiiba se night that he died. They were 
li file. Ba li la/tla ngapansi, asleep, and did not see him die. 

In the morning -when they awoke 
they saw that he was already dead. 
They cast him to the eartL 

Tim sister proposes that they shall go down from the tree and seek 
their sister. 



Wa, ti udade wabo, " A si ha^ 
mbe si fane udade wetu, loku uma 
wa e si tshela e ti, u kona udade 
wetu omunye owendileyo. A si m 
fune ke, si ze si m tole ; si Male 
kuyena, loku se ba fa obaba noma, 
se si sobabili nje." Wa ti umne 
wabo, " Uma s' eMe — ^Ai ! a si 'ku 
wa bona ini amazimu na ? " Wa 
ti udade wabo, " Loku se sa Mala 
lapa isikati eside kangaka, u ti a 
se kona amazimu na?" Wa ti 
umne wabo, " A si hambe ke s' e- 
Alike, si ye 'ku m funa." 



The sister said, " Let us go and 
look for our sister, for our mother 
used to tell us that there is an- 
other sister of ours who is married. 
Let us seek her until we find her, 
and live with her, since our fathers 
and mothers are dead, and there 
are now we two only." Her 
brother said, "When we have 
gone down — No ! shall we not see 
the cannibals?" The sister re- 
plied, " Since we have now staid 
here so long a time, do you think 
the cannibals are still there?" 
The brother said, " Let us set out 
then, and descend, and go and 
seek her." 



The^ find their sister, and live with her in peobce. 



Ba tata umkcilo owa u sele ku- 
leyo a ba be kwelisa ngayo izimu ; 
ba u kcwilisa emanzini, w;a tamba. 
Ba ti emini ba funa ukuni olukulu, 
ba lu mbela pansi, Iwa tsho'na ka^ 
kulu, ba tekelezela umkcilo lona 
ugongolo ; ba se b' euka ngawo 
umkcilo ba ze ba fifca pansi. Ba 
u shiya ke umkcilo u lenga ogo- 
rigolweni. ' Ba hamba ba dAlula 
ematanjeni alelo 'zimu ela fayo. 
Ba dAlula ba hamba ba funa udade 
wabo ; ba hamba inyanga ya ze ya 



They took the rope which was 
left with which they raised the 
cannibal ; they soaked it in water 
until it was softened. And during 
the day they sought a large log, 
and fixed it in the ground; it 
went in very deep ; they fastened 
the rope to the log, and descended 
by the rope until they reached the 
ground. So they left the rope 
hanging from the log. They set 
out, and passed the bones of the 
cannibal which had died. They 
went on and sought their sister ; 
they travelled until that moon 



152 



IZINGANEK,WA]!fE. 



fa be nga m boni. Kwa ti lapa se 
ku twasa enye inyanga ba m tola. 
Ba fika ba m bona udade wabo, 
kod-vra ba be nga m azi igama lake 
uma ubanir Wa ba bona yena, 
wa ba biza ngamagama abo, wa ti, 
" Songati abantwana bakwetu lar 
ba." Wa vuma. "Wa ti, "Ni 
vela ngapi na?" Ba ti, "Kade 
s' aAlukana naobaba noma. Kepa 
sa si Alutsbwa amazimn. Si vela 
ezweni eliAle pezulu e sa si Alezi 
kulona, si nga Alutstwa 'luto. Sa 
ze sa li kwelisa elinye izimu, sa li 
/jlupa nati; sa ze sa li ncitsba 
-akudhla,, la fa, sa li laAla ; s' eAKka 
ke ukuyo'ufuna wena. Si ya ja- 
bula se si ku toHle." 



Ba Alala kaAle bobatatu kuleyo 
'ndawo, 

USKEBE N&UBASfE, 

(Lydia, Umkasetemba.) 



died, without finding her. But 
wken another new moon came 
they found her. When they ar- 
rived they saw their sister, but 
they did not know her name. She 
saw them, and called them by 
their names, saying, "These are 
like our children." They assented. 
She said, " Whence come you 1 " 
They replied, " Long ago we sepa- 
rated from our fathers and mo- 
thers. But we were troubled 
much by the cannibals. We are 
now come from a beautiful country 
above, where we tarried without 
any trouble. We raised a cannibal, 
and we too harassed him ; we r^ 
fused to give him food ; he died ; 
and we cast him out : then we 
descended to go and seek you. 
We are happy now we have found 
you." 

All three lived in peace at that 
place. 



APPENDIX. 



the heaven-country. 

Ueani o nga pof igode lohikupuha a ye emtwini? "Who can plait a rope 
for ascending that he may go to heaven t " — It is remarkahle that with this na- 
tive saying to express an utter impossibility, there should also be found the 
legend of an ascent to heaven by a tree, so common in various parts of the 
world. Like other unadvanced people the Zulus think that the heaven is at no 
great distance above the earth. Utshaka claimed to be king of heaven as well 
as of earth ; and ordered the rain-doctors to be killed because, in assuming 
power to control the weather, they were interfering with his roysd prerogative. 
These doctors have medicines and other means by which they imagine or pre- 
tend that they are able to influence the heaven, bring rain, repel a storm, send 
the lightning-stroke to kill an enemy, or circle a kraal with an influence which 
shall protect it from its fatal poWer. 

In the Polynesian Mythology we read of a tree whose tendrils reached the 
earth, and by which it was possible to ascend to heaven. By these tendrils 
Tawhaki ascended to heaven to seek Tango-tango. (Grey. Op. cit., p. ^\.) 
Eupe too ascends to the tenth heaven, it is not clear by miat means, breaking 
through heaven after heaven, as though they were solid roofs overlaying each 
other. (Id., p. 83.^ In the Zulu legend the floor of the heavenly house is 
burnished. Tylor, in his interesting work, Researches into the Early History of 
Mamkind, has collected from different sources various legends of this kind. 
There is Chakabech, who ascended with his sister by a tree to heaven, and 
found a beautiful country (p. 343.) And Chapewee, who "stuck a piece of 
wood into the earth, which became a fir-tree, and grew with amazing rapidity, 



THE HEAVEN-COUNTET. 153 

until its top reached the sky." By this tree he reached the stars, and found a 
firin plain and a beaten road by which the sun pursued his daily journey (p. 
Z4Z). These legends are from America. In the Malay Island of Celebes there 
is found the legend of Utahagi, who, like Tawhaki, had married a daughter of 
heaven and been forsaken by her, and ascended to heaven in search of her, by 
rattans (p. 347^. We have in our own 'Nursery Tales " Jack and the Bean- 
stalk." In connection with these myths we may remember too those of the 
American Indians. Nokomis was swinging in a swing of grape-vines in the 
moon ; her companions severed the vine, and she fell to the earth, where she 
gave birth to Hiawatha's mother. And Osseo, who descended from the evening 
stair, 

" Once, in days no more remembered, 
Ages nearer the beginning, 
When the heavens were closer to us," 

was together with several others, by the power of magic, again raised to the 
evening star, to descend again to earth when the spell was laroken. 

In a Dayak tale Si Jura ascends by a large fruit tree, the root of which was 
in the sky, and its branches, hanging down, touched the waters, and reaches the 
country of the Pleiades. He there obtains the seed of three kinds of rice, with 
which he returns to be a blessing to mankind. But in the beautiful myth of 
Mondamin — ^the Spirits' grain, Mondamin descends from heaven in the form of 
a beautiful youth to fight with Hiawatha, and to be overcome by him ; that 
from his body, when buried, there might spring up the magic-plant. 

In other legends we have the account of an ascent from regions under the 
earth to its surface. In that of the Mandans this was effected by a grape-vine. 
In the Zulu legend, to be given hereafter, the ascent is mentioned, but not the 
means. 

Then in the mythology of the North we have " Yggdrasil, the largest and 
best of trees ; its branches spread themselves over the whole world, and tower 
up above the heavens." (Thorpe. Northern Mythology. Vol. I., p. IZ.) 
And should "the mythic Yggdrasil have been to the men of remote ages the 
symbol of ever-enduring time," ( Mallet s Northern, Antiquities, p. 4S3,) and of 
a strictly spiritual significance, it yet might be that which suggested the various 
legends, which have become mere senseless children's tales in different parts of 
the world. Or all may have had a common origin in some older tradition now 
lost for ever. ' 

But, as Tylor says, "it must be remembered in discussing such tales, that 
the idea of climbing, for instance, from earth to heaven by a tree, fantastic as 
it may seem to a civilized mam of modem times, is in a different grade of culture 
quite a simple and natural idea, and too much stress must not be laid on bare 
coincidences to this effect in proving a common origin for the stories which con- 
tain them, uiiless closer evidence is forthcoming. Such tales belong to a rude 
and primitive state of knowledge of the earth's surface, and what lies above and 
below it. The earth is a flat plain surrounded by the sea, and the sky forma a 
roof on which the sun, moon, and stars travel. The Polynesians, who thought, 
like so many other peoples, ancient and modem, that the sky descended at the 
horizon and enclosed the earth, still call ioieigaeis papalangi, or 'heaven- 
bursters,' as having broken in from another world outside. ^ The sky is to most 
savages what it is called in a South American language, mumeselee, that is, the 
'earth on high.' There are holes or windows through this roof or firmament, 
where the rain comes through, and if you climb high enough you can get 
through and visit the dwellers above, who look, and talk, and live very much in 
the same way as the people upon earth. As above the flat earth, so below it, 
there are regions inhabited by men or man-like creatures, who sometimes come 
up to the surface, and sometimes are visited by the inhabitants of the upper 
earth. We Kve as it were upon the ground floor of a great house, with upper 
storeys rising one over another above us, and cellars down below." (Op. <M., 
p.M9.) 

The Arabs believe that there " are Seven Heavens, One above another, and 
Seven Earths, one beneath another ; the earth which we inhabit being the 
highest of the latter and next below the lowest heaven." (Lane's ArcMan 
mgJUs. Vol. L, p. 18.; 



154 



IZINGANEKWANE. 



UMBADHLANYANA AND THE CANNIBAL. 



There was a boy whose name was 
Umbadhlanyana,'^^ the son of U- 
mak^bata f^ when he was a child 
he liked to hunt game. On one 
occasion TJmbadhlanyana went to 
hunt, and killed an ukciloj*" as 
he was going along carrying the 
ukcUo, he saw many cannibals 
make their appearance : they en- 
closed him in the midst of them, and 
said, " Good day, TJmbadhlanya- 
na Kamakgnbata."^'^ He saluted 
in return. As he was standing in 
the midst of the cannibals, one of 
them took away the ukcilo, and 
ate it. When the cannibal had 
eaten the ukcilo, TJmbadhlanyana 
contracted himself and became 
short, and threw himself into the 
nostrils*^ of the cannibal. The can- 
nibal sneezed, and said, "Come 
out, TJmbadhlanyana ; the ukcilo 
is yours." TJmbadhlanyana an- 
swered, speaking in the nostrils of 
the cannibal, " Why did you eat 
my ukcilo, and then say you would 
eat me too 1 There is another mor- 
sel, which wiU quite fill you." The 
cannibal sneezed again violently, 
and said, " Come out, TJmbadhla- 

'8 Umbadhlanyana.— The meaning of this word is not clear ; but it implies 
a small person, a dwarf. It reminds us of the term imbatslielana applied to 
TJthlakanyana (p. 3). 

" Umakqubata.—Uhiti kqu-kqu-hiv, is applied to the mode in which a short 
person, mcapable of making strides, runs, -m., by a succession of short rapid 
steps. UnMKCiuoata is a man who runs in this way. 

80 aioiZoisayeryamaUbird. There are three Very smaU birds, the incete, 
the intiyane, and the ukcUo ; this last is the smaUest, about the size of the 
humble bee. 

81 Ka-makgoibata, the son of Umakgnbata ; the ka is equivalent to Mac, or 
O , as in MaoGregor, O Connor. 

82 In the tales from the Norse Thumbikm hides himself from his mother in 
the horse's nostril. (Dasent, p. 430. J "'"-"ci i" 

Mi^ra„to, notnanti; thatis, Umbad/aanyana speaks as though he was a 



KwA ku kona umfana igama lake 
TJmbadhlanyana kamakgubata ; 
wa ti e se mncane wa tanda uku- 
zingela izinyamazane. Kwa ti 
ngesinye isikati TJmbadAlanyana 
wa hamba wa ya 'uzingela, wa 
bulala ukcilo ; wa ti lapa e sa 
hamba e m pete ukcilo, wa bona 
ku vela amazimu amaningi : a m 
hhakga pakati, a ti, " Sa 'u bona, 
mbadAlanyanakamakg'ubata." Wa 
vuma. Kwa ti 'emi pakati kwawo 
amazimu, 1' esuka elinye izimu, la 
tata ukcilo, la mu dAla. Kwa ti 
lapa se li mu dAIile ukcilo izimu, 
TJmbadAlanyana wa finyela, wa ba 
mfutshane, wa ziponsa emakaleni 
ezimu. La ti izimu, " Thi, mba- 
dAlanyana, puma ; ukcUo owako." 
Wa ti TJmbadAlanyana, e kuluma 
pakati emakaleni ezimu, wa ti, 
"Be kw enzelwa ni ukuba ku 
d^liwe ukcilo wami, ku buye ku 
tiwe ku za 'udAliwa nami ? Na- 
nto^^ elinye, fikci." La pinda izi- 
mu la timula ngamandAla, la ti, 
"Thi,mbadAlanyana, pumaj ukcilo 



CANNIBAXa. 



155 



owako." "Wati, "Be kw enzelwa 
ni uma ku dAliwe ukcilo 'wami ; 
ku buye ku tiwe ku za 'udAliwa 
nami? Nanto elinye, fikci." 

Lapo amazimu onke, lapa e se 
bona UmbadAlanyana e se ngene 
emakaleni ezimu, a baleka onke ; 
wa sale wa puma TTmbadAlanyana 
emakaleni ezimu ; la fa. 

XJmbadAlanyana kamakgnbata. 
Umakgnbatshana. Uma-'sUa-'kugi- 
jima-u-gijimisa-'kufana. Ingatabar 
kazana-owa-bukca-amatulwar-waf-ni- 
kar-umnguni. Inyatikazi-e-netole. 
XJsomzinza-ngotwane-ubakazi - ye- 
na-umfo-a^nga-i-zLQza-na ? 

Lydia, (TJmkasetemba.) 



nyana ; the ukcilo is yours." He 
replied, "Wliy did you eat my 
Tikcilo, and then say you -would eat 
me ] There is another morsel, 
which -will quite fill you." 

Then all the cannibals, when 
they saw that Umbadhlanyana had 
gone into the nostrils of the can- 
nibal, fled ; and then Umbadhla- 
nyana came out of his nostrils, and 
the cannibal died. 

Umbadhlanyana kamakgubata. 
Umakgubatshana.^* Uma-'sUa- 
'kugijima-u-gijimisa-'kufana. I- 
ngatabar-kazana-owa-bukca-amatu- 
Iwa-war-nika-umnguni. Inyatikazi- 
e-netole. Usomzinza - ngotwane - 
ubakazi-yena-umfo-a-nga-i-zinza- 
na?85 



AMAZIMU 

(cannibals.) 



Ng' azi kodwa ukuba ku tiwa, 
Amazimu a Mubuka abanye aba- 
ntu, a ye 'kuMala entabeni. Ngo- 
"kuba kukgala Amazimu a e ng" a- 
bantu. Kwa kcitek' izwe; kwa 
kona indAlala enkulu ; ba tanda 
ukudMa abanye abantu ngobunzi- 
ma bendAIala. Kwa ti ind^lala 
inkulu, abantu be dinga, ku nge 
ko indawo a ba nga tola ukudAla 



All I know is, that it is said that 
the Ajnazimu deserted other men 
and went to live in the mountains. 
For at first the Amazimu were 
men. The country was desolate ; 
there was a great famine; and 
they wished to eat men because of 
the severity of the famine. When 
the famine was great, and men 
were in want and there was no 
place where they could obtain food, 

8^ UmahivMtsTiana. — ^As TJmakgnbata means the small, rapid stepper, so 
XJmakgubatshana is a diminutive of this word, meaning a very small, rapid 
stepper, — ^the little Umakgnbata. U7iw,-sUa-lmgyima-v^gijimim-hufa7m, 
' ' When-he-eacapea-by-running-lie-runs-as-tliougli-lie-would-die. " Inqataba-lca' 
zcma-owa-bukca-amatulwa-wa-nika-umnguni, ' ' Little-strong-one-the-son-of-the- 
Lttle-one-who-mixed-together-wild-medlars-and-gave-umnguni." Inyatikazi-e- 
netole, " Buffalo-cow- with-a-calf." Usom'dma-ngotwaTie-vhakazi-yena-umfo-a- 
7iga-i-mnza-na ? " Chief -of -dancers-with-a-rod- (viz., a,t an ijadu) can-any-stranger- 
handle-the-dancing-rod-like-him ? Umngwai is a name applied to the Zulus ; it 
is also given to the Amakxosa. 

85 We may judge from this string of epithets [izibongo, praise-giving names) 
that we have here but a small fragment of the life and adventures of Umba- 
dhlanyana. If we knew them all, he would be found probably to rival or even 
surpass our old &ieud UtMakanyana, 



156 



IZINGANEEWANE. 



kuyo, ba kg'ala ukubamba abanye 
abantu, ba ba dh\a, ke. Kwa so 
ku tiwa ukubizwa kwabo, kwa 
tiwa Amazimu ; ngokuba leli 'zwi 
lamazimu, ukukumusha kwalo, ku 
ukuhliula, ukuminza. A Alubuka 
ke abantu, a tanda ukudAla aba- 
ntu. Uku/ilubuka kwawo kambe 
a sMya abantu, a dhla, abantu ; a 
ka;otshwa abantu. A hamba ezin- 
daweni zonke, a kamba e funa 
abantu ; kwa so ku tiwa isizwe 
esinye, ngokuba abantu ba ba 
izinyamazane kuwo. Ka wa b' e 
sa lima ; ka wa b' e sa ba nanko- 
mo, ka wa b' e sa ba nazindAlu, ka 
wa b' e sa ba nazimvu, ka wa b' e 
sa ba nazinto zonke a e nazo e se 
ng' abantu. A hamba e Mala 
emhumeni A ti a nga fumana 
umbume, be se ku ba indAlu yawo 
leyo, e se ya 'kuzingela abantu. A 
ti a nga tola uniuntu, e be se ya 
embumeni j a buya a u sMye futi 



a bamba e funisisa 

nga bi nandawo. 

toli abantu, a 

e be suka a funa 



nga m bona umuntu e 



lowo 'mbume, 
abantu. A 
Uma e nga ba 
hambe njalo, 
abantu. 
A ti 
hamba yedwa, e be se ya kuye, a m 
yenge, a zitshaye o nomsa, a m 
pate kaAle, a kulume kaAle naye ; 
ku nga ti ka z' ukwenza 'luto. A 
ti umuntu lapo e se libele e ng' azi 
'luto, e ti abantu abamnene nje, a 
b' e se m bamba : a ti ingabe wo- 
namandAla, a Iwe nawo, wcahlsr 
umbe a wa ksotshe ; mAlaumbe a 
m aAlule, a m tate, a b' e se a ya 
'ku mu dAla. A buy" a zingele 
njalo ; ngezikati zonke ku i wona 
umsebenzi wawo ukuzingela. 



they began to lay hold of men, 
and to eat them. And so they 
were called Amazimu ; for the 
word Amazimu when interpreted 
means to gormandise, — to be glut- 
tonous. So they rebelled against 
men ; they forsook them, and liked 
to eat them ; and men drove them 
away. They went everywhere 
seeking men for food, and so they 
were regarded as a distinct nation, 
for with them men became game. 
They no longer cultivated the soil ; 
they no longer had cattle or houses 
or sheep, nor any of those things 
which they had had whilst they 
were men. They went and lived 
in dens. When they found a cave, 
it became their dwelHng place, 
whilst they went to hunt men. If 
they caught a man, they went to 
the cave ; again they left it, to go 
and hunt men. They had no fixed 
habitation. If they did not catch 
a man, they were constantly on 
the move, going about hunting for 



If they saw a man going alone, 
they went to him ; they decoyed 
him, and made themselves out 
merciful people ; they treated him 
kindly, and spoke gently with 
him J and appeared incapable of 
doing any evU. When the man 
was thus beguiled and entirely 
unsuspicious, regarding them as 
pleasant people only, they would 
then lay hold of him ;8s if he was 
a powerful man, he might fight 
with them, and perhaps drive them 
ofi"; or they might overcome him, 
and cai-ry him away to eat him. 
Again they hunted ; at aU times 
I their occupation was to hunt. 

1,- t ^°\t^^^I tMs description corresponds with that given of the way in 
wmch the Thugs decoy their victims. »"» naj m 



CANNIBALS. 



157 



Ku ti uma e ba bona abantu, 
noma baningi, umAlaumbe ba ya 
V azi ; ba ti ba nga bona Ama^ 
zimu e za knbo, ba kg'ale uku- 
lungisa izikali zabo : Amazimu 
ingabe maningi, a ti /tie ; abantu 
nabo be se ti Ale, b' enza uhl&. Be 
se be sondelana, Amazimu e se 
sondela nawo ; kodwa abantu be 
sondela ngezibindi ezikulu, ngo- 
kuba ba y' azi ukuba Amazimu 
abantu aba namandAla kakulu, ba 
Iw'e, Ingabe ba Iwe, um/ilaumbe 
ba nga Vwi ; ba baleke abantu ngo- 
kubuka nje kodwa, ngokuba Ama- 
zimu a e sabeka. Abanye aba 
nezibindi ba Iwe nawo, umAlaumbe 
ba wa kaotshe Amazimu, a baleke, 
a ba shiye, ngokuba Amazimu 
abantu aba namajubane kakulu, 
ba nga Iw enzi 'lute, ba wa yeke. 



A buys a zingele njalo, a Ala- 
ngane nabanye : a ti a nga hlsr 
ngana nabanye, ba ti ba nga bona 
ukuba Amazimu, ba baleke, a ba 
kaiotshe wona, a z' a ba fumane ; a 
ti a nga ba fumana, a ba bambe. 
, Abanye ba kcatshe, a nga ba boni. 
A ti a m bonileyo, uma e nga kca- 
tshanga, ku be kudekude naye, a 
m ka;otsha njalo, a z' a katale. 
Ngokuba uma umuntu e nga kca- 
tshanga, e pika ngokugijima nje, 
a m ka;otshe a z' a m fumane, ngo- 
kuba wona a y" epuza ukukatala. 
A b' e se m Jwala, a hambe naye, 
e fima indawo esiteleyo kubaritu 
e/tlane ; e be se fika, a m peke, a 
mu dAle. 



When they saw many men, per- 
haps the men recognised them, 
and when they saw the Amazimu 
coming to them they began to pre- 
pare their weapons : if the Ama- 
zimu were numerous they threw 
themselves into line ; and the men 
too threw themselves into Une, 
forming a row. Then they drew 
near to each other, the Amazimu 
too drawing near; but the men 
drew near with great courage,^'' for 
they knew that the Amazimu were 
very powerful men and fought. 
Perhaps they fight, perhaps they 
do not fight; but the men run 
away on casting one glance at them, 
for the Amazimu were terrible. 
Some who are brave may fight 
with them, and perhaps beat 
them; they then run away, and 
leave the men behind, for the 
Amazimu were very swift ; and 
the men can do nothing, and give 
over the pursuit. 

Again the Amazimu hunt and 
fall in with other men : when they 
fall in with them, perhaps they see 
that they are Amazimu, and run 
away, and the Amazimu pursue 
them, until they overtake- them ; 
when they overtake them they lay 
hold of them. Others hide them- 
selves, and they do not see them. 
If they have caught sight of a man 
who has not hid himself, he must 
run a great distance, they pursuing 
him till he is tired. For if a man 
does not hide himself, but contends 
with them by running only, they 
pursue him tiU they overtake him, 
for they do not readily tire. Then 
they carry him away with them, 
seeking a place concealed from 
men in the wilderness ; when they 
come to such a place, they boil 
and eat him. 



w That is, it required very great courage to think of fighting them. 



158 IZINGANEKWANE. 



I loko ke e ngi kw aziyo e ngi 
ku zwile ngab' azi 'nsumansumane. 

Flutijli Dhladhla (Usetemba). 



This then is -what I know by 
hearsay from those who are ac- 
quainted with legends. 



APPENDIX. 

CANNIBALISM. 

It is a common opinion among the natives of these parts, that cannibalism was 
introduced at a comparatively recent period, having arisen in times of famine. 
Arbousset found this notion prevalent among tribes in immediate contact with 
the Marimo or Bechuana cannibals. (South Africa, p. 88. J He speaks of can- 
nibalism as having been formerly " one of the most active causes of depopula- 
tion " (p. dlj ; but adds that now (1852) " it is only in secret that they indulge 
their taste for human flesh. " "We, do not know on what kind of evidence such 
statements are founded. The Marimo, like the cannibals of the Zulu legends 
and those who are said once to have infested Natal, speak of men as "game." 

There are various forms in which cannibalism is said to be prax;tised by the 
savages of Africa. Some eat their own dead, as the Amanganja on the Shire. 
In allusion to some such custom Purchas remarks: — "The Grecians burned 
their dead Parents, the Indians intombed them in their owne bowels." 
Others sell their dead to neighbouring tribes as an article of food, and purchase 
their dead in return. In times of famine they are said to adopt the system of 
buying the people of other tribes with their own wives and children, to gratify 
their craving for human flesh. Some eat - " witches condemned to death " ; 
others object to such food on the ground of its " being unwholesome." Others 
devour only prisoners of war, as an indication of savage triumph ; thi probably 
is the most conamon form of cannibalism. Besides these there are said to be 
others who may be regarded as professional cannibals, who look upon men gene- 
rally as their game, and hunt them as they would any other game. (Savage 
Africa. Winwood Read, p. 156, &c.—Mxplwations and Adventures in Equa- 
torial Afrim. DuChaillu, pp. 84, 88.^ 

Herodotus alludes to another form of cannibalism :— "Eastward of these 
ludjans are another tribe, caUed Padaeans, who are wanderers, and live on raw 
fleshy This tnbe is said to have the foUowiug customs :— If one of their num- 
ber be lU, man or woman, they take the sick person, and if he be a man, the 
men of his acquaintance proceed to put him to death, because, they sav, his 
flesh would be spoilt for them if he pined and wasted away with sickness. The 
man protests he is not ill m the least ; but his friends will not accept his denial 
-m spite of all he can sa,y, they kill him, and feast themselves on his body 
bo also if a woman be sick, the women, who are her friends, take her and do 
'^i-^Z ^^^?*'y *]i« sa™« as the men. If one of them reaches to old age, about 
which there is seldom any question, as commonly before that time tleV have 
had some disease or other, and so have been put to death-but if a man, not- 
Tnthstandmg, comes to be old^ then they offer him in sacrifice to their god^, and 
afterwrards eat his flesh." (Sawlimon's Serodotus. Vol. U., p 4Sn) 
rt» ^^T°^ ^^ suggests that cannibalism might be " a partial extension of 

Sobah^+W?tTT"^- (^P- f- P- ^^^-^ Anditseems^by no means b^- 
probable that It had, m some instances, its origin in human sacrifices It is 
worth noting that the Zulu-Kafir considers it as unnatural, ^dthS those who 

Taf eatVn tmanTl*''f '' '"^"- "^F ^^S-i^^' too, between the m^ ^h^ 
proper necessity m time of famine, and the cannibal 

One cannot, however, avoid the beUef that there is, and always has been 
very much exaggeration in the accounts of cannibalism It is Sctlv rW 
that the camiibals of the Zulu legends are not^Z^on men ; the/^e ml^ed 
mto giants and magicians ; they are remarkably swift and ekSH fiSS^d 



CANNIBALISM. 159 

terrible warriors. They are also called "long-liaired." This would make it 
appear probable that the cannibals which once infested Southern Africa were 
not natives of these parts, but people of some other country. The Fans, the 
mountain cannibals of Western Amca, are said to have longer and thicker hair 
than the coast tribes. Their hair is said by Burton to hang down to their 
shoulders ; but it is stiU. woolly. (Wiriwood Bead, p. 144. — Du Chcdliu, p. 69. 
— Captain Burton. Anthropological Seview, p. 23T.) The hair of the Fidahs 
or Fellatahs is said to be " more or less straight, and often very fine." (Types 
of Mam&ind. Nott and Oleddon, p. 188. ) Again Barth mentions seeing at 
Erarar-n-sakan, near Agades, a long-haired race, which he thus describes : — 

" They were very tall men with broad, coarse features, very different from 
any I have seen before, and with long hair hanging down upon their shoulders, 
and over their faces, in a way that is an abomination to the Tawarek ; but upon 
enquiry I learnt that they belonged to the tribe of Ighdalen or Bghedal, a very 
curious mixed tribe of Berbe and Sought blood, and speaking the Soughay 
language." ( Travels im Central Africa. Vol, I., p. 4f)i.J 

But none of these can be considered as answering to the description of long- 
haired as given in the Zulu legends of cannibals ; neither could they possibly 
have formed their historical basis. Indeed, at the present time we occasionally 
meet with natives with long hair reaching to the shoulders, or standing out 
from six to nine inches, like a fan, from the head. It may be worth while to 
compare with the Zulu legends those of the Scotch Highlands, where we have 
accounts of Gruagachs, tl^t is "long-haired," gigantic ma^cians and cannibals, 
who play a somewhat similar part to the long-haired Amazimii of South Africa. 
(GampbeU. Op. dt. Vol. I., p. 1. Vol. II., pp. 186, 188.^ 

It is probable that the native accounts of cannibals are, for the most part, 
the traditional record of incursions of foreign slave-hunters. The whites are 
supposed to be cannibals 'by the Western Africans, because they hunt and buy 
slaves. (Winwood Read, p. 160.^ And even though the object for which 
slaves are purchased by the whiteman may be well understood, yet the use of 
"eat" every where among Africans for the purpose of expressing to loaste 
utterly, and which across the Atlantic, in the elegant slang of the backwoods, is 
translated by " chaw up," would very naturally give rise to the notion of men- 
eaters. Read relates that a slave just brought from the interior, after gazing 
on him intently for some time, asked, " And are these the men that eat us ? ' 
Which te supposes to intimate a belief that white men are cannibals ; but the 
native might have meant nothing more than that they were a wasting and de- 
stroying people. It is when different tribes come into contact, and the superior 
is continually driving further and further back, and straitening more and 
more the feebler one, that legends of this kind spring up. A few years ago in 
Natal the children were frightened by being told that the whitemen would eat 
them ; and no doubt they are still used to the present time, in retired places, as 
nursery bogies. And should the whiteman cease to be an occupant of Natal, 
there would be legends of men-eating, long-haired, gigantic, flying whitemen, 
magicians, and wizards told around the hut-fires of the next generation. To 
the savage the arts andhabits of the whiteman appear to be magical ; and his 
adroitness and skill are supposed to be the result of spells. 

But it is not only the savage who imagines that the superior which is op- 
posing him is a cannibal ; but the superior has his mind fiUed with a similar 
dread of the savage neighbour whom he is oppressmg, and who is destined to 
disappear before his steadily advancing progress. The Ancients had their An- 
thropophagi. And European travellers have so generally ascribed canmbalism to 
savages, that a cannibal and a savage are aU but convertible terms m the mmds 

™We inav refer, for instance, to a passage in the AraUan Niglits, in "The Stoiy 
of Ghanim, the Son of Eiyoob." The black slave says to another, How small 
is your sense ! Know ye not that the owners of the gardens go forth from 
Baghdad and repair hither, and, evening overi;aking them, repair to this place, 
and shut the door upon themselves, through fear, lest the blacks, hke ourselves, 



160 IZINGANEKWANE. 

should take them and roast them and eat them ? " Upon -vrhioh Lane rOTiarks 
in the note :— " I am not sure that this is to be understood as a jest ; for I have 
been assured by a slave-dealer, and other persons in Cairo, that sometimes 
slaves brought to that city are found to be cannibals ; and that a proof 1**^|? 
occurred there, an infant having been eaten by a black nurse. I was also told 
that the caimibals are generally distinguished by an elongation of the os coccy- 
gis ; or, in other words, that they have tails ! " 

We find from WUli^ Peneillmgs by the Way that Turkish cluldren are 
taught to believe that the Franks are cannibals. He relates the f oUowing anec- 
dote :— " ' Hush, my rose ! ' said the Assyrian slave, who was leading a Turkish 
child, ' these are good Franks ; these are not the Franks that eat children. 
Hush- 1 ' " A relic this possibly of traditions of the times when European war- 
riors, under the banners of the Cross, strove to wrest the Holy Sepulchre from 
the possession of the Saracens. Accompanying the army of the Crusaders, led 
by Cceur de Lion, there was a body of unarmed fanatics, who were known by 
the name of Thafurs. The Saracens, being possessed with the idea that they 
fed on the dead bodies of their enemies, which the Thafurs took care to encou- 
rage, regarded them with the greatest horror, and dreaded them even more than 
they did the armed knights. Hence probably arose the tradition of the canni- 
balism of Kichard himself, which is preserved in Mlis's Specimens of Early 
English Metrical Romances. The Ehymster teUs us that a deputation was sent 
by Saladin to offer immense treasure for the ransom of prisoners. Bichard told 
the ambassadors that he needed not their treasures, and added, 
" But for my love I you bid 

To meat with me that ye dwell ; 

And afterward I shall you tell." 
The first course consisted of boiled Saracen^ heads, which were served up having 
affixed to them the names of the prisoners who had Ijgen slain for the horrible 
feast. Kichard, " without the slightest change of countenance, sw^owed tiie 
morsels as fast as they could be supplied by the knight who carved them." 

" Every man then poked other ; 

They said, ' This is the devil's brother. 

That slays our men, and thus hem eats t ' " 
Richard apologised for the first course on the score of " his ignorance of their 
tastes." And then told them that it was useless for Saladin to keep back sup- 
plies in the hope of driving away the Christian army by starvation; for, 
said he, 

"Of us none shall die with hunger. 

While we may wenden to fight, 

And slay the Saracens downright. 

Wash the flesh, and roast the head. 

With 00 Saracen I may well feed 

Well a nine or a ten 

Of my good Christian men. 

King Richard shall warrant. 

There is no flesh so nourissant 

Unto an EngUsh man, 

Partridge, plover, heron, ne swan, 

Cow ne ox, sheep ne swine. 

As the head of a Sara^m. 

There he is fat, and thereto tender, 

And my men be lean and slender. 

While any Saracen quick be, 

Livand now in this Syrie, 

For meat will we nothing care. 

Abouten fast we shall fare, 

And every day we shall eat 

All so many as we may get. 

To England will we nought gon, 

TUl they be eaten every one." 
(Quoted by Sir Walter Scott.) 



CANNIBALISM. 



161 



In connection with the above the following account relating to real facts in 
Zulu life will be interesting : — 



Indaba ngokudffiwa kwomuntu e 
d^iwa inkosi e b' i banga naye. 

Inkosie dAUwayo eyezi^W'e, uma 
ku kona ukuzondana ngokweisana. 
Ku ti uma impi yenye inkosi i 
puma i ya kwenye, i i tete nge- 
zinyembezi ngokuti, " Ngo ka ngi 
zwe ke, band/ila lakwetu ! TJma 
ni b' aAlulile nje, ngi nga boni 
ubani lapa, a ngi yi 'kukolwa. 
Eu ya 'kuba ku/ile ni i bambe 
inkosi yakona, ni nga i shiyi, i ze 
lap', ngi y ekge, ukuze izizwe zi 
ng' azi." 



The account of a man being eaten 
by the chief with whom he had 
contended. 

The chief that is eaten is one of 
a foreign nation, when there is 
mutual hatred through mutual 
contempt between two chiefs. It 
happens when the army of one chief 
goes to attack another, the chief 
addresses the soldiers with tears, 
saying, " I Shall soon hear then of 
your doings, soldiers of my father ! 
If you merely conquer them, and 
I do not see So-and-so^* here, I 
shall not be satisfied. It will*be 
well for you to catch their chief, 
and not leave him behind, but let 
him come here, that_ I may leap^^ 
over him, that the nations may 
know me." 

So then the army is levied 
through the great rage with which 
the chief rages against the chief 
which is at enmity with him. 
When the armies meet, perhaps, 
at the very time of meeting, 
the spies of the place are 
seized that they may tell where 
their chief is concealed. And in- 
deed they tell, if they are afraid of 
being killed. The army is distri- 
buted into two divisions, and one 
goes to the place where the chief 
is ; he first becomes aware of its 
presence when he is suddenly 
seized. If they have been told not 
to kill him, they do not kUl him, 
thinking, they should be burdened 
excessively by carrying a dead 
man ; and that it would be well 
for him to walk for himself, and 
carry himself. 

98 So-and-so, mentioning the chief who is about to be attacked by name. 
89 Ngi y ehqe.—As the weasel leaps over a snake which it has killed (see p. 
4), so a native chief leaps over the captive chief of another tribe which is 
brought before him ; or over his dead body. He also leaps over a lion, which 
his people have killed and brought home. This is done as an indication of per- 
fect triumph. But sometimes a chief fears to leap over another cMef of ^eat 
reputation, lest he should be killed by the medicines with which he has been 
" charmed " by Ma doctors. 



Nembala ke i pume ngokutuku- 
tela okukulu kwenkosi,i tukutelele 
leyo e zondana nayo. I Alangane, 
kumbe i Alangana njalo, izinAloli 
zakona se zi banjiwe, ukuze zi tsho 
lapa inkosi yakona i kcatshe kona. 
Nembala zi tsho uma z' esaba uku- 
bulawa. Impi y aAluka kabili, i 
ye lapo, lapa inkosi i kona ; i kg'a^ 
buke se i banjwa ngokuzumeka. 
TJma ku tiwe, a ba nga i bulali, 
ba nga i bulali ngokuti, " Si ya 
'kwapuka ukutwala nmuntu ; ku- 
/ile a zihambele, a zitwale yena." 



162 



IZINGANEKWANE. 



So then they seize him. And 
his soldiers which have been de- 
tained fighting with the enemy 
are first aware of it when they see 
their chief driven before the hos- 
tile army ; their com-age fails, 
and they say, " 0, we" can no 
longer fight for So-and-so, since 
behold there he is already a pri- 
soner." So the army is scattered, 
there is am end of opposition, and 
the cattle are captured. 

The victors take him to their 
own country. But before the 
arrival of the captive chief, mes- 
sengers go forward to teU their 
chief, saying, " Chief, we have 
made So-and-so prisoner this time." 
Whereupon the chief who receives 
the information prepares himself, 
and remembers, saying, " So then, 
if I do not prepare myself, I may 
die, for I do not know with what 
mediciaes he has washed himself 
It win be bad if I go to him with- 
out courage, for if I am struck 
with dread, I shall die at once, for 
I do not know how terrible his in- 
fluence"'' may be ; perhaps it wUl 
break me." 

And he calls a doctor to 
strengthen him that he may go to 
the captive chief boldly. So in- 
deed he goes having confidence, 
and fearing nothing. Since the 
chief who has been taken prisoner 
is now sitting on the groimd, and 
is now a man of nought, already 
seeing that he is now about to die. 
So the chief comes who is about to 
kill him, he leaps over him again 
and again, and at last kUls him. 
When he is dead he sits upon 
him ; he then cuts ofi" small por- 
tions from every part of the body, 
I without leaving a single place of 

8° Idtunzi is used to express what we mean by presence. It is applied either 
toareverential presence, which however in the native mind is not sepSed 
from fear; or to a terrible presence. It means also prestige. And wU ^ 
called " faaciwitioii " would be ascribed to mtiu/mi. 



Nembala ke ba i bamjbe. I ya 
kgabuka impi yayo e libele uku- 
Iwa nenye, i bone se ku kgutshwa 
inkosi yayo, i pel' amandAla, ngo- 
kuti, " 0, a si s' azi ukuba si sa 
Iwela 'bani, loku nanku se be m 
bambile nje." I kciteke nje, ku 
be ukupela, ku d/tliwe izinkomo. 



Ku fikwe nayo ekaya. I nga 
ka fiki, ku hambe izigijimi pambili 
zokuya 'kuti, "Nkosi, si m bambile 
ubani namuAla." I be i zilungisa 
ke leyo 'nkosi e bikelwayo, i ku- 
mbula ukuti, " Kpnje uma ngi nga 
zUungisi, ngi nga fa, ngokuba a 
ngi kw azi ukugeza kwale 'nkosi 
uma i b' i geza ngani. Ku ya 
'kuba kubi uma ngi ti ngi ya 
kuyo, ngi ye ngi nge nasibindi, 
loku uma ngi tshaywa uvalo se ngi 
ya 'kufa, ngokuba isitunzi sake a 
ngi s' azi ; kumbe si nga ng' a- 
pula." 



I bize inyanga yoku i kjinisa, 
ukuze i ye ngesibindi. Nembala 
ke i ya ya se i ya i kgalabile, i nga 
s' esabi 'luto. Loku leyo e banji- 
weyo i se i Alezi pansi, se i umfo- 
kazana nje, se i zibonela ukuti, 
" NamAla nje se ngi sekufeni." I 
fike le e za 'ku i bulala, i y ekye 
kaningi, ekupeleni i i bulale. Lapa 
se i file i Male pezu kwayo ; i y' e- 
suka se i i kcwiya umzimba 
wonke, ku nga shiywa nendawana 



CANNIBALISM. 



163 



yomzimba ; kumbe i i ngume in- 
Aloko, i londolozwe endaweni yen- 
kosi, ukuze leyo 'nMoko i be 
inAloko e ku bulawa ngayo amanye 
amakosi ngokutata isibindi kuyo 
ngoku i bbeka. 

Leyo 'nyama yonke i bekwe 
odengezini, i Alangamswe nemiti 
yobukosi, i tshiswe i ze i be um- 
sizi ; inkosi i ncinde ngayo, i y e- 
nza izembe. Ku tshi-wo ke lapa 
se i wez-wa ngamazibuko, ukuti, 
" Bani kabani owa dAla ubani, a 
kwa ba 'ndaba zaluto." Ku tshi- 
wo ngokuba a mu d/ila umzimba e 
nga mu dMaiiga 'zinkomo ; ku 
tsbiwo amakginiso. 



consequence in the whole body fT- 
perhaps he cuts off his head, that 
it may be kept in the chief's house, 
that the head may be a means of 
killing other chiefs, by giving him 
courage when he looks on it. 

All the flesh which is cut off is 
placed on a sherd, and mixed with 
king-medicine, 92 and burnt until it 
is charcoal ; the king eats it with 
the tips of his fingers, making it 
an izembe. 83 j^.^^ g^ j^ -^ ^^^^^^ 

when his praises are recorded, 
" So-and-so, the son of So-and-so 
who ate So-and-so, without any 
harm resulting." It is said thus 
because he ate his body and did 
not eat his cattle only ; it is said 
truly. 

"When an army is about to be 
levied, the head is placed near the 
king-medicine with which the chief 
is about to be treated, that he may 
have courage, saying, "And this 
feUow, I shall treat him as I did 
this. He shall shortly come here, 
and his things be taken, (that my 
people may be successful when fight- 
ing with his people,) and be brought 
to this head of the man that was 
conquered." The head, is made 
a charm with which they too may 
be conquered as he was. 

'^ The parts selected are the skin from the centre of the forehead and the 
brow ; this is supposed, when eaten, to impart the power of looking stead- 
fastly at an enemy ; the nose, the right ear and hand, the heel, the prepuce and 
glans penis. 

'^ Kmg-medicine, that is, medicines which are supposed to have the power 
of producing kingly power and feelings in a man. Just as they say head-medi- 
cine, or eye-medicine, &c. 

"' Izembe is a miirture of various substances used either for medical or ma- 
gical purposes. It is thus prepared. The medicines are placed in a sherd over 
the fire and charred : when the sherd is red hot, the contents of the stomach of 
a buUock, goat, or sheep, or the dregs of beer, are squeezed over it, in such a 
way that the fluid drops into the sherd, and is stirred into the charred medi- 
ciues. The fingers are then dipped iato the hot preparation, which is rapidly 
conveyed to the mouth and eaten. When it is done with a magical object, the 
person whilst eating spits in different directions, especially in the direction of 
those he hates, or who are at enmity with him, and whom he thus, as it were, 
defies, fully believing that he is surrounding himself with a preserving influence 
against their machinations and power, and at the same time exerting an influ- 
ence injurious to them. In the minds of savages, medicine, magic, and witch- 
craft are closely allied. These and kindred superstitions will be fuUy discussed 
hereafter. 



Ku ti lapa ku za 'upuma impi, 
lelo 'kanda H tatwe li bekwe eduze 
nemiti yenkosi e za 'kwelatshwa 
ngayo, ukuze i m' isibindi, ngo- 
kuti, " Na lo ngi ya 'ku m enza 
njenga lo. TJ za 'kuza lap', ku 
tatwe iziato zakona, ukuze ba ba 
tome, zi letwe kuleU 'kanda lomu- 
ntu owa ngotshwa." Kw enziwe 
umlingo wokuba nabo ba ze ba 
ngotshwe njenga lo owa nqo- 
tshwayo. 



164- 



IZINGANEKWANE. 



I njalo ke indaba yokudAliwa 
kwomuntu kwabamnyama. Ka 
dAliwa njengenyama yenkomo; u 
dMwa ngokutshiswa nemiti emi- 
kulu, ku ncindwe ngaye. Ku 
njalo ukudAliwa kwenkosi. 



TJkukowiywa kvenkosi e bule- 
we enye, ku ukudumaza okukulu 
kuleso 'sizwe, ngokuba ku tiwa, 
" Nina, kade sa ni d/ila ; se ni lapa 
fisiswini : a ni se 'luto kitina." 

Fmpengula Mbanda. 



Such, then, is the account of a 
man being eaten among black men. 
He is not eaten like the flesh of 
cattle; he is eaten when he has 
been charred with great medicines, 
and the chief eats it with the tips 
of his fingers. Such is the mode 
of eating a chief. 

For a chief to have been killed by 
another chief and to have had por- 
tions cut from his body, is a great 
humiliation of his tribe, for it is 
said, " As for you, we ate you long 
ago; you are now here in our 
stomachs : as regards us you ar^ 
nothing at alL" 



UGUNGQU-KUBAi^rTWANA. 



An old womcm Khes-.at her son-ivrlaw' s hraal. 



KwA ku kona isalukazi esitile 
kukg'ala ; sa si /ilezi kandodakazi ; 
sa si umkwekazi. Umkwenyana 
wa si nika amasi, wa ti, a si wa 
dAle ; ngokuba kwa ku nge ko 
'kudAla okuningi, kwa ku indAlala. 
Sa w" ala amasi. Wa si nik' in- 
komo, e t' a si wa dAle ; s' ala, sa 
ti, si nge d/ile amasi kamkwenyana. 



Theee was in times of long ago a 
certain old woman ; she was living 
with her daughter; she was the 
mother-in-law. 91 Her son-in-law 
offered her amasi, telling her to 
eat ; for there was not much food, 
it was a famine. She refused the 
amasi. He offered her a cow, tell- 
ing her to eat the milk : she re- 
fused, saying, she could not eat the 
milk of her son-in-law. ^s 

'■* Viz., in that household. , 

f Tlie father-in-law and mother-in-law may not eat their son-in-law's milk 
The bride elect cannot eat milk at the lover's kraal, until she is actuaUv mar- 
ried Neither can a suitor, either before or after marriage, eat it at the bride's 
W. If a lover eat nulk at the bride's kraal, or the young woman eat it at 
the suitor 3 kraal, it is equivalent to breakmg off the engagement Those of 
the same house only eat each other's milk that is, brothers and sisters and 
cousms. , But the chiefs milk can be eaten by any of his neotjle for hp i<4 at ^f 
were the ather of them all ; they are one hVse^-all brSen t^' The 
milk of other people is termed %]mahaha, " a crow,"— that is, can-ion. 



UGUNGQU-KUBANTWAlfA. 



165- 



She steals her cMld/ren's vmlk. 



Ngesikati sokulima sa si lamba 
kakulu ; si buye emini, si fike si 
vule end^lini kamkwenyana, si- 
tulixle amasi, si wa dAle. Kepa 
lapa se li tshonile ilanga, a ti um- 
kwenyana, " Buya," (e tsho kum- 
kake,) " u yo'upeka izinkobe, si 
vube amasi, ngokuba igula se li 
gcwele." Ba fike, a zi pake izin- 
kobe, a gaye umkcaba; i suke 
iudoda i tate igula, i finyanise 
igula, lize, so ku kona umlaza. 
Ba kale nabantwana be lambile, 
tiomkwekazi a ti, "Ba za 'kufa 
abantwana bomntanami, ngokuba 
isela li dAla igula ngendAlala enga-' 
ka." Isalukazi s' enze njalo zonke 
izikati. Kodwa be ng' azi indoda 
Qomkayo uma li dAUwa unina 
wabo. 



In the digging-season she was 
very hungry ; she was in the habit 
of returning home at noon, and on 
her aiTival to open her son-in-laVs 
house, and pour out the amasi and 
eat it. But when the sun had set, 
her son-in-law said, speaking to hia 
wife, " Go home and boil some 
maize, that we may mix it with 
the amasi, for the calabash is now 
full."»8 On their arrival she boiled 
maize, and made a soft mass ; the 
husband went and took the cala- 
bash; he found it empty; there 
was now nothing but whey in it,^'' 
They and their children cried, 
being hungry ; and the mother-in- 
law said, " My child's children will 
die, for a thief is eating their 
milk, through this great famine." 
The old woman did thus at all 
times. But the husband and wife 
did not know that the milk was 
eaten by their mother. 

The sonAnrlmo detects her; omd sets her am impossible task. 



Indoda ya lalela, ya m. bamba 
inina ; kodwa unina wa kala, wa 
a, "Ngi ya kg-ala namAla nje." 
iiVa ti umkwenyana, wa ti, " Ha- 
nba, u yo'u ngi tatela amanzi lapa 
sele li nga kali ; kona ngi nga yi 
ku ku veza kubantu." 



The husband lay in wait, and 
caught their mother ; but their 
mother cried, sajdng, " I did it for 
the first time this very day." Her 
son-in-law said, " Go and fetch for 
me water at a place where no frog 
cries ; and I wiU not expose you 
to the people." 



She sets out to fetch water from a pool where no frog cries. 



Wa m nika isigubu. Wa ha- 
nba, wa hamba, kwa za kwa ba 
sikati eside, e dMula imifula emi- 
dngi; wa fika emifuleni a nga 
'■ azi ; wa buza wa ti, " Ku kona 



He gave her a water-vessel. 
She went on and on for a long 
time, passing many rivers ; she 
came to rivers which she did not 
know ; she asked, " Is there any 



^^ The daily millr is poured into a large calabash ; the whey is drawn off, 
nd fresh milk poured in, till it is quite full ; the amasi thus obtained is then 
aten. 

'' This implies that she had drawn off the whey into another vessel, and 
etumed it to the calabash when she had eaten the curds. 



166 



IZINGANEKWANE. 



'sele nje lapa na 1" La ti, " KAAwe, 
ngi kona." Wa dAlula ; wa ya 
wa fika kweny' indawo ; wa si 
bona isiziba, wa ya wa fika kona, 
wa k' amanzi ; la ti isele, " KMwe, 
ngi kona." Wa tulula, wa liamba 
'enza njalo, amasele nawo e kona 
kuzo zonke iziziba. Wa fika kwe- 
sinye isiziba, wa ti, " Ku kona 
'sele nje lapa na 1" La tula. Wa 
Alala pansi, wa, ka amanzi. Kwa 
ti, lapa e se gcwala, ngokuba isi- 
gubti sa si sikulu, la ti, " KA/twe, 
ngi kona." Wa buya wa wa tu- 
lula amanzi, e se kala e ti, " Maye, 
mamo ! nga ke nga zenza ukud/ila 
amasi akamkwenyana." Wa dAlu- 
la. 



frog here?" A frog answered, 
"KAAwe,98 I am here." She 
passed on, and came to another 
place ; she saw a pool ; she went 
to it and dipped water; a frog 
said, " KMwe, I am here." She 
poured it out. She travelled acting 
thus, and the frogs answering in 
like manner, for there were frogs 
in every pool. She came to an- 
other pool and said, " Is there any 
frog here?" No frog answered. 
She sat down and dippe'd water. 
But when the vessel was nearly ftdl 
(for it was a large one), a frog said, 
" Khhwe, I am here." She poured 
out the water again, now crying 
and saying, " Woe is me, mamo ! 
I merely took of my own accord 
the amasi of my son-in-law for 
food." She passed on. 



S/ie reaches a pool of delicious water. 



Wa fika esizibeni esikulu ka- 
kulu ; wa bona izindAlela eziningi 
ezi ya kona esizibeni; w' esaba. 
Kwa ku kona imitunzi eminingi 
ngapezulu kwesiziba. Sa fika isa- 
lukazi esizibeni, sa hlala, pansi, sa 
ti, " Ku kona 'sele nje lapa na ? " 
Kwa tula. Sa pinda. Kwa tula. 
Sa kelela amanzi esigujini, s' e- 
gcwala isigubu. Sa ti uma se si 
gcwele, sa puza kakulu, sa ze sa 
pela isigubu : sa buye sa ka s' e- 
gowala ; sa puza, a sa be si sa si 
kgeda, so kubu/tlungu isisu, ngo- 
kuba kwa kw ala ukuba a yeke 
ukupuza, kumnandi. 



She came to a very great pool ; 
she saw many paths which went 
to the pool. She was afraid. 
There were many shady trees on 
the banks of the pool. She went 
to the pool and sat down ; she 
said, "Is there any frog here?" 
There was no answer.^ She re- 
peated her question. There was 
no answer. She dipped water into 
the vessel; the vessel was fuU. 
When it was full, she drank very 
much, until the vessel was empty. 
She dipped again till it was full; 
she drank ; she was no longer able 
to drink the whole, she had a pain 
in the stomach, for she was unable 
to leave off drinking, it was so 
nice. 



The animals wwrn her of the arrival of Ugungqu-kuhantwaiia. 



Kepa lapa se si tanda ukusuka I 
hambe, kw' ala ukuba si suke ; | 

of a fro^! Pronounoedby the native, this is aa exact imitation of the croaking 



• V, -T, ,- , , , , . , I -"^"^ "*^hen she wished to arise 
SI hambe, kw ala ukuba si suke ; | and depart, she was unable to 



UGtJNGQU-KUBANTWANA. 



167 



sa si donsa isigubu, sa ya pansi 
kwomtunzi, sa /jlala kona, ngokuba 
kwa ku nga vmni ukuba si hambe. 
Kwa ze kwa ba ntambama ; kwa 
fika imbila, ya ti, " XJbani o Alezi 
emtunzini wenkosi ? " Sa ti, " U 
mina, baba. Ngi te ngi y* esuka, 
kwa ti keAle keAle." Ya ti im- 
bila, " TJ zo'u m bona TJgungf^u- 
kubantwana." Sa ya, sa puza esi- 
zibeni, sa ya sa Alala pansi kwom- 
tunzi. Kwa buya, kwa fika 
impunzi, ya ti, "TJbani o Alezi 
emtunzini wenkosi?" Sa ti, "U 
mina, baba. Ngi te ngi y' esuka, 
kwa ti keMe keAle." Ya ti 
impunzi, " U zo'u m bona Ugu- 
ngyu-kubantwana." Kwa fika 
isilo, sa ti, "TJbani o Alezi eiii- 
tunzini wenkosi ? " Sa ti, " U 
mina, baba. Ngi te ngi y" esuka, 
kwa ti ke/ile keAle." Sa ti isilo, 
" U zo'u m bona Ugunggn-kuba- 
ntwana." Za fika zonke, zi tsho 
njalo. Kepa kwa za kwa nga li 
nga tshona zi fika ziningi kakulu 
nezinkulu ; zonke izilo zi tsbo 
njalof 



she dragged the water- 
and went into the shade, 
and sat down there, for she was 
unable to walk. At length it was 
noon ; there came a rock-rabbit,^^ 
and said, " Who is this sitting in 
the shade of the king ?"i She said, 
" It is I, father. I was about to 
depart ; but my limbs failed me." 
The rock-rabbit said, "You will 
soon see UgunggTi-kubantwana."^ 
She went and drank at the pool, 
and returned to the shade. A 
duiker^ came and said, " Who is 
this sitting in the shade of the 
king r She said, " It is I, father. 
I was about to depart, but my 
limbs failed me." The duiker said, 
"You will soon see Ugungguku- 
bantwana." A leopard came and 
said, " Who is this sitting in the 
shade of the king?" She -said, 
" It is I, father. I was about to 
depart, but my limbs failed me." 
The leopard said, " You will soon 
see TJgungg'u-kubantwana." All 
animals came saying the same. 
And when at length it was about 
sunset, there came very many and 
great animals ; all the animals said 
the same. 



A huge miimal arrives, cmd the old womcm is alarmed. 



Kwa ti lapa ilanga se li tshona, 
w' ezwa umsindo omkulu ku ti 
gunggu, gungg'u. W esaba e tu- 
tumela. Kwa ze kwa vela oku- 
kulu pezu kwezilo zonke a zi boni- 
leyo. Kwa ti lapa se ku velile, za 
ti kanye kanye, za ti, " TJ ye lowo 
ke TJgunggu-kubantwana." Wa 
fike wa ti e se kude, wa ti. 



When the sun was now setting, 
she heard a great noise, — ^gungg'u, 
gunggTi. She was afraid and 
trembled. At length there ap- 
peared something greater than all 
the animals she had seen. When 
it appeared they all said with one 
accord, "That is TJgunggn-kuba- 
ntwana." When she came in sight, 
whilst still at some distance, she 



^' Viock-raibit, improperly so called. The Daman or Hyrax Capensis has 
been improperly placed among the Rodentia ; it belongs to the Pachydermata. 
" I'hey are," says Cuvier, " Khinoceroses in miniature." 

1 All through this tale the mother of beasts is called king or chief. 

* See Appendix A at the end of the tale. 

3 The Cephalopus Mergens. 



168 



IZINGAIfEKWANE. 



" TJbani, ubani o Alezi emtunzini 
kagunggn-kubantwana t " Lapo 
isalutazi sa si nga se namandAla, 
okukuluma ; kwa se ku nga ti so 
ku fikile ukiifa kusona. Wa 
pinda wa buza futi Ugunggn-ku- 
bantwana. Sa pendula isalukazi, 
sa ti, " U mina, nkosi. Ngi be 
nga .ti ngi / esuka, kwa ti ke/tle 
keMe." Wa ti, " U zo'u m bona 
UgunggTi-kubantwana. " 



„™„, " Who, who art thou sitting 
in the shade . of Ugungyu-kuba- 
ntwana?" Then the old woman 
had no more any power to speak ; 
it was now as though death had 
already come to her. Tlgunggu- 
kubamtwana asked a second time. 
The old woman replied, " It is I, 
my lordi I was thinking of de- 
parting, but my Umbs failed me." 
She said, ".You wUl soon see 
UgunggTi-kubantwana." 



Ugv/ng<\u orders ike old woma/n to he eaten. 



Wa ya emfuleni ; wa flka, wa 
gukja ngamadolo, wa puza isiziba ; 
loku sa si sikulu kakulu, wa puza 
kwa ze kwa vela udaka olupansi 
esizibeni. Wa buya wa Alala 
pansi. Kepa amaula a e kona e 
izinduna kagunggu-kubantwana ; 
ku kona nezimpisi. Wa ti Ugu- 
nggu, " A ka dAliwe." Za vuma 
izimpisi. Kepa amaula a ti, " U 
ya 'udMiwa e se kulupele, nkosi." 
Wa pinda wa ti, " A ka dAliwe." 
A ti amaula, " So ku Alwile ; u ya 
'udAliwa kusasa, nkosi." 



She went to the river; when 
she reached it, she knelt on her 
knees, and drank the pool ; al- 
though it was very great, she 
drank untU the mud at the bottom 
of the pool appeared.* She then 
sat down. And there were oribes* 
there, who were the officers of 
UgunggTi-kubantwana ; there were 
also hyenas. UgunggTi-kubantwa- 
na said, " Let her be eaten." The 
hyenas agreed. But the oribes 
said, "She shall be eaten Vhen 
she is fat, O chief" Again she 
said, "Let her be eaten." The 
oribes said, " It is now dark ; she 
shall be eaten in the morning, 
chief." 



She is delivered hy fow oribes. 



Kwa Mwa ; ba lala, nezilwane 
zonke za lala. Kepa izilwane ezi- 
nye z' epuza ukulala ngokuba zi 
tanda ukuba a dAliwe. Kwa ti 
lapa se ku busuku kakulu za se zi 
lele zonke. Kepa amaula amane 
a e nga ka lali wona, a vuka, a 
tata isalukazi, a si pakamisa, a si 
beka em/tlana kuwona omatatu. 
La ti lesine iula 1' etwala isigubu. 



It was dark ; they slept, and all 
the animals slept. But some ani- 
mals put off sleeping because they 
wished that she should be eaten. 
At length it was midnight and. all 
were asleep. But four oribes had 
not gone to sleep ; they arose and 
took the old woman, and raised 
her and placed her on the back of 
three of them : the fourth oribe 



took the water-vesseL They ran 

* Compare what is said of Behemoth, Job. xiv. 22, 23. 
° Eedunca Scoparia. 



TJGUNGQTJ-KUBANTWAIfA. 



169 



A gijima ngobusuku j a ye, a m 
beka ekcaleni kwomuzi ngapa^ 
nd/ile ; a buya ngamajubane, e ti, 
Ti kona e ya 'ufika ku nga ka si. 
Nembala ke a fika masinyane. 



during the night, and went and 
placed her on the border of her 
village on the outside. They re- 
turned with speed, saying, then 
they should arrive before morning. 
And truly they soon arrived. 



The oribes contrive to throw suspicion on the hyenas. 



La ti elinye kwamanye, " Si ya 
"kwenze njani na? A si veze 
ikoebo ukuze ku nga bonwa ukuba 
i tina esi si balekisile." A ti ama- 
nye, " Loku izilwane ezi tanda 
ukudAla abantu isilo nebubesi, 
nezinye izilo nezimpisi — " La ti 
elinye, "A si ze si bekce udaka 
ezimpisini, ngokuba i zona ezi 
tanda ukudMa abantu ; i ya 'ku- 
vuma inkosi, i ti, 'Zi i tatile, za 
ye, za i dAlela kude inyamazane 
yenkosi ; ' ngokuba uma si bekca 
esUweni, si ya 'kuzwa, ngokuba 
into e nolunya kakultt, si vuke, ku 
vuke abantu bonke, inkosi i ti, i 
tina esi tatile inyamazane yayo, sa 
ya 'u i d/ila." A vuma ke onke 
amaula. A fika, udaka a Iw esu- 
lela ezitweni zempisi, a e se zesula 
amaula, a lala endaweni lapa e be 
lele kona. 



One said to the other, " What 
shall we do ? Let us devise a plan, 
that it may not appear that it is 
we who have enabled her to flee." 
The others said, " Since the ani- 
mals which like tp eat men are the 
leopard, the lion, other wild beasts, 
and hyenas — " Then one said, 
"Let us smear mud on the hyenas, 
for it is they who like to eat men j 
and the chief will agree and say, 
'They have takpn the game of 
the chief, and gone and eaten 
it at a distance ; ' for if we 
smear the leopard it will feel, (for 
it is a very wrathful creature,) and 
awake, and all the people will 
awake, and the chief say, it is 
we who have taken away the 
game, and gone to eat it." So all 
the other oribes agreed. They 
went and smeared the mud on the 
legs of the hyenas ; and when they 
had cleansed themselves they went 
and lay down where they had lain. 



Ugwnga^ devows the hyenas. 



Kwa sa kusasa za vuka izilo 
zonke, 'za ti, "I pi inyamazane 
yenkosi ? Inkosi i za 'ubulala 
amaula, wona 'alile ukuba i dffi- 
we." A e se vuka masiayane, e 
ti amaula, " Inkosi . i za 'ubona 
izinyawo zabantu bonke. Uma 
be nga hambanga, zi ya 'kuba 
zinAle. Kepa uma be hambile, ku 



In the morning all the animals 
arose and said, "Where is the 
game of the chief? She will 
kill the oribes, it was they 
who objected to its being eaten." 
The oribes at once awoke, say- 
ing, " The chief will look at the 
feet of all the people. If they 
have not gone any where, they 
will be clean. But if they have 



170 



IZINGANEKWANE. 



ya 'ubonakala udaka ezinyaweni 
na sezitveni zabo." Ya vuma 
inkosi, ya ti emauleni, " Tsketsha 
ni masinya, ni bheke izito ezi no- 
daka, ba banjwe, ba letwe labo 
kumina. Kwa se ku suka zonke 
izilwane, zi bkekana ; kwa funya^ 
nwa ezimpisini udaka. A ti ama- 
ula, " Izimpisi ezi m tatile, za ye 
za mu dAla, ngokuba ku iainto ezi 
tanda ukud/tla." Za tatwa izim- 
pisi, za yiswa enkosini. Ya fika 
inkosi ya zi tata, ya zi dAla zontatu 
izimpisi. 



gone, there -will be seen mud on 
tbeir feet and on their legs."*' 
The chief agreed, and said to the 
oribes, "Make haste at once, 
and loot for the muddy legs, 
and let them be seized and brought 
to me." All the animals stood 
forth, and looked at each other; 
there -was found mud on the hye-. 
nas. The oribes said, " It is the 
hyenas who have taken and eaten 
her, for they are animals which 
like to eat men." The hyenas 
were seized and taken to the chief. 
She seized the three hyenas, and 
ate them. 



The, old woman is received hy her son-in-law. 



Sa Alala isalukazi ekceleni kwo- 
muzi, sa ze sa bona umuntu wase- 
kaya ; wa tshela umkwenyana 
waso ; wa ya wa si tata kanye ne- 
sigubu. IJmkwenyana wa Alala e 
puza lawo 'manzi a fike nomkwe- 
kazi. 



The old woman remained at the 
border of the kraal ; at length she 
saw some one belonging to her 
home ; he told her son-iu-law ; he 
went and fetched her and the 
water-vessel. The son-in-law con- 
tinually drank the water which 
his mother-in-law had brought. 



She sets her son a dangerous amd difficult task. 



Kwa ti umMana e pelayo sa ti 
isalukazi, " Loko nami nga ya nga 
ka amanzi, nawe hamba u yo'u ngi 
tatela isibindi sengogo." Kwa 
gaywa izinkwa eziningi, a ya 'u- 
hamba e zi dAla endAleleni, ngo- 
kuba kwa ku kude kakulu. Kwa 



It came to pass on the day the 
water was finished the old woman 
said,'' " Since I went and fetched 
water, do you go and fetch for me 
the Uver of an ingogo."^ Many 
loaves were made for him to eat on 
his journey, for it was a great way 



« In the Basuto legend of the Little Hare, the hare "rose in the night and 
drank the water of the king, and then took some mud and besmeared the lips 
and the knees of the jerboa that was sleeping at his side." The mud is witness, 
and with one voice all the animals condemn the jerboa to death. (Casalis. Op. 
cit, p. 352 J And in the Hottentot fable, the jackal smeared the hyena's tail 
with fat, and then ate all the rest that was in the house. When accused in the 
morning of having stolen it, he pointed to the hyena's tail, as a proof that he 
was the thief. (Sleek. Op. eU., p. 18.) Comp. " The fox cheats the bear out 
of his Christmas fare." (Thorpe. Yule-tide Stones, p. 280. ) 

' The son-in-law had spell-bound the old woman to do what was appa- 
rently an impossibility. Having accomplished it and returned, she avenged 
herself by bmding him to enter on a dangerous adventure. Compare the tale of 
Mac Iain Direaoh, where the step-mother and son bind each other by speUs. 
(GampbelC. Op. cit. Vol. II., p. 328. > 

' See Appendix B. 



rGTJNGqr-KTIBANTWANA. 



171 



sa kusasa e zi t\fala izink-wa, wa 
hamba 9 lala endAle ; wa za wa 
fika lapa i twasayo inyanga, wa zi 
funyanisa izmgogo ziningi kakulu, 
z' ekga odougeni, zi dAlala. Wa 
fika naye e se gijima, e hamba 
ngezand/ila na ngenyawo. Za ti 
ezinkulu, " Nansi ingogo yetu." 
Za ti ezincane, " Ingogo njani le 
na, e-nwele ngamuntu ; e-meMwa- 
na ngamuntu ; e-ndAletshana nga- 
muntu ; e-makalana ngamuntu ? " 
Za ti ezinkulu, "Ingogo, ingani 
ingogo nje; ingani ingogo nje." 
Za binda ke ezincane. Kepa uma 
zi Alezi zodwa, zi hleka., zi ti, "A 
ku si yo ingogo le, si ya bona 
tina." Za ze za buya za ya ekaya. 



off. In the morning, carrying the 
loaves, he set out on his journey, 
sleeping in the open air ; at length 
he arrived at the new moon, and 
found very many izingogo, leaping 
on the bank of a river, at play. 
He approached them, he too now 
running and going on his hands 
and feet, The old izingogo said, 
" There is our ingogo."^ The 
young ones said, " What kind of 
an ingogo is that, which has hair 
like a man ; and little eyes like a 
man ; and little ears like a man ; 
and little nostrils like a man ? " 
The old ones said, "It is an in- 
gogo : by such and such things we 
see it is nought but an ingogo ; by 
such and such things we see it is 
nought but an ingogo." So the 
little ones were silent. But when 
they were by themselves they 
laughed, saying, " That is not an 
ingogo ; we see, for our parts." 
At length they returned to their 
homes. 



The man is suspected and watched hy the young izingogo. 



Wa fika wa bona ukuba kanti 
ku kona unina-kulu, o se mdala. 
Kwa sa kusasa za ti, " Hamba, 
wetu ; si yo'uzingela." Wa ti, 
"Ngi katele; a ngi z" ukuya 
namAla nje." Za hamba ke zonke 
ezinkulu ; za ti ezincane, " Tina a 
si zi 'kuya 'ndawo." Za ti ezin- 
kulu, " A si ze si fike se ni tezUe 
izinkuni zokupeka." Za ti ezi- 
ncane, " A si tandi ukushiya 
vikulu yedwa nomuntu o fikileyo." 
Za hamba ke za ya 'uzingela ; za 
ze za buya, za fika ezincane zi 
Alezi ; za tukutela ezinkulu, za ti, 



8 That is, they claim him as one 
them, they would use as a dependent. 



On his arrival he saw that 
there was at the kraal a grand- 
mother, who was now old. In 
the morning they said, " Go, our 
fellow, we are going to hunt." He 
said, " I am tired ; I shall not go 
to-day." All the old ones went ; 
the young ones said, " As for us, 
we shall not go any where." The 
old ones said, " Let us come home 
by and bye, and find that you have 
already fetched firewood for cook- 
ing." The little ones said, " We 
do not like to leave grandmother 
alone with the person who has 
come." So they went to hunt. 
At length they returned ; on their 
arrival the little ones were sitting 
still ; the old ones were angry, and 
of themselves, whom, having come to 



172 



IZINGANEKVANE. 



" Tina se si vela 'uzingela ; kepa 
nina a ni yanga 'kuteza." Za 
biada eziacane. Kwa pekwa izia- 
yamazane. Za dAla, za lala» 



said, " We are already come from 
hunting ; but you have not been 
to fetch firewood." The little ones 
were silent. The game was cook- 
ed. They ate, and lay down. 



He hunts toith the izmgogo. 



Kwa sa kusasa za ti, " Hamba, 
si ye 'uzingela." Wa hamba nazo. 
Za ya za zingela, za buya ntamba- 
ma ; za funyanisa ezincane nazo se 
zi vela 'kuteza. Za fika, za peka 
izinyamazane zazo. Ya ti lena 
ingogo e s' and' ukufika, ya ti, ]apa 
izinyamazane se zi vutiwe, ya ti, 
"A no ngi bekela umlenze, ngo- 
kuba isisu sibuAlungu. A ngi 'uze 
nga i dAla inyama." Za vuma ke, 
za u beka umlenze. Za lala. 



In the morning they said, " Let 
us go and hunt." He went with 
them. They went and hunted, 
and returned in the afteiTioon ; 
they found the little ones too now 
returning from fetching wood. 
They cooked their game. The 
newly arrived ingogo^" said, when 
the game was dressed, " Just put 
aside a leg for me, for I have a 
pain in my stomach. I cannot 
just now eat meat." They as- 
sented, and put him aside a leg. 
They lay down. 



He hills thevr grandmother, and runs off with Jier liver. 



Kwa ti kusasa za buza za ti, 
" Isisu si njani na 1 " Ya ti, " Si 
se buAlungu." Za ti, "A si 
hambe tina, si yo'uzingela." Za 
hamba ke ; ya sala yona nezincane. 
Kwa ti zi s' and' ukumuka, ya ti, 
"Hamba ni, ni yo'u ngi kelela 
amanzi emfuleni, ngi ze ngipuze." 
Za tata isigubu, za hamba naso. 
Kepa sa se si vuza isigubu si nem- 
bobo ngapansi. Za fika emfuleni, 
za kelela amanzi, sa vuza isigubu. 
Z' epuza kakulu ukubuya* emfu- 
leni, kwa za kwa ba semini ka- 
kulu. Kanti ku te zi sa puma ya 
se i suka ingogo, i tata umkonto, 
ya gwaza unina-kulu walezi izin- 
gogo ezi rige ko ; ya i dabula isi- 
fuba nesisu, kwa vela isibindi, ya 



In the morning they asked Tittti 
how his stomach was. He said, 
" It is still painful." They said, 
" Let us go and hunt." So they 
went, and he remained alone with 
the little ones. As soon as they 
were gone, he said, " Do you go 
and fetch me some water from the 
river, that I may drink." They 
took a water-vessel and went with 
it. But the vessel leaked, having 
a hole in the bottom. They ar- 
rived at the river, and dipped 
water; the vessel leaked. They 
took a long time ifi. returning from 
the river, untU it was midday.- 
But as soon as they went out, the 
ingogo" arose and took a spear, 
and killed the grandmother of the 
izingogo which were absent; he 
cut open the chest and bowels ; the 
I liver appeared ; he took it out ; he 

]", Ji^** !^' *^® ™*^ '^^° ^^ Jist arrived pretending to be an ingogo 
" That IS, the man. ^ ° 



TJGUIIGQU-KUBANTWANA. 



173 



si kipa, ya kjalaza, ya bheka pe- 
zulu, ya bona uvati, ya Iw etula, 
ya baleka. 



looked on eveiy side; he looked 
upwards and saw an uvati ;12 te 
took it down and fled. 



The young izingogo give the ala/rm. 



Kwa ti lapa se li tshona ilanga 
za buya izingogo ezincane, za ti zi 
se senzansi kwomuzi, za bona igazi 
eliningi li gijime ngendAlela, se 
r omile ngokuba wa e i gwazile 
ekuseni. Za ya se zi gijima ekaya, 
za fika za ngena endAliai ; kepa 
indAlu ya inde kakulu, ku nga 
kanyi kakulu pakati kwayo. Za 
fika, za m bona unina^kulu e se 
file. Za puma zi gijima ngama- 
ndMa, zi kala, zi bheka ngalapa 
ku yiwe 'uzingela ngakona. Za zi 
bona ezinkulu izingogo ; za ti ezi- 
ncane, zi tsbo zi tsho zi tsho zi ti, 
"Ingogo njani le e-meAlo nga- 
muntu lena na ? " Za ti ezinkulu, 
" Kw enze njani na ? " Za ti ezi- 
ncane, "Urn bulele ukulu." Za 
gijima, za la/ila izinyamazane, za 
pata imikonto, za ti, "U bheke 
Bgapi lowo 'muntu e be si ti in- 
gogo 1 " Za ti ezincinane, " A 
si m bonanga ; be si ye 'kuka 
amanzi ; sa m funyana ukulu e se 
file, si nga sa m boni yena." 



When the sun was setting the 
little izingogo returned ; when 
they were in the lower part 
of the village, they saw much 
blood which had run on the 
path, now dry, for he had stab- 
bed the old ingogo in the morn- 
ing. They at once ran home; 
on their arrival they entered the 
house; but the house was very 
long, and not very light inside; 
they found their grandmother 
dead. 18 They went out running 
with all their might, crying, and 
looking in the direction whither 
they had gone to hunt. When 
they saw the old ones, the little 
ones cried out again and again, 
saying, " What kind of an ingogo 
is that who has eyes Kke a man ? " 
The old ones said, "What has 
happened?" The little ones re- 
plied, " He has killed grand- 
mother." They ran, they threw 
down their game ; tfiey carried 
their spears in their hands. They 
asked, " In what direction has the 
man gone who we thought was an 
ingogo?" The little ones said, 
" We saw him not ; we had gone 
to fetch water ; on our return we 
found grandmother dead ; but saw 
no more of him." 

12 J'Jie Uvati, or fire-producing apparatus of the natives, consists of two 
sticks cut from an umuti womlilo, " fire-tree," that is, a tree which wUl readily 
yield fire by friction. The ^isando is preferred. The sticks are called male and 
female ; the male is small, a foot or two long and pointed ; the female is some- 
what larger and longer, as it is more rapidly worn out ; it is notched in the 
middle with three notches ; the one which is uppennost is called the mouth ; it 
is larger than the others, and in this the point of the male-stick works ; from 
the mouth on each side are two smaller notches, which are called eyes. The 
male-stick is rotated between the hands, its point working in the mouth of the 
female-stick, lying on the ground ; by rubbing, dust is formed, which collects 
in the eyes, and foUs from them on dry grass, which is placed underneath ; 
when enough is collected, the male-stick is rotated with greater rapidity, the 
dust is igmted, and fire is produced. 

1' See Appendix C. 



1T4 



IZINGANEKWANE. 



They pwrsue the mv/rderer. 



Za landela ngegazi lapa be ku 
liambe ku kconsa igazi kona. Za 
gijima, kwa ku lapa se ku Al-wile 
za lala endAle. Kwa sa kusasa za 
vuka za gijima ngamandAla ka^ 
kulu. Kwa ti lapa se ku semini, 
wa bheka umuntu o pete isibindi, 
wa bona utuli oluningi ngasemuva 
kwake. Wa gijima kakulu. Kepa 
zona izingogo za zi nejubane ku- 
naye, ngokuba yena wa e umuntu, 
zona zi izilwane. Kwa ti emini 
kakulu za m bona. Kwa nga ti 
zi ya ndiza ngoku m bona kwazo. 
Wa bona ukuba zi zo'u m funya^ 
nisa. Wa ya w' enyuka ngomango 
omude kakulu ; wa ti e dundubala, 
za zi fika naze ngapansi kwo- 
mango. W e/tla, wa funyanisa 
isikgTingwa si siningi kakulu, 
kw enile ; wa tata uvati, wa Alala 
pansi, wa lu peAla, wa vuta um- 
lilo, wa tshisa isikota, wa zungeza 
leyo 'ntaba e nomango ; za baleka 
izingogo ngokuba za zi w esaba 
umlllo. Za buyela ngalapaya 
kwentaba ; wa e se gijima e kg'o- 
nda pambiK, kwa ze kwa Aiwa e 
nsa zi boni. 



He 

Wa lala. Kwa sa wa vuka wa 
baleka wa ye wa lala kwomunye 
umuzi u senkangala. Kwa sa 
kusasa e ruka e gijima. Kwa ti 
emini wa bheka ngasemuva, wa zi 
bona zi za zi gijim' izingogo. Ku 
ti e be zi sele emuva, se zi katele, 
zi tiga m bona zi gijime kakulu, 
ku buye ku nga titi se ku peUle 
ukukatala kuzona. Wa bona futi 
ukuba zi za 'u m bamba. Wa 
peAla uvati, wa vuta umlilo, wa 

I* Other people also apply tlie term 
friction. 



They followed bis track by the 
blood where it had gone dropping 
in the path. They ran ; when it 
was dark they slept in the opeaj 
country. In the moming they 
awoke and ran with all their 
might. When it was noon, the ' 
man who was carrying the liver 
looked and saw much dust behind 
him. He ran very fast. But the 
real izingogo were more swift than 
he ; for he was a man ; they were 
animals. At midday they saw 
him. It was as though they flew 
through catching sight of him. 
He saw that they would soon catch 
him. He ascended a very long 
steep place ; when he was at the 
top, they were reaching the bot- 
tom ; he descended ; he found very 
much long and thick grass; he 
took the uvati, and sat down, and 
churned!* it, and kindled a fire, 
and set the grass on fire ; it sur- 
rounded the steep hiU; the izin- 
gogo fled, for they feared the fire ; 
they went back from the mountain 
by the way they came. And he 
ran forward until it was dark 
without seeing them. 



He slept. In the morning he 
awoke and fled ; he went and slept 
at another village on the high land. 
In the morning he awoke and ran. 
At noon he looked behind him, 
and saw the izingogo coming to 
him running And those who had 
lagged behind being now tired, 
when they saw him, ran rapidly ; 
It was again as if their fatigue was 
at an end. Again he saw they 
were about to catch him. He 
churned the uvati, and kindled 
chum to the mode of producing fire by 



UOUNQQU-KUBANTWAlfA. 



175 



tshisa isikota; za bona umlilo u 
vuta, z' ema. Wa gijima, a ka be 
e sa zi bona ; wa ze lya lala kwa 
ba kabili endAleleni e nga zi boni. 

: Kwa ti ngolwesitatu, umAla e za 
'ufika kubo, wa zi bona emini, za 
m kasotsha ; wa tsketsha wa sondela 

^(Juze nemizi, za se zi buyela 
eirniva. 



fire, and burnt the grass: ■when 
they saw tile flre binning, they 
halted. He ran and saw them no 
more ; until he had slept twice in 
the way he did not see them. On 
the third dayi the day he would 
reach his own people, he saw them 
at noon ; they pursued him ; he 
hasted and approached near the 
villages, and then they tui-ned 
back. 



The izmgogo boil cmd eat their grandmother. 



Za fika ekaya. Za fika, za m 
tata unina-kulu, za m peka ngem- 
biza enkulu. Wa lala 4 pekiwe 
eziko. Kwa za kwa sa zi i kwe- 
zela ; kwa ti na kusasa za kwezela 
kwa ze kwa ba semini. Kwa ti 
ntambama za m epula, za m beka 
ezitebeni ; wa . Mala, wa za wa 
pola. Za ti ezinkulu kwezincane, 
" A si dAle ukulu, kona si nga yi 
'kufa." Za mu d/jla ke, za m 
kjeda. 



They reached their own home. 
On their anival they took the 
grandmother, and boiled her in a 
large pot. They took a whole 
day cooking her.^^ Until it 
was morning they kept up the 
fire, and during the morning 
they kept up the fire. At noon 
they took her out of the pot, and 
placed her on the feeding-mats ; 
she remained there till she was 
cold. The old ones said to the 
little ones, " Let us eat your 
grandmother, then we shall not 
die."i^ So they ate her up. 



The soririn-law reaches home. 



Wa e se fika ekaya umkwenyana The son-in-law of the old woman 

waleso 'salukazi ; wa fika wa si reached his home ; on his arrival 

nika isibindi. Sa ti, " W enzHe, he gave her the liver. She said, 

mntanami." " You have done well, my child." 

Lydia, (Umkasetemba.) 

^ The natives reckon their days' journey by the times they sleep. J^ga 
lalakatatu, "I slept three times, "^that is, I took three days. Uya'hilala 
Icahlomu, " You will sleep five times, "-^that is, you will take five days. Here 
it is said, the dead grandmother slept or lay down when cooked,— that is, they 
were not satisfied with the ordinary time, but left her one day in the pot over 
the fire. . . ,- _ 

^5 This is in allusion to a strange medical theory or superstition. When a 
serious disease invades a kraal, a doctor is summoned not merely to treat the 
disease, but to give "courage-medicines." He selects, among other things, the 
bone of a very old dog which has died a natural death, from mere old age, or of 
an old cow, bull, or other very old animal, and administers it to the healthy as 
well as to the sick people, that they may have life prolonged to the same extent 
as the old animal of whose remains they have partaken. This is the native 
" life-pill." The iziugogo eat the old woman that they may not die. 



176 



IZINGANEKWANE. 



APPENDIX (A). 

UGUNGQU-KUBANTWANA. 



UGUNfiQU - KUEANTWANA waS SO 

called because she was the mother ■ 
of all animals, for she was theii 
chief; and as regards the pool, the| 
animals used to go to it first and 
drink, and leave water for her *l 
for she could not drink first, for 
all the water would have been ex- 
hausted before the animals had 
drunk if she had drunk first ; and 
as to her body, on one side there 
was a country, on the other rivers 
and great forests ; but the rivers 
which were in her the animals did 
not like to drink, for they were 
like common water ; that pool at 
which they drank was, at it were, 
milk ; therefore they did not drink 
at other rivers, they drank at the 
pool. She was called Ugungyu 
because when she was still at a 
distance she was heard coming, 
for when she was moving there was 
heard a great noise, and they heard 
that she was coming by the gu- 

In other legends of South Africa the elephant is represented as the king of 
beasts. The Basuto tale of the Little Hare has so many things in common with 
this of Ugunggii-kubantwana, that one cannot doubt that they have a common 
origin. There a woman longs for the liver of a fabulous animal, the niama- 
tsane ; her husband goes to hunt one to gratify her ; he finds i large herd, but 
as they could "leap three sleeps at a bound," — that is, a distance equal to three 
days' journey, — and "their backs and legs were like alive coal," he has some 
difficulty in catching one, and succeeds at last only by means of magic ; he 
kills one, and gets possession of the longed-for liver ; his wife devours it with 
avidity, but it is as a burning fire within her, and she rushes to the great lake 
and drinks it dry ; and remains, overpowered by the excessive draught, stretched 
on the ground, unable to move. The king of beasts, when informed, tells 
several animals to go and punish the woman, but one after another makes an 
excuse. The ostrich at length goes to her, and gives her such a violent kick 
that the water spouts up into the air, and rushes in torrents into the lake. The 
animals do not dare to drink the water ; but the hare goes stealthUy by night, 
and drinks, and then smears the lips and knees of the jerboa with mud, that 
the charge may fall on it. (CasaMs. Op. cit., p. 350.^ Compare also "The 
Elephant and the Tortoise." Bkeh. Op. cit., p. 2T. 

^'' Oungqw, gungqu.—Tb.is vrord is intended as an imitation of the noise 
produced by the animal, which is said to resemble that made by a heavily laden 
wagon passing over a bad road. The English reader will not be able to pro- 
nounce the click ; but he will succeed in producing a sound sufficiently similar 
by uttering gunghu, nasalising and aspirating strongly the (7. — Another native 
adds, she was so called because she swallowed every thing that came in her way 
so that when she moved the contents of her stomach ratSed. 



UauNGQU-KUBANTWAlfA, kwa ku 
tshiwo ngokuba e un,ina wezilo 
zonke, ngokuba a e inkosi yazo ; 
nesiziba leso za zi fika kukgiala 
izilwane zi puze, zi m shiyele, ngo- 
kuba wa e nge ze a puza kukjala, 
ngokuba a e nga pela onke amsi- 
nzi, zi nga ka puzi, uma e puzile 
kukg'ala ; kepa umzimba wake 
ngenxenye kwoAlangoti wa e mi- 
IDe ilizwe, ngenccenye ku kona 
imifula namaMati amakulu ; kepa 
leyo 'mifula eya i kuyena za zi nga 
tandi uku i puza, ngokuba ya i 
fana namanzi ; isiziba leso e za zi 
puza kusona kwa ku nga ti ubisi ; 
ngaloko ke zi nga puzi kweminye 
imifula, zi puze kona esizibeni. TJ 
tiwa Ugunggii ngokuba wa e zwa^ 
kala e se kude, ukuti u y' eza, ngo- 
kuba uma e hamba be ku zwakala 
umsiudo omkulu, b' ezwa. ukuba 
so ku fika yena ngokuti gunggu, 
gunggu. 

Lydia. 



}f' 



THJS IZINQOGO. 



177 



APPENDIX (B). 

tb|, izingoqo. , . 

^HE Izingogo are fabulous aainuHia,— degenerated men, who by living continually 
Mart from the habitations of men have become a kind of baboon. • They go on 
mi. fours, and have ttSa, but talk aa men ; they eat human flesh, even that of 
their own dead. 

Izingogo, kwa ku^Hga ti za zi 
abantu ; kepa kwa ti ngokutanda 
kwazo za Alala end/ile, kwa za kwa 
tiwa izilwane, ngokulja za zi Alala 
endAle, ngaloko ke umuntu za urn 
dAla. Kepa uma ku fika umuntu 
o vela fcubantu 'enza imikuba, e 
njengeyazo, zi jabule zi ti, " Naye 
u iagpgo," ngokuba 'enza njengazo; 
Kepa -abantwana a se be Alakani- 
pile, ukuAlakanipa kwabo kwa ku 
dAluIa okweziakulu, ngokuba ba 
be m kxewaya, be ti, " A ku si yo 
ingogo ;" noroa ezinkulu zi tuku- 
tela zi ba tsbaye abantwana, ba 
pike noma zi ba tshaya. Kwa ku 
ti uma ^i tambile zi yo'ud/jlala 
odongeni, zi fike zi pikisane ngo- 
kwekg'a, zi ti o nga kw azi ukwe- 
kqsi a ka si yo ingogo ; nezincane 
z' ekg'e ; kepa uma ku fika umuntu 
e ti u ingogo, be zi ya naye odo- 
ngeni, zi ti a k' ekqe njengazo ; 
ngokuba ku tiwa ukwekg'a za. zi 
lula ngokuba za zi dAla ibomvu ; 
ku ti uma se zi kgiedile ukwekg'a, 
zi me odongeni olukulu, zi fulatele 
enzansi zonke, zi ti, " A si tsteke 
sonfce, si 'ye 'kubheka inAle yake 
uma i njengeyetu na?" Uma i njalo, 
zi ti 11 ingogo ; uma i nge njalo, zi 
mu dAle ; ku ti tuna lowo 'muntu 
o fikile kuzona, uma e nga tsheki 
njengazo, zi mu dMe. Be ku ti 
uma umuntu e ya kona a bunjelwe 
izinkwa zebomvu, a Alale ekaya e 
dAla zona, ku ze ku fe inyanga, e 
nga sa ku dhli ukudAla, e se d/»la 
ibomvu lodwa; a hambe nalo eli 
pete izigakg'a eziningi, kona e ya 
'kuti uma e se fikile kuzona izin- 
gogo naye a tshekis' okwazo, zi be 
se zi ti naye tagogo. 



The Iz&igogo were apparently 
men ; but it came to' pass by their 
own choice they lived in the open 
country, until they were called 
animals; for they lived iii the open 
country, and therefore they ate 
man. But when there arrived a 
man ~who came from other men 
who practised the same habits as 
themselves, they rejoiced, saying, 
he too was an ingogo, because he 
did as they did. But the discern- 
ment of the children, who were 
now sharp, was greater than that 
of the older ones, for they were on 
their guard against him, saying, 
" It is not an ingogo ; " and even 
though the old ones were angry 
and beat themj they denied not- 
withstanding they were beaten. 
They used to go and play on the 
bank of a river ; on their arrival 
they contended by leaping, saying, 
that he who could not leap was 
not an ingogo ; the little ones 
leaped too ; and if there came a 
man feigning to be an ingogo, they 
would go with him to the bank, 
and teU him to leap like them ; 
for it is said, when they leapt 
they were light, because they ate 
red earth. 



178 



IZINGASTEKWAITE. 



Izingogo za zi hamba ngezinyawo The Iziri|l|go used to go on aU 
ezine ; za zi nemisila ; kodwa za zi fours ; they had tails ; but they 
kulumisa kwabantu. talked like men. 

ItmaybeweU to compare this account of the Izingogo -with GullivB^ 
account of the Yahoos. The native . imagination has quite equaled hwiftm 
describing degenerate man. ; 

This -wiU be the proper place to introduce the nativg legend on the origin of 
baboons. According to this theory, man is not an elevated ape, but the ape as 
a degenerated man. *' 



T7KIJVELA KWEZIMFENE. 
(the origin op baboons.) 



Emafeneni isizwe esa penduka 
izimfene. Abantu ba kona ba 
vama ukuvilapa, be nyena uku- 
lima ; ba tanda ukud^la kwabanye 
abantu, ngokuti, "Si ya 'kupila, 
noma si nga limi, uma si d/jla 
ukud/ila kwabahmayo." Inkosi 
yakona, kwatusi, isibongo sakona, 
ya buta isizwe sakona, ya ti, "A 
ku fiinwe ukudMa ku be umpako 
ukuze ku dAKwe, loku ku za 'u- 
punywa emakaya ku yiw' endMe." 
Nembala ke kwa ba njalo. Kwa 
butwa ukiidAla konke nezinkwa, 
kwa pekwa ; kwa tatwa imipini 
yamagejookulima: yapatwa ukuze 
ba zipisele ngayo ngemuva. U 
lapo ke a ba penduka ngako izim- 
fene. A si zwa 'ndab' enkulu a 
ba y enza ukuze ba penduke izim- 
fene, ukupela ukupisela impini 
njalo ; ya mila ya ba umsila ; kwa 
vela noboya; ba puka ubuso, ba 
ba izimfene ke. Ba hamba ema- 
weni ; imizi yabo ya ba amawa. 
Na namAla nje ku sa tsMwo njalo 
uma i bulewe imfene, ku tiwa, 
" Umuntu wakwatusi. Emafeneni 
lapa ku dabuka kona izimfene." 

Umamadunjini, Umkatuta. 



Among the Amafene was the tribe 
which became baboons. The people 
of that tribe were habitually idle, 
and did not like to dig ; they 
wished to eat at other people's 
houses, saying, "We shall live, 
although we do not dig, if we eat 
the food of those who cultivate the 
soU." The chief of that place, of 
the house of Tusi, the surname of 
that tribe, assembled the tribe, 
and said, " Let food be prepared, 
that it may be food for a journey, 
for we are going to leave our 
homes and go into the wilderness." 
And they did so. All kind of 
food was collected, and bread 
made ; and they took the handles 
of digging-picks : they took these 
that they might fasten them on 
behind. It was then that they 
turned into baboons. "We do not 
know any long account of what 
they did that they might turn into 
baboons, but only that they thus 
fastened on the pick-handles ; they 
grew and became tails ; hair made 
its appearance on their bodies; 
their foreheads became overhang- 
ing, and so they became baboons. 
They went to the precipices ; their 
dwellings were the rocks. And 
even to this day it is still said, 
when a baboon is killed, "It is 
one of Tnsi's men. The Amafene 
is the nation from which the ba- 
' boons sprang," 



THE OBldiN OF BABOdNS. 



179 



ANOTHER VEESION. 



Ktj tiwa, iml'eii6''^wa ku tununtu, 
uAlob9^1wabg!jitu bakwatusi. I 
y' aziwatiMoBo ^wayo laipaya vela;, 
kona. Wa.manje kii sa tiwa ema- 
feneni, isizwe sakpna. Ku tiw-a, 
umuntu wakona ■vija ba ivila eli- 
kiilu ; V en^ena tikusebenza imi- 
sebenzi yoike J wataada ukudAla 
oku setshenzwe abanye abantu ; 
kepa ■wfa Mupeka kakulu, abaptu 
be ni sola, be eS' Aleka, be m du- 
(ioaza ngobuvila bake : wa _za wa 
iata Timpini wegejo lake, wa u 
faka ngemva, ukuze a be inyama- 
^zane, ' a dAle ngokweba loko 'ku- 
dAla a ba m sola ngako. Wa 
lal' endAle, wa ba imfene. 

I 

"Wa fika ngolunye usuku e se 
imfene, umuntu e lindile; kepa 

yi' aAluleka ukulinda, wa lala. 

Kmfene leyo ya ngena ensimini, ya 
d/ila ya dAla, y'l ezwa ukuba se 
y esuti ; ya hamba ya ya lapa lo 
'muntu e lele kona, y' apula ugo- 
noti Iwebele, ya hamba nalo uku 
Iw enza uswazi Iwokuba i ze i m 
vuse ngalo ; ya kwela ekadbeni e 
lele ubutongo, ya m tshaya ngalo 
kakulu ; wa vuka ngokwetuka, wa 
kuza ; ya ba se y eAla ke, se i 
puma ensimini : wa kgalaza ukuti, 
" Hau ! Umuntu o ngi tshayUeko 
u ye ngapi na ! " Wa bona i se 
y enyuka i ya eweni ; wa ti, " Ko- 
nje nga ba ngi tsbaywa i yo le 'm- 
fene." W eAla wa bona izinyawo 
zayo pansi kwekadba^ Wa Alola 
insimu, wa fumana se i dAliwe. 



It is said/ the baboon was a man 
of iiie nation, of men who are 
called Amatiisi. The nation from 
which it sprang is known. And 
to this day the Amafene say, the 
baboons descended from them. It is 
said, a man of that nation was a 
very great idler; he was disin- 
clined tO' do any kind of work ; he 
liked to eat what others had work- 
ed for ; but he was greatly troubled 
when men scolded him, and laugh- 
ed at him, and ridiculed him for 
Ms idleness : at length he took the 
handle of his hoe, and fastened it 
on behind, that he might become 
an animal, and eat by stealing the 
food, for which they scolded him. 
He slept in the open coUntiy, and 
became a baboon. 

He came one day, when he was 
now a baboon, where a man was 
watching ; but he got tired of 
watching, and went to sleep. The 
baboon entered the garden ; he ate 
and ate, until he- felt satisfied ; he 
went to the place where the man 
was sleeping ; he broke off a reed 
of com ; he took it with him that 
he might use it as a switch for the 
purpose of arousing him ; he 
climbed into the watchhouse, he 
being asleep, and hit him hard 
with the reed; he woke with a 
start, and cried out with surprise ; 
the baboon at once descended from 
the watchhouse, and went out of 
the garden : he looked on this side 
and that, saying, " Hau ! Where 
has the man gone . that struck 
me?" He saw the baboon now 
ascending the precipice, and said, 
"So then I was struck by that 
baboon." He descended, and saw 
tlie footprints below the watch- 
house. He examined the garden, 
and found it already wasted. 



180 



IZINGANEKWANS. 



Ku njalo ke ngemfene.' Ku 
tiwa Timtiniiu wakwatusi. Labo 
'bantu bakwatusi na nktoAla ixje 
ba se kona, abona ba peadijka 
izimfene. Ku tsMwo njalonjalo, 
ku ti, uma izimfene zi kala eweni, 
z' enza umsindo, ku tiwe kubo 
iigokulaula, "Nampo abaiitu bar 
"kwini eweni, be kuluma." Nbma 
zi dAla amasimu, ngoku ba laulela, 
ku tiwe, " Bani, tshela ni abantu 
bakwini laba, ba yek0 ukildMa 
kwetu ; si ya zilimela ; nabo a ba 
lime njengati." 



Suck, then^is the kistory of the 
babo#. It is said jfco ,be on% pf 
the Amatusi. The Ajnatusi still 
exist' to the present Jime, the very, 
people who becaipelbaboons. And' 
wh«n the baboons are crying on 
the precipice, and making a noise,, 
it is continusjlly said to them in 
jest, '"Behold your people on the 
precipice, talking." , Or if- tkey 
ha/ve devoured the gaTdeiis,m is 
saii^ in spOrt, " You So-and-s^tell 
those people of yours 'to leave aloiie 
our food ; we dig for oursel'^J; 
and let them too dig for,! them- 
selves, as we do." 

This, then, is what I know aboiiH;) 
the baboon. 



I loko ke e ngi kw aziyo ngem- 
fene. 

TjMPENaULA Mbanda. j 

It is quite noteworthy that among the Mussulmans there is a similar legen^ 
of the descent of apes from man : — 

" On one of Solomon's progresses from Jerusalem to Mareb, he passedl 
through a valley inhabited by apes, which, however, dressed and Uved like men, 
and had more comfortable dwellings than other apes, and even bore all kinds of 
weapons. He descended from his flying carpet, and marched into the vaU^ 
with a few of his troops. The apes hurried together to drive him back, but one. 
of their elders stepped forward and said, 'Let us rather seek safety in submis- 
sion, for our foe is a holy prophet.' Three apes were immediately chosen as 
ajnbassadors to negotiate with Solomon. He received them kindly, and inquired 
to .which class of apes they belonged, and how it came to pass that they were 
so'skilled in all huihan arts ? The ambassadors replied, ' Be not astonished at 
us, for we are descended from men, and are the remnant of a Jewish com- 
munity, which, notwithstanding all admonition, continued to desecrate the 



Sabbath, until Allah cursed them, and turned them into 
Biblical Legends 0/ the Musmlmans, p. 205. J 



apes.'" (WeiFs 



APPENDIX (C). 

IZIMU ELA TOLWA UMASENDENI. 

(the cannibal whom umasendeni received into his house.) 

The following tale, told as an historical fact of comparatively modem times, 
bears so much resemblance to that of the slaughter of the grandmother of the 
izingogo, that it is inserted here : — 

Umfo wetu, TJmasendeni ibizo My brother, whose name is Uma- 
lake, wa tola umfokazi ; wa ti, j sendeni, received a stranger into 
"Ngi ku tolile; Alalalapa; izwe: Ms house; he said to him, "I 
U indMala, ku nge ko amabele." have received you into my house ; 

stay here ; there is famine in the 
land J there is no corn." So the 



UMKXAKAZA-WAKOGINGQWAYO. 



181 



Wa /Jala ke ximfokazi, wa /ilala 
insukwana nje. "Wa ti Bgelinye 
ilanga, " Ngi ya fa namAla. A 
ngi zi 'kupuma ngomzi lo." Wa 
e be e fa ebu/ilungii unina kama- 
sendeni. Kwa ti ukuba b' emuke 
abantu ekaya, wa nm bamba um- 
fokazi, wa m bulala, wa m peka 
ke, wa mu d/ila ke. Wa m beka 
izitsha zonke, wa twala, wa liamba, 
w' emuka. Ya buya ke indodana, 
ya fika, ya funyana se ku kubi 
end/ilini ; ya fumana se kw ande 
inyama endAlini. Ya kala ke, ya 
ti, " Woza ni, bantu ! ni ze 'ku 
ngi buka ; loku nank' umMola ; 
umame u dAliwe umfokazi, e be 
ngi m tolile." Ba butana ke 
ekaya. Ba ti, " Ku boni ke 1 Si 
"be si nga tsbongo na, ukuti, ' Li- 
zimu Icli ? ' Wa ti wena, umimtu 
wako. Wa ti, ' Ka 'zimu.' Sa 
ti, ' Lizimu,' tina." Wa m twala 
ke unina ngazo izitsba zonke, e ya 
'u m la/ila ngezitsha. 

Umpondo Kambule (Aaron). 



stranger staid ; but he staid only 
a few days. He said one day, " I 
am ill to-day. ' I shall not go out 
from this kraal." TJniasendeni's 
mother had been suffering from 
pain. When the people had left 
home, the stranger laid hold of her 
and lulled her, and boiled her and 
ate her. He filled all the vessels 
with her, and loaded himself, and 
went on his way. Her son came 
back again, and found the house 
befouled ; he found that there was 
much flesh in the house. So he 
cried, saying, " Come ye, people ! 
come and look upon me ; for here 
is a prodigy ; my mother has been 
eaten by the stranger whom I took 
into my house." So they assem- 
bled in his house ; and said, " Do 
you not see then ? Did we not say 
this man was a cannibal? You 
said for your part, he was youi- 
dependent ; you denied that he 
was a cannibal. We said, on our 
part, that he was a cannibal." So 
he carried out his mother in all 
those vessels, and went and buried 
her in them. 



UMKXAKAZA-WAKOGINGQWAYO. 



The birth of Umkx.ahaza. 



KvvA ku lc(ina inkosi etile; ya 
zala uuintwaua; w' etiwa igama, 
kwa tiwa Umk-cakaza - wakogi- 
ngiywayo. Loko kwa ku tshiwo 
ngokulia kwa ku puma impi i kaa- 
kaza izikali, w' etiwa ukuti TJm- 
ka;akaza; nokuti o wakogingg-wa- 
yo, kwa ku tshiwo ugokuba impi 



There was a certain king ; he 
had a child ; her name was Um- 
ka;akaza-wakogiii gr^wa yo. ^'^ That 
name was given beeausb an army 
went out to battle rattling wea- 
pons, and so she was named Um- 
k.-i;akaza ; and further the name 
Wakoginggwayo was given because 



IS Uml"s.al-o-a-'walo'jiiuj([v.vyo. — The-rattler-of-weapona-of-the-place-of-the- 
roUiuft-of-the-slaiu. 



182 



IZINGAHEKWANE. 



ya gwaza kakulu abantu, kwa 
tiwa se be ginggika nje ; k-wa 
tshiwo ke ukuti wakoginggwayo., 
Ivwa buye kwa ^alwa onmnye 
Timntwana ; w' etiwa igama, kwa 
tiwa Ubalatusi, ugokuba wa e nga 
ti u fana netusi. 



the army killed very many men, 
and when they were rolled alto- 
gether on the ground, she was 
named Wakogingg^ayo. Again 
he had another child ; she was 
named Ubalatusi, ^^ because she 
resembled brass. 



Eer fatJter's rash promise. 



"Wa ti Umkaakaza lapa e se 
kula, wa ti uyise, " Bheka, wena, 
um/ilana u tombayo ku ya 'ubutwa 
izinkomo eziningi zokuza uku ku 
bupsa ; ngokuba ezako izinkomo 
zi ya 'ud/diwa ngemikonto, ku 
/daselwe ezizweni ezi kude, zi fike 
zi kcime ilanga." 



When Umkscakaza was growing 
up, her father said, " Look you, 
on the day when you are of age 
there* shall be collected many 
cattle for the purpose of bringing 
you home f^ for the cattle which 
shall be brought to you shall be 
taken at the point of the spear, 
and forays be made into distant 
nations, and when they come they 
will darken the sun." 



UrnhzLokaza's maturity. 



"Wa za wa kula "Umkxakaza. 
Wa ti e nabanye bodwa end/tie wa 
ba tshela ukuti, " Ngi tombile." 
Za jabula izintombi, za gijimu, za 
ya emizini yonke, zi niema ezinye 
intombi ; za fika, za /Jala kuyena ; 
za buye z' esuka, za m shiya, za ya 
ekuya, za ya 'upanga umuzi wonke. 



At length she came to maturity. 
When she was with others in the • 
open country she said to them, " I 
am of age." The damsels rejoiced, 
and ran to all the -sillnges, calling 
other damsels ; they came and re- 
mained with her ; again they left 
her and went home, .yoing to 
plunder the whole village.-^ 



Tlie size of the totvn in wliich she dicelf. 



Kepa umuzi wa umkulu ngoku- 
ngenakiiliiiganiswa, ngokuba izin- 
d/tlu zawo za zi nga balwa ; ngo- 
kuba umuntu, uma e memeza, e 



But the town was immeasm-ably 
large ; for the ro\ys of its linuses 
could not be counted, for if a man 
standing in the tniddle of the 

, "a colour ;'' and i-?«s!, "brass.'' The 



^' Ubalatusi. — CompoaeJ of um-hola 
brass-coloured one. 

™ Ul-iiliiiiimi. — When a princrss royal comes of age, she quits her father's 
home, and goes out into the a\ ilds, from %\ hich she is Ijrought back by haying- a 
bullock slaughtered on her account. Other girls tell her parents ■\\ here she is ; 
and aU la^- and order arc at an end ; and each man, woman, and child lavs hold 
ou any article i.t property wliich may be at hand, assagais, shields, mats, pots, 
&c. The king says nothing, it being a day of such general rejoicing, that it is 
regarded as improper to liud fault vith any one. If during this reign of mis- 
rule, any thing is taken which the chief really values, he can obt.uu it again 
only by paying a fine. 

-' iSee preceding note. 



UMKXAKAZA-WAK'OGINaQWATO. 



183 



paka,ti esibayeni, ngalapa kwohla.- 
ngoti be be ng' ezwa uma u kona 
umuntu o memeza esibayeni ; ngo- 
kuba umuntu uma e vela okalweni 
u be ti imizi eminingi, kantiumuzi 
munye. 



cattle-enclosure shouted, people 
standing on one side could not 
hear that there was any one shout- 
ing in. the Cattle-enclosure ; for a 
man standing on the top of a hill 
would say it was many villages, 
when in reality it was but one. 



Umkxakaza despises her father's offering. 



Za buya izintombi, za ya, ku- 
yena Umkaiakaza. B' etuka aba 
sekaya ngokubona izintombi zi zo- 
■'panga; ba ti, "U tombile um- 
ntwana wenkosi." Uyise wa kipa 
amashumi amabili okuya 'ku m 
, buyisa endAle. Wa fike Umkca- 
ka^a, wa ti, "A ngi boni 'Into." 
Kwa pindelwa ekaya ; wa fike 
uyise, wa kipa amashumi amane ; 
ba ya nawo kumktcakaza ; wa ti 
Umkajakaza, " A ngi boni luto." 
Ba pindela ekaya. Wa fika uyise, 
wa kipa ikulu. Wa ti, " Hamba 
ni nalo." Ba hamba, ba fika kum- 
kaiakaza. Wa ti Umka;akaza, 
."Nansi inAlamvu yelanga." Ba 
pindela ekaya. 



The damsels returned to TJm- 
kaakaza. The people at home 
wondered when they saw the dam- 
sels coming to plunder; they 
shouted, "The king's child is of 
age." The king selected twenty 
head of cfittle to go and bring her 
back from the open country. But 
Umkaiakaza said, "I do not see 
anything." They were taken home 
again. Then the father selected 
forty J they went with them to 
Umkasakaza j UmkcBakaza said, "I 
do not see anything." They went 
home again. Her father selected 
a hundred, aiid said, "Go with 
them." They went with them to 
tJmkajakaza. Umkaiakaza said, 
"There is the globe of the sun." 
They returned home. 



A Iwrger offering is made, hut still despised. 



But all the men belonging to 
her father's tribe were running 
with cattle, shouting, "TJmkaa- 
kaza-wakoginggwayo is of age." 
When those who had taken the 
cattle to TJmkajakaza returned, 
they were given two hundred; 
they went with them ; Tlmkaa- 
kaza said, "I still see the sun. 
Until the sun is darkened accord- 
ing to my father's saying [I will 
not retiu-n."]^^ They returned to 
the king. Men ran to the whole 

^'^ It is necessary to add these words to complete the sense. Such elliptical 
modes of expression are common in Zulu. 



Kepa abantu bonke pakati kwe- 
sizwe sikayise ba be gijima nen- 
komo, bonke be ti, "U tombile 
TJmkxakaza-wakogingg'wayo." Ku 
te uma ba fike labo aba be yisile 
izinkomo kumka;akaza, ba fika ba 
nikwa amakulu amabili ; ba ya 
nawo. Wa fike wa ti Umka;akaza, 
" Ngi sa li bona ilanga. Kwo ze 
ku kcitshwe ilanga njengokutsho 
kukababa." Ba buya ba ya enko- 
sini. Kwa fike kwa gijinyiswa 



184 



IZINGAHEKWANE. 



abantu ezweiii lonte, be tata izin- 
komo kubantu bakayise, nezikayise 
za /jlanganiswa, za yiswa 'ndawo 
nye zonke. Wa ti Umkxakaza, 
" Ngi sa li bona ilanga." Ba buya 
ba ya ekaya. 



nation, taking the cattle from her 
father's people, and the cattle of 
her father were collected and all 
brought to one place. Umkaia- 
kaza said, "I still see the sun." 
They returned home*. 



Again she despises a still larger offering. 



Kwa fike kwa kitshwa impi ; ya 
ya 'ku zi dAla ezizweni ; ya buya 
nazo. Za yiswa. Wa fike wa ti 
Umkaiakaza, " Ngi ya li bona 
ilanga." Kwa buye kwa kitshwa 
impi ; ya buya nenkulungwane 
eziningi. Wa fike wa ti Umkcca- 
kaza, u ya li bona ilanga. 



An army was levied ; it went 
to spoil foreign nations of their 
cattle, and came back with them. 
They were brought to Umkasakaza. 
She said, "I still see the sun." 
Another army was levied, and 
returned with many thousand. 
But Umkicakaza said, she. still saw 
the sun. 



The owmy sent to obtain cattle fall in with Usilosiinapwulu. 



Kwa puma impi futi. Ba ha- 
mba, ba ya, ba fika ba zi bona 
izinkomo zi dAla esigodini esikulu 
kakulu. A ba zi balanga uma za 
zi 'makulu 'mangaki na. Kepa 
kwa ku kona nezim/ilope nezimtoto 
nezinsundu nezimnyama nezibo- 
mvu ; ezinye impondo zi bheke 
pansi ; ezinj'"e impondo zi pume za 
ksega ; kwenye lu pume lu be 
lunye ; zi nemibala eminingi. Kepa 
kwa ku kona isilwanyazane esikuhi 
si Alezi ngapezulu kwaso leso 'si- 
godi esa si neziukomo ; igama laso 
kwa ku Usilosimapundu. Kwa 
ku tshiwo ngokuba kwa ku kona 
izintaba namapimzu ezintatshana 
ezincane ; kwa tshiwo ukuti Usi- 
losimapundu. Kepa kwa ku kona 
ngensenye kwaso imifula emikulu ; 
ngeuKenye kwa ama/tlati amakulu ; 
ngenrenye kwa amawa amakulu ; 
ngenixenye kwa ku senkangala nje. 



Again an army was levied. 
They set out, and at length saw 
some cattle feeding in a very large 
valley. They did not count how 
many hundred they were. But 
there were both white and dun, 
and brown, and black, and red ; 
the horns of some were directed 
downwards -p the horns of others 
were moveable f^ otliers had only 
one horn. They were of various 
colours. And there was a very 
huge beast sitting on the hills 
overhanging that valley, where 
were the cattle. The name of the 
beast was Usilosimapundu.^^ It 
was so called because there were 
hills, and elevations of little hills 
(upon it) ; and so it was named 
Usilosimapundu. And there was 
on one side of it many rivers ; and 
on another side gi-eat forests ; and 
on another side great precipices ; 
and on another side it was open 
high land. 



53 Cat'tle whose horns haiig down are called imidhhvn. 
"■^ These are called amdhlawe. 

^° Usilosimapundu.— A heast coyeinA with small elevations, 
modulated, beast. 



The rugose, 



tTMKXAKAZA-WAKOOINGQWAYO. 



185 



Kepa pakati kwemitiyonke eya 
i kona kuleso 'silwane, kwa ku 
kona imiti emibili, ya i mide ka- 
kiilu pezu kwemiti yonke ; ama- 
gama ayo kwa ku Imidoni yom- 
bili. ^ Jtwa ku i yona ku izinduna 
zikasilosimapundu. 



s officers. 

And amidst all the trees -which 
■were on the beast, there were two 
trees ; they were very much higher 
than all the rest ; they were both 
named Imidoni. ^s It was they 
who were the officers of TJsilosi- 
mapundu. 



The soldiers contemn Usilosimapwndu, and are tlvrea,tened. 



Wa ti Usilosimapiindu lapa e i 
bona impi i kgnba izinkomo, wa 
ti, " Lezo — lezo 'nkomo e ni zi 
kyubayo ezikabani na ? " Ba ti, 
"Yiya; a si suke lesi 'silosima- 
pundu." Wati, "Eh, eh! Ha- 
mba ni nazo ke." 



When TJsilosimapundu saw the 
army diiving away the cattle, he 
said, " Those — ^those cattle which 
you are driving away, to whom do 
they belong ? " They replied, 
" Out on you ; let the rugose beast 
get out of the way." He replied, 
" Eh, eh ! Go oir with them 
then. "27 



Descrij>tion of Usilosiniapundu. 



Kepa kuyena kwa ku bonakala 
umiomo wodwa nameAlo ; ubuso 
bake ba bu idwala. Kepa umiomo 
umkulu, ubanzi kakulu, kepa ubo- 
mvu ; kwamanye amazwe a sem- 
zimbeni kuyena kwa ku sebusika ; 
kwamanye ku sekwin/tla. Kepa 
kowokwake konke loko. 



But as regards the beast there 
appeared only a mouth and eyes ; 
his face was a rock ; and his mouth 
was very large and broad, but it 
was red ; in some countries which 
were on his body it was winter ; 
and in others it was eajrly harvest. 
But all these countries were in 
him. 2^ 



°^ Water-boom. 

^ " Eh, eh ! go off with them then." — These words are to be regarded as a 
threat. They mean, Very well, I let you take them now, but see to it, you will 
suffer for it by and bye. 

28 We are foroibly^reminded of- Milton's description of Leviathan, which, 

" Hugest of living things, on the deep 
Stretched like a promontory, sleeps or swims, 
And seems a moving land." 

This fabulous animal of the Zulus "seems a moving land." It may pos- 
sibly have some comiection with the notion found among other peojile that the 
world is an animal. A similar one appears now and then, but not in a definite 
form, to crop out in the thoughts of the natives of this country. Some parts of 
this account would lead us to suppose that the basis . of the legend is a tra- 
ditional recollection of a landslip, or some extensive convulsion of the earth. 

We may compare this beast overgrown with trees, &c., with Es-sindihad's 
great fish. The captain says : — " This apparent island, upon which you are, is 
not really an island, but it is a great fish that hath become stationary in the 
midst of the sea, and the sand hath accumulated upon it ; so. that it hath be- 



186 



IZINGANEKWANE. 



The cattle at length da/rken the sun, and Vmks.akaza is satisfied. 



Ba zi kguba ke izinkomo zikasi- 
losimapundu. Ba ti be ya nazo 
ngasekaya, kwa ku nga ti li za 
'ktiiia, hgokuba ilanga nezulii kwa 
ku nga bonakali; ku site utuli 
Iwazo. Ba ze ba ti, " Hau ! loku 
izulu be li sile, le 'nkungu i vela 
pi e si nga sa boni i yona na % " 
Ba buya ba bona uma kw' enza 
utuli ; ba vela ngasekaya. Kepa 
ba bona kumnyama, a ba be be sa 
zi bona inkomo ; ba ye ba zi sa 
kumka;akaza. Wa fike wa ti, 
" Nazi ke ezi koima ilanga." 



They drove off the cattle of Usi- 
losimapundu. As they were going 
with them near home, it was as if 
it was going to rain, for neither 
sun nor heaven appeared ; they 
were concealed by the dust raised 
by the cattle. At length they said, 
" Hau ! since the sky was clear, 
whence comes this mist through 
which we are no longer able to 
see ? " Again they saw that it 
was occasioned by the dust ; they 
came near home ; and they saw it 
was dark, they could no longer see 
the cattle ; they took them to Um- 
kxakaza. She said, " Behold then 
the cattle which darken the sun." 



Umhx.akaza retwrns home. 



Ba biiya ke ba ya ekaya. 
fika mngongo se w akiwe, wa 



Wa 
±ijv(x LLiiiguii(^L» cjc w aiiiwe, wa pela, 
nencapa se y endAlelwe. "Wa fika, 
ba ngena nentombi, ba Alala em- 
gongTveni. 



So they went home again. On 
her arrival the umgonyo^* was 
already completed, and the incapa 
spread on the ground. She en- 
tered the nmgong'o with the dam- 
sels, and remained there. 



Tliere is universal rejoicing. 



Kepa bonke abantu aba be pu- 
mile impi, a ku ko namunye 
pakati kwabo owa e nga i Alabile 
inkomo; bonke kulowo e /ilabe 
eyake inkomo. Kepa eziningi 
izinkomo a zi Mnzwanga ngobu- 
ningi bazo. La ti igwababa la 



And as for all the men who had 
gone out with the ai'my, there was 
not one among them who had not 
killed a bullock ; every one in the 
town killed his own bullock. But 
many of the cattle were not skin- 
ned because they were so many. 
The crow skinned for itself; the 
come like an island, and trees have grown upon it since times of old " And 
^t?; *f ?A"^^ tortoise, " upon whose back earth collected in the length'of time, 
so that It became lUiLe W and produced plants." (Lane\ ^raJto Night^. 
if\ll\"lA'^^^i ?V ^T^^l ^°.^^ monster -Ugnngsu-fcubantwana 
iidef Jle^elow ^'^'^™^'^'' °* beneath," who has a forest Rowing on one 

,Ar^ Z^a^T"^" ■' ^1™"? hut or chamber erected withm a house, in which a 

™fl M 7nf+lf^^ " ^^'^^ ®,^? \^^f *^^™ ^°^ °'^«' t^o. °r ttree months, 
and fed for the purpose of makmg her^t ; but if there shoid be a scarcitvof 
food, she may be allowed to go out at the end of a few weeks. UmSaza is 
represented as remaining in &s umgonjo for several years i^^iJ^akaza is 



UMKXAKiZA-WAKOGINGQWAYO. 



187 



zi/ilinzela ; namankge a ziAlinzela ; 
nezinja za ziAlinzela. Kwa nuka 
inyama yodwa pakati kwesizwe. 
Kodwa ku nga Alatshwa kuzona 
ezikasilosimapundu ; ku Alatshwa 
kulezi zikayise. 



vultures skinned for themselves; 
and the dogs skinned for them- 
selves. There was no other smell 
but that of meat throughout the 
■9?^ole nation. But the cattle of 
Usilosimapundu were not slaugh- 
tered, but those belonging to her 
father. 



All the people go to dig in tJte royal ga/rden, leamng UmM.akaza and 
her sister alone. 



Wa Mala, iminyaka e nga balwa 
emgongweni. Abantu a ba be be 
sa m azi ; w' aziwa intombi zodwa, 
ngokuba za z' ala uma abantu 
b' eze emgongweni ; ba ti aba nge- 
nile endMni, ba Alale nje, be nga 
m boni e /ilezi pakati emgongweni. 
Ku te ngesikati eside ba ti bonke 
abantu, "A ku ze 'kuti e nga ka 
pumi Umka:akaza, ku hanjwe ku 
yiwe embutisweni wenkosi." Ba 
vuma bonke abantu, ngokuba ba 
be ti, " Ku ya 'kuba 'biz/ihingu 
uma be vuna e se pumile, ngokuba 
ku ya 'kwenziwa utshwala esizweni 
sonke." Kwa ti e s' eza 'upuma, 
kwa vukwa ekuseni kakulu abantu 
bonke ; kepa ekaya lapa kubo, 
kwa ku kona utshwala umuzi 
wonke ; enaienye bu voviwe, enaie- 
nye bu vutghelwa, enicenye bu isi- 
jingi. Kwa sa ba hamba ke bonke 
abantu ; kwa sala yena nodade 
wabo ekaya. Kepa umbutiso wen- 
kosi wa u kude kakulu ; be vuka 
be ti u kona be ya 'ubuya masinya 
kusiAlwa. 



She remained uncounted years 
in the umgongo. The people no 
longer knew her ; she was known 
only by the damsels, for they 
would not allow people to enter 
the ixmgongo ; and those who en- 
tered the house merely sat down 
without seeing her, she remaining 
inside the umgongo. It happened 
after a long time all the people 
said, "Before TJmkicakaza come 
out, let all the people go to the 
royal garden."*" All the people 
agreed, for they had said, " It will 
be painful to harvest after she has 
come out, for beer will be made 
throughout the whole tribe." It 
happened when she was about to 
go out, all the people rose very 
early in the morning ; but at her 
father's there was beer in the 
whole village ; in one place it was 
strained ; in another it was mixed 
with malt ; in another it was soak- 
ing. In the morning all the people 
set out; there remained herself 
and her sister only at home. But 
the royal garden was very far off; 
when they arose they thought 
that by arising early they could 
return early in the- evening. 

There is thunder and an earthquake. 

Kwa ti so ku isikati be mukile, i Some time after their departure 
h' ezwa ku duma izulu, kwa zama- 1 Umkajakaza and her sister heard 

3" Uwiutiso, the royal garden, in which all the tribe assembles to dig and 
sow for the king. 



188 



IZINGANEKWANE. 



zama um/ilabati na sendAlini lapa 
be Alezi kona. Wa ti Umka;akaza, 
" Ak' u piime u bone, balatusi, 
uma ini leyo na, izulu nkuduma 
be li balele kangaka." Wa puma 
Ubalatusi, wa bona ku mi iAlati 
esangweni ; a ka be e sa bona uma 
isango li ma pi na. Wa ngena 
end/ilini, wa ti, " U za 'ubona, 
mntanenkosi, ku kulu ku sesar 
ngweni ; utango nganaianye Iw apu- 
kile, so lu lele pansi nje." 



the beaven thundering, and the 
earth moved even in the very- 
house where they were sitting. 
TJmka;akaza said, "Just go out 
and see, Ubalatusi, what this is, 
the heaven to thunder when it was 
so bright 1 " Ubalatusi went out, 
and saw a forest standing at the 
entrance of the village, and she 
could no longer see where the 
entrance was. She came into the 
house, and said, "You will see, 
child of the king, there is some- 
thing huge at the gateway ; the 
fence is broken down on one side, 
and is now just lying on the 
around." 



Thei/ are visited by strange guests. 

Kwa ti be sa kuluma, kwa se i As they were speaking, two 
kw apuka amakgabunga amabUi | leaves^^ broke off from the Imi- 

3' Speaking Trees are heard of in the legends of other people ; hut I know 
of none in which any such personal action is ascribed to them as here. In the 
Amanzi stories, collected among the negroes of the West Indies, we read of a 
Doukana Tree which was covered with fruit ; a lazy man went daily to this tree 
alone and ate the fruit, but never took any home to his wife and children. 
When one only was left, it is represented as assuming the power of volition, and 
effectually eluding all his efforts to catch it. (Dasent. Popular Tales from 
tlie Norse, p. 503.^ In the same stories, the trees cry out "Shame" when the 
lion is about to devour the woman who had set him free (p. 4S0). 

Shakspeare makes Macbeth say, 

' ' Stones have been known to move and trees to speak 
Augurs." 

Comp. " Prince Hatt, or the Three Singing Leaves." Thorpe^s 7uk-tide 
Stories, p. 17. Also "The Two Caskets," p. 99; and "Temptations," p. 369. 
— "The Two Step-sisters." Dasent, p. 134. 

Comp. also Hiawatha's appeal to the different forest-trees to give him the 
materials for building a canoe, and their answers. (Longfellow.) And the ad- 
dress " of the green reed, the nurse of sweet music, divinely inspired by a 
gentle breeze of air," to Psyche. (Apuleius, p. 117.^ 

We close this note on speaking trees by the following extract from the tale 
of "Lilla Eosa" : — "One day, while wandering on the sea-shore, she found the 
head and leg of a fawn that had been killed by the wild beasts. As the flesh 
was still fresh, she took the leg and set it on a pole, that the little birds might 
see it the better, and come and feed upon it. She then lay down on the earth, 
and slept for a short time, when she was wakened by a sweet song, more beau- 
tiful than anything that can be imagined. LUla Eosa listened to the delightful 
notes, and thought she was dreaming ; for nothing so exquisite had she ever 
heard before. On looking around her, she saw that the leg which she had placed 
as food for the little fowls of heaven was changed to a verdant linden, and the 
fawn's head to a little nightingale sitting on the linden's summit. But every 
single small leaf of the tree gave forth a sweet sound, so that their tones toge- 
ther composed a wondrous harmony ; and the little nightingale sat among them 
and sang his lay so beautifully, that all who might hear it would certainly have 
imagined themselves in heaven." (Thorpe's Yule-tide Stpries, p. iZ.) 



UMKXAKAZA-WAKOGINGQWAYO. 



189 



emidonini, a fika end/tliiu lapa be 
hlezi kona. A fike a ti, "Tata 
isigubu, balatusi, u ye 'kuka 'ma- 
nzi emfuleni." "Wa tata isigubu, 
wa ya emfuleni. A Mala, e m 
bliekile Ubalatusi. Kepa emfuleni 
wa kelela isigubu, s' egcwala, 
kw' ala uma 'esuke. A ze a ti 
amakgaburtga, " Puma, mkxakaza, 
u hambe u fune amanzi ekaya 
lapa." "Wa ti, " Ngi tombile ; a 
ngi pumi emgonjweni." A ti, " Si 
ze s' azi ukuba u tombile ; kepa si 
ti. Puma, u ye 'kuka amanzi." 
Wa puma -wa ye, wa wa ka amanzi 
kwenye indAlu, wa buya nawo. 
A ti amakgabunga a ti, "Pemba." 
Wa ti, " A ngi kw azi ukupemba." 
A ti amakg'abunga, "Si ze s' azi 
uma a u kw azi ukupemba ; kepa 



doni, and entered the house where 
they were sitting. On their arrival 
they said, "Take a water-vessel, 
Ubalatusi, and go and fetch water' 
fropa the river." She took the 
water- vessel and went to the river. 
They sat waiting for Ubalatusi. 
Bat at the river she dipped water 
into the water- vessel ; when it was 
full she was unable to leave the 
place. ^^ At length the leaves 
said, " Go out, Umka;akaza, and 
look for water here at home." 
She said, " I am of age, and I do 
not yet quit the umgongo."'* 
They replied, " We already'knew 
that you were of age ; but we say. 
Go and fetch water." She went 
and fetched water from another 
house, and came back with it. 
The leaves said, "Light a fire." 
She replied, " I cannot light a fire." 
They said, " We already knew 
that you could not light a fire ; 

3^ This inability to move from being spell-bound is common in the nursery 
tales of all countries. In tlie tales of the North is a story of a bride who had 
been separated from the bridegroom ; whilst waiting for Mm she is annoyed by 
the importunity of other lovers. Shei gives them permission to come one at a 
time by night, but before retiring to her chamber, sends them to do something 
for her, to lock the door, to fasten the gate, or to tie up the calf ; and by a speU 
fastens them to the object till morning, ('See Thorpe. Yule-tide Stories. 
" The King's Son and the Princess Singorra," p. 218. — "Goldmaria and Gold- 
feather," p. 449.— Ca??ip5eZZ. Op. cit. "The Battle of the Birds." Vol. I., 
p. 36. J The girl who attempts to steal a few feathers from Dummling's golden 
goose, has her hand and fingers instantly fixed to it ; and all who approach and 
touch her are in like manner fixed, and are compelled to follow Dummling in a 
long line wherever he wishes to go. (Grimm. Op. cit, p. 282. "The Golden 
Goose. ") Marama-kiko-hura by her enchantments fixed a boat so firmly to the 
earth that no human strength could move it. (Sir George Grey. Op. cit., p. 
145.; 

The master smith's three wishes all refer to this power of binding others by 
'Well," said the smith, "first and foremost, I wish that any one 



whom I ask to climb up into the pear-tree that stands outside by the wall of my 
forge, may stay sitting there till I ask him to come down again. The second 
which I wish is, that any one whom I ask to sit down in my easy chair which 
stands inside the workshop- yonder, may stay sitting there tiU I ask him to get 
up. Last of all, I wish that any one whom I ask to creep into the steel purse 
which I have in my pocket, may stay in it till I give him leave to creep out 
again." (Dasent. Popular Tales from the Norse, p. 123. Compare "The 
Mastermaid," p. 96.) 

33 Compare this treatment of Umkxakaza with the method adopted by 
Hacon Grizzlebeard to subdue ' ' the proud and pert princess for whom no suitor 
was good enough." (Dasent. Popular Tales from the Norse, p. 50.^ 



190 



IZINGANEKWANE. 



si ti, Pemba." "Wa pemba. A ti 
amakg'abunga, " Tata ikanzi, u li 
beke eziko." Wa ti TJmkicakaza, 
" A ngi k"w azi ukupeka." A ti 
amakg'abunga, " Si ze s' azi uma a 
u kw azi ukupeka ; kepa si '. ti, 
Peka.'' Wa li beka eziko, wa tela 
amanzi. A ti amakjabunga, " Ha- 
mba, u yo'kcapuna amabele esilu- 
Iwini kwenu, u zo'utela lapa eziko." 
Wa ye wa wa kcapuna amabele, 
wa tela eziko. A Alala ; za vutwa 
izinkobe. A ti, " Zibukula ilitshe, 
u gaye izinkobe.'' Wa ti, " A ngi 
kw azi ukugaya, ng' umntwana 
wenkosi. Bbeka ni," — e ba tshe- 
ngisa izandAla, ngokuba inzipo 
zake za zinde kakulu. La tata 
umkonto, la ti, " Leti izandAla 
lapa kumina." La zi nguma inzipo 
ngomkonto, la ti, "Gayake." Wa 
ti Umkccakaza, "A ngi kw azi, 
ng' umntwana wenkosi." A ti 
amakg'abunga, " Si ze s' azi uma a 
u kw azi uku.gaya, nokuba u um- 
ntwana wenkosi." L' esuka elinye 
ikgabunga, la zibukula ilitshe, la 
tata imbokondo, la tata inkobe, la 
gaya, la ti, " Bbeka, ku tiwa uku- 
gaya." L' esuka, la ti, " Gaya." 
Wa gaya umkcaba, wa muningi 
kakulu. A ti, " Tata isikamba 
sakwenu samasi, ii beke lapa." 
Wa si tata. A ti, " Tata ukamba 
olukuhi, u beke lapa." Wa lu 
tata. A ti amakgabunga, "Lu 
geze." Wa lu geza. A ti ama^ 
kg'abunga, " Hamba u kete igula 
elikulu emaguleni akwenu, u lete 



but we say, Ligbt a fire." She 
lighted a fire. The leaves said, 
" Take a cooking-pot and place it 
on the hearth." tjmkxakaza said, 
" I cannot cook." The leaves re- 
plied, " We already knew that you 
could not cook; but we say, 
Cook." She put the pot on the 
fire, and poured water into it. 
The leaves said, " Go and bring 
some com from your corn-basket, 
and come and pour it into the pot." 
She went and fetched some corn, 
and put it on the fire. They sat ; 
the com was boiled. They said, 
" Turn up the nullstone, and grind 
the boiled corn." She replied, " I 
cannot grind, I am the king's 
child. Look here," — showing 
them her hands, for her nails were 
very long.^* One of the leaves 
took a knife and said, "Hand 
hither your hand to me." It cut 
off the nails with the knife, and 
said, " Now giind." Umk^afcaza 
said, " I cannot grind ; I am the 
king's child." The leaves said, 
" We already knew that you could 
not grind, and that you were the 
king's child." One of the leaves 
arose and turned up the millstone, 
and took the upper stone, and put 
the boiled corn on it and ground 
it, and said, " See, that is called 
grinding." It quitted the stone, 
and said, " Grind." She ground a 
large mass of corn. They said, 
" Take your pot of amasi, and put 
it here." She took it. They said, 
"Take a large pot and place ithere." 
She took it. The leaves said, 
" Wash it." She washed it. The 
leaves said, " Go and pick out the 
milk calabash from your cala- 
and bring it here." 



Um- 
s^ Chiefs and great men allow their naUs to grow long ; such long naila are 
regarded as honourable. But women are not allowed to have long nails as thev 
would interfere with their work. Umkaakaza being the chief's child, has 
allowed her nails to grow. Cutting the naUs is a reproof for her idleness and 



UMKXAKAZA-WAKOGHiTGQWAYO. 



191 



lapa." Wa ti TJmkajakaza, " Igula 
lak-wetu liktdu ; ngi nge ze nga li 
tata ngedwa. Li tatwa abantu 
abatatu." A ti amakg'abuiiga, 
"Hamba, si tambe nawe." Ba 
piima ba bamba, ba fika ba li tata 
igula, b' eza nalo. A ti, "Li 
tulule." Wa sondeza isikamba, ba 
U tululela kona, na kulolo ukamba 
ba tululela kulona. Ba tata im- 
benge, ba tela umkcaba ; ba tata 
enye imbenge, ba zibekela umkca- 
ba. Ba buya ba tata enye im- 
benge, ba zibekela amasi a soka- 
mbeni. La tata ukezo, la Iw eleka 
ngapezulu kwembenge ; la tata 
ukamba namasi, li yisa kusilosi- 
mapundu. 



kaiakaza said, " Our milk-calabash 
is large ; I cannot carry it alone. 
It is carried by three men." The 
leaves said, " Go, and we will go 
with you." Theywent and fetched 
the calabash, and came back with 
it. The leaves said, " Empty it." 
She brought the pot near, and they 
poured, the amasi into it ; they 
also poured it into the large pot. 
They took a basket, and pkced in 
it some of the ground corn ; 
they took another basket and 
placed it on the top of the ground 
corn. Again they took another 
basket, and covered the amasi 
which was in the pot. One of the 
leaves took a spoon, and put it on 
the top of the basket ; and took 
the pot and the amasi to TJsilosi- 
mapundu. 



Udlosimapundu's eating. 



La fika kuyena, wa tata umkca- 
ba kanye nembenge kanye nem- 
benge e zibekela umkcaba ; wa 
kamisa, wa ku faka esiswini, lezo 
'mbenge zombili nomkcaba. Wa 
■ buye wa tata amasi e zitshekelwe 
ngembenge, wa faka esiswini ka- 
nye konke nokezo. 



When the leaf came to him, he 
took the ground corn together with 
the basket, and together with the 
basket which covered the ground 
com ; he opened his mouth, and 
put it in his stomach, both the 
two baskets and the ground corn. 
Again he took the amasi which 
was covered with the basket, and 
put it all at once into his stomach, 
together with the spoon. 



The leaves force Umksahaza to eat amasi. 



L' enyuka la ya la ngena en- 
d/ilini, la ti, " Yetula inkezo ezin- 
tatu." La ti, " Mina, nant' ukezo ; 
yidAla, si dAle." Wa ti Umka;a- 
kaza, " A ngi wa dAli mina amasi. 



The leaf went up again and en- 
tered the house. It said, " Take 
down three spoons." It said, "Look 
here, here is a spoon ; eat, and we 
will eat with you." Umktcakaza 
said, " For my part, I do not eat 
amasi, for I am still under the 



192 



IZINGANEKWANE. 



ngokuba ngi tombile." A ti ama- 
kg'abunga, " Si ze s' azi ukuba u 
tombile, a ti wa dAli amasi ; kepa 
si ti, YidMa." Wa kala Umkasar 
kaza-wakogingg'wayo, e ti, " Hau ! 
We mame ! ubani o za 'kudAla 
amasi e tombile na ? " E tsbo 
ngokuba kwa ku ya 'kuti, umAlana 
e wa d/tlayo, kii Matsbwe izinkabi 
eziningi, ngokuba e wa nikwa 
uyise kaAle. A ti amakgabunga, 
" YidAla maTsinya." Wa tata 
ukezo ; ba dAla, ba kgeda. 



obligations of puberty."^' The 
leaves said, "We akeady knew 
that you were of age, and that you 
did not yet eat amasi ; but we say. 
Eat." TJmkajakaza-wakoginggwayo 
cried, saying, "Hau! O! my 
mother ! who would eat amasi 
before the ceremonies of puberty 
are completed?" She said this 
because when she should eat ama^i 
many oxen would be slaughtered, 
because it would be given her 
properly by her father. The leaves 
said, "Eat immediately." She 
took a spoon ; they ate all the 
amasL 



They spoil the village, amd Ueilosvrmxpundu devowrs everything in it. 



The leaves -ft-ent down to the 
house which was near the gate- 
way. As soon as they arrived, 
they took out the pots containiag 
beer, and pots which contained the 
boUed meal, and mats and vessels ; 
everything lihat was in the house 
they took to the gateway. And 
though the village was large, they 
took out the things from the whole 
village, and did not leave anything 
in a single house. When they, 
were about to take the things from 
the house of TJmkaakaza's mother, 
Umlccakaza said, " Just leave for 
me the little pot,^® it is in the 
upper part of the house, it is luted 
down with cowdung ; you will see 
it, it is little." They went and 
took out the things ; but they left 
the very large pots which contain- 
ed beer which was strained f 
they left too the Uttle pot. They 
went down to the gateway. 
3° That is, she had not quitted the umgonjo, and was still bound by the 
customs which are observed on coming to puberty, one of which is, that the 
young woman is not to eat amasi until she is called by her father to quit the 
umgoufj'o. When she comes out, they slaughter for her a bullock (inkomo yo- 
kwemula), the caul of which is placed over her shoulders and breasts ; the head 
is shaved, and the whole body bathed ; she dances, and then she can eat amasi. 
''"^ The natives, not having boxes or cupboards, keep their ornaments &c. " 
in pots, or in sacks made of skins. ' "' 

37 " Beer which was strained," — that is, already fit for use. 



'Euka a ya endAUni e sesangwe- 
ni. A fike a kipa izimbiza ezi 
notshwala, ezinye zi nesijingi, na- 
makcansi, nezitebe ; konke oku 
sendAlini a yisa esangweni. Loku 
umuzi wa umkulu, a kipa umuzi 
wonke izinto, e nga shiyi nalunye 
uluto end/ilini. Ku te lapa e se 
ya 'kukipa kabo-nlkccakaza, wa ti 
TJmkajakaza, " Ni ze ni ngi shiyele 
umpanjana, u semsamo, u vune- 
kiwe ; no'ubona mncane." A ya a 
kipa; a shiya izimbiza ezinkulu 
kakulu zi notshwala obu voviwe ; 
a shiya wona ke umpanjana. 
'Euka a ya esangweni. tKonke 



UMKXAKAZA WAKOOINGQWAYO. 



193 



loko okwa kitshwa kulowo 'muzi 
wa ku dAla, wa ku kg'eda Usilosi- 
mapundu. Kodwa wa e nga Ala- 
fimi, wa e gwinya nje. 



Everything that was taken out of 
the village Usilosimapundu en- 
tirely ate up. But he did not 
chew it, he merely swallowed it. 



Tlie lea/oes drink. 



Kwa ze kwa pela izinto ezi 
kitshwe kulowo 'muzi, e ng' esuta- 
nga Usilosimapundu. 'Enyuka 
amakgabunga, a fika, a ngena en- 
d/ilini lapa e shiye kona izimbiza 
ezimbiU ezi notshwala; 1' esuka 
elinye ikgabunga, la ponseka kwe- 
nye imbiza, nelinye la ponseka 
kwenye. Kepa ekupumeni kwawo 
ezimbizeni amakgabunga, izimbiza 
zombili za zize. A zi tata, a zi 
yisa esangweni kusilosimapundu. 
Wa nka wa zi tata zombili, wa zi 
faka emlonyeni, wa gwinya. 



At length all the things which 
were in that village were taken 
out, but Usilosimapundu was not 
satisfied. The leaves went up and 
entered the houses where they had 
left two pots of beer ; one of the 
leaves threw itself into one of the 
pots, and the other cast itself into 
the other ; and when the two 
leaves came out of the pots, both 
pots were empty. They took them 
and carried thfem to the gateway 
to Usilosimapundu. He took 
them both, and put them in his 
mouth, and swallowed them. 



Umkxakaza goes to Usilosi/mapv/ndu. 



The mouth of Usilosimapundu 
moved with rapidity ; he said, 
" Come down now then, Umlcra- 
kaza-wakoginggwayo." Umkaa,- 
kaza went into the house, and took 
the little pot, and uncovered it ; 
she took out the brazen ornaments 
for her body, and put them on ; 
she took out her brazen pillow f^ 
she took out her garment orna- 
mented with brass ; and her sleep- 
ing mat ornamented with brass ; 
she took her walking stick of 
brass ; she took out her petticoat 
ornamented with brass beads ; she 
dressed herself and went outside ; 
she stood holding her garment and 
piUow, resting on her sleeping 
mat, and rod. Usilosimapundu 
said, " Just turn your back to me, 

38 The native pillow is generally made of some tree ; a fantastic piece is 
often chosen, with three or four branches, which, when cut, resembles a little 
stool ; sometimes it is a mere block of wood. The princess is represented as 
having a brazen pillow. 



Wa ti umlomo kasilosimapundu 
wa zamazama ngamandAla ; wa ti, 
" Yeuka ke,' mkajakaza-wakogi- 
nggwayo." Umkaiakaza wa ngena 
endAUni, wa tata umpanjana, wa u 
sibukula, wa kipa itusi lomzimba 
wake, wa li faka emzimbeni ; wa 
kipa isikcamelo sake setusi; wa 
kipa ingubo yake yetusi ; wa kipa 
ukcansi Iwake Iwetusi ; wa kipa 
induku yake yetusi ; wa kipa 
umuntsha wake wezindondo, wa 
biQca, wa pumela pandAle ; w' e- 
ma e bambe ingubo yake nesikcar 
melo sake, 'emi ngokcansi Iwake 
na ngenduku yake. Wa ti Usilo- 
simapundu, "A u fulatele ke, 



194 



IZINGANEKWANE. 



mkrakaza-wakoginggwayo." Wa 
fulatela. Wa ti, " A u penduke 
ke, mkaakaza - wakogingg^vayo." 
Wa penduka. Wa ti Usilosima- 
pundu, "An hleke ke, mka;akaza- 
wakoginggT^rayo." Kepa Umka;a- 
kaza a ka tandanga ukuAleka, 
ngokuba wa e Alupeka e shiya 
uyise nonjna nokubusa kwake. 
Wa ti XJsilosimapundu, "Yeuka 
ke, mkxakaza - wakoginggT^ayo." 
W euka wa fika kusilosimapimdu. 



Uinka:akaza--wakogingg^ayo." She 
turned her back to him. He said, 
"Now turn again, TJmkaiakaaa- 
wakoginggwayo." She turned. 
XJsilosimapundu said, " Just laugh 
now, XJmka:akaza-wakogingg^a- 
yo." But Umkaakaza did not 
wish to laugh, for she was in 
trouble, because she was leaving her 
&ther and mother and her princely 
position. XJsilosimapundu said, 
" Come down now, XJmkajakaza- 
wakoginggwayo." She went down 
to XJsUosunapundu. 



Her sister and mother Imve a presentiment' of evil, and hasten home. 



Kepa ngokwenka kwake kwa 
ku nga ti intombagana yakwabo 
ya i zwile emfuleni ; ya sukuma 
ngamandMa nesigubu, ya kupuka. 
Nonina kwa ku nga ti u zwile, 
ngokuba wa shiya abantu bonke 
emuva aba be hamba naye. 



But by her going down it was 
as if her little sister at the river 
felt her departure ;'' she started 
up suddenly with her water-vessel, 
and went up to the village. And 
it was as if her mother felt it, for 
she left all the people behind which 
were walking with her.*** 



Usilosimapundu runs off vnth Uinks.akaza. 



Wa kwela XJmkxakaza-wako- 
ginggwayo. XJ te e s' and' uku- 
kwela, w' esuka masinyane XJsilo- 
simapundu, wa gijima ngamandAla. 
Ku te lapa e ti site ngentaba 
intombazana ya ku bona oku site- 
layo, kepa a ya kw azi uma ku ini 
na. Kanti nonina ku te ku sitela 
wa e ku bona ; kepa a k' azanga 
uma ku ini na. 



X7mkaa,kaza wakogingg'wayo 
mounted on XJsilosimapundu. As 
soon as she had mounted, XJsilosi- 
mapundu speedily ran off. When 
he was just becoming hidden be- 
hind a hill, the sister saw some- 
thing which was disappearing, but 
did not know what it was. And 
the mother too, when it was be- 
coming concealed, saw it ; but did 
not know what it was. 

33 "Felt her departure," — ^was sensible of her departure. There is' an allu- 
sion here to what is called sympathy or presentiment, by which a person is im- 
pressed with a feeling that he must go to a certain place, or that something is 
about to happen to a certain person which requires his immediate presence, &c. 

* The sympathetic impression of the mother has its correspondence not 
only in the legends of other people as the relic of an old ajid eflfete faith, but to 
the present day the reality of such impressions forms a part of the creed not 
only of the natives of South Africa, but of a large number of educated people 
in all parts of the world. We cannot enter into the consideration of such a 
question here, further than to remark that it rarely happens that a wide-spread 
belief is without any foundation In facts, badly observed, it may be, and worse 
interpreted, but still facts, which it ia always worth while to examine, to dis- 
cuss, and to classify. 



UMKXAKAZA-WAKOGINGQWAYO. 



195 



The sister and mother reach the town together. 



Ba fika ksmyekanye ekaya iii- 
tombi nonina. Unina wa bona 
utango ekceleni Iw apukile; wa 
ti, "Ku ini o be ku lapa na?" 
Wa ti Ubalatusi, " Ngi ti isilwa^ 
nyazane okwa dAliwa inkomo 
zaso." Wa ti unina, " U b' u ye 
, ngapi wena na ? " Wa ti, " Ngi 
tunywe amakg-abunga ukuka 'mar 
nzi ngesigv.bu emfuleni. Kwa fike 
kV ala ukuba ngi suke." Unina 
wa ti, " Maye ! Kepa ni ti u se 
kona nmntanami lapa ekaya na 1 
Ini e ngi te, ngi vela lapaya, ya i 
ti site lapaya na ? " Wa gijima 
unina, -wa ye wa ngena emgong'we- 
ni ; wa fika e nge ko. Wa puma, 
wa ngena kwenye indAlu ; wa 
funyana e nge ko. Wa ngena 
kwenye; wa funyana e nge ko. 
Wa gijima ngejubane, wa pindela 
emuva emadodeni, wa ti, " Tshe- 
tsha ni ; umntanami n mukile 
nesilwanyazane o kwa tatwa in- 
komo zaso." Ba ti, " U si bonile 
ini na 1 " Wa ti, " Ku kona oku 
sitele ngentaba lapa ngi vela nga- 
sekaya. Futi umntanami a ka se 
ko ekaya." 



They arrived home both toge- 
ther, the girl and her mother. The 
mother saw the fence broken 
down on one side ; she said, 
" What has been here ? " Ubak- 
tusi said, " I say it was the beasfr 
whose cattle were taken away." 
The mother said, "Where had 
you gone?" She said, "I had 
been sent by the leaves to fetch 
water with a vessel from the river. 
On my arrival I was unable to get 
away again." Her mother said, 
" Alas ! but do you say that my 
child is still here at home ? What 
was that which became hidden 
yonder, as I reached that place 
yonder?" The mother ran, and en- 
tered the vmgonqo ; on her arrival 
she was not there. She went into 
another house ; she did not find 
her there. She went into another ; 
she did not find her there. She 
ran swiftly back again to the men, 
and said, " Make haste ; my child 
is taken away by the beast who 
was plundered of his cattle." They 
said, " Have you seen him ? " She 
replied, " There is something which 
disappeared behind the hill as 
I came near home. And my child 
is no longer there." 



The king and his airmy amn, a/iyi pursue the beast. 



Ba hamba ba fika ekaya, ba 
/tloma bonke. Ba" ya ba hamba 
ngomkondo waso ; ba si bona, ba 
ya kusbna, si mi, si ba lindile. 
Ba fika kusona, sa Aleka, sa ti, 
" Yenza ni ke bo ; yenza ni masi- 
riya, ngi hambe ; li tshonile." Ba 
ponsa, ba pbnsa. . Omunye um- 
konto wa ponseka esizibeni ; omu- 
nye wa ponseka etsheni ; omunye 
wa wela esikoteni ; omunye wa 



They went home, and all armed. 
They set out on the tracks of the 
beSst ; they saw it, they went to 
it, it having stood still and waited 
for them. They came to it ; it 
laughed and said, " Do what you 
are going to do; do it quickly, 
that I may go ; the sun has set." 
They hurled and hurled their 
spears. One spear was thrown 
into a pool ; another on a rock ; 
another fell in the grass ; another 



196 



rZINGANEKWANE. 



■wela eAlatini ; yonke ya pela i nga 
gwazanga 'luto. Ba pelelwa imi- 
konto. Sa ti isilwane, " Hamba 
ni, ni yo'Aloma futi." Ba buyela 
ekaya, ba yo'uAloma. Ba buya ba 
ponsa ; kw enze njalo futi ; a ba 
gwazanga 'luto. Ba ti, " Se s' a- 
Alulekile." Wa ti Usilosimapundu, 
" Sala ni kuMe." 



fell in the forest ; all were used, 
without stabbing anything. They 
had not a single spear left. The 
beast said, " Go and arm again." 
They went home to arm. Again 
they hurled their spears ; it hap- 
pened again as before ; they did 
not stab any thing. They said, 
" At length we are worsted." 
Usilosimapundu said, " Good by." 



The wrmy tries in vain to rescue Umksakaza. 



Ba kala abantu bonke, be ti, 
" A ku m eAlise." Wa vuma ke, 
V e/tla, e ti, " Ye/tUka ke." Ba 
m anga, be kala, naye e kala. Ya 
m faka pakati impi yonke yakubo 
Umkaiakaza. Kepa sa ti ukubona 
isilo, sa ti, " Kanti ba ya funa 
ukumuka naye." Sa penduka, sa 
ba dabula pakati ; kwa ku nga ti 
ku kona oku m ponsa pezulu Um- 
kccakaza ; sa penduka naye, sa 
hamba naye. 



All the people cried, sajdng, 
"Let her come down." He as- 
sented, and she came down, on his 
saying, " Descend then." They 
kissed her, weeping, and she too 
weeping. The whole army of her 
people put Umkjcakaza in the 
middle. But when the beast saw 
it, he said, " Forsooth they want 
to go off with her." He turned 
round, and passed through the 
midst of them ; it was as though 
something threw Umkaakaza into 
the air ; he turned back with her, 
and went away with her. 



Vmh-Kahaza's fatlier and mother, and brother and sister, follow the 

beast. 



KV esuka uniaa nodade wabo 
noyise nomne wabo, be si laadela. 
Ba hamba, ku ti lapa si lele kona, 
nabo ba lale. Ku se si vuka, nabo 
ba hambe naso. Unina e hamba 
e kala. Kepa uyise nomne wabo 
nodade wabo ba katala, ba buyela 
emuva. Unina wa hamba naso. 
Ba ye ba lala. Wa ti Usilosima- 
pundu wa ka imfe nombUa, wa pa 
unina kamkajakaza. Wa dAla. 



Her mother and sister, and 
father and brother, followed the 
beast. They went on, and where 
the beast rested, there they too 
rested. In the. morning when he 
awoke, they too went with him. 
The mother went weeping. But 
the father and brother and sister 
were tired and turned back. Her 
mother accompanied the beast. 
They went some distance, and 
rested. Usilosimapundu plucked 
sugarcane and maize, and gave it 
to the mother of Umkaakaza. 
She ate. 



UMKXAKAZA-WAKOGINGQWAYO. 



197 



The motlier also, being twed, turns. hack. 



Kwa sa Usilosimapundu e ha- 
mba naye, unina kamkwakaza wa 
hamba. Wa ze wa katala, wa ti, 
a si m eAlise Umkajakaza, a m 
bone. Sa ti, " YeAlika ke, rakiBar 
kaza^wakogingg^ayo ; yeAlika, a 
ku bone unyoko." W' eMka. 
Ba kala bobabili nonina. Wa m 
anga unina, e ti, " Hamba kuAle 
ke, mntanami." 



In the morning, when TJsilosi- 
mapundu set out, the mother of 
TJmktcakaza set out. At length 
she was tired, and asked the beast 
to allow TJmkaakaaa to come down 
that she might see her. He re- 
plied, " Get down then, TJmkaa- 
kaza-wakoginggwayo ; get down, 
that your mother may see you." 
She got down. They both wept, 
both she and her mother. Her 
mother kissed her, saying, " Go in 
peace, my chUd." 



The beast takes Umkxakaza to a beomtifid cave, amd leaves her there. 



Wa ti ITsilosimapundu, " Kwe- 
la, mkieakaza." Wa kwela. Sa 
hamba naye, sa ya, sa m beka 
kude, lapa e nga s' am uma ku pi 
kubo na. Sa fika enaaweni ; ku 
kona isiguai esikulu pakati kwe- 
nxiwa ; ekceleni kwesiguai kwa ku 
kona umgodi oinuAle, u gud/iliwe 
ngonwali, u kazimula kakulu pa- 
kati kwawo ; ku kona ingubo no- 
kcansi nesikcamelo nesigubu sa- 
manzi. 



Usilosimapundu said, " Get up, 
Umka»kaza." She got up. He 
went away with her, and put her 
afar oflF, where she did not know 
in what direction the country of 
her people was. He came to the 
site of an old village ; there was a 
large tobacco garden in the midst 
of it ; on the bolder of the garden 
there was a beautiful cave ; its floor 
was smeared with fat, it was very 
blight inside ; and there was a 
blanket and. sleeping mat there, a 
pillow, and a vessel of water. 



The beast's parting address. 



Wa ti Usilosimapundu, " Hlala 
lapa ke, mkasakazarwakoginggwa- 
yo. Ngi ti uyiAlo ngi mu dXlile 
kakulu, ngokuba uma w ende be 
ya 'uzuza izinkomo eziningi ngawe. 
Kepa ngi mu dAlile, ngokuba a u 
sa yi 'ku m bona ; naye a ka sa yi 
'ku ku bona. Sala lapa ke. Uyi- 
Alo wa ngi dAla inkomo zami ezi- 
ningi ; nami ke ngi mu dAlile." 



Usilosimapundu said, " Stay 
here, Umkaakazarwakoginggwayo. 
I say, I have spoiled your father 
excessively ; for when you married, 
he would have got many cattle 
for you. And I have spoiled him, 
for you will never see him again, 
and he will never see you. Stay 
here then. Your father spoiled 
me by taking away my many 
cattle; and now I have spoiled 
him." 



198 



I2INGANEKWANE. 



Um,kx.akaza sleeps alone in the cave. 



Wa hamba ke TJsilosimapundu, 
V emuka. "Wa sala wa Alala 
yedwa lapa, e /jlezi nemfe imbili 
nezikwebu zombila ezine a zi piwe 
Usilosimapundu. Wa ^lala, wa 
ze wa lala kona emgodini. Kwa 
ti kusasa wa vuka w' etamela ila- 
Bga. Wa tata imfe, wa j apula, 
wa i laAla ; wa y apula, wa i 
laAla ; wa shiya ilungu la ba li- 
nye ; wa li Aluba, wa li dAla. Wa 
tata lunbila, wa w osa, wa w apula 
wa w apula, wa dAla ising'amu esi 
pakati, wa u laAla wonke kanye 
nemfe. 



So Usilosimapundu departed. 
And she remained there alone, 
with two sugarcanes and four ears 
of maize which Usilosimapundu had 
given her. She sat until she lay 
down to sleep there in the cave. 
In the morning she awoke, and sat 
in the sun. She took a sugarcane, 
and broke off a joint, and threw 
it away. She broke off another, 
and threw it away ; she lefb one 
joint only, she peeled it, and ate 
it. She took the ears of maize, 
and roasted them ; she rubbed off 
the grain, she rubbed off the grain, 
and ate the portion which was in 
the middle, and threw the rest 
with the sugarcane. *i 



VmkxaJcaza is frightened hy the approach of a strange being. 



Kwa ti emini, se li balele, wa 
bona uluto lu za kude ; ngokuba 
kwa ku senkangala ; ku kona 
umuti umunye, umuti nje. Kwa 
ye, kwa, Alala pansi kwawo lowo 
'm.uti. Wa buye wa ku bona, ku 
za ku kaiuma. Wa ya wa ngena 
emgodini Umkaakaza, Kwa nge- 
na esiguaini ; kwa hamba, ku ka 
\iguai. Ku ti lapa ku bona inya- 
wo, kw esabe ; ku bheke, ku buye 
ku ke futi uguai, kwa ye kwa m 
beka ngapandAle kwesiguai. Kwa 
ya emgodim. Wa ku bona Um- 
kaakaza-wakoginggwayo ; wa su- 
kuma, wa veza isandAla ; kwa 
bona isandAla, kwa baleka, kwa 
shiya uguai. Kwa hamba, kwa 
ye kwa tshona. Wa sale wa Mala 
kwa ze kwa Aiwa. 



At noon, the sun being now 
bright, she saw something coming 
in the distance ; for it was on the 
high land ; there was there one 
tree, one tree only. The thing 
went and sat under the tree. 
Again she saw it approaching by 
leaps. Umkxakaza went into the 
cave. The thing entered the to- 
bacco garden ; it went plucking 
the tobacco. When it saw foot- 
prints, it was frightened ; it look- 
ed, and again plucked the tobacco, 
and went and put it outside the 
garden. It entered the cave. 
When Umkajakazarwakoginggwa- 
yo saw it, she arose and thrust out 
her hand ; it saw the hand, and fled, 
and left the tobacco. It went and 
disappeared over a hilL She re- 
mained till it was dark. 

^ Great people and men select the joints of the sugarcane which ai-e in the 
middle, rejecting both the upper and lower joints. In like mamier chiefs and 
great men reject the grains of maize which are at the ends of the ear, selecting 
those only which are in the middle. 



UMKXAKAZA-WAKOGINGQWAYO. 



199 



Two of these sin-cmge beings visit tlie cme. 



Kwa sa kusasa wa puma, wa 
Alala pandMe Umkaiakaza ; wa 
bona futi ku za ku kubili, ku ha- 
mba kfl ksrama ; kwa ye kwa 
Alala emtunzini. Kwa buye kw' e- 
suka kwa ya esiguaird. Wa ngena 
emgoditii Uinka;akaza. Kwa nge- 
na, kwa ka uguai ; kwa ti loku a 
ku bonile izolo, kwa ka kw etuka, 
kw esaba; ku ti, "Hau, nyawo, 
nyawo, ti vela pi na?" Ku ti 
okunye, " U ti bona pi na ? " Ku 
ti, "Nati."*2 Kwa ye kwa m 
beka uguai ngapandAle. Kwa 
buye kw" ez' emgodini. Wa su- 
kuma Umkaiakaza, wa veza iza- 
nd/tla ezimbili. (Wa bona ukuba 
Amad/ilungundAlebe.) A bona 



In the morning IJmkBaJcaza 
went and sat outside; again she 
saw two things coming, proceeding 
by leaps ; they went and sat in the 
shade of the tree. Again they 
arose and went to the tobacco 
garden. TJmka;akaza went into 
the cave. On entering the garden 
they plucked the tobacco ; the one 
which she saw the day before 
plucked starting and afraid; it 
said, "O, footprints, footprints, 
whence did they come?" The 
other said, "Where did you see 
them 1 " It replied, « There." 
They went and put the tobacco 
outside. Again they entered the 
cave. TTrnkTakaza arose and thrust 
out both hands. (She perceived 
' that they were Amadhlungundhle- 
1 be.^^) When they saw the hands, 
« These creatures are represented as talking a strange dialect ; it resembles 
that of the Amaswazi ; and is introduced to make them appear ridiculous. 

^3 Keightley has remarked in his Tairy Mythology, p. 28 :— " An extensive 
survey of the regions of fancy and their productions will incline us rather to 
consider the mental powers of man as having a uniform operation under every 
sky, and under every form of pohtical existence, and to acknowledge that iden- 
tity of invention is not more to be wondered at than identity of action." How- 
ever comprehensive we may be disposed to make this sentiment, there will stiil 
be left many tales in the folk-lore of different peoples so similar not only in their 
general characteristics, but also in their details ; and also some things so strange, 
that one feels compelled to refer them to a common origin. This of Half -men 
belongs to this class. It is so strange, wild, and eccentric, that it is not easy to 
conceive that it could arise spontaneously in two minds. Yet we find allusions 
to "One-legged men " in various authors. 

Pliny mentions a nation of Monoscell. The Marquis of Hastings states 
that during his sojourn in India he found the germ of fact from which many of 
the most incredible tales of ancient history has grown. "A Grecian author 
mentions a people who had only one leg. An embassy from the interior was 
conducted into the presence of the viceroy, and he could by no persuasion pre- 
vail upon the obsequious minister to use more than one of his legs, though he 
stood during the whole of the protracted audience. " 

It is quite possible that such a custom as that of standing on one leg as a 
ceremony of etiquette should become the starting point of the legends, in which 
we meet with the account of half -men. " The Shikk," says Lane in his notes 
to the Introduction to the Arainan Nights, p. 33, " is another demoniacal crea- 
ture, having the form of half a human being, (like a man divided longitudi- 
nally ;) and it is believed that the Nesnas is the offspring of a Shikk and a 
human being. 

"The Nesnas is described as resembhng half a human being, having half a 
head, half a body, one arm and one leg, with which it hops with much agility." 
It is said to be found in several places. "It resembled a man in form, except- 
ing that it has but half a face, which is in its breast, and a tail hke that of a 
sheep." , A kind of Nesnas is also said to inhabit "the island of Kaig in the 
sea of Es-Seen or China, and to have wings hke those of a bat." 

B B 



200 



IZINGANEKWANE. 



izandAla, a baleka a ye a tshona. 
A fike, a bika eakosini yawo, e ti, 
" Ku kona oku semgodini wen- 
kosi." Ya ti inkosi yamadAlungu- 
nd/tlebe, " Ku njani na ? " A ti, 
" Kubili." 



tbey fled, and disappeared behind 
a bill. On reaching their chief, 
they told him, saying, " There is 
something in the chief's cave." 
The chief of the Amadhlungu- 
ndhlebe said, " What is it Uke ? " 
They said, "There are two." 



Mamy come to the cave, and TJtnhLokaza eoctpects to be killed. 



Kwa menywa amanye Ama- 
dMungundAlebe. Kwa sa kusasa 
kwa hanjwa kwa yiwa kona em- 
godini wenkosi. Wa bona TJm- 
kxakaza e vela e maningi kakulu, 
wa ti, " NamuAla lu fikile usuku 
e ngi za 'ubulawa ngalo." A fika, 
a Alala pansi kwomturizi, lapo em- 
tunzini a e Alala kona, e bema 
uguai ; ngezikati zonke uma e ya 
'kuka uguai, a y' a Mala kona em- 
tunzini. 'Esuka a ya a ngena esi- 
guaini, a ka uguai, a m beka nga- 
pandAle ; ngokuba inkosi yakona 
emadAlungund/tlebeni ya i misele 
ukuba umgodi wayo u tshanelwe 
ngezikati zonke ; kepa i misele 
bonke abantu aba ya 'kutshanela 
lowo 'mgodi ba kyale ngokuka 
uguai, b' amuke uguai, ba m beke 
ngapandAle. Kwa buzwa kulawo 
amabili Amad/ilungund/ilebe, kwa 
tiwa, " Ni. ku bone pi na,1" A 
ti, " Be ku vele emgodiui." Kwa 
tiwa, " Hamba ni, ni ye, ni 
lunguze emnyango ; ni bone uma 
ku kona na f A ya, e nyonyoba, 
'esaba, a lunguza, 'aAluleka uku- 
bonisisa, ngokuba umzimba wake 
wa u kazimula. A buyela emuva, 
a ti, " Kunye, ku ya kazimula ; a 
si ku bonisisi." Ya ti inkosi 
yamadAlungund/ilebe, " A si tsho 
kanyekanye, si ti, ' TJmuntu, isilo 
ini na ? " A tsho ke onke, a ti, 
" U umuntu u 'silo u ini na?" 
Wa ti Umkscakaza, " Ngi umu- 



Other Amadhlungundhlebe were 
smnmoned; and in the morning 
they went to the chiefs cave. 
Unika;akaza saw very many com- 
ing, and said, " The day has now 
arrived in which I shall be killed." 
When they reached the tree they 
sat in the shade, there in the shade 
where they sat and took snuff; 
always when they went to pluck 
tobacco, they sat there in the 
shade. They arose and went into 
the tobacco garden, and plucked 
tobacco, and put it outside; for 
the chief of the country of the 
Amadhlungundhlebe had ordered 
that his cave should be regularly 
swept ; and he had ordered that 
all people who went to sweep the 
cave should begin with plucking 
tobacco, and take and put it out^ 
side the garden. They enquired 
of the two Amadhlungundhlebe 
where they had seen it? They 
replied, " It appeared in the cave." 
They were told to go and look into 
the doorway, and see if it was 
there. They went stealthily, being 
afraid, and looked in; they were 
unable to see clearly, for her body 
glistened. They came back, and 
said, " It is one, it glistens ; we 
cannot see it clearly." The chief 
of the Amadhlungundhlebe said, 
" Let us say aU together, ' Is it a 
man or a beast?'" So all shouted, 
saying, "Are you a man or a 
beast ? " TJmkcakaza replied, " I 



UMKXAKAZA-WAKOGINGQWAYO. 



201 



ntu." A ti, " Puma, si ku bone." 
"Wa ti Umka;akaza, " A ngi tandi 
ukupuma, ngokuba ng' umntwana 
wenkosi." Kwa tunywa amanye 
AmadAlungund^lebe, kwa tiwa, a 
wa gijime ngamandAla a yo'utata 
inkomo, inkabi enkulu, a gijime, a 
buye nayo. Ya fika inkabi, ya 
Alatshwa. Wa puma ke Urnkxar 
kazarwakoginggTyayo, e pete ingubo 
yake nokoansi Iwake nesikcamelo 
sake nenduku yake, e bincile umu- 
ntslia wezindondo. Wa beka pa^ 
nsi emnyango ingubo nesikcamelo, 
w' ema ngendukti, nokcansi w' e- 
ma ngalo. Ya ti inkosi yama- 
d/tlungundMebe, "Penduka." Wa 
penduka Umkicakaza. A ti Ama- 
dAlungundAIebe, "Yeka! TJluto 
lu luAle ! Kepa yeka, imilente- 
lente ! " A pind' a tsho e ti, 
" Nga e ba muAle uma ka si yo 
imilentelente." A ti, a ka ngene 
end/dini. 'Emuka onke, a pindela 
emuva. 



am a human being." They said, 
" Come out, that we may see you." 
Unikwakaza said, " I do not Hke 
to come out, for I am a chief's 
child." The chief sent some Ama- 
dhlungundhlebe, telling them to 
run swiftly and fetch a bullock — a 
large ox — and run back with it. 
When the ox came it was slaugh- 
tered. Then Umfccakaza^wako- 
ginggTvayo came out, carrying her 
blanket and her sleeping mat, and 
pillow and rod, being girded with 
her petticoat which was orna- 
mented with brass beads. She 
put down at the doorway the 
blanket and pillow, and rested on 
her rod, and on her sleeping mat 
she rested too. The chief of the 
Amadhlungundhlebe said, " Turn 
your back towards us." TJmkaa/- 
kaza turned her back to them. 
The chief of the Amadhlungu- 
ndhlebe said, " Turn round." 
Umkccakaza turned. The Ama- 
dhlungundhlebe said, " Oh ! The 
thing is pretty ! But oh the two 
legs ! " Again they said, " It 
would be pretty but for the two 
legs." They told her to go into 
the cave ; and they all went away. 



The AmadhhmgundMebe take cuway Umh:s.akaza. 



Kwa fika kwa menywa Ama- 
dAlungundMebe amaningi. Kwa 
sa kusasa, kwa yiwa kuyena Um- 
ka;akaza, ku petwe ulembu olubo- 
nakalisa umzimba uma umuntu 
e Iw embete. A fika, a Alala em- 
tunzini, e bema uguai. Wa ti 
uma a wa bone Umkojakaza, wa 
ti, " So ku ziwa 'kubulala mina." 
A fika esiguaini, a ka uguai, a m 
beka ngapandAle. A ngena, a ya 
emgodini, a ti, a ka pume. Wa 
puma ; wa nikwa ulembu, wa 



Many Amadhlungundhlebe were 
called together. In the morning 
they went to Umkajakaza ; they 
carried a veil through which, if 
any one put it on, the body could 
be seen. They came and sat in 
the shade and took snuff. When 
XJmkxakaza saw them, she said, 
" They are now coming to kill 
me." They came to the tobacco 
garden, they plucked tobacco, and 
put it outside the garden. They 
entered the cave, and told her to 
come out. She went out ; they 
gave her the veil ; she put it on, 



202 



IZINGANEKWANE. 



binca lona, e m buka e ti, " Yeta ! 
uluto nga lu luAle, — ^kepa yeka 
imilentelente ! " E tsho ngokuba 
we e nemilenze emibili nezandAla 
ezimbili ; ngokuba wona a e fana 
— uma ku Alinzwa inkomo yabe- 
lungu e datshulwe uAlangoti nolu- 
nye uAlangoti, wona AmadMu- 
ngund/ilebe a e u/ilangoti Iwa-nga- 
nxanye, lu nge ko olunye uAla- 
ngoti. "Wa sinelwa Umkaakaza a 
wona Aniad/ilungundAlebe. A 
sina a kgeda, a m tata, a ya naye 
ekaya. 



they looking at her and saying, 
" Oh, it would be a pretty thing, 
—but, oh, the ,two legs ! " They 
said thus because she had two legs 
and two hands ; for they are like, 
— ^if an ox of the white man is 
skiuned and divided into two 
halves, the Amadhlungundhlebe 
were like one side, there not being 
another side. The Amadhlungu- 
ndhlebe danced for Umkxakaza. 
When they had finished dancing, 
they went home with her. 



UmTcKahaza is beloved hy the chief, amd called his child. 



Wa bona umuzi wenkosi yamar 
dAlungundMebe, wa ti, "We! 
yeka lo 'muzi ; umkulu njengoka- 
baba." Ngokuba wa mkulu 
kakulu. Wa ya wa bekwa en- 
dAlini e ngaaenMa ; kwa Alatshwa 
izinkomo eziningi, e dAla inyama. 
Ku tiwa u umntwana wenkosi, 
ngokuba inkosi yamadAlungun- 
dMebe ya i m tanda kakulu, i ti, 
umntwana wayo. E Alala esigo- 
dAlweni TJmkaakaza esimnyama; 
ku kona ngenzansi esimAlope. 



When she saw the village of the 
chief of the Amadhlungundhlebe, 
she said, " Alas ! oh this village j 
it is large like that of my father." 
For it was very great. She was 
placed in a house at the top of the 
village ; many cattle were killed, 
and she ate meat. She was called 
the chief's child, for the chief of 
the Amadhlungundhlebe loved her 
very much, and called her his 
child. Umkaakaza lived in the 
dark palace; there was a white 
palace at the lower part of the 
village.** 



UrnkKokaga becomes very fat, and the Amadhiungundhlebe wish to 

hill her. 



Wa ze wa kulupala kakulu, 
w' aMuleka ukuhamba Urnksca- 
kaza. A ti uma e pumela pand/tle 
esigod/ilweni, a ti lapa e hamba e 
pakati emkatini wesimAlope nesi- 
mnyama a katale, a buyele en- 
dAlini. Ku ti uma e suka pansi 
ku sale isikcibi samafuta. Inkosi 
yamadAlungundAlebe i si puze isi- 



At length Umkasukaza was very 
fat, and -unable to walk. When 
she left the palace, on getting 
halfway between the white and the 
dark palace, she was tired, and 
returned to the house. When she 
rose up there remained a pool of 
fat. The chief of the Amadhlu- 
ngundhlebe used to drink the pool 



" Isigodhlo is the dwelling, consisting of several huts, which belong to the 
chief— the royal buildings. " The dark isigodhlo " is that part where no visitors 
are aUowed to enter ; " the white isigodhlo " is entered by those who are called 
by the chief. 



UMKXAKAZA WAKOGINGQWAYO. 



203 



kcibi samafuta a puma kumfescar 
kaza, ngokuba isizwe samadAlu- 
ngundAlebe sa si dAla abantu. Ba 
ti abantu, " Nkos', a ka dAli-we, a, 
kqonkqwe amafata, loku amafuta e 
se pelela pansi nje." Kepa inkosi 
yamad/tlungundAlebe ya i m tanda 
kakulu Umkscakaza-wakogingjwa^ 
yo ; i ti inkosi yamadAlungun- 
dMebe, " U ya 'udAUwa ngi pi mina 
na?" A ti AmadAlungundAlebe, 
" 0, nkos', loku ku isilima nje na 1 
Into e nga sa kw azi ukuhamba i 
za 'kwenza ni i kcita amafuta en- 
kosi?" 



of fat •which came from TJmkaia- 
kaza, for the nation of the Ama- 
dhlungundhlebe used to eat men. 
The people said, " O chief, let her 
be eaten, and the fat meltai down, 
for the fat is being wasted on the 
ground." But the chief of the 
Amadhlungundhlebe loved TJm- 
kccakaza wakoginggwayo very 
much, and said, "When she i» 
eaten, where shall I be ? "** The 
Amadhlungundhlebe said, " O 
chief, since she is a mere deform- 
ity 1 . Of what use is a thing which 
can no longer walk, which is 
wasting the fat of the chief J " 



Preparations are made for meltmg down Umks.akaza. 



Ya ze ya vuma inkosi, inyanga 
se zintatu be i ncenga, be ti, " A 
ku kgonkgwe amafuta enkosi." 
Ya vuma ke. Kwa menywa aba- 
ntu abaningi bamadAlungundAlebe, 
ba ya ba teza izinkuni eziningi ; 
kw' embiwa umgodi omkulu ; kwa 
baswa umlilo omkulu ; kwa tatwa 
udingezi olukulu, Iwa bekwa pezu 
kweziakuni ezi basiwe. 



At length the king assented, 
they having continued to beseech 
him for three months, saying, 
" Let the fat of the chief be melted 
down." So he assented. Many 
people of the Amadhlungundhlebe 
were summoned ; they went and 
fetched much firewood ; a great 
hole was dug; a large fire was 
kindled ; a large sherd was taken 
and put on the fire which was 
kindled. 



Umhxakaza, hy her incantations, raises a tempest, which destroys many 
of her enemies. 



La li balele kakulu, ku nge ko 
'lifu nalinye. Lwa ze Iwa ba bo- 
mvu udingezi Kwa ti uma so lu 
bomvu kakulu, wa ya wa bizwa 
TJmkaakaza ; wa ya, be hamba 
naye. Kwa ti uma e sesangweni 
wa bheka, wa bona abantu be ba- 
ningi kakulu j wa Alabela, wa ti, 

" We, Zulu le. Wo, mayoya, we. 



It was very bright ; there was 
not a single cloud. At length the 
sherd was red. When it was very 
red, Umkaakaza was called ; she 
went with them. When she was 
at the gateway, she looked ; she 
saw that there were very many 
people ; she sang, saying, 

" Listen,*^ yon heaven. Attend ; 
niayoya, listen. 



*' That is, " So long as I live you will not touch her." 

*^ We I is an interjection by which the attention of a person is arrested. 
Wo ! is an interjection in which a kind of threat is implied if the requisite at- 
tention is not given. Mayoya is a kind of chorus. The whole song is addressed 
by Umkaiakaza to the sky, as though she was its lord ; it is a complaint that it 
is merely acting iu an ordinaacy way, and not in the way she wishes, viz., so as 
to destroy her enemies. ErmMweni, lit., in the throat. 



204 



IZINGANEKWANE. 



We, Zulu. Li nga dumi noku- Listen, heaven. It does not 
duma. thunder with loud thunder. 

Li dumel' emabil-weni. L' enza It thunders in an undertone, 
ni ? What is it doing ? 

Li dumela ukuna nokupfendula." It thunders to produce rain and 

change of season."*'' 

■•'■ The belief in the power possessed by human beings of controlling the 
elements by incantations and other means, is as wide spread probably aa the 
hnman race. At a future time we shall speak of the superstitious faith of the 
natives in weather-doctors, which will probably throw some Ught on the belief 
as it exists among civilized nations as a relic of the past, in novels or old legends. 
We would just allude to the curious fact that a modem philosophic thinker of 
no ordinary power, Professor Hansel, has thrown out the idea that it is not out 
of the bounds of possibility that man's scientific knowledge may one day be 
such as to enable him to do that which our forefathers were disposed to relegate 
to the domain of sorcery and witchcraft. He says; — "It is even conceivable 
that the progress of science may disturb the regularity of occurrence of natural 
phenomena. If men were to acquire vast power of producing atmospheric phe- 
nomena, the periodical recurrence of such phenomena would become more irre- 
gular, being producible at the will of this or that man. There is a remarkable 
note in Darwin's Botanic Garden (Canto iv., I. 320 J, in which the author con- 
jectures that changes of wind may depend on some minute chemical cause, 
which, if it were discovered, might probably, Hke other chemical causes, be 
governed by human agency." 

Thus the wisdom of the nineteenth century is leading men back again to 
the dreaias of the childhood of our race. 

We shall jefer the reader to a few instances of the superstitious behef in 
power to control the elements. 

We are told on the authority of a Bishop, Olaus Magnus, that Eric, King 
of Sweden, "was in his timfi held second to none in the magical art ; and he 
was so familiar with the evil spirits whom he worshipped, that what way soever 
he turned his cap, the wind would presently blow that way. For this he was 
called Windy-cap." (Sir Walter Scott. "The Pirate," Note 9.) 

It is probable that this old legend of Eric, "Windy-cap," has come down 
to us in the saying, a "capful of wind." When the old heathen superstitions 
had been displaced by the preaching of Christianity, they disappeared rather in 
external iamp. than in reality, and stiU held their place in the hearts of the 
people ; and the powers formerly ascribed to gods, or deified kings, or sorcerers, 
came to be referred to saints. 'Thus Langfellow, 
" Only a Httle hour ago 
I was whistUng to Saint Antonio 
For a capful of wind to fill our sail. 
And instead of a breeze he has sent a gale." 

Sir W. Scott, who appears to have no doubt that those who professed to raise 
and lay storms, really beheved in their own powers, and therefore concludes 
that they were frenzied, remarks :--" It is well known that the Laplanders 
drive a profitable trade in selling winds." And he tells us of a Bessie MiUie, at 
the village of Stromness, living in 1814, who helped out her subsistence by sell- 
ing favourable winds to mariners ; just as in this country rain-doctors obtain 
large herds by selling rain. 

In the Manx Legends we read of "the feats of Mannan," who, 
" From New-year-tide round to the ides of Yule, 
Nature submitted to his wizard rule : 
Her secret force he could vrith charms compel 
To brew a storm, or raging tempest. quell." 
(Elimbeth Ooohson's Legends of Manx Land, p. 23.) 

The reader is referred to the incantation of the " Eeim-kennar " in Su- 
Walter Scott's " Pirate " ; and to the mode in which she obtained 



UMKXAKAZA-WAKOGINGQWAYO. 



205 



Oiike AmadAlungund/ilebe a bona 
ilifu li lukuzela ngamandAla. Wa 
pinda TJmkaiakaza, wa Alabela, wa 

ti, 

" We, Zulu le. Wo, mayoya, we. 

We, Zulu. Li nga dumi noku- 

duma. 
Li dumel' emabilweni.^ L' enza 

ni 1 ' 

Li dumela ukuna nokupendula." 

Izulu la Alanganisa ngamafu ; la 
duma ngamaudAla ; la na imvula 
enkulu. La kcima udengezi ; la 
tata udengezi, la lu ponsa pezulu. 



All the Amadlilungundhlebe saw 
a cloud gathering tumultuously. 
Urnkxakaza again sang, 

"Listen, yon heaven. Attend; 

mayoya, listen. 
Listen, heaven. It does not 

thunder with loud thunder. 
It thunders in an undertone. 

What is it doing? 
It thunders to produce rain and 

change of season." 

The whole heaven became covered 
with clouds ; it thundered ter- 
ribly ; it rained a great rain. It 
quenched the red hot sherd, and 
took it and tost it in the air ; it 



" The power slie did covet 
O'er tempest and wave." 
Allusions to this power will be found in many of oiu' poets. Thus in 
Shakspeare's "Tempest," Mira says : — • 

"If by thy art, my dearest father, you have 
Put the wild waters in this roar, allay tliem : 
Tlie sky it seems would pour down stinking pitch, 
But that the sea, mounting to the welkin's cheek, 
Dashes the fire out. " 
So in H. K. White's " GondoHne," one of the witches boasts that 
" She'd been to sea in a leaky sieve, 
And a jovial storm had brewed." 
See also Thorpe's Yule-tide Stmies, p. 63. And for a fine description of the 
exertion of this power by Ngatoro, Orey's Polynesian Mythology, p. 140, and 
again p. 179. "Then the ancient priest Ngatoro, who was sitting at the upper 
end of the house, rises up, unloosens and throws off his garments and repeats 
his incantations, and calls upon the winds, and upon the storms, and upon the 
thunder and lightning, that they may all arise and destroy the host of Manaia." 
The storm arises in its might, and the hosts of Manaia perish. 

So the elements obey the call, of Hiawatha, when Pau-Puk-Keewis had 
found shelter from his wrath in the caverns dark and dreary of the Manito of 
the Mountains : — ' 

" Then he raised his hands to heaven, 
Called imploring on the tempest, 
Called Waywassimo, the hghtning, 
And the thunder, Annemeekee ; 
And they came with night and darkness, 
Sweeping down the Big-Sea-Water, 
Prom the distant Thunder Mountains." 
(Longfellow's Hiawatha'. ) 

In the legends of New Zealand we find a universal deluge ascribed to the 
prayer of Tawaki, "who called aloud to the gods, and they let the flood's of 
heaven descend, and the earth was overwhelmed by the waters, and aU human 
beings perisheii." (Orey. Op. cit, p. 61. J Compare with this the legend of 
St. Scolastica, who two days before her death, being unable to persuade her 
brother St. Benedict to remain with her a little longer, " bending her head over 
her clasped hands, prayed that heaven would interfere and render it impossible 
for her brother to leave her. Immediately there came such a furious tempest of 
rain, thunder, and lightning, that Benedict was obMged to, delay his departure 
for some time." (Mrs. Jameson's Legends of the Monastic Orders, p. \2.) 



206 



IZINGANEiCWANE. 



Iwa fa. Kwa ti AmadAlungun- 
dMebe a be hamba naye Umkaiar 
kaza la wa bulala izulu, la m sbiya 
TJmkaiakaza ; la bulala nabanye 
abantu ; ba sala abaniagi nenkosi 
yabo. 



was broken to pieces ; the heaven*^ 
killed the Amadhlungundhlebe 
who were walking with TJnfta;a- 
kaza, but left her uninjured; it 
killed some others also ; but many 
remained with their chief. 



Her enemies try again, cmd a/re destroyed. 



Again the heaven became clear 
and bright. The Amadhlungu- 
ndhlebe said, " Let a fire be kin- 
dled immediately, that the sherd 
may get hot at once ; and let Um- 
kccakaza be taken, and raised and 
placed on the sherd ; then she wUl 
not be able to sing." The sherd 
was made hot; at length it was 
red. They went to fetch her ; they 
lifted her up ; when she was at the 
gateway, she looked up and said, 

" Listen, yon heaven. Attend ; 

mayoya, listen. 
Listen, heaven. It does not 

thunder with loud thunder. 
It thunders in an vindertone. 

What is it doing? 
It thunders to produce rain and 

change of season." 

Again the clouds made their ap- 
pearance. Again Umkwakaza said, 

"Listen, yon heaven. Attend; 

mayoya, listen. 
Listen, heaven. It does not 

thunder with loud thunder. 
It thunders in an undertone. 

What is it doing? 
It thunders to produce rain and 

change of season." 

It rained and thundered terribly. 
It killed the chief of the Ama- 
dhlungundhlebe, and many other 
Amadhlungundhlebe ; they died ; 
there remained a small number 
only. The small remnant that 
remained were afraid, and said, 

^ The heaven, that is, the lightning. But the natives speak of the heaven 
as a person, and ascribe to it the power of exercising a will. They also speak 
of a lord of heaven, whose wrath they deprecate during a thunder storm. 



La buya. la balela nje. A ti 
AmadAlungund/debe, "A ku ba^ 
swe masinyane, lu tshe masinya 
udengezi; a tatwe TJmkiBakaza a 
pakanyiswe, a bekwe odengezini ; 
kona e nga yi 'uAlabela." La 
tshiswa udengezi ; Iwa za Iwa ba 
bomvu. Ba ya 'ku m tata ; ba m 
pakamisa. Kwa ti, lapa e sesar 
ngweni, wa bheka pezulu, wa ti, 



" We, Zulu le. Wo, mayoya, we. 

We, Zulu. Li nga dumi noku- 

duma. 
Li d\jmel' emabUweni. L' enza 

ni? 
Li dumela ukuna nokupendula." 

Kwa vela fiiti amafii. Wa pinda 

TJmkajakaza, wa ti, 

" We, zulu le. Wo, mayoya, we. 

We, Zulu. Li nga dumi noku- 

duma. 
Li dumel' emabUweni. L' enza 

ni? 
li dumela ukuna nokupendula." 

La na, la duma ngamandMa. La 
i bulala inkosi yamadMungundAle- 
be namanye AmadAlungund/tlebe 
amaningi, a fa. Kwa sala ingoo- 
zana nje. 'Esaba la wo a ingcozana 



UMKXAKAZA-WAKOGINOQWAYO. 



207 



a seleyo, a ti, " A si nga be si sa m 
tinta ;" kodwa a si m ncitshe uku- 
d/tla, a ze a zakce a fe." 



" Let us not touch her again and 
again ; but let us grudge her food, 
until she gets thin and dies." 



Umhxahaza escapes from the AwjadhhungwudMehe. 



Wa jabula Umkccakaza ngokuba 
e se m ncitsha ukudAla. Wa Alala 
■wa ze wa zakca ; kodwa e nga za- 
kcile, so ku pelile amafuta ama- 
ningi. Wa tata ikg'oma, wa faka 
izingubo zake a e zi piwa inkosi 
yamadAlungund/tlebe ; wa hamba 
e ku badAlile ekg-omeni ; w" etwala, 
wa hamba e sindwa, ngokuba ezi- 
nye izingubo za z' enzwa ngendo- 
ndo ; e hamba e lala endAle, ngo- 
kuba wa e saba AmadAlungun- 
dAlebe. Wa hamba isikati aside 
e nga dAli 'luto, wa ze wa ngena 
esizweni sabantu. Wa hamba e 
lala kusona ; enxenye komunye 
umuzi ba mu pa ukudAla; enxe- 
nye kwomunye umuzi ba m nci- 
tsha. Wa hamba wa ze wa zakca 
kaktdu. 



TJmkajakaza rejoiced because 
they now gave her but little food. 
She remained untU she was thin ; 
but she was not excessively thin, 
only much fat had disappeared. 
She tdok a basket, and placed in it 
the things which the king of the 
Amadhlungundhlebe had given 
her j she set out when she had put 
them in the basket ; she carried it 
on her head, and went on her way 
burdened, for some of the garments 
were ornamented with brass beads. 
She journeyed sleeping in the open 
country, because 'she feared the 
Amadhlungundhlebe. She went a 
long time without eating, until she 
came among a nation of men. She 
travelled sleeping among them; 
sometimes at one village they gave 
her food; sometimes at another 
they refused her. She travelled 
until she was very thin. 



She reaches her home. 



Kwa ti ngolunye usuku wa vela 
okalweni, wa bona umuzi omkulu 
kakulu, wa ti, " We ! Yeka lo 
'muzi ; u fana nomuzi wamadAlu- 
ngundAlebe e ngi vela kuwona ; 
wona wa u fana nokababa." W' e- 
Ala e bona ezindAlini ezi ngasenAla 
ku tunga umUlo ; wa fika esar 
ngweni, wa bona indoda i Alezi 
pansi kwomtunzi. Kepa inwele 
zayo za zi ngangezezimu. Wa 
dAlula nje, kodwa yena e fanisa e 
ti, " Songati ubaba lo," 



It came to pass on a certain day 
she reached the top of a hill ; she 
saw a very large town ; she said, 
" Alas ! O that town ; it resembles 
the town of the Amadhlungu- 
ndhlebe from which I come ; and 
that was like my father's." She 
went down, seeing in the houses 
at the top of the town the smoke 
of fire; when she came to the 
gateway, she saw a man sitting in 
the shade; but his hair was as 
long as a cannibal's. She merely 
passed on ; but she compared him, 
saying, " That man resembles my 
father." 



208 



IZINGANEKWANE. 



She makes herself hnown to her mother. 



She -went to the upper end of 
the town, seeing that it was her 
father's. On her arrival her mo- 
ther was making beer. She sat 
down under the wall, and said, 
" Eh ! chieftaiaess ! Give me of 
your umhhikg'o."*^ They said, 
" Grood day." She saluted in re- 
turn. She saw that her mother's 
head was disarranged, and asked, 
" But what is the matter at this 
kraal 1 And what is the matter 
with that man at the gateway?" 
The mother answered, saying, 
"You, whence do you come!" 
She replied, " I come from yon- 
der." The mother said, " 0, in- 
deed, here, princess, death enter- 
ed.^" The piincesa royal of my 
house went away. That is her 
father whom you saw at the gate- 
way. Do you not see, too, in 
what condition I am!" She re- 
plied, " "When she went away, 
whither did she go ! " She said, 
" She went with the beast." She 
answered, "Where did he take 
her!" The mother said, "She 
was of age ; the cattle of the beast 
were taken away ; for her father 
had said, before she was of age, 
when she is of age, cattle should 
be taken with which to bring her 
home, which should darken the 
sun. But her father did not pos- 
sess so many cattle; they went 
and took those of the beast." The 
girl said, " O, but, why do you cry 

*» Umhhikqo is beer in an early state of preparation ; it is called isijinqi 
sobutshwala, that is, beer-porridge. It consists of the ground mealies 
steeped in water till it is sour. When mealies have been ground and 
mixed with water and boEed, it is called umpunga. When crashed mea- 
lies are steeped in hot water till it is sour, it is igwele. When the mealies 
have been taken from the igwele, and ground, and boiled in the soirr water of 
the igwele, it is umhhikqp. Umpunga, igwele, and umhhih^o are all thin por- 
ridge, somewhat of the consistence of gruel. Ground malt is added to the um- 
hhikqo, aad when fermentation has taken place, it is utshwala or beer. 

'" Kwa jiwa, lit., it was died. 



Wa ya ngasenAla, e bona uma 
umuzi kayise. Wa fika unina e 
peka utshwala. Wa /tlala pansi 
kwotango, wa ti, " Eh ! nkosikazi ! 
EmhhikgTFeniwako." Bati, "Sa 
u bona." Wa ti, " Yebo." Wa 
bona nonina e nga lungisile ekanda. 
Wa ti, " Kepa kulo 'muzi kw enze 
njani na? I nani leyo 'ndoda e 
sesangweni na ! " Wa pendula 
unina, wa ti, " Wena, u vela ngapi 
na!" Wa ti, "Ngi vela le." 
Wa ti, " O, po, lapa, dade, kwa 
fiwa. Kw' emuka inkosazana 
yakwami. Uyise Iowa o m bone 
esangweni. A u ngi boni nami 
ngi nje na ! " Wa ti, " Y' emuka 
ya ya ngapi na ! " Wa ti, " Ya 
hamba nesilwanyazane." Wa ti, 
" Sa si m tata pi ! " Wa ti, " Wa 
e tombile ; kwa tatwa inkomo 
^aso, ngokuba uyise wa e te, e nga 
ka tombi umntwana, wa ti, uma e 
se tombile, ku ya 'utatwa inkomo, 
a buyiswe ngazo end/tie, zi kcime 
ilanga. Kepa uyise a ka ze a ba 
nazo lezo 'nkomo ; kwa ye kwa 
tatwa ezesilwanyazane." Ya ti 
intombi, " 0, kepa, kanti ni kalela' 



trMKXAKAZA-WAKOailTGQWAYO. 



209 



ni, loku umatwana -wenu w' enzi- 
wa i nina nje na ? Na ni tatela ni 
inkomo zesilwanyazane ? Kanti 
na m bulala ngamabomu." Wa 
ti lo 'mfazi, " Wo, yeka le 'ntwana! 
i bona ngoba ngi i pile umhhikg'o 
wami. Se i ngi Aleka ngomnta- 
nami e nga se ko. TJ kona umu- 
ntu o nga tanda ukunika isilwa- 
nyazane na t Angiti u loku w" e- 
muka umntanami lapa esizweni 
sikayise a ku sa buswa, se ku Al^ 
Iwanjena?" Wa ti, "Ngi lapa 
ke mina, mkjcakazarwakoginggwa- 
yo ; noma na ngi laAla, ngi buyile 
futi mina." 



then, since your child was treated 
badly by yourselves alone ? Why 
did you take away the cattle of 
the beast? Forsooth, you killed 
her on purpose." The mother 
replied, " O, out upon the con- 
temptible thing ! it sees because I 
have given it my umhhikg'o. It 
now laughs at me as regards my 
child wHch is dead. Does there 
exist a person who would be will- 
ing to give anything to the beast 1 
From the day my ohUd departed 
from the midst of her father's 
nation, has there been any longer 
any joy ? do we not now just 
live ? " She replied, " Here I am, 
I Umkasakaza - wakoginggTvrayo ; 
although you left me, here I am 
again." 



The father swirvmons the nation to rejoice at the retv/m of his 

damghter. 



Wa kala unina, nabanye aba be 
/ilezi emnyango. W' eza uyise e 
gijima, e ti, " Ni kalela ni na ? " 
Ba ti, " Nang' UmkxBakaza e fi- 
kile !" Wa ti uyise, " Po, e fikile 
hjalo ku kalelwa ni 1 " Wa tuma 
abantu uyise, wa ti, "A ba hambe 
isizwe sonke, be mema be tshela 
abantu, be ti, 'A ku gaywe 
utshwala ilizwe lonke, u , fikile 
TJmka;akaza-wakogingywayo.' " 



Her mother , cried, and the 
others who were sitting by the 
door. The father came running, 
and saying, " Why are you cry- 
ing?" They said, "Here is Um- 
kajakaza come ! " Her father said, 
" Well, since she has thus .come, 
why do you cry ? " Her father 
sent men, telling them to go to the 
whole nation, summoning the peo- 
ple and telling them to make beer 
throughout the land, for Xlmkasa- 
kaza-wakoginggwayo had arrived. 



The whole nation holds a great festival. 



Kwa gaywa utshwala ilizwe 
lonke ; kwa butwa abantu, b' eza 
nezinkomo, be bonga ngokuba in- 
kosazana i fikile. Kwa Alatshwa 
inkomo ; kwa dAlalwa umkosi 
uyise nonina ; uyise wa geka isi- 



Beer was made throughout the 
land ; the people collected, bring- 
ing cattle, and rejoicing because 
the princess had arrived. Cattle 
were killed, and her father and 
mother had a great festival ; her 
father cut his hair, and put on a 



210 



IZINGANEKWANB. 



Alito, wa beka isikcokco ; tmina 
wa geka, wa beka inkeffi. Kwa 
jabulwa ilizwe lonke. 



head-ring f^ her mother cut her 
hair, and put on a top-knot. ^^ 
There was rejoicing throughout 
the land. 



Momy hings come to woo Umhx.ahaza. 



Kepa kwa ku dumile ezizweni 
zonke ukuba i kona inkosazana i 
fikile, inAle kakulu. Kwa ya in- 
kosi, i vela kwelinye ilizwe, y' eza 
'ku m kcela Umkaiakaza. Xlyise 
w' ala naye, wa ti, " TJ ya fika ; 
wa e mukile nesilwanyazane ; nga^ 
loko ke a ngi tandi ukuba 'emuke ; 
ngi ya tanda ukuMala ngi buse 
naye nje." Kw" eza amakosi 
amaningi ; kepa uyise a fike a tsho 
ilizwi li be linye nje, A ze 'emuka 
amakosi e nga m zekanga TJmkaia- 
kaza. 



And it was rumoured among all 
the nations that the princess had 
returned to her home, and that she 
was very beautiful. A chief came 
from another country to ask Um- 
kxcakaza of her fe,ther. He re- 
fused, saying, " She is just come 
home ; she was carried off by the 
beast ; therefore I do not wish that 
she should go away ; I wish to live 
and be glad with her." Many chiefs 
came; but her father gave them 
all but one answer. At length 
the chiefe went away, without get- 
ting TJmkasakaza for a wife. 



A distamJt "king hears of her leauty, cmd sends cm old man to fetch, her. 



Kepa kwa ku kona enye inkosi 
e kude ; ya i zwe ukuba ku kona 
leyo 'ntombi. Ya tuma ikajeku ; 
ya ti, " A ku ye lona." La hamba 



But there was another chief of 
a distant country ; he had heard 
that there was that damsel. He 
sent an old man; he said, "Let 
him go." The old man went. 

°' The head-ring is made by rolling together the midribs of the leaves of 
the vegetable ivory plant (ingqondo zelalaj to about the size of the little finger ; 
this is bound carefully and regularly with a small cord, and bent into a ring, 
which varies in size with different tribes ; in this state it is called the iihqondo. 
This is sewn to the hair, and covered with the exudation of a species of coccus, 
caUed ungiana, or ingiaiie. The exudation is coUeoted, and when the insect has 
been carefully separated, boiled to give it firmness ; it is then placed on the 
ulcqondo ; it is black, and admits of a good polish. 

I have never met with a native who could give me any account of the origin 
of the head-ring or ieilccokco. It is a sign of manhood ; and no one is permitted 
to assume it, until he has received the chief's command. It is regarded as the 
chief's mark, and must be treated with respect. If during a quarrel a man 
pluck off another's head-ring, it is regarded as a mark of contempt for the chief, 
and the man is heavily fined. The head-ring is kept in good order, except 
during affliction, when it is duU, being no longer burnished. It is thereby 
known that the man is in trouble. If a man quits his tribe, he sometimes takes 
off his head-ring, and is then called igimdela, that is, one who is shorn. 

The top-bnot of the woman is formed of red clay. It is of a bright colour, 
and is placed on the top of the head. At certain periods the chief directs 
oung men and women to sew on the head-ring, and to fix the head-knot or in- 
'ehli. Much attention is paid to the head-ring and head-knot, and the hair is 
kept shaven both inside and outside the ring, and all around the knot. When 
they are in trouble this is neglected, and it can be seen at once by the head that 
there is some cause of affliction. 



i: 



UMKXAKAZA-WAKOGINGQWATO. 



211 



ikaieku. La fika esangveni, la 
gukguka isele eliAle, li kazLmula. 
La ngena isele li ktcokajoma, la 
Alala empundwini. Umkaiakaza e 
dAlala nabanye ngasesangweni, ba 
li bona isele lelo. Wa ti Umka;a- 
kaza, " Puma ni, ni zo'ubona loku 
oku/ile." Ba puma abantu bonke 
be li buka, be ti, " La liAle isele ! " 



When be came to the entrance of 
the town, he turned into a beauti- 
ful and glistening frog. The frog 
entered leaping, and settled on the 
gatepost. Umkoiakaza was play- 
ing with others near the gateway. 
They saw the frog. Umkaakaza 
said, " Come out and see this beau- 
tiful thing." All the people came 
out, looking at it, and saying, 
" What a beautiftd frog ! " 



Umhs.akaza cmd her people follow the frog. 



La kajoktcoma, la puma nge- 
sango. Ku te uma se li puma, 
wa ti Tlmkaakaza, " Ngi pe ni 
izinto zami, ni zi fake ekjomeni 
zonke, ni hambe nazo." Kwa 
kalwa, kwa tiwa, "Hau, u fika 
kona manje, so u ya ngapi futi 
na 2" Wa ti, " Ngi za 'u li lande- 
la, ngi ze ngi bone lapa li ya 
kona." Uyise wa kipa abantu 
aba 'mashumi 'mabili, be twala 
ukudAla nezinto zake. Ba hamba, 
be li landela isele li kfljokajoma, ba 
ze ba katala. 



It leapt out of the gateway. 
When it had gone out Uinkaiakaza 
said, " O, give me my thiags ; 
place them all in a basket, and set 
out with them." They cried and 
said, " O, you are just arrived ; 
and where now are you going 
again?" She replied, "I am 
going to follow the frog, to see 
where it is going." The father 
selected twenty men, to carry food 
and her things. They set out, 
following the frog as it leapt, 
until they were tired. 



The frog becomes cm old mam, again, amd proves treacherous. 



Wa hamba nalo yedwa TJmkaia- 
kaza. Ba ti uma se be bodwa 
isele la penduka umuntu. K\i te 
lapa se li penduke umimtu, 
wa mangala Umkaiakaza, wa ti, 
"W enziwe ini uma u be isele 
na!" Wa ti, "Ngi pendukile 
nje.'' Wa ti, " TJ ngi jrisa ngapi 
na ?" Wa ti, " Ngi ku yisa ekaya 
enkosini yakwiti." Ba hamba 
naye ba ze ba ba kwesinye isizwe. 
Ku te lapa se be kude kakulu, wa 
bona iAlati elikulu lapa indAlela i 
. dAlula kona. Ba ya ba fika eAla- 
tini ; kepa ikxeku lona la 1' azi 
uma so ku seduze ekaya. La ti, 
" Hamba kakulu ; ku kude lapa si 



TTmkajakaza travelled alone with 
it ; and when they were alone, the 
frog turned into a man. When it 
turned into a man, Umkaiakaza 
wondered and said, "What was 
done to you, that you became a 
frog?" He said, "I just became 
a frog." She asked, " Where are 
you taking me?" He replied, 
"I am taking you home to our 
chief." They went together tiU 
they came to another nation. 
When they had gone a great dis- 
tance, she saw a large forest, 
through which the path went. 
They reached the forest ; but the 
old man knew that they were now 
near home. He said, " Make 
haste ; the place to which we are 



213 



IZINGANEKWANE. 



ya kona.'' Wa hamba wa, Ska 
e/ilatini. La m tata, la i dAlula 
ind/tlela, la ya pakati kweAlati. 
La ti, " Wo ! Ulut' olu nje ngi 
te ngi jo' lu tatela omunye' \imu- 
ntu nje ? " L' ema naye esigca^ 
weni. Kepa Umkaiakaza va ma- 
ngala ukubona eAlatini ukubona 
indawo enAle, ku iiga ti ku Alala 
abantu. La ti ikajeku, "A ku ze 
konke oku zizelayo." W ezwa 
Umkaiakaza ku bUa iAlati lonke, 
ku ka;akg'aza ; w' esaba. L' esuka 
ikxeku, 1' enyukela ngasenAla, la 
memeza, li Maba umlozi, li ti, 
" Fi3''o, fiyo ! a ku ze oku zize- 
layo." 



going is afar off." She reached the 
forest. The old man took her, and 
quitted the path, and went into 
the midst of the forest. He said, 
" Nay ! Shall I take so beautiful 
a thing as this just for another 
man?" He stood still -with her 
in an open place. But JJmkxar 
kaza wondered to see a beautiful 
place in the forest, as if men 
dwelt there. The old man said, 
" Let all beasts come, which come 
of their own accord." XJmka^kaza 
heard the whole forest in a fer- 
ment, and crashing ; she was 
afraid. The old man. departed, 
and went up the forest, and shout- 
ed, whistling, and saying, " Fiyo, 
fiyo !^^ let all beasts come which 
come of their own accord." 



UmJcxaJcaza ascends a tree for safety, after tramforming herself. 



Umktcakaza w' ema, wa ti, 
" Dabuka, kanda lami, ngi fake 
izinto-zami." La dabuka ikanda 
lake, wa faka zonke izinto zake. 
La buya la Alangana, kwa ku nga 
ti a ku si lo eU dabukile. Kepa 
la li likulu ngokwesabekayo, ngo- 
kuba uma umuntu e li bona la li 
sabeka. Wa kwela emtini ; wa ti 
e se pezulu, kwa buye kwa /ila- 
ngana imiti ; ngokuba wa e kwele 
imiti y enabile i Alanganisile ; wa 
i penya, wa ' kwela, ya buye ya 
Mangana. 



Umkxcakaza stood still and said, 
" Open, my head, that I may 
place my things inside." Her 
head opened, and she put in all 
her things. Her head again closed, 
and it was as though it had not 
opened. But it was fearfully 
large ; for when a man looked at 
it, it was fearful. She mounted a 
tree ; when she was on the top, 
the branches again came together ; 
for she had mounted where the 
trees were thick and united ; she 
turned aside the branches, and 
went up ; they again closed behind 
her. 



All the beasts of the forest assemble at the call of the old man. 



Wa bona Umkxakaza umuzi 
ngapambili kwalelo Vtlati. Wa 
Mala pezulu emtini. Za fika izilo, 
zi funa ; zi li bamba ika;eku, li ti, 
" Ai, musa ni ukudAla mina; ka 



TJmka»kaza saw a village in 
front of the forest. She remained 
on the tree. Wild beasts came,, 
seeking for prey ; they caught hold 
of the old man ; he said, " No ; do 
not eat me ; she is no longer here 



' Fiyo, fiyo, intended to imitate the sound made by whistling. 



UMKXAKAZA-WAKOGINGQWAYO. 



213 



se ko e be ngi ni Hzela yena ; a 
ngi sa m boni." Za li AAweba. 
La zi kuza, la ti, " Ngi yeke ni, 
banta bami ; ngi ya 'u ni pa ngo- 
mso." Za muka ke. Ikcceku la 
sala, nalo la hamba la ya ekaya. 



for whom I called you ; I no 
longer see her." They tore him. 
He scolded thpm and said, " Leave 
me alone, my children ; I will 
give yoii something to-morrow." 
So they departed. The old man 
was left, and he set out and went 
home.^^ 



TJmks.a'kaza, again jams the old man, who wonders at the size of her 

head. 



"Wa li bona TTmkscakaza se li 
pumele ngapandAle kweAlati, w' e- 
/ilika ngamandAla, wa gijima, wa 
puma eAlatini. Wa ti lapa se li 
seduze nomuzi ikieeku, wa li bona, 
wa ti, " Ngi linde, loku si hamba 
nawe : u ngi shiyela ni na 1 " 
TJ ema. Kepa la mangala li bona 
ikanda li likulu, ngokuba la H 
lincane ikanda, likamkajakaza. Ke- 
pa ikaseku la r esaba ukubuza 
ukuti, "W enziwe ini?" ngokuba 
la m bizela izilwane. 



"When Umkaiakaza sa-w that he 
had gone outside the forest, she 
descended quickly, and ran out of 
the forest. When the old man 
was near the village, she saw him, 
and said, " Wait for me, for we ' 
travel together : why do you leave 
me ? " He halted. But he won- 
dered when he saw that her head 
was large, for Umkaakaza's head 
used to be small. But the old 
man was afraid to ask, " What has 
done this to you?" for he had 
called the beasts to her. 



The people wish to drive her amay beca/use of her deformity. 



Ba ngena ke ekaya ; w' ema 
emnyango ; la ti ikaieku la kuleka 
enkosini yal% li ti, " Ngi m toHle 



They entered the village ; she 
stood at the doorway ; the old man 
made obeisance to his chief, saying. 



^3 We find in one of the Northern tales something very like this. A damsel 
was passing through a. forest guided by a white bear, who had given her strict 
directions not to touch anythmg as they were passing through. But the foliage 
glittered so beautifully around her that she could not resist the temptation, but 
put forth her hand and plucked a little silver leaf. "At the same moment the 
whole forest was filled with a terrific roaring, and from aU sides there streamed 
forth an innumerable multitude of wild beasts, Hons, tigers, and every other 
kind ; and they all went in pursuit of the bear, and strove to tear him in pieces." 
(Thorpe's Yule-tide Stories, p. 129.^ Comp. " The Beautiful Palace east of the 
Sun and north of the Earth." At the word of the "very, very old woman" 
who ruled over the beasts of the field, there " came running out of the forest 
all kinds of" beasts, bears, wolves, and foxes, inquiring what their queen's plea- 
sure might be." In like manner all kinds of fishes assembled at the voice of 
their queen ; and all kinds of birds at the voice of theirs. (Id., pp. 163, 164, 
165.^ So aU the birds of the air, and aU the beasts of the forest, were sent out 
to prevent the youth from obtaining the match of the wonderful horse, Grims- 
bork. (Id., p. 258.^ In "The Three Princesses of Whiteland," the lords of 
beasts, birds, and fish are old men. (Dasent. Populwr Taks from the Nofrse, 
p. 212.; 



214 



IZINaAJSTEKWANB. 



umfazi wako. Kepa ikanda lake 
eli nga lungile." Ba ngeua en- 
dAlini, ba Alala. Abantu bonke 
ba mangala, ba ti, " Yeka e mu- 
Ale ; kepa ikanda, ungati isilwane." 
Ba ti, " A ka kaiotsliwe." Kepa 
kwa ku kona udade wabo wenkpsi, 
'ala 6 ti, " Mu yeke ni : uma e isi- 
lima u naid na ? " 



" I have found a wife for you. 
But it is her head that is not 
right." They entered the house, 
and sat down. All. the people 
wondered, saying, " O, she is beau- 
tiful ; but the head is like that of 
an animal." They said, " Let her 
be sent away." But the chief's 
sister was there ; she objected, 
saying, " Leave her alone : if she 
is deformed, what of that ? " 



The king's sister asks Vinkx.akaza to go to a dcmae. 



But the bridegroom did not love 
her, and said, " Since I am taking 
my first wife, and I a king, should 
I begin with a deformed person ? " 
His sister said, " It is no matter. 
Let her alone, that she may stay, 
even though you do not marry 
her." So she staid, and the people 
called her Ukandakulu.^* There 
was a gathering of the people to a 
dance : the damseP* asked her to 
go with her to look at the dance. 
But Ukandakulu said, "Since I 
am a deformed person, the people 
wiU laugh at me, when they drive 
me away, saying I came to spoil 
their dance ; for if I make my 
appearance, the damsels will leave 
off dancing, and run away when 
they see me." She said, " No, we 
will sit down at a distance if they 
laugh." Ukandakulu said, "Will 
not you yourself dance?" She 
replied, "No, I do not wish to 
dance, for I wish to remain with 
you." For the damsel loved her 
very much, and she loved her in 
return ; therefore she did not like 
to go to dance, and leave her 
alone. 



The damce is Irohen up on the appearance of TJmksalcaza. 



Kepa umyeni wa e nga m tandi 
e ti, " Loku ngi kgala ukuzeka, 
ngi inkosi, ngi kgale ngesilima 
na?" A ti udade wabo, " A ku 
nani. Mu yeke, a Alale, noma u 
nga m zekile." Wa Alala ke, be m 
biza ngokuti, Ukandakulu. Kwa 
vela iketo ; ya m ncenga intombi 
i ti, " Hamba, si yo'buka iketo." 
Kepa a ti Ukandakulu, " Loku 
mina ngi isilima, ngi za 'u/jlekwa 
abantu, uma se be ngi kxotsha be 
ti ngi za 'kona iketo labo ; loku 
uma ngi vela, intombi zi ya 'uyeka 
ukusina, zi baleke, zi bona mina." 
Ya ti, " Kga, si ya 'uAlala kude, 
uma be Aleka." Wa ti Ukanda- 
kulu, " A u z' usina ini wena na ?" 
Ya ti, " Kja, a ngi tandi, ngokuba 
ngi ya tanda ukuAlala nawe." 
Ngokuba leyo 'ntombi ya i m 
tanda kakulu, be tandana naye; 
ngako ke ya i nga tandi ukuya 
'usina, i m shiya yedwa. 



Ba Aloba ; be be hamba boba- 
bUi, be ya eketweni. Ba ti aba 

" Ukandahdu, Big-head. 
fi That ia, the chiefs sister. 



They put on their ornaments, 
and went both to the dance. Those 



UMKXAKAZA-WAKOGINGQWAYO. 



215 



ta bonayo ba baleka., ba ti, " Si 
kona isilima esi hamba nentomba- 
zaua." Ba ti, "Si njani ? " Ba 
ti, " Hau, ikanda li y" esabeka ka- 
kulu." ^ Kwa ti, be sa vela, kwa 
baleka abantu bonke ; ba ye ba 
kuzwa, kwa tiwa, " Miisa ni ukuza 
lapa." B' esuka ba ye ba Alala 
€gangeni, Jjwa za kwa pela ukn- 
sina : ba buya ba Alala ekaya. Ku 
batsbazwa isizwe soeke, si ti, " Ni 
nga ku bona oku zekwe inkosi," 



who saw them fled, saying, " There 
is a deformed thing walking with 
the princess." They asked, "What 
is it Hke?" They said, "O, the 
head is very fearfiil." And imme- 
diately on their arrival at the 
dancing-place, all the people fled ; 
and some warned them ofi', saying, 
"Don't come here." They went 
away, and sat on a hill, until the 
dance was ended ; then they re- 
turned and sat down at home. 
The whole nation exclaimed in 
wonder, " You should see the thing 
which the chief has married." 



UmhsMkaza assumes Tier ^original heauty, and makes herself hnown to 
the king's sister. 



Kwa ba izinsuku eziningi, be 
Mezi ekaya. Kwa ti ngolunye 
usuku ba hamba ba ya 'ugeza. 
Ba fika ba geza, ba p\ima emanzini, 
h' ema pezu kwezidindi zotshaui, 
b' enzela ukuze k' ome imizimba 
nezinyawo, ngokuba ba be kcopile 
izinyawo zabo. Ya kuluma in- 
tombi, i ti, " Hau, w' enziwa ini, 
kandakulu, ukuba nje na?" "Wa 
ti, " TJkuvela kwami nje." Ya ti 
intombi, " Hau, nga u ba umuAle, 
mnta kwetu, kandakulu ; w oniwe 
ikanda." Wa /jleka TJkandakulu, 
wa e se ti, " Dabuka, kanda lami, 
ku pume izinto zami." La dabuka 
masinyane ikanda, kwa puma izi- 
nto zake, wa zi beka pansi. La 
/tlangana ikanda, la ba lincane. 
Ya ti intombi ngokubona loko, ya 
ziponsa kuyena, i m bamba ; ba 
Aleka kakalu ngokungenakulinga- 
niswa, i ti intombi, " Konje ku 
nga ba u yena e si ti TJkanda- 
kulu ? " Ba giaggana odakeni, be 
/tleka, b' aAluleka ukuvuka. Ba 



They remained at hY)me many 
days. On a certain occasion they 
went to bathe. They bathed, they 
went out of the water, and stood 
on the sods of grass, that their 
body and feet might dry, for they 
had scraped their feet.^* The 
damsel spoke, saying, "0, what 
caused you, tJkandakulu, to be as 
you are?" She replied, "It is 
natural to me merely.'' The dam- 
sel said, " 0, you would be beauti- 
ful, child of my parents, Ukanda- 
kulu ; you are spoilt by your 
head." TJkandakulu laughed and 
said, " Open, my head, that my 
things may come out." Her head 
opened immediately, her things 
came out, and she placed them on 
the ground. Her head closed and 
was small again. The damsel, on 
seeing this, threw herself on her, 
laying hold of her ; they laughed 
immoderately, the damsel say- 
ing, " Truly can it be she 
whom we call TJkandakulu ? " 
They rolled each other in the 
mud, laughing, and unable to get 

5« " They had scraped their feat."— The natives when they wash rub their 
feet with a soft sandstone, to remove the cracks and mecLualities. 



216 



IZINGANEKWANE. 



ze ba vuka, ba geza fiiti. B' ema, 
i ti, " Wa w enze njani na ?" "Wa 
ti, " Nga ngi fake izinto zami." 
Wa ku landa konke okV enziwa 
ika;eku. Ya mangala intombi. 
Wa ti, " Nako ke okwa ng' enza 
uma ikanda lami li be likulu." 
Wa i nika enye ingubo kwezake 
yena Umkajakaza ; -wa binca yake 
yezindondo ; wa i tsbela, wa ti, 
' ' Ngi Umkaiakaza-wakogiiiggway o, 
igama lami." 



up. At length they got up and 
bathed again. As they were 
standing, the damsel said, " What 
had you done ? " She replied, " I 
had placed my things in my head." 
She then related aU that was done 
by the old man. The damsel 
wondered ; anS TJmkajakaza said, 
" That, then, was it that made me 
have a large head." TJmkaiakaza 
gave her one of her garments. 
She put on her own garment which 
was ornamented with brass beads, 
and told her, saying, " I am Um- 
kajakazarwakogingg'wayo ; that is 
my name." 



The people admire her, amd the king loves her. 



Ba buya ba ya ekaya ; ba fika 
b' ema emnyango. Kwa puma 
abantu, ba ti, " Nansi intombi e 
zo'gana." Ba ti abanye, " Eyaka- 
bani 1 " Ba ti aba i bonileyo, " A 
si y azi uma i vela ngapi." Ba ti, 
" Inye 1 " Ba ti, " Zimbih, Kepa 
si ti enye i pelezela enye." Ba 
puma abantu bonke, ba buka be 
buza be ti, "I i pi e zo'gana ku- 
nina nobabili na ? " Ngokuba be 
nga ba bonisisi, ngokuba ba be 
folile, be bheka pansi. Ya lulama 
intombi yakona ekaya, ya ti, 
" Ukandakulu lo." Ba mangala 
abantu bonke ; ba gijima, ba tshela 
inkosi, ba ti, " U nga m bona 
Ukandakulu, lapa ikanda lake li 
njalo." Ya puma inkosi, ya m 
bona. Kwa bizwa inkomo, kwa 
/tlatshwa inyama eningi. Kwa 
menywa isizwe sonke ; ku tiwa, 
" A ku butane abantu, ku za 'uke- 
telwa inkosikazi." Ba mangala 
bonke aba m bona Ukandakulu. 



They returned home ; on their 
arrival they stood at the doorway. 
The people went out and said, 
" There is a damsel come to point 
out her husband." Others said, 
" Whose daughter is she 1" Those 
who saw her said, " We do not 
know whence she comes." They 
asked, " Is she alone ? " They 
replied, " There are two. But we 
say one accompanies the other." 
AU the people went out and look- 
ed, asking, " Which of you two is 
come to point out a husband ? " 
For they did not see them dis- 
tinctly, for they had bent down 
their heads, looking on the ground. 
The damsel of the village raised 
her head, and said, " This is Uka- 
ndakulu." All the people won- 
dered, and ran and told the chief, 
" You should see Ukandakulu 
when her head is as it is." The 
chief went out and saw her. He 
called for many cattle, and many 
were slaughtered. The whole na- 
tion was summoned ; it was said, 
" Let the people assemble ; they 
are going to dance for the queen." 
All wondered who saw Ukanda- 



THE TWO BBOTHEES. 



217 



Kwa gaywa utshwala, kwa ketwa kulu. Beer was made ; the king 
inkosi ; ya m tanda kakulu. I ti danced ; he loved TJmkaiakaza 
intombi,,"Ku njani ke manje, very much. His sister said, 
loku na ni ti, a ka kxotshwe na 1 " " How then is it now, since you 

gave directions that she should be 

sent away ? " 

TJie old man^s hilled ; and Urnksxikaza marries the king, and lives 
happily ever after. 



La bulawa ikaseku ngokuba 1' e- 
nze leyo 'mikuba. Wa ze wa 
buyela kubo nezinkomo zokwenda 
abayeni. Ba fika kubo ; kwa tiwa, 
" TJ fikile Umkaiakaza-wakogi- 
ngg'wayo." Kwa Alatshiswa aba- 
yeni izinkomo eziningi j ba m 
lobola masinyane, w' enda. In- 
kosi ya m tanda kakulu ; wa ba 
umfazi wayo. Wa busa kaAle 
nendoda yake. 

Lydia. 



The old man was killed because 
he was guilty of such practices. 
At length she returned to her 
father's with the cattle by which 
the bridegroom's people declared 
her his chosen bride. .They arrived 
at her father's ; they said, " Um- 
kaiakazar-wakogingg'wayo is come." 
The bridegroom's people had many 
cattle killed for them ; they paid 
her dowry immediately. She was 
married. The king loved her 
very much ; she became his wife. 
She reigned prosperously with her 
husband. 



IZELAMANI. 

(the TWO BROTHERS.) 



Two brothers go out to hunt, and fall in with an old woman. 



It happened in times long ago, 
that the children of a certain man 
went out to hunt ; one was older 
than the other. They fell in with 
a large number of pots, forming a 
long row. When the elder brother 
came to them, he was afraid of 
the pots ; the younger turned them 
up. He turned all of them up, 
and a little old woman came out 
of the last.«7 

5' Compare the Basuto legend, "The Murder of Maciloniane. " (Casalis, 
p. 339. ) The differences and similarities are remarkable. In the Basuto legend 
the brothers had separated, and the younger finds the pots alone ; " a monstrous 



Kwa ti ufcusuka, abanta bamntu 
munye ba ya 'uzingela ; b' elamana. 
Ba fukanisa impanda, iminingi, 
y' enz' uluAla olude. Wa fika 
w' esaba omkulu impanda ; wa i 
aibukula omncinane. Wa i zibu- 
kula yonke; kwa ti kwowokugcina 
kwa puma isalukazana. 



218 



IZINGAITEKWANE. 



The old woman shows them something to their advcmiage. 



Sa ti komkulu, " Ngi peleke- 
zele." W ala. Sa ti komncane, 
" Ngi pelekezele." Wa vuma 
omncane. Wa landela omkulu. 
Ba kamba, ba kamba, ba ya ba 
fika ezweni eli nomuti o nezinko- 
mo ; be pet' imbazo. Sa ti isalu- 
kazi kumncane, " Gaula lo 'muti." 
Wa gaula, kwa puma inkomo ; wa 
gaula, kwa puma inkomo, zaningi ; 
kwa ti ngemva kwa pum' imvu ; 
kwa ti ngemva kwa pum' imbuzi ; 
kwa ti ngemva kwa puma inkabi 
em/ilope. 



She said to the elder, "Come 
with me." He refused. She said 
to the younger, " Come with me." 
The younger one went with her, 
and the elder followed. They 
went on and on. Alflength they 
came to a country where there was 
a tree which had cattle. They 
carried axes in their hands. The 
old woman said to the younger 
boy, " Hew the tree." He hewed 
it ; there came out a bullock ; he 
hewed it, there came out a large 
number of cattle ; and after that 
there cam.e out a sheep, and after" 
that a goat, and after that a white 
ox.^* 



As they return home, the elder forsakes the younger. 



Sa sala lapo isalukazana. Ba 
kamba be kg'ub' inkomo bobabili, 
be kamba nenja zabo a ba ziugela 
ngazo. Ba kamba ke, izwe 1' omi- 
sile, li nge namanzi. Ba ya ba 
vela pezu kwewa ; wa t' omkulu, 
" Ngi kunge ngomkcilo, ngi yo'u- 
puza amanzi lapa eweni, ku nge 
ko 'ndawo yokweAla." Wa m 
kunga ke. Wa m eAhsa ke. Wa 
wa m beka f^ wa puza, wa puza ; 



The little old woman remained 
there. They departed, both of 
them driving the cattle, with their 
dogs, with which they hunted. 
So they went on their way; the 
country was scorched*^ up, there 
being no water. At length they 
came to the top of a precipice ; 
the elder said, " Tie a rope round 
me, that I may go and drink at 
the bottom of the precipice ; for 
there is no way of going down." 
So he tied a rope round him, and 
let him down ; at length he let 
him down to the bottom ; he drank 

man," with a very big leg, and one of the ordinary size, comes out of the pot ; 
the man is killed by Maciloniane's dogs ; and on cutting up the large leg an im- 
mense herd of beautiful cattle come out. Maciloniane is killed by his brother 
for the sake of a white cow ; and a bird follows the murderer, and upbraids 
him, and proclaims the murder among the people of his village. Tlve' bird was 
the heart of Maciloniane. 

, '^^ The enchanted princess gave Strong Frank a sword, saying, "When thou 
strikest on a tree, soldiers shall march out in multitudes, as many as thou re- 
quirest." (Thoi-pe's Yule-tide Stories, p. 429. j 

^^ Izwe I' omisik. — Lit., the country scorched, or dried up, viz., grass, 
trees, and rivers ; that is, there being no raia, the earth became hot, and dried 
up herbage, &c. 

*» Wa wa m beka for Wa ya wa m beka. 



THE TWO BROTHERS. 



21» 



wa kolwa ke ;, wa m kupula. Wa 
t' omncane, " Nami ke ngi kunge, 
ngi yo'puza." Wa in kunga ke. 
Wa wa m beka, wa m yeka. Wa 
zi kg'uba inkomo omkulu. Wa ya 
wa fika ekaya kuyise nonina. 
Kwa tiw' omunye, " U m sMye pi 
na 1 " Wa ti, " Wa buya kukgala, 
mina ng" emuka nesalukazi, sa ya 
'u ngi pa inkomo." Kwa lalwa ke. 



and was satisfied'; and he drew 
him up again. The younger said, 
" Tie a rope round me too, that I 
may go and drink." He tied a 
rope round him, and let him down 
to the bottom and left him. The 
elder one drove ofi' the cattle. At 
length he came home to his father 
and mother. One asked, " Where 
have you left your brother V He 
replied, " He returned before me ; 
for my part, I went with an old 
woman ; she gave me these cattle." 
They retired to rest. 



The bird-messenger. 



Kwa ti ku sa kusasa ya fik' in- 
yoni, ya ti, " Tshiyo, tshiyo, tshi- 
yo ; umntanako u pakw' emanzini." 
Ba t' abantu, "Ni y' ezwa nje 
le 'nyoni i ti ni na ? " Ba t' aba- 
ntu, " A i landolwe, lo i kalisa 
kwenAlamvu nje, e bizela abantu 
inyosi." Wa i landela unioa no- 
yise. Ya, kamba njalo, i ti, 
" Tshiyo, tshiyo, tshiyo ; umnta- 
nako u pakw' emanzini." Ya fika, 
ya tshona kona la be b' eAla kona, 
be puz' amanzi. . Ya kal' i nga- 
pansi. Wa lunguz' uyise kon' e- 
weni, wa ti, " O, u bekwe ini lapo 
na ? " Wa ti, " Ngi shiywe umfo 
wetu, be si puz' amanzi ; ngi kgale 
ngaye, nga m eAlisa, nga m kupu- 
la. Wa ng* eAlisa ke, wa ngi 
yeka ke. Ngob' aUle ukuzibukula 
umpanda : kwa puma isalukazana 
ke. Sa narusa yena, sa ti, ka'si 
pelekezele, a si yise ezweni. W ar 
la. Wa t' ub' ale ke, sa t' a ku 
kambe mina. Nga vuma ke mina. 



Early in the morning a bird 
came, saying, " Tshiyo, tshiyo, 
tshiyo ; your child has been put 
into the water." The men said, 
" Do you hear what this bird 
says 1 " The people said, " Let 
us follow it, since it cries like the 
honey-bird, when it is calling men 
to where there is honey." The 
father and mother followed it. It 
went on constantly saying, " Tshi- 
yo, tshiyo, tshiyo ; your child is 
put into the water." At length it 
descended to the place where they 
had gone down to drink. It still 
cried when it was at the bottom. 
The father looked over the pre- 
cipice, and asked, " O, what placed 
you there 1" He repb'ed, " I have 
been left here by my brother when 
we were drinking water; I first 
let him down, and drew him up 
again. Then he let me down, and 
left me. For he refiised to turn 
up the pots ; and a little old 
woman came out. She besought 
him to accompany her, and take 
her to a certain country. He re- 
fused. When he refused she asked 
me to go. So I went.^1 She did 

M How common is this kind of tale among other people, where a younger 
brother, or sister, or step-sister, gains great advantages by performing readily 
some act of kindness ; whilst the elder suffers for his churlishness. 



220 



I2INGANEKWANE. 



A sa bi sa tsho kuye ukuti, ka 
gaul' umuti ; sa t' a ngi u gaule 
mina. Nga u gaula ke umuti ; 
kwa puma inkomo nezimvu nem.- 
buzi, nenkabi emAlope. Sa ti ke 
iiLkom.0 ezami ke, mina ngi mnca- 
ne. Kiwa ku pela ke. Sa zi 
kguba ke inkomo. U ngi yek' e- 
manzini nje, w' esab' uku ngi 
gwaza." 



not tell him after that to hew the 
tree ; but she told me to hew it. 
So I hewed the tree, and there 
came out cattle, and sheep and 
goats, and a white ox. She said 
the cattle were mine, who am the 
younger. That was the end of it. 
So we drove the cattle. He. left 
me in the water, for he was afraid 
to stab me." 



The yov/nger is rescued, and the elder disappears. 



Wa e se ti uyise, " O ! Kepa 
si za 'u kw enza njani, lo nanku u 
lapo nje pansi eweni 1 " Wa ti, 
" Landa ni umkcilo ekaya, ni u 
ponse lapa, ngi zikunge, ngi u 
tekelezele kulo omunye a ngi yeke 
nawo." A buye ke uyise, ku Ala- 
r unina. 



U m ponsel' umpako, a be be u 
dhla,. TJyise a kamb' a kambe, a 
fik' ekaya, lapa a nga za i zeka 
kuyo indodana indaba le. A tshe- 
r omunye 'muntu ukuya 'u m ku- 
pulisa. Ba ye ba fike ke, ba u 
ponse umkcilo kuye, a u tekelezele, 
a ti, " Ngi kupule ni ke." Ba m 
kupula ke. Unina ke a be se 
kala ke. La e se m zekele indaba 
yabo yokukamba, ba buya, se be 
y' ekaya. 

Ba te be fika ya se i balekile ke 
indodana enkulu ; a y aziwa la i 
ye ngakona. 

XJkofana Dhladhia.s^; 



The father said, "O! "What 
shall we do, since there you are at 
the foot of the precipice 1 " He 
said, "Fetch another rope from 
home, and throw it down to me 
here, that I may tie it round me, 
and fasten it to the one which he 
left with me." The father returned 
home, and the mother staid with 
him. 

She threw him down the food 
they had taken for the journey. 
The father went, and reached his 
home ; he did not tell the elder 
son. He told another person to 
go and draw him up. They went 
and threw him a rope ; he fastened 
it, and told them to draw him up. 
So they drew him up. And his 
mother wept. When he had 
given them the account of their 
journey, they returned home. 

When they arrived the elder 
son had already fled, and it was 
not known whither he had gone. 



" There are peculiarities in the style of this tale which the Zulu student 
will at once note. The man is of the Amakuza tribe. 



UBONGOPA-KAMAGADHLELA. 



221 



TJBONGOPA-KAMAGADHLELA. 



The hvng's child cmd Ubongopa-kmnagadhlela. 



Kw* esukela, inkosi ya tata abafazi 
abaningi. Wa mita omunye. 
Kwa zalwa inkomo. Ya ti, " TJm- 
zolwana ku zala TJupbani, wca.- 
ntwana u ya 'kubekwa kiile 'nko- 
mo." Ibizo ,layo Ubongopa-kama- 
gadAlela. Kwa zalwa umntwana, 
wa bekwa pezu kwenkomo ; wa 
Mala pezu kwayo, wa lala kona'; 
ka y embata ingubo ; ukudAla 
kwa yiswa kona kumntwana. 
Kwa Aiwa kwa valwa esangweni, 
abantu ba lala ezindAliid ; um- 
ntwana wa lala pezu kwenkabi. 

Kwa sa kusasa wa ti umntwana, 

" B'ongopa-kamagadAlela, 
BongoparkainagadAlela, 
TJ bo vuka ;'* ku ya vukwa ; 

U bo vuka ; ku ya vukwa." 

'Erne ke TJbongopa. Wa ti, 

" BongopEu-kamagadAlela, 
Bongopa-kamagadMela, 
U bo hamba ;' ku ya banjwa ; 

U bo hamba ; ku ya hanjwa." 

Wa hamba wa ya 'kudAla ; za fika 
edAlelweni lazo, za d/ila. Wa ti, 

" Bongopa-kamagadAlela, 
Bongopa-kamagadMela, 
U bo buya ; ku ya buywa ; 

XJ bo buya ; ku ya buywa." 



In the times of long ago, a king 
took many wives. When one 
was with child, an ox was bom. 
The king said, " When So-and-So 
gives birth, the child shall be 
placed on this ox." The name of 
the ox was TJbongopa-kamagadhle- 
la.^^ The child was born and put 
on the ox ; he remained on it, and 
slept on it ; he did not put on any 
blanket ; food was taken there to 
him. When it was dark the gate 
of the village was closed, and the 
people went to sleep iu the houses ; 
the child slept on the ox. 

In the morning the child said, 

" TJbongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Awake now ; it is time to 

awake ; 
Awake now ; it is time to 

awake." 

TJbongopa stood up. He said, 

" TJbongopa-kamagadhlela, 
TJbongopa-kamagadhlela, 
Set out now ; it is time to set 

out; 
Set out now; it is time to set 

out." 

He went to graze ; the cattle ar- 
rived at their pasture, and grazed. 
He said, 

" TJbongoparkamagadhlela, 
TJbongopa-kamagadhlela, 
Keturn now ; it is time to re- 
turn; 
Return now; it is time to re- 
turn." 



63 The meaniiig of Ubongopa is not known. Uma-'gadhlela is the name of 
XJbongopa's father. It is compounded of Uma and gadhlela, to strike against 
with the head, as rams in fighting. The fuU form would be Uma-e-gadbMa ; 
it is a name implying, When he strikes with the head, he conquers. 

6* U ho vuka is a mode of speech common to the Amangwane, AmaAluDi, 
&o. It is equivalent to the Zulu, Sa u vuJca. 



522 



IZINGANEKWANB. 



A buye ke ; za buya, za fika ekaya. 
Wati, 

" Bongopa-kamagad/ilela, 
Bongopa-kamagadAlela, 
XJ bo ngena ; ku ya ngenwa ; 

U bo ngena j ku ya ngenwa.'' 

A ngene ke ; za ngena zonke. 
Kwa fika ukud/ila kwake ; wa 
d/tla koua pezulu enkabeni yake. 
Wa za wa kula, umlilo e nga 
w azi, ingubo e nga y embati ; e 
lala kona pezulu, a nga u nyateli 
iimAlabati ; wa za wa ba insizwana. 



So he returned; the cattle went 
home again. He said, 

" Ubongopa-kamagadhlela, 
Ubongopar-kamagadhlela, 
Enter the pen ; it is time to 

enter ; 
Enter the pen ; it is time to 
enter." 

So he entered, and all the cattle 
entered. His food was brought ; 
he ate it on the top of his ox. 

He lived thus until he grew up, 
being unacquainted with fire, not 
having worn any garment, and not 
having trodden on the ground. , 
At length he was a young man. 



Thieves come to steal the king's cattle. 



Kwa fika amasela ezizwe, a ze 
'kuba izinkomo. A vnla esangwe- 
ni, a ngena, e pete izinduku. Be 
lele abantu, a b' ezwa. A zi tshaya 
izinkomo, a za vuka pansi. Z' a- 
puka izinduku zawo a wa zi pete- 
yo ; 'emuka ebusuku. 



Kwa sa kusasa wa ti, " Vuka, 
bongopa-kamagad/dela." Wa vu- 
ka. Wa ti, " Hamba xl ye 'ku- 
d/jla.'' Wa hamba ; za hamba 
zonke izinkomo. Wa ti, a zi d/tle ; 
za d/ila zonke. Za buya emini. 
Kwa fika ukud/jla, wa dAla kona 
pezulu enkabeni. Wa ti, a zi 
ham be ; za hamba. Wa . ti, a zi 
dAle ; za dAla. Wa ti, a zi buye ; 
za buya. 

Kwa Aiwa, kwa valwa esangwe- 
ni ; ba vala abantu ezindAlini, ba 
lala ubutongo. A fika amasela, a 
vela esangweni, e gone izinduku ; 
a zi tshaya izinkomo ; a za vuka ; 
z' apuka izinduku. 'Emuka ebu- 



There came some thieves from 
another tribe to steal the cattle. 
They opened the gate and went in, 
carrying sticks in their hands. 
The people, being asleep, heard 
nothing. They beat the cattle; 
they did not arise ; the sticks 
which they carried were broken ; 
and they went away again by 
night. 

In the morning he said, ''A- 
wake, Ubongopa-kamagadJilela." 
He awoke. He said, "Go to 
graze." He went ; and all the 
cattle went. He told them to 
graze ; and aU grazed ; they went 
home again at noon. His food 
was brought, and he ate it on the 
ox. He told them to go, and they 
went; he told them to eat, and 
they ate ; he told them to return, 
and they returned. 

In the evening the gateway was 
closed ; the people shut themselves 
uj) in their houses, and slept. The 
thieves came and opened the gate- 
way, carrying sticks in their arms ; 
they beat the cattle ; they did not 
get up; the sticks broke. They 



UBONGOPA-KAMAGADHLELA. 



223 



suku. A kuluma e hamba, a ti, 
" Lezi 'zinkomo zi nani, uba zi nga 
vuki t " A ti, " A si gaule izin- 
duku kakulu." 



Kwa sa ngolwesitatu, (a wa m 
boni umuntu o pezuhi enkabeni,) 
wa ti, a zi vuke, zi bambe, zi ye 
'kud/ila. Wa bamba Ubongopa- 
kamagad/tlela. Za d/tla. Wa ti, 
a zi buye ; za buya ngolwesitatu. 
Kw' eza ukud/ila kwake, wa d/ila 
kona pezulu enkabini, kubongopa. 
Wa ti, a zi hambe, zi ye 'kud/da ; 
za ya. Wa ti, a zi buye ; za buya. 
Kwa /tlwa,.a fika amasela ebusuku, 
a zi tshaya izinkomo ; a za vuka ; 
z' apuka izinduku ; a za vtika iziu- 
komo. A z' apula imisila, a za 
vuka. 'Emuka ebusuku. A teta, 
a ti, " A si gaule izinyanda ngam- 
biH, kona ku ya 'kuba kw apuka 
lezo, si tate ezinye." A ti, "A 
'bonanga si ku bona loku." 



Kwa Aiwa ngolwesine, a peleke- 
zela, a beka ekcaleni komuzi. Kwa 
valwa esangweni, ba lala abantu. 
A fika ebusuku, a vula, a ngena, a 
zi tsbaya izinkomo, z' apuka izin- 
duku, za pela izinyanda ; a puma, 
a tata ezinye izinyanda, a ngena 
nazo esibayeni, a zi tshaya izin- 
komo, z" apuka izinduku ; 'emuka. 



Kwa sa kusasa wa ti, a zi ha- 
mbe zi ye 'kud/ila ngolwesiAlanu. 
Abantu ka ba tsheli ukuba ku fika 



went away again by night. They 
conversed as they were going, say- 
ing, "What is the matter with 
these cattle, that they do not get 
up ? " They said, " Let us cut a 
great many sticks." 

On the morning of the third 
day, (they did not see a person on 
the ox,) he told them to get up 
and go to graze. Ubongopa-ka- 
magadhlela went; the cattle grazed. 
He told them to return on the 
third day. His food was brought ; 
he ate it on the top of the ox, on 
Ubongopa. He told them to go 
and graze; they went: he tokl 
them to return home ; they re- 
turned. It was dark ; the thieves 
came by night ; they beat the 
cattle ; they did not awake ; the 
sticks broke ; the cattle did not 
get up. They wrenched their 
tails ; they did not get up. They 
went away in the night. They 
spoke passionately, saying, " Let 
us each cut two bundles of sticks, 
that when one bundle is broken, 
we may take the other." They 
said, " We never saw such a thing 
as this." 

On the night of the fourth day, 
they brought the bundles by going 
and retumiug twice, and placed 
them outside the village. The 
gateway was shut, and the people 
slept. The thieves came by night ; 
they opened the gate and went in ; 
they beat the cattle ; their sticks 
bi'oke ; the first bundles were 
used ; they went and took the 
others, and went with them into 
the kraal ; they beat the cattle ; 
the sticks broke ; and the thieves 
went away. 

In the morning he told the 
cattle to go and graze on the fifth 
day. He did not tell the people 



224 



IZINGANEKWANE. 



amasela ebusuku, a ze 'kuba izin- 
komo, ku be indaba yake a zazele. 
Za hamba; wa ti, a zi dhle, za 
dhlsL. Wa ti, a zi buye, za buya, 
za fika ekaya. Kw' eza ukudAla, 
wa d/ila. Ba kuluma, uyise wa 
ti, " Mntanami, u tukutele, izin- 
komo u ya zi tshaya kakulu imi- 
vimbo." Ba bona ukuba zi vuvu- 
kile,- zi tsbaywe ngatnasela ebu- 
suku ; ba ti zi tsliay we u yena. 



that thieves came by night to 
steal the cattle ; it was a matter 
known only to himself. They 
went ; he told them to graze, and 
they grazed ; he told them to re- 
turn, and they returned home. 
His food was brought, and he ate. 
The people talked ; his father said, 
" My child, you are passionate ; 
you have beaten the cattle with 
many stripes." They saw that 
they were swollen, having been 
beaten by the thieves by night; 
and thought he had beaten them. 



They detect the king's son. 



Kwa Aiwa a fika ebusuku, a 
vula esangweni, a ngena, a zi 
tshaya izinkomo, a za vuka ; z' a- 
puka izinduku, za sala ngazinye. 
Wa m bona omunye emaseleni, wa 
ti, " Nang' umuntu ow' engaba 
nezinkomo." Ba ti, " Kuluma." 
Wa kuluma, wa ti. 



<' Bongopa-kamagad/ilela, 
Bongopa-kamagad/ilela, 
TJ bo vuka ; ku ya vukwa ; 

U bo vuka ; ku ya vukwa ; 

Ku boni uba si ya biilawa 
Amasela awezizwe 1 " 

Wa vuka TJbongopa-kamagad/ilela, 
w' eni3. Wa ti, 

" Bongopa-kamagad/ilela, 
Bongopa-kamagad/tlela, 
TJ bo hamba ; ku ya hanjwa ; 
U bo hamba ; ku ya hanjwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe ? " 

Wa hamba, za hamba. Kwa pu- 
ma amankonyana eziiid/iliiii, a 
zikulula ezisingeni ; a vula om- 



The next night the thieves came 
again ; they opened the gateway 
and went in ; they beat the cattle, 
they did not awake ; their sticks 
broke, each man had but one left. 
One of the thieves saw him, and 
said, " There is the fellow who re- 
fuses to allow the cattle to move." 
They said to him, " Speak." He 
spoke and said, 

" Ubongopa-kamagadhlela, 
TJbongopa-kamagadhlela, 
Awake now ; it is time to 

awake ; 
Awake now ; it is time to 

awake ; 
Do you not see we are killed 
By thieves of another tribe 1 " 

Ubongopa - kamagadhlela awoke 
and stood up. He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go now ; it is time to go ; 
Go now ; it is time to go ; 
Do you not see we are killed 
By thieves of another tribe 1 " 

Ubongopa went, and all the cattle. 

The calves came out of the house ; 

they freed themselves from the 

cords by which they were tied ; 

they opened the door, and followed 



UBONGOPA-KAMAGADHLELA. 



223 



nyango, a landela aonina. Ba lele 
abantu. Z' ema esangweni. Ba 
ti, " Kuluina, mfana. Sa ku 
gwaza." Wa ti, " Ni 
gwaze.'' Wa ti, 



ngi 



" Bongopa-kamagadAlela, 
Bongopa-kam agad/jlela, 
U bo hamba ; ku ya hanjwa ; 
U bo hamba ; ku ya hanjwa ; 
Ku boni nba si ya bulawa 
Amasela awezizwe 1 " 

Wa hamba Uboiigopa-kamaga 
dAIela. 



their mothers. The people were 
asleep. They stood still at the 
gateway. The thieves said, 
" Speak, boy. You are stabbed. "«*> 
He replied, "You cannot stab 
me," and said, 

" XJbongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go now ; it is time to go ; 
Go now ; it is time to go ; 
Do you not see we are killed 
By thieves of another tribe 1 " 

Ubongopa-kamagadhlela went. 



The king and people are alarmed at Ids absence. 



Wa puma umuntu kulowo 'mu- 
zi lapa izinkomo zi puma kuwo, 
wa ti, " Inkosi i tombile, izinkomo 
i zi vuse ebusuku." Wa memeza 
uyise, wa ti, "A ku pekwe uku- 
dAla, inkosi i tombile, uyise kabo- 
ngopa." Kwa pekwa ukud/jla 
isizwe sonke sikayise. L' emuka 
ilanga, la tshona, kwa Zilwa. Kwa 
funwa, kwa kalwa, , kwa tiwa, 
" Umntwana ii d/Jiwe ini ebusuku 
na? Wa hamba nezinkomo na- 
mankonyana ezind/iHni." 



A man of the village from 
which the cattle had been driven 
went out of the house ; he said, 
" The king is of age,*^ for he has 
aroused the cattle by night." He 
called his father ; he said, " Let 
food be cooked ; the king, the 
father of Ubongopa,^^ is of age." 
The whole tribe of his father made 
beer. The sun declined, it set, it 
became dark. The people looked 
for him, and cried, saying, " What 
has devoured the child during the 
night ? He set out with the cattle 
and the calves from the houses." 



Tlie hoy tries the thieves' patience. 



Ekuhambem kwabo wa ti um- 
fana, 

" Bongopa-kamagadAlela, 
Bongoija-kamagadAlela, 
TJ bo ma ; ku y' emiwa ; 

U bo ma ; ku y' emiwa ; 



As they went the boy said, 

' Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Stand still now; it is time to 

stand still ; 
Stand still now ; it is time to 

stand still ; 

«5 Sa ku .gwaza. — Aorist used interjectionally. "We stabbed you ! " that 
is, you are as good as stabbed ; you are a dead man. 

lis II xhe king is of age." — ^When a youth comes to maturity, he drives the 
cattle out of the pen to a distance from his home, and does not return till noon. 
Here, as in some other tales, the prince royal is caJled king. But it is not now 
the custom to do so among the Zulus. 

w He is called the father of Ubongopa, probably because he was in an 
especial manner his owner. 



226 



IZINGANEKWANE. 



Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Z' ema. A ti, " Kuluma. Sa ku 
gwaza." Wa ti, " Ni nge iigi 
gwaze." A ti, " U ini 1 " Wa ti, 
" A ngi si 'luto." A ti, " U gabe 
ngani 1 U tsho ngokuba V enyaba 
neziiikomo zenkosi, sa za sa felwa 
inyanga ngawe ? " "Wa ti, 



' Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
U bo liamba ; ku yfl han.j"wa ; 
U bo hamba ; ku ya banjwa; 
Ku boni uba si ya bulawa 
Amasela awezizwe ? " 



Za. liamba ke. 



Do you not see we axe killed 
By thieves of another tribe?" 
They stood still. They said, 
" Speak. You are stabbed." He 
said, " You cannot stab me." They 
said, " What are you ? "^^ He re- 
plied, " I am nothing." They 
said, " What do you boast of? Do 
you so speak because you would 
not let us take the chief's cattle, 
until we lost a whole month 
through you?" He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go now ; it is time to go ; 
Go now ; it is time to go ; 
Do you not see we are killed 
By thieves of another tiibe ? " 

So they went. 



They reach the king, wlu> boasts of what he luill do. 



Kwa tuny wa elinye isela ; la 
fika enkosini, la ti, " Si zi d/tlile 
izinkomo, zi nomlingo, zi lala 
Umuntu^' pezulu kwenkabi, kubo- 
ngopa-kamagad/tlela." Kwatiwa, 
" Buyela, u ti, A zi tshetshe, zi fike 
kimina." Za hamba ngamandAla, 
za vela okalweni. La ti, " Nanzo ; 
zi nomfana pezulu enkabeni em/ilo- 
pe ; u nomlingo, u ti, a zi me, zi 
me." Ya ti inkosi, " U ya 'kufika 
nazo, i Alatshwe inkomo leyo, a 
gabe ngayo. Loku ka lali pansi, 
u ya 'ulala." Za fika engudAleni, 
z' ema. Ya ti inkosi, "A zi ha- 
iiibe." Ba ti, " Z' ala nomfana, zi 



One thief was sent forward. 
When he came to the chief, he 
said, " We have lifted som.e cattle, 
they are under magical power ; 
there is a man that lies on an ox, 
on Ubongopa-kamagadhlela." The 
chief told him to return and tell 
them to hasten with the cattle to 
him. They travelled rapidly ; they 
appeared on a ridge ; the thief 
said, " There they are ; there is a 
boy on a white ox ; he has magical 
power ; he tellS them to halt, and 
they halt." The chief said, "When 
he comes, the ox, by which he 
practises his magic, shall be killed. 
And although he does not rest on 
the ground, he shall be made to 
rest on it." They came to the 
open space in front of the village, 
and halted. The chief told them 
to go on. The men replied, " The 
boy will not permit them; they 

6s " wtat are you ? " — An enqxiiry expressive of contempt. They have yet 
to learn what hia power really is. The dry irony of conscious power in the 
reply, ' ' I am nothnig, " is striking. 

"^ This idiom is worth noting; it is the same as, "Izwe la fa ind/ilala,'' 
The country was destroyed by famine. Or below, " IndMu i kanya izinkanyezi," 
The house is light by the stars, that is, starlight enters by holes in the roof. 



UBONGOPA-KAMAaADHLELA. 



227 



mma, okwate.'' Ya ti, " Ka ku- 
lume." Wa ti, 

" Bongopa-kamagad/tlela, 
Boiigopa-kamagad/tlela, 
U bo liamba ; ku ya hanjwa ; 
U bo liamba ; ku ya hanjwa ; 
Ku boni iiba si ya bulawa 
Amasela awezizwe 1 " 

Wa hamba ke, za hamba. "Wa ti, 

" Bongopa-kamagad/ilela, 
Bongopa-kamagad/flela, 
U bo ngena ; ku ya Bgenwa ; 

U bo ngena ; ku ya ngenwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

"Wa ngena ke esibayeni. 



move at his word." He com- 
manded him to speak. He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go now ; it is time to go ; 
Go now ; it is time to go ; 
Do you not see we are killed 
By thieves of another tribe ? " 

Ubongopa went on, and the cattle 
too went on. He said, 

" Ubongopa-kamagadhlela, 
XJbongopar-kamagadhlela, 
Go into the pen now j it is time 

for going in ; 
Go into the pen now j it is time 

for going in ; 
Do you not see we are kUled 
By thieves of another tribe ? " 

So he went into the pen. 



The boy descends, and enters a hut. 



Ba ti, '' Ye/ilika, mfana." Wa 
ti, " Ka ng' eAli, a ngi nyateli 
pansi, ngi lala enkomeni. Lo nga 
zalwa a ngi w azi um/tlabati." Ya 
ti inkosi, " YeAlika." Wa ti, "A 
ng' azi." Ya ti, "Kviluma, mfa- 
na." Wa ti, 

" Bongopa-kamagad/ilela, 
Bongopa^kamagadAlela, 
A ng' eAle ; ku y' eAlwa ; 

A ng' e/jle ; ku y' e/ilwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe % " 

W eAla pansi. Ba ti, " Hamba, 
u ye end/ilini." Wa ti, " A ng' a- 
zi endAlini." Ba ti, " Hamba, u 
ye end/ihni." Wati, "A ngi yi." 
Ba ti, " U nani ? " Ba mu sa 
end/ilini yomuntu ofileyo, e se ya 



They said, " Come down, boy." 
He replied, " I do not get off; I 
do not walk on the ground; I 
remain on the ox ; from the time 
of my birth I have never felt the 
ground." The chief said, " Come 
down." He said, "I cannot." He 
said, " Speak, boy." He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Let me get down ; it is time for 

getting down ; 
Let me get down ; it is time for 

getting down ; 
Do you not see we are killed 
By thievfes of another tribe ? " 

He got down. They told him to 
go into the house. He said, " I 
cannot live in a house." They 
said, " Go into the house." He 
said, "I do not go." They said, 
" What is the matter with you % " 
They took him to the house of a 
man who was dead, which was 



228 



IZINGANEKWANE. 



giclAlika, e s' i kanya izinkanyezi. 
Ba ti, " Ngena." Wa ngena 
end/ilini. Wa piwa ukudAla. 
Wa ti, "A iigi kw azi iikudAla 
kwapansi." Ba ti, " U ini?" 
Kw' enmka ukud/Ja. 



already falling into rains, and the 
stars could be seen through its 
roof. They told him to go in. 
He went into the house. They 
gave him food. He said, " I do 
not understand food which is 
eaten on the ground." They said, 
" What are you ? " The food was 
taken away. 



He raises a storm, which aff^cts every one hut himself. 



Wa pimisa amate ; a bila, a ti, 
" Nkosi, wena wajjakati, wen' um- 
nyama, o ngangezintaba." A 
gcwala ind/jlu. La duma izulu, la 
na kakulu ; kwa neta izind/tlu 
zonke nezi nga neti. Ba memeza 
abantu, ba ti, " Inkosi i ya neta." 
Ya ti inkosi, " Umfana u se file, 
loku ku nje kimina, lo ngi nga 
w azi amatonsi." Ya ti, " Umfana, 
loku e /ilezi pand/de, ka se ko ; u 
se file." La sa izulu. Kwa tu- 
ny wa abantu, kwa tiwa, "A ba ye 
'kubheka kuye." Ba fika, kw o- 
mile. Ba ti, " Ku ngani ukuba 
kw ome kumfana % Ng' umfana o 
nemiUngo. Sa vela, sa bona. In- 
komo a i Alatshwe yake, si bone 
ukuba ku ya 'kwenzeka lena imi- 
kuba e si i bonayo namu/ila." 



He spat ; the spittle boiled up 
and said, " Chief, thou child of the 
greatest,''" thou mysterious'^ one 
who art as big as the mountains." 
It filled the house. It thundered 
and rained exceedingly ; all the 
houses leaked, even those which 
had never leaked before. The 
people shouted, saying, " The chief 
is wet." The chief said, "The 
boy is already dead, since I am in 
this state, for I never saw a drop 
enter my house before." He said, 
" Since the boy was sitting outside, 
he no longer Uves ; he is dead." 
The heaven cleared. Some men 
were sent to go and see after him. 
When they arrived at his house, it 
was dry. They said, " How is it 
that it is dry in the boy's house % 
He is a boy possessed of magical 
powers. We saw that at the first. 
Let his ox be killed, that we may 
see if these tricks will then be 
done wliich we now witness."'^^ 



They hill Vhongopa, hut injure themselves. 



Kwa bizwa abantu bonke, kwa 
tatwa umkonto, kwa ngena nawo 
esibayeni ; kwa bizwa umfana, ba 



' Inkomo a i Alatshwe." Wa 
" Ngi ya 'kufa ua;a ku file lena 



All the peo]jle were summoned. 
A man took an assagai and entered 
the cattle-pen. The boy was call- 
ed ; they said to him, " Let the ox 
be killed." He replied, " I shall 
die if that ox dies." They said, 

'" \fena wapahaii, lit. , child or man of the centre or innermost circle. 

^1 Umnyama, Dark one, that is, one on whom we cannot look, fearful one, 
mysterious one. 

'^ Compare this Ox with the Dun BuU in " Katie Woodencloak." (Dasent. 
Popular Tales from tlie Norse, p. 411. J And with the Horse Dapplegrini 
(Dasent, p. ZiZ), or the Horse Grimsbork. (Tliorpe'a Yule-tide Stories, p. 253. J 



tTBONGOPA-KAMAGADIILELA. 



220 



inkomo." Ba ti, "IT ini?" -La 
nikwa elinye isela uinkonto, la i 
/tlaba ngomkonto, wa ngena ese- 
leni. Ba ti, " Kuluma, mfana, 
inkomo i fe." Wa ti, 

" Bongopa-kamagad/ilela, 
Bongopa-kamagadAlela, 
U bo fana ; ku ya fiwa ; 
U bo fana ; ku ya fiwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe t " 

Wa ngena umkonto kubongopa. 
"Wa wa pansi. Kwa tatwa izi- 
njincli zoku m Alinza. Wa y ata 
umuntu ; wa ziAlaba yena. Ba ti, 
" Kuluma, mfana. Sa ku gwaza." 
Wa kuluma, wa ti, 

" Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
U bo Alinzwa ; ku. ya /tlinzwa ; 

U bo /ilinzwa ; ku ya Alinzwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Ba i Aliuza ; ya pela. 



" What are you f They gave one 
of the thieves the assagai ; he 
stabbed at the ox with the assagai ; 
but it pierced the thief. They 
said, "Speak, boy, that the ox 
may die." He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Die now ; it is time to die ; 
Die now ; it is time to die ; 
Do you not see we are killed 
By thieves of another tribe 1 " 

The assagai pierced Ubongopa ; he 
fell down. They took knives to 
skin him. A man divided the 
skin ; he cut himself They said, 
" Speak, boy. You are as good as 
stabbed." He said, 

" Ubongopa-kamagadhlela, 
Ubongoparkamagadhlela, 
Be skinned now ; it is time to 

be skinned ; 
Be skinned now ; it is time to 

be skinned ; 
Do you not see we are killed 
By thieves of another tribe 1 " 

They accomplished the skinning. 



The^ go to bathe, to wash muay the evil injhience of Uhongopa. 



A ti amadoda, " Basa ni umlilo 
kakulu." A ti amasela, " Ak' i 
yekwe ukwosiwa. Ke ku gezwe 
imizimba, ku kutshwe um/ilola. 
Lena inkomo i nemilingo ; zonke 
izenzo ezi kuyona ezinye." Kwa 
pela, ba i ngiima itshoba ; wa zi- 
ng'uma umuntu. Ba ti, " Kviluma, 
mfana. Sa ku gwaza." Wa ti. 



• Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
U bo ngnnywa ; ku ya ngii- 

nywa; 
U bo ngTiny wa ; ku ya ngu- 

nywa; 



The men said, "Light a large 
fire." The thieves said, " Let us 
just omit for a time to roast the 
ox ; let us first wash our bodies to 
get rid of the bad omen. This 
bullock had magical properties ; all 
matters connected with it difier 
from those of other cattle. At 
last they cut ofi' the end of the 
tail; a man cut himself They 
said, " Speak, boy. You are as 
good as stabbed." He said, 

" Ubongoparkamagadhlela, 
Ubongopa-kamagadhlela, 
Let your tail be cut ofFj it is 

time to have it cut off; 
Let yoiu' tail be cut ofi"; it is 

time to have it cut ofi" ; 



230 



IZINGANEKWANE. 



Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Ba tabata izimbiza zobubende, 
ba kelela, ba tela ezimbizeni ; ya 
/ilakazwa izito ; ya panyekwa esi- 
bayeni ; ba sika abafana, ba zibe- 
kela eyabo. Inkosi ya biz' abantu, 
ya ti, " Hamba ni, ni ye 'kugeza, 
ande ni buys, ni i dAle." Ba 
liamba "abantu bonke. 



Do you not see we are killed 
By thieves of another tribe 1 " 

They took the vessels for the 
blood, they dipped out from the 
carcase, and j:)oured it into the 
vessels ; they cut off the limbs, 
and hung up the bullock in the 
cattle kraal ; the boys cut off 
slices, and went and set them aside 
for themselves. The chief called 
the people, and said, " Go and 
bathe, and eat it after you come 
back." All the people went. 



The boy brings Ubongopa to life again, and leaves the village. 



Wa sala umfana, wa tabata isi- 
kumba, wa s' end/ilala, wa beka 
in/tloko ; wa tabata izimbambo, wa 
zi beka ; wa tabata olunye uAla- 
ngoti, wa lu beka ; wa tabata um- 
kono, wa u beka endaweni yawo ; 
wa tabata iimlenze, wa u beka 
endaweni yawo ; wa tabata ama- 
tumbu, wa wa beka endaweni 
yawo ; wa tabata isibindi, wa si 
beka endaweni yaso ; wa tabata 
ipajju, wa li beka endaweni yalo ; 
wa beka ulusu, wa wola umswani, 
wa u tela eluswini ; wa tabata 
itshoba, wa li beka endaweni yalo ; 
wa tabata ububende, wa bu tela 
endaweni yabo ; w' embesa ngesi- 
kumba, wa ti, 



" Bongopa-kamagad/ilela, 
Bongopa-kamagadAlela, 
U bo vuka ; ku ya vukwa j 
U bo vuka ; ku ya vukwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Wa buya umpefumulo wayo, wa 
ngena kuyona, ya bheka. Wa ti, 

" Bongopa-kamagadAlela, 
Bougopa-kamagad/tlela, 
U bo ma ; ku y' emiwa ; 



When they were gone, the boy 
took the skin, and spread it on the 
ground ; he placed the head on it, 
he took the ribs and put them in 
their place ; he took one side, and 
placed it iu its place ; he took a 
shoulder, and put it in its place ; 
he took a leg, and put it in its 
place ; he took the intestines, and 
put them in their place ; he took 
the liver, and j)ut it in its place ; 
he took the lungs, and put them, in 
their place ; he placed the paunch 
in its place ; he took the contents 
of the paunch, and returned them 
to their place ; he took the tail, 
and put it in its place ; he took 
the blood, and poiired it into its 
place ; he wrapped all up with the 
skin, and said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Arise now ; it is time to ai-ise ; 
Arise now ; it is time to arise ; 
Do you not see we are killed 
By thieves of another tribe ? " 

His breath came back again and 
entered into Mm ; he looked up. 
The boy said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Stand up now ; it is time to stand ; 



UBONGOPA-KAMAGADHLEIiA. 



231 



U bo ma ; ku y" emi-wa ; 

Ku boni uba si ya bulawa 
Atnasela awezizwe ? " 
W em a ke. "Wa ti, 

" Bongopa-kamagadMela, 
Bongopa-kamagadAlela, 
A ngi kwele ; ku ya kwelwa ; 

A ngi kwele j ku ya kwelwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe ? " 

Wa kwela pezu kwayo. Wa ti, 

" Bongopa-kamagad/ilela, 
Bongopa-kamagadAlela, 
U bo hamba ; ku ya banjwa ; 
U bo bamba : ku ya banjwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Wa hamba Ubongopa. Za. hamba 
izindAlu, namasimu, nesibaya, zo- 
nke izinto zalowo 'muzi ! 



Stand up now; it is time to 

stand ; 
Do you not see we are killed 
By thieves of another tribe t " 
So he stood up.'^^ ^he boy said, 

" Ubongopa-kamagadhlela, 
Ubongopa^kamagadhlela, 
Let me mount; it is time to 
, mount ; 

.Let me mount; it is time to 

mount ; 
Do you not see we are killed 
By thie^'es of another tribe 1 " 

He mounted the ox, and said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go now ; it is time to go ; 
Go now ; it is time to go ; 
Do you not see we are killed 
By thieves of another tribe 1 " 

Ubongopa set out. And the 
houses and gardens, and cattle 
pen, and all the things of that 
village, followed him ! 



2'Aey 'pursue hvm. 



Ba kupuka abantu emfuleni, wa 
ti omunye, " Bantu, bona ui um- 
Alola. Izwe li ya hamba lonke." 



The men went up from the 
river. One exclaimed, " See, j'e 
men, a prodigy ! The whole 
country is going ! " The chief 

'^ Thor in one of hia journeys, accompanied by Loki, rode in a car drawn 
by two he-goats, • At night they put up at a peasant's cottage ; Thor killed his 
goats, flayed them, and boiled the flesh for the evening repast of himself and 
the peasant's family. The bones were all placed in the spread-out skins. At 
dawn of day Thor ''took his mallet Mjoluir, and, lifting it iip, consecrated the 
goats' skins, which he had no sooner done, than the two goats re-assumed their 
wonted form." (Mallet. Op. eit., p. 436.^ "In the palace of Odin" the 
heroes feed on the flesh of the boar Saehrimnir, " which is served up every day 
at table, and every day it is renewed again entire." (Id., p. 105. J See also 
" The Sharp Grey Sheep," which, when it was about to be killed for its kind- 
ness to the princess, said to her, ' ' They are going to kill-me, but steal thou my 
skin, and gather my bones and roll them in my skin, and I will come alive 
again, and I will come to you again. " (Oamplell. Op. cit. Vol. II., p. 2ST.J 
— Comp. also " Katie Woodencloak. " (Dasent. Op. cit., p. 420. J 

We may also compare the story of Ananzi, who having eaten a 
baboon, "the bits joined themselves together in his stomach, and began to pull 
him about so much that he had no rest, and was obhged to go to a doctor." The 
doctor tempted the baboon to quit his victim by holding a banana to Ananzi's 
mouth. (Dasent. Popular Tales from the Morse, p. 502.^ Compare the 
howling o{ the dog in the belly of Toi. (Grey. Op. at., p. 124. J 



232 



IZINGANEKWANE. 



Ya mema inkosi isizwe sonke, ya 
ti, " Mu landele ni umfana, a bu- 
lawe." Wa liamba kakulu ; wa 
b' ezwa ukuba se be seduze, wa ti, 

" Bongopa-kamagad/ilela, 
Bongopa-kamagadAlela, 
A u me ; ku y' emiwa ; 

A u me ; ku y' emiwa ; 

Ku boni uba si ya bulawa 
Ajmasela awezizwe 1 " 



Z' ema 

ba ti, 
bulale. 
Ba ti, 



summoned the -whole tribe, and 
said, " Follow the boy, and let him 
be killed." He went rapidly ; but 
when he heard that they were 
near him, he said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Stand still now ; it is the time 

for standing still ; 
Stand still now ; it is the time 

for standing still ; 
Do you not see we are killed 
By thieves of another tribe ? " 

The cattle stood still. They 
shouted to him, saying, " Stand 
still in that very place, that we 
may kill you. For a long time 
you have practised magic." They 
said, " Come down, that we may 
kill you." He descended to the 
ground. They told him to stand 
apart from the cattle, that the 
assagais might not pierce them. 
They hurled their assagais; they 
did not reach him, but struck 
the ground.''* He jeered them, 
saying, " Why what is .this, you 
being men and so many too, the 
assagais do not reach me, but stxike 
the ground 1 " One of the sol- 
diers, laughing at them, said, 
" Why are you worsted by a boy, 
for the assagais strike the ground, 
and do not reach him ? " Some 
gave in. He said, " Give me too 
an assagai, that I may make a stab 
at you." They refused, and said, 
" We are not yet worsted." They 
hurled tlieii- assagais at him ; they 
struck the ground. They picked 
them up, and hurled them at him ; 
they did not strike him. They 
said, " We are worsted : do you 
try also." 

'* Compare this with the contest of Ulysses with the suitors of Penelope,: 
' ' Then all at once their mingled lances threw 
And thirsty all of one man's Mood they flew ; 
In vain ! Minerva turned them with her breath, 
And scatter' d short, or wide, the points of death ! 
With deaden'd sound one on the threshold falls, 
One strikes the gate, one rings against the walls : 
The storm pass'd innocent." (Pope's Odyssey, B. xxii. I. 280.^ 



inkomo. Ba m memeza, 
" Mana kona lapo, si ku 
Kade w' enza imikuba." 
" YeAla, si ku bulale." 
W e/tlela pansi. Ba ti, " Suka 
enkomeni, imikonto i nga zi /ilabi." 
Ba i ponsa imikonto, a ya ze ya 
ya kuye, ya /daba pansi. Wa ba 
Aleka, e ti, " Ini, ni 'madoda, ni 
baniugi, imikonto i nga ze ya fika 
kumi, i Alabe pansi na ? " La ba 
/ileka eliuye ibuto, la ti, " Ini 
ukuba n' a/ilulwe umfana, ni lo ni 
/jlabe pansi, imikonto i nga ze ya 
fika kuyena na 1 " Ba tela abanye. 
Wa ti, " JSTgi pe nini nami um- 
konto, ngi gwaze kini." B' ala, 
ba ti, " A si k' a/tluleki." Ba m 
ponsa ngemikonto ; ya Alaba j)a- 
nsi. Ba i kcotsha, ba i ponsa 
kuye ; a ya /tlaba kuye. Ba ti, 
"S' a/ilulekile : a kw enze nawe." 



TJBONGOPA-KAMAaADHLELA. 



233 



The boy hills the chief, and all his people die. 



Ba m nika imikonto.eminingi ; 
wa y ala, wa kcela oimmye. Ba m 
nika wa ba iniinye. Vi'^a ti, " Ngi 
kcibe kinina 1 " Ba Aleka. Wa 
pimisela amate pansi, a bila, a ti, 
" Nkosi, bayeti, wena o ngarige- 
zintaba." Wa ti, " Ngi Alabe 
mina kinina 1 " Ba Aleka, ba ti, 
" Yenza, si bone." Wa u ponsa 
enkosini yakona. Ba fa bonke. 



They offered him many assagais ; 
he refused them, and asked for ono 
only. They gave him one. He 
said, " May I fling at you 1 " They 
laughed. He spat on the ground ; 
the spittle fizzed, it said, " Chief, 
all hail, thou who art as big as the 
mountams." He said, " May I 
stab you?" They laughed and 
said, " Do so, that we may see." 
He hurled the assagai at their 
chief. They all fell down dead. 



He restores them to life again. 



Wa tabata \iti Iwomkonto, wa 
tshaya enkosini yakona ; ya vuka, 
ba vnka bonke. Ba m memeza, 
ba ti, " Mana kona lapo, si ku 
gwaze." Wa ba Aleka, wa ti, 
"Kade ni pi?" Ba ti, "Si ya 
fika." Wa ti, " Be ni file." Ba 
pika, ba ti, " Li gcine ilanga." Ba 
i ponsa imikonto eminingi kuye ; 
ya Alaba pansi. Ba ponsa abanye 
imikonto eminingi ; ya Alaba pa- 
nsi. Ba i kcotsha, ba i ponsa emi- 
ningi ; ya /jlaba pansi. A ba /ileka 
amadoda, a ti, " Nika ni tina, si m 
bulale." A i ponsa imikonto emi- 
ningi ; ya Alaba pansi. A i kco- 
tsha amadoda. 



He took the haft of the assagai 
and smote their chief; he arose, 
and they all arose with him. They 
shouted to him, saying, " Stand 
where you are, that we may stab 
you." He laughed at them, and 
said, " Where have you already 
been 1 " They said, " We are just 
come." He said, " You were all 
dead." They said, "Bid the sun 
farewell.""^ Others hurled many 
assagais at him; they struck the 
ground. They picked them up, 
and again hurled many of them at 
him ; they struck the ground. 
The men laughed at them, and 
said, "Give us the assagais, that 
we may kill him." They hurled 
many assagais ; they struck the 
ground. The men i^icked them up. 



The chief tries in vain to hill the hoy. 



Ya ti inkosi, " GwedAlela ni 
mina, ngi m gwaze." Ya u ponsa 
inkosi umkonto ; w' ema pansi. 
Ya ti, " Ng' aAlulekile, mfana. 
Ake w enze, si bone." Wa ti, 
" Ngi pe ni umkonto, ngi /ilabe 
nami." Ba m nika imikonto emi- 



'5 Lit., End the siin,- 
day you have to live. 



The chief said, " Get out of the 
way for me, that I may stab him." 
The chief hurled an assagai; it 
stu.ck in the ground. He said, " I 
am conquei-ed, boy. Do you just 
try, that we may see." He said, 
" Give me ,an assagai, that I too 
may hurl it." They offered him 

-that is, take a last view of the sun, — this is the last 



234 



IZINGANEKWANE. 



ningi. Wa y ala, Va ti, " Ngi 
tanda munye." Ba m nika. Wa 
piniisela amate pansi ; a ti, " Nko- 
si, bayeti, wen' umnyama, wena 
-wapakati." Wa ti, " Ngi Alabe 
kinina 1" Ba m Aleka, ba ti, 
" Yenza, si bone." Wa u ponsa 
umkonto, wa hlaha, enkosini ya- 
kona. Ya fa, nabo bonke abantu. 



many assagais. He refused thein, 
and said, " I wish for one." Tiiey 
gave him one. He spat on the 
ground ; the spittle said, " Chief, 
all hail ! thou mysterious one, thou 
child of the greatest." He said, 
" May I stab you f They laugh- 
ed and said, , " Do it, that we may 
see." He hurled the assagai ; he 
struck their chief. He died, to- 
gether with all his people. 



He brings the people to life again, and leaves the chief dead. 



Wa tabata umkonto, wa tshaya 
kubantu. Ba vnka abantu, ya 
sala inkosi. Ba ti, " Se si ng' aba- 
ko. Se si za 'uhamba nawe." 



He took an assagai and smote 
the people. The people arose, the 
chief remained still dead. They 
said, " We are now your people. 
We will now go with you."^" 



They a/re attached on their journey by another tribe. 



Ba dAlula kwesiny* isizwe. Ba 
/ilaba umkosi, ba ti, " Bulala ni. 
Nanku 'muntu 'emuka nabantu." 
Ya ba biza inkosi, ya ti, "A ba 
bulawe." Ba ya kubo, ba ti, 
" YeAlika." Wa ti, " A ngi nya- 
teli pansi." A ba tshela amasela, 



They passed through another 
tribe. The people gave an alarm, 
and shouted, " G-o and kill. There 
is a man going away with people." 
The chief called them, and ordered 
them to be killed. They went to 
them. They told him to come 
down from the ox. He replied, 
" I do not walk on the gi-ound." 
The thieves told them, saying, 

'^ We would refer the reader to tlie following similar instances : — 

In Campbell's Highland Tales we read the account of the Red Knight, who 
meets hia foster brethren, who were "holding battle against MacDorcha Mac- 
DoiUeir, and a hundred of his people ; and every one they killed on one day 
was alive again on the morrow." This was effected by a "great toothy carlin," 
who had "a tooth that was larger than a staff on her fist." " She put her fin- 
ger in their mouths, and brought them to life. " (Vol. II., p. 446 — 448.^ In 
the tale of "The Widow and her Daughters," when the two eldest had been 
beheaded, the youngest "drew over them the magic club," and they " became 
lively and whole as they were before. " (Id. Vol. II., p. 269. ) 

See Grimm's Home Stories, "The Three Magical Leaves," p. 73. — "The 
Widow's Son " Jain is killed three times and brought to life again. (Campbell. 
Oj\ cit. Vol. II., p. 295.; 

Rata by repeating a ' ' potent incantation " restores sixty of his warriors 
which had been slain to life again. (Grey. Op. cit, p. 116.; 

A spirit in the form of a flag found the place where Hatupatu was buried, 
and raised him to life again by enchantments. (Id. , p. 185. ; 

When the prince who had been transformed into a cat was disenchanted by 
having his head cut off, a lar^e heap of bones also received life, and became a 
large body of courtiers, knights, and pages. ( Thorpe^ s Tule-tide Stoi^ies, p. 
75.; 

The youth raises the father of the princess and her other relations by 
touching each of them with the hilt of the magical sword. (Id., p. 167. ; 



UBONQOPA-KAMAGADHLELA. 



235 



a ti, " Wa si bulala nati." Ba ti, 
" Tiua, ka z' 'u s' aMula." Ba m 
ponsa imikoiito ; ya /ilaba pansi. 
Ba i wola, ba i ponsa ; ya Maba 
pansi. La ba Aleka elinye ibuto, 
la ti, " GrwedAlela ni tina, si Alabe." 
Ba i ponsa imikonto ; ya Alaba 
pansi. Ba i wola. Ya ti inkosi, 
" Ngi nike ni niina, ngi m bulale." 
Ba ti abantu, " Si ya 'u ku babaza 
u m bulele." Ya ti, " Mina ngi 
namand/ila kakulu." Ya ponsa, 
y' a/jluleka. 



" He killed us." They said, " But 
us he will not conquer." They 
hurled assagais at him ; they struck 
the ground. One of the soldiers 
laughed at them, and said, " Make 
way for us, that we may stab 
him." They hurled their assagais ; 
they struck the grovmd. They 
collected them. The chief said, 
" Hand them to me, that I may 
kill him." The people said, "We 
will praise you when you have 
killed him." He said, " I am very- 
strong." He hurled the assagais ; 
he was unable to kill him. 



They tri/ in vain to kill the boy ; he hills the chief, and leads off the 

people. 



Ya ti, " Yenza, mfana, ngi bo- 
ne.'' Wa ti, " Ngi pe ni um- 
konto." Wa piniisa amate ; a 
Alala pansi, a bila, a ti, " Bayeti, 
nkosi, wena wapakati." Ba m 
nika imikonto ; wa y ala ; wa tata 
wa ba munye ; wa ti, " Ngi /tlabe 
kinina ? " Wa u ponsa enkosini 
yakona. Ba fa bonke. Wa u 
tata umkonto, wa tshaya enkosini 
yakona ; ya vuka ; ba vuka bonke. 



Wa ti, " Ni sa buyela iui ki- 
miua 1" Ba ti, " Tina, si sa pinda 
kuwe." Ba i ponsa imikonto, ya 
Alaba pansi. Ba i wola, ba i 
ponsa, imikonto ya Alaba pansi. 
Wa kcela umkonto, wa ti, " N' a- 
Alulekile?" Bati, "Yebo." Bam 
nika umkonto wa ba munye. Wa 
Alaba enkosini, ba fa bonke. Wa 
tabata umkonto, wa tshaya ku- 
muntu munye ; ba vuka bonke ; 
ya sala inkosi i file. Ba ti, " Se 
si ng" abako." 



He said, " Do you try, boy, that 
I may see." He said, " Give me 
an assagai." He spat ; the spittle 
remained on the ground and fizzed, 
and said, " Hail, chief, thou child 
of the greatest." They gave him 
assagais ; he refused them, and 
took but one ; he said, " May I 
hurl at you 1 " He threw the 
assagai at their chief. They all 
died. He took the assagai, and 
smote their chief; he arose, and 
all rose with him. 

He said, " Will you yet again 
attack me t " They said, " For 
our part, we will still make another 
trial on yon." They hurled the 
assagais ; they struck the ground. 
They collected them, and threw 
them ; they struck the ground. 
He asked for an assagai, and said, 
" Are you conquered 1 " They 
said, " We are." They gave him 
an assagai : he stabbed the chief ; 
they all died. He took the assagai 
and struck one man ; they all 
arose ; the chief remained dead. 
They said, " We are now your 
people." 



236 



IZINGANEKWANE. 



lie sends messengers to his father. 



Wa tuma abantu, wa ti, A ba 
ye kuyise, ba ti, " Ku y' eza Ubo- 
iigopa-kamagad/ilela." Wa kala 
uyise, wa ti, " Ni m bone pi iia % " 
Ba ti, " U ba kg'edile abantu." 
Ba ti, " U kjuba izinkomo ezi- 
ningi." Wa tuma uyise abantu, 
wa ti, a ba buyele emuva. Ba 
fika, ba m tshela, ba ti, " Uyi/Jo 
u pikile." Kwa kcatshunywa izin- 
komo, za bekwa inkomo e nom- 
bala ; wa ti, kona uyise e ya 'ku m 
bona ngayo yakona lapo ekaya. 



He sent some men to bis fatber 
to tell bim that Ubongopa-kama- 
gadblela was coming. His father 
cried, saying, " Where did you see 
him ? " They said, " He has killed 
many people, and is coming with 
many cattle." His father told the 
men to go back again. On their 
arrival they told him his father 
refused to believe them. A few 
cattle were selected, and one bul- 
lock of a peculiar colour was placed 
among them. For he said his 
father, would see that he was still 
living by that bullock which be- 
longed to his village. 



The nation prepares to receive him with- joy. 



Uyise wa memezela isizwe, wa 
ti, "A ]5;u gay we ukud/ila." Wa 
ti, " Inkosi i ya buya." Ba fika 
abantu, ba ti, " Ng' amanga." Wa 
ti, " Hamba ni, ni ze 'ku i bona 
inkomo yalapa ekaya." Ba i bona 
abantu, ba ti, " Amakginiso." Ba 
ti, " A ku funwe intombi, a fike 
se i Alezi." Kwa funwa intombi 
kabungani^' kamakulukulu. 



His father summoned the nation, 
and commanded them to make 
beer. He said, " The chief is 
coming back." The people said it 
could not be true. He said, " Go 
and look at the bullock belonging 
to our village, which has come 
back." The people saw it, and 
said, " It is the truth." They 
said, " Let a damsel be found, that 
on his arrival he may find her 
already here." They sought for a. 
daughter of Ubungani, the son of 
Umakulukulu. 



He returns to his home, and re/uses to change his mode of life. 



Ba hamba, ba vela okalweni, ba 
ti, " XJyi/ilo u ti, ' Tshetsha.' " Ba 
hamba abantu nezinkomo kakulu. 
Ba vela okalweni ngasekaya. 
Ba m. beka pambili TJbongopa- 
kamagad/jlela. Za hamba kakulu, 
za fika esangweni. Ba puma aba- 
ntu, ba buka. Wa jabula uyise 
nonina. Wa ti, 



Those who were sent by his 
father reached the top of a liill, 
and said, " Your father tells yoxi 
to make haste." The men and the 
cattle went rapidly. They ap- 
peared on a hill near their home. 
They placed Ubongopa-kamaga- 
dhlela in front: the cattle went 
rapidly, and reached the gateway. 
The people went out to see. His 
father and mother rejoiced. He 
said, 



'' Ubungi, the grandfather of Ulangalibalele. 



UMDHLUBU NESELESELE. 



237 



" Bongopa-kamagadMela, 
Bongopa-kamagadAlela, 
U bo ngena ; ku ya ngenwa ; 
TJ bo ngena ; ku ya ngenwa." 
Za ngena esibayeni. 

Kwa gaulwa omunyo iimuzi. 
Wa ti, " Intombi a ngi i tandi, 
ngokuba i hamba pansi." Y' e- 
muka intombi. Wa ti, " Ngo za 
ngi fe ngi Alezi pezulu." Kwa 
tiwa ke, " Hlala kona lapo pezulu." 



W alusa izinkomo zakubo. 
W enza leyo 'mikuba a e y enza 
ekukg'aleni. 
Umatshotsha, (TJmkamafuta.) 



" Ubongopa-kamagadlilela, 
XJbongopa-kamagadhlela, 
Go in now ; it is time to go in ; 
Go in now ; it is time to go in." 
The cattle entered the enclosure. 

Another village was built. He 
said, "I do not love the damsel, 
because she goes on the ground." 
The damsel departed. He said, 
" I will live on the back of Ubo- 
ngopa-kamagadhlela till my death." 
So they said, " Stay then there ou 
his back." 

He herded the cattle of his 
people. And continued to practise 
the enchantments which he prac- 
tised ftom his chUdhood. 



UMDHLUBU '^8 NESELESELE, 

(UMDHLUBU AND THE FEOG.) 



The queen is hated hy the other wives of the Icing. 



Once on a time, a king married 
the daughter of another king ; he 
loved her very much ; his wives 
were troubled on account of his 
love for her. She became preg- 
nant, and gave birth to a girl : the 
father loved her exceedingly. The 
child grew, and when she was a. 
fine handsome child, the other 
wives formed a plot against her ; 
they said, " Since her father is not 
at home, let us go and cut fibre."''* 
They told the children not to agree 

78 UmdhMm, Garden-of -ground-nuts. 

7' The fibre which is called imizi is derived from a kind of rush (umhlahle). 
It is used for binding up bundles, and for making the eating-mat. The natives 
obtain fibre (mi) of a longer kind from the bark of several trees ; usando and 
umtombe, the barks of which are red ; ubazi and umsasane, the barks of which 
are white. These barks are moistened and beaten, and so used ; or they are 
twisted into cord. 



Kw' esukela, inkosi ya zeka in- 
tombi yenye inkosi ; ya i tanda 
kakulu ; abafazi bayo ba dabuka 
ngoku i tanda kwayo. Y' emlta, 
ya zala umntwana wentombi ; 
uyise wa m tanda kakulu. Wa 
kula ; wa ti uma e isibakxa, aba- 
fazi b' enza ikcebo, ba ti, " Lok' u- 
yise e nge ko, a si hambe si yoku- 
sika imizi." Ba tshela abantwana 



238 



IZINGANEKWANE. 



ukuti, " Ni nga vumi uku m ta- 
bata umntwana." Unina wa biza 
iutombazana e sala naye. Y' ala 
uku m tabata umntwana. Wa m 
beleta unina, wa hamba naye. 



to carry tbe cliild. The motlier 
called tbe little girl -which nursed 
her child. She refused to carry 
her. The mother put her on her 
back, and went with her. 



The qtoeen forgets her child. 



Ba sika imizi, ba hamba njalo. 
Kwa ti kwesinye isi/ilambo ba 
Alala pansi, ba bema ugwai. Unina 
wa bopa isitungu semizi, wa nika 
umntwana, wa d/tlala ngaso. B' e- 
suka, ba sika imizi. Ba hamba 
njalo. Wa koAlwa umntanake 
unina. Ba hamba njalo be sika ; 
ba bopa, ba twala, ba goduka. 



They cut fibre, and went on 
continually. It came to pass in 
one of the valleys^" they sat down 
and took snuff. The mother made 
a bundle of fibre, and gave it to 
the child : the child played with 
it. They set out again and cut 
fibre. They went on continually. 
The mother forgot the child. They 
went on continually cutting fibre ; 
they tied it up into bundles, and 
carried it home. 



She seeks in vain for the lost child. 



Ba fika ekaya, ba biza abaza- 
nyana babantwana ; ba fika bonke. 
Kodwa owake wa fika-ze. Wa 
buza, wa ti, " U pi owami um- 
ntwana ? " Ba ti, " U hambe 
naye." Wa dabuka; wa kala, wa 
gijima, wa ya 'kufuna. Ka m 
tola J wa buya. 



When they came home, they 
called the children's nui-ses : they 
all came. But her's came without 
the child. She asked, " Where is 
my child?" They said, "You 
took her with you." She was 
troubled, and cried, and ran to 
find her. She did not find her, 
and came back. 



The polygamic wives rejoice. 



Kwa kalwa kakulu. Sa tsho 
isitembu, sa ti, " Ku njani ke 
manje na 1 Si 1' apulile igugu 
likayise. Intandokazi i jambisi- 

siwe." 



There was a great lamentation. 
The polygamic wives said, " How 
is it now then ? We have destroy- 
ed the father's darling. The pet 
wife is utterly confounded." 



A message is despatched to the king. 



Kwa ya 'kubikelwa uyise ; kwa 
tiwa, " Nkosi, umntanako u laAle- 
kile, si yokusika imizi." Wa hhi- 
peka kakulu uyise. 



A messenger was sent to tell 
the father ; it was said, " King, 
your child has been lost, whilst we 
were cutting fibre." The father 
was greatly troubled. 

8" Isihlambo, here translated valley, is a depression between two hills, 
where water runs in wet weather, or during storms. 



UMDHLUBU NESELESELE. 



239 



The child is found by another queen. 



Kwa tl kusasa isalukazi sasen- 
dAlu-nkulu sesiny' isizwe sa ya 
'kuka amanzi ; s' ezwa umntwana 
e dAlala ; s' ezwa ku ti, " Ta, ta, 
ta." Sa mangala, sa ti, " Hau ! 
ku ini loku na ? " Sa nyonyoba, 
sa m funyanisa umntwana e Alezi 
e dAlala. Sa goduka, sa m sMya 
kanye nembiza yamanzi, kokubili. 
Sa biza inkosikazi yenkosi, sa ti, 
" Woza lapa." Ya puma inkosi- 
kazi endAlini. Sa ti, " Hamba, si 
Jiambe. I kona into emfuleni ; u 
ya 'ku i bona." Ya hamba naso. 
Ba fika. Sa ti, " Nanku umntwa^ 
na." Ya ti inkosikazi, " M taba- 
te." Ya tslio ngokujabula. Sam 
tabata. Ba fika emfuIenL Ya ti, 
" M geze." Sa m geza. Ya m 
tabata inkosikazi, ya m beleta, ya 
goduka. 



In the morning an old woman 
of the royal household of an- 
other nation, went to fetch water : 
she heard the child playing ; 
she heard something saying, " Ta, 
ta, ta." She wondered, an/i said, 
" Ah ! what is this 1 " She 
went stealthily along, and found 
the child, sitting and playing. 
She went home, and left both 
her and the water -pot. She 
called the king's chief wife, and 
said, " Come here." The queen 
went out of the house. She said, 
" Let us go ; there is something by 
the river which you will see." 
She went with the old woman. 
They arrived. She said, " Behold 
a child." The queen said, " Take 
her." She said so with joy. The 
old woman took her. They came 
to the river. The queen said, 
"Wash her." She washed her. 
The queen took her, and placed 
her on her back, and went 
home. 



Slie is brought up with the queen's son. 



Ya m ncelisa ; ngokuba yona ya 
i zele umntwana womfana ; ya m 
kulisa. Wa kula. Ba hamba 
bobabili nowake. Wa kula, wa 
intombi enkulu. Wa bekwa in- 
kosi yezintombi ; kw' enziwa uku- 
dAla okukulu. Kwa Alatshwa 
izinkomo eziningL Ba jabula 
abantu bonke. 



She suckled her, for she had 
given birth to a boy ; she brought 
her up.^i She grew. Both she and 
the queen's own child walked. 
She grew and became a great girl. 
She was appointed chief of the 
girls, ^^ when a great feast was 
made. Many cattle were slaugh- 
tered, and all the people rejoiced. 



Tlie officers tell the queen's son to marry tlie foundling. 



After that the chief men said to 
the boy, " Marry this girl." The 
boy wondered, and said, " O ! 
what is the meaning of this ? Is 
she not my sister? Did we not 
suck together at my mother's 

81 Lit., She caused her to grow, that is, the queen nourished her. 

82 See Appendix (A). 

G a 



Ngemva kwaloko za ti izinduna 
kumfana, za ti, "I zeke le 'nto- 
mbi." Umfana wa mangala, wa 
ti, " Hau ! ku njani loku na ? 
Ant' udade wetu na? Sa ncela 



240 



IZINGANEKWANE. 



kanye kumame na 1 " Za ti, 
" Kga ; wa tolwa esiAlanjeni." 
W ala, wa ti, " Kg'a, udade wetu 
lo." Kwa sa futi, za ti, " Ku 
fanele u m tabate, a be umfazi 
wako." W ala, wa Mupeka ka^ 
kulu. 



breast 1 "83 They said, " No, she 
was found in a valley."' He de- 
nied, and said, " No, she is my 
sister." The next morning they 
said, "It is proper yott should 
take her to be your wife." He 
refused,, and was greatly troubled. 



An old woman impa/rts to the foundling the secret of her origin. 



Kwa ti ngolunye usuku isalu- 
kazi sa tshena intombi, sa ti, " U 
y' azi na 1 " Ya pendula ya ti, 
" Ini na 1 " Sa ti, " U za 'kuze- 
kwa." Ya buza ya ti, " Ubaui 
na?" Sa ti, "Insizwa yakwenu." 
Ya ti, " Hau ! kanjani na ? Anti 
umne wetu lowo na 1 " Sa ti isa- 
lukazi, " Kqa ; wa tabatwa esiAla- 
njeni, wa kuliswa inkosikazi." Ya 
kala, i dabukile. 



On another occasion an old 
woman said to the girl, " Do 
you know t " She answered, 
"Whatr" She said, "You are 
going to be married." She en^ 
quired, " To whom 1 " She said, 
" The young man of your own 
house 1 "8* She said, " O ! what 
is the meaning of this 1 Is he not 
my brother 1 " The old woman 
said, " No, you were taken from a 
valley, and brought up by the 
queen." She cried, being much 
troubled. 



The foundling's grief. 



Ya tabata imbiza yamanzi, ya 
hamba, ya fika emfuleni, ya /ilala 
pansi, ya kala. Ya ka 'manzi, ya 
goduka. Ya Alal' ekaya. Wa i 
pa ukudAla unina : a ya ku vuma, 
y' ala. Wa pendula unina, wa ti, 
"Ini na?" Ya ti, " Kja. Ku 
'buAlungu ikanda lami." Kwa 
Aiwa ke, ya ya 'kulala. 



She took a water-pot, and went 
to the river, and sat down and 
wept. She filled her water-pot, 
and went home. She sat down in 
the house. Her mother gave her 
food ; she did not like it, and re- 
fused. The mother asked, " What 
is it ? " She said, " Nothing." 
There is a pain in my head." So 
it was evening, and she went to 
lie down. 



She meets with a friend. 



Kwa ti kusasa ya vuka, ya ta- 
bata imbiza yamanzi, ya fika em- 
fuleni ; ya /tlala pansi, ya kala. 
Ya t' i sa kala, kwa puma iselesele 



In the morning she awoke and 
took the water-pot, and went to 
the river ; she sat down and wept. 
As she was crying, there came out 



'5 It is not in accordance witli native custom for a young man to marry his 
foster-sister. 

8* That is, the house in which you are living,— the house in which she had 
been brought up, and to which she supposed she belonged. 



UMDHLUBU NESELESELE. 



241 



elikulu, la ti, " U kalela ni na 1 " 
Ya ti, " Ngi ya /ilupeka." La ti 
iselesele, "U Alutshwa ini na?" 
Ya ti, " Ku tiwa, a ngi zekwe 
uinne wetu." La ti iselesele, 
" Hamba, u tabate izinto zako 
ezin/tle o zi tandayo, u zi lete 
lapa." 



a great frog, and said, " Why are 
you crying ? "^^ She said, " I am 
in trouble." The frog said, "What 
is troubling you?" She replied, 
"It is said that I am to become 
the wife of my brother." The 
frog said, " Go and take your 
beautiful things, which you love, 
and bring them here." 



She quits her adopted home, and sets out in search of her own people. 



Y' esuka, ya twala imbiza ya- 
manzi, ya fik' ekaya ; ya tata enye 
imbiza, ya tabata izinto zayo, ya zi 
faka embizeni ; intonga yetusi, no- 
muntsha kabenAle, neggila li kg'o- 
ndelwe ngezindondo zetusi, nekje- 
le, netusi, nobuAlalu bayo. Ya 
tabata lezo 'zinto, ya hamba, ya 
fika emfuleni, ya zi kipela pansi. 



La buza iselesele, la ti, " U ya 
tanda na ngi ku yise kini na ?" 
Wa ti umntwana, " Yebo." La 
tabata izinto, la zi ginga ; la m ta- 
bata umntwana, la m ginga, la 
hamba naye. 



She arose and took the water- 
pot, and went home. She took 
another pot, and fetched her things, 
and put them in the pot ; she took 
her brass rod, and her ubenthle 
kilt, and a petticoat with a border 
of brass balls ; and her fillet, and 
her brass, and her beads. She 
took these things, and went to the 
river, and threw them out on the 
ground. 

The frog enquired, saying, " Do 
you wish me to take you to your 
own people ? " The child said, 
" Yes." The frog took her things 
and swallowed them ; he took her 
and swallowed her ; and set out 
with her. 



The frog meets with a string of young men, who tlvreaten to kill him. 



La hamba la Alangana nodwe- 
ndwe Iwezinsizwa ; za li bona ise- 
lesele. Ya ti e pambili, " Ake ni 
zokubona; nanti iselesele elikulu 
kakulu." Ba ti abanye, "A si li 
bulale, si li ponse ngamatshe." La 
ti iselesele, 



In the way he met with a string 
of young men '.^^ they saw the 
fi'og. The one in front said, "Just 
come and see : here is a very great 
frog." The others said, " Let us 
kill him, and throw stones at him." 
The frog said. 



8' In Grimm'a story of the Frog King, the princess is represented as having 
dropped her golden ball into a well, and whilst standing by its side inconsolable 
for the loss, and weeping bitterly, she hears a voice, which said, " What trou- 
bles thee, royal maiden ? thy complaints would move a stone to pity." This 
voice she found to proceed from a frog, " which raised his thick ugly head out 
of the water." The frog in this tale was an enchanted prince ; the princess is 
the means of removing the enchantment, and becomes his wife. — ^When Cinder- 
lass is weeping at the well, an exceedingly large pike rises to the surface, and 
gives her assistance. (Tliorpe's Yule-tide Stories, p. 114.^ 

*' The natives walk' in single file. 



242 



IZIHGANEKWANE. 



" Ngi iselesele nje j a ngi yi 'ku- 
bulawa. 
Ngi yis' TJmd/tlubu kwelakubo 
izwe."^^ 

Ba li yeka. Ba ti, " Hau ! ku 
ngani iselesele K kvilume, 1' enza 
um/ilola ? A si li shiye." Ba 
dMula ke, ba hamba ke. 



" I am but a frog ; I will not be 
killed. 87 
I am taking Umdlilubu to ber 
own country." 

They left him. They said, " Hau ! 
how is it that the frog spoke, 
making a prodigy ? Let us leave 
him." They passed on, and went 
their way. 



And a string of men. 



La hamba ke neselesele. La 
buya la Alangana nodwendwe Iwa- 
laadoda. Ya t' e pambili indoda, 
" 0, woza ni, ni zokubona iselesele 
elikulu." Ba ti, " A si li bulale." 
La ti iselesele, 

" Ngi iselesele nje ; a ngi yi 'ku- 
bulawa. 
Ngi yis' TJmdAlubu kwelakubo 
izwe." 

Ba dAlula. La hamba iselesele. 



And BO the frog too went on 
his way. Again he met with a 
string of men. The one in front 
said, " O, come and see a huge 
frog." They said, " Let ns kUl it." 
The frog rej)lied, 

" I am but a frog ; I will not be 
kUled. 
I am taking Umdhlubu to her 
own country." 

They passed on, and the frog went 
on his way. 



Atid some hoys belonging to lier father. 



La funyanisa abafana b' alusile ; 
ba li bona ; la bonwa okayiae um- 
fana. Wa ti, " Wau ! MdMubu 
wenkosi ! woza ni, si li bulale ise- 
lesele elikulu. Gijima ni, ni gaule 
izinkandi, si li Alabe ngazo." La 
ti iselesele. 



He fell in with some boys herd- 
ing cattle : they saw him : he was 
seen by a boy of the damsel's 
father."S9 He said, " Wau ! By 
Umdhlubu the king's child ! come 
and kill a great fi-og. Run and 
cut sharp sticks, that we may 
pierce him with them." The frog 
said, 



f "1 will not be killed."— A mode of deprecating death on the ground of 
having some work in hand, the importance of which mil be admitted to be too 
great to allow of the messenger being put to death. When a person sentenced 
to death, or threatened with it, says, " I will not be killed," he is at once un- 
derstood, and asked, " What is it ? " He explains, and if the reason is satisfac- 
tory, they answer, "Nembala," (truly,) and the sentence is remitted. Comp. 

Jeremiah xli. 8, where Ishmael is represented as sparing ten out of the eigh^ 
men he had ordered to be slain, because they had " treasures in the field" as 
yet not harvested. 

^8 Kwelakubo izwe, pronounced kwelakubw izwe. 

" A boy of the damsel's father, — her half-brother. 



UMDHLUBU NESELESELE. 



243 



" Ngi iselesele nje j a ngi yi 'ku- 
bulawa. 
Ngi yis' Umd/ilubu kwelakubo 
izwe." 

"Wa mangala, -wa, ti, " O, madoda, 
a si nga li bulali. Li banga umu- 
nyu. Li dedele ni, li d/ilule." 
Ba li dedela. 



" I am but a frog ; I will not be 
killed. 
I am taking TTmdhlubu to her 
own country." 

The boy wondered, and said, " O, 
sirs, do not let us kill him. He 
calls up painful emotions. Leave 
hira alone, that we may pass on." 
They left him. 



And her own brotlier, 



La hamba, la fika kwabanye, 
la bonwa umne wabo ; wa ti, 
"MdMubu wenkosi! nanti iselesele 
elikulu kakulu. A si li kande 
ngamatshe, si li bulale." La ti 
iselesele, 

" Ngi iselesele nje j a ngi yi 'ku- 
bulawa. 
Ngi yis' UmdAlubu kwelakubo 
izwe." 



Wa ti, " O, li dedele ni. 
luma okwesabekayo." 



Li ku- 



The frog went on his way and 
came to others. He was seen by 
the girl's own brother: he said, 
" By Umdhlubu the king's child ! 
There is a very great frog. Let 
us beat it with stones and kill it." 
The frog said, 

" I am but a frog ; I will not be 
killed. 
I am taking Umdhlubu to her 
own country." 

He said, " 0, leave him alone. 
He speaks a fearfiil thing." 



He arrives at her mother's village. 



La d/ilula, la fika ngasekaya, la 
ngena esiAlaAleni ngenzansi kwo- 
muzi ; la m kipa nezinto zake. 
La m lungisa, la m pakgula ngom- 
pakgiilo wodonya, la m gcoba, la m 
vunulisa. 



He Went on and came near her 
home : he entered a bush below 
the kraal : he placed her on the 
ground with her things. He put 
her in order : he cleansed her with 
udonga r^" he anointed her, and 
put on her ornaments. 



Slie makes herself hnown to her •mother. 



Wa hamba ke. Wa tata into- 
nga yake yetusi, wa hamba, wa 
ngena ngesango, wa dabula pakati 
kwesibaya ; wa hamba .pakati 
kwaso ; wa fika entubeni, wa pu- 



So she set out. She took her 
brass rod, and went and entered at 
the gateway, and she passed across 
the cattle enclosure : she went in 
the middle of it : she came to the 
opening, she went out, and entered 

°° Udan^a, is a small bush which bears white berries ; when ripe they are 
gathered and bruised and formed into a paste ; the body is first anointed with 
fat, and then rubbed over with the paste of the ucZonqo. This is one mode of 
cleansing, which is supposed more effectual than water. The natives use the 
idumhe in the same way. 



244 



IZINGANEKWAWE. 



ma, wa ngena end/ilini yakwabo. 
Wa fika unina, wa ngena end/tlini, 
■wa ti, " U vela ngapi, ntombi, 
na 1 " Wa ti, " Ngi ya hamba 
nje." Wa f unina, " Ngi tshele." 
Wa ti, "Kya, ngi bamba nje." 
Wa t' unina, " Ba ya dela abafazi 
aba nabantwana abangaka. Mina 
ngi ya /ilupeka ; umntwana wami 
wa la/ileka ; nga m shiya esiAla- 
njeni : wa fela kona." Wa pe- 
ndula umntwana, wa ti, " Wa m 
la/Jela ni na ? W enza ngoku 
nga m tandi?" Wa ti, "Kga; 
nga ko/iliswa amakosikazi ; 'ala 
ukuba umzanyana a m tabate." 
Wa m pendula, wa ti, " Kg'a. A 
ku ko umfazi o nga ko/tlwa um- 
ntanake." Wa ti, " Kga ; kw' e- 
nza ngoku nga jwayeli kwami 
ukupata umntwana ; ngokuba wa 
e sala nomzanyana." Wa ti, " E- 
he ; w" enza ngoku nga ngi taadi." 
Wa kgala uku m bhekisisa; wa 
bona, " Umntanami lo." 



the house of her mother. Her 
mother followed her into the 
house, and said, " Whence comest 
thou, damsel 1 " She said, " I am 
merely on a journey." The mother 
said, " Tell me." She said, " There 
is nothing, I am merely on a joiir- 
ney." The mother said, " Women 
are satisfied who have such fine 
children as you. For my part, I 
am in trouble : my child was lost : 
I left her in the valley : she died 
there." The child answered, say- 
ing, "Why did you_ leave her? 
Did you do it because you did not 
love her 1 " She said, " No ; the 
queens made me forget her f^ they 
would not allow the nurse to carry 
her." She said in answer, "No. 
There is no woman who can forget 
her own child." She said, " No ; 
it happened through my not being 
accustomed to carry a child; for 
she used to remain with the nursa" 
She said, " Yes ; you did it be- 
cause you did not love me." She 
began to look very earnestly at 
her ; she saw that it was her 
child. 



Her mother rejoices. 



Wa ti ukuba a m bone wa ja- 
bula. Wa bonga ngezibongo zake 
umntwana. Wa tata ingubo yake 



When she saw her she rejoiced. 
She lauded with the laud-giving 
names of her child. 82 The mother 

91 " The queens made me forget her." — The reply of the child shows this to 
be the meaiiing of kdidiswa in this place. The queens had so managed by giving 
her an unusual duty, and by beguiling her, to take away her attention from the 
child, that she was made to forget her. 

^^ Aa braves receive laud-giving names from their chiefs, which express 
their noble actions, so a child which is much beloved by its parents, or which is 
remarkable for its actions and character, has praise-giving names invented for 
it. There is a youth in this neighbourhood named Untiye, a chUd of Umuka 
who received the following praise-giving names from his grandfather— tTiioawM- 
nameva, " The-thorny-unganu. " The unganu is a valuable tree in the native 
estimation, being a fruit-bearing tree, and used for carving vessels. But it has 
no thorns. The name therefore implies that he has qualities great and good 
like the unganu; but besides those he has other qualities which resemble 
thorns, and which occasion trouble. Another name, Ihhobothi-eU-vimbe-esa- 
ngweni-kwapungula ; — umahazi-dbantwana-ba-ya-'kupuma-ngapi-na > " Adder- 
which-obstruots-the-doorway-in-the-viUage-of-Upungula ; — by-what-way-then" 
shall-the-ohildren-gQ-out ? " Both these laud-giving names have been strangely 
verified in the history and conduct of the young man. Thus in the tale, thouirh 
XJmdhlubu is lost, she is not forgotten ; but her brothers swear by her nanie 
and her mother's love invents laud-givmg names for her. ' 



UMDHLUBU NESELESEEE. 



245 



iitilna, -wo, binfla j wa tabata um- 
ng'wazi, wa u faka ekanda ; wa ta- 
bata isikaka sake sokwembata, 
w' embata ; wa tabata umgg'oggozo, 
wa puma, w' ekg'a ngokujabula, wa 
halalisaj wa ngena esibayeni, wa 
dAlala e ngyabashiya. Ba manga- 
la abantu, ba ti, " Ku ini kunto- 
mbinde nam/tla nje na ? U jabu- 
lele ni kangaka na? Loku se i 
loku kwa fa umntanake wamazi- 
bulo, ka sa jabuli ; i loku wa Alu- 
pekayo." 



took her robe, and girded herself; 
she took her head-ornameut, and 
put it on her head ; she took her 
petticoat, and put it on ; she took 
her staff, and went out ; she leaped 
for joy, and halalaed;*^ she went 
into the cattle-pen ; she played 
leaping about with joy. The 
people wondered and said, " What 
has happened to Untombinde to- 
day 1 Why does she rejoice so 
much t Since from the time her 
first-born died, she has never re- 
joiced, but has constantly been 
sorrowful." 



Another woman joins in the rejoicings. 



Kwa puma omunye oAlangoti 
Iwangakwake, wa ti, " Ake ngi 
yo'ubona uma ku kona ni endAlini 
na 1 Ini ukuba ngi zwe inkosikazi 
i bonga ngezibongo zomntwana 
owa fayo na 1 " Wa hamba ke, 
wa ngena endAlini, wa m bona ; 
wa puma, wa Alaba umkosi om- 
kulu, wa bonga. 



One from her side^* went out, 
and said, " Just let me go and see 
what is in the house 1 Why do I 
hear the queen lauding with the 
laud-giving names of her dead 
child 1" So she went, and entered 
the house, and saw her ; she went 
out, and shouted aloud, and gave 
thanks. 



The other women are confounded. 



Ba puma bonke abantu. Ba 
gijima ba ya end/ilini ngokupange- 
lana. Ba kcindezelana emnyango. 
Ba m bona umntwana. Ba jabula 
aboAlangoti Iwangakwabo. Ba 
Mupeka abanye bonke, namakosi- 
kazi olunye uAlangoti a ti, " Hau ! 
ku ngani na ? Loku sa si ti, se si 
m bulele lo 'mntwana. U vukile 
futi. Si za 'ujambiswa kanye ua- 
bantabetu. Bu za 'upela ubukosi 
kwabetu abantwana." 



All the people went out. They 
ran to the house, hurrying to get 
there first. They crowded each 
other together at the doorway. 
They saw the child. All the peo- 
ple on her side rejoiced. All the 
others were troubled, and the 
queens*^ of the other side said, 
" Ah ! What does it mean ? 
For we thought we had already 
killed this child. She has come 
to Ufe again. We shall be con- 
founded together with our chil- 
dren. The supremacy of our chil- 
dren is coming to an end." 

'3 ffdlala, to shout halala, a shout of joy, like our huzzah. 
" See Appendix (B). . c . , , , 

s» Every wife of a chief is queen, or chieftainess. So m other kraals each 
wife is chieftainess in her own house (endhlini yakwabo), and all may be ad- 
dressed by way of politeness as amahosikazi, " chief -wives, " if the chief wife is 
not present ; when she is, she alone is called inkosikazi. 



246 



IZINGANEKWANE. 



The king is informed of her wrrival. 



Kw' esuka isigijimi, sa ya ku- 
yise, sa liamba, sa fika, sa ti, 
" Nkosi, u Yukile umntwana owa 
e file." Ya ti inkosi, " Hau ! u 
ya Alanya na ? TJ urn pi lowo 'm- 
ntwana na ? " Sa ti isigijimi, 
" Umd/tlubu." Watiuyise, " U 
vela pi na ? " Sa ti, " A iig' azi, 
nkosi." Wa ti uyise, " Uma ku 
nge si ye, ngi ya 'ku ku bulala. 
Uma ku u ye, gijima, u /ilab' um- 
kosi kuzo zonke izindawo, ba bute 
izinkabi zonke ezinkulu, b' eze 



A messenger set out and went 
to her fatter ; be arrived and said, 
" O king, your child that was dead 
has come to life again." The king 
said, " Hau ! Art thou mad ? 
Which is that child ? " The mes- 
senger said, "Umdlilubu." The 
father said, " "Whence comes she T 
He said, " I do not know, O king." 
The father said, " If it be not she, 
I will kill thee. If it be she, run, 
raise a cry in all places, that the 
people may bring together all the 
large oxen, and come with them." 



The news is published, mid the people rejoice. 



Sa hamba, sa u Alaba umkosi. 
Sa ti, " Inkosazana i fikile. Tshe- 
tsha ni uezinkabi." Ba buza aba- 
ntu, ba ti, " I ipi inkosazana na 1 " 
Sa ti, " UmdAlubu wenkosi, owa e 
file." 

Ba jabula ; ba /iloma izi/ilangu 
zabo ; ba tabata izinkabi, ba zi 
kg'uba, nezipo zabo zokujabulisa 
inkosazana ; ngokuba i vuke eku- 
feni ; ba i tola, be nga s' azi. Ba 
fika, ba Alaba izinkabi eziningi na 
sezind/ileleni, ukuze ku d/ile ama- 
kjceku nezalukazi nabagulayo, aba 
nge namand/ila okufika ekaya, lapo 
inkosazana i kona. 



He went and raised a cry, and 
said, " The princess has come. 
Make haste with the oxen." The 
men asked, "Which princess?" 
He replied, " Umdhlubu the cliild 
of the king, who was dead." 

They rejoiced ; they took their 
shields ; they took the oxen, and 
drove them ; they took also their 
presents to gladden the princess ; 
for she had risen from death ; they 
found her when they no longer 
expected it. They came; they 
slaughtered many cattle, even in 
the ways, in order that the old 
men, and the old women, and the 
sick might eat, who were not able 
to reach the home where the prin- 
cess was. 



The hing visits the princess. 



Wa fika uyise, wa ti, " Puma, 
mntanami, ngi ku bone." Ka 
pendulanga. Wa Alaba izinkabi 
ezi 'mashumi 'mabili. Wa vela 
emnyango, w' ema. Wa /ilaba 
amashumi amatatu. Wa puma. 
Wa ti uyise, " Hamba, u ye esiba- 



The father came and said, 
" Come out, my child, that I may 
see you." She did not answer. 
He slaughtered twenty oxen. She 
made her appearance at the door- 
way, and stood still. He slaugh- 
tered thirty f^ she came out. The 
father said, " Go into the cattle- 



^" Not tliirty other cattle, but ten, making thii-ty altogether. 



TJMDHLUBU NESELESELE. 



247 



yeni, si ye 'ku ku ketela ngokuja- 
bula okukulu ; ngokuba nga ngi 
ti, u s' u file, kanti u se kona." 
W' ema. Wa buya wa /Jaba ama- 
shumi amane. Wa hamba ke, wa 
ngena esibayeni. 



kraal ; let us go to dance for you, 
for our great joy ; for I used to 
say, you are already dead, but in 
fact you are still alive." She 
stood still. Again he slaughtered 
forty oxen. Then she went, and 
entered into the kraal *^ 



They dance for her. 



Ba m ketela kakulu. Kodwa 
oluiiye u/ilangoti Iwomuzi a lu ja- 
bulanga, a lu ketanga kanye na- 
bantwaiia babo namakosikazi. Ba 
kgeda ukuketa. 



They danced for her very much. 
But the other side of the kraal did 
not rejoice ; it did not dance toge- 
ther with the childrea and queens 
of that side. They left off dancing. 



The king sits with his child, and orders a fat ox to he killed for her. 



TJyise wa ya naye endAlini, wa 
Mala naye, wa ti, "A ku tabatwe 
inkabi entsha enonileyo, i Ala^ 
tshwe, ku pekelwe umntwana, 
ukuze si dAle si jabule ; ngokuba 
u b' e file, u vukile ekufeni." 



The father _went with her into 
the house, and sat down with her. 
He said, " Let a fat young ox be 
taken, and killed, and cooked for 
the child, that we may eat and 
rejoice, for she was dead, and has 
risen from death." 



The king and queen and her children rejoice together. 



Ba jabula ke bonke abantu. 
Umntwana wa buyela esikundAle- 
ni sake sobukosi bake. TJyise wa 
busa kakulu, wa buyela kwokwo- 
kukg-ala, wa Alala kulo 'muzi wake, 
ngokuba wa e nga sa Mali kona 
kakulu, ngokuba wa e kumbula 
umntwana wake, owa e file. Ba 
jabula kanye nonina nabantwaaa 
bakwabo. 



So all the people rejoiced. The 
child returned to her royal posi- 
tion. Her father did right royally ; 
he returned to his former habits, 
and lived at that kraal, for he had 
ceased to be there much, because 
he remembered his child which 
had died. Her mother and the 
children of her house rejoiced 
together. 



The frog is called hy the Mn-g and rewarded. 



Wa buza uyise, wa ti, " U ze 
kanjani lapa na?" Wa ti um- 
ntwana, " Ngi twaliwe iselesele." 
Wa ti uyise, " Li pi na ? " Wa ti 
umntwana, " Li lapaya esiAla/ile- 



Her father asked her, " How 
did you come here ? " The child 
said, " I was brought by a frog." 
The father said, " Where is he 1 " 
The ohUd replied, " He is yonder 



^' This custom of slaughtering cattle to induce a person to quit a, house, to 
move forward, &c., is called ukunyatelisa, to make to take steps. 



248 



IZINGAIfEKWANi:. 



ni." Wat' uyise, "Akutabatwe 
izinkabi ; li yokuketelwa, li ku- 
puke, li ze ekaya." Ba hamba ke, 
ba li ketela. 

B' eza nalo ekaya. La ngeni- 
swa endhiim, la piwa inyama, la 
dhla,. Ya buza inkosi, ya ti, " U 
funa ni na, ngi ku. kokele na?" 
La ti, " Ngi funa izinkomo ezi- 
mnyama ezinsizwa." Ya tabata 
izinkomo eziningi, nabantu, ya ti, 
" Hamba ni nalo." Ba hamba ke, 
ba fika ezweni lalo. 



in the bush." The father said, 
" Let oxen be taken, that he may- 
be danced for, and come up to our 
home." So they went and danced 
for him. 

They brought him home. They 
brought him into the house and 
gave him meat, and he ate. The 
king enquired, " "What do you 
wish that I should give you as a 
re-ward ]" He said, " I wish some 
black hornless cattle." He took 
many cattle and people, and said, 
" Go -with him." So they -went 
and came to his country. 



The frog becomes a great chief. 



L' ak' umuzi omkulu, la ba in- 
kosi enkulu. La Alaba ngezikati 
zonke inyama ; ku ze abantu ba ze 
'kukcela inyama. Ba buze ba ti, 
" Ipi inkosi yerfu na, ey' ake lo 
'muzi na % " Ba ti, " Uselesele." 
Ba ti, " Wa u tata pi na umuzi na 
ongaka na 1 " Ba ti, " Wa u tola 
ngokuba -wa leta inkosazana yakiti 
enkosini ; ya m nika izinkomo na- 
bantu." Ba pendula ba ti, " Ni 
ng' abakaselesele na'!" Ba ti, 
" Yebo. Ni nga m bizi kabi ; u 
ya 'ku ni bulala, ngokuba u inkosi 
enkulu." 



Wa tola Uselesele abantu aba- 
ningi. Ba Alubuka amakosi abo 
ngokubona ukud/ila okuningi ku- 
kaselesele. Wa busa ke Uselesele, 
-wa ba inkosi. 



The frog built a great to-wn, 
and became a great chief He 
slaughtered cattle continually ; and 
men came to ask for meat. They 
emuiiied, " What is your chief 
-\vho built this to-wn 1" They said, 
'' Uselesele. "'' They enquired, 
"Whence did he obtain so large a 
to-wn as this ] " They said, " He 
got it because he brought our 
princess to the king ; so he gave 
him cattle and men." They an- 
s-wered, saying, " Are you then the 
people of Uselesele 1 " They said, 
" Yes. Do not speak disrespect- 
fully of him ; he -will kill you, for 
he is a great chief." 

Uselesele took many people 
under his protection. They re- 
volted from their chiefs through 
seeing the abundance of food at 
Uselesele's. So Uselesele reigned 
and became a king. 



Umdhlubu's beauty is celebrated, and UnJcosi-yasenthla seitds his 
people to see her. 



W ez-wa Unkosi-yasenMa ukuti, 
' I kona intomb' en/ile kankosi- 



Unkosi-yasenthla heai-d it said, 
' Unkosi-yasenzansi^® has a beau- 



^^ Usdesele, a proper name, The-frog-man. 

*>" Comp. p. 89, Note. Or -we may render these -words, King of the Up- 
lands or Highlands ; and King of the Lo-wlauda. 



UMDHLUBU NESELESBLB. 



249 



yasenzansi,igama layoUmd/ilubu." 
Wa ti kvibantu bake, " Hamba ni, 
ni ye 'ku i bona, ukuba intombi e 
njani na." Ba bamba ke, ba fika 
kunkosi-yasenzansi, ba ti, " Nkosi, 
si tunyiwe Unkosi-yasen/ila ukuba 
si kete intomb' en/tle pakati kwa- 
bantwana bako." 



tiful daughter, named TJmdhlubu." 
He said to his people, " Go and 
see what kind of a damsel it is." 
They went, and came to Unkosi- 
yasenzansi, and said, "King, we 
have been sent by tJnkosi-yasen- 
thla, that we might select a beau- 
tiful damsel from among your 
children." 



The king's daughters a/re summoned, and JJmdhlvJbu is chosen for her 
surpassing heauty. 



Wa ba biza ke, b' eza, ba fika. 
Ba za ba bona intonibi yanye ku- 
zo zonke, eyona y' a/ilula ezinye 
ngobu/tle. Ngokukumbula, ukuba 
uma inkosi i tume abantu ukuya 
'uketa intombi en/ile, ku fanele ba 
bhekisise kakulu ; ngokuba labo 
'bantu ba ameAlo enkosi ngoku ba 
temba, b' enzela ukuze ba nga 
solwa, lapa se i fike 'kaya. Ba i 
bona imbi, i nga fani nentombi e 
ketelwe inkosi, ba sole kakulu, 
ngokuti, " Ku ngani ukuba inkosi 
ni i Alebe, ni i ketele into embi 
na ? " Udumo Iwalabo 'bantu lu 
pele ; ba suswe na sesikund/tleni 
esiAle ngokuti a ba tembeki. 
Ngaloko ke TJmdAlubu ba m keta 
ngalobo 'buAle ngokuti, " U yena 
lo yedwa o fanele ukuba inkosikazi 
yenkosi kunazo zonke lezi." 



He summoned them, and they 
came. At length they saw one 
only damsel which excelled all the 
others in beauty. For they re- 
membered, that if a king has sent 
people to go and choose a beautiful 
damsel, it is proper that they 
should look very earnestly; for 
those people are the king's eyes, 
because he trusts them. They 
look earnestly, that they may 
not be reproved when the dam- 
sel is brought home. When 
they see she is ugly, not like 
a damsel which has been cho- 
sen for a king, they find great 
fault, saying, " Why have you dis- 
graced the king by choosing an 
ugly thing for him T The honour 
of those men is ended ; they are 
removed from their honourable 
office, because they are not trust- 
worthy. Therefore they chose 
TJmdhlubu for her beauty-sake, 
saying, " It is she only who is fit 
to be the king's queen above all 
the others." 



The others are ashamed, and hate her. 



I ngalo ke eza shiywako za 
Jamba, naonina ba jamba, nabane 
wabo ba jamba. Kwabo-mdAlu- 
bu kwa jabulwa. TJkujabula kwa 



Therefore those who were left 
were ashamed ; and their mothers 
were ashamed ; and their brothers 
were ashamed.^ There was rejoic- 
ing in the house of TJmdhlubu. 



^ That IB, those belonging to the other side of the village. 



250 



IZINGANEKWANE. 



kgala kiimd/ilubu, o bonakaliswe 
pakati kweziningi na semeAlweni 
abo bonke, ngokuti, " Nangu omu- 
Ale impela ! " IJnina wa tsho 
en/iliziyweni yake ukuti, " Nga m 
zala ka/ile umntanami ! " Naba- 
kwabo ba kuliswa, noma unina 
"wabo a e kruliswe kade inkosi ngo- 
ktitaudwa. Nanto ke nzondo 
olona Iw' arida kuleyo 'ndAlu ya- 
kwabo-mdAlubu ; a Iwa ba In sa 
pela, ngokuba inkosi yezizwe ya 
pinda ya tanda Umd/tlubu, loku 
iionina wake wa e tandwa futi ka- 
kulu iiyise kamd/ilubu. Ukuzo- 
ndeka kwa ba kukulu kwamanye 
amakosikazi ngobuAle bukamdAlu- 
bu, obwa tandwa inkosi yezizwe 
pezu kwabantwana bawo bonke. 
Ba Jamba njalo. . 



The joy began with TJmdhlubu, 
who was conspicuous for beauty 
among many othei- damsels and 
in the eyes of them all, for 
it was said, " There is a beau- 
tiful woman indeed ! " Her mo- 
ther rejoiced in her heart, saying, 
" I did well when I gave birth to 
my child ! " And the children of 
her house were exalted, although 
their mother had been long ago 
exalted 2 by the king, through 
being loved. There, then, was the 
hatred which increased towards 
that house of TJmdhlubu ; it never 
ceased, for a king of another na- 
tion loved TJmdhlubu, as her 
mother also was loved very much 
by the father of TJmdhlubu. There 
was a very great hatred in the 
hearts of the other queens, on ac- 
count of the beauty of TJmdhlubu, 
which was admired by the king of 
another people above all their own 
children. They were ashamed for 
ever. 



UnkosiryasenMa goes with a thousand head of cattle to take Um- 
dhluhu as his bride. 



Ba bheka ke, ba keta TJmd/ilu- 
bu. B' emuka, ba ya 'kiitshela 
inkosi. Ba fika ekaya, ba ti, 
" Nkosi, si i bonile intombi enAle, 
igama layo TJmd/ilubu." Ya ti 
inkosi, " Ehe ; ku/jle ke. Ku 
fanele ukiiba si hambe, si ye kona, 
si tabate izinkomo ezi inkulungwa- 
ne." Ba hamba ke. 



So they looked, and chose TJm- 
dhlubu. They departed to tell 
the king. They arrived home, and 
said, "King, we have seen the beau- 
tiful damsel ; her name is TJm- 
dhlubu." The king said, " Aye ; 
it is well. "We must set out and 
go thither, and take a thousand 
head of cattle." So they set out. 



He arrives at the king's, and asJcs for Umdhlubu in marriage. 



Wa ti TJnkosi-yasenzansi e Alezi i 
emtunzini pakati kwesibaya na- | 



TJnkosi-yasenzansi, as he was 
sitting in the shade within the 



" Novia, iSec. — This mode of expression is used to imply that the exaltation 
is nothing new, but something super-added to a dignity already possessed. If 
any one addressed a great man by saying, Si ya kic kulisa hde 'ndawo, " We 
honour you in regard to that matter," he would reply, Okwesingdki uhukuliswa 
na? " Whence does that honour spring ?" The man would at once understand that 
he claimed a previous honour, and would ask, Umkulu ngapambili na? "Has 
he a greatness before now ? " They would say to a great man, Bani, si ya ku 
kulisa Icule 'ndawo, noma umhulu hade," "So-and-so, we honour you in that 
matter, though you are already great." 



UMDHLUBU NESELBSEIiE. 



251 



bantu bake, wa ti, " Ku ini lokuya 
iia ? Ku kona utuli olukulu olu 
Alangene nezulu." B' esaba. Wa 
ti emabutweni ake, " Zilungisele 
ni, ngokuba a si kw azi oku zayo." 
Ngemva kwaloko kwa vela izin- 
komo, zi hamba nenkosi nabantu 
bayo. Ba ba /ilangabeza. 



Wa ti, " Ngi ng' Unkosi-yase- 
n/ila, ngi ze kumdAlubu." Ba 
hamba naye, ba y' ekaya. Ba 
fika, ba kuleka. Uyise wa jabula 
um' ezwe loko. 



cattle-pen with his people, said, 
" What is that yonder 1 There is 
a great dust which rises to the 
heaven.'' They were afraid. He 
said to his solcUers, "Get ready to 
fight, for we do not know what is 
coming." After that the cattle 
appeared going with tlie king and 
his people. They went to meet 
them. 

He said, " I am Unkosi-yasen- 
thla ; I come to see Umdhhibu." 
They went with him home. When 
they arrived, they asked to have 
Umdhlubu given' them. Her fa- 
ther rejoiced when he heard that. 



The king assents. 



Ba Alabiswa. Ba kuluma no- 
yise. Wa ti TJnkosi-yasen/ila, 
" Ngi ze kuwe, nkosi-yasenzaiisi, 
ngi funa ukutabata intombi yako ; 
uma \i vuma, ku lungile. Ngi ze 
nezinkomo ezi inkulungwane." 
Wa vuma uyise, wa ti, " Ku lu- 
ngile." 



They had cattle slaughtered for 
them. They spoke with the father. 
Unkosi-yasenthla said, " I come to 
you, Unkosi-yasenzansi, I being 
desirous of taking your daughter ; 
if you assent, it is well. I come 
with a thousand cattle." The 
father assented, saying, " It is 
well." 



Umdhlubu is given to Unkosi-yasenthla. 



Wa buta izintombi zonke nabe- 
silisa, amake/ila nezinsizwa j wa 
kipa abantu boku m sebenzela 
TJmdAlubu. Wa kipa itusi loku 
m endisa nobuAlalu, nezinkabi ezi 
'makulu 'maAlanu, wa ti, " Ku 
lungile ke. Hamba naye. Nansi 
induna yoku m endisa." 



He assembled all the girls, and 
all the men, the young men with 
head-rings,^ and the youth ; he 
set apart men for the purpose of 
working for Umdhlubu. He took 
out brass and beads for her mar- 
riage, and five hundred oxen, and 
said, "Now it is right. Set out 
with her. There is an officer for 
the purpose of conducting the 
wedding ceremonies." 



Tliey are received with rejoicing by Unkosi-yasenthla' s people. 



Ba hamba naye, ba fika ekaya. 
Ba ti, be sa vela, kwa Alatshwa 
umkosi omkulu, abantu ba vela 



They went with him, and reach- 
ed his home. As they were coming 
into sight, a great cry was raised, 



3 Head-ring.— See p. 210. 



252 



IZINGANEK'VrANB. 



indawana zonke, ba ti, "I fikile 
inkosikazi kankosi-yasenAla." Ba 
jabula. 

Kwa lalwa. Kwa ti knsasa, 
uma li pume ilanga, kwa fiidumala, 
za puma izmtombi namakeAla ne- 
zinsizwa, za ya esi/tlaAleni, za Alala 
kona. Kwa fika isikati seketo, ba 
keta ; ba i tabata esi/tla/tleni in- 
tombi ; ya goduka, ya ya 'kusina. 



and the people appeared in all di- 
rections, shouting, " The queen of 
Unkosi-yasenthla has come." They 
rejoiced. 

They retired to rest. In the 
morning, when the sun had risen, 
and it was hot, the damsels went 
out -with the young men and 
youth, and went into the bush ; 
they sat down there. When the 
time for dancing arrived, they 
danced; they fetched the damsel 
from the bush ; she went to the 
kraal to dance. 



They complete the mwrriage ceremonies. 



Ba sina ke, ba kg'eda. Ya tata 
itusi, ya li beka pambili kukayise, 
ya kuleka, ya ti, " Nkosi, u ze u 
ngi londoloze, ngokuba manje se 
ngi pakati kwesandAla sako, u ngi 
gcine." 

Ba /jlala pansi wonk' umtimba. 
Ba ba ketela. Ba kg'eda iikuketa. 
Kwa ti kusasa ya /ilaba intombi 
izinkomo ezi ishumi ; ba d/da, ba 
jabula. 



So they ended the dance. She 
took brass, and placed it before her 
father,* and prayed, saying, 
" Sire, take care of me for ever, 
for now I am in thy hand, pre- 
serve me." 

The whole marriage party sat 
down. They danced for them. 
They ended the dance. In the 
morning the damsel killed ten bul- 
locks ; they ate and rejoiced. 



The officer returns with a present for Unidhlvhu's mother. 



Ya tsho induna, ya ti, " Nkosi, 
se si funa ukuhamba, si goduke, 
ngokuba umsebenzi u pelile." 

Ya tabata izinkomo ezi 'makulu 
'maAlanu, ya ti, ezikanina. Ba 
goduka. 



The officer said, " Sire, we now 
wish to set out to return home, for 
the work is done." 

The king took five hiindred head 
of cattle, and sent them as a pre- 
sent to his mother.* They went 
home. 



They build Umdhlubu's town. 



Kwa sala izintomhi. "Wa e te 
uyise, a zi nga goduki, zi /ilale 
naye, zi m sebenzele ; 



zi 
nabantu 



abaningi,isilisa nesifazana sokwaka 
umuzi wake, ba Alala kona. 



Ya ti inkosi, " Gaula ni manje 
umuzi wenkosikazi, i 7tlale nabantu 
bayo." 

* That is, her husband's father. 



The damsels remained. Um- 
dhlubu's father had said that they 
were not to retxirn, but stay with 
her, and work for her ; and much 
people, both male and female, re- 
mained there to build her town. 

The king said, " Now build the 
town of the qvieen, where she may 
live with her people." 

' That is, hia wife's mother. 



UMDHLUBU NESELESELE. 



253 



Unkosi-yasentMa takes up his abode there. 



W akiwa ke umuzi, wa kgedwa. 
Ya ya kona ; kwa Alatsli-wa izin- 
kabi eziniiigi, ukuze amabuto a 
d/ile, a vutise umuzi wenkosikazi. 
Ya hamba nenkosi, ya ya 'kuAlala 
kona emzini omutsha. Ya m ta^ 
bata ke UmdAlubu. 



So the town -was built and com- 
pleted. The king visited it ; many 
cattle were killed, that the soldiers 
might eat, and complete the queen's 
town. The king also wen^ to live 
there at the new town. Thus he 
took Umdhlubu to be his wife. 



The people return in safety to Unkosi-yasenzansi. 



Ba fika abantu bakayise kam- 
dAlubu ekaya, ba ti, " Nkosi, si 
sebenzile kaAle kakulu. Nazi 
izinkomo zikanina kamdAlubu ; u 
zi piwe indodana yake. TJ te, a si 
ze si m konzele na kuyise na ku- 
nina." 

Bonke ke ba pila kaAle 'ndawo 
nye. 

Maey (Umkampengula). 



The people of TJmdhliibu's fa- 
ther reached their home, and said, 
" O king, we have done all things 
very well. There are cattle for 
Umdhlubu's mother ; they are 
given to her by her son. He told 
us to give his respects to both his 
father and mother." 

So all lived together in peace. 



APPENDIX (A). 

INDABA YENKOSI YENTOMBI. 

(the account of a giel-king.) 



Ku ti lapa ku kona izintombi ezi- 
ningi, kulowo 'mfula ow akiweyo 
izintombi zi /ilangane, zi beke in- 
kosi yokuba i buse izintombi, ku 
nga bi ko intombi e zenzela ngo- 
kwayo. Nembala ke zi Alangaue 
zi buzane ngokuti, " Intombi e nga 
ba inkosi, i buse kaAle, i nga ba i 
pi na t. " Zi fune, zi fune, zi beke, 
zi kipe, zi ze zi vumelane kuyo i 
be nye, zi ti, " Yebo, XJnobani u 
ya 'kubusa." 



Njalo ke noma ku ya fika ama- 
soka azo, a ya bikwa kuyo ; uma i 
nga tandi ukuba zi ye kuwo, zi 
nga yi ; zi botshwe ngomteto wen- 
tombi leyo e inkosi. Uma ku 



When there are many young 
women, they assemble on the river 
whei-e they live, and appoint a 
chief over the young women, that 
no young woman may assume 
to act for herself. "Well, then, 
they assemble and ask each other, 
" Which among the damsels is fit 
to be chief and to reign well i " 
They make many enquiries ; one 
after another is nominated, and 
rejected, until at length they agree 
together to appoint one, saying, 
" Yes, So-and-so shall reign." 

So then when sweethearts come, 
they are reported to her ; if 
she does not wish the damsels to 
go to them, they do not go ; they 
are bound by the word of the 
damsel which is their chief. If 



254 



IZINGANEKWANE. 



kona ey' onayo, i Alauliswe isiAla- 
ulo esitile ezintweni zayo ; loku- 
pela a zi nankomo, a zi fuye 'luto, 
i zona zi fuyiwe aoyise ; imfuyo 
yazo ubu/tlalu netusi iiokunye 
kwezintwana ; i loko ke oku im- 
fuyo e zi /ilaula ngako, uma enye 
y eiize ikcala. Ku ya buswa ksr 
knlu inkosi yazo. 



Kepa abanye abantu ba ya pika, 
ba ti, "A ku lungile ukuba ku be 
kona inkosi yezintombi." A ba 
tslio ngokuti, kubi ; ba tsLo ngo- 
kuba ku tiwa, inkosi e busa izin- 
tombi a i pati 'mntwana, i ya 
bujelwa ; ku njalo ke uyise wayo 
'ale ukuba i buse. Kepa a kw a- 
zeki ukuba ku isiminya impela,. 
ngokuba noma zi felwa, ezinye zi 
ya ba pata. 



Ku njalo ke ku ti ngesikati 
sokuba ku ngena ulibo, ukuti 
ukwinAla, amasoka a tandwa izin- 
tombi a wa dAU ukwin/ila kuk^ala, 
e nga ka biki ezintombini; futi 
intombi i nge dAle ukwin/ila i nga 
ka biki enkosini yayo ; futi na se- 
sokeni i nge li bikele, uma i nga 
ng'omanga kukjala enkosini yazo. 
A ku bikwa ngomlomo nje ; ku 
bikwa ngento, ku tiwe, " Nansi 
into yokubika ukwin/tla. U ng' e- 
tuki ; se ngi ya dAla." Uma ya 
d/ila i nga bikanga, i nekcala en- 
kosini yezintombi ; i ya 'ku/ilauli- 
swa, i pute kuko konke loko e be 
i ya 'kuvunyelwa uma i lindile. 
Ku ngokuba i nga lindanga i ya 
/ilupeka ngokuvinjelwa kuko ko- 
nke. 



any is guilty of an offence, she i3 
fined by a fine taken from some- 
thing belonging to her ; for in fact 
they have no cattle nor any live 
stock ; their fathers possess such 
things ; theii- property consists of 
beads and brass, and other such 
little matters ; this, then, is the 
property with which they pay 
their fines, if any do wrong. The 
chief of the damsels exercises, 
great authority. 

But some will not permit their 
daughter to be elected chief, for 
they say, it is not proper that 
there should be a chief of the 
damsels. They do not say so be- 
cause it is wrong, but because it is 
said, a girl-king never nurses a 
child, they all die ; it is on this 
account that her father will not 
allow her to be king. But it is 
not known that this is really true ; 
for although the children of some 
die, the children of others grow up. 

So then, at the time of the ap- 
proach of the feast of firstfruits, 
that is, when they are about to eat 
new food, those young men who 
are loved by the damsels do not 
eat new food before they have 
given notice to them ; and a dam- 
sel cannot eat new food until she 
has given notice to her chief; and 
she cannot tell her sweetheart be- 
fore she has first told the girl-king. 
They do not give notice with the 
mouth only, but with some pre- 
sent, saying, " Here is my present 
by which I give notice that I am 
about to eat new food. Do not 
wonder ; I am now eating it." If 
she eat without having given no- 
tice, she has committed an offence 
against the gii-1-king ; she is fined, 
and is refused all things which she 
would have been allowed if she 
had waited. Because she did not 
wait she is vexed by being ob- 
structed in all her wishes. 



THE GIRL-KING. 



255 



Amasoka uma e fika emgonqw&- 
ni, lapa ku tombe intombi kona, — 
ngokuba uma intombi i tombile u 
lapo kw enziwa isidala sokuba 
abatslia bonke ba Alangane ukuba 
ba ye emgoiigweni lapo ku tonji- 
swe kona ; isidala ukuba ku y' azi- 
wa ukuba leyo 'nd/jlu lapa ku 
tombele intombi kona, se ku in- 
d/tlu yamasoka nezintombi, lapa 
ku ya 'kubizwa konke okubi, uku- 
Alonipa ngalolu 'suku ku ya pela, 
ku bizwa konke okwesabekayo, 
njengokuugati ukutomba kwen- 
tombi ku kulula abantu ekuAlupe- 
keni konke ngoku/tlonipa izinto 
ezi nge bizwe obala, umuntu e ku 
nga tiwa, uma e zi biza ngamagama 
azo, u /ilanya. Lapo ke emgo- 
njweni abantu ba penduka izin- 
Alanya bonke ; ngokuba ku nga bi 
ko omkulu o nga ti, "Musa ni 
ukupata loku." Hai, ku y' aziwa 
ukuba lusuku Iwesidala, ukuba 
kw enziwe konke njengokutanda 
kwezin/iliziyo zaba semgong'weni. 
Ngaloko ke ngesinye isikati nga- 
langa linye ku fika amasoka a vela 
ezindaweni eziningi, nend/tlu i be 
ncinanej a vinjelwe ukuba angene, 
a ze a koke. Uma ku kona inkosi 
yazo, ku boniswe yona leyo 'nto e 
vula umnyango ; uma incinane 
y ale, ku vezwe enkulu njalo. 
Umfazi o lala emgongweni 'ale 
ukupuma, a vimbele amasoka, a 
koAlwe nezintombi, a ze a m kipe 
ngento, a pume ke ; ba sale ke, ba 



» This word is not only applied to 
whicL. it is built. 



When young men come to the 
umgong-o, where the ceremonies of 
puberty are being performed, — for 
when a damsel is of age, it is then 
that the filthy custom is practised 
of all the young people assembling 
to go to the umgong'O where the 
ceremonies of puberty are perform- 
ed ; the filthiness is this, that it is 
known that the house where a 
damsel is subjected to the ceremo- 
nies of puberty is now a house of 
sweethearts and damsels, where all 
kind of evil will be spoken ; 
modesty is at an end at that time, 
and all fearful things are mention- 
ed, as if the puberty of a young 
woman set all free from all trouble 
of behaving modestly in reference 
to things which ought not to be 
openly mentioned, and which if a 
man mentioned them by name, he 
would be regarded as mad. There, 
then, at the umgong'O all people 
become mad, for there is no one of 
authority there who can say, " Do 
not mention such things." No, it 
is known that it is a day of filthi- 
ness, in which every thing may be 
done according to the heart's de- 
sire of those who gather around 
the umgongo. So, then, at one 
time of the same day there come 
young men from all quaorters, and 
the house is too small to admit 
them ; they are pi'evented from 
entering until they have made a 
present'; if there is a girl-king, 
she determines what shall open the 
door ; if the present is small, she 
refuses ; and so a larger ofiering is 
made. The woman who sleeps in 
the umgongo' refuses to go out, 
and obstructs the young men ; and 
they are prevented from entering 
also by the other damsels, until 
they induce her to go out by a 
present ; so she goes out, and the 

the umgonjo proper, but to the hut in 



256 



IZINGANEKWANE. 



zidAlalole ngako konke. U njalo 
te umgongo ukuhamba kwawo. 



Uinkosi wentombi, ukuba kw e- 
nziwe utsbwala obukulu, ku bu- 
tane abantu abaningi, ba puze. 
Kepa lowo 'mkosi a u d/tlaleli 
ekaya njengomkosi wenkosi im- 
pela ; ai, u d/ilalela emfuleni. Ku 
ze 'kubuka aba tandayo. Abanye 
ba nga zikatazi, ngokuba b' azi 
iikuba ku umfanekiso nje. " Isi- 
fazana si kw azi ngani ukud/ilalisa 
kwenkosi imjiela na ? " TJ ba 
mkulu lowo 'mkosi ngoknba kw e- 
nziwe utshwala nje bokupuza. 

Ku njalo ke ukubusa kwen- 
tombi. 

Umpengula Mbanda. 



young people remain alone, and 
sport; after their own fancies in 
every respect. Such, then, is the 
conduct of the umgong'o. 

The festival of a girl-king is 
this, — ^much beer is made, many 
people are assembled and drink. 
But the festival is not kept at 
home, as is that of one who is a 
chief indeed. No, it is kept near 
the river. Those who wish come 
to look on ; some will not trouble 
themselves to go, for they know it 
is a mere play, and ask, " How 
shoidd woman know how to act 
the king indeed 1 " The festival 
is great because there is much beer 
to drink. 

Such, then, is the government 
of a girl. 



APPENDIX (B.) 
THE HERITAGE IN POLYGAMIC HOUSEHOLDS. 



Indaba yoMangoti Iwesitembu e 
ku tiwa u/ilangoti Iwakwabo um- 
fana o inkosana kayise. 

Abafazi aba zekwg, ngezinkomo 
zakwabo-mkulu ku se ifa lake 
omkulu ; labo bonke naba zekwa 



The account of the side of a poly- 
gamic house which is called the 
side of the house of the boy who 
is the Uttle chiefs of his father. 

The women who ai-e taken to 
wife by the cattle of the eldest 
son's house,^ become the heritage 
of the eldest son ; -all of them are 

' The little chief of hia father, that is, the heir-at-law,— the next chief or 
head after the father. He is also called inkosi, " chief." To avoid confusion I 
generally translate such terms by heir, or eldest son. 

* It is important for the understanding of this matter to note the distinc- 
tion made between kwaho-mhulu, which I have translated " the eldest son's 
house," and kwabo impela, (or as expressed lower down kwobo-mfana, ) which I 
have translated "the eldest son's house in particular." The eldest son born to 
the chief wife or inkosikazi, has two inheritances, — the one hereditary derived 
from his father, and father's father backwai-ds. This is the inheritance hwaho- 
mkulu, and must descend from him, as it came to him by the law of inheritance, 
that 13, of primogeniture. The other is derived from his mother,— a cow or 
more given her by her father, or by a friend, or obtained by labour, becomes a 
new source of property, and is kept distmct in its appropriation from the pater- 
nal heritage The difference is similar to that between entailed and personal 
property But the entailed property of the native is invested in wives, girls 
and cattle, and is necessarily as fluctuating as any other moveable property' 
The property of the eldest son's house (ifa lakuicAo-mkulu) is the hereditarv 
estate. Note too the expression, Ab({fazi bakwabo-leyo 'nkomo, " The wives of 
the house of that cow." 



THE HERITAGE IN POLYGAMIC nOUSEIIOLDS. 



257 



ngezinkomo zakwabo impela, ezi 
zalwa inkomo eya nikwa unina, e 
nikwa uyise noma uyise-mkiilu ; 
lezo 'nkomo zi ya 'uzeka abafazi 
bakwabo-leyo 'nkomo lapa ya vela 
koiia, kwabo-mfana. Noma umuzi 
11 ze u be mkulu ngabafazi balezo 
'nkomo lowo 'muzi owake wonke 
lo 'mfana. Uma be pela bonke 
abantwana balezo 'nd/jlu ifa lonke 
labo li butwa u yena ; a ku ko na^ 
immye o nga banga naye ukuti 
u/ilangoti Iwakwetu, u tsho ngo- 
kuba labo 'bafazi be zekwa ngen- 
komo zakwabo. A ba kude naye, 
ba se pansi kwake. 



bis heritage, together with, those 
who are taken to wife by cattle of 
his house in particular, which are 
the offspring of a cow, which his 
mother gave him, wliich her father 
or grandfather gave her ;^ wo- 
men taken to wife by these cattle 
belong to the house whence that 
cow came, the sofi's house, i" And 
even if the village at length be- 
come great through the wives of 
those cows,^^ the whole village is 
that boy's. If all the children of 
the several houses die, he is the 
heir of all their property ; there is 
no one who can set up against him 
a claim, on the ground of its be- 
longing to his side of the village, 
that is, on the ground that the 
women were taken to wife by 
cattle belonging to his house. 
They are not persons of another 
family ;i^ they are subject to him. 
But as to a woman whom his 
father takes to wife by a cow 
which does not belong to the here- 
ditary estate, but is his own per- 
sonal property, which is not re- 

' A new estate is commenced by gifts to the mother, — ^by her labour, — ^by 
girls whom she may have after giving one over to the chief house, — or by gifts 
to the eldest son, or by his labour and by the labour of other children tUl they 
are married. If any such property is taken by the father to pay the dowry of 
a new wife, that wife belongs to the house to which the property belonged. 

Some such custom as regards marriage as this here represented as in force 
among the natives, must have existed among the people of Asia in the time of 
Jacob ; and the account here given is calculated to throw much light on the his- 
tory of his life and that of his children. By recalling that familiar history and 
looking at it from a new point of view, we shall also be helped to understand 
better the state of the native law in such matters. It would appear that Leah 
was the inkosikazi or chief wife ; and Eachel the second chief wife or hill ; 
Kachel gives Jacob her maid Bilhah that she might have children by her, that is, 
the house of Bilhah is a secondary house under Eachel, who is the chief- 
tainess of the secondary great house, and the children born to Jacob in that 
house are Eachel's. Then Leah follows Rachel's example, and gives Jacob Zil- 
pah, and Zilpah's house is a secondary house under Leah, whose is the in- 
dhlu-nkulu or chief house. Reuben is the "little chief of his father;" and 
Joseph the "iponsakubusa." His position not only as the favourite of his 
father, but as the chief of the secondary great house, explains his dreams of 
superiority, and the jealousy of his half-brothers of the house of Leah. 

" That is, the house of the eldest son, — ^the house of which his mother is 
the chief. 

11 That is, the wives who have been paid for by those cows. 

'2 Lit.', They are not at a distance from him, but are so near to him that if 
the heir die, he becomes heir. 



Kodwa umfazi o zekwa uyise 
ngeukomo e nge si yo yelifa, i 
inkomo yake nje, e nge bhekwe 



258 



IZINGANEKWANE. 



garded by the chief wife [as 
belonging to her], and which she 
cannot claim. [When the husband 
comes home with sucli a cow,] he 
says to the chief wife, " This cow, 
daughter of So-and-so, is not a cow 
of your house, for I took nothing 
from your house, nor fi-om the 
hereditary estate ; it is my cow on 
which no one can have a claim ; I 
shall marry with it my wife, who 
will not be a wife belonging to 
your house, but is my wife only, 
— my village ; for you are a wife 
whom I took by my father's cattle. 

The husband gains such a cow 
in this way, — he cultivates a garden 
by himself, and the resulting pro- 
duce is not mixed with the pro- 
duce of the chief house, but is kept 
by itself, and he buys a cow with 
it. Such, then, is the distinction 
between that cow [and the cattle 
of the hereditary estate]. Or he 
may cultivate tobacco ; he does not 
say the tobacco-field is the chief 
wife's, but he says, " It is my 
field," and he does not call the 
field by the chief wife's house, for 
a chief wife can put in a claim if 
a thing is called hers, when it has 
been taken away again. The hus- 
band acts thus that no claim may 
be made to such a thing. 

Wlien that cow, then, has in- 
creased, and he has taken another 
wife by it, it is known that that 
wife does not belong to the chief 
wife's house, nor to the hereditary 
estate of the husband -^^ for no- 
thing has been derived from either 
for the purchase of the cow. If 

13 The reader must bear in mind that in a large household there may be dis- 
tinguished the following houses which have especial claims : 

1. Indhlu yakwabo-mkulu, or yahwaho-kandoda. The hereditary estate. 

2. Indhlu yakvoabo-ndodana enkulu. The house of the chief wife. The 
eldest son is heir of the property derived from both these. And the father cannot 
marry a wife by cattle belonging to either of these without placing the new wife 
under the chief wife, and whose house, viz., heir, has a claim upon the house of 



inkosikazi, e nge i bange futi ; 
indoda i ya tsho enkosikazini 
ukuti, " Le inkomo, mabani, a i si 
yo inkomo yakwako ; ugokuba a 
ngi tatanga 'luto Iwend/tlu yako, 
neyakwetu futi ; inkomo yami e 
nge bangwe 'muntu ; ngi ya 'ku- 
zeka ngayo umfazi wami, o nge si 
ye nowakwako, e owami ngedwa 
nje, umuzi wami ; ngokuba wena 
u umfazi kababa." 



Leyo 'nkomo uku i tola kwake 
i loku, ukuba indoda i lime insimu 
yayo, amabele ayo a nga /ilangani- 
swa nawend/ilu-nkulu, a be wodwa, 
i tenge inkomo ke. Nako ke 
ukwaAluka kwaleyo 'nkomo. Ku- 
mbe i lime uguai ; i nga tsho uku- 
ba leso 'signal esikamabani, i ti 
isiguai sami nje, nensimu leyo i 
nga i bizi ngend/tlu yayo, ngokuba 
iimfazi o inkosikazi u nga banga 
uma into i bizwa ngaye, a pind' a- 
mukwe. Kw enzelwa loko ukuze 
a nga i bangi into enjalo. 



Leyo 'nkomo ke, lapa se y andi- 
le, ya zeka umfazi, ku y' aziwa 
ukuti lowo 'mfazi ka si ye umfazi 
wakwa-nkosikazi, nowakwabo kan- 
doda, ngokuba kulezo 'ndAlu zom- 
bili a ku pumanga 'luto. Uma 



THE HEBITAQE IN POLYGAMIC HOUSEHOLDS. 



259 



izinkomo lezo zaleyo 'nkomo za 
zeka umfazi a za pela, ku se izin- 
komo zakwake lowo 'mfazi; ku 
tiwa 11 intaba. 

Futi, ku tiwa iiidodana yake 
iponsakubusa, ukuti ka 'nkosi, 
kodwa emzini wakwabo uma se 
w andile u ya busa ngokwake ku- 
lowo 'muzi ; ka pazamiswa 'luto. 

Uma lezo 'nkomo zi sale ekulo- 
boleni, uyise a nike inkosikazi yake 
inkomo yakwayo uma e nga tandi 
ukuba ezi seleyo zi be ezakwarnko- 
sikazi leyo e intaba. TJma e tanda 
a z' etule kona, ati, " Nazi inkomo 
zakwako." I nga zi banga uma 
indoda i zek' umfazi o nge si ye 
ow elamana nenkosikazi, i nga 
banga kakulu ngokuti, " Ku ngani 
ukuba ngi dAliwe umuzi wami 
na ? " I tsho ngokuba indoda se i 
ti, umfazi e ngi za 'u m zeka ka si 
ye wakwako. Umfazi wami nje. 



the offspring of that cow are not 
all taken for the dowry of the 
wife, those which remain are the 
property of her house, and she is 
called a hiU.i* 

Further, her son is called ipo- 
nsakubusa,' ^ that is, he is not 
chief; but in the village of his 
mother's house when it has become 
great, he is the only head there, 
and is in no way interfered with. 

When cattle remain after paying 
the dowry, the father jnay give his 
chief wife a cow that it may be 
the property of her house, if he 
does not wish that they should 
belong to the house of that chief 
wife which is a hill. If he wish, 
he can give the cattle to her, say- 
ing, " Here are the cattle of your 
house." She can make a claim on 
them if the husband marry a wife 
and does not place her under her- 
self; she can make a great claim, 
saying, " Why is my village de- 
voured i " She says thus because 
the husband says, " The wife I am 
now about to take does not belong 
to your house j she is my wife 

the secondary wife ; which claim is settled by the first bom female child be- 
coming the property of the chief house. 

3. Indhlu yahwabo, the house of a secondary or tertiary, &c., wife. 

4. The husband has his private or personal property, with which he can do 
as he pleases. This is the heritage of the eldest son, if unappropriated at the 
father's death. ^ „ , , , 

5. Indhlu yahwaho-ponsahilmta. The secondary great house (vndhlu-nhulu 
yobubilij, which is constituted by the husband taking a secondary chief wife by 
his own private property. This house has no right to inherit the property of 
the great house but as the result of death carrying off aU the heirs of the |^eat 
house. Neither can the heir of the great house put in any claim to the heritage 
of this house, so long as any male child belonging to it survives. 

" An Intaba, or hiU, not a ridge to which we give the name of hill, but a 
hill which stands out alone, without any connection with other hills. She is so 
called because she stands out alone,— the commencement of a new house, owing 
nothing to the forefathers of the husband (indhlu yakwabo-mkuluj, nor to the 
house of the chief wife. ,.,■„.• i. -i.- t j t.- 

15 Ipmsa-'lmtmsa, The-almost-a-chief. For he is not chief as regards his 
father's house ; the eldest son of the chief wife is chief and heir of that ; but 
he is chief and heir in the secondary great house. The place of the chief, in 
a kraal or in a hut, is on the right hand side of the doorway. If the eldest son 
of the great house and the iponaahubusa are both at the same time in the hut, 
the eldest son sits near the doorway on the right,— that is, the chief place,— the 
ipmsakuhisa on the left of the doonvay. But if neither the eldest son nor the 
father is there, the iponsahiibusa sits in the chief place above aU the other chu- 
dien both of the great house and of hia own. The iponaahubusa also sends the 
inaonyama to the chief house. 



260 



IZINGANEKWANE. 



only." So that chief wife^^ starts 
saying, " If you thus take your 
wife who has no connection with 
me, what will become of my 
children's cattle? Take of your 
own cattle, that what you are 
doing may be right." The disputed 
right arises in such circumstances 
as these. 

Further, if the cattle with 
which the wife who is a hill is 
taken are few, and the husband 
comes short, and does not make 
up the requisite number with 
the cattle which belong to him- 
self, but takes some from those 
of the chief house, the heir 
of the chief house wiU put in 
a claim, and will not agree 
with the son who is called the 
iponsakubusa, but will say, " No, 
he too is a part of my house, for 
there are the cattle of my house 
too among the cattle by which his 
mother was taken to wife." If 
the father wishes that that child 
which is the iponsakubusa should 
not return to the great house, he 
may pay back the cattle which he 
took by others, that the appoint- 
ment of the father of that child 
may not be futile and come to an 
end. 

And that child also has his side 
of the village, which has been de- 
rived from the cattle of that 
house ; and if there are no 
cattle of that house, if the father 
has cattle of his own, upon which 
no claim whatever can be made, he 
can enlarge that village by con- 
tinually taking a wife, and de- 
claring her to belong to that side, 
until it becomes a village ; all 
those wives are the heritage of that 
side. 

1" That ia, the chief wife of the other side, — ^the hill. She has the same 
right over cattle formally given to her by her husband as the chief wife has. 



Y' etuke ke inkosikazi, ngokuti, 
" Uma nga u zeka umfazi wako 
njalo o ngeni nami, kepa inkomo 
lezi zabanta bami zi ya ugapi na ? 
Tata ngezako, ukuze ku ku fanele 
loku o kw enzayo." TJkubanga 
ku vela ngendawo enjalo. 



Futi, uma izinkomo ezi zeka 
umfazi o ku tiwa u intaba zincane, 
indoda ya silalelwa, a ya kg'eda 
ngenkomo lezo, ya pinda ya tata 
kweza-send/ilu-nkulu, ya k^'eda 
iigazo, owa send/ilu-nkulu u ya 
'kubanga, ka yi 'kuvuma kum- 
ntwana o ku tiwa iponsakubusa ; 
u ya 'kutsho, a ti, " Kga, naye u 
indAlu yakwetu, ngokuba neza^ 
kwetu izivikom.0 zi kona ezinko- 
meni eza zeka unina." Uyise uma 
e tanda ukuba lowo 'mntwana 
wake o iponsakubusa a nga buyeli 
endAlu-ukulu, a nga zi koka lezo 
'nkomo a zi kipe ngezinye, ukuze 
ukumisa kukayise walo 'mntwana 
ku kqine, ku nga kciteki. 



Naye ke u no/tlangoti Iwakwabo 
Iwenkomo zakwabo ; noma ku nge 
si zo zakwabo, uyise uma e nezin- 
komo zake nje, ezi nge bangwe 
'ndawo, a nga w andisa lowo 'muzi 
ngokuzinge e tata umfazi e ti owa- 
kona njalo, u ze u be umuzi ; labo 
'bafazi bonke ba ifa lakona. 



THE HEEITAOE IN POLYGAMIC HOUSEHOLDS. 



261 



Uma iponsakubusa li pila, in- 
d/ilu-nkulu i fe i pele, kepa ku sale 
noma umfanyana wendAlu yoku- 
gcina encinane, iponsakubusa a li 
uaku li d/ila ifa lend/tlu-nkulu, i 
se kona indodana yoAlangoti Vwar 
send/ilu-nkulu. Kodwa uma ku 
liga se ko namunye umfana, ipo- 
nsakubusa li ya 'ku li d/ila louke, 
]i nga be li aaba iponsakubusa, se 
li ba inkosi kanyekanye, loku 
inkosi i nga se ko. 

Ku njalo ke ukuma kwesitenibu. 
Ku njalo uknma kwendoda en- 
d/tlini yayo. 

Kepa izinkomo zikayise ■wen- 
doda nezendodana z' a/ilukene ; 
indodana i ti, izinkomo zikayise 
ezayo, uma ujise e nga se ko ; 
kepa nayo i nazo zayo yodwa ez' a- 
Alukene nezikayise, eya zi piwa 
uyise e se kona. Ngokuba kunjalo 
amadodana a zinge e piwa izinko- 
mo oyise, ai eziningi, i ba nye ; 
kepa y ande, lapa se y andile i nga 
zeka abafazi ababili ngasikati si- 
nye, omunye i zekel-wa uyise, uma 
e se kona, omunye owenkomo 
zayo. Nanso ke iiiAlangoti ezim- 
biU. 



Labo 'bantwana aba zalwa alabo 
'bafazi ababili, a ba nakubusa 
kanyekanye pakati kwalo 'muzi. 
Owezinkomo zendoda u ya banga 
nbukulu ngokuti, " Narai kwetu 
ngi mkulu, ngokuba umame ka 
tatwanga ngenkomo zakwetu-m- 
kulu." Kepa indodana e unina e 
zekwe ngenkomo zakwabo-mkulu, 
i yona e busayo pakati kwomuzi 
kayise-mkulu, uma ku nga zalwa 
uyise-mkulu omunye o inkosi ; 
uma inkosi kayise-mkulu ka uyise 



1' That is, the iponsakuhisa. 



If the iponsakubusa live, and 
the chief house come to an end, 
yet if there remain but one little 
boy of the last little house, the 
iponsakubusa cannot inherit the 
property of the chief house, 
whilst there still remains a son of 
the side belonging to the chief 
house. But if there does not sur- 
vive even one boy, the iponsaku- 
busa inherits the whole, and has 
no fear, but is a chief in every re- 
spect, since the real chief is dead. 

Such, then, is the condition of 
polygamy. And such is the posi- 
tion of a husband in his house. 

And the cattle of a man's father 
and his own cattle are distinct ; 
the son says his father's cattle are 
his own when the father is dead ; 
but he too has his own which are 
distinct from those of his father, 
which his father gave him wliilst 
living. For it is the custom for 
fathers continually to give cattle 
to their sons ; not many, but one ; 
but that one increases. When it- 
has increased the son may marry 
two wives at the same time ; one 
he takes to wife by the cattle of 
his father, if he is still living ; the 
other is the wife of his own cattle. 
There, then, are the two sides. 

The children which are bom 
from those two wives have not 
power throughout the whole vil- 
lage. The child of the father's 
cattle^'' claims superiority, sajdng, 
" I too in our village am a great 
man, for mother was not taken 
with the cattle of our common 
grandfather." But the son, whose 
mother was taken with the cattle 
of the hereditary estate, is the one- 
that has authority in the village of 
the grandfather, if the grandfather 
has not another son who is chief; 
if the cliief of the grandfather is 



262 



laiNGAlfEKWAifli. 



■wale 'ndodana, i yona i busayo 
umuzi wonke. 

Kepa le e \inina a zekwa ngen- 
tomo zikayise iije, a i /ilali pakati 
kwomuzi wakwabo-mkulu ; i ya 
puma, i be nomuzi wayo yodwa. 
Kepa noko i pansi kwale eya ze- 
kwa ngenkomo zasendAlu-nkiilu, i 
ze i fe, anduba le yenkomo zika- 
yise i bu tate 'bukosi uma ku nga 
salanga 'Into IwendAlu-akulu. 



TJma ind/ila-ntulu i kipa izin- 
komo zokuzeka umfazi ow elamana 
nayo, ku ti ngam/ila lowo 'mfazi e 
siala umntwana wentombi, ka tsho 
ukuti owakwake, u y' azi ukuba 
owasend/jlu-nkulu, ku buye izin- 
iomo a lotsholwa ngazo. Kepa 
m/ila intombi le y endako, indo- 
dana yasendAlu-nkulu i nga zeka 
ngazo umfazi wayo, noma i m faka 
end/ilini yakwabo-ntombi, ngoku- 
tanda kwayo, i ng' «nzi ngokuba i 
y' esaba ikcala, y enza ngokuba ku 
umuzi waya Njengaloku Uzita 
wa zeka unina kababazeleni ; wa 
ba inkosikazi j wa zala Ubabaze- 
leni, inkosi yake ; ngemva kwaloku 
izinkomo zakwabo-babazeleni za 
zeka unina kansukuzonke, wa ba 
umnawe kababazeleni Unsuku- 
zonke, ukuze uma Ubabazeleni e 
nga se ko, nenzalo yake i liga se 
ko, ku nga bangwa abantwana ba- 
kazita, kw aziwe ukuba u kona 
Unsukuzonke o nga d/ila lelo 'fa, 
ku nga kulumi 'muntu, a be u li 
d/ila ngakona li lunge naye. Uni- 



the father of that son it is he who 
is head of the whole village. 

But he whose mother was taken 
by the cattle of the father, does 
not remain in the village of the 
hei'cditary estate ; he leaves, and 
has his own village by himself. 
And although he is inferior to him 
whose mother was taken by the 
cattle of the chief house, until he 
dies, yet then he takes the chief 
place, if there is no one remaining 
belonging to the chief house. 

If the chief house takes a 
wife with cattle belonging to it 
which comes next in order after 
itself; when that wife has a female 
child, she does not say the child 
belongs to her house ; she knows 
it belongs to the chief house, and 
the cattle with which her dowry 
was paid is thus restored. And 
when she is married, the son of 
the chief house can take a wife 
with the cattle which have come 
as her dowry ; and if he places her 
in the kraal as though she had 
been purchased by the cattle of 
the house of the girl by whose 
dowry she has been taken to wife, 
according to his own pleasure, 
he does not thus because he is 
afraid of a lawsuit, but because the 
village is his own. For example, 
Uzita married the mother of Uba- 
bazeleni ; she was the chief wife ; 
she gave bii-th x,o Ubabazeleni, 
Uzita's chief son ; after that cattle 
belonging to Ubabazeleni's house 
took to wife the mother of Unsu- 
kuzonke ; Unsukuzonke was Uba- 
bazeleni's brother, that if Ubaba- 
zeleni should die, and his offspi-ing 
should die also, there might be no 
dispute among Uzita's children, 
but if^be known that Unsuku- 
zonke would enter on the in- 
heritance, and would enter on it 
with reason, it being his property. 



THE HERITAGE IN POLYGAMIC HOUSEHOLDS. 



263 



na wa zala intombi ngemva ktikan- 
sukuzonke ; ya kula, y' endela 
kuinaAlaiiya. Kwa tiwa Uzita, 
" Lo 'mntwana okababazeleni." 
Wa pika Unsukuzonke ngokuti, 
" Umntwana wakwetu a d/tliwe 
umuntu ngi kona, mina ngi zalwa 
naye na?" Ngaloko ke Uzita wa 
mangala kakulu ngonsukuzonke, 
wa ti, " Uma u linga ukudAla 
izinkomo zalo 'mntwana, u ya 'ku- 
ba nekcala, ngokuba unyoko u 
zekwe ngeukomo zakwabo-babaze- 
leiii ; ovra. kwabo ; abako aba- 
muva." W ala, wa ti, " Kuna- 
loko ukuba umntwatia wakwetu a 
d/iliw-e ngi kona, kuAle ngi buyise 
lezo 'nkomo, ngi zidAlele mina." 
W ala Uzita ngokuti, " Uma u 
kipa lezo 'nkomo, wena ngokwako, 
u ya 'kuba u zikipile wena ebuko- 
sini j a u sa yi 'kwelamana noba- 
bazeleni ; a ngi sa yi 'ku kw azi 
lapa u ng' owakona ; se u ya 'kuba 
umuntu nje o nge nagama kulo 
'muzi. Se u zikipile njalo, a ngi 
sa kw azi mina." 



After Unsukuzonke his mother 
had a gii-1 ; she grew up, and mar- 
ried Umathlanya. Uzita said, 
" The child is Ubabazeleni's." 
Unsukuzonke objected, saying, 
"Shall a child of our house be 
eaten by another whilst I am 
living, I who was born of the same 
mother as she ? " Uzita therefore 
wondered very much at Unsuku- 
zonke, and said to him, " If you 
try to eat the cattle of that child 
you will commit an offence, for 
your mother was taken to wife by 
the cattle of Ubabazeleni's house ; 
this child belongs to his house ; 
those who are boru after belong to 
you." Unsukuzonke refused, and 
said, " Rather than that a child of 
our house should be eaten whilst I 
am alive, it is proper that I pay 
back those cattle, and I eat for 
myself." Uzita would not agree, 
but said, " If you take out^^ those 
cattle of your own accord, you will 
take yourself out of the chief- 
place ; you shall no longer come 
next in order after Ubabazeleni ; 
I will no longer know to what 
place you belong ;i* you shall be 
a mere man without a name in 
this village. You have now taken 
yourself out for ever. I no longer 
know you for my part." 

So Unsu-kuzonke refused, until 
at length he ended by taking out 
the cattle ; and so he was taken 
out from holding the position 
second to Ubabazeleni. And 
Unsilane was placed in the posi- 
tion of Unsukuzonke, until Uba- 
bazeleni's son should grow up, and 
then he would give place to him 
and return to the position of a 
brother, and be the brother of the 
head of the house. But when 

^5 That is, from your own herd, to pay back the dowry of your mother to 
Ubabazeleni. There is a play on the word kipa, " take out," which it appears 
best to preserve in the translation. 

1' That is, I will not acknowledge you as having any position amongst us. 



Wa pika njalo ke, wa za wa 
kg'inisa ngoku zi kipa izinkomo ; 
wa kitshwa ke ekwelamaneni no- 
babazeleni. Kwa ngeniswa Unsi- 
lane o yena e sesiknnd/ileni sikan- 
sukuzonke, se ko ze ku kule 
umfana kababazeleni, a m dedele 
ke, a buyele ebunaweni, a be 
umnawe wenkosi. Ku te uma ku 



264 



IZINGANEKWANE. 



bube Ubabazeleui, Umatongo, 
ow' elama Unsukuzonke, wa ko- 
/ilwa xikuba umne wabo kade u 
zikipa ebukosini, wa tanda uku- 
ngena a pate umiizi ; kepa amadoda 
a m kumbuza ngokxiti, " Wena, 
matongo, ku se nandawo lapa ; u 
kona Unsilane o za 'upata uinuzi." 
Wa yeka ke. 



Eu DJalo ke abantwana bonke 
baleyo 'ndAlu aba zalwa 'muva 
kwaleyo 'atombi yokuk^ala, aba- 
ntwana bayo leyo 'ndAlu. E ku 
pume kuyo intombi a ba sa yi 'ku 
i landela ; se kw anele end/tln- 
nkulu ngentombi leyo. Kodwa 
bona abantwana ba se ifa njalo 
lasend/ilu-nkiilu, uma be file bonke. 
Kodwa uma be se kona, ind/ilu- 
nkulu a i dAli 'luto Iwabo ; ba 
pansi kwayo ngokuba unina u isi- 
tembu sasend/ilu-nkulu ngezinko- 
mo zasendAlu-nkulu. A ku tshiwo 
ukuti, loku izinkomo se za buya, 
a ba se pansi kwendAlu-nkuIu ; ba 
se njalo, ngokuba uma indAlu-nkulu 
i pela, i bona be nga dAla ifa layo 
lonke. Li d/diwa ilifa ngokula- 
ndelana kwezindAlu ekuzekweni. 
A li parabaniswa ukuba li nikwe 
o nge si ye wesitembu sasend/du- 
nkulu, ku ze ku pele bonke aba 
landela indAlu-nkulu ; a li fumane 
ke ukugcina umntwana wokugcina 
o lunge naso isitembu. Uma be 



Ubabazeleni died, Umatongo, who 
was next after Unsukuzonke, for- 
got that long ago his brother took 
himself out of the headship, and 
■wished to enter on the government 
of the village ; but the men re- 
minded him, saying, " You, Uma- 
tongo, have no longer any position 
here ; there is Unsilane, who will 
assume the headship of the vil- 
lage." So he yielded. 

So, then, all the children of a 
particular house, which are born 
after the first girl, belong to that 
house. The children from whose 
house a girl has departed, will not 
follow her [to become the property 
of the great house] ; the chief 
house is satisfied with that gii'l. 
But the children are still the heri- 
tage of the chief house if all the 
heirs of that house die. But if 
they are still living, the chief 
house can touch nothing belonging 
to them ; they are under the chief 
house, because their mother be- 
longs to the polygamic establish- 
ment of the cliief house, because 
she was taken to wife by its cattle. 
It is not said, since the cattle 
[with which the mother was taken 
to wife] have now returned to the 
chief house [by the first girl], they 
are no longer under the chief 
house ; they are under it still, for 
if the chief house come to an end, 
it is they who will enter upon the 
whole heritage. The heritage is 
taken in the order of the houses as 
regards the times of marriage. 
The heritage is. not allowed to pass 
by any house, so as to be given to 
one who does not belong to the 
polygamic establishment of the 
chief house, until all are dead who 
follow the chief house in order j 
at last_ the last male child which 
belongs to the great house enters 
on it. When all are dead who 



THE HEEITAGE Ilf POLYGAMIC HOUSEHOLDS. 



265 



aga se ko bonke abafanele uku li 
d/tla, li d/jKwa umdeui, ku landwe 
iud/ilu e be i /ilin/tlisana nendAlu 
yasendAlu-iLkulu uma ku Alatshwe 
inkomo. Li njalo ke ukud/tliwa 
kwalo. Ifa li landa izind/tlu zonke 
zangakwabo-lifa. Uma be nga se 
ko bonke aba fanele lona, iponaa- 
kubusa li li d/ile ke ; ngokuba li li 
d/ila ngakona ; se kw elalo ilifa ; a 
li sa yi 'kubuzwa 'muntu, ngokuba 
ind/ilu yonke i pelile ; se li ngena 
ngakona, ngokuba naye uyise wabo 
munye, ka kude nefa likayise. 
Uma ind/ilu se i pelile, konke se 
ku okwake. 



can properly enter on tbe heritage, 
it is taken by those who are of 
kin i^" the heritage is taken by the 
house which used to participate^^ 
with the great house when cattle 
were slaughtered. Such, then, is 
the mode of inlieriting. The heri- 
tage falls to all the houses in order 
of their inheritances.^^ If all are 
dead to whom the inheritance be- 
longs, the iponsakubusa takes it, 
for he takes it with good reason ; 
it is now his ; no one will call him 
in question, for the whole house 
has come to an end ; and he takes 
possession with reason, because his 
father and the father of those of 
the chief house was one ; he is not 
far removed from his father's es- 
tate ; when the chief house comes 
to an end, the whole belongs to 
him. 



Further, as regards the ejection 
of the first wife from the chief 
place, she is ejected for two reasons 
for which it is proper that she 
should be ejected. She is ejected 
for adultery ; if she has been 
guilty of adultery before she has 
had a child, it is said that it is not 
proper that her house should stand 
at the head of the village. If she 
has had a boy, she is removed from 
the house at the head of the vil- 
lage, to the gate, or to the side of the 
kraal ; and another wife is sought 
who is a virgin, and not one of 
those who were under her who has 
been ejected ; aad so she who is a 
virgin is taken to wife ; and she 
who has been guilty of adultery is 

2" ITmdeni, those who are of kin,— those belonging to the polygamic esta- 
blishment of the great house, in the order in which the several wives have been 
taken in marriage. ' 

21 All the houses under any particular house, whether the great house, or 
the secondary great house, pai-ticipate in the meat of all cattle slain by any one 
house. 

22 That is, if the chief house fails of heirs, the heritage falls to the second 
house ; if that too fails, it falls to the third, and so on. If all the heirs of the 
great house fail, the next heir is the iponsakubusa. 



Tuti, ukukitshwa kwomfazi wo- 
kukiyala ebukosikazini, u kitshwa 
ngezinto ezimbili, ezona zi fanele 
iikuba a pume ngazo. U kitshwa 
ngokupinga ; uma e pinge e nga 
ka zaU umntwana, ku tiwe ka 
fanele ukuba ind^lu yake i me 
en^la nomuzi. Ku ti uma e zele 
umfana a kitshwe end/ilini esenAla, 
a buyele esangweni noma o/ilango- 
tini Iwomuzi ; ku pindwe ku fu- 
nwe omunye umfazi o zekwa-'bu- 
tsha, ku nge si bo aba landela o se 
kitshiwe ; a zekwe ke lowo e in- 
tombi ; a tshelwe lo o pingile, ku 



266 



IZINGANEKWANE. 



tiwe, " Ngokuba igama lako lobu- 
kulu u li susile, ku za 'uzekwa 
intombi kabani, i me esikundAleni 
sako, i be unina kabani lo," ku 
tshiwo indodana ey aAlukaniswe 
nonina ngokupinga kwake, i nge- 
niswe kwalowo 'mfazi omutsha. 
Uma nembala leso 'sikund/ila sake 
'emi kaAle kuso, u yena o inkosi- 
kazi impela; u yena e se unina 
womfana lowo o kitsb-we kunina. 
Nabantwana aba zalwa u lowo 
'mfazi o ngenisiwe a ba busi ; ba 
landela inkosana le e ngeniswe 
kwake ; umntwana wokukjala wa- 
lo 'mfazi u yena e ya 'kwelamana 
nenkosana le ; ku ti nezinto za- 
kwabo zi tatwe kwabo, zi ngeniswe 
kule indAlu-nkiilu, zi landele um- 
fana lapa i ye kona ; ku sale izin- 
twana nje lapaya kwabo okudala 
ezi lingene ukupilisa unina. 



Ku Maliwe ke ngaloko, se kw a^ 
ziwa ukuba wa kitshwa njalo, 
'erne lo omutsha a be inkosikazi. 
TJma e lungile, lo 'mntwana e m 
bambisisa kakulu, a ko/ilwe unina 
Iowa, a zinge e se bambela nje 
kunina lapaya, e nga se jwayele 
kakulu, e se jwayele lapa kwabo. 
Ku njalo ke ukuldtshwa kwake. 



Futi u kitshwa uma e nga b' azi 
abantu basemizini ; ngokuba kwa- 
bamnyama indAlu e sen/ila i yona 
ku ind/ilu yezihambi zom/ilaba 
wonke, zi patwe kaMe kuleyo 'n- 
d/ilu, ngokuba ukupata abantu 
basemizini ikcala lenkosikazi ya- 
lowo 'muzi. Uku ba pata, si tsho 
uku ba pa ukudAla, a nga kataU I 



told, " Since you have destroyed 
your great name, the daughter of 
So-and-so will be taken to wife and 
fill your place, and become the 
mother of So-and-so," that is, the 
heir, the son who is separated 
from the mother on account of her 
offence, and placed with the new 
wife. If, then, she fills well that 
office, it is she who is the chief 
wife indeed ; it is she who is the 
mother of the youth who has been 
taken away from his mother. 
And the children of the new wife 
are not chief; they come in order 
after the young chief who has been 
introduced into her house ; the 
first child of this wife comes next 
in order after the young chief ; and 
the property of his house is taken 
from his mother's house, and is 
taken to the chief house ; it follows 
the boy to the place where he 
goes ; there is left behind in the 
old house^^ only such little things 
as are necessary for his mother's 
existence. 

So they settle down as regards 
that matter, it being now known 
that she was ejected for ever, and 
that the new wife is established as 
chief If she is a good woman 
and treats the boy with the great- 
est care, he forgets his real mother, 
and habitually goes to the new 
mother, no longer using himself to 
the real mother, but now using 
himself to the house of the new 
chief wife. 

And she is ejected if she does 
not know strangers : for among 
black men the head house is that 
to which strangers from all parts 
go, and are treated well there ; for 
the treatment of strangers is an 
obligation resting on the chief wife 
of the village. When we say to 
treat them, we mean to give them 



The old house, — the house of the displaced chief wife. 



UNTHLANGUNTHLANGU. 



267 



uku ba pata ; uku nga b' azi uku- 
ba a ba ncitshe ukudAla, a ku 
landule, noma ku kona a ku fi/ile, 
a ku d/ile ngasese kwabo ; a ba 
tetise, a ba kipe ngolaka. Lowo 
'mfazi kwiti u ya puma ; ka fanele 
ukutwala umuzi ; u fanele 'euke a 
buyele esangweni, ku ngene onar 
mand/ila okuma kaAle kuleso 'si- 
kund/tla. I loko ke ukukipa 
umfazi ebukosikazini. 

TJmpengula Mbastda. 



food, and to give it without -weaii- 
ness ; not to know them is that 
she should grudge them food, de- 
nying that she has any, and if 
there is any, concealing it, and 
eating it secretly unknown to 
them ; scolding them, and turning 
them out of her house in auger. 
Among us such a wife goes out ; 
she is not fit to bear the village ; 
it is proper that she go lower and 
take her position at the entrance ; 
and another take her place, who is 
able to fill it aright. Such, then, 
is the ejection of a wife from the 
chief place. Such, then, is her 
expulsion. 



UNTHLANGUNTHLANGTJ.2* 



All the wives of the king have children except the chief wife. 



Kw' esukela, inkosi ya tat' abafazi. 
Ya ti, " Okabani u ya 'kuzala in- 
kosi." Ba mita ; za pela izinya- 
nga, sa fika isikati sokubeleta, ba 
baleta. Wa salela o mit' inkosi e 
se miti. Ba kula abantwana, ba 
hamba, ba suswa emabeleni. Ba 
pinda b' emita ; za pela izinyanga, 
sa fika isikati sokubeleta, ba be- 
leta. Ba kula abantwana, ba su- 
swa emabeleni, ba kula, ba za ba 
ba 'zinsizwa, e nga ka beleti. 



It is said in children's tales that a 
king took several wives. He said, 
" The child of So-and-so^s shall be 
mother of the future sovereign." 
They became pregnant ; their 
months were completed ; the time 
of childbirth arrived, they had 
children. But she who was to be . 
the naother of the future sovereign 
remained still pregnant. The 
children grew, they walked, they 
were weaned. Again the wives 
became pregnant ; their months 
were completed, the time of child- 
birth arrived, they had children. 
The children grew, they were 
weaned ; they grew until they 
were young men, the chief wife 
not having as yet given birth to a 
child. 

'^ Unthlangmthlangu, One who, when charged with an offence, denies every 
thing in the charge. Umuntu o zihkmguzayo, One who excuses hunaelf. 

^6 Okabani. It is the custom of persona who are not related to call married 

women by the names of their respective parents, and not by their proper 



268 



IZINGANEKWANE. 



Tlie chief wife gives birth to a snake. 



Kwa pela iminyaka eminingi ; 
■wa za wa kxatuka ; wa beleta ; ba 
butaua abafazi, ba ti, " U zele in- 
yoka." Ya puma aniasuku ama- 
niDgi, i nga peli esiswini ; ya 
gowal' indAlu. Ba baleka, b' e- 
m' emnyango. Ba memez' abaiitu, 
ba ti, " Ake ni zo'ubona umAlola." 
Kwa butan' isizwe : ba memeza 
kuyena, ba t' " I sa puma ini esi- 
swini na 1 " Wa ti, " I sa puma." 
Ya ti inkosi, "A kw alukwe in- 
tambo." Wa ti, " Se i pelile." 



Many years passed away ; at 
length the sldn of the abdomen 
peeled off f^ she was taken in 
labour ; the women assembled and 
said, " She has given birth to a 
snake." The snake took many 
days in the birth, and filled the 
house. They fled, and stood at the 
doorway; they called the people 
to come and see the prodigy. The 
nation assembled. They shouted 
to her, and enquired if the snake 
was still in the birth. She replied 
that it was still in the birth. The 
king told them to make a rope. 
At length she said, " The snake is 
now born." 



The snake is cast into a pool. 



Kwa ngeniswa um.uritu ; ba m 
nikela umgodo, ba ti, ka peny' i- 
kanda. Wa li peny' ikanda, wa 
Alangana nalo ; ba m ponsela in- 
tarabo, wa i bop' entanyeni, wa 
puma nayo. Ba wisa iguma Iwa- 
kwabo, ba ti, " Inyoka ni na 1 " 
Ba ti, " In/jlwatu." Kwa funwa 
isiziba, ba i hhudula abantu aba- 
ningi, ba i pons' emanzini. Ba 
geza imizimba, ba kupuka, ba fika 
ekaya. 



A man was made to enter the 
house ; they gave him a pole, and 
told him to turn the snake over 
till he found its head. He turned 
it over and over till he found the 
head ; they threw him the rope ; 
he fastened it on the neck, and 
went out with it. They iDroke 
down the enclosure^'' in front of 
the house. They asked, " What 
snake is it I " They replied, " A 
boa constrictor." They found a 
pool, and many people dragged the 
snake along, and threw it into the 
water. They washed theii- bodies,-^ 
and again went up to their home. 



^is The natives believe in fcetus serotimis, that gestation may exceed the usual 
number of months or 280 days. When this is the case, they imagine that the 
skin of the abdomen presents a peculiar appearance, here called uhnkxatuka 
to peel or cast off as a snake does its skin. _ When therefore they say that a 
woman thus oasts off the skin (viz., epidermis) of the abdomen, they mean that 
it is a prolonged gestation, and that she has passed beyond the natural period 

=' The enclosure here spoken of is a small enclosure, generally made of 
reeds, made in front of the doorway to shield the house from the wind. 

28 They wash their bodies to get rid of the supposed evil influence which 
would arise from touching the snake, which they regard as an umhlola, a nro 
digy, or evil omen. «<» < p - 



UJTTHLANGUNTHLANGU. 



269 



The kmg and his people fiy from the place, leaving the motlier of the 

snake behind. 



lukosi ya ti, " A ku balek-we." 
Kwa tiwa, " Ka sale uniua wayo ; 
u zeF umlingo." Ba muka, ba 
bheka kwelinye ilizwe. Kw' aki- 
wa ; za pela izind/ilu. Ba kula 
kakulu abantwana, ba za ba tata 
abafazi. Z' enda izintombi ez' e- 
lama labo 'bafana. Kwa za kw' e- 
ndiswa abanta babo. 



The king gave directions for 
item to fly from ttat jjlace, but 
said, " Let the mother of the snake 
remain ; she has given birth to a 
monster." They departed, and 
went to another country. They 
completed the building of their 
houses. The children grew up, 
and took to themselves wives ; and 
the girls, who were born after the 
boys, were married also. And at 
length their children were married. 



After many years site follows them. 



Wa hamba unina -wenyoka ; wa 
/(.langana nabantu ; ba buza ba ti, 
"U ya ngapir' Wa ti, " Ngi 
landela inkosi." Ba ti, "U ini 
nayo 1 " Wa ti, " Ng' umyeni 
wami." Ba ti, " Wa u sele pi ? " 
Wa ti, "Yangishiya enxiweni." 
Ba ti, " Wa w one ngani 1 " Wa 
ti, " Ng' ona ngokiizala isilwane." 
Ba ti, " Isilwane sini 1 " Wa ti, 
" In/tlwatu. Nga i mita iminyaka 
eminingi." Ba ti, " Ya bekwa 
pi t " Wa ti, " Ya laAlwa emanzi- 
ni. Ba baleka, ba ti, ngi nomMola, 
ngi zele isilwane." 



The mother of the snake set 
out ; she met with some people. 
They enquired where she was 
going. She replied, " I am. follow- 
ing the king." They said, "What 
connection have you with him 1 " 
She answered, " He is vaj hus- 
band." They asked, " Where 
have you been, staying?" She 
said, " He left me at our old vil- 
lage." They said, " What offence 
had you been guilty of 1 " She 
said, " My offence was that of 
having given birth to a beast." 
They asked, " What beast ?" She 
replied, " A boa constrictor. I 
was pregnant with it for many 
years." They asked where it was 
placed. She said, " It was cast 
into the water. And the people 
fled ; and said there was a prodigy 
with me, for I had given birth to 
a beast." 



She reaches the kind's village. 



Wa hamba wa buza emzini, wa 
ti, " Un/dangunAlangu w ake pi?" 
Ba m yalela umfuja. Wa hamba. 



She went and enquired in a 
village where Unthlangunthlangu 
lived. They told her the name of 
the river on which he had built. 



270 



IZINGAUEKWANE. 



wa fika kona ; wa m bona umfana, 
wa ti, " Nang' okabani e fika." 
Wa ngena end/tlini e sesangweni. 
"Wa m bingelela umninind/ilu ; wm, 
111 buza wa ti, " Se kwa ba njani 
esiswini?" Wa ti, " Ku polile." 
Wa ti, " Be ngi buza ngi ti lo kwa 
ku Alezi isilwane na." Wa ti, 
" Ku lungile nje." Wa ti, " In- 
kosi ya ti ui ngami na 1 " Wa-ti, 
" Ku ya Alekwa. Ba ti, ' Lo wa 
fa, i ya jabula inkosi.' Ba ti, 
' W' enz' a shiywe enwiweni, kona 
e pilile. Wa'e ya 'kuzala omunye 
umAIola futi.' " 



She set out and reached the place. 
A boy saw her and said, " There 
is the daughter of So-and-so com- 
ing." She went into the house at 
the gateway. She saluted the 
owner of the house, who asked 
after her health. She told her she 
was quite well. The other saidj 
" I was asking because there used 
to be a beast within you." She 
replied, " It is entii-ely right." 
She asked, " What does the king 
say about me T She repKed, " He 
laughs ; they said, ' The king is 
happy because she is dead ; ' they 
said, he would have done well in 
leaving her at the old village even 
though she had got well. She 
would again give birth to another 
prodigy." 



The king aum/mons her to his presence. 



Wa puma umfazi o Alezi kwake, 
wa ngena enkosini ; wa fik' inkosi 
i lele. Wa buza kumntwana, wa 
ti, " Inkosi i lele na ? " Ya ti, 
" Ngi bekile." Wa ti, " Nang' u- 
niiia wenyoka e fika." Ya vuka 
inkosi, ya /tlala, ya ti, " U puma 
pi?" Wa ti, "U ti u puma 
ena;iweni." Kwa tiwa, " Hamba 
u m. bize." Wa puma, wa m biza, 
w' eza naye, wa ngena end/tlini." 
Ya ti, " Sa ku bona." Wa vuma. 
Ya ti, " Ku njani esiswini ?" Wa 
ti, " Ku polile." 



The woman in whose house she 
was went out and entered the 
king's house; when she arrived, 
the king was lying down. She 
enquired of a child if the king was 
asleep. The king replied, " I am 
lying down." She said, " There is 
the mother of the snake come." 
The king sat up and asked, 
" Whence has she come ? " She 
replied, " She says she comes from 
the old village." He told her to 
go and call her. She went and 
called her ; she returned with her 
and entered the house. He sa- 
luted her, and she returned the 
salutation. He asked after her 
health. She replied she was quite 
well. 



/S'/i.e is jeered for her misfortune. 



Wa Alala, wa piwa ukudAla, wa 
ku d/ila. Ba ti, " U nga b' u sa 
kuluma naye, u fan' 'engeze omu- 



She remained ; she was given 
food ; she ate. The people said to 
the king, " Do not be any longer 
talking with her ; it may be Sie 



UNTHLANGUNTHLAXGU. 



271 



nye umMola." Ba m akel' indAlu ; 
ba i bek' esangweni. Wa Alala 
kona. Wa kaiabana nabanye aba- 
fazi. Ba ti, " U zigabisa ngokub' u 
ini 1 loku wa zala isilwane nje ? " 
Wa jaba ke. " Kwa ku tiwa u 
za 'uzala inkos', i buse abantwana 
betu. U s' u inja manje. U nga 
b' u sa si kulumisa tina. Tina si 
zele umuzi. Wena u inja nje. A 
u -buyeli ini esizibeni, lapa ku Alezi 
umntanako na ? " Wa ti, " Ni ya 
ngi /tleka ini t " Ba ti, " Si bona 
u si fikcla ngobugagu." Wa tula. 



■will add another prodigy to the 
first." They built her a house 
near the gate-way ; she dwelt there. 
She quarrelled with the other 
women. They asked, " What are 
you, that you exalt yourself? Is 
it because you gave birth to a 
beast 1 "^' So she was ashamed. 
They said, " It used to be said that 
your child shoiild be king, and 
rule over our children. You are 
now a dog. Be not making us 
talk for ever. We have given 
birth to this village. You are a 
mere dog. Why do you not go 
back again to the pool, where your 
child lives?" She said, "Why 
do you laugh at me ? " They re- 
plied, " Because we see tliat you 
come to us with boasting." She 
was silent. 



The king mediates, and she humbles herself. 



Ya ti inkosi, "Mu yfeke ni. 
Nga ngi ti u ya 'u ngi zalela in- 
kosi. Wa zala umlingo. Musa 
i uku m Aleka ngawo. Naye ka 



ni 



The king said, " Leave her 
alone. I used to think she would 
give me a child who shoiild be 
king. She gave birth to a mon- 
ster. Leave oif laughing at her 
on that account. She too did not 

" The notion so common in Zulu tales of women giving birth to animals 
has probably some connection with the curious custom called "Roondah," 
among the "Western coast negroes ; it appears to be something like the Taboo of 
the Polynesians, that is, it is a system of prohibition relating to certain articles 
of food. It is thus spoken of by Du Chaillu : — 

" It is roondah for me," he replied. And then, in answer to my question, 
explained that the meat of the Bos brachicheros was forbidden to his family, 
and was an abomination to them, for the reason that many generations ago one 
of their women gave birth to a calf instead of a child. 

I laughed ; but the king replied very soberly that he could show me a wo- 
man of another family whose grandmother had given birth to a crocodile— for 
which reason the crocodile was roondah to that family. 

Quengeza would never touch my salt-beef, nor even the pork, fearing lest 
it had been in contact with the beef. Indeed they are all religiously scrupulous 
in this matter ; and I found, on inquiry afterwards, that scarce a man can be 
found to whom some article of food is not "roondah. Some dare not taste 
crocodile, some hippopotamus, some monkey, some boa, some wild pig, and all 
from this same belief. They wiU literally suffer the pangs of starvation rather 
than break through this prejudice ; and they very firmly believe that if one of 
a family should eat of such forbidden food, the women of the same family 
would surely miscarry and give bhth to monstrosities m the shape of the am- 
mal which is roondah, or else- die of an awful disease. (Op. at., p. 308.; hee 
Appendix (A). 



272 



IZINGANEKWANE. 



zenzanga." Ba ti, " U ini po ki- 
tiua 1 Ka tule ke, a nga be e sa 
kuluma, loku e se za 'kuzenza in- 
kosi, ngokuba wa zala inyoka." 
Wa ti, " Ngi yeke ni ; a ngi se yi 
'kuphida. Se ngi bonile uba ni 
ngi tolile ngaloko, ngokuba nga 
zala isilwane. Ba tula. 



make herself." They replied, 
" What is she to us then ? Just 
let her hold her tongue, and speak 
to us no more, (since she will 
make herself chief,) for she gave 
birth to a snake." She said, 
" Leave me alone. I will say no- 
thing more. I now see that you 
have taken me as a dependent into 
your village, because I gave birth 
to a beast." They were silent. 



Ten children come out of the snake. 



Ya /ilala inyoka emanzini Wa 
/iluba umntwana isikuniba senyo- 
ka ; o pambili wa veza isandAla, e 
umfana ; wa susa isikumba senyo- 
ka. Kwa vela abautu abaningi, 
be landelene ngokwelamana. Ba 
kged' ukuzala kukanina. Wa ku- 
luma UnAlatu - yesiziba, wa ti, 
" Ntombintombi, si y' elamana." 
Ba /ilala kona esizibeni. Wa ti, 
" A si pume, si kupukele ngapezu- 
lu." Ba puma emanzini. Wa ti, 
" A si kgond' ekaya." Ba ishumi 
— abafana ba isi/ilanu, izintombi 
za isi/ilanu futi. 



The snake lived in the water. 
The child which was in front of 
thd rest turned aside the snake's 
skin ; it was a boy ; he put out his 
hand and took away the snake's 
skin. There appeared many chil- 
di-en, who followed each other in 
order. They were all the children 
their mother bore. Unthlatu-ye- 
siziba^*" spoke, saying, " Ntombi- 
ntombi,^' we are brother and 
sister." They remained there in 
the pool. He said, " Let us go 
out, and go up to the land." They 
went out of the water. He said, 
" Let us go towards our home." 
There were ten children — five boys 
and five girls. 



They obtain oxen, and set out in search of their mother. 



Ba kyonda enaaweni. Ba ti, 
"A si fune amatambo ezinkabi." 
Ba tola amatambo a. ishumi. Ba 
"ti, "A si wa lungise, si w' enze 
izinkabi." Ba wa beka 'ndawo 
uye, ba vusa izinkabi. Ba ti, " A 
si kwelele." Ekan/ilatu-yesiziba 
kwa ba Umpengempe. Wa ku- 



Tliey went to the old village. 
They said, " Let us look for the 
bones of oxen." They found ten. 
bones. They said, "Let us pre- 
pare them, and make oxen of 
them." They placed the bones 
together ; they brought the oxen 
to life again ; they said, " Let us 
mount on them." The name of the 
ox of TJnthlatu-yesiziba was Um- 
pengempe. ^2 He spoke, saying, 
*" UntJilatu-yesizSM, Boa-of-the-pool. 

^' Untomhintombi. —The reduplication of intombi in this proper name ia to 
be understood as intended to magnify the sister ; or, as the native says, to mean 
that she is not a damsel " by once, but by twke." It may be represented by 
" Damsel-of-a-damsel." 

^^ Umpengempe, a perfectly white bullock. 



UNTHLANGUNTHLAlfQU. 



273 



luma, wa ti, " Kala kanjalo ke, 
mpengempe. Si fun' umame. Wa 
zala wa sbiya ; sa d/ila 'mAlaba, sa 
kula. Si ng' abakahibundubundu- 
a-ba-lu-vurae." Ba hamba bonke, 
be kwele ezinkabini. Ba dAlula 



" XJmpengempe, cry aftei- your 
iisual manner. We are seeking 
for our mother. She gave birth to 
us only ; she did not nourLsh ns ; 
we ate earth and grew ; we are the 
children of TJlubundubundu-a-ba- 
lu-vume."'^ They all set out, 
having mounted on the oxen. 
They passed a village. 



They enquire at a village. The people tell them to go forwa/rd. 



Ya ti inkosi Un/tlatu-yesiziba, 
ya ti, " A si buye ; a si s' uku- 
d/ilula umuzi." Ya kala inkomo. 
Wa ti, " Kala kanjalo ke, mpe- 
ngempe. Si fun' umame. Wa 
zala wa shiya ; sa dA.la 'm/ilaba, sa 
kula. Si ng' abakalubundubundu- 
a-ba-lu-vume." Ba ti, " D/jlulela 
ni pambili." 



Unthlatu - yesiziba, the king, 
said, " Let us go ba<;k again ; let 
us not pass a village." The ox 
cried. He said, " Cry, XJmpenge- 
mpe, after your usual manner. 
We are seeking for our mother; 
She gave birth to us only ; she did 
not nourish us ; we ate earth and 
grew ; we are the children of Ulu- 
bundubundu-a-ba/-lu-vume." The 
people said, " Go forward." 



Tliey enquire at anotJier village, and are told to go forwa/rd. 



Ba hamba, ba fik' emzini. Ba 
finyana zi buyile inkomo. Wa i 
tshaya udade wabo inkabi. Wa 
ti, " Kala kanjalo. Si fun' uma- 
me. Wa zala wa shiya ; sa d/ila 
'mAlaba, sa kula. Si ng' abakalu- 
bundubundu-a-ba-lu-vume." Ba 
ti, " D/ilulela ni pambili." 



They went forward and came to 
a village. They found the cattle 
come back from the pasture. His 
sister struck her ox, and said, 
" Cry after your usual manner. 
We are seeking for our mother. 
She gave birth to us only ; she did 
not nourish us ; we ate earth and 
grew ; we are the children of XJlu- 
bundubunda-a/-ba-lu-vume." They 
said, " Gro forward." 



They reach UmJcuzangwe's village, and a/re told to go forwan-d. 



Ba fik' enajulumeni likamkuza- 
ngwe. Ba ti, " Ni ng' abakabani 
na ? " Ba ti, " Si ng' abakanAla- 
ngunAkngu." Ba ti, " Na sala pi 



They came to the large village 
of Umkuzangwe.^* They asked 
them whose children they were. 
They told them they were the 
children of Unthlanguthlangu. 
They said, " Where have you 

83 XJlvbundvhu/ndu-a-'ba-ht.-mmne. — TJlubundubundu is anything that is well 
mixed so as to be free from lumps, Ac, as morter, or arrowroot. The meaning 
of the name therefore is, She-is-a-well-ordered-woman, -let-all-approve-of-her. 

3* Umlcuzangwe, He who drives away leopards by shouting. 



274 



IZINGANEKWANE. 



na 1 " Ba ti, " Sa sala emanzini." 
Ba i tstay' inkabi. Ba ti, " Kala 
kanjalo ke, mpengempe. Si fun' u- 
ma. Wa zala wa shiya ; sa dhla. 
'm/Jaba, sa kula. Si ng' abakalu- 
bundubundu-a-ba-lu-vume." Ba 
ti, " Si fun' umame. Wa zala wa. 
sbiya ; sa dMa 'mAlaba, sa kula." 
Ba ti, " D/tlulela ni pambili." 



staid 1 " They said, " We staid in 
the water." They struck the ox, 
and said, " Cry, Umpengempe, 
after your usual manner. We 
are seeking our mother. She gave 
birth to us only ; she did not 
nourish us ; we ate earth and 
grew. We are the children of 
IJlubundubundu- a-ba - lu - vume." 
They said, " We are seeking our 
mother. She gave birth to us 
only ; she did not nourish us ; we 
ate earth, and grew up." 'They 
said, " Go forward." 



They arrive at their grandmother's village. 



Ba fika emzini lapa ku zalwa 
unina ; b' em' esangweni ; ba i 
tshay' inkabi, ba ti, " Kala ka- 
njalo, mpengempe. Si fun' uma- 
me. Wa zala wa shiya ; sa dAla 
'mAlaba, sa kula. Si ng' abakalu- 
bundubundu-a-ba-lu-vume." Sa 
puma isalukazi end/ilini, sa ti, 
" Ni ya ku zwa loku na ? Ungani 
umntanami wa zala isilwane na, sa 
shijrwa t " Kwa tiwa, " I pinde 
ni, ni tshaye." Ba i tshaya, ba ti, 
" Kala kanjalo ke, mpengempe. 
Si fun' uma. Wa zala wa shiya ; 
sa dAla 'mAlaba, sa kula. Si ng' a- 
bakalubundubundu-a-ba-lu- vume. " 



They came to the village where 
their mother was born j they stood 
at the gateway ; they smote the ox 
and said, " Cry, Umpengempe, 
after your usual manner. We are 
seeking our mother. She gave 
birth to us only ; she did not nou- 
rish us ; we ate earth and grew. 
We are the children of TJlubimdu- 
bundu-ar^ba-lu-vume." An old 
woman came out of the house and 
said, "Do you hear that? Did 
not my child give birth to a beast, 
which was cast out 1 " They said, 
" Strike the ox again." They 
struck it and said, " Cry then, 
Umpengempe, after your usual 
manner. We are seeking our mo- 
ther. She gave birth to us only ; 
she did not nourish us ; we ate 
earth and grew. We are the 
children of Ulubundubundu-a-ba- 
lu-vume." 



Their grandmother acknowledges them. 



Kwa tiwa, " Ye/ilikela ni pa- 
nsi." B' engaba. Kwa nyandwa 
izinkomo ; kwa tatwa inkabi ezim- 
l)ili ; kwa buzwa, kwa tiwa, " Ni 
ng' abakabani 1" Ba ti, " Si ng' a- 



They told them to get down 
from the oxen. They refused. 
They fetched the cattle ; they se- 
lected two oxen,55 and asked them 
saying, " Whose children are you?" 



247. 



3" This is for the purpose of inducing them to dismount. See Note 97, p. 



UNTHLAJiaUNTHLANGU. 



275 



bakan/ilangun/ilangu." K-wa ti- 
wa, "Na sala pi na?" Ba ti, 
" Uniame wa e zele inyoka. Kwa 
tiwa, a i laAlwe. tlmame wa 
shiywa encciweni. Kwa tiwa, u 
ya 'ubuye a zale omunye um/ilola. 
Kwa hanjwa, wa shiywa." Kwa 
buzwa, kwa tiwa, " Unyofco u za- 
Iwa iiitombi yapi na?" Wa ti, 
' ' Kalubundubundu-a-ba-lu-vum e. " 
Wa vela uninakulu, wa ti, " Ng' o- 
wami ke lo 'mntwana owa zal' in- 
yoka, e kwa ku tiwa, ' U ya 'uza^ 
r inkosi.' Wa zal' isilwane. Ba 
m shiya." 



They said, " We are the children 
of Unthlangunthlangu." They 
said, "Where have you staid?" 
They said, " Our mother had given 
birth to a snake. The king com- 
manded it to be cast away. Our 
mother was left at the old village, 
for they said, ' She will give birth 
to another monster.' The king 
and his people set out, and she was 
left behind." They asked, "In 
what nation was your mother 
bom 1 " They said, " In that of 
Ulubundubundu - a- ba-lu-vume." 
Their grandmother stood forth and 
said, " She who gave birth to a 
snake is my child ; of whom it 
was said, ' Her child shall be king.' 
She gave birth to a snake. And 
they forsook her." 

They set out with their grandmother, and reach their father's village. 



Kwa /tlatshwa izinkabi eziningi ; 
kwa butV abantu ; kwa tiwa, 
" Ake ni ze 'kubona abantwana 
aba puma enyokeni." Kwa tiwa, 
" A ba kgiitshwe." Ba kjutshwa. 
Ba Alangana nabantu. Ba ti aba- 
ntu, " Laba 'bantwana abakabani 
na 1 " Kwa tiwa, " AbakanAla^ 
ngunAlangu." Ba dAlula. Ba 
Arlangana nabantu. Ba ti, " Laba 
'bantwana ng' abakabani na ? " 
Ba hamba nesalukazi esi zal' nni- 
na. Kwa tiwa, " Ba be hlezi pi 
na ? " Kwa tiwa, " Ba be Alezi 
esizibeni." Kwa tiwa, " Ba be 
Alalele ni na 1 " Kwa tiwa, " Ba 
be inyoka." Ba ti, " I bo IJnAla- 
ngunAlangu a e ba tsho, e ti ba 
penduka izilwane na 1 " Ba ba 
kombis' nmuzi kanAlangunAlangu. 
Ba kgonda kuwo. Ba fik' ekaya. 
Kwa tiwa, " Ake ni pume ni bone 



Many cattle were slaughtered ; 
the people were assembled ; they 
said, " Just come and see the 
children who came out of the 
snake." They said, " Let them be 
directed on their way." They 
were directed. They met with 
some people who said, " Whose 
children are these 1 " They re- 
plied, " Unthlangunthlangu's. " 
They went forward. They met 
other people, who asked whose 
children they were. They went 
with the old woman, their mo- 
ther's mother. They asked, "Where 
did they live 1 " They answered, 
" lu a pool." They asked, " Why 
did they live there 1 " They an- 
swered, " They were a snake." 
They asked, "Is it they whom 
Unthlangunthlangu used to say 
became beasts?" They pointed 
out to them the village of XJnthla- 
ngunthlangu. They went to it. 
They reached their home. The 
people said, " Just come out and 



276 



IZINGANEKWANJE. 



abant' aba/tle. Kungati ba zalwa 
'muntu munye.'' B' em' esangwe- 
ni. Wa pum' unina. Ba i tshar- 
y' inkabi, ba ti, " Kala kanjalo ke, 
mpeiigempe. Si fun' iima. Wa 
zala wa shiya ; sa d/ila 'm/tlaba, sa 
kula. Si iig' abakalubundubundu- 
a^ba-lu-vume." 



see these beautiful people. They 
appear to be the children of one 
man." They stood at the gateway. 
The mother went out. They 
struck the ox and said, " Cry, 
Umpengempe, after your usual 
manner. We are seeking our, mo- 
ther ; she gave birth to us only ; 
she did not nourish us ; we ate 
earth and grew. We are the chil- 
dren of Ulubundubundu-a^ba^lu- 



Their motlier recognises tJiem. 



Wa kal' unina, wa ti, " Laba 
'bantu ba ya ngi dabula," Wa ti, 
" Ungati ba tsho kimi ; ba za ba 
pata nebizo likamame." Kwa ti- 
wa, "I pinde ni." Ba i tshaya, 
ba ti, " Kala kanjalo ke, mpenge- 
mpe. Si fun' umame. Wa zala 
wa shiya ; sa dAla 'm/ilaba, sa ku- 
la. Si ng' abakalubundubundu-a- 
ba-lu-vume." 



Kwa butw' abantii, kwa bizwa 
inkosi, kwa tiwa, ake i ze 'kubona. 
Ya fik' inkosi, ya Alala pansi. Ba 
ti, " I ti inkosi, ake ni i tshaye." 
Ya kala. Ba ti, " Kala kanjalo 
ke, mpengempe. Si fun' uma. 
Wa zala wa shiya ; sa d/da 'm/da- 
ba, sa kula. Si ng' abakalubundu- 
bundu-a^ba-lu-vume." 



The mother cried saying, "These 
people distress me. It is as if they 
spoke to me ; and they mention 
the name too of my mother." 
They said, " Strike it again." 
They struck it again and said, 
" Cry then, Umpengempe, after 
your usual manner. We are seek- 
ing our mother ; she gave birth to 
us only ; she did not nourish us ; 
we ate earth and grew. We are 
the children of Ulubundubundu- 
a-ba-lu-vume." 

The people were assembled, and 
the king was called to come and 
see. The king came, and sat on 
the ground. They said, "The 
king commands you to smite the 
ox." The ox cried ; they said, 
" Cry then, Umpengempe, after 
your usual manner. We are seek- 
ing our mother ; she gave birth to 
us only ; she did not nourish us ; 
we ate earth and grew. We are 
the children of Ulubundubundu- 
a-ba-lu-vume." 



Their father makes many enquu-ies of their grandmother. 



Kwa buzwa kuninakulu, kwa 
tiwa, " Laba 'bantu u hamba nabo 
nje, u ba tata pi % " Wa ti, " Ba 



They said to the grandmother, 
" Since you go with these people,' 
where did you find them ? " She 
said, " They have just come to me, 



UNTHLANCUNTHLANGU. 



277 



fikile, be ti, ba vela pi. Ba ti, ba 
vela esizibeni. Kwa tiwa, esizi- 
beni ba be fakwe ini? Ba ti, 
' Kwa ku inyoka.' Ba ti, ' Uyise 
wayo kwa ku ubaniT Ba ti, 
' IJu/tlangun/ilangu.' Ba ti, ' Na 
bona ini uba na ni inyoka na 1 ' 
Ba ti, ' Sa bona.' Ba ti, ' Ni za- 
Iwa kamabani na 1 ' Ba ti, ' Si 
zalwa okabani.' Kwa tiwa, ' Ye- 
/tlika ni enkabini.' B' eng'aba." 



and when the people asked whence 
they came, they said they came 
from a pool. The people asked if 
they had been placed in the pool. 
They said, ' It was a snake that 
was put into the pool.' They said, 
' Who was the snake's father t ' 
They said, ' Unthlangunthlaugu.' 
They said, ' Did you see that you 
were a snake 1 ' They said, ' We 
saw.' They said, 'Who is your 
mother V They said, ' The daugh- 
ter of So-and-so.' They were told 
to come down from the ox. They 
refused." 



Tlte king asks them many questions. 



I ti inkosi, " Ni k^onda ka/tle 
ini ukuba ng' uyiMo weuu UnAla^ 
ngun/ilangu na 1 " Ba ti, " Si 
kjonda kaAle." Ba ti, " A ba ko 
ini abantwana abanye kunyoko 
na 1 " Ba ti, " A ba ko." Ba ti, 
" Unyoko ukuzala kangaki na 1 " 
Ba ti, " Ukuzala kanye ; wa zala 
inyoka.'' Ba ti, " Inyoka inyoka 
ni na?" Ba ti, " In/ilatu." Ba 
ti, " Ya zalwa ya bekwa pi na ? " 
Ba ti, " Ya zalwa ya ponswa esizi- 
beni." Ba ti, "Inyanga zayo zi- 
ngaki i mitwe na ? " Ba ti, 
" Iminyaka eminingi." Ba ti, 
" Wa e nga miti nabantu unyoko 
na t " Ba ti, " Wa e miti naba- 
ntu J ba za ba zaja, ba m shiya. 
Ba za ba buya, ba pinda b' emita 
okunye ; ba buya ba m shiya. Ba 
za ba zala kaningi, 6 sa miti uma- 
me. Wa za wa ka;atuka, wa zala 
in/tlatu. Ya zalwa insuku ezi- 



They said, "The king asks, 
' Do you understand fully that 
Unthlangunthlangu , is your fa- 
ther?'" They answered, "We 
fully understand." They said, 
" Has your mother no other chil- 
dren?" They replied, " She has 
none." They said, " How many 
time.s did your mother give birth?" 
They said, " Once only ; she gave 
birth to a snake." They said, 
"What snake was it?" They 
said, " A boa." They said, " When 
it was bom, where did they put 
it ? " They said, " When it was 
bom, they cast it into a pool." 
They asked, " How many months 
was the woman pregnant with the 
snake 1 " They said, " Many 
years." They said, " Was not 
your mother ]jregnant at the same 
time as others ?" They said, " She 
was pregnant at the same time as 
others ; at length they had chil- 
dren, and left her still pregnant. 
At length they became pregnant 
again ; again they left her preg- 
nant. At length they gave birth 
to many children, our mother 
being stiU pregnant ; at length the 
skin of her abdomen peeled off, 
and she gave birth to a boa; it 



278 



IZIIfGANEKWANE. 



ningi ; ya gcwal' indAlu, ba pumela 
pand/ile abesifazana. Kwa menye- 
zwa, kwa tiwa, ' XJ s' ezwa na 1 ' 
Wa ti, ' Ngi s' ezwa.' Kwa tiwa, 
' A i ka peli na 1 ' Wa ti, ' Se i 
pelile.' Kwa ngeniswa timuntu 
end/tliui, wa ti, a ba m ponsele 
ugongolo, a fune ikanda; wa li 
penya, wa ti, ' Se ngi li bonile.' 
Wa ti, " Ngi ponsele ni nentambo.' 
Wa i kunga emkjaleni." 



Kwa' tiwa, -"Na ni ku zwa ini 
konke loku na 1" Wa ti TJnMatu- 
yesiziba, " Nga ngi ku zwa. Ko- 
dwa nga ngi nga boni." Kwa ti- 
wa, " W ezwa ngani na 1 " Wa 
ti, '' Nga ngi zwa ukukuluma." 
Ba ti, " Kn kuluma ubani ?" Wa 
ti, " Ku kuluma UnAlangunAla- 
ngu." Ba buza, " Wa ti, a i be- 
kwe pi na?" Wa ti, "A i yo- 
ponswa esizibeni." Kwa tiwa, 
" Wa ba bona abantu aba be i 
pete inyoka na 1 " Wa ti, " Nga 
b' ezwa." Ba ti, " Ba be i paka- 
misele pezulu ini na?" Wa ti, 
" Ba be i hliusha pansi, ba i ponsa 
emanzini." Ba ti, " Wa ba bona 
na?" Wa ti, "Nga b' ezwa." 
Ba ti, " Po, wa piima kanjani na 1" 
Wa ti, " Nga kupukela ngapezu- 
lu." Ba ti, " W enze njani nga- 
pezulu ? " Wa ti, " Nga kup' i- 
sand/tla." Ba ti, " Wa s' enze 
njani na ? " Wa ti, " Nga susa 
isikumba." Ba ti, "Wa s' enze 
njani isikumba na ? " Wa ti, 
" Nga si /tlubula." Ba ti, " Kwa 
vela ni pakati na ?" Wa ti, " Kwa 
vela abantu aba ishumi. B' ema 
ngokulungelelana ngokwelamana 
kwetu." Kwa tiwa, " Abantu 
abangaki na ? " Wa ti, " Abantu 



took many days in tlie birtb ; it 
filled the house ; the women ran 
out. They shouted, and asked our 
mother if she was still alive. She 
replied, 'I am stUl aUve.' They 
asked, ' Is not the snake yet born?' 
She replied, ' It is now bom.' A 
man was made to go into the 
hoiise ; he told them to throw him 
a pole, that he might search for 
the head ; he turned it over, and 
said, ' I now see the head.' He 
said, ' Throw me also a cord.' He 
fastened the end on the neck." 

They asked them if they heard 
all that. Untlilatu-yesiziba said, 
" I heard it ; but I could not see." 
They said, " How did you hear ? " 
He replied, " I heard them speak.'' 
They said, "Who spoke?" He 
replied, " Unthlangunthlangu. " 
They asked, " Where did he com- 
mand the snake to be put ? " He 
said, "He commanded it to be 
cast into the pool." They said, 
" Did you see the people who took 
the snake ?" He replied, " I heard 
them." They said, "Did they 
raise it from the ground ? " He 
replied, " They di-agged it on the 
ground, and cast it into the wa- 
ter." They said, " Did you see 
them?" He replied, "I heard 
them." They said, " But how did 
you get out ? " He said, " I went 
up to the m^outh of the snake." 
They said, "What did you do 
there ? " He said, " I put out my 
hand." They said, "What did 
you do with your hand?" He 
said, " I removed the skin." They 
said, " How did you take away 
the skin ? " He said, " I slipped 
it oiF." They said, " What came 
from inside ? " He said, " There 
came out ten pei-sons. They stood 
one after the other according to 
the order of their birth." They 
said, " How many persons ?" He 



TINTHLANGUNTHLAHGU. 



279 



aba islinmi." Kwa tiwa, " Ko- 
mb' o kw elamayo." Wa m ko- 
mba. Kwa tiwa, " Nawe, komb' o 
kw elamayo." Wa m komba. 
Kwa tiwa, " Nawe, komb' o kw e- 
lamayo." Wa m komba; Kwa 
ba njalo kubo bonke. 



said, "Ten." They said, " Point 
out tbe one wbich followed you." 
He pointed her out. They said, 
" And yon, too, point out the one 
which followed you." She pointed 
him out. They said, " And you, 
too, point out the one which fol- 
lowed you." He pointed her out. 
They all did so. 



They recognise amd point out their motJier. 



Kwa tiwa, "Komb' unyoko." 
Wa m komb' unina. Kwa tiwa, 
" I pi iad/tlu yakwenu 1 " Wa ti, 
" Nansi esangweni." Kwa tiwa, 
" Kw enza ngani ind/tlu yakwenu 
ukuba i be sesangweni na ? " Wa 
ti, " Kw etiza ngoku/ilupeka, ngo- 
kub' a zala inyoka." 



They said, "Point out your 
mother," He pointed her out.^^ 
They said, "Which is your mo- 
ther's house 1 " He said, " There 
at the gateway." They said, " How 
happens it that your mother's 
house is at the gateway 1 " He 
relied, " It happens because of 
affliction ; because she gave birth 
to a snake." 



The Jather acknowledges them, and Qives them cattle. 



Wa ti uyise, a ku butwe izin- 
kabi zake izwe lonke. Kwa fika 
izinkabi ezi ishumi. Kwa tiwa, 
k' e/ile TJn/ilatu-yesiziba. W e- 
/ilela pansi. Kwa fika izinkabi 
ezi ishumi ; kwa nikwa udade wa- 
bo o m elamayo. W eAlela pansi. 
Kwa tiwa, abanye a ba zeAlele, se 
ku nikwe amakosi. 



The father commanded the 
whole nation to collect his cattle. 
Ten oxen were brought. He told 
Unthlatu-yesiziba to come down. 
He dismounted. Ten other oxen 
were bro\ight ; these were given to 
his sister who was born after him. 
She dismounted. The others were 
told to dismount of their own ac- 
cord, for the chief children had 
received presents. 



lie makes Unthlatu-yesiziba hing, and gives everything into his hands. 



Wa jabula unina. Uyise wa m 
pata ngengalo Un/ilatu-yesiziba, 
wa ti, a ba kg'onde endAlini ese- 
nAla. W ala TJn/ilatu-yesiziba, 
wa ti, " Ngi za 'ungena kweya- 
kwetu." Wat' uyise, "Mntauarai, 



ss See Appendix (B). 



The mother rejoiced. The fa- 
ther took the arm of Unthlatu- 
yesiziba, and said, " Let us go to 
the house at the head of the vil- 
lage." Unthlatu-yesiziba refused, 
saying, " I will go into my mo- 
ther's house." The father said, 
" My child, what can I do, since 



280 



IZINGAJTEKWANE. 



iig' enze njaiii, indAlu i senzansi 
iijeV' Wa ti, "Ngi, ya bona 
vikuba umame wa e /ikipeka." Wa 
ti, " Miitanami, nga ngi bona 
nkiiba e zele isilwane. Kwa se ku 
punyiswa inkosikazi e sen/da e b' i 
kuyo ; se ku inkosikazi." Wa ti, 
"Nga ng' enza ngoknba lo wa e 
nga zalanga, wa e zel6 inyoka. 
Nga ngi te u yena o ya 'uzala in- 
kosi." Wa ti ke, " Nam/ila i fikile 
inkosi yanii ; nonke se ni ya 'iibu- 
swa Un/ilatu-yesiziba." 



Kwa busa yena ke ; abanye ba 
ba abake. Wa tata uyise konke 
oku okwake, wa ku nika yena. 
Wa ti, " Nengcozana se ngi ya 
'unikwa u yena." Wa ti, " Bonke 
abami se ku ng' abake, ne ngi 
nako okwake." ^ 

Se i polile. 
Umatshotsha (Ujikamafuta). 



her house is at the lower part of 
the village r'^7 He replied, "I 
see that my mother was troubled. 
He said, " My child, I saw that 
she had given birth to a beast. 
And the cliief wife was removed 
from the superior house where she 
lived ; and there is another chief 
w^ife in her place." He said, " I 
did this because this one had no 
child, but gave birth to a snake. 
I used to say, it is she who shall 
be the mother of the future king." 
He said, " And to-day my king 
has come ; and all of you will now 
begovei-ned by TJnthlatu-yesiziba.'' 

So he reigned ; the othei's were 
under him. His father took all 
that belonged to him, and gave it 
to his son. He said, " I will now 
be given even the least thing by 
him. All my people are now his, 
and all I have is his." 

This is the end of the tale. 



APPENDIX (A). 

SUPERSTITIOUS ABSTINENCE FROM GEPTAIN KINDS 

OF FOOD, 

The following superstitions in abstaining from certain food resembles the Roon- 
dah of the A\'est coast Africans : — 



Thei;,e is among black men the 
custom of abstaining from certain 
foods. If a cow has the calf taken 
from her dead, and the mother too 
dies before the calf is taken awav, 
young people who have never had 
a child abstain from the flesh of 
that cow. I do not mean to speak 
of girls ; there is not even a 
thought of whether they can eat 
it ; for it is said that the cow will 
produce a similar e^•il among the 

"' The king, being aceustomeil to live in the chief house, could not conde 
scend to live at the gateway. 



Ku kona kwabamnynma indaba 
jigokuzila ukudAla okutile. In- 
komo uma i k3;atslip] we inkonyaua, 
ya fela esiswini, kwa za kwa fa 
iiiuiinii wayo, i nga ka pumi, leyo 
'nkomo i ya zilwa abatsha aba nga 
ka zibuli. Izintombi zona ngi nga 
•A pete zona ; a ku ko uamkcaba- 
ng(j wokuti, " Zi nga i dAla na ? " 
iig<ikuba ku tiwa leyo 'nkomo i ya 
'kwenzavifuzo olubi kwabesifazana, 



ABSTINENCE FEOM FOOD. 



281 



omunye a be njalo ngam/Ja e bele- 
tayo, a vinjelwe njengayo, a fe ne- 
sisu. I zilwa ngaloko ke iukomo 
cnjalo. 



Futi ingulube a i dAliwa iziu- 
tombi nakanye ; ngokuba isilwane 
esi mile kabi ; umlomo mubi, mu- 
de ngombombo wayo ; ngaloko ke 
iziiitombi a zi i tUtli ngokuti iima 
zi i d/Ja kii nga vela ufuzo obi- 
njalo euzalweui. Zi i yeka nga- 
loko ke. 

Kiiniiigi okii zilwayo abautu 
abamriyama ngokwesaba ufuzo olu- 
bi ; ngokuba ku tiwa u kona umu- 
ntu owa ka wa zala indAlovu ne- 
liaslii ; kodwa a s' azi ukuba ku 
isiminya ini loko ; se zi zilwa nga- 
loko ke ngokuti zi nga veza ufuzo 
ngokudAliwa ; nend/tlovu ku tiwa 
i veza ufuzo, ngokviba uma i bule- 
we, ukuma kwayo kwezinye izin- 
dawo zomzimba i uuiuntu wesifa- 
zana, njengamabele manye nowesi- 
fazana. Ngaloko ke i y' esabeka 
kwabancane uknd/tliwa ; 'kupela i 
d/Jiwa ngezwe-'kufa, ku nge ko 
'kudAla, ngokuti i lowo na lowo 
kwabesifazana aba izintombi, " A 
ku 'kcala uma ngi i zala ngi pilile, 
ku noku nga i zali ngokubulawa 
indAlala." I d/tliwa ngokunyinye- 
ka nje. 



Okunye oku^ zilwayo amatumbu 
enkomo. A wa d/tliwa amadoda 
ngokwesaba ukuti, " Uma si wa 
dhla., impi i ya 'ku si /ilaba ema- 
tunjini." Abatsha a ba wa d/jli 3 
a d/iliwa a se be badala. 



Okunye oku nga d/diwa uvoko- 



women, so that one of them will 
be like the cow when she is iu 
childbirth, be unable to gi\'e birth, 
like the cow, and die together 
with lier child. On tliis account, 
therefore, the flesh of such a cow 
is abstained from. 

Further, pig's flesh is not eaten 
by girls on any account ; for it is 
an ugly animal ; its mouth is ugly, 
its snout is long ; therefore girls 
do not eat it, thinking if they eat 
it, a resemblance to the pig will 
appear among their children. They 
abstain from it on that account. 

There ai'e many things wliich 
are abstained from among black 
people through fear of bad resem- 
blance ; for it is said there was a 
person who once gave birth to an 
elephant, and a horse ; but we do 
not know if that is true ; but they 
are now abstained from on that 
account, through thinking that 
they will produce an evil resem- 
blance if eaten ; and the elephant 
is said to produce an evil resem- 
blance, for when it is killed many 
parts of its body resemble those of 
a female ; its breasts, for instance, 
are just like those of a woman. 
Young people, therefore, fear to 
eat it ; it is only eaten on account 
of famine, when there is no food ; 
and each of the joung women say, 
" It is no matter if I do give birth 
to an elephant and live ; that is 
better than not to give birth to it, 
and die of famine." So it is eaten 
from mere necessity. 

Another thing which is abstain- 
ed from is the entrails of cattle. 
Men do not eat them, because they 
are afraid if they eat them, the 
enemy will stab them in the 
bowels. Young men do not eat 
them ; they are eaten by old 
people. 

Another thing which is not 



282 



IZIHGANEKWANE. 



tanji wenkomo ; iigokiiba ku tiwa 
omutsha a nge mu dJile, u ya 
'kwenza ufuzo olubi kumntwana ; 
■umlomo ■womntwana u ya 'kututu- 
mela njalo, ngokuba uclebe Iwen- 
komo olu ngeazansi lu ya zama^ 
zama njalonjalo. A ba lu dAli ke 
ngaloko ; ngokuba uma ku bonwa 
uinntwana womuntu omutsha um- 
lomo wake u tutumela, ku tiwa, 
" W oniwa uyise, owa dAla udebe 
Iwenkomo." 

Futi okunye oku nga dMiwa 
abatsha uiutala wenkomo, ufu ; 
ngokuba iimtala a u naboya, a u 
namsendo ; u gwadula nje. Nga- 
loko ke ku tiwa uma u d/iUwa 
abatsha, abantwana ba ya 'kupuma 
be nge nanwele, amakanda e idolo 
nje. U yekwa ngaloko ke. 



Futi ku kona oku zilwayo em- 
buzini. Uk^ubu^^ Iwembuzi a lu 
d/iliwa umuntu omncinane ; ngo- 
kuba ku tiwa imbuzi i namandAla 
kakulu, i 'bukali ekubebeni. Nga- 
loko ke nomuntu omncinane a 
ng' enakala ngofuzo Iwayo, a be 
'bukali kakulu, a pinge. Lu ye- 
kwa ngaloko ke. 

Futi umtila wembuzi a u d/tliwa 
abatsha ; ngokuba imbuzi into e 
snza futifuti. Ku tiwa umuntu e 
dMa wona, u ya 'kufuza imbuzi, a 
nga zibambi, a t' e Mezi nabantu a 
be e ziAleba njalonjalo ngokusuza ; 
ai ngamabomu, e punyukwa. U 
yekwa ngaloko ke. 

Futi inkomo a i d/iliwa abatsha 
i nga ka boboswa ngapakati ; b' e- 
saba ukuba amanaieba empi e ba 
Alabayo, a ya 'kuvimbana, a ng' o- 



eaten is the under lip of a bullock; 
for it is said, a young person must 
not eat it, for it will produce an 
evil resemblance in the child ; the 
lip of the child will tremble con- 
tinually, for the lower lip of a bul- 
lock moves constantly. They do 
not therefore eat it ; for if a child 
of a young person is seen with its 
mouth trembling, it is said, " It 
was injured by its father, who ate 
the lower lip of a bullock." 

Also another thing which is ab- 
stained from is that portion of the 
paunch of a bullock which is call- 
ed umtala ; for the \iratala has 
no villi, it has no pile ; it is merely 
smooth and hard. It is therefore 
said, if it is eaten by young people, 
their children will be born without 
hair, and their heads will be bare 
like a man's knee. It is therefore 
abstained fi-om. 



Further, the flesh of a cow is 
not eaten by yoimg people until it 
is eviscerated ; they fearing that 
wounds received in war will close 
and not bleed externally, but 



38 This word is not derived from uhuhquha, to drive or push, but from uhi- 
kquba, to contract or draw in. The click in the former is pronounced with a 
sHght expu-ation ; in the latter with a decided drawing in of the breath, pro- 
ducing a marked difference in pi'ommciation, which would prevent a native ear 
from confounding the two words. We have at present no means of distinguish- 
ing them in writmg. 



SYMPATHY BY THE NAVEL. 



283 



pi, 'opelfi ugapakati, umuntu a fe. 
Kw esatshwa loko ke. 

Futi ku kona okuuye oku nge- 
nisa lunAlola ngoku/deka. Ingu- 
lube isilwane esibi kakulu nge- 
kauda. Uma i bonwa, i ya /ilekwa 
kakulu isifazana, abadala ba m 
tulise o Alekayo, ngokuti, " U nga 
i hleki into enibi ; u ya 'kuzala 
yona, u jambe." Ba tuliswa iiga- 
loko ke. Nesilima a si /dekwa, 
ngokuba ku tiwa o /ilekayo u zi- 
bizela umAlola. 



Kuningi okusele okunje okufu- 
zisayo, nako ku ya zilwa njalo. 



Umpengula Mbanda. 



It is 



within, and the man die. 
dreaded on that account. 

There is, besides, another thing 
which causes a prodigy through 
being laughed at. The pig is a 
very ugly animal as regards its 
head. When it is seen, women 
laugh at it exceedingly ; but old 
people silence the one who laughs, 
by saying, " Do not laugh at an 
ugly thing ; you will give birth to 
something like it, and be ashamed." 
So they are si!ei;ced. And a de- 
formed person is not laughed at ; 
for it is said the woman who 
laughs at the deformed person calls 
down an omen on herself 

There are many other such 
things which bring about things 
resembling themselves, and they 
too are abstained from. 



APPENDIX (B). 

UKUZWANA NGENKABA. 

(sympathy by the navel.) 

Unthlattj-yesiziba is here supposed to recognise his mother, whom he had 
never seen, by what the natives call "sympathy by the navel," that is, the 
sympathy which is supposed to exist between blood-relations, who feel a mu- 
tual, undefined attraction towards each other without being able to assign a 
cause. 

The belief in. the existence of such a sympathetic power is common. Thus, 
Eaynburn is travelling with Heraud, and falls in with an unknown 
champion keeping a mountain pass. Raynburn determmes to put his prowess 
to the test ; and after a long combat, in which neither gains any advantage, 
Heraud interferes, and ad^dses the strange knight to yield : — "The young man 
then condescends to ask their names, observing, that at the sight and voice of 
Sir Heraud, he feels an affray of which he had never before been conscious. 
Heraud now, in his turn, refuses, and the young knight consents to speak first. 
The reader will perhaps hear vidth some surprise that this was no other than 
Aslake, Sir Heraud's son, concerning whose birth and education we have no in- 
formation whatever, and that the affray occasioned by the sight of hia father 
was the instinctive voice of fihal affection. " (Ellis. Specimens of Early Eng- 
lish Metrical Romances. Vol. II., p. 90.^ But the instinct of the horse Arun- 
del detects hia master Bevis, whilst Josyan his wife does not recognise him. 
(Id., p. 131. J — So our own Keble : 

" No distance breaks the tie of blood ; 
Brothers are brothers evermore ; 

Nor wrong, nor wrath of deadliest mood, 
That magic may o'erpower ; 

Oft, ere the common source be known, 

The kindred drops will claim their own. 

And throbbing pulses silently 

Move heart towards heart by sympathy." 
(Tlie. Ghristian Year.) 



284 



IZINGANEKWANE. 



Indaba ngenkaba iikuz'waiia kwa- 
bo ngayo, ukuba ku ti iima um- 
ntwana o se kulile, e iiga ka bi 
iimfaua noma intombazana, e se 
nincane kuloko, ku ti uma e nga 
vumi iikutatwa abantu abaningi, 
'ala ukiiya kvibo, e jwayelene no- 
yise nonina iiabend/du yakwabo ; 
ku ti ni/ila ku fika owakubo o um- 
deni naye, a m bize ; abazali ba ti, 
" Si za 'uke si bone, loku e nga 
vunii ukupatwa abanye 'bantu." 
Lovvo o unideui e m bizela uku m 
anga, umntwana 'esukele pezulu, a 
ng' esiibi, a ye kuye ; a m ange, a 
ni singate. Ba tslio ke abazali 
ukuti, " Nembala ! Kaati nia- 
iitwana lo umuntu wakubo u mu 
zwa ngeukaba, ukuti ngi ng' ale 
kido, owetu." Ku njalo ke uku- 
zwa uffenkaba. 



Futi ku ti kumuntu omdala e 
ham bile ezweni eli kude, e ng' aza- 
ni namuntu wakona, a tslionelwe 
ilanga, a ti, " 0, loku ilanga se li 
tsLonile, a ngi nga u d/thili lo 'mu- 
zi, loku se li tslionile nje." A ye 
kuwn, e ng' azani namuntu, e yela 
ukulala nje, ukuba ku se a d/Jule, 
a ye lap' e ya kona. Ku ti ngo- 
kufika kwake kuwo, a knleke, a 
ngene, a Male ; a bingelelwe, e 
njengomfokazi kulowo 'muzi, ame- 
Alo e ng' azani. Ba m buze lap' e 
vela kona ; a ku tsko. Ba m pe 
ukudAla xima ku kona ; ba m pate 
ka/ile njengomuntu wabo, ba nga 
zibambi ngaluto kuye. A d/ile, 
'esute, a ncibilike, ba bxizane izin- 
daba ; ba hambe ba hambe enda- 
beni, ba ze ba fike ekuzalweni 
ukuti, " Wena, u ng' okabani na 



The sympathy whicli men feel 
with each other through the navel 
is this : "When a child, who is now 
grown, but is not yet called a boy 
or a girl, being too young for that, 
will not be taken by many people, 
but refuses to go to them, being 
sociable with its father and mother 
and the people of their household : 
but when there conies one who is 
a blood-relation, and calls the 
child, the parents say, " We shall 
now see, for he will not be taken 
by other people." When that 
blood-relation calls the child to 
kiss it, it jumps up, and goes to 
him without fear ; so he kisses it, 
and places it in his lecp. So the 
parents say, " 0, truly ! Forsooth 
the child knows a blood-relation 
by the navel, that it must not ob- 
ject to him ; he is one of us." 
Tliis is what we mean by '-to 
know by the navel." 

Again, it happens with an elder 
person, when he has gone to a dis- 
tant country, and has no acquaint- 
ance with any man there, he may 
be overtaken by night, and say, 
" O, since the sun has now set, let 
me not pass this village, for the 
sun has really set." He goes to 
it, being unacquainted with any 
one, going there just to pass the 
night, and in the morning pass on 
to where he is going. When, he 
comes to it he salutes the house- 
holder and enters and sits down ; 
he is saluted in return, being like 
a stranger in the village ; the eyes 
having no sympathy. They ask 
him whence he comes; he tells 
them. They give him food, if 
there is any ; they treat liim kind- 
ly, as if he belonged to them ; they 
refuse him nothing. He eats and 
is satisfied ; he loses all reserve • 
they ask each other of the news ; 
they proceed with the news till 
they come to birth, and ask, 
" What is your father's name in 



SYMPATHY BY THE NAVEL. 



285 



ekutini 1" be tslio isibongo sakona. 
A mu tslio uyise. O buzayo a ti, 
"U ng' okabani kabani," e tsho 
iiyise-mknlu. 'Etuke lo o buzwa- 
yo, a ti, " Hau ! Ubaba-mkulu u 
ni azi ngani na ? " 'Ezwe e se m 
pendula ngokuti, " U ti iigi nge 
m azi ngani, loku iigi ng' okabani 
kabani nal" Uyise-mkulu a be 
muuye wabo bobabili. Lapo ke 
ku be se ku ba ukulcala kubo bo- 
babili. Ku tshiwo, ke abantu 
ukuti, " Uu) until u mu zwa ngen- 
kaba owabo. Si mangele ngoku- 
patwa kwalo 'muntu, e patwa 
ubani. Sa ti u ya m azi ; kauti 
ka tn azi ; u mu zwi^ ngenkaba nje 
'kupelrt." 



I njalo ke indaba ngenkaba. A 
si ku zwa kwabadala ukuti, ul^u- 
zwa ngenkaba loku, iikuba inkaba 
y enze iijani ukuze mnuutu 'azi 
ngayo, ukuti owetu lo 'muntu, 
loku inkaba yami ngi i zwa y enza 
nje. A si fiki kulokii 'kukg-onda 
oku tsHwoyo ngayo. Kepa a ku 
ngabazwa j ku ya kjiniswa njalo. 



Futi ku kona kwabamnyama 
ukukciteka kwezwe ; abantu b' a- 
Alukane nabantwana babo be se 
baiicinane ; onuinye umntwana a 
tolwe umuntu e se zihambela nje, 
e ng' azi lapa e ya kona; kanti 
igama likayise u ya 1' azi, nesi- 
bongo 11 ya s' azi. Ba kciteke ; 
nabanye abantwana ba tolwe izin- 
dawo ngezindawo ; ku be i lowo a 
ti okababa wa fa, nomunye a tsho 
njalo, be tslio ngokuba be ng' ezwa 
lapa omunye e kona. 



such a nation 1 " mentioning the 
surname of the nation. He gives 
the name of his father. He who 
enquires says, " You are the son 
of So-and-so, the son of So-and- 
so, " naming his grandfather. 
The man who is asked starts and 
asks, " O, how do you know my 
grandfather ?" And he hears him 
say in reply, " Why do you say I 
ought not to know So-and-so, since 
I am the son of So-and-so, the son 
of So-and-so 1 " The grandfather 
of both of them is one. Then 
both begin to cry. So the people 
say, "A man knows one of his 
blood- relations by the navel. We 
have been wondering at the treat- 
ment of the man by So-and-so. 
We thought he ^new him ; yet he 
did not know him ; he sympatliiscd 
with him by the navel only." 

Such, then, is the case of the 
navel. We do not hear from the 
old men that to sympathise by the 
navel is tliis or that, or how the na- 
vel acts that a man should know by 
it that such a man is his relation, 
because he feels his navel acting 
thus. We have not attained to 
such an understanding of what is 
said about it. But there is no 
doubt about it ; it is confirmed 
constantly. 

Further; among black men there 
is a desolation of the country ; and 
parents separate from their children 
when quite young ; one child is 
taken by a person who is going 
about objectless, not knowing 
whither he is going ; but he knows 
his father's name and the family 
name also. They are scattered, 
and the children are provided for 
in ditferent places ; and each thinks 
that the child of his father is dead, 
saying thus because neither knows 
where the other is. 



28G 



IZINGANEKWANE. 



Ku ti ngokuzinge kii sukwa ku- 
lezo 'udawo umuntii e se diniwe, a 
ze a fike lapa kwa tolwa umnta 
kayise kona ; unia ku intombazana 
a in /iloboage nje, e ti intonibi nje, 
ngokuba se kwa la/jleka igama 
lake, likayise, li laAlwa iigoba ku 
tiwa i kona abakubo be nga yi 
'ku m tola ; noyise e nga sa patwa 
ukuti, u umutakabani ; se kutiwa, 
" Okafaani," kii tsliiwo umtoli. A 
ze a ti owesifazana, " Bani," e m 
biza ngegama lake lokutolwa, " ngi 
nge /ilobonge nawe ; kuugati u 
unme wetu ; a ngi ku koabangi 
nakauye." Oinunye a pikelele 
ngokuti, "Nakanye ! u ya ng' ala 
nje. Ng' owasekutini mina ; u ya 
ng' ala nje. Musa ukwekcatsha 
ngaloko." B' a/4ukane nembala 
njrokwala kwowesifazana. 



Ku ze ku ti ngokubamba kwe- 
sikati lapa umlisa e se jwayele, e 
s' azana nabantu bale 'muzi, ba 
buzane izindaba ; ba ze ba m tshele 
labo aba /tlangene naye ka/Je, lo 
'mlisa be ng' azi ukuba nmnye no- 
wesifazana, be ti, ba ya /ileba nje 
indaba kumuntu aba kolana naye, 
ukuti, " Lo 'mntwana okabani, 
uyise. Kodwa la la/tlwa igama 
likayise ukuze ku d/Jiwe ngaye." 
Ngaloko ke 'ezwe owabo, a ng' e- 



It happens because a man con- 
tinually quits one place alter an- 
other as he tires of them, he at 
length comes to a place where a 
cliild of his father is received into 
the household ; if it is a girl, he may 
begin to court her, regarding her 
as any other girl, for her name 
which she received from her father 
has become lost ; it is concealed 
because they suppose that then her 
peoiDle will \ie unable to find her ; 
and the name of her father is no 
longer mentioned, by calling her 
the daughter of her own father ; 
but it is now said, " She is the 
daughter of So-and-so," naming 
the person who has taken charge 
of her. But at length the woman 
says, calling him by the name he 
has received from those with whom 
he has lived, " So-and-so, I cannot 
associate with you ; it is as though 
you were my brother; I do not 
think of it for a moment." The 
other pei-severes, saying, " Not at 
all ! you refuse me, that is all. I 
am of such a place. You merely 
refuse me. Don't hide yoiu- feel- 
ings by such an excuse." So they 
separate through the woman's re- 
fusal. 

At length in the course of time 
when the man is getting accus- 
tomed to the place, and has a fel- 
low feeling with the people of the 
village, they begin to ask each 
other respecting the news ; and at 
length those with whom he is on 
good terms, not knowing that the 
man is one with the woman, 
thinking they are merely telling a 
matter of history to one whom 
they love, say, " That child is the 
daughter of So-and-so ; he is her 
father. But the name of her fa- 
ther was lost, in order that we 
may get cattle by her." So, then, 
he heai-s that she is his sister ; he 



SYMPATHY BY THE NAVEL. 



287 



tuki, a zibe nje ; a ze a /ilangane 
no-wesifazana ; a buzise kaMe kti- 
ye ukuti, " U lapa nje ; kwini u 
sa kw azi na ?" A ti, uma e kw a- 
zi, "Ngi ya kV azi." A buze 
igama lake ukuti, " Leli 'gama o 
bizwa ngalo manje ii ya 1' azi na 1 
ela pi na?" A ti, " Elokutolwa." 
A buze omunye 'likayise ukuti, 
" ElikayiAlo u ubani na ? " A ti, 
" Ngi unobani." A buze abantu 
bonke bakubo. A ba tsho a b' a- 
ziyo ; a nga b' aziyo a nga ba tsho. 
A buze na ngaye ukuti, " U ya m 
azi ubani na ? " A ti, " Ngi ya m 
azi." A ti, " U nga m komba 
manje na, uma u Alangana naye 
na?" A ti, " A ng' azi, ngokuba 
ukukula ku ya pendula." 'Ezwe 
ekupeleni k-wamazwi e se gedeza 
umlisa, e bonga Amatongo akubo ; 
ekupeleni a ziveze ngokuti, " Na- 
nku mina ke, nobani kababa. Ngi 
ti itongo lakwiti li s' emi. U ya 
bona nga ponsa 'kwenza amanyala. 
Kanti u ng' okababa." 



Ba kale bobabili. Ba tsbo te 
ukuti, " Inkaba le ey enza nje le. 
Si be si ng" azani." Leyo 'ndaba 
i ze i vale kubatoli. Abatoli, lapa 
e se bizwa umne wabo, ba linge 
uku m fi/ila; kepa b' a/iluleke 



does not start, but merely turns 
a-way their attention from himself ; 
at length he communicates with 
the -woman, and enquires thorough- 
ly of her, saying, " As you are 
living here, are you acquainted 
with your own people ? " If she 
knows them, she replies, " I know 
them." He asks her name, saying, 
" The name by which you are now 
called, do you understand it 1 
Where did you receive it 1 " She 
says, "It is the name of the place 
where I have been taken care of." 
The other enquires the name she 
received from her father, saying, 
" What name did your father give 
you?" She says, "My name is 
So-and-so." He asks the names of 
all her people ; she mentions those 
she knows ; she is silent respecting 
those she does not know. He 
asks also as regards himself, say- 
ing, " Do you know So-and-so 1 " 
She replies, " I know him." He 
asks, " Could you point him out 
now, if you met with him ? " She 
says, " I do not know ; for growth 
changes a man." At the end of 
her words she hears the man re- 
joicing, and praising the Ama- 
tongo^' of their people ; and at last 
he reveals himself, saying, "Be- 
hold, here I am, daughter of my 
father. I say the Itongo of our 
house is still mighty. You see I 
was nearly committing unclean- 
ness. All the time you are my 
father's child forsooth." 

Both weep, and say, " It is the 
navel which has brought about such 
a thing as this. We had no know- 
ledge of each other." At length 
the real facts of the case are re- 
lated by those who have taken 
charge of her. When her brother 
first claims her, they endeavour to 
conceal her ; but they are not 



39 That is, the ancestral spirits. 

MM 



288 



IZINGANEKWANE. 



ngokwazana kwomntwana nama- 
gama abantu bakubo a tshiwo um- 
ntwana, abatoli be nga V azi. 
B' a/iluleke eku m fiAleni kwabo ; 
ba bize isond/tlo ; a ba nike ; a 
buyele kuye. Naloko ke ku tiwa 
iiidaba yenkaba. 



Futi ku konaindaba e njengayo 
le yenkaba, kodwa yona indaba 
ey aziwayo ; i fiAlekile ngokukci- 
teka kwezwe. 

Kwa ti ekukcitekeni k-wetu 
kwazulu, si kcitwa ukwa/iluleka 
kukadingane ngokulwa namabunu, 
kwa ku kona obabekazi be babili 
aba landela ubaba ekuzalweni ; 
owokugcina TJmagushu, ibizo lake. 
Wa tata umfazi se ku za ukukci- 
teka izwe, udade waomanjanja 
kanAlambela. Ku te e s' andu m 
tata inyanga zi se ne e fikile 
Umanjonga umkake, sa kciteka ke 
kulelo 'zwe, si za lapa esiluiigwini. 
Kwa ti end/ileleni wa /tlubuka, wa 
buyela kwabakubo ; e muka ku sa 
tiwa u se mu/ile, ku nga ka kg'o- 
iideki. Wa laAleka njalo ke ; i 
ya m funa indoda yake ; a i sa m 
boni ; ngokuba abantu ngaleso 'si- 
kati ba se be nyakaza nje njenge- 
zimpetu ezind/deleni, be ng' azi 
lapa be ya kona uma ba ya ugapi 
na. 



Sa fika ke tina lap' esilungwini ; 
kanti naye u fikile kwezinye 'zin- 
dawo esi ng' azani nazo. Si zinge 
si kuluma ngaye, si ti, " Umakazi 



able to do so throvigli the know- 
ledge the children have of each 
other, and by their knowledge 
of the names of their people, 
which they do' not thenaselves 
know. They are unable to con- 
ceal her, and so they demand re- 
payment for having brought her 
up; he gives it them, and his 
sister retui-ns to him. That, too, 
is called a case of the navel. 

Further, there is a matter which 
resembles this of the navel, but 
this is something which is really 
known, but it is indistinct through 
the desolation of the country. 

It happened when our family 
was scattered when we lived with 
the Zulus, in consequence of TJdi- 
ngane having been unable to con- 
tend in battle with the Dutch, we 
had two uncles which were young- 
er than our father ; the youngest 
was called TJmagushu. When the 
country was about to be desolated, 
he married the sister of the Man- 
janjas, the children of Unthlam- 
bela. When they had been mar- 
ried, and his wife Umanjonga had 
been with him now four months, 
we were scattered from that coun- 
try, and came here into the coun- 
try of the whiteman. But in the 
way she desei-ted, and returned to 
her own people ; when she went 
away she was already beautiful,*" 
but they were not yet sure about 
it. So she was lost ; her husband 
continually looked for her, but saw- 
no more of her ; for at that time 
people were in confusion like mag- 
gots in the path, and did not know 
whither they were going. 

So we came here into the coun- 
try of the whiteman ; and forsooth 
she too came, to a different place, 
with which we were not acquaint- 
ed. We continually talked about 
her, saying, "Where could the 



' An euphemism, meaning she was pregnant. 



SYMPATHY BY THE NAVEL. 



289 



iimfazi katabekazi ow' enmka ne- 
sisu wa ya ngapi na 1 " si funa si 
Alezi. Kwa za kwa ti, lapa nati 
se si kulilo, sa /tlangana naye, si 
mu zwa ngegama, e sa si m biza 
iigalo. Sa buza niasinyane, si ti, 
" U lapa nje, isisu ow' etnuka naso 
s' enza njani na ?•" Wa ti, " Sa 
puma," Sa dela ke ngokuti, " Po, 
loku sa puma njalo, si za 'uti ni 
na?" 



wife of our uncle, wbo left us 
pregnant, have goue T We asked 
about her, whilst remaining at 
home. Until at length, when we 
too had grown up, we met with 
her, hearing her mentioned by the 
name by which we used to call 
her. We at once enquired, " Since 
you are really living, what became 
of the child with which you were 
pregnant when you went away 1 " 
She replied, " I miscarried." So 
we were satisfied, saying, " Well, 
then, since she miscarried, what 
have we to say to it T' 

There was there a gii-l which 
when we saw we wondered, seeing 
that she resembled one of our own 
children ; in fact, when we looked 
on her, we saw that she was one 
of our own. But we had no evi- 
dence, for it was said the child of 
our uncle died ; but the navel felt 
her, and would not allow us to be 
satisfied ; when we were not look- 
ing on her, we were satisfied ; but 
when we looked on her, we fully 
believed that she was one of us. 
At length in time she married, 
being still concealed. When at 
her marriage she was asked the 
name of her father, she replied, 
" My father is Umagushu." So 
she was called Umamagushu at 
the kraal into which she married. 
We heard the name ; and even 
now the matter is not settled ; we 
know that she is our child by the 
navel, which causes us to have a 
sympathy with her. 

« EwaJce —This is a locative form, and is ectuivalent to emzini wasewake, 
that is, the kraal or viUage into which a girl has married. 



Ya i kona intombazana e si i 
bona, si mangale, si i bona i faua 
nabantwana bakiti ; impela uma si 
i bheka si bone ukuti, " Umntwa- 
na wetu lo." Kepa si nga bi nabo 
ubufakazi, ngokuba ku tiwa wa 
fa ; kodwa inkaba yona i ya mii 
zwa, a i tandi ukuba si dele ; si 
ya dela uma si nga m boni ; ku ti 
si nga m bona si kolwe impela 
ukuba umntwana wetu lo. Ku ze 
kwa ti ngesikati esinye, w' enda e 
fi/tliwe njalo ; ku ze ekwendeni wa 
buzwa igama likayise, wa ti, 
" Ubaba Umagushu," Kwa tiwa 
ke ewake,*! iLkubizwa kwake Uma- 
magushu. Sa li zwa lelo 'gama ; 
na manje leyo 'ndaba a i ka peli ; 
si y' azi ukuba umntwana wetu lo 
ngenkaba e si zwana ngayo naye. 

Umpengula Mbanda. 



290 



IZINGANEKWANE. 



INYOKA ENKULU E NOMLILO. 

(the great riEKY SERPENT.) 



In connection witli the monstrous serpent mentioned in the foregoing tale, we 
insert the following, which may be regarded as a recent "myth of observa- 
tion." The immigration of the Dutch to Natal began in 1836. All it reijuires as its 
historical basis are a large water snake, or eel, and firearms ; imagmation and 
frequent narration would readily supply the rest. The man who related it first 
mentioned this snake in connection with the rainbow, which some imagine is a 
large snake, and enquired whether this snake which the Dutchman killed was 
not a rainbow, which lived in the river ? The native notion respecting the rain- 
bow is added. 



It came to pass, when I was a 
boy, I heard men say, at the time 
of the ajrival of the Dutch, there 
is a fiery seipent, which comes out 
of the water ; it nins very fast ; a 
man cannot run away from it, if 
he goes on foot ; horsemen can 
leave it behind. 

It happened thus about this ser- 
pent : There came some of the 
AmsJigwane ; they lay in wait for 
it ; when it was coming out of the 
pool, they cut off its head ; the 
body of the serpent went back 
again into the pool ; the pool dried 
up, and the water ceased to flow 
from the pool.^^ Some of the 
men asked, " Why has this water 
ceased 1 " The others said, " Yes- 
terday we killed a serpent at this 
place." They of the Amangwane 
said this. They said, " You killed 
a snake : what was it like?" 
They said, " We killed a serpent ; 
it had a fiery head." They 
said, "We found in it a soft 
stone."*^ They said, " Just go to 
the Dutch, and see if they will 

« This notion is similar to a superstition existing among the Bechuana :— 
" In the fountains in this country, there is a species of large water-snake. The 
Bechuanas consider these creatures soared, and believe that if one of them is 
killed, the fountain will be dried up." (Philip's Researches in South Africa 
Vol. 11., p. in.) 

** A soft stone, probably alluding to some kind of bezoar, or intestinal coa- 
cretion. 



KwA ti lapa ngi umfana, ng' ezwa 
amadoda, ngesikati sokufika kwa- 
mabunu, e ti, "I kona inyoka, e 
puma emaazini, e nomlilo ; i ya 
gijima, i gijima kakulu ; umuntu 
a nge i shiye, e hamba pansi ; i z' i 
shiywe abamahashi." 

Ya fika ; kwa vela abasema- 
ngwaneni ; ba i lalela ; i piima esi- 
zibeni, ba i ngamula en/ilokweni ; 
wa buyela umzimba wenyoka pa- 
kati esizibeni ; sa tsha isiziba, a 
ngamuka amanzi ukupuma esizi- 
beni. Ba buza abantu, ba ti, 
" Amanzi lawa a ng'amulwa ini 
na ? " Ba ti abanye, " Izolo si i 
bulele inyoka kona lapa." Ku 
tsho basemangwaneni. Ba ti, " Ni 
bulele inyoka ; i njani na ? " Ba 
ti, " Si bulele inyoka ; i b' i nom- 
lUo enAloko." Ba ti, " Si funya- 
nise i neUtshe lekcoba." Kwa ti- 
wa, "Ake ni ye emabunwini, ni 
bone uba a ya 'ku y azi le 'nyoka 



THE GREAT FIEEY SEEPENT. 



291 



na 1 " Kwa fika Amabunu, e ti, 
" Le inyoka ni i bulele nje ; ni i 
bulele kabi ; inyoka e iiga bulawa. 
Lo inyoka, tina 'mabimu si ti si i 
bulala, ku be se ku vele enye, 
ukuze si nga tshi isiziba ; ngokuba 
ka si i bulali na;a i vele i yodwa ; 
ngokuba no za ni bone, nina 'bantu 
abamnyama ; loku ni bulala in- 
yoka i yodwa, ku ya 'kuze ku tshe 
amanzi, ngokuba i ya 'ku wa 
vimba, a nga b' e sa puma ; ngo- 
kuba nina, 'bantu abamnyama, na 
ku tshelwa ubani, ukuba inyoka 
leyo i ya bulawa na t " Ba ze 
'kuti abamnyama, " Tina si bona 
isilwane, si puma, s' alukela nga- 
pandAle kwamanzi." A ti Ama- 
bunu, " Kona nga si bonwa isilwa- 
ne njalo, a s' enziwa 'luto, naa si 
ng' oni 'luto." Ba ze 'kuti aba- 
mnyama, " Tina ngokwakiti, a si 
k\v azi, ntca si bona isilwane, si si 
yeke." " Ku zo'uvela," Amabunu 
a ti ; " isilwane si nga bo si bulala 
emini. Ni ya 'kubona e ni nga 
bonanze** ni ku bone." Ba ze 
'kubuza abamnyama, ba ti, " Into 
ni na e si nga bonanze si i bona 
na ? " A ze 'kuti Amabunu, " Ni 
ya 'kubona ! Isingamu lesi sen- 
/jloko ni si se ngapi na ? " Ba ze 
'kuti abamnyama, " Tina si be si 
zifunela umuti nje wokuzelapela." 
A buza Amabunu, a ti, " Ni ze 
n' enze njani ngalowo 'muti, loku 
ni bulele isilwane nje, e ni nga 
s' aziko na?" Ba ze 'kuti aba- 
mnyama, " Tina si bulala nje uba 
ku isilwane si nga bonanga si si 
bona ; si ya 'u si Alanganisa nemiti 
eminye yetu." A ze 'kuti, "A 



know the serpent." The Dutch 
came, and said, " You have killed 
this serpent indeed ; you killed it 
wrongly; it is a serpent which 
ought not to be killed. We Dutch 
kill this serpent, only when an- 
other comes witli it, in order that 
the pool may not dry up ; for we 
do not kill it if it comes alone. 
For you black men will see some- 
thing ; since you killed a serpent 
which was alone, the water will 
immediately diy up, for it will ob- 
struct the water, and it will no 
longer flow. For, you black meu, 
who told you that it is pro- 
per to kill that serpent?" The 
black men answered at once, 
" We see an animal coming: out of 
the water, and feeding outside." 
The Dutch answered, " Although 
an animal should be seen again 
and again, nothing is done to it, if 
it does no harm." The black men 
said, " As for us, if we see an ani- 
mal, we do not know how to leave 
it alone." " Something will hap- 
pen," said the Dutch ; " we must 
not kill the animal by day. You 
will see what you never saw be- 
fore." The black men immediately 
asked, " What is that which we 
have never seen before?" The 
Dutch answered, " You will see ! 
The head, with the piece attached 
to it, what have you done with 
it ? " The black men answered, 
" We were wanting medicine to 
doctor ourselves." The Dutch 
said, " What then will you do 
with that medicine, since you kill- 
ed an animal with which you are 
not acquainted 1 " The black men 
answered, " For our part, we just 
killed it because it is an animal 
which we never saw before ; we 
shall mix it with other of our 
medicines." The Dutch said, 



" For bonanga. 



292 



12INGANEK.WAlfE. 



no 'nza kaAle. A ku bonanga ku 
ze kw elape loko, loku iiani ni ti a 
ni kw azi." 

A ya ukuba a biiye kubautu 
abamnyama, e ya ngamabasbi ; a 
fika ebusTiku esizibeni, a Alala, a 
ti, "Si za 'ubona ukupuma kwa- 
yo." A t' uba a Alale, a Alale, ya 
puma inyoka ; za puma zambili ; 
enye ya puma ngenzansi, nenye ya 
puma Bgen/ila. Ya t' i sa puma e 
ngenzansi, ya puma ku vuta um- 
lilo. Ba t' ukwenza kwabo, ba i 
bona ba ti, be sa i bona, ba i tsha- 
ya ngezibamu ; ba i tshaya, ba i 
tsbaya ; a ba i tshaya lapa i za 
'kufa kona. Ya puma, ya piima, 
ya ba'kxotsha; ba kwela emaha- 
shini, ba baleka ; ba baleka, ama- 
hashi e tobangalolunye. Ba t' u- 
ma ba baleke, ya kg'oma amahasM 
amabili a pakati. A t' amahashi 
a pambana kabili ; amanye a bhe- 
ka enAla nomfula, amanye a bheka 
enzansi nomfula. A t' amahashi 
amabili, la za la kcatsha elinye ; 
inyoka ya za ya tshaywa Ibunu. 
La i tshaya kgede, la penduka 
ihashi e be li pambili ; la penduka 
kg'ede, la se li buza, li ti, " I ye 
ngapi 1 " Uba se li bona ihashi, li 
zwe ukukala kwesibamu, ilangabi 
li nga sa li boni. La penduka, la 
ti, " U ti, ku sa i boni nje ; u ti 
Iowa umlilo u baswe ini ?" La ti, 
" Hamba, si hambe ke, si yo'bhe- 
ka." Wa ti, " Kqa. A pi ama- 
nye na 1 Kepa wena u tsholo ni 
ukuti, ' Ake si yo'ubheka ' into e 
kade i si katazile na ? Ba pi 
abanye na ? " Li vele elinye Ibu- 
nu, li ti, " A si yo'funa abanye ; se 
si li bonile ilangabi, lapa li vuta 
kona." A ti omunye, " Si za 'u 
ba funa ngani na V A ti omunye, 
" Si za 'u ba funa ngezibamu ; si 
za 'udubula pezu kwentaba uba si 



" Take care. No one ever used 
that as a medicine, for you too say 
you are ignorant of it." 

They went away from the black 
men on horseback ; they came by 
night to the pool ; they waited, 
saying, " We shall soon see it come 
out." When they had waited and 
waited, the snake came out ; two 
came out, one at the bottom and 
the other at the top of the pool. 
As soon as the one at the bottom 
came out, there blazed up a fire. 
They did thus when they saw it. 
As soon as they saw it, they hit it 
with their guns ; they hit it again 
and again ; they did not hit it in a 
mortal spot. It came out, and 
pursued them. They mounted 
their horses, and fled. They fled-, 
there being nine horses. When 
they fled, the serpent selected two 
horses which were in the middle. 
The horses divided into two par- 
ties ; some went up the river, and 
others went down. At length one 
of the two horses hid away, and 
the Dutchman at last hit the 
snake. As soon, as he hit it, the 
horse which was in front turned 
back ; as soon as he came back, 
the Dutchman asked where it was 
gone. When he saw the horse, 
and heard the report of the gun, 
he no longer saw the flame. The 
other replied, " Do you say, you 
no longer see it ; what do you say 
the fire yonder was kindled by 1 " 
He said, " Let us go and look." 
He said, "No. Where are the 
others? And why do you say, 
' Just let us go and look' at a thing 
which has just troubled us ? 
Where are the others?" The 
other Dutchman said, " Let us go 
and find the others ; we have now 
seen the place where the flame is 
burning." The other said, " How 
shall we find them?" He said, 
" We will find them by our guns ; 
we will fire them on the hill, when 



THE EAINBOW. 



293 



pnmele." Ba t' uba ba pumele, ba 
dubu]a, ba /ilangana namabunu a 
shiyangalombili. A buza, a ti, 
" N' enze njani 1 Ni sindile ini 
na? " Ba ti, " Si sindile. Ku ze 
elinye iliashi la kcatsha ; la lamu- 
lelwa elinye; sa i dubnla ngesi- 
bamu. Nakwa lapa i fele kona, 
ku vuta." Ba ti, " Hamba ni, si 
hambe, ke si yo'bheka lapa i fele 
kona, uba i file na ? " Ba kamba. 
Ba t' uba ba fike, ba funyanisa se 
ku tunya intutu yodwa. Ba fika, 
ba funyanisa inyoka, inkulu ; se 
ku vuza amafuta. Ba ti, i nga- 
ngomuutu, ubukulu bayo ; ubude, 
inde impela, i nga i fike lapaya 
kwakcitwa. Ba buya, ba ti, "A 
ku yo'tatwa ing'welo, si zo'wolela 
le 'nyoka e ngagomuntu." 

TJJOJO SosiBO. 



we get out." "When they got out, 
they fired, and met with eight 
Dutchmen. They enquired, say- 
ing, " "What have you done 1 Are 
you safe?" They replied, "We 
are safe. At length one horse 
hid ; it was helped by the other ; 
we fired at the snake with the gun. 
And where it died, a fire was kin- 
dled." They said, "Go on, and 
we will go, and just see the place 
where it died, if it be really dead." 
They went. When they arrived, 
they saw nothing but smoke. They 
came, and saw the snake ; it was 
great, and its fat was running out. 
They said, it was as big as a man, 
as to its size ; as to its length,, it 
was very long, perhaps it would 
reach from here to Ukcitwa's.** 
They went back, saying, " Let us 
go and fetch the wagon ; we will 
carry away this snake which is as 
big as a man." 



UTINGO LWENKOSIKAZI. 

(the queen's bow.) 



Uma izulu li suke li na, ku bona- 
kala utingo Iwenkosikazi. Be se 
be t' abantu, " Li za kusa ; ngo- 
kuba ku bonakala uti Iwenkosi- 
kazi, utingo ; " li se : noma izulu 
li na kakulu, ku bonakala utingo, 
li se ; li nga be li sa na, li se ; no- 



When the heaven happens to rain, 
on the appearance of the rainbow 
men say, " It is going to clear up ; 
for the rod of the queen, the bow, 
is seen ; " and it clears up : even 
though it rains much, on the ap- 
pearance of the bow, it clears up ; 
it rains no more, but clears up ; 
even though it has rained two 

^ A distance of more than 500 yards ! But this is a very modest exag- 
geration, compared with the Scotchman's eel : — " An old man in Lorn used to 
tell that he went one summer morning to fish on a rock ; he was not long there 
when he saw the head of an eel pass. He continued fishing for an hour, and 
the eel was stUI passing. He went home, worked in the field all day, and having 
returned to the same rock in the evening, the eel was still passing, and about 
dusk he saw her tail disappearing behind the rock on which he stood fishing. " 
(Campbell's West Highland Tales. Vol. 11. , p. 370.^ We may also not un- 
aptly compare the Mussulman's exaggeration of the size and characteristics of 
Moses' serpent : — " Moses flung his staff on the ground, and instantly it was 
changed into a serpent as huge as the largest camel. He glanced at Pharaoh 
with fire-darting eyes, and raised Pharaoh's throne aloft to the ceiling, and 
opening his jaws, cried, ' If it pleased Allah, I could not only swallow up thy 
throne, with thee and sJl that are here present, but even thy palace and all that 
it contains, without any one perceiving the slightest change m me. ' " ( Weil's 
Biblical Legends of the Mussulmans, p. \l&.) 



29i 



IZINGANEKWANE. 



ma li n' insuku zonibili, ku bona- 
kala vatingo, li se. 

Ba ti lu ninnyama o Alala esizi- 
beni, o faiia nemvu. Ba ti, lapo ii 
/ilabe kona, u suke u puze esizibeni. 
Isiziba esikulu abantu ba y' esaba 
iikugeza kuso, ba ti, si nomnyama ; 
lima umiuitu e ngena kuso, a ba- 
njwe timnyama, u ran d/tle. Ko- 
dwa ba ti, esizibeni esi nomnyama 
ku ngena isanusi es' eta,sayo, si 
/ilale nomnyama esizibeni, umnya- 
ma u nga si d/tli, u si kcombe 
ngombala ; si ti si puma esizibeni, 
se si pambe ngezinyolta emzimbeni 
waso, si ye nazo ekaya. Isanvisi 
izindaba e si zi kulumayo, abantu 
ba kolwa i zo.- 

Uguaise wasemadungeni. 



days, on the appearance of tbe 
rainbow, it clears up. 

Tlie people say the bow is an 
umnyama, which dwells in a pool, 
and is like a sheep. They say, 
that where it touches the earth, it 
is diinking at a pool. Men are 
afraid to wash in a large pool ; 
they say there is an umnyama in 
it ; and if a man goes in, it catches 
and eats him. But they say that 
a man who is being pi-epared to be 
a diviner goes into a jjool which 
has an umnyama in it, and the 
umnyama does not eat him, but 
bedaubs him with coloured clay ; 
and he comes out of the pool with 
snakes entwined about his body, 
and goes home with them. Men 
believe in the tales they talk about 
the diviner. 



UTSHINTSHA NOMNYAMA, 

(UTSHINTSHA AND THE RAINBOW.) 



I HAD been watching in the gar- 
den when it was raining. When 
it cleared up, there descended into 
the river a rainbow. It went out 
of the river, and came into the 
garden. I, IJtshintsha, the owner 
of the garden, ran away when I 
saw the rainbow now coming near 
me, and dazzling in my eyes ; it 
struck me in the eyes with a red 
colour. I ran away out of the 
garden. I ran away because I was 
afraid, and said, " This is disease ;*« 
why does it come to me ? " Men 
say, " The rainbow is disease. If 
it rests on a man, something will 
happen to him." So, then, after 
the rainbow drove me from the 
gjarden, my body became as it is 
now, that is, it was affected with 
swellings.*'' And now I consider, 

*'' Or death, that is, a cause of deatli or disease. 

* He was suffering from a scaly eruption over the whole body. 



Nga ngi lindile ngi linde ensimini, 
izulu li na. La t' uba h se, kw' e- 
/tla umnyama, ow' e/ilela emfuleni. 
Wa puma emfuleni, wa ngena 
ensimini. Nga baleka, mina tshi- 
ntsha, umninisimu, ngi bona um- 
nyama u s' u fika pansi kwami, se 
ku beje emeAlweni ami ; wa ngi 
kccopa ngombala obomvu. Nga 
baleka, nga pumela ngapandAle 
kwensimu. Nga baleka ngokwe- 
saba, ngokuti, " Ukufa loku ; ini 
uba ku ze kumina na 1 " Abantu 
bati, " Umnyama iikufa ; u ng' eze 
wa /jlala kumuntu." Ngoba ke 
umnyama ngemva kwawo wa ngi 
kaotsha ensimini, umzimba wami 
wa uje, ukuti, wa nesiAlungu. Se 



THE EAINBOW. 



295 



ngi kcabanga ngokuti, " Ngu wo 
ini na 1 " Ba ti, " U ya mu dAla 
kambe \imuntu, a pendiike umbala 
o nge wake." 

Ea ti umnyama lo utingo Iwen- 
dhhi 'nkulu olu vela pezulu, ub' i- 
zulu li nile; kii ti ku nga vela 
lona, li buye li se. Ukuzwa kwa- 
mi kambe, ba ya tsho, u hamba 
nenyoka, ukuti lapa u kona, nen- 
yoka i kona. Kepa mina a ngi i 
bonanga. Nabatshoyo ukuti u 
hamba nemvu. A ngi i bonanga. 
Ba ti izanusi, ukutasa kwazo, zi 
ngena emanzini esizibeni ; zi pume 
se zi kcombe udaka, lapa ku ngena 
umnyama ; zi pume ke se zi tasile 
ke, uba se zi izinyanga ke. 

ITtshintsha Mguni. 



saying, " Is it the rainbow" [which 
causes the disease] 1 They say, it 
injures a man, and his body as- 
sumes a colour which is not natural 
to him. 

Men say the rainbow is one of 
the rods of the great house, which 
appears in the heaven when the 
heaven rains ; when it appears, it 
again becomes fine. As to what I 
have heard, they say it lives with 
a snake, that is, where the rainbow 
is, there also is a snake. *^ But, for 
my part, I did not see any snake. 
And others say, it lives with a 
sheep. But I did not see any 
sheep. They say that diviners, 
when they begin, enter into a 
deep pool of water ; they come out 
bedaubed with red earth, from the 
place where the rainbow enters ; 
so they come out, being now fully 
prepared to be diviners. 



UMNYAMA. 
(thb bainbow.) 



As regards the rainbow, I too 
hear old men speaking about it, 
and they say, the rainbow is a 
sheep, which comes out of great 
pools.. It comes out of the pool, 
and rests outside on the rocks ; it 
comes out when the sky is cloud- 
ed ; when, then, the rainbow comes 
out, it comes out under these cir- 
cumstances. And there comes a 
man, who goes out in the morn- 
ing ; when he has arrived, it poi- 
sons him ; and men say, " This 
man has an eruj)tion ; he has been 
poisoned by the I'ainbow." And 
then it will be said, "A rainbow- 
doctor must be found for him, to 
treat him ; he has been poisoned." 

*s It is worthy of note that among the Dahomans, the word Danh is a 
snake or rainbow, which is an object of worship. Burton says : — " Aydo-whe-do 

commonly called Danh, the Heavenly ^Snake, which makes Popo beads and 

confers wealth upon man — ^is the rainbow." (Mission to Gelele. Vol II., p- 
148. ) And there is a pool near the capital called Danh-to-men, Suake-or-Rain- 
bow-water-in. (Id., p. 242. J 

N N 



Umunyama nami uma ngi zwa 
ngabantu abadala, umnyama u 
imvu, o puma ezizibeni ezikulu. 
U suk' u suka esizibeni, u Alale 
ngapand/tle ematsheni ; u puma 
nxa, izulu li suka li Aloma ; ukuze 
ke umnyama u pume, u puma 
njalo. Ku ze ku fike umuntu o 
puma kusasa ; a t' ub' e zokufika, 
u m sole ; ba ze 'kuti abantu, " Lo 
'muntu u nezilonda nje ; w enziwe 
umnyama." Ku zo'utiwa, " Nga 
e funelwa inyanga yomnyama, i 
m elape ; u soliwe." 

Ujojo Sosibo. 



296 



IZINGANEKWANE. 



UNTOMBI YAPAKSI 



The chief's tlvree children. 



KwA ku kona inkosi etile ; ya i 
lime insimu enkulu. Be ku ti 
ngesikati abantu abaningi ba ye 
'kulima leyo 'nsimu. Kejoa leyo 
'nkosi ya i nabantwana abatatu 
nje ; omkulu ku XJsilwane ; omu- 
nye ku XJsilwauekazana ; omunye 
ku Untombi-yapansi. Kepa ba be 
tandana Usilwane nosilwaneka- 



Theee ■was a certain chief who had 
dug a large field. At the proper 
season many men went to dig the 
garden. That chief had only 
three childi-en ; the eldest was 
called Usilwane ;*" the second 
Usilwanekazana f and the other 
Untombi-yapansi. ^'^ But Usilwane 
and Usilwanekazana loved each 
other. 



The chief's son tames a leopard. 



Kwa ti ngesinye isikati w' emu- 
ka Usilwane, wa ya 'uzingela ; wa 
buya e pete isilo ; wa ti, " Inja 
yami le ; ni ze ni i pe amasi, ni 
vube ugenkobe zamabele, n' enze 
isitubi f''' ku ti lapa so ku jjolile 
ni i nike, i d/ile ; ngokuba i ya 
'kufa uma ni i nika ku tsliisa." 
B' enza njalo njengokutslio kwake. 



It happened at a certain time 
that Usilwane went to hunt ; he 
returned carrying in his hand a 
leopard ; he said, " This is my 
dog ; give it milk ; mix it with 
boiled com, and make porridge ; 
and give it its food cold, that it 
may eat ; for it will die if you 
give it hot." They did as he di- 
rected them. 



The people suspect him. 



Ya ze ya kula, kwa ba inja en- 
kulu ; kepa abantu b' esaba kakulu 
ngokuba ku isilo, be ti, " Si za 
'kud/ila abantu." Abantu be ti, 
" U za 'kuba umtakati Usilwane." 
Ba ti, " Ini ukuba a fuye isilo, a 
ti inja yake na?" 



At length the leopard grew ; it 
was a gi'eat dog ; and the people 
were very much afraid because it 
was a leopard, saying, "It will 
devour the people. Usilwane will 
become aai umtakati.^* Why does 
he domesticate a leopard and call 
it his dogr' 



*' Usilwane, The beast-man. 

■'" Usilwanekazana, The Httle-beast-woman. Usilwanehazi, The beast- 
woman. Usilwanekazana, the diminutive.— There is another version of this 
tale in which the names are different. Usilwane is called Unkoiya ; Usilwane- 
kazana, Ulukozazana, — Little-hen-eagle ; and Untombi-yapansi, Umabelemane, 
— Four -breasts. Other differences will be mentioned in their proper place. 

^' Untombi-yapansi, The damsel-of-beueath, or of-the-earth. It may have 
reference to three things : — 1. To poverty or distress ; 2. To origin, — from the 
earth ; 3. To her having travelled underground. 

"''' Isitubi, porridge made with milk. 

°^ A wizard, — secret poisoner. 



UNTOMBI-YAPANSI. 



297 



Kepa Usilwanekazana, e hbipe- 
ka ngokuba e zwa abantu be ti 
UHinta kwabo u za 'kuba umtakati, 
wa kcamanga e ti, " Konje ngi si 
bulala iigani lesi 'silo na ? " 



But Usilwaiiekazana being trou- 
bled because she heard the people 
say that a child of her family 
■would become an umtakati, said, 
" With what can I kill this leo- 
pard 1 " 



His sister kills the leopard. 



Kwa ti ngolunye usuku kw' e- 
muka abantu bonke ba ya 'kuvuna 
insimu yenkosi. Kwa ti Usilwane 
yena wa ya ezintombini ; Usilwa- 
iiekazana wa sala yedwa. Kwa ti 
kusasa wa peka ubisi, Iwa za Iwa 
bila ; wa tela umkcaba, wa i nika 
inja kasilwane. Ya d/tla ya d/ila ; 
ya ti lapa se i kg^edile ya fa, ngo- 
kuba kwa ku tshisa. 



It came to pass on another day 
that all the people went to harvest 
in the garden of the chief; and 
Usilwane for his part he had gone 
to visit the damsels ; and Usilwar 
nekazana remained alone. In the 
morning she cooked milk till it 
boiled, and added to it some 
pounded corn, and gave it to the 
dog of Usilwane. It ate and ate ; 
when it had finished it died, be- 
cause the food was hot. 



Usilwane Idlls Ms sister. 



Kwa ti emini wa fika Usilwane, 
wa bona inja yake i file. Wa ti, 
" Silwanekazana, inja yami i bule- 
we ini na ? " Wa ti, " I dAle ku 
tshisa, ya fa." Wa ti Usilwane, 
" Ini u bulala inja yami na ? loku 
kade nga ni tshela nga ti, ' Ni nga 
i niki ku tshisa, i ya 'kufa.' U i 
bulele ngamabomu inja yami." 
Wa tata umkonto Usilwane, wa ti 
kusilwanekazana, " Pakamisa um- 
kono, ngi ku gwaze." Wa ti 
Usilwanekazana, "Ngobang' enze 
niria?" Wa ti, "U bulele inja 
yami." Wa ti Usilwanekazana, 
" Ngi i bulele ngokuba abantu be 
ti, ' U za 'utakata ngayo ? ' " Wa 
ti Usilwane, " Kg'a ! u i bulele nje 
ngokuba u nga i tandi." Wa ti, 
" Tshetsha, u pakamise umkono, 
ngi ku gwaze." Kepa Usilwane- 
kazana e /ileka e ti Usilwane u ya 
laula nje ; kepa Usilwane e tuku- 
tele kakulu, wa m bamba, wa m 
pakamisa umkono, wa m gwaza 
pansi kwekwapa. 



Usilwane returned at noon, and 
saw his dog dead. He said, " Usi- 
lwanekazana, what has killed my 
dog 1 " She replied, " It ate food 
whilst still hot, and died." Usi- 
wane said, " Why do you kill my 
dog 1 for long ago I told you not 
to give it hot food, for it would 
die. You have killed my dog on 
purpose." Usilwane took an assa- 
gai, and said to Usilwanekazana, 
" Raise your arm, that I may stab 
you." Usilwanekazana replied, 
" For what evil that I have done?" 
He said, "You have killed my 
dog." Usilwanekazana said, " I 
killed it because the people said 
you would practise witchcraft by 
it." Usilwane said, " No ! you 
killed it because you did not love 
it. Make haste, raise your arm, 
that I may stab you." But Usi- 
lwanekazana laughed, thinking 
that Usilwane was merely jesting ; 
but he, being very angry, laid hold 
of her, raised her arm, and stabbed 
her below the armpit. 



298 



IZINGANEKWANE. 



He lays her out in an attitude of sleep. 



Wa tata Usilwane ukamba, wa 
tela kona iibubeude bukasilwane- 
kazana. Wa buya wa m esula 
ka/ile, "wa m geza, wa m lalisa 
okcaiisini Iwake ; wa tata isikca- 
melo sake, wa m kcamelisa ngaso ; 
wa m lungisa ekanda, e m tela 
nganiaka, e m kg'elisa ; wa m gjiza 
ezaudAleni na sezinyaweni ; wa m 
gcoba ngamafuta, wa m embesa 
ingubo yake. Kwa nga ti u lele 
nje. 



Usilwane took a pot, and put in 
it the blood of Usilwanekazana. 
He then wiped her carefully, and 
washed her, and laid her on her 
mat ; he took a pillow and placed 
it under her head ; he set in order 
her head, putting scents on it, and 
placing a fillet on her brow ; he 
jjut armlets on her arms, and 
anklets on her legs ; he anointed 
her with fat, and covered her with 
a blanket. It was just as though 
she was asleep. 



He mixes his sister's blood with sheep's blood, and cooks it. 



W emukaXJsilwane wa ya 'ku- 
tata imvu yake ; wa buya nayo, 
wa i Alaba ; wa tela ububende bayo 
okambeni lapa ku kona obukasi- 
Iwanekazana ; wa bu Alanganisa 
'ndawo nye. Wa /ilinza imvu, wa 
sika ipapu nen/tliziyo nesibindi ; 
wa kg'obela 'ndawo nye namatumbu 
nomlilwehlwe ; wa peka 'ndawo 
nye kona loko ; kwa vutwa, wa 
beka enzansi kweziko ; wa geza, 
wa Alala. 



He then went out and took one 
of his sheep, and brought it home 
and killed it ; he poured its blood 
into the vessel w^hich contained 
that of Usilwanekazana, and mix- 
ed it together ; he skinned the 
sheep, and cut out the lungs, the 
heart, and the liver, and chopped 
them up, with the entrails and the 
caul ; he cooked it together ; when 
it was done, he placed it at the 
lower side of the fireplace ; and 
washed liimself and sat down. 



He offers it as food to Untomhi-yapansi. 



Ku ti lapa ilanga se li muka wa 
fika XJntombi-yapansi. Wa ngena 
eudAlini kwabo, wa funyana Usi- 
lwane e /tlezi ; Usilwanekazana e 
lele. Wa ti Usilwane, " Tata, 
nampo ububende,'''' utombi-yapa- 
nsi, u d/ile." Wa ti Untombi- 
yapansi, " Usilwanekazana u lalele 
ni na?" Wa ti Usilwane, "A 
ng' azi. U lele nje." Wa ti 
Untombi-yapansi, " O, ububende 
lobu bu vela pi na ? " Wa ti Usi- 
lwane, " A u i boni imvu leyo 

^* Uhuhende here means the food 
thing like "sausage meat " or " black- 



When the sun was declining, 
Untombi-yapansi came. She en- 
tered her mother's house, and 
found Usilwane sitting, and Usi- 
lwanekazana lying down. Usi- 
lwane said, " Take ; there is food, 
Untombi-yapansi, and eat." Un- 
tombi-yapansi said, " Why is Usi- 
lwanekazana sleeping %" Usilwane 
said, " I do not know. She is 
merely sleeping." Untombi-ya- 
pansi said, "O, whence did this 
food come 1 " Usilwai^e replied, 
"Do you not see that sheep?" 

made of blood, and viscera ; it is some- 
pudding." 



UNTOMBI-YAPANSI. 



299 



na 1 " Wa ti Untombi-yapansi, 
"I /ilatshelwe ni na?" "Wa ti 
Usilwane, "I Alatshiwe nje." 



Untombi-yapansi said, " Why was 
it killed ?" Usilwane replied, " It 
was merely killed." 



She is prevented from, eating it hy a fly. 



Wa puma ke Usilwane, wa ya 
elawini lake, wa ya 'kuAlala kona. 
Wa tata Untombi-yapansi ubu- 
bende ; wa ti lapa e za 'kudAla, 
kwa fika kuyena impukane enkulu, 
ya banga umsindo, i ti, " Bu ! bu ! 
ngi pe, ngi ku tshele." A i kape 
iigesand/tla. A ti, lapa e za 'kii- 
d/tla, i like masiuyaiie, i ti, " Bu ! 
bu ! ngi pe, ngi kvi tshele." Kwa 
ti lapa i pinda ngokwesitatu Un- 
tombi-yapansi wa memeza wa ti, 
" We, silwane ! We, silwane ! 
Nansi impukane i ti, ' Bu. ! bu ! ' 
a ngi i pe, i ngi tshele." Wa ti 
Usilwane, " I bulale ; i ya ku ko- 
/ilisa ; u nga i pi." 



Then Usilwane went to his own 
house, to wait there. Untombi- 
yapansi took some food ; when she 
was about to eat, there came a 
large fly to her and made a great 
noise and said, " Boo ! boo ! give 
me, and I will tell you." She 
drove it away with her hand. 
When she was again about to eat, 
the fly came immediately and said, 
" Boo ! booi! give me, and 1 will 
tell you." When it did thus the 
third time, Untombi-yapansi shout- 
ed, saying, " Here, Usilwane I 
Here, Usilwane ! There is a fly 
which says ' Boo ! boo ! ' and asks 
me to give it, and it will tell me." 
Usilwane replied, " Kill it ; it is 
deceiving you ; do not give it." 



Slie gives the fly food, amd it tells her of the mnvrder of lier sister. 



Wa pinda futi Untombi-yapansi 
wa ka ubu.b6nde ; ya banga um- 
sindo omkulu imijukane, i ti, 
" Bu ! bu ! ngi pe, ngi ku tshele." 
Wa i kapa ngesand/Ja. Ya buya 
ya pinda futi, ya ti, " Bu ! bu ! 
ngi pe, ngi ku tshele." Kwa ti 
lapa i pinda futi okwesitatu, wa i 
pa ; ya kota, ya ti, " Bheka ; u 
nga bu d/ili lobo 'buben4e, ngoku- 
ba Usilwane u bulele Usilwaneka- 
zana. Wa ti, ' U be dAlala nge- 
silo sake.' Bheka, Usilwanekazana 
u file ; ububende bake lobo ; uesilo 
si file." 



Again Untombi-yapansi took 
some of the food ; the fly made a 
great noise, saying, " Boo ! boo ! 
give me, and I will tell you." She 
drove it away with her hand. 
Again it said, " Boo ! boo ! give 
me, and I will tell you." When 
it did so the third time, she gave 
it ; it licked the food and said, 
" Take care ; do not eat this food, 
for Usilwane has killed Usilwane- 
kazana. He said, she killed his 
leopard without cause. See, Usi- 
lwanekazana is dead; this is her 
blood ; and the leopard is dead." 



Slie runs away, and is pursued hy Usilwane. 



Wa suka masinyane Untombi- 
yapansi ; wa tata ingubo ey embe- 
twe Usilwanekazana, wa m embu- 
la ; wa bona igazi U puma pansi 



Untombi-yapansi at once arose ; 
she took off the blanket with 
which Usilwanekazana was cover- 
ed, and saw the blood flowing from 



300 



IZINGAifEKWAlfE. 



kwekwapa. WapumangamandAla 
Untombi-yapansi, wa gijima e ya 
lapa ku kona aoyise iiaonina. Kti 
te lapa e senAla kwomuzi, wa pu- 
ma Usilwane endAlini, wa bona 
Untombi-yapansi en/ila kwomuzi. 
Wa memeza Usilwane e ti, " Mi- 
na lapa, ntombi-yapansi ! u ya 
lagapi na 1 " Wa baleka ngama^ 
nd/jla Untombi-yapansi. Wa m 
landela Usilwane e pete umkonto, 
e ti lapo e ya 'ku m bamba kona, 
u ya 'u m gwaza ngomkonto. 



beneath the armpit. Untombi- 
yapansi rushed out, and ran away 
to her fathers and mothers.*^ 
When she was at the upjjer 
part of the village, Usilwane 
left his house and saw her. He 
called her, saying, "Here, attend 
to me, Untombi-yapansi, where 
are you going?" Untombi-yapansi 
fled with haste. Usilwane piu-sued 
her, taking an assagai in his hand, 
thinking when he should catch 
hei', he would stab her with it. 



Untombi-yapansi escapes. 



Y^a ti lapa e seduze kakulu 
Usilwane, Untombi-yapansi wa ti, 
" Dabuka, m/ilaba, ngi ngene, ngo- 
kuba ngi za 'kufa namuAla." Wa 
dabuka um/tlaba, wa ngena Un- 
tombi-yapansi. Wa ti lapo Usi- 
lwane e se fika lapo, wa funa, e 
nga m boni lapo e tshone kona 
Untombi-yapansi ; wa ti Usilwane, 
" Hau ! hau ! u tshone pi, loku 
ngi te ngi lapayf^ wa e lapa na ? " 
A ka be e sa m bona. Wa buyela 
emva Usilwane. 



When Usilwane was very near 
her, Untombi-yapansi said, "Open, 
earth, that I may enter,^" for I am 
about to die this day." The earth 
opened, and Untombi-yapansi en- 
tered. When Usilwane came 
there, he sought, but could not see 
where Uatom.bi-yapansi had de- 
scended ; he said, " Hau ! hau ! 
where did she descend ! for I 
thought when I was yonder, she 
was here." He was no longer able 
to see her. He went back again. 



She goes nea/r the chief's garden and gives an alarm. 



Wa hamha Untombi-yapansi ; 
kwa ti lapa so ku Alwile wa lala, 
e nga pumanga pansi. Kwa ti 
kusasa wa vuka futi, wa hamba. 
Kwa ti lapa se ku semini kakulu 
wa puma pansi, wa ye w' ema ega- 
Dgeni, wa memeza e ti, " U so ya 
yiyayiya^^ yedwa kwela nonyaka ; 



Untombi-yapansi went on; when 
it was evening she slept, not hav- 
ing come out from the earth. In 
the morning she awoke, and again 
went on. When it was midday 
she came out of the earth, and 
went and stood on a small eleva- 
tion, and shouted, saying, " There 
will be nothing but weeping 
tills summer. 58 Usilwanekaza- 

65 The brothers of the father are called fathers ; and the father's polygamic 
wives, mothers. 

*" See Appendix. 

'•'' Yiyayiya fw lilalila ; in Isikjivahe dialect. 

1^8 The u here does not refer to any particular person, but to the people of 
the chief lu general. The natives say on such occasions, " U ya 'kuba Umaye- 
maye kwela nonyaka," "There will come Umayemaye this summer, " Umaye- 
maye being a name personifying moummg. ' ' The woe- woe-man wiU come this 
summer. " 



UNTOMBI-YAPANSI. 



301 



Usilw^anekazana u bulewe ITsilwa- 
ne ; u ti, u be dAlala ngengomende 
yenkosi." Sa ti isalukazi esi lapo 
embutisweni, " Kungati ku koiia 
oku leugezayo, ku ti Usilwaneka- 
zana u bulewe Usilwane ; u be 
d/ilala ngengomende yenkosi." Ya 
ti inkosi, " Si tate ni, ni si ponse 
emnceleni." Ba si tata, ba si bu- 
lala, ba si ponsa emnceleni ; :igo- 
kuba be ti, " Si Alolela umntwana 
wenkosi." 



na has been murdered by Usi- 
lwane ; he says, she has killed the 
prince's leopard*^ without cause." 
An old woman which was in the 
royal garden said, " It sounds as 
though some one was shouting afar 
off, saying, ' Usilwanekazana has 
been killed by Usilwane ; she has 
killed the prince's leopard without 
cause.' " The king said, " Seize 
her, and cast her outside the gar- 
den." They seized hei-, and killed 
her, and cast her outside the gar- 
den ; for they said she was pro- 
phesying evil against the king's 
child. 



She goes to another place and shouts again. 



Wa pinda wa d/ilula lapo Un- 
tombi-yapansi, wa fika kwelinye 
iganga, wa ti, " U so ya yiyayiya 
yedwa kwela nonyaka. Usilwa- 
nekazana u bulewe Usilwane ; u 
be d/ilala ngengomende yenkosi." 
La ti ikxeku, " Ku kona oku le- 
ngezayo ; ku nga ti ku ti, * U so 
yiyayiya yedwa kwela nonyaka. 
Usilwanekazana u bulewe Usilwa- 
ne ; u ti, u be d/tlala ngengomende 
yenkosi.' " Ya.ti inkosi, " Li tate 
ni, ni li ponse ngapand/tle kwom- 
ncele." Ba li tata, ba li ponsa 
emnceleni. 



Again Untombi-yapansi passed 
onward from that place, and went 
to another small elevation, and 
cried, " There will be nothing 
but weeping this summer. Usi- 
lwanekazana has been muz'der- 
ed by Usilwane ; he says, she 
has killed the prince's leopard 
without cause. An old man said, 
" There is some one shouting afar 
off ; it is as if it was said, 
' There will be nothing but weep- 
ing this summer. Usilwaneka- 
zana has been killed by Usilwane ; 
he says she has killed the prince's 
leopard without cause.' " The 
chief said, " Seize him, and cast 
him outside the garden." They 
seized him, and cast him out. 



All the people run to her when slie shouts the third time. 



Untombi-yapansi then again 
departed and went near them, 
and shouted, saying, " There will 
be nothing but weeping this sum- 
mer. Usilwanekazana has been 
killed by Usilwane ; he says she 

58 IngoTiC-eThde, the name here given to the leopard, means a loTig wedding 



Kwa ti, lapo w' esuka futi Un- 
tombi-yapansi, wa ya eduze nabo, 
wa memeza e ti, " U so ya yiya 
yedwa kwela nonyaka. Usilwa- 
nekazana u bulewe Usilwane ; u 



302 



IZINGAJfEKWANE. 



ti, u be dAlala ngengomende yen- 
kosi." Kwa ti lapo bonke abantti 
b' ezwa ukutslio kwake, ba kala 
bonke, ba baleka, ba ya kuyena, 
ba ti, "U ti ni na?" Wa ti, 
" Usilwanekazana u bulewe Usi- 
hvaue ; u ti, u be d/dala ngengo- 
mende yenkosi." 



has killed the prince's leopard 
without cause." When all the 
people heard that, they all cried, 
and ran towards her, and said, 
"What do you say?" She re- 
plied, " Usilwanekazana has been 
killed by Usilwane ; she has killed 
the prince's leopard without cause." 



Usilwcvne is seized and hovmd. 



Ba buya abantu bonke, ba ya 
ekaya. Ba fika, wa baleka Usi- 
lwane ; ba m biza, ba ti, " Buya 
wena ; u s' u ti ku kona abantu 
aba fa bonke na f'^ Wena \x se 
z' 'ubulawa.""! Wa buya Usilwa- 
ne, wa ngena endAlini. Ba m 
bamba,, ba m bojja, ba ti, " U za 
'kwenziwa njani na ? " Ya ti in- 
kosi, " Vala ni emnyango, ni tshise 
ind/ilu, ku ze ku tshe tin a soba- 
tatu. Kepa wena, ntombi-yapansi, 
hamba u ye kodade wenu, u ye 
'kuAlala kona ; ngokuba mina no- 
nyoko si za 'kutsha nendAlu ; ngo- 
kuba a si tandi ukuhamba, ngo- 
kuba Usilwanekazana u file, nati 
si za 'kufa kauye naye." 



All the men went home. When 
they arrived, Usilwane fled ; they 
called him, saying, " Come back ; 
do you think that there is any 
reason why all the people should 
be killed ? You are not about to 
be killed." Usilwane came back, 
and went into the house. They 
laid hold of him, and bound him, 
and said, "What is to be done 
with him % " The king said, 
" Close the door, and set fire to 
the house, that we three may be 
burnt. ^^ But you, Untombi-ya- 
pansi, go to your sister,*^ and live 
with her ; for I and yo\rr mother 
shall be burnt^* with the house ; 
for we do not wish to live, because 
Usilwanekazana is dead, and we 
too will die with her." 



Usilwane pleads in vain. 



Wa ti Usilwane, " Mina ; mtisa 
ni ulni ngi tshisa iiend/du ; ngi 
gwaze ni ngomkonto." Ya ti in- 
kosi, " Kga, mntanami ; ngi za 'ku 



Usilwane said, " Attend to me ; 
do not burn me with the house ; 
stab me with an assagai." The 
chief said, " No, my cliild ; I will 



^^ tr s' u ti ku kona abantu aba ka ba fa ngako bonke na ? — This would be 
the full form of the sentence. It is meant by the question to say, that he need 
not imagine that one murder — ^namely, his own — will be added to the murder 
already committed. 

^' Wena, u se z' ubulawa, for, a ku se z' ubulawa. 

^^ We three — namely, himself, wife, and Usilwane. 

"' The name of this sister in the other tale is given. It is Umkindinkomo, 
— Cow-hip-dress ; because the hip-dress she wore was made of a cowhide. 

^* In the other version the father is represented as arming and fighting 
with Unkoiya, who also arms. Unkoiya first hurls his lance, but it falls short ; 
the father's pierces Unkoiya with a fatal wound. But subsequently, without 
any reason being given, the father, mother, and village are burnt. 



TJNTOMBI-YAPANSI. 



SOS- 



ku zwisa ubuMungu obukulu ka- 
kulu, ngokuba u wena o bulele 
umritanami." 



cause you to feel very great pain, 
for it is you who have murdered 
my child." 



The, chief sends Unto-mhi-yapansi to her sister. 



Wa ti Untonibi-yapansi, "Ngi 
za 'kuhamba nobani na ? " Wa ti 
uyise, " Tata inkabi yakwenu, u 
kwele pezu kwayo, u liam.be. Kwo 
ti lapo u pezalu okalweiii u ya 
'kuzwa ukuduma okukulu kwoku- 
tslia kwomuzi ; u nga bheki iigase- 
muva, u hambe nje." 



Untombi-yapansi said, " "With 
whom shall I goT' Her father 
replied, " Take your ox, mount it 
and go. When you are on the 
tojj of the hill, you will hear the 
great roaring of the burning vil- 
lage ; do not look back, but go on." 



She meets with an imbulu, who deceives^ her. 



Wa hamba e kwele eukabini. 
Kwa ti lapa e sokalweni w' ezwa 
ukuduma kwomlilo. Wa kala, e 
ti, " Konje lolo 'ludumo olungako 
ku tsha uma nobaba." Wa hamba 
wa ye wa fika emfuleni omkulu. 
Wa fika lapo, kwa vela imbulu ; 
ya ti, " Dade, ntombi-yapansi, ake 
w e/ilike lapa enkabini yako, ngi 
kwele, ngi bone uma ku nga ngi 
fanela ini na 1 " Wa ti, " Kg'a j a 
ngi tandi ukwe7«.lika." Ya ti, 
" Ku nani na 1 " Kepa Untombi- 
yapansi wa e kw azi ngapambili 
ukuba imbulu i za 'uvela lapo ; 
ngokuba uuina wa e m tshelile, 
wa ti, " Uma inkabi i nyatele pezu 
kwelitshe, imbulu i ya 'upuma 
kona." Ngaloko ke w' esaba 
ukwe/dika enkabini. Wa ti lapo, 
"Suka, ngi dAlule." Ya ti im- 
bulu, " Hau ! Ngi tsheleke, ngi 
bone uma ku ya 'u ngi fanela ini 
na?" W e/jlika. Ya ti, " Leti 
izinto zako, ngi fake, ngi bone uma 



She went, riding on the ox. 
When she was on the hill, she 
hcai-d the roaring of the fire. She 
wept, saying, "So then I hear this 
great roaring ; my mother and 
father are burning." She went on, 
and came to a great river. When 
she came to it, there appeared an 
imbulu, and said, " Princess, Un- 
tombi-yapansi, just come down 
here fi-om your ox, that I may get 
up, and see if it becomes me or 
not 1 " She replied, " No ; I do 
not wish to dismount." The im- 
bulu said, " What is the matter 1 " 
But Untombi-yapansi knew"'' be- 
forehand that an imbulu would 
appear at that place ; for her mo- 
ther had told her, saying, " If the 
ox treads on a stone, an imbulu 
will come out at that place." She 
was therefore afraid to dismount 
from the ox. So she said, " Get 
out of the way, and let me pass 
on." The imbulu said, " Hau ! 



Lend me the ox, that I may see if 
it is suitable for me 1 " She dis- 
mounted. The imbulu said, " Hand 
me your thinga, that I may ]>ut 

65 The words with which she is warned before setting out are given in the 
other version : — " Ba ti, a nga li tinti itshe cli aendWelcni. " "They told her not 
to tread on a certain stone which was in the path." This is much more precise, 
and gives us the idea not distinctly brought out in the above, that there was a 
certain stone known as being the haunt of some magical evil power. 

o o 



304 



IZIN6ANEKWANE. 



ku ya 'u ngi fanela ini na 1 " Wa 
i nika zonke izinto. Ya binca im- 
bulu, ya kwela enkabini, ya ti, 
" We, kwa ngi fanela ! " 



them on and see if they are suit- 
able for me ? " She gave the im- 
bulu all her things. The imbulu 
put them on, and mounted the 
ox, and said, " Oh, how they be- 
come me ! " 



The imhulu gives lier a new name. 



Wa ti TJntombi-yapansi, "Ye- 
/ilika ke, u lete izinto zami, ngi 
kwele." Ya ti, " A ngi tandi. XT 
ngi tshelekele ni na ? " Wa ti, 
" Ku tsho wena, ukuti, a ngi ku 
tsheleke." Ya ti imbulu, " A ngi 
tandi." Ya ti imbulu, "A s' ekye 
lapa ematsheni, si bone o ya 'kuba 
nenyawo ezi 'manzi." Y' ekg'a 
imbulu ; kepa yena TJntombi-yar 
pansi wa hamba emanzini, ngokuba 
a ka kweli 'ndawo. 



Kwa ti lapa se be welile ya ti 
imbulu, '' Ezako inyawo zi 'manzi; 
manje wena igama lako Umsila- 
wezinja. U mina manje Untombi- 
yapansi." Kepa TJntombi-yapansi 
a ka pendulanga 'Into, wa tulanje. 
Ya hamba imbulu, i kwele enka- 
bini, 'eza ngemva TJntombi-ya- 
pansi. 



TJntombi-yapansi said, " Dis- 
mount now, and give me my 
things, that I may get up." The 
imbulu said, "I do not wish to 
get down. Why did you lend it 
to me ? " She replied, " You ask- 
ed me to lend it to you." The 
imbulu said, " I do not wish to 
get down. Let us leap here on 
the stones, and see which will 
have wet feet." The imbulu leapt ; 
but TJntombi-yapansi walked in 
the water, because she was not 
mounted on any thing." 

When they had passed across, 
the imbulu said, " It is your feet 
that are wet ; now your name is 
Umsila-wezinja.^^ And I am now 
TJntombi-yapansi." But TJntombi- 
yapansi made no answer ; she was 
silent. The imbulu went on, 
riding on the ox, and TJntombi- 
yapansi coming after on foot. 



They reach tlie sister's village. 



Ba ya ba fika lapo w' endela 
udade wabo kantombi-yapansi. 
Ba ngena ekaya, b' enyuka, ba ya 
ngasen/ila. Ya fika ya ngena im- 
bulu, naye TJntombi-yapansi wa 
ngena. Ya ti imbulu, " Musa 
ukungena. Bamba inkabi yami." 
Wa i bamba TJntombi-yapansi ; ya 
/ilala imbulu. 



They vvent on, and came to the 
place where the sister of TJntombi- 
yapansi was married. They en- 
tered the village, and went to the 
upper part of it. The imbulu 
went into a house, and TJntombi- 
yapansi also went in. The imbulu 
said, " Don't come in. Hold my 
ox." TJntombi-yapansi held the 
ox ; the imbulu sat down. 



^° Vmsila-wezinja, Dogs' -tail. 



UNTOMBI-YAPA]\'Sl. 



305 



The imhvlu deceives her. 



Wa buza udade wabo kantombi- 
yapansi, wa ti, " TJ ubani na?" 
Ya ti imbiilii, " TJ mina, mnta- 
kwetu. Hau ! a u ngi boni ini 
na?_" Wa ti, "Kqa.; a ngi ku 
boni ; ngokuba owakwetu um- 
ntwaua nga m sbiya emncinane ; 
ngi ya 1' azi kodwa igama lake. 
Kepa futi umzimba wake wa u 
kazimiila, ngokuba wa u itusi." 
Ya ti imbulu, "Mina nga gnla 
kakulii. Igama lami ng' Untombi- 
yapansi. Umzimba wami so wa 
pela lowo o itusi." Wa kala udade 
wabo, e ti, " Hau ! Kanti umnta- 
kwetu lona na ? " 

Wa ti udade wabo, " Kepa lona 
o semnyango u vela pi yena na ? " 
Ya ti, " Into nje ; nga i tola lapa 
emfuleni, i bamba pansi nje." Wa 
ti, " Ngi ku pe ukudAla na T Ya 
ti, " Yebo ; ngi lambile." Wa i 
pa isijingi. Ya d/ila. Wa ti, 
" Biza umuntu wako Iowa, ngi mu 
pe ; nangu umlaza." Ya ti, " Mu 
nike kona emnyango lapaya.'' Wa 
ti umyeni wake, " K^a, musa uku 
mu pa umuntu pand/ile ; u m nge- 
nise endAUni, a dAlele kona." 
Wa m biza, wa ti, " Ubani igama 
lake na ? " Ya ti imbulu, " Um- 
sila-wezinja." Wa ti udade wabo, 
" Ngena, u zokudAla, msila-we 
zinja." 



The sister of Untombi-yapansi 
asked, " Who are you ? " The 
imbulu replied, " It is I, chHd of 
our house. Hau ! do you not 
recognise me ?" She said, "No; 
I do not recognise you; for the 
child of our house I left when she 
was still young ; I know nothing 
but her name. But, besides, her 
body glistened, for she was Kke 
brass." The imbulu said, " I was 
Ycry ill. I am Untombi-yapansi. 
I no longer have that body of mine 
which was hke brass." Her sister 
wept, saying, " Hau ! Torsooth is 
this the child of our house % " 

Her sister said, " And she who 
is at the doorway, whence does she 
come 1 " The imbulu said, " It is 
a mere thing. I fell in with it at 
the river ; it was merely going on 
foot." She said, "May I give 
you food 1 " The imbulu replied, 
" Yes ; I am hungry." She gave 
it porridge. It ate. She said, 
" Call your sei-vant yonder, that I 
ma-y give her ; here is some 
whey."W The imbulu said, " Give 
it to her there in the doorway." 
Her husband said, " No, do not 
give food to the person outside ; 
bring her into the house, that she 
may eat here." She called her, 
saying, "What is her name?" 
The imbuhi replied, " Umsila-we- 
zinja." Her sister said, " Come 
and eat, Umsilar-wezinja." 



Untombi-yapansi wastes the food. 



Wa ngena end/jlini ; wa tata 
ukamba Iwabantwana udade wabo, 
wa m nika ngalo umlaza. Ya ti 
imbulu, " 'K.qa. I 'kq-a, \ Musa uku 



She went in ; her sister took a 
child's vessel, and gave her some 
whey in it. The imbulu said, 
" No ! no ! Child of our house. 



^ The story makes it clear however that we are not to understand simple 
whey, but whey mixed with ground mealies. Poor people and dependents only 
eat ground mealies mixed with whey ; superiors use amasi. 



806 



IZINGANEKWANE. 



m nika okambeni Iwabantabako, 
mnta-kwetu ; u m telele pansi nje, 
a d/ilele kona." Wa ti iimkwenya 
•wabo, " K(7a, musa uku m telela 
pansi umuntn, u m kangeze eza- 
nd/jleni." Wa ka ngokezo udade 
wabo, wa m kangeza. Kepa Un- 
toiubi-yapansi wa pa/Ja iiisika 
ngezandAla zake, wa m kangeza 
udade wabo ; ku ti lapa e se laqe- 
dile uku m kangeza, a yeke iza- 
ndAla, a kciteke amasi ; a tete a ti, 
" Ini ukuba ngi ku kangeze amasi 
ami, u wa kcite na ? " A ti, 
" Kw' enza, ngokuba ngi kangeza, 
ngi pa/ile insika." Wa mu pa 
inkobe ; wa d/ila. Ba lala. 



do not give it to her in the vessel 
of your children ; pour it for her 
on the ground, that she may eat it 
there." Her brother-in-law said, 
" No, do not pour food for a person 
on the ground ; give it to her in 
her hands." Her sister dipped it 
out with a spoon, and poured it 
into her hands. But Untombi- 
yapansi put her hands round the 
pillar of the house, and her sister 
put it into her hands ; when she 
had finished, she separated her 
hands, and the amasi was spilt. 
Her sister scolded, saying, " How 
is it that I pour my amasi"^ into 
your hands, and you throw it 
away?" She replied, "It is be- 
cause, when I stretched out my 
hands, 3. placed them on each side 
of the pillar. "^^ She gave her 
boiled mealies ; she ate ; and they 
retired to rest. 



She is sent to watch the garden. 



Ku te kusasa wa ti udade wabo 
kantombi-yapansi, " Ngi ya /du- 
peka ngokuba ku nge ko 'muntu o 
ngi lindelayo ; zi ya ngi Alupa 
izinyoni ensimini kwami." Ya ti 
imbulu, " Nangu Umsila-wezinja ; 
a ka hambe naba ya 'kulinda naye, 
a ye 'ku ku lindela." Wa ti, 
" Hamba ke." Wa hamba TJn- 
tombi-yapansi kanye nodalana. 



In the morning the sister of 
Untombi-yapansi said, " I am in 
trouble because there is no one to 
watch for me ; the birds trouble 
me in my garden." The imbulu 
said, " There is Umsila-wezinja ; 
let her too go with those who 
watch, that she may watch for 
you." She said, " Well, go." 
Untombi-yapansi went with Uda- 
lana.^'o 



*^ The sister here magnifies her gift by calliug the whey amasi. Untombi- 
yapansi acts thus because it was not proper for her to eat the milk belonging to 
her brother-in-law. See Note 95, p. 164. The Imbulu has no regard for such 

customs. 

^^ In the other version, it is groundnuts which are given to her. She takes 
hut one out of the vessel, and all the rest disappear. It is thus, and not by 
dropping whey, that she fixes attention on herself. The chief exclaims, "Lolu 
udodovu Iwenkosikazi lu tate yanye ind/tlubu, za pela zonke esitsheni. " " This 
skinny one of the queen has taken one groundnut, and no more are left in the 
dish." She thus also manifests her magical power, which is brought out so 
much afterwards. 

'" Udalana, Little-old-one. 



UNTOMBI-YAPANSI. 



307 



Ba fika iigapand/ile kwomuzi, 
w' ema Untombi-yapansi, wa ti, 
" DMula wena, dalana." Wa 
dAlula Udalana ; ba hamba, ba 
fika emasimini. Kepa Udalana e 
ya kwabo insimu, ya i ngasenAla ; 
kepa leyo e lindwa Untombi-ya- 
pansi ya i Dgenzansi, amakxiba e 
bhekene. Inyoni ziningi kakulu ; 
kwa ti be sa fika, za fika. Wa zi 
ponsa Udalana, wa ti, "Nazo, 
msila-wezinja." Wa ti Untombi- 
yapansi, " Tayi, tayi, lezo 'nyoni 
ezi dAla insimu kadade, koua e 
nge 'dade ngasibili, ngoba se ngi 
Umsila-wezinja. Nga ngi nge 
'msila-wezinja ngempela ; nga ngi 
Untombi-yapansi." Z' esuka ma,- 
sinye izinyoni njengokutsho kwa- 
ke. Ba Mala, imini yonke izinyoni 
zi nge ko. Kepa Udalana wa 
maugala kakulu ngokuba e bona 
izinyoni zi nge ko, loku zi m /tlupa 
kangaka yonke imiAla. 



When they came outside the 
village Untombi-yapansi stopped 
and said, " Do you go before, 
Udalana." Udalana went on ; 
they reached the gardens. Udalana 
went to the garden belonging to 
her house, which was high up; 
and that which was watched by 
Untombi-yapansi was low down, 
and the watch-hoii.'ies were oppo- 
site each other. The birds were 
very numerous. As they were 
entering the ^ garden the birds 
came ; Udalana threw stones at 
them, and said, " There they are, 
Umsila-wezinja." Untombi-yapa- 
nsi said, " Tayi, tayi, those birds 
which devour my sister's garden, 
although she is not my sister truly, 
for I am now Umsila-wezinja. I 
was not really Umsila-wezinja ; I 
was Untombi-yapansi." The birds 
went away immediately in accord- 
ance with her word. They re- 
mained the whole day without any 
birds coming. And Udalana won- 
dered much when she saw that 
there wei'e not any birds, since 
they troubled her so much every 
day. 



She is visited hy strange guests. 



Wa ti Untombi-yapansi lapa se 
ku semini kakulu, wa ti, " U ze u 
ngi ponsele, dalana ; ngi sa ya 
'kugeza." Wa hamba wa ya em- 
fuleni ; wa fika wa ngena pakati 
esizibeni, wa geza ; wa puma um- 
zimba wonke wake u kanya itusi, 
8 pete induku yake yetusi. Wa 
tshaya pansi, wa ti, " Puma ni 
nonke, bantu bakababa nenkomo 
zikababa, nokudAla kwami." Kwa 
puma abantu abaningi nenkomo 
eziningi, nokud/ila kwake. Wa 



When it was midday Untombi- 
yapansi said, " Do you throw 
stones at the birds for me, Udala- 
na ; I am now going to bathe." 
She went to the river ; when she 
came to it, she went into a i:)ool 
and washed; she came out with 
her whole body shining like brass, 
and holding in her hand her brass 
rod. She smote the ground and 
said, " Come out, all ye people of 
my father, and cattle of my father, 
and my food." There at once came 
out of the earth many people,''^ 
and many cattle, and her food. 

'1 Tn the other version, the dead, — her father, mother, and Ulukozazana, — 
are among the company. 



308 



IZISTGAXEKWANE. 



d/ila. Kwa puma nenkabi yake, 
wa kwela pezu kwayo, wa ti, 

" Enkund/tleni kababa sa si ti 

E-a-ye ; 
Kwezi-matshoba amAlope sa si ti 

E-a-ye." 
Kwa vuma abautu bonke kanye 
nezi/tlaAla, zi m vumela. Kwa ti 
lapa e se kyeclile konke loko, w' e- 
/jlika enkabini yake ; wa tshaya 
ngenduku yake pausi, wa ti, " Da- 
buka, m/ilabfi, ku iigene izinto 
zikababa nabantu bake." Nembala 
um/ilaba wa dabuka, kwa ngena 
izinto zonke nabantu. 



I She ate. Her o^vn ox also came 
out ; she mounted it and said, 

" In my father's cattle-pen we used 
to sing E-a-ye ; 
Among the white-tailed cattle 
we used to sing E-a-ye." 

All the people, together with the 
trees, took up the song, singing in 
unison with her. When she had 
done all this, slie descended from 
her ox ; she smote the ground 
with her rod, and said, " Open, 
earth, that my father's things and 
his people may enter." And truly 
the earth opened, and all the 
things and men entered. 



She returns to the garden and Udala/na wonders. 



Wa buya wa tata um/tlaba 
omnyama, wa zibekca ngawo em- 
zimbeni, wa ba njengaloku e be 
njalo. Wa kupuka, wa ya ensi- 
mini, wa ngena ekaiibeni. Wa ti, 
" Kade zi kona ini izinyoni na 1 " 
Wa ti Udalana, " Au ! we ba- 
ndAla ! u bona ngoba e ngi shiye 
nezinyoni eziningi hgedwa na ? " 
Ba ti be sa kuluma wa fika um- 
Alambi omkulu wezinyoni. Wa ti 
Udalana, " Nazo, msila-wezinja." 
Wa ti TJntombi-yapansi, " Tayi, 
tayi, leziya 'nyoni ezi dAla insimu 
kadade. Kona e nge 'dade ngasi- 
bili ; kona se ngi Umsila-wezinja ; 
nga ngi nge Umsila-wezinja ngasi- 
bili ; nga ngi Untombi-yapansi." 
Z' esuka masinya izinyoni njengo- 
kutsho kwake. 



Again she took some black earth 
and smeared her body with it, and 
was as she was before. She went 
up from the river to the garden, 
and went into the watch-house. 
She said, " Have the birds been 
here some time 1 " Udalana said, 
" Au ! by the council ! does she 
see because she left me alone with 
many birds 1 " As they were still 
speaking a large flock of birds 
came. Udalana said, " There they 
are, Umsila-wezinja." Untombi- 
yapansi said, " Tayi, tayi, you 
birds yonder which devour my 
sister's garden. Although she is 
not my sister truly ; although I 
am now Umsila-wezinja; T was 
not truly Umsila-wezinja ; I was 
Untombi-yapansi.""2 The birds at 
once went away in accordance 
with her word. 

'" In the other version it is very different ; she does not protect the garden, 
but gives it up to the birds. "Za, fika izinyoni, za wela ensimini. Wa ti ' Tai 
tai, tai ; insimu kadade. Kona zi wa dAIa, a zi wa kjedi. ' A kwa sala nanxa 
li linye. Kwa ti nya. Ba ti, ' Insimu yenkosi u i nika izinyoni. '" "The birds 
came, and dropped into the garden. She said, ' Tai, tai, tai ; it is my sister's 
garden. Though they eat the corn, they do not eat it siX up.' They ate it all ; 
there did not remain one ear of corn ; the garden was utterly desolate. The 
people said, ' She gives the king's garden to the birds.' " 



UXTOMBI-YAPANSI. 



309 



Kepa Udalana e mangala ka- 
kulu u loku 'kutsho kwake, a ti, " U 
ti ni, yebuya, msila-wezinja, n&l" 
A ti IJntombi-yapansi, " A ngi ti 
'luto." W enka TJdalana kwelake 
ikaiiba, wa ya kwelikautombi-yaf- 
pansi, wa ti, " Hau ! wena ii d/ile- 
]a pi, msila-wezinja, na V Wa ti 
Untombi-yapansi, " U tsho ngani 
na?" Wa ti, "Ngi tsho ngoba 
ngi nga boni izala laEo lapo u 
dAlela kona." Wa ti Untombi- 
yapansi, " Ngi ya d/tla nje." 



Kwa tshona ilanga, ba buya ba 
ya ekaya. Ba fika, ya bnza inkosi 
ya ti, "Be zi kona inyoni, msila- 
wezinja, na 1 " Wa ti Untombi- 
yapansi, "Ehe; be ziningi kaku- 
lu." Ya ti imbulu, " Ukuma 
kwake yena. Umsila-wezinja u za 
'ku/ilala pansi nje, i ze i d/jliwe 
izinyoni. Ku ti lapo se i pelile, u 
ti w a/ilulwe izinyoni." Ba /tlala ; 
ba lala. 



But Udalana wondered much at 
that saying of hers, and said, "I 
say, Umsila-wezinja, what are you 
saying ? " Untombi-yapansi re- 
plied, " I say nothing." Udalana 
descended from her watch-house, 
and went to that of Untombi- 
yapansi, and said to her, " Hau ! 
where have you eaten, Umsila- 
wezinja 1" Untombi-yapansi said, 
" Why do you ask ]" She replied, 
" I ask because I do not see the 
refuse of the sugar-cane where you 
have eaten." Untombi-yapansi 
said, " I have eaten 1 " 

The sun set ; they returned 
home. When they arrived the 
chief asked, saying, "Were there 
any birds there, Umsila-wezinja ?" 
Untombi-yapansi replied, " Yes ; 
there were very many indeed." 
The imbulu said, "This is her 
custom. Umsila-wezinja will just 
sit on the ground, untU the garden 
is utterly destroyed by the birds. 
And when it is all gone, she says 
she has b^en worsted by the birds." 
They sat ; they retii'ed to rest. 



Udalana makes a discovery. 



Kwa ti kusasa ba hamba ba ya 
'kulinda. Kwa ti lapa be sesa- 
ngweni w' ema Untombi-yapansi, 
wa ti, " DAlula." Wa ti Udalana, 
" Hau ! wena u nani uma u dAlule 
na 1 Zonke insuku ku hamba 
mina pambili." Kepa Untombi- 
yapansi wa e saba ukud/ilula ngo- 
kuba umbete u ya m esula umuti 
Iowa a u gcoba emzimheni ukuze 
itusi li nga kanyi, ba m bone aba- 
ntu. Wa d/ilula Udalana. Ba 
fika emasimini, ba /ilala. Wa ti 
Udalana, " Nazo, msila-wezinja." 
Wa ti Untombi-yapansi, "Tayi, 
tayi, lezo 'nyoni ezi d/tla insimu 
kadade ; kona e nge 'dade ngam- 
pela ; kepa kwa ku udade." 



In the morning they went to 
watch. When they were at the 
gateway Untombi-yapansi stood 
still and said, " Go on." Udalana 
replied, " Hau ! what happens to 
you if you go first ? Every day I 
go in front." But Untombi-yapa- 
nsi was afraid to go first because 
the dew wiped off that with which 
she smeared her body, that the 
brass-colour may not glisten, and 
people recognise her. Udalana 
went on. They came to the garden 
and sat down. Udalana said, 
" There they are, Umsila-wezinja." 
Untombi-yapansi said, " Tayi, 
tayi those birds which devour my 
sister's garden ; although she is 
not my sister truly ; but she was 
my sister." 



310 



IZIIfGANEKWANE. 



Wa ti, " Hlala, u bhekile wena, 
dalana ; iigi sa hamba ngi ya 'kxi- 
geza." Wa hamba. Kwa ti lapa 
e se hambile Untoinbi-yapausi, wa 
landela ngasemiiva Udalana, wa 
ye wa fika emfulerii uaye. Wa 
fika Untombi-yapansi, wa ngeria 
esizibeni, wa puma umziniba wake 
u kazimula, e pete induku yake 
yetusi. Wa mangala Udalana 
ngokubona loko. Kepa Untombi- 
yapansi wa e nga m boni Udalana, 
iigokuba wa e kcatshile. Wa tata 
induku yake Untombi-yapansi, wa 
tshaya pansi, wa ti, " Dabuka, 
m/ilaba, ngi bone izinto zikababa, 
zi pnine zonke nabantu bakababa, 
nezinto zanii nezinkomo." Kwa 
puma konke loko njengokutsho 
kwake. Kwa vela nokud/ila ; wa 
d/tla. Wa tata ingubo yake i kga- 
tslielwe ngezindondo, wa i binca, 
wa kwela enkabini yake, e Alobile. 
Wati, 



" Enknnd/ileni kababa sa si ti 
E-a-ye ; 
Kwezi-matshoba abomvu sa si ti 
E-a-ye." 

Ba vuma bonke kanye nezi/tla/ila 
ngaloko. Udalana w' esaba, wa 
tutiimela ngokuba kwa ku ngatiti 
iiom/ilaba u ya zamazama. 

Kwa ti lapo Untombi-yapansi e 
s' e/ilika enkabini, wa buya pam- 
bili Udalana, wa fika kukgala 
ensimini. Kepa Untombi-yajsansi 
wa ti, " A ku tshone konke loko 
pansi." Kwa tshona konke. Wa 
zibekca ngomuti emzimbeni wake, 
wa buya wa ya ensimini. Wa 
fika wa ti, " Kade zi kona ini 
izinyoni, dalana, na t " Wa ti 
Udalana, " Kade \i Alalele ni em- 
fuleni wena na?" Wa ti Un- 
tombi-yapansi, " A u boni ini uma 
miiia a ngi kw azi ukugeza masi- 
nya, ngoba urazimba wami mubi, 
uninyama kakulu na ? " 



She said, " Stay and watch, 
Udalana ; I am now going to 
bathe." She went. When Un- 
tombi-yapansi had gone, Udalana 
wont after her, and she too went 
to the river. When Untombi- 
yapansi came to the river she 
entered the pool, and came out 
with her body glistening, and car- 
rying in her hand her brass rod. 
Udalana wondered when she saw 
this. But Untombi-yapansi did 
not see Udalana, for she had con- 
cealed herself Untombi-yapansi 
took her rod and smote the ground 
and said, " Open, earth, that I 
may see the things of my father ; 
that all may come out, and my 
father's people, and my things and 
the cattle." All these things came 
out in accordance with her saying. 
Food also came out ; she ate. She 
took her garment which was orna- 
mented with brass balls, she put it 
on, and mounted her ox, having 
adorned herself She said, 

" In my father's cattle-pen we used 
to sing E-a-ye ; 
Among the red-tailed cattle we 
used to sing E-a-ye." 

All the people and the trees took 
up the song. Udalana was afraid, 
and trembled ; for it was as if the 
very earth was moving. 

When Untombi-yapansi was 
getting down from her ox, Udalana 
went back before her and came 
first to the garden. And Untombi- 
yapansi said, " Let it all sink into 
the ground." Every thing sank 
into the ground. She smeared her 
body, and returned to the garden. 
When she came slie said, " Have 
the birds been long here, Udala- 
na 1 " Udalana said, " Why have 
you staid so long at the river 1 " 
Untombi-yapansi replied, " Do you 
not see that I cannot wash quickly, 
for my body is dirty and very 
black?" 



UNTOMBI-YAPANSI. 



311 



W esuka Udalana wa ya ekaa- 
beni lapa ku kona Untombi-yapar 
nsi, wa /ilala kiiyena, e m buka 
emzimbeni wonke ; kepa __ a nga 
boni lapo ku kona ibala eli kazi- 
mulayo. A mangale uma u zibe- 
kce ngani na. 



ITdalana aroge and went to the 
watch-house where Untombi-yapa- 
nsi was ; she sat by her, looking 
earnestly at the whole of her 
body J but she did not see any 
where a glistening spot. She won- 
dered what she had smeared her- 
self witL 



T/ie chief visits the garden. 



Ya fika inkosi emasimini, ya ti, 
" Sa ni bona, msila-wezinja ; zi 
kona izinyoni na ? " Wa ti, " Ye- 
bo, nkos', zi kona." W eAlika 
ekajibeni Untombi-yapansi, 'esaba 
ugoba ku kona inkosi pezulu ekoi- 
beni. Ya ti inkosi, " W e/tlikela 
ni, msila-wezinja, na?" Wa ti, 
" K^a ; ngi y' eAlika nje, nkos'." 
Y' e/tlika inkosi, ya hamba ya ya 
ekaya. Ba buya nabo outombi- 
yapansi. Ba fika ba d/ila ba lala. 



The chief came to the garden 
and said, " Good day, TJmsila-we- 
zinja ; are there any birds here ? " 
She said, " Yes, sir, there are." 
Untombi-yapansi descended from 
the watch-house, being afraid be- 
cause the chief was on it. The 
chief said, "Why do you get 
down, Umsilar-wezinja ] " She re- 
plied, " No, I merely get down, 
sir." The chief got down from the 
watch-house, and returned home. 
Untombi-yapansi and Udalana 
also went home. On their arrival 
they ate and lay down. 



Udalana tells the chief what she has discovered. 



Kv^a ti kusiMwa Udalana wa 
ya enkosini, wa ti, " Nkos', wo 
vuka kusasa kakulu, u ye 'kuAIala 
ekxibeni lami, kona ku ya 'kuti 
emini lapa Umsila-wezinja e se 
hambile ukuya 'kugeza, si m la- 
ndele. U ya 'ubona umzimba 
wake u ya kazimula. A fike a 
pume nenduku yake yetusi pakati 
esizibeni, a tshaye ngayo pansi, a 
ti, ' Dabuka, mAlaba, ku pume 
izinto zikababa zonke.' Ku pume 
nezinkomo nabantu nokudAla ne- 
zinto zake zokuMoba. A kwele 
enkabini yake, a Alabele, ku vume 
abantu nenkomo nemitij konke 
ku m vumele." Ya ti inkosi, 
" Uma ngi hamba nje kusasa ngi 



In the evening Udalana went to 
the chief and said, " O chief, wake 
very early in the morning, and go 
and stay at my watch-house ; then 
at noon when Umsila-wezinja has 
gone to bathe we will follow her. 
You will see her with her body 
glistening. She comes out of the 
pool with her brass rod, and smites 
the ground with it, and says, 
' Open, earth, that all the things 
of my father may come out.' And 
there come out cattle and men 
and food and all her ornaments. 
You will see her mount on an ox, 
and sing. And the men and the 
cattle and the trees take up the 
song, and every thing sings in uni- 
son with her." The chief said, 
" If I go in the morning shall I 



312 



IZINGANEKWANE. 



ya 'u ku bona loko na 1 " Wa ti 
Udalana, " Yebo, nkosi, u ya 'u 
ku bona," Ba lala. 



see that?" Udalana said, "Yes, 
O chief, you will see it," They 
retired to rest. 



The chief watches in vain. 



Kwa ti lapa ekuseni ya vuka 
inkosi, ya ya ekadbeni likadalana. 
Kwa ti lapa se ku sile ba hamba 
Odalana nontombi-yapansi. Kwa 
ti lapo be sesangweni wa ti Un- 
tombi-yapansi, " DAlula, wena, da- 
lana." Wa ti Udalana, " Ini wena 
u nga hambi pambili na ? W e- 
saba ni ukuhamba pambili ?" "Wa 
d/tlula Udalana, wa hamba. Wa 
ti Untombi-yapansi, " Hau ! Ku 
ngani nanuiAla umbete u nga bi ko 
nal" Wa ti Udalana, " Kumbe 
nga be ku hamba impunzi." Wa 
ti Untombi-yapansi, " Kepa w ome 
kangaka nmbete na ? " 

Ba hamba ba ye ba fika emasi- 
mini, Ba /ilala, Za fika inyoni. 
Wa ti Udalana, " Nazo, msila-we- 
zinja." Wa zi kuza njengabantu 
bonke ; kepa a zi sukanga ; za ba 
/Jupa kakulu. Ya ti inkosi, " Kix 
ngani ukuba zi ni /tlupe namuAla 
izinyoni na?" Wa ti Udalana, 
" EmiAleni u ya zi kuza ngokunye 
Umsila-wezinja. Kepa namu/tla 
a ng' azi uma u yekele ni na." 



Kepa wa ti Udalana, " Ku nga- 
ni ukuba nam/ila u nga yi 'kugeza 
na T Wa ti, " Kja ; ngi y' eng-e- 
na namuAla." Kepa Untombi- 
yapansi 'ezwa nkuti u kona umu- 
ntu o kona emasimini, ngokuba e 
bona umbete u nge ko. Kwa ze 
kwa tshona ilanga. Y' e//lika in- 
kosi ek.-cibeni, ya ya ekayi. Kwa 
ti ngascmuva ba buya nabo Outo- 
mbi-yapansi. 



When the chief arose in the 
morning he went to the watch- 
house of Udalana. When the sun 
was up Udalana and Untombi- 
yapansi set out. When they were 
at the gateway Untombi-yapansi 
said, " Do you go on, Udalana." 
Udalana said, " Why do not you 
go first ? Why are you afraid to 
go in front ? " Udalana went on. 
Untombi-yapansi said, " Hau ! 
How is it that to-day there is no 
dew ? " Udalana said, " Perhaps 
a deer has passed." Untombi- 
yapansi said, " But why has the 
dew dried up so much ? " 

They went on and came to the 
garden. They sat down. The 
birds came. Udalana said, " There 
they are, Umsila-wezinja.'' She 
scared them in the same way as 
all other people ; but they did not 
go away ; they troubled them very 
much. The chief said, " How is it 
that the birds have troubled you 
so much to-day ? " Udalana re- 
plied, " On other days UmsUa- 
wezinja scares them in a different 
manner. But to-day I do not know 
why she has departed from her 
usual method." 

Udalana went to Untombi-ya- 
pansi and said, " Why do you not 
go tOk bathe to-day?" She said, 
" No ; I am lazy to-day." But 
Untombi-yapansi perceived that 
there was some one in the garden, 
because she saw that there was no 
dew. At length the sun set. The 
chief went down fi-om the watch- 
house and returned home ; and 
Untombi-yapansi and Udalana also 
returned after him, 



UNTOMBl-YAPANSI. 



313 



Kwa ti lapo se be fike ekaya wa 
ti Untombi-yapansi, " Zi ya si 
/ilupa inyoni." Wa ti udade wabo, 
" U zi bheke kakulu izinyoni, 
msila-wezinja, zi nga kjedi ama- 
bel' ami." Ba lala. 



When they reached home Un- 
tombi-yapansi said, " The birds 
trouble ns." Her sister said, 
" Watch the birds with great care, 
Umsila-wezinja, that they may not 
destroy my corn." They retired 
to rest. 



The chief watches a second time, and hM/rs Untomhi-ya/pansi's cJiarm. 



Kwa ti ekuseni inkosi ya puma, 
ya hamba ngeuye ind/tlela, ya ye 
ya fika emasimini, ya kcatsha pa- 
kati kwamabele. Kwa ti lapa se 
ku sile ba hamba Odalana, ba ya 
'kulinda. Ba fika esangweni, wa 
ti Untombi-yapansi, " D/ilula." 
Wa ti Udalana, " Kya ; a ngi 
tandi nami. D/ilula wena.'' Wa 
d/ilnla Untombi-yapansi. Kwa ti 
lapa be hamba Untombi-yapansi 
wa bheka ezitweni zake, wa bona 
ukuba umbete u ya k5'ala ukusiisa 
umuti. W ala ukuhamba, wa ti, 
"DAlula, dalana." Wa dAlula 
Udalana. Ba fika emasimini. 
Wa ti Udalana, " Na namu/tla a u 
zokuya ini ukuya 'kugeza na 1 " 
Wa ti, " Ngi za 'kuya." W e/ili- 
ka ekxibeni Untombi-yapansi, wa 
ya kudalana ekaabeni ; wa fika wa 
Alala kona. Za fika izinyoni ; wa 
ti Udalana, "Zi kuze, msila-we- 
zinja." Wa ti Untombi-yapansi, 
"Tayi, tayi, lezo 'nyoni ezi dAla 
insimu kadade ; kona e nge 'dade 
ngasibin ; se nga ba Umsila-we- 
zinja ; nga ngi nge Umsila-wezinja 
ngampela ; iiga ngi Untombi-ya- 
pansi." Z' emuka izinyoni masi- 
nyane. Kepa inkosi ya mangala 
ngokubona loku. 



In the morning the chief left 
home and went by another way to 
the garden, and hid himself in the 
midst of the corn. When it was 
light Udalana and Untombi-yapa- 
nsi went to watch. When they 
came to the gateway Untombi- 
yapansi said, " Go on." Udalana 
replied, " No ; I too do not like to 
go first. Do you go in front." 
Untombi-yapansi went first. As 
they went Untombi-yapansi looked 
at her legs, and saw that the dew 
was beginning to wash off that 
with which she had smeared her- 
self. She refused to walk first, 
and said, " Go on, Udalana." 
Udalana went on. They came to 
the garden. Udalana said, " And 
to-day too are you not going to 
bathe ? " She replied, " I am go- 
ing." Untombi-yapansi got down 
from her watch-house, and went to 
that of Udalana ; she sat down 
there. The birds came ; Udalana 
said, " Scare them, Umsila-we- 
zinja." Untombi - yapausi said, 
" Tayi, tayi, those birds yonder 
which eat my sister's garden ; al- 
though she is not my sister truly ; 
since I became Umsila-wezinja ; I 
used not to be Umsilarwezinja in- 
deed ; I was Untombi-yapansi." 
The birds went away directly. 
And the chief wondered when he 
saw it. 



He watches her at the river. 



Kwa ti emini wa ti Untombi- 
yapansi, "Ngi sa ya 'kugeza ma- 



At noon Untombi-yapansi said, 
" I am now going to bathe, Uda- 



314 



IZINGANKKWANE. 



nje, dalana; u ze u xigi bhekele 
izinyoni ensimini." Wa tamba 
Untombi-yapansi. "Wa ye wa fita 
emfuleni. Kepa inkosi nayo ya 
liamba nodalana. Ba fika emfu- 
leni, ba kcatsha esiAlaAleni. Wa 
ngena emanzitii esizibeni Untombi- 
yapansi ; wa puma umzimba wake 
u kazimula itusi nenduku yake ; 
wa tshaya ngayo pansi, wa ti, 
" Dabuka, mAlaba, ku pume izinto 
zikababa, nabantu bakababa, nen- 
komo zikababa, nezinto zami." 
Kwa puma konke loko nokudAla 
kwake. Wa dAla, wa biuca iugu- 
bo yake, wa Aloba ngezinto zake, 
wa kwela enkabini yake, wa ti, 

"EnkundAleni kababa sa si ti 
E-a-ye; 
Kwezi-matsboba am/ilope sa si ti 

E-a-ye; 
Kwezi-matsboba abomvu sa si ti 
E-a-ye." 

Ku vuma abantubonke nezi^Ia/ila. 



lana ; do you watch the birds for 
me in the garden." Untombi-ya- 
pansi departed, and went to the 
river. And the chief too and 
Udalana went to the river and hitl 
in the underwood. Untombi-yar 
pansi went into the pool, and came 
out with her body glistening like 
brass, and with her brass rod ; she 
struck the ground with it and said, 
" Open, earth, that my father's 
thhigs may come out, and my 
father's people, and his cattle, and 
my things." Every thing came 
out, and her food. She ate ; and 
put on her garments and her orna- 
ments, and mounted the ox and 
said, 

" In my father's cattle-pen we used 

to sing E-a-ye ; 
Among the white-tailed cattle 

we used to sing E-a-ye ; 
Among the red-tailed cattle we 

used to sing E-ar-ye." 

All the people and the trees took 
up the song. 



He surprises Untombi-j/apansi. 



Kepa inkosi ya mangala ngoku- 
bona loko. Ya ti kudalana, " Ngi 
za 'uvela mina, ngi m bambe, a 
nga be e sa zifiAla futi." Wa vu- 
ma Udalana. Kwa ti lapa se ku 
tshono izinto zonke ya vela inkosi. 
Wa ti Untombi-yapansi, lapa e 
bona inkosi, w' esaba kakulu. Ya 
ti inkosi, " Musa ukwesaba, mla- 
mu wami. Ngokuba kade u hla- 
pekg, isikati sonke, loku wa fika 
lapa u zifi/ilile." 



The chief wondered on seeing 
it. He said to Udalana, " I will 
go out and lay hold of her, that 
she may no longer be able to hide 
herself again. " Udalana assented. 
When all those things had again 
sunk into the ground, the king 
went out. When Untombi-yapa- 
nsi saw the chief, she feared great- 
ly. The chief said, " Do not fear, 
my sister-in-law. For for a long 
time you have been troubled with- 
out ceasing, for since you came here 
you have concealed yom-self." 



She is made knoum to lier sister. 



Ya m tata inkosi, ya buya naye 
nodalana, wa ya ensimini. Ya ti 
inkosi, " Ku ze ku ti lapa se ku 
Alwile kakulu, u buye naye, dala- 



The chief took her and went 
with her and Udalana to the ear 
den. The chief said, " When it is 
quite dark, come back with her 



UNTOMBI-YAPANSI. 



315 



na, u fikc, u m beke end/tlini kwar 
ko ; ngi ya 'kiiza mina nodade 
wabo lapa se ni likile." Ya buya 
inkosi, ya ya ekaya. Kwa ti lapa 
se ku Alwile ba fika Odalana, ba 
ngena endAliid kwake. Y' eza 
inkosi, ya biza udade wabo. Ba 
ngena eiidAlini, ya m veza Un- 
tombi-yapansi. Wa kala udade 
•wabo e ti, " Kade nga tsho nga ti, 
' Ku ngani ukuba a nga kanyi 
umzimba wake na 1' " Ba buza 
kuyena Untombi-yapansi uma ini 
leua na. Wa ba tshela ixkuba im- 
bulu ; wa ba landisa konke ukwe- 
nza kwayo imbulu. 



XJdalana, and pitt her in your 
house ; I will come with her sister 
when you are there." The chief 
went home. When it was dark 
Udalana and Untombi-yapansi re- 
turned and wont to IJdalaiia's 
house. The chief came, and called 
the sister of Untombi-yapansi. 
They went into the hoiise, and he 
brought forth Untombi-yapansi to 
her. Her sister ci-ied, saying, 
" Long ago I said, ' How is it that 
her body does not glisten V " They 
enquired of Untombi-yapansi what 
that thing was. She told them it 
was an imbulu ; and gave them a 
full account of what the imbulu 
had done. 



TJie imbulu is destroyed. 



Ya ti inkosi, " Hamba, dalana, 
u tshele abafana, u ti, a ba vuke 
kusasa, b' embe umgodi esibayeni 
omude ; ku ti abafazi ba peke 
amanzi ekuseni kakulu." Wa ba 
tshela konke loko Udalana. Ba 
lala. 

Kwa ti ekuseni kakulu ba vuka 
abafana, b' emba umgodi omude ; 
kwa telwa ubisi okambeni ; Iwa 
ngeniswa ngomkcilo pakati emgo- 
dini. Ya ti inkosi, " Hamba ni, 
ni bize bonke abafazi, nomakoti 
'eze lapa." Ba bizwa bonke, ba ya 
ba fika. Ku tiwa, " Yekja ni lo 
'mgodi nonke." Ya ti imbulu, i 
y' esaba ukwekg'a. Ya ti inkosi, 
" Kg'a ; jekqet nawe." Y' ala im- 
bulu. Ya futeka inkosi ngolunya, 
ya ti, " Yekg-a, jekqa, masinyaue." 
B' ekg'a abanye abafazi ; kepa im- 
bulu, kwa ti lapa i ti uayo i y' e- 
kga, umsila wayo wa boiaa amasi, 
ya ngena pakati, ya ziponsa nga- 
mand/ila. Kwa tiwa kubafazi, 
" Gijima ni, ni tate amanzi atshi- 



The chief said, " Go, Udalana, 
and tell the boys to awake in the 
morning and make a deep pit in 
the cattle-pen ; and the women to 
boil water early in tlie morning." 
Udalana took the message to 
them. They retired to rest. 

Early in the morning the boys 
arose and dug a deep pit; they 
put some milk in a pot, which they 
let down by a cord into the hole. 
The king said, " Go and call all 
the women and the bride^^ to come 
hither." All were called and went. 
He said, " All of you jump across 
this hole." The imbulu said it 
was afraid to leap. The chief said, 
" No ; do you too leap." The im- 
bulu refused. The chief boiled 
over with anger and said, " Leap, 
leap immediately." The other 
women leapt ; and when the im- 
bulu too was leaping, its tail saw 
the milk, it went into the hole, 
throwing itself in with violence. 
The chief said to the women, 
" Run and fetch the boiling water 



" That is, the imbulu. 



316 



IZINQANEKWANE. 



sayo, ni tele pakati." Ba wa tata, 
ba tela pakati emgodini amanzi. 
Ya tsha. Ba i gjiba emgodini. 



and pour it into the hole." They 
fetched it and poured it into the 
hole. The inibulu was scalded. 
They covered it up with earth in 
the hole. 



Tim chief marries Untomhi-yapansi. 



Kwa ti lapo inkosi ya tshela 
abantu, ya ti, " Hamba ni, ni 
tsliele isizwe sorike, ni ti, a si ze 
lapa ; ngi ganiwe ; ku fike iimla- 
mu wami." Sa tshelwa sonke isi- 
zwe, sa fika. Kwa ngena wva- 
timba. Wa sina Untombi-yapansi 
nabantu bakubo. Wa Alala e 
jabula iiodade wabo. Kwa h\a.- 
tshwa izinkomo, ba dAla inyama. 
Ba Alala 'ndawo nye bonke kaAle. 

Lydia (Umkasetemba). 



Then the chief told the people, 
saying, " Go and tell the whole 



here, for I am a 
my sister-in-law 



nation to come 
chosen husband 

has come." The whole nation was 
told ; the ijeople came. The mar- 
riage company entered the villaga 
Untombi-yapansi danced together 
with her people. She lived in 
happiness with her sister. Many 
cattle were killed, and they ate 
meat. They all lived together 
happily. 



APPENDIX. 

In several of the Zulu Tales we have allusions made to persona descending into 
the water, remaining there, and returning, as quite a natural thing. Water ia 
not destructive to them. In a tradition of the origin of the Amasikakaua, the 
tribe descended from the uukulunkulu Uzimase, they are said to have come up 
from below, but to have first revealed themselves to some women, whilst still 
in the water. In another tradition we hear of a Aea»em-deBcended unkulunkulu ; 
and there is, so far as I know, every where, among the people of all tribes, a 
belief in the existence of heavenly men (abantu bezulu) ; and of a king of 
heaven, whom they suppose to be the creator of lightning, thunder, and rain. 
The two following tales give an account of men who descended to the lower 
regions, and returned to relate what they had seen, not quite after the manner 
of Virgil or Dante, but strictly in accordance vrith their own earthly imaginings. 
They have a notion then, — or rather the fragments of their traditions clearly 
show that their ancestors believed, —that not only earth, heaven, and water 
have their man-like inhabitants, but that also underground there are those who 
are still occupied with the busy cares and necessary labours of lite. They are 
supposed to be the departed dead, and lead a very material kind of existence. 

A more fuH account of the abapansi — subterraneans, or underground people 

will be given under the head, " Amatongo." 

Wlio can doubt that we find here the relics of an old belief, clothed after a 
new fashion, different from that to which we have been accustomed, coarse and 
unattractive, in accordance with the habits and uninteUectual condition of the 
people; but of a common origin probably vidth that which in other countries, 
whose inhabitants have been m different circumstances, and had a different de- 
velopment, has formed the basis of more exact theologies ; or of such fanciful 
tales as that of "JuUandr of the Sea," in the Arabian Nights; or of such 
pleasmg conceits as have been clothed with so much poetical beauty bv the r>en 
of La Motte Fouqu^ in his Undine t . j j e 



UMKATSHANA. 



317 



UMKATSHANA. 



KwA ti Umkatshana wa vuka e ya 
'uzingela nezinja zake ; wa vusa 
iza ; izinja za li ka;otsha ; la ya la 
ngena emgodini, nenja za ngena, 
naye wa ngena. W emuka w' e- 
muka nalo, wa za wa fika kubantu 
aba ngapansi, lapa kw akiweyo. 
Wa bona izinkomo ; wa fika ku 
sengwa. "Wa ti, " Kanti, kw aki- 
we lapa." (Ngokuba ku tiwa in- 
komo lezi e si zi Alabako, ku tiwa 
ku fuyiwe zona ngapansi, zi buye 
zi vulte.) Kepa ba ti, " Inja yetu 
le' i kasotsliwa ubani na i " Ba ti, 
ukubheka, " A, nangu 'muntu." 
Wa e se Alangana nezake iziAlobo. 
Ba ti, " Godnka ! Musa uku/ilala 
lapa." Wa buya wa goduka ke. 



Insuku za se zi d/ihilile zake 
lapa ekaya ; se be ti, " Wa ya 
ngapi na lo 'muntu 1 U file," ba m 
bona e fika. Ba ti ke, " U vela 
pi na ?" Wa ti, " Ngi'be ngi mu- 
ke nenyamazane ; ya ya ya fika 
pansi kwabapansi, i ngena emgo- 
dini. Nami nga ngena ke. Ka- 
nti ke i ya lapa kw akiweko.'' Ba 
buza ke ba ti, " U ti ng' abantu 
nje na 1 " Wa ti, " Yebo ; nobani 
nobani ba kona. Ngi buyiswe i 
bo." 



Leyo 'ndawo lapa a tshona kona 
kulabo 'bantu ku tiwa Usesiyela- 
niangana, kwelasema/tlutshini, ela 
r akiwe Ubungane, uyise kalanga- 
libalele, uyisemkulu. Ezimbutwi- 
ni, uma e nga tsko ezimbutwini, a 
ti UsenAlonga. Amagama aleyo 
'ndawo. 



Once on a time Umkatshana arose 
in the morning to go to hunt with 
his dogs ; he started a rheebuck ;■ 
his dogs drove it ; it went and en- 
tered a hole, and the dogs went in 
too, and he too went in. He went 
on and on with the buck, until he 
came to the people who are be- 
neath, to the place where they 
dwell. He saw cattle ; when he 
arrived the people were milking. 
He said, " So then there are peo- 
ple who live here." (For it is said 
that the cattle which we kill be- 
come the property of those who 
are beneath; they come to life 
again.) They said, "This dog 
of ours, who is driving it ? " They 
said when they looked, " Ah, there 
is a man." And then he met with 
his own friends. They said to 
him, " Go home ! Do not stay 
here." So he went home again. 

The days in which he was ex- 
pected to come home had already 
passed away ; and when the people 
were saying, " Where has the man 
gone ? He is dead," they saw him 
coming. They enquired of him, 
" Whence come you 1 " He said, 
" I had followed a buck ; it went 
until it reached the people who 
live beneath, it going into a hole. 
And so I too went in. And the 
buck went to the place where they 
live." So they Eisked him, saying, 
" Do you say they are men like 
us 1 " He replied, " Yes ; and So- 
and-so and So-and-so were there. 
I was sent back by them." 

The place where he descended 
to those people is called TJsesiyela- 
mangana, in the country of the' 
Amathlubi, where TJbungane Uved, 
the father of TJlangaHbalele, that 
is, his grandfather. In the Izim- 
butu, if it be not said Izimbutu, it 
is called Usenthlonga. These are 
names of those places. 



318 



I2INGANEKWAN-E. 



Ku tiwa uma umuritu e file lapa 
em/ilabeni, wa ya kwabapansi, ba 
ti, " Musa ukukg'ala u Alangane 
nati ; u sa nuka umlilo." Ba ti, 
ka ke a /jlale kude nabo, a ke a 
pole umlilo. 

XJmpondo kambule (Aakon). 



It is said that -when a man dies 
in this world, and has gone to the 
people who live beneath, they say 
to him, " Do not come near us at 
once ; you still smell_ of fii-e." 
They say to him, " Just remain at 
a distance from us, until the smell 
of fire has passed off." 



INDABA KANCAMA-NaAMANZI-EGUDU. 

(the tale of uncama-ngamanzi-egudu.'''*) 



Uncama dug a mealie garden ; 
when the mealies had begun to 
get ripe, a porcupine entered it, 
and contiaually wasted it ; and he 
continually rose early, and arrived 
when the porcupine had devoured 
his mealies. At length he waited 
for a day on which there was 
abundance of dew. On the day 
he saw much dew he arose and 
said, " To-day then I can follow it 
well, if it has eaten in the garden, 
for where it has gone the dew will 
be brushed off. At length I may 
discover where it has gone into its 
hole." Sure enough then he took 
his weapons, and went out to the 
garden ; it had eaten his mealies ; 
he followed it by the trail, it 
being evident where it had gone, 
the dew being brushed off. He 
went on and on, until he saw 
where it had gone into a hole. 
And he too went in, without en- 
quiring a moment, saying, " Since 
it has gone in here, and I have no 
dog, what can I do ? " Because 
he was angry that the porcupine 
had wasted his food, he went in, 
saying, " I will go till I reach it, 
and kill it." He went in with his 
weapons. He went on and on, 
till he came to a pool ; he thought 

'■' He-prepares-for-liia-joumey-by-Bmokiiig-«»w(i»i;«. Instead of eating, he 
strengthens himself with the igtidu, or iuaangu-horn. 



Uncama wa lima insimu yombila ; 
kwa t' uba i kg'ale ukuvutwa, ya 
ngena ingungumbane, ya zing' i i 
dAla njalo ; e zing' e vuka kusasa, 
a fike i dAlile. Wa za wa linda 
usuku olu namazolo. Kwa ti 
ngam/ila e bona amazolo emakulu, 
wa vuka, wa ti, " Nam/ila nje ngi 
liga i landa kaAle, uma i d/tUle 
ensimini, ngokuba lapa i hambe 
kona amazolo a ya 'kuvutuluka; 
ngi ze ngi i fumane lapa i ngene 
kona." Nembala ke wa tata izi- 
kali zake, wa puma, wa fika ensi- 
mini ; i dAlile ; wa i landa ngom- 
kondo, u sobala lapa i hambe ko- 
na, amazolo e vutulukile. Wa 
hamba wa hamba, wa za wa i nge- 
nisela emgodini. Naye ke wa 
ngena, ka b' e sa buza, ukuti, 
" Loku i ngene lapa nje, ngi nge 
nanja, ngi za 'kweuze njani na ? " 
Ngokiitukutela ukuba i kgede 
ukud/ila kwake, wa hamba pakati, 
e ti, " Ngo ya ngi fike lapa i kona, 
ngi i bulale." Wa ngena nezikali 
zake. Wa hamba wa hamba, wa 
za wa fika ekcibini ; wa ti, isiziba ; 



tJN'CAMA-NGAMANZI-KGUDU. 



319 



wa tulis' ame/ilo, wa za wa bona 
tikuba ikcibi nje. Wa hamba 
ekcaleni, wa dAlula. Kwa ba 
mnyama emgodini, e nga bonisisi 
kaAle ; ame/ilo a za e jwayela um- 
godi, wa bona kaMe. Wa za wa 
lala, e nga fiki 'ndawo ; kwa ti ku 
sa wa e vuka, e hamba njalo ; e 
hamb' e lala, wa za wa fika emfu- 
leni ; wa u wela, wa hamba. Lapo 
ka hambi ngokuba e bona amar 
sondo aye ; u se hamba ngokuba 
Imbobo inye a ngena ngayo ; u 
pike ngokuti, "Ngo ze ngi fike 
ekupeleni kwomgodi, anduba ngi 
dele." 



Wa za wa boJia pambili ku kg'a- 
la ukukanya ; w' ezwa ku kuza 
iziuja, ku kala abantwana ; wa 
dAlula ; wa vela pezu kwomuzi ; 
wa bona ku tunya umusi ; wa ti, 
" Hau ! u pi lapa? ISTga ti, ' Ngi 
landa ingungumbane ; ' nga fika 
ekaya." Ukubuya kwake e hlehla, 
nyovane, e se buyela emuva ; wa 
ti, " A ngi nga yi kulaba 'bantu, 
ngokuba a ngi b' azi ; ba funa ba 
ngi bulale." Wa bona izwe eli- 
kulu. Wa baleka, wa hamba 
imini nobusukn, e ti, " Kumbe ba 
ngi bonile." Wa za wa wela lowo 
'mfula a u wela e sa landa ; wa 
d/tlula kulelo 'kcibi a dAlula kulo 
kxikqala, ; wa za wa puma. 



Wa mangala ekupumeni kwake, 
ngokuba lapa a vela kona, wa ku 
bona konke oku fana noku nga- 
pezulu, izintaba namawa nemifula. 
Wa -goduka ke, wa fika ekaya 
endAlini yake. Wa ngena, wa biza 



it was deep water ; he looked care- 
fully, until he saw that it was only 
a pool. He went by the edge, 
and passed on. It was dark in the 
hole, he not seeing clearly ; at 
length his eyes became accustomed 
to the hole, and he saw well. At 
length he lay down to sleep before 
he had reached any where ; and in 
the morning he awoke and set out 
again. He went and slept until 
at length he came to a river ; he 
crossed it and went forward. He 
now no longer went forward be- 
cause he still saw the footprints of 
the porcupine ; he now went be- 
cause the hole was the same as 
that by which he entered ; he per- 
severed, saying, " I shall at length 
arrive at the end of the hole, 
whereupon I shall be satisfied." 

At length in front he saw it 
began to get light ; he heard dogs 
baying, and children crying; he 
passed on ; he came upon a vil- 
lage ; he saw smoke rising, and 
said, " Hau ! what place is this 1 
I said, ' I am following the porcu- 
pine ; ' I am come to a dwelling." 
Whereupon he returned, walking 
backwards, and returning on his 
path, and said, " Let me not go to 
these people, for I do not know 
them ; perhaps they will kill me." 
He saw a great country. He fled, 
and went day and night, saying, 
" Perhaps they have seen me." 
At length he crossed that river 
which he crossed whilst he was 
pursuing the porcupine ; he passed 
the pool which he passed at first ; 
at length he went out of the hole. 

He wondered on coming out; 
for at the place from which he 
came, he saw all tilings resembled 
those which are above, mountains, 
precipices, and rivers. So he went 
home, and came to his own house. 
He went in and asked his wife for 



Q Q 



330 



IZINGANEKWANE. 



a mat. His wife looked at him ; 
she smote her hands and cried; 
the people started ; they hurried 
in and asked, " What is it ?" She 
said, " Behold Ilncama is come ! " 
The men wondered, and again 
shouted the funeral dirge. The 
woman said, " Your mat, and your 
blanket, and your kilt, and your 
pillow, and your vessels, every 
thing I have buried, saying, you 
were dead ; your blankets and 
mats I bui-nt." 

So he told the tale, and said, 
" I am come from a distance ; I am 
come from the men who live under- 
ground. I had followed a porcu- 
pine ; I came to a village ; I heard 
dogs baying, and children crying ; 
I saw people moving backwards 
and forwards, and smoke rising. 
And so I came back again. I was 
afraid, thinking they would kill 
me. It is because [I feared and 
returned] that you see me this day." 

That man was a very little 
whiskered man, who was hairy all 
over ; his whole body was covered 
with hair ; very ugly ; he had 
many gaps in his mouth, his teeth 
being no longer complete. And I 
too know him. I saw him when 
I was a boy. It was continually 
said, " There is the man who went 
to the underground people." We 
were afraid to go into an ant-bear's 
hole from hearing that tale, to wit, 
" He went till he reached the 
underground people.'' 

In Pococke's India in Greece, pp. 308 — 311, we read a legend of the priest 
Sinuttaro, wlio performed a feat similar to tliat ascribed to Untombi-yapansi. 
A shrine had been prepared for the reception of relies. S6nuttaro being anxious 
to obtain a casket of especially valuable relics to deposit in the shrine, " dived 
into the earth and proceeded subterraueously to the land of NAgas. " The Niga 
king, on discovering the object of his visit, determined to keep possession of 
the casket, if possible. This he effected by means of his son, who swallowed 
it together with its contents, and then extended his dimensions to a most mon- 
strous magnitude, and calling forth thousands of snakes similar to himself, en- 
circled himself with them and remained coiled up in fancied security. But the 
priest's power and subtlety were too great for the serpent's magie. He ' ' mira- 
culously created an invisibly attenuated arm," by which he extracted the pre- 
cious casket, unperceived, from the stomach of the N^ga. When he had done 
this, ' 'rending the earth" (ddbula umblala), he again returned to the upper world. 



ukcansi kumkake. Umkake wa m 
bheka, wa tshay' izand/jla, wa ka- 
la ; abantu b' etuka, ba ti budu- 
budu, be buza, " Ini na?" Wa ti, 
" Nang' IJncama e fika !" Abantu 
ba mangala, ba buya ba pinda ba 
kala isililo. Umfazi wa ti, " Ikca- 
nsi lako nengubo zako nemintsha 
yako nesikcamelo sako nezitsha 
zako, konke nga ku laAla, ngi ti, u 
file ; izingubo namakcansi nga ku 
tshisa." 

Wa i zeka ke indaba, wa ti, 
" Ngi vela kude ; ngi vela kubantu 
aba ngapansi. Ngi be ngi lande 
ingungumbane ; nga fika, kw aki- 
we; ng' ezwa ku kuza izinja, ku 
kala abantwana ; nga bona abantu 
be nyakazela ; ku tunya umusi. 
Kwa ba ukubuya kwami ke, se 
ng' esaba, ngi ti, be za 'u ngi bu- 
lala. Ni bona ngi fika nje." 



Leyo 'ndoda ihhwangana elifu- 
tshanyana, lisinindoiwana ; um- 
zimba wonke u pelile uboya ; li- 
bana ; lizigejana, amazinyo a wa sa 
pelele. Nami ngi ya 1' azi. Nga 
li bona ngi se umfana. Ku zinge 
ku tiwa, " Nang' umuntu owa fika 
kwabapansi." S' esaba ukungena 
emgodini wesambane ngokuzwa 
leyo 'ndaba, ukuti, " U ye u tike 
kwabapansi." 

TTmpengula Mbanda. 



UMAMBA. 



321 



UMAMBA 



A king marries two sisters. 



KwA ku kona iukosi etile e zeka 
abafazi abaningi. Kwa ti lapa se 
be baningi ya zeka intombi ezim- 
bili zenye inkosi. Kwa ti enye 
intombi ya i beka inkosikazi ; ke- 
pa enye intombi ya i nomona 
omkulu ngokuba nayo ya i tan da 
ukuba i be inkosikazi. Kwa ti, 
lapa se zi kg'ediwe ukulotsholwa, 
za sina zombili. 



There was a certain chief who 
married many wives. When his 
wives were very many he married 
two damsels, the daughters of an- 
other king. One of these he made 
the chieftainess ; and the other 
was very jealous because she too 
was wishing to be the chieftainess. 
When the dowry was paid, both 
danced the marriage dance. 



The queen's first infant dies. 



Kwa ti ngesinye isikati b' emita 
bonke abafazi baleyo 'nkosi. Ba 
beleta abanye, kepa inkosikazi 
y' epuza yona uknbeleta. Kwa ti 
lapa se be zwile ukuba i belete, wa 
puma udade wabo, wa ya kona 
endAlini ; wa fika wa ti, " Leta ni 
umntwana, ngi m bone." Ba m 
nika. Wa m tata, wa m buka. 
Kepa e sa m pete wa fa umntwana. 
Ba ti bonke abantu, " U m pete 
kanjani umntwana na ? " Wa ti, 
" Kga. Ngi te ngi m tata, wa e 
se file." Ba mangala bonke abantu. 



pass in process of 
the chief's wives 



It came to 
time that all 
were pregnant. They gave birth 
to their children, but the chief- 
tainess was long in giving birth. 
When they had heard that she had 
given birth, her sister went to her 
house ; on her arrival she said, 
" Bring me the child, thai I may 
see it." They gave her the child. 
She took it and looked at it. But 
whilst it was in her arms it died. 
All the people said, " How have 
you handled the child ?" She 
said, " No. As soon as I took it, 
it died." All the people wondered. 



And her second mid third. 



Ba ze ba buye b' emita futi, ba 
baleta. Wa ti omunye futi um- 
ntwana wa m tata naye, wa fa futi. 
Kwa ze kwa fa abantwana abatatu. 
Kepa bonke abantu ekaya ba ti, 
" Ba bulawa udade wabo." 

Ba buye b' emita futi. Wa ti 



Again they had children. And 
the queen's sister took the second 
child also, and it too died. And 
three children at length died in 
this way. And all the people said, 
" They were killed by the queen's 
sister." 

Again they were pregnant. The 



322 



IZINGANEKWANE. 



unina ■wendoda, " TJma abantwana 
laba abafayo a ka ba pati udade 
•wenu, nga be nga fi. Kepa ngo- 
kuba u ya m nika bona u ya ba 
bulala." 



mother of tbe chief^^ said, " K 
your sister bad not touched the 
children which are dead, they 
would not have died. But she 
kills them because you place them 
in her hands." 



She gives birth to a snake. 



Wa beleta futi, a ka ze a tshela 
'muntu ukuti n ya beleta. Kwa 
ti kusasa bonke abantu b' ezwa 
ukuti, u se belete. Ba ya 'kubona 
umntwana. Ba fika ba ti, " Ake 
si bone umntwana." Wati, "Kg'a. 
Nam Ala a ngi belete 'mntwana ; 
ngi belete isilwane nje." Ba ti, 
"Isilwane sini na?" Wa ti, 
" Imamba." Ba ti, " Ake u i 
veze, si bone." Wa i veza. Ba 
mangala ngokuba be bona imamba. 



Again she gave birth to a child. 
But she told no man that she was 
in labour. In the morning all the 
people heard that she had a child. 
They went to see it. When they 
came they said, " Just let us see 
the child." She replied, " ISTo. I 
have not given birth to a child this 
time ; but to a mere animal." 
They said, " What animal ? " She 
replied, '' An imamba.""^ They 
said, "Just uncover it, that we 
may see." She showed it to them. 
They wondered when they saw an 
imamba. 



Jler sister gives birth to a hoy. 



Omunye futi lowo udade wabo 
wa beleta umfana. Wa jabula 
ngokuba yena e belete umuntu, 
kepa lo e belete inyoka nje. Ba 
kula bobabili. Ya ti inkosi, 
" Laba 'bantwana bami, omunye 
igama lake Umamba, omunye Un- 
simba." Ba kula bobabili. Kepa 
Umamba wa e hamba ngesisu nje. 



Her sister too gave birth to a 
boy. She rejoiced because she 
gave birth to a human being, and 
her sister had given birth to a 
snake. Both grew up. The chief 
said, " As regards those children, 
the name of one is Umamba,'^ 
and of the other, TJnsimba.""^ 
But TJmamba went on his belly. 



Tlie queen's sister is suspected. 



Wa ti uma a zale Umamba, 
yena wa kula, a ka fa ; ba ti aba- 
ntu, " Bheka ni ke manje, ngo- 
kuba lo 'mntwana a ka fanga ngo- 
kuba yena e inyoka. Abanye be 
be bulawa u yena unina kansimba, 
e tanda uma ku buse Unsimba." 



When she gave birth to Uma- 
mba, and he grew up and did not 
die, the people said, " " See now 
then, for this child did not die 
because he is a snake. The others 
were killed by the mother of Un- 
simba, because she wished that 
Unsimba should be king." But 

" The mother of the chief, lit. of the husband. 

'" The imamba is a deadly anake. 

''"' Umamba, The-im amba-man. 

'8 Unsiniba. — /nsimfta is a wild cat. The-cat-man. 



tJMAMBA. 



323 



Kepa -wa ti uyise kansimba, " Uma 
ni u bona umuti a bulala ngawo 
abautwana, u lete ni kumina, ngi 
ze ngi u pate, ngi pate yena nge- 
zandAla zami, naye u ya 'kufa ; 
ngokiiba ni ti, ' Abantwana u ba 
pata ngesandAla, ba fe.' Nami 
ngi ya bona, ngokuba abantwana 
aba abantu ba ya fa ; kepa inyoka 
a i fanga. Kodwa niina a ng" azi 
uma ba bulawa ini na 1 " 



-the father of Unsimba said, " If 
you see tbe medicine''' witli which 
she killed the children, bring it to 
me, that I may take it in my hand, 
and toucli her with my hands, and 
she too will die ; for yon say, ' She 
touches the children with her hand 
aiid they die.' And I too see that 
it is so, for the children which 
are human beings die ; but the 
snake is not dead. But for my 
part I do not know if they were 
killed." 



Damsels come to marry the princes, hnt they fear Umamha. 



Kwa ti, lapa se be kulile, ku 
fike izintombi zi ze 'kugana. Ku 
ti lapa be buza be ti, " Ni ze 'ku- 
gana kubani na ? " zi ti, " Kun- 
simbal" Ezinye zi ze 'kugana ku- 
mamba. Kepa ku ti lapa se zi m 
bonile ukuba inyoka, zi baleke, zi 
ti, " Be si ti umuntu nje." 

Uyise e /Jupeka kakulu, ngo- 
kuba e m tanda TJmamba. Kepa 
intombi zonke zi m esaba ngokuba 
e inyoka. A ti uyise, " Nawe, 
nsimba, a u yi 'kuganwa, e nga ka 
ganwa Umamba ; ngokuba u yena 
omkulu kunawe." Kepa Unsimba 
a Aleke ngokuba e bona intombi zi 
m ala Umamba ; a ti Unsimba, 
" Loku intombi zi ya m ala Uma- 
mba, mina zi ya ngi tanda, ku ya 
'kwenziwa njabi na ?" A ti unina 
kamamba, " U ya /ileka nje uyiAlo, 
wena nsimba. U kona umuntu 
ow' alelwa ukuzeka, ku tiwe u ya 
'upikanisana nesilima na ? " 



It came to pass when they were 
grown uj), damsels came to choose 
tlleir husbands. When the people 
asked them whom they came to 
choose, they replied, " Unsimba." 
But others came to choose Uma- 
mba. But when they saw that he 
was a snake, they fled, saying, 
" We thought he was a real man.'' 

The father was greatly troubled, 
for, he loved Umamba. And all 
the maidens were afraid of him 
because he was a snake. The fa- 
rther said, " And you too, Unsimba, 
shall not be married before Uma- 
mba ; for he is your superior." 
But Unsimba laughed because he 
saw that the damsels rejected 
Umamba, and said, " Since the 
girls reject Umamba and love me, 
what is to be done ? " And the 
mother of Umamba said, " You, 
Unsimba, your father is merely 
laughing. Was there ever any 
one who was prevented from mar- 
rying because it was said, he rivals 
one who is deformed ? " 

79 This is the first and only mstance which we meet with in these stories in 
which "medicines " are mentioned as a means of revenge. There is nothing in 
the action of the sister at the time of taking the children which would lead us 
to suspect she was using poison. The account there given seems rather to point 
to magical power, or to what is called the "influence of the evU eye.'' One is 
therefore inclined to ascribe this remark of the chief to some modern interpola- 
tion. If not it is probable that the tale itself is of a comparatively recent 
origin. But excepting this mention of " medicine " it bears the same stamp of 
antiquity as the rest. 



324 



IZINQANEKWANE. 



A damsel comes to choose Unsirriba, accompanied by her sister. 



Kwa ti ngasemva kwaloko kwa 
fika izintonibi ezi vela kwelinye 
ilizwe, z' eza 'kugana kona ; enye 
ya i pelezela enye. Kwa buzwa 
uma i ze 'kugana kubani na. Ya 
ti, " Kunsimba." Za ngeniswa 
end/tlini. Wa vuma uyise ukuba 
a ganwe TJnsimba. 

Kwa Alatshwa inkomo, kwa 
butana abantu abaningi, ngokuba 
ku gaawe unintwana wenkosi. 
Kwa ti kusi/tlwa kwa ngena izi- 
nsizwa eziningi zi ze 'kukgomisa 
izintombi. Kwa ti lapa se zi ngena 
izinsizwa wa ngena Umamba. Za 
ti zonke izintombi za baleka zi 
kala, za ya emsamo. Ya ti inkosi, 
" Ba tshele ni ukuti a ba muse 
ukubaleka, ngokuba umntwana 
wami lowo." Ba ti abantu aba 
send/tlini, " Hlala ni pansi ; musa 
ni ukubaleka, ngokuba umntwana 
wenkosi lo." "Wa tata ukcansi 
Iwake, wa Alala pezu kwalo. Za 
ti izintombi, " Kepa w' enziwa ini 
ukuba a be inyoka na 1 " Ba ti, 
" TJnina wa e bujelwa ; wa ze wa 
zala yena." Ba mangala kakulu. 



It came to pass after that, that 
two damsels came frona another 
country to choose a husband ; one 
was the companion of the other. 
They asked whom she came to 
choose. She replied, " TJnsimba." 
They placed them in a house. The 
father agreed that TJnsimba might 
marry. 

Cattle were killed, and many 
people assembled, because the 
king's child was an elected bride- 
gi'oom. In the evening many 
young men came in to get the 
damsels to point out those they 
liked best. When the young men 
had come in, Umamba also came. 
And the damsels fled, screaming, 
to the upper end of the house. 
The king said, " Tell them not to 
run away, for that is my child." 
The people who were in the house 
said, " Sit down ; do not run away, 
for this is the king's child." He 
took his mat and sat upon it. The 
damsels said, " But how did he 
become a snake 1 " They said, 
" His mother lost her children by 
death ; and at last he was born." 
They greatly wondered. 



The sister chooses Umamba. 



Za kgomisa izinsizwa ezintombi- 
ni ; za k^'oma izintombi. Kepa 
udade wabo kamakoti wa kgoma 
Umamba. Kepa Unsimba e nga 
tandi ukuba umlamu wake ukuba 
a kgome Umamba, e tanda ukuba 
a kgome yena. Ba buya ba buza 
ba ti, " Wena, u kg'ome 'bani na 1" 
Ya ti intombi, " Ngi kgome Uma- 
mba." Kepa izinsizwa za ti, 
" Ansimba. " Ya ti intombi, 
" Kg'a amamba." . Za ti izinsizwa, 
" Ansimba. " Ya ti intombi, 



The damsels were made to point 
out their favourites among the 
young men. But the sister of the 
bride pointed out Umamba. But 
Unsimba did not like his sister-in- 
law to point out Umamba, wishing 
her to point out himself. They 
asked her again, " Who do you 
point out as your favourite 1" The 
damsel replied, " Umamba." But 
the young men said, " You mean 
Unsimba." The damsel said, 
" No ; Umamba." The young 
men said, " You mean Unsimba." 
The damsel replied, " No j Uma- 



UMAMBA. 



325 



" Kg'a amamTja." Wa ti XJnsimba, 
" Kg^a ; i yeke ni nje, ngokuba 
noma i kgome yena Umamba, i za 
'ku m ala ngokuba inyoka." 

Wa ti Unsimba, " Nina ni ao- 
bani, amagama enu na t " Za ti 
izintombi, " Lena o ze 'kugana, 
igama lake Un/tlamvu-yobnAJalu. 
IJdade wabo lo, igama lake XJnAla- 
mvu-yetusi." Kepa Unsimba wa 
e nga m tandi Un/ilamvu-yobn/Ja- 
lii kakulu, kepa wa e tanda Un- 
Alamvu-yetusi. 



mba." Unsimba said, " No ; just 
leave her alone, for although she 
has chosen Umamba, she will soon 
reject him because he is a snake." 
Unsimba said, " What are your 
names?" The girls said, "She 
who has come to marry is Unthla- 
mvu-yobuthlalu.^" And her sis- 
ter's name is Unthlamvu-yetusL" 
But Unsimba did not love Un- 
thlamvu-yobuthlalu very much, 
but he loved Unthlamvu-yetusi. 



One goes to Unsvmba's house, the other to Umamha' s. 



Kwa ti lapa se zi kg'edile uku- 
kyoma, w' emuka Unsimba wa ya 
elawini lake, nomamba wa ya ela- 
wini lake. Kwa tiwa izinsizwa, 
"A si tate umakoti si mu yise 
elawini likansimba." Wa hamba 
Un/tlamvu-yobuMalu. Za ti kun- 
Alamvu-yetusi, a ka ye elawini 
likamamba. Wa ya, wa fika, wa 
ngena, wa Alala pansi. 



When they had ended pointing 
out their favourites, Unsimba went 
to his house, and Umamba went 
to his. The young men said, " Let 
us take the bride to Unsimba's 
house. " Unthlamvu - yobuthlalu 
went. They told Unthlamvu-ye- 
tusi to go to the house of Umamba. 
She went and entered the house 
and sat down. 



Unthlamviiryetusi is asleed if she will he Umamba's hride. 



Wa bona Umamba e /tlezi okca- 
nsini Iwake, ku kona udade wabo 
kamamba elawini likamamba, e 
Alezi naye. Wa ti udade wabo 
kamamba, " Loko zi ti intombi zi 
kgoma, kepa wena wa kyoma in- 
yoka, u ya 'kuvuma ukuba w e- 
ndele kuyo na? " Wa Meka Un- 
Alamvu-yetusi, wa ti, " Ku tiwa u 
dAla abantu ini na?" Wa ti 
Umamba, "U kona umuntu o 
kjoma inyoka na ? " Wa ti Un- 
Alamvu-yetusi, " Loko u nga d/tli 
yz, 'ku ngi d/ila 



She saw Umamba resting on his 
mat ; and Umamba's sister was 
also sitting there in Umamba's 
house. Umamba's sister said, 
" Since the damsels pointed out 
their favourites, and you ]jointed 
out a snake as yo\irs, would you 
agree to be his wife ?" She laugh- 
ed and said, " Is it said that he 
devours men?" Umamba said, 
" Is thex-e any one who chooses a 
snake ? " Unthlamvu-yetusi said, 
" As you do not devour men, what 
is there in me that you should de- 
vour me ? " 



'bantu, mina u 
ngoba ngi nani na ? " 

8» Unthlamvu-yobuthlalu.— Inthlamvu ia cherry, and here applied to mJm- 
thlalu means a single bead, of glass or some inferior substance ; as distinguished 
irom'inthlamva-yetusi, iTSiSS-hea.d. '^'■~".''.— "-"-'»'".'»?" T^»<.rl.w^Tv,o„ tt„. 
thtamvu-yetusi, Brass-bead-woman. 



Unthlamm-yobuthlalu, Bead-woman. Un- 



326 



IZISOANEKWASE. 



Slie waits on JJmwrnha. 



Ya buye ya pti'ma leyo 'ntomba- 
zana. Wa ti I/niamba, " Sukuma 
u vale.'' Wa ti UnAlamvu-yetusi, 
" Ini -wena u nga vali na ? " Wa 
ti Umainb^ " A ngi nazo izand/tla 
2okuvala.'f^ Wa ti UnAlamvu- 
yetusi, " i^lmiAleiii u valelwa ubani 
na T Wa 'ti TJmamba, " Ku vala 
umfana wami e ngi lala naye." 
Wa ti TJu/ilamvu-yetusi, " Kepa u 
ye ngapi nanniAla na ? " Wa ti 
Umamba, " U piimele wena, nto- 
mbi yami." W esuka UnAlamvu- 
yetiisi wa vala. 

Wa ti Umamba, " Ng' endAla- 
lele." . Wa ti Un^lamvu-yetusi, 
" EmiAleni w endAlalelwa ubani 
na ?" Wa ti Umamba, " Umfana 
wami." W esulca UnAlamvu-ye- 
tusi wa m endAlalela. 

Wa ti, " Tata umfuma wam^,- 
futa, u ngi gcobe ; kona ngi za 
'kulala ka/ile." Wa ti UnAlamvu- 
yetusi, " Ngi y' esaba ukupata in- 
yoka." Wa Aleka Umamba. Ba 
lala. 



Umamba's sister went out. 
Umamba said, " Arise, and close 
the doo^ay." Untblamvu-yetusi 
said, " Why do you not close it 1 " 
He replied, " I have no hands with 
which I can close it." Unthlamvn- 
yetusi said, " Who closes it every 
day V He replied,. " The lad who 
sleeps with me closes it." Un-' 
thlamvu-yetusi said, " And where 
has he gone ? " Umamba answer- 
ed, " He has gone out on your 
account, my love,"^i Unthlamvu- 
yetusi arose and closed the door- 
way. 

Umamba said, " Spread the mat 
for me." Unthlamvu-yetusi said, 
" Who spreads it for you day by 
day ? " Umamba replied, " My 
lad." Unthlamvu-yetusi arose and 
spread the mat for him. 

He said, " Take the pot of fat 
and anoint me ; then I shall sleep 
well." Unthlamvu-yetusi said, " I 
am afraid to touch a snake." 
Umamba laughed. They went to 
sleep. 



Tlie people wonder at her courage ; wnd VmamhcHs motlier rejoices. 



Kwa sa kusasa ba vuka ; kepa 
abantu bouke ekaya ba mangala 
ngokuba be ti, " Sa ze sa m bona 
umntwana o nesibindi kangaka 
ukulala nenyoka endAlini." 

Kwa ti kusasa unina kamamba 
wa keta ukudAla okumnandi ka- 
kulu, wa ku peka, wa ku yisa 
entombini, e kuluma yedwa, e ti, 
" Uma nami nga ngi zele uniuntu 
ngempela, u be za 'ku m zefca lo 
'mntwaua wabtotu.". 



They awoke in the morning ; 
and the people wondered, for they 
said, " We never met with a child 
possessed of such courage as to 
sleep in a house with a snake." 

In the morning Umamba's mo- 
ther took some very nice food, and 
cooked it and took it to the dam- 
sel, talking with herself and say- 
ing, " If I too had given birth to 
a real human being, he would have 
married this child of the people."=*^ 



^1 Lit, my damsel, but meaning, my sweetheart or love. 
*^ Child of the people, a title of great respect. The natives address their 
chiefs and great men by " Muntu wetu," Man of our people. 



CMAMBA. 



327 



UntMammir^etuai anoints Umamha. 



Kwa ti kusi^lwa b' emuka futi 
ba ya 'kulala ; ya ngena leyo 'n- 
tombi ; ba Mala nayo ; ya buye ya 
pwma. Wa ti Umamba, " Hamba 
u vale." W esuka UnAlamvu- 
yetusi wa ya 'kuvala. "Wa ti 
Umamba, " Kambe na izolo w a- 
lile uku Dgi gcoba. A u boni 
ukuba ngi ya hamba kabuAIungu, 
ngi hamba ngesisu? Ku tanda 
uma ku ti lapa se ngi lala ngi gco- 
tshiwe ; kona umzimba u ya 'uta- 
mba, ngi lale kaAle. Ake u ngi 
size, u ngi gcobe namuAla. A ngi 
dMi 'muntu ; nomfana -wami ii ya 
ngi gcoba nje, ngi nga mu dAli." 
Wa tata umfama Un/ilamvu-yetu- 
si, wa tata uluti. Wa ti Umamba, 
" 'K.qa. ; awami amafuta a a kiwa 
ngoluti ; a ya kcatazwa nje ; a 
. tambile." Wa tiUnAlamvu-yetusi, 
" Zigoobe wena ; a ngi tandi uku 
ku gcoba mina." Wa ti Umamba, 
" Kga. A ngi dAli 'muntu. 'Sgi 
gcobe nje." Wa tata UnAlamvu- 
yetusi amafuta, a kcatazelwa esa- 
ndAleni sake, wa m gcoba Uma- 
mba. Kepa>ku ti lapa e m gcoba 
'ezwe umzimba wenyoka u banda 
kakulu, 'esabe. A ti Umamba, 
" Kga ; ngi gcobe nje ; a ngi dAli 
'muntu." Wa m yeka e se m 
kg-edile uku m gcoba. 



In the evening they again went 
to retire to rest; the sister of 
Umamba again went into the 
house ; they sat with her ; again 
she went out. Umamba said, " Go 
and close the doorway." Un- 
thlamvu-yetusi arose and closed it. 
Umamba said, " So then yesterday 
you refused to anoint me. Do 
you not see that I move with pain, 
for I go on my belly 1 It is pleasant 
to Ue down after having been 
anointed j then my body is soft, 
and I sleep well. Just help me, 
and anoint me to-day. I devour 
no one ; and my lad only anoints 
me ; I do not devour him." Un- 
thlamvu-yetusi took the pot of fat 
and a stick. Umamba said, " No ; 
my fat is not taken out with a 
stick ; it is just shaken out into 
the hand ; it is soft." Unthlamvu- 
yetusi said, "Anoint yourself; I 
do not like to anoint you for my 
part." Umamba said, " No. I 
devour no man. Just anoint me." 
Unthlamvu-yetusi took the fat, 
and poured it into her hand, and 
anointed Umamba. But when she 
anointed him and felt the body of 
the snake very cold, she was 
afraid. But Umamba said, " No ; 
just anoint me ; I devour no one." 
When she liad done anointing 
him, she left him. 



Umarriba transformed. 



Wa Alala Umamba isikatshana, 
wa ti kun/ilamvu-yetusi, " Bamba 
lapa kumina, u kg'inise kakulu, u 
ng' elule, ngokuba umzimba wami 
u finyele." Kepa UnAlamvu-ye- 
tusi wa ti, " Ngi y' esaba." Wa 
ti Umamba, " K^ca. A ngi z' 'u 
kw enza 'luto. A ngi d/ili 'mu- 



Umamba waited a little while, 
and said to Unthlamvu-yetusi, 
" Lay hold of me here very tight, 
and stretch me, for my body is 
contracted." But Unthlamvu-ye- 
tusi said, " I am afraid." Umamba 
said, " No. I shall do you no 
harm. I devour no one. Lay 



328 



IZINGANEKWANE. 



ntu. Bambela ensikeni, u blieke 
emsamo ; ii nga ngi bheki mina ; 
u donse ngamandAla ; ngokuba 
ukuhamba kwami ku ya ng' apu- 
la ; ngako ngi tanda ukuba ku ti 
lapa se ngi lala umuntu a ng" elu- 
le." Wa bambela ensikeni TJn- 
/ilamvu-yetiisi, wa donsa ngama- 
nd/ila. W' ezwa e buya nesikumba. 
Wa si laAla ngamandAla, w' etuka, 
e ti, " Inyoka." Kepa wa pendula 
ameAlo, wa bheka wa bona Uma- 
mba e muAle kakulu, umzimba 
wake u kazimula. Wa jabula 
kakulu, wa ti, " Wa u nani na ? " 



hold of the pillar, and look at the 
upper end of the house ; do not 
look at me ; and drag with all your 
might; for my mode of going 
hurts me ; therefore I like when I 
am lying down that some one 
should stretch me." She laid hold 
of the pillar, and dragged with all 
her might. She felt the skin come 
iato her hand ; she threw it down 
quickly, and stai-ted, thinking it 
was the snake. And she turned 
her eyes and looked, and saw 
TJmamba very beautiful, and his 
body glistening. She rejoiced ex- 
ceedingly and said, " What was 
the matter with you 1 " 



TJmamha tells UntMamvu-yetusi his history. 



Wa ti TJmamba, " TTma kade e 
bujelwa ; kepa be ti abantu aba- 
ntwana bakwetu ba bulawa udade 
wabo. kama. Kepa kwa ti uma e 
nga ka ngi beleti, wa ya kubo, wa 
tsho kumne wabo ukuti, ak' a 
zingele imamba encane, a tate isi- 
kumba sayo. Kwa ti lapa se ngi 
zelwe nga fakwa kuso isikumba 
leso. Kepa bonke bakwiti a b' azi 
uma ngi umuntu ; ba ti ngi inyoka 
impela, ngokuba ■mxia, a ka ba tshe- 
langa ukuti ngi umuntu ; u ze u 
nga tsheli 'muntu nawe." 



Wa ti UnAlamvu-yetusi, " Ifge- 
zinye izinsuku u ke u si kumule 
ini isikumba lesi na ? " Wa ti 
Umamba, " Ehe, umfana wami u 
ya ngi gcoba ngamafuta, a buye a 
ngi kumule nje." Ba lala. 



Umamba said, " My mother had 
for some time lost all her children 
by deiath ; and the people said that ■ 
the children of our house were 
killed by my mother's sister. Be- 
fore giving birth to me my mother 
went to her people, and told her 
brother to catch a small imamba 
and to take its skin. And when 
I was born I was put into the skin. 
But none of our people knew that 
I was a human being ; they 
thought I was truly a snake, for 
my mother did not tell them that 
I was a man ; and do not you tell 
any one." 

Untlilamvu-yetusi said, " On 
other days do you take off this 
skin ? " Umamba said, " Yes, my 
lad anoints me with fat and takes 
it off." They retired to rest. 



The damsels return to their fatliers, accompanied hy tlieir lovers. 



Kwa ti kusasa wa ti UnAlamvu- 
yobuAlalu, " Se ngi tanda ukubu- 
yela ekaya manje." Kwa 7ila/i.lwa 
izinkomo za ba 'mashumi 'mabili. 



In the morning Unthlamvu-yo- 
buthlalu said, " I now wish to go 
home." They picked out twenty 
head of cattle. Umamba said, " I 



UMAMBA. 



329 



"Wa ti Umamba, "Kami, baba, 
ngi ya-tanda ukuba ngi kipe ama- 
shumi amabili, ngi ye 'kukg'oma 
le 'ntombi kuyise." Wa vuma 
uyise : wa hamba nenkomo ezi- 
ningi nensizwa ez' endayo. Ba 
hamba. 

Kwa ti lapa be puma ekaya 
Umamba wa ti, a ku patwe um- 
fuma wake ; wa u pata Un/tlamvu- 
yetusi. Kwa ti lapa be senkanga- 
la, wa hamba kancane Umamba 
emva. Wa ti kun/ilamvu-yetusi 
naye a ka hambe kaucinane. Ea 
hamba abatitu bonke panibili, kepa 
bona bobabili ba hamba emva. 
Wa ti Umam.ba, " A si Male pansi, 
u ngi gcobe ngamafuta, n suse isi- 
kumba, ngokuba ngi ya /ilupeka ; 
bu ya ngi bnlala utshani uma ngi 
hambe ngesisu nje." Ba Mala; 
wa m gcoba ngamafuta, wa m 
donsa ; isikumba sa puma. W e- 
suka Umamba, wa hamba. Ba 
hamba emva bona. Kwa za kwa 
ti lapa se be ya eduze nabantu, wa 
faka isikumba futi Umamba. 



too, father, wish to take twenty, 
that I might go and choose this 
damsel at her father's." The fa- 
ther assented, and he went with 
many cattle and young men to 
make the marriage settlement. So 
they set out. 

When they were leaving home 
Umamba told them to take his pot 
of fat; Unthlamvu-yetusi carried 
it. When they were on the high 
land, Umamba went slowly after 
the rest ; and told Unthlamvu- 
yetusi also to go slowly. All the 
people went on in front, but they 
two went in the rear. Umamba 
said, " Let us sit down, and do you 
anoint me with fat, and take off 
the skia, for I am troubled ; the 
grass hurts me when I go on my 
belly." They sat ; she anointed 
him with fat, and dragged him ; 
the skin came off. Umamba arose 
and walked. They went behind 
the others. And when they were 
near the people Umamba put on 
the skin again. 



Umamba causes alarm. 



Ba ya ekaya bonke, ba ngena. 
Kepa abantu bakona ba baleka, 
b' esaba inyoka. Ba ti, " Nampa 
abayeni bakanMamvu - yobu/Jalu 
be fika nenyoka." Za ti intombi, 
"Musa ni ukutsho njalo. Um- 
yeni kanAlamvu-yetusi." Ba ma- 
ngala abantu, be ti, " Ku ngani 
ukuba u ng' esabi, loku ku inyoka 
na?" 



They reached the damsel's home 
and went in. But all the people 
of the place fled, being afraid of 
the snake. They said, " There is 
the wedding party of Unthlamvu- 
yobuthlalu coming with a snake." 
The damsels said, "Do not say 
thus. That is the bridegroom of 
Unthlamvu-yetusL" The people 
wondered and said, " How is it 
that she is not afraid, since it is a 
snake t " 



Prepa/rations for tlie marriage. 



Ba Alatshiswa inkomo ezimbili. 
Kwa ti uma se i pelile inyama ba 
buyela kubo abayeni. Kwa ti 



They had many cattle killed for 
them. When the meat was eaten 
the bridegrooms' party retui-ned to 



330 



I2INGANEKWANB. 



ngesinye isikati ba tuma umuntu 
ukuba a ye 'kuMalela tuntimba. 
Wa bizwa umtimba ; kwa gaywa 
utsli-wala, kwa tiwa a ku hanj-we 
ku ye 'kutatwa umtimba. Ba fika 
nawo. 

Kwa ti kusasa kwa butana aba^ 
ntu abaningi, kepa abanye be /ileka 
ngokuba Umaraba e nga kw azi 
'kusina, be ti, " Loku e inyoka u 
ya 'usina kanjani na?" Lwa 
ngena udwendwe, ba sina omakoti 
neziutombi namadoda akubo. 

Kwa ti lapa umtimba se u kge- 
dile ukusina, kw' emuka abayeni 
ba ya 'ku/tloba. Umamba wa 
ngena elawini lake, nomfana wake 
wa m. gcoba ngamafuta, w' esusa 
isikumba. Wa ti, "Hambauye 
'kubiza uma, a lete izinto zami." 
W eza unina nezinto zake. Wa 
binca konke okwake Umamba, wa 
ti kumfana, " Bheka uma Unsi- 
mba u se pumile ini end/tlini na ?" 
Wa ti umfana, " Ehe, u se pu- 
mile." 



their people. After a time they 
sent a man to wait for the mar- 
riage party. 83 The marriage party 
was summoned ; much beer was 
made, and they were told to go 
and bring up the marriage com- 
pany. They came with it. 

In the morning there assembled 
many people, but some laughed 
because Umamba did not know 
how to dance, saying, " Since he is 
a snake how wiU he dance ?" The 
line of wedding guests entered, 
and the brides and the damsels and 
men of their people danced. 

When the marriage company 
had left off dancing, the bride- 
grooms' party went to adorn them- 
selves. Umamba went to his 
house, and his lad anointed him 
with fat, and took off the skin. 
He said, " Go and call my mother, 
that she may bring my things." 
His mother came with his things. 
He adorned himself, and said to 
the lad, " See if Unsimba has al- 
ready left his house." The lad 
replied, " Yes, he has already left 
it." 



Umamba reveals himself at the wedding-dance. 



Umamba took a great skin, 
and put it on and went out, going 
on his belly. When the people 
saw him they all said, " Now he is 
very great, because he has anoint- 
ed with fat." He went to the 
cattle-pen and sat down. When 
all the bridegrooms' men stood up, 
Umamba wriggled himseK, and his 
lad came and laid hold of his head, 
and took off the skin. And all 
the people were unable to look on 
him because of his glistening ap- 
pearance. 

8^ The man who goes to wait for the marriage party 13 called Umkongi or 
TJmMaleli. His office is to urge on the frienda of the bride to hasten the mar- 
riage ; he stays at the bride's kraal, and there is guilty of all kinds of mischief 
until they get tired of him, and the wedding party seta out. 



Wa tata Umamba esikulu isi- 
kumba, wa faka sona, wa puma e 
hamba ngesisu. Kwa ti bonke 
abantu aba m bonayo ba ti, " Ma- 
nje u se mkulu kakulu, ngokuba e 
gcobe amafuta." Wa ya esibayeni, 
wa /ilala pausi. Kwa ti lapa aba- 
yeni bonke se b' emi, Umamba wa 
nyakaza, w' eza umfana wake, wa 
m bamba ekanda, w' esusa isi- 
kumba. Kepa bonke abantu J)' a- 
/iluleka uku m bheka ukukazimula 
kwake. 



UNANANA-BOSELB. 



331 



Ujisimba fecura, and the people rejoice. 



Unsimba w' emuka wa ya en- 
(lAlini, 'esaba iigokuba e bordle 
ukuba Umamba u umuntu ; -wa 
tukutela kakulu. Abantu bonke 
ba mangala ngoku m bona e se 
umuntu. Ba m bamba be ti, 
" Kade w enziwe ini na 1" TJyise 
w' ala ukuba ku sinwe ngalolo 
'lusuku. Wa ti, " Ku ya 'usinwa 
ngomso, ngokuba ngi tanda uku m 
bona namu/tla." 



Unsimba went away to his 
house, being afraid because he saw 
that Umamba was a human being ; 
he was very angry. All the peo- 
ple wondered when they saw that 
he was now a man. They laid 
hold of him, saying, " What has 
been done to you all this time ] " 
His father refused to allow them 
to dance on that day. He said, 
" You shall dance to-morrow, for I 
wish to look at him to-day." 



Umamiba marries, and is happy. 



Kwa ti lapo unina wa jabula 
ngokuba ximntwana wake e zekile. 
Xwa buyelwa ezindAlini, kwa Alar 
Iwa. Kwa ti kusasa kwa sinwa ; 
kepa Unsimba e Mupeka ngokuba 
e bona Umamba e umuntu. Ba 
/tlala bonke, uyise e jabula kakulu 
e bona Umamba ukuba u umuntu. 
W aka owake umuzi, wa Alala 
nabantu abaningi aba tanda ukwa- 
ka naye. Wa ti lapa e se tungile 
wa zeka abafazi abaningi. Wa 
busa nabo. 

Ltdia (Umkasetemba). 



Then the mother rejoiced be- 
cause her child had taken a wife. 
The people returned to the house 
and sat down. In the morning 
they danced ; but Unsimba was 
much troubled because he saw that 
Umamba was a human being. 
They all remained, rejoicing ; the 
father rejoiced exceedingly when 
he saw that Umamba was a human 
being. Umamba built his own 
village, and lived there with many 
people, who wished to live with 
him. And when he had sewn on 
the headring he married many 
wives ; and lived happily and pros- 
perously with them. 



UNANANA-BOSELE. 



Unanana builds in ilie road. 



Kwa ku kona umfazi owa e naba- 
ntwana ababili abancane, be baku- 
lu kakulu; kepa kwa ku kona 
omunye umntwana owa e sala 
nabo. Kepa lo 'mfaziku tiwa wa 



Theee was a woman who had two 
young children j they were very 
fine ; and there was another child 
who used to stay with them. But 
that woman, it ia said, had wil- 



332 



IZINGANEKWAHE. 



y ake end/tleleni ngabomo, e temba 
ubukja nobungg'otslio. 



fully built her house in the road, 
trusting to self-confidence and su- 
perior power. ^* 



Various animals visit lier house vn her absence. 



Kepa ngesinye isikati w' emuka 
wa ye 'kuteza ; wa ba shiya bodwa 
abantwana. Kwa fika inkau, ya 
ti, " Abakabani laba 'bantwana 
abaAle kangaka na ? " Wa ti um- 
ntwana, " Abakananana- bosele." 
Ya ti, " W aka endAleleni nga- 
bomo, e temba ubukg'a nobuiigg'o- 
tsho." 

Kwa buya kwa fika impunzi, 
nayo ya tsho njalo. Wa ti um- 
ntwana, ' ' Abakananana - bosele. " 
Zonke izilwane zi fika zi m buza 
njalo, wa za wa kala umntwana 
ngokwesaba. 



On a, certain occasion she went 
to fetch firewood, and left her 
children alone. A baboon came 
and said, "Whose are those re- 
markably beautiful children ? " 
The child replied, " Unanana-bo- 
sele's."^^ The baboon said, " She 
built in the road, on purpose, 
trusting to self-confidence and 
superior power." 

Again an antelope came and ask- 
ed the same question. The child 
answered, " They are the children 
of ITnanana-bosele." All animals 
came and asked the same question, 
until the child cried for fear. 



An elephant swallows the children. 



A very large elephant came and 
said, " Whose are those remarkably 
beautiful children?" The child 
replied, " Unanana-bosele's." The 
elephant asked the second time, 
"Whose are those remarkably 
beautiful children?" The child 
replied, " Unanana-bosele's." The 
elephant said, " She built in the 
road on purpose, trusting to self- 
confidence and superior power." 
He swallowed them both, and left 
the little child. The elephant then 
went away. 

In the afternoon the mother 
came and said, "WTiere are -the 
children?" The little girl said, 
" They have been taken away by 
an elephant with one tusk." 
Unanana-bosele said, " "Where did 
he put them?" The little girl 
s* Ulungqotsho ia anjr thing by which a man trusts to attain superiority, 

wordiness, craftiness, bodily strength, a name, passion, power ; all this in one 

is ubungqotsho. 

8' Unanana-bosele. — Jsinana is a batrachian reptile, nearly globular, with 

very short legs, and exuding a milky fluid when touched. It is frequently found 

under stones. — Bosele, of the family of frogs. 



Kwa fika indAlovu enkulu ka- 
kulu, ya ti, " Abakabani laba 'ba- 
ntwana aba/tie kangaka na ?" Wa 
ti, " Abakananana - bosele." Ya 
pinda ya ti, " Abakabani laba 'ba- 
ntwana abaAle kangaka na ?" Wa 
ti, " Abakananana-bosele."- Ya ti, 
" W' aka end/ileleni ngabomo, e 
temba ubukja nobungg'otsho." Ya 
ba gwinya bobabili ; ya shiya 
leyo 'ntombazana. Ya hamba in- 

d7il0VTL 



Kwa ti ntambama wa fika uni- 
na, wa ti, " Ba pi abantwana na?" 
Ya ti intombazana, " Ba tatwe 
ind/ilovu e nopondo lunye." Wa 
ti Unanana-bosele, "T ye ya ba 
beka pi na ? " Ya ti intombazana, 



UNANAUA-BOSELE. 



333 



" I ba dhlHe." Wa ti Unanana- 
bosele, " Ba file ini na ?" Ya ti 
intombazana, " K^a. A ng' azi." 



repKed, "He ate them." ITnana- 
na-bosele said, " Are they dead 1 " 
The little girl replied, " No. I do 
not know." 



She goes in search of the elepliant.- 



Ba lala. Kwa ti kusasa wa 
gaya umkcaba omningi, wa tela 
okambeni olukulu kanye namasi, 
wa hamba e pete nomkonto wake. 
Wa fika lapo ku kona impunzi ; 
wa ti, " Mama, mama, ngi bonisele 
ind/ilovu e d/ile abantabami ; i 'lu- 
pondo lunye." Ya ti impunzi, 
" IT ya 'uhamba u fike lapo imiti 
yakona imide, na lapo amagcaki 
akona em/tlope." Wa dAlula. 



Wa fika lapo ku kona isilo ; wa 
ti, "Mama, mama, ngi bonisele 
ind/jlovu e d/ile abantabami." Sa 
ti, "U ya 'uhamba, u hambe, u 
fike lapo imiti yakona imide, na 
lapo amagcaki akona emAlope." 



They retired to rest. In the 
morning she ground much maize, 
and put it into a large pot with 
amasi, and set out, carrying a 
knife in her hand. She came to the 
place where there was an antelope ; 
she said, " Mother, mother, point 
out for me the elephant which has 
eaten my children ; she has one 
tusk." The antelope said, "You will 
go till you come to a place where 
the trees are very high, and where 
the stones are white." She went 
on. 

She came to the pla«e where 
was the leopard ; she said, " Mo- 
ther, mother, point out for me the 
elephant which has eaten my 
children." The leopard replied, 
" You will go on and on, and come 
to the place where the trees are 
high, and where the stones are 
white," 



The elepliant attempts to deceive her. 



Wa hamba e d/ilula kuzo zonke, 
zi tsho njalo. Wa ti e kude wa 
bona imiti emide kakulu, nama- 
gcaki amAlope pansi kwemiti. Wa 
i bona i lele pansi kwemiti. Wa 
hamba; wa fika, w' ema, wa ti, 
"Mama, mama, ngi bonisele in- 
dAlovii e dAle abantabami." Ya 
ti, " U ya 'uhamba, u hambe, u 
fike lapo imiti yakona imide, na 
lapo amagcaki akona em/ilope." 
W' ema nje unlfazi, wa buza futi, 



She went on, passing all animals, 
all saying the same. When she 
was still at a great distance she 
saw some very high trees and 
white stones below them. She 
saw the elephant lying under the 
trees. She went on; when she 
came to the elephant she stood still 
and said, " Mother, mother, point 
out for me the elephant which has 
eaten my children." The elephant 
replied, " You will go on and on, 
and come to where the trees are 
high, and where the stones are 
white." The woman merely stood 



334 



IZINQANEKWANE. 



wa ti, " Mama, mama/ngi bonisele 
indAlovu e d/ile abantabami" Ya 
buya ya m tshela i ti, ak' a d/tlu- 
lele pambili. Kepa umfazi e bona 
iikiiba i yona leyo, ya m koAlisa 
ukuti ak' a d/ilulele pambili, wa 
tsho futi e ti, " Mama, mama, ngi 
bonisele indAlovu e dAle abanta- 
bami." 



still, and asked again, sayiiig, 
" Mother, mother, point out for 
me the elephant which has eaten 
my children." The elephant again 
told her just to pass onward. But 
the woman, seeing that it was the 
very elephant she was seeking, 
and that she was deceiving her by 
telling her to go forward, said a 
third time, "Mother, mother, point 
out for me the elephant which has 
eaten my children." 



The elepJiant swallows her, to her sorrow. 



Ya m bamba, ya m gwinya naye. 
Wa fika pakati esiswini sayo, wa 
bona amaAlati amakulu, nemifula 
emikulu, nezinkangala eziningi ; 
ngenojenye ku kona amadwala 
amaningi ; nabantu abaningi ab' a- 
ke imizi yabo kona ; nezinja ezi- 
ningi, nezinkomo eziningi; konke 
ku kona pakati ; wa bona nabanta 
bake be Alezi kona. Wa fika, wa 
ha pa amasi ; wa ti, " Kade ni 
d/ila ni na ] " Ba ti, " A si dAla- 
nga 'luto. Sa lala nje." Wa ti, 
" Ini uma ni ng' osi inyama le 
na?" Ba ti, "Uma si si sika 
isilo lesi, a si yi 'ku si bulala na ?" 
Wa ti, " K.qa ; si ya 'kufa sona ; a 
ni yi 'kufa nina." Wa basa um- 
lilo omkuln. Wa sika isibindi, 
w' osa, wa dAla nabanta bake. Ba 
sika nenyama, b' osa, ba dAla. 



Ba mangala abaatu bonke aba 
kona lapo, be ti, " Wo, kanti ku 
ya dAliwa, lapa tina si Alezi si nga 
dAli 'luto nje na 1" Wa ti lo 'mfa- 
zi, " Ehe. I ya dAliwa indAlovu." 
Ba sika bonke labo 'bantu, ba 
dAla. 



The elephant seized her and 
swallowed her too. When she 
reached the elephant's stomach, 
she saw large forests, and great 
rivers, and many high lands; on 
one side there were many rocks ; 
and there were many people who 
had built their villages there ; and 
many dogs and many cattle; all 
was there inside the elephant ; she 
saw too her own chil(fren sitting 
there. She gave them amasi, and 
asked them what they ate before 
she came. They said, " We have 
eaten nothing. We merely lay 
down." She said, " Why did you 
not roast this flesh 1 " They said, 
" If we eat this beast, will it not 
kill us ? " She said, " No ; it will 
itself die ; you will not die." She 
kindled a great fire. She cut the 
liver, and roasted it- and ate with 
her children. They cut also the 
flesh, and roasted and ate. 

All the people which were there 
wondered, saying, " O, forsooth, 
are they eating, whilst we have 
remained without eating any 
thing?" The woman said, " Yes, 
yes. The elephant can be eaten." 
All the people cut and ate. 



THE WISE SON OF THE KING. 



335 



The elephant dies. 



Kepa yona ind/ilovu ya zi tshela 
ezinye izilwane, ya ti, "Seloku 
nga gwinya lo 'mfazi, ngi ya fa ; 
ku 'buAlungu esiswini sami." Zi 
ti ezinye izilo, " U nga be, nkosi, 
kw enza ngokuba abantu se be ba- 
ningi kakulu esiswini sako." Ke- 
pa kwa ti lapa se ku isikati esi- 
kulu, ya fa indAlovu. Wa i dabula 
ngomkonto, e genca imbambo 
ngombazo. Kwa puma inkomo, 
ya ti, " Mu, mu, sa za sa li bona 
ilizwe." Kwa puma imbiizi, ya ti, 
" Me, me, sa za sa li bona ilizwe." 
Kwa puma inja, ya ti, " Sa za sa 
li bona ilizwe." Nabantu ba puma 
be Aleka, be ti, " Sa za sa li bona 
ilizwe." Ba mu pa lowo 'mfazi ; 
abanye inkomo, abanye nezimbuzi, 
abanye nezimvu. Wa hamba na- 
Ijanta bake, e fuyile kakulu. Wa 
fika ekaya, wa jabula ngokuba e 
buye nabo abanta bake. Wa fika 
i kona leyo 'ntombazana yake ; ya 
jabula ngokuba ya i ti unina u se 
file. 

Lydia (XJmkasetemba). 



And the elephant told the other 
beasts, saying, " From the time I 
swallowed the woman I have been 
ill ; there has been pain in my 
stomach." The other animals 
said,88 "It may be, O chief, it 
arises because there are now so 
many people in your stomach." 
And it came to pass after a long 
time that the elephant died. The 
woman divided the elephant with 
a knife, cutting through a rib with 
an axe. A cow came out and said, 
" Moo, moo, we at length see the 
country." A goat came out and 
said, " Mey, mey, at length we see 
the country." A dog came out 
and said, " At length we see the 
country." And the people came 
out laughing and saying, " At 
length we see the country." They 
made the woman presents ; some 
gave her cattle, some goats, and 
some sheep. She set out with her 
children, being very rich. She 
went home rejoicing because she 
had come back with her children. 
On her arrival her little girl was 
there ; she rejoiced, because she 
was thinking that her mother was 
dead.^'' 



UMNTWANA WENKOSI OHLAKANTPILEYO. 

(the wise son op the king.) 



The Mug's daughJbershaihe. A straime thing happens to the youngest. 

Kwa ti inkosi yasempumalanga ya | A king of the east reigned over a 
b' i nesizwe esikulu ; ya i nezin- ) large nation ; he had many daugh- 

35 In another narration the elephant is represented as uttering a loud and 
prolonged groan, when the woman began to cut slices from the liver, and as the 
operation proceeded, the groans became so terrible and reached so far that the 
animals were startled where they were feeding, and attracted to the place where 
the elephant was. ^ ., , , =.,,<,« 

s' Compare this Tale with the account of the Isikjukg'umadevu, p. 56—60. 
And with Ugungju-kubantwana, p. 176. 



336 



IZISGANEKWANE. 



tombi eziningi, zi nesiziba sazo. 
Kwa t' emini za puma za butana 
za ya esizibeiii, za ya 'kubukuda. 
Ya puma encinyane, ya ngena esi- 
zibeiii. Za tukulula ke impa/ila 
yazo, za ngena ke zonke, za buku- 
da. Za btikuda, za bukuda. Ya 
puma encinyane, ya puma ya kala 
ngapezulu kwesiziba, ya ti, " Puma 
ni, ni zo'ubona mina, ukuba ngi 
nani. Buka ni, amabel' ami a se 
kukumele e nganga omfazi, a nga- 
nga wenu fiiti, nina zintombi." 



Za puma ke zonke esizibeni, za 
ti, "A, si buye si ye kubaba, si ye 
'ku m bonisa lo 'mntwana wake, 
ukuba u nani na." Za fika ke 
ekaya enkosini e ng' uyise, za ti,' 
" Baba, a u bone loku ; nangu 
umntwana wako. Si be si ye 'ku- 
bukuda ; sa m bona e se puma esi- 
zibeni e se amabol' ake se makulu 
nje." Wa ti uyise, "A p' ama- 
doda 1 " 



ters ; they had their own pool in 
the rivei' where they bathed. At 
noon on a certain day they left 
their homes and joined company 
and went to the pool ; they went 
to sport in the water. One little 
one started out from among them 
and went into the pool. So they 
all took off their dresses, and went 
into the pool and sported. They 
sported and sported. The little 
one went out and shouted on the 
bank of the pool, saying, " Come 
out, and see what is the matter 
with me. Look, my breasts are 
swollen, as large as a woman's, as 
big as youi-s too, ye maidens." 

They all went out of the pool 
and said, " Let us go back to our 
father, and show him what is the 
matter with this child of his." So 
they came home to the king their 
father, and said, " Father, look at 
this ; there is your child. We 
went to sport in the water; we 
observed, when she came out of 
the pool, that her breasts were as 
large as this." The father said, 
" Where are the men ? " 



The king calls a council to consider the matter. 



A fik' amadoda, wa ti, " Linga- 
nisa ni lo ■'mMola, nokuba ukufa 
ini na ? Linganisa ni, nina badala, 
ukuba kwa ka kw' enza ini loku 
na t Na ka na ku bona ini na 1 
Umntwana engaka a be nje ama- 
bel' ake na 1 Loku e be nga ka 
fanele njena ukuba amabel' ake a 
ngangaka, e ng' umntwana nje 
na?" 

La ti ibandAla, " 'Kqa. ; si nge 
ze sa kw azi loku. UmAlola. A 
ku kulume wena, wena umntwana 
e ng' owako." Ya ti inkosi, 
" Kja ! Ka pume lap' ekaya. 



When the men came he said, 
" Consider this wonderful thing, 
and whether it is disease or not ? 
Consider, ye old men, if there ever 
was such a thing as this 1 Did you 
ever see it before 1 The breasts of 
a child of this age to be as big as 
this ? Since it is not proper that 
her breasts should be so large, she 
being so young a child 1 " 

The council answered, " No ; we 
have never known of such a thing. 
It is a prodigy. Do you speak, 
you whose child she is." The king 
said, " No ! Let her depart from 
her home amongst us. For I do 



THE WISE SON OP THE KING. 



337 



Ngokuba lesi 'silo esi ngapakati 
kwake iimntwana a ng' azi ukuba 
si ya 'kupuma s' enze njani na. 
Ngi ti mina, isilo esi lapa esiswini 
somntanatni. Ngi ti, ka si ye 'ku- 
puma e iige ko lapa ekaya, nakuba 
e fa, a fe ugi nga m boni ukupuma 
kwalesi 'silo." 



not kno-w -what the beast with 
which the child is pregnant, will do 
when it is born. I say, there is 
a beast inside the child. I say, 
let it go to a distance and be 
born, at a distance from this horae 
of ours, even thoiigh she die, that 
she may die without my seeing her 
when the beast is bom." 



TJie little one is driven from her Iiome. 



Wa kala ke umntwana. Za 
kala ke zonke izintombi, uma e se 
puma, za ti, " XJmnta kababa kaz' u 
za 'kiiya ngapi na 1 " 



The child wept. And all the 
maidens wept when she left her 
home, saying, " Alas, whither will 
the child of our father go ? " 



She wanders, not knowing where to go. 



Wa hamba ke, wa puma ekaya; 
wa dinga nje ; emzini woyise wa 
puma. Wa dinga, wa dinga, wa 
dinga. Kwa ku kulu ukudinga 
kwake e miti leso 'sisu. 



• So she went, leaving her home ; 
she knew not where to go ; she 
quitted her father's village. She 
wandered hither and thither with- 
out an aim. Her wandering in 
uncertainty was great whilst thus 
pregnant. 



She gives birth to a hoy. 



At length she came to another 
village, not belonging to her fa- 
ther. She gave birth to a child ; 
she gave birth to it among another 
people. She said, "I thought I 
was pregnant with a beast ; and 
forsooth I have given birth to a 
human being." When she had 
given birth to the child her friends 
came who were seeking her ; when 
they found her they said, "We 
are seeking you. Your father told 
us to go and seek for the place 
where you died, and find if it were 
but your bones. And in truth are 
you here ]" She replied, " I have 
become a mother. I have given 
birth to a hupaan being, my own 
boy." She said, " Let us go home 

88 Comp. what is said by the mother of Ukcombekcansim, p. 116. 



Wa za wa fika kwomuny' umu- 
zi o nga si wo woyise. Wa m 
zala umntwana ; umntwana sva m 
zalela esizweni esinye. Wa ti, 
" Be ngi ti ngi mit' isilo ; kanti 
ngi mit' umuntu." Kwa fik' aba- 
kubo e se m zele aba m funako ; 
ba m funyana, ba ti, "Si funa 
wena. UyiAlo u ti, a si hambe si 
funa wena lap' u fele kona, ama- 
tambo nje. Kanti n lapa naf" 
Wa ti, " Kgi zele. Kgi zele umu- 
ntu, umfana wami."88 ■y^'a ti, " A 



338 



IZINGANEKWANE. 



si buye. Ngi ya vuma, n^ zele 
umuntu. A ng' azi ukuba wa 
ngena ngapi. Ngokuba ni ya 
ng' azi ukuba ngi be ngi nga ka 
faneli ukuba ngi nga nesisu. Na 
odade ba ya ng' azi e ngi hamba 
nabo uba a ngi bonanga ngi kulu- 
ma nandoda. Ngi kjinisile. Na- 
nii ngi m pete ngokuba ngi bone 
ku ng' umuntu ; ngi be ngi ya 'ku 
m la/tla inaia ku be ku isilwane. 
Ngi bone ku umuntu nje." 



again. I am willing, for I have 
given birth to a human being. I 
know not how he entered within 
me. For you know that I was 
not yet of sufficient age to become 
pregnant. And my sisters with 
whom I went know that I never 
spoke with a man. I speak the 
truth. And I myself have taken 
care of my child, because I saw it 
was a human being ; I would have 
forsaken him if it had been an 
animal. I saw that it was a real 
human being." 



She returns to her home. 



Ba hamba ke ba buya ke ukuya 
enkosini yasempumalanga. Ba 
fika ke ekaya enkoeini. Ya jabula 
inkosi'j ya but' isizwe, ya ti, 
" Woza ni nonke ;" ya ti, " Bonga 
ni nonke. Lo 'mntwana m bonge 
ni. Bonga ni, jabula ni, ngokuba 
umntwana womntwana nje wami, 
ngokuba ka si ye wandoda ; ngo- 
kuba u be nga k' endi j umntwana 
wami nje." 



So they set out and returned to 
go to the king of the east. They 
reached the king's home. The 
king was glad j he told the whole 
nation to assemble ; he said, " All 
of you give praise. Praise this 
child. Praise and rejoice, for he 
is the child of my child only, for 
he is not the child of a male ; for 
she had not married j he is my 
child only." 



The child becomes a great doctor. 



Wa kula ke ; w' elapa, wa in- 
yanga, wa siza, w' a/ilula izinyanga. 
Wa bizwa ngokuti, Umntwana 
wenkosi oAlakanipile. Wa mkulu 
kubo bonke abautwana benkosi 
ngokutandwa. 

Ku gcwale abantu emzini wen- 
kosi aba ye 'kwelatshwa ; wa z' a- 
/jlula izinyanga zonke. Abantu 
ab' a/ilula izinyanga ngokufa kwa- 
bo wa ba siza kakulu kuso sonke 
isizwe soyise. Wa puma, wa 
hamba kuzo zonke izizwe, e ha- 
mb' 'elapa, e Alala nje 'elapa, e 
siz' abantu. 



So he grew up ; he treated dis- 
eases, he was a doctor, he alle- 
viated suffering, and excelled other 
doctors. He was named, The wise 
son of the king. He was greater 
than all the king's children as re- 
gards being beloved. 

The king's town was full of 
people who went there to be heal- 
ed ; he excelled all other doc- 
tors. People whom the doctors 
could not cure of their diseases, 
those he helped much throiighout 
the whole nation over which 
his father reigned. He left 
his country and travelled among 
all nations, going about healing 
diseases, and merely staying in a 
place to heal diseases and to help 
the people. 



THE GREAT TOETOISE. 



339 



He goes about with his moiJier doing worhs of mercy. 



Naye unina nabanye abantu a 
hamba nabo nonina, ba hambe b' e- 
lapa nabo ; e nga nikwa 'nto ; e ti, 
"Ngi umntwana wenkosi mina ; 
ngi ya ni siza nje. XJbaba u in- 
kosi, u nako konke. Ngi ya ni 
siza nje ngomsa." Za ti nezizwe 
za hambe zi ti, " Nati se si ng' a- 
boyi/do, ngokuba ku si funi luto 
umvuzo ; se si ng' aboyi/ilo nati. 
TJ iukosi." 



Ka be s' aziwa ke kwabo-nto- 
mbi. Wa hamba njalonjalo. Uku- 
pela kwayo. 

Nga i tola le 'ndaba kumamAle- 
kwa wakwandAlovu ; uyise ng' U- 
zikisa, ngesikati ku sa busa Uzi- 
AlanAlo, uyise kasingela, notshaka 
kasenzangakona. 

Umpondo kambule (Aaron). 



His mother too and others who 
went with him and his mother, 
ako treated diseases. He was not 
given any reward. He said, "I 
am a king's child ; I have no other 
object than that of helping you. 
My father is a king, and possesses 
all things. I help you from pure 
mercy." The nations too said con- 
tinually, " We too are the cliildren 
of your father, because you seek 
nothing of us as a reward ; we are 
now the children of your father. 
He is king." 

So he ceased to be known among 
the people of that maiden. He 
went about without ceasing. That 
is the end of the matter. 

I received this account from 
Umamthlekwa Wakwandhlovii ; 
TJzikisa was her father, at the time 
when Uzithlanthlo, the father of 
Usingela, was king, and Utshaka, 
the son of TJsenzangakona.^^ 



UFUDU OLUKULU. 

(the GREAT TOETOISE.) 



It happened in the time of the 
famine, (Ugobinca was then king, 
the brother of Ubithla, who was 
killed by Umdingi,) our mothers 
went to gather herbs ; they went 
with our grandmother ; they were 
three, and grandmother was the 
fourth. They came to the river 
Umtshezi. When they were in 
the midst, there arose as it were a 
great tortoise, which was as big as 
the skin of an ox. It stood in the 
midst of the water ; the river fill- 
ed, because it had obstructed the 
water. The three passed over ; 

89 There can he little doubt that tHs ia a legend of some perverted tradition 
of the history of our Lord. It was probably obtained through the Portuguese. 



KwA ti ngend/ilala, (kwa se ku 
busa Ugobinca, umfo wabo biAla, 
owa bulawa Umdingi,) omame ba 
be yokuka imfino, be hamba no- 
makulu, be batatu, ku ng' umakulu 
'wesine. Ba fika emtshezi umfala. 
Ba ti, -nxa. be pakati, k-ft^a vuka 
kwa ku nga ufudu olukulu olu 
ngangesikumba senkabi, Iw' ema 
amanzi a gcwa- 
vimbele. Ba 



pakati kwamanzi ; 
la, ngokuba Iwa 



340 



12INGANEKWANE. 



wela abatatu ; \va tshona owesine, 
o 'mamekulu ngokugcwala kwa- 
manzi. Lwa m tata ke, Iwa m 
bamba ngomlenze, Iwa ya esizibe- 
ni ; Iwa m veza nje ; wa vela nje, 
ba za ba pelela abantwana bake, 
ba kala pezu kwesiziba. Lwa 
tshona naye. 



Kwa ti ngelinye ilanga b' alusa 
abafana emtshezi. Inkomo za ba- 
mba za fika emtshezi. Umfana 
wa ponsa itshe esizibeni. Inkomo 
za buya ke, za fik' ekaya. Wa ti 
unina, " D/tlana, nank' ukiidAla 
kwako." "Wa ti umfana, " A ngi 
ku tandi ukud/ila ; ngi ye esizibeni 
mina." Wa t' unina, " U za 'kwe- 
nza ni ? " Wa ti, " Ngi tanda 
ukuya 'kuzifaka kona." Wa ti, 
" Ini e kona esizibeni na 1 " Wa 
tsho, e se kala umfana izinye- 
mbezi, wa puma endAlini, wa 
gijima kakulu. Wa puma unina 
endAlini, wa ti, " Majola, gijima ; 
nank' umntwana e ti, u ye esizi- 
beni ; m bonise ni ; u ya kala." 
W esuka uyise nebandAla; wa 
gijima ; ibandAla la m landela. La 
fika e se pakati esizibeni, e se vale 
ngekanda. Uyise wa tanda uku- 
zilaAla kona esizibeni ; la m bamba 
iband/ila ; ba ti, " Musa ; u se e 
file lo 'mntwana.'' Wa ti uyise, 
" Ngi koke inkomo zonke ; umu- 
ntu u ya 'kuziketela inkomo enAle 
o ya 'ku m koka umntwana wami ; 
u ya 'kuziketela inkomo en/de. 
Ngi ya fa ; ngi jiyelwe ukuba 
ng' enza njani ngomntanami." La 
za la tshona ilanga, e vele umfana 



the fourth, which was the gi-and- 
mother, sank, because the river 
was full. The tortoise took her, 
and held her and went with her 
into the deep water ; it just raised 
her above the water ; she was just 
apparent, until all her children 
had come together ; they lamented 
on the bank of the deep water. 
The tortoise went down with her. 



' See Appontlix, p. 342. 



It happened on another day 
some boys were herding on the 
Umtshezi. The cattle went till 
they came to the Umtshezi. A 
boy threw a stone into the pool. 
The cattle returned home. His 
mother said to him, " Eat ; there 
is your food." The boy said, " I 
do not wish for food. I am going 
to the pool for my part." The 
mother said, " What are you going 
to do ? " He said, " I wish to go 
and get into it.''^" The mother 
said, " What is there in the poolf ' 
The boy now shedding tears went 
out of the house, and ran fast. 
His mother went out of the house 
and said, " Umajola, run ; there is 
the child, saying he is going to the 
pool ; look to him well ; he is cry- 
ing." The father started up with 
a company ; he ran, the company 
followed him. When they arrived 
the child was already in the midst 
of the pool, his head only appear- 
ing. The father wished to throw 
himself into the pool ; the com- 
pany held him back ; they said, 
" Don't ; the child is already dead." 
The father said, " I set forth aU 
my cattle ; the man shall select a 
fine bullock who takes out my 
child ; he shall select for himself a 
beautiful bullock. I am dying ; I 
am at a loss to tell what to do for 
my child." At length the sun 
set, the boy still appearing in the 



THE GREAT TORTOISE. 



341, 



emanzini esizibeni. Kwa za kwa 
fika abantu bonke bemizi. Kwa 
za kwa Aiwa, ku Aleziwe pezu 
kwesiziba, ku kalwa kona» Wa 
za wa tshona. Bbusuku se ku 
baswe umlilo e se bonwa ngesi- 
bane, e kuluma e ti, " Ngi banjiwe 
ngenyawo." Wa tsliona naye. 
Ba god Ilka, ba buya ke ba y' eka- 
ya, ba Alakazek' abantu, be ti, " U 
dAliwe ufudu." Kwa tshaywa 
inkabi ; ya , ya 'kubika kungonya- 
nia, uyise kabiAla. 



Kwa ti abafana ba ya 'kudAlala 
emfuleni kuwomtshezi ; ba ti be 
fika ba ti, " Nanti idwala eli/tle ; 
a si biye izibaya zetu ngobulo- 
ngwe." Ufudu ke. Ba buye ke 
ba pinda ba ya kona. "Wa ti um- 
fana omncinane, "Leli 'dwala li 
nameAlo." Batiabanye, "Kg'abo; 
u namanga." A ti, "Li nawo 
ameAlo." A tule ; a tate intonga 
yake, a Alabe esweni lofudu, a ti, 
" Iiii leli 'li/ilo na ? Nanti iliAlo 
libhekile." Ba ti, "A li ko iU- 
Alo, mfana," be biya izibaya ngo- 
bulongwe. Wa fika ekaya umfana 
omncinane, wa ti, " Li kona idwa- 
la eli nameAlo." Wa pendula 
uyise, wa ti, " Ame/jlo anjani a 
sedwaleni na 1 " Wa ti, " Kg-a ; a 
kona ameAlo." 



Kwa ti ngelinye ilanga Iwa ba 
sibekela ufiidu ; wa wela kude 
lapaya omunye omncinane ; wa 
hamba e kala e y'' ekaya ; ba buza 
ekaya, ba ti, " U nani na 1 " Wa 
ti, "Abanye ba sitshekelwe 'li- 
dwala; la ngena nabo esizibeni." 



water of the pool At length all 
the people of the village came. 
When it was dark they sat down 
on the bank of the pool and 
lamented there. At length he 
sank. At night they lit a fire, he 
being still visible by the light, and 
speaking said, " I am held by the 
foot." He too sank. They went 
home, and the people separated, 
saying, " He has been devoured by 
the tortoise." An ox was selected^ 
and went to tell Ungonyama, the 
father of TJbithla." 



It happened that some boys 
went to play on the banks of the 
river TJmtshezi ; on their arrival 
they said, " There is a beautiful 
rock ; let us make our cattle-pens 
upon it with cowdung." But it 
was a tortoise. [They fetched 
some cowdung] and went back to 
it again. A little boy said, " This 
rock has eyes." The others said, 
" No ; you are telling lies." He 
said, " It has eyes." He was si- 
lent ; and took his stick, and thrust 
it into the tortoise's eye, saying, 
" What is this eye ? See, the eye 
stares." They said, " There is no 
eye, child," they making their pens 
with cattle-dung. The little boy 
came home, and said, " There is a 
rock which has eyes." His father 
answered, " What kind of eyes are 
in the rock 1 " He said, " Indeed, 
there are eyes." 

It happened on another day the 
tortoise turned over with them ; 
one little boy crossed the river at 
a great distance ; he went crying 
home ; they asked, " What is the 
matter?" He said, "The rock 
has turned over with the other 



boys ; it went with them into the 

91 That is, in accordance with native custom, the messengers who go to re- 
port to the chief, do not go empty-handed ; but take a bullock, which is said to 
go and tell the chief. 



342 



IZINGANEKWANE. 



Ba pela botike ; kwa sinda omu- 
uye, yena lowo owa ya ekaya e 
hamb' e kala. A puma amadoda, 
a ti, " Hamba u ye 'ku si kombisa 
lapo idwala li be li kona." Ba 
fika ; wa ti, " ITanku ke lapa 
idwala li be li kona." A ti ama- 
doda, " Inganti vifudu. nje iia? 
Kanti ba dAliwe nje na abantwa- 
na ?" A ba sa ba bonanga. Kwa 
kalwa ke. Kwa bikwa ke, ku 
bikelwa abautu bonke. 

Umpondo kambule (Aaron). 



pool." They were all lost ; there 
escaped that one only, who went 
home crying. The men went out 
and said, " Go and point out to us 
the place where the rock was." 
They arrived ; he said, " There is 
the place where the rock used to 
be." The men said, " Was it then 
a tortoise 1 Have then the chil- 
dren been devoured ? " They saw 
them no more. They mourned for 
them. And all the people were 
told the history. 82 



APPENDIX. 



Ngaloko 'kukumbula isiziba kwa- 
ke umfana, e nga sa d/ili nokudAla, 
ku kona indaba ngaloko 'kwenza 
okunjalo. Ku tiwa, ku kona isi- 
Iwane emanzini es' azi ukutata isi- 
tunzi somuntu ; lapa e lunguzile 
si si tate ; lowo 'muntu a nga be e 
sa tanda ukubuyela emuva, a tande 
kakulu ukungena esizibeni ; ku- 
yena ku nga ti a ku ko 'kufa ku- 
lawo 'manzi ; ku njengokuba e ya 
ebuAleni nje lapa ku nge ko 'luto ; 
a fe ngokungena e dAliwa isilwane, 
esi nga bonwanga kukg'ala, ku 
bonwe ngoku m bamba ; ku tshiwo 
ke ukuti, " Kanti si tate isitunzi 
sake ; ka sa boni ; u se 'meAIo 
'innyama ; ka sa boni 'luto ; i yo 
le 'nto e m enze ukuba a be nje." 
I leyo ke indaba e ngi y aziyo uma 
ku tshiwo. 



As regards the boy recollecting 
the pool, and no longer eating any 
food, there is an account about a 
notion of this kind. It is said 
there is a beast in the water which 
can seize the shadow of a man; 
when he looks into the water it 
takes his shadow ; the man no 
longer wishes to turn back, but 
has a great wish to enter the pool ; 
it seems to him that there is not 
death in the water ; it is as if he 
was going to real happiness where 
there is no harm ; and he dies 
through going into the pool, being 
eaten by the beast, which was not 
seen at first, but is seen when it 
catches hold of him ; and so it is 
said, " Forsooth it has taken his 
shadow ; he no longer sees ; his 
eyes are dark ; he no longer sees 
any thing ; it is that which causes' 
him to be as he is." This is the 
tale which I hear people tell. 

And men are forbidden to lean 
over and look into a dark pool, it 
being feared lest their shadow 
should be taken away. 

Among the Amakaiosa there is 
a tale like this which states that a 
beast seizes the shadow of. a 
man. So it was then among the 
Amaka;osa, two damsels, one was 
Have these tales any connection with the Tortoise-myths of other coun- 



Kw' aliwa futi ukuba umuntu a 
lunguze esizibeni esimnyama, kw e- 
satshwa kona loko ukutatwa kwesi- 
tunzi sake. 

Ku kona ngasemaka;oseni indaba 
e njenga le yokuti ku kona isilwa- 
ne esi bamba isitunzi somuntu. 
Kwa ku njalo ke nasemakaioseni, 
izintombi zimbili, enye kweyen- 



tries ? See Tylor's Early History of Mankind, pp. 332 -336. 



ISITWALANGCENGCE. 



343 



kosi, za lunguza esizibeni. Za 
donseka, za ngena kona ; ku nga 
ti zi biziwe. Kwa Alatshwa um- 
kosi enkosini; inkosi ya putuma 
kona nezinkomo ukiaya 'uAlenga 
umntwana wayo. Kwa fakwa ezi 
nombala nezibomvu neziinMope. 
Kqa,, a sa m yeka, kwa za kwa 
fakwa izinkabi ezimbili zimnyama, 
Bi 'nsizwa; sa m yeka, sa dAla 
zona ; wa kitshwa. Emva kwa- 
loku ka banga e sa ba njengoku- 
kgala; wa penduka isipukupuku 
nje esi nga sa kyondi 'luto. Ku 
tshiwQ njalo indaba yakona. Ko- 
dwa eningi i la/tlekile. 

Umpengula Mbanda. 



the daughter of a chief, looked 
into a pool. They were drawn, 
and went into it ; it was as though 
they were called. The alarm was 
given to the chief; he hastened 
thither with cattle to redeem his 
child. They cast in spotted cattle, 
and red, and white. But the 
beast did not let her go, until they 
cast in two black, hornless oxen ; 
then it left her and ate them ; and 
she was taken out. After that she 
was no longer as she was before ; 
she became an idiot, no longer 
understanding any thing. Such 
then is the tale among the Ama- 
kxosa. But much of it is lost. 



FABULOUS ANIMALS. 



The following account of fabulous animals, — which bear a strong re- 
semblance to the domestic and other sprites of Northern Nursery 
Tales, — the Fables, &c., are introduced here in order to give the 
Eeader a more general idea of the native mind, as it may be a year 
or more before we shall be able to enter on the Second Volume of the 
Nursery Tales, much of the materials for which is already collected, 
and which is quite as striking, if not more so, than any yet published. 



ISITWALANGCENGCE. 



The Isiiwalanc/cenffce described. 



Ku kona indaba e si i zwa ngaba- 
dala ; ba ti, kwa ku kona isilwane 
esi tiwa Isitwalangcengce, si fana 
nempisi; kepa ikanjana laso lisi- 
devezana, libanzana ,■ si twala 
izinto zonke, ikanda laso li ikj'oma 
lokutwala. Ku ti uma izwe li file, 
a si be si sa hlala, endAle, si Alala 
eduze nomuzi njalo. IndAlebe 



"' Basket-bearer. 



There is a tale which we hear 
from the ancients ; they say, there 
used to be an animal called the 
Isitwalangcengce f^ it was like an 
hyena; but its little head was 
rather spread out, and broadish ; 
it carried all things, its head being 
a basket for carrying. If there 
was a famine it no longer lived in 
the open countiy, but remained 
constantly near a village. Its ear 



344 



IZINGANEKWANE. 



yaso ibukali ngalapa ku Matshwe 
inkomo ; ngokuba ngomkuba wa- 
bantu abamnyama, uma omunye e 
Alabile, u kumbula abangane bake 
bonke ngoku ba pa inyama ; kakiilu 
owesifazaaa. Uma inyama se i 
dAliwe yezitebe, ya pela, ku sale 
eyasend/ilini, owesifazaiia a zinge e 
y a/ilukanisa, e kumbula abangane 
bake, e ku ti nabo uma be i pete 
ba m kumbule ; ngokuba ku tiwa, 
" Tmikombe i y' enanana ; "^^ nga- 
loko ke a zinge e ba vezela ama- 
kjata abesifazana, e tuma aba^ 
ntwana. Isitwalangcengce si A.lala 
ematameni ezind/ilu, ekcaleni lom- 
nyango, ukuze ku ti lapa umntwa- 
na e ti u ya ngena, si be se si m 
tata kanye nenyama leyo, si m 
ponsa ekanda ; u ya kala se ei 
gijima naye. Ku tiwa, a si mu 
dAli umuntu, si d/ila ubukcopo 
bodwa ; si ye naye edwaleni, si m 
etula kona, si tshaye ikanda, si 
kote ubukcopo, si shiye isidumbu. 



was sharp in the direction where a 
bullock was slaughtered ; for ac- 
cording to the custom of black 
men, if one has slaughtered, he 
remembers all his fiiends for the 
purpose of giving them meat ; 
especially the women. When the 
meat of the mats has been all 
eaten, and the meat of the houses^^ 
remains, a woman customarily 
divides it, remembering her friends, 
that they too when they have meat 
may remember her ; for it is 
said, " Meat-baskets mutually ex- 
change;" therefore she makes a ha- 
bit of bringing out for the women 
pieces of meat, which she sends by 
the children. The Isitwalangcengce 
remains at the sides of the houses, 
at the side of the doorway, that 
when a child is going in, it may 
lay hold of him together with the 
meat, and throw him on its head ; 
the child cries when the Isitwa- 
langcengce is already running away 
with him. It is said it does not 
eat a man, but only his brains ; it 
goes with him to a rock, and 
throws him down there, and 
knocks his head, and licks up the 
bi-ain, leaving the body. 



The Isitwalangcengce ouhoitted. 



Naaloko ke sa vusa umuntu e 
lele, sa m tata, sa m faka ekanda, 
sa puma naye lowo 'muntu, sa 
liamba. Wa buza lowo 'muntu, 
wa ti, "Si ya ugapi na i " Sa ti, 
" Si ya ngeyaniadwala iud/tlela," 
ngokukumbula lapo ku kona inda- 



So then it awoke a man who 
was asleep, and took him, and put 
him on its head, and went out 
with the man, and departed. The 
man enquired, saying, "Where 
are we going ? " It i-eplied, " We 
are going by the path of rocks," 
remembering where there was a 
^^ The meat is distinguished aa, Eyezoso, the meat of the roasting ; that is, 
the pieces cut off and roasted on the day the bullock is killed ; Eyeatebe, the 
meat of the mats, that which is boiled and brought out on mats the second 
day ; and Eyezindhlu or Eyasendhlini, the meat of the houses, that which is set 
aside for the use of the village. 

"= This is a proverbial saying, equivalent to "Love begets love," or " Kind- 
ness begets kindness. " Those who send meat to their neighboiu-s, when they 
have slaughtered a bullock, have meat sent to them when their neighbours 
slaughter. So, " Imikombe a i pambane,"— Let our meat-baskets cross each 
other, — is equivalent to " Let us be on terms of good fellowship." 



ISITWALANGCENGCE. 



345 



WO yokubulala ikanda. Ba hamba 
ke, ba za ba fika e/tlanzeni, lapa 
ku kona imiti. Sa hamba si d/ilu- 
la iiaye ngapansi kwemiti ; 'apule 
amagaba emiti, e wa beka ekqo- 
meni lelo, 'enzela ukuze ku ng" e- 
zwakali ubulula, uma e se pumile. 
A za a ba maningi amaAlamvu 
emiti ■ wa wa sliiya ngapansi, wa 
Alala pezu kwawo. Ngaloko ke sa 
hamba si sindwa ; sa d/tlula em- 
tini ; w' elula izandAla, wa bamba 
iimuti ; sa dMiila sa ya edwaleni. 
W eAla masinyane, wa gijima wa 
ya ekaya. Sa fika, sa tulula edwa- 
leni ; a sa bona 'muntu, ukupela 
amaAlamvu lawo wodwa. Sa bu- 
yela ekaya, si ya 'ufuna lowo 
'muntu. 



place for breaking the head. So 
they went until they came to a 
bushy country, where there were 
trees. It passed with him under 
the trees ; and the man broke off 
some branches of the trees, and put 
them in the basket, doing so in 
order that the lightness may not 
be noticed if he got out. At 
length there were many branches ; 
he put them at the bottom, and 
sat on the top of them. Thus it 
went with a heavy weight ; it 
passed by a tree j he stretched out 
his hand, and caught hold of the 
tree ; it passed on towards the 
rook. He got down directly and 
ran home. The Isitwalangcengce 
came, and emptied the basket on 
the rock ; it saw no man, but 
only the branches. It went back 
to the house, to find the man. 



Many escape hy a stratagei) 



Wa i dumisa leyo 'ndaba, loku 
abantwana be be pela. Umntwa- 
na a bizwe kwenye indAlu, ku 
tiwe, " We, nobani ! " A sabele. 
Si be se si gijima pambili, si ya 
lapo e bizwa kona, se si m amu- 
kela, se si d/tlula naye. Ku ya 
bizwa ; se ku tiwa, " Kade e pu- 
mile lapa." A pike lowo o m 
bizayo, a ti, " Ka fikanga lapa." 
Kanti u tetwe Isitwalangcengce. 
Lowo 'muntu wa veza ikcebo lo- 
kuba izindAlela a zi be mbili ; a i 
nga bi nye ; " Loku sona Isi- 
twalangcengce si tanda eyamadwa- 
la, kepa mina nga sinda ngendAlela 
yeAlanze." Ngaloko ke lelo 'kcebo 
la siza kakulu leso 'sizwe. Noma 
umntwana si m bambile, si buze si 
ti, " U ti a si ye nga i pi indAlela 



"" Nobani means So-and-so, a female, 



The man reported the matter, 
for the children were coming to an 
end. A child may be called from 
one house, it being said, " Wey, 
So-and-so ! "8« The child attended. 
And the Isitwalangcengce ran for- 
ward to the place where she was 
called, and caught her, and went 
off with her. The people call her, 
and it is now said, " She went out 
from here a long time ago." The 
one who called her says, " She did 
not come here." In fact she has 
been taken by the Isitwalangce- 
ngce. That man devised the plan 
of having two ways, and not one 
only ; he said, " Since the Isitwa- 
langcengce prefers the path ot 
rocks, but," said he, " I escaped by 
the bush-path." So that plan was 
of great assistance to that tribe. 
And if the Isitwalangcengce caught 
a child, and asked it, "Which 
way do you say we shall go ? " it 

Bani, So-and-so, a male. 



345 



IZINGANEKWANE, 



na?" a ti, "O, nkosi, indAlela 
enhle eyeAlanze," 'enzela ukuze 
endaweni yake a beke amaAlamvu, 
a goduke yeiia ; si hambe ngoku- 
jabula, si ti si za 'kusuta ubukco- 
po ; si tulule amaAlamvu. Kwa 
za kwa ba inkywaba yamaMamvu 
edwaleni ; abantu ba goduke. 



Lesi 'sitwalangcengce indaba e 
insumansumane, indaba endala. 
Manje se ku tuliswa ngayo aba- 
ntwana uma be kala, ngokuti, " U 
za 'kutatwa Isitwalangcengce." 

Umpondo kambule (Aarqts). 



answered, " O, sir, the good way 
is that of the bush," saying thus 
in order that it might put branches 
in its place and return home, and 
the Isitwalangcengce go on re- 
joicing, thinking it is about to get 
a fill of brains ; but it pours out 
branches only. At length there 
was a great heap of branches on 
the rock ; and the man went 
home. 

The Isitwalangcengce is a fabu- 
lous account, an old tale. Now 
children are silenced by it when 
they cry, by saying, " You will be 
carried oflf by the Isitwalangce- 
ngce."97 



INDABA KADHLOKWENI. 

(the history of UDHLOK.WENI.) 



When it was dark there came an 
hyena,9s and took Udhlokweni, 
the chief wife of a great village ; 
it took her on its head and went 
away with her ; it came to a forest, 
and said, " Udhlokweni, by which 
path shall we go ? " She replied, 
" Let us go by the path of the 
narrow pass." " So she and the 
hyena arrived. She lay hold of a 
ti-ee overhead. It saw her, and 
said, " Udhlokweni, do you climb 
into the tree ? Come along." So 
it carried her again. It said, 
"Udhlokweni, your funeral la- 
mentation makes the ground 
thunder. How great a person 
were you, that your funeral la- 
mentation should be so great!" 
She said, " I was gi'eat, being the 
great queen ; and 1 used to treat 
kindly all the people of my vil- 
lage." Again it said, "This is 

"' So the American Indiana silence tlioir little ones, by " Hush ' the Naked 
Bear will get them." (Hiawatha, p. 559, and Note 55 J The Naked Bear 
like the Isitwalangcengce, ia a fabuloua animal. In other countriea thev are 
frightened by the Wolf. 

15 Isitwalangcengce, or Isidawane. 



Kwa ti uba ku Mwe kwa fika 
impisi, ya m tabata Ud/tlokweni, 
inkosikazi yomuzi omkulu ; ya m 
twala, ya hamba nayej ya fika 
eAlatini, ya ti, " DAlokweni, si za 
'kuhamba nga i pi ind/tlela na ? " 
Wa ti, " A si hambe ngeyentuba 
indAlela." Ba fika ke nayo impisi. 
Wa bambela emtini pezulu. Ya m 
bona, ya ti, " DMokweni, wa ha- 
mbela pezulu na? Woza." Ya 
buya ya m twala. Ya ti, " D/ilo- 
kweni, isUilo sako si duma pansi. 
U be u ngakanani na, ukuba isi- 
lilo sako si be ngaka nje ! " Wa 
ti, " Ngi be ngi mkulu, ngi inkosi- 
kazi enkulu ; ngi be ngi ba pata 
ka/tle bonke abantu bomuzi wami." 
Sa buya sa pinda futi, sa ti. 



ISITSHAKAMANA. 



^47 



" Isililo sako lesi. U b' u ngaka- 
nani na ! Abantu ba ya dabuka 
ukukala. TJ b' umkulu, dAlokwe- 
ni. Nami ngi y' ezwa ukuti u 
b' umkulu. U b' u ba lungisa 
abantu." Sa pinda futi njalo, sa 
ti, "Se ku kalanabantwanamanje 
ke._" Wa ti, " Yebo, abautwana 
ngi be ngi ba tanda kakulu bonke ; 
na onina ngi be ng' aba izinto, ngi 
ba pa, na onina na oyise ; ngi be 
ngi nga buki 'luto ; zonke izinto 
ngi be ng' epana nje." Sa ti, 
" Yebo, dAlokweni, nami ngi y' e- 
zwa ukuba ba ya dabuka abantu 
ngawe. Kodwa mina se ngi ku 
tabete njalo kubo abantu labo bo- 
muziwaJio." Wa bambela emtini 
futi, w' enyuka ; sa hamba sodwa 
ke Isidawane ; sa fika emfuleni, sa 
zilaAla, sa kala sa ti, " Maye, dAlo- 
kweni ! Kazi u ye ngapi na t Nga 
zibulala, nga ti, ngi laAla TJdhlo- 
kweni." Kanti UdAlokweni u se 
balekile ; u se buyele kubantu 
bake aba m kalelako. 

TJmpondo kambule (Aaron). 



your funeral lamentation. How 
gi-eat a person were you ! The 
people are distressed by your 
funeral lamentation. You were 
great, Udhlokweni. I perceive 
you were great. You used to 
order the people well." Again it 
said, « Now the children are cry- 
ing." She said, "Yes, I used to 
love the children much; and I 
gave the women many things, both 
the women and the men; I re- 
garded nothing; I used to give 
them every thing." It said, " Yes, 
Udhlokweni, I too perceive that 
the people are grieved for you. 
But I have now taken you from 
the people of your village for 
ever." Again she caught hold of 
a tree, and climbed up. The Isi- 
twalangcengce went on alone; it 
came to the river, and threw itself 
down, and cried, saying, " Woe is 
me, Udhlokweni ! I wonder 
where you are gone. I have killed 
myself, thinking I was throwing 
down Udhlokweni." But in fact 
Udhlokweni had fled, and had 
already returned to her people, 
I who were mourning for her. 



ISITSHAK AMANA, 



KwA ti indoda ya tata umsundu, 
ya hamba ke ya ya 'kutiya izin- 
Alanzi elutukela, intra ku sa busa 
Usenzangakona ; ya bamb' isilwa- 
ne, Isitshakamana ; sa teta sa ti, 
" Mntakabani, kabani, kabani," sa 
kgnba njalo amabizo aoyise-mkulu 
kwa za kwa ba eshumini amabizo, 
a nga w' aziyo naye. Sa ti, " U 
ng' enze 'lunya Iwani, uku ngi 



It happened that a man took a 
worm, and went to catch fish in 
the Tukela, at the time when Use- 
nzangakona was king ; he caught 
an animal, the Isitshakamana ; it 
spoke, saying, " Child of So-and- 
so, of So-and-so, of So-and-so." 
It went on thus repeating the 
names of his grandfathers, until it 
had mentioned names up to ten, 
names which he did not himself 
know. It said, " Why have you 
treated me so unmercifully as to 



348 



IZINGANEKWANE. 



kipa eslzibeni, ngokuba mina a ngi 
puml esizibeni ? ngi Male esizibeni 
iijalo ; ngi ya 1' esaba ilanga." 
Kwa Alangan' ameAlo ake nawaso, 
wa baleka ke wa y ekaya, wa ti, 
"Ngi zibekele ni; ngi fiAle ni ; 
ngi bone 'lukulu ; ngi bone isilwa- 
ne lapa be ngi ye 'kutiya izinAla- 
nzi ; ameAlo aso a kimi lapa nje ; 
ngokuba ameAlo aso a 'ndawo nye 
nezimpnmulo nendAlebe nomlomo. 
Kepa si ya ngi d/ila ke noma ngi 
lapa nje ; ku nga ti si kwimi lapa 
nje." Kwa vela indoda, ya ti, 
" Ngi za ngi ni tshela, ngi ti, ' Ni 
ya 'uze ni kipe Isitshakamana.' I 
so ke njalo leso o si kipile namu- 
Ala, es' azi abantu abadala bonke." 
Wa fakwa ke embizeni, wa zitshe- 
kelwa. Wa ti, " Ngi kipe ni, na 
manje si sa ngi bbekile." Wa 
kitsbwa. Wa ti, " Ngi fulele ni 
ngengiibo zonke zomuzi." Wa ti, 
"Ngi kipe ni, si sa ngi bbekile. 
Ngi se ni emgodini wamabele." 
Ba ti, " Umgodi u ya 'ku ku bu- 
lala ; u ya tsMsa." Wa ti, " U 
mbulule ni, w oz' u pole." Ba u 
mbulula ke, wa pola. Ba m faka 
ke ingcozana. Wa ti, " Ngi kipe 
ni ; si sa ngi bbekile futi, nokufu- 
dumala futi ku ya ngi bulala." 
Ba m kipa ke. Wa puma, wa ti, 
"Ngi se ni endAlini." Wa fika 
ke endAlini. Wa fa ke ngako loko 
ngokubona kwake Isitshakamana. 
Wa ti, " Ngi dabuk' uvalo, isil wa- 
ne si ngi biza ngobaba, na ngoba- 
ba-mkulu, na ngobaba-mkulu wa- 
obaba-mkulu ; si kged' abantu 
bonke nezizukulwane nezi ng' azi- 
wa na ubaba na ubaba-mkiilu. 
Ngi fa ngaloko ke." Wa fa ke, 
wa pela. 



take me out of the pool? for I do not 
quit the pool; I live in it con- 
stantly ; I am afraid of the sun." 
His eyes met the eyes of the 
beast ; and he fled and ran home. 
He said, " Put a pot on my head ; 
hide me ; I have seen a great 
thing ; I have seen a beast, when 
I went to catch fish ; its eyes are 
still staring at me ; for its eyes and 
nostrils and ears and mouth are 
altogether in one place. But it is 
destroying me though I am here ; 
it is as though it was here with 
me." A man came and said, "I con- 
tinually am telling you, ' You will 
one day catch an Isitshakamana,' 
It is that animal which he has 
caught to-day, which knows the 
names of all the old people." He 
said, " Take the pot off my head ; 
even now it is still looking at me." 
They took off the pot. He said, 
" Cover me with all the blankets 
which are in the" village." He 
said, " Take them off fi-om me ; it 
is still looking at me. Carry me 
to a corn-hole." They said, " The 
hole will kUl you ; it is hot." He 
said, " Take away the stone, that 
it may cool." So they took away 
the stone, and it cooled. They 
put him in a little while. He 
said, " Take me out ; the beast is 
still looking at me even here ; and 
besides the heat is killing me." 
They took him out. When he 
came out he said, " Take me into 
the house." He came into the 
house. So he died on that account, 
because he saw the Isitshakamana. 
He said, " I am torn to pieces by 
fear, when the beast calls me by 
the name of my father, and of my 
grandfather and my gi-andfather's 
father ; mentioning all people 
without exception and generations 
which were unknown lx)th to my 
father and grandfather. I die on 
that account." So he died. 



UTIKOLOSHE. 



349 



Kwa ku tiwa Isitshakamana si- 
mbulungwana ; si hamba ngesinje, 
si lingana nomntwana o nga ka 
hambi. 

Kwa ti emva kwaleyo 'ndaba 
ngalo 'nyaka kwa zalwa umntwana 
Ujobe, na manje u se kona lowo 
'mutwana owa zalwa ngalowo 
'nyaka, o tiwa TJsitshakamana. 
Nam/ila nje u se nabazukulwane, 
u se mpunga manje. 

Umpondo kambule (Aaron). 



It was said that the Isitshaka- 
mana was small and round; it 
walked on its buttocks, being the 
size of a child which does not yet 
walk. 

It happened after that, even in 
the same year, TJjobe had a child, 
and the child is still living which 
was bom in that year, who is 
named TJsitshakamana. He has 
grandchildi-en now, and is grey. 



-OkxX- 



UTIKOLOSHE. 



Uku mu zwa kwami ngi mu zwa 
ngabantu aba vela ebuuguni ; ngo- 
kuba ngokwazulu a ku ko Utiko- 
loshe. Kepa kutina bakwazulu 
umuntu 6 se ngi ke nga mu zwa e 
ti u m bone ngameAlo yena ; k' e- 
zwa ugandaba nje ; wa ti, isilwane, 
si lala esizibeni ; kepa ngasebu- 
nguni. Wa ti lowo umfo wetu, 
isilwanyazanyana si futshane, si 
noboya. U si bone eketweni ; ku 
ketwa, naso si keta. 



I HEAR of this creature from men 
who come from the Amaka;osa ; 
for among the Amazulu there is 
no Utikoloshe. But among us 
Amazulu I heard a man say that 
he had seen it with his eyes, and 
not heard a mere report ; he said 
it was an animal which lives in a 
pool ; but it is found among the 
Amakajosa. This brother of mine 
said, it was a short little animal, 
and hairy. You may see it at a 
dance ; when the people dance, it 
too dances. 

But especially it is said that the 
beast is fond of women ; it is said 
that the women of those parts co- 
habit with it. It is said that all 
the women of those parts have 
usually her own Utikoloshe, a 
little husband which is subject to 
her husband. And when a woman 
goes to fetch firewood, she returns 
with the Utikoloshe carrying the 
firewood. The men of those parts 
kill these animals which are called 
Otikoloshe. It is said the women 
love them more than their hus- 
bands. ^^ 

^ Shaw, in The Story of My Mission, p. 445, thus alludes to this monster : 
" The people universally believe that aided by some mysterious and evil in- 
fluence, the nature of which no one can define or explain, bad persons may 
enter into league with wolves, baboons, jackals, and particularly with an ima- 
ginary amphibious creature, mostly abiding in the deep portions of the rivers, 
and called by the Border Kafirs Utikoloshe." 



Kepa kakulu ku tiwa isilwane 
esi tanda abafazi ; ku tiwa kakulu 
abafazi bangalapa ba pinga naloko. 
Ku tiwa abafazi bonke bangakona 
ba vame ukuba ku ti lowo 'mfazi 
a be notikoloshe wake, indojeyana 
e ngapansi kwendoda yake. ' Ku 
ti uma umfazi e ya 'uteza, a buye 
nayo e twele nezinkuni. Amadoda 
akona a ya zi bulala njalo lezi 'zi- 
Iwauyana, e ku tiwa Otikoloshe. 
Ku tiwa abafazi bangalapa ba 
tanda Otikoloshe kunamadoda. 

Umpengula Mbanda. I 



350 



IZINGANEKWANE. 



Ukukqala kwami ukuba ngi ti 
nga ngi kg'onda ka/tle, ngi te nga 
senga inkomo zikazilinkomo. TJzi- 
nia, umkake, wa ngi nika iselwa 
elikulu, wa ti, " Wo 11 ta, li zale." 
Kwa za ku ya sa kusaaa, umuntu 
ka sa tsho ukuba li ke 1' etiwa ; 
ku se se lize, li d/iliwe Utikoloshe. 



Umfana -wake, TJnojatshe, wa ti 
ukuba e kMeza kulezi 'nkomo, wa 
jiga;ama TJtikoloslie, wa ti, " Ngi 
ya ba 'ungena enkomeni, ngi fika- 
ne kuze ! " W apuka lo 'mfana 
owa e zi k/i/teza, e umuntu omuMe. 
Izintambo zonke zokusenga ku 
fikwe zi la/tlekile ; namatole a wa 
vulele ebusuku, a ncele. 



Omunye umfazi. Kwa ti ku 
yiwa emjadwini. Ba m biza aba- 
nye abafazi ; wa ti, " Ai. Ngi sa 
gcoba imbola." Ba se be hamba 
ke. Ba hamba, ba hamba, ba ti 
be sendAleleni indoda kanti se i 
lalele, i solile. Wa puma ke um- 
fazi, wa fika ke Ugilikakgwa, wa 
tata isikaka seula, wa a' embata, 
wa ti, " Ngi ya 'ufika emjadwini 
ng' enze nje ke, mina mfana kagi- 
likakjwa wasemlanjeni," e linga- 
nisa ukud/jlala a ya 'udAlala ngako 
e se fikile ukutshuluba ngokwama- 
kxosa. 



When I first began to look about 
me and to understand things well, 
I milked the cows of Uzilinkomo. 
TJzima, his wife, gave me a great 
calabash, and told me to fill it 
with milk. On the following 
morning no one would think that 
any milk had been poured into it ; 
it was always then empty, the 
milk having been eaten by the 
Utikoloshe. 

When his boy, Unaiatshe, milk- 
ed the cows into his own mouth,* 
the Utikoloshe was angry, and 
said, " I continually pass from 
cow to cow, and find no milk ! " 
And the boy, who was a beautiful 
fellow, who milked the cows into 
his own mouth, became deformed.^ 
And when they went to milk, all 
the milking cords were lost ; and 
the Utikoloshe let out the calves 
by night, and they took all the 
milk. ' 



Another woman I knew. The 
people were going to a wedding 
dance. The other women called 
her ; she said, " No. I am still 
ornamenting myself with coloured 
eartL" So they set out without 
her. They went on and on, and 
whilst they were in the way, the 
husband was laying wait, thinking 
he had a reason for complaining 
of his wife. So the wife quitted 
the house, and Ugilikakywa' 
came, and took a garment made of 
the skin of the oribe and put it 
on, saying, " I will come to the 
dance and do this,* I the child of 
Ugilikakgwa of the river," imi- 
tating the play which he would 
play when he got there, after the 
manner of the Amaka»sa. 

' It is a custom among native boys when herding cattle to steal the milk 
by milking into their own mouths. When this is suspected, the father will eive 
them a calabaah, saying, "Since you know how to milk, milk into the ^la 
bash ! " 

' Lit., Broke, — had spinal curvature. 

8 Utikoloshe. 

* Imitating the native dance. 



■UTIKOLOSHE. 



351 



Ya vuka ke indoda, ya m kaAlela 
pansi ngomkonto nomfazi bobabili. 
Ya ba lalisa 'ndawo nye endAle- 
leni ; y' esula umkonto igazi ; y' e- 
muka ya ya emjadwini. Kwa ti 
noea, be buyayo ba bona ukuti, "A, 
kanti ubani lo u m bulele umka- 
ke." Ba ti, " Kanti ii m bulele 
nje u be s' azi ukuba XJgilikakywa 
u kekaseza nomkake." 



Kwa ti Timfazi e Umtshakazi 
wa ti, "Ngi y' aliwa." Wa ti 
omnnye, " W' aliwa kanjani na 1 " 
Wa ti, " Ngi y' aliwa, mnta kwe- 
tu." Wa ti, " Kga ; n nge ze 
w' aliwa." Wa ti, " F tsho ukuba 
u ng' enze njani na?" Wa ti 
omunye, " A ke w enze ke." Wa 
mu pa imbola namafuta, wa ti ke, 
" Ngi ku pe nje, u z' u tambise ; u 
z' u vuke u peke inkobe zamabele 
amMope ; se u zi pekile, ke u fune 
isitsbana, u zi tele, u hambe ke ; u 
ya 'kuti u semfuleni u ti, ' Wa, 
^ilikakgw — o ! ' " Wa puma ke 
LTmakgntsha-zinduku - zomlambo ; 
wa, kg'ala ke umfazi kaloku ukuti, 
" Hau ! kanti, i le into. Betu ! " 
Wa baleka. Wa tsho ke TJgili- 
kakgwa ukuti, " U nge ngi bize, u 
igi bize u buye u bayeke. U be 
I ngi bizeya ni na 1"^ Wa baleka 
imfazi wa za wa fika ekaya. TJti- 
loloshe wa ti ukubona ukuba u 
iilikelwa abantu, wa buyela esizi- 
seni. 



So tbe husband started up and 
dashed him to the ground, stabbing 
him with an assagai, and the wife 
as well. He placed them together 
in the path ; he wiped the blood 
from the assagai ; and went to the 
dance. And when the people 
were returning they saw and said, 
" Ah, so then that So-and-so has 
killed his wife. He has kiUed her 
forsooth because he knew that 
Ugilikakg-wa cohabited with her." 

It happened that a woman 
whose name was Umtshakazi said, 
"I am rejected by my husband." 
Another asked, " Why are you 
rejected ? " She said, " I am re- 
jected, child of my people." She 
said, " No ; it is not possible for 
you to be rejected." She said, 
" Tell me how you can help me t " 
The other said, "Just do so." She 
gave her coloured earth and fat, 
and said, "I give you this that 
you may supple yourself; and to- 
moiTow morning boil some white 
amabele ; when you have boiled it, 
just take a little vessel, pour the 
com into it, and go to the river ; 
when there you shall say, ' Wo, 
Ugilikakgw — o !' " Umakg-utsha- 
zinduku-zomlambo^ came out of 
the river; and now the woman 
began to say, " Hau ! forsooth it 
is that thing I have summoned. 
Our people ! ' and ran away. 
So Ugilikakjwa said, " You can- 
not call me, and when you have 
called me run away. Why have 
you called me 1" The woman fled 
till she reached her home. When 
the Utikoloshe saw that he was 
pelted with stones by the people, 
he went back again to the pool. 



5 He who uses in dancing the rods (i. e. reeds) of the river. 

6 The Utikoloshe speaks the dialect of the Amakgwabe, clearly suggestiug 
hat these tales are not indigenous to the Amakaosa. 



352 



IZI^fGA^^EKWANE. 



Kwa ti indoda i ngena endAlini 
yayo ya Ala i pambana nesitunzana 
si puma. Ya za ya nga i ya ha- 
mbela kude. Umfazi wa Alangana 
ke nekekxe lake leH. Indoda ya 
buya ebusuku. Ya fika be lele 
'ndawo nye. Ya gwaza Utikolo- 
she ; ya shiya umfazi. Ya ti in- 
doda kumfazi, " Tata izitungu zo- 
tshani, u bope." Kwa lalwa ke. 
Kwa sa kusasa ya ti, " Tata ke, u 
twale." Wa tata ke, ya pelezela, 
wa ya kubo. Ba fika eiikundAleni 
lapa amadoda e butene kona em- 
zini wako wabo, ya ti, " Yebula." 
W etula. Ya ti, " Tukulula." 
Wa ng'aba. Ya tata insutsha ; ya 
ti kgiu kgin intambo ; ya penya. 
Ba ba sa ku ti gaga, ba ti, " A ! " 
Ba se be tata intonga, be nga sa 
kulumanga, ba keta inkomo zayo 
zonke, ba i nika. Ya buya nazo 
ke. 



TJsoKO Masila.^ 



A man one day when entering 
Us hut just saw the small shadow 
of something pass out as he went 
in. At length he pretended that 
he was going to a distance. So 
his wife had the company of her 
sweetheart,^ the Utikoloshe. The 
husband came back by night, and 
found them sleeping together. He 
killed the Utikoloshe ; but left the 
wife. He said to his wife, " Fetch 
some bundles of grass, and tie him 
up in it." They then lay down. 
In the morning he said to her, 
" Take that up and carry it." She 
took it up ; and he went with her 
to her people. When they came 
to the cattle-pen, where the men 
were assembled, in the village of 
her people, he said, " Put it down." 
She ptit it down. He said, " Un- 
tie it." She refused. He took an 
assagai ; and the cord was cut with 
a kin, kin ; ^ he unfolded it. 
They then looked over it, and 
said, " Ah ! " They then took a 
rod, without saying a word, and 
selected all his cattle,'" and gave 
them back to him. And so he 
went home v.dtli them. 



THE ABATWA. 



Abatwa^* abantu abafutshane ka- 
kulu kunabo bonke abafutshane ; 
ba hamba ngaparisi kwotshani, ba 
lala ezidulini ; ba hamba ngenku- 
ngu ; ba sen/ila nezwe, lapa be 



The Abatwa are very much small- 
er people than all other small 
people ; they go under the grass, 
and sleep in anthills ; they go in 
the mist ; they live in the up- 



' The word here used ia oiJy applied to improper intercourse between peo- 
ple oiie or both of whom are mai-ried — Ikek.i-e, Ikekxezakazi. 

8 The cord used would be dry hide ; the "kin, kin," is intended to imitate 
the sound which is occasioned by cutting the hide. 

8 This man is of the tribe of Amangwane. He has lived with the Ama- 
kiosa, and hence many K^osisms. 

" Which he had paid as the woman's dowry. 

" Abahm is the name given to the Bushmen. But they are not Bushmen 
which are here described. But apparently pixies or some race much more di- 
minutive than the actual Bushmen. Yet the resemblance is sufficiently great 
to make it almost certain that we have a traditional description of the first 
intercourse between the Zulus and that people. I have not succeeded in getting 
any details about them. The singular is Umutwa. 



THE ABATWA. 



353 



/ilala kona emaweni ; a ba narauzi 
lapa u nga ti, " Nanku ko utnuzi 
wabatwa." Umuzi wabo u lapa 
be bulele kona inyamazane ; ba i 
d/ile, ba i kg'ede, ba liambe. Ba 
pila ngaloko. 

Kepa ku ti wma umuntu e ha- 
mba a kgabuke e Alangana nomu- 
twa, Umutwa a buze ukuti, " U 
iigi bonaboae pi na ] " Kepa kwa 
ti ngoku ng' azaiii kukg-ala naba- 
twa, umuntu wa kuluma isiminya, 
wa ti, " Ngi ku bonabone kona 
lapa." Ngaloko ke Umutwa a 
tukutele ngokuti u ya delelwa u 
lowo 'muntu ; a be se u ya m 
tshaya ngomkcibitshelo, a fe." 
Kwa za kwa bonwa ukuba ba 
tanda ukukuliswa ; ba ya zonda 
ubuncinane babo. Ngaloko ke 
umuntu wa Alangana uabo, a m 
bingelele ngokuti, " Sa ku bona ! " 
A ti Umutwa, " U ngi bonabone 
pi na ? " A ti umuntu, " Ngi ku 
bonabone ngi sa vela lapaya. U 
ya i bona leya 'ntaba; ngi ku 
bonabone ngi kuyo ke." A tokoze 
ke Umutwa, a ti, " O, kanti ngi 
kulile." Ku be se ku njalo uku- 
bingelelwa kwabo. 



country in the rocks ; they have 
no village, of which you may say, 
"There is a village of Abatwa." 
Their village ia where they kill 
game ; they consume the whole of 
it, and go away. That is their 
mode of life. 

But it happens if a man is on a 
journey, and comes suddenly on 
an Umutwa, the Umutwa asks, 
" Where did you see me ? " But 
at first through their want of in- 
tercourse with the Abatwa, a man. 
spoke the truth, and said, " I saw 
you in this very place." There- 
fore the Umutwa was angry, 
through supposing himself to be 
despised by the man ; and shot 
him with his bow, and he died. 
Therefore it was seen that they 
like to be magnified ; and hate 
their littleness. So then when a 
man met with them, he saluted 
the one he met with, " I saw 
you ! " 12 The Umutwa said, 
" When did you see me 1 " The 
man replied, " I saw you when I 
was just appearing yonder. You 
see yon mountain ; I saw you then, 
when I was on it." So the Umu- 
twa rejoiced, saying, " O, then, I 
have become great." Such, then, 
became the mode of saluting 
them. 

It is said, when Abatwa are on 
a journey, when the game is come 
to an end where they had lived, 
they mount on a horse, they be- 
ginning on the neck, till they 
reach the tail, sitting one behind 
the other. If they do not find 
any game, they eat the horse. 

12 The Zulu salutation is, " Sa ku bona," We saw you. Hence the play on 
the words. 



Ku tiwa uma Abatwa se be 
hamba, lapa be be Alezi kona uma 
se ku pelile inyamazane, ba kwela 
ehashini, ba kgalele entanyeni ba 
ze ba fike esingeni, be landelene. 
Uma be nga fumananga 'nyama- 
zane, ba dhls, lona. 

Umpengula Mbanda. 



354 



I2INGANEKWA1TE. 



ABATWA UKWESABEKA KWABO. 

(the DKEADFULNESS of the ABATWA.) 



They are dreaded by men ; they 
are not dreadful for the greatness 
of their bodies, nor for appearing 
to be men ; no, there is no a])pear- 
ance of manliness ; and greatness 
there is none ; they are little 
things, which go under the grass. 
And a man goes looking in front 
of him, thinking, " If there come 
a man or a wild beast, I shall 
see." And, forsooth, an Umutwa 
is there under the grass ; and the 
man feels when he is already 
pierced by an arrow ; he looks, 
but does not see the man who shot 
it. It is this, then, that takes 
away the strength ; for they will 
die without seeing the man with 
whom they will fight. On that 
account, then, the country of the 
Abatwa is dreadful ; for men do 
not see the man with whom they 
are going to fight. The Abatwa 
are fleas, w^hich are unseen whence 
they come j yet they teaze a man ; 
they rule over him, they exalt 
themselves over him, until he is 
unable to sleep, being unable to 
lie down, and unable to quiet his 
heart ; for the flea is small ; the 
hand of a man is large ; it is 
necessary that it should lay hold 
of something which can be felt.^^ 
Just so are the Abatwa; their 
strength is like that of the fleas, 
which have the mastery in the 
night, and the Abatwa have the 
mastery through high grass, for it 
conceals them ; they are not seen. 
That then is the power with which 
the Abatwa conquer men, conceal- 
ment, they laying wait for men ; 
they see them for their part, biit 
they are not seen. 
^3 That is, a thing must he felt before the hand can lay hold of it. 



B' esatshwa abantu ; a b' esabeki 
ngobukulu bemizimba, nokubona- 
kala ukuba ba amadoda ; ai, ubu- 
doda a bu bonakali, nobukulu a bu 
ko ; izintwana ezinoinane ezi ha- 
mba pansi kwotshani. Kepa in- 
doda i hambe, i bheke pambili, 
ngokuti, " Uma ku vela umuntu 
noma inyamazane, ngi ya 'ku ku 
bona loko." Kanti Umutwa u se 
kona lapa ngapansi kwotshani ; 
indoda i zwe se i Alatshwa umkci- 
bitshelo ; i bheke, i nga boni 'mu- 
ntu o u ponsayo. I loko ke oku 
kged' amand/jla ; ngokuba umuntu 
u ya 'kufa e nga Iwanga nendoda e 
Iwa naye. Ngaloko ke izwe laba- 
twa li y' esabeka ; ngokuba a ba 
boni 'muntu a ba ya 'kulwa naye. 
Abatwa ba amazenze, ona e nga 
bonakali lapa e puma kona ; kepa 
a Alupe indoda, a i buse, a kwele 
pezu kwayo, i ze i putelwe ubu- 
■tongo, i nge nakulala, i nga gculisi 
in/iliziyo ; ngokuba izenze lincina- 
ne; isand/tla sendoda sikulu; ku 
sweleka ukuba si bambe into 
ezwakalayo. Ba njalo ke Aba- 
twa ; amandAl' abo njengamazenze 
a busa ngobusuku, nabo ba busa 
ngesikota, ngokuba si ya ba fiAla, 
ba nga bonakali. Nanko ke ama- 
ndAla Abatwa a b' aAlula abantu 
ngawo, ukukcatsha, be kcatshela 
abantu ; ba ba bone nganAlanye, 
bona be nga bonwa. 



THE HYKAX. 



355 



Umkcibitshelo wabo a ba Alaba 
ngawo into noma umuntu, a u bu- 
lali wona ngokwawo ; u ya bulala 
ngokuba isi/iloko somkonto wabo 
s' ekatwa ubuAlungu, ukuze ku ti 
u sa ngena u veze igazi eliningi ; li 
gijime umzimba -wonke, umuntu a 
fe masinyane. Kepa lobo 'buMu- 
ngu babo, imvamo yabo i y" aziwa 
amapisi ezindAlovu. Nako ke 
ukwesabeka kwabatwa a b' esabe- 
ka ngako. 

Umpengula Mbanda. 



The bow with which they shoot 
beast or man, does not kill by 
itself alone ; it kills because the 
point of their arrow is smeared 
with poison, in order that as soon 
as it enters, it may cause much 
blood to flow ; blood runs from the 
whole body, and the man dies 
forthwith. But that poison of 
theirs, many kinds of it are known 
to hunters of the elephant. That 
then is the dreadfulness of the 
Abatwa, on account of which they 
are dreaded. 



FABLES 



IMBILA YA SWELA UMSILA NaOKUYALEZELA. 
{the hyrax went without a tail because he sent fob it.) 



Ku tiwa, imbila ya swela umsila 
ngokuyalezela ezinye. Ngokuba 
ngamAla kw abiwa imisila, la li 
buyisile izulu ; za puma ke ezinye 
tikuya 'utata imisila lapa i tatwa 
kona; y' a^luleka enye iikuba i 
hambe nazo, ya yaleza ezilwaneni 
zonke ezi nemisila, ya ti, " O, nina 
bakwiti, a no ngi patela owami 
umsila ; ngi koMwe ukupuma em- 
godini, ngokuba izulu li ya na." 



Za buya ke ezinye nemisila ; 
leyo yona a i banga i sa ba namsila 
ngokweng'ena ukupuma, izulu li 
bujrisile. Ya laAla konke okuAle 
ngomsila; ngokuba umsila u ya 
siza ekuzipungeni ; ngaloko ke 
imbila a i sa zipungi ngaluto. 



It is said, the hjrrax went with- 
out a tail because he sent other 
animals for it. For on the day 
tails were distributed, the sky had 
become clouded ; other animals 
then went out to fetch their tails, 
to the place where they were given 
away ; but another, the hjnrax, 
was prevented from going with 
them, and he exhorted all the ani- 
mals who have tails, saying, " O, 
my neighbours, do you bring back 
my tail for me, for I cannot go out 
of my hole, because it is raining." 
So the others returned with 
tails, but the hyrax himself never 
had a tail because he was disin- 
clined to go out in the rain. He 
lost all advantages of a tail ; for a 
tail is useful for driving away 
flies ; the hyrax then has nothing 
to brush them off with. 



356 



IZINGANEKWANE. 



Se ku izwi elikulu loko 'kulibala 
kwembila kubantu abamnyama ; 
ba kuluma ngaloko 'kxxtsho kwem- 
bila, ku tiwa kwaba nga zikatazi 
ngaloko oku tandwayo abanye, 
naba tsboyo kwabanye, ku tiwa, 
" Bani, a w azi ukuba loko 'kutsho 
kwako kwokuti, ' A no rigi patela,' 
— a w azi na ukuba uniuntu ka 
patelwa omunye, uma into leyo i 
lingene abakona ? ! iinbila ya 
swela umsila ngokuyalezela. Na- 
we, musa ukwenza njengembila; 
ku yi 'kuzuza 'luto ngokuyalezela ; 
zihambele ngokwako." 



I njalo ke indaba yembUa. A 
i kulumanga yona ngomlomo, 
ukuti, " A no ngi patela ; " kwa 
vela izwi kodwa ngokuba izilwane 
zi nemisila, kepa yona a i namsila ; 
kwa nga ya swela umsila ngoku- 
yaleza, na ngokuba izulu imbila i 
ya 1' esaba uma li buyisile ; a i 
pumi emgodini uma li ng' enzi izi- 
kau zokusa. 

I njalo ke indaba yembila. Ya 
kyondwa abantu ab' eug-enayo 
ukusebenza ngamMa izulu li libi ; 
ba kcela ukupatelwa abanye. Ku 
tshiwo njalo ke ukupendulwa ku- 
muntu o ti, " Wo ngi patela," u 
ti, oku tshiwo kuye ukwelandula 
kwake, e landula ngokuti, "Im- 
bila ya swela umsila ngokuyalezela. 
Bani, musa ukutsho njalo." A 
hambe ke lowo o kcelwayo, 'enzela 
ukuze ku ti noma e nga m patela- 
nga, a nga m buzi kakulu, ukuti, 
" Ku ngani pela ukuba u nga ngi 
pateli, loku ngi ku yalezile na ? " 
A m pendule ngembila leyo. 

Umpengula Mbanda. 



That loitering of tbe hyrax is 
now a great word among black 
men ; they use the words of the 
hyrax, and say to those who do 
not trouble themselves about that 
which others like, and who tell 
others [to act for them], " So-and- 
so, do you not know that that say- 
ing of yours, ' Do you bring it for 
me,' — do you not know that an- 
other does not bring a man any 
thing, when there is only enough 
for those present ? O ! the hjrrax 
went without a tail because he 
sent for it. And you, do not act 
as the hyrax ; you will not get any 
thing by asking others ; go for 
yourself." 

Such then is the tale of the 
hyrax. He did not actually speak 
with his mouth, saying, " Do you 
bring it for me ; " but the word 
arose because other animals have 
tails, but the hyrax has none ; and 
it was as though the hyrax went 
without a tail because he sent for 
it ; and because he is afraid of a 
cloudy sky, and does not go out if 
there are not gleams of sunshine. 

Such then is the tale of the 
hyrax. It was understood by 
those who were disinclined to 
work when it is foul weather; 
they asked others to bring for 
them. So it is said in answer to 
a man who says, " O, bring for 
me," one says when he refuses 
him, " The hyi'ax went without a 
tail because he sent for it. So- 
and-so, do not ask me to fetch for 
you." So he who asks goes away. 
He acts thus that when he returns 
without it he may not ask many 
questions, saying, " How is it then 
that you have not brought it for 
me, since I asked you to do so ? " 
He answers him by the hyrax. i* 



" Other people have other fables to account for the tailless condition of 
certain animala ; but none of them are equal in point to tlais Zulu myth of the 
Hyrax. 

In the Norse tales the Bear, at the instigation of the Fox, fishes with his 



THE HYENA AND THK MOON. 



357 



IMPISI NENYANGA 
(the hyena and the moon.) 



KwA ti ngolunye usuku impisi ya 
fumana itambo ; ya li bamba, ya 
li pata ngomlomo. Lokupela in- 
yanga i pumile iinyezi omuAle, 
amanzi 'emi, ya li laAla itambo, i 
bona inyanga emanzini, ya tabata 
inyauga, i ti inyama emAlope ; ya 
tshona nekanda, a ya fumana 
'luto ; kwa dungeka amanzi ; ya 
buyela emnva, ya tula ; a kcweba 
amanzi, ya gamma ya bamba, i ti i 
bamba inyanga, i ti inyama, i bona 
emanziui ; ya bamba amanzi ; a 
puma amanzi, a dungeka ; ya bu- 
yela emuva. 



It happened once on a time that 
an hyena found a bone ; he took it 
up, and canied it in his mouth. 
Since then the moon was shining 
with a beautiful light, the water 
being still, he threw down the 
bone when he saw the moon in the 
water, and caught at the moon, 
thinking it to be fat meat ; he 
sank head over ears, and got 
nothing ; the water was disturbed ; 
he returned to the bank, and was 
still ; the water became clear ; he, 
made a spring, and tried to lay 
hold, thinking he was laying hold 
of the moon, thinking it flesh, 
when he saw it in the water ; he 
caught hold of the water ; tlie 
water ran out of his mouth, and 
became muddy ; he went back to 
the bank. 

Another hyena came and took 
the bone, and left the other still 
there. At length the morning 
arrived, and the moon became dull 
through the daylight. The hyena 
was worsted. He returned on 
another day, until the place, where 
he could get nothing, was trampled 
bare. 

Therefore that hyena was much 
laughed at, when it was seen that 
he ran continually into the water, 
and caught hold of the water, and 
the water ran out of his mouth, 
and he went out without any 

tail through a hole in the ice, till it is frozen ; when he attempts to escape he 
loses his tail —The story from Bornu represents the Weasel as fastenmg a stick 
to the tail of the Hyena, instead of the meat which was to have been fastened 
on as a bait for fishing ; and the Hyena loses his taU by puUmg. -In others, 
with less point, the Wolf loses his tail either by fishing with it at the instiga- 
tion of the Fox, or by covering the reflection of the moon on the ice which 
Kevnard persuades him is a cheese. -Whereas m Central-America the Stag and 
Rabbit had their tails pulled off by the princes Hunahpu and Xbalanqu^, 
(Ty!or. Op. cU. p. 355.; 



Enye impisi ya fika, ya li tata 
itambo lelo, ya i shiya. Kwa za 
kwa sa, inyanga ya nyamalala ngo- 
kukanya. Y' aAluleka impisi leyo. 
Ya buyela ngolunye usuku, kwa 
za kwa vutwa lapo a i bambanga 
'luto. 



Ngaloko ke leyo 'mpisi ya M&- 
kwa kakulu, uma ku bonwa i 
zinge i gijimela emanzini, i bambe 
amanzi, a vuze, i pume-ze. Nga- 



358 



IZINGANEKWANE. 



loko ke ku tiwa, uma ku laulelwa 
umuntu, ku tiwe, " Bani, u nje- 
ngempisi ; yon a ya la/ila itambo, 
ya bamba ize, ngokubona inyanga 
i semauziiii." 

Umpondo kambule (Aaron). 



thing. Therefore when a man is 
laughed at, it is said, " So-and-so, 
you are like the hyena ; it threw 
away the bone, and caught at 
nothing, because it saw the moon 
in the water."^^ 



IZIMFENE NENGWE 
(the baboons and the leopard.) 



Ku tiwa imfene ya Mangana nen- 
gwe eAlatini ; ya biza ezinye izim- 
fene, ukuba zi zoku i libazisa in- 
gwe, ukuze zi i bulale i nge nasu. 



Za fika ke kuyo, za i kcoba. 
Kepa kukj'ala ingwe y' ekoiwaya, 
ngokuba ku ya zondwana ingwe 
nezimfene, ngokuba ingwe i bulala 
amazinyane ezimfene. Ngaloko 
ke izimfene zi ya Alupeka enda- 
weni lapa ku kona ingwe ; a zi 
hambi nganye, zi hamba nganingi. 
Ngaloko ke ingwe y' ekajwaya, ya 
bona ukuba i za 'kufa. Kepa 
izimfene za i pulula ; ngaloko ke 
ya za ya tamba, ya jwayela ngo- 
kuzwa izandAla zezinifene zi nga 
kginisi ; y' ezwa ukupenya, ya 
kw azi, ngokuba nazo zi ya kcoba- 
na ; ngaloko ke ya tamba, ya 
bekela. 



Za i penya ke zi funa izintwala, 
za za za i ti nghu, a ya b' i sa bo- 
uakala ; ezinye z' emba umgodi 
omude, ngokuba umsila wayo in- 
gwe mude ; z' enza loko ngokuba 



1° This is precisely similar to our 
Hibernian Moon-rakers." 

18 The same word means deep and long. 



It is said a baboon fell in with a 
leopard in the forest; he called 
some other baboons. He came 
and bamboozled the leopard, that 
they might kill him, when he was 
left without resource. 

So they came to him, and caught 
and killed the vermin which were 
on him. But at first the leopard was 
on his guard, for the leopard and 
baboons hate each other, for the 
leopard kills the young baboons. 
Therefore baboons are troubled in 
a place where there is a leopard ; 
they do not go alone there, they 
go in company. The leopard then 
was on his guard ; and he saw that 
he was about to die. But the 
baboons stroked him ; therefore he 
at length became gentle and ac- 
customed to them, because he felt 
that their hands were not pressed 
hard on him ; he felt the separa- 
tion of his hair ; he understood it, 
for leopards also kill vermin one for 
another ; therefore he was gentle, 
and lay quiet. 

So they turned aside the hair, 
hunting for vermin, until they sur- 
rounded him, and he could no 
longer be seen ; some dug a longi^ 
hole, for the leopard's tail is long ; 
they did that because they knew 
' The Dog and the Shadow," or to " The 



THE MAN AND THE BREAD. 



359 



z' azi ukuti, " Ingwe ilula kunati ; 
uma si ng' enzi ikcebo, i za 'ku si 
bulala," Za u k^eda ke umgodi 
lowo, za u faka ke umsila, za u 
gg'iba ke kakulu, zi u ggiba njalo 
se zi i pata kakulu ngoku i funa 
izintwala, ukuze i ng" ezwa ubu- 
Alungu bokugg'itshwa. Ku t' uba 
zi kg-ede uku u gg'iba umsila, ezi- 
nye za ti kwezinye, " Hamba ui, 
ni gaule izagitsha manje." Za zi 
ganla ke, za buya nazo ; zi lingene 
zonke izimfene. Za kgala ke uku- 
tata izagitsha zazo, za i yeka uku i 
kcoba ; za i tshaya ; i ya kgala 
uku-tukutela, i jama ; se zi i tsha- 
ya kakulu ; i se i zinge i bukuzeka, 
i nga se nakusuka, za za za i bu- 
lala, ya fa. Za i sbiya. 

Umpengula Mbanda. 



that the leopard was more active 
than, they, and if they did not de- 
vise something, he would kiU them. 
So they finished the "hole, and put 
the leopard's tail in it, and rammed 
the earth down tight around it ; 
they rammed it continually, at the 
same time handling him very 
much in searching for vermin, that 
he might not feel the pain of being 
rammed down. When they had 
made an end of ramming down the 
tail, some said to others, " Go and 
cut sticks now." So they cut 
them, and brought them ; they 
were sufficient for all the baboons. 
So th^ began to take their sticks, 
and left off catching vermin ; they 
beat him ; he began to be angry, 
staring about ; and they beat him 
excessively ; and he continually 
rolled on the ground, being no 
longer able to get up, until they 
killed him, and he died. So they 
left him," 



INDABA YOMUNTTJ OWA LAHLA ISINKWA ; WA 
PINDA WA SI FUNA, KA B' E SA SI TOLA. 

(the tale op a man who THKEW away some bread ; HE LOOKED 
FOR IT AGAIN,' BUT NEVER FOUND IT.) 



Indaba yendoda eya i hamba i 
pete isinkwa ; i puma se i d/jUle 



The tale of a man who was going 
on a journey carrying bread with 
him ; he set out, having already 



" This fable bears a strong resemblance in meaning to that of the Boar and 
the Herdsman, one of the tales told by the "Seven wise men." 

There was a boar of unusual size and ferocity which was the terror ot all 
who Uved in the neighbourhood of the forest which he frequented. The cattle 
of a herdsman unfortunately wandered into this forest, and the herdsman, 
whUst searching for them, found a hawthorn tree, covered with ripe fruit ; he 
fiUed his pockets, and when about to proceed on his way, was alai-med by the 
boar. He climbed the tree, but the boar detected him by the scent of the fruit 
he had in his pockets. The man propitiated the beast not only by emptying his 
pockets, but ^so by plucking fruit from the tree, and casting it to his fonnida- 
lie eneiy. The beast, beini satisfied, lay down to rest ;" the artful herdsman 
now lowered himself so far Is to reach with his fingers the back of the animal, 
which he began to scratch with such dexterity that the boar, who was hitherto 
unaccustomed to such luxury, closed his eyes and abandoned himsdf to the 
most delicious slumbers; at which instant the herdsman drew his long kmfe 
and pierced him to the heart." (Ellis's Specimens, &c. Vol. lU., p. 6y.J 

"^ V V 



360 



IZINGANEKWANK. 



ekaya ; i ng' azi ukuzilinganisela 
ngokutata isinkwa esi lingene 
iikuba i si kg'ede ; ya tata isinkwa 
esikulu ; kwa nga i ya 'u si kgeda. 
Kepa endAleleni ya dAIa, ya za 
y' a/iluleka. Ya koAlwa uma i za 
'u s' enze njani na. A ku banga 
ko ukuti, " A ngi si pate ; kumbe 
ngapambili ku lanjiwe, ngi ya 'ku- 
dinga ukudAla ; kumbe ngi nga 
Alangana nomuntu e lambile." 
Konke loko a kwa ba ko. Kwa 
ti ngokwesuta kwayo, kwa fiAleka 
umkcamango wokulondoloza isi- 
nkwa leso ; ka tandanga ukuba a 
si pate, ngokuba wa se e suti ; wa 
bona kunye oku ya 'kwenza a har 
mbe kalula. Wa si laAla ngenza- 
nsi kwend/ilela, wa dAlula ke e se 
lula. Kwa za kwa dAlula izinsuku 
e nga buyi ngaleyo 'ndAlela. Izim- 
puku za si tata, za si dAla, sa pela. 



Ku te uma ku fe izwe, li bulawa 
ind/ilala, e hamba ngaleyo 'ndAlela, 
e bamb' e mba imiti, (ngokuba 
amabele e se pelile ; se ku d/tliwa 
imiti,) ind/ilela ya m kumbuza 
leso 'sinkwa. Wa si bona si se 
kona; unyaka wa ba njengoku- 
ngati usuku Iwaizolo. Wa bizwa 
masinyane i leyo 'ndawo ngoku i 
bona nje, ukuti, " I yo le 'ndawo 
e nga la/ila isinkwa kuyo." Wa 
fika kona ; wa bona lapa isinkwa 
sa wela kona ; wa ti, " Sa wela 
lapaya." Wa gijima ukuya 'u si 
tola. Kepa ka si fumana. Wa 
kg'ala ukubliekisisa esikoteni, lo- 
kupela kw enile ; wa funisisa ngo- 
kunga u za 'u/tlangana naso, lapa 
e putaza ngezand/tla ekweneni ; 
kwa za kwa d/ilula isikati. Wa 



eaten at home ; and not knowing 
how to allowance himself by taking 
bread which was equal to his con- 
sumption, he took a large quantity 
of bread ; he thought he should 
eat it all. But by the way he ate, 
until he could eat no more. He 
could not tell what to do with it. 
He did not say to himself, " Let 
me carry it ; perhaps in front 
there is hunger, and I shall want 
food j perhaps I may meet a man 
who is hungry." There was no 
such thought as that. But through 
being satisfied, the thought of 
taking care of that bread was 
hidden ; he did not wish to carry 
it, because he was then full ; he 
saw one tiling only which would 
enable him to go easily. He 
threw the bread on the lower side 
of the path, and so went on no 
longer burdened. He did not 
return by that path for many days. 
Mice took the bread, and ate it all 
up. 

It came to pass when the land 
died, it being killed by famine, as 
he was going by that way, going 
and digging up roots, (for there 
was no corn left ; roots only were 
now eaten,) the path made him 
remember the bread. He saw it 
still there ; a year was as it were 
a day of yesterday. He was at 
once summoned by the place by 
merely seeing it, and said, " This 
is the very place where I threw 
away my bread." He arrived at 
the place ; he saw where the bread 
had fallen ; he said, " It fell 
yonder." He ran to find it. But 
he did not find it. He began to 
look earnestly in the long grass, 
for it was very thick ; he searched 
thinking he should fall in with it, 
as he was feeling with his hands in 
the thick grass ; until some time 
had elapsed. He rose up, and 



THE MAN AND THE BEEAD. 



361 



sukuma, wa kcabauga, wa ti, 
" Hau ! Kwa buya kw enza nja- 
ni 1 Loku ngi ti, a ngi ka ko/ilwa 
nje indawo e nga si ponsa kuyo. 
Kf^abo ; a i ko enye ; i yo le." 
Wa toba wa funa. Lokupela u 
funa njalo, namand/tla u se wa 
tolile, u se kginile ngokwazi ukuti, 
" Noma ngi lambile nje, ku za 'u- 
pela ; ngi nga tola isinkwa sami." 
Wa za wa jamba, wa kupuka, wa 
buyela endAleleni, wa funa indawo 
lapa a kgala kona ukuma, wa ti, 
" Nga hamba konke lapa ngi uga 
ka si ponsi." Lokupela lapa a si 
ponsa kona, kwa ku kona isiduli ; 
wa bona ngaso, wa ti, " E ! nga ti, 
uma ngi lapa, nga ti ! " Wa tsho 
e linganisa ngengalo ; i ya ya in- 
galo lapa a si yisa kona. U se 
gijima ngejubane, e landela ingalo. 
Wa fika, wa putaza masinyane ; 
ka z' a si tola. Wa buyela kona, 
wa ti, " Hau ! s' enza njaiii 1 loku 
nga si ponsa lapa nje, ngi nga bo- 
nwa 'muntu, ngi ngedwa nje." 
Wa gijima. Wa za wa dAlulelwa 
isikati sokumba imiti ; wa buya- 
ze j imiti a nga i mbanga. Wa 
buya e se pele amandAla, ngokuba 
e uga zuzanga leso 'sinkwa. 



Na manje u se kona lowo nga- 
lapa ngaselwandAIe. Leyo 'ndaba 
wa i zeka se li tulile izwe, ind/tlala 
i pelile. Kwa ba 'ligidigidi loko 
'kwenza kwake kubo bonke aba 
ku zwayo, be ti, " Bani, nembala 
indAlala y enza umimtu a be 'me- 
/tlo 'mnyama. Wa ka wa si bona 
ini, wena, isinkwa esi laAlwa ngo- 
munye unyaka, si tolwe ngomunye, 
si salungileua!" Wa ti, "Ma- 
doda, indAlala ay azisi. Nga ngi 
ti ngi funa kaAle, ngi za 'u si tola. 



thought. Saying, "Hau! What 
happened after I threw away the 
bread 1 For I say, I do not yet 
forget the place where I threw it. 
No surely ; there is no other ; it 
is this very place." He stooped 
down and searched. For whilst 
he is thus seeking he has gained 
strength, and is now strong 
through knowing, to wit, " Though 
I am hungry, my hunger will end ; 
I may find my bread." At length 
he was confused, he went up again 
to the path, he found the place 
where he first began tp stand, he 
said, " I passed over all this place 
before I threw it away." For 
where he threw it away, there was 
an ant-heap ; he saw by that, and 
said, " Ah ! when I was here, I 
did thus !" He said this, imitating 
with his arm ; the arm goes in the 
direction in which he threw the 
bread. And now he runs quickly, 
following the direction of the arm. 
He came to the place, and at once 
felt about; he did not find the 
bread. He went back again, and 
said, " Hau ! what has become of 
it 1 since I threw it exactly here ; 
for no man saw me, I being quite 
alone." He ran. At length the 
time for digging roots had passed 
away ; he went home without any 
thing ; he dug no roots. He now 
became faint again, because he had 
not found the bread. 

And that man is still living, 
yonder by the sea. The man told 
the tale when the country was at 
peace, and the famine at an end. 
It was a cause of laughter that 
conduct of his, to all who heard it, 
and they said, " So-and-so, sure 
enough famine makes a man dark- 
eyed. Did you ever see bread, 
which was thrown away one year, 
found in another, still good to 
eat 1 " He said, " Sirs, famine 
does not make a man clever. I 
thought I was seeking wisely, and 



362 



IZmOANEKWANE. 



IndAlala i ya kgeda ukuAlakanipa. 
Mina ngokulamba kwami nga ko- 
Iwa impela ukuba ngi ya 'ku si 
fumana ; loku nga ngi ngedwa, ku 
nge ko umuntu. Kanti loko i 
kona kwa ngi bangela ind^lala, 
nga za nga pons' ukufa." 

TJmpengula Mbanda. 



should find it. Famine takes away 
wisdom. And for my part, through 
my hunger, I believed in truth 
that I should find it ; for I was 
alone, there being no man with 
me. But in fact that was the 
means of increasing my want, 
until I was nearly dead." 



SPEAKING ANIMALS. 



INDABA TEKWABABA. 
(the tale op a ckow.) 



Kwa ti kwazulu ku Mezdwe ku 
buswa, ku ng' aziwa 'luto olu za 
'kwenzeka. Ngoluny' usuku ikwa- 
baba la biza umuntu wakwazulu, 
induna, ibizo lake Unongalaza, 
la ti, " We, nongalaza ! We, 
nongalaza ! " Kwa lalelwa, kwa 
tiwa, "A ku bonakali 'muntu o 
bizayo, 'kupela ikwababa leliya." 
La ti, " Ni Alezi nje. Le 'nyanga 
a i 'kufa. Ni za 'ubulawa kwac 
Zulu ; uma ni nga hambi, ni za 
'jiufa ngayo le 'nyanga. Hamba 
nini nonke." Nembala ke a ba 
Alalanga. Umawa kajama, inkosi 
yalabo 'bantu, w' esuka, w' eza 
lapa esilungwini. Aba salayo ba 
bulawa. 

UMANKQrANA MbELE. 



It happened that among the Zulus 
men were living in perfect pros- 
perity, not knowing what was 
about to happen. One day a crow 
called one of the Zulus, an officer, 
whose name was Unongalaza, and 
said, " Wey, Unongalaza ! Wey, 
Unongalaza ! " The people lis- 
tened and said, " No one can be 
seen who is calling ; there is only 
that crow yonder." It said, " You 
are living securely. This moon 
will not die [without a change]. 
You will be killed in Zululand ; if 
you do not depart, you will be 
killed during this very month. 
Go away, all of you." And in 
truth they did not stay. Umawa,^* 
the daughter of Ujama, the chief 
of the people, set out, and came 
here to the English. Those who 
remained behind were killed. 



ENYE YEKWABABA FUTI, 
(another tale of a crow.) 



Kwa ti abafazi be babili be I There were two women in the 

senAle, be pumile, kwa fika I fields. A crow came and pitched 

1^ That is, she and a part of the people. 



SPEAKING AKIMALS. 



363 



ikwababa, la /ilala pezu kwomuti, 
b' ezwa li kala li ti, " Maye, maye, 
mnta kadade o nga zaliyo. Uma- 
kazi yena o ze 'enze njani na loku 
e nga zali nje na 1 " B' esuka, ba 
baleka, ba y' ekaya. Ba fika, ba i 
zeka leyo 'ndaba. Kwa tiwa um- 
Alola. Lo-wo 'mfazi o nga zaliyo 
intombi kasipongo wakwadAla- 
nimi kona lapa emakuzeni. Emva 
kwaloku indoda yake ya gula ka- 
kulu. 

Uluhoho Madonda. 



on a tree, and they heard it crying 
and saying, " Woe, woe, child of 
my sister, who hast no children. 
What will she be able to do since 
she is childless 1" They started 
up and ran away. When they 
reached home they told the tale. 
The people said it was an omen. 
The woman who had no child was 
the daughter of Usipongo of 
Idhlanimi here among the Ama- 
kuza. After that her husband 
was very ill.^^ 



INDABA YENJA EYA KQAMBA IGAMA. 
(the tale of a dog which made a song.) 



Kwa ku te 'nyakana kwa fa ilizwe 
ku Iwa Umatiwane nompangazita, 
kwa kicokozela amakuba ku linywa 
abantu ; ba bheka pezulu, a ti, 
" Ni bheka ni ? I tina." Ya se i 
tsho ke inja esitshondweni, umuzi 
wenkosi, ya ti kja ngesinge, ya ti. 



" MadAladAla ; a ni namhhau 
Ngomkelemba wame.^^ 
Ngi vumele ni, baba wame, 
Ngomta kadAlakad/da yedwa 
kcatsha."25 

Abantu ba ti ngaloko 'kuMabelela 
kwenja, ba ti, " Li file izwe." 

Lelo 'gama la li igugu kakulu 
ezintombini, la li Alatshelelwa nge- 
zinyembezi. 

Unoko Masila. 

13 Comp. these tales with those given, p. 131—133. 
20 Umatiwane, a chief of the Amangwane. 
« Umpangazita, a chief of the Amathlubi. 

«i UmadUadhla, the name of Ungalonkulu, the son of Ukadhlakadhla, 

who was killed by the Amangwane during the war. AmadMadhla, hia people. 

23 Wame for wami, or wam'—e, to prolong the word for the sake of the 

^ ^24 Tiie dog rebukes the people for not weeping for their dead chief. 

2s Yedwakcatsha, (Zulu, kcolio,) emphasizing yedwa, hit only son, only m- 



It happened long ago when the 
country was desolate, during the 
war between Umatiwane^" and 
TJmpangazita,^^ the hoes rattled as 
the people were digging ; they 
looked up, and the hoes said, 
" What are you looking at ] It is 
we." Then a dog sat down on his 
buttocks at Isitshondo, the king's 
town, and said, 

" Madhladhla !^^ you have no pity 
For my treasure.^* 
Sing with me, my father, 
About the son of Ukadhlaka- 
dhla, his only son ! " 

The people said, on hearing that 
song of the dog, " The country is 
dead." 

This song was a very great 
favourite with the damsels, and 
used to be sung with tears. 



364 



IZIJJGANEKWANE. 



RIDDLES 



1 



Kqajtuela ni inkomo e nga lali 
paiisi nakanye. Ku ti ngamAla i 
lalayo i be se i lele umlalela wa- 
futi ; a i sa yi 'kupiiida i vuke. 
Ukulala kwayo ukufa. Inkomo e 
dumile kakulu, isengwakazi ; abar 
ntwana bayo ba ya londeka i yo. 
I ba nye njalo kumniniyo, ka i 
sweli eyesibili, i yo yodwa 'kupela. 



Guess ye a cow which never lies 
down. When it hes down it lies 
down for ever ; it will never rise 
up again. Its lying down is death. 
It is a very celebrated cow, and 
one which gives much mOk ; its 
children are preserved by it. The 
owner possesses only one ; he does 
not want another ; he only i-equires 
one. 



Kgandela ni upuzi; lu lunye, 
lu neminyombo eminingi ; kumbe 
amakuln ; u /tlanze izinkulungwa- 
ne eziningi ngeminyombo yalo ; 
uma u i landa iminyombo yalo a 
ku ko lapa u nge fumane 'puzi ; u 
ya 'ku wa fumana amapuzi. Um- 
ryombo umunye a wa balwa ama- 
puzi awo ; u nge ze wa fa indAla- 
la ; u nga hamba u ka u dAla ; 
futi u nge pate umpako ngokwe- 
saba ukuti, "Ngi ya 'kud/tla ni 
pambili na 1 " Kja ; u nga dAla 
u shiye, w azi ukuba loku ngi 
hamba ngomnyombo, ngi za 'ufu- 
mana elinye ngapambili njalo. 
Nembala ku njalo. Iminyombo 
yalo i kgede izwe lonke, kepa 
upuzi lunye olu veza leyo 'minyo- 
mbo eminingi. Ku ba i lowo a 
lande omunye, a li ke ipuzi, bonke 
ba ya ka eminyonjeni. 



Guess ye a pumpkin-plant ; it is 
single, and has many branches ; it 
may be hundreds ; it bears many 
thousand pumpkins on its branch- 
es ; if you follow the branches, 
you will find a pumpkin every 
where ; you will find pumpkins 
every where. You cannot count 
the pumpkins of one branch ; you 
can never die of famine ; you can 
go plucking and eating ; and you 
will not carry food for yovir jour- 
ney through being afraid that you 
will find no food where you are 
going. No ; you can eat and 
leave, knowing that by following 
the branches you will continually 
find another pumpkin in front ; 
and so it comes to pass. Its 
branches spread out over the whole 
country, but the plant is one, from 
which springs many branches. 
And each man pursues his own 
branch, and all pluck pumpkins 
from the branches. 



Kg'andela ni inkomo e Alatshe- 1 
Iwa 'zibayeni zibili. I 



Guess ye an ox which is slaugh- 
tered in two cattle-pens. 



RIDDLES. 



365 



Kjandela ni indoda e nga lali ; 
ku ze ku se i mi, i nga lele. 



Guess ye a man -who does not 
lie down ; even when it is morning 
he is standing, he not having lain 
down. 



Kg'andela ni indoda e nga zama- 
zami ; noma izulu li vunguza ka- 
kulu, i mi nje, i te puAle ; umoya 
u wisa imiti nezindAlu, kw enakale 
okuningi ; kepa yona ku njengo- 
kungati li kcwebile nje, a i zamar 
zami nakancinane. 



Guess ye a man who does not 
move; although the wind blows 
furiously, he just stands erect ; the 
wind throws down trees and 
houses, and much injury is done ; 
but he is just as if the sky was 
perfectly calm, and does not move 
in the least. 



Kgandela ni amadoda amaningi 
'enze uAla ; a ya sina ijadu, a vu- 
nule ngamatshoba amAlope. 



Guess ye some men who are 
many and form a row ; they dance 
the wedding dance, adorned in 
white hip-dresses. 



Kgandela ni indoda e ^lala ezi- 
teni ngemiAla yonke, lapa ku Ala- 
selwa njaloujalo ; kepa i ba nevuso 
ku nga puma impi, y azi ukuba 
konje namu/tla ngi sekufeni ; a i 
na/ilati lokubalekela. TJkusinda 
kwayo ukuba ku pele impi. I 
dhle nomfino, ngokuti, " Hau ! 
nga siuda namuAla ! !Ngi be ngi 
ng' azi ukuba ngi za 'upuma em- 
pini." A i nabantwana, ngokuba 
y ake pakati kwezita, ya ti, 
" Kg'a ; ku/tle ukuba ngi be nge- 
dwa, kona ko ti ku sa Alatshwa 
umkosi, ngi be ngi lunga." 



Guess ye ft man who lives in 
the midst of enemies every day, 
where raids are made without 
ceasing ; and he is alarmed when 
the army sets out, knowing that 
he is then in the midst of death ; 
he has no forest to which he can 
escape. He escapes only by the 
enemy retiring. He then eats 
food, saying, " Ah ! escaped this 
time ! I did not think that I 
could escape from the midst of the 
army." He has no children, be- 
cause he lives in the midst of ene- 
mies, saying, " No ; it is well that 
I should live by myself, and then 
when an alarm is given, I may be 
ready to escape." 



8 



Kgandela ni indoda e nga lali 
ebusuku ; i lala ekuseni, ku ze ku 
tshone ilanga; i vuke, i sebenze 



Guess ye a man who does not 
lie down at night ; he lies down in 
the morning until the sun sets ; he 



3G6 



IZINGANEKWANE. 



ngobusuku 
emini ; a 
kwayo. 



bonke ; a i sebenzi 
i bonwa ukusebenza 



then awakea, and works all night ; 
he does not work by day ; he ia 
not seen when he works. 



Kgundela ni amadoda a haniba 
e ishumi ; uma ku kona eyoinuvo, 
lawa 'madoda a ishumi a wa ha- 
mbi ; a ti, " Si nge hambe, loku 
ku kona uni/tlola." Ku ya manga- 
Iwa kakulu a lawo 'madoda ; a 
libale ukuteta ikcala ngokuti, " Ku 
ngani ukuba si ve, loku kade si 
ng' evi na 1 Um/tlola." A nga 
tandani naleyomuvo. 



Guess ye some men who are 
walking, being ten in number ; if 
there is one over the ten, these ten 
men do not go ; they say, " We 
cannot go, for here is a prodigy." 
These men wonder exceedingly ; 
they are slow in settling the dis- 
pute, saying, " How is it that our 
number is over ten, for formerly 
we did not exceed ten?" They 
have no love for the one over the 
ten. 



10 



Kg'andela ni indoda e ku nga 
tandeki ukuba i /ileke kubantu, 
ngokuba i y' aziwa ukuti, ukuAle- 
ka kwayo kubi kakulu, ku lande- 
Iwa isililo, a ku tokozwa. Ku 
kala abantu nemiti notshani, nako 
konke ku zwakale esizweni lapa i 
Aleke kona, ukuti i Alekile indoda 
e nga Aleki 



Guess ye a man whom men do 
not like to laugh, for it is 
known that his laughter is a very 
great evil, and is followed by 
lamentation, and an end of re- 
joicing. Men weep, and trees and 
grass ; and every thing is heard 
weeping in the tribe where he 
laughs ; and they say the man has 
laughed who does not usually laugh. 



11 



Kgandela ni umuntu o zenza 
inkosi, o nga sebenzi, o /ilala nje ; 
ku sebenza abantu bake bodwa, 
yena k' enzi 'luto ; u ya ba tshe- 
nisa loko a ba ku tandayo, kodwa 
yena ka kw enzi ; a ba boni abantu 
bake, ba bonelwa u ye, bona ba 
iziinpumpute, isizwe sonke sake ; 
u yena yedwa o bonayo. Ba y' a- 
zi ukuba noma be nga boni bona, 
ngaye ba ya bona ; ngokuba a ba 
Iambi konke a ba ku swelayo ; u 
ya ba tata ngezandMa, a ba yise 
lapa ku kona ukud/tla, ba buye 



Guess ye a man who makes 
himself a chief; who does not 
work, but just sits still ; his peo- 
ple work alone, but he does no- 
thing ; he shows them what they 
wish, but he does nothing ; his 
people dq not see, he sees for them, 
they are blind, the whole of his 
nation ; he alone can see. They 
know that though they cannot see, 
they see by him ; for they do not 
go without any thing they want ; 
he takes them by the hand, and 
leads them to where there is food, 
and they ret\u-n with it to their 



RIDDLES. 



367 



nako ; kodwa yena ka pati 'luto, 
ngokuba \i zenz' inkosi; u sa za 
wa ba inkosi, ngokuba abantu 
bake ba pila ngaye. 

Kiijkala kwa ku kona umbango 
ngokuti, " U nge buse tina, u 
ng' enzi 'luto ; si nga wa boni 
amand/ila obukosi bako." Wa ba 
pendula ngokuti, " Loku ni ti a 
ngi 'nkosi, ngi za 'u/ilala ke, ngi 
tule nje, ngi bheke pansi. Nga- 
loko ke ni ya 'ubona ukuba nem- 
bala ngi inkosi, ngokuba ngoku- 
blieka kwami pansi izwe 11 za 
'kufa ; ni za 'kuwela emaweni na 
semigodini ; ni dAliwe na izilo, ni 
nga zi boni ; ui fe na ind/ilala, 
ukud/ila ni nga ku toll ; loku ni 
banga nami, ni izimpumpute." 



Nembala ba bona ukuba u in- 
kosi, ba ti, "A ku vunywe obala, 
a si buse, si ze si pile. TJma si fa 
indMala, lobo 'bukosi betu bu ya 
'kupela. Si amakosi ngokupila." 
Wa vunywa ke, wa busa ke ; izwe 
la tula. 



Kepa umuntu o nga gezi naka- 
nye; u Alala nje. Kepa ku ti 
m/ila e gula isifwana esincane nje, 
isizwe sonke sake si Alupeke, ku 
fiwe indAlala ; abantu b' esabe 
ukupuma ezindAlini, ngokuba ba 
ya 'kuwela emaweni, b' apuke. 
Ku fiswe ukuba nga e sinda masi- 
nyane; ku tokozwe lapa e se 
sindile. 



homes ; but he touches nothing, 
for he makes himself a chief; he 
remains a chief for ever, for his 
people are supported by him. 

At first there was a dispute, and 
his people said, " You cannot be 
our king and do nothing ; we can- 
not see the power of your majes- 
ty." He answered them, saying, 
" Since you say I am not a chief, 
I will just sit still, and look on 
the ground. Then you will see 
that I am truly a chief, for if I 
look on the ground the land will 
be desolate ; you will fall over pre- 
cipices and into pits ; you will be 
eaten by wild beasts through not 
seeing them ; and die through 
famine, being unable to find 
food; because you dispute with 
me, you are blind." 

So they see that he is a chief, 
and say, " Let us acknowledge 
openly that he is our king, that 
we may live. If we die of famine, 
that majesty which we claim for 
ourselves will come to an end. 
We are kings by living." So he 
was acknowledged a chief, and 
reigned ; and the country was 
peaceful. 

And he is a man that never 
washes ; he just sits still. And 
when he is ill even with a slight 
illness all his nation is troubled, 
and dies of famine ; andthe people 
are afraid to go out of their houses, 
because they would fall over pre- 
cipices and be dashed to pieces. 
They long for him to get well at 
once ; and the people rejoice when 
he is well. 



12 



Kgandela ni inkomo e nge na- 
nyama ; a ku sikwa 'ndawo kuyo ; 
ingulukukga nje ; a i hambi uma i 



Guess ye a bullock which has 
no flesh ; no one can cut into it 
any where ; it is a mere hard 
mass ; it does not go unless it is 



w w 



368 



IZINGANEKWANE. 



nga kgaitsliwa, i ma njalo, i ze i 
sunduzwe umuntu. A i vumi 
ukusunduzwa uma j enyuswa ngo- 
mango ; i ze i vume uma y eMa. 
Inkomo e nga tandi ukwenyuka ; 
i tanda uk-vveuswa njalo, i vume 
ke. 



Futi, a i u ■vreli umfula, i ma 
nganeno ; uma umuntu e tanda 
ukuba i -wele, nga e i sunduza nga^ 
mand/ila amakuln ; kepa tima 
amanzi e tshonisa, a i vumi uku- 
wela, i ya m. kcatshela emanzini ; 
ngokuba i y' azi ukukcatsha ema- 
nzini amakulu, a nga b' e sa i bona. 
T ketelwa izindawo ezi bonakalayo 
pansi, ukuze umuntu a i bone, a i 
kgube kona ngoku i sunduza. 

UkiidAliwa kwayo kunye Tsu- 
pela, Tikukoka ngayo ikcala, tima 
umuntu e nekcala eli nga kg'ed'w^a 
ngayo. 'Kupela ke i lowo umse- 
benzi e \v enzayo. 

Kepa inkomo e nolaka kakulu ; 
uma i sunduzwa i bekiswa enda- 
weni e ngasen/ila, ku ya /ilakani- 
tshwa abantu aba i kgubayo, omu- 
nye a tsho kubo ukuti, " Hlaka- 
nipa ni ; le 'nkomo ni ya y azi 
\ikuba a i tandani nokwenyuka ; 
bheka ni i nga si /ilabi ; uku si 
/ilaba kwayo ku ya 'kuba kubi ka- 
kulu, ngokuba si ngenzansi, yona 
i ngenMa ; si ya 'ukoAlwaukuvika, 
ngokuba indawo imbi, a i si lunge- 
le ; si ya 'kuti lapa si ti si ya vika, 
si we, i fike i si kgedele." I kgri- 
tshwa ngoku/ilakanipa okunjalo 
ke, ukuze ku ti lapa se y ala 
ukwenyuka, i funa ukubuya, ba i 
dedele, i dAlule ; kumbe ba nga be 
be sa i landa, ngoba i ya 'kubaleka, 
i -ba shiye, i ze i fike endaweni e 
lungele yona, abantu i nga sa ba 
lungele ; b' a/iluleke. 

UilPENGULA MeANDA. 



forced, but always stands still, 
until it is pushed along by some 
one. It will not be pushed along 
if it is driven up a steep place ; 
but it allows itself to be pushed 
down. It is a bullock which does 
not like to go up hill ; it likes 
always to be made to go down, 
and then makes no opposition. 

Further, it does not cross a 
river, it stands still on one side ; if 
any one wishes it to cross, he must 
push it with great strength ; but 
if the water is very deep, it will 
not cross, but hides itself from 
him in the water ; for it knows 
how to hide in deep water, and he 
can see it no more. One chooses 
for it a place where he can see the 
bottom, that he may see it and 
drive it forward by pushing it. 

There is only one mode of eating 
it by paying a debt, if a man has a 
debt wldch can be paid by it. 
That, then, is the only work it can 
do. 

And it is a very fierce bullock ; 
if it is pushed up hill, the men 
who drive it are on their guard, 
and one says to the others, " Be 
on your guard ; you know that 
this bullock does not like to go up 
hill; take care that it does not 
gore us ; if it gores us it will be 
very bad indeed, for we are below, 
and" it is above us, and we shall be 
unable to shield ourselves, for it is 
a bad place, and is not advantage- 
pus- for us ; and when we think 
we are shielding ourselves, we 
shall fall, and it come and make 
an end of us." It is driven with 
such care, that when it will not go 
up, and wishes to come back again, 
they may make way for it and it 
pass on ; and perhaps they will 
not follow it any more ; for it will 
run away, and leave them behind, 
till it comes to a place which is 
good for it, but bad for the men. 
So they are beat. 



KEY TO THE RIDDLES. 



369 



KEY TO THE RIDDLES. 



Si tsho inclAlu uknti inkomo e 
isengwakazi; ukusengwa kwayo ku 
iikutokoza ngayo pansi kwayo, 
ngokuba i /Jala isikati eside, aba- 
ntu be londekile, be nga zinge 
b' aka. Ku ze ku ti ngam/ila i 
wayo, i be se i wile njalo ; a i sa 
yi 'kupinda i vuke. Si ti " i inko- 
mo " ukuze umuutu a nga kcaba- 
ngi ngendAlu, a zdnge e funa ngar 
sezinkomeni, e landela igama lo- 
kuti " inkomo," 'esabe ukuti in- 
d/tlu ; Ti ti, " Ngi ya 'kuti indAlu 
kanjani, lokji ku tiwa inkomo nje 
na ? Ngi ya 'kuba ngi y' eduka." 



We mean a house by the cow 
which gives much milk ; the milk 
is the joy a house affords those 
who live beneath it, for it remains 
a long time, the people being pre- 
served, and not continually build- 
ing. But when it falls it has 
fallen for ever ; it never rises up 
again. We say " cow " that a 
man may not think of a house, but 
seek about continually among 
cattle, following the name " cow," 
and fearing to say house, saying, 
" How can I say that a house is a 
cow 1 I shall make a great mis- 
take if I say house." 



Umuzi, nezindAlela ezi puma 
kuwo zi iminyombo e Alanzayo ; 
ngokuba a ku ko 'ndAlela i nge 
namuzi ; zonke izindMela zi puma 
emakaya, zi ya emakaya. A ku 
ko 'ndAlela e nga yi 'kaya. In- 
dAlela si ti i umnyombo o Alanzayo, 
ukuze imfumbe i be nAle ngobulu- 
kuni. Amatanga imizi e ku puma 
kuyo izindAlela. 



A village, and the paths which 
from it are the branches, 
which bear fruit ; for there is no 
path without a village ; all paths 
quit homesteads, and go to home- 
steads. There is no path which 
does not lead to a homestead. 
We say the path is a branch which 
bears fruit, that the riddle may be 
good because it is hard. The 
pumpkins are villages from which 
the paths go out. 



Intwala, ngokuba umuntu u ya 
i tata engutsheni, ka namandAla 
oku i bulala ngesitupa si sinye ; 
uma e nga Alanganisi izitupa zozi- 
bili, a i kcindezele, i fe ; nesinye 
isitupa si be bomvu, nesinye si be 
iljalo, zi lingane zombili ngobubo- 
mvu. Si ti " inkomo," ukuze 



A louse, for a man takes it out of 
his blanket, but he cannot kill it 
with one thumb ; but only by 
bringing the two thumbs together, 
and squeezing it between them 
that it may die ; and both nails be 
bloody, and one equal the other in 
being red. We say " ox," that the 



370 



IZINGANEKWANE. 



imfumbe leyo i be lukuni uku i 
kg'andela; emuva, uma se b' aAlu- 
lekile, vi ba tsbele o ba kgandeli- 
sayo, u ti, " Intwala ni ti a inkomo 
ngani na, loku i Matshelwa eziba- 
yeni ezibili 1 " u tsbo izitupa. 
W enza uku ba dukisa, ngokuti, 
izibaya. 



riddle may be difficult to guess ; 
afterwards when they cannot tell, 
you say to the persons who" 
are guessing, " Why do you say 
that a louse is not an ox, for it is 
killed in two cattle-pens ? " mean- 
ing the thumbs. You do thus to 
lead them wrong, by calling them 
cattle-pens. 



Insika a i lali, ngokuba i y" ema 
njalo, i linde indAlu. Uma insika 
i lala, indAlu i nga wa. Kodwa 
lapa e ti " indoda," u ya pamba- 
nisa, ukuze imikcabango yabantu 
i nga fiki masinyane ezintwenij 
kodwa ba zinge be kcabangela ku- 
bantu njengegama lokuti indoda. 
Lapa se b' aAlulekile, a ti, " Ni ti 
insika a indoda ngani, loku ni i 
bona nje i pase indAlu ingaka J 
Kepa i nga wi," 



A pillar docs not lie down, for 
it stands constantly and watches 
the house. If the pillar lies down, 
the house may fall. But when 
one says " a man," he entangles 
the matter, that the thoughts of 
the men may not reach the things 
at once ; but continually have 
their thoughts running on men in 
accordance with the word, man. 
When they cannot tell', one re- 
plies, " Why do you not say that 
the pillar is a man, since you see 
it upholding so great a house as 
this 1 But it does not fall." 



Ind/tlebe. U ba tshela lapa se 
b' aAlulekile, a ti, " Ubani owa ka 
wa bona indAlebe yomuntu ukuza- 
mazama kwayo, i zamazamiswa 
umoya na ? Si ya bona imiti no- 
tshani nezindAlu zi zamazama; 
kepa ind/tlebe, kga ; ku zamazama 
umuntu yedwa ; noma 'emuka no- 
moya, a ku muki yona, ku muka 
yena ; uma e wa, yona i se mi ; 
noma e baleka, i mi njalo." 



The ear. One says to them 
when they cannot tell, " Who ever 
saw the ear of a man move, it 
being moved by the wind 1 We 
see trees and grass and houses 
move ; but not the ear ; the man 
only moves ; if he is carried away 
by the wind, the ear is not carried 
away, it is he who is carried away ; 
or if he falls, it still stands erect ; 
or if he runs away, it still stands 
erect." - 



Amazinyo. Si ti abantu ab' e- 
aze u7ila ngokuba amazinyo a mise 
kwabantu be lungela ijadu, ukuze 
ba sine kaAle. Lapa si ti, ba 



The teeth. We call them men 
who form a row, for the teeth 
stand like men who are made 
ready for a wedding-dance, that 
they may dance well. When we 



KEY TO THE RIDDLES. 



37i 



"vunule ngamatshoba amAlope," 
SI ya ngenisa, ukuze abantii ba nga 
kcabangi. masinyane ngokuti amar 
zinyo, ba kitshwe ngokuti, " Aba^ 
ntu ba faka amatshoba," ba zinge 
be funa ngakubantu ; ngokuti, 
loku amatshoba a fakwa abantu be 
y' ejaclwini, b' eza 'usina, noku- 
Alela abautu, ba zinge be tsho 
ukuti, "Amadoda lawo abantu." 
Kepa a ti o ba kgandelisayo, 
" Kepa ba ya 'kusina kanjani uma 
se be Alangene ngemizimba na ? " 
A zinge e ba kipa ngamazwi ku- 
loko a ba ku tshoyo. Ka piki nje 
ukuti, " Kga ; a si ko loko. Im- 
fumbe a y enziwa njalo." Umuntu 
u ba kipa ngamazwi, ba kolwe 
nembala ba bone ukuti, " A si ka 
fiki lapa e tsho kona." A ti ngo- 
kutsho ukuti, " A ni wa boni 
amazinyo ; ukuMela kwawo nje- 
ngabantu ; amatshoba amAlope a 
ni -wa boni amazinyo 1 " Ba ti, 
" U s' a/tlulile." 



say, they are " adorned with white 
hip-dresses," we put that in, that 
people, may not at once think of 
teeth, but be drawn away from 
them by thinking, " It is men who 
put on white hip-dresses," and con- 
tinually have their thoughts fixed 
on men ; for since white hip-dresses 
are put on by men when they are 
going to a wedding to dance, and 
to set men in order, they say con- 
tinually, " The men of the riddle 
are men." And the man who is 
making them guess says, "But 
how can they dance if their bodies 
touch 1" He continually draws 
them away by words from that 
which they say. He does not 
merely deny that they are right 
by saying, "No; it is not that. 
The riddle is not explained in that 
way." He draws them away by 
words, and they really believe that 
they see that they are not near the 
meaning of the riddle. At length 
he says, "Do you not see the 
teeth ; their order like that of 
men ; the white hip-dresses do you 
not see they mean the teeth 1 " 
They say, " You have beaten us." 



Ulimi lu umuntu o /tlupekayo 
ngokuba lu pakati kwempi ; ama- 
zinyo a impi ; ngokuba uma ama- 
zinyo e dAla ukudMa, ulimi lu 
zinge lu tola ingozi ngesikati ama- 
zinyo e Iwa nokudAla, ukuze a ku 
gayise. Ngaloko ke lapa si ti 
" umuntu," si ya pambanisa, uku- 
z' abantu ba nga kumbuli masi- 
nyane ngolwimi, ba zinge be funela 
ngakubantu, ngokuti, "Loku in- 
daba i ti umuntu nje na, i nga 
tsho ukuti ulimi, so ba si ya ponsi- 



The tongue is a man which is in 
affliction because it is in the midst 
of enemies ; the teeth are the 
enemy ; for when the teeth are 
eating, the tongue is often injured 
whilst they are fighting with the 
food, that they may grind it. 
Therefore when we say " a man," 
we entangle the subject, that men 
may not at once think of the 
tongue, but continually have their 
search directed to men ; and they 
say, " Since the riddle gays a man 
only, and says nothing about the 
tongue, we shall be wrong if we 



372 



IzraaANEKWANE. 



sa uma si ti ulimi." Ngaloko ke 
uembala a hi tokozi, ngokuba lapa 
amazinyo e Alafuna ukud/jla uli- 
mi lu zinge lu nyakanyakaza em- 
katini wamazinyo, lu vika, ku nga 
bulawa ukudAla, ngokuba ukudAla 
ku ya bulawa njalonjalo amazinyo ; 
kepa lona a lu bulawa amazinj^o, 
ngokuba lu y' aziwa, umuntu war 
kona ; kepa lu zinge lu tola ingozi, 
ngokuba ku liwa esikundAleni salo, 
lapa Iw ake kona ; lu tokoze uma 
ukudAIa ku nga ka dAliwa ; lapa 
ku d/iliwa ukudAla, Iw azi ke uku- 
ba konje namu/tla se ngi sengozini, 
ngi za 'kubulawa, ku nga kcetshwa 
mina ; ngi fa ngokuba ku liwa 
pambi kwami. Nango ke umuntu 
o pakati kwezita, ulimi. 



say the tongue." The tongue, 
then, is not happy, for when the 
teeth are chewing food, the tongue 
continually moves from side to side 
between the teeth, and Is on its 
guard when the food is killed ; for 
the food is constantly killed by 
the teeth ; but the tongue is 
not killed by them, for it is 
known, it is a man of that 
place ; but it continually meets 
with an accident, for there is 
fighting in the place where it 
dwells ; it is happy before the food 
is eaten ; but when the food is 
being eaten, it knows that it is in 
the midst of danger, and is about 
to be injured, without having had 
any charge made against it; it 
dies because the battle is fought in 
its presence. There, then, is the 
man who is in the midst of ene- 
mies, the tongue. 



Imivalo. TJku,sebenza kwayo 
ebusuku ukulinda izinkomo ngo- 
kuval_a esangweni ; ku Alangane 
ukuze inkomo i nga toli 'ndawo 
yokupuma ; noma i linga uku- 
puma y aAluleke ngokukgina kwe- 
mivalo ; ku ze ku se izinkomo zi 
nga pumanga; ekuseni zi pume 
ngokuvulelwa, imivalo i lale ke. 



Thedosing-poles of the cattle- 
pen. Their work by night is to 
watch the cattle by closing the 
gateway ; they are close together 
that the cattle may not find a 
place of escape ; though one try to 
get out it may be unable to do so 
through the strength of the bars ; 
and when it is morning the cattle 
have not got out ; in the morning 
they go out because the gateway is 
opened for them, and so the closing 
poles lie on the ground. 



Iminwe. Ukuma kwayo i The fingers. Their proper num- 
ishumi 'kupela ; i lingene, i hamba ber is only ten ; they ai-e matched, 
ngamibiU. Ngaloko ke uma ku going in pairs. ^^ Therefore if 

=« He means, the iadex and middle fingers,— the ring and little finners,— 
and the thumbs. ° 



KEY TO THE RIDDLES. 



373 



kona -womuvo, a i sa lingani na 
sekuhambeni na sekubaleni ; kubi 
ukubala kwayo ; a kw aAluki, ku 
isipitipiti nje. I loko ke e si ti i 
libala ukuteta ikcala, ngokuti, uma 
ku y' enzeka, a ku ko 'buAlungu, 
u nga suswa umunwe ngezwi nje, 
impela ku nga tshiwo ukuti, " Su- 
ka ; a u fanele lapa." 



there is a supernumerary finger, 
they are no longer fit either to go 
together in pairs or to count with ; 
their counting is bad ; there is no 
argument, but only difference. 
This is what we mean when we 
say they are slow in settling the 
dispute, that is, if it could be done 
without pain the supernumerary 
finger could be taken off with a 
word, truly it would be said, 
" Away with you ; you are not fit 
for this place." 



10 



Umlilo. Ku tiwa u indoda 
ukuze loko oku tshiwoyo ku nga 
bonakali masiuyane, ku fiAlwa 
ngendoda. Abantu ba tsho oku- 
ningi, be fima ngokupikiaana, be 
geja. I b' en/ile imfumbe ngaloku 
ngoku nga bonwa masinyane. Si 
ti " indoda," ngokuba umlilo a ku 
tandeki na sendAlini u basiwe 
ukuba u kg'atshe izin/ilansi zawo 
zi wele ezingutsheni. Ku ya ka- 
Iwa umninizo ngokuba i ya 'ku- 
tsha ; a bone se i bobokile, a kale. 
Noma ku pekiwe ukudAla, uma 
umlilo umkuhi, ku nga bekwa im- 
biza, i ya 'kutshiswa umlilo, yona 
i tshise ukudAla. I Alekile ke in- 
doda, ukuti Timlilo. So ku kalwa. 
Futi uma inAlansi i ponseke etsha-^ 
nini bendAlu, i nga bonwa, ku 
bonwe ngokutsha ; ku ya 'uAlar 
ngana abantu bonke lapa ku bona- 
kale ilangabi lawo, i tshe indAlu 
nezinto zonke ; ku kalwe kakulu ; 
nezimbuzi zi tshe namatole ; naba- 
ntwana ba tshe. Ku kale izinko- 
mo, zi kalela amatole azo e file ; 
ku kale abantu, be kalela izimbuzi 
zabo ; ku kale umfazi nendoda, be 



Fire. It is called a man that 
what is said may not be at once 
evident, it being concealed by the 
word, "man." Men say many 
things, searching out the meaning 
in rivalry, and missing the mark. 
A riddle is good when it is not 
discernable at once. We say " a 
man," because it is not liked that 
the fire, even indoors where it is 
kindled, should cause its sparks to 
start out and fall on the clothes. 
The owner of the clothes cries 
because it burns ; and when he 
sees a hole in it, he cries again. 
Or if food is being cooked, if the 
fire is large the pot may be put 
on, and be burned by the fire, and 
the pot burn the food. So the 
man laughs, that is, the fire. And 
the people cry. Again, if a spark 
is cast into the thatch of the hut, 
it is seen by the fire ; all the men 
will come together when the flaine 
of the fire appears, and bums the 
house with the things which are in 
it; and there is a great crying; 
and the goats are burnt, and the 
calves ; and the children are burnt. 
The cows cry, crying for their 
calves which are dead ; men cry, 
crying for their goats ; the wife 
and husband cry, crying for their 



374 



IZraOANEKWANE. 



kalela abantwana babo be tsliile ; 
nabantwana ba kalele uyise e tshi- 
le, wa fa e ti u landa impaAla yake 
e igugu, ind/tlu i dilikele pezu 
kwake ; ku kala nendoda, i kalela 
•umfazi wayo e tshile, wa fa e be ti 
u landa umntwana pakati kwen- 
d/tlu, wa fa naye ; kti kale nemiti, 
i kalela ubu/tle bayo obu nga se 
ko, se bu tshiswe umlilo, se i 
shwabene imiti, se i bunile, ubu/ile 
bayo bu pelile ; ku kale nezinko- 
iDO, zi kalela utshani, ngokuba a zi 
sa d/di 'luto, se zi fa indAlala, I 
loko ke uku/ileka kwomlilo. 



children which are burnt ; and the 
children cry for their fiither who 
has been burnt, having died whilst 
fetching his precious things from 
the burning house, and the house 
fell in on him ; and the husband 
cries, crying for his wife who has 
been burnt ; she died when she 
was fetching her child which was 
in the house, and was burnt toge- 
ther with it ; and the trees cry, 
crying for their beauty which is 
lost, being now destroyed by the 
fire, and the trees are shrivelled 
and withered, and their beauty 
gone ; and the cattle cry, crying 
for the grass, because they no 
longer have any thing to eat, but 
are dying of famine. This, then, 
is the laughing of fire. 



11 



Iso. 



The eye.» 



12 



Itslie. Lapa si ti " ukukoka 
ikcala," si tsho ukubiya indawo e 
ku sweleke ukuba i vinjwe nge- 
tshe ; noma ukugaya ngalo. Uku- 
kf/eda ikcala ke loko, i kona.si ti, 
" Li ya d/tliwa ngako," ngokuba 
ualo i kona imisebenzi e ku swele- 
kele ukviba y enziwe ngalo lodwa. 
Umpengula Mbanda. 



A stone. Wlien we say " pay- 
ing a debt," we mean when it is 
wanted to stop up the gateway of 
an enclosed place with a stone ; or 
to grind with it. That is to pay a 
debt ; and therefore we say, " It is 
eaten," for it too has its work 
which can be done by it alone. 



"' This riddle bears a curious resemblance to our fable of ' ' The Belly and 
the Members. " It is as much a fable as a riddle. 





ERRATA. 


375 




ERE ATA. 








FOR 


READ 


Preface to Vol, 


I., P. 3, Line 16 


reflection 


refraction 


Page 9, 


Note, Line 3 


Jamsaxa 


Jamsaxa 


15, 


Note 16, L. 7 


been 


seen 


33, 


19 


wati 


wa ti 


30, 


17 


Whoever 


W ho ever 


85, 


3 


umninikazindAl 


a umnikazind/ilu 


44, 


26 


nation 


nation 


54, 


Note 54, L. 1 


Kabib 


Kabip 


62, 


32 


umnyeni 


umyeni 


63, 


34 


vntele 


" Vutela " 


71, 


5 


their 


there 


76, 


Note 99, L. 2 


Abbousset's 


Arbousset's 


84, 


Note 12, L. 6 


natives 


nations 


95, 


Note 25, L. 2 


tradition 


tradition 


105, 


Note 36, L. 13 


Mary Loft 


Mary Toft 


113, 


17 


rogal 


royal 


118, 


1 


are 


'is 


123, 


Note 58, L. 13 


Snend 


Svend 


149, 


8 


'uggTishuka 


'uggashuka 


149, 


9 


'ukgabuka 


'ug5'ashuka 


153, 


10 


who descended 


who, having des. 


159, 


9 


Gleddon 


Gliddon 


163, 


22 


king-medicine 


king's medicine 


188, 


Note 31, L. 3 


Amanzi 


Ananzi 


199, 


Note 43, 15 


has 


have 


204, 


Note 47, 33 


Langfello-w 


Longfellow 


205, 


Note 47, L. .4 


Mira 


Miranda 


212, 


13 


kscakgaza 


kcwabaza 


226, 


26 


enkabeni 


enkabini 


234, 


Note 76, L. 12 


Jain 


Iain 


244, 


Note 92, 10 


Ihhoboshi 


Uhhoboshi 


252, 


31 


iTintomhi 


izintombi 


294, 


19 


Men believe in Men believe in 
the tales they the tales the 






talk about th« 


) diviner tells 






diviner 


them 


317, 


47, 


In the Izimbutu 


It is at Izimbutu 


^ ■*■ ' J 




&c. 


or Usenthlonga 
These are the 
names of the 
place 


346, 


10, 


man 


men 


346, 


29, 


lay 


laid 



CONTENTS OF THE FIRST VOLUME. 



PAGE. 

Preface to Part I. - - - i. 
Introduction to Zulu Nursery Tales - - 1 
Preface to Tale of UtMakanyana - - 3 
Uthlakanyana - - - 6 
Usikulumi-kathlokothloko - - - 41 
TJzembeni ; or, TJsikulumi's Courtship - - 47 
Another Version - - - 53 
TJntombinde - - - 55 
Another Version • - - 66 
Appendix. — Monsters - - - 69 
Amavukutu -, - 72 
Usitungusobenthle - - - 74 
Usitungusobenthle and the Amajubatente - - 78 
Uluthlazase - - 85 
Ulangalasenthla and TJIangalasenzansi - 89 
Ubabuze - - - 96 
The Man and the Bird - - - 99 
Ukcombekcansini - - - 105 
Appendix.— "The Little Birds" - - 130 
The Honey-bird - - 135 
The B«ck of Two-holes ; or, The Cannibal's Cave - 140 
The Girl and the Cannibals- - - 142 
Addition to the foregoing Tale by another Native 147 
Appendix. — The Heaven-country - 152 
Umbadhlanyana and the Cannibal - 154 
Cannibals - ]^^ 
Appendix. — Cannibalism - 158 
The Mode of Eating a Rival Chief - 161 
XTgunggu-kubantwana - - i?e 
Appendix (A).— Ugunggn-kubantwana - 176 
(B).— The Izingogo - ' ]ll 
The Origin of Baboons - 178 
Another Version - - 1 ' ° 
(C). The Cannibal whom Umasendeni re- 
ceived into his house - 180 
Umkaiakaza-wakoginggTvayo ' - ^^1 
The Two Brothers - - " *^' 
Ubongopa-kamagadhlela - - j^j- 
Umdhlubu and the Frog - - " okq 
Appendix (A).— The Girl-king - . „ " ^^"^ 
my-— The Heritage in Polygamic House- 
^ holds - - 256 



CONTENTS. 

PAGE. 

TJnthlangunthlangu - - - 267 

Appendix (A). — Superstitious Abstinence from Food - 2S0 

(B).— Sympathy by the Navel - 283 

The Great Fiery Serpent - - - 290 

TheKainbow - - - 293 

Utshintsha and the Eainbow - - 294 

Another Tale - - 295 

Untombi-yapansi - - 296 

Appendix - - 316 

ITmkatshana - 317 

The Tale of Uncama-ngamanzi-egudn 318 

TTmamba ... 321 

Unanana-bosele - - - 331 

The Wise Son of the King - 335 

The Great Tortoise - - 339 

Appendix - 342 

Fabulous Animals. — The Isitwalangcengce 3'13 

The History of TJdhlokweui - 346 

The Isitshakamana - 347 

The Utikoloshe - 349 

The Abatwa - - 352 

The Dreadfubiess of the Abatwa - - 354 

Fables. — The Hyrax went without a Tail because he sent 

for it - - 355 

The Hyena and the Moon - 357 

The Baboons and the Leopard - - 358 
The Tale of a Man who threw away some 
Bread ; he looked for it again, but never 

found it - - - 359 

Speaking Animals.— The Tale of a Crow - 363 

Another Tale of a Crow 362 
The Tale of a Dog which made a 

Song - 363 

Riddles 364 

Key to the Eiddles 369 

Errata 375 



END OF VOL. 1. 



Printed at Springvale Mission Station, Natal. 



OPINIONS OF THE PRESS. 

(From the Satwda/y Review.) 

" By this time the study of popiilar tales has become a recognised 
branch of the study of mankind. ...... 

It is highly creditable to Dr. Callaway, Dr. Bleek, and others to have 
made a beginning in a field of research which at fii-st sight is not very 
attractive or promising. Many people, no doubt, wUl treat these sto- 
ries with contempt, and declare they are not worth the paper on which 
they are printed. The same thing was said of Grimm's Mahrchm ; 
nay, it was said by Sir William Jones of the Zendavesta, and, by'less 
distinguished scholars, of the Veda. But fifty years hence the collec- 
tion of these stories may become as valuable as the few remaining 
bones of the dodo." 

(From the Spectator.) 

" We shall look with great interest to the remaining parts of this 
series." 

(From the Kentish Gazette.) 

" This is in every respect a most interesting work." 

(From the Mission Field.) 

" The student of ethnology, or of that interesting branch of 
knowledge which is now entitled comparative mythology, will find 
rich materials in this book, and will be grateful to the large-minded 
missionary who, amid more serious occupations, and many harassing 
cares, has opened a new intellectual field to European explorers." 

(From the Ratal Witness.) 

" Some portions of the tale of Ukcombekcansini are as beautiful 
and graceful as a classic idyll. Once more, then, we heartily commend 
this work to our readers, wishing we may be able to persuade them to 
procure it for themselves, and so fully to enjoy a rich store of interest 
and amusement, of which they will otherwise have little conception. 
The work decidedly improves, in every respect, as it proceeds, and this 
is high praise." 

" We must leave unnoticed many interesting portions of the book 
before us, trusting that we shall have succeeded in whetting the appe- 
tites of our readers sufiiciently to procure it and read for themselves. 
It is impossible to open it anywhere without alighting upon either 
some curious analogue of our own nursery tales, or upon some strange 
phase of our common human nature. To the student of man, it is a 
book of singular interest." 

" The part before us of Dr. Callaway's most interesting collection 
of Zulu traditions, contains three tales that will yield the palm to 
none that have preceded them for the strange and startling variety of 
their incidents. Indeed, we cannot remember that in the legends or 
fairy tales of any people we have met with adventiires of a more wild 
and imaginative cast than in the story of Umkaaikaza, combined, too, 
with a broad genial humour, that reminds us of the rough old tales of 
the Norse Thor, and not unrelieved by touches of tenderness and 
pathos." 



OPINIONS OF THE PRESS. 

(From the Times of Natal.) 

" The most interesting and fascinating collection of native stories 
and traditions which Dr. Callaway is now jpublishing." 

" The work will well repay a careful perusal by all desirous of 
becoming acquainted with native legends, and, in this case, with the 
pure Zulu language, as spoken without adulteration by the natives." 

" We can only add that this fourth part is another valuable addi- 
tion to the library of the Zulu student, and is also of much interest to 
the student of native lore." 

(From the Natal Mercv/ry.) 

" It is undoubtedly a work that will teach the pure idiom of the 
Zulu language better than any other book yet published." 

" The matter continues most interesting to all persona who care 
to compare the varieties of life amongst diflferent people and races." 

" Both this and the last two numbers should be purchased, and 
will repay the student. Dr. C. is certainly laying every individual 
colonist, friend of missions, or those who in any way desire the ame- 
lioration of the native races of this part of Southern Africa, under a 
great debt of gratitude." 

" To any student of Zululogy (if we may coin a phrase) this col- 
lection of stories, admirably rendered, and illustrated as they are, will 
be of inestimable service, and that the stories are worth perusal in 
themselves, on the score of mere originality and oddness, the following 
quaint extract will indicate." 

" This is another valuable addition to the works already printed 
in the Zulu language, and must give renewed satisfaction to the 
reader." 

(From the Natal Heralds) 

" We have here the first instalment of what promises to be a 
most valuable addition to the literature of the Kafir tribes, and cer- 
tainly is the most important which has been published in the colony." 

" We hasten to repair a too long deferred duty — ^that of calling 
our readers' attention to the second part of Dr. Callaway's Zulu Tales, 
which has lately issued from the Springvale press, and which, both in 
point of typography, and in intrinsic interest, is even more acceptable 
than the former. . . . We look forward with keen interest to the 
publication of the subsequent parts, in which we may expect to see 
the extent (or, should we say the limits ?) of their religious beliefs set 
forth in detail." 

" Dr. Callaway has fairly earned the title of the Grimm of Kafir 
Nursery Literature, bxit he has by no means confined his researches to 
this one class." 

" Dr. Callaway's work will form a complete repertory of Zulu 
literature of the highest value, and one such as probably no other man 
than himself could produce." 

" Again we have the pleasure of welcoming a new part of Dr. 
Callaway's Native Traditions, which go on increasing in variety and 
interest with every issue." 



WaawWMMMW OTUMM WMM f i ll M U i M M 





§1