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l^arbarli College ILitirars 



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LATE LIBRARIAN OF HARVARD COLLEGE. 



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NURSERY TALES, 
TRADITIONS, AND HISTORIES 



OF 



THE ZULUS. 



" NURSERY TALES, 
TRADITIONS, AND HISTORIES 

OF THE 

ZULUS, 

IN THEIR OWN WORDS, 

WITH 

A THAIfSLATIOIf IKTO ENGLISH, 

AND NOTES. 



A. 'X 

THE REV. CANON ^CALLAWAY, M.D, 

VOL, I, 




NATAL : 

JOHN A. BLAIE, SPRINGVALE ; 
DAVIS AND SONS, PIETERMARITZBURG. 

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



^^^rf, S7 



t 



-Ai. 






XATAL : 
PRINTED AT SPRINGVALE MISSION STATION. 



PREFACE TO THE FIRST VOLUME 



On completing this First Volume of Zulu Native- Literature, — if we 
inay be allow^ to apply such a term to that which has hitherto been 
stored only in the mind and imparted to others orally, — I feel there i« 
something due to the Header 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 Januaiy. 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 itsel£ 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 Ukcombekcansini, which one of my reviewers 
describes as being " as beautiftd and graceful as a classic idyll," — Um- 
badhlanyana and the Cannibal, — The Appendix on Cannibalism, — 
Ugung5Ti-kubantwana and the Appendices which follow, — Umkaa- 
kaza-wakoging^wayo, — The Two Brothers, — Ubongopa-kamagadhlela, 
— The Appendices to TJmdhlubu and the Frog, — Unthlangunthlangu 
and the Appendices which follow, — Untombi-yapansi, — XJmamba, — 
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 leamt 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 studeut whether of the Zulu language, 
or of Comparative Folk-lore. There are therefore some things retained 
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 fiiithfully execute it by laying every thing before 
others. 

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

And now for the worth of the Work itsel£ Those 

" Who love a nation's legenda, 
Love the balladfl 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 £tt)m 
which hereafter a faith^l 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 among 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 uterature of G-l?eece, would readily convert many of these tales into 
Solar MyihSj 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 G-eologist, Customs and Creeds 
are to the Historian — Icmdma/rks of the extent and progress of intel- 
ligence and civilization. 

" Popular Tales, Songs, and Superstitions are not altogether pro- 
fitless ; 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 min*or the miuds 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 fling from the soul the bmxien 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. Lake 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 wen, 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 scai'cely 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 Pi-ayer 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 «ubjects would also be a gi'eat 
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 T 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. 



HENRY CALLAWAY. 



Springvale, Natody 
March, 1868. 



PREFACE. 



Twelve years ago, wlien I conunenoed the study of Zulu, with the exception of 
a short, l«it valuable, paper by Mr. J. C. Biyaat, on "The Zulu Liangiia^ ;" 
and another by Mr. Lewis Grout on "The Zulu and other Dialects of Soutiiem 
Africa," in the First Volume of Tht JaumoU qf the American Oriental Societjf, 
there was not a publication to which a student could refer for a knowledge of 
the rudiments of the language. In the Kax>sa dialect, indeed, there were the 
Orammars of Appleyard and Boyoe ; and the small Voeahukiry of Ayliff. But 
these were of li&le 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 iterance 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 nleased to parade his own little 
knowledge of broken English and Dutch ; and tnus there is a danger of picking 
up a miserable gibberish, composed of anglicised Kafir, and kafirised English 
and Dutch wortu, thrown together without any rule but the caprice and igno- 
rance of the speaker. But wh3st such a compound might answer for the common 
relations between whitemen and nativoi, vet 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 imj^ression immediately produced is oi 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 eiuictly as he would tell it to a child or a fncnd ; 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 in which the original Zulu, here presented 
to the public, has been obtained. Very manv different natives have taken jjart 
in the work. There wHl be, therefore, found here and there, throughout, jjer- 
sonal and dialectic peculiarities ; but for the most part the language is puie 
Zulu. It was clearly no part of the work of the collector 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 sou^t to collect merely for my own instnic- 
tion, ^adually accumulated. As my ear became more educated, and the natives 
more mtelligent, 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, as the materials increased they began to have another and somewhat 



U PREFACE. 

dififerent yalue ; they became not merely a means of learning tlie Zulu language^ 
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 i)ursued with the further object of discovering what was the character of 
the mind of the people with whom we are brought mto 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 ri^ht to allow so vast a mass of 
materials, full of interest to the missionary, the philologist, the ethnologist, and 
antiquarian, as well as to a large portion of the g[eneral pubHc, 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 difficulties, I have at length entered on the task of 
preparing it for the press. 

At Srst 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 orkinal Zulu, a 
translation. It will thus become available both to Endish and iCafir scholars, 
and can be used as a class-book to teach the 'F?nglTsh Zulu, or the Zulus Englisb. 

The translation, without being absolutely fiteral, will be found to be a true 
r^resentation of the original. An absolutely literal translation, on the Hamil- 
tonian system, would be almost as unintelligible, to a person unacquainted witii 
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 will 
not, however, be urged against it as an objection. 

Whilst on the subject of translation, it may be as well to remark that 
amone tibe natives, as amonc all uncultivated people, there is ^reat freedom of 
speech used in allusion to &e 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 still be found instanoes of what aome may 
regard as too great outspokenness. I would, however, deprecate the thou^t 
that such outspokenness is to be construed into an evidence of a want of "jpitnity 
amon|r the natives, or that our reticence on such subjects is a proof of purity in 
ourselves. 

Writing and SpeUing, — ^The principtes which have guided me in writing and 
spelling daim a few remarks in tiiis place. 

There are two modes of writing-— one adopted by Br. 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 wMch there i% perhaps^ 
1^ opposite mistake of unnecessary division. 

As regards the first, I am quite unable to see anything to recommend it, or 
even to conceive tiie reason of its adoption. Why should we write ngaheboUxma, 
'* they ought to bmd them ; *' and not nga be ba bopa, " ought they them bind ? *' 
Why shomd we run tiie Zcdu words together, when we write the English ones 
apart ? How strange it would ap^ar, and how difficult it would be to understand, 
a sentence of thus kind, written m 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 thaft it would, in English, to produce confusion and 
obscurity. A person thoroughly acquainted witii the lanffua^ gets over the 
obscuri^ by means of the context^ and has little difficulty m detennining 
whether he is to understand vbuya bbuV uya, '* you were goin^^" or as u 5t«ya, 
** you are coming back." So in the following sentence^ Kembcua cOeU gulugudu 
utungena, ** so men he hastens kudde ; " he may see at once that teU is not the 
negative fonn of teta, to ** chide :" bat it requires a ready knowledge of the 



PREFACE. lU 

language to sepantte a sentence so written into its elementary words, and catch 
at once the meaning of a t' 6 ^ in ateti. One could multiply instances ad infi' 
mtum 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 
tnem, about which a doubt might exist whether they were writings at all, or 
"mere arabesq^ue or fanciful ornaments/' In attempting to decipher these 
inscriptions a sign was discovered by which the words were separated ; on whidi 
Max Mtiller remarks : — " Such a sign is of course an immense help in all att^npts 
at deciphering inscriptions, for it lays bare at once the terminations of hundreds 
of words." (Lectures on the Science of Languctge, Second Series, p. 4. J Being 
then practically acquainted with the difficulties and obscurities occasioned by 
the andents having run their words together, whv should we, in reducing a 
savage language to writing, introduce siimlar difficulties ? 

I need not say much on the system I have adopted of writi^ the words 
apart. It is substantially the same as is found in otner Zulu and Kscosa works. 
But in some instances, where a sentence has become petrified, as it were, into a 
word, although its etymolosy is still evident, I have written it as one word, as 
nganiy not nga ni, "why ; "or kangakaf not ka nga ha, **so much." So, per- 
haps arbitrajrily, I have written prepositions with the nouns they govern as one 
word, regarding the combination as a case of the noun, as Jeaye, not hi ye ; 
namiy not na m%. By doing so I jump over, rather than solve, some questions 
which arise as to the proper method of writing certain words, as huMi, oakwetu. 

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 ail circum- 
stances; and as we have umnlwana rveTikosi (wa-inkosi), *'the child of tiie 
chief," I also write umrUwana hampande, ** the child of Umpande : " that is, I 
reeard hampande as the genitive of Umpande, just as wenhosi is the genitive of 
inJeosi, I also write umuntu toaselavo, umuntu toahwaaiUu ; and not tva s'elovo, 
wa hwa Zulu ; regarding these as genitive cases, and examples of the mode in 
which the genitive of pUces is formed. 

A difficulty, too, has been felt as regards the capital letters ; and we find 
consequently in printed books some ugfy 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 error of not regarding the prefix as an essen« 
tial part of a noun, and so giving the nominal roc^ an undue prominence ; and, 
in part, from our not being accustomed to those inxtmX 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, uie capital 
is placed at the be^nning of the root in suc^ words as nKoi^ ** Lord," Kosi has 
no personal meaning, indeed, no meaniujg whatever ; and that therefore the mark 
of eminence is thrown away on a meaningless combinadon of letters, which can 
only assume a living 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 pnonetically ; but then we are at once met by the objection 
that the same letters have a <£fierent 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. But ^ it be ever attainable, we are as ^et 
very far from the adoption of a *' universal alphabet." The practical diffictdties 
in the way of using that of Lepsius are insuperable, even if we were prepared 
to admit the sonndness of all the principles on which it is founded. Ihave 
therefore departed as little as possible from the mode of spelling already in use ; 



ir FBEFAGK. 

for it «ippears better to oontmne for a time some things which are felt to be 
tmsatislactoiy, than to introduce new characters, accenting to one's private 
iancy, which may not be adopted by others, and which would only have the 
effect of Temovii^ to a greater distance the attainment of a unifonn orwography . 
The system of 'Mxx. Midler ts more available for missJonaries ; and mentioning 
only that I have, as faff as possible^ followed his principles, as laid down in his 
Surretf of LarufuctgeSy it wiU not be necessary to aUnde in detad to anything but 
the clicfes, the aspirates, and the aspirated fingnals. 

ne CHeks, — ^It is generally supposed that the sounds called clicks are a 
modem intrusion into the alliterative dass of languages, arising from intercourse 
with the Hottentots. Dr. Bleek remarks : — " 'fiie occurrence of clicks in the 
Kafir dialects decreases almost in proportion to their distance from the Hottentot 
lx>rder. Yet the most southern Tekeza dialects and the Se-suto have also (pro- 
bably throueh Kafir influence) become to a slight extent possessed of this 
remarkable j^onetical element." (Bled^s Comparative Grammar, p. 13. J Be 
this as it may, the natives scout the idea of having borrowed anythmg 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. A^ Kolben, whose observations were made early in the 
eighteenth century (his work was published in 1731), speaking of the natives of 
•• Terra du NataJ," says : — "There is nothing of tiie Hottentot stammering or 
clashing of the tongue in speaking among theuL" (The Present State of the 
Cape cf Good Hope. Vol. /., p. 81.^ "V^ether other tribes have driven out 
these "non-dashing" •people who then inhabited Natal, or whether the 
" clashing " has been introduced 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 philology of South African lang u a ges, 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 
Kafir clicks, namely, that the latter are only found in the place of other conso- 
nants, and are used like consonants at the beginning of syllables, whilst in the 
Hottentot a guttural explosive consonant (k, kh, or gj, the faucal spirant A and 
the nasal n, can be immediately preceded by a click, and form together with it 
the initial element of the syllables." (Bleel^s Comparative Grammar, p. 13.^ 

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

A difference of opimon 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. 13J 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 click sign after the 
consonant. 

The true explanation of the clicking 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 nw, and find a bar to 



FREFACB. V 

the utterance, which is leaped over, siving rise to the click sound ; and then 
the oonsonantal sound is uttered. If this view be correct, there is an unsuc- 
cessful, but quite perceptible, effort to Dronounce the combined consonant before 
the dick, but its full utterance takes place c^ter it. In /arty the mund is one ; 
and it is immaterial whether the dick sign precedes or f ollo^*s the consonant 
wiUi 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 sigps, not found in that alphabet ; especially 
as c, qj and x, thouffh not wanted in Zulu, are wanted when the Zulus are 
taught to read Kngfish or other langua^s. 

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

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 that it diould be distinct in print, and of easy adaptation to writing. If 
these two requisites are ensured, all that is required further is that writers 
generally should agree upon one sign. If we cannot yet have a uiuform ortho- 
graphy m other respects, we oucht to have no difficulty in determining what 
shall be the sign for a new sound, not provided for in anv known alphabet. 

Mr. Lewis Grout has adopted Lepsius' characters for the dicKS. 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 prin^ 
and easy adaptability to writing ; defects which, as it seems to me, must be 
fatal to their bein^ generally used. Further, they do not provide for the con- 
sonantal sounds with which the clicks are ])ronounced. 

Whilst this subject was under my consideration, being desirous of carrying 
out the principles above alluded to, and at the same time very unwilling to 
introduce novdties on my own responsibility, I corresponded, through a friend, 
with Max MtQler. 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 verad. 

To follow such a suggestion appeai-s to me calculated to increase the present 
difficulties without any corresponding advantage : k, t, and / have idready in 
Zulu their known and acknowledged phonetic value : to introiluce 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 k, t, and I dimly intimate the parts of the organs of speech where 
the several clicks are formed. 

I have therefore concluded, until something better can be determined, to 
continue to use c, g, and x, which are already used, which are well known to 
the natives, and which have no other phonetic value in the Zulu lan|;uage. But 
in order to impress on the eye the fact that they are not letters but diacritic 
7narks, I so far adopt Max Midler's su^stion, that I write them in Italics in 
Koman t^rpe, and vice versd. And as ^ese letters, thus used as diacritic signs, 
have no iimerent consonantal value, I always write the consonants before tnem 
with which they are combined in pronunciation. 

I should prefer diacritic marks written with g, k^ 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. 

TTie Aerates. — ^There are at least four aspirates — the common aspirate h, 
a "lateral mcative," 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, ukuti 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 PREFACX. 

language. There may be something said in favoar 6i the Greek x» recommended 
by Lepsina, and adopted by Bleek and Grout Bat I have prefenred on the 
whole, at the su^ofestion of Max Muller, to nee hh. We cannot use k?i, because 
that will be required for the aspirated k, which is a wholly dU^erent sound from 
the guttural fricative. The guttural fricative in many Zulu words is inter- 
changeable with the simple h ; the double A, therefore, seems a very appropriate 
sign for the guttural fricativa 

The second guttural fricative is extremely di^Scult to pronounce ; and as I 
can only approximately pronounce it myself, I speak with some diffid^ce on 
the subject. It is the sound alluded to by Dr. Colenso in his Zulu Cframmar, 
as a '* sound peculiar to Zulu-Kafir, whidi mav be pronotmoed either as a gut- 
tural from the bottom of the throat, or as a dicK in the ordinary way. Happily 
it occurs in only a very few words. (Elementary, €framma/r <^ the, ZvlvrKafir 
Lanfftuige, p. 6.) The sound certainly does somewhat resemble an imperfect 
f aucal click. But it is not a click. Dr. Colenso uses the italic x to represent it. 
Mr. Grout uses for this sound the Greek x with a diacritic mark (whidi Lepsius 
proposes for a different purpose). He describes it as '< a peculiar, hard, roug^ 
guttural sound, which seems to be made by contracting the throat, and giving 
the breath a forcible expulsion, at the same time mooufying tiie sound with a 
tremulous motion of the epiglottis." fOrammar of the Zulu Language^ p, 16.) 
Dr. Bleek, who apparently has not heard the sound pronounced, calls it a 
'* f aucal explosive ; " but acknowledges that he is *' as yet at a loss regarding 
this sound,*' from the description of Colenso and Grout. (ComparctUve Oram- 
mar, p. IT.) 

I should propose to call it the lateri-guttural fricaHve. 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 dose the centre of 
the f aucal 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 in Boman type, and 
vice versd. When it is combined with a Js sound, k wHl of course be written 
before AA. 

Tlie Aspirated Linguals, or more properly the- aspmUed I, — ^This sound 
occurs under at least two forms, usually spelt by hi and dhl. The aspirate 
lieard in either case is not the common aspirate \ Dr. Bleek says : — ** The 
aspirated lingual hi sounds in Kafir as if the guttural fricative (like the German 
chin.** Buchen ") was pronounced in combination with and at the same time as 
/.*' (Comparalxoe QrarMnar^ p. 16.) The aspirate, however, is a kUeral frica- 
tive, as stated by Lepsius, who compares the Zulu aspirated I (that is dhl) with 
the Welsh U. (Standard Alphabet, pp. 172, 270, 272. j 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 thJa, the t being too much pronounced. To my own ear, the first aspi- 
rated I (hi) has alwajTB somewhat of a < sound more or less audible, especially 
where it follows a vowel, as in lahleka. But it is probable that the aspirated I 
occurs in three forms — simply aspirated, and preceded by th and dh; the 
aspirate being not the common A,^ but a lateral nicative. I think it will help 
EngUsh readers to the pronunciation if they try to pronounce hi, as in hlcUct, as 
thouffh the I were preceded by the th as heard m thtgh^ or, better still, the th as 
lieard in breal?L Lepsius, indeed, tells us that t must not be the basis of this 
sound. (Standard Alphabet, p. 05.) And no doubt thigh can be pronounced, 
or a sound very like it, without a ^ in the same way as hla. The dJU, as in 
dhltda, may be pronounced by supposing the ^ to be preceded by th as heard in 
ihy, or better as in brealhe. The difference of the sounds in thigh and thy, or in 
hrealh and breathe, appears to me very exactly to distinguish the difference 
between hi and dhl. And it may weU admit of discussion whether we should 
not use ihl and dhl for the aspirated I sounds as heard in 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, KL In translations I have used 
ihL At the same time I would have it understood that the t must be as little 



PRXFi.CX. TU 

sadible as poanble. I do not think that J: ia ever hoard in Zola with the 
aspirated /» as it appears to be in other dialeots of South AJErioa. fBleet$ Com- 
paraUve Cframmar^ p. Id.) As it appeared desirable to distingnish the lateral 
fricatiTe from the common A, I haye determined to use for this purpose tiie 
Italic h in Roman type» and vice versi ; thus, Alala^ dAluta ; huUa, dhlula. 
We shall thus have a uniformity and distinctness without any real change in 
the speUing; and without the introduction of new characters. Hie four aspi- 
rates, therefore, are thus written : — ^The common h, or faucal spirant, h ; tne 
lateral fricative, only found with ^ h; the guttural fricative^ Eh ; the lateri- 
guttural fricative, hk. 

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

In conclusion, 1 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 nnperfectiy." No one wiU be more sensible of 
the many imperfections which mark my work than I am myself. li^ however, 
the result of my labours be to lead others to a deeper studv of the Kafir 
language, and so to a deeper knowledge of the Kafir people ; and by their own 
investigations to fill up the ^ps which exist in many subjects here brought 
before them, I shall be satioied. If others will continue and perfect what I 
have begun, I shall not have b^gun in vain. 

H. C. 

jSjpri Hg mfa^ Natal, 

Jamtary, 1866. 



The Right of Translation and Reproduction is Reserved, 



VOL. I. 

IZINGANEKWANE 

(NUESERY TALES.) 



IZINGANEKWANE. 



INTRODUCTION TO THE ZULU NURSERY TALE3. 



LiKJS most other people, the Zulus have their Nursery Tales. They 
have not hitherto, so ^ as I know, 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 ha^ 
been no eajsy 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 r^arded 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 greedily 
read, whilst he pores, not without loathing, 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 English child to r^ul 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 traditionary tales of their 
forefisdJiers, 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 



2 I2INGANEKWANE. 

Ealler. 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, accoimts of gigantic cannibals, 
who can cany a man in a sack, or swallow him at a gulp, as the 
Guzzler, in Uthlakanyana ; whilst the ogress Uzwanide, or Long-toe, 
is evidently a mighty magician, and capable, like Heitsi Eibip, of the 
Hottentots,^ 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 owii 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 Rock 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- 
lou^ monsters, the existence of which has not been suggested by the 
fossil bones of extinct animals,^ are introduced ; the Isik^^kgiimadevu, 
which was as big as a mountain ; the Isitwalangcengce, 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 modem "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 aritinged with any 
other subject 

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

* See Tylor's Researches into the Early History of Mankind. 



UHLAKANTANA. 



PREFACE TO THE TALE OF UTHLAKANYAKA. 



Uhlakaktaka mnuntu oAkkani- 
pile kakulu, omndnyane kakuln, 
ngangekcakide. Lo 'muntu wa 
deleleka ngezikati zonke kulabo 
'bantu, a e ba koAlisa, a vela kubo ; 
ngokuba ba be ti, ba nge koAliswe 
tunntwana ; ba nga koAliswa mnu- 
ntu o ngangabo. Ku ngaloko ke 
ngoku nga m k^ondi, ukuba ka 
kulanga nje ngokusindwa ubukgili 
nokiiAlakanipa, wa za wa bat^a, 
wa ba imbatshelana yokudelelwa, 
ba zinge be m delela njalo. Kepa 
a koMise nmxinta e nga bonakali- 
sisi ukuba u yena impela o fiinele 
ukukoAlisa. Kn^a tiwa futi u 
Ukcaijana-bogconono, MaAlab'-in- 
doda-i-s'-emi Lelo 'gama lokuti 
Ukcaijana innyamazane enemyane 
ebomvana, i nomsila omnyama, 
isiAloko sawo. Kepa leyo 'nyamar 
zane innyamazane eAlakanipe ka- 
kulu kunezinye, ngokuba ubuk^ 
bayo bukulu. Ku ti, uma ku 
tiywe insimba, i fika masinyane 
endAlwaneni, i tate umjonjo^ o 
bekelwa insimba, i godele yona 
kuk^^ala ; i ya fika insimba, i fika 
umjonjo se u dAliwe ikcakide. 



IJTHLAKAinrAKA is a very cunning 
man; he is also very small, of 
the 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 — ibhey 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 waa undersized, and 
became a contemptible dwarf, they 
habitually despised him at all 
time& But he deceived a man, 
through his not being clearly seen 
to be, in &ct, the very man 
to deceive. He was called also 
Ukcaijana-bogconono, MathlaV-in- 
dodari-s'-emi The word XJkcaijana 
signifies a little red animal, which 
haa 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 

' As we say in English, ** Yoa must be pretty deep, to catch weaselr 
asleep." 

* Umjonjo. — ^This name is given to the mouse only when it is used as a bait. 
Its meamns is uncertain. But it is an tJeahlonipa-yfOTdi, that is, a term of 
respect. The natives say that if they cive a mouse the name of impuku when 
used as a bait, it will not catch any&ing, because it has been treated with 
contempt ! It is also called injomZf and umvueane. The same notion appears 
below, where it is said that when a weasel has been caught, it stands in the way 
of otiier animals, that is, exerts an influence 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. y p. S3. J 



IZmOAXEKWAKS. 



Futi, i hlnp* abantu; ngokuba 
luoa i nga tandi ukusuka endAle- 
leni, i ti i nga bona umuntu 'eza, i 
kceznke kandnane endAleleni, i 
bodAle, 7 etuse tununtu ; nembala 
umuntu a ze a gweme lapo, e ti i 
vinjelwe isilwane. Kanti ikcakide. 
Kumbe ku ti, lapa e se hambele 
kude, e kamb' e bheka, a bone se 
li suka, li gijima; umuntu a jambe, 
a pel* amandAla, ngokuti, " O, in- 
dMek le ngi i shiyiswe i lesi 'sili- 
mana ! ** A buyele endAlelenL 



It alBO is a trouble to men ; for 
if it does not chooBe to get out of 
the waj, 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 roimd, thinking the path is 
obstructed hj a wild animal. And 
it is a weasel, forsootL 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, '' 0, 1 have been made to 
quit the path by this piece of de- 
formity ! " And he returns to the 
patL 

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 hss gone out 
to feed ; 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 pi*e- 
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 killed it At last it jumps 
backwards and forwards over the 
snake, and eats it. 

Again, the weasel is an animal 
whidb 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 

' Landvia, " stands in the way," that is, not by actual presence, but by a 
kind of magical influence. The meaning of Umuva is, '* that which follows in 
order after, or as the result of something. '' Its force may be understood hy 
comparing it with antecedents. As we say, "his antecedents are bad;" so 
here, if we may coin a word, ''the succedents of the weasel are had ; " that 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. " 



Futi, li ya zondana kakulu 
nezinyoka ; ngokuba li ya zi dAla. 
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 kuk^ala emgodini wayo, 
ukuze i t' i fika, i fike se li pam- 
bili ; li i bone i s' eza njeya ; li be 
li lunga, li Alale 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 dAhde, 
li i dAlalela, ngokuba li i bulele. 
Li zinge li y dk^ ekupeleni, li i 
dAle. 



Futi, ikcakide li nesisila esikulu ; 
ngokuba uma abatiyi be.tiyile izi- 
nyamazane, kwa bsmjwa ikcakide, 
lowo 'muntu k* etembi ukuba izi- 
nyamazane u ya *ku zi bamba ; u 
y* azi ukuba ikcakide li ya landula ;^ 
umva walo mubL Noma u Alan- 



UHLAKANTANA. 



gene nalo endAleleni, V ekga in- 
dAlela, a u tembi ukuba lapa n ya 
kona n ya 'ku ku fiimana nkudAla ; 
u ti, ^*Ngi Alangene nomtakati, 
nokudAla a ngi sa yi 'ku ku tola." 



TJkcaijana u lingana nekcakide ; 
ku nga i lolu 'luAlobo impela; 
ngokuba e bizwa ngegama lekca- 
kide, ku nga u 'luAlobo lunye 
nekcakide; ubundnane bake bu 
ngangobalo; nobuk^i bake bu 
ngangobalo : u lingana nalo ngako 
konke. 

Amanye amabizo okuti Bogco- 
nonoy MaAlab'-indoda-i-^'-emi, izi- 
bonge zake zokutahenisa ubukgawe 
bake ; u wezwa^ ngazo. Lapa ku 
tiwa Bogconono, ku tiwa uma si 
kumusha^ " owabogflononOi** icdswe 
sakubo ed pambilL Ogconono 
elinye ilizwi eli nga Alangani 
kakolu nelokuti UmaAlaV-indoda 
li lodwa lona, ngokuba li ti 
** amakcakida" TJma si kumusha 
UmaAlab'-indoda-i-s'-emi, li ti, u i 
Alaba kuk^ala, i sa delele, i bona 
emncinane, i ti, inganyana nje; 
a i bidale, i nga ka m enzi luto. 



follows 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 
ace going ; you say, " I have ftdlen 
in with a wizard, and I shall no 
longer get any food.'' 

TJkcaijana 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 aa it; 
Tijty «inrn^l]nfli«^ ig like its, and bjty 
cunning as great as its : he resem- 
bles it in all respects. 

The other names, Bogconono, 
MathlaV-indoda-i-s'-emi, are his 
praise-givingnames, which set forth 
his bravery : he is lauded by them. 
When we say Bogconono, it means, 
when interpreted, <<one of the 
weasel fiooily," the nation from 
which he sprung. Ogconono is a 
word which has a different mean- 
ing from UmathlaV-indoda ; it has 
its distinct meaning, for it means 
" weasels." If we interpret Uma- 
thlaV-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 
in&nt j he k^ the man before he 
haa done anything to him. 



* So in other countries it is considered a bad sign if a hare cross the way. 
(Thorpe, Op. cU. Vol. IL, p. 274^ 

' Ukmieza, "to help to cross a river," or vhuweza ngamaribuia, "to help 
to cross over by the foras," is used of odebratmg the praises of braves, by 
leconntliig one after another their pralae-giYing names, wmch they have gained 
by great actions. Amazibuho is nsed metaphorically for the difficiUt things they 
have accompliahed. Thus, if a man has interfered between two fighting bolls, 
or between two contending parties, and so has obtained the praise-giving name, 
Umnkimttla''nkunzi^ltoaleOf " He-separates-fighting-bulls," they pass him over 
the river by this name. 



IZIKGANEKWANE. 



UHLAKANYANA. 



UtJdahanyana speaks be/ore he is horn. 



KWA ti umfazi V emita. Kwa ti 
ngensuku wa kuluma immtwaaa 
esiswini, wa ti, "Ngi zale masinya; 
inkomo zikababa za pela abantu." 
Wa t* uidna, " Ake ni ze 'kuzwa ; 
nanku mnAlola; unmtwana u ya 
kuluma kumi esiswini lap&" Ba 
ti, " U ti ni na?" " U t' ' A ngi 
m zale masinya ; ' u ti, ' Inkomo 
zi y^ pela esibayeni' " 



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



The father cdUs the people together. 



/ Kwa ku Alatshiwe inkabi uyise. 
/ Ba fika abantu, ba butana, ba 
puma namadoda esibayeni, ba ti, 
"Woza ni 'kuzwa; nank' umAlola, 
imintwana e kuluma." Wa tsho 
uyise, wa ti, "Ka kulume ke 
umntwana njengokutsho kwako." 
Wa kuluma unmtwana, wa ti, 
" Tebo ; ngi ti, ka ngi zale umame, 
ngokuba inkomo zi ya pela esiba- 
yeni ; nam! ngi ti, a ngi ye 'kuzi- 
Alinzela innyama." Ba ti manga 
abantu, ba ti, '* Ku za 'kwenziwa 
njanina?" 



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 imbom 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 wonderrol thing happened, accordii^ to Mabillon, towards the end of 
the fifth oentiuy. He informs us that "St. Benedict sang eucharistic hymns in 
his mothers womb." ( St^Tien^ 8 Ecclewistical Biography,) To whom shall we 
award the pahn of oru;mahty-— to Pope Gregoiy the first, Mabillon's authority, 
or to the inventor of we Tale of Uthlakanyana ? The Pope intended his ' ' pious 
fraud '' to be 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. 



UHLAKANTAKA. 



AU the people are put oiU of ike kui, cmd UOdakanyana ia horn. 



Wa ti uyise, "A ku punywe 
endAlini : a u zale, si m bone ukaba 
umantu ini na t Ku 'mMola la"' 
Ba puma ke bonke. Wa ti uyise, 
" A ku nga Akdi 'muntu. Bonke 
abantu ba pume, ngokuba u k^e 
ukukuluma e yedwa unina." Ba 
puma ke. Wa puma umntwina 
esiswinL Wa ti e sa puma, w* ema. 
Wa ti imin% "Woza lapa, ngi 
ku n^me oku lengaka" Wa ti 
umntwana, "K^bo. Muaa uku 
ngi n^nma, ngi za Icuzin^uma; 
nami ngi mdala ; ngi indoda 
yebandAla^" Wa tata umkonto 
woyise, wa Tdn^uma, wa la^ 
pantsL Wa tabata uninaamand, 
wa m geza. 



The father aaid, " 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 b^pm 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, '< Ck>me 
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 
counoiL" He took his father's 
spear, ^^ and cut himself, and threw 
it down. His mother took water, 
and washed him. 



UMakanyama, goes out, and the people run away. 



Wa puma ke nomkonto ; wa m 
amuka pandAle unina ; wa u shiya, 
wa ngena esibayeni; ibandAla la 
baleka; wa hhSsL eziko, wa dAla 
imbengo e V i dAliwa libandAla. 



He went out with the spear; 
his mother 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 
atrip of meat» which the men had 

* In 1623 a report was extensivdly drcnlated in Europe^ that infoimation 
had been received from their epiea by the " brothen of the Order of St. John 
of Jerasalem, in the ide of Malta,'' of the birth of a child ** on the Ist of May, 
1623," near Babylon, which ** said child, incontinent on his birth, walked and 
talked perfectly well" The child was supposed to be Antichrist. (Engliak* 
manCe Jfagaziine. Vol II., p, 116.^ 

^® The word Umkonto, asnally translated assagai, is applied to any weapon 
which is used in fighting, alau^teriiig, or hunting. (A gun or a knife is so 
called. ) There are variouB kinds ; aU two-edged and sharp-pointed. The 
irinkernba or mjula 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 d^idly weapon, and would make a wound 
between two and three inches lonff. Ingcawe : A short blade, about as lone as 
the finger, and slender ; the shank is very long, and is often twisted, or other- 
wise ornamented ; its stick is slender and short. It is used for huntmg, either 
by throwing or stabbing, and in slaughtering. The inhlenhla or izaklui is 
barbed, with shortish slumk, and is used in hunting. The ikebezana has a short 
h^ht blade ; it is used for carving, skinning, and eating. Ikhhwa : Has a long 
b&de, about as wide as two fingers, short shank and stick ; it is used as the 
ingcaive. These are the chief genera of vmikonto ; there are many other names, 
which are used to specify more slight peculiarities. 



8 



IZmOANEKWANE. 



La buya, la ti, '^Indoda kanti; 
rnnuntu omdala: si be si ti 
immtwana." A buza amadoda^ a 
ti, "TT yena unmtwana na o be 
kuluma kuwe na esiswini sako ? " 
Wa ti iinina, " U ye." 



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



T?ie Tnen praise his wisdom, cmd propose that he shall he the ffreat 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'mntwa- 
na ; lo umntwana u fiinele ukuba a 
be umntwana omkulu kubo bonke 
abantwana benkosi, ngokuba u si 



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,"^^ 



Uthlaka/nyama proposes a test of manhood. 



^*Yes, indeed," said the child. 
" Father, since you say I am a child 
(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 will get it 
first. Let all 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 
fikther took the leg, and threw it 
below the kraal. Thej all crowded 
together at the opening, at the 
upper part of the kraal,;^^ but he 

^^ In the Basuto Legend, Litaolane grows to the stature and wisdom of man- 
hood as soon as he is bom. ^ But Uuilakanyana is a destroyer, Litaolane a 
deliverer. On the day of his birth he kills the monster Kimmiapa, the devourer 
of the world. Some things are said of him that are said of Uthlakanyana ; but 
Litaolane's skill is used only in self-defence. fCasaW Bctsutos, p, 347.^ In 
the Arabic Legend, Abraham! is nourished by food miraculously supplied from 
his own fingers, and in fifteen months attains the size and semblance of a youth 
of fifteen years, f"" Arabic Legends." Englishman's Magazine, Vol Il-t p* 
246.; 

^2 Among the natives of these parts, the opening of the cattle-kraal looks 
downwards. Among the Amakcosa, Amapondo, Amabakca, &c., it looks 
upwards. 



" Yebo ! " wa ti unmtwana. 
*^ 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, naba^ma namadoda, si 
ye 'ku u tata umlenze, size si bone 
ke, o indoda ; u ya 'kuba ngu ye o 
indoda, o ya 'kutata umlenze." 
Wa u tata ke uyise, wa u ponsa 
ngenzantsi kwesibaya. Baya'ku- 
kcinana ngasesangweni bonke, eli 
ngasenAla ; yena wa puma ngase- 



UHLAKANTANA. 



nzantd kwedbayay e kcosha; wa 
/Uangana nabo e se bnya nawo 
umlenza Wa ti, " Mame, yamu- 
kela ke; nantsi inyama yami" 
Wa ti Qniiia, "Ngi ya jabola 
DamAla, ngokuba ngi zeleindoda e 
Akkanipile." 



went out at the lower, creeping 
through the enclosure; and met 
them when he was already return- 
ing with the lea. ^3 He said, 
'' Mother, just take it Here is 
my meat" His mother said, " I 
am glad this day, because I have 
given birth to a wise man." 



UMakanyofna practites hypaerityy and appropriates the property of 

oiker people. 



Wa buya wa ya esibayeni : kwa 
piwa omunye umuntu, o indoda, 
uyiae. Wa ti, " Leti kwimi, ngi 
ye leu ku.bekela endAlini yaka" 
Wati, "Yebo ke, mntwana we- 
nkosL" Wa i tabata inyama, wa 
ngena endAlini; w* etula isitebe 
nepini, wa bukea igad esitebeni 
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 ka 
Wa buya V enza njalo na kwe- 
nye indoda, wa i tata njalo, wa ti. 



He returned to the cattle-kraal. 
His fiitherwas giving another man 
some meat Hesai<^ ^'Handitto 
me^that I may put it for you in your 
house." The man replied, '< Yes, 
certainly, 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 
eaoh of the men (as he took the 
meat fit>m him) ; and gave thanks 
again on his return. Again, he 
did the same to another man; he 

» How deep a descent from the grand and poetical to the pett^ and prac- 
tical, when Uthiakaayaiia's exhibition of atrength on a 1m of beef la oompared 
witii that of Magniy a son of Thor and Jamaazis who^ wnea only three days 
dd, removed the dant Hmngnir's foot from the neck of Thor, which all the 
gods had been unable to do ! (Northern Myihology, Vol, /., p. 71, ) Or that 
of " Odin'a son VaH, who though only one day old, nnwaahed and nncombed, 
slew Hod," to avenge the death of Baldnr. (Id,,p, TJ.) Or that of Hercules, 
who when e^t montha old hokdiy aeiaea and aaneeaea to death the snakes sent 
to destroy him. Or with the Basato Legend, where litaolane kills the monster 
JC^anm».j^ on tiie day of his birth. Bat in Rabelais' political satires imagi- 
nation IS carried farther than in either, both as re^[ards coarseness and 
exaggeration. He representa the birth of "the gigantic despot" Gargantua 
as miracnlona. 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^ Ik boire^ k boire ; comma invitant tout le monde k boire." (Book /., ch. 
$0 And his son Pantagruel far exceeded his father ; and the vouthfol feat of 
Hercules was as nothing compared with that of PantagmeL At each meal he 
sacked 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 Hver and kidneva. 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 
l^e a sausage, swallowing the bone as a cormorant would a Ettle fiie^ ; and then 
cried, " Good, good, good ! " And when bound with large cables to prevent a 
repetition of sudi voracity, he snapped the cables asunder with as much facility 
as Samson the withs with which he was bound. (Book II. , c A. 4. > 



10 



I2INGANEKWANE. 



"Lota kumi, ngi ye 'ku kii bekela 
eud/Jini yako." W enza njalo 
njengokuba *enze njalo nakweyo- 
kuk^ala ; wa bukca isitebe nepini, 
wa shiya njalo, wa i sa kwabo; 
wa ti, " Mame, yamukela ; nantsi 
inyama yami" Wa bonga unina, 
wa ti, "Ngi zeleindodanamuAla.'' 
Kulo lonke ibandAla a kii banga ko 



namunye owa i funyana inyama pother tbanked him, and said, " I 



yake. Ya pelela kwabo yena lowcy 
umfana, o zelwe ngelanga lelo eli 
Alabile inkabi zoyise. La tshona 
ilanga ; ba m buza bonke bomuzi, 
be nga i funyani. Wa ti, " Bheka 
ipini nesitebe, ukuba a ngi i beka- 
nga na esitebeni, ng' etula ipini, 
nga i Aloma pezulu, njengokuba 
inyama i ya /Jonywa pezulu." Ba 
ti, "Yebo; si ya si bona isitebe 
sibomvu, nepini libomvu- Kepa 
y* etulwe ini na?" 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. 



took his meat in the same way ; he 
said, " Hand it to me, that I may 
put it for you in your 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 



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 1 " 
They said, " Yes, we see the feed- 
ing-mat is bloody, and the stick is 
bloody. Then has the meat been 
taken down 1 " 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 making the feeding- 
mat a witness to all the people 
of his father's village. 



Tlte women express great dovht as to Uthldkanyana, being a real 

man. 



The women of the kraal cried 
out saying, "What is this that has 
been bom to-day 1 What sort of 
a man is this that has been bom ? 
We never saw the like. Why did 
you send him, since you clearly see 
that this is TJthlakanyaiia? Do you 
say he is a man?^* Do you say 

1^ It is a pity these women were not acquainted with Ellen Leah's specific 
for testing the fact of Uthlakanyana's beins a real man or a " fairy substitate." 
Mrs. Sulhvan had "a healthy, blue-eyed 1i>aby, which in one night shrivelled 



Abafazi bomuzi ba kala, ba ti, 
" NamuAla 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 TJMakanyana lo na? 
Ni ti umuntu na 1 Ni ti umimtu 



UHLAKAKTANA. 



11 



wa ka wa nje na, 'azi ukukulmna 
kangaka e se tunntwana, a k^ine 
kangaka 'aAlule amadoda a ama- 
dala ? Ni be ni nga m boni ini na 
ekutateni kwake iimlenzewenkabit 
Ni nga ni kgondile lapo, nkuti lo 



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



into almost nothing, and never ceased aqiiaUinfl and oryinff." Of course Mrs. 
Sullivan believed, and her neighbours helped her in the buief , that fairies had 



taken a fancy to her baby, and had placed one of themselves in its stead ; and 
it was nothing bnt the steong 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 iC which was sure to aetUe the 
child's identity by proving the possibility or impossibility of de8tro>nng it I 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" thioff turned out to be a fairy, 
and not till then, the red-hot poker was to be crammM 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. Sullivan herself duly attested : — 

'* Home went Mrs. Sullivan, and did as Ellen 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 twinlue as keen as a star in a frosty 
night, over at the sreat fire^ and the big not upon it ; and he looked on with 
great attention at Mrs. Sullivan breaking the eggs, and putting down the egg- 
shells to boiL At last he asked, with the voice of a very old man, ' What are 
you doing, mammy ? ' 

"Mrs. Sullivan'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 noker in 
the fire, and to answer, without making any wonder at the words, ' Fm 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 larg^e 
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, ana therefore repeated 
the question. 

" * Is it what Fm brewing, a vkk,^ said she, * you want to know t ' 

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

« ( EggHdiells, a vkky* said Mrs. Sullivan. 

'* * Oh! ' shrieked the imts starting up in the cradle, and dapping his hands 
together, ' I'm fifteen hundred years in the world, and I never saw a brewery of 
e^-shells before 1 ' The poker was by this time quite red, and Mrs. SuUivan 
seizing it ran furiously towards the cradle ; but somehow or other her foot 
slipp^ 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 ujp, without much loss of time, and 
went to the cradle, intending to pitch the wicked thing^ that was in it into the 
pot of boiling water, when mere 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." (Crohen's Fairy Legends and TraditUme of the South of 
Ireland,) 

For the various methods for detecting an imp which has taken the place of 
a child, see'Thorpe, Op, cU, Vol. JI,, pp. 174—177. 



12 



IZIKOAKEKWAKE. 



'muntu ka mitwanga ; u ngene nje 
lapa kuy' inkosikazi ; u ngene, ka 
mitwanga; nenkosi le ka si ye 
waya Si y* ala manje tina sonke, 
tina'bafazi; nani nina 'madoda ni 
za 'ka m bona ngenye imini; a 
za 'kwenza izinto ezmkolu, ngo- 
kuba e kulumile esiswinL Nanted 
inyama yenu e n' amnkile ngomlo- 
mo, ni 'badala nonke ; wa za wa 
koAlisa noyise ngomlenze wenkabi 
yake. XT za 'kwenza imi^lola, 
ngokuba naye e ng* umAlola, isibili 
somAlola.'' 

Ya pela ke inyama leyo. 



not produced in a natural way . He 
got into the queen ; he got in ;^^ 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 ; for he, too^ is a prodigy, a 
real prodigy." 
Thus, all that meat was finished. 



Uthlakanyana goes a huMing^ cmd takes birds out of other peoph^s 



Wa hamba, wa ya 'uzingela 
ngasem^eni ; 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, 
i^ etule, ngi ya sindwa." Wa ti, 
"Utweleninal" Wati, "Ngi 
twele izinyoni zami, e ngi be ngi 
ye 'ku zi zingela." Wa bonga 
unina, wa ti, "TJm&na wami u 
indoda^ u Alakanipile. Wena u ya 



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

IB Luther believed in Boxne sach 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 oertain circumstances, the offspring of women is '< oftentimes 
an imp of darkuesH, half mortal, half devil ; " and adds, '< such cases are pecu- 
harlynorrible and appalling." (Michelefa ZAfe qf Luther, Bogue. p. 325.) 
Such belief was not peculiar to Luther. He held it in common with his 
countrymen and the rest of Europe. In the Banish 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 king's fair daughter J*^ When no wise man could be 
found sufficiently 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.'' (Thorpes Northern 
Mythology, Vol IL, pp, 269. ) 



UHLAKAKYAKA. 



13 



dAlula amadoda onke noyiAlo, na- 
bangaae bako." Wa tukulula ke. 
Wa ti, '^ Zi peke zonke ; u zi name- 
ke." Wa zi peka ke iinina, Wa 
ti umfana, ^^NamhlB, ngl za ^ku- 
puma lapa endAlini, ngi ye 'kulala 
kwabanye; u ze a nga zibokuli 
inyoni zami lezi; kn ya 'knfika 
mina kusasa^ kona zi ya 'knba 
mnandi kueasa.'' 



Borpafis all the men, and your 
father, and yonr friends." So she 
untied the birds. He said, << Cook 
them all; lute them down with 
oowdnng." So his mother cooke^ 
them. The boy said, "I wn gding 
out of this house to^y, and shall 
sleep with the other boys. Do 
not take the oover off these my 
birds. I shall come in the morn- 
ing; they will be nice then," 



The hoys object to have UiJdakomyarM as a bed/eHow. 



Wa puma ke, wa ya 'kulala 
kwabanye. Ba ti, " XJ ya pi na 
lapa na) A si tandi ukulala na- 
we." Wa ti, '< Ini na ukuba ngi 
nga lali kwini, loko nami ngi 
umfitna nje na) ngi intombazana 
inina)" Ba ti, <' Kga ! u Alaka- 
nipile kakulu. Wa koAlisa obaba 
ngenyama yabo, be i piwe inkosL 
Wa ti, u ya 'ku ba bekela ezindAIini 
zabo ; a i bonwanga namunye ku- 
wo wonke umuzi lo wenkosL Nati 
si ya bona ukuba ku si ye owen- 
kosL" Wa ti, " Ngi n^ okabaoi 
na?" Bati, <<A si kwazi; aka 
ko owenkosi o njengawe nja We- 
na u ng' umAlola impela. I kona 
into o ya 'uze u y enze ; a ku leu- 
pela nje. XJ umAlola impela." 
Wa ti, '^Loku ni tsho, ngi za 
'kulala ngenkanL" Ba ti, ** Nge- 
nkani yani, u umfkna nje na ) U 
ti namandAla u nawo okulwa) u 
namandAla kodwa omlomo namar 
zwi ako ; u nga s' a^lula 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' a&lula 



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 Httle gurl) " They said, « No. 
You are very wise. You deceived 
our fathers about their meat, which 
the king gave them. You said 
you woidd 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 like you; You are a 
prodigy, that's a foci 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 saka" They said, 
" What contention do you mean, 
you being a mere boy ) Do you 
say you have strength to fight? 
you nave 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 



u 



IZINaANEKWANE. 



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



us, aa well as our fathers." So 
they were silent, and he too was 
silent. He went to sleep. 



Uthldkanyana 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 k^eda zonke. Wa puma, 
wa ola umk^u-ba, 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 fiiti ! 
ku nga ze inyoni zi gukgnke um- 
k^'uba zonke, ngokuba ilanga li se 
li pumile ; ngi y* azi zi ba njalo 
inyoni, ina;a ilanga li se li pumile, 
njengokuba li se li pumile nje ; si 
nge zi fimyane; si nga funyana 
ngapantsi." Wa e se zubukula 
ke ; wa ti, " Ku se ku njalo ; ku 
umkguba wodwa; ku se ku sele 
in/Joko zodwa." Wa ti unina, 
" Kw enziwe ini na V 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; 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 Sim 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 dimg ; the heads alone 
are left." His mother said, " How 
has it been done ? " He said, " Do 
you know how 1 " And then, " It 
is I who know. You are but a 
little child. Did you give birth to 
me ? Did not I myself say, *Give 
birth to me at once ; the cattle of 



tTHULKANTAXA. 



Iff 



mj fiither axe ooming to an end in 
thekraair Did you ever hear a 
child say thna, * Let me be bom/ 
he beinff a diild who could be 
wonted by anything) I am very 
old I am not your child. ^^ And 
that fiither whom you are with, he 
lanotmyfiither; he 10 a mere man, 
one <tf our people, and nothing 
mora Ab for me, I merely lay 
down in you, you being his wife. 
We will not live together. I 
ahall Bet out on my own account 
by myself just travelling about, 
and leave .you, that you may 
live together here alone. For 
my part, I am going to travel over 
the whole woril"^? xhe contents 
iji the pot were taken out. His 
mother said, ^* Aks, my child, you 
have spoken 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 t" 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 heada 

>* "I am very old,** says Uthlakanyana. *'I am not your child." So 
in Car/MpbeWs Higfuand Tales there is an aoooont of a ** child not yet a year old, 
wluch had not spoken or attempted to speak, which auddenly addieeaed his 
mother," as they were passing near Glen Odhar, thus : 

" ' Many a don hnmmel cow, 

WHhacalf below her, 

Hare I been milking 

In that don f^en. v^mder, 

Withoat dog^ witnoat man, 

Without woman, withoat gfllie, 

Bat one man. 

And be hoary.' 
The good woman threw down her child^ and rsn home." Uthlakanyana's 
mother was much more oool on the exhibition of her child's marvelloiis power. 
( Vol. /., p. cvii.— See also Orimm^s Home Stories, " The Fairy Folk. * Third 
Tale.' "J 

17 Uthlakanyana 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 accommodating. It is necessary 



yenil Wa ka wa mu xwa um- 
ntwana e taho njalo, e ti, ka 
alwe na, e n^ umntwana e ko- 
iUiwe '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 ige kuwe, 
wena u n^ umfiud waka A si 
1^ ukuALila ndawo nye nam ; ngi 
za Inudhambela nje ngedwa, ngi 
hamba nje, ngi ni shiye, ni aiAla- 
lele kona lapa ndawo nye. Mina 
ngi za 'uluunba umAlaba wonke 
nja" Z'opulwa. Wa ti unina, 
" Wo ! Mntanami, u tahilo 1 wa 
ti, * zi nga ze zi gukgrake umk^ba 
ngapantsi kwembizat' Nembala 
se ha umk^ba wodwa ngi^pantsi ; 
ku se ku izinAloko zodwa nga- 
pezuhu" Wa ti umfima, ** Akb 
ngi zi bone." Wa bon% wa zi 
dAla inMoko yena futi, wa zi 
kqedA : wa ti, '* Loku inyoni 
zami u zi dAlile, a ngi se zi uku 
ku nika nenAloko led zazo, ngo- 
kuba wena u dAle inyama yaaa" 
Wa zi k^eda inAloko ke. 



16 



IZIKOAKEKWANE. 



UtMakomycma goes to the tnraps^ cmd gets trapped Mmadf, 



He took his walking-stick and 
went out, chiding thus, ^'Itwaa 
not right that mj 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 tiie birds beoune 
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 kiU 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 birdlune. He said, 
"Don't beat me, and I will tell 
you. Take me out, and cleanse 
me from the birdlime, and take 
me home with you. Have you not 
a mother 9'' 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. 
I Cleanse me, and take me home 

to devise various plans for the purpose of getting rid of them. In the Banish 
Traditions we find an account of one whom " a shrewd female engaged to drive 
from the house," which she did as follows i — "One day, when ne was out ii| 
the field, she lolled a pig, and made a pudding of it, together with the skin and 
hair, which, on his return, she placed before lum. As was his custom, he began 
slashing away at it, but as he ate he gradually became thoughtful, and at length 
sat quite still with the knife in his nand, and eyeing the puddinff : he then 
exclaimed, ' Pudding with hide, and puddmg with hair, pudding with eyes, and 
pudding with bones m it. I have now thrice seen a yoimg wood spring up on 
Tiis lake, but never before did I see such a pudding I The fiend will stay here 
no longer 1 ' Simng these wends, he ran m, and never returned.'* (Thorpe, 
Op. cU. Vol fl., p, li4.) Luther suggested a more summary process; he 
recommended such 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 and blood, vdthout any souL" (Michekt, Op cU., p, 325. See 
also 27. 326 J 



Wa tata intonga yake, wa pu- 
ma, e teta, e ti, '' Inyoni zami, hai, 
ukuba D, d/iliwe, ngi Aleli ngi ti, 
ngi za 'kudAla inyoni zami, e be zi 
p^we. ELanti ku za 'kulalwa 
futi, zi ze zi guk^nke umkguba 
zonke." Wa tula. Wa hamba 
nje. Wafikakeezitiywenizezimu; 
wa koka ke inyoni U te e sa 
koka, la fika izimu. Wa ti, 
" Musa uku ngi bulala," e bajidwe 
umfkna. Ldmu li bonile ukuba 
inyoni zi 3ra kokwa umuntu. Loku 
inomfi la i beka ngezinti pambi 
kwezitiyo, wa banjwa ke i yo 
inomfi. Wa ti, <'Musa uku ngi 
tahaya ; ngi za 'ku ku tshela. Ngi 
koke, u ngi Alanze inomfi ; u 
buye nami Ku nanyoko naT' 
La ti izimu, " U kona." Wa ti 
umfima, ** Kepa u ng' onela ni na, 
u nga ngi koki, u ngi Alanze 
inomfi, u buye nami) Ngi ya 
'kubaba ; a ngi yi 'kuba mnandi ; 
inrc" u ngi tshaya nje, a ngi yi 
'kuba mnandi; ngi ya 'kubaba. 
Ngi Alanze, u buye nami ; u z* u 



mUiAXAKTANJL 



17 



ngi beke kwenn, ngi ae ngi pekwe 
nnyoko ; u ngi hekb ng* omeruba* 
nuum; n hambe wena, u ngi 
shiye nje ekaja; ngi nga pekwau 
kona; ngi nga mubi ; ngi nge be 
mnandL" 



with jo% that jaa may put me in 
YOur noose, that I may be cooked 
by your mother. Set me theie, 
that I may dry; and do yon go 
away, and just leave me at your 
homa I cannot be cooked if you 
are there; I shall be bad; I 
cannot be nica** 



UMakanyana is taken heme by the eanmbaif and delivered to the 
canndbaTe mother. 



La m tata ke, la buya naye 
kanye naa> izinyoni sala La 
fika ekaya kunina, la ti, ^< Mame, 
nantsi inyamazana e b' i dAla 
inyonizsmi NamAlangiifunyene, 
ngi i bambile ngenoiofi yami; i 
te^ a ngi i koke, ngi i Alanze ubu- 
manad benomfi. Ta ti, a ngi nga 
i tflhayi ; ya ti, i ya *kababa^ ina» 
ngi i tsbayile. Nga vuma ke, nga 
i Manza ke, nga i twala ke. Ta 
ti, anginamamenat Ngati'^XJ 
kona" kayo inyamazana le. Ta 
ti, i ya 'apekwa u we, ngi nge ko 
mina. Ta ti, i nge be mnandi, 
ina» i pekiwe ngi kona Ngi ya 
vnma ke. U i^ u i peke kvuasa 
A i lale nje. Li nomfiuia wakwabo 
ba vnmelana^ 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 
birda I have found him to^y ; 1 
cao^t him with my birdlime. He 
told me to take him oat^ and 
cleanse him from the birdlima 
He told me not to beat him. He 
said he shonU be bitter if I beat 
him. So I assented; I cleansed 
him, and brought him homa 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 presenca 
So I assent Do you cook him in 
the morning. Just let him lie 
down to-ni^t." The cannibal and 
a boy, his brother, both assented, 
saying, <*Just let him lie down 
to-ni^t" 

Uthlakant/wna avoids being boiled by boiling the eamfmhaJCs moth&r. 



Kwa sa kusasa, la ti, ^' Mame, 
nantso ke inyamaama yami" Wa 
ti XJAlakanyaaa, ''Ngi tabate, u 
ngi beke pezu kwendAlu, ng' ome, 
ngi Matahwe ilaoga;" e ti u kona 
e ya 'kubonisa izimu ngalapo li 
tahona ngakona. Wa bekwa ke 
pezulu eudAlini La hamba ke 
nomfiuia wakwabo; ba tshona 



In the morning, the cannibal 
said, ''Mother, tidke care of my 
gama" XJthlabinyana 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 
huti The cannibal and his brother 



18 



UINGAKSKWAinL 



ngokalo. W eAla TJAlaikanjana, 
va tiy ''Mame, u sa lele nat" 
Wa ti unina wezimuy "Yebo." 
Wa ti UAlakanyana, "Vuka, ai 
pekana" Wa id, " Nami u za 'a 
ngi peka ingeozana; ku za 'ku- 
p^wa ngenkulu imbiza^ ngokuba 
ngi za 'kukukumalay ngi i gcwale 
imbiza. Nantsi imbiza enkulu, e 
nga peka mina." Wa ti unina 
wezimu, '^Tebo ke, u k^inisile 
wena; ngokuba u ya zazi noku- 
pekwa kwako." Wa ti, "Tata 
ke, u i beke eziko." Wa basa 
XJAlakanyana^ wa basa ingcozana ; 
wa ti, " Muningi umlila" Wa ti, 
" Ake si zwe amanzi ukuba a se 
tshiaa inif" Wa fak' isandAla; 
wa ti, ''Kga. Ku fitnele u ngi 
fake; aku k^we ngami" Wa 
ti "Yebo ke" unina wezimu. 
Wa m tata, wa m &ka, wa zibe- 
kela; wa tula pakati embizeni 
Wa ti, « Ng' opule ke." Wa m 
opula. Wati, "Yiya! Ake ku 
nge ku ya baswa. Wa basa 
UAlakanyana ; wa ti, ** Ngi w* e- 
zwile amanzi ukuba a ka fudumalL 
Ake ku baswe." Wa basa kakulu ; 
wa lunguza, wa Arnyana e se bila. 
Wa ti, " Tukulula ke ingubo zako, 
ngokuba kaloku amanzi a se £mele 
ukuba u ngene, ngokuba nami ngi 
ngene e nje. Kodwa wena ; a se 
fudumele kaAle manje." JJUbt 



departed, and disappeared over 
the ridge of the bill TJthlakar 
nyana got down, and said, '^ Mo- 
ther, are you still lying downf" 
The cannibaVs mother said, "Tea.'' 
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 mudi, and fill 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." TJthlakanyaiia 
kindled Hie fii^ ; 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 tiiat it is not warm ; let us 
make up the fira" 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." Uthlaka- 

^ Ake hungehu ya ionoo,— The conJTtnctive mood of ukunffa after aJse^ 
followed by the present tense of the indicative mood, as here, is used to express 
a wish that something may be done sli^tly, or for a little time.^ The following 
are examples : — Ahe u nge u ya vtUa, '' JDo yon open the door a little ; " Ake ngi 
nge ngi ya lima, " Jnst let me dig a little ; " Aloe a nge u yali banAoi " Just 
let him hold the horse for a little while." 



VBUJUJsrrAxjL. 



19 



kanyaiia wa kgala iiku m takolala. 
Wa ti, ** Hfp, yeke, ngi atnknliile 
mina ; nraaa oka ngi kTiiielai IT 
ngi kgmelela nir* WatiUiUa. 
kanyaoa, ** Ku nani na, in«a ngi 
ka taknlulile, ngi inyamaauia 
nje e za 'kudAliwa amadodana ako 
nawet Knnanina, ngi inyama- 
zana lye, e za 'udAliwa amadodana 
ako kanye nawe nal" Wa m 
&k% wa zibekekL Wa ka]% wa 
ti, ** Hlakanyana^ n^ opnle. Nga 
taha!" Wa ti, ^'Kqabol Ku 
ka tahi wena ; nkuba n ae u tahile, 
n nga u nga taho ukuba so u 
tahile* Kgi / ezwa, ngi indoda; 
inxa umnntu e ti, * Ngi ya taha,' 
kakatahi; inaca e se e tshile, ka 
tsho a ya taha njalo, a tahe ka be 
nknpela." Wa ti, '* Hlakanyana, 
ngi ya vutwa." Wa ti «Kga" 
UAlakanyana; wa ti, *<Ku ka 
Tntwa. Nank* ii aa tsho nkatiy u 
ya yatwa. Ngi y* ad inaea umuntu 
e 86 vntiwe^ ka taho nkati, ngi ae 
ngi yatiwe ; u ya tola nje nkaba 
uaevutiwe." Wavutwake, wa 
tukL Wa ti U^bJcanyana, wa ti, 
" Manje ke ngi ya kolwa ukuba u 
vutiwe, ngokuba ku sa taho manje ; 
manje ae u tule ; u kona ngi ti u 
vutiwe ke ; u za 'udAliwa ke ama- 
dodana aka YutwA ke. U kona 



nyanab^gan toun&aten herdothea. 
&Qie aaid, ** Leave me alone, that I 
may undreaa myaelf ; don't urge 
me. Why do you uige met" 
nthlakanyana aaid, ** Of what oon- 
aequenoe ia it if I have undone your 
thmga, I who am mere gime, which 
ia about to be eaten by your aona 
and yout Of what oonaequence 
ia it^ I being mere game, wluoh ia 
about to be eaten by your aona and 
youl" Heput her in,andputon 
the lid. She cried out, << Uthla- 
kanyanal take me out! I am 
aoaMed to deathl''^* He aaid, 
^^No,indeed. Touarenotyetaoald- 
ed to death. If you were acalded to 
death, you oould not say you were 
acalded to death. I am a man, 
and 80 understand that if a man 
saya, he is acalding to death, he ia 
not yet acalded ; if he ia acalded, 
he doea not say he ia acalding ; he 
ia acalded, and that ia alL" She 
said, ** XJthlakanyana, I am being 
done." Uthlakanyana said, ** No, 
you are not yet done. There^ 
you are now aaying that you are 
being done. I know, when a 
man haa been thoroughly done, 
he doea not aay constantly, * I am 
already done.' He juat saya no- 
thing, when he ia already done." 
So die waa boiled, and aaid no 
mora Uthlakanyana aaid, ''Now, 
then, I perceive that you are done, 
because you no longer aay so now. 
Now you have become silent ; that 
is the reason why I think you are 
thoroughly dona Tou will be 
eaten by your cJiildren. Do 
1 away, then 1 I see now you are 

1* One cannot give this idiom, Kga UhOf the full force in an English trans- 
lation. It iB the aorist toise, and is used interjectionally. Its meaning is 
either hyperboHcal, to arrest the attention and fix it on some imminent danger, 
as Wa faf ** Ton are dead 1 " or it expresses a sudden, unexpected act, which 
has just been completed, as 8a taha ! ** The gnn fired." Aa instance of the 
nJBe of this tense occors in the first paragraph of this Tale : Inkomo zikababa za 
pela, Uthlakanyana exaggerates; he says, are devoured: the mother, in 
repeating his wordfl^ says, Ti ^ peta, *'are conmg to an end,"— are being 
deyoorea 



20 



UIKOAKEKWAKS. 



u vntiwe impeU mMoJe, ukubs n I bgiled indeedi because yoa are now 
aeutula" I aUeat"^ 

UthUbkcmycma puts on the dothes of the eomnibaPs moihery and becomes 
a wiiness of the ocmmbal^a fsaat. 



Wa tata ke izingabo, V ambata 
zonke, wa mkulu ngeziBgubo leza 
Wa lala lapa ka be ku lele isalu- 
kazi, miina weomu. Ba fika, ba 
ti, « Maine." Wa ti, « We,'* nge- 
lincane ilizwi njengoninat Wa ti, 
"Ni ngi bizela ni nal" Wa id, 
^Nantd inyamazana yenu; i se 
i kukumele, i se inkulu, imnandi, 
njengoba i be i tsha DAla nini^^ 
ke; a ngi zi 'kuvuka mina. Kade 
ngi i dAla." B' opnla ke nmkono ; 
ba 86 be dAla. Wa ti mnfiuoa 
we2dnm, ^'Lezi 'zandAla knngati 
ezikama." La ti izimu elikuln, 
'^U kuluma njani nal u ya m 
Alolelanma." Wa ti, <<Aike! a 
ngi sa tsbo." Ba dAIa njalo, ba 
kgeda nmkona B' opula mnlenze, 
ba dAl& Wa pinda umfanawe- 
zimu, wati, " Lolu 'nyawo kungati 
olukama. Noko u te ezandAleni, 
ngi nge tsbo ukuti kungati ezika- 
ma, ngi ya tsho. Futi ukuti loin 
'nyawo lungati olwake." La m 
tdbaya. Wa pendula UAlakanya- 
na^ e lele; wa ti, '^ Mntanami, lo 



TJihIakanyana 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 Qie old woman, the 
cannibal's mother, had lain. The 
cannibals came at length, and said, 
" Mother." TJthlalamyana 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 like mother's." The elder 
cannibal said, ''How are yoii 
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 r^ards the 
hands, I might not say they were 
just like mother's, I say it I say 
again that this foot is just like 
hers." The cannibal beat him. 
TJthlakanyana spoke, still lying 
down, and said^ <' My child, that 

^ A aomewliaft similar trick is played with equal raooess by Maol a Chlio« 
bain, on the GiaaVs moihflr* She persoadea her to open the sack in which die 
waa aoapended, to be killed on the GianVa return ; ahe eacanea, and tranafera 
the old woman to her nlaoe in the aack, and ahe ia kiUecL by her own aon. 
(Oamaabdlt Op, cU. Vol, /., p. W^) So P^ggv ancceeda in baking the 
cannihaVwitch in her own oven, whidi ahe haidneated for the pnipoee of 
baking F^ggy. (GrimmCs Home Stories, " Hana and Peggv.*'— See also « The 
Tale S. theShifty Lad," a Highland TJthlakanyana, howne managed to hang 
his master in roguery. (Campbell^ Op, ct£. VA, /., p, 328.^ 

^ DAla ninisyidAla ni. 



UHLAXAinriilJL 



21 



Tuntakati a nga ngi dAla y^na, 
ngokuba u id, e dAla inyamacana, 
e be i l>izft ngazniy e i fi».TiiH% n^ipi. 
Tola nje, Tnntanami, cUlana^ nje 



weiuk'' 



wkard would eat me, for bis part ; 
for when he is eatmg game, he 
calls it by my name, and thinks 
he sees a resemblance to me. Just 
be silent, my child, and go on 
eating/' 



UtTdahoM^ana Mnka ii is Hme to he off ^ cmd seU off acoordmgly. 



TJihlakanyana said, '< Jnst get 
oat of the way of the door ; I am 
going out; I shall be back again 
presently. Do you go on eating." 
When Uthlakanyana reached the 
doorway, the elder cannibal said, 
" Surely this heel is like mother's.'' 
TTthlakanyana drew out his legs ; 
he was afraid now ; he went out 
as £BU9t as he could, and hastened 
to get away from the cannibal's 
house. He began to undo the 
garments ; he slipped them all o£^ 
and ran with all his might He 
saw at length that he was fur 
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. TTthlakanyana 
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 ^e weed- 
ing-stick. The cannibal took it 
up, and said, << He has got across." 
He threw Ihe weeding-stick, say- 
ing '< He did thus," throwing the 
stick as he spoke. However, it 

» DAlaaifl=yidAla. 

*^ UldaktUo. — ^An old faabianed wooden pick, which is gradnally giving 
plaoe to iron. It is made of hard wood, canred to ■omewhat the shape of a 
hand, and hardened by placing the edge in hot aahes. It is now nsed by old 
yeaj^ or bj those who are too weak to use the heavier iron tooL The natives 
nae it stooping. It is abont a foot and a half long. It is sonietimes carved 
•into the shiftpe of a hand at each end. 



Wa ti, " Ake ni lunge, ngi ke 
ngi pume, ngi ye 'kutunda; ngi 
za 'kubuya Ni Alale, ni dAle 
njalo nina." La ti izimu, lapa e 
semnyango U^akanyana, la ti, 
" Tebo, lesi 'sitende kungati esake 
umame." Wa finyela UAlakanya- 
na; w* esaba kaloku; wa puma 
ngamandAla emnyango ; wa hamba 
ngamandAla ukuahiya indAlu ye- 
zimu. Wa k^ala uku zi tukulula 
izingubo ; wa zi vutulnla zonke ; 
wa gijima^ wa kginisa kakulu. 
Wa bona ukuti, se ngi kude 
manje ; a ba sa yi leu ngi^myana. 
Wa mmneza, wa ti, *'Ki dAla 
unyoko njalo, mazimu ! " 'Ezwa 
amazimu a puma Wa ti umfiina 
wezimu, <' Ngi te, kungati izandAla 
lezi ezikama, nonyawo Iwake." 
Ba m koxytsha ; wa frmyanaumfula 
u gcwela UAlakanyana wa pen- 
duka uAlakulo^ pezu kwamanzL 
A fika amazimu ; a funyana unya- 
wo emAlabatini ; a lu bona uAla- 
kulo ; la lu tata^ la ti, << XT wela" 
La ponsa uAlakulo, la ti, '' IT te," 
la tsho li ponsa uAlakulo. Kanti 



IZINOAKEKWAITB. 



u ye; 
kulo. 



was Uthlakanyana ; on coining 
to the river, he had turned into 
a stick. He wsa happy when 
he stood on the other side, and 
said, " You put me across ! " They 
said, <'0h, it was he, forsooth, 
who was the stick, when we 
thought it was a mere stick.'' So 
they turned back. 



Uthldkanyana circumvents a hare, ami gets a dinner and a wMstle. 



u fike, wa penduka uAla- 
Wa tokoza ukuba 'erne 
wa ti, " Na ngi 
weza I " A ti, " Ah ! kanti u ye 
uAlakulo, loku si ti luAlakiilo 
nje." A buya ke. 



Wa wela ke; wa hamba : wa 
fumana umvundAla ; wa ti, " Mvu- 
ndAla, woza lapa, ngi ku tshele 
indaba." Wa f umvundAla, 
*' K^B. ! a ngi funi ukuAlangana 
nawa" Wa ti, "Ngi za 'ku ku 
tshela, XJAlakanyana indaba e be 
si z' enza nozimu^ ngapetsheya 
kwomfula," Wa kewaya njsdo 
umvimdAla. Wa sondela XJAla- 
kanyana; wa u bamba umvu- 
ndAla ; wa u Aloma elutini ; wa u 
Aluta uboya ; wa bas* umlilo ; wa 
w osa ; wa u dAla : wa baz' i- 
tambo ; wa F enz' ivenge. Wa 
hamba ke, wa hamba 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 tala" 
The hare said, "No. I do not 
wish to have anjrthing to do with 
you." He replied, "I will tell 
you some tales about the business 
which I Uthlakanyana have had 
with Mr. Cannibal, on the other 
side the river." The hare still 
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. 



Vtldahmycma is circumvented by cm iguoma, and loses his whistle. 



Wa funyana ukxamu e semtini 
pezulu : wa ti, " Ah ! sa ku bona, 
Xlakanyana." Wa ti, "Yebo, 
ngi bona wena, kosunu." Wa ti 
uksamu, "Ngi boleke ke ivenge 
lako ; ngi ke ngi zwe ukuba li ya 
tetaininal" Wa ti XJAlakanyana, 



He fell in with an iguana, 
high up in a tree : he said to 
him, "Good morning, XJthla- 
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." XJthlakanyana 

^* Nozhnu. — ^Uthlakanyana left the word izim% "a cannibal," and used 
UzimUf 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 cannibal a agent : but 
when he spoke of Uzimtif the hare, supposing him to speak of a man so called, 
would be ukely to listen willingly to his tale. 

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



TTHLAKANTANiu 



23 



^< K^bo ! a ngi naka ku bo- 
leka ivenge land. A ngi tandL" 
Wa ti, " Ngi ya 'kubuya, ngi ku 
nike." Wa ti, '^Puma ke esizi- 
beni f (ngokuba nmuti u m' esizi- 
beni;) '^woza lapa elnbala; ngi 
y esaba esizibem. Ngi ti, imbande 
yami a nga ze u ngene nayo eedzi- 
beni, ngokuba u ng' umuntu o 
Alala esizibenL" Wa puma ke wa 
ya elubala. Wa m boleka ke ; wa 
li tshaya ke iv^tigei Wa ti, 
^ Wo ! li ya teta ivenge lako. A 
u ngi boleke, ngi ze ke ngi li 
tshaye na ngomso." Wa ti UAla- 
kanyana, '^ Kga ! li lete. Ngi se 
ngi tanda ukobamba manje." Wa 
ti, '' 'Kjqsk ! u so ngi bolekile." 
Wati, "Leti ngamandAbu" Wa 
tokutela UAlakanyana; wa m 
bamba ukeamu; wa ti, ''LetL" 
Wa tsbaywa ke UAlakanyana 
ngomsila ; wa tsbaywa kakulu 
ngomsila ; w* ezwa ubuAliuigu ka- 
kulu ; wa i sbiya imbande yake ; 
wa ngena esizibeni ukasamu nayo 
imbande kafelakanyana. 



said, <'No indeed ! I cannot lend 
you my wbistle. I don^t like to." 
Tbe 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. 
TTthlakanyana lent him the whistle. 
He played on it, and said, '* My 1 
your whistle sounds. Just lend it 
to me, that I may play it again 
to-morrow." TTthlakanyana said, 
"No! bring it to me. I now 
want to be o£" The iguana said, 
"No! you have now lent it to 
me." He said, " Bring it directly." 
TTthlakanyana was angry ; he laid 
hold of the iguana, and said, 
"Give it up." But the iguana 
smote TTthlakanyana 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 TTthla- 
kanyana's whistle. 

Uthlobkanycma steals some bready and escapes unthmU punishment. 



Wa hamba ke TTAlakanyana, wa 
ya kwenye indawo. Wa fumana 
ku bekwe isinkwa sekeegu ; wa si 
tata, wa baleka nasa La ti ikxe- 
, gu, uba li m bone, " Beka isinkwa 
sami, Alakanyana." Wa e se gijima 
e ngena esiningweni La fika ke 
iko^^u, la faka isandAla, la m 
bamba. Wa ti TTAlakanyana, 
** He, he ! wa bamba impande." 
La m yeka, la bamba fati; la 
bamba impande. Wa e se ti ke 
TTAlakanyana^ e kala, "Maye! 



So TTthlakanyana 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, TTthlakanyana." But 
he ran into a snake's hole. The 
old man came, and put in his hand, 
and caught hold of him. TTthla- 
kanyana said, " Ha, ha ! you 
caught bold of a root" He left 
hold of him, and caught hold 
again ; this time he caught hold of 
a root Then TTthlakanyana said, 



24 



IZIKGANSKWANB. 



maje ! wa ngi biilala ! "^^ La k^- 
nisa kakulu, la 2sa la katala, li 
bamba impande njalo : la za T e- 
muka. Wa si dAla ke isinkwa^ 
wa si k^eda ; wa puma^ wa hamba. 



crying, "My ! my ! you bave killed 
me ! " The old man pulled witb 
all bis migbt, until be was tired ; 
be pulling tbe root all tbe time. 
At lengtb be went away. Utbla- 
kanyana eat all tbe bread, and 
tben went on bis way. 



UtUakcmf/ana becomes the servant of a leopard. 



Wa bamba ke XJAlakanyana : 
wa funyana ingwe, i zalele ; i nge 
ko yona, abantwana be bodwa. 
Wa AlaJa kubo abantwana. Ya 
za ya fika ingwe, i pete impunzL 
Ya kukumala ; ya ttikutela ukuba 
i m bone ; ya tukutela kakulu ; 
ya i beka pantsi impunzi; ya 
bamba ya ya kuye. XJAlakanyana 
wa ti, "Nkosi yami, musa uku- 
tukutela. U inkosi impela wena. 
Ngi za 'kuAlala nabantwana bako^ 
u yozingela wena ; ngi ya 'ku ba 
londa, u bambile, u ye 'kuzingela. 
Ngi za 'kwaka indAlu enAle, u nga 
laH lapa pantsi kwelitsbe naba- 
ntwana hsiko. Ngi za 'ku y aka 
kaAle, ngi i fulele indAlu yako.** 
Ya ti, " Yebo ke ; ngi ya vuma, 
ino?' u za 'kusala nabantwana bami, 
u ba londe, ngi bambile. Ngi se 
ngi ya vuma ke." 



XJtblakanyana went on bis way, 
and fell in with a leopard wbicb 
bad cubs ; sbe, bowever, was not 
at bome, but only tbe cbildren. 
He staid witb tbe cbildren. At 
lengtb tbe leopard came, carrying 
a buck. Sbe swelled berself out, 
and was angry wben sbe saw bim ; 
sbe was very angry ; sbe put down 
tbe buck, and went towards bim. 
XJtblakanyana said, *^My lord, 
dont be angry. You are a lord 
indeed, you. I am going to stay 
witb your cbildren; you will go 
to bunt ; and 1 will take care of 
tbem wben you bave gone to bunt. 
I sball build a beautiful bouse, tbat 
you may not lie bere at tbe foot of 
a rock witb your cbildren. I sball 
build your bouse well, and tbatcb 
it." Tbe leopard said, "Very 
well tben ; I agree if you will stay 
witb tbe cbildren, and take care 
of tbem wben I bave gone out. 
Now tben I agree." 



UtMakanj/a/na ffives the leopard a lesson in stickling. 



XJtblakanyana tben said, "X 
will give you tbe cbildren, tbat 
you may suckle tbem one by one." 
So be gave ber one cbild.^ Sbe 
said, " Bring my otber cbild also. 
Don't say, let one suck by itself. 
Let tbem botb suck together, lest 
tbe otber cry." XJtblakanyana 

^ Wa bamba impande. Wa ngi hulala. — ^Examples of the aorist used inter- 
jectionally. We cannot express them in an English translation. But somewhat 
of the meaninff may be gained by comparing them with such expressions as 
** Caught ! " when a policeman puts his nand suddenly on a prisoner. Or a« 
when a sportsman has made a successful shot, and says, *• Dead ! " " Hit I " 
•* Killed I" 



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



UHULXANirAKA. 



25 



Wa ti UAlakanyana, '<E^bo! 
Ake w anyiae lowo kuk^ala, and' 
uba ngi ka nike omunye, lowo e 
se e buyde kumL" Ya ti, " Kqs^ 
bo. A ng' enzi njalo mina uku ba 
ncelisa kwami Musa uku ngi 
fiindisa loko uku ba ncelisa abanta 
bamL Ba lete kanye nje bobabili" 
Wa ti UAlakanyana, "Woza, u 
lete lowo e ngi ku nike kukgala." 
Ya za ya m mka owokuk^ala ; wa 
i nikela ke omunye. Ya ti, " Pu- 
ma manje lapo, u ze lapa, u ze 
'kuAlinza impunzi yami, u peke 
inyama njengokutsho kwako, ngo- 
kuba u te, u za 'upek&" Wa suka 
ke, wa Alinza, wa peka. Ya d^a 
ke ingwe nabantwana baya Kwa 
klwa: kwa Yukwa kusasa. 



said, <<Not at all! Just suckle 
that one first, and I will give 
you the other when that one has 
oome 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." XJthla- 
kanyanasaid, ''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 oeme to me, and 
skin my buck, and cook its flesh, 
according to your word, for you 
said you would cook." So he went, 
and skinned the budc, and boiled 
it. The leopard eat, and her little 
ones. They went to sleep. They 
woke in the morning. 



UtUakanffona ectU the leopard and her cubs. 



Ya ti, '' Sala ke, u londe. Nar 
mpo ke abantwana^ bami; u ba 
gcme ke." Wa y aka indAlu, wa 
i k^eda ; wa y enza tunnyango, wa 
mndnanekakulu; Vembaumgodi 
omude, wa ya, wa puma kude, 
intunja yawo umgodi ; wa nguma 
imikonto yake ya mine. Ya fika 
ingwe; ya fika nempunzi ; yati, 
"Hlakanyana!" Wa ti, "Hi!" 



The leopard said, "Stay here, 
and keep things safe. I trust my 
children to you ; pi^eserve them." 
XJthlakanyana 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 hafbs of fourassagais. 
The leopard arrived ; she brought 
a buck with her ; she said, 
" Uthlakanyana ! " He answered, 
"Ay, ayl" Uthlakanyana had 

*^ Nampo he ahaMtwanOf eomp. Mame, nantio he inyamaaana yami, p. 17. 
—The demonstratiYe adverbs in o always point to something with which tke 
person addressed has some concern, ifampo ahantwana, ** there are the 
children," is an answer to a question, and implies that they are near the 
enquirer, thou^ he does not see them. Nampo he abantwana, ** 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 awa^, if near at hand, he says, 
NaiUi U haldMf ** there it is mnning away." If it is at a considerable distance, 
he says, NamUya U baleha. But if the owner aslcs, Li pi ihashi (ami na ? 
" where is my horse ? " the answer would be, Na/nto U haXeka, And if he had 
been warned beforehand that it would run away, Nanio he li baleha. 



26 



IZINOAKEKWAKV. 



wa sabela. TJmntwana wa be e 
se m dAlile omunye ; wa e se 
munye umntwana. Ya ti, " Leti 
ke abantwana bami" Wa i nika 
ke ingwe; ya m aii3dsa. Ya ti, 
" Leti omunye." Wa ti, " Leti 
lowo ke/* Ya ti, " Ai ; leti boba- 
bilL" W al* Uklakanyana, wa ti, 
" Wo k^ u lete lowo kuk^ala, and' 
uba ngi ku nike lo." Ya m nikela 
ingwe. Wa buya wa pindelisela 
lowo ; ngokuba umntwana u se 
emnnye. Ya ti, " Pnma ke,. u ze 
'uAlinza inyamazana." Wa puma 
ke, wa i Alinza, wa i peka. Ya 
dAla ke ingwe nomntwana. Wa 
ngena. Ya ti yona, " Kami ngi 
za 'ungena manje." Wa ti UAla- 
kanyana, " Ngena ke manje." Ya 
ngena. Kwa k^na uknngena; 
ngokuba XJAlakanyana umnyango 
u w enzile ngobuAlakani bake, 
ngokukumbula ukuba umntwana 
'eza 'ku mu dAla, ingwe i tukutele 
kakulu ; wa ti, " U kona i ya 'ku- 
minyana, i nga ngeni ka^le; 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 
fimyana umntwana emunye. Ya 
ti, " Wo ! kanti UAlakanyana 
lo, — ^kanti u nje ! Umntanami 
u pi ? XT mu dAlile." Ya ngena 
emgodini ke, lapa e ngene kona, 
i ti, i ya 'kupuma ngalapaya; 
wa e se pume kuk^^Ia, e se 
buya e ngena fiiti, w' embela 
imikonto emnyango. Ya V i fika 
kona ngasemnyango, ya Alatshwa 
imikonto yomine; ya fe. 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 ona" 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 leopard eat and her little 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 cimningly contrived 
the doorway, remembering that he 
intended to eat the cub, and the 
leopard would be very angry ; 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 &r from the house." 
So he went intg the hole which was 
in the house. And the leopard 
entered. When she entered, she 
found only one chUd. She said, 
"Dear mel so then this Uthla- 
kanyana, — so then he is a fellow 
of this kind ! Where is my child 1 
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 



UnULKAKTAlTJL 



27 



fika i 8* i file; wa jabula; watata 
umntwana, wa m bulala wengwe. 
Wa Alala ke, wa dAla ingwe nom- 
ntwana wayo, wa kgeda ; wa twala 
nmlftTiaft, wa hambay V emuka^ 
ngokuba e be ng' umuntu o nga 
AlaJi ndawo nje. 



she waa 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 travek, 
for he 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." TJthlafeanyana engages himself as nurse, and 
eats the kids one after another in thirteen days by a similar stratagem. 
The stoiy continues thus : — 



Wa e se baleka XJAlakanyana. 
Ya m koTotsha impunzL XJAla- 
kanyana wa fumanisa ug<7wele um- 
fola. Wa fika wa penduka imbo- 
kondo. Impunzi ya i tata imbo- 
kondo, ya i ponsa ngapetsheya 
kwomfdla, ya ti, "Wo! uma ku 
be u yena lo, nga se ngi m bulala 
manje." Wa ^^a UAlakanyana, 
wa ti, '^ Wa ngi ponsa mina, hJiBr 
kanyana^ Bogcololo, mina, maAla- 
b'-indod'-i-fl'-emi" 



Then Uthlakanyana fled. 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 I 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, 'MathlaV-indod*-i-B*-emi."] 



Uthlakam/ana /alls in unth a ecmniiai, whom he geU into trouhh, and 

leaves to die* 



£ sa hamba^ wa Alangana ne- 
zimu. La ti iiamu, la ti, ''Nga 
ku bona, Alakanyana." Wa ti 
UAlakanyana^ "Ngi bona wena, 
malume wamL" La ti izimu, 
"Nga ku bona, mfana kadade 
wetu." Wa ti, " Ng i bona wena, 
malume wamL" 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 nongwa" La ti, 
" Yebo ke." Wa ti, " Ake u dAle ; 
nantsi inyama." L» bonga izimu. 



On his journey he fell in with 
a cannibal The cannibal said, 
"(}ood morning, Uthlakanyana." 
Uthlakanyana replied, " Good 
morning to you, my uncle." The 
cannibal said, " (}ood 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 eat; here is some 

^ The native women use two stones in grixidixig—the upper a hard pebble ; 
the lower a large flat stone^ which is soft, aad Bomewhat hoUowed. The upper 
is made to p^oirm about a half revolution backwards and forwards in the 
hollow of the lower : and the meal is collected in front on a mat 

» This is related of Litaolane in the Basatol^^gend of JQunmapa. (CaiaUi^ 
Batutoe, p, Z^.J 



38 



IZnrOANEKWlNS. 



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 ouij/ 
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 
killed, and skinned ; they found it 
lean. Uthlakanyana said, "I don't 
eat, for my part, a thing like thia 
Let mine be caught" The cannibal 
assented. It was killed, and found 
to be very &.t The cannibal i 
said, "Child of my sister, you^ 
are wise indeed, for you saw 
at a glance that this cow of 
yours was &t" Uthlakanyana 
said, " Let the house be thatched 
now ; then we can eat oinr meat 
You see the sky, that we shall get 
wet" The cannibal said, "You 
are right, child of my sister ; you 
are a man indeed, in saying let us 
thatch the house, for we shall get 

••White, ie., fst 

*^ U hie. — ^This verb is often used with no very definite meanii^, at least, 
such as we can translate. And often it can be omitted -witiiont affecting the 
sense even to the appehension of a native. It is here translated " at a glance," 
or forthwith, or at mrst It imnliei that what the other saw and said, without 
any one else at the time seeing, nas tamed out to be correct U vek tea i hwa 
isalsouaed, "YouMw'itattheint" 



la ti, " Mfaxia kadade, u ngi sizile ; 
ngi be se ngi lambile kakulu ka- 
kulu." lia dAla ke izimu, naye e 
dAla. Kwa vela izinkomo 'zimbili 
— enye imAlope, enye imnyama. 
Za bonwa lizimu ; la ti, " Kanziya 
inkomo zamL" Wa ti UAlakanya- 
na^ " Yami emnyama." La ti izi- 
mu, " Yami emAlope, emAlope na 
ngapakatL" Ba hamba ke, ba ya 
kuzo, ba z* ek^ela. Wa ti UAla- 
kanyana, " Malume, a kw akiwe 
indXlu." La ti izimu, " U kgini- 
aile; kona si za 'uAlala kaAle, si 
d/de inkomo zetu." Ya pangiswa 
ke indAlu, y' akiwa j kV epiwa 
utshanL Wa ti UAlakanyana, 
^' Ake ku Alinzwe eyako, malume 
wami, emAlope kuk^^ula, 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, " Yeba" 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 Ale^^ wa i 
bona wena, ukuba i nonile eyako 
le." Wa ti UAlakanyana, " A ku 
fulelwe indAlu ke manje ; and' uba 
fli dAle ukudAla kwetu. Izulu u 
ya 11 bona, ukuba si za 'uneta." 
La ti izimu, " U k^inisile, m&na 
kadade ; u indoda impela, lok' u ti 
a si fulele indAlu, ngokuba si za 



tJHUULiinrANl. 



S9 



'uneta." Wa ti UAkkanyana, 
'' Ak' w enze ke wena ; mina ngi 
za Icuiigeiia ngapakati, ngi ku Alo- 
mele endAlinL" U enjoka uamxL 
Inwele zalo za zinde kakolu ka- 
kolu. Wa ngena ngapakati; wa 
li Alomela ke. Inwele wa £ akela 
kona, e tekeleza^ e k^iniaa inwele 
zezimu kakula; wa u loku e zi 
tekelezela njalo, e z* akela njalo, e 
ZL kcapona kakolu, e kgiuisa uku- 
ba ku ze ku k^e kona endAlini 
Wa bona ukuba ziningi inwele lezi, 
a li se nakweAla pezulu, inA» 
ngi piuna ngapakati kwendAlu. 
UAlakanyana, ukupnma kwake, 
wa y eziko, lapa kn pekiwe kona 
ibele leukoma W' opula; wa 
beka esitebeni ; wa tata umkonto ; 
wa sika ; wa fiind& La ti izimu, 
« W enza ni, mnta kadade ? Ake 
u ze, si k^ede indAlu ; and' uba si 
kw enze loko ; si za *ka kw enza 
nawa" Wa ti UAlakanyana, 
" YeAla ke. A ngi se nako ukuza 
ngapakati kwendAlu. Ku pelile 
ukufulela." La ti izimu, " Yebo 
ke." La ti, li / esuka, kwa k^ina 
ukusuka. La kala^ la ti, '< Mfana 
kadade, w enze njani na ukufulela 
kwakoT' Wa ti TTAlakanyana, 
^^Eonisa wen& Mina ngi fulele 
kaAle; ngokuba umaiado 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 push the thatching-needle for 
you, in the house." The oan- 
nibal went up His hair was 
very, very long. Uthlakanyana 
went inside, and pushed the 
needle for hhn. 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 
finuly, that it might be tightly 
fastened to the house.^^ He saw 
that the hair (thus &stened 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 havq' 
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 

s* In the Basato Legend of the Little Haze» the hare has entered into an 
alliance with the lion, bat having been ill-treated by the latter, determines to be 
avenged. " My father," judd & to the lion, '* we are enxwed to the rain and 
hail ; let na bculd a hnt" The lion, too la^ to work, left it to the hare to do, 
and the *' wily runner " took the lion's tail, and interwove it ao cleverly into the 
sti^bea and reeds of the hnt that it remained there confined for ever, and the 
hare had the pleasure of seeing his rival die of himger and thirst (ComXH 
BasiUo$, p. 3H,) 



30 



IZIKGlirKKWAKB. 



ngokuba se ngi ngedwa enkomeni 
ywni" Wa ti, « U V iiza 'uti ni, 
loku eyako i zsJcdile, a i nonile nje. 
Yehhk ngamandAla ako o kwele 
ngawo. A ngi nako ukuza 'ku- 
sombuliila.'' Wa sika enyameni 
emAlope. Wati, " Minake." La 
ti, "Wo lete^s ke. Kwela ke, u 
lete lapa, m&na 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 ; mkomo e nonile 
eyako. Ubani na o wa ka wa 
nomsindo entweni yomuntu, ku 
nge yake V* La fika izulu nama- 
trfie, nemibane. Wa tuta TJAla- 
kanyana, wa tutela endAlini konke 
oku inyama^ wa Alala endAlini 
Wa basa. La fika izulu namatshe 
nemvula. La kala izimu pezu 
kwendAlu ; la tsbaywa ngamatshe ; 
la fela kona pezulu. La sa izulu. 
Wa puma UAlakanyana, wa ti, 
"Malume, yeAla ke, u ze lapa. 
Li «e H sile izulu. A li sa ni; 
nesik^'oto a si se ko, nokubaneka a 
ku se ko. U tulele ni na T' 



Wa i dAla ke inkomo yedwa, 
wa ze wa i k^eda. Wa hamba ke. 



with anybody, for I am now alon4 
with my cow." He continued, 
" What would you have said, since 
yours is thin, and has no fat at 
aUI 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 &t one is yours. 
Whoever made a dispute about 
the property of another man, to 
which he had no right?" The 
sky came with hailstones and 
lightning. Uthlakanyana took all 
the meat into 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 hailstoneSylf 
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 rains, 
and there is no more hail, neither 
is there &ny more lightning. Why 
are you silent?" 

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



Uthlakcmycma meets a cannibal, who wiU not trust him. 



He met another cannibal, carry- 
ing a large musical calabash. He 
said, "Uncle!" The cannibal 
said, " How am I your imcle ! " 
He said, "Don't you know?" 
The cannibal replied, "I don't 
know, for my part." Uthlakanyana 

>< Wo kte is a paulo-post fatnre imperative. It implies that a thing is 
required to be done at once. Wo leta is indefinite, applying to any future time. 



Wa Alangana nelinye izimu, li 
pete isigubu esikulu. Wa ti, 
"Malume." La ti, "Ngi umar 
l\ime wako ngani na?" Wa ti, 
"Kung'azina?" La ti," A ngi 
kw azi mina." Wa ti, " K^bo ! 



UHLAKANTAiri. 



31 



XT nTnalnme impela." La ti izimii, 
"A ngi bu tandi lobo 'buk^ilL 
Ngi ya kw azi wena, ttkuba u 
UAlakanyaiUL A ngi koAliwa 
mina. Ngi indoda. Tula nje. 
A ngi 3d 'koza nga vuma^^ ukuba 
a ng' owodade weto." Wa ti, 
'* K^ ? Ngi boleke isigabu lesL'' 
L' ala izimuy la ti, '* Kq& 1 A ngi 
naknAlangana nave impela." Wa 
lidela. 



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 axe Uthlakanyana. 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 f 
Lend me this calabash." The can- 
nibal refused, saying, <'Nol I 
can have no communication with 
you whatever!" Uthlakanyana 
left him. 



Uthlaicm^na makes the ccmmbal who would not trust him the means 
0/ /righteninff (mother cannibal. 



He went on his way, and foimd 
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, are my unde." 
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 Am. The calabash sounded 
"Boo" very loudly. Uthlaka- 
nyana ran out^ and said, " Do you 
hear this?" The cannibal said, 
" Where t " 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 braying the skin. 
The calabash resounded exceed- 
ingly; and now the sound cama 

^ A ngi yi ^huza nga vuma, — ^The aorist after the futnre m the nmtive^ is 
the Btroogost mode of ensressmg a negation. It may be rendered, asliere^ by 
"never," " I will never allow j " lit, " I will never come I allowed.*' 



Wa hamba ; wa fumana elinye 
izimu ; wa fumana li sendAlinL 
Wa ngena. La ti, " U vela pi 
na I " Wa ti, " Ngi vela ngalapa. 
Be ngi nozimu, umalume wami; 
nawe u umalume wamL" Kanti 
li ya landela lona lelo a Alangene 
nalo, r ala nesigubu. La ti le]i a 
li funyene endAlini, la ti, " A si 
shuke ingubo yami,m£euia kadade." 
Ba i shuka ke. S' ezwakala isi- 
gubu ; sa ti bu kakulu. Wa 
puma UAlakanyana, wa ti, " U ya 
i zwa na le 'ndabaf " La ti, "I 
pi kef" Wa ti, "Nantsi par 
ndAle." La puma izimu, la lalda ; 
la si zwa iaigubu si teta kakulu. 
La ngena, la ti, "I shuke, si i 
shuke." La k^nisa; kwa kona 
umsindo wokuteta kwesLkumba, 
Sa fundekela kakulu. Kwa ti um- 
sindo wa fika u namapika ka- 



32 



IzmOANEKWANE. 



loku. Wa ti UAlakanyana, "A- 
ngiti u te, a ku ko umsindo na 
pandAle) U s' u fika namapika 
ngani?" Sa tet* eduze manje. 
Ba puma bobabili ; ba baleka bo- 
babili. Wa vela umnikaziso isi- 
gubu. Kwa ti izimu, V ema kwenye 
intaba, UAlakanyana w' ema 
kwenye intaba, la bnza, la ti, " U 
ng* ubani na, wena o s' etusako ? " 
La ti eli pete isigubu, la ti, " Ngi 
UmuyobolozelL 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, umuntu ka dAla- 
funywa. 



with loud blowings. Uthlakanyana 
said, " Did you not say there was 
no noise outside ? Why is it now 
approaching with loud blowings f " 
It sounded at hand now. Both 
went out ; both fled. The owner 
of the calabash appeared. The 
cannibal was now standing on one 
hill, and Uthlakanyana on another ; 
the cannibal asked, " Who are you 
who are thus alarming us ? '* 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 him; I just bolt 
him.** The cannibal ran away 
when he heard that a man was not 
chewed. 



Uthlakanyana comes back, and gains the eannibdPs confidence. 



Wa buya ke XJAlakanyana, 
V eza kuleli lesigubu. Li se li 
ngenisile endAlini. Wa fika XJAla- 
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 t^ " 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 kax)tshile 
a nga ze 'kutshisa umuzi wami" 
Wa ti UAlakanyana, " Yebo ke ; 
hamba ke, u 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 witi 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 cannibal 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 ^e cannibal departed; and 
Uthlakanyana remained. 



85 Gargantua swallowed alive five pilgrims with a salad ! (Rahelms, Book 
/., ch. xxxviii.^ 



UHLAKAKTANA. 



33 



UtJUakam/ana brings a little army against the cannibal, which proves 
too much for him. 



Uthlakanyana took a bag, 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 beg. 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. Uthlakanyana said, " Un- 
cle, it is proper that the doorway 
should this very day be contracted, 
that it may be small: a largo 
doorway is bad" The cannil^l 
said, " No. I do not like a yar- 
row doorway." He said, " Very 
well ; 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, Uthlakanyana 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 Uthlakanyar 
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 

^ Ekakomame=ekaya kubo kamame, that is, the place where his mother 
was bom. 



Wa tata iika, V emuka UAla- 
kanyana. Wa Alangana nenyoka ; 
wa i bomba, wa i i&^ eikeni 
Wa Alangana nomnyovu ; wa u &ka 
eikenL Wa Alangana nofezela; 
wa m bamba, wa m £aka eikeni : 
zonke ezilumako, ezinobuAlung^ 
kakulu, wa zi bunba, wa zi &ka 
eikenL La gcwala iika. Wa 
bopa, wa twala, wa buya, wa 
ngena endAlinL La fika izimu. 
Wa ti, " Malume, namAla nje ku 
huele ukuba umnyango u ncitshi- 
swe, u be mundnane : mubi um- 
nyango omkulu." La ti izimu, 
" K^ A ngi u funi umnyango 
omndnane." Wa ti, " Yebo ke ; 
ngi ya vuma. Ngi sa za 'kuhamba, 
ngi ye ekakomame f^ ngi ye 'ku- 
fima 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- 
dAlu. Wa vula, wa ngena; wa 
pinda wa puma. Wa w aka ke 
unmyango, wa mncane, a kwa 
lingana nomntwana, ukuba a nga 
puma kona. Kwa sa, e se e Aleli 
emnyango UAlakanyana, wa ti, 
" Malume, malume ! " La ti, 
"Ubani?" Wa ti, " U mi, ma- 
luma" La ti, "U we, mfana 
kadadel" Wa ti, "Yeba Ngi 
vulele ; ngi zoku ku tshela indaba ; 
ngi buye endAleleni ; a ngi finye- 
lelanga ; indaba embi e ngi i zwile." 
La vuka izimu, la ti li ya vula ke, 
kwa k^a. La ti, "M&na ka- 



34 



IZmQAHERWANlS. 



bard to open." The bag was in- 
side ; XTthlafcanyana bad 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 stimg him on the 
cheek. The cannibal said, " Child 
of my sister, this thing which you 
have done to-day, I never saw the 
like, since I was bom 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 ^e cannibal) Uthlakanyar 
na said, " I too am ignorant how 
those animals got into my bag." 
The cannibal said, " Open, that I 
may get out" All the animaJs 
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. 



VtUahmycma, mocks the dead ccmnihaly and mstala himself as ovmer 

of the house. 



dade, ku kginile ukuvula." lika 
li ngapakati ; u li ngenisile UAla- 
kanyana ebusuku, ukundpisa kwar 
ke umnyango lowo. Wa ti, 
" Tukulula ilka lelo, u li lete, u li 
veze lapa. Kami ngi mangele 
ngokuncipa kwomnyango. Tuku- 
lula, u li tintite; u li veze kule 
intubana; umnyango ngi za 'ku 
w andisa," La tukulula kaloku. 
Kwa puma inyoka; ya lum' isar 
ndAla : kwa puma inyosi ; ya su- 
zela esweni : kwa puma umnyovu ; 
wa suzela esiAlatini La ti izimu, 
<' Mfana kadade, loku o kw enzile 
namAla nje, a ngi bonanga ngi ze 
ngi ku bone, lo nga zalwa umfazi 
nendoda. Ngi size ; ngi ya dAliwa 
lapa endAlini yami ; a ngi sa bom." 
(TJfezela wa li suzela izimu.) Wa 
ti UAlakanyana, " Nami a n^ ajd 
uba lezo 'alwane zi ngene njani 
eikeni lami lapo." La ti izimu, 
" Vula ke, ngi pume." Za puma 
zonke izilwane, za li dAla ; la fa 
ngobuAlungu bezinyoka, nezinyosi, 
naofezela, neminyovu. La kala, 
la kala ke, la ze la fiu La £Et ke 
izimu. 



Wavula ke UAlakanyana^ wa 
vula ke, e ti, " Malume, u se u 
tukutele na ? Kwa V u se zwakala 
manje na, lo be ngi ti u ya kala 
na ? Malume wami, kuluma. XJ 
tulele ni na ? A u tshaye isigubu 
sako, ngi lalele, ngi zwa" Wa za 
wa ngena. Wa fika se li file. Wa 
li kipa endAlinL Wa ngenisa; 
wa IsJa ; wa ^lala manje. 



TTthlakanyana opened the door, 
and said, *^ Are you still angry, my 
imcle ? Do you no longer cry out 
so as to be heard ; for I thought 
you were screamrogf My uncle, 
speak. Why are you silent 1 Just 
play your calabash, that I may 
listen and hear. At length he 
entered j when he came, tibie can- 
nibal was dead. He took him out 
of the house, and took possession 
of it He slept^ and was happy 
now. 



UBLiXANTAlTA. 



36 



The original otoner of the house cornea ioe&y and stdrniits to 
UMakanffanck 



La fika izLmn, unminikaEiiidAliL 
La ti, ^'M^BUoa kadade, ngi ku 
bonile ; ngi be ngi kona lapa, ngi 
bona, nkuvala kwako lapa em- 
nyango, nkuba u indoda, loko a 
valela umimtu owa ngi kosotsha 
emzini -wamL" Wa ti UAlaka- 
nyana, ^'Nawe manje ngi se ngi 
nikulu kunawe, ngoknba V aAlu- 
liwe mongaue wa^o, mina ng' a- 
Alnle yena. Ngi se ngi ya ku tola 
nawe namAla." Latiizimu, *<Ku- 
Itmgile, ngoknba kn bonakele uku- 
ba ng' aAluliwe mina." Ba Alala 
ke, ba Alala ke. 



The cannibal, tbe owner of the 
house, oame, and said, ** Child of 
my sister, I have seen you. I wa» 
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 joxxr 
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. 



UMakanyama caamot forget the iguanoty from whom he gets hack hie 

mhiaile. 



Uthlakanyana said, " I too am 
going away. My flute 1 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 nver. The iguana 
was out feeding, having gone to 
feed on the dung, which is its food, 
and carrying the flute with it. 
TJthlakanyana moimted on the 
tree, where the iguana sunned 
itselj^ and shouted, " Iguana ! 
iguana ! " The iguana said, " Who 
<»lls me f Since I have come here 
to And food for myself, let him 
who calls me come to me." 
TJthlakanyana said, ''You are 
right I am coming to the place 
where you are feeding." TJthla- 
kanyana descended, and came to 

S7 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 
Bell:— 

'* There lay an old wife in that place^ 

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



Wa ti TJAlakanyana, " Ngi y* e- 
muka nami Imbande yami, ku 
se loko ng' amukwa uka»mu." 
Wa hamba ke, wa vela, V enyusa 
umfula. TJk^ounu wa b' e alukile, 
e yokudAla ubulongwe a bu dAla- 
ko ; nembande e i pete. Wa fika 
TJAlakanyana^ wa kwela pezulu 
emtini a tamelako kuwo ; wa 
memeza, wa ti, " Ka»mu ; " wa ti, 
" Ka»mu." Wa ti uka«mu, « Ngi 
bizwa ubani na 1 Loku mina ngi 
ze 'kuzifunela, lowo o ngi bizayo, 
k* eze lapa." Wa ti TJAlakanyana, 
<' TJ k^inisile ka Se ngi za ke, 
lapa u dAla kona." W eAla TJAlar 



36 



IZJKGAN£KWAKE. 



kanyana; wa fika, wa ti, "I pi 
imbande yami ? " Wa ti, " Nantsi" 
Wa ti, '^ Ka njani ke namAla nje ? 
Sipikeiaizibal Sikude!" Wa 
ti uka»inu, " XJ za 'u ng^ enza ni ? 
lo nantsi nje imbande yako, noka- 
nye ya shiwa u we nje ; nga ti ngi 
ku bizela yona, wa u se n hambile." 
Kodwa ke XJAlakanyana wa m 
tshaya ; kwa tsbaywa ukramu ; 
w' amukwa imbanda Wa m 
bulala, wa m shiya e se file. 



the iguana, and said, '^ Where is 
my flute 1 " He replied, " Here it 
is." XJthlakanyana said, "How, 
then, is it now ? Where, then, is 
the deep water ) It is &r away 1 ** 
The iguana said, " What are you 
going to do to me, since there is 
your 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 XJthlakanyana 
beat him ; the iguana was beaten, 
and had ^e flute taken away. He 
killed the iguana, and left him 
dead. 



VMahomya/na, returns to the ccmTnbal, hU finds the house burnt, and 
determines to go back to his mother. 



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



Then Uthlakanyana set out, 
and returned to the cannibal 
When he arriTed, the cannibal 
was no longer there, and tlie 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." 



Uthlakamy<ma!s arrived at home. 



Wft 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 ^aAlukene 
nonina isikati eside, a pinde a 
buyele kunina. Nga se ngi dabu- 
kile, ngi ti, u ya 'ku&, loku 
w' emuka u se mundnane ; ngi 
ti, umakazi u ya 'kudAla ni na ? " 
Wa ti yena, "O, 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 t 
I am delighted at your return. It 
is right indeed that a child, though 
he has separated from his mother 
a long time, shoidd again return 
to her. I have been troubled, 
sajdng, you would die, since you 
departed from me whilst still 
young; saying, what would you 
possibly eatl" He replied, "O, 
now I am returned, my mother ; 



UHLAKANYAKA. 



37 



mame; ngi kumbtile wena,*' Wa 
ku fiAkk \:&iiAlup6ka» ngokuba wa 
ti, ^' Uma ngi ti kuiname, ngi buye 
ngokuAlupeka^ ku ya 'kuti m^ 
Dg' ona kuye, a ngi kawtshe ; a ti, 
Muka lapa, u iaoni esidala; na 
lapa V emuka kona, V emuswa i le 
'nukuba." Ngaloko ke wa ku fiAla 
loko ; wa kulisa nkuti, " Ngi 
buye ngokutanda wena, mame,'' 
'enzela ukuze imina a m tande 
njalonjalo ; ku nga id ngamMa be 
pambene a m tuke. Ngokuba 
XJAlakanyana amakcala 'ke u be 
wa fiAla ngokwaad ukuba um' e wa 
yeza, a nga patwa kabi 



for I remembered you." He con- 
cealed bis trouble; for be 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 &ult towards her, 
she will drive me away, and say. 
Depart hence; you are an old repro- 
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 hiis mother might love him 
constantly, and that it might not 
be, when he crossed her, that she 
should curse him. For XJthlar 
kanyana concealed his &ults; 
knowing that if he recoimted 
them, he might be treated badly. 

On the following day UMakcmyana goes to a wedding^ and brings 
home some umdiandiane. 



Kwa ti ngangomuso wa hamba^ 
wa ya eketweni ; wa fika wa buka 
iketo : ya sina intombL Ba k^^eda 
iikuHJna, wa goduka. Wa fika 
entabeni, wa fumana umdiandiane ; 
wa u mba ; wa fika ekaya, wa u 
mka unina, wa ti, ^Mame, ngi 
pekele umdiandiane wamL Ngi 
sa ya 'kusenga." Wa u pelut 
unina. Wa vutwa, wa ti unina, 
<<Ake ngi zwe uma kunjanL" 
Wa dAla, V ezwa kumnandi j wa 
uk^eda. 



On the morrow he went to a 
marriage-dance: on his arrival he 
looked at the dance : the damsel 
danced. When they left off 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. I am now 
going to milk." His mother 
cooked it ; when it was done, his 
mother said, ^'Just let me taste 
what it iB lika" She eat^ and 
found it nice, and eat the whole. 

His mother^ having eaten the umdiandiane^ redeems her favU by a 

milk-pail. 



Wa fika XJkcaijana, wa ti, 
** Mame^ ngi pe umdiandiane wa- 
mL" Wa ti unina, " Ngi u dAlile, 
mntanami" Wa ti, "Ngi pe 



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



*^ Also called ItUondOf an edible tuber, of which the native children ai« 
fond. Grown op people rarely eat % except duruur a famine. But a hunting 
party, when exhausted and hungry, is glad to find uua plant, which is dug up, 
and eaten raw. It is preferred, however, when boiled. 



38 



IZIKOAVEKWAITE. 



umdiandiane wami ; ngokuba ngi 
II mbe esiggumaggumaneni ; be ngi 
y* emjadwini" tjnina wa m nika 
umk^ng^ Wa u tabata^ wa 
hamba nawo. 



" Give me my nmdiandiane ; foir I 
dug it up on a veiy little knoll ; I 
having been to a wedding." TTia 
mother gave him a milk-paiL He 
took it, and went away with it. 



UthlaJcanycma lends his milk-pail, /or which when broken he gets an 

assagai. 



Wa fiimana aba&na b* alusile 
izimvu, be sengela ezindengezini 
Wa ti, '^ Mina ni, nanku umkge- 
ng^e wami; sengela ni kuwona; 
ni ze ni ngi puzise namL'' Ba 
sengela kuwo. Kwa ti owokn- 
gcina wa u bulala. Wa ti Ukcai- 
jana, " Ngi nike ni 'mkgeng^'e*^ 
wami : 'mk^eug^e wami ngi u 
nikwe 'mama ; mama e dAle 'mdi- 
andiane wami : 'mdiandiane wami 
ngi u mbe 'sig^imiaggumaneni ; be 
ngi y* emjadwini'' Ba m nika 
umkonto. Wa hamba ke. 



TJtJdakcmyama 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 milked 
into it. But the last boy broke it. 
Ukcaijana said, " Give me my 
milk-pail : my milk-pail my mo- 
ther gave me ; my mother having 
eaten my uindiandiane : my \im- 
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 lind 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 



Wa funyana abanye aba&na be 

dAla 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 

'ba&ina ; 'ba&ma be bulele 'mkg^e- 

ng^e wami : 'mk^eng^e wami ngi boys gave me ; the boys having 

u pi we 'mama ; 'mama e dAle 'mdi- broken my milk pail : my nulk- 

pail my mother gave me ; my mo- 
ther having eaten my umdiandiane : 

s^ It will be observed that when Uthlakanyana offers to lend his nroperty 
to others he speaks correctly ; but when it has been destroyed, and he demandB 
it back again (that is, according to native costom, eomelMng of fpreater vaXw 
than the thing injured), he speaks incorrectly, by dropping all the mitial vowels 
of the nominal prefixes. Hy so doing he would excite their compassion by 
making himself a child, who does not uiow how to speak properly. But there 
is also a humour in it, by which forei^ers are ridiculed, who frequently speak 
in this way. The humour is necessarily lost in the translation. 



UHLAKANTANA. 



39 



andiane wami : 'mdiandiane wami 
ngi u mbe 'sig^Timag^ninaiieiii, be 
ngi y' emjadwini." Ba m nika 
izembe. Wa hamba. 



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



UtMakanyana lends his aace, for which when broken he gets a 

blanket. 



Wa fumana abafazi be teza 
izinlmni ; 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. XJma se ni k^edile, i 
lete ni kumi." Kwa ti kwowoku- 
pela y* apuka. Wa ti, " Ngi nike 
ni 'mbazo yami : 'mbazo yami ngi 
i nikwe 'baJ^na ; 'bafana b* apule 
'mkonto wami : 'mkonto wami ngi 
u piwe 'foa&na ; 'ba£a.na b' apule 
'mk^^eng^e wami : 'mkgeng^^e wa- 
mi ngi u nikwe 'mama ; 'mama e 
dAle 'mdiandiane wami : 'mdiandi- 
ane wami ngi u mbe 'sig^mag^i- 
maneni, be ngi y' emjadwini." 
Abafazi ba m nika ingubo. Wa i 
tabat% wa hamba nayo. 



He met with some women 
fetching firewood ; he said, ' " My 
mothers, with what are you cut- 
ting your firewood 1 " They said, 
" We are not cutting it with any- 
thing, old fellowi" 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 
last. 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 imi- 
diandiane : my umdiandiane I dug 
up on a very Uttle knoll, I having 
been to a wedding." The wcmen 
gave him a blanket. He took it, 
and went on his way with it. 



UtMakanyana lends his blanket, for which when torn he gets a 

shield. 



Wa funyana izinsizwa *zimbili, 
zi lele-ze. Wa ti, " Ah, bangane, 
ni lala-ze na ? A ni nangubo ini 1 " 
Za ti, " K^" Wa ti, " Yembata 
ni yami le." Z' embata ke. Za 
zinge zi donsisana yona, ngokuba 
incane : ya za ya dabuka. Wa ti 
kusasa, ^^ Ngi nike ni 'ngubo ya- 
mi : 'ngubo yami ngi i nikwe 
'ba£m ; 'bafazi b' apule 'zembe 
lami : 'zembe lami ngi li nikwe 
'bafisuia ; '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 



40 



IZIKGANEKWiLNC. 



'bafana; 'bafena b' aptile *mkge- 
ugqe wami : 'mk^engge wami ngi 
u nikwe 'mama; 'mama e dAle 
'mdiandiane wami : 'mdiandiane 
wami ngi u mbe 'siggnmagyuma- 
neni, be ngi j* emjadwinL" Za m 
nika ihaxL Wa hamba ke. 



tlie 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 him a 
shield. So he departed. 



UtMakcmyana lends his shield, for which when broken he receives a 

war-assagai. 



Wa fiimana 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 mn- 
ghabelo wokupata. Wa ti, " Ngi 
nike ni 'hau lami : 'hau lami ngi 
li nikwe 'zinsizwa; 'zdnsizwa zi 
dabule 'ngubo yami : 'ngubo yami 
ngi i nikwe 'baiazi ; 'ba&zi b' apule 
'zembe lami: 'zembe lami ngi li 
nikwe 'bafena; 'bafana b' apule 
'mkonto wami : 'mkonto wami ngi 
u nikwe 'bafisina; 'bafiina V apule 
'rnkfeng^^e wami: 'mk^^eng^e wa- 
mi ngi u nikwe 'mama ; 'mama e 
dAle 'mdiandiane wami : 'mdiandi- 
ane wami ngi u mbe 'sig^nmaggii- 
maneni, be ngi y' emjadwini" 
Ba m nika ismkemba. Wa ha- 
mba ke. 



#^ Loko a kw enza ngaso kumbe 
ngi nga ni tshela ngesinye 'sikati 



He fell in with some men fight- 
ing with a leopard, who had no 
shields. He said, " Have you no 
shield 1 " They said, " No." He 
said, "Take this shield of mine, 
and fight with it." They took it ; 
and killeithe leopard. The hand- 
loop of the shield broke. He said, 
" Give w^ 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 tiie 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 him a war-assagaL So he 
went on his way. 

What he did with that, perhaps 
I may tell you on another occasion. 



USKVLXJML 



41 



USIKTTLUMI KAHLOKOHLOKO.*o 



The father of UeUculumi has hU male children deaProyed. 



Ku tiwa kwa ku kona inkosi etile j 
ya zala amadodana amaningL 
Kepa ya i nga ku tandi ukuzaJa 
amadodana ; ngokuba ya i ti, ku 
ya 'kuti wool amadodana a kule, a 
i gibe ebukosini baya Kwa ku 
kona izalukazi ezi miselwe ukubu- 
lala amadodan' ayo leyo inkosi; 
ku ti umntwana wesilisa i nga m 
zala, a be se siwa ezalukazini, 
ukuba zi m bulale ; zi be se zi m 
bulala. 2t enza njalo kubo bonke 
abesilisa aba zalwa i leyo inkosL 



It is said there was a certain king ; 
he begat many sons. But he did 
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?^ 
There were old women appointed 
to kill the sons of that kmg ; so 
when a male child was bom, he 
was taken to the old women, that 
they might kill him ; and so they 
killed hint They did so to all the 
male children the king had. 



Unkfulwrm is born, and preserved hy his mother's love. 



Kwa ti ngesinye isikati ya zala 
indodana enye ; unina wa i sa eza- 
lukazini e i godAla. Wa zi nika 
\7Ahi\ca^A ; wa zl 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 

^ Usiknliiini kaMokoAloko, '* Usikulumi, the son of Uthlokothloko." 
Usiktdamiy "an orator," or great speaker. lAlokoAloko, "a finch." Uthlo- 
kothloko may be either hia father's name, or an isibongo or surname given to 
hitniM^lf intended to characterize his power as a great speaker. 

^ ** In the Legends of Thebes, Athens, Areos, and other cities, we find the 
strange, yet common, dread of parents who look on their children as their 
future destroyers." (Cox. Tales of Thebes and Argo8, p. 9. J Thus, because 
Hecuba dreams that she cives birth to a burning torch, which the seers inter- 
pret as intimating that the child to be bom should brinff ruin on the city and 
Lmd 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 Lsuus that he should be slain by his own child, he commanded hia son 
(Edipus to be left on the heights of CithsBron. In the same manner Acriaius, 
bein£ warned that he should be slain by his daughter Danae's child, orders her 
and her son Perseus to be endoeed in an ark, and committed to the sea. But 
all escape from the death intended for them ; all " crow up beautiful and brave 
and strong. Like Apollo, Bellerophon, and Herades, they are all slavers of 
monsters.'^ And "the fears of their parents are in all cases realised.'^ (See 
Cox, Op, cU,, 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 d^^ead ; 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 kin^y bearing tunong his fellows ; he is discovered by hia 
father's officers, and is again e^>osea 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. 



42 



IZmOANSKWANE. 



ukuba zi nga i bulali, zi i se ^wo- 
ninalume, ngokuba kwa ku indo- 
dana a i tanda kakuliL TJnina wa 
zi ncenga ke kakulu izalukazi, wa 
ti a zi y anyise. Za y anyisa, za i 
sa kwoninalume wendodana, za i 
beka lapo kwoninalume. 



them earnestly not to kill hitn, but 
to take him to his maternal uncle, 
for it was a son she loved exceed- 
ingly. 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 vjUh the herdboye^ cmd acta the king. 



Kwa ti ekukuleni kwayo ya ba 
insizwana, ya tanda iikwalusa 
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 inkj'waba. Ya 
ti, " Keta ni itole eliAle, si li 
Alabe.'' Ba li keta emAlambini a 
ba w alusUeyo. 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 his uncle's 
kraal ; they respected and honour- 
ed him. It came to pass, when 
they were herding, he said to the 
boys, " Collect lange stones, and 
let us heat them.")^They collected 
them, and 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 joyfully, 
liie boys said, "What do you 
mean by this 1 " He said, " I 
know what I mean." 



He is seen <md recognised by his fathen^s officers. 



Kwa ti ngolunye usuku V alu- 
sile, kwa hamba izinduna zikayise, 
zi tunywa ngu ye ; za ti, " TJ 
ng' ubani na ? " Ka ya ze ya zi 
tshela. Za i tata, zi nga balisi, 
zi ti, " Lo 'mntwana u fjEina nen- 
kosi yetu." Za hamba nayo, zi i 
sa kuyise. 



It happened one day when they 
were herding, the officers of ids 
£a.ther were on a journey, being 
sent by him; they said, "Who 
are you ? " He did not tell them. 
They took him, without doubting, 
saying, "This child is like our 
king." 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 dijQferent customs from those now existing among them. 



TJSIKXJLUML 



43 



The officers make him known to Ma father for a rewoerd. 



Kwa ti ekufikeni kwazo kuyise, 
za ti kuyise, '^ TJma si ku tsliela 
indaba enAle, u ya 'ku si nika ni 
na ? " Wa ti uyise wayo indodana 
ezinduneniy " 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, " Kgu ; a si zi tandL" Kwa 
ku kona iJk^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 ekiihambeni kwetu sa 
bona umntwana o fana nowako." 
Nangu uyise wa i bona leyo 'ndo- 
dana ukuba eyake impela ; wa ti, 
" Owa mu pi umfazi na ? " Ba ti 
aba m aziyo ukuba wa m £[Ala, ba 
ti, " Okabani, uTnfa.zi wako, nkosL" 



When they came to his father, 
they said to him, " If we tell you 
good news, what will you give 
us ? " His £a,ther said to the offi- 
cers, "I will 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 
&,ther 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." 



TTiA king is angry, cmd commcmds him to be taken to the grea>t forest, 

a/nd left there. 



Wa buta isizwe, e tukutele, wa 
ti, a ba i se kude. Sa butana 
isLzwe ; 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 Sr 
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 in the great forest. 
For it was known there was in 
that forest a great many-headed 
monster which ate men. 



ffis mother and sister (mcompomy hvm 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, | 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 : — Umdtibu, the dun-coloured ; intenjane, dun with white 
spots ; umtotOf red ; inhone, with a white line along the spine ', impemvti, black 
with white muzzle, or t^te along the belly, &c. 



44 



IZUXQASVKWASE. 



ba buyela emuva, Kwa hamba 
unina, nodade wabo, nendodana, 
bobatatu. Unina wa ti, *^ Ngi nge 
mu shiye elubala ; ngo ya, ugi m 
beke kona lapo ku tiwe, ka ye 
kona." £a ya kuAlati-kulii ; ba 
fika, ba ngena e^latim. Ba ya 
'ku m beka etsheni elikulu eli 
pakati kweAlatL Wa Alala kona. 
Ba m shiya, ba buyela emva. Wa 
Alala e y^wa pezu kwetshe. 



came tired, and turned back again. 
The mother and sister and the 
king's son went, those three. The 
mo^er 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 for^, 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 remained alone on the top of 
the rock. 



Usihdumi is aided by the numy-headed Tnonater, and becomes great 



Kwa ti ngesinye isikati sa fika 
isilwane esi-'makanda-'maningi, si 
vela emanzini Lapo kuleso 'si- 
Iwane ku pelele izinto zonke. Sa 
i tata leyo 'nsizwa ; a si i bulaJa- 
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 hamba nesizwe esikulu, 
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 yoimg 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 anvl£ing, having also a large 
natio^ subject to hmi, which the f^ 
many-headed monster had given 
him (for that monster possessed all 
things, and food and men), he 
wished to visit his &ither. He 
went with a great nation, he 
being now a kmg. 



He visits his unde, amd is received with great joy. 



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



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, " Usiku- 
lumi, the son of Uthlokothloko, 
says, give him a fine bullock, that 
he may eat." When the uncle 
heard tiie name of Usikulumi,. the 
son of Uthlokothloko, he started, 
and said, "Who?" The officer 



USIKULUMI. 



45 



Ya ti, '' InkosL" XJninaliiine wa 
puma ukuya 'ku m bona. Wa m 
booa iikuti ngu ye TJsikuliuni ka- 
MokoAloko. Wa jabula kakuluj 
wa ti, " Yi, yi, yi ! " e AlaV mn- 
kosi ngokujabula, wa id, '^ U fikile 
Usikaliiini ka^lokoAloko ! " Kwa 
butwa isizwe sonke sakonalume. 
Unaliiine wa m nika iAlepu lezin- 
kabi ngokujabula okukulu ; wa ti, 
'^Nazi izinkabi zako." KV e- 
nziwa ukudAla okukula ; ba dAla, 
ba jabala ngoku m bona, ngokuba 
ba be ng' azi ukuti ba ya 'kubuya 
ba m bone fatL 



replied, " The king." The uncle 
went out to see him. He saw it 
was TJsikulumi, the son of Uthlo- 
kothloko, indeed. He rejoiced 
greatly, and saidj "Yi, yi, yi!" 
sounding an alarm for joy, and 
said, ". Usikulurai, the son of 
IJthlokoihloko, has come i ** 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. 



Ee reache9 his fcUheft's kingdom; his faiher is grieved (U his arrival, 
and tries to kitt Mmk 



Wa dAlula, wa ya kubo kuyise. 
Ba m bona ukuba ngu ye TJsiku- 
lumi kaAlokoAloko. Ba m bikela 
uyisej ba ti, "Nantsi indodana 
yako, owa i laAla kuAlati-kulu." 
Wa dabuka nokudabuka okukulu. 
Wa buta isizwe sonke ; wa ti, ka 
si ^lome izikaU zaso. Ba butana 
abantu bake bonke. Wa ti uyise, 
" Ka bulawe TJsikulumi kaAloko- 
Aloko." W' ezwa loko TJsikulumi 
kaAlokoAloko, wa puma wa ya 
ngapandAla Kwa butana isizwe 
sonke. Wa ti uyise, "Ka Ala- 
tshwe ngomkonto." W'emaobala, 
wa ti Usikulumi kaAlokoAloko, 
"Ngi kdbe ni, ni nga zisolL"*^ Wa 
tsho loko ngokutemba ukuba ka 
yi 'ku&. ; noma be m kciba kakulu, 



He passed onward, and went to 
his fitther's. They saw that it was 
TJsikulumi, the son of TJthloko- 
thloko. They told his father, saying, 
" Behold your son, whom you cast 
away in tie great foi-est." He was 
troubled exceedingly. He collected 
the whole nation, and told them 
to take their weapons. All his 
people assembled. The father said, 
" Let TJsikulumi, the son of 
TJthlokothloko, be killed." TJsi- 
kulumi heard it ; and went outside. 
The whole nation assembled. His 
&ther 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 zUoU, ** without self-reproof." — ^This saying is used to give a 
person liberty to do exactly as he wishes ; e, g.f if it is uio, Hamba « yo^zike* 
Ida umbUa enshMni ffami, ''Go and gather meiJies for yourself in mv garden," 
the person addressed will not consider himself at uberty to take to the 
utmost of his wishes, but will gather a few. But if the words u ng^ zUoH are 
added, he will understand that no limit is put by the owner to his wishes. 



46 



IZINOANBKWANE. 



noma ku ze ku tshone ilanga, ka 
yi 'kufa. W ema nje, kwa za kwa 
tshona ilanga. Ba m kciba be nge 
namandAla oku m bulala. Ngo- 
kuba wa e namandAla okuba a nga 
fi ; ngokuba leso 'silwane sa m 
k^isa, ngokuba sa s' azi nkuba u 
ya kubo ; s' azi ukuti uyise ka i 
fim' indodana; s' azi ngokwaso 
ukuti ba ya 'ku m bulala Usiku- 
lumi kaAlokoAloko ; sa m k^inisa. 



the Sim set, he should not die. 
He merely stood, imtil 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 Mm, for it knew that he was 
going to his people, and that his 
father did not want his son; it 
knew, by its own wisdom, that 
they would kill Usikulumi, the 
son of XJthlokothloko, and gave 
him strengtL , 

*** 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 ffood 
Balder, the beloved of the gods, is ensured by his mother exacting an oath nrom 
all created things, not to injure her son. ** When the gods had thus, as they 
imaged, rendered all safe, they were accustomed, by way of sport, to let 
Balder stand forth at their assembly for all the Meiir 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 killed by 
the mistletoe, through the treachery of Loki ( Thorpe^ s S^ortKem Mythology, 
Vol. /., 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 dave ; 
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 Hfe no charm." 

(Max Milller. Comparative Mythology. Oxford Essays. 1866, p. 66.) 
Whether such a Legend arose sj)ontaneously 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 m accordance with place and cir- 
cumstances, it is not easy to determine, llie possibility of a hero rendering 
himself invulnerable by medicinal applications, is not only quite within the 
compass of a Zulu's imagination, but appears to be something that would very 
natiu^y su^^gest 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 product by magic. Maui transforms himself into a pigeon, and visits 
his parents ; ''the chiefis 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 Orey. Polynesian Mytholo^, p. 30. ) And Rupe in like manner trans- 
forms himself into a pigeon, and flies in search of his sister Hinauri to Tinirau's 
people, in the island of Motu-tapu. They try in vain both to kill it with spears 
ana to noose it. (Id., p. B6.J 



UZSliBIINI. 



47 



Vsikulumi kill* aU his fatJ^ev^g people, and departi with the spoil. 



B' a^luleka uku m kciba. Wa 
ti, "N' aAlulekile n&V Ba ti, 
" Se b' aAlulekile." Wa tata um- 
konto, wa ba Alaba bonke ; ba £bl 
bonke. Wa dAla izinkomo. W* e- 
muka nempi yake kulelo 'lizwe 
nezinkomo zonke. Nonina wa 
hamba naye, nodade wabo, e se 
inkosi. 



They were unable to pierce bim 
¥dth their spears. He said, " Are 
you worsted ] " They said, " We 
are now worsted.'' He took a 
spear, and stabbed them all, and 
t^ey all died. He took possession 
of the cattle ; and departed with 
his army fi-om that country with 
all the cattle. His mother too 
went with him and his sister, ho 
being now a king. 



/ i . ( *.-, /,c, .V ., 



; 



UZEMBENI;*« 

OR, 

USIKULTJMI'S COURTSHIP. 



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



TJzEMBENi umfazi omkuliL Wa 
zala intombi zambili ; kepa wa 
dAla abantu kulelo 'zwe lapa a ye 
kona, wa za wa ba k^eda, e ba dAla 
nezinyamazane ; a bulale umuntu 
kanye nenyamazane ; a pake 
inyama yomuntu neyenyamazane 
'ndawo nya Kii te iikuba ba pele 
abanttr 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 
k^'edile), wa i bamba intombi yake, 
wa i kipa isiAlati sangana»,nye ; 
wa si peka, wa si dAla : sa baba ; 
ka be sa tanda uku i k^edela, ngo- 
kuba inyama yayo ya m Alupa 
ngokubaba : wa mangala, ka k^o- 



IJzEMBENi was a great woman. 
She had two daughters ; but she 
devoured the men of the coimtry 
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- 



*• TJzembeni, ''Axe-bearer," or Uzwanide, "Long-toe." 



48 



IZmOAKEKWANE. 



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



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



UsiktUumi cornea to court UzemhenCs daughters. 



There came a young man, the 
child of a king. The name of the 
youth was XJsikulumi ; he came to 
select a pretty girl from those 
girls. He dame by day, when 
TJzembeni 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 recognised, as 
she was coming in sight, the 
dust being raised ; and befoi-e 
she appeared, the dust a]>peared, 
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 beautiful 
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 Jiki ^irdaioOj "You have come nowhere," Ht., "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 lamine, or ilmess, or danger in a place. 
So, A ngi mJd ^ndawOf ** 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, A uyi ^ndawo, "You are going 
nowhere." 

^ Telling Usikulumi that the injury of the cheek is her mother, that is, her 
mother's doin^, as though she was ever present in the injury. So also of pro- 
perty or benefits ; the natives point to the property or etfts, and say, 1/ yena 
lo, na lo, iia lo, " That is be, and he, and he," instead of his. 



Kwa fika insizwa, \mintwana 
wenkosi. Igama laleyo 'nsizwa 
XJsikulumi, *eza *uketa intombi 
enAle kulezo 'ntombi Wa fika 
emini, TJzembeni e nge ko, e yo- 
zingela. Elinye igama lake ku 
tiwa Uzwanide; ngokuba izwani 
lake la 11 lide kakulu ; i lona a be 
bonakala ngalo e sa vela, ku tung^a 
izintuli; ku be ku ti e nga ka 
veli, ku be se ku vela izintuli, 
z* enziwa uzwani Iwake ; ngokuba 
lu be lu fika kuk^^ala, lapa e ya 
kona Uzwanide. Ku te ke ukuba 
a fike Usikulumi ; nembala, wa zi 
fumana intombi lezo zombili ; wa 
bona nembala ukuba zinAle. 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 /dupeka ; 
a s' azi uma si za 'u ku beka pi, 
loku umame u d/da 'bantu. Nati 
u si bona nje si ya Alupeka." Ya 
t' enye, " A u bheke isiAlati sami. 
U yena nje umame ! A s* azi 
uma si za 'ku ku beka pi." 



UZEMBENL 



49 



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



Ku njalonjalo Usikulumi e fika 
lapo ezintombini, u fika yedwa. 
£kaya wa puma e hamba nom- 
Mambi wake wczinja ; kodwa wa 
zi shiya emMangenL Intombi 
z' enza ikcebo lokuti, " Uma si ti, 
ka hambe, TJzwanide u ya 'ku m 
landa;" z' exnba umgodi pakati 
kwendAlu, za m faka, za buya za 
fulela, za Alala 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 up, and sat 
over it. 



Uzembeni returns^ a/ad scents the game. 



Lwa vela utuli ekumukeni kwe- 
langa. Za ti, " Nango ke e s' eza." 
Liwa fika uzwani kuk^ala, wa 
landela emva kwalo. IJ t' e sa 
fika wa Aleka yedwa, wa Aleka, 
wa bukuzeka, e ti, " Eh, eh ! 
endAlini yami lapa nam^la nje ku 
nuka zantungwana. Banta bami, 
n' enze njani na ? Leli 'punga li 
vela pi na 1 " Wa ngena, wa Aleka 
yedwa, e ba bansa, e ti, " Banta 
bami, ku kona ni lapa endAlini 1 " 
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 fima uma 



Towards sunset the dust ap- 
peared. They said, " Lo, she is now 
coming." The toe came first ; she 
came afler 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^ay there is a de- 
licious odour. My children, what 
have you donel Whence comes 
this odour r '50 She entered the 
house j 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 
acain taken up. Bevenons d nos motUons. It is also used with the meanings 
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 sain possession 
of the ** jaw-bone of his great ancestress Muri-ranga-whenua, by which the 
great enchantments could iS 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." f Grey* s Polynesian Mythology y p.M.) 
And in the Legend of Tawhaki, the scout of the Fonaturi, a race who inhabited 
a country underneath t^ie waters, on entering the house where Tawhaki and 
Karihi were concealed, " lifted up his nose and turned sniffing all round inside 
the house. (Id., p. 64. See also Campbell, Op, cU, Vol, /., pp. 9, 252.^ 



50 



IZINGANEKWANB. 



u za *ufQna ni; ku nge ko 'luto 
njena." Wa ti, "Ake ni suke 
pela, ngi zifunele." Za ti, " A si 
yi 'kusuka. Si ng* azi luto tina. 
Yenza o ku tandayo nje. A s' azi 
uma u za 'kuti ni kitina, loku 
naku se wa s' ona, se si nje." Ya 
tsho i m kombisa isiAlati sayo a si 
dAlako. 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 away with <me of Uzemheni's da/ughters. 



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 TJsikulumL 
Ya t* enye, " A si hambe." Enye 
ya ti, " O, mnta kababa, hamba 
wena. Mina ngi nge hambe nawe, 
ngi hambe ngi ku Xleba 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 k^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 Uzernheni, 



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 n^'enile 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 TJsikulumi ,* 
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. In 
the morning they were still jour- 
neying ; they travelled in fear, 
saying, "K we sleep, she will 
come up with us. Let us go day 
and night, until the morning; 
perhaps we shall leave her be- 
hind." 

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



UZEliBEKI. 



51 



Uzemheni pursues them, and they ascend a lofty tree. 



"Wa fika ekaya Uzwanide. Wa 
fumana intombi yake inye. Ka 
be sa buza wa se dAlula, likuti, 
" Umntanaini u ye nga pi ? " Wa 
hamba kwa sa. Ku te emini ba 
lu bona utuli, TJsikulumi nen- 
tombi. Ya tsho intombi kusikn- 
lumi, ya ti, " Nango ke Uzwanide, 
u yena Iowa ke ; u se fikile. Si 
za *kuya nga pi ke ] " Ba se be 
bona umkoba omude ; ba gijima, 
ba kwela kuwo 3 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 " 
4^d they saw aJpjBjy.. y ellow wood 
tree : the y^^, pnfi niim^frafl inttr- 
it : the dogs remain pd s\^ Hh font. 



Uzemheni attempts to hew dovm the tree, amd is torn in pieces by the 

dogs. 



Wa fika Uzemheni; umfazi o 
uamandAla 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 ngamandAla umuti, izinja za 
se zi m luma; wa u gaula nga- 
mandAla. Ku te uma u zwakale 
ukuteta umuti, se w apuka, izinja 
za m bamba ngamandAla : enye ya 
m n^uma inAloko, nenye umkono ; 
ezinye za m kipa izito zonke, zi ya 
'ku m laAla 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 off her head, 
another her aim ; others tore off 
her limbs, and took them away to 
a distance ; others dragged away 
her intestines. 



The tree becomes sound, and Uzemheni comes to life again. 



Wo. Aluma umuti masinyane, 
wa ba njengokuk^ala. Wa buy^^ 
Uzemheni wa vuka ; za Alangana 
zonke izito zake ; wa vuka, wa 
tata imbazo, wa gaula ngamandAla 



a reis 
la IJ2 



The tree grew immediately, and 
r«OTnBd~1tl8' drigteaHcofidiSozLH. 

zembeni came to life again ; all 
her limbs came together ; she rose 
up and took her axe, and hewed 



03 A siimlar thine is related of a magical tree in the Legend of Itshe-hka- 
tunjamhili, given below. — In the Legend of "The Kin^ of Lochlin's Three 
Daughters," the widow's eldest son, who chose '*the big bannock with his 
mother's cursing in preference to a Uttle bannock with her blessing," went into 
the forest to cut timber to buUd a ship. * ' A great Uruisg [or Urisk, a * * lubberly 
supematurid"] 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 ni^t came." (CamphdVs Highland Tales, Vol. 



52 



IZINGANEKWAKE. 



umutij ku te xima u zwakale u 
teta, izinja za buya za m n^jnma 
inAloko nezito ; kwa ba i leyo ya 
gijima nesiuye, i ya eiriuleiii 
edValeni, zoiike 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. 



Uzwcmide ha/ving been ground to powder ^ UsUculumi escapes. 



Wa sala V eAla Usikulumi 
nentombi emtini ; ba gijima, V e- 
muka, be ya kiibokasikulumi 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 Alatshwa izin- 
komo, kwa jabulwa kakulu, be ti, 
"Le 'ntombi eiiAle kangaka u i 
tata pi na ? 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 Usikulumi*s 
people. The dogs cast Uzembeni's 
flesh, when groimd to powder, 
into the water; and then they 
followed UsikulumL So Uzembeni 
died ; and Usikulumi came home 
to his people ; they made a funeral 
lamentation. ^3 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 Eata "went into the forest, and having found a very 
tall tree, quite straight thoughout 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 Eata 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 apain, and 
the innumerable multitude of insects, birds, and spirits, who are called * Hie 
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 shavings, 

Stick ye fast together, 

Hold ye fast together ; 

Stand upright again, O tree ! ' " 
This occurs again and a^ain, until Kata watches, and catches one of them. 
They teU him he had no n^ht to fell the forest god. He is silent. They tell 
him to go home, and promise to build the boat for him. (Sir Oeorge Cfrey's 
Polynesian Mythology, p. Ill — 114.^ 

^' 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 
makmg a funeral lamentation. They then make a great feast. — A similar 
custom aj^ars to prevail among the Polynesians. Thus Rehua is represented 
as making his lanientation on the approach of Rupe ; and Rupe appears to 
repljr by a lamentation. (Grey's Polynesian Mytholog^y, p. S^.J So ** Ngatoro-i- 
rangi wept over his niece, and then they spread food before the travellers. " 
(Id., p. 16&.J 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. IS9.J So all the people weep over Mani-tuahu on his 
arrival. (Id., p, 252.) 



UZEMBSNI. 



53 



ANOTHER VERSION OF A PORTION OF THE TALE. 

A swaUow meets with Usihdvmiy and gives him a charm. 



Kwa ti Usikiilumi e hamba e 
ya kwazembeni e ya 'uk^oma 
intombi, e ng' azi 'luto ngozembeni, 
'azi intombi lezo, e ku tiwa zinAle ; 
wahamba ke, wa Alangana nen- 
kwenjane ; ya ti kuye inkwenjane, 
" Sikiilumi, lapa u ya kona a u yi 
'ndawo ; ku yi 'kuAlala kaAle. U 
ya 'ulondolozwa ubani naf O, 
ngi AlinAle mina ; isikumba sami 
u si tunge, u si fkke ezindukwini 
zako lapa^ ukuze ngi ku tshele 
uma Uzembeni e za 'ku ku dAla." 
Wa i bamba ke inkwenjane, wa i 
AlinAla, wa si tunga isikumba 
sayOy wa si &ka ezindukwini. 



It happened that as Usikulumi 
was on his way to Uzembeni to 
court her daughters, he knowing 
nothing of Uzembeni, knowing 
only about the damsels, which 
were said to be beautjftil, 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 ? 0^ ski n me, and ^o w_ 
_up my skin, and put Ifoii your 
rods^ tha t I may tell you whfift„-. 
TTzemEeniTs"comihg to eat you.'^ 
&d he Caught die swallow, and 
skinned it, and sewed its skin, and 
put it on his rods. 



The swaJUUAjdB skin warns Usikulumi of danger. 



Wa fika kona kwazembeni 
Ku ti ukuba a fike Uzembeni, isi- 
kumba leso sa m tshela Usiku- 
lumi, sa ti, "Nanku ke Uzembeni." 
Ku te ebusuku, lapa se ku lelwe 
endAlini kazembeni, Usikulumi e 
lele ngano^anye kwendAlu ; kwa ti 
ebusuku Uzembeni wa vuka, wa 
nyonyoba, e ya 'ubamba Usiku- 
lumi ; isikiunba sa m vusa Usiku- 
lumi, sa ti, "Vuka ke manje. 
Nanku Uzembeni e se fikile." 
Wa vuka ke Usikulumi Uze- 
mbeni wa buyela emuva ; 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 swaUow^s shin tells him to make his escape. 



Kwa za kwa sa ; and' uba isi- 
kumba si m tshele Usikidumi, si 
ti, " Muka ke manje ; ngokuba 
Uzembeni u se mukile." Wa 
punui ke nentombi leyo. E se 
hamba ke, e baleka, e balekela 
Uzembeni, wa za wa lika 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 said, " Climb into this 
tree; I will preserve you there. 



54 



IZINGAITEKWANE. 



Izinja zi za *ktilwa naye TJzembeni, 
zi m bulale." Wa kwela ke em- 
tini. Wa fika ke TJzembeni, wa 
u gaula. Kwa ti lapa se u za 'ku- 
wa, izinja za m kcita. Wa buya 
wa viika. Ngemuva za m kcita 
nya. Isikiimba sa ti, " YeAla 
manje. XJzcmbeni u se file. Ko- 
dwa u ya 'kubuy' a vuke. YeAla, 
u hambe ngamandAla." 



The dogs will fight with TTzembeni, 
and kill her." He climbed into 
the tree. TJzembeni 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. TJzembeni is now dead; 
but she will come to life again. 
Descend, and go speedily." 



Uzernbeni comes to life again. 



Nembala TJzembeni 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 TJzembeni 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 Kabib, a very different character, however, from Uzwanide, 
** died several times, and came to life again." (Bleeh's Hottentot Fables and 
Tales, p. 76 J 

'' In Basile's PentaTnerone 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 pnnce discovers her in her retreat, and reaches her in her tower by the 
same means as the ogress, the ogress having 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 woiQd be labour lost to attempt to get away." Petrosinella overhears 
their conversation ; gets possession of tne 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 paciBes the dog with some bread ; and again 
pursues them. Another gallnut is thrown on the ground, and a fierce and huge 
Hon 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 
Uon 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 wol^ " who, 
without giving the ogress time to play a new trick, gobbles her up just as she 
is, in the shape of a jackass." (p. 117.^ 

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, f See Basile's "Dove," Op. cit., p. 180. Compare also **The Young 
King of Easaidh Ruadh ; " and " The Battle of the Birds. " Campbell Op. cU. 
Vol /., pp. 1, 25.; 



V2JT01IBINDK, 



£5 



UNTOMBINDE.w 



Untombinde urges her father to allow her to go to the Ilulange, 



IxTOMBi yenkosi Usikiihimi ka- 
Aloko/iloko, U uibokondo - i - gaya- 
abagayi, . tjkgulungu-umlomo- wa- 
otetwa, ya ti, " Baba, ugi y' elu- 
lange. Maine, iigi y' elulaiige, 
jigomuuye unyaka." Wa ti uyLse, 
" A ku yi, lu buya ko ; ku ya 
'oyela futi." Ya vela futi ngo 
munye unyaka, ya ti, " Baba, ngi 
y' eiulange. Mame, ngi y' eliila- 
nge." Wa ti, " A ku yi, lu buya 
ko : ku ya *uycJa futL" Kwa vela 
unyaka, ya ti, " Baba, ngi y' eiu- 
lange." Ya ti, " Maine, ngi y' e- 
lulange." Ba ti, " Eiulange a ku 
yi, lu buya ko : ku ya 'uyela futL" 
Wa vuma uyise, wa vum' unina. 



The daughter of the king Usiku- 
lumi, the son of Uthlokothloko, 
Umbokondo i-gaya-abagayi,*7 U- 
kgulungu - uuilomo - waotetwa, *^ 
said, " Father, I am going to the 
Ilulange.^^ Mother, I am going to 
the llulange, next yeiir." Her 
father said, " Nothing goes to that 
place and comes back again :^*^ it 
goes there for ever." IShe came 
again the next year, and said, 
" Father, I am going to the llu- 
lange. Mother, I am going to the 
llulange." 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 llu- 
lange." She said, " Mother, I am 
going to the llulange." They 
said, " To the llulange nothing 
goes and returns again : it goes 
there for ever." The father and 
mother consented (at length). 



She collects two companies of maidens^ and sets out. 



Ya buta intombi zi ikulu nge- 
na^nye kwo/dangoti IwendAlela ; 
ya buta intombi za likulu ngenjte- 
nye kwoAlangoti Iwend/dela. Za 
hamba ke. Za Alangana naba- 
hhwebu. Za iika z' euia 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. 

*7 tJmbokondo-i-gaya-abagayi, Upper millstone, which grinds the grinders. 

** Uk^Tilungu-umlomo- waotetwa, Pouter of the Abatetwa. 

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

^ So the king's daughter beseeches the fisherman's wm^ 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." (liiglUand Tales, Vol, 
/., p. 82.; 



56 



IZINGANEKWANE. 



omabili endMela, za pa/Ja incl//lela. 
Za ti, " Bahhweba, si tsliele ni 
uAlanga olu/ile laj^a hvcntombi ; lo 
si 'mitimba 'mibili." Ba t' aba- 
hhwebu, "U inu/ile,tiiit:ikabazana; 
u nge fike kuntombinde wenkosi, 
o ng* uk^wek^^wana lotshani ; o 
ng* amafuta okupekwa ; o ng' in- 
yongo yembuzi." Ba ba biilala 
laba abahhwebu, be bulaw^a umti- 
mba katintakabazana. 



on this side and that. They said, 
"Merchants, tell iis 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 Hke 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 Utint^abazana 
killed these merchants. 



They arrive at the Ilulaiige, and hathe : the Isikc[uJcc{ii7nadev2i steals 

tJieir clothes. 



So they aiTived 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 
oif, 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 spoi-ted, they went out 
A little girl went out, and found 
nothing 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 
tilings have been taken away by 
the Isik<7uk5iimadevu."^2 Another 
said, " Thou, Isikgukgiimadevu, 
give me my things, that I may 
depart. I have been brought into 
this trouble 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 honourably 
received at tlie place where a person has been sent as a messenger. 

82 Isik^/ukr/uniadevu, A bloated, squatting, bearded monster. 

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



Ba fika ke emfuleni elulange. 
Ba be pake ingaiota ; ba be pake 
imbedu ; ba be pake iniinaka j ba 
be bince imintsha yendondo. Ba 
i kumula, ba i beka ngapezulu 
kwesiziba solange. Ba ngena, ba 
bukuda yomibili imitiraba. Ba 
bukuda, ba puma. Kwa puma 
inye intombazana, ya fumanisa 
iminaka i nga se ko yonke, nem- 
bedu zonke, ncngxota, nemintsha 
yendondo. Ya ti, " Puma ni ; 
izinto ka zi se ko." Ba puma 
bonke. Ya ti inkosazana Unto- 
mbinde, " Kw enziwa njani na ? " 
Ya t' enyo iutombi, " A si bongo. 
Izinto zi muke nesikr/ukiyimia- 
devu." Ya t' enye intombazana, 
" Sik^uk^umadcvu, ngi nike izinto 
zami, ngi muke. Ng' enziwe 
Untombinde wenkosi, o te, * Kwa 



UNTOMBIXDE, 



57 



kcibi-kula ku ya gezwa : kwa ku 
geza aobaba baiuaudulo.* U mina 
ngi ku bangela Intontela ? " Sa m 
nikela umuntslia. Ya k^^ala eiiye 
intombi, ya si bonga, ya ti, " Si- 
k^nkf^aniadevu, ngi nike izinto 
zami, ngi make. Ng' enziwe XJn- 
tombinde wenkosi ; wa ti, * Ku- 
kcibi-knlu ku ya gezwa : kwa ku 
geza aobaba bamaiidulo.' U miua 
ngi ku bangele Intontela *? " Wa 
k/^ala umtimba wonke, wa za wa 
pela, w* enza njalo. Kwa salela 
yena Untombinde wenkosi. 



in the great pool : our fii-st fathers 
bathed there.' Is it I who bring 
down upon you Intontela 1 "^^ The 
Isik^Tuk^umadevu gave her the 
petticoat. Another girl began, 
and besought the Isikjnk^iima- 
devu : she said, " Thou, Isik^/u- 
k/p-umadevu, just give me my 
things, that I may depart. I have 
been brought into this trouble by 
Untombinde, 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. 



Untombinde refuses to petition the Isikqukqumadevu, and the monster 

seizes her. 



Wa t' umtimba, " Bonga, nto- 
mbinde, Usikf/u kgn madevu. " W' a- 
la, wa ti, "A ng' 'uze nga si 
bonga Isik^iik^/umadevu, ng' um- 
nta wenkosi." Sa m tabata Isi- 
k^uk^'umadevu, sa m paka kona 
esizibeni. 



The marriage party said, " Be- 
+«eech Usikguk^umadevu,^'^ Un- 
tombinde." She refused, and said, 
" I will never beseech the Isikgu- 
k^'umadevu, I being the king's 
child." The Isik^'uktyumadevu 
seized her, and put her into the 
pool. 



Tlie otiier girls lament her, and return to tell the tale. 



Intombi eziny^ za kala, za kala, 
z' esuka, za hamba. Za fika ekaya 
enkosini j za fika, za ti, " U tatwe 
Isik^'uk^^madevu 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- 
k^'uk^'umadevu." Her father said, 
" A long time ago I told Untom- 

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

** They here say, not Isik^Tukgumadevu, but UsikTukTumadevu ; thus flat- 
tering and magnifying the monster by giving it a personal name. It is some- 
thing as though they said, *' My Lady, Usikgnkjumadevu." 



58 



IZIXGANIXWAXB. 



tsbela TJntombinde ; ng' ala nga 
ti, * Elulange a ku yi, lu buya ko : 
ku ya 'uyela futL' Xanko ke u 
yda fiitL'' 



binde so ; I refused ber, say- 
ing, *To tbe Ilulange, notbing 
goes to tbat place and returns 
again : it goes there for ever.* 
Beboldy sbe goes there for ever." 



The kin J sends an armi/ against the monster ; the monster destroys it, 
and the whole country. 



Ya t' inkosi ya kipa amaband/tla 
ezinsizwa, ya ti, "Hainba ni, iii 
lande Isik/^ukiyiimadevu, esi biilele 
Untombiade." A fika emfuleni 
amaband/tia, a Alangana naso se si 
pumile, se si Alezi ngapantlAle. 
Si ngangentaba. Se si lika 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 izwe lonke 
kanye nenkomo. Sa fika sa ginga 
abantwana kulelo 'zwe be babib ; 
be amapaAla, izibako^a. 



I The king mustered the troops of 

i young men, and said, " Go and 

• fetcJi the Isik^iik^umadevu, which 

I has kiUed 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 came 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 cattla It swallowed up two 

children in that country ; they 

were twins, beautiful children, 

Tand much beloved. 



A father^ who escaped, pursues tlie Isikqukqumadevu, and Mils it 



Se ku sinda uyise kuleyo *nd/ilu ; 
se i hamba indoda i tata amawisa 
amabili, i ti, " Mina, ngi ya 'ubu- 
lala Isik/yuk^ximadevu." Se i tata 
umdAlud/ilu wayo womkonto ; i se 
hamba. Se i /Jangana nenyati, se 
i ti, " U ye ngapi Usik^iik^'uma- 
devu 1 XJ muke nabantwana 
bami." Se zi ti izinyati, *' U funa 
Unomabunge, O-gaul'-iminga." Se 
zi ti, " Pambili ! pambili ! Ma- 



But the father escaped from that 
house ; and the man went, taking 
two clubs, saying, "It is I who 
will kill the Isikgukgumadevu." 
And he took his large assagai and 
went on his way. He met with 
some bufialoes, and said, "Whither 
has Usik5'uk<7madevu gone? She 
has gone away with my children." 
The bufialoes said, " You are seek- 
ing Unomabunge, O-gaul'-iminga.^* 
Forward ! forward ! ^^ Our mo- 



•' Unomabunge, Mother of beetles. This name shows that the monster 
was a female. 0-gaur-iminga, The feller of lofty thom-trees. 

••' This reminds one of the man who paj^s a visit to his child's mysterious 
gOfUathor : on reaching the house he finds inanimate things talking and acting ; 



UNTOMBINDI. 



69 



metu ! " Se i Alangana nezilo, se 
i ti, " Ngi fiina Usik^iik^umadevu, 
o muke nabantwaua bauii." Se zi 
t' izilo, " U funa Uiiotnabunge, 
O-gaul'-iminga, 0-iisi ba-zimak^e- 
mbe. Pambili ! iniuibili ! Ma- 
metu !" Se i //lAiiu-.nia iieiidAlovii, 
se i ti, "Ngi biiz.L Ubi!:ryiik<yiuna- 
devu, o muke niiLiiiitwaua baini.'' 
Se i ti, " U bula Uiioni.'.buii'^c, 
O-gaul'-imiTiga, O-nsibi-zim i];y> 
mbe. Pambili ! jKuiibili ! 3lii- 
metu!" Se i fika kuycna Vno- 
mabunge : indoila i m fuinana o 
k^k^aibele, e n^ijaiigcntaba. Se i 
ti, "Ngi funa Usik^/ukryiiinadcvii, 
o tata abantwana bauiL" Se si ti, 
" U funa Unomabunge ; u funa 
0-gaul*-iminga, O-nsiba-zimakr^e- 



ther ! "•^ He then met with some 
leopards, and said, <' I am looking 
for Usik(/iik^\unadcvu, who has 
gone off with my childi'en." And 
the leopaixls said, "You are looking 
for Unomabunge, O-gaul'-iminga, 
0-n.siba-zim:tk<7embo.^^ Forward ! 
forwai-d ! Our mother!" Then 
ho met with an olei)hant, and said, 
" I encjuiro for Usik^uk^uniadevu, 
who has gone away with my chil- 
di ( n. It said, " You mean Uno- 
mabuugo, O-gaid'-iminga, 0-nsiba^ 
zimakfjrtnibe. Forward ! forwaixl ! 
Oiu' mother ! " Then he came 
to Unomabunge herself: the man 
found her crouched down, being 
as big as a mount;un. And he 
said, "I am seeking Usikyuk^ii- 
madevu, who is taking away my 
children." And she said, " You are 
seeking Unomabunge ; you are 
seeking O-gaul'-iminga, 0-nsiba- 

^ "Mametn !" an oath. The essence of the Zula oath consists, not so 
much in swearing by a person, as in calling upon hijn in an ellii)tical 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 mother. The Zulu swears thus by his nearest rela- 
tives, €. g., "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 "Bakwckazi," all the wives of my father-in-law. So the 
women swear in like manner : " Bane wctii," my brothers ; ** Bafana," boys of 
my kraal ; ** Omkidu waoilarle," father of my pisters-in-law ; or "Mezala ; or 
"Ngi funga ubaba"; or "Ngi funga aban/Joni," I swear by those who are 
reverence^ viz., fathers, brothers, &c., or simply "Bcn/doni." 

Another common oath is by the names of the chief, as "Tshaka"; 
"Dingan" ; "Kukulola." But a man docs not swear by his wife, child, or 
brother. He swears by his father when dead, "Ngi fun^a ubaba," which is 
equivalent to saying, I could disinter and eat my father, if it is not true ; or, 
"Ngi nga ngi d//la uliaba," I mi.Lrht eat my fatlicr ; or simply, " Matambo ka- 
baba," my father's bones ; or "Baba," my fatlicr. 

A chief or great man swears by Ikwanta.ndane, that is, a place in Zululand 
where Usenzangakona and Utshaka are buried. They use this formula, "Ngi 
m pande ekwantandane," I coidd scratch him up at Ikwantandane ; that is, I could 
disinter the chief buried there ; or simply " Kwantandane. " Thus Kwantandane 
is equivalent to swearing by the inviohibility 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 esigod/zlweni, " I couLl go into the king's palace ; or simply, 
"SigodAlo"; **Ngi ngene emapotweni," I could enter the harem ; or simply, 
"Mapote." 

Another oath is by the p^ave of a nameless king. "Ngi funga inkosi i 
kwadukuza,'* I swear by the king, he being at the kra^ of Udukuza ; or simply, 
"Dukuza." 

^ 0-nsiba-zimakgembe, One whose feathers are long and broad. 



60 



IZIXGAXEKWANE. 



ralje. Pambili ! pambili ! Ma- 
metu ! " Se i lika, se i si gwaza 
isigakeya;. se si fa Isik<7uk</uma- 
devu. 



ziinak^embe. Forward ! forward ! 
Our mother ! " Then the man 
came and stabbed the lump ; and 
so the Isik^'uk^umadevu died.^^ 



All that the Isik(\n1c(\umndevu had devoured come out of its dead 
hod*/, and Untombhule among the rest 



So ku puma inkonio, so ku 
puma inja, so ku puma umuntu 
nabaiitu bonke ; se ku puma yena 
Untombinde. Lowo ke e se lika 
Untombinde, e buyela kona enko- 
sini uyise Usikulumi kaAloko- 
/iloko ; e se fika e tatwa UnAlatu, 
uraunta 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 Usibilingwana, to be his 
wife. 



Untombinde goes to VnthlatvJs people to he acknowledged, hut finds 
no bridegroom. 



Wa s* emuka Untombinde, e ya 
'kuma. E fik' e ma ngasen/tla. 
Se ku tiwa, " U ze 'kwendela ku- 
bani na *? " Wa ti, " Kun/Jatu." 
" 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 bridegroom'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. When Hine-i-te-iwaiwa at length 
reaches him, and asks, "Can you tell me where I can find Whakatau?" he 
misleads her by rei)lying, "You must have passed him as you came here." 
(Grey. Op. cit., p. 118.) 

7° InMatu, A boa-constrictor. Un/ilatu, 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-hke 
api^earance. His sldn was bright and slippery. Compare "The Serpent," in 
the Pentamerone. A prince is " laid under a spell by the magic of a wicked 
ogress to pass seven years in the form of a serpent." In whifch foi*m he loves 
and woos a king's daughter. 

71 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 understand the object of 
her visit. If they like her they " acknowledge " her by killing a goat, which 
is called the imvuma, and entertain her kintlly. If they do not like her, they 
give her a burning i)iece of firewood, to intimate that there is no fire in that 
kraal for her to warm herself by ; she must go and kuidle 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. (Grey^ Op, 
cit,,p. 238.) 



UNTOMBINDE. 



CI 



wa ka wa zala; wa ti iima e 
umfana wa la/Jeka." Wa kala 
uiiina, ukuti, " Le iutorabi i b' i 
zwe ku tiwa ni na ] Lo 'mnt\vt\na 
iiga m zala wamiinye ; wa hiAleka, 
kwa ukupela na ! " Ya /Jala 
intombi. XJyise inkoai wa ti, "1 
Alalele ni na ? " Kwa tiwa^ " Ku 
i muke." Ya buya^ ya ti inkosi, 
" Ka i /(dale ) lokii amadodana ami 
a kona, i ya 'uzekwa i wo." 
Y' akelwa indAlu, ya Zdala kona 
enclAlini. Ba ti abantii, " A i 
Male nonina." W ala unina, wa 
ti, " Ka y akelwe ind/^lu." 



hero. But he did beget a son ; 
but when he was a boy he was 
lost." The mother wojit, 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 t<he re- 
mained 1 " The people said, '* Let 
her depart." The king again Siiid, 
" Let her stay, since there are sons 
of mine liere ; 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 house built for her." 



UntoTnhiTule receives a nocturiud visitor, ivlio eats and drinks, and 

df parts. 



Ku te uma y akiwe ind/du, 
unina wa bek' amasi nenyama 
notshwala. Ya ti intombi, "TJ 
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 
XJnMatu, wa ka emasini, wa d/da 
inyama, wa puza utshwala. Wa 
Alala, wa Alala, 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 1 " 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. 



Untomhinde is troubled on finding the food gone. 



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



In the morning XJntombinde 
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, " O, mother 
placed this food here. It will be 



"^^ 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. 



63 



IZINGANEKWANE. 



ntshontshwe u mina." Wa ngena 
unina ; wa sibukula, wa ti, *' Ku 
dAliwa ini nal" Wa ti, " Ka 
ng' azi." Wa ti, " Nami ngi bone 
se ku dAliwe." Wa ti, " Ku m 
zwanga lo 'muntu na]" Wa ti, 



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 
eaten." She said, " Did you not 
hear the man ] " She said, " No." 



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



La tshona ilanga. Ba ku d/Ja 
loko 'kud/ila okutatu. Kwa /Ja- 
tshwa iutondolo. Kwa bcjiwa 
inyama, kwa bekwa amas', kwa 
bekwa utshwala. Kwa Aiwa, kv/a 
lalwa. Wa ngena UnAlatu ; wa i 
puraputa intombi ebuswerii. Ya 
vuka. Wa ti, " U zokwenza ni 
lapa na 1 " Ya ti intombi, " Ngi 
zokwenda." Wa ti, " Kubani na T 
Ya ti intombi, " KunAlatu." Wa 
ti, "U pi na?" Ya ti, " Wa 
laMeka." Wa ti, '*Kepa wa la- 
Aleka njalo, u gana kubani na?" 
Ya ti, " Kuyena." Wa ti, " JSTi 
ya m azi ini ukuba u ya 'kuvula 
na ] " Wa ti, " Loku amadodana 
enkosi e kona, a u gani kuwo na, 
uma ni Alalele umuntu owa la/Je- 
kayo na ? " Wa ti, " DAlana, si 
dAle inyama." Yat' intombi, "A 
ngi ka i dAli inyama." Wa ti 
IJn/ilatu, " Amanga. Nami, um- 
nyeni wako u ya ba nikela abami 
be nga ka i dAli, ba i d/Je." Wa 
ti, " Puza, namp' utshwala." Ya 
ti, " Utshwala a ngi ka bu dAli ; 
ngoba ka ngi ka /datshiswa." 



The sun set. They*^^ ate those 
three kinds of food. A wether 
was slaughtered. There was placed 
meat ; there was placed sour milk ; 
and 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 maiTied." He said, *'To 
whom?" The girl said, "To 
Unthlatu." He said, "Where is 
he i" She replied, " He was lost." 
He said, " But since he was thus 
lost, to whom do you marry ? " 
She said. "To him only." He 
said, " Do you know that he will 
come ? " 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 mfeat.""^ 
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. Your 



^* Unthlatu's people, that is, those belonging to his mother's honse in the 
royal kraal, ate what remained of the sour milk, meat, and beer. 

78 A damsel may not eat meat or amasi in her lover's kraal, until she is 
actually married. 



UNTOMBINDE. 



63 



Wa ti, " Amanga ; nomyeni 
wako u ya ba nikela abami 
utshwala, be nga ka Alatshiswa." 
Kwa sa, wa puma ; u kuluma 
njalo, intombi aim boni Ama- 
suku onke lawo u y' ala entombini, 
i ti, i ya 'uvutela umlilo. Wa 
puma. Intombi y' esuka, e ya 
'kupumputa esi/ilakeni, i ti, "A 
ngi zwe, lo be ngi valile, uma u 
pume pi na ? " Ya fumana ku sa 
valwe ngokuvala kwayo ; ya ti, 
" Lo 'muntu u pume pi na 1 " 



hridegroom too gives my people 
beer before they hare 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 giii arose, going to 
feel at the wicker door, 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 1 " 



Untombinde receives a third visit, and tite visitor makes himself 

known. 



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



The mother came in the morn- 
ing, and said, " My friend, with 
whom were you speaking ? " She 
said, " No ; I was speaking with 
no ona" 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 TJnthlatu 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 unkndwn 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. ( Pentainerone. " The Myrtle."^ 



64 



IZINGANEKWANfi. 



spat. The spittle said,'^''^ " Hail, 
king ! thou black one ! thou who 
art as big as the mountains ! " 
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," XJntombinde 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 1 " 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 
Unthlatu, because she is troubled 
at his disappearance ? What does 
your mother say 1 " 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, " I Uve 
underground." She asked, " Why 
did you go away 1 " 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 wiU 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. cit. Vol.1.) 

78 The Zulu very frequently expresses a strong affirmation by a negation, 
as : — A li lihle leli liashiy The horse is not beautiful; it is more, very beautiful 
indeed. A ku si yo imlhlala lapa^ inkulu, There is no famine here, it is great : 
that is, We have nothing whatever to eat. Here we have an affirmation to ex- 
press a strong negative, Ngazangauhona unizimha onje = A ngi honanga ngi 
bona umzimba onje. Lit., I came I saw such a body, I at length saw, &c. So 
below, Sa za sa m bona umuntu onje, o ^mzimba u nga fani noioabantu, We 
never saw such a man, whose body does not resemble the body of men. It is 
another instance of the inter jectional 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 vufcela Untombi- 
nde, wa fiimana umzimba okazi- 
mulayo. Y' esaba intombi, ya 
mangala, ya ti, "Nga za nga u 
bona umzimba onje." Wa ti, " XJ 
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 XJiiAlatu 
na, ngokuba u ya /ilupeka na, 
ngokuba wa nyamalala na ? TJ ti 
ni yena unyoko na 1 " Ya ti, " TJ 
ya kala, u ti, kazi ku dMiwe 
ubani na : ungaba ngi nga bona lo 
'muntu o dAla loku 'kudAla." Wa 
ti, " Ngi y* emuka." Ya t* into- 
mbi, " Wena u Alala pi na, lo wa 
laAleka umncinane nje na? " Wa 
ti, "Ngi /ilala pantsi." Ya ti, 
"W emukela ni na?" Wa ti, 
" Ng' emukela abafo wetu : ba be 
ti b' eza \\ ngi faka igade empi- 



ITNTOMBINDE. 



65 



njeni ; ngoba be bhauka, ngoba 
kn tiwa ngi inkos*. Ba ti, * Ini 
lima inkosi i be ncinane ; ku ti 
tina si bakula si ^lale nsiV" 



my windpipe ; ^^ for they were 
jealous, because it was ^aid that I 
was king. They said, * Why 
should the king be young, whilst 
we who ai*e old remain sub- 
jects r"«i 



UntMatu tells Untonibinde to call his inother. 



Wa ti entombini, " Hamba ke, 
u ye 'kubiza imyoko lowo o Alupe- 
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 1 Nga ti, * Umutanami owa 
la^lekayo owa e 'mzimba obutshe- 
lezL'" Wa e se ti, "Wo ti ni 
kubaba 1 " "A ku gaywe utshwala 
izwe lonke." 



He said to the girl, " Go and 
call that your mother who is afflict- 
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 my 
father r' She said, " I will say, 
Let the whole country brew 
beer."82 



UnthZatv!8 mother tells his father of Unthlatu*s return and the nation 

is asseTnbled. 



Wa e se ti uyise, " Bu za 'kwe- 
nza ni na ? " S' e ti unina, " Ngi 
za 'ubona abantu ; ngoba nga ngi 
inkosikazL Kga kitshwa ngoku- 



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

80 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 Unthlatu's 
brothers purpose to kUl 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 (Hopkins, Hawaii, p. 67/ That of Hatupatu in the 
Polynesian Mythology, who on his 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 Httle 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 dififerent eyes from those with which they looked at him." 
(Grey, Op. dt, p. 191.^ See also "The Brown Bear of the Green Glen." 
Campbell, Op. cU. Vol I., p. 164. "The Golden Bird," and **The Three 
Feathers." Grimm, Op. dt., p. 226, and p. 227. 

8» Equivalent to saying, " I will assemble the whole nation," 



66 



IZINQANEKWANE. 



ngabi namntwana.'' Se bu gaywa 
ke utshwala ; se be Meka abantu, 
be ti, " TJ tumela utshwala. U za 
'wenza ni na, lo so kwa ba isaliwa- 
kazi nje na, sa puma ebukosini ? " 
Ba vutwa utshwala; ba butana 
abantu ; ya ngena impi pakati 
kwesdbaya, i Mome iziAlangu, ya 
pelela yonke. Wa buka iiyise, wa 
ti, " Ngi za 'ubona okii za Venzi- 
wa u lo 'mfazL'* 



posed because I had no child." 
So the beer was brewed ; and the 
people laughed, saying, " She sends 
for beer. What is ahe going to 
do, since she was the rejected one, 
and was deposed 1 " The beer was 
ready ; the people came together ; 
the soldiers went into the cattle 
enclosure; they had shields, and 
were all there. The &,ther looked 
on and said, " I shall see presently 
what the woman is about to do." 



UntJUatu maJces himself known to his father and to the nation. 



Wa puma ke TJnAlatu. Abantu 
ba kcitsheka ameAlo ngokukazi- 
mula 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 
dAlalwa umkosi. Se ku tshaywa 
izing^onggo zamahhau, o nganga- 
makosi onke. Untombinde e se 
nikelwa umsila wesilo ; unina e se 
nikelwa imisila wensimba; se u 
dAlala ke umkosi; TJnAlatu 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. A great festival was kept.^^ 
Then resounded the shields of Un- 
thlatu, who was as great as all kings. 
Untombinde was given a leopard's 
tail f^ 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. 

The pigeons foretell the birth of Unthlatu, 



Ukuzalwa kukanAlatu. Wa 
zalwa ngokubikwa amavukutu ; a 
fika kunina emabili ; la t' elinye, 
" Vukutu." Elinye, " U ti * Vu- 
kutu' ni, loku e nga zali naT' 
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- 

S3 Uhadhlala umkosi will be explained in another place. 
^ The sign of being the queen or chief wife, the mother of the fature 
sovereiffli. 

^ The sign that she is no longer queen, because a new king has taken the 

Sovemment, and his wife is therefore queen, — a sign of her being " queen 
owager." 

^ VuhdUf the native mode of imitating the cooing of the pigeon. 



UNTOMBINDI. 



67 



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 ^all 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 y 
like all this. Have you not a 
vessel full of castor-oil berries 1" 
She said, " There is a pot of ber- 
ries." They said, " Bring 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 barrenness ; 
but the other wives gave birth, 
giving birth to crows ; but those 
crows caused much trouble in 
Unthlatu's house by scattering the 
ashes j®*^ at length it was taken away 
from the upper part of the kraal, 
and was placed near the entrance, 
because die was a wife of no con- 
sequence. She had her place at 
the upper part of the loraal 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. 

^ KwobO'iCsiUitu^ Unthlatu's house ; that is, the house of bis mother. The 
houses in a polygaimc kraal are called after the wives. — ** Scattering the ashes," 
that is, the cmldreii of the other women came into the hut of Unthlatu's 
motiier, and played about the fire-place. This she would have borne from her 
own children, bat not from those of other women. 



ngani ukuba ka zali nal" Wa 
tsho ke unina, ukuti, ** U kgini- 
sile; a ngi zali." La t' elinye, 
'^ Vukutu ; u nga si nika ni, uma 
si ku tshela ukuba u ya 'kuzala 
na ? " Wa kipa izinto zake zonke ; 
ka shiya nakunye ngokutanda 
umntwana. A ngaba ngokuti, 
"Konke loku a si ku fiini TJ 
nawo umpanda wezinAlakuva na T 
Wa ti, "TJ kona." A ti, "TJ 
lete." Wa u tata ke, wa puma 
nawo, wa u bulalela pandAle ; za 
kciteka izinAlakuva ; a zi d/^la ke, 
a k^eda. A ti, " Fulatela." A m 
Alaba izinManga zambili esingeni, 
a ti, " Se u za *uzala ke." 'Emuka 
ke ; naye wa hamba, 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 ngokuAletshwa ubu- 
nyumba; loku abanye abafii^ ba 
be zala, be zala amakwababa ; kepa 
lawo 'makwababa a Alupa kakulu 
kuleyo 'ndAlu yakwabo-nAlatu ngo- 
kukdta umlota; ya za y' esuswa 
enAla nomuzi y* emiswa esangweni, 
ngokuba e nge 'mfazi Waluto. 
EnAla nomuzi V emela ukuba e 
inkosikazi ; fiiti e intombi yenkosi 
enkulu ; kepa ngoku nga zali kwa- 
ke igama lobukosikazi la ncipa ; i 
ngaloko ke ind/du e ya suswa 
ngako. 



68 



IZINGANEKWANE. 



UntJdatu when horn is cradled in a boa's skin. 



Kwa ti ngamAla e zala UnMatu 
wa mangala e bona umntwana 
omuAle kakulu. Kwa ku kona 
isikumba senAlatu esa tungwa, si 
vela kubo ; wa m feka sona, wa m 
fiAla ukuze abafazi aba zekwe naye 
ba nga m bulali ; ngokuba yena e 
zele umiintu, bona be zala izilwane. 
Wa m fiAla ngaloko ke : indaba a 
y* ezwakala ewake ; ya za y* ezwa- 
kala kubo lap' e zalwa kona um- 
£m lo. 



When she gave birth to XJnthla- 
tu, 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 into which she had married ; 
but it was known at her native 
kraal 



Unthlatu leaves his mother, to avoid being killed by his brothers. 



Wa fi/ilakala ke kakulu ngako 
loko ukwesaba ukubulawa. TJnina 
w' a/Jukana naye, e nga m tshela- 
nga ukuti, " Mame, ngi y* emuka, 
ngokuba ngi za 'ubulawa." Wa 
hamba ngapandAle kukanina. TJ- 
nina wa funa wa funa, w* aAluleka; 
wa dela. Kepa indAlu yona y* a- 
kiwa ngokuti, " A i be kona njalo 
indAlu 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 Iter lost child. 



Unina wa zinge e tata utshwala 
nenyama nokunye ukudMa, a ku 
beke kona elawini ; ku se kusasa a 
yo'ubheka, a fike, ku dAliwe ka- 
ndnane konke. Kwa ti uma ku 
fike izintombi zi za 'ugana, za bu- 
zAva ukuti, "Ni za kubaninal" 
Za ti, "KunAlatu." Wa kala 



The mother habitually took beer 
and meat and other food, and 
placed it there in 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 

^ 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 youn^ bride is offended, and expresses her feelings 
by saying, Ngi ^dikaziy I am a widow who has come here to be married again, 
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 calls them to live with 
him in succession. 



tTNTOMBINDE. 



69 



unina ukuti, "XT 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/ilatu." Amadodana lawo ama- 
kwababa. Kwa za kwa fika Un- 
tombinde, naye e za 'ugana kun- 
hlsktvL TJnina wa ti, " XJ pi na ? " 
Untombinde wa ti, "A ngi m azi. 
Si zwa ku tiwa u zelwe." Unina 
wa ti, " Wena, ya^lukana nezinye 
izintombi, u ye elawini lapaya, u 
Alale kona wedwa." Nembala ke 
Untombinde wa Alala kona, ngo- 
kuba wa e tandwa kakulu unina. 
I ngaloko ke UnAla€U a za wa 
bonwa ngako ; wa bonwa ngonto- 
mbinde lowo, o yena a m veza 
obala. Ngokufika kukanAlatu ebu- 
suku wa fumana Untombinde ; wa 
ti, ka nga m vezi ; ekupeleni wa 
bonwa. 

Umpengula Mbanda. 



mother cried, saying, " Where is 
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 hel" Untombinde 
said, " I do not know. We hear 
it said that he has been born." 
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, 



MONSTEBS. 

"Tales of giants 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. dt.y p. 314. J A belief in the former existence 
of slants is impHed, 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 Isikgukgumadevu is the great 
monster of these Tales. It is a river monster, capable of living on the land. 
It answers to the Kammapa of the Basuto Legends. Li the Tale of Usikulumi 
we read of a many-headed monster (p. 43^, -v^ch was, like the Isike/uk/jiima- 
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 NeapoHtan 
Tales, Minuccio is represented as killing, by means of an enchanted leaf, a mon- 
strous dragon, who ** tore with his daws, 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 IsikgukgTmiadevu, " made nothing of 
an army." (** The Dragon." Peniamerone. ^ In the Highland Tales we hear 
of a ** three-headed monster of the loch," which was about to devour the king's 



70 IZINGAKEKWANE. 

daughter, but was killed by the fisherman's son. (^* The Sea Maiden." Camp' 
beU, Op. cU. Vol /., p. 76 J In the German Folk-lore we find the Tale of a 
seven-headed dragon, which was killed by the young huntsman. (" Hie Two 
Brothers." Grimm^s Home. Stories^ p, 253.) In the Polynesian Mythology, 
Kupe in his wandering is attacked by a ''monstrous cuttle-nsh," which "raised 
its arms above the wafers to catch and devour the canoe, men and alL" But 
Kupe kills it with an axe. (Orey, Op, dt, p, 208.^ 

In the legendary lore of the American Indians we read of the monstrous 
Mishe-Kahma, 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 kmg, 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 len^ 
revealed himself to him, and promised him preservation in the approachmg 
deluge, into the waters of which ** the three worlds were about to be plunged. 
** On the appointed day the cod, invoked by the king, appeared in the form of a 
fish, blazing like gold, extenoing 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. Christ and other Masters. Vol. 
1. 1 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 Mussimnans 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 flaming 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 sujpplying them with milk. fWeiVs Legends of the MussuImanSf p. 42.) 
The Ojibwa legend represents the dormouse as having been originaJly "the 
largest animal m 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. (Tylor. Op. city 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 l^ds ; but there it grew and became so great that it encircles the whole 
world, and bites its own tail." (TJiorpe. Op. cit. Vol. I., p. 50.) And the 
wolf Fenrir, another offspring of Loki and Angurboda, is a monster of but little 
less dimensions than Midgard's Serpent. Having broken the chains Lseding and 
Dromi, he was at length eflfectually 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 Nemsean 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 walls 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 Roc's egg, 
which was fifty paces round. 

Do we need anything more to explain the world-wide traditions of monsters 
— chimseras, gorgons, sea-serpents, &c., — ^than superstitious ignorance acting on 
a poetic or morbid imagination ? The untrained mind naturally lookt outside 
itself for a power to aid or to destroy ; and sees in all striking natural phe- 
nomena, and in all unusual or unaccountable events, the presence of a personal 
agency ; and nothing is more natural than to proceed to a description of the 
imaginary agent, — ^to clothe the idea with a form more or less in correspondence 
with the characteristics of the visible phenomenon whether of terror or of 
health-giving; 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 
mytholoffiT, and mythology, like nature, has an mexhaustible 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, tne example will oe rapidly followed, and their appears to be no 
limit to the nimiber or variety of monsters which may spring up, or to the ^o- 
tesqueness of the forms, possible and impossible, with which the human mind 
wiU 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 " assimied 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 prodi^es 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 ^ve us is so fearfully 
fine, and is such a condensed cyclopaedia of fabulous manne 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 immeasured tayles ; 

The dreadfuU fish that hath deserved the name 
Of Death, and like him lookes in dreadfull hew ; 
The griesly wasserman, that makes his game 
The flying ships with swiftnes to pursew ; 
The horrible sea-satyre, that doth shew 
His f earefull face in time of greatest storme ; 
Huge ziffins, 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 dreadfuU noise and hoUow rombling rore 
Came rushing, in the fomy waves enrold.' 

Book ii. c. 12. 

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

"Olaus Ma^us, 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 
baUs 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 



IZINGANEKWANK. 



* piits up his head like a pillar, and catcheth away men ' from off the decks of 
ships ; and of other marvels too numerous to mention. But we are, even yet, 
so miperfectly 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 vanishing 
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 TJnthlatu's birth, into which it was probably 
inserted fi*om 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. " Kow the woman took the first 
milk of as many cows as calved, and put it into a calabash, where her 
daughter's heart was ; the calabash increased in size, and in proportion 
to this the girl grew again inside." (BleeMs Hottentot Fables^ p, 55, J 



It happened in the beginning, 
at the first breaking off 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 

^^ Eluhlungeni or ohlangeni, "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. Uhlanga 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 
luiianga. The notion of fiwe, —except so far as it is involved in that of pre- 
cedence, — ^is never wrapped up in the word ohlangeni ; it is not therefore, aslias 
been erroneously supposed by some, a term convertible with ekukqaleni, "in the 
beginning." The personal Uhlanga^ from which, according to the Zulus, all 
things out-came (vela) in the beginning, will be fully treated of wfien we come 
to their religious mythology. 



KwA ti amavukutu ekuk^'aleni, 
ekudabukeni kwokuk^'ala eiuAla- 
ngeni, a fika ekaya, a funyana um- 
fazi e /ileli pandAle, a ngena, a 
tun^^isa umlota endMini yake. Wa 
kala. Wa b' e umfazi ; wa b' e nga 
zali. Wa ti, "A ze 'ku ngi Aleka, 
a bona ngi nge namntwana woku- 
kcita umlota." A fika amavukutu 
ematandatu ; la ti elinye, " Vuku- 
tu." La ti elinye, " TJ ti * Vuku- 
tu ' ni iia 1 " La ti elinye, " Vu 
kiitu," la pinda. La ti elinye, 
"Uti 'Vukutu' nina?" Nga- 
pambili ke kwake lowo 'mfazi. 



AMAVUKUTU. 



73 



Kepa la ti, " Tata upondo," la ti 
elinye, " u zilumeke." La ti 
elinye, " Vukutu," futi. La ti 
elinye, " Tata upondo, u zilumeke, 
u kupe iAltile, u tele embizeni, u 
nameke, u beke ngenyanga ezi- 
shiyangalombili, u nameke. Kwo 
ti ngenyanga yesishiyangalolunye, 



woman. And the other answered, 
" Take a horn and cup yourself." 
The other said again, " Vukutu." 
The other said, " Take a htm and 
cup youi'self, and draw out a clot, 
and place it in a pot, and lute it 
"^OWnpand set it aside for eight 
months ; lute it down, and in the 



(la ti,) u ze u zibukuie ngenyanga "tdnth inonth, (the pigeon said,) 



yesishiyangalolunye. " 

Wa zibukula ke, wa ftmyana 
umntwana ; iAluie se 11 nomntwa- 
na pakati embizeni La ti ivuku- 
tu, " Mu kipe ke namuAla, u mu 
&ke emAlantini, u m pe ke uku- 
dAla." La fika elinye, la ti, 
^^M ambese ngeugubo zake, mu 
beke emsamo wendAlu ; mu fiAle, 
ba nga m azi abafiaz' abanye ; mu 
pe ke kakulu, a kule masinya." 
Wa kula ke masinya. 



Ya fika indoda yake kusiAlwa. 
Wa bas' umlilo kakulu umfazL 
Indoda a i m azi tunntwana lowo, 
umntwana weAlule nje. Wa m 
tata ke tunfazi umntwana emsamo 
wendAlu, V eAla naye, wa Alala, 
wa m beka ngapambili kwake ; wa 
tata ukudAla kwake umntwana, 
wa ku beka ngapambili kwake 
umntwana, wa ti, " YidAla ke ; 
nanku ukudAla kwako,mntanami." 
Ya mangala indoda yake, ya ku- 
luma, ya ti, " Lo u mu tata pi ] 
Okabam lo 'nmtwana?" Wa 
t* xnn&ndf " Owami, oweAlule kmi. 



zUumeke, ngi kupe iAlule, ngi li 
tele embizeni, li ya *kuba ng* um- 
ntwana. La umntwana ke." 

Kepa i ya jabula, ya m bonga, 



jabula namuAla. Se u nomntwanai" 
wako. KuAle kakulu." Yebo, 
ya tsho njalonlapo ke. Wa kula 
njalo umntwana ke weAlule. 
Umpondo kambulb (Aabon). 



tmcoYer 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 
owamavukutu, a ngi tshelako ubu-/ st" clot of my blood, the child of 
Alakani : a ti, a ngi gcabe, ngi** 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 

ya ti, " Ngi ya tokoza, ngi ya L^ve her thanks, and said, " I am 
. , , „ ^ v. ,...,., You 



happy and rejoice this day. 
have now a child. It is very 
good." Yes surely the husband 
said so. So the child of the clot 
grew up. 



74 



IZINOANEKWANE. 



USITUNGUSOBENHLE.»o 



Usitungv^oherUhle and her sister go otU to gather yherUhle. 



KwA ti UsitungusobenAle, ba be 
'zintombi. Onrnnye e ng* udade 
wabo intombi yendAlu 'nkulu. Be 
hamba namabuto abo^^ ezintombi, 
be ya ^kuka ubenAle, ba hamba be 
bu ka, be bu shiya endAleleni Ba 
ya ba finyelela emikaulweni lapa 
be za 'ubuya kona. Wa ti ke 
udade wabo wendAlu enkulu, wa 
ti, a ka tandwa uyise ; u tanda 
wendAlu encinane. Ba buya ba 
giikguka. Ba ti ba hamba, ba bu 
buta ; kepa wa bu shiya o tandwa 
uyise, wa koMwa. 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 housa They turn- 
ed back. They walked and col- 
lected the ubenthle ; but she who 
was loved by her father forgot, and 
leffc hers. When they were on the 
high land, on their way back, she 
remembered her ubenthle. 



The femcde attendcmts refuse to retv/rn with Usitungusohenthle : 
retv/ms (done, cmd falls in vrith a cannibal. 



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



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 re^e). 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. 

^1 Amabuto abo, pronounced amabutw abo ; the o becoming w before the 
voweL It does not appear desirable to note by spelling such pecmiarities. 

^ A fibrous plan^ with which ornaments, &c., are made. 

^' Wa ba nga H. — The meaning of this form is, She addressed first one and 
then another in vain. As below, Wa ba riga hmywa, He was bitten in vain, 
that is, without shrinking or manifestLDg pain. 



XJSITUNQUSOBENHLE. 



75 



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



hunting 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 oontinuallj, 
and he ate. 



Vsiiungvsobenthk's sister cmd the attendcmts rnake 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 ccmnibal puts Usitwngusohenthle into his hag, and walks off with 

her. 



La ti izimu la m faka em/Janti- 
ni ; wa ti ke wa puma nalo izimu, 
li y ekaya kubo kasitungusobenAle. 
Ba fumana abafana be babili bar 
kwabo, be sematoleni, abanye be 
sezinkomeni, be dAF inyama. La 
ti, " Ngi sikele ni inyama." Ba li 
sikela izimu. La ti, " Ngi za *ku 
ni tshela umAlanti womamtu 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 something about the 
bag of a great person."^^ 



Usitungusobenthle speaks in the bag, and her brothers recognise Iter 

voice. 



Ba li pa, la dAla. Ba ti, " U 
bete umAlanti, u te u zo 'u si 
tshela." La u beta ke. Ya ti ke 
intombazana, UsitungusobenAle, 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 which is not properly attended to, maggots come up from 
the 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. 

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

^ 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. 

»nfiiat is, " Out with this tale about the bag." 



78 



IZINGAKEKWAKE. 



kaJa. La kala ngapakati, 11 ko- 
hlwe lapa li nga puma ngakona. 
Kwa ti ku *sikati, ba vula ; se li 
kgediwe; se ku sele amatambo 
odwa. La puma li gijima, la ya 
odakeni; la fika, la hlaha. ngen- 
Aloko. Kwa ngena izinyosi emar 
tanjeni alo, se li umuti ! 



He screamed inside, being un- 
able to get out anywhere. 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! 



V situngusohentJde^ 8 father kills 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 endAlini, lapa ku 
tonjiswe kona. Ya fumana be 
y ambese enye intombi ngomuti, 
ku tiwa, ng* XJsitungusobenAle. 
Ya zi biza zonke ; za puma ke, za 
pelela. Ya tola ukuni, ya tabata 
isitshetshe, ya zi ngumula zonke 
intombi. 

Ufusi Mbele (Deborah). 



At home the king called for 
Usitungusobenthle, and told her 
to come out. But the girls refused. 
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,^ and took a sword, and cut 
off the heads of all the girls. 



USITUNGUSOBENHLE NAMAJUBATENTE.^ 



VsitungusoherUMe is carried off by Pigeons, 



Ku tiwa, kwa ku kona intombi i 
tombile, UsitungusobenAle ibizo 
layo. Kwa ti abantu bomuzi wa- 
bo bonke ba hamba ba ya 'kiilima 
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 Usitungusobenthla All 
the people of her kraal went to 
dig at a distance from the kraal : 
the girls also had gone to pluck 



2 An exaggeration of conrse. 

^ This mode of punishing cnminals 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. 

* Amajubatente. — 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. 



USITUNGUSOBENHLE NAMAJUBATENTE. 



79 



ineapa;^ and Usitungasobenthle 
was left alone. Some Amajuba- 
tente came and took away XJsi- 
tungusobenthle ; they earned 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- 
tungasobenthle 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 XJsitungusoben- 
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. La 
the night the Amajubatente took 
Usitungusobenthle, and went away 
with her to their own country. 



Usitungusobenthle becomes the queen of the Pigeons, 



incapa ; wa sala yedwa Usitungu- 
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 
be lima kona, a m lengalengisa 
pezu kukanina. UsitungusobenAle 
wa kala e bona unina, 'wa ti, 
<< Mame, mame, ng* emuka namar 
jubatente." A m lengisa. Unina 
wa linga uku m bamba ; e m da- 
bakis& nje kodwa unina, a hamba 
naye UsitungusobenAle ; nonina 
futi wa landela, e hamb' e kala, 
Kwa za kwa Aiwa, a fika emtini, a 
kwela pezulu, a Alala kona pezulu. 
Unina wa lala ngapantsi kwomuti 
Kwa ti ngapakati kwobusuku a m 
tata Amajubatente Usitunguso- 
benAle, a hamba naye, a ya kubo. 



Kwa sa unina ka b' e sa wa 
bona pezu kwomuti Amajubatente. 
Wa se u ya buya, wa pindeF emu- 
va. Amajubatente a fika ekaya 
kubo, nositungusQbenAle futi. 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- Amajuba- 
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. 

^ Mothers. — The children of the polygamist call all the wives Mother, as 
well as their mother properly so called. 

' The notion of the marriage between human beings 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 
l^easts, birds, and fishes, — may perhaps be regarded as an mdication of that 



80 



IZINOANIKWANE. 



The men goto hunt, lecmng UiUungvsoberUMe (done with an old 

vxmum. 



Kwa ti kwa menywa inkgina ; 
ya ya ukuzingela kude ; ya hamba 
nendoda futi kaaitungusobeDAle ; 
nabantwana bake ; bonkc abantu 
be ya 'kuzingela nabo. Wa sala 
nesalukazi ekaya TJsitungusobe- 
nAle ; bobabili ba Bala ekaya. Wa 
ae kcebe ik<;ebo kubantwana bake, 
wa ti, " A no zigulisa.'' 



It happeaed that a hunting 
parly was called out ; it went to 
hunt at a distance; UsitongnsO' 
benthle's husband went also and 
her children; and all the people 
went to huntw IJsitungasobeiithle 
remained at home with an old 
woman; they two remained at 
homa Usitungusobenthle devised 
a plan with her children ; she told 
them to feign sickneiss. 



Udtungvsohenthie^s children feign dchneaa, cmd return to their mother. 



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



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



sympathy with all living thin^, 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 be 
some closer relationship between them and man than is commonly supposed to 
exist ; loves to watch their habits, and longs to comprehend their langnage. 
And the philosopher appears more and more disposed to seek for and to a^now- 
ledge the existence of relationships, which a few years ago would have been 
scornfully rejected as derogatory to huma^ dignity. (See an interesting and 
excellent paper on the subject by Mr. Charles S Wake. Anthropological Jtmr- 
nal. No. HI., p. 365.; 

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 Boyston 
Grow ; 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 lanffuaee are human. And it generally turns out tibtt it is a 
* * prince under spculs. 

So here the progress of the tale shows that men and not pigeons are meant. 
They are unable to ny across a river. The introduction of ammals instead of 
men into a tale is easily explained as reg^ds Zulu. Ijvhatente^ a pigeon, be- 
comes a proper name by changing the initial % into u ; thus, UjvJbatente, The 
Pigeon-man. Such names are conmion, as, UndhUym, Q^ie Elephant-man; 
Unyoni, The Bird-man; UnhlcUu, The Boa-man, &c. In ^e Kafir legends 
there is never, so far as I know, any allusion to horaee. The Zulus are not a 
nation of horsemen ; and horses have only recently been introduced amongst 
them. This tale ma^^ originally have been a narrative of an inroad of horsemen, 
who carried off a native girl. Nothing would be more natural than for them to 
say on such an occasion, ** It was not men, but pigeons, that took her away" 
The name of a bird would be given them to intimate their velocity. It is not 
uncommon at the present time to hear an old man speak of ridinff on horseback 
as flying. If a person complain of fatigue from nding, he woiSd ask, ** How 
can you be tired, since yon 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 regards locality and time. 

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



USITUNGUSOBENHLE NAMAJUBATEKTE. 



81 



pantsiy wa ti, " Maye, nga puka." 
Wa ti nyise, " Ka buye a ye 
'kaya." Ya dAlulela ngapambili 
ftitL Wa ti omunye immtwana ow 
elamak omkuiwana, wa ti, " Maye, 
nga {& isistu" Wa ti uyise, " Ka 
buye futi naye." Ya dAlulela ngar 
pambili futL Wa ti onmncinyane, 
" 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 am 
hurt." His £a.ther told him to go 
home. The hunting party again 
went on. Another child, tiie next 
to the eldest, said, " dear, I have 
a sudden pain in my stomach!" 
His fother told him too to go back. 
The hunting party again went on. 
The little one said, " My head is 
in pain all over." His fe,ther told 
him to go back also. They did 
this wilfully, deceiving their fiither, 
thinking by this means to get 
away. All three were now at 
home with their mother. 



UsUungicsobenthle escapes with Iter children. An alarm is given. 



XJnina wa bopa impaAla yake, 
wa tata abantwana bake, wa 
hamba nabo. Si te si kgabuka 
isalukazi, wa e nga se ko TJsitu- 
ngusobenAle, e se hambile ; sa 
memeza, sa ti, "Yi, yi, yi," (si 
Alaba umkosi,) " inkosikazi i mu- 
kile nabautwana benkosi" W' e- 
zwa omunye kwabazingelayo, wa- 
ti, " Tula ni ! IT ti ni lowo nal 
Ku nga ti, u ti, ' Inkosikazi i mu- 
kile nabantwana benkosi.'" Ba 
ti ba m bamba, ba ti, " U Alolela 
abantwana benkosL" Ba m bu- 
lala. Sa pinda sa memeza &ti, sa 
ti, " Yi, yi, yi ; inkosikazi i mukile 
nabantwana benkosi." Wa ti 
omunye futi, " Ni m bulele kodwa 
ubam. XT 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, " U Alolela abantwa- 
na benkosi." Sa pinda futi, sa 



» Or prophesyiBg evil. 



The mother tied up her luggage, 
and took her children, and went 
away with them. When the old 
woman first observed their depar- 
ture, Usitungusobenthle 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, "Keep 
still I 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 lie 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 kmg'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 



82 



IZmOANEKWAKB. 



memeza, sa ti, " Yi, yi, yi ; inko- 
sikazi i mukile nabaiatwana ben- 
kosL" W* ezwa futi omunye, wa 
ti, " K^abo. Ni ba bulele kodwa 
abantu. XJ kona umuntu o me- 
mezayo, u ti, * Inkosikazi i mukile 
nabantwana benkosL " Ba m 
bamba futi ; ba m bulala naye 
futi ; ba ti, " TJ Alolela abantwana 
benkosi, ukuba b* emuke." Sa 
pinda isalukazi okwesine, sa me- 
meza, sa ti, " Yi, yi, yi ; inkosikazi 
i mukile nabantwana benkosL" 
Wa pinda owesine futi, wa ti, 
" Tula ni, si zwe. Ni ba bulele 
kodwa. TJ kona umuntu o me- 
mezayo. Km 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 'miuitu 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 
benkosL" Wa ti umuntu, " Ngi 
te ni ke na 1 Ngi ni tshele, nga 
ti, u kona umuntu o memezayo." 



cried, saying, «Yi, yi, yi> the 
queen 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 there is someone shouting ; it 
is as if she said, ' The queen has 
gone away with the king's chil- 
dren.' Just leav« 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 oiU in pursuit with a la/rge a/rmy. 



Ba butana bonke abantu benkosi 
yamajubatente. Ya ti, a ba m 
lande UsitungusobenAle. Ba ha- 
mba, impi eningi kakulu 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- 
tungusobenthle. They set out a 
great army many thousands strong, 
and the long of the Amajubatente 
went with them. 



The sea divides at Vsiiimgusobenthle^s wordy cmd she cmd her children 

pass through. 



UsitimgusobenAle wa fika elwa- 
ndAle ; wa ti, " LwandAle, Iwa- 
ndAle, IwandAle, wo ti dam' ! ngi 
UsitungusobenAle." UlwandAle 



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



USITUKQUSOBEKHLE NAMAJUBATENTS. 



83 



Iwa 86 111 ti dam'. Wa se wela 
nabantwana bake, wa Alala nga- 
petsheya. Ya fika impi yamaju- 
batente elwandAle, ya m bona 
UsitangasobenAle e Alezi nga- 
petsheya kwolwandAle. Ya &a 
ya TiiaTigala i m bona ngapetsheya 
kwolwandAle; 



and her children went throngh,^^ 
and sat down on the other side. 
The army of the Amajubatente 
arrived at the sea, and saw XJsi- 
tupgusobenthle sitting on the other 
side of it They wondered when 
they saw her on the other side of 
thesea^ 



The wrmy ta pefrsuaded to foUoWy amd is drowned. 



Wa ti UsitangasobenAle V a- 
luka intambo ende kakulu, wa i 
ponsa ngapetsheya, wa ti, ** Woza 
ni, ngi ni weze.'' E ba bin^ e 
. ba bin^ nje. Wa e se tole itdie 
elibnksdi UsitungusobenAle wa 
ti, " Bambela ni, ni be baningi 
entanjeni'' Ba i bamba intambo, 
ba baningi Wa i donsa intambo 
XJsitungasobenAle. Ba ti lapo be 
pakati, wa i nqnm& intambo, b' e- 
muka nolwandAle. Wa ti, " Ma- 
ye ! B' emoka abantu benkosi ; " 
e zenzisa, e ngame ngamabomu. 
Wa ti kwabanye futi, " I bambe 
ni intambo fdtL^' Ba se be i 
bamba, se be baningi Wa ba 
donsa. Kwa ti lapo be pakati 
kwolwandAle, wa i n^nma 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 



Usitongasobenthle 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 wei*e 
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 l£rew the rope, 
saying it had slipped from her 
hs^d. And then she said, "A 

^^ A Bomewhat similar tale is told of the Heitsi Eibip of the Hottentots ; 
or, according to Enudsen, of some other person. (Bleek^$ 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 dose thysdf after- 
wards." 

^^ In the legend of Maol a Chliobain, it is said that when she had success- 
folly plundered a giant, and again and affsan eluded his pursuit by leaping a 
stream he could not pass, she at length kmed the giant by a stratagem sunilar 
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. (Campbell, Op. dt. Vol /., p. 260. J m this Highland legend, 
and in that above, as well as in that of Ulangalaaenthla 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 catdi them, and so perish for their misplaced confidence. 



64 



IZCIGANEXWAJnB. 



baningi futL^' Ba se be i bamba 
intambo. Kwa ti lapo be pakati 
labo futi, wa i n^imia intambo, 
b' emuka TiaTna.nri, olwandAle. 
Kwa za kwa saJa a ba ba bangaki 
ngapetsheya, se be bandnyane 
kambe. Wa ti omTinye walabo 
abaseleyo, '' £a za ba pela abantu 
benkosL" 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 
nudst of the sea, she cut the rope, 
and they were cairied away by ^e 
water of the sea. At length there 
remained a very few on tibie 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 tamed back. 



Udtungusobenthle returns to her home, and finds it desolate. 



Wa sel' e hamba ke Usitungu- 
sobenAle, e sel' e fika ezweni la- 
kubo. Wa fika abantu be nga se 
ko ; se ba dAliwa Isik^iik^iimadeYa. 
Wa bona intaba eya i nge ko ku- 
kg'ala : wa ti, " I pi le 'ntaba nal" 
Wa hamba, wa sondela kayo, nga- 
lapa kwa ku kona omozi wakubo : 
wa fumana into enkalu, akati Isi- 
k^kgnmadeyu, o kad' e ti intaba. 



Usitungiisohenthle rips open the 

men come ovi of it, and all 



Then Usitangasobenthle set 
oat, and airived at the coontry of 
her people. When she came, there 
were no people left ; they had been 
eaten by the Isik^ukgamadeva. 
She saw a mountain which used 
not to be there formerly : she said, 
"What is this mountain r* 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 Isikgu- 
kgumadevu, which she at first 
thoaght was a mountain. 



^, ami offivmals amd 
a/re renewed. 



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



She approached dose to it, and 
went under it, canying a knife in 
her hand, and cut open its belly.^^ 



^^ In a former tale, the Isikgnkgnmadeva swallows Untombinde^ 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 devonrer of the 
world. Kammapa opened his frightful jaws, and swallowed him np." Bnt 
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 l^^enda^ 
there is an accomit of a monstroos 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 beatin^^ 

Throbbing in thiri; ntter darkness. 
And he smote it in his anger 

With his fist the h^art ofl^^Omia." 
The monster dies, and Hiawatha is delivered from his prison by the birds of 
prey. (lAmgfeXlayfsHiawaiha.) 



UL17HLAZA8E. 



85 



esiswinL Kwa puma kuk^cJa 
inknku ; ya ti, '' Kiikuluku I Nga 
li bom' izwe ! " Ngokuba kad* i 
nga sa li boni Ngemya kwen- 
kuku kVa puma tunimtu ; wa ti, 
'' Hau ! Nga za nga li bon' izwe 1" 
Ngasemuva kwake kwa ptuna in- 
komo ; ja ti, '' TJuum ! Kga 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 U bon' izwa" 
Ngemva kwayo kwa puma izinto 
zonke. Kwa buywa, kw* akiwa, 
kwa buswa futi ; kwa ba njenga- 
loko kade kuBJalo. 



Kwa sokuba ukupela ke. 
Ulutuli Dhladhla (Usbtemba). 



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 1'' After him there 
came out a bullock; and said, 
<* XJuum ! I see the world 1 " 
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 tiiere came out a 
sheep; and said, ''Bey! bey! I 
see tiie world." After the sheep 
there came out all other things. 
And men again built houses, and 
were again happy ; and all tilings 
returned to their former condition. 
And that was the end of it. 



ULUHLAZASE. 



Two princesses wUh thevr cUtenda/nt maidens go to batlie. 



Kw* esnkela,^* intombi za ya 'u- 
geza, zi hamba namakosazan' ema- 
bili: encatie i tandwa uyise ka- 
kulu ; enkulu e nga i tandi. En- 
kulu kwa ku UbuAlaluse ; encane 
ku TJluAla:$ise. Za fika ke esi^- 
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 TJbuthlaluse, and 
the younger Uluthlazase.^^ They 
came to &e 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 Kti^ esuhela. 
It is thus known that fiction and not fact is about to be related. They some- 
times open it by, Ingimu y* esuka, i sukela pezulu. 

^ tlbuhlahtse and Uluhlazase are proper names of women. Feminine 
proper names are formed in two ways, by prefixing Uno, or suffixing «e; as» 
Uno-mali, or, U-mali-se. So U-buAlalu-se, The bead- woman. It may be a name 
invented to commemorate the introducfion of beads among the natives. — 
U-luAlaza-se may mean, The green-woman, a similar compliment being intended 
by it as by ITkgwekgwana lotshani, jgven to Untombinde, p. 66. Or, as luliktza 
also means jet-black, it may mean, The jet-black woman. 



86 



IZmOAJTEKWANE. 



The Isikx^iuJcc^miadevu takes away their gamnefnie. 



Zi te lapo zi ti zi za 'upuma, za 
si bona ke Isik^kgumadevu. Sa 
tata izigh^he zazo. Za puma 
izintombijzati, "Sik^Tikgiimadevu, 
si nike izigheghe zetu." Sa zi 
nika. Zi buye zi suke ftiti ezinye 
zi tsho njalo, zi ti, " Sik^nk^uma- 
devu, si nike izigheghe zetu," Za 
pela intombi. 



When they were about <to go 
out, they saw the Isik^iikguma- 
devu. It took their garftients.^® 
The damsels quitted the water, 
and said, '* Isikjiik^madeYu, give 
us our garments." It gave them. 
Again others said the same, cry- 
ing, '* Isik^k^madevu, give us 
our garments." Every one of the 
damsels did so. 



Ulvihlazase refaeea to ask for her garTnenU, amd is left hy the otkenrs. 



Y' ala inkosazana ukutsho esi- 
k^uk^iimadevwini, ukuti, a si i 
nike isigheghe sayo, XJluAlazase in- 
kosazana. Enkulu sa i nika Isikgu- 
k^'umadevu. Endnane a i nikwa- 
nga, ngokuba ya i zikg'enya. Za i 
ncenga ezinye intombi, za ti, 
" Yitsho ke, nkosazana, esik^uk^n- 
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 Isik^nk^nma- 
devu to give her her garment. 
The Isik^'ukgiimadevu had given 
the elder princess hers. It did 
not give the younger one, because 
she was proud. The other damsels 
besought her, saying, " O princess, 
just ask the Isikgnkgumadevu." 
But she would on no account 
agree to ask. ^The others said, 
" We will now leave you." So 
they went away. 



Tlie princess fights with the Isikqukqumadevu. 



When she saw that she was for- 
saken by the other damsels, she 
laid hold of the Isik ^iikgimiadevu, 
thinking she would take away 
from it her garment. She fought 
with the Isik^uk^iimadevu. It 
dragged her along on the ground, 
and sank with her in the pooL 
She continued to contend with it 
also in the pool. The damsel was 
unable to conquer, and so was the 
Isikguk^Tunadevu. It now rested 
in the pool, because it was tired ; 
and the girl rested also, because 
she was tired. The Isik ^iikguma^ 
devu slept there, and so did the 
girL 

i« Isigheghe is that portion of the female dress which answers to the isinene 
of the male, which may be translated the kilt. 



Ya bona ukuti ya shiywa ezinye 
'zuitombi, ya si bamba Isikguk^u- 
madevu, i ti, i s' amuka isigheghe 
sayo. Ya Iwa nesikgukgumadevu. 
Isikgiikgaimadevu sa i hhudula 
intombi, sa tshona nayo esizibenL 
Kwa Iwa futi nayo esizibeni in- 
tombi. Y' a/ilulek* intombi ; 
s' aMuleka nesikgiik^iimadevu. Sa 
Alala naso manje esizibeni, ngokuba 
se si katele. Ya /dala nentombi, 
ngokuba nayo se i katele. Sa lala 
kona Isikgukgiimadevu nentombi 



ULUHLAZASBi 



87 



Hie Imkc^tikqitmadevu goes to fetch (Msiatcmce^ (md Uluthlazaee 

escapes. 



Kwa sa kuaasa, Ldk^uk^mar 
deTXL sa hamba, se si funa ukuya 
'nbiza e&njre Izik^k^mnadevu, 
Dgokuba se s' aMulekile, iatombi i 
namandAia. Kwa vela esinye 
isUwanyana^ sa tshela intombi, sa 
ti, '^Hamba, ngoknba Isik^uk^- 
madevu si jobiza ezinye Iziki^- 
k^rnmadeTU." Ya si tata ke leyo 
'ntombi isigheghe sayo ; ja kupoka 
ke emanzini; ya hamba ke, ya 
y* ekaya. 



In the morning the Isik^nk^- 
madevu departed, wishing to call 
other Izik^iik jiimadera, for it was 
unable to conquer, for the damsel 
was strong. There came another 
animal, and said to her, '* Go 
away, for the iBLk^k^umadevu 
has gone to call others." So she 
took her garment, and went up 
out of the water, and returned 
homa 



The other girls deceive UhuMaaase^s parents, ami are killed. 



Ta iika ekaya, intombi zi ti, '* I 
tombila" Ya ngena endAlini 
kwabo. Wa kala unina, wa ti, 
"F vela pil loku izintombi zi ti, 
u tombila" Ya ti, " Za ngi shiya 
esikjiikgumadevwinL" Unina wa 
tshela uyise, ukuti, '* TJmntwana, 
naugu wa e sesik^ukgnmadevwini " 
TJyise wa tata umkonto wake, wa 
u lola, wa zi vimbezela izintombi, 
wa ti, ** Veza ni umntanami, ngi m 
bone." Za in 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' en^aba intombi, 
za ti, " XJ tombile ; a si yi *ku ku 
vezela yena^" Wa tukutela uyise, 
wa ngena endAlini : za m bamba 
intombi ; wa wa kgabula amakuko, 



When she reached her home, 
the other girls were reporting that 
she had come to puberty. She 
went 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 Isikgaikgaimadevu." The mo- 
ther told her father, saying, " Our 
child, behold she was with the 
Isik^uk^madevu." The fiither 
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 laughed 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 not bring her 
out." The fiither was angry ; he 
went into the hut : the girls 
caught hold of him ; he pulled 
aside the mats ; he saw that his 



83 



IZnrGAHSKWA9S. 



wa bona okuba nmntanake ka ka 
Wa zi bamba ke izintombi, wa 
pomela nazo pandAle, wa zi bulala 
zonke. Wa i bulala ke nenkosa- 
fstnsL yake UbnAlaliiBe, wa zi ba- 
Lda zonke intombL Ba boz* a- 
banta uknti, '* Nkosi, abantwana 
u ba bolalele ni nat" Wa ti, 
'^ Ba m bolele UluAlazaBe. Ba m 
shiya eflik^nk^ninadevwiiuL" Wa 
m veza ke XJhiAlazase. Ba ma- 
ngala ke abanta bonke ngokuba za 
fike za tiy u tombOe. 



cidld was not there. So be seized 
the girisy and dragged them out- 
side, and killed them alL He 
killed also his princess XJbuthla- 
Inae ; he killed all the girls. The 
men asked, '' Sir, why have you 
killed the children ) " He replied, 
''They killed Uluthlazase. They 
left her with the Isik^pk^uma- 
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 Isikqukqu- 

madevu. 



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



Then Uluthlazase's father sum- 
moned the nation, Bsid. commanded 
the men to go in quest of thelsik^u- 
k^umadevu. The princess went 
also, and showed them the pooL 
The men entered the water ; the 
Isikguk^imiadevu was in a rage, 
and c£tme out, and they killed it. 



Tlie damsels which the Isikquhiumadevu had devomred are recovered, 
and their fathers rejoice. 



Za pimia 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 
int(Aiibi zabo. 



Then there' came out all the 
damsels' of the whole country ; 
for it was acoiistomed to go and 
remaii^ in the pool where the dam- 
sels lathed, and devour them 
alive. They went home with 
them. The damsels' fathers heard 
it reported that their children had 
come forth ; and they came with 
cattle with which to take back 
their children. ^^ They gave them 
to TJsikulumi. And went away 
with their children. 



17 It U a custom among the Zulus if a child has been lost, and found by 
another man, for the parent to reclaim it by the offering of a bullock. The 
fathers are here represented as not merely fetching their children which the 
Isik^k^madevu had deroured, but bringing cattle, as it were to redeem 
them. 



TLANGALASENHLA NOLANQALASENZAKTSL 



89 



UluUdazcbae becomes queen. 



Ya busa inkosazan' UluAlazase ; 
wa busa nezincane ke intombL 
Uyise ke wa Alaba inkomo zoku- 
jabolisa umntanake, uba wa e 
dAliwe Isik^nk^rumadevu. Ba m 
bonga kakulu abantu, oyise ben- 
tombi, owa koka abdntababo esi- 
kyuk^Timadevwiiii, ngokuba wa si 
bulala^ 



Then Uluthlazase the princess 
governed ; she governed with the 
yo\mg girls, [who were not grown 
up when the others forsook her.] 
Then her &,ther slaughtered oattle 
to make his child glad, because 
she had been carried away by the 
Isik^nk^iiniadevu. And the men, 
the Others of the damsels, thanked 
him exceedingly, who had taken 
their children out of the Isik^- 
k^nmadevu, because he killed it. 



What the l8ih{ti>kqttm(X(levu was like. 



Ku tiwa Isik^Tik^ximadeyu a si 
naboya, sa si isilwane eside, si 
sikulu. Intombi lezo sa si zi 
ginya, si nga zi dAli. 

UmrAosB KciYA, 
(Sophia, Uhkajosefa.) 



It is said that the Isik^'uk^ma- 
devu was hairless ; it was a long 
and large animal. It used to 
swallow the young girls without 
eating them.-^® 



ULANGALASENHLA NOLANGALASENZANTSL^^ 

(ULAKQALASENTHLA AND nLANOALASENZANTSI.) 



KwA ku te ekukgaleni, kwa zalwa 
UlangalasenAla^ kwa zalw% Ula- 
ngalasenzantsL Yebo. 



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



^^ 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 ot many others. Thus 
we have the two princesses, going with their attendants to bathe, as in the tale 
of Untombinde ; but here Sie name is TTluthlazase ; she is, however, the 
daughter of XJsikulumi Then the girls do not deceive in that tale, but go 
home weeping and report that she has been taken away by the Isik^k^jiima- 
devu. There is no ^ght there, as here, between the damsel and the monster, 
but she is swaQowed up by it like others ; and the army sent against it by Usi- 
kalumi is also destroyed ; and it is ultimately killed by a man who has lost 
"twin children which were much beloved." Some of the other incidents are 
related in the tale of Usitungusobenthle ; but there a cannibal takes the place 
of the Isikguk^nmadevu. 'men in a third tale Usitungusobenthle is carried off 
at the age of puberty by pigeons, and, after her escape from captivity, kills the 
Isikguk^umadevu, which had swallowed i^ her people, &c. 

^* UlangaUbteviklai Sun-of -the- West. UlangaiUisenzaTUsif Sun-of-the-East. — 



90 



IZmOAKBEWANE. 



ZllangalasenzarUsi goes to /etch his children : his way is obstructed by 
ten swollen rivers, which divide, and he passes omoard. 



UlaTigalaaenzajitsi said, "I am 
going to fetch my children, when 
I have collected ten oacen." 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 ;^ the 
river divided, and he passed 
through. So now he went on his 
way. He came to another swollen 
river ; again he threw in 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 
ano^^er ox ; the river opened ; 
and he went on his way and passed 
through. So he went on his way, 
he having at lengfch crossed the 
tenth river. So he went and 
went, going now alone; the ten 
oxen being now* all disposed o£ 

These words, used as the names of the 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 ; smd 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 formeiiy they were worshipped, or 
rather that individual nvers were supposed to be the dwelliug-place 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 Uongo, Thompson, in his 
Travels in SoiUhem Africaj speaking of the religion and superstitions of the 
Amakcosa, says : — '* Sometimes they sacrifice to the rivers in time of drought, 
by killing an ox and throwing a pit of it into the channeL" (Vol. 11.^ p, 
Z62.) When Dingan's army was going against Umzilikazi, on reaching l£e 
banks of the Ubuhnganto, they saluted it, saying, **8aku bona, buliTiganto," 
and having strewed animal charcoal (vmsiisi) on the water, the soldiers were 
made to dnnk it. The object of this was to deprecate some evil power destruc- 
tive to life, which was supposed to he 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 Ulangalase- 
nzantsi threw the oxen into the rivers as a sacrifice to the amaton^o, or more 
probably to river-gods. 



Wa ti TJlangalasenzantsi, " Ngi 
za 'kulanda al^ntwana bami, ngi 
bute izinkabi ezi lishumi" Wa 
tata ingubo embi, e 'sidwaba nje ; 
wa hamba ke, e landa *bantwana 
kulangalasenAla. Wa fdnyana 
umf ula u gcwele ; wa ponsa enye 
inkabi ; wa damuka umfula ; wa 
wela. Wa hamba ke kalokn ke. 
Wa funyana omunye u gcwele ; wa 
ponsa enye futi; wa vuleka mn- 
fula ; wa wela ; wa hamba ke. 
Wa funyana omunye u gcwele; 
wa ponsa enye yobutatu ; wa 
vuleka umfula ; wa hamba ke. 
Wa funyana omunye u gcwele ; 
wa ponsa enye; wa vuleka um- 
fula ; wa hamba ka 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 
umfula. Wa hamba ke, wa hamba 
ke, e se hamba yedwa, inkabi se zi 
pelile ezi lishumi. 



ULAKQALASENHLA NOItANGALASENZANTSI. 



91 



He cornea to a 9prvng^ and falh in mih hia dcmglUef^a chUd. 



Wa fika ke emtonjeni lapa ku 
kiwa kona amanzi omuzi kalanga- 
lasenAla. Wa funyana abaatwana 
abaaeiiiane be baningi kakulu. 
Wa feuusa unmtwana, wa ti, " Lo 
'mntwana okabani na?'' Ba ti, 
" OkalangalaaenAla." Wa ti, " U- 
nina ubaui na ? '' Ba ti, '* Uma> 
langalasenzantsL" Wati, <'A!" 
Wa ti, " Woza lapa." Wa tata 
um^anga. (Ngokuba be be ye 
'kukaumAlaoga bonke abantwana.) 
Wa u kcoboza umAlanga walowo 
'nmtwana vakwandodakazi yake, 
wa ti, '' Hamba ke, u ye kiinyoko, 
u ti, k' eze 'eze 'kukelela wena ; u 
ti, ' XTmAlanga wami, mame, u 
file; bamba wena, u ye 'ka ngi 
kelela umAlanga wamL' " Wa 
bamba ke xmina, wa fika emAla- 
ngeni 



So at length he came to a 
spring, where the water of the 
village of TJIangalaaenthla 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 r' They said, " Ulsr 
ngalasenthla's." He said, << What 
is his mother's name?" They 
said} " TTT"<»-V'"gft-1flr fff ^ Ti»*^T>^'«i- " ^^ 
He said, " Ah ! " He said, " Come 
here." He took a reed. (For all 
the children had gone to gather 
reeds.) He crushed the reed of 
that diild, 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. 



VlangalaaeTizaTUai makea himaelf known to hia dcmghter. 



Wa t' e sa fika, wa puma XJla- 
ngalasenzantsi, wa ti, '* Woza lapa, 
mntanamL" Y' etuka inkosikasd, 
ya kala, ya ti, <* Baba, u vela pil 
lokii UlangalasenAla u ti, a nge ku 
bone ngameAlo ake ; a nga ku 
bulala, ngokuba e Aleli nabantwana 
bako, u za Icwenza njani na?" 
Wa ti XJlangalasenzantsi, wa ti, 
^^ U za 'kuti, ngi zitolele uwhahi- 
whahi Iwami olu ng' TJbombL U 
Bga tsho ukuba ngi u ye Ulangar 
lasenzantsL XT ngi fiAle kuye 
UlangalasenAla. XT ti ngi umfo- 
kazi nja" Wa ti, " U babele ni 
na lapa, loku u ya songelwa ; ku 



When she came, Ulangala- 
senzantsi went out, and said, 
"Come hither, my child." The 
queen started and cried and said, 
" My fietther, 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 1 " XJlangalasenzantsi 
said, "You shall say, 'I have 
taken under my protection, for my 
own service, my tall man, whose 
name is XJbombL'^ Do not say I 
ft.-m XJ IfMigaliiii ftTi MiTitfli , Conceal 
me fix)m XJlangalasenthla. Say I 
am merely a foreigner." She said, 
" What is your business here, see- 
ing that you are threatened, and 

" Umalangalasenzantsi, — that is, the daughter of Ulangalasenzaiitsi. 
^ Ubombi. — ^A ragged, shabby fellow. 



IZIKOAXEKWANE. 



tiwa u nge ze wa vela lapal" 
Wa ti, " IJ za *udAla ni na ? loku 
kini ni dAla izinkwa zodwa, lo lapa 
kn dAliwa utshwala bodwa ; uku- 
dAla kwamadoda." Wa ti, " U za 
'u ngi gayela umbakgauga ; u ngi 
beke endAlini jakwasalukazi sa- 
kwako. A ngi yi 'knvela, a nga 
ngi bona XJlangalasenAla. Ngi ya 
'kuvela, ngi se ngi pumule. Ngi 
za 'uke ngi pumule, and* uba ngi 
ba bute abantwana bonke besizwe 
sakitL Ngi lande bona bonke 
nawe. Ngi za *ku m bulala um- 
yeni wako." 



it is said you are not to make your 
ajnpearance here ? " She also said, 
" What will you eat ; since at 
home you eat bread only, whilst 
here beer only is drunk ; that is 
the men's food 1 " 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, 
Ulangalasenthla 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 husbaiid.*' 



UlaTvgcdcLsenzantsi appea/rs openly to Dlcmgalasentkla, 



Kwa sa ngelobutatu ilanga, wa 
puma endAlini Ulangalasenzantsi. 
Wa puma XJlangalasenAla, wa 
kuluma, wa ti, " Lo u vela pi na ? 
XJbani lo na ? O nga ti TJlanga- 
lasenzantsj na V 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 
V ezwa." 



On the morning of the third, 
day Ulangalasenzantsi went out of 
the house. And Ulangalasenthla 
went out and said, "Whence 
comes this fellow 1 Who is hel 
Is he not like Ulangalasenzantsi V 
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 I You shall never 
take away the children : they 
are mine. You shall never gain 
possession of them."^^ 



Ulcmgalasenthla summons his soldiers, cmd orders them to kill Ulcmgor 

lasenzantsi. 



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 



He called a boy, and said, 
" Summon my soldiers, that they 
may come and hear. There hais 
arisen a matter of great import- 
ance." His soldiers cai&e. He 
said, " Kill Ulangalasenzantsi I 

*** Ku za wa 6' eztoay i.e., akusayi ^haze wa V ezwa, ** You shall sever 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 kill 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 sa^ in deri- 
sion to his opponent, ** I ba pi o te a ngi 'uze nga b' ezwa na ? A si bo labo 
na ? " Where are those whom you said I should never lay hand on ? Are l^ey 
not these ? 



TLANOALASENHLA NOLANQALASENZANTSI. 



93 



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. 

VJcmgcUasenthla sends his a/rmy after UlangalasenzaTUsi 



nabantwana." Ba m ponsa bonke 
ngemikonto. Ya t' imikonto a ya 
fika kuye; ya Alaha 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 
bakinL Hamba ke." Wa hamba 
ke. 



Kwa ti emuva UlangalasenAla 
wa landeUsa impi yake yonke. 
Wa ti, "Hamba ni ke. Ku 
lungile. Ni m k^^edeF 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 
Ulangalasenthla made all his army 
pursue him. He said, " Go. You 
can kill 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, cmd allows them to pass. 



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



^ Ku lungile. — ^It ia right, — that is, 
we can readily kill them. If a man is 
has placed himself in such a position, as 
cipioe, he shouts, Wa lunga! ** You are 



Ulangalasenzantsi and his chil- 
dren at length came to a river 
whose waters were red ; it was 
very great: they found it veiy 
much flooded. Ulangalasenzantsi 
raised his royal rod ; he raised it, 
and the river was stayed, and they 
all passed over. Then they sat 
down, and took off th«ir loads, 
and rejoiced and ate ; they cooked 
a large quantity of foo4. 

they have got into such a position that 
pursuing another, and he sees that he 
by running towards an impassable pre- 
all right ! ^ 



94 



IZmOANEKWAKE. 



The soldiers arrive cU the river ; it divides : they enter ; it doses, wnd 
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." £a 
ti bona, " K^bo ! A ni welanga 
lapa. Si tshele nil"* Wa tata 
intonga yake XJlangalasenzantsi ; 
wa i pakamisa; tunfiila wa n^ 
muka. "Wa ti, " Wela ni ke 
manje." Ba ngena bonke. Um- 
fiila ubanzi. Ba te be pelele em^ 
fuleni, wa i beka intonga yake; 
umfula wa ba zibekela bonke 



The army reached the bank of 
the river. They shouted and said, 
" Where did you cross over f " 
They said, "In this very place. 
Do you cross over, and come and 
kiU us." They said, " No indeed ! 
You did not cross here. TeU us." 
XTlangalasenzantsi took his rod, 
and raised it, and the river w^as 
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 



UlangcUasenzantsi and his children rejoice. 



Ba tokoza ; ba dAlala abantwana 
bake XJlangalasenzantsi ; ba jabida 
kakulu. Wa ti yena, " A ni boni 
ke na ? Ba pelile abe be za 'ku si 
bulala." Wa ti, " Twala ni ke, ni 
hambe, ni ye kwitL" Ba twala 
ke, ba hamba ke. 



They rejoiced ; the children of 
Ulan^^dasenzantsi played ; they 
rejoiced exceedingly. He said, 
"Do you not see then? 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. 



UlangakLsenzamtsi amd many others die in the way ; a few reach their 

home. 



Wa fa endAleleni TJlangala- 
senzantsi 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 
wenul" Wa ti, "U fele ezin- 
dAleleni" » Kwa tiwa, " U fele pi 



died in the 
way. The people now went by 
themselves. H!is 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 I " 
He replied, " He died in the way." 
They said, « Where did he die % " 



ULANOALASENHLA NOLANGALASENZANTSI. 



95 



He replied, ''Neither did I see 
where he died. And another and 
another of our brethren, I did not 
see them, I did not bury them ; 
thej died without my seeing them. 
We journeyed with dSSculty 
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 old tale 
amongst our people. It is called 
a myfii, 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 country. ^^ 



nal" 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 bonL Sa hamba 
kabi ; sa hamba pakati kwezita. 
A ng' azi nokuba ba bulawa izita 
inina." 

Ba AlaJa ke; b' aka ke; ba 
jabula ke ; ba za ba buya b' anda. 

liB '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 
Xepa ku tiwa insumansumane 
endala, ku nga ka £ki nabamAlope 
kulo 'mAlaba. 

Umpondo kambule (Aabon). 

^ Whatever may have been the origm of this tale, there are few who will 
not at once refer it to the history of Moses and Pharaoh. Vasco do 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. * (HoldevCa History of 
NcUaZ, p. 36. > Kolben says :— ''The Caffres traffick with the Hovers of the 
Bed Sea, who bring 'em Manufactures of Silk for Elephants' Teeth. These 
Manufactures the Cafftts exchange, as. Ships from Europe touch at de NcUcU^ for 
European commodoties ; often for Tar, Anchors, and Cordage ; which they ex- 
change again with the Rovers of the Bed Sea. The Silk they put not off to tiie 
Europeans, they dispose of to the Monomotapos. The Porti^fueze of Mozam- 
bique trade not SkUtue with *em." (Kolben. Op. dt. Vol. I., 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 E^jrpt 
and tiieir 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 oy an enemy prays, and the water divides, and he and his people pass 
through ; and the enemy, attempting to follow, are destroyed. These iacts 
show the wide-spread existence of suda a tradition, and would appear to suggest 
some common origin. Dr. Bleek has shown that the Hottentot language b^ngs 
to the class of languages spoken in North Africa ; and it may be reganled as an 
established fact tb^t &e 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 l a n g u age. (Bleets Comparative 



96 



IZINGANEKWANE. 



UBABUZE.26 



Ubabuze obtains His fcUher's permission to visit a maukn. 



KV esukela, inkosi igama layo 
Ubabuze j kepa ya i tsandza ukuya 
entombini Uyise wa 7 alela, aba- 
tali bayo ; wa tsi, " Musa ni '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 nika itinkomo 
etiningi ; wa tsi, a k' a kambe ke. 
Wa m nikaabantu^^ futs' boku- 
kamba naye. 



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



Ubabuze sets <mt with his people : he goes by the tioromg road. 



So he set out ; he assembled his 
men, and set out. His father told 
him, saying, " My child, 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 &ther had told him to go ; and 
went by that road by whidi his 
fiither told him not to go. 



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

Orammar^ p, viii — Prof, Max MHOei^s Lectures, Second Series, p, 11. i It 
may not, therefore, be unreasonably somiised that they brought this tramtion 
witii them from their former home ; and have imparted it to the Kafirs. It is 
worth noticing that in one of the Scotch l^flends, the daughter of a magiciaa 
helps a lad, with whom she has fallen in love, to perform the difficult tasks 
appointed him by her father, and among other things '* she strikes the sea with 
a rod, and makes a way to the island, ^ere the nest was," which he had been 
commanded to fetch. fCampbeU. Op, cU, Vol /., p, 61,) 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 passajse^ across which they 
passed with dry feet." (Bechstdn's Old Stary-TeUer, p, 136.> 

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

^ Abantu, — I have not attempted to represent by orthography the sound 
the Amabakca give to ^ in this and in many other words, wh^i followed by cer* 
tain vowels. It is difficult to say whether the ^ is followed by a slender /, v, 
Ut or to sound. 



UBABUZE. 



97 



Ubabuze gets into traubiey and loses aU Ms cattle and men. 



Kwa tsi pambili wa fakana iti- 
Iwanyana etmingi ; ta m bona e sa 
vela, ta m memeta e se kudze, ta 
tsi, " Babuze, babuze bankosi ! " 
Wa tsi ke TJbabiize, " Ubawo u 
be ngi tshena, e tsi, te ndi nga 
kambi ngale 'ndAlela ; wa tsi 
indAleF imbi, i namadzbamtela." 
Ngaloku 'kutsho kwawo wa wa 
nika inkomo taningi A baya a 
pindzha futs', a tsi, " Babuze ban- 
kosi!" "Wa w engeta fiits', wa 
wa nika inkomo, nkudAla kwamad- 
zhamtela. A ti k^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 pinddia flits', a ts', 
" Babuze bankosi ! " Wa ba k^ 
dza manje abantu. A koela futs' 
amadzhamtela. Wa koAlwa ma- 
nje, ngobane abantu se be pelile. 
Wa bamba e se yedvwa manje. 



It came to pass that, on going 
forward, he fell in with 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, Ubabuze, son 
of the king!" Ubabuze 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, 
" Ubabuze, son of the king i " He 
again gave some more cattle in 
addition to the first, the food for 
the hyenas. At length the cattle 
were all gona The hyenas again 
asked, and said, " Ubabuze, son of 
the king!" Now he gave them 
men. A^Bim they said, " Ubabuze, 
son of t£e 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 jom-ney 
alone now. 



Ubabuze is helped hy a mouse. 



A buya a kcela futs', a ts', 
" Babuze bankosi ! " Wa gijima, 
wa fukana imbiba pambili. Ya 
ts' imbiba, "Ng* obule, n patse 
isikumba samL" Wa y obida 
kamsLnya, 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 dAla ; sa m paka- 
misela etulu emafvnni; a kamba 
pansi ke amadzhamtela. A buyela 
emva amadzhamtela. 



The hyenas again asked, saying, 
" Ubabuze, son of the king ! " He 
ran, and fell ija 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 lifbed him on high to 
the clouds ; the hyenas went on 
the ground. The hyenas turned 
back again. 



98 



IZIN6ANEKWANE. 



TlhaXmze U eowoeyed ikraugh the omt to hta destimUiion, 



Sa m kambisa ke isikamba ema- 
fwini ; sa m beka ekadeni kwo- 
muti, lapo ku kona intombi a i 
tsandzako. Wa ngena ke ekaja, e 
se e kamba pansl manje. TJ 
kamba uaso ke isikumb' esi, e si 
bopele etintoiigeni take. Ba 
Alaba umkosi ke ekayangokujabula 
okukulu, ngokutsi, ^' Wa fika urn- 
yeni wenkosatana." 



B skin bore him in the clouds, 
aiMrpat him down at the aide of 
le kraal where was the damsel 
hich 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. 
Tjfiisy celebrated a festival at the 
jdaal with great joy, saying, " A 
^husband has come for the prin- 
cess." 



Uhabuze remams there a yea/r, cmd then sets out with the wedding 

poirty. 



Wa Alatshiswa inkomo. Wa 
Alala ke. Wa ta wa pela lo 'nyaka 
a ye ngawo, e sa Meli kona. XJyise 
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 &ther, 
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. 



Uhabuze takes many cattle with him. 



Wa tsi, " Ngi nike ni futsi 
inkomo etiningi, ngobane ku kona 
amadzhamtelaendAleleni; ngobane 
nami lapa nda ndi te nesive esi- 
ningi, nda ndi si nikwe ubawo, sa 
dAliwa amadzhamtela end/delenL" 
Wa m nika ke inkomo etiningL 
Wa kamba ke nayo intombi ke 
nenkomo nabantu. 



Ubabuze 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 llie damsel, and 
the cattle, and the people. 



Uhabuae restores to the mouse its skin, and MUs an ox for U, 



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 leyo 'nyama, ya sa i dAliwa 
imbiba. 



He oame to the place where the 
hyenai^ lefb him; he found the 
fle^of the stiiped mouse, and put 
^jts skin on it ; and then killed an 
ox for it, and left the whole of its 
flesh, and the mouse ate it. 



UMUKTV NxmroNi. 



99 



Uhabuae^s par(/y exterminate the hyenas. 



Wa fika emadzhamteleni ; a 
bnya a koela flits', a ts', " Babuze 
bankos' ! " A ka wa nikaaga 
'luto. Unme wabo intombi wa 
li gwaza elinye idzhamtela^ eli 
iskosiTawo; a f onke amadzhar 
mtela. 



He came to the hyenas; they 
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. 



UhaJbvae reaches home with hie hride^ and ikere is greaJt rqjoiciTig, 



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

Unyaosb Kcita, 
(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 brother? 
never went home again. The 
whole marriage party lived thera 



UMXTNTU NENYONI. 

(the HAN AND THE BIBD.) 



A woman goes to labov/r in the field: her labov/r is rendered useless hy 

a wagtail. 



Ba ti kambe, ab' az' insumansu- 
mane, kwa ku kona kukgaJa in- 
dAlala enkulu, ku nge ko izinkomo 
futL Kwa ti umfazi wa ya 'ku- 
lima ensimini; kwa ti kwa fika 
inyoni, ibizo layo umvemve. 
TJm&zi wa lima, wa buya, wa 
y ekaya. Kwa ti kusasa wa buya 
wa ya fdti 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 famine, and, be- 
sides, iiiere were not any cattle. 
A woman went to dig in the 
garden; and there came a bird, 
which is called imivemva^ The 
woman dug, and went home again. 
In the morning she went again to 
•dig. The new ground^ which she 



^ The wagtail 



100 



IZIKSANEKWAKK. 



sa i bona ; wa fika, se ku njengo- 
tsfaani nje. Wa ti, '^IndiiDa e 
ngi i lime izolo i pi n&%" e kulu- 
ma jedwa. Wa pinda wa lima 
fdti, e se pinda okobubili Kwa 
ti e sa lima, kV em inyoni, ya 
Alala pezu kwomuti ebusweni bake, 
ya ti, " Tshiyo, tshiyo, tshiyo ! 
UmAlaba kababa lo, e ngi ti ng' a- 
la nawo. 17 b' u ngi pikelela 
Zidinjana^ mbembe I Bewana, sa- 
kasaka ! Mpinyana, pok^opokgx) 1 
Gejana^ ntshi ! '* 



had dug yesterday, she could no 
longer see ; she arrived at the 
pla^, and it was just like the 
gra8& She said, ** The ground I 
dug yesterday, where is it f " 
speaking to hersel£ She dug again 
vie second tima 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 
opposition to ma Little clods, 
turn back again ! Little seeds, be 
scattered in all directions ! Little 
pick>handle, snap to pieces ! Little 
pick, fly off! "2if 



The wonum a/gain tries^ IvJt the wagtail, a$ heforey rmdera 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; 
nembeuya ti sakasaka; nompini 
wa puka ; negejo la ti ntshi. Wa 
pinda wa lima futi Ya fika 
inyoni, ya ti, "Tshiyo, tshiyo, 
tshiyo! XJmAlaba kababa lo, e 
ngi ti ng^ ala nawo. TJ b* u ngi 
pikelele. Zidinjana, mbembe ! Be- 
wana, sakasaka ! Mpinyana, po- 
k^opok^o ! Ckjjana, ntshi ! " Kwa 
se ku ba njengokutsho kwayo. 
Izidinjana za ti mbembe ; nembeu 
ya ti sakasaka ; nompini wa puka ; 
negejo la ti nt^ 



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 
dods 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 fether^s land, whidi I 
have always refused to have culti- 
vated. You have acted in oppo- 
sition to ma Little clods, turn 
back again ! Little seeds, be 
scattered ! Little pick-handle, 
snap to pieces ! Little pick, fly 
off ! " And so it was in accordance 
with its saying. The little clods 
turned badk; and the seed was 
scattered ; and the handle was 
broken; and the pick flew off 



^ These diminutives are to be und^tood as spoken in contempt, and not 
to refer to size. 



UMUNTU NBNTOKL 



101 



She goes home and teUa her kiMbcmd of the wonderfid bvrd. 



Wa buya futi um£ELzi ukuya 
ekaya^ wa ya 'kutshela indoda 
yake ; wa ti kuyo, *^ I kona inyoni 
e ngi ti lapa ngi limayo, i fike, i ti 
kwimi, ^ TJm^laba kababa lo, e ngi 
ting'alanawo. U b' u ngi pikelela 
Zidmjana, mbembe ! Bewana, sa- 
kaaaka ! Mpinyana, pokgopokgo ! 
Gkrjana, ntshi ! ' Se ku njengoku- 
tsho 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 fitther^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 l* And it is as 
it says." 



The husbcmd catches the hvrd^ tmd obtains a /east, which he eats alone. 



Kwa ti kusasa kwa puma um- 
fasd kukgala, wa ya 'kulima, se be 
kcebe ikcebo lokuti, " Uma se ngi 
lima, wo flka, wena ndoda, u ze 
'kubona oku tshiwoyo inyoni" 
Ya landela indoda, ya Alala eduze 
nomfazi, ya kcatsha. Kwa ti tun- 
fim e hm&, ya fika inyoni futi, ya 
pinda ya tsho njala Indoda ya se 
i zwa, ya vumbuluka pantsi, ya 
pakama, ya i bona inyoni e kulu- 
mayo : ya i sukela, ya i kcotsha ; 
ya bal^a inyoni, nendoda nayo 
futi Liyoni ya tshona ngalukalo, 
indoda ya tshona ngalul^lo futi ; 
ya i kax>tsha njalo ; ya za ya dinwa 
inyoni ; ya i bamba. Ya ti inyoni, 
"A k' u ngi yeke; ngi za *ku 
kw enzela umlawina." Indoda ya 
ti, "Ake w enze ke, ngi bone." 
Y' enza, ya kam' umlsiza, ya ti 
kAla. Ya puza indoda. Ya ti 
futi, "Ake w enz' isang^ondwa- 
ne." Ya ti puAlu^ puAlu, puAlu. 



In the morning the woman 
went out to dig first, they having 
devised a plan, to wit, " When I 
am diggiDg, 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 ; 
^e bud 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, and the man 
caught it. The bird said, " Leave 
me alone, and I wiU make you 
some whey." The man said, " Just 
make it then, that I may see." 
The bird made it, and strained the 
whey; it gurgled.^*^ The man 
drank. He said also, ^' Just make 
curds too." It made a flopping 
noise.^^ The man ate, and was 

^^ Khkt, Ptiklu, — ^These are onomatopoetic words, and are intended to imi- 
tate the sound occasioned respectively by taking out the stopper of the calabash 
for the puipose of pouring out whey, and that occasioned by pouring out the 
thick cnrdk 



102 



IZINOAKEKWANE. 



Ya dAIa indoda, y* esuta, loku 
kad' i lambile; i jabula, ya ti, i 
tole inkomo. Ta hamba nayo, ya 
fika endAIini kwayo, ya i &ka 
embizeni, ya i nameka, ukuba 
abantwana nom&zi wayo ba nga i 
boni, ku be isisulu sayo yodwaj 
Bgokuba ya ku zuza yodwa. 



satisfied, for he bad been a long 
time hungry ; and said, rejoicing, 
that he had found a cow.*^ Ho 
went home with it, and put it in 
a pot in Ids 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 hiniRelf. 



Tht huahamd ogam feaaU aUme, by nighty when the rest are asleep. 



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 iiiother 
being asleep. 

One of Ae children, hanging seen the father feasting, reveals the dis- 
covery to the other. 



Kwatiumfazi 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 pezulu : wa i bamba nge- 
sandAla; 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. 



In the morning the man Went 
to cut poles, and his wife went to 
dig; and Ihe children remained 
alone. But one of the children 
had seen his fiither eating the 
amasi alone, and said to the other 
children, " I saw fiither ; there was 
something which he was eating in 
the night, when we were all 
asleep ; he took the cover off the 
pot ; I saw him pour out amasi 
from it; I was sUent, and said, 
there is something which will take 
him to a distance ; and then 

31 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 lellows," who spread his table with 
the best of food, on gold and silver 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 

B' AmoM. — Sour ndlk, but properly prepared, not what we shoidd imdor- 
stand by sour tmW The native name is therefore retained. 



Kwa ti kusasa indoda y* emuka, 
ya ya 'kugaula izibonda; umfazi 
wayo wa ya *kulima; kwa sala 
abantwana bodwa. Kanti omunye 
umntwana u m bonile uyise e dAla 
amasi yedwa, wa ba tshela abanye 
kusasa, wa ti, " Ngi m bonile 
ubaba ; ku kona e be ku dAla 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 



UMUNTU NENYONI. 



103 



ye kude, si sale, si wa d^le amasi, 
loku e si ndtshayo/' Ba sala, ba 
ya 'kuzibxikula embizeni ; ba i 
fumana inyoni i s' i te kcoka 
pezolu kwamasi ; ba i bamba ; ba 
dAla, ba dAla, ba dAla, ba dAla, ba 
za b' esuta. Ba sibekela futL Wa 
ti uyise, " Banta bami, ni dAle ni 
na, ni suti kangaka nje n&V Ba 
ti, " A si suti luto," be m koAlisa, 



we will eat amasi, for he be- 
grudges us." Then they went to 
uncorer the pot ; they found the 
bird sitting on the top of the 
amasi; they held it; they ate, 
they ate, they ate, they ate, until 
they were satisfied. They covered 
it up again. The fiekther said, '^ My 
children, what have you been eat- 
ing, to be so stuffed out ? " They 
said, " We are not stuffed out witik 
anything," deceiving him. 



AUthe children ixxxtch ihevr fatiker at his aolUcMrt/ noctttrruU feast 



Kwa Aiwa indoda y* enza njalo 
futi, se be lele bonke futL 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 dAla, ya dAla ; ya buya, 
ya sibekela. Kanti se be m bonile 
abantwana bake, ukuba u ya ba 
ncitsha ukudAla. 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 would 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." 



Dvrmg the feast qf like children^ the bird escapes. 



Kwa ti kusasa y' emuka indoda. 
Ba ya ba zibukula ; ba fika, inyoni 
i s' i te kcoka pezidu ; ba i susa ; 
ba dAla, ba dAla. Wa ti o i peteyo 
ya m punyuka, ya baleka, ya ti 
dri ; ya AlalA emnyango. Omunye 
umntwana^ TJdemazane ibizo lake, 
wa ti, " Demane, nansi inyoni ka- 
baba i muka bo ! " XJdemane wa 
ti, " Ake w enze kaAle, mnta ka- 
baba, ngi sa funda 'mtanyana." 
Y' esuka inyoni emnyango, ya ti 
dri ; ya Alala pandAle ebalenL 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 fix)m him 
who held it, and flew away with a 
whir, and stopped at the doorway. 
One of the boys, TJdemazane by 
name, said, " Udemane, see father's 
bird is going away then ! " Ude- 
mane said, " Wait a bit, child of 
my father, I am in the act of fill- 
ing my moutk" The bird quitted 
the doorway with a whir, and 
stopped outside in the open space. 



104 



IZINGANEEWANE. 



ti TJdemaJsane futi, '^ Demane, 
nansi inyoni kababa i muka bo ! '' 
Wa ti Udemane, "Ake w enze 
ka^le, mnta kababa, ngi sa funda 
'mtanyana.'' Y* esuka inyoni eba- 
leni, ya ti dri ; ya Alala pezu kwo 
tango. Wa pinda wa tsho njalo 
Udemazane. Inyoni ya ze ya 
ndiza, ya hamba, y' emuka. Kwa 
ku pela. 



Udemazane said again, ^'XJdemane, 
see father^s bird is going away 
then.!'' Udemane said, '^Jnst 
wait a bit, child of my father, I 
am in the act of fi^Hng my mouth." 
The bird quitted the open space 
with a whir, and pitched on the 
fence. Udemazane said the same 
words again. The bird at length 
flew away and departed. . That 
was the end. 



The /other, finding the bird gone, mourns in vain for his tiibit. 



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 nam. Wa 
mangala, wa biza abantwana bake, 
wa ti, " Ku pi o be ku lapa em- 
bizeni na?" Ba ti abantwana^ 
" A si kw azL" Omunye wa ti, 
" K^'abo ! Ba ya ku koAlisa, 
baba. Inyoni yako ba i yekile ; 
y' emuka ; namasi futi si wa 
dAlile." Wa ba tshaya kakulu, e 
mangalele isisulu sake, e ti u se za 
'kufa indAlala. Kwa so ku ba 
'kupela ke. 

Ulutuli Dhladhla (Usetemba.) 



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 lefb.^^ He won- 
dered, and called his children, 
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, &ther. 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 hie as anything. 

^^ Lit., charging them with naving taken away his titbit. 

^' The reader wiU 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 Honahpu and XbaUnque set themselves one day to till 
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 palaces. So they cleared the ground again, and hid themselves to watch, 
and at midnight all the beasts came, small and great, sayine in their language, 
'Trees, arise; creepers, arise!' and the trees returned to their juaces.'* 
(TyWa Early History of Mankind, p. 356. J Compare also Note 52, p. 61. 



UKCOMBEKCAKTSINI. 



105 



UKCOMBEKCANTSINL 



The wives of a certain king give birth to crows. His queen has no 

child. 



KwA ku kona inkosi etile ku- 
leso 'sizwe ; ya 1 zala abantwana 
aba amagwababa, i nga m zali 
unmtwana o amuntu ; kuzo zonke 
izindAlu i zala amagwababa. Kepa 



There was a certaiii 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 amon^ the natives legends of women giving birth to crows, 
and to bcon^ resembhng horses and elephants. Such legends probably had 
their origin in monstroos births, which bore a real or fancied resembhmce to 
such animalfl. This notion of hmnan females giving birth to animals ia common 
among other people. ^ In the Prose Edda we read of the woman Gefjon, who 
had fonr sons by a giant, who were oxen, f Mallet. Northern AntiquiHeSt P- 
3QS,J And of the hag, Jdmvid, who was the mother of gigantic sons, who 
were shaped like wolves. (Id., p. 408.) Loki gave birth to the eight-legged 
horscir Sleipnir. (Id., p. 434.^ 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 tiie monstrous Minotaur ; 
am Leda to two ^gs, from each of 'v^ch sprang twins. And in a recent 
number oi AUthe iwr Hound we read of a Mary Iioft, Uvinff during the last 
oentuiy, who succeeded in persuading many men of science, uiat she had be- 
come tike mother of sixteen rabbits I 

But this giving birth to animals is almost always, in these tales, 
spoken of as a msgrace to the human being, and is felt to be a reproach. In 
some tales a charee of ^ving birth to animals is made against a queen by malice 
for the purpose of taking away the king's affecidon. ibid tiie term Igioahdba 
(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 Ukcombekcantsini, 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 ^ssibly intimating a 
83anpathy 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 animid 
species. This is evident from the repugnance which is frequently expressed for 
tne bridegroom whilst under the animal form ; and whim 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 spell-bound being from his degradation. 
Such tales, therefore, really become parables in which thepower 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 otljier hand, 
may be a kind of protest against defeneration. Many such legends were origi- 
nally, no doubt, metaphorical, or alhided to some real fact misunderstood and 
misexplained. 

37 Each wife of a polygamist has her own dwelling and establishment ; each 
such separate establishment is called a house. 



106 



IZraO^QTEKWAKE. 



inkosikazi jaye ya i nge nanmtwar 
na, kwa ku tiva injumba^ ya 
Alala isikatd eside i nga zali Be i 
Aleka bonke nabesiikzana labo bona 
aba zala amagwababa, be ti, " Kar 
nti tina si ya zala namagwababa 
odwa lawa, kepa wena a u zali 
'luto. Kepa u ti u umunta wo- 
kwenza ni naf" A kale, a ti, 
^' Kepa nga zenza ini naf loku 
nani ni ya zala ngokuba kwa tiwa, 
Zalani'' 



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 
oiiy 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 childlesa queen recevoea ctssistcmce from same pigeons. 



Wa ze V emuka wa ya 'ulima ; 
ngesikati sokulima, hwA ti lapa 
insimu e se za 'u i k^eda, kwa fika 
amavukutu emabili ; a fika kuyena 
e Alezi pansi, e kala. La ti elinye 
kwelinye, la ti, " Vukutu." La ti 
elinye, "U ti 'Vukutu' ni na, u 
nga buzi uma u kalela ni naf" 
Wa ti, ^* Ngi ya kala ngokuba ngi 
nga zalL Abanye aba&zi benkosi 
ba ya zala amagwababa, kepa mina 
a ngi zali 'luta" La ti elinye, 
"Vukutu." La ti elinye, "TJ ti 
* Vukutu' ni, u nga buzi ukuti 
uma si m zalisa a nga si nika nil" 
Wa ti, " Ngi nga ni nika konke e 
ngi naka" La ti, " Vukutu." La 
ti elinye, " XJ ti • Vukutu ' ni, u 
nga buzi ukuti ukudAla kuni a 
nga si nika kona naf" Wa ti, 
" Ngi nga ni nika amabeF ami." 
Lati, "Vukutu." La ti elinye, 
" TJ ti * Vukutu ' ni, loku si nga 
wa dAli amabele 1 " Wa ti, " Ngi 
ya 'u ni nika amadumbi." La ti, 
" Vukutu." La ti elinye, « U ti 



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 ae^ 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 sai^ "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 9" 
She said, " I will give you ama- 
dumbl"*o One said, "Vukutu." 
The other said, " Why do you say 

SB Kwa thpa, Zala m, — ^This saying is worthy of note. It is common 
among the natives. Thejr say it is a reference to the word which Unkalunknln, 
when he broke off all things from Uthlanga in the beginning nttered, deter- 
mining by an ordinance all mtore events. 

^Amahele, Native com. 

^ AmadunUn, a kind of arum, the tubers of which are used as food. 



TTKCOMBEECANTSmi. 



107 



* Vukutu* ni, u ngBL ti, a si wa 
taadi amadumbi'' Wabalakonke 
ukudAla a nako. A kw ala. Wa 
26 wa ti, '^ 'Knpela kokudAla e ngi 
nako." La ti, " Vukutu : u nawo 
amabele ; kepa tina si funa inAla- 
kuva." Wa ti, " O, ngi naax) in- 
Alakuva, makosi ami" La ti 
elinye, " Vukutu." La ti elinye, 
" U ti * Vukutu ' ni, u nga ti a ka 
tshetshe masinya, a ye ekaya a 
yo'utata inAlakuva 9 " 



* VukuiUy' and not tell her we do 
not like amadumbi f " She men- 
tioned all the kinds of food she 
had. They refused it alL At 
length she said, '' That is ail the 
food I have." The pigeon said, 
" Vukutu : you have amabele ; 
but for our part we like castor-oil 
seeds." She said, "O, I have 
csustor-oil seeds, sir." One said, 
"Vukutu." The other said, "Why 
do you say * Vukutu,' and not tell 
her to make haste home at onoe, 
and fetch the castor-oil seeds f " ^^ 



I%e gueen fetches castor-oil seeds for ihe pigeons* 



W esuka masinyane umfiizi, wa 
gijima, wa ya ekaya ; wa fika wa 
zi tata inAlakuva, zi sempandeni, 
wa zi tululela ek^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 % " . Wa zi 
tela pansi inAlakuva. A kcotsha 
amavukutu, a kgeda. 



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 pour 
the seeds on the ground ? " She 
poured the castor-oil seeds on the 
ground. The pigeons picked them 
ail up. 



The pigeons draw blood from her^ amd tell her what to do with the 

clot. 



A ti e se k^'edile, la ti elinye, 
"Vukutu." La ti eKnye, "TJti 
* Vukutu ' ni, u nga buzi uma u ze 
nalo upondo nenAlanga na ? " Wa 
ti, "K^" La ti elinye, "Vu- 
kutu." Latielinye, "TJti'Vu- 



When they had eaten them*filll, 
one said, "Vukutu." The other 
said, " Why do you say * Vukutu,' 
and not ask her if she has brought 
a horn and a lancet ?"^ She said, 
"No." One said, "Vukutu." 
The other said, " Why do you say 

^ Compare the conversation between the Bavens in the tale of "The 
Faithful Jonan." (Qrimnu Op, cU,, p, 29. J And that between the gold and 
the silver pigeons in "The Battle of the Birds." fCampbeU, Op, cU. Vol 
/., p. 37. J 

^ Umpanda is an eartiien pot which is cracked, and no longer of any use 
bat for holding seed, &c. 

^ InhUmga is a term applied both to the small knife with which the natives 
scarify, and to the scarifications. 



108 



IZIKOANEKWANE. 



kutu ' ni na, u nga ti, ka hambe a 
lande upondo nenAlanga?^' Wa 
gijima, wa fika ekaya, wa tata 
upondo nenAlanga, wa buya ma- 
sinyane. Wa ^^ la ti elinye, 
« Vukutu." La ti elinye, « U ti 
* Vukutu ' ni, u nga ti, ka fula- 
teler' Wa fulatela. La ti di- 
nye, "Vukutu," La ti elinye, 
" XJ ti * Vukutu ' ni, u nga m gcabi 
esin^eni nal" La m gcaba. Kepa 
uma se H kgedile uku m gcaba, la 
tata upondo, la tela kona iAlula 
La ti elinye, "Vukutu." La ti 
elinye, " XJ ti * Vukutu * ni, u nga 
ti uma e se fikile ekaya, a ka ze a 
fune isitsha esikulu, a tele pakati 
kwaso, ku ze ku fe inyanga ezim- 
bili, k' and' luna a zibukule esi- 
tsheni?" Wa buya, wa fika, 
w* enza njalo. 



' Vukutu,' and not tell ber 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?" 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; 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 teU her on reaching home 
to find a large vessel, and pour the 
clotted blood into it, imtil two 
moons die ; and then uncover the 
vessel?" She went home and 
did so. 



She finds two children in the dot at the end of fowr months. 



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 



She remained two months : 
when the third new moon ap- 
peared, she found two children j^ 
she took them out of the vessel ; 
and placed them again in another 



** In Stephens' Inddenta of Travel m Central America there is a cnrioiui 
legend, which may be compared with this. An old woman mourned that she 
was childless. She took an egs, corered it with cloth, and laid it in a safe place. 
She examined it daily, and atlenefch was gladdened by finding it hatche<t 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 lus 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 
gurt; it became enfolded, in sea-weed, and the soft jell^-fish rolled themselves 
aroimd it to protect it. His great ancestor, Tama-nui-ki-te-Ranei, attracted by 
the flies, *' stripped oflF the encircling jelly-fish, and behold witiiin there lay a 
human being." And Maui became uie 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 in 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 life, and his ancestor Rongotakawiu taught him magic and the use 
of enchantments of every kind." (Grey. Op. cU.y pp. 18, 19, aiid p. W^.) — 
Compare also the Highland legend of the birth of Gui-doir Maghrevollich, or 
The Black Child, Son to the Bones. (ScoU'a Lady of the Lake. Note on the 



UKCOMBEKCANTSINI. 



109 



&ka kwenye imbiza. Wa Alala 
kwa ba izmyanga etintatu e nga 
bheki kona. Wa ti lapa e se 
bheka ngeyesme inyanga, wa fu- 
nyana se be bakulu, se be Aleka ; 
wa jabnla kakulu. 



laige 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. 



She canceah the children^ and feeds them by night. 



Wa puma e ya *ulima. Wa 
fika enMe, wa Alala pansi, la ze la 
tshona, e ti, ''TJmakazi ba nga 
8mda ini abanta bami? loku ngi 
Alekwa abanye abafazi ; ingani 
nabo a ba zali Ibantu, ba zala ama- 
gwababa." Kwa ze kwa ti ntar 
mbama wa buya wa fika ekaya. 
Kwa ti kusiAlwa, lapa e se za 
'ulala, a vale emnyango ngesivalo 
na ngesiAlandAla, e ti, kona ku 
ya 'kuti noma umuntu e dAlula 
emnyango a nga boni *luto. Wa 
^lala. 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 
lire? 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 strange tales were told. "J But the production of a 
" fetcher," as recorded in the Icelandic legends, is still more remaikable. A 
woman steals a dead man's rib, over which she performs certain incantations, 
aad 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 " f etcher 
has acquired his fuU life and strength." When she can no lonjyrer bear him on 
her breast, she makes a wound in ner thigh and places him 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 xnilk of which he brin^ home, and dis- 
gorges into his mother's chum. — To the same class of eccentric thought may be 
referred the origin of the good old Raymond's steed, 

** Whic£ AquHino for his swiftness hight," 
was bred by the Tagns. His dam 

** When first on trees bourseon the blossoms soft, 
Prick'd forward with &e 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 rare), she foals at la«t I 

<* And had you seen the beast you would have said 
The light and subtle wind his father was ; 
For if his course upon the sands he made, 
Ko si^ was left what way the beast did pass." 
— Tas80* 8 Jerusalem liecovered. Fatrfax, B. vii., Lxxv — Lxxvil. 

^ That is, three months from the time of putting the dot into the first 
vessel ', one from the time she placed it in the second. 



110 



IZINGANSKWAITE. 



tata abantwaoa, wa ba beka okca- 
nsmi, wa tata ubisi, wa ba nika ; 
oxnunye o nmfana wa hi puza, in- 
tombazana ya Iw al& Kwa ti lapa 
e se kade e KLen nabo, wa buye 
wa ba buyisela eudaweni yabo; 
wa lala. 



children, and placed them on a 
maty and took milk and gave 
them ; the boy drank it, but the 
little girl refiised it. When she 
had remained with them a long 
time, she pnt them back again into 
their place ; and slept. 



The crows tnyuble the queen. 



Kwa ti uknkula kwabo, ba kula 
masinyane bobabili ; ba ze ba kasa 
be nga bonwa 'mnntu ; ba ze ba 
hamba, nnina e ba fiAla kubanto. 
Ba Alala, be nga pomeli pandAle, 
unina 'ala, e ti, imia be pumile ba 
ya pandAle, ba ya 'ubonwa ama- 
gwababa, a ba biilale, ngokuba a e 
ni Mupa na sendAlinL Ku ti uma 
e vukUe kusasa wa ya Iciika ama- 
nzi, wa hamba wa ya 'ulima, ku ti 
e se buya ntambama a funyanise 
amanzi e se kcitiwe ind^lu yonke 
nomlota so u kitshiwe eziko, so ku 
mAlope endAlinL 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 Mupeka kangaka, na sendodeni 
eya ngi zekayo i nga sa ng^ enzi 
'muntu ngokuba 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 peopla 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 f[)und 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 treat^ thus ; for J 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 
chilA" 



The queen gives Ihe girl a rurnie. 



Ba kula ke abantwana bobabili, 
ba ze ba ba bakulu. Ya ti in- 
tombazana ya ze ya ba ikgikiza ; 
nom&na 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 



UKCOMBEKCANTSINI. 



Ill 



unina, '' Loku s6 ni ngakanoba- 
bili, banta bami, kepa a ni nawo 
amabizo, — " wa ti kowentomba- 
zana, ''Wena, igama lako TJkoo- 
mbekcantsini/' Wa ti lunfana, 
" Mina^ u nga ngi ti igam% ngo- 
kuba nami igama lobudoda ngi ya 
'u li tiwa iiba.ba, se ngi knlile ; a 
ngi tandi nkntiwa igama manje.'' 
Wa vuma ke unina. 



said to them, '' Since you are now 
so big, my children, but have no 
name, — " she said to the girl, 
" As for you, your name is Ukco- 
mbekeantsini"^^ 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 &ther ; I do 
not wish to have a name now." 
So the mother agreed. 



The hoy and girl go ovt token thevr mother is atbeenty and maJse some 

acqtuiinta/nces. 



Kwa ti emini unina e nge ko, 
wa ti owentombazana, '' A si ha- 
mbe si ye 'kuka amanzi, loku ama- 
gwababa e wa kcitile amanzi 
kama." Wa ti umfana, ** Angiti 
umame wa s' alela ukuba si hambe 
pandAle na ? " Wa ti owentomba- 
zana, ** Si za 'ube si bonwa ubani 
na, loku abantu bonke ba yo'ulima 
na ] " Wa vuma ke um&na. Ya 
tata imbiza yamanzi intombazana, 
ya hamba ya ya emfuleni, be 
hamba bobabili Kepa lona um- 
fana infiimbi yake wa e mAlope ; 
kepa intombfikzana ya i kazimula 
kakulu. Ba hamlrai ke, ba fika 
emfuleni, ba ka amanzi. A ti uma 
6 se gcwele embizeni, ya ti kowo- 
mfana, " Ngi twese." Wa ti lapa 
e se za 'u m twesa, ba bona udwe- 
ndwe Iwabantu abaningi b' eza 
emfrilem. Ba fika ba ti, "Si pu- 
zise." Wa wa ka amanzi ngen- 
debe, wa nika o pambili. Kwa 
pinda kwa tsho omunye futi, wa 
ti, " Ngi puzisa" Wa wa ka, wa 
m puzisa. Ba tsho bonke, wa ze 
wa ba kqeda, 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 Hne of many people 
coming to them. When they came 
to the river, they said, " Giye 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 Hke manner, 
until he had given them all to 
drink. 



^ Ukoonibekcantsini, The-mat-marker. 
Q 



112 



IZINOAKEKWAKE. 



They teU their new acqtuiinUmces something ctbaut themeelveSy cmd 
lea/m something about their cujqtumUances. 



Ba ti, " W aba kumu p' umuzi 
na?" Bati, " S' aba kulo o nga- 
pezulu," Ba ti, " Ku kona *muntu 
kona na ? " Ba ti, *' K^a ; a ku 
ko *muntu." Ba ti, " N' aba kui 
p' indAlu na?" Ba ti, «S' aba 
knle e gcine esangweni.*' Ba ti, 
'^ Inkofiikasd i i pi na?" Bati, 
'^Inkosikazi kwa ku yena uma; 
kepa kwa 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 cd vela le, si hamba 
si funa intombi enAle kakulu, ngo- 
kuba ku za 'uzeka inkosi yakwitL" 
Ba ti, " U kona i za 'ukgala uku- 
zekainina?" Bavuma. Bati, 
"Ni uAlobo lu ni nal" Ba ti, 
" Tina s* Abahhwebu." Ya ti in- 
tombi, "Nenkosi yakwini Um- 
hhwebu na ? " Ba ti, "K^; 
iimuntu nje ; 1 tina sodwa es' A- 
bahbwebu. Nati a si baningi ; si 
ibuto linye nje." Ba hamba ke 
Abahhwebu. 



They said, " To what village do* 
you belong ? " They replied, " To 
that one on the hill/' They said, 
"Is there any one at home?" 
They said, " No ; there is no 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 1 " They 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 you 
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 nation are you ? " 
They said, " We are Abahhwebu." 
The girl said, " And the king of 
your nation, is he an Umhhwebul" 
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 ihe Abahhwebu de- 
parted. 



The qtieen is displeased. 



Wa y etwesa ke imbiza yamanzi, 
ba kupuka ba fika ekaya, ba Alala. 
Kwa ti ntambama wa fika unina, 
e vela 'ulima ; wa ti, " Amanzi a 
kiwe ubani na ?" Ba ti, " A kiwe 
i tina." Wa ti, " Angiti ng' ala 
ukuba ni pumele pandAle ? 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 yokaka 'manzi na?" Wa ti 
um&na, ^' Be ng' ala mina, kepa 
^^A a Ukcombekcantsmiy 'A si 
hambe si yokuka *maiizL'" "Wa 
ti unina, " A ni bonwanga 'muntu 
ini na ?' Ba ti, " Si boniwe Aba- 
bhwebu, be udwendwe olukulu. 
Ba ti, ' W abakabani na ? ' Sa ti, 
*S' aba kona kulo 'muzL*" Ba 
binda ke. Ba Alala izinsuku ezi- 
ningL Kodwa kubo ba be ng* a- 
ziwa namunye xununtu ; ba b' a- 
ziwa Abahhwebu bodwa. 



you told to go and fetch water 9 '' 
The boy said, '* I refused for my 
part, but Ukcombekcantsiiii said, 
* Let us go and fetch water.' " The 
mother said, '^Did no man see 
youl " They replied, " We were 
seen by some Abahhwebu, who 
formed a very long line. 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 known by the Abaldiwebu 
only. 



A large company/ come to the rogcU kraaX, with cattle^ to ask the king's 
dcmgkter in ma/rricbge. 



Kwa ti ngesikati esinye kwa 
fika izinkomo eziningi ntambama, 
zi haanba nabantu abaningL Ba 
ti bonke abantu lapo ekaya, '^ Im- 
pi ; i vela 'ku zi dAla pi lezi 'n- 
komo ezingaka na9" Ba bona 
abantu abaningi b' eza ekaya ; ba 
zi shiya ngapandAle kwomuzi ezi- 
nye inkomo, b' eza nezinye ekaya. 
IBa fika, ba zi ngenisa esibayeni ; 
V enyiika ba ya ngasenAla; ba 
fika b' ema ; ba kuleka ngokukcela 
intombi kuyise. Kwa tula nje 
bonke abantu ekaya, be tula ngo- 
kumangala) be ti, ^^17 kona ini 
umuntu o ng* eza 'kukgoma ama- 
gwababa naT Lokn a i ko intombi 
e umuntu lapa ekaya." Kepa ba 
kuleka ngokungati ba ya y azi in- 
tombi Ba ze ba ti abesifazana, 
"Uma ku zo'ukgonywa, i pi in- 
tombi kulezi zetu na? U ya 
'ujabula um£eud intombi yake e ya 
'ukgonywa ngalezi 'nkomo eziningi 



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 
enticed 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 respectfully asked his 
daughter jGrom the fiither. 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 ai^ed 
as though they knew the damseL 
At lengtJi 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." 



lU 



I2INQANEKWANE. 



The Tnothera of the crows jeer the queen. 



Ba puma ke bonke ekaya besi- 
fazana, b' ema pandAle ; abanye ba 
gijima be ya esangweni, be ti, 
" Ye, ye ! u ya dela umfazi o nga 
zalanga uma abakabani laba aba- 
yeiii naf' betsho ngokubin^a lona 
o nge naye umntwana, ngokuba ba 
be ng' azi ukuba u yena o nen- 
tom^i impela; ngokuba bona ba 
be zala amagwababa nja A puma 
ngokutukutela amadoda noyise 
wamagwababa, e ba fiita abesifa- 
zana, e ti, " Suka ni ; suka ni ! ni 
Alaba 'mikosi ngazi pi intombi zenu 
na, loku ni zele amagwababa nje 
na ? XJ kona umuntu o nga kcita 
inkomo zake ezingaka e lobola 
igwababa na 1" Ba ti, " Tshetsha 
ni, ni ngene ezindAlini, ni yeke 
lowo 'msindo." 



All the women went out of the' 
houses and stood outside; some 
ran to the entrance, saying, " Ye, 
ye ! is the woman who has no 
child satisfied as to yrhose 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 &ther 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 ) 
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." 



The hyng tells them he has no dcmghter ; huJb they persist in ashing his 
(kmghter in ma/rriage. 



Wa ya kubayeni umnikazimuzi, 
e ti, " Mina a ngi nantombL Nga 
zala amagwababa odwa nje. Tata 
ni inkomo zenu, ni goduke, ni ye 
kwinL" Ba ti, " Si ya ku ncenga, 
si ti, musa uku s' ala ; ngokuba si 
y ad ukuba i kona intombi lapa 
ekaya, e umuntu." W efunga 
nokufimga umnikazimuzi, e ti, "A 
i ko intombi lapa ekaya." Ba ze 
ba bhekana abayeni, be funa^ be 
fiina ukubuza kulabo Abahhwebu 
bona ba be zile kukgala; ba ti, 
" Imbala 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 Neither of mere crows, and of 
nothing else. Take your cattle, 
and go home with them to your 
people." They replied, " We be- 
seedi thee not to refuse 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 AbsSihwebu who had come 
there at first; they asked them, 
" Did you in truth see a damsel at 



UKCOMBEKCAXTSIKL 



115 



ekaya naV Ba ti Abojihwebu, 
'' Sa i bona lapa ekaya : si nga i 
komba indAlu e ya ngena kujona." 
Ba ti, "I i pi nal" Bati, "I 
leya e landela e sekugdnenL" Ba 
ti, ''Tina, munnmuzana, si ya 
y azi impela intombi yako ; si nga 
i komba nendAlu e kuyona*" Wa 

ti TiTTiTiilra^nnnxi ^ 6 tsbo ngokutu- 

kutela, wa ti, '* Tmbala laba 'bantu 
ba Alakanipile nje na ! Loku ngi 
ya ni tshela mina 'yise wabantwana, 
ngi ti, a i ko intombi e umuntu 
lapa ekaya^ Kepa ni ngi pikela 
inkani ngokuba ni ze 'kn ngi Aleka 
ngokuba ngi nga zalanga 'mnntu. 
Leya indAlu e ni i kombayo, um- 
nikaziyo a ka zalanga negwababa 
lodwa leli'' 



this placet" The Abahhwebu 
replied, '* 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, " 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 fiither 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." 



The qiteen salutes the atrcmgera. 



Wa ti owesifazana waleyo 'n- 
dAlu ngokuzwa izwi lendoda li 
taho njalo, wa puma endAlini e ti, 
'' Nampa abayeni bakadade ! Nge- 
na ni endAlini, ni Alatshiswe, ba- 
kwenyana bamL 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 ! ^^ Come 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 diild." 



She preaeiUs her children to the king. 



Y' esuka indoda yake, ya ya 
kona endAlini ; ya fika, ya ti, 
" Loku ngi be ngi ti wena a u nam- 
ntwana. Kepa uma u pume u 
Alabe umkosi, u naye ini umntwa- 
na na? " Wa ti, " Loku ngi nga 
zali umntwana, ngi m tate pi naT 



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 1 " She replied, " Since I do 
not have children, where could I 
get a child?" He said, "I ask 



^7^ 2>(Kie is equivalent to Nkosazcma, "Princess." But Dade ii^e^u would 
jnean " Our sister.*' The bride calls the Imbulu by this name, Dade, " Prin- 
cess," as a mark of deference. 



118 



IZmOAKEKWANE. 



The bridal paaiy seta ov/t together; hut me separcUed in the V)wy. 



Kwa sa ke kusasa ba hamba. 
Kepa mnyeni nomakoti wake ba 
be ketelwe izinkabi eadmbili ezin- 
kulu, be kwele pezu kwazo boba- 
bili, 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- 
yamazane unina a ba yala ngayo, 
wa ti, a ba ze ba nga i bulali 
Amabuto a gijima onke, a i kax)- 
tsha inyamazane. Wa ti umakoti, 
** B* alele, ba nga i kcotshi inya- 
mazane. Angiti uma u ni tshelile, 
wa ti, * Ni nga i kajotshi inyamar 
zane' nal" Wa ti, « O, u ti ku 
za *uba nani, wena, na ? A ba i 
kicotshe nje ; a i nakcala." B* e- 
ma isikati eside lapo umakoti 
nomyeni nezintombi zakubo kama- 
koti. Wa ze wisi ti umyeni, " O, 
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 father'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 ? 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 Imhvhb accosts the hridcy and deceives her. 



Ba sale, ba ^lala 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, " Good 
day, beautiful princesses." They 
acknowledged the salutation. The 

*° The Imbulu is a lar^e land lizard, living mostly in forests. It is a stupid 
harmless animal. The natives say it is very fond of miUk, and that it sucks the 
cows when they are in the open country. It is not uncommon for boys who 
have robbed their fathers of the milk of the cows whilst herding them, to lay 
the blame on the Imbulu. 



TTKCOMBEKCAirBIiri. 



119 



** Ake w eUike, ngi bone tuna si 
nga ngi fanela ini iaikaka sako 
naf Wa ti, "A ngi tandi 
ukweWka." Ya ti Irnbulo, «<Hau! 
Akewe^like; u zo'ubuje u kw»- 
lele." Wa ze V eUika nmakotL 
Ya tata imkaTfa^ ya binca Imbulu, 
ya ti, ** K^wa ngi fanafanftla ! " Ya 
td, '' A u lete nolembu Iwako lolo, 
ke ngi bone uma nalo la nga ngi 
fimela ini nat" W al% va ti, 
''Ngi ya V esaba ilanga mina, 
dade." Ya ti, '' Ngi tsheleke, ngi 
za 'u ku nika masinyane." Wa i 
nika. Ya la &ka ulembo, ja, ti, 
"Ake ngi kwele enkabini yako 
lapa, ngi bone uma nami ka nga 
ngi £uiela ini nat" Wa ti, 
''Ewela, u buye w e&like ma- 
sinyane." Ya kwela ke Imbulu, 
ya ti, ''Ndnei! Kwa ngi fieuoa- 
^nela!" Wa ti, <'Sa w eAlika 
ke." Ya ti, *' A ngi tandi; a ngi 
ze ng" e&Hka." Wa ti, '' YeMika, 
ngi kwele." Ya ti Imbnlu, ''U 
ke wa vumelane nkuba ngi kwele ; 
a ngi sa yi "kweUika mina." 



Imbnlu said, *' Just come down, 
that I may see if your dress is 
suitable for me." Sbe replied, ''I 
do not wish to come down." The 
Imbulu said, *'Haul 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, 
'< O ! how well it fits me! " The 
Imbulu said, '^ Bring me your 
veil,^^ that I may see if it too 
would become ma" 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 moimted, and said, " Ndnci ! 
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 
permissiou to get up ; I shall 



never come down again, for 
part" 



my 



The bride and her maids are turned irUo bvrda. 



Z* esuka ke irintombi sonke 
kanye nomakoti ; za guk^pka in- 
taka. Wa ti umakoti y ena wa ba 
uluve. 1^ ya eMatini, ba Alala 
kona, se be inyonL 



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. 



" Ultmbu. — ^The veil is now no longer used among the natives ; it is known 
only in nnnery 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 skin. 

^ Uluvtf a bird, a kind of finch. 



120 



IzmOAKEKWAKE. 



The hridegroom is uneasy. 



Ba fika abayeni nesikomba sen- 
yamazane, se be i Alinzila Ba 
bamba pambili Ba ti be se kude 
nentombiy wa ti umyeniy " Haii ! 
bau ! BandAla ! ni ya bona nrnar 
koti u se njani nje na, ukuba a be 
mncane kiuigaka, a fipale? w e- 
nziwa ini nal nentombi zi pi naT 
Ba ti, '' O, nkofii, kumbe intombi 
zi dimwe ukuAlala elangeui, za ze 
za buyela ekaya kubo ; si ya bona 
o kw enze umakoti ilanga, ngo- 
kuba u be nga Alali elongem." 
Wa ti, '' Noma ku njalo, nga ku 
bonakala okwelanga ; xunziniba 
wami se u jambile, kungati a ku 
se yena umakoti irami lo/' Ba 
fika pambi kwake, ba ti, '' Zi pi 
intombi nal " Wa kuluma nma- 
koti ngokungati ulimi Iwake lu 
botsbiwe, e tshwatshwaza, e ti, 
" Zi buyile za ya ekaya." 



The bridegroom's men arrived 
with the skin of the animal which 
they had skinned. They went 
in front When they were still 
at a distance from the damsels,, 
the bridegroom said, " H!au ! 
hau ! My men ! do you see 
the bride, how small she is be- 
come, and that she no longer 
shines ? what has happened to 
her? and where are the brides- 
maids 1 " They replied, " O, ar, 
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 at 
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 brida" They came 
in frt>nt of her, and sajLd, " Where 
are the damsels % " The bride an- 
swered as though her tongae was 
tied, speaking rapidly and thickly, 
saying, " They haye gone homa"^* 

^3 If a man feels his body weak and laiiguid without being able to aoconnt 
for it, he considers it an omen of approaching evil. When the TroU had put 
her own daughter in the place of tne youn^ queen, the queen's ** little dog, 
Locke, was never cheerful afterwards ; the httle infant wept uninterruptedly, 
and a weight lay on the king's mind." (Thorpe^ 8 YtUe-tide Stories, " The Prin- 
cess that came out of the water," p. 61.) 

'^* Roland leaves his bride to go home to prepare the marriage festival^ but 
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 poins the bridal 
party, and when it comes to her turn to sin^ her voice is recognised by Roland. 
Between the time of being forsaken and agam recognised, like Ukcombekcanaini 
and her damsels, she occupies herself in secretly doing all the work in a shep- 
herd's cottage, who had plucked her in the form of a flower into which she had 
transformed herself, and taken her to his home. She assumed the human fonn 
during the absence of the shepherd. (Cfrimm. ** Roland and his Bride," p. 
222.) One of the fisherman's <* golden children," through pursuing a fine sta^ 
is led into enchantments, by which he is lost to his bnde, till r^ased by his 
brother. (Id. "The Golden Children," p. B26.) The king's son leaves the 
ciant's daughter, who had helped him to perform tiie laborious tasks imposed on 
him by her father, and finally to escape nom him ; and through allowing him* 
self to be kissed by a dog, loses all recollection of her, till reminded oi her, 
when he was about to be married to another, by a conversation between two 
pigeons. (GampbeU. Op. dU. Vol. /., p, 25\.) See also several such tales 
in Thorpes YuUtide Stories, pp. 202, 216, 447. 



UKCOHBEKCANSINl. 



121 



The birch jeer Ukakaka, 



Ba hamlm ke, amabuto e hamba 
pambili ; naye umyeni wa hamba 
pambili namabuto ake; wa sala 
emuva umakoti, e hamba nenkabi 
yedwa. Kwa ti nma se be kude 
naleyo 'ndawo, ba bona inyoni ezi- 
niugi ad ^lala ngapambili kwabo, 
esik^nngweni, zi ti, ** Ukakaka 
wenkosi wa hamba nesilwane ! " 
Za tiy '^ Yiya, u gada nembulu ! " 
Wa ti, "Haul bandMa! ni y* e- 
zwa oka kulunywa i lezi 'nyoni ; 
a ti ni na? Na ke ua zi zwa in- 
yoni zi kuluma na ? " Ba ti, " O, 
nkoei, ukuma kwazo inyoni zeAla- 
nze ; zi ya kulumap" Wa binda 
ke. Ba hamba. 



Kwa ti ngapambili futi za ya 
ngapambili kwabo, za ti, ^^ Uka- 
kaka, Ukakaka wenkoed wa hamba 
nesilo ! Yiya, a gada nembulu ! " 
Kepa loko Ukakaka kwa ku m 
Alupa kakulu enAliziyweni yake. 
Kwa ti lapa se be ya ngasekaya, za 
buy^ emuva izinyoni, za Alala 
e^ktini ; ba ngena ekaya, be ha- 
mba pambili bonke, umakoti be m 
shiya yedwa emuva. 



So they went forward, the sol- 
diers going in front, and the bride- 
groom hiiuwif went in front with 
his soldiers ; the bride'^^ remained 
behind, going alone with the ox. 
When they were at some distance 
frx>m 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 ! Yoti hear what these birds 
say : what do they say 9 Did you 
ever hear birds speak!" lliey 
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 went 
before them, and said, '^ Ukakaka, 
Ukakaka, the king's child gone off 
with an animal ! Out upon him, 
he runs off with an Lnbulu." But 
that troubled the heart of Uka- 
kaka very mucL When they 
were near home, the birds turned 
back and remained in the forest. 
They entered their home, all the 
men going in frx>nt, leaving the 
bride alone behind them. 



The king t$ diasoH^fied mth the bride. 



Esibayeni kwa ku kona amadoda 
amaningi e Men, nenkosi^ uyise kar 
kakaka. Wa ngena umakoti e 



In the cattle-pen there were 
maoy men sitting with the king, 
Ukakaka's father. The bride en- 



'* That i% the Imbiilii, the falae bride. 

^ In one of the yersions 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 I 
In the oven is she whom fits the gold shoe.*' 

"What was that?" inquired the prince, wondering. ^<0h," answered the 
queen, ** it was nothing ; it was only the sonc of a bird." (Thorpe* a YtUe-tide 
SUmea^ p, 125.^ See Appendix at tiie end of this tale. 



122 



IZIKOANERWAKE. 



hamba yedwa ; V enynka wa ya 
nc^asenAla. Ba ti abantu bonke 



aba sesibayeniy " Ini yona le e fika 
nomntwaiia weiikosi nal" Ya 
tsho inkosi ngokutukutela i m biza 
i ti, "Mina lapa, wena m&na." 
Wa ya Ukakaka ngokwesaba, 
ngokuba wa e bona ukuba uyise u 
tukutele kakulu. Wa fika, wa ti, 
"Ini lena o fika nayo nal In- 
tombi a ba ti Abahhwebu inAle i 
yona lena nal" Wa ti, "Tshe- 
tsha u ba bize bonke, V eze lapa 
kumina ; Abahliwebu ba za 'ubu- 
lawa bonke, loku be kgamba ama- 
nga, ba ti ba i bonile intombi 
en/tle." Wa ti Ukakaka, "Kga, 
nkosi baba, nami nga i bona in- 
tombi ; ya inAle kakiilu ; Aba- 
hhwebu ba be k^inisile, ngokuba 
nami nga i bona, uma inAle 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 inyamazana Kepa 
tina sa i 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 ukuba 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 ia that with which you 
have come? Is that thing the 
damsel which the Abahhwebu said 
was beautiful ?" 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, " Ko, 
king, my father; I too saw the 
damsel; she was very beautiful; 
the Abahhwebu spoke the truth, 
for I too saw her, when she was 
very beautiful." The feither re- 
plied, " What then is the matter 
with her now 1 " 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 anival the damsel was as 
she is. And the damsels of hei* 
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 i$ also dissatisfiecL 



Wa Linda 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 
enhle. 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 beautiftd girl 
And all the people wondered at 
the girl, and said she was not like 
a human being. 



UKCOUBEKCAKSINI. 



123 



The bride cmd her maida assume their own /ormfif and vieU the bridcr 

ffroam's kraal. 

But there was an old woman 
who lived at that village ; ^he had 
no legs, but only arms; she re- 
mained at home doing nothing; 
her name was XJthlese j^"^ she was 
so called becaase 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 
XJthlese, and said, " Will you then 
say that you have seen any girls 
here at home ? " XJthlese replied, 
" O, no, my children. I will say, 
how could I see people here since 
I am but XJthlese 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 ^^- the floors of 
the houses of the whole village ; 
they went and fetched firewood, 
and placed it in the whole kraal. 
They went to XJthlese, and said, 

57 Uhlese,-^UhUi hlese, to shuffle along in walking. Uhkae, Shuffler. 

^^ Twelve brothers were changed into twelve ravens because their sister 
plucked tile white lilies, in which her brothers' destiny was in someway wrapped 
m>. fOrimm. "The Twelve Brothers," jp. 44.^ lii the tale of the Hoodie, 
the bridegroom is a man by day and a hoodie by nifht. (CampbeU. Op. cU. 
Vol, /», 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. (Orvmm, "The Six Swans," j?. 190.^ In Hans Christian 
Andersen's b^utifnl tale of the Wild Swans, the princes were swans as long as 
the sun was above the horizon, and resumed their numan form from sunset to 
flunriseu In the tale of "The Beautiful Palace," we read of "three fair dam- 
sels " who could put off and resume the pliuuage of doves at pleasure, f Thorpe. 
Yule-tide Stories, p. 159. J And the wnite bear threw off his beast shape at 
night. (Dasent. Popular Tales frmn, the Norse, p. 2*7.) In Snend's Exploits 
we rea,d of a Troll who " ia the daytime transformed himself into a dragon, and 
his twelve sons flew about as crows ; but every night they became men again." 
(Thorpe's Yule-tide Stories, p. 340. > 

'^ The natives smear tiie floors of their houses with cow-dimg or goat- 
dung, to keep them free from insectis and dust. 



Kepa kwa ku kona h 
ekaya kulowo 'musd, sa si ngenazo 
izito, sa si nemikono yodwa, si 
^lala nje ekaya, igama laso kwa 
ku tiwa XJAlese; 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 guk^ukile 
abantu, zi fike ekaya, zi ye kuyena 
XJ^lese, zi ti, " Konje u ya 'kutsho 
u ti, u ke wa bona izintombi lapa 
ekaya na?" A ti XJAlese, "O, 
kga, banta bami, ngi ya 'kuti ngi 
be ngi ba bona pi abantu lapa na, 
loku ngi XJAlese nje na?" Za 
puma ; za tata izimbiza zonke zo- 
muzi zoAlangoti Iwawo umuzi, za 
ye za ka amanzi Za fika nawo, 
za kgazula utshwala umuzi wonke, 
za kelela amanzi, jza fudumezela 
amanzi; za ka amanzi, za sinda 
ezindAlini zomuzi wonke; za ha- 
mba za ye za teza za bekaizinkuni 
umuzi wonke. Za ya kuAlese, za 



124 



IZINQANEKWANJS. 



ti, " Hlese, u ya 'kuti kw enziwe 
ubani konke loku nal" Wa ti, 
" Ngi ya 'kuti, kw enziwe u mina." 
Za liamba ke, za ya endAle; za 
fike za penduka inyoni futL 



"TJthleae, who will you say has 
done aU this?" She said, << I will 
say I did it" They went to the 
open country, and on their arrival 
a^ain became birds. 



The women woTuier ai the work done hy unknown hofnds. 



Kwa ti ntambama ba fika aba- 
ntu, ba ti bonke ekaya besifazana, 



' Hau ! be ku sinda 'bani ekaya 
lapa na? no ke amanzi? no teze 
izmkuni na ? no k^azulile utshwa- 
la? wa fudumezela na?" £a ya 
bonke kuAlese, be buza, be ti, 
" Kw enziwe ubani loku na ? " 
Wa ti, "U mina. Ngi te, nga 
Alese, nga Alese, nga ye nga ka 
amanzi ; nga ilese, nga Alese, nga 
ye, nga teza ; nga Alese, nga Alese, 
nga ye, nga kgazula; nga Alese, 
nga Alese, nga fudumezda." Ba 
ti, " Hau I kw enziwe u we konke 
loku, Alese, na 1 " Wa ti, « Ehe." 
Ba Aleka, be jabula, be ti, " Wa 
si siza XJthlese ukwenzela utshwala 
umuzi wouke.'* Ba lala. 



In the afternoon when the peo- 
ple returned, all the women of the 
village said, '^ Hau ! Who has 
been smearing the floors here at 
home? And who has fetched 
water ? and firewood 9 and crushed 
mealies for beer? 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 ; 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 kughed 
and were glad, saying, " Uthlese 
has helped us by making beer for 
the whole village." They retired 
to rest. 



The bride mud her maids pay a second visit. 



Kwa sa kusasa, V emuka ba ya 
'ulima. Za fika izintombi zonke, 
zi twele izinkuni. Wa ti UAlese, 
" Ye, ye, ye ! nampa omalokazana 
bakababa. KuAle umtimba u 
ngena ekaya." Ba zi beka izinkuni 
umuzi wonke ; ba gaya, be bukeza 
utshwala ; ba peka umuzi wonke ; 
ba ye ba ka amanzi ; ba gaya imi- 



On the following morning they 
went to dig. All the damseb 
came, carrying firewood. Uthlese 
said, "Ye, ye, ye 8 behold the 
daughters-in-law of pay Either. It 
is well that the wedding party 
should come home." They placed 
firewood for the whole kraal ; they 
ground 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 



TTKCOKBSKCAS'SIKL 



125 



tombo, V eza 'kwenza umlumiBO ; 
Tba Tubela. Ba ya kuAlese, ba ti, 
'< Sala ka^le, salukazi setu." Wa 
ti, ^^Yebo, mtimba kanomama." 
Ba hamba ke. Kwa ti ntambama 
ba fika abesi&i^zana bonke ekaya, 
ba buye ba ya kuAlese, be ti, " Ku 
bukeze 'bani na? kwa peka 'bani 
na?" Wa ti XJAlese, "Ngi te, 
nga Mese, nga Alese, uga ye nga 
teza; nga Alese, nga Alese, nga 
gaya; nga Alese, nga peka; nga 
Alese, nga ya 'kuka amanzi; nga 
Mese, nga Alese, nga gaya imi- 
tombo ; nga Mese, nga vubela ; 
nga Alese, nga ti n^ eza lapa 
endMini, nga Mala.'' Ba Aleka be 
ti, *^ Manje si zuze isalukazi soku 
si sebenzela." Ba Alala ; ba lala. 



about to make tunlmniso f^ they 
mixed the malt with the mealie- 
mash. They went to Uthlese, and 
said, " Good bye, our grand- 
mother." She replied, " Yes, bridal 
party of my mothei'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 1" 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 
mealie-mash ; I shuffled, and came 
back here to the house, and sat 
down." They laughed, sajring, 
" Now we have got an old woman 
who will work for us." They sat 
down ; they retired to rest. 



They pay a third visit. 



Kwa sa kusasa za fika izintombi, 
be nga se ko abantu bonke ; kepa 
TJAlese wa e Alezi pandAle. Za ya 
kuyenf^ za ti, "TJ muMe wena, 
Alese, ngokuba u nga tsheli *mu- 
ntu." Za ngena ezind^lini, za gaya 
imitombo, za vubela isijingi, za 
vova utshwala e be zi bu limiisile 
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 kuAlese obu ngengoazi. Za 



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^^ into the mash 
they had mixed, that it might 
quickly ferment They coUedbed 
into large earthen vessels that 
which ti^ey had strained; they 
took another vessel, and went witik 
the beer that was in the vessel to 
XTthlesa On coming to her they 

^ Umlwmiao, beer, ^(enerally a vmall miantity, the fennentation of which 
IB pressed onward, that it may be soon ready for drinking. 

^^ ATfuMabuio differ from mnsipo. The amahhabuM are the sedimentB of 
beer whilst active^ fermenting, and which are used to excite fermentation in 
new beer. The izmsipo are the refuse sedimeat^ when the beer is fit for use. 



126 



IZIKGAinSKWAKJE. 



fika za puza, zi pa UMese e hleka, 
e jabula, e ti, ^^ A ngi 'uze nga ni 
tsho nina ; no ze n' enze njengoku- 
bona kwenu." 



dranky and gave also to Uthlese ; 
she laughed, and was joyful, and 
said, "I will nerer tell, for my 
part; you shall do just.as you 
like." 



The women look ovi, for something wonderfoU. 



Ba buya b' emuka ba ya *ku- 
Alala endAle, se be penduka inyonL 
Kwa ti ntambama ba fika abafazi 
bonke ba bona ukuba sonke isi- 
jingi si vutshelwe. Ba ti, "O, 
u se katele UAlese i tina si m buza 
si ti, * Kw enziwe ubani V 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, XJthlese is wearied witit 
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 
homa" 



Ukakaka learns the secret from UtJdese, 



Kepa kwa ti kusiAlwa Ukakaka 
wa ya kuAlese, wa m ncenga wa m 
ncenga, e ti, " Hau 1 kulu, ngi 
tshele uma loku kw enziwa ini 
na ? " E se ti UAlese, " U mina, 
mntanemntanamL" 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 kazimula ; i zona 
ke ez* enza utshwala lapa ekaya." 
Wa ti Ukakaka, «Wo! kulu. 
A zi tshongo ini ukuti zi ya *kuza 
ngomso na 1 " 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 tsheli, 
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- 
motiier, tell me by what means 
this is done?" Uthlese replied, 
« By me, child of my child." He 
said, " Hau ! grandmother. You 
could not do it. Tell me by whom 
it has been donel" She said, 
" At noon, when every one of you 
are gone, there come many dam- 
sels; but among them there is 
one most beautiAil; her body is 
glistening; it is they who make 
beer here at home." Ukakaka 
said, " Oh ! grandmother. Did 
they not say they would come to- 
morrow?" Uthlese replied, "O, 
they will come." Ukakaka said, 
^^ I too will come at noon, and see 
the damsels." He said, '< But do 
not tell them, grandmother." She 
replied, " No, I will not tell them." 
So they retired to rest. 



uxooicBBKCAysnri. 



127 



Tkebridecmd kern¥rid$ pay a foiwrik viaiL 



Kwa sa kuflaeu^ V emuka abantu 
bonke, be ya 'kulima. Za sale n 
fikaizintombi; BangenaezmdAlini, 
za vova utahwala nmuzi vonke. 
Za ti tuna se zi k^edile ukavovai 
za bu gcwalisa ngeadmbiza umuzi 
-wonke ; za tata ingca^i enkula 
kakulu, za bu tela ngayo, zi ba 
AlangMiiaela bomnzi wonke ngen- 
kamba. Ya gcwala lejo 'ng«azL 
Za puma nayo, sa yvk kuMese ; sa 
fike za bu beka ; ai tata ubu- 
longwe, sa sinda umuzi wonke ; sa 
tshayela wonke umuzi; za teza 
iTitiVnni^ za beka emabaleni <miuzi 
wonke ; za hgena ^idAlini lapa ku 
kona XJAlese ; za tata izinkajmba, 
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 ressels in the whole 
kraal; they took a very large 
earthen Vessiely and poured into it, 
collecting the beer of the whole 
kraal with a reaseL They filled 
the earthen vesseL They went 
out with it, and went to IJthlese ; 
on their acxival th^y set it on the 
groaqd ;• t)iey ' took cowdung, and. 
smeared the floors of the whole 
kraal ; they swept the whole 
kraal ; they fetched firewood, and 
put it in tihe courts of the whole 
kraal; they went into the house 
in which was XJthleee ; they took 
vessels and drank beer. 



UhoJcaJca wirpriaea them* 



When they had drank a great 
deal of beer, Ukakaka 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 tibe doorway, saying, "!Hau ! 
child of my fother, IJkcombe- 
k(»nsini, what great evil have I 
done you, that you have troubled 
me to this degree?" Ukcombe- 
kcansini laughed, saying, '' Eh, eh. 
Out upon Ukakaka ! Was it not 
you who took me from my fiither's 
kraal, and left me on the high 
lands, and went away with an 
Imbulu 1 "«2 He replied, " I saw it 

« The king's son is bron^t to the reooUectioa of Mesaeria, by the little 
dove chiding her mate by Baying^ 

•« Oat upon thee ! ' 
Thou nast served me 
As.tiie king's son served Messeria.'* 
(Thorpe% Yuk'Ude Stories, p. 203.> 



Ku te lapa se zi puzile kaknlu 
utshwala, wa ngena Ukakaka ; 
za m bona, z' esuka za ya em- 
nyango, zi ti zi ya puma^ kona zi 
za 'kubaleka, a ze a nga zi bom. 
Wa vimba emnyango, e ti, " Hau 1 
mnta kababa, kcombekcansini ; 
ng' enze ni kuwe na kangaka na, 
loku u ngi Alupe kangaka nat" 
Wa Aleka Ukcombekcansini,. e ti, 
"Eh, eh. Yeka ni TJkakakal 
Angiti u wena owa ngi kipa em- 
zini kababa ; wa fike wa ngi shiya 
enkangala ; wa hamba nembulu 



128 



IZmOAirEKWAKE. 



na?" Wa ti, <'Nga ogi bona 
ukubaakasiwa Kepangokuba 
ngi nga sa ku boni, nga koAlwa 
uma w emse njani na? " Ba Alala 
ke, Ukakaka e jabula nokujabula 
e ti, <' Nga ngi ti, * Ngi ya 'kaze 
ngi fe/ ngi nga sa ku bonanga.'* 



was not yoxL And because I no 
longer saw 7011, I did not know 
what you had done." So they re- 
mained, Ukakaka rejoicing greatly 
and saying, << I said, ' I shall soon 
die^' when I no longer saw you." 



Vkakaka teUs the king thcU the true bride hoe come. 



Kwa ti lapa se ku ntambama ba 
fika abantu. Wa puma Ukakaka 
wa ya kuyise e mamwateka ngo- 
kujabula, e ti, *'Nam^ nje ke, 
baba, i ^dle intombi eya ngi lar 
Mekela enkangala.'' Wa t^o e 
Aleka uyise ngokujabnla, e ti, " I 
pi nal" Wa ti, "Nanaiya en- 
dAlim." 



When it was afternoon the peo- 
ple came. Ukakaka 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 f He said, " Yon- 
der in the house." 



They prep<»re a pumshmerU far the faibe 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 tshelake. Kwa 
ti so kw enziwe konke loko kwa 
tiwa, a ku pume abafazi bonke, 
b' eze 'kwek^'a lowo *mgodi o 
mbiwe esibayeni; kwa se ku be- 
kiwe ubisi pakati emgodini; wa 
bizwa nomakoti lowo ; kwa tiwa, 
" Woza nawe, u ye esibayeni ; ku 
ya'kwekgiwa umgodi abantubonke 
besifazana." Loko kwa kw enziwa 
ugokuba 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 sasemizinL" 
£a ti, **Hamba; a ku nakcala." 
Wa hamba ke ; wa fika esibayeni 
£' ek^a abanye besifazana. Kwa 
tiwa naye a k' ek^e. 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 inmiediately 
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 afitdd 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 



UKCOUBESCANSIVI. 



129 



e ti u y' ek^, Tira e se bona ubisi, 
umsila wa se u sombuluka, wa 
ziponsa pakati emgodini, e bona 
ubisi. Kwa so kn suka abantu 
bonke be gijima, be tata amanzi a 
bilayo ngamakanzi, V eza nawo, 
be wa tela emgodini Ta fa 
imbulu. 



saw the milk,^^ her tail unfolded, 
and she threw hei*self 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 hola The Im- 
bulu died.^* 



The nation is eaUed to the royal wedding. 



Kwa se ku tshelwa abantu 
bonke, be ti, '^ NamuAla u fikile 
utnakotL" Kwa jabulwa; kwa 
tunywa abantu, kwa tiwa a ba 
hambe isizwe sonke, be tshela aba- 
ntu, be ti, a ku butane iketo, 
inkosi i ganiwe. Kwa sa kusasa. 
Kwa butana amadoda nezinsizwa 
nezintombi nabafazi; ku ketwa; 
umakoti naye e se sina, nentombi 
zakubo ; kwa Alatshwa inkomo ezi- 
ningiy 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 te 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. 



^ 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 caVs disposition under 
the human fonn, and quitted her husband's side to catch a mouse which was 
playinffin their chamber. *' What is bred in the bone will nev'er out of tiie flesh. *' 

^ Basile*8 PeiUamerone 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 confined by enchantments in a tomb, from which ho 
eould be liberated ovlj if a woman would fill a pitcher suspended near the tomb 
with her tears ; by tms 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 pimished by being 
buried in a holer 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 
Ukakaka, 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 princo 
by magic detects the deception. The slave is punished by being cast on a pile 
of burning wood. — In Gnmm'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 countiy, accompanied by one female attendant. The condition of 
her prosperiW was that she should preserve a white handkerchief on which the 
mother had (uropped three drops of ner own blood. In the journey the hand- 
keorchief 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 princess 
in exchange for her own, and assumed her name. She was received as tne prin- 
cess at the kind's palace, and the princess is sent to herd the geese. The decep- 
tion is at length detected ; and the servant kiUed by beinff placed in a barrel 
fall of spikes. The young prince mamee the true bride^ and, uke Ukakaka and 
Ukoombekcansini, *' both rdgned over the kingdom in peace and happiness till 
the end of their days." («< The Goose-herd.") 



130 



unroAinncwAXB. 



ZTlcomieioanmf reigns with Uhahaka. 



Ya ti inkofii, "A ku gaulwe 
uinuzi kakakaka." Wa gaulwa^ 
w* akiwa masinyane ; kwa ba 
nmuzi omkulu kakulu; wa e se 
bekwa umakoti, ku tiwa u yena e 
inkosikazL Z' epa utahani izin- 
tombi, za fdlela iimozi wonke lowo 
wakumakoti; z* emuka ke, za 
pindela kubo. Wa sale wa busa 
yena nendoda yake. 

Ltdia, TJmkabxtbmba. 



The king ordered XTkakaka'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 vilU^ of the 
Inide ; they then departed and 
went back to their peopla And 
she then reigned together with 
her husband. 



APPENDIX. 



THB "LITTLB BIBBS." 



In the iegend-produciiig period, birdB M»pear to have stmck in a peculiar maimer 
the fancy of man. Some were birds of evil omen, as the crow and raven ; and 
angaries were derived from their flig^l^ &o. The same saperstitions exist at 
the present time among the natives of this coontry. Thus a lai^ bird called 
ingqungqulu or mhl(mny<mit if it cross the country in rapid flighty is supposed to 
be an omen of war in the direction in which it is flying. And if the tU^dcwanet 
a bird to which the natives ascribe many peculiar powers, pass through a vil- 
lage, crying it is considered as an omen of an approaching marriage, or of great 
fecundity m 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 ^ of understanding what the birds said, is primsevaL We pay 
homage to it m our proverbial expression, 'a little bird told me.' Popular tra- 
ditions and rhymes protect their nests, as in the case of the wren, tiie robin, 
and the swallow." 

This power of understanding the speech of birds not only exirts in the 
l^iends 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 oomprahemd 
their langnage, and to whom they have been prophets of the future. 
IJmpenguG^ my native teacher, has mven me several interesting accounts of the 
peculiar character of his brother Undayeni • He was a remarkable man, one of 
those who possess that hish-strun^ sensitive nervous system, which appears to 
place them en rapport with the spirit-world, and to give them cuMcities of sym- 
pathy which are not possessed by common men. He was the subject of dreumi^ 
which were realised, and of visions ; and often saved himself and family from 
impencUng dmger hy his prophetio 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 manitested itself after a contest with a leojMrd which lasted the 
greater put of a day, and which nearly proved fatal to him. When he began 
to manifest these peculiar powers, his mends expected that he had been ele<Sed 
by tiie spiritB to be a diviner ; and ascribed the fact of his not attaining to that 
eminenoe to a dispute between the spirits of his own house and those of his 
maternal undo ; &e 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-way 
between divining and not divining.*' Together with these powers he also com- 



THS "LinXB BIBPS." 131 

led the langiiage of bixdi. The toXkmbaig is the aoooont given by his 



AvoTHBB thing which astonished 
me in 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 coml" 
And he told the matter to tne 
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 &.ble 
to the people, and they asked, 
" Do you say, Undayeni, that you 
heard the bird say this)" And 
he replied, "I say it will 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 understanding 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 
mora" But he said, " It says that 
next year it will be a dry season." 

But that mada 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 i9 not himself a bird 9 " 

But truly, that year Ungoza 
came. O I we bought many cattle 
with our com of the people of 
Ungoza. The year after we had a 



Emrx indaba eya ngi mangalisayo 
kandayeni, wa ba ikumuiahi le- 
ny onL W* ezwa inyoni e ku ti wa 
mnvemve u kuluma esibayeni, u 
ti, " lima ni kakulu nonyaka nje. 
Ni za 'kutenga izinkomo." Kepa 
leyo 'ndaba wa i tahela abantu, wa 
ti, " l^gi zwile umvemve, u ti, a si 
lime I^iilu, si za 'kutenga izin- 
komo. Nami ngi ya vuma ukuti 
u kjinisile." 



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, " Kgi ti, i za 'kubuye i 
tsho okunye ftitL" KembaJa nge- 
zinsukwana si hlen esibayeni um- 
vemve wa kwitiza, si ng* ezwa uma 
n ti ni na. Kepa yena wa ti, 
" Lalela ni ! Nans' indaba." Sa 
tula Wa kuluma umvemve ngako 
nkukwitiza. Wa buza Undayeni, 
wa ti, " Ni zwile ke f Sa ti, " A 
si zwang& Si zwe umvemve u 
kwitiza nje okuningi" Kepa yena 
wa ti, " U ti, * N^o 'nyaka o ya 
'kuza li za 'kubale W" 



Kepa loko kwa si Mekisa. 
Umvemve lowo wa kuluma izin- 
daba eziningi Undayeni a zi zwa- 
yo ; kepa a si tshele, sa m Aleka 
Boi^e, 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- 
muva kwalowo 'nyaka sa ba 



132 



IZraOAHEKWANE. 



nendAlala enkulu, sa ya 'kutenga 
emaAlatini Sa ku bona loko okwa 
tshiwo IJndajenL Kepa ngalowo 
'mvemye wa si tshela ujalo oku 
tshiwo i wo, e tiy '' XJma ekukulu- 
meni kwawo ni beka indAlebe 
ka^le, ni ya 'kuzwa 11 kuluma in- 
daba." Kodwa loko sa mangala 
ngakoy ngokuba a ku banga ko 
'muntu namunye pakati kwetu 
owa ku kgondaya Ngi tsho na 
namAla nje umvemve uma ngi zwa 
u kuluma, ngi beke indAlebe, ngi 
ti, " Kumbengi za 'kuzwa li linye 
izwL" Kepa, kga, ukuzwa ! Ngi 
sa mangala ngaloko 'kutsho kuka- 
ndayeni ; indAlala nga i bona, 
nenala nga i bona. 



great famine, and went to buy com 
in the forest-land. And so we saw 
that which TJndayeni 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 wiU 
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 
tiis Tery 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 I And I still wonder at 
the saying of X7ndayeni ; the 
famine I saw, and the abundance 
I saw. 



Umpengola also relatea the f oUowing anecdote : — 



Indaba yekwababa ela biza Urn- 
peza kamzenya, li m biza eAlatini, 
ku balekiwe, ku punyiwe emakaya, 
ku balekelwa Amazulu. Kepa 
abantu ba Alangana ngokuzwa 
ukuba Amazulu a Iwa namabunu, 
'eza 'kwaAluleka; 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- 
dflf t-<^h %" ft^ 



Ngaloko ke ba puma abantu 
ukuya kuleyo 'nzuzo yezinkomo. 
Ku te be sa puma nje, ikwababa 
la memeza; abantu ba bhek' in- 
dAlebe, be zwa umsindo, be ng* e- 
zwa 'zwi eli tshiwoyo. Kepa 
ikwababa la fiindekela ngokubiza, 
li ti, " We, mpeza ! we, mpeza I u 
nga yi kuleyo 'ndAlela yako ; u ya 
'kufiei; 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 Zulua But the people assem- 
bled on hearing that tiie Zulus 
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 
could not attend to little matters. 
The men, then, went out to that 
spoil of cattla 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, cr3ring 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 
army; the people will all die. Go 
home again." 



THE "LITTLB BIRDS." 



133 



Kwa ti mna 11 zwakale ka&le 
lelo 'zwi kwabanye, ba 11 kumusha 
ngokuti, '^ Ikwababa 11 y ala, 11 ti, 
* A ku yi 'kubuya 'munttu* " Kepa 
abanye a b' ezwanga lelo 'zwi lo- 
kuti, " A ku yi 'kubuya 'muntu," 
nelokuti, '' We, mpeza !'' Ba pika, 
a ba kolwanga, Dgokuba inyoni i 
ng' azanga i kuluma nabantiu Ba 
kangwa inzozo a ba ya 'ku i zuza j 
ngaloko ke ba bamba. 



Kepa XJmpeza V enyela urn- 
zimba ngokuyolelwa ukufk Wa 
buyela ekaya, nabanye ba kolwa 
izwi loku&L Iningi la bamba; 
kepa kubo bonke .labo a ku buya- 
uga noyedwa, ukupela Udhlule 
yedwa owa edndayo. 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 
tahelila Kwa tsbiwo ke ukuti, 
'* Kanti izinyoni lezi zi ya kuluma, 
kodwa a zi k^ondwa 'muntu.*' 
Kwa ^laliwa ke, kwa pela loko 
'kuAIupeka. Ngemva kwesikati 
iminyango em iningi ya buba ka- 
kulu ngaJeyo 'mpL Umpeza wa 
^lala isikati eside ; u s' and' uku& 
kona mauje, se ku indoda endala 
kakolu. 



I Wben 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 wiU 
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 ITmpeza 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 ; you 
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. XJmpeza 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 with the influence oz serpents. 
Thxis, the young serpent wmch Melampus had brought up, r^yed around 
him whilst he slept, and softly touched his ears. On awakinff he found 
himself able to comprehend the chirping of birds. lamus, tne son of 
Evadne, was fed with noney by two serpents, sent to take change of him by 
Apollo ; and wl^en he had grown up, he besought Apollo to open his ears that 
he mkht reveal to the sons of men ike hidden things of nature and of futurity. 
** Apollo touched his ears, and straightway the voices of the birds spake to hun 
clearly of the things which were to come, and he heard their words, as a man 
listens to the speech' of his friend." (Coob, Tales qf Thebes and Argos, p. 
175.^ Whilst in the legends of the Nortii we read of Sigurd, who, incited by 
Begm, slew the serpent ; whilst roasting the heart he aoddentaJly touched 



134 . IZIKQAKXKWAKJL 

it with his finger, and oonveved ft portion of the blood to hia tongae^ when he 
immediately onderstood thalangoafle of birda, and heard them oonversing with 
each other of Begin'a duplicity, and of the benefita Sigord might obtain hv eat- 
inff the whole of the neart which he waa roaati^ for Begin. (Thorpe, 
^rthem Mythology, VoL /., p, 97. ) Thia legend haa found ita way into the 
talea ofjbhe people in Gennan^ in <<The White Snake^" (Qrimn, p. 75,) and 



in the Highliuida in *<Fearachnr Leigh." fCampbeU. Op. eit. K.. . 

361. ) The faithful Johan, through well understanding the language of , 

leama from them how to aave his master from destruction. (Orimm, p, 29.) 
And the prince, when the little bird aans on the tree, understood ita language^ 
and detects the deceit of the pretended bride. (DaaenL Op, ciL, p. 427.^ 

Among the North-American Indiana the same power of conversing with 
birda and beasts is ascribed to Hiawatha in beautiful connection with the sim- 
plicity with which childhood looks on created thinn, and the readiness with 
which it sympathises with the lower world of animal lif e^ and daams for itself 
a brotherhood with all living creatures. 

It is a raven which instructed Adam and Eve what to do with their dead. 
(WeU. Biblical Legends of the Muemlmam, p, 24.> In these le^ds the 
reader will find numerous instances of man holdmg iateroourse with animalii, &c. 
(see pp. 38, 40, 44, IH 1^^). It appears to be supposed that originally man 
had a language in common with animal w. All nature is represented as weeping 
in sympauiy with Adam, when he was expelled from Paradise, "and the burds, 
and the beaists 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, asdsted by the 
priests, slew the wonderful camel, which, at the prayer of Salih, Qod had 
caused to come out of the rocky mountains (pp. 42, 46). 

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 naa been accom- 
plished reports the fact to their parents. (BleeJ^s Hottentot Tales, "A Bad 
Sieter," p, 6S.) 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 ; my 
corpse is near the fountain in the desert' " fCaaaUif Baeutos, p. 339.) And 
that tells the parents that the younger of their two boys had been cast into the 
water by his elder brother. fZtUuliegend to be given below.) 

When Kasimbaba had climbed to heaven to seek Utahafli, a little bird 
shows him Utahagi's house. (Tylor. Op. cit., t>. 347.^ The little birds tell 
the kind child how to perform the various difficult tasks imposed on her by the 
old witch who lived underfiround. fDaeent. Op. dt, "The Two Step- 
sisters," p. 132.— Compare "The Two Caskets." Thorpe, TuU-Ude Stories, p. 
102. J Aiid it is three sparrows, or in the corresponding tale three doves, which 
pronounce three blessings on the generous prmoess, and three curses on her 
churlish step-sister. (Thorpe, idem, "The Beautiful Herd-girl," p. 35 
and 42.; 

It strikes one as singnlar and interesting that there should be so universally 
spread about amon^ widely differing people this curious notion. In addition to 
those already mentioned, I will point out a few more instances from the folk-lore 
of otilier people. We saw above that the swallow talks with Usikulum], and by 
means of its skin protects him from danger and saves him from destruction (p. 
53). It is Mama, the woodpecker, that comes to the despairing Hiawatha, and 
teUs him of the place in the body of Me^ssogwon ^ere alone he can be 
wounded. (LongfeUow^s Hiawatha.) A fairy in the form of a bird dropped a 
root on the arm of the king when he was about to kill Pondella^ and he was 
aei^d with such a trembling that the weapon fell from his hand. (Pentame- 
rone. ) It was a bird that told Kuransaituku of the destn^ction of her home by 
Hatupatu. (Orey. Op. cU., p. 187. J And it was the untimely laughter of 
the little Tiwakawaka that caused the death of Maui and the fiailure ol hia 



THE HOKEY-BIBD. 



135 



enterprise. (Id,, p, 67,) It is a little bird which warns the damsel that had 
been enchanted by her foster-mother, saying 

" Look not at the billows blae» 
For then thou wilt turn gray. " 

(Thorpe. Yule'tide Storks^ p. ^J That gives warning to the betrayed bride 
by the words : — 

" Betnm, return, unhappy bride. 
Within this den the mnrderers hide." 

(Grimm. "The Bobber Brid^room," p. 166.; It is the little bird that ex- 
poses the deo^tion of the false bride. (Campbell Op. cU. Vol. II., p. 288. 
—Thorpe, itde'tide Stories, p. 125. J And that restores the forgotten bride 
to the recollection of the nnnoe. (Thorpe. Id., <'The Mermaid,'^ p. 203; 
" Singorra»" p. 220; *' Goldbnaria and Gfoldfeather," p. 45h^DamU. Poptdar 
Tales from the Norse, *< Katie Woodendoak, p. 43.1.) 

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 hone^. It is quite possible that many of the superstitions reJatinff Xo birds 
had their origin in such or similar manifestations as are here described. The 
childlike mind has no theoi^ to support ; it makes no arbitrary distinctions be- 
tween intelligence as manifested oy man, and intelligence 2» manifested by 
brutes ; where it sees actions implying intelligence, there it believes intelli^nce 
exists. Such a thou^t is probably at the bottom of the theory of transmigra- 
tion, and of the possilnlity of there being an intercommunication between man 
and the lower auimals. 

INHLAMVU. 
(the hokby-bird.) 



iNHLAJfvu inyoni e bizelayo izin- 
yosi. Pakati kwabantu abamnya- 
ma ku tiwa i inkosL XJma umu- 
ntu e i ponsa ngetshe lapo e nga i 
landeknga, ku tiwa ka 'muntu 
waluto. Ngokuba noma umirntu 
e nga zi boni izinyod, ka tsho 
ukuti, "A ngi i tshaye, i k^amV a- 
manga.'' A ku njalo. Zona sd 
koua ; noma ku nge zona, okunye. 
TJma e nga ku boni, ka nga i twesi 
ikcala ; ngokuba i tshaywa i y* e- 
saba ukubizela abantu izinyoal 



Ku ti ngesikati lapo umuntu e 
bamba e ng' azi luto, noma u se e 
lambe okubi, ka namandAla oku* 
hamba ngamandAla, u se zitwele ; 
ku like 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. 
K 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 strucl^ it is a&aid to call men to 
the place where there are honey- 
bees. 

It happens when a man is walk- 
ing, imconscious 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 



IZINGAHSKWAHX. 



layo. A id e hAmbay kmnbe i vele 
ngapambili, 'ezwe se i tseketse 
ka^u, a k^e iiku wa znza ama- 
ndAla ngokrikolwa iikuti, *^ Se ngi 
suti, ngokuba ngi bizelwa iai- 
minya." Kepa a tsho ke, ukn i 
vamela kwake, nkuti, <<Eh!" 
noma, " Tseketse ! " U ya i bonga 
kuk^ala, e ti, ^'Hlamv' e bizela 
fi^manina. ekolimeni ! £he ! Yi- 
tsho, ngi zwe a ti nL" Lapo ke i 
se i kala ngoknkala okukulu ; i se 
i bangalase pakati kwesikaai ; nay.e 
u se e jabnla kakuln; i bambe 
pambili, ngokuba pela yona i nm- 
bholL TJmunta ka buzi ukuti, 
" Ngi za Tcuya ngapi T XJ landela 
yona njalo ; i bambe, i m linde ; 
ngokuba i ya ndiza^ yena u ya no- 
f oza ; uma i suka i ya kude, i buye 
i m Alangabeze. Lapa e nga s' e- 
zwa na,knkala, se ku te nya, a bo 
sa te,^ " XJ ye ngapi na f* Ku ti 
nya, a kgale ukumemeza kakulu 
ngokuti, " 0-<yo-ji \" e ti, ka i 
zwe, ukuba u ya i funa. I^po 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 Alale 
emtini, 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 3 a 



its name is Inthlamva. As be is 
walking along, perhaps it appears 
in front of him, and he bears it 
loudly chirping, and he b^ins to 
gain strength through &Ith, 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- 
birdy who calls ihe women when 
they are digging ! Yes ! yes ! 
Speak, that I may hear what you 
say." Then it cries with a very 
great ciying, and makes a great 
noise in the bushes ; and the man 
too is very glad ; the bird goes in 
frt)nt, for in &ct 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?'' 
K there is no sound, he b^ins to 
shout very loud, saying, "O-o-o- 
yi ! " telling it to understand 
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 
where the bees are, and begins to 

66 This is a common mode pi expressioxi, the exact grammatical stmctore 
of which is not clear : bo occuris with or without 8a oryo, as above, or in the 
following sentences : — Wa ho m te, or Wa bo ya te, or fra bote; Ngi bo ya te, 
or Ngi ho sa te ; Nga bo ku ya ti, or Nga bokusaU, It is used to express the 
rapid, fruitless repetition of a similar act from haste, alarm, restlessness, &c. 



THE HOXXT-BIBD. 



137 



ze a tiy ^'A ngi hambe nga- 
mandAla, se i bekile," 'ezwa i 
Tikqwimmze ka&dnyane; kanti a 
i ka beki; u za 'uti tuna 'fike 
kona, i ti i sa m bona^ i suke i 
kgale ukuliambela pansi ; 'azd nga- 
loko ukutiy k^ se zi seduze. Ku 
ti uma indawo i sobala, i y* esnkay 
i ya Alala ngapambili ; i se i tsho, 
i tula ; a bo ku i vtunele, i twiki- 
twikize, i tale, i kombe ; a ti uma 
i bona, a bone se i hamba, a k^e 
ukufiinga ; a bo sa te, " Ah ! Na- 
ziya, zi ngena pansi kwomutL" 
liipo ke se zi ngena ubutaputapu, 
a sondele ; i Alale ; a ti nma e se 
fika impela^ i snke i Alale njeya 
ednze, i buke, naye a i bone 1 tale 
nya; a zi mbe, a zi tape; a i 
bekele amakgafazi ; ikekana a 11 
hlame otiniy okaze i dAle; kona 
ngoniBO i ya 'kn m biza firtL 



Kepa lelo 'kekana a ill dAli, i 
dAla izimpiikane ezindizayo. A 
bambe ke, ngokuba pela ku tiira 
uma umuntu e i bekela uju, i tsha 
izwL Ku ti kumbe uma ku izwe 
eli vame izinyosi, a ti, e sa zi 
twele, e ti, u ya 'kufuna indawo 
yokaba a zi dAlela kona ; i be se i 
fika, 'ezwe, se i taho. Kepa u se 
i vmnela ngokujabula ; kodwa 
ngokiiba i m koebisile, ka sa yi 'ku 
i landeki) ngokuba se kw anele 
knye. A bianbe ke, a goduka 

Fati emaAlanzeni zi tolwa ngayo. 
Um&izi u ya 1 landa ; uma i fika e 
lima, a bize omunye^ ba i lande, 



cry less loudly. And be says, " Let 
me make baste, for it bais 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 wiU 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 off 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- 
dance he wiU not follow it again ; 
for he has enough, so he goes 
home. 

And in the thom-oountry 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 



IZnrOANEEWANE. 



indoda i bone mnfazi e fika nezin- 
yosi. Ku ti uma ku kona inyoka 
emgodini, a^ azi ukuba abantu ba 
lunywa futifuti lapa e ti u tapa 
izinyosi ; ngokuba a si tandi ukuba 
umgodi si u hqede ; futi ukumba 
kwomuntu oAlakanipileyo ka w o- 
ni umlomo e zi ugena ngawo ; u 
Alaba ekcaleni, 'enze umlomo, o ya 
'ku pimia amakeke ; ka si u kgedi 
lowo 'mgodi ngokumba ; ngokuba 
uma si u kgeda, leso 'siganga zi 
nge buye zi s' ake ; si ya lingani- 
sela, ukuze si buye si fane itshe, si 
vimbe ka^le. 

Uma ku kona inyoka, ku ti lapa 
umuntu e tapa, kimibe a bone ku 
puma amakeke e nezimbobo ; ku- 
mbe a ti ku kona impande ; kepa 
uma ku kona impande a ya da- 
buka; ku ti kwelokupela lapa 
inyoka y engike ngalo, a ti lapa e 
ti u bamba ikeke lokupela, ameAlo 
ka wa boni pakati, u fiinisela nge- 
s&ndAla nje, 'ezwe se i m Alaba ; a 
pimie ngokubaleka, a bone isandAla 
se s' opa; u dAliwe. Uma ku 
imamba, u ya 'kufela kona lapo ; 
uma ku inyoka enye, kumbe a Ala- 
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 hamba pezu kwayo j a 
ti, " O, zi nenyoka ! " Lowo Um- 
godi u ya *ku u shiya, uma ku 
umuntu owesabayo. Uma ku o 
nesibindi, a u Alilaze 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 
talang out honey ; for we do not 
like to destroy the hole; and a 
wise man when he digs does not* 
injure the hole by whidi 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 
will 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 l5ie hole, 
when the man takes out the honey, 
perhaps he sees that there are 
holes in the comb ; perhaps he says 
it is roota 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 
another 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 will 
walk on it. So he says, " There 
is a snake/' and will leave that 
hole if he is a idmid man ; but if 
he is brave, he will break down 
the whole, tJiat he may see what 
he is about when he is taking out 
the honey. That is how it is. 



THE HONEY-BIRD. 



139 



Ku ti tuna i bizela isilo i zwa- 
kala ngokugubaza, i tshaya amar 
piko ; lapo nmunta u se e ja 'ku- 
buja. Kodwa kuk ^ala a ku banga 
njaJo; kwa ku ng' aziwa ukuba 
f 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 2dsongiley inyoka 
enkolu. 



Njengaloku kwa ti si s* ake 
embava. TJbaba e bulele inyati, 
sa vuka kusasa, si 7a 'utwala 
inyama; ku te uma ilanga se li 
fudumele, kwa fika InAlamvu, ya 
si biza masinyane ; si baningi, sa 
ketana ukuze si i lande; abanye 
ba k^onda lapa ku yiwa kona ; sa 
i landela ka Lokupela u sebu- 
sika izwe li tshile, a ku fiAleke 
'lute ; ku te uma i fike eimweni, 
ya Alala^ ya beka obala ; sa bamba 
haJde, si ti, '^ £b ! izinyosi ezi lapa 
obala ezani n&V Si te si sa fika, 
y esuka, ya Alala njeya eduze, ya 
tula. Sa funa, sa fhna ; s' aAlu- 
leka. S' emuka si bamba si teta. 
Kepa ya fika futi, ya si buyisela 
kona Sa fima, sa fima, ngokuba 
tina si funa izinyosi ; kanti a i si 
bizeli zona, i si bizela okunye. 
Ku te pakati kwokufdna nga bona 
uto lu zisongile pansi kwomuti, 
lu nesango lu dumbile. Nga ti, 



Wben it calls a person to a 
place wbere there is a leopard, it 
is heard striking its sides with its 
wings j and then a man will turn 
back. But at first it was not so ; 
it was not imderstood 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 coHed up. 

As it happened to us when we 
were living on the Imbava. Our 
father having killed a buf^ o, we 
awoke early in the morning to go 
and fetch tiie 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]" When we came up, 
it flew 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 
calling us for honey ; it was call- 
ing us for something else. As we 
were searching, I saw something 
bent on itself xmder a tree ; it had 
an opening, and was large. I 



uo 



IZINOAHIKWANE. 



(< Nans' insiinbi yami'' Sa gijima 
sonke si pangelana kona. Nga i 
tabata; ya sinda. Nga id, '^U 
'nsimbi ni le?" Absiye ba id, 
^< Insimbi impela." Kepa sa piki- 
sana. Sa fima amatshe, sa i tshaya 
etsheni, sa ti, *^Ah ! kanti, ubedu 
Iwensinibi yetusi elibomvu." Sa 
hamba ke ; ya tula. Kwa ku 
pela. 

XJmfenoula. Mbanda. 

The natives also affect to hear in the cry of certain birds sounds resembling 
human speech ; thus, they say the female of the insmgisA cries, Ngi y* emuJba, 
ngi ^ ermika, ngi ya ktoiihetu, ''I am going away, I am going away to my 
people." To which the male replies, Hcmbct, homba, hcuT u teAo, ^Go, go, you 
Lave said so before : " — an amnsiTig illustration of what frequently passes be- 
tween a native and his wife. The titekwa/ne is represented lus saying, ITga ngi 
ha ngi mvhle ; n^ omwa % hhi na lolsu, ** I should be beautifol, but 1 am spoiled 
by tiEus and by this ; " that is, it points to certain parts of its form which it re- 
presents as ugly. And one of our school^ls lately gave an articulate meaning 
to the cry of the ringdove, saying it called her brother Ungadenzima to eat the 
wild medlars, Ou-gUj ngad&nzima, a vuUwe cmattUvjo^ r^adendma, Ou-gu^ 
'* Coo-coo, 'Ngadenzima ; the wild medlars are ripe, 'Ngadenzima. Coo-coo." 



shouted, " Behold my piece of 
metal" We all ran hurrying 
together to the place. I took it 
up ; it was heavy. I said, " What 
metal is this ? " The others said, 
" It is really meta^" 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. 



ITSHE LIKANTUNJAMBILI. 

(the EOCK op TWO-HOLES; OB, 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 Bock of Two-holes. 



Its^ likantunjambili indAlu lapa 
kwa Alala kona AmazLmu; kepa 
li vulwa ngokuMakanipa 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 ngesandAla, a u vule. Nga- 
loko ke ukuvulwa kwalo ukum&- 
meza igama lendMu leyo lokuti, 
'' Idtshe likantunjambili, ngi vu- 
lele, ngi ngene." Kepa li noku- 



The Bock 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, " Bock 
of XJntunjambili,®^ open for me, 
that I may enter." But it could 



^ A personal name, meaning Two-holes. 



THE ROCK OF TWO-HOLES. 



141 



pendula^ uma li nga tandi ukuvu- 
leka kulowo 'muntu, o t' a li m 
vulele ; li ti, ukn m pendula, 
" A li vnlwa abantwuia ; li vulwa 
izinkwenjane zona zi hamba pe- 
zulu." 'Ezwe nkuba " A li vumi 
okavuleka kuini, li valiwe." Na- 
nto ke ilizwi e ngi V aziyo ngetshe 
likantunjambilL NamAla se si ti, 
*' Itshe lelo kanti ku tahiwo ion- 
dAlu lezi zabelimgn." Kepa ku 
sale izwi li be linye lokuti, ** Le- 
70 'ndAln i vulwa izinkwenjane : '' 
li nga tsho ukuba i vulwa abantu : 
kepa lezi zi vulwa abantu. A si 
k^ndi uma leyo 'ndAlu e vulwa 
izinyoni ezi hamba pezulu i njani- 
na. Ku ja bonakala ; kepa a ku 
bonakaHsi ukuba i lezi e si zi bo- 
nayo impela, noma a si zo. Ku 
imfomfu loko kLtina. 

XJhaj^janje Mbakda. 



answer if it did not wish to open 
to that man, who asked it to open 
for him ; it said in answer, " The 
Bock 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 
Sock of TJntunjambili. Now we 
say, <<So then that Bock 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.^^ 



^ The Bock of Two-holeB has a ooiuidenible g c s cm hhace to the cave men- 
tioned in the Forty Thieve^ and which was openad and ahnt by a word. . It la 
coriocus that the Seeanmm ahonld fignre in both atoriea ; there aa the word— 
** Open Sesame " — by which the rock waa opened ; here aa the means employed 
by tne girl in making her escape from the Amasimu. That was the alx>deof 
robbers ; this of cannibal thieves. The power of opening; solid bodies by a word 
or duam is mentioned in many tales of different coontnes. The Kama woman 
and her brothers, when pnrsned bv the elephant^ address a rock with these 
words, *' Stone of my ancestors ! cuvide for na." The rock divides, and they 
pass through. The elephant addressea it in like manner ; the rock divides, and 
doses upon him aaan and kills him. (Bled^s Hotteniot FaMeSp p, 64.>— The 
«Manitoof theMouitain" 

" Opened wide hia rocky doorways^ 
Giving Paa-Pnk-Eeewia ahelter," 

when he was pcmmed by Hiawatha. Bat though Hiawaiha 

*' Cried in tones of thunder, 
*Open! I am Hiawatha r *' 

he 

'* Found the doorwiqrs clooed against him,** 
(LonsfeOaufa HiavxUha.)--Bo Hatupatu, whoa he waa nearly overtaken by 
Knrangaitukn, ''repeated his chaxm, '0 rock^ open for me^ open.' The rock 
opened, and he hid himself in it'* (Chrey. Op, <»(., p. 188.) 

O^Sby informs us that there was a hollow sycamore tree at £1 Mattiiaria 
(Materea, Heliopolis) respecting which the Turks related the followiiu; losend : 
--"This tree by a mirade was rolit in two parts, between which me Virgin 
Mary, with her child Jesus and Joseph, put themselves to disappoint the perse- 
cuting pursaersy whereinto they were no sooner entered, bat it immediately by 



142 



IZINOANEKWANE. 



INTOMBI NAMAZIMU. 
(thS girl and the cannibals.) 



Some ccmnibals steal a sheep. 



KwA ti Amazhnu 'emuka a ya 
'kuzingela ; a ya kude. A fumana 
abafana b' alnaile izinkomo ne- 
zimvu nezdmbuzL 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 
endAlini 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 housa 



The cannibals learn a captive maiden, wa/ming h&r not to roast the 
sheep during their absence. 



Ku kona intombi a e tumbile 
kuk^ala emzini otile. Ya i nabane 
wabo. Kwa ti Amazimu 'emuka 
e i yalile, a ti, " U nga y osi 
inyama yemvu emini." Ngokuba 
a e saba amanye Amazimu ; ngo- 
kuba a ya 'kuza luna 'ezwa ipunga 
lenyama, a i tabate intombi, e nge 
ko a ng' abanikaziyo. A ya kud( 



There was a gu:l, whom they 
had before taken captive at a cer- 
tain villaga She had some bro- 
thers. When the cannibals went 
away, they had exhorted her, say- 
ing, ^^ Do not roast the flesh of the 
sheeo/^by day." For they were 
d of other cannibals ; for they 
ould come if they smelt the 
odour of the meat, and take the 
girl when her owners were absent. 
They went to a distance. 




Other cannibalsy attracted by the scent of the roasted msal, discover the 
maiden^s retreat. 



Kwa ti emini enkulu, intombi 
ya lamba, ya y osa inyama, ya i 
dAla. Amanye Amazimu a li zwa 
ipunga lenyama, a ti, " XJm, tun ! 



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, 



iterers passed by, and 
3 day it is to be seen." 



like mirade dosed agam, tiU the Herodian child-sla 
then suddenly reopened to deliver its charge, so as at 
(OgUby's Africa, p, 73J 

In the tale " Dummbnrg," there is the account of a door leading to con- 
cealed treasures, which was opened and dosed by the words, " littte door, 
open 1 " and ** Little door, shut ! " (Thorpe, Yule-tide JStories, p. 482.^ 



THE QIRL AND THE CANNIBALS. 



143 



Ka nuka ngapi leli 'pnnga ell- 
mnandi nal" A sezela, 'ezwa 
ipunga elinmandL A fika lapo 
ku kona intombi 



urn ! Whenoe oomes this delicious 
smell t " They snuffed up the air, 
perceiving the delicious scent. 
They came to the place where the 
damsel was. 



The Rock of Two-holes. 



Kwa ku kona itshe elikulu lapa 
ya i Alala kona ; ibizo lalelo 'litshe 
kwa ku tiwa Itshe-likantunja- 
mbili ; ngokuba la li indAlu pakati 
kwalo; ku tiwe futi lelo 'litshe 
kambe la li vulwa ngokutsho 
kwomninilo ; la li valwa futi um- 
ninilo, a ti, " Vuleka," li vuleke ; 
ati, "Valeka," li valeka 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 opened by 
the word of its owner ; it was also 
closed by 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 ccmnihale suanmon the darned to open to them. 



Kwa ti e sele e yokuzingela 
umninilo, intombi i pakatL Wa 
i Talela kona ngapakati, ngokuba 
kwa ku inyamazane yaka Wa i 
jala, wa ti, i nga y osi inyama 
emini, ngokuba wa e saba amanye 
amazimu. Kwa ti se i lambile, ya 
7 osa inyama, ya dAla. Kwa t' u- 
ba amanye amazimu 'ezwe ipunga 
layo, a ti, " Um, um ! Ku vela 
ngapi leli 'punga elimnandi na t " 
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,ngi ngene." 
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-siAlutu. 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 his gama He exhorted her 
not to roast meat at noon, for he 
was afraid of the other cannibals. 
But when she was himgry, 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 
in the direction whence the odour 
— ^the nice odour— came; and 
went in that direction, and came 
to the rock of Untimjambili. 
That was its nama One of them 
said, " Kock of XJntunjambili, 
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." 



Ui 



IZINGANEKWANE. 



A cannibal feigns tJie voice of the ovmer of the Hock of Two-lwleSy 
and is admitted. 



U emuka^ la ya, la tsbisa izwi 
lalo ngegeja. La buya, la ya futi 
etsheni likantuDJambili ; la fika, 
la tsho ngezwi elincmyane, eli 
lingene izwi lommnileyo *ndawo ; 
la ti, " Litshe likantunjambili, ngi 
vulele, ngi ngene." Ya vula ; k 
ngena ; la dAla inyama e be i tsbi- 
wo. Intombi ya ti ukuba i li 
bone, ya pel' amandAla. La ti 
izimu, '^ Hamba si hambe, ngi nga 
ku dAli" Litombi ya tutiimela, 
y* esaba kakultu Ta li nika 
inyama, la dAla^ Y 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 rock of Untu- 
njambili ; he came and said, with 
a little voice,^^ which resembled 
the voice of the owner of the place, 
"Rock of Untunjambili, 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 all power. He said, " Let U3» 
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 till 
I come back. I am now going to 
hunt" He went out, and went 
on his way. 



The maiden escapes, amd is 2>ur8usd, 



Intombi y' azi ukuba li za-'ku i 
dAla ; ya puma. Ya tela udong^a 
esigujini, ya hamba. La fika izi- 
mu, la ti, " Litshe likantunjambili, 
ngi vulele, ngi ngene." Kwa ti 
tu ; ngokuba intombi i mukile. 
La pinda futi, la tsho njalo. Kwa 
ti nya. L' azi ukuba intombi i 
pumila La mema amaningi, a i 
landa intombi. A fika endAleleni, 
ra bona udon^-a 5*^ (ngokuba amazimu 
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 
Untunjambili, 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 
pursued the girL They came to a 
path, and saw sesamum scattered 
on the ground ; (for cannibals are 
fond of sesamum ;) 1^ey- gather^ 

6» In " The Wolf and the Seven Young Kids," the wolf having demanded 
admission, feigning to be their mother, they replied, '* No, no ; we shall not 
open the door ; you are not our mother ; she has a gentle loving voice^ but yours 
is harsh ; for you are a wolf." The wolf went away, and "swallowed a great 
lump of chalk to make his voice more delicate." (Orimm^s Home Stories, p. 
22 J 



THE GIKL AND THE CANNIBALS. 



145 



it upJ^ • 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 pick^ 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. 

S?i£, being tired, ascends a high tree ; the cannihaU come up to it, and 

sit at its foot 



I kw enzile intombi loko kambe, 
ukuba a z* a ti amazimu, uma e 
fumanisa udonga, a libale ukukco- 
tsha, i ze i wa bone ; ngokuba 
y' azi intombi ukuti a za 'ku i 
landa. A i landa amazimu. A 
fdmana udonga, a tola. Ya wa 
bona ngotuli, ya ti, " I wo lawaya." 
Ya tela udon^ kakulu pan si ; ya 
hamba, ya hamba ngamandAla. A 
fika lapo i tele kona udonga, a 
kcotsha, a libala; ya hamba ka- 
kulu ngamandAla. Ya bona futi 
ukuba a kguV utuli ; y' enza njalo 
futi ; ya teF udong'a, ya hamba 
ngamandAla. Ya bona ukuba a se 
seduze ; ya tela futi okokupela csi- 
gujini, ya hamba. 



A katala amazimu, a Mala pansi. 
Ya hamba; ya dinwa futi nayo. 
Ya bona umuti omude kakulu, 
umkulu. Ya hamba kuwo, ya 
kwela kuwo, ya Alala^ kwelenyoni. 
'Esuka amazimu, a hamba ; i s' i 
kude kakulu. A fika emtini, e se 
diniwe fu^i, a Alala 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 ti-ee; it was a great tree. 
She went to it, and climbed into 
it, and sat on a bird's twig."^! 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. 

70 The reader will remember mimerous instances in the tales of other 
people, ia 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. (TJis Pentamerme. "Petrosinella,*' and "The Flea."— 
Thorpe. Yule-tide Stories, p. 223. "Singorra."— i>flwe«^. Op. cit., p. 91. 
" The Uasternm±"^GampbeU, Op. cU. Vol, /., p. 33. "The Battle of the 
Birds.") 

7^k\ 



twig. 



'weknymi, viz., igaibaf tfwig or brancL That ib, flhe sal on the topmost 



U6 



IZINOANEEW^NE. 



They discover her^ amd tr^ to cut down the tree. 



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 nal" A 
bheka pezulu, a i bona intombi i 
Alezi kwelenyonL E jabula, a u 
gaula umnti ngezimbazo, ngokuba 
a e zi pete izimbazo: a u gaula, 
amanye a ^lala ngalapaya kwo- 
muti, amanye a Akda nganeno. 
Wa ti umuti lapo u s' u za 'kuwa, 
wa buya wa tengatenga, wa ti nya, 
wa ti ga:^li pansi, wa ba njenga- 
loko kad' u njalo. A pinda a gaula 
futi, amanye 'ema ngalapaya, amsr 
nye 'ema nganeno, amanye 'ema 
emakcaleni omabilL A u gaula ; 
wai.i lapo u s* u za 'kuwa, V enza 
njalo futi, wa buya wa ti gas^li 
pansi, wa ba njengaloko kad' u 
njalo futL A pinda a gaula futi ; 
kwa ti lapo u s' u za 'kuwa, wa 
buya wa ti gxhU pansi, wa ba nje- 
ngaloko kad' u njalo fiitL 



The girl was carrying a vessel 
of water, which leaked f^ it leaked 
upon the cannibals ; they heard a 
sound, " Kho I kho I " They were 
frightened, and said, "What is 
that? "78 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, became still, and then sank 
down and became £rm, 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 £all, it did the same again ; it 
settled down and became &in, and 
was again just as it was at first. 
Again they hewed j and when it 
was about to fisJl, again it settled 
down and became firm, and was 
again just as it was at first. 



The mmden^s brother has a dream, amd goes to seek his sister. 



XJmne 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 ^at 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 himt in &e direction of the 
place of which he had dreamed. 

7^ I have ventured to make a slight alteration in this place. The raiCTud 
is, "Kwa ti intombi ya piswa umtondo^ ya tonda peza kwawo." WMdi, 
though not at all offensive to native notions of delicacy, I do not tranalale for 
English readers. 

73 Compare this with the tale of Fritz and Catherine, who had aaccndied a 
tree for safety. During the night some thieves came and sat at the foot of the 
tree. Catherine was carrying a bac of nuts, a bottle of vinegar, and a dooir. 
These were dropped one after another. The vinegar e^rinkl^ th€lD| and the 
door frightened wm away. (Qrmnk Op, cU,J 



THE GIBL AND THE CANNIBALS. 



U7 



id e adngela wa bona isikanika sa- 
mazimii, si pancd k womutii si gaula 
umutL Wa ya kona nezizya zake 
ezinkulu; wa fika kona, wa ti, 
"Ni ganla ni lapa, bangane bami^ 
mV* Ba Hf *<Woza, u si gau- 
liae,^^ mfo wetu. Nansiya inya- 
mazane yetuy i pezulu." Wabheka 
pezalu, wa bona nkaba ndade 
wabo. Wa pel' amandAla. Wa 
ba ziba^ wa ba ganlisa nmutL Wa 
linga kandnyane nkuganla^ wa ti, 
*^Ake si bem' nguaiy bangane 
bamL" Ba Alala pansL Waso- 
ndeza isdnja zake ednze kwake. 
Wa kcatas^ ngnai, wa ba nika. 
Wa ti, lapo be bemayo, wa ba 
nika izinja zake, za ba bamba, za 
ba keotsha, zi bamba zi ba bnlala. 
Ba & bonke. Kwa ku pela ke. 



As he was hmitinghe sawacrowd 
of cannibals under a tree, hewing 
the tree. He went to them wit£ 
his great dogs ; he came to them, 
and said, ** What are you hewing 
here, my Mends)" 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 snufT, and 
gave them ; and when they ip ere. 
taking it, he set his dogs on them ; 
they laid hold of them, and drove 
them, the dogs running and killing 
them. They aU died. So there 
is an end. 



He ddivers Ma nater^ and they retmm home together. 



Wa tsho kudade wabo, wa ti, 
"Ye^mntakababa." W eAla, 
wa hamba nomne wabo, wa fika 
ekaya kunina. XJnina wa m enzela 
ukudAla okukulu, e jabula. Wa 
Alaba izinkaln eziningi; ba dAla 
bonke nayo indodsScazi yaka 
Kwa sokuba ukupela ke. 
XJlutuli Dhladhla (Usetemba). 



He said to his sister, ''Come 
down, child of my Either." 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 FOSEOOmG TALE BY ANOTHEB NATIVE. 



Ths brother goes up the tree wUh his sister, and they find a beauti/id 

coimtry. 



Ku tiwa wa kwela nomfo wabo 
pezulu ; wa bona ilizwe eliAle 
kakulu. Ba fimyanisa 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^ Ch/ulisa, help ns to hew ; gatUela, 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. 

7' See Appendix at the end of this tale. 



us 



IZINQANEKWANE. 



ya i luAlaza, pans! kungati i gn- 
dAliwe, nelizwe lakona pezulu la li 
liAle kakulu, be hamba kulona 
nge^kati* zonke, be li buka, ngo- 
kuba be li k^buka. Kepa pansi 
ba be buka ki| knde kakulu^ be 
nga se namandAla okweuka ukuya 
kona, ngokuba ba b' esaba amor 
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^ Jmd cm ox, which they kill cmd roast; but are detected hy the 

cannibals. 



£a hamba ba ya ezweni eli 
pambili. Ba fika ba tola inkomo, 
inkalrfi enkulu ; ba i kjnba, ba ya 
uayo 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 k^alaza, a bhe- 
ka pezulu, a i bona indAlu. Wa 
ti umfama, " Kxmgati leli 'zimu i 
lona ela si bcotsha emAlabeni.'* 



They set out, and went to the 
country in front of them. They 
at length found a bullock — a large 
ox ; l£ey drove it, and went both 
of them to the house with it; 
when they arrived 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 odour 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 the hide. 



Wa ti udade wabo, "A si li 
kupule li ze lapa kutina ; loku u 
nomkonto nje, li ya 'kwesaba uku 
si dAla; ngokuba amazimu a ya 
w esaba umkonto." Wa ti umne 
wabo, " Si ya 'ku li kupula ngani 
nal" Wa ti udade wabo, "A 
ng' azi kuwena." Wa ti umne 
wabo, '' A si benge isikumba, loku 
si se mansd 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 will be afraid to eat us ; 
for cannibals are afraid of a &^ar." 
Her brother said, " With what can 
we draw him upl" The sister 
said, " I da not know so well as 
you." The brother said, " Let us 
cut the skin into strips, since it is 
still 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 GIRL AND THE CANNIBALS. 



149 



They devise a pkm for drominyg up a ccmnibcU. 



They took the 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 climb by 
the rope, for it is small, and will 
break." They said, " No ! it will 
not break; we know that it is 
strong. So climb." The cannibal 
seized the rope, and dimbed. 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 &J1 down." The girl said, 
'^ Let us raise him, that he may 
come here to us, that we may 
harass 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 tantalise the cannibal by eating in his presence. 



Ba u tata umkcilo, ba u ponsa 
ubuningi bawo pansi, ba ti e^- 
mwini, " Bamba umkcilo lowo, u 
kwele ngawo." La ti izimu, 
" Hau ! we mamo ! Ngi za 'kuwa 
lima ngi kwela ngomkdilo, ngo- 
kub^ umncane ; u za 'uggushuka." 
£a ti, " Kga ; a u z' 'uk^abuka ; 
si y' azi ukuba u lukuni. Kwela 
ke." Izimu la u bamba umkdlo, 
la kwela. Kepalapase li pakati 
emkatini na pezulu, ba ti be ku- 
luma bobabili, e ti umlEana, " A si 
li yeke, li we pansL" I ti into- 
mbazana, " A si li kwelise, li ze 
lapa kutina^ si li Mupe, ngokuba 
nati a si Alupe." Wa ti, " Si za 
'ubnye si li kwelise futL" Wa 
vuma ke udade wabo. Wa li yeka 
lunne wabo izimu ; la wa pansi, la 
ti,«Maye! Baba! Ngafa! Na 
ti, ni za 'u ngi bamba ngomkcilo ; 
se ni ngi yekile ; se ngi limele isi- 
n^e, nga wa ngaso." Wa ti unme 
wabo, " K^ zimu, a si ku yeka-- 
nga ngamabomu; ku punyukile 
umkcilo ; manje si za 'uponsa 
ok^nile kakulu umkcilo ; u bambe 
u kginise." 



Nembala ke la u bamba izimu 
umkcilo, la kwela, ba li fikisa ku- 
bona pezulu, ba li beka endAlini, 



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*8 Hottentot Fables^ the jackal plays the lion a similar trick. 
The jackal having built a tower for himself and family, and placed his food 
upon it to be out of the power of the Uon, when the Hon 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." 
"Certamly, dear uncle, l)ut how wiU you manace to get up? We must let 
down a thong for yon." The lion ties lumself to the thon^, and is 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, a&d fetch me a new thong." This 
is repeated several times. (Op, at,, p, 1,) 



150 



IZINGAKEKWANE. 



ba ngena; ba Alala b' osa inyama, 
imibengo ya mitatu. Wa ti umne 
wabo, " Se i vutiwe inyama ; a si 
dAle manja" Ba i tata ke inyama, 
ba i dAla. Izimu la ba bheka, la 
kconsa amate. Wa ti umne wabo, 
*^ Musa ukuk«onsa amate. Ngi za 
'u ku gwaza, loku u kconsa amate." 
Ba Al&La ke, ba i kgeda 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 hie hunger. 



Kwa ze kwa hlwB, ba lala. Id- 
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 k^ar 
puna ngesandAla. Wa e se viika 
udade wabo, e ti kunme wabo, 
" Vuka, vuka ! Nangu e se kga- 
puna umswani" Wa ti umne 
wabo, " XJ k^tshunywa ubani 
na?" Wa ti udade wabo, "U 
k^atshunywa izimu." Wa e se 
Yuka ke umne wabo ngamandAla, 
e ti, " Beka, beka umswani wen- 
komo yami U u nikwe ubani 
na?" La ti, "Ai, tina, nkos' ; 
be ngi ti, a ku si wo owako ; be 
ngi ti, u za 'u u kcita." Wa ti, 
" U beke masinya. Ngi nga ku 
gwaza." La u beka ke izimu um- 
swani Ba lala. 



When it was dark they lay 
down. The cannibal lay near the 
flreplace ; the flesh had been placed 
near the doorway, and they lay at 
the upper part of the house. 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 youT' 
He said, " No, indeed, my lord ; 
I thought it was not yours ; 
I thought you were going to 
throw it away." He said, " Put 
it down at once. I coidd stab 
you." The cannibal put it down. 
They slept. 



The ca/nnibal dies. 



The day dawned. They tarried 
many days, eating the meat. As 
for the cannibal, they gave him 
nothing. The bones tibey cast 
down to the earth ; they watched 
the cannibal, lest he should pick 

^ The natives cut their meat into long stripe, and griddle them on the fiie. 



Kwa sa. Ba Alala insuku ezi- 
ningi, be i dAla inyama. Lzimu 
be nga li niki 'luto. Amatambo 
be wa ponsa ngapansi ; be li lindile 
izimu ukuba li nga kcotshi 'luto 



THE GIRL AKD THE CANNIBALS. 



161 



pansL La ^lala ke izimu li & 
indAlala. Kwa ti ebusuka la &. 
Ba lala be nga li bonL Kwa ti 
kusasa ba vuka ba bona ukuba se 
li file. Ba li laAla ngapansL 



up something from the ground. 
So the cannibal remained dying of 
famine. It happened during the 
night that he died. They were 
asleep, and did not see him die. 
In the morning when they awoke 
they saw that he was already dead. 
They oast him to the eartL 



The sister proposes that they shaU go down from the tree and seek 
their sister. 



Wa ti udade wabo, ^^ A si ha- 
mbe si fune udade wetu, loku uma 
wa e si tshela e ti, u kona udade 
wetu omunye owendileyo. A si m 
fime ke, si ze si m tole ; si hhle 
kuyena, loku se ba & obaba noma, 
se si sobabUi nje." Wa ti umne 
wabo, " Uma s* eAle — ^Ai ! a si 'ku 
wa bona ini amazimu na 1 " Wa 
ti udade wabo, '^ Loku se sa Alala 
lapa isikati eside kangaka, u ti a 
se kona amazimu naT' 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 untU we fiod her, 
and lire 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 1" The sister re- 
plied, " Since we have now staid 
here so long a time, do you think 
the cannilwds are still there?" 
The brother said, " Let us set out 
then, and descend, and go and 
seek her." 



They find their sister ^ cmd live toith her in peace. 



Ba tata umkcilo owa u sele ku- 
leyo a ba be kwelisa ngayo izimu ; 
ba u kcwilisa emanzini, wa tamba. 
Ba ti emini ba funa ukuni olukulu, 
ba lu mbela pansi, Iwa tshona ka- 
kulu, ba tekelezela umkcilo lona 
ugongolo; ba se b' euka ngawo 
umkolo ba ze ba fiika pansL Ba 
u shiya ke umkdlo u lenga ogo- 
ngolweni Ba hamba ba dAlula 
ematanjeni alelo *zirau ela fayo. 
Ba d^lula 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 
imtil it was softened. And during 
the day they sought a large log, 
and fixed it in the ground; it 
went in very deep ; they listened 
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 



IZmOANEKWAKB. 



& be nga m bom. Kwa ti lapa se 
ku twasa enye inyanga ba m tola. 
Ba fika ba m bona udade wabo, 
kodwa ba be nga m azi igama lake 
uma ubanL 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' a^lukana naobaba noma. Kepa 
sa si Alutshwa amazimii. Si vela 
ezweni eliAle pezulu e sa si Alezi 
kulona, si nga Alutshwa 'Into. Sa 
ze sa li kwelisa. elinye izimu, sa li 
Alupa nati; sa ze sa li ncitsha 
ukudAla, la &, sa li laAla ; s' eAlika 
ke ukuyo'ufuna wena. Si ya ja- 
bula se si ku tolile.'' 



Ba Mala ka^le bobatatu kuleyo 
'ndawo. 

USKEBE NgUBANE, 

(Ltdia, Umkasetemba.) 



died, without finding her. But 
when 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^ spying, ''These are 
like our children." They assented. 
She said, " Whence come you ? " 
They replied, " Long ago we sepa- 
rated finom 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 re- 
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. 

Ubani o nga pof igode lohuhupuka a ye emlwini? "Who can plait a rope 
for ascending that he may go to heaven ? " — ^It is remarkable that with this na- 
tive saying to express an utter impossibility, there should also be foond the 
legend of an ascent to heaven by a tree, so common in various parts of the 
world. like other unadvaneed 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-dootors to be killed becaose, in assoming 
power to control the weather, they were interfering with his royal prerogative. 
These doctors have medicines and other means by which they imagine or pre- 
tond that they are able to influence the heaven, brmg rain, repel a storm, send 
the Hghtning-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 
^^ ■ ' • ' '^ these tendrils 

^ cit, p. nj 

_,_^ ^ means, breakinfir 

throu^ heaven after heaven, as though they were solid roofs overlaying each 
other. (Id,, p. 83.^ In the Zulu legend the floor of the heavenly hoiue is 
bumiahed, Tylor, in his interesting work, Beaearches into the Early Hittorp of 
Manldnd, has collected from different sources various legends of this kmd. 
There is Chakabech, who ascended with his sister by a tree to heaven* and 
found a beaatifal country fp, S42.J And Ghapewee^ who " stuck a piece of 
wood into the earth, which became a fir-tree, and grew with amaziiig rapidity. 




THE HEAVEN-COUNTRY. 153 

until its top reached the sky." Bv thiB tree he reached the atan, and fonnd a 
firm plain and a beaten road by which the sun punned his daily journey (p, 
343> These legends are from America. In the Malay Island of Celebes there 
is fonnd the legend of Utahad, who^ like Tawhaki, had married a daoffhter of 
heaven and been forsaken by ner, and aseended to heaven in search of ner, by 
rattans (p. M7). We have in our own Nursery Tales '* Jadk and the Bean- 
BtaUu" 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 Hiawa^'s mother. And Osseo, who descended from the evening 
star, 

'' Once, in days no more remembered. 
Ages nearer the beginning 
Wnen the heavens were closer to us," 

was together with several others, by the power of magic, affain raised to the 
evening star, to descend again to earth when the spell was broken. 

In a Dayak tale Si Jnra ascends bv a large fnut tree, the root of which was 
in the sky, uid its branches, ^•'^ng oumn, touched the waters, and reaches the 
ooimtry of the PleiadeSw He there obtains the seed of three kinds of rice, with 
which he returns to be a blessinff to mankind. But in the beautiful myth of 
Mondamin— the ^nrits' grain, Mondamin descends from heaven in the form of 
a beautifol youth to fight witii Hiawath^ and to be overcome by hun ; that 
from his body, when buried, there might spring up the magic-plant. 

In other legends we have the account of an ascent from rcmons under the 
earth to its surmce. 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 



nien in the mythol(>gy of the North we have " Yggdrasil, the largest and 
best of trees ; its branches spread themselves over the wnde world, aSdi tower 
up above the heavens." (Thorpe, Northern Mythology, Vol, /., p. 13. J 
And should " the mythic x^sdnudl have been to the men of remote ages the 
symbol of ever-endurinff tim^ (Matters Northern AntiquUie8, p, 493,^ and of 
a strictly spiritual signifioancis it yet might be that whi<m suggested tiie various 
legends, which have becolne mere scnseleas 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 ol dixnbini^ for instance, from earth to heaven by a tree, fantastic as 
it may seem to a civilised man 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, unless 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 forms a 
roof on which the son, moon, and stars traveL The Polynesians, who thou^t, 
like so many other peoples^ ancient and modem, that the slnr descended at the 
horizon and enclosed the earth, still call ioteiaien ^)apaJa7iffi, 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 langnage^ mumeseke, that is, the 
<ea^ on hig|h.' There are holes or windows throueh this roof or firmament, 
where tiie rain comes through, and if you cHmb hieh enoujgh yon can get 
through and visit the dwellers i^i>ove, who look, and talS, and hve very much in 
the same way as the people upon earth. As above the flat earth, so below it, 
there are regions inhabited b^ men or man-like creatures, who sometimes come 
up to the surface, and sometunes are visited by the inhabitants of the upper 
earth. We Hve 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, cU., 
p, 349.; 

The Arabs believe that there ** are Seven Heavexis, 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." (Lcm^a Arabian 

NigU8, Vol /., p. la; 



154 



IZINGAinSKWAKE. 



UMBADHLANYANA AND THE CANNIBAL. 



KwA ku kona umfana igama lake 
TJmbadAlanyana kamak^bata ; 
wa ti e se nmcane wa taiida uku- 
zingela izmyamazane. Kwa ti 
ngesinye isikati UmbadManyana 
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 
hbakga pakati, a ti, *^ Sa 'u bona, 
mbadAlanyana kamakgubata." Wa 
vuma. Kwa ti *emi pakati kwawo 
amazimu, V esuka elinye izimu, la 
tata ukcilo, la mu dAla. Kwa ti 
lapa se li mu dMile ukcilo izimu, 
XJmbadAlanyana wa finyela, wa ba 
mfutshane, wa ziponsa emakaleni 
ezimu. La ti izimu, " Thi, mba- 
d^lanyana, puma ; ukcilo owako." 
Wa ti XJmbadAlanyana, e kuluma 
pakati emakaleni ezimu, wa ti, 
"Be kw enzelwa ni ukuba ku 
dAliwe ukdlo wami, ku buye ku 
tiwe ku za 'udAliwa nami ? Na- 
nto^^ elinye, fikci." La pinda izi- 
mu la timula ngamandAla, la ti, 
"Tlii,mbadAlanyana, puma; ukcilo 



There was a boy whose name was 
XJmbadhlanyana,^^ the son of U- 
mak^bata '^^ when he was a child 
he liked to hunt gama On one 
occasion Umbadhlanyana went to 
hunt, and killed an ukcilo ;^^ as 
he was going along carrying the 
ukdilo, he saw many cannibals 
make their appearance: they en- 
closed him in the midst of them, and 
said, "Good day, Umbadhlanyar 
na Kamak^bata.''^^ He sainted 
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, Umbadhlanyana 
contracted himself and became 
short, and threw himself into the 
nostrils^^ of the cannibal. The can- 
nibal sneezed, and said, "Come 
out, Umbadhlanyana; the ukcilo 
is yours." Umbadhlanyana an- 
swered, speaking in the nostrils of 
the cannibal, " Why did you eat 
my ukcilo, and then say you would 
eat me too ? There is another mor^ 
sel, which will quite fill you." The 
cannibal sneezed again violently, 
and said, " Come out, Umbadhla- 

7^ Umha(Momyana,-^The meaning of this word is not clear ; bat it implies 
a small person, a dwarf. It reminds us of the teim imbataJieiama appliea to 
Uthlakanyana (p. 3). 

7^ UmcLkqtXata, — UhtU iqu-kqa-iqu is applied to the mode in which a short 
person, incapable of making strides, runs, viz., by a succession of short rapid 
steps. Umwtqubata is a man who nms in this way. 

^ UkcUo is a very small bird. There are three very small birds, the incete^ 
the intiyane, and the ukcilo ; this last is the smallest, abont the size of the 
hmnble bee. 

^^ Ka-makgubata, the son of Umakgubata ; the ka is equivalent to Mac, or 
0*, as in MacGregor, O'Connor. 

^' In the tales from the Korse Thnmbikin hides himself from his mother in 
the horse's nostriL (DaserU, p. 430.^ 

^3 Kanto, not nanti ; that is, UmbadManyana speaks as though he was a 
o-eat way off from the cannibaL Elinye^ that is, ikgata, a edice of meat 
UkuU Jikd, to fill up entirely. 



CANNIBALS. 



155 



owako." Wati, "Be kw enzelwa 
niiima ku dAliwe ukcilo wami; 
ku buye ku tiwe ku za 'udAliwa 
namil Nanto elinje, £kcf 

Lapo amaziinu onke^ lapa e se 
bona UmbadAlanyana e se ngene 
emakaleni ezimu, a baleka onke ; 
wa sale wa puma UmbadAlanjana 
emakaleni ezimu ; la fisu 

TJmbadAlanyana kamakgubata. 
TJmak^batsliana. Uma-'sila-'kugi- 
jima-u-gijiDpisa^'kufana. In^t9.bar 
kazanarowa-bukca-amatulwa-warni- 
ka-umnguni. Inyatikazi-e-netole. 
Usomzinza-ngotwane-ubakazd - ye- 
na-umfo-a-nga-i-zinza-na ? 

Lydia, (XJmkasetemba.) 



nyana; the ukcilo is yours." He 
replied, "Wby did you eat my 
ukcilo, and then say you would eat 
mel 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. 
Umakgiibatshana.®* Umar*sila- 
'kugijima-u-gijimisa-'kufana. I- 
n^taba-kazana-owa- bukca-amatu- 
Iwa-warnikarumngunL Inyatikazi- 
e-netole. Usomzinza-ngotwane- 
ubakazi-yena-umfo-a-nga-i-zinza- 
nal^s 



A M A Z I M U 

(cannibals.) 



Ng' azi kodwa ukuba ku tiwa, 
Amazimu a Alubuka abanye aba- 
ntu, a ye 'kuAlala entabeni. Ngo- 
kuba kukgala Amazimu a e ng' a- 
bantu. Kwa kcitek* izwe; kwa 
kona ind^Ma enkulu ; ba tanda 
ukud^la abanye abantu ngobunzi- 
ma bendAlala. Kwa ti indAlala 
inkulu, abantu be dinga, ku nge 
ko indawo a ba nga tola ukudAla 



All I know is, that it is said that 
the Amazimu 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 i^ere was no 
place where they could obtain food, 

^ UmaJKiv]bcMa.nci.^A& XJmakgubata means the small, rapid stepper, so 
Umakgnbatshana is a diminutive of this word, meaning a very small, rapid 
fit^per, — ^the little Umakgubata. Uma-^sikb'^htgijtTna'U-gijimiM'^^^ 
** wnen-he-escapes-by-running-he-runs-as-thongh-he-would-die. ** Inqatahorkar' 
zancL'Owa-lnJs(M-cmatulu}ar-iDar " little-strong-one-the-son-of-ti^e- 

little-one-who-mixed-together-wild-medlars-and-gave-nTnngnni. " InycMazi-e'- 
Tietole, '*BafiEjalo-cow-with-a-calf." U8(midnza-ng<>ttDane'Vb<ikaai-ye^ 
nga-i^dma-na f '* Chief -of -dancer8-with-a-rod-(yiz., at ant;a^u) can-any-stranger- 
handle-the-dancing-rod-like-him ? Umnffimi is a name applied to the Zulus ; it 
is also aven to the Amakax>sa. 

^ We mav judge from this string of epithets {isabongOf praise-giving names) 
that we have here but a small fragment of the life and aaventures of Umba- 
dhlanyana. If we knew them all, he would be found probably to rival or even 
surpass our old friend Uthlakanyana. 



156 



IZmOANEKWANE. 



kuyo, ba k^^ala tikubamba abanye 
abanta, ba ba dAla ke. Kwa so 
ku tiwa ukubizwa kwabo^ kwa 
tiwa Amasdmu ; ngokuba leli *zwi 
lamazdmu, ukukumusha kwalo, ku 
uknhhula, nkmninza. A Alubuka 
ke abantu, a tanda ukudAla aba- 
ntu. UkuAlubuka kwawo kambe 
a shiya abantu, a dAla abantu ; a 
kax>t8hwa abantu. A bamba ezdn- 
daweni zonke, a bamba e fdna 
abantu; kwa so ku tiwa uizwe 
esinye, ngokuba abantu ba ba 
izinyamazane kuwo. Ka wa V e 
sa Hma ; ka wa b' e sa ba nanko- 
mo, ka wa b' 6 sa ba nazmdAlu, ka 
wa b' e sa ba nazunyu, ka wa b' e 
sa ba nazinto zonke a e nazo e se 
ng' abantu. A bamba e Alala 
emhumeni A ti a nga fumana 
umhume, be se ku ba indAlu yawo 
leyo, e se ya 'kuzingela abantu. A 
ti a nga tola umuntu, e be se ya 
emhumeni ; a buya a u shiye futi 
lowo 'mbume, a bamba e funisisa 
abantu. A nga bi nandawo. 
TJma e nga ba toli abantu, a 
bambe njalo, e be suka a funa 
abanttL 

A ti a nga m bona lununtu e 
bamba yedwa, e be se ya kuye, a m 
yenge, a zitsbaye o nomsa, a m 
pate ka^le, a kulume kaMe 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, umAla- 
umbe a wa kasotshe ; 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 bold 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 tbem 
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 cultivaited the soil ; 
they no longer had cattle or bouses 
or sheep, nor any of those things 
which they had had whilst they 
were men. They went and lived 
in dens. Wben tiiey found a cave, 
it became their dwelling 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 bunting for 
men. 



If they saw a man going alone, 
they went to him ; they decoyed 
him, and made l^emselves out 
merciful people ; they treated him 
kindly, and spoke genldy with 
him; and appeared incapable of 
doing any ctiI; When the man 
was thus beguiled and entirely 
unsuspicious, regarding them as 
pleasant people only, they would 
then lay hold of him :^^ if he was 
a power^ man, he might fight 
with them, and perhaps dnve them 
off; or they might overcome him, 
and carry him away to eat him. 
Again they bunted; at all times 
their occupation was to hunt. 



^ How exactly fhis description coxresponda with that ffYea of the way in 
which the Thugp oeooy their victuns. 



CAMHIBALS. 



157 



Eu ti uma e ba bona abantu, 
noma baningi, umAlaumbe ba ya 
V ad ; ba ti ba nga bona Ama- 
zimu e za kubo, ba k^e uku- 
Ittngiaa izikali zabo : Amazimu 
ingabe maningi, a ti Ale ; abantu 
nabo be se ti hie, b' enza uAla. Be 
se be sondelana, Amazimu e se 
soudela nawoj kodwa abantu be 
sondela ngezibindi ezLkulu, ngo- 
ktiba ba y* azi ukuba Amazimu 
abantu aba namandAla kakulu, ba 
Iwe, Ingabe ba Iwe, umAlaumbe 
ba nga livi ; ba baleke abantu ngo- 
kabuka nje kodwa, ngokuba Ama- 
zimu a e sabeka. Abanye aba 
nezibindi ba Iwe nawo, um^Wmbe 
ba wa k2x>tslie Amazimu, a baleke, 
a ba shiye, ngokuba Amazimu 
abantu aba namajubane kakulu, 
ba nga Iw enzi 'luto, ba wa yeke. 



A buye a zingele njalo, a Alsr 
ngane nabanye : a ti a nga Ala- 
ngana nabanye, ba ti ba nga bona 
nkuba Amazimu, ba baleke, a ba 
kax)tshe wona, a z' a ba fiunane ; a 
ti a nga ba fumana, a ba bambe. 
Abanye ba k(»tshe, a nga ba bom. 
A ti a m bonileyo, uma e nga kca- 
tshanga, ku be kudekude naye, a 
m k^tsha njalo, a z' a katale, 
Ngokuba uma umuntu e nga kca- 
tshanga, e pika ngokugijima nje, 
a m ka^tsbie a z* a m fumane, ngo- 
kaba wona a y' epuza ukukatala. 
A V e se m twala, a hambe naye, 
e funa indawo esiteleyo kubantu 
eAiane ; e be se fika, a m peke, a 
mudAle. 



When they saw many men, per- 
haps the men recognised them, 
and when they saw ^e 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 line, 
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 
fiJl in with other men : when they 
&11 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 till 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. 



^ That is, it required very great courage to think of fighting them. 



158 



IZINOAKEKWANE. 



I loko ke e ngi kw aziyo e ngi 
ku zwile ngaV azi 'nsumansumane. 

Ulutuli 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 cannibaUsm was 
introduced at a comparatively recent period, having arisen in times of famine. 
ArbouBset found this notion prevalent among tribes in immediate contact with 
the Marimo or Bechuana cannibals. (South Africa, p. S8.) He speaks of can- 
nibalism as having been formerly ** one of the most active causes of depopula- 
tion " fp. 91 J ; but adds that now (1852) " it is only in secret that they mdulge 
their taste for human flesh." We do not know on what kind of evidence sudi 
statem'^nts 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 practised by the 
savases of Africa. Some eat their own dead, as the Amanganja on the Shire. 
InaUusion 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 
bujdng 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 ; this probably 
is the most common 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 Bead, p, 156, <fcc. — Mcplorations and Adventures in Equa- 
torial Africa. Du ChaUluy pp. 84, 88.^ 

Herodotus alludes to another form of cannibalism: — "Eastward of these 
Indians are another tribe, called Padseans, who are wanderers, and live on raw 
flesh. This tribe is said to have the following customs : — ^If one of thedr num- 
ber be iU, 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 say, his 
flesh would be s{)oilt for them if he pined and wasted away with sickness. The 
man protests he is not ill in the least ; but his friends will not accept his denial 
— ^in spite of all he can say, they kill him, and feast themselves on his body. 
So also if a woman be sick, the women, who are her friends, take her and do 
with her exactly the same as the men. If one of them reaches to old a^ about 
which there is seldom any question, as commonly before that time they have 
had some disease or other, and so have been put to death — ^but if a msm, not- 
withstanding, comes to be old, then they offer him in sacrifice to their gods, and 
afterwards eat his flesh." (RawlinaorCs Herodotus. Vol. 11., p. 4ffJ.) 

Winwood Bead suggests that cannibalism might be " a partial extension of 
the sacrificial ceremony" (Op. cit., p. 158.) ^d it seems by no means im- 
probable that it had, in some instances, its origin in human sacrifices. It is 
worth noting that the Zidu-Kafir considers it as unnatural, and that those who 
practise it have ceased to be men. They distinguish, too, between the man who 
has eaten human flesh from necessity in time of famine, and the cannibal 
proper. 

One cannot, however, avoid the belief that there is, and always has been, 
very much exaggeration in the accounts of cannibalism. It is perfectly clear 
that the cannibals of the Zidu legends are not common men ; they are magnified 
into giants and magicians ; they are remarkably swift and enduring ; fierce and 



CANNIBALISM. 159 

ienible warrion. They are also called ** long-haired/' This would make it 
appear probable that the canmbala which once infested Southern Africa were 
not natives of these parts, bat pe<nde of some other country. The Fans, the 
mountain cannibak of Western Anica, are said to have lonoer and thicker hair 
than the coast tribes. Their hair ia said by Burton to nang down to their 
shoulders ; but it is still woolly, f Winwood Read, p, 144.— Z>u ChaiUu,p, 69. 
—Captain Burton. AnthropohgiccU Review, p» 237, J The hair of the Fulahs 
or Fflllatahs is said to be " more or less straight, and often very fine." (Types 
of Mantmd. Nott and Oleddon, p, IBS,) 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 tiieir shoulders, 
and over their faces, in a way that is an abomination to the Tawarek ; but upon 
enquiry I learnt that they bdonged to the tribe of Ighdalen or Eghedal, a very 
canons mixed tribe of Berbe and Soughv^ blood, and speaking the Soughay 
language." (Tratfela in Central Africa, Vol /., p. 404. 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 tney possibfy 
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 whue to 
compare with the Zulu legends those of the Scotch Highlands, where we have 
accounts of Gruagachs, tmtt is *' long-haired," gigantic ma^cians and cannibals, 
who play a somewhat similar part to the long-haired Amazimu of South Africa. 
(GampML Op, at VoL /., p. 1. VoL IJ., pp, 186, 188.^ 

It is |xrobable that the native accounts of cannibals are, for the most part, 
the traditional record of incursions of foreu^n slave-hunters. The whites are 
supposed to be cannibiJs by the Western Amcans, because thev 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 
*'ea<" every where among Africans for the purpose of expressinff to waste 
utterly, and which across the Atlantic, in the elegant slang of the backwoods, is 
translated by *' chaw up," would very naturally sive rise to the notion of men- 
eaters. Kesbd rdates that a slave just brouidit m)m the interior, after gazins 
on him intently for some time, asked, '' And are these the men that eat us ? 
Which he 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 dinerent tribes come into contact, and the superior 
is contmually 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 tiie present time, in retired places, as 
nursery boffies. And should tiie whiteman cease to be an occupant of Natal, 
there would be legends of men-eatinc, long-haired, gigantic, fljang whitemen, 
magicians, and wurards told around the hut-fires of the next generation. To 
the savage the arts and habits of the whiteman appear to be magical ; and his 
adroitness and skill are supposed to be the residt of spells. 

But it is not onl^ the savage who imagines that the superior which is op- 
Dosing him is a canmbal ; but tiie superior has his mind filled with a similar 
oread of the sava^ neighbour whom he is oppressing, and who is destined to 
disappear before ms steadily advancing progress. The Ancients had their An- 
thropophagi. And European travellers nAve so generally ascribed cannibalism to 
savages, that a cannibal and a savage are all but convertible terms in the minds 
of many. 

We may refer, for instance, to apassage in the Arabian Nights, in "The Story 
of Ghanim, the Son of Biyoob." 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 overtaking them, repair to this place, 
and shut the door upon themselves, through fear, lest the blacks, like ourselves, 



160 IZINGAI^KWAKE. 

Bhoold take them and roast them and eat them?*' Upon which Lane rematbs 
in the note : — '' I am not anre that this is to be understood as a jest ; for I have 
be^i 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 lately 
occurred there, an infant naving been eaten by a black nurse. I was also told 
that the cannibals are generally distinguished by an elongation of the os coocy- 
giB ; or, in other words, that they have tails !*' 

We find from WHU^ PeneUUngs by the Way that Turkish children ate 
taught to believe that the Franks are cannibals. He relates the foUowi^ anec- 
dote : — " ' Hush, my rose I ' said the Assyrian slave, who was leading a ^HirkiflJi 
child, ' these are ^>od Franks ; these are not the Franks that eat children. 
Hush ! * " A relic this possibly of traditions of the times when European war- 
riors, under the banners of the Cross, strove to wrest the Holy Sq;>ulchre from 
the possession of the Saracens. Aocompanyinc the army of the C&usaders, led 
hj Coeur de lion, there was a body of unannea f anatici^ who were known by 
the name of Thafurs. The Saracens, beinff possessed with the idea that they 
fed on the dead bodies of their enemies, wmch the Thafurs took care to encou- 
rage, regarded them with the ^eatest horror, and dreaded them even more than 
the^ did the armed knights. Hence probably arose the tradition of the canni- 
balism of Eichard himself, which is preserved in ElMs^s Specimens of Early 
Engliah Metrical Romances. The Khvmster tells 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 teU." 
The first course consisted of boiled Saracew^ heads, which were served np having 
affixed to tiiem the names of the prisoners who had been slain for the norrible 
feast. Richard, '* without the slightest change of countenance, swallowed the 
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, 
Thi^t days our men, and thus hem eats I ' " 

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 ^way the Christian army by starvation ; for, 
said he, 

"Of us none shall die with hunger, 

While we may wenden to figh^ 

And slay the Saracens downridit. 

Wash the flesh, and roast the nead, 

Witii 00 Saracen I may well feed 

Well a nine or a ten 

Of my good Christian men. 

Kiog Richard shall warrant. 

There is no flesh so nourissant 

Unto an Engliah man, 

Parbridge, plover, heron, ne Swan, 

Cow ne ox, sheep ne swine, 

As the head of a Sarazyn. 

There he is fat, and thereto tender, 

And my men be lean and slender. 

WhUe any Saracen quick be, 

livand now in this Syrie, 

For meat will we nowing care. 

Abouten fast we shall fare. 

And every day we shall eat 

All so manv as we may get. 

To England will we nought gon, 

Till they be eaten every one. ' 
(Quoted by Sir Walter ScoU,) 



CANNIBALISM. 



161 



In ooimeetion with the above the following account relatmg to real facts in 
Znln life will be interesting : — 



Indaba ngokudAliwa kwomuntu e 
d/iliwa inkosi e b* i banga naye. 

Inkosi e dAliwayo eyezizwe, uma 
ku kona ukuzondana ngokweisana. 
Ku ti Tima impi yenye inkosi i 
puma i ya kwenye, i i tete nge- 
zinyembezi ngokuti, " Ngo ka ngi 
zwe ke, bandAla lakwetu ! Uma 
ni b' aAlidile nje, ngi nga boni 
ubani lapa, a ngi yi 'kukolwa. 
Ku ya 'kuba kuAle ni i bambe 
inkosi yakona, ni nga i shiyi, i ze 
lap', ngi y ekg'e, ukuze izizwe zi 
ng' azL" 



Kembala ke i pume ngokutuku- 
tela okukulu kwenkosi, i tukutelele 
leyo e zondana nayo. I Mangane, 
kumbe i Alangana njalo, izinAloli 
zakona se zi banjiwe, ukuze zi tsho 
lapa inkosi yakona i kcatshe kona. 
Nembala zi tsho uma z* esabauku- 
bulawa* Impi y a^luka 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 umuntu; ku- 
Ale a zihambele, a zitwale yena." 



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 kill him, 
thinking, they dbould be burdened 
excessively by carrying a dead 
man ; and that it would be well 
for him to walk for himself, and 
carry himself. 

^ So-and-ao, mentiomng the chief who is about to be attacked by name. 
^^ ^ffi y ekqe, — ^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 lea^ over another chief of sreat 
reputation, lest he should be killed by the medicines with which he has been 
t* charmed " by his doctors. 



162 



IZINOANEKWANE. 



Nembala ke ba i bambe. I ya 
k^abuka impi yayo e libele uku- 
Iwa nenye, i bone se ku k^tshwa 
inkosi yayo, i peF amandAla, ngo- 
kuti, " O, a si s' azi ukuba si sa 
Iwela 'bani, loku nanku se be m 
bambile nje." I kdteke nje, ku 
be ukupela, ku dAliwe izinkomo. 



Ku fikwe nayo ekaya. I nga 
ka fiki, ku bambe izigijimi pambili 
zokuya 'kuti, "Nkosi, si m bambile 
ubani namuAla." I be i zilungisa 
ke leyo 'nkosi e bikelwayo, i ku- 
mbula ukuti, " Konje uma ngi nga 
zilungisi, ngi nga fa, ngokuba a 
ngi kw azi ukugeza kwale 'nkosi 
nma i b' i geza ngani. Ku ya 
*kuba kubi uma ngi ti ngi ya 
kuyo, ngi ye ngi nge nasibindi, 
loku uma ngi tsbay wa uvalo se ngi 
ya 'ku&, ngokuba isitunzi sake a 
ngi s' azi ; kumbe si nga ng* a- 
pula." 



I bize inyanga yoku i k^isa, 
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 Mezi pansi, se i umfo- 
kazana nje, se i zibonela ukuti, 
" NamAla nje se ngi sekufenL" I 
fike le e za 'ku i bulala, i y ekg'e 
kaningi, ekupeleni i i bulale. Lapa 
se i file i Alale pezu kwayo ; i y e- 
suka se i i kcwiya umzimba 
wonke, ku nga shiywa nendawana 



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 courage fidls, 
and they say, "O, 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 an end of opposition, and 
the cattle are captured. 

The victors take him to their 
own country. But before the 
arrival of the captive chie^ mes- 
sengers go forward to tell 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 
medicines he has washed himsel£ 
It will 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 will 
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 ground, 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 kills him. 
When he is dead he sits upon 
him ; he then cuts off small por- 
tions fix)m every part of the body, 
without leaving a single place of 

^ laitunzi is ased to express what we mean by presence. It is applied either 
to a reverential presence^ which however in the native mind ia not aeparated 
from fear ; or to a terrible presence. It means also prestige. And what ia 
called ** fascination " would be aaciibed to isitunzi. 



CANNIBALISM. 



163 



jonmmba ; kumbe i i n^mne in- 
Moko, i londolozwe endaweni yen- 
kosi, uknze leyo 'nAloko i be 
inAloko e ku bulawa ngayo amanye 
amakoed ngokutata isibindi kuyo 
ngoku i bheka. 

Leyo *nyama yonke i bekwe 
odengezini, i Alanganiswe nemiti 
yobiikosi, i tsbiswe i ze i be um- 
sizi ; inkoei i ncinde ngayo, i y e- 
nza izembe. Ku tshiwo ke Letpa 
se i wezwa ngamazibuko, ukuti, 
'' Eani kabani owa dAla ubani, a 
kwa ba 'ndaba zaluto." Ku tshi- 
wo ngokuba a mu dAla umzimba e 
nga mu dAlauga 'zmkoxno; ku 
tshiwo amak^iniso. 



Ku ti lapa ku za 'upuma impi, 
lelo 'kanda li tatwe 11 bekwe eduze 
nemiti yenkosi e za 'kwelatshwa 
ngayo, ukuze i m' isibindi, ngo- 
kuti, " Na lo ngi ya 'ku m enza 
njenga lo. U za 'kuza lap', ku 
tatwe izinto zakona, ukuze ba ba 
tome, zi letwe kuleli 'kanda lomu- 
ntu owa n^'otshwa." Kw enziwe 
umlingo wokuba nabo ba ze ba 
ngotshwe njenga lo owa nqo- 
tshwayo. 



consequence in the whole body ;®i 
perhaps he cuts off his head, that 
it may be kept in the chiefs house, 
that ihe 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,®'^ and burnt until it 
is charcoal ; the king eats it with 
the tips of his fingers, making it 
an izembe.®^ And so it is said, 
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 
fellow, 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 lus 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 
eyebrow ; wis is supposed, when eaten, to impart the power of looking stead- 
fastly at an enemy ; the nose, the right ear and hand, tne heel, the prepuce and 
gUns penis. 

^ Emg-medidnef that is, medicineB 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, &a 

^3 Izembe is a mixture 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 bullock, ffoat, or sheep, or the dregs of beer, are squeezed over it, in such a 
way that ue fluid drops into the sherd, and is stirred into the charred medi- 
cines. The fingers are then dipped into 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 'difierent directions, espedally 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 fully discussed 
hereafter. 



164 



IzmOANEKWAKE. 



I njalo ke indaba yokadAIiwa 
kwomuntu kwabamnyam& Ka 
dAliwa njengenyama yenkomo; u 
dAliwa ngokutshiswa nemiti emi- 
kulu, ku ncindwe ngaye. Ku 
njalo ukudAliwa kwenkosL 



Ukukcwiywa kwenkosi e bule- 
we enye ku ukudumaza okukulu 
kuleso 'sizwe, ngokuba ku tiwa, 
^' Nina, kade sa ni dAla ; se ni lapa 
esiswini : a ni se *luto kitina." 

XJmpengula Mbaitda. 



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 are 
nothing at alL" 



UGUNGQU-KUBANTWANA. 



An old womcm lives at her soTiArtrlaw^s kraal. 



KwA ku kona isalukazi esitile 
kukgala ; sa si Alezi kandodakazi ; 
sa si umkwekazL XJmkwenyana 
wa si nika amasi, wa ti, a si wa 
dAle; ngokuba kwa ku nge ko 
'kudAla okuningi, kwa ku indAIala. 
Sa V aJa amasL Wa si nik' in- 
komo, e t' a si wa dAle ; s' al% sa 
ti, si nge dAle amasi kamkwenyana. 



There was in times of long ago a 
certain old woman ; she was living 
with her daughter; she was the 
mother-in-law.^* Her son-in-law 
offered her amasi, telling her to 
eat ; for there was not much food, 
it was a famina She cefdsed the 
amasL 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.®^ 



M Viz., in that household. 

^ The 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 actually mar- 
ried. Neither can a suitor, either before or after marriage, eat it at the bride's 
kraal If a lover eat milk at the bride's kraal, or the young woman eat it at 
the suitor's kraal, it is equivalent to breaking off the engagement. Those of 
the same house only eat each other's nulk, that is, brothers and sisters and 
cousins. But the chiefs milk can be eaten by any of his people, for he is as it 
were the father of them all ; they are one house, — ^all bretnren in him. The 
TTiilTf of other people is termed ikwahdba^ ** a crow,"— that is, carrion. 



ugungqu-kubantWana. 



165 



She steals her chUdreTCa mlh 



Ngesikati sokulima sa si lamba 
kakulu ; si buye emini, si fike si 
vule endAlini kamkwenyana, si 
tnlule amasi, si wa dAle. Kepa 
lapa se li tahonile ilanga, a ti um- 
kwenyana^ '^ Buya," (e tsho kiun- 
kake,) "u yo'upeka izinkobe, si 
vube amasi, ngokuba igola se li 
gcwele." Ba ^e, a ad peke izin- 
kobe, a gaye umkcaba; i suke 
indoda i tate igula, i finyanise 
igula, lize, so ku kona uinlaza. 
£a kale nabantwana be lambile, 
nomkwekazi a ti, "Ba za 'k\i&. 
abantwana bomntanami, ngokuba 
isela li dAla igola ngendAlala enga- 
ka." Isalgkam s' enze njalo zonke 
izikatL Kodwa be ng* azi indoda 
nomkayo uma li dAliwa unina 
wabo. 



In the digging-season she was 
very hungry ; she was in the habit 
of returning home at noon, and on 
her arrival to open her son-in-law's 
house, and pour out the amasi and 
eat it. But when the sun had set, 
her son-in-law said, speaking to his 
wife, " Gk> home and boil some 
maize, that we may mix it with 
the amasi, for the calabaflh is now 
fdlL"^^ 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 flEunine." 
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 sanririrlaw detects her; cmd sets her cm impossible task. 



Indoda ya lalela, ya m bamba 
nnina ; kodwa unina wa kala, wa 
ti, *'Ngi ya k^ala namAla nje." 
Wa ti umkwenyana, wa ti, " Ha- 
mba, u yo'u ngi tatela amanzi lapa 
isele li nga kiJi ; kona ngi nga yi 
'ku ku veza kubantu.'' 



The husband lay in wait, and 
caught their molJier; but their 
mother cried, saying, " I did it for 
the first time this very day." Her 
son-in-law said, " Gro and fetch for 
me water at a place where no frog 
cries ; and I will not expose you 
to the people," 



She sets otU to /etch footer from a pool where no frog cries. 



Wa m nika isigubu. Wa ha- 
mba, wa hamba, kwa za kwa ba 
ifiikati eside, e dAlula imifiila emi- 
ningi; wa fika emifuleni a nga 
y 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 milk is poured into a large calabash ; the whey is drawn off, 
and fresh nulk ponred in, till it is quite fill ; the amasi thus obtained is then 
eaten. 

^ This implies that she had drawn off the whey into another vessel, and 
retomed it to the calabash when she had eaten the cords. 



166 



IZmGANEKWANE. 



'sele nje lapa na r Lati, '^KAAwe, 
Dgi 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 hamba 
'enza njalo, amasele nawo e kona 
kuzo zonke iziziba. Wa fika kwe- 
sinye isiziba^ wa ti, "Ku kona 
'sele nje lapanaT La tula. Wa 
Alala pansi, wa ka amanzi. Kwa 
ti, lapa e se gcwala, ngokuba isi- 
gubu sa si sikulu, la ti, " KMwe, 
ngi kona," Wa buya wa wa tu- 
lula amanzi, e se kala e ti, " Maye, 
mamo ! nga ke nga zenza ukudAla 
amasi akaiakwenyana." Wa dAlu- 
la. 



frog here?" A frog answered, 
«KAAwe,»8 I am here." She 
passed on, and came to another 
place j 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 
fi^jg here?" No frog answered. 
She sat down and dipped water. 
But when the vessel was nearly frdl 
(for it was a large one), a frt>g said, 
" KAAwe, 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-inlaw for 
food." She passed on. 



She reaches a pool of deliciotis water. 



Wa fika esizibeni esikulu ka- 
kulu ; wa bona izindAlela eziningi 
ezi ya kona esizibeni; V esaba. 
Kwa ku kona imitimzi eminingi 
ngapezulu kwesiziba. Sa fika isa- 
lukazi esizibeni, sa Alala pansi, sa 
ti, " Ku kona 'pele nje lapa na? " 
Kwa tula. Sapinda. Kwa tula. 
Sa kelela amanzi esigujini, s' e- 
gcwala isigubu. Sa ti uma se si 
gewele, sa puza kakulu, sa ze sa 
pela isigubu : sa buye sa ka s' e- 
gcwala ; sa puza, a sa be si sa si 
k^eda, so kubuAlungu 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 waa ftilL 
When it was frill, she drank very 
much, until the vessel was empty. 
She dipped again till it was frdl ; 
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 warn her of the arrival of Ugurigc^urkvhantwarui, 

Kepa lapa se si tanda ukusuka I But when she wished to arise 
si hambe, kV ala id^uba si suke ; I and depart, she was unable to 

^ As pronounced by the native, this is an exact imitation of the croaking 
of a frog. 



tJGUNGQU-KUBANTWANA. 



167 



sa si donsa isiguba, sa ya pansi 
kwomtonzi, sa Alala kona, ngokuba 
kwa ka nga vomi tikuba si hambe. 
Kwa ze kwa ba ntambama ; kwa 
£ka imbila, ya ti, " TJbani o Alezd 
emtunziiii wenkod 9 " Sa ti, '* U 
mina, baba^ Ngi te ngi y esuka, 
kwa ti ke^e keXle." Ya ti im- 
bila, " U zo'u m bona TJgimg^- 
kabantwaaa.'' Sa ya, sa puza esi- 
zibeni, sa ya sa Alala pansi kwom- 
tunzL Kwa buya, kwa fika 
impunziy ya ti, '^ Ubani o Alezi 
emtanzini wenkosi % " Sa ti, " XJ 
mina, baba. Ngi te ngi y* esuka, 
kwa ti keAle keAle." Ta ti 
impunzi, "U zo'u m bona TJgu- 
ng^ - kubantwana.'' £wa fika 
isUo, sa ti, *' TJbani o iUezi em- 
tnnzini wenkosi?" Sa ti, '^XJ 
mina, baba. Ngi te ngi y esoka, 
kwatikeAle keAle." Sa ti isilo, 
" U zo'a m bona XJgung^-kuba- 
ntwana.'' Za fika zonke, zi tsho 
njalo. Kepa kwa za kwa nga li 
nga tehona zi fika ziningi kakulu 
nezinkulu j zonke izilo zi tsho 
njala 



arise ; she dragged the water- 
vessel, 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 sittiQg in 
the shade of the king?'^ She said, 
'' It is I, £9tther. I was about to 
depart ; but my limbs failed me." 
The rock-rabbit said, "You will 
soon see Ugung^ru-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 9" She said, " It is I, father. 
I was about to depart, but my 
limbs fidled me." The dmker said, 
"You will soon see Ugungg^ku- 
bantwana." A leopard came and 
said, " Who is this sitting in the 
shade of the king)" She said, 
" It is I, fikther. I was about to 
depart, but my limbs failed ma" 
The leopard said, " You will soon 
see Ugung^-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 
die same. 



A huge animal a/rrive8j amd the old womom is ala/rmed. 



Kwa ti lapa ilanga se li tshona, 
V ezwa umsindo omkulu ku ti 
gong^ru, gunggu. W* esaba e tu- 
tumela. Kwa ze kwa vela oku- 
kolu pezu kwezilo zonke a zi boni- 
leyo. Kwa ti lapa se ku velile, za 
ti kanye kanye, za ti, " U ye lowo 
ke Ugung^-kubantwana." Wa 
fike wa ti e se kude, wa ti. 



When the sun was now setting, 
she heard a great noise, — ^gunggu, 
gunggu. 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 
aocoinii, "That is Ugung^Ti-kuba- 
ntwana." When she came in sight, 
whilst still at some distance, she 



^ Ilock-fia&^ improperly so called. The Daman or Hvrax Capensis has 
been improperly placed amoi^ the Rodentia ; it belongs to the Pachydermata. 
" They are," says Cuvier, " Khinoceroses in miniature. 

^ All through this tsde the mother of beasts is called king or chief. 

' See Appendix A at the end of the tale. 

* The Cephalopoa Mergens. ' 



168 



IZIKOANEKWANE. 



*^ TTbani, ubani o Alezi emtuimni 
kagung^-kubantwana 9 " Lapo 
isalukazi sa si nga se namandAla 
okukuluma ; kwa se ku nga ti so 
ku fikile ukufa kusona. Wa 
pinda wa buza fdti Ugung^-ku- 
bantwaii& Sa pendula isalukazi, 
sa ti, " U mina, nkosL Ngi be 
nga ti ngi y esuka, kwa ti ke^le 
keAle." Wa ti, " U zo'u m bona 
XJgung^ru-kubantwana." 



said, " Who, who art thou sitting 
in the shade of Ugung^u-kuba- 
ntwana?" Then the old woman 
had no more any power to speak ; 
it was now as though death had 
already come to her. JJgwagqu-- 
kubantwana asked a second timeL 
The old woman replied, " It is I, 
my lord. I was thinking of de- 
parting, but my limbs failed me." 
She said, ''You will soon see 
Ugung^-kubantwana. '' 



Ugtmgqu orders the old womcm to he eaten. 



Wa ya emfuleni ; wa fika, wa 
guk^ ngamadolo, wa puza isiziba ; 
loku sa si sikulu kakulu, wa puza 
kwa ze kwa vela udaka olupansi 
esizibenL Wa buya wa Alala 
pansL Kepa amaula a e kona e 
izinduna kagung^-kubantwana ; 
ku kona nezimpisi. Wa ti Ugu- 
ng^n, " A ka dAliwe." Za vuma 
izimpisL Kepa amaula a ti, " U 
ya 'udAliwa e se kulupele, nkosL" 
Wa pinda wa ti, " A ka dAliwe." 
A ti amaula, " So ku Alwile ; u ya 
lidAliwa kusasa, nkosL'' 



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 until the mud at &e bottom 
of the pool appeared.^ She then 
sat down. And there were oribcs* 
there, who were the officers of 
Ugunggu-kubantwana ; there were 
also hyenas. Ugunggu-kubantwa- 
na said, '' Let her be eaten." The 
hyenas agreed. But the oribes 
said, "She shall be eaten when. 
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, O 
chief" 



She is delivered hy fov/r oribes. 



Kwa Aiwa; 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 emAlana kuwona omatatu. 
La ti lesine iula V etwala isigubu. 



It was dark ; they slept, and all 
the animals riept. 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 
l^ier 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. 

* Bedunca Scoparia. 



UGUWGQU-KUBANTWANA. 



169 



A gijima ngobasuku ; a ye, a m 
beka ekcaleni kwomuzi ngapa- 
ndAle ; a buya ngamajubane, e ti, 
u 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 outsida They re- 
turned with speed, saying, then 
they should arrive before morning. 
And truly they soon arrived. 



The orihes contrive to throw suspicion on the hyenas. 



La ti elinye kwamanye, " Si ya 
'kwenze njani na? A si veze 
ikcebo 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 ukudAla abantu ; i ya 'ku- 
Tuma inkosi, i ti, ' Zi i tatile, za 
ye, za i dAlela kude inyamazane 
yenkosi ; ' ngokuba uma si bekca 
esilweni, si ya 'kuzwa, ngokuba 
into e nolunya kakulu, si vuke, ku 
vuke abantu bonke, inkosi i ti, i 
tina esi tatile inyamazane yayo, sa 
ya 'u i dAla." 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 to 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 ; 
and the chief will agree and say, 
*They have taken 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 wrathftd creature,) and 
awake, and all the people wiU 
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. 



Ugwngc^ devours the hyenas. 



Kwa sa kusasa za vuka izilo 
zonke, za ti, "I pi inyamazane 
yenkosi % Inkosi i za 'ubulala 
amaula, wona 'alile ukuba i dAli- 
wa" A e se vuka masinyane, e 
ti amaula, '^Likosi i za 'ubona 
izinyawo zabantu bonke. Uma 
be nga hambanga^ zi ya 'kuba 
zinAla 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 



IZmOANEKWANE. 



ya 'ubonakala udaka ezi nya w ei ii 
na sQzitweiii zab6." Ta ynma 
inkosi, ya ti emauleni, '' Tshetsha 
ni mdfiinya, ni bheke izito ezi no- 
daka, ba banjwe, ba letwe labo 
kumina. Kwa se ka suka zonke 
izilwane, zi bhekana ; kwa funya- 
nwa ezimpisini udaka. A ti ama- 
ula, " Izimpisi ezi m tatile, za ye 
za mu d^la, ngokuba ku izinto ezi 
tanda ukudAla.'' Za tatwa izim- 
pisi, za yiswa enkosim. Ya fika 
inkosi ya zi tata, ya zi dAla zontatu 
izimpisi. 



gone, there "will be seen mud an 
their feet and on their legs."^ 
The chief agreed, and said to the 
oribee, '^ Make haste at once, 
and look for the muddy l^gs, 
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. ThQ 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 chie£ 
She seized the three hyenas, and 
ate them. 



The old woman is received ly her aoTiAn-law. 



Sa Mala isalukazi ekceleni kwo- 
muzi, sa ze sa bona umuntu wase- 
kaya ; wa tshela lunkwenyana 
waso ; wa ya wa si tata kanye ne- 
sigubu. tJmkwenyana wa Alala e 
puza lawo 'manzi a fike nomkwe- 



The old woman remained at the 
border of the kraal ; at length she 
saw some one belonging to her 
home ; he told her son-in-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 dangeroiis cmd difficult task. 



Kwa ti umAlana e pelayo sa ti 
isalukazi, ** Loko nami nga ya nga 
ka amanzi, nawe hamba u yo'u ngi 
tatela isibindi sengogo." Kwa 
gaywaizinkwa eziningi, a ya 'u- 
hamba e zi dMa endXleleni, 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 liver of an ingogo."® Many 
loaves were made for him to eat on 
his journey, for it was a great way 



* In the Basnto 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 witneu, 
and with one voice all the am'mals condemn the jerboa to death. fCasaUA, Op. 
cit., p. Z&2.) And in the Hottentot fable, the jackal smeared the hyena's tafl 
witii fat, and then ate all the rest that was in the house. When aceuised in the 
morning of having stolen it» he pointed to the hyena's taU, as « proof that he 
was the thief. (Bleek, Op, ct&, p, 18.> Ck)mp. ** The fox cheats the bear oat 
of his Christmas fare." (Thorne. Tvle-tide Stories^ p. 280. J 

7 The son-in-law had speU-bound the old woman to do what was appa- 
rently an impossibility. Having accomplished it and returned, she avenged 
herself by binding him to enter cm a dangerous adventure. Compare the tale of 
Mac Iain Direacfa, where the step-moiiher and son bind each other by spella. 
(CampbeO, Op, cU. Vol IL, p. 228,) 

^ See Appendix B. 



COmrOQU-KUBAHTWANA. 



171 



sa kusasa e zi twala izinkwa^ wa 
hamba e lala endAle; wa sa wa 
fika lapa i twasayo inyanga, wa zi 
funyanisa izingogo ziniiigi kakulu, 
z* ekq& odongeniy zi dAlala. Wa 
fika naye e se gijima, e liamba 
ngezandAla na ngenyawo. Za ti 
e^nkulu, " Nansi ingogo yetu." 
Za ti ezincane, *^ Ingogo njani le 
na, e-nwele ngamimtu ; e-meAlwa- 
na ngamuntu ; e-ndAletshana nga- 
xnontu; e-makaUna ngamuntu?'' 
Z& a ezinkulu, "Ingogo, ingani 
ingc^ nje; ingani ingogo nje." 
Za binda ke ezincana Kepa uma 
zi Mezi zodwa, zi Aleka, zi ti, " A 
ku si yo ingogo le, si ya bona 
tina." Za ze za buya za ya ekaya. 



off In the morning, oanying 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 izingOjgo, 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 Hke 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 sudi 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 mem is suspected and iocUched by the young issmgogo. 



Wafikawa bona ukuba kanti 
ku kona unina-kulu, o se mdala. 
Kwa sa kusasa za ti, "Hamba, 
wetu; si yo'uzingela." Wa ti, 
^'Ngi kabele; a ngi zf ukuya 
nam^la nje." Za hamba ke zonke 
ezinkulu ; za ti ezLneane, " Tina a 
si zi 'kuya 'ndawo." Za ti ezin- 
kulu, '^ A si ze si fike se ni tezile 
mnVuni zokupeka." Za ti ezi- 
n<»ne, '' A si tandi ukushiya 
ukulu yedwa nomuntu o fikileyo." 
Za hamba ke za ya 'uzingela ; za 
ze za buya, za fika ezincane a 
Mezi ; za tokutela ezinkulu, za ti, 



* That is, they daim him as one 
them, they wonld 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, " Gk>, 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 whera" 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 ta hunt 
At length they returned ; on their 
arrival the little ones were sitting 
still ; the old ones were angry, and 
of thepiselYes, whom^ having come to 



172 



IZINGi^KEKWANE. 



" Tina Be si vela 'uzingela ; kepa 
nina a ni yanga 'knteza." Za 
binda ezincane. Kwa pekwa izin- 
jamazane. 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 hvMs with the izingogo. 



Kwa sa kusasa za ti, " Hamba, 
si ye 'uzingela." Wa hamba nazo. 
Za ya za zingela, za buya ntamba- 
ma; zaifunyanisa ezincane nazo se 
zi vela 'kuteza. Za fika, za peka 
izinyamazane zazo. Ya ti lena 
ingogo e s' and' ukufika, ya ti, lapa 
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 himt" He went with 
them. They went and hunted, 
and returned in the afternoon ; 
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 stomacL I cannot 
just now eat meat." They as- 
sented, and put him aside a 1^. 
They lay down. 



He kUh their grandmother, cmd runs off wUh her liver. 



Kwa ti kiisasa za buza za ti, 
" Isisu si njani na?" 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 ngi puze." 
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 nge ko ; ya i dabula isi- 
ftiba nesisu, kwa vela isibindi, ya 



In the morning they asked hini 
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 witik 
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 longtime in returning from 
the river, until 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 
liver appeared ; he took it out ; he 



^^ That ifl, the man who had just arrived pretending to be an ingogo. 
" That is, the man. 



UGUNGQU-KUBANTWANA. 



173 



si kipa, ja kgalaza, ya bheka pe- 
Zulu, ya bona uvati, ya Iw etiila, 
ya beJeka. 



looked on every side ; he looked 
upwards and saw an uvati '^^ her 
took it down and fled. 



The young izingogo give the alcMrm, 



Kwa ti lapa se li tshona ilanga 
za buya izingogo ezincane, za ti zi 
se senzansi kwomuzi, za bona igazi 
eliningi li gijim'e ngendAlela, se 
r omile ngokuba wa e i gwazile 
ekusenL Za ya se zi gijima ekaya, 
za flka za ngena endAlini; kepa 
indAlu ya inde kakulu, ku nga 
kanyi kakulu pakati kwayo. Za 
flka, za m bona unina-kulu e se 
file. Za puma zi gijima ngama- 
ndAla, zi kala, zi bheka ngalapa 
ku yiwe 'uzingela ngakona. Za zi 
bona ezinkulu izingogo ; za ti ezi- 
ncane, zi tsho zi tsho zi tsho zi ti, 
'' Ingogo njani le e-meAlo nga- 
muntu lena na T' Za ti ezinkulu, 
" Kw enze njani nal" Za ti ezi- 
ncane, " TJ m bulele ukulu." Za 
gijima, za la^la izinyamazane, za 
pata imikonto, za ti, "U bheke 
ngapi lowo 'muntu e be si ti in- 
gogo?'' Za ti ezLncinane, ^'A 
si m bonanga; be si ye 'kuka 
amanzi ; sa m f\myana 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 m 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.^^ 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 kmd of an ingogo 
is that who has eyes like 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 ; they 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." 

1' The Uvati, or fire-producing apparatus of the natives, consists of two 
sticks cut from an umtUi vxmUUOf ** fire-tree," that is, a tree which will readily 
yield fire by friction. The usando is preferz^. The sticks are called male and 
female ; the male is small, a foot or two long and pointed ; the female is some- 
what larg^ and longer, as it is more rapidly worn out ; it is notched in the 
middle with three notches ; the one which is uppermost is called the mouth ; it 
is larger than the others, and in this the point of the male-stick works ; from 
the month 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, lyins on the ground ; by rubbing, dust is formed, which collects 
in the eyes, and ndls 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. 

^s See Appendix C. 



174 



IZINOANEKWAKS. 



They pursue the mi/vrdertr. 



Za landela ngegazi lapa be kn 
hambe ku kconsa igazi kona. Za 
gijima, kwa ku lapa se ku Alwile 
za lala endAle. Kwa sa kusasa za 
Tuka za gijima ngamandMa kar 
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 imiuntu, 
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 funyar 
nisa. Wa ya V enyuka ngomango 
omude kakulu ; wa ti e dundubala, 
za zi fika nazo ngapansi kwo- 
mango. W* eAla, wa funyanisa 
isik^ngwa 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 
umKlo. Za buyela ngalapaya 
kwentaba; wa e se gijima e laqo- 
nda pambili, kwa ze kwa Aiwa e 
nga zi boni 



They followed his track by the 
blood where it had gone dropping 
in the path. They ran ; when it 
was dark they slept in the open 
country. In the morning 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 
chumed^^ it, and kindled a fire, 
and set the grass on fire ; it sur- 
rounded the steep hill; 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 escapes. 



He slept. In the morning he 
awoke and fled ; he went and slept 
at another viUage 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 &ose who had 
lagged behbid being now tired, 
when they saw him, ran rapidly ; 
it was again as if their fiddgue was 
at an end. Again he saw they 
were about to catch him. He 
churned the uvati, and kindled 

]*^ Other people also apply the term chum to the mode of producing fire by 
friction. 



Wa lala. Kwa sa wa vuka wa 
baleka wa ye wa lala kwomunye 
umuzi u senkangala. Kwa sa 
kusasa e vuka 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 nga m bona zi gijime kakulu, 
ku buye ku nga titi se ku peHle 
ukukatala kuzona. Wa bona fiiti 
ukuba zi za 'u m bamba. Wa 
peAla uyati, wa vuta umlilo, wa 



UaUNGQU-KUBANTWANA. 



175 



tsliisa isikota; za bona umlilo u 
Yuta, z' ema. Wa gijima, a ka be 
e sa zi bona j wa ze wa lala kwa 
ba kabili endAleleni e nga zi boni 
Kwa ti ngolwesitatu, umAla e za 
'ufika kubo, wa zi bona emini, za 
m kcotsha ; wa tshetsha wa sondela 
edoze nemizi, za se zi buyela 
emuva. 



fire, and burnt the grass: when 
they saw the fire burning, 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 day, the day he would 
reach his own people, he bav^ them 
at noon; they pursued him; he 
hasted and approached near the 
Tillages, and then they turned 
back. 



The isAngogo hoU cmd eat their grcmdmother. 



Za fika ekaya. Za fika, za m 
tata unina-kulu, za m peka ngem- 
biza enkulu. Wa lala e pekiwe 
eziko. Kwa za kwa sa zi i kwe^ 
zela ; kwa ti na kusasa za kwezela 
kwa ze kwa ba semim. Kwa ti 
ntambama za m epula, za m beka 
ezitebeni ; wa Alala, wa za wa 
pola. Za ti ezinkulu kwezincane, 
'' A si dAle ukulu, kona si nga yi 
'kufiu" Za mu dAIa ke, za m 
k^eda. 



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."^® So they ate her up. 



The aonrin-iaao 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 isibindL Sa ti, " W enzile, he gave her the liver. She said, 

mntanami.'' "You have done well, my child." 

Lydia, (TJmkasetemba.) 

1' The natives reckon their days* journey by the times they sleep. Nga 
IcUa katatti, ** I slept three times," — ^that is, I took three days. U ya ^kulala 
kahlanu, ** You will sleep five times," — ^that is, you will take five days. Here 
it is said, the dead ^andmother 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. 

10 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 "c6u]:^iee-medicines." He selects, among other things, the 
bone of a very old dog whicm has died a natural death, from mere old age, or of 
an old cow, bull, or otibier 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 ^vmose remains they have piurti^en. This is the native 
« life-pilL " The izingogo eat the old woman that they may not die. 



17^ 



IZINGANEKWAKE. 



APPENDIX (A), 

UGUNGQU-KUBANTWANA. 



Ugungqu-kubantwana, kwa ku 
tshiwo ngokuba e irnina wezilo 
zonke, ngokuba a e inkosi yazo ; 
nesiziba leso za zi fika kukgala 
izilwane zi poze, zi m shiyele, ngo- 
kuba wa e nge ze a puza kuke^ola, 
ngokuba a e nga pela onke ama- 
nzi, zi nga ka puzi, uma e puzile 
kuk^ula ; kepa umzimba wake 
ngenojenye kwoAlangoti wa e mi- 
lile ilizwe, ngena^nye ku kona 
imifula namaAlati 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 esizibenL U 
tiwa Ugung^u ngokuba wa e zwa- 
kala e se kude, iikuti u y* eza, ngo- 
kuba uma e hamba be ku zwakala 
umsindo omkulu, b' ezwa ukuba 
so ku fika yena ngokuti gunggti, 
gunggu. 

Lydia. 

^gg^> gung^n.^ 

In other legends of South Africa the elephant is represented as the king of 
beasts. Hie Basuto tale of the Little Hare has so manv things in common with 
this of Usung^-kubantwana, that one cannot doubt that they have a common 
origin. There a woman longs for the liver of a fabulous ammal, the niama- 
tsane ; her husband goes to hunt one to gratify hei ; he finds a la^ herd, but 
as the]^ could " leap three sleeps at a bound,'* — ^that is, a distance equal to three 
days' journey, ^-and ** their backs and legs were like a live coal," he has 'some 
difficulty in catching one, and succeeds at last only by means of ma^c ; he 
kills one, and ^ts possession of the lonsed-for liver ; his wife devours it with 
avidit^r, but it is as a burning fire within ber, 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 imormed, tella 
several animals to go and punish the woman, but one after another makes aa 
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 orink the water ; but the hare goes stealthily by night, 
and drinks, and then smears the lips and knees of the jerboa with mud, 
the charge may fall on it. (CaaaUs. Op, cU., p. 350. J '^ 



XJGUyGQtT-KUBANTWANA WaS SO 

called because she was the mother 
of all animals, for she was their 
chief; and as regards the pool, the 
animals used to go to it first and 
drink, and leave water for her; 
for she could not drink first, for 
all the water would Have been ex- 
hausted befcn:^ the animals had 
drunk if she had drunk first ; and 
as to her body, on one side there 
was a oountiy, 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 Ugung^ 
because when she was stUl 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- 

.17 



Elephant and tibie Tortoise." Bleek, Op, cU., p. 27. 



Compare also ''The 



^7 Owiffqu, gungqu.—Thia word is intended as an imitation of the noiae 
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 ]^ro- 
nounoe the chck ; but he will succeed in producing a sound sufficiently similar 
by uttering ffunghu^ nasalising and aspiratinff strongly the ^.—Another native 
adds, she was so called because she swallowea every thing that came in her way, 
so that when she moved the contents of her stomach ratUed. 



THE IZINGOGO. 



177 



APPENDIX (B). 

THE IZINQOGO. 

Th2 Izingogo are fabulous animals, —degenerated mm, who bv living continually 
apart from the habitations of men have become a kind of baboon. They go on 
aU fours, and have tails, but talk as'men ; they eat human flesh, even tmit of 
their own dead. 

IziKGOGO, kwa ku nga ti za zi 
abantu ; kepa kwa ti ngokutanda 
kwazo za Alala endAle, kwa za kwa 
tiwa izilwane, ngokuba za zi Alala 
endAle, ngaloko ke mnuntu za mu 
dAla. Kepa uma ku fika umuntu 
o vela kubantu 'enza imikuba e 
njengeyazo, zi jabule zi ti, '' Naye 
u ingogo/' ngokuba 'enza njengazo. 
Kepa abontwana a se be Alakani- 
pile, ukuAlakanipa kwabo kwa ku 
dAluLa okwezinkiilu, ngokuba ba 
be m krwaya^ be ti, " A ku si yo 
ingogo ; " noma ezinkulu zi tuku- 
tela zi ba tsbaye abautwana, ba 
pike noma zi ba tshaya. Kwa ku 
ti uma zi bambile zi yo'udMala 
odongeni, zi fike zi pikisane ngo- 
kwek^a, zi ti o nga kw azi ukwe- 
k^ a ka si yo ingogo ; nezincane 
z* ek^e ; kepa uma ku fika umuntu 
e ti u ingogo, be zi ya naye odo- 
ngeni, zi ti a k' ek^e njengazo; 
ngokuba ku tiwa ukwek^a za zi 
lula ngokuba za zi dAIa ibomvu ; 
ku ti uma se zi k^edile ukwekga, 
zi me odongeni olukulu, zi fulatele 
enzansi zonke, zi ti, "A si tsheke 
sonke, si ye 'kubheka inAle yake 
umainjengeyetunar Umainjalo, 
zi ti u ingogo ; uma i nge njalo, zi 
mu dAle ; ku ti uma lowo 'muntu 
o fikile kuzona, uma e nga tsheki 
njengazo, zi mu dAla Be ku ti 
uma umuntu e ya kona a bunjelwe 
izinkwa zebomvu, a AMe ekaya e 
d^la zona, ku ze ku fe inyanga, e 
nga sa ku dAli ukudAla, e se dAla 
ibomvu lodwa ; a bambe nalo eli 
pete izigak^ eziningi, kona e ya 
'kuti uma e se fikile kuzona izm- 
gogo naye a tshekis' okwazo, zi be 
se zi ti naye ingogo. i 



The Izingogo were apparently 
men ; but it came to pass by their 
own choice they lived in the open 
countiy, until they were called 
animals, for they lived in the open 
country, and tiierefore they ate 
man. But when there arrived a 
man who came from other men 
wbo 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 them, 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 



IZmGAITEKWAVE. 



The Izingogo used to go on all 
fours; they had tails; but they 
talked like men. 



Izingogo za zi hamba ngezinyawo 
ezine ; za zi nemisila ; kodwa za zi 
kulumisa kwabajitu. 

Lydia. 

It may be well to compare this acoonnt of the Izingogo with Gnlliver'a 
account of the YaJiooa. The native imagination has quite equalled Swiffc in 
describing degenerate man. 

This will be the proper place to introduce the native lesend on the origin of 
baboons. According to this theory, man is not an devated ape, but the ape is 
a degenerated man. 

TJKXJVELA KWEZIMFENE. 

(the origin or baboons.) 



EifAFENENi isizwe esa penduka 
izimfene. Abantu ba kona ba 
vama ukuvilapa, be n^'ena uku- 
lima ; ba tanda \ikudAla kwabanye 
abantu, ngokuti, "Si ya 'kupila, 
noma si nga limi, uma si dAla 
ukud^la kwabalimayo." Inkosi 
yakona, kwatusi, isibongo sakona, 
ya buta isizwe sakona, ya ti, " A 
ku fdnwe ukudMa ku be umpako 
ukuze ku dAliwe, loku ku za 'u- 
punywa emakaya ku yiw* endAle." 
Nembala ke kwa ba njalo. Kwa 
butwa ukudAla konke nezinkwa, 
kwa pekwa ; kwa tatwa imipini 
yamagejookulima: yapatwaidsiuze 
ba zipisele ngayo ngemuva. U 
lapo ke a ba penduka ngako izim- 
fene. A si zwa 'ndaV 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 tshiwo njalo 
uma i bulewe imfene, ku tiwa, 
" TJmuntu wakwatusi. Emafeneni 
lapa ku dabuka kona izimfene.^' 

XJmamaditnjini, TTmkatuta. 



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 
soiL" 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 tbey 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 Tusi's men. The Amafene 
is the nation from which the ba- 
boons sprang/' 



THE OBIOm OF BABOONS. 



179 



AjrOTHER VBBSION. 



Ku tiwa, imfene kwa ku umnntti, 
uAlobo Iwabantu bakwatusL I 
f aziwa uAlobo Iwayo lapa ya vela 
kona. Na manje ku sa tiwa ema- 
feneni, isizwe sakona. Ku tiwa, 
nmimtu wakona lira ba ivila eli- 
knlu ; V engena ukusebenza imi- 
sebenzi yonke ; wa tanda ukudAla 
oku setisheiizwe abanye abantu ; 
kepa wa Mupeka kakulu, abantu 
be m sola, be m Aleka, be m du- 
maza ngobuyila bake : wa za wa 
tata umpini wegejo lake, wa u 
&ka ngemva, ukuze a be inyama- 
zane, a dAle ngokweba loko 'ku- 
dAla a ba m sola Dgako. Wa 
kl' endAle, wa ba imfene. 



Wa fika ngolunye usuku e se 
imfene, umuntu e lindile; kepa 
V a^luleka ukulinda, wa lala. 
Imfene leyo ya ngena ensimini, ya 
dAla ya dAla, y* ezwa ukuba se 
y esuti ; ya bamba ya ya lapa lo 
'muntu e lele kona, y' apula ugo- 
noti Iwebele, ya hamba nalo uku 
Iw enza xiswazi Iwokuba i ze i m 
vusengalo; ya kwela ekodbeni e 
lele ubutongo, ya m tshaya ngalo 
kakulu ; wa vuka ngokwetuka, wa 
kuza; ya ba se y eAla ke, se i 
puma ensimini : wa k^|ulaza ukuti, 
" Hau ! Umuntu o ngi tshayileko 
n ye ngapi na ! " Wa bona i se 
y enyuka i ya eweni ; wa ti, " Ko- 
nje nga ba ngi tshaywa i yo le im- 
fene." W eAla wa bona izinyawo 
zayo pansi kwekodba. Wa Alola 
msimu, wa fumana se i dAliwe. 



It is said, the baboon was a man 
of the nation of men who are 
called Amatusi. 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- i/^ 
ed at him, and ridiculed him for • 

his 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 
waa sleeping ; he broke off a reed 
of com ; he took it with him that 
he mighlTuse it as a switch for the 
puipose 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 
the footprints below the watch- 
house. He examined the garden, 
and found it already wasted. 



180 



IZINGANEKWAVE. 



Ku njalo ke ngemfena Ku 
tiwa umuntu wakwatusi. Labo 
'bantu bakixratusi na naniAla nje 
ba se kona, abona ba penduka 
izimfene. Ku tsbiwo njalonjalo, 
ku id, uma iziinfene ad kala eweni, 
z* enza umsindo, ku tiwe kubo 
ngokulaula, "Nampo abantu ba- 
kwini eweni, be kuluma." Noma 
zi dAla amasimu, ngoku ba laulela, 
ku tiwe, " Bani, tshela ni abantu 
bakwini laba, ba yeke ukudAla 
kwetu ; si ya zilimela ; nabo a ba 
lime njengatL" 



Such, then, is the history of the 
baboon. It is said to be one of 
theAmatusi. The Amatusi stOl 
exist to the present time, the very 
people who became baboons. And 
when the baboons are crying on 
the precipice, and making a noise, 
it is continually said to them in 
jest, " Behold your people on the 
precipice, talking." Or if they 
have devoured the gardens, it is 
said in sport, " You So-andnso, tell 
those people of yours to leave alone 
our food; we dig for ourselves; 
and let them too dig for them- 
selves, as we do." 

This, ihen, is what I know about 
thebaboon« 



I loko ke e ngi kw aziyo ngem- 
fene. 

Umpengula Mbakda. 

It is quite noteworthy that among the Mnssahnans there is a sunilar legend 
of the descent of apes from man : — 

''On one of Solomon's progresses from Jerusalem to Mareb, he passed 
throngh a vajley inhabited by apes, which, however, dressed and lived like men, 
and had more comfortable dweliings than other apes, and even bore all kmda of 
weapons. He descended from his flying carpet, and marched into the valley 
with a few of his troops. The apes humed together to drive him back, bat one 
of their dders stepped forward and said, ' Let ns rather seek safety in submis- 
sion, for our foe is a holy prophet.* Three apes were immediately chosen as 
ambassadors 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 human 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 tiie 
Sabbath, until Allah cursed them, and turned them into apes.' " fWeiPa 
Biblkai Legends cf the Mussuimomst p, 205. J 



APPENDIX (C). 

IZIMU ELA TOLWA TTMASENDENI. 

(the cannibal whom umasendeni received into his house.) 

Thb following tale, told as an historical fact of comparatively modem times, 
bears so much resemblance to that of the slaughter of the grandmother of tiie 
izingogo, that it is inserted here : — 



Umfo wetu, Umasendeni ibizo 
lake, wa tola nmfokazi; wa ti, 
<< Ngi ku tolile ; ^lala lapa ; izwe 
li indAkda, ku nge ko amabele.'' 



Mt brother, whose name is Uma- 
sendeni, received a stranger into 
his house; he said to Imn, ''I 
have received you into my house ; 
stay here ; there is &mine in the 
land ; there is no com." So the 



UHKXAKAZA-WAKOQINGQWATO. 



181 



Wa Akla ke ninfokazi, wa Alala 
insokwana nje. Wa ti ngelinye 
ilanga, ^'Ngi ya & namAlap A 
ngi ZL 'kupuma ngomzi lo." Wa 
e be e & ebuAlungu unina kami^ 
sendenL Kwa ti ukuba b' emuke 
abanta ekaya, wa mu bamba urn- 
fokazi, wa m bulala, wa m peka 
ke, wa mu dAla ke. Wa m beka 
izitsha zonke, wa twala, wa hamba, 
V emuka. Ta buya ke indodana, 
ya fika, ya fdnyana se ku kubi 
endAlini ; ya fumana se kw ande 
inyama endAlinL Ya kala ke, ya 
ti, '^Woza ni, bantu l.ni ze 'ku 
ngi buka; loku nank' umAlola; 
umame u dAliwe umfokazi, e be 
ngi m tolile/' Ba butana ke 
ekaya. Ba ti, " Ku boni ke ? Si 
be si nga tshongo na, ukuti, 'li- 
zimu leli f ' Wa ti wena, umuntu 
wako. Wa ti, 'Ka 'zimu.' Sa 
ti, ' Tiizimu,' tina." Wa m twala 
ke unina ngazo izitsha zonke, e ya 
'u m laAla ngezitsha. 

Umpondo Kambule (Aaron). 



stranger staid ; but he staid only 
a few daya He said one day, " I 
am ill to-day. I shall not go out 
from this kraal." XJmasendeni's 
mother had been suifering from 
pain. When the people had left 
home, the stranger laid hold of her 
and killed 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 your 
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. 



UMKXAK A ZA-WAKOGINGQWAYQ. 



The birth of Urnkxakaza, 



KwA ku kona inkosi etile; ya 
zala umntwana; V etiwa igama, 
kwa tiwa TJmkoukaza - wakogi- 
ng^rwayo. Loko kwa ku tshiwo 
ngokuba kwa ku puma impi i kaar 
kaza izikaU, w' etiwa ukuti Um- 
kaakaza; nokuti o wakogingywa- 
yo, kwa ku tshiwo ngokuba impi 



Thebe was a certain king; he 
had a child ; her name was Urn- 
kaakaza-wakoginggwayo.^^ That 
name was given because an army 
went out to battle rattling wea- 
pons, and so she was named Um- 
kfcakaza; and further the name 



Wakoginggwayo was given because 






182 



IZINGA17EKWANE. 



ya gwaza kakulu abantu, kwa 
tiwa se be ginggika nje ; kwa 
tshiwo ke ukiiti wakoginggwayo. 
Kwa buye kwa zalwa omunye 
umntwana ; V etiwa igama, kwa 
tiwa Ubalatusi, ngokuba wa e nga 
ti u fana netusL 



the army killed very many men, 
and when they were rolled alto- 
gether on the ground, she was 
named Wakoginggwayo. Again 
he had another child; she was 
named TJbalatiisi,!^ b^ause she 
resembled brass. 



H&r fath&ii^s rash promise. 



Wa ti Umkaakaza lapa e se 
kula, wa ti uyise, " Bheka, wena, 
umAlana u tombayo ku ya 'ubutwa 
izinkomo eziuingi zoknza uku ku 
buyisa; ngokuba ezako izinkomo 
zi ya 'udMwa ngemikonto, ku 
Alaselwe ezizweni ezi kude, zi fike 
zi kcime ilanga." 



When Umka»kaza 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 sim." 



UrnkxakazcCs maturity. 



Wa za wa kula Umkaakaza. 
Wa ti e nabanye bodwa endAle wa 
ba tshela ukuti, " Ngi tombile." 
Za jabula izintombi, za gijima, za 
ya emizini yonke, zi mema ezinye 
intombi ; za fika, za Alala kuyena ; 
za buye z' esuka, za m shiya, za ya 
ekaya, 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 villages, calling 
other damsels ; they came and re- 
mained with her ; again they left 
her and went home, going to 
plunder the whole village. ^^ 



The size of the town in which she dwelt 



Kepa umuzi wa umkulu ngoku- 
ngenaJbilinganiswa, ngokuba izin- 
dAlu zawo za zi nga balwa ; ngo- 
kuba limuntu, uma e memeza, e 



But the town was immeasurably 
large ; for the rows of its houses 
could not be coimted, for if a man 
standing in the middle of the 



^^ Ubalatusi. — Composed of um-6ato, " a colour ;" and i-tusiy " brass." The 
brass-coloured one. 

^ Uhutmyisa. — ^When a princess royal comes of age, she quits her father's 
home, and goes out into the wilds, from which she is brought back by haying a 
bullock slaughtered on her account. Other ^Is tell her parents where she is ; 
and all law and order are at an end ; and each man, woman, and child lays hold 
on any article of property which may be at hand, assagais, shields, mats, pots, 
&c. The king says nothing, it bein^ a day of such general rejoicing, that it is 
reG;arded as improper to find fault with any one. If during this rei^ of mis- 
rule, any thing is taken which the chief really values, he can obtam it again 
only by paying a fine. 

*^ See preceding note. 



UMKXAKA2A-WAK0GINGQWAY0. 



183 



pakati esibayeni, ngalapa kwoAla- 
ngoti be be ng' ezwa uma u kona 
umuntu o memeza esibayeni ; ngo- 
kuba umuntu uma e vela okalweni 
u be ti imizi eminingi, kanti umuzi 
munya 



oattle-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. 



Ufnkx.<zkaza despises her/ather*s offering. 



Za buya izintombi, za ya ku- 
yena Umkajakaza. B' etuka aba 
sekaya ngokubona izintombi zi zo- 
'panga; ba ti, "XJ tombile um- 
ntwana wenkosi." Uyise wa kipa 
amashumi amabili okuya 'ku m 
buyisa endAle. Wa fike Umkasa- 
kaza, wa ti, " A ngi boni *luto." 
Kwa pindelwa ekaya ; wa fike 
U3dse, wa kipa amashumi amaue ; 
ba ya nawo kumko^kaza; wa ti 
Umkaakaza, " A ngi boni 'luto." 
Ba pindela ekaya. Wa fika uyise, 
wakipaikulu. Wa ti, "Hamba 
ni nalo." Ba hamba, ba fika kum- 
ko^kaza. Wa ti Umkeakaza, 
"Nansi inAlamvu yelanga." Ba 
pindela ekaya. 



The damsels returned to TJm- 
krakaza.* 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 cattle to go and bring her 
back from the open country. But 
TJmka»kaza said, " I do not see 
anything." They were taken home 
again. Then the father selected 
forty; they went with them to 
Umkaakaza ; Umkxcakaza said, "I 
do not see anything." They went 
home again. Her father selected 
a hundred, and said, "Go with 
them." They went with them to 
Umkicakaza. Umkaakaza said, 
"There is the globe of the sun." 
They returned home. 



A larger offering is raade^ but still despised. 



But all the men belonging to 
her father's tribe were running 
with cattle, shouting, "Umkaia- 
kaza-wakoginggwayo is of age." 
When those who had taken the 
cattle to Umkaakaza returned, 
they were given two hundred ; 
they went with them ; Umkaa- 
kaza said, "I still see the sun. 
Until the sun is darkened accord- 
ing to my father's saying [I will 
not return. "]22 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- 
komp, bonke he ti, "U tombile 
Umkaakaza-wakoginggwayo." Ku 
te uma ba fike labo aba be yisile 
iziukomo kumkaakaza, ba fika ba 
nikwa amakulu amabili ; ba ya 
nawo. Wa fike wa ti Umkaakaza, 
" Ngi sa li bona ilanga. Kwo ze 
ku kcitshwe ilanga njengokutsho 
kukababa." Ba buya ba ya enko- 
sini. Kwa fike kwa gijinyiswa 



184 



IZINQAXEKWANE. 



abantu ezweni lonke, be tata izin- 
komo kubantu bakayise, nezikayise 
za Alanganiswa, za yiswa *ndawo 
nye zoiike. Wa ti Umkaakaza, 
" 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. Umfcca- 
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 
Umkrakaza, "Ngi ya li bona 
ilanga." Kwa buye kwa kitshwa 
impi ; ya buya nenkulungwane 
eziningi. Wa fike wa ti Umkoja- 
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 XJmkajakaza. 
She said, "I still see the sun." 
Another army was levied, and 
returned with many thousand. 
£ut TJmka»kaza said, she still saw 
the sun. 



The a/rmy sent to ohtai/n cattle f<dl in with UsHosimapundu. 



Kwa puma impi futi. £a 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/dope nezimtoto 
nezinsundu nezimnyama nezibo- 
mvu; ezinye impondo zi bheke 
pansi ; ezinye impondo zi pume za 
kct-ega; kwenye lu pume lu be 
lunye ; zi nemibala eminingi. Kepa 
kwa ku kona isilwanyazane esikulu 
si Alezi ngapezulu kwaso leso 'si- 
godi esa si neziukomo ; igama laso 
kwa ku TJsilosimapundu. Kwa 
ku tshiwo ngokuba kwa ku kona 
iziutaba namapunzu ezintatshaiia 
ezincane ; kwa tshiwo ukuti Usi- 
losimapundu. Kepa kwa ku kona 
ngenajenye kwaso imifula emikulu ; 
ngenicenye kwa amaAlati araakulu ; 
ngenicenye kwa amawa amakulu ; 
ngenicenye 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 f^ the horns of others 
were moveable j^* others 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 great forests ; and 
on another side great precipices; 
and on another side it was open 
high land. 



^3 Cattle whose horns hang down are called imidhlomk, 
2^ These are called amahlaioe. 

23 Usilosimapundu, — ^A beast covered with small elevations, 
nodulated, beast. 



The rugose. 



UMKXAKAZA-WAKOGINGQWAYO. 



185 



Usidornna'prnnMs officers. 



Kepa pakati kwemiti yonke eya 
i kona kuleso 'silwane, kwa ku 
kona imiti emibili, ya i mide ksr 
kulu pezu kwemiti yonke ; ama- 
gama ayo kwa ku Imidord yom- 
bilL Kwa ku i yona ku izinduua 
zikasilosiniapuiidu. 



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.^^ It was they 
who were the officers of TJsilosi- 
mapundu. 



The soldiers contemn UsUosimcepunduy and a/re threatened. 



Wa ti Usilosimapimdu lapa e i 
bona impi i kgiiba izinkomo, wa 
ti, "Lezo — lezo 'nkomo e ni zi 
kyubayo ezikabani na]" Ba ti, 
"Yiya; a si suke lesi 'silosima- 
pundu." Wati, "Eh, eh! Har 
mba ni nazo ke.'' 



When XJsilosimapundu saw the 
army driving 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 off with them 
then."27 



Description of UsHosiniapundtt. 



Kepa kuyena kwa ku bonakala 
umlomo wodwa nameAlo; ubuso 
bake ba bu idwala. Kepa umlomo 
umkulu, ubanzi kak\xlu, kepa ubo- 
mvu ; kwamanye amazwe a sem- 
zimbeni kuyena kwa ku sebusika ; 
kwamanye ku sekwinAla. Kepa 
towokwake 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 early hai-vest. 
But all these countries were in 
him.28 



^ Water-boom. 

*^ "Eh, eh I 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. 

^ We are forcibly 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 landJ*^ 

This fabulous animal of the Zulus '* seems a moving land." It may pos- 
sibly have some connection with the notion f oimd among other i>eople 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-sindibad'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 



IZINOANEKWANE. 



The cattle at length darken the stm, and Vmkxakaza is satisfied. 



Ba zi k^ba ke izinkomo zikasi- 
losimapundiL Ba ti be ja. nazo 
ngasekaya, kwa ku nga ti li za 
'kuna, ngokuba ilanga nezulu kwa 
ku nga bonakali; ku site utuli 
Iwazo. Ba ze ba ti, " Hau 1 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 
kumko^akaza. Wa &e wa ti, 
" Nazi ke ezi kcima ilanga." 



They drove off the cattle of TJsi- 
losimapundu. As they were going 
with them near home, it was as 'i 
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 XJm- 
kaakaza. She said, " Behold then 
the cattle which darken the sun." 



Umkxakaza returns Iwme, 



Ba buya ke ba ya ekaya. Wa 
ilka umgongo se w akiwe, wa pela, 
nencapa se y endAlelwe. Wa fika, 
ba ngena nentombi, ba Alala em- 
gongweni. 



So they went home again. On 
her arrival the umgon^-o^^ was 
already completed, and the incapa 
spread on the ground. She en- 
tered the umgon^'o with the dam- 
sels, and remained there. 



There is universcd rejoicing. 



Kepa bonke abantu aba be pu- 
mile impi, a ku ko namunye 
pakati kwabo owa e nga i Alabile 
inkomo; bonke kulowo e Alabe 
eyake inkomo. Kepa eziningi 
izinkomo a zi Alinzwanga ngobu- 
ningi bazo. La ti igwababa la 



And as for all the men who had 
gone out with the army, 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 hke an island, and trees have grown upon it since times of old." And 
with the huge tortoise, " upon whose back earth collected in the length, of time, 
so that it became like land, and produced plants." (Lane^s Araman Nights. 
Vol. Ill.y p. 6 and p. 19.) Compare also the monster Ugunggu-knbantwana 
(p. 176) ; and ** the Unkulunkulu of beneath," who has a forest growing on one 
side, given below. 

28 Umgonqp is a small hut or chamber erected within a house, in which a 
girl when of age is placed. She is kept there for one, two, or three months, 
and fed for the purpose of making her fat ; but if there should be a scarcity of 
food, she may be allowed to go out at the end of a few weeks. Umkxakaza is 
represented as remauiing in we umgon^o for several years. 



UMEXAKAZA-WAKOOINQQWATO. 



187 



zi^linzela ; namank^'e a ziAlinzela ; 
nezinja za ziAlinzela. Kwa nuka 
inyama yodwa pakati kwesizwe. 
Kodwa ku nga Alatshwa knzona 
ezikasilosimapundu ; ku Alatshwa 
kulezi zikayisa 



vTiltures skinned for themselves; 
and the dogs skinned for them- 
selves. There was no other smell 
but that of meat throughout the 
whole nation. But the cattle of 
Usilosimapimdu were not slaugh- 
tered, but those belonging to her 
father. 



All the people go to dig in the royal ga/rden, leaving UmJcxakaza and 

her sister alone. 



She remained uncounted years 
in the umgon^'O. The people no 
longer knew her ; she was known 
only by the damsels, for they 
would not allow people to enter 
the umgon^'o ; and those who en- 
tered the house merely sat down 
without seeing her, she remaining 
inside the umgon^'o. It happened 
after a long time all the people 
said, "Before Umkrcakaza 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 
fcither'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 ea/rthquahe. 

Kwa ti SQ ku isikati be mukile, i Some time after their departure 
V ezwa ku duma izulu, kwa zama- [ Umkrakaza and her sister heard 

30 UmbutisOf the royal garden, in which all the tribe assembles to dig and 
sow for the king. 



Wa Alala iminyaka e nga balwa 
emgon^w^eni. 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 endAHni, ba Alale nje, be nga 
m boni e Alezi pakati emgongweni. 
Ku te ngesikati eside ba ti bonke 
abantu, " A ku ze 'kuti e nga ka 
pumi Umkjcakaza, ku hanjwe ku 
yiwe embutisweni wenkosi." Ba 
vuma bonke abantu, ngokuba ba 
be ti, " Ku ya 'kuba 'buAlungu 
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 ; enajenye bu voviwe, ena;e- 
nye bu vutshelwa, enajenye 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. 



188 



IZmOAKEKWAKE. 



zama umAlabati na sendAlini lapa 
be Alezi kona. Wa ti Umkmkaza, 
"Ak* u piime u bone, balatusi, 
uma ini leyo na, izulu ukuduma 
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 
endAlini, wa ti, "IT za 'ubona, 
mntanenkosi, ku kulu ku sesa- 
ngweni ; utango nganosanye Iw apu- 
kile, so lu lele pansi nje." 



the heaven thundering, and the 
earth moved even in the very 
house where they were sitting. 
Umka»kaza 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 
ground" 

Tliei/ a/re visited hy strcmge guests, 

Kwa ti be sa kuluma, kwa se i As they were speaking, two 
kw apuka amak^'abunga amabili | leaves^^ broke off from, the Imi- 

8^ Speaking Trees are heard of in the legends of other people ; but 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 dajly 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 
eflFectually eluding all his efforts to catch it. (Da^nt. Popular Tales from 
the Norse, p. 503.^ In the same stories, the trees cry out "Shame " when the 
Hon is about to devour the woman who had set him free (p. 490/ 

Shakspeare makes Macbeth say, 

" Stones have been known to move and trees to speak 
Augurs." 

Comp. " Prince Hatt, or the Three Singing Leaves." Thorpes Ytde-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 
geiitle breeze of air," to Psyche. (Apideius, p. 117.^ 

We close this note on speaking trees by the following extract from the tale 
of " liUa Rosa" : — " One day, while wandering on the sea-shore, she found the 
head and leg of a fawn that had been kiQed by the wild beasts. As the flesh 
was still fresh, she took the lee and set it on a pole, that the little birds night 
see it the better, and come ana 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. lilla Bosa listened to tibe delightful 
notes, and thought she was dreaming ; for nothing so exquisite had she ever 
heard before. 0^ 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 smaU leaf of the £ee gave forth a sweet sound, so that their tones toge- 
ther composed a wondrous harmony ; and the little nightingale sat among them 
and sane his lay so beautifully, that all who might hear it would certainly have 
imagined themselves in heaven." (Thorpe's Yule-tide Stories^ p, 43.) 



UMKXAKAZA-WAKOGINaQWAYO. 



189 



doni, and entered the house where 
they were sitting. On their arrival 
they said, "Take a water-vessel, 
Ubalatusi, and go and fetch water 
from the river." She took the 
water- vessel and went to the river. 
They sat waiting for Ubalatusi. 
But at the river she dipped water 
into the water-vessel ; when it was 
full she was unable to leave the 
place. ^2 At length the leaves 
said, " Go out, Umkajakaza, and 
look for water here at home." 
She said, " I am of age, and I do 
not yet quit the umgong'O."^* 
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 ; 

32 This inability to move from being spell-bound is common in the nursery 
tales of all countries. In the tales of the North is a story of a bride who had 
been separated from the bridegroom ; whilst waiting for him she is annoyed by 
the importunity of other lovers. She 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 



emidonini, a fika endAlini lapa be 
Alezi kona. A fike a ti, "Tata 
isigubu, balatusi, u ye *kuka 'ma- 
nzi emfuleni." Wa tata isigubu, 
wa ya emfuleni. A Alala e m 
bhefcUe Ubalatusi. Kepa emfuleni 
wa kelela isigubu, s' egcwala, 
kw' ala uma 'esuke. A ze a ti 
amak^bunga, " Puma, mkxaka^^., 
u hambe u fune amanzi ekaya 
lapa." Wa ti, "Ngi tombile; a 
ngi pumi emgon^eni." 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 amak^abunga a ti, "Pemba." 
Wa ti, " A ngi kw azi ukupemba." 
A ti amak^abunga, " Si ze s' azi 
uma a u kw azi ukupemba ; kepa 



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. A^.-^ampbeU. Op. cU. "The Battle of the Birds." Vol. /., 
p. d6.) The girl who attempts to steal a few feathers from Dummling's ffolden 
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. fOrimm. Op. cit., p. 282. "The Golden 
Go^. "J Marama-kiko-hura by her enchantments fixed a boat so firmly to the 
earth tltat no human strength could move it. (Sir George Chrey, Op. cvt., p, 
145.) 

The master smith's three wishes all refer to this power of binding others by 
aspeU. "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 
for^ may stay sitting there till I ask him to come down agam. 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 till 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." (Dcuent. Popular Tales from the Norse, p. 123. Compare "The 
Mastermaid," p. 96.> 

83 CSompare this treatment of Umkajakaza with the method adopted by 
Hacon Grizzlebeard to subdue " the proud and pert princess for whom no suitor 
was good enough." (DaserU, Popular Tales from the Norse, p. 50.) 



190 



IZINGANEKWAKE. 



si ti, Pemba." Wa pemba. A ti 
amak^'abunga, " Tata ikanzi, u li 
beke eziko." Wa ti Umkrcakaza, 
"A ngi kw azi ukupeka." A ti 
amak^'abuiiga, " Si ze s' azi uma a 
u kw azi ukupeka; kepa si ti, 
Peka." Wa li beka eziko, wa tela 
amanzi. A ti amak^abunga, *' 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' mnntwana 
wenkosL Bheka ni," — e ba tsbe- 
ngisa izandAla, ngokuba inzipo 
zake za zinde kakulu. La tata 
umkonto, la ti, "Leti izandAla 
lapa kumina." La zi n^'uma inzipo 
ngomkonto, la ti, " Gaya ke." Wa 
ti Umkasakaza, "A ngi kw azi, 
ng* umntwana wenkosi." A ti 
amakgabunga, " Si ze s' azi uma a 
u kw azi ukugaya, nokuba u um- 
ntwana wenkosi." L' esuka elinye 
ik^'abunga, la zibukula ilitshe, la 
tata imbokondo, la tata inkobe, la 
gaya, la ti, " Bheka, ku tiwa uku- 
gaya." L' esuka, la ti, " Gaya." 
Wa gaya umkcaba, wa muniogi 
kakulu. A ti, "Tata isikamba 
sakwenu samasi, u beke lapa." 
Wa si tata. A ti, " Tata ukamba 
olukulu, u beke lapa." Wa lu 
tata. A ti amakg'abunga, " Lu 
geze." Wa lu geza. A ti ama- 
kg^abunga, " Hamba u kete igula 
eiikulu emaguleni akwenu, u lete 



but we say, Light a fira" She 
lighted a fire. The leaves said, 
" Take a cooking-pot and place it 
on the hearth." TJmkrcakaza 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 Tip the millstone, and grind 
the boiled com." 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 grind." TJmkicakaza 
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 com 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- 
bashes, and bring it here." Um- 

^* Chiefs and great men allow their nails to grow long ; such long nails are 
regarded as honourable. But women are not allowed to have long nails, as they 
would interfere with their work. Umkcakaza being the chiefs child, has 
allowed her nails to grow. Gutting the naUs is a reproof for her idleness and 
uselessness. 



UMKXAKAZA-WAKOGINGQWAYO. 



191 



lapa." Wa ti XJmkaukaza, " Igula 
lakwetu likulu ; ngi nge ze nga li 
tata ngedwa. Li tatwa abantu 
abatatu.'' A ti amakgabunga, 
"Hamba, si bambe nawe." Ba 
puma ba hamba, ba fika ba li tata 
igula, V eza nalo. * A ti, "Li 
tuliile/' Wa sondeza isikamba, ba 
li tolnlela kona, na kulolo ukamba 
batululela 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- 
mbem. La tata ukezo, la Iw eleka 
ngapezulu kwembenge ; la tata 
ukamba namasi, li yisa kusilosi- 
mapundu. 



kcakaza 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." They went 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 placed in 
it some of the ground com ; 
they took another basket and 
placed it on the top of the ground 
com. 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 Usilosi- 
mapundu. 



UsUosimapundu's eating. 



La fika kuyena, wa tata umkcar 
ba kanye nembenge kanye nem- 
benge e zibekela umkcaba ; wa 
kamisa, wa ku &ka esiswini, lezo 
'mbenge zombili nomkcaba. Wa 
buye wa tata amasi e zitshekelwe 
ngembenge, wa hka, esiswini ki^ 
nye konke nokezo. 



When the leaf came to him, he 
took the ground com together with 
the basket, and together with the 
basket which covered the gi*oimd 
com; he opened his mou^, and 
put it in his stomach, both the 
two baskets and the ground com. 
Again he took the amasi which 
was covered with the basket, and 
put it all at once into his stomach, 
together with the spoon. 



27ie leaves force Urrikxakaza to eat amasi. 



L' enyuka la ya la ngena en- 
dAlini, la ti, " Yetula inkezo ezin- 
tatu." La ti, " Mina, nant' ukezo ; 
yidAla, si dAle." Wa ti TJmkca- 
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." Umkicakaza 
said, " For my part, I do not eat 
amasi, for I am st^ under the 



192 



IZINGANEKWANE. 



ngokuba ngi tombile.'^ A ti ama- 
k^abunga, '^ Si ze s' azi ukuba \i 
tombile, a u wa dAli amasi ; kepa 
siti, YidAla." Wa kala Umka»- 
kaza-wakoginggwayo, e ti, " Hau ! 
We mame ! ubani o za 'kudAla 
amasd e tombile na?'' E tsho 
ngokuba kwa ku ya 'kuti, umAlana 
e wa dAlayo, ku Alatshwe izinkabi 
eziningi, ngokuba e wa nikwa 
uyise ksJile, A ti amakgabunga^ 
" YidAla masinya." Wa tata 
ukezo ; ba dAla, ba kgeda. 



obligations of puberty."^^ The 
leaves said, " We already knew 
that you were of age, and that you 
did not yet eat amasi ; but we say, 
Eat," Umkagakazarwakogingywayo 
cried, saying, " Hau I O ! my 
mother ! who would eat amasi 
before the ceremonies of puberty 
are completed?" She said this 
because when she should eat amasi 
many oxen would be slaughtered, 
because it would be given her 
properly by her father. Tbe leaves 
said, "Eat immediately." She 
took a spoon; they ate all the 



They spoil the village^ cmd UeUosimapundu devours even/thing in it. 



'Euka a ya endAlini e sesangwe- 
ni. A fike a kipa izimbiza ezi 
notsbwala, ezinye zi nesijingi, na- 
makcansi, nezitebe ; konke oku 
sendAlini a yisa esangwenL Loku 
umuzi wa umkulu, a kipa umuzi 
wonke izinto, e nga shiyi nalunye 
uluto endAlinL Ku te lapa e se 
ya 'kukipa kabo-mkosakaza^ wa ti 
Umkajakaza, " Ni ze ni ngi shiyele 
umpanjana, u semsamo, u vune- 
kiwe ; no'ubona mncane." A ya a 
kipa; a shiya izimbiza ezinkulu 
kakulu zi notahwala obu voviwe ; 
a shiya wona ke umpanjana. 
'Euka a ya esangwenL Konke 



The leaves l^ent down to the 
house which was near the gate- 
way. As soon as they arrived, 
they took out the pots containing 
beer, and pots which contained the 
boiled meal, and mats and vessels ; 
everything that was in the house 
they took to the gateway. And 
though the village was laige, 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 Umka»kaza*s mother, 
Umka»kaza 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 poisVhich contain- 
ed beer which was strained f' 
they left too the little pot. They 
went down to the gateway. 

3^ That is, she had not quitted the umgon^/o, 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 
umgon^o. When she comes out, they slaughter for her a bullock (inkomo yo- 
hwemula)y 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 amasL 

3^ The natives, not havine 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. 



UMKXAKAZA WAKOOINGQWAYO. 



193 



loko okwa kitshwa kiilowo 'muzi 
wa ku dAla, wa ku k^eda XJsilosi- 
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. 



The leaves d/ririk. 



Kwa ze kwa pela izinto ezi 
kitshwe kulowo 'muzi, e ng' esuta- 
nga Usilosimapundu. 'Enyuka 
amak^abunga, a fika, a ngena en- 
dAlini lapa e shiye kona izimbiza 
ezimbili ezi notshwala; V esuka 
elinye ikg^bunga, 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 fika 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 them to the gateway 
to Usilosimapundu. He took 
them both, and put them in his 
mouth, and swallowed them. 



Umkxakaza goes to Usilosimapundu. 



Wa ti umlomo kasilosimapundu 
wa zamazama ngamandAla ; wa ti, 
" Yeuka ke, mkosakaza-wakogi- 
ngywayo." Umka»kaza wa ngena 
endAlini, wa tata umpanjana, wa u 
sibukula, wa kipa itusi lomzimba 
wake, wa li &ka 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 
binca, wa pumela pandAle ; w' e- 
ma e bambe ingubo yake nesikca- 
melo sake, 'emi ngokcansi Iwake 
na ngenduku yake. Wa ti Usilo- 
simapundu, "A u fulatele ke, 



The mouth of Usilosimapundu 
moved with rapidity; he said, 
" Come down now then, Umkrca- 
kaza-wakoging^wayo." Umkra- 
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 
pillow, 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. 



194 



IZmGANESWANE. 



fulatela. Wa ti, " A u penduke 
ke, Tnk.xakazR - wakoging^ayo." 
Wa penduka. Wa ti XJsilosima- 
pundu, '' A u Aleke ke, mkasikaza- 
wakoging^'wayo." Kepa JJmkxar 
kaza a ka tandanga ukiiAleka, 
ngokuba wa e Alupeka e shiya 
uyise nonina nokubusa kwake. 
Wa ti Usilosimapundu, "Yeuka 
ke, mkz^aza - wakoging^wayo." 
W' eukawafika kusilosimapundu* 



Umkrcakaza-wakoginggwayo/' She 
turned her back to him. He said, 
" Now turn again, Umkaakaza- 
wakoginggwayo." She turned 
Usilosimapundu said, ** Just laugh 
now, Umkrcakaza-wakoging^wa- 
yo." But XJmkaakaza did not 
wish to laugh, for she was in 
trouble, because she was leaving her 
£a>ther and mother and her princely 
position. Usilosimapundu said, 
" Come down now, Umkicakaza- 
wakoging^wayo." She went down 
to Usilosimapundu. 



Her sister and mother have a prese^itiment of evil, and hasten home. 



Kepa ngokweiika kwake kwa 
ku nga ti intombazana yakwabo 
ya i zwile emfuleni ; ya sukuma 
ngamandAla 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.*® 



Usilosvmapwndu runs off with Umkxakaaa^ 



Wa kwela Umksakaza-wako- 
ging^wayo. U te e s' and' uku- 
kwela, w' esuka masinyane Usilo- 
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. 



Umkcakaza - wakoging^ayo 
mounted on Usilosimapundu. As 
soon as she had mounted, Usilosi- 
mapundu speedily ran oK When 
he was just becoming hidden be- 
hind a hill, the sister saw some- 
thing whidi 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. 

8» " 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 nis immediate presence, &c. 

^ The sympathetic impression of tiie mother has its correspondence not 
only in the legends of other people as the relic of an old and effete 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 
beUef is without anv foundation in facts, badly observed, it may be, and worse 
interpreted, but still facts, which it is always worth while to examine, to dis- 
cuss, and to clasdify. 



UHEXAKAZA-WAKOGIKGQWATO. 



195 



Tlie sister and mother reach the town together. 



Ba fika kanyekanye ekaya in- 
tombi nonina. XJnina wa bona 
utango ekceleni Iw apukile; wa 
ti, "Ku ini o be ku ]a;pa, nal" 
Wa ti TJbalatusi, " Ngi ti isilwa- 
nyazane okwa dAliwa inkomo 
zaso." Wa ti iinina, " tJ b' u ye 
ngapi wena na ? " Wa ti, " Ngi 
timjwe amak^abunga ukuka 'ma- 
nzi ngesigubu enifulenL Kwa fike 
kw* ala nkuba ngi suke." Unina 
wa ti, " Maye ! Kepa ni ti u se 
kona nmntanami lapa ekaya na ? 
Ini e ngi te, ngi vela lapaya, ya i 
ti site lapaya nal" Wa gijima 
nnina, wa ye wa ngena emgoDgwe- 
ni ; wa fika e nge ko. Wa puma, 
wa ngena kwenye indAlu ; wa 
funyana e nge ko. Wa ngena 
kwenye; wa fnnyana e nge ko. 
Wa gijima ngejubane, wa pindela 
emuva emadodeni, wa ti, " Tshe- 
. tsha ni ; umntanami u mukile 
nesilwanyazane o kwa tatwa in- 
komo zaso." Ba ti, " TJ si bonile 
ini na 1 " Wa ti, " Kn 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 ? " Ubalar 
tusi said, " I say it was the beast 
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 umgong'o ; 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 army arm, and pursue the beast 



Ba hamba ba fika ekaya, ba 
Moma bonke. Ba ya ba hamba 
ngomkondo waso ; ba si bona, ba 
ya kusona, si mi, si ba lindile. 
Ba fika kusona, sa Aleka, sa ti, 
" Yenza ni ke bo ; yenza ni masi- 
nya, ngi hambe ; li tshonile." Ba 
ponsa, ba ponsa. 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 
beast ; 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 



IZINOANEEWANE/ 



wela e/Jatini ; 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- 
Mulekile." Wa ti XJsilosimapundu, 
" Sala iii kuAle." 



fell in the forest ; all were used, 
without stabbing anything. They 
had not a single spear left. The 
beast said, *^ Go and arm £lgain." 
They went home to arm. Again 
they hurled their speajrs; it hap- 
pened again as before ; they did 
not stab any thing. They said, 
" At length we are worsted." 
XJsilosimapundu said, " Good by." 



TJie army tries in vain to rescue Umkxakaza, 



Ba kala abantu bonke, be ti, 
" A ku m eAlise." Wa vuma ke, 
w'eMa, e ti, "YeAlikake." Ba 
m anga, be kala, naye e kala. Ya 
m faka pakati impi yonke yakubo 
Umkaakaza. 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- 
ka;akaza ; sa penduka naye, sa 
hamba naya 



All the people cried, saying, 
"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 Umkasikaza 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 Umkjcakaza into 
the air ; he turned back with her, 
and went away with her. 



Vmkxakaza^s /other and motlier, and brother and sister, /bllow the 



Kw' esuka unina nodade wabo 
noyise nomne wabo, be si landela. 
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 Usilosimar 
pundu wa ka imfe nombila, wa pa 
unina kamka^akaza. Wa d/da. 



Her mother and sister, and 
father and brother, foUowed the 
beast. They went on, and where 
the beast rested, there they too 
rested. In the morning when he 
awoke, they too went with hinou 
The mother went weeping. But 
the Either 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 Umko^aza^ 
She ate. 



UMKXAKAZA-WAKOGINOQWAYO. 



197 



The mother also, being tired, turns back. 



Kwa sa TJsilosimapunda e ha- 
mba naje, unina kamkosakaza wa 
hamba^ Wa zse wa katala, wa. ti, 
a si m ehhae Umkaakaza, a m 
lx>ne. Sa ti, '' YeAlika ke, mkxor 
kaza-wakoginggwayo ; ye/dika, a 
ku bone unyoko." W' e^lika. 
Ba kala bobabili nonin& Wa m 
anga unina, e ti, ^^HambakuMe 
ke, nintananu.'' 



In the morning, when XJsilosi- 
mapundu set out, the mother of 
XJmka»kaza set out. At length 
she was tired, and asked the beast 
to allow TJmkcakaza to come down 
that she might see her. He re- 
plied, " Get down then, JJmkxar 
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 child." 



The beast takes Umkxakaaa to a beautiful cave, and leaves her there. 



Wa ti TJsilofiunapundu, " Kwe- 
la, mkrcakaza." Wa kwela. Sa 
hamba naye, sa ya, sa m beka 
kude, lapa e nga s' azi uma ku pi 
kubo na. Sa fika enrdweni ; ku 
kona isiguai esikulu pakati kwe- 
nodwa ; ekceleni kwesiguai kwa ku 
kona umgodi bmuAle, u gudAliwe 
ngonwali, u kazimula kakulu pa- 
kati kwawo ; ku kona ingnba no- 
kcansi nesikcamelo nesigubu sa- 



XJsilosimapundu said, "Get up, 
Umkaakaza." She got up. He 
went away with her, and put her 
afer off, 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 border of the garden 
there was a beautiful cave ; its floor 
was smeared with fat, it was veiy 
bright inside; and there was a 
blanket and sleeping mat there, a 
pillow, and a vessel of water. 



The beasts parting address. 



Wa ti XJsilosimapundu, ^' Hlala 
lapa ke, mka^kazarwakoging^war 
yo. Ngi ti uyiAlo ngi mu dAlile 
kakulu, ngokuba uma w ende be 
ya 'uzuza izLokomo eziningi ngawe. 
Kepa ngi mu dAlile, ngokul^ 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.'' 



XJsilosimapundu said, " Stay 
here, XJmkagakaza-wakogingywayo. 
I say, I have spoiled your fiither 
excessively ; for when you married, 
he would have got many cattle 
for you. And I have spoiled him, 
for you will never see bim 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 



IZraOANEKWANE.. 



UmJcxakaza sleeps alone in the cave. 



"Wa hamba ke Usilosiinapiuidu, 
.w* emuka. Wa sala wa Mala 
yedwa lapa, e Alezi nemfe imbili 
nezikwebu zombila ezine a zi piwe 
Usilosimapundu. Wa Alala, wa 
ze wa lala kona emgodini. Kwa 
ti kusasa wa vuka w' etamela ila- 
nga. Wa tata imfe, wa y apula, 
wa i laAla; wa y apula, wa i 
la^; wa shiya ilungu la ba li- 
nye ; wa li Aluba, wa li dAla. Wa 
tata umbila, wa w osa, wa w apula 
wa w apula, wa dAla isin^mu esi 
pakatiy wa u laAla wonke kanye 
nemfe. 



So Usilosimapundu departed. 
And she remained there alone, 
with two sugarcanes ai^d 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 left 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.*^ 



Vmhxakaza is /rigJUened by the approach of a strange being. 



Kwai ti emini, se li balele, wa 
bona uluto lu za kude j ngokuba 
kwa ku senkangala ; ku kona 
umuti umimye, umuti nje. Kwa 
ye, kwa Alala pansi kwawo lowo 
'muti. Wa buye wa ku bona, ku 
za ku kojuma. Wa ya wa ngena 
emgodini Umkrakaza. Kwa nge- 
na esiguaini ; kwa hamba, ku ka 
uguaL Ku ti lapa ku bona inya- 
wo, kw esabe ; ku bheke, ku buye 
ku ke futi uguai, kwa ye kwa m 
beka ngapandAle kwesiguaL Kwa 
ya emgodini. Wa ku bona Um- 
kaskazarwakoging^rwayo ; wa su> 
kuma, wa veza isandAla ; kwa 
bona isandAla, kwa baleka, kwa 
shiya uguai. Kwa hamba, kwa 
ye kwa tshona. Wa sale wa AlaJa 
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 
leap& Umko^aza 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 cava 
When Umkicakaza-wakoginggwar 
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 are in the 
middle, rejecting both the upper and lower joints. In like manner chiefs and 
great men reject the grains of maize which are at the ends of the ear, selecting 
those only which are m the middle. 



UMKXAKAZA-WAKOGINGQWAYO. 



199 



Two of these si/range beings visit the cave. 



Kwa Ba kusasa wa puma, wa 
Alala pandAle XJmka»^aza ; wa 
bona futi ku za ku kubili, ku ha- 
mba ku karuma ; kwa ye kwa 
^lala emtimzini. Kwa buye kw* e- 
suka kwa ya esiguaini Wa ngena 
emgodini TJmkicakaza. 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, "Natl"^ Kwa ye kwa m 
beka uguai ngapandAle. Kwa 
buye kV ez' emgodinL Wa su- 
kuma Umkajakaza, wa veza iza- 
ndAla ezimbili. (Wa bona ukuba 
AmadAlungundAlebe.) A bona 



In the morning Umkaakaza 
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. XJmka^akaza went into 
the cava On entering the garden 
they plucked the tobacco ; lie 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 
theml" It replied, "There." 
They went and put the tobacco 
outsida Again they entered the 
cave. XJmka»kaza arose and thrust 
out both hands. (She perceived 
that they were Amadhlungimdhle- 
be.'*^) When they saw the hands, 
^ These creatures are re|)reBented as talking a strange dialect ; it resembles 
that of the Amaswazi ; and is introduced to ms£:e them appear ridiculous. 

*3 Keightley has remarked in his Fairy 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 political 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 wiQ still 
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 
belong to this class. It is so strange, wild, and eccent^c, 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 Monosceli. 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 einbassy 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 Lime in his notes 
to the Introduction to the Arabian Nights, p. 33, ** is ano&er demoniacal crea- 
ture, having the form of half a human bein^, (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 resembling 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 like that of a 
sheep." A kind of Nesnas is also said to inhabit "the island of Baig in the 
sea of Es-Seen or China, and to have wings like those of a bat." 

B B / 



200 



IZINGANEKWANE. 



IzandAla, a baleka a ye a tshona. 
A fike, a bika enkosini yawo, e ti, 
" Ku kona oku semgodini wen- 
kosL" Ya ti inkosi yamad/dungu- 
ndAlebe, " Ku njani na 1 " A ti, 
" KubiH." 



they fled, and disappeared behind 
a hilL On reaching their chief, 
they told him, saying, " There is 
something in the chiefs cave." 
The chief of the Amadhlungu- 
ndhlebe said, " What is it like ? " 
They said, " Thei-e are two." 



Many come to tits cave, and Umhyiakaza expects to he killed. 



Kwa menywa amanye Ama- 
d/JungundAlebe. Kwa sa kusasa 
kwa hanjwa kwa yiwa kona em- 
godini wenkosi. Wa bona XJm- 
ko^kaza e vela e maningi kakulu, 
wa ti, ^^ NamuAla lu flkile usuku 
e ngi za 'ubulawa ngalo." A flka, 
a Alala pansi kwomtunzi, lapo em- 
tunzini a e Alala kona, e bema 
uguai ; ngezikati zonke uma e ya 
'kiika uguai, a y* a Alala kona em- 
tunzini. *Esuka a ya a ngena esi- 
guaini, a ka uguai, a m beka nga- 
pandAle ; ngokuba inkosi yakona 
emadAlungimdAlebeni ya i misele 
ukuba umgodi wayo u tshanelwe 
ngezikati zonke ; kepa i misele 
bonke abantu aba ya 'kutshanela 
lowo 'mgodi ba kg'alp ngokuka 
uguai, b' amuke uguai, ba m beke 
ngapandAle. Kwa buzwa kulawo 
amabili AmadAlungundAlebe, kwa 
tiwa, " Ni ku bone pi na 1 " A 
ti, " Be ku vele emgodini." Kwa 
tiwa, " Hamba ni, ni ye, ni 
lunguze emnyango ; ni bone uma 
ku kona na T 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 
yamad/ilungund/ilebe, " A si tsho 
kanyekanye, si ti, * IJmuntu, isilo 
ini na r* A tsho ke onke, a ti, 
" U umuntu u 'silo u ini na 1 " 
Wa ti Umkcakaza, "Fgi umu- 



Other Amadhlungundhlebe were 
summoned; and in the morning 
they went to the chiefs cave. 
XJmka»,kaza saw veiy 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 coimtry 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 all together, ^ Is it a 
man or a beast T " So all shouted, 
saying, "Are you a man or a 
beast 1 " Umkicakaza replied, " I 



UMKXAKAZA-WAKOGINGQWAYO. 



201 



am a human being/' They said^ 
" Come out, that we may see you." 
Umkomkaza said, ^' I do not like 
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 Umkrakaza-wako- 
ging^wayo 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 
Amadhlnngundhlebe said, '^ Turn 
your back towards us." Umkrea- 
kaza turned her back to them. 
The chief of the Amadhlungu- 
ndhlebe said, " Turn round." 
XJmka»kaza turned. The Ama- 
dhlungundhlebe said, '^ Oh ! The 
thing is pretty I But oh the two 
legs 1 " 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 AmadhlungundMebe take cvway Umkxakaza, 



ntu." A ti, " Fuma, si ku bone." 
Wa ti XJmka^akaza, '^ A ngi tandi 
ukupuma, ngokuba ng' umntwana 
wenkosL" Kwa tunywa amanye 
AmadAlungundAiebe, kwa tiwa, a 
wa gijime ngamandAla a yo'utata 
inkomo, inkabi enkulu, a gijime, a 
buye nayo. Ya fika inkabi, ya 
^latshwa. Wa puma ke Umkca- 
kaza-wakoging^ayo, e pete ingubo 
yake nokoansi Iwake nesikcamelo 
sake nenduku yake, e bincile umu- 
ntsha wezindondo. Wa beka pa- 
nsi emnyango ingubo nesikcamelo, 
w' ema ngenduku, nokcansi w' e- 
ma ngalo. Ya ti inkosi yamar 
dAlungundAlebe, " Penduka." Wa 
pendi&a Umka»kaza. A ti Ama- 
dAlungundAlebe, "Yeka! TJluto 
lu luAle ! Kepa yeka, imilente- 
lente ! " A pind' a tsho e ti, 
^^ Nga e ba muAle uma ka si yo 
inulentelente." A ti, a ka ngene 
endAlinL 'Emuka onke, a pindela 
emuva. 



Kwa fika kwa menywa Ama- 
dAlungundAlebe amaningi. Kwa 
sa kusasa, kwa yiwa kuyena XJm- 
kaakaza, ku petwe ulembu olubo- 
nakalisa umzimba uma xuuuntu 
e Iw embete. A fika, a Alala em* 
tunzini, e bema uguai. Wa ti 
uiDa a wa bone Umk^cakaza, wa 
ti, " So ku ziwa 'kubulala mina." 
A fika esiguaini, a ka uguai, a m 
beka ngapand/Je. 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 XJmbrakaza ; 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 
Umkasakaza 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 but. She went out; they 
gave her the veil ; she put it on, 



202 



IZINGANEEWANE. 



binca lona, e m buka e ti, " Teka ! 
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 AmadAlu- 
ngundAlebe a e uAlangoti Iwsrnga- 
na»nye, lu nge ko olunye uAlar 
ngoti Wa sinelwa Umkcakaza a 
wona AmadAlungundAlebe. 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 
skinned and divided into two 
halves, the Amadhlungundhlebe 
were like one side, there not being 
another side; The Amadhlunga- 
ndhlebe danced for TJmkvakaza. 
When they had finished dancing, 
they went home with her. 



UmJsxakaaa is beloved by the chiefs and called his child. 



Wa bona umuzi wenkosi yama- 
dAlungundAlebe, wa ti, " We ! 
yeka lo 'muzi ; umkulu njengoka- 
baba." Ngokuba wa mkulu 
kakulu. Wa ya wa bekwa en- 
dAlini e ngasenAla ; kwa Alatshwa 
izinkomo eziningi, e dAla injrama. 
Ku tiwa u umntwana wenkosi, 
ngokuba inkosi yamadAlungun- 
dAlebe ya i m tanda kakulu, i ti, 
umntwana wayo. E Alala esigo- 
dAlweni XJmka»kaza esimnyama; 
ku kona sCgenzansi esimAlope. 



When she saw the village of the 
chief of the Amadhlungundhlebe, 
she said, " Alas ! oh this village ; 
it is large like that of my &,th^." 
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 chiefs child, for the chief of 
the Amadhlungundhlebe loved her 
veiy much, and called her his 
child. Umka»kaza lived in the 
dark palace; there was a white 
palace at the lower part of the 
village.^ 



Jlrnkxakaza becomes very fat, amd the Amadhlungundhlebe wish to 

kill her. 



Wa ze wfit kuhipala kakulu, 
w' aAluleka ukuhamba Umk^ca- 
kaza. A ti uma e pumela pandAle 
esigodAlweni, a ti lapa e hamba e 
pakati emkatini we^mAlope nesi- 
mnyama a katale, a buyele en- 
dAlim. Ku ti uma e suka pansi 
ku sale isikcibi samafiita. Inkosi 
yamadMungundAlebe i si puze isi- 



At length XJmkrakajEa was very 
fat, and unable to walk. When 
she lefb 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 
&t. The chief of the Amadhlu- 
ngundhlebe used to drink the pool 



^ Istgodhlo is the dwelling, consisting of several hnta, which belong to the 
chief — ^the royal buildings. ** The dark isigodhlo " is that part where no visitors 
are allowed to enter ; <* the white isigodhlo " is entered by those who are called 
by the chief. 



UMKXAKAZA WAKOGINGM^WAYO. 



203 



kcibi samafuta a puma kiiinkasa- 
kaza, ngokuba isizwe samadAlu- 
ngundAlebe sa si dAla abantu. Ba 
ti abantu, " Nkos', a ka dAliwe, a 
kgonk^e amafdta, loku amafuta e 
se pelela pansi nje." Kepa inkosi 
yamadAlungundAlebe ya i m tanda 
kakulu Umkrcakaza-wakoginggwa- 
yo ; i ti inkosi yamadMungun- 
dAlebe, "U ya 'udAHwa ngi pi mina 
naT' A ti AmadAlungundAlebe, 
" O, nkos', loku ku isilima nje na? 
Into e uga sa kw azi ukuhamba i 
za 'kwenza ni i kcita amafuta en- 
kosil" 



of &t which came from IJmkra- 
kaza, for the nation of the Ama- 
dhlungundhlebe used to eat men. 
The people said, " O chief, let her 
be eaten, and the fat melted doyrn^ 
for the fkt is being wasted on the 
ground." But the chief of the 
Amadhlungundhlebe loved Um- 
kggikaza - wakoging^wayo very 
much, and said, "When she is 
eaten, where shall I bel"*^ 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 &t of the chief? " 



Frepa/mtiona are nwde for mdting down Umhsjakaaa. 



Ya ze ya vuma inkosi, inyanga 
se zintatu be i ncenga, be ti, " A 
ku kgonkgwe amafiita enkosL" 
Ya vuma ke. Kwa menywa aba- 
ntu abaningi bamadAlungundAlebe, 
ba ya ba teza izinkuni eziningi ; 
kw' embiwa umgodi omkulu j kwa 
baswa umlilo oinkulu ; kwa tatwa 
udingezi olukulu, Iwa bekwa pezu 
kwezinkuni 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 waa 
kindled \ a large sherd was taken 
and put on the fire which was 
kindled. 



Uinkxakazay hy her incantcUionSy raises a tempesty which destroys many 
of her enemies. 



La li balele kakulu, ku nge ko 
'lifu naJinye. Lwa ze Iwa ba bo- 
mvu udingezL Kwa ti uma so lu 
bomvu kakulu, wa ya wa bizwa 
XJmkaakaza ; wa ya, be hamba 
naya Kwa ti uma e sesangweni 
wa bheka, wa bona abantu be ba- 
ningi kakulu ; 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, TJmkmkaza 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 ; 
iimyoya, listen. 

** That is, "So long as I five you will not touch her." 

^ We ! is an interjection by which the attention of a person is arrested. 
Wo .' is an interjection in which a kind of threat is impHea if the requisite at- 
tention is not given. Mayoya is a kind of chorus. The whole song is addressed 
by Umka^akaza to the sky, as though she was its lord ; it is a complaint that it 
is merely acting in an ordinary way, and not in the way she wishes, viz., so as 
to destroy her enemies. JBmabUweni, lit, in the throat. 



204 



-IZmOANEKWANE. 



We, Zulu. Li nga dumi noku- Listen, heaven. It does not 
duma. thunder with loud thunder. 

Li dumel' emabilwem. L' enza It thunders in an undertone, 
ni ? What is it doing ? 

Li dumela ukuna nokupendula." It thunders to produce rain and 

change of season."*^ 

^ The belief in the power possessed b}r human beings of controlling the 
elements by incantations and otner means, is as wide spread probably as the 
human race. At a future time we shall speak of the superstitious f aitb of the 
natives in weather-doctors, which will probably throw some light on the behef 
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 Mansel, 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 nim 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^, in which the author con- 
jectures that chan^ of wind may depend on some minute chemical cause, 
which, if it were discovered, might probably, like other chemical causes, be 
governed by human agency." 

Thus the wisdom of the nineteenth century is leading men back again to 
the dreams of the childhood of our race. 

We shall refer 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 time held second to none in the magical art ; and he 
was so famiUar with the evil spirits whom he worshipped, that what way soever 
he turned his cap, the wind would presently blow that w^. 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 form than in reality, and still 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 Langf ellow, 
" Only a Httle hour £^o 
I was whistling 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 believed 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 Millie, 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 with charms compel 
To brew a storm, or raging tempest quelL" 
(Elizabeth CooTcsotCs Legends of Manx Landy p, 23. j 

The reader is referred to the incantation of the " Reim-kennar " in Sir 
Walter Scott's ** Pirate " ; and to the mode in which she obtained 



UMKXAKAZA-WAKOGINQQWAYO. 



205 



Ouke AmadAlungondMebe a bona 

iliftt li lukiizela ngamandAla. Wa 

pinda TJmkiPaVaza, wa Alabela, wa 

ti, 

" We, Zulu le. Wo, mayoya, we. 

We, Zulu. Li nga dumi noku- 

duma. 
li dumeF emabilweni. L' enza 

ni? 
li dumela ukuna nokupendula." 

Izulu la Alanganisa ngamafu; la 
duma ngamandAla ; la na imvula 
eokulu. La kcima udengezi ; la 
tata udengezi, la lu ponsa pezulu, 



All the Amadhlungundhlebe saw 
a cloud gathering tumultuously. 
XJmkrcakaza again sang, 

"Listen, yon heaven. Attend; 

mayoya, listen. 
Listen, heaven. It does not 

thunder with loud thimder. 
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 she did covet 
O'er tempest and wave." 
Allusions to this power will be found in many of our 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 them : 
The 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. E. White's ** Gondoline," one of the witches boasts that 
** She'd been to sea in a leaky sieve. 
And a jovial storm had brewed." 
See also TTurrpe^s Yule-tide Stories^ p, 63. And for a fine description of the 
exertion of this power by Kgatoro, Grey'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, 
CaUed Waywassimo, the lightning. 
And the thunder, Aimemeekee ; 
And they came with night and darkness, 
Sweeping down the Big-Sea-Water, 
From the distant Thunder Mountains." 
(LonqfeUov^s Hiavmiha.) 

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 floods of 
heaven descend, and the earth was overwhelmed by the waters, and all human 
heings perished." (Grey. Op. dt, p. 61. i Compare with this the legend of 
St. ^lastica^ 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 interne and render it impossible 
for her brother to leave her. Immediately there came such a furious tempest of 
rain, thunder, and Hghtning, that Benedict was obliged to delay his departure 
for some time." (Mrs. Jamesoris Legends of the Monastic Orders, p. 12.^ 



206 



IZINGANEKWANE. 



^twa fa. Kwa ti AmadAlungun- 
d/Jebe a be hamba naye JJwikxar 
kaza la wa balala izulu, la m shiya 
XJmkcakaza ; la bulala nabanye 
abantu ; ba sala abaningi nenkosi 
yabo. 



was broken to pieces ; the heaven*® 
killed the Amadhlungundhlebe 
who were walking with TJmkasr 
kaza, but left her uninjured; it 
killed some others also ; but many 
remained with their chief. 



Her enemies try again, and are destroyed^ 



La buya la balela nje. A ti 
AmadAlungundAlebe, "A ku ba- 
swe masinyane, lu tshe masinya 
udengezi; a tatwe TJmka!»>kaza a 
pakanyiswe, a bekwe odengezini ; 
kona e nga yi 'uMabela." La 
tshiswa udengezi ; Iwa za Iwa ba 
bomvu. Ba ya 'ku m tata ; ba m 
pakamisa. Kwa ti, lapa e 
ngweni, wa bheka pezuhi, wa ti, 



^ We, Zulu le. Wo, mayoya, we. 
Li nga dumi noku- 



We, zulu. 

duma. 
Li dumer emabilweni. 

ni? 
Li dumela ukuna nokupendula." 



L' enza 



Again the heaven became clear 
and bright. The Amadhlungu- 
ndhlebe said, " Let a fur^ be kin- 
dled immediately, that the sherd 
may get hot at once ; and let TJm- 
ka?akaza be taken, and raised and 
placed on the sherd ; then she will 
not be able to sing." The sheixi 
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 undertone. 

What is it doing? 
It Sunders to produce ndn and 

change of season." 

Again the clouds made their ap- 
pearance. Again Umko^kaza said, 

"Listen, yon heaven. Attend; 

mayoya, listen. 
Listen, heaven. It does not 

thunder with loud thunder. 
It thunders in an undertone 

What is it doiagl 
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 ; thej died ; 
there remained a small number 
only. The small remnant that 
remained were a&aid, and said, 

^ The heaven, thaji is, the lightning. But the natives epeak 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. 



Kwa vela futi amafd. Wa pinda 
XJmka?akaza, wa ti, 

" We, zulu le. Wo, mayoya, we. 

We, zulu. Li nga dumi noku- 

duma. 
Li dimier emabilweni L' enza 

ni? 
li dumela ukuna nokupendula." 

La na, la duma ngamandAla. La 
i bulala inkosi yamadAlungundAle- 
be namanye AmadMungundAlebe 
amaningi, a £el Kwa sala ingco- 
zana nje. ^Esaba lawo a ingcozana 



UMKXAEAZA-WAKOOIKOQWAYO. 



207 



a seleyo, a ti, '^ A si nga be si sa m 
tinta ; kodwa a si m ndtsLe uku- 
dhlsL, 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." 



UrnkxaJcaesa escapes from the AmadMungundMebe, 



Wa jabula Umkaakaza ngokuba 
e 86 m ndtsha ukudAla. Wa Alala 
wa ze wa zakca ; kodwa e nga za- 
kcile, so ku pelile amafuta ama- 
ningi Wa tata ik^oma, wa &ka 
izingubo zake a e zi piwa inkosi 
yamadAlungund/debe ; wa hamba 
6 ku badAlile ek^omeni ; V etwala, 
wa hamba e sindwa, ngokuba ezi- 
nye izingubo za ^ enzwa ngendo- 
ndo ; e hamba e lala endAle, ngo- 
kuba wa e saba AmadAlungun- 
dAleba Wa hamba isikati ^ide 
e nga dAli 'luto, wa ze wa ngena 
esizweni sabantu. Wa hamba e 
lala kusona ; eno^enye komunye 
umuzi ba mu pa ukudAla; ena?e- 
nje kwomimye umuzi ba m nd- 
tsha. Wa hamba wa ze wa zakca 
kakulu. 



UmkaaJcaza rejoiced because 
they now gave her but little food. 
She remained until she was thin ; 
but she was not excessively thin, 
only much &it had disappeared. 
She took a basket, and placed in it 
the things which the king of the 
Amadhlungundhlebe had given 
her ; 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 refoised her. She travelled 
until she was very thin. 



rewhes her home. 



Kwa ti ngolunye usuku wa vela 
okalweni, wa bona umuzi omkulu 
kakulu, wa ti, " We I Yeka lo 
'mnzi ; u &na nomuzi wamadAlu- 
ngundAlebe e ngi vela kuwona; 
wona wa u £eina nokababa." W e- 
Ala e bona ezindAlini ezi ngasenAla 
ku tunga umlilo ; wa fika essr 
ngweni, wa bona indoda i Mezi 
pansi kwomtunzL Kepa inwele 
zayo za zi ngangezezimu. Wa 
dAlula nje, kodwa yena e fiinisa e 
ti, ''Songatiubabalo." 



It came to pass on a certain day 
she reached the top of a hill ; she 
sawaveiy large town; she said, 
" Alas ! that town ; it resembles 
the town of the Amadhlungu- 
ndhlebe from which I come ; and 
that was like my fother'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 
&ther/' 



c 



208 



IZINOAKEKWANE. 



^A^ makes hersdf known to her motlieT. 



Wa ya ngasenAla, e bona uma 
umuzi kayisa Wa fika unina e 
peka utshwala. Wa Alala pansi 
kwotango, wa ti, " Eh ! nkosikazi ! 
Emhliikjrweni wako." Ba ti, " Sa 
ubona." Wa ti, "Yebo." Wa 
bona nonina e nga lungisile ekanda. 
Wa ti, " Kepa kulo 'muzi kw enze 
njani na? I nani lejo 'ndoda e 
sesangweni na?" Wa pendula 
unina, wa ti, " Wena, n vela ngapi 
nal" Wa ti, "Ngi vela le." 
Wati, "0, po, lapa, dade, kwa 
fiwa. Kw* emu^bt inkosazana 
yakwaml Uyise Iowa o m bone 
esangwenL A u ngi boni ni^ni 
ngi nje na 1 " Wa ti, " Y* emuka 
ya ya ngapi nal" Wati, "Ya 
hamba nesilwanyazane." Wa ti, 
« Sa si m tatapil" Wati, " Wa 
e tombile ; kwa tatwa inkomo 
2aso, ngokuba uyise wa e te, e nga 
ka tombi umntwana, wa ti, uma e 
se tombile, ku ya 'utatwa inkomo, 
a buyiswe ngazo endAle, 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 



Sbe went to the upper end of 
the town, seeing that it was her 
fiithei'& On her arrival her mo- 
ther was making beer. She sat 
down under the wall, and saidy 
"£h! chieflainess ! Give me of 
your umhhik^."**^ They said, 
''Good 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 t And what is the matter 
with that man at the gateway f* 
The mother answered, saying, 
"You, whence do you comef" 
She relied, "I come fix)m yon- 
der." The mother said, " O, in- 
deed, here, princess, death enter- 
ed.^^ The princess royal of my 
house went away. That is her 
&ther whom you sctw at the gate- 
way. Do you not see, too, in 
wlutt 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 
herr; The mother said, "She 
was of age ; the cattle of the beast 
were taken away ; for her &ther 
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 

*^ UmhkUtqp is beer in an early state of preparation ; it is called irijingi 
tobutshwdla, that is, beer-ponidge. It consists of the ground mealies 
steeped in water tiU it is sour. When mealies have been ground and 
mixed with water and boiled, it is called umpunffa. When crushed mea- 
Ues are steeped in hot water till it is sour, it is igwde. When the mealies 
have been taken from the igtoele, and ground, and boiled in the sour water of 
the igtoele^ it is umhMhqo. Umpunga, tgweU^ and umhMlK\o are all thin por- 
ridge, somewhat of the consistence of grueL Ground malt is added to the «m- 
hhrn^o, and when fermentation has taken place, it is tUshtoala or beer. 

50 Kwa fivjOy lit., it was died. 



UHKZAKAZA-WAKOGINGQWATO. 



209 



niy lokn unmtwana wenu V ensd* 
wa i nina nje naf Na ni tatela ni 
inkomo zesilwanyazane t Kanti 
na m bulala Bgamabomu." Wa 
ti lo 'mfaziy " Wo, yeka le 'ntwana ! 
i bona ngoba ngi i pile umhliikgo 
wami Se i ngi Meka ngomnta- 
nami e nga se ko. * TJ kona umu- 
ntu o nga tanda ukunika isilwa- 
nyazane nal Angiti u loku V e- 
muka umntanami lapa esizweni 
sikayise a ku sa buswa, se ku Ala- 
IwanjenaT' Wa ti, << Ngi lapa 
ke mina, mkcakaza-wakoging^a- 
jo ; noma na ngi laAla, ngi bujile 
futi mina'' 



then, since your child was treated 
badly by yourselves alone 1 Why 
did you take away the cattle of 
the beast 1 Forsooth, you killed 
her on purpose." The mother 
replied, "O, out upon the con- 
temptible thing ! it sees because I 
have given it my umhhik^o. It 
now laughs at me as regards my 
child which is dead. Does there 
exist a person who wotdd be will- 
ing to give anything to the beast ? 
From tiie day my child departed 
&om the midst of her father's 
nation, has there been any longer 
any joy) do we not now just 
live 1 " She replied, " Here I am, 
I TJmkxakaza-wakoging^ayo ; 
although you left me, here I am 
again." 



The /other summons the nation to rejoice at the return of his 

daughter. 



Wa kala unina, nabanye aba be 
Alezi emnyango. W' eza uyise e 
gijima^ e ti, " Ni kalela ni na ? " 
Ba ti, "Nang' Umka»>kaza e fi- 
kile !" Wa ti uyise, " Po, e fikile 
njalo 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 
Umkasakaza-wakoging^ayo.' " 



Her mother cried, and the 
others who were sitting by the 
door. The &ther came running, 
and saying, "Why are you cry- 
ing?" They said, " Here is Um- 
kaffikaza come ! " Her &ther said, 
"Well, since she has thus come, 
why do you ciyl" Her &ther 
sent men, telling them to go to the 
whole nation, summoning the peo- 
ple and tellii^ them to make beer 
throughout the land, for Umkasr 
kaza-wakoging^ayo had arrived. 



The whole nation holds a great festival. 



• Kwa gaywa utshwala ilizwe 
lonke ; kwa butwa abantu, V eza 
nezinkomo, be bonga ngokuba in- 
kosazana i fikile. Kwa Alatshwa 
inkomo ; kwa dAlalwa umkosi 
uyise nonina ; uyise wa 



Beer was made throughout the 
land ; the people collected, bring- 
ing cattle, and rejoicing because 
the princess had arrived. Cattle 
were killed, and her . &ther and 
mother had a great festival ; her 
&,ther cut his hair, and put on a 



210 



I2IK6ANEKWAKS. 



Uito, wa beka isikookco; imina 
wa geka, wa beka inke^lL Kwa 
jabulwa ilizwe lonke. 



head-ring j^^ her mother oat her 
hair, and pat on a top-knot. ^^ 
There was rejoicing throughout 
the land. 



Mcmy kings come to woo Umkxakaza, 



l^epakwa 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 TJmkcakaza. TJyise 
V ala naye, wa ti, " TJ ya fika ; 
wa e mukile nesilwanyazane ; nga- 
loko ke a ngi tandi ukaba 'emuke ; 
ngi ya tanda ukuAlala ngi buse 
naye nje." KV eza amakosi 
amaningi ; kepa uyise a fike a tsho 
ilizwi li be linye nje. A ze *emuka 
amakosi e nga m zekanga XJmkea- 
kaza. 



And it was rumoured among all 
the nations that the princess had 
returned to her hoyie, and that she 
was very beautiful A chief came 
from another country to ask TJni- 
kaakaza of her Either. He re- 
fused, saying, << She is just come 
home ; eJie was carried off by the 
beast ; therefore I do not wish that 
she should go away ; I wish to Uve 
and be glad with her.'* Manychiefe 
came; but her father gave them 
all but one answer. At length 
the chie& went away, without get- 
ting Umka»kaza for a wife. 



A distcmt king hears o/ker heomty, cmd sends cm old mem to fetch her. 



Kepa kwa ku kona enye inkosi 
e kude ; ya i zwe ukuba ku kona 
leyo 'ntombL Ya tuma ikceku ; 
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'Ting is made by rolling together the midribB of the leaves of 
the vegetable ivory plant (ingq<ntdo z^ila) to about the size of the little ^d^bt ; 
this is bound carefully and regularly with a small cord, and bent into a rmg, 
which varies in size with different mbes ; in this state it is called the nhqondo. 
This is sewn to the hair, and covered with the exudation of a species of ooocus, 
called ungiancL, or ingiarie. The exudation is collected, and when the insect has 
been car^ully separated, boiled to give it firmness ; it is then placed on the 
ukqando ; 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 
ol the head-ring or isikcokco. 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 
chiefs 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 chie^ 
and the man is heaviljr fined. The head-ring is kept in good order, except 
during affliction, when it is dull, 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 ifftmdehy that is, one who is shorn. 

The top-knot of the woman is formed of red day. It is of a bright colour, 
and is placed on the top of the head. At certain periods the chief directs 
young men and women to sew on the head-ring, and to fix the head-knot or m- 
iehli. Much attention is paid to the head-ring and head-knot, and the hair ia 
kept shaven both inside and outside the ring, and all around the knot When 
they are in trouble this is ne^ected, and it can be seen at <moe by the head that 
there is some cause of affliction. 



imiCXAXAZA-WAKOOnrO^WATO. 



211 



ikasekiL La fika esangweni, la 
gukgnka isele eliAle, li kammiila. 
La ngena isele li kax>kax)ma, la 
^lala empundwim. TJmkaaikaza e 
dAlala nabanye ngasesangweni, ba 
li.bona isele lelo. Wa ti TJmkxsir 
kaza, '^ Puma ni, ni zo'ubona loku 
okuAle/' Ba puma abanta bonke 
be li buka, be ti, <' La liAle isele i " 



When he 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. Umkcakaza was play- 
ing with others near the gateway. 
They saw the frog. TTmkcakaza 
said, '** Come out and see this beau- 
tiful thing." All the people came 
out, looking at it, and saying, 
" What a beautiful frog ! " 



Umkxakaza cmd her people foUow the frog. 



La kax)ka»ma, la puma nge- 
sango. Ku te uma se li puma, 
wa ti Umkosakaasa, "Ngi pe ni 
izinto zami, ni zi &ke ek^omeni 
zonke, ni hambe naza" Kwa 
kalwa, kwa tiwa, ^'Hau, u fika 
kona manje, so u ya ngapi futi 
nar Wa ti, " Ngi za 'u li lande- 
la, ngi ze ngi Iwne lapa li ya 
kona.'^ XJyise wa kipa abantu 
aba 'mashumi 'mabili, be twala 
ukudAla nezinto zak& Ba hamba, 
be li landela isele li kosokosoma, ba 
ze bakatala. 



It leapt out of the gateway. 
When it had gone out Umkeakaza 
said, '^O, give me my things; 
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 9 " She replied, '< I am 
going to follow the fix)g, 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 tued. 



Hie frog becomes cm old man ctgamy a/nd proves ^eobcherous. 



Wa hamba nalo yedwa XJmkoA- 
Ba ti uma se be bodwa 
isele la penduka umuntn. Ku te 
lapa se li penduke umuntu, 
wa mangala Umkeakaza, wa ti, 
"W enziwe ini uma u be isele 
na!" Wa ti, <<Ngi pNendukile 
nje." Wa ti, "XT ngi yisa ngapi 
na V Wa ti, " Ngi ku yisa ekaya 
enkosini yakwiti" Ba hamba 
naye ba ze ba ba kwesinye isizwe. 
E^u te lapa se be kude kakulu, wa 
bona iAlati elikulu lapa indAlela i 
dAlxda kona. Ba ya ba fika eAla- 
tini; kepa iksceku lona la T azi 
uma so ku seduze ekaya. La ti, 
^^ Hamba kakulu ; ku kude lapa si 



Umkaakaza travelled alone with 
it ; and when they were alone, the 
frog turned into a man. When it 
turned into a man, TTmkaukaza 
wondered and said, "What was 
done to you, that you became a 
frogi " 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 till 
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 



212 



IZIKQANEKWAKE. 



ya kona." Wa hamba wa £ka 
eAlatim. La m tata, la i dAlula 
indAlela, la ya pakati kwe^latL 
Lati,"Wo! TJlut' olu nje ngi 
te ngi yo' lu tatela omunye umu- 
ntu njel" L* ema naye esigca- 
weni Kepa Umkosakaza wa ma- 
ngala ukubona eAlatini ukiibona 
indawo enAle, ku nga ti ku Alala 
abantu. La ti ika^ku, '^ A ku ze 
konke oku zizelayo." W ezwa 
TJmkasakaza ku bila iAlati lonke, 
ku kxakqeaa, ; w' esaba. L' esuka 
ikiceku, 1' enyukela ngasenAla, la 
memeza, li Alaba umlozi, li ti, 
"Fiyo, fiyo ! a.ku ze oku zize- 
layo." 



going is o&r off.*' She reached ihe 
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 Umkasn 
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." TJmkoatkaza 
heard the whole forest in a fer- 
ment, and crashing ; she was 
a&aid. 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." 



Umkxakaza asc&nda a tree for safety ^ after PrcmaformiTig herself 



XJmko^akaza V 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 eli 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 Ma- 
ngana imiti ; ngokuba wa e kwele 
imiti y enabile i Alanganisile ; wa 
i penya, wa kwela, ya buye ya 
Alangana. 



XJmkaaikaza 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 fearfuUy 
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 togethei* ; 
for she had mounted where the 
trees were thick and imited ; she 
turned aside the branches, and 
went up ; they again closed behind 
her. 



AU the beasts of the forest assemble at the call of the old man. 



Wa bona TJmkajakaza umuzi 
ngapambili kwalelo 'Alati. Wa 
Alaia pezulu emtini. Za fika izilo, 
zi funa ; zi li bamba ikxekxL, li ti, 
" Ai, musa ni ukudAla mina ; ka 



TJmkosakaza 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 



* Fiyoy Jlyo, intended to imitate the sound made by whistling. 



UUKZAKAZA-WAK00INGK2WAY0. 



213 



yena; a 
Mweba. 



se ko e be ngi ni bizela 

ngi sa m bonL^' Za 11 

Ia zi kuza, la ti, " Ngi yeke ni, 

banta band ; ngi ya 'u ni pa ngo- 

mso/* Za lAtdka ke. Iko^eku la 

sala, nalo la hamba la ya ekaya. 



for whom I called you ; I no 
longer see her." They tore him. 
He scolded them and said, " Leave 
me alone, my children; I will 
give you something to-morrow." 
So they departed The old man 
was left, and he set out and went 
home.^* 



Umkxakaza again joins the old man, who wonders at the size of her 

head. 



Wa li-bona TJmkosakaza se li 
pumele ngapandAle kweAlati, w* e- 
Alika ngamandAla, wa gijima, wa 
puma eAlatim. Wa ti lapa se li 
seduze nomuzi ika«ku, wa li bona, 
wa ti, " Ngi linde, loku si hamba 
nawe : u ngi shiyela ni na ? " 
L' ema. Kepa la mangala li bona 
ikanda li likulu, ngokuba la li 
lincane ikanda likamkpcakaza. Ke- 
pa ika;eku la V esaba ukubuza 
ukuti, " W enziwe ini 1 " ngokuba 
la m bizela izilwane. 



When XJmka»kaza saw 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 f " He halted. But he won- 
dered when he saw that her head 
was large, for Umkoakaza'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 away because of her deformity. 



Ba ngena ke ekaya ; w' ema i 
emnyango ; la ti ikceku la kuleka 
enkoeini yalo, li ti, " Ngi m tolile | 



They entered the village; she 
stood at the doorway ; the old man 
made obeisance to hLs chief, saying, 



83 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 aven her strict 
directioBS not to touch anythms as they were passing through. But the foliage 
glittered so beautifully around ner that she could not resist the temptation, but 
put forth her hand and plucked a Uttle silver leaf. " At the same moment the 
whole forest was filled with a terrific roaring, and from all sides there streamed 
forth an inniunerable multitude of wild beasts, lions, tigers, and every other 
kind ; and they all went in pursuit of the bear, and strove to tear him in pieces." 
(Thcyrpe's Yule-tide Stories, p. 129 J 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 runnmg 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 all the birds of the air, and aU the beasts of the forest, were sent out 
to prevent the youth &om obtaimng the match of the wonderful horse, Grims- 
borft. (Id., p, 258. i In "The Three Princesses of Whiteland," the lords of 
beasts, birds, and fish are old men. (Dasent. PopuUir Tales from the Ncrse, 
p. 212.; 



214 



IZINOAinBKWAKE. 



utn£m waka Kepa ikanda lake 
eli nga loBgile." Ba ngena en- 
dAlini, ba Alala. Abantu bonke 
ba mangala, ba ti, " Yeka e mu- 
Ale ; kepa ikanda, ungati isilwane." 
Ba ti, " A ka krcotshwe." Kepa 
kwa ku kona udade wabo wenkosi, 
'ala e ti, " Mu yeke ni : uma e isi- 
lima u nani na i " 



"I bare found a wife for you. 
But it is her bead 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 awayi" But the chieTs 
sister was there ; she objected, 
saying, " Leave her alone : if aha 
is deformed, what of that ) " 



TJie king's sister asks Vrnkxakaza to go to a dance. 



Kepa umyeni wa e nga m tandi 
e ti, " Loku ngi kgala ukuzeka, 
ngi inkosi, ngi k^ale ngesilima 
na 1 " A ti udade wabo, " A ku 
nanL Mu yeke, a Alale, noma u 
nga m zekile." Wa Alala ke, be m 
biza ngokuti, tJkandakulu. Kwa 
vela iketo ; ya m ncenga intombi 
iti, "Hamba, si yo*buka iketo." 
Kepa a ti Ukandakulu, ^' Loku 
mina ngi isflima, ngi za 'uAlekwa 
abantu, uma se be ngi kax)tsha be 
ti ngi za 'kona iketo labo ; loku 
uma ngi vela, intombi zi ya 'uyeka 
ukusina, zi baleke, zi bona mina." 
Ya ti, " K^a, si ya 'uAlala kude, 
uma be Aleka." Wa ti Ukanda- 
kulu, " A u z* uaina ini wena nal" 
Ya ti, " K^-a, a ngi tandi, ngokuba 
ngi ya tanda ukuAlala nawa" 
Ngokuba leyo 'ntombi ya i m 
tanda kakulu, be tandana naye ; 
ngako ke ya i nga tandi ukuya 
'usina, i m shiya yedwa. 



But the brid^room did not love 
her, and said, " Since I am taMng 
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 many 
her." So she staid, and the people 
called her Ukandakulu.^* There 
was a gathering of the people to a 
dance : the damsel^^ ai^ed her to 
go with her to look at the dance. 
But Ukandakulu said, "Since I 
am a deformed person, the people 
will 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 
laugL" Ukandakulu said, " Will 
not you yourself dance?" She 
replied, "No, I do not wish to 
daiioe, 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 daaice is broken up on the a/ppeotrra/nce of Umk^akaza^ 

Ba Aloba ; be be hamba boba- 1 They put on their ornaments, 
bili, be ya eketweni. Ba ti aba and went both to the dance. Those 



•* Ukandahdu, Biff-head. 
»» That is, the chiefs sister. 



UUKXAKAZA-WAKOGINGQWATO. 



315 



ba bonayo ba baleka, ba ti, " Si 
kona isiliina ea. hamba nentombar 
zana.'' Ba id, '<Si njanir' Ba 
ti, '* Han, ikanda li y eoabeka ka- 
kula." Kwa ti, be aa vela, kwa 
baleka abantu .bonke ; ba ye ba 
kuzwa, kwa ti wa, " Muaa ni ukiua 
lapa^" B' esuka ba ye ba Mala 
^pangeni, kwa za kwa pela uku- 
sina ; ba buya ba Alala ekaya. Ku 
batahazwa isizwe sonke, si ti, ^' Ni 
nga ktt bona oka zekwe inkon/' 



who saw them fled, saying, '' There 
is a deformed thing walking with 
the piinoess." They asked, "What 
is it likel" They said, "O, the 
head is very fearfiiL" And imme- 
diately on their arrival at the 
dancing-plaoe, all the people fled ; 
and some warned them off, saying, 
"Don't oome hera" 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 ihe chief has married.'' 



Umkxakctza auumes her original hecmtyy and makes herself known to 
the hin^a sister. 



They remained at home 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, "O, what 
caused you, Ukandakiilu, to be as 
you are?" She replied, "It is 
natural to me merely." The dam- 
sel said, " O, you would be beauti- 
ful, child of my parents, Ukandar 
kulu; you are spoilt by your 
head." XJkandakulu 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, Uirew herself on her, 
laying hold of her ; they laughed 
immoderately, the damsel say- 
ing, " Truly can it be she 
whom we call XJkandakulu ? " 
They rolled each other in the 
mud, laughing, and unable to get 

^ " They had scraped their feet.*' — ^The nativefl when they wash rub their 
feet with a soft sandstone, to remove the cracks and inequalities. 

D n 



Kwa ba izinsuku eaningi, be 
Alezi ekaya. Kwa ti ngolunye 
usnku ba hamba ba ya 'ugeza. 
Ba flka ba gesa, ba puma emansini, 

V ema pezu kweaddindi zotahani, 

V enzela ukuze k' ome imisunba 
nezmyawo, ngokuba ba be kcopile 
iziuyawo zabo. Ya kuluma in- 
toooJbi, i ti, " Hau, V enziwa ini, 
kandakulu, ukuba nje na? " Wa 
ti, " Ukuvela kwami nje." Ya ti 
intombi, " Hau, nga u ba umuAle, 
mnta kwetu, kandakulu ; w oniwe 
ikanda." Wa Aleka XJkandakulu, 
wa e se ti, " Dabuka, kanda lami, 
ku pume izinto zami" La dabuka 
masinyane ilrA.T><1ft^ kwa puma izi- 
nto Z8^e, wa zi beka pansL La 
Alangana ikanda, la ba lincane. 
Ya ti intombi ngokubona loko, ya 
ziponsa kuyena, i m bamba; ba 

Aleka kakulu ngrnlrTingftTin.ln^liT>g<u 

niswa, i ti intombi, "Konje ku 
nga ba u yena e si ti XJkanda- 
kulu ? " B& ging^ana odakeni, be 
Aleka, b' aAluleka ukuvuka. Ba 



216 



IZINGANEEWANE. 



ze ba vuka, ba geza futi. B' ema) 
i ti, " Wa w enze njani na 1" Wa 
ti, " Nga ngi fake izinto zamL" 
Wa kii landa konke okw' eiiziwa 
ifcreku. 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 jske 
yezindondo; wa i tshela, wa ti, 
* * Ngi Umkaiikaza- wakoging^wayo, 
igama lami." 



up. At length they got up and 
bathed again. As they "were 
stfinding, the damsel said, " What 
had you done ? " She replied, ** I 
had placed my things in my head." 
She then related all that was done 
by the old man. The damsel 
wondered ; and TJmkicakaza said, 
" That, then, was it that made me 
have a large head." Umka^aza 
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- 
krmkaza-wakoging^ayo ; that is 
my name." 



TJie people admire her, cmd the king loves Iter, 



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 ? " Ba ti aba i bonileyo, " A 
si y azi uma i vela ngapi." Ba ti, 
" Inye ? " Ba ti, " Zimbili. 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 
Alatshwa 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 
arriTal 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 ?' Those 
who saw her said, "We do not 
know whence she comes." They 
asked, "Is she alone 1" They 
replied, " There are two. But we 
say one accompanies the other." 
All 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, loolong 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 shotdd 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 BROTHERS. 



217 



Kwa gaywft utahwala, kwa ketwa. 
inkosi ; ya m tanda kakulu. I ti 
intombi, " Ku njani ke manje, 
loku na ni ti, a ka kcotshwe ua 1" 



kiilu. Beer was made ; the king 
danced ; he loved Umkcakaza 
very muclL His sister said, 
" How theu is it now, since you 
gave directions that she should be 
sent away 1 " 

The old mom is kiUed; and Umkxakaza marriea the king, and lives 
happily ever after. 



La bulawa ika;eku ngokuba V e- 
nze leyo 'mikuba. Wa ze wa 
buyela kubo nezinkomo zokwenda 
abayeni. Ba fika kubo ; kwa tiwa, 
'^ XJ fikile Umkosakaza-wakogi- 
ng^wayo." Kwa Alatshiswa aba- 
yeni izinkomo eziningi ; ba m 
lobola masinyanp, V enda. In- 
kosi ya m tanda kakulu ; wa ba 
um&2i wayo. Wa busa kaAle 
nendoda jake. 

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 declar^ 
her his chosen bride. They arrived 
at her father^s ; they said, " Um- 
kicakazarwakoging(7wayo 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 aiU to hunt, and fall in with an old woma/fi. 



Kwa ti ukusuka, abanta bamntu 
munye ba ya 'uzingela ; b' elamana 
Ba fukanisa impanda, iminingi, 
y' enz* .xduAla olude. Wa fika 
V esaba omktdu impanda ; wa i 
zibukula omncinane. Wa i zibu- 
kula yonke; kwa ti kwowokugcina 
kwa puma isalukazaua. 



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.57 



^ Compare the Basnto legend, "The Murder of Maciloniane." (Camlis, 
p. 339.^ The differences and similarities are remarkable. In the Basnto legend 
the brothers had separated, and the younger finds the pota alone ; *' a mons&oua 



218 



IZIKGANEKWANE. 



The old ufoman Bhov>8 thmn something to their tutvamiage. 



Sa ti komkulu, "Ngi peleke- 
• W ala. Sa ti komneane, 
" 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, '^ Graula 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 
emAlope. 



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. At length they 
came to a countiy where there was 
a tree which had cattla They 
carried axes in their hands. The 
old woman said to the younger 
boy, " Hew the trecw" He hewed 
it ; there came out a bullock ; he 
hewed it, there came out a large 
number of cattle ; and after that 
there came out a sheep, and after 
that a goat, and after that a white 
ox.«8 



As they retwm hoTne, the elder forsakes the yowiger. 



Sa sala lapo isalukazana. Ba 
kamba be k^uV inkomo bobabili, 
be kamba nenja zabo a ba zingela 
ngazo. Ba kamba ke, izwe V omi- 
sile, li nge namanzi. Ba ya ba 
vela pezu kwewa ; wa t' omkulu, 
" Ngi kunge ngomkdlo, ngi yo'u- 
puza amanzi b.pa eweni, ku nge 
ko 'ndawo yokweAla." Wa m 
kunga ke. Wa m eMisa ke. Wa 
wa m beka f^ wa puza, wa puza ; 



The little old woman remained 
thera 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 bi£ le^, and one of the ordmaiy soe, comes ont of the pot ; 
the man is killed by Maeiloniane's dogs ; and 6n. cutting up the laige 1^ an im- 
mense herd of beaatifal cattle come oat. Maoiloniane is ulled hy his Diother 
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. The bSrd toot 
the heart of MacUoniane. 

'^ The enchanted princess ^ve Strong Frank a sword, sayings " Whem thou 
strikest on a tree, soldiers shaU march out in multitudes, as many as thoii re- 
quirast" (Thorpe's Tule4ide Stories, p. 439.) 

^ Izwe V OTiUsile. — lAt,, the country scorched, or dried up, vis., grMS, 
trees, and rivers ; that is, there being no rain, the earth became hot» and dried 
up herbage, &c. 

w Wa wa m beka for Wa ya wa m beka. 



THE TWO BBOTHIBS. 



319 



wa kolwa ke ; va m kupola. Wa 
t' omncane, '* Nami ke ngi ku&ge, 
ngi yo'puza." Wa m kunga ke. 
Wa wa m beka, wa m yeka. Wa 
n k^ba inkomo omkulu. Wa ja 
wa fika ekaya kuyise nonina. 
Kwa tiV omunye, " U m shiye pi 
nat " Wa ti, " Wa buya kuk^la, 
mina ng' emuka neBahikari, sa ya 
'a 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 droye ofif the cattle. At 
length he came home to his father 
and mother. One asked, " Where 
have you left your brother 1" 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. 



Ear]y 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?" The people said, "Let 
us follow it, since it cries like the 
honey-bird, when it is calling men 
ta where there is honey." The 
&ther 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 £auther looked over the pre- 
cipice, and asked, " O, what placed 
you there f He replied, " 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 
Idt me. For he refused to turn 
up the pots ; and a little old 
woman came out. She besought 
him to accompany her, and te^e 
her to a certain country. He re- 
fused. When he refused she asked 
me to go. So I went*^ She did 

^ How common ie this kind of tale among other people, where a yoi 
brother, or sister, or step-sister, gains great a^antages by vierforming 
some act of kindness ; whilst the elder suffers for his chunistmess. 



Kwa ti ku sa kuaasa ya fik* in- 
yoni, ya ti, " Tshiyo, t^yo, tshi- 
yo ; umnttmako u jiakw' emanzinL" 
Ba t' abantu, "Ni y ezwa nje 
le'nyoniitininal" Ba t' aba- 
ntu, "A i landelwe, lo i kalisa 
kwenAlamvu nje, e bizela abantu 
inyosL" Wa i landela unina no- 
yisa Ta kamba njalo, i ti, 
"Tshiyo, tshiyo, tshiyo; umnta- 
nako u pakV enianrini." Ya fika, 
ya tdiona kona la be b' e^ kona, 
be pta^ amanzL Ya kal' i nga- 
pansk Wa lunguzf uyise kon' e- 
weni, wa ti, " O, u bekwe ini lapo 
na?" Wati, " Ngi ahiywe umfo 
weto, be si puz* amanzi ; ngi k^ale 
ngaye, nga m eAlisa^ nga m kupu- 
la. Wa ng' eAlisa ke, wa ngi 
yeka ke. Ngob' alile ukuzibokuL 
umpanda : kwa puma isalukazana 
ke. Sa nanisa yena, sa ti, ka si 
pelekezele, a si yise ezweni W Sr 
la. Wa t' ub' ale ke, sa t' a ku 
kambe mina. Nga vuma ke mina. 



220 



IZIXGAKKKWASrS. 



A sa bi sa tsho knye ukuti, ka 
gaul' nmuti ; sa t' a ngi u. gaule 
mina. Nga u gaula ke umuti; 
kwa puma inkomo nezimva nam* 
buzi, nenkabi emAlope^ Sa ti ke 
inkomo ezami ke, mina ngi mnca> 
ne. Kwa ku pela ke. Sa zi 
kgiiba ke inkomo* XJ ngi yek' e* 
manzini nje, w' esaV nku ngi 
gwaza." 



not tell him aA;er 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 a&aid 
to stab me." 



The younger is reacuedy omd the elder disappears. 



Wa e se ti uyise, " O ! Kepa 
si za 'u kw enza njani, lo nanku u 
^ lapo nje pansi eweni ] " 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 
dAla. Uyise 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 kei Unina ke a be se 
kala ka 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. 

Ukofana Dhijldhla.^2 

^^ There are peculiarities in the style of this tale which the Zulu studeni 
will at once aote. The man ia of the Amakuza tribe. 



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 fasteji it to the one which he 
left with me." The Either 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 fitslened 
it, and told them to draw hiiii 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* 



UBONGOPA-KAMAOADHLELA. 



221 



UBONGOPA-KAMAGADHLEUL 



The hinges child cmd Uhcmgoparkomia^adhMa, 



Kw* esiikela, inkosi ya tata abafazi 
abaningL Wa mita omunye. 
Kwa zalwa inkomo. Ya ti, " TJm- 
zolwana ku zala Uuobani, um- 
ntwana u ya 'kubekwa kiile 'nko- 
mo." Ibizo layo Ubpngopa-kama- 
gadAlela. Kwa zalwa umntwana, 
yra bekwa pezu kwenkomo; wa 
Mala pezu kwayo,. wa lala kona ; 
ka y embata ingubo ; ukudAla 
kwa yiswa kona kmnntwana. 
Itwa Aiwa kwa valwa esangweni, 
abantu ba lala ezmdAlini j uni- 
ntwana wa lala pezu kwenkabi 

Kwa sa kusasa wa ti umntwana, 

" Bongopa-kamagadAlela, 
Bongopa-kaniagarf/ilela^ 
U bo vuka f^' ku ya vukwa ', 

U bo vuka ; ku ya vukwa. ^' 

'Erne ke Ubongopa. "Wa ti; 
" Bongopa-kamagact/ilela, 
. Bongopa-kamagadAlela, 
XJ bo hainba ; ku ya banjwa ; 

U bo bamba ; ku ya hanjwa." 

Wa hamba wa ya 'kudAla ; za fika 
edMelweui la20, za dAla. Wa ti, 

** Bongopa-kamagad/tlela^ 
Bongopa-kamagadAlela, 
XJ bo buya j ku ya buywa,; 

U bo buya; kuyabuywa.*' . 



In the times of long ago, a king 
took many wives. When one 
was with child, an ox was born. 
The king said, " When So-and-So 
gives birth, the child shall be 
placed on this ox." The name of 
the ox was Ubongopa-kamagadhle- 
la^es rjv^Q child was bom 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 in the houses ; 
the child slept on flie ox. 

In the morning the chUd said, 

" Ubongopa-kamagadhlela, 
IJbongoparkamagadhlela, 
Aiwake now ;' it is time to 

awake ; - 
Awake now ; it is time to 

awake." 

Ubongopa stood up. He said, 

" Ubongopa-kamagadhlela, 
. Ubongopa-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, 

" Ubongopa-kamagadhlela, 
Ubongoparkamagadhlela, 
Betum now; it is time to re- 
turn; 
Return now; it is time to re- 
turn." 

88 ;|^e meamng of Ubongopa is not known. ITma-^gadhlela is the name of 
TJbongopa*s father. • It is compouhded of Uma and gadhlela, to strike against 
with the head, as rams in' fighting. The fuU form would be Urna^e-gadmela ; 
it is ft name implying, When he strikes with the head, he conquers, 

^ Uho vuka is a mode of speech comilion to the Amangwane, AmaAlubi, 
&c. It is equivalent to the Znlu, Sa u vuka. 



222 



IZINOAKEKWANE, 



A hxLje ke ; za buya, za fika ekaya. 
Wati, 

<< Bongopa-kamagadAlela, 
Bougopa-kamagadAlela, 
U bo Bgena ; ku ya ngenwa ; 

U bo ngena ; ku ya sgenwa." 

A ngene ke ; za ngena zonke. 
Kwa fika ukudAla kwake ; wa 
dAla koua pezulu enkabeni yake. 
Wa za wa kula, umlilo e nga 
w azi, ingabo e nga y embati ; e 
lala kona pezaln, a nga u n3rateli 
umAlabati ; wa za wa ba inaizwana. 



So he returned; the cattle went 
home again. He said, 

*< nbongopa-kamagadhle]% 
Ubongopa-kamagadhlela, 
Enter tibe pen; it in time to 

enter ; 
Enter the pen; it is time to 
enter." 

So he Metered, 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 len|;th he was a young man. 



Thieves come to eteaH the Jdn^e cattle. 



Kwa fika amasela ezizwe, a ze 
'kuba izinkomo. A vula esangwe- 
ni, a ngena, e pete izinduku. Be 
lele abfijitu, 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, '' Yuka, 
bongopa-kamagadAlela.'' Wa vu- 
ka. Wa ti, "Hamba u ye 'ku- 
<dAla." Wa hamba ; za hamba 
zonke izinkomo. Wa ti, a zi dAle ; 
za dAla zonke. Za buya emini. 
Kwa fika ukudAla, wa dAla kona 
pezulu enkabeni Wa ti, a zi 
hambe; za hamba. Wa ti, a zi 
<dAle ; za clAla. Wa ti, a zi buye ; 
za buya. 

Kwa ^wa, 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 handa 
The people, being asleep, heard 
nothing. They l^t the cattle; 
they did not arise ; the sticks 
which they carried were broken ; 
and they went away again by 
night 

In the moiTiing he said, *'A- 
wake, Ubongopa-kamagadhlela." 
He awoke. He said, ''Go to 
graze." He went ; and all the 
cattle went He told them to 
graze ; and all grazed ; they went 
home again at noon. Hia 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 
up 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 



UBONOOPA-KAMAOADHLELA. 



223 



Buku. . A kuluma e hatnba, a ti, 
" Lezi 'ziukomo zi nani, uba zi nga 
vuki?" A ti, "A si gaule izin- 
duku kakulu.'' 



Klwa sa ngolwesitatu, (a wa m 
boni Tinmntu o pezulu enkabeni,) 
wa ti, a zi vuke, zi hambe, zi ye 
'kudAla. Wa bamba Ubongopa- 
kamagadAlela. Za dh\&, Wa ti, 
a zi buye ; za biiya ngolwesitatu. 
KV eza iikiidAla kwake, wa dhla, 
kona pezulu enkabini, kubongopa. 
Wa ti, a zi hambe, zi ye 'kudAla ; 
za ya. Wa ti, a zi buye ; za buya. 
Kwa Aiwa, a fika amasela ebusuku, 
a zi tshaya izinkomo ; a za vuka ; 
z' apuka izinduku ; a za vuka izin- 
komo. A z* apula imisila, a za 
Tuka. 'Emuka ebusuku. A teta, 
a ti, " A si gaule izinyanda ngam- 
bili, 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 tshaya 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 'kudAla ngolwesiAlanu. 
Abantu ka ba tsheli ukubaku 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 1 " 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 told 
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 returning 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 
broke ; 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 iudaba yake a zazele. 
Za hamba; wa ti, a zi dAle, za 
d/ila. 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 viivu- 
kile, zi tshaywe ngamasela ebu- 
suku ; ba ti zi tshaywe u yena. 



that thieves came by night to 
steal the cattle ; it was a matter 
known only to himuel£ They 
went ; he told them to graze, and 
they grazed ; he told them to re- 
turn, and they returned homa 
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 thenk 



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, "Ktduma." 
Wa kuluma, wa ti, 



'* Bongopa-kamagadAlela, 
Bongopa-kamagad/ilela, 
U bo vuka ; ku ya vukwa ; 

U bo vuka ; ku ya vukwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe ? " 

Wa vuka TJbongopa-kamagadAlela, 
w' enia. Wa ti, 

" Bongopa-kamagadAlela, 
Bongopa-kamagad/ilela, 
U bo hamba ; ku ya hanjwa ; 
TJ bo hamba ; ku ya hanjwa; 
Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Wa hamba, za hamba. Kwa pu- 
ma amankonyana ezind/ilini, a 
zikulula ezisingeni ; a vula em- 



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- 
fiises to allow the cattle to mova" 
They said to him, " Speak." He 
spoke and said, 

" Ubongopa-kamagadhlela, 
Ubongopa-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 ? " 

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 cattla 
The calves came out of the house ; 
they freed themselves from the 
cords by which they were tied; 
they opened the door, and followed 



UBONQOPA-KAMAOADHLELA. 



225 



nyango, a landela aoniiia. Ba lele 
abantu. Z ema esangweni. Ba 
ti, '^ Kiiluma, m^Etoa. Sa ku 
gwaza." Wa ti, " Ni ngo ngi 
gwaze." Wa ti, 

" Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
TJ bo hamba ; ku ya hanjwa ; 
XJ bo hamba ; ku ya hanjwa ; 
Ku boni uba si ya bulawa 
Amasela awezis^-e 1 " 

Wa hamba XJbongopa-kamaga- 
cl/dela. 



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, 

" 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-kamagadhlela went. 



Tlie king aoid people are alarmed at his 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- 
dMa, inkosi i tombile, uyise kabo- 
ngopa." Kwa pekwa ukudAla 
isizwe sonke sikayise. L* emuka 
ilanga, la tshona, kwa Aiwa. Kwa 
ftinwa, kwa kalwa, kwa tiwa, 
" Umntwana u d^liwe ini ebusuku 
na? Wa hamba nezinkomo na- 
mankonyana ezindAlinL" 



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." 



Hie hoy tries the thieves^ patience. 



Ekuhambeni kwabo wa ti um- 
i^iia, 

" Bongopa-kamagad/Jela, 
Bongopa-kamagadAlela, 
XJ bo ma ; ku y' emiwa ; 

TJ 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 ; 

•* 8a hi gwaza. — ^Aorist used interjectionaUy. "We stabbed you ! " that 
is, you are as ^ood as stabbed ; you are a dead man. 

^ ** The kmg 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 called king. But it is not now 
the custom to do so among the Zulus. 

^ He is called the fother of Ubongopa, probably because he was in an 
especial manner his owner. 



226 



IZINGAKEKWANE. 



Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

2i ema. A ti, " Kuluma. Sa ku 
gwaza." Wa ti, " Ni nge ngi 
gwaze." A ti, " U ini % " Wa ti, 
" A ngi si 'luto." A ti, " U gabe 
nganiT U tsho ngokuba w' enjaba 
neziukomo zenkosi, sa za sa felwa 
inyanga ngawe % " Wa ti, 



'* Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
U bo hamba ; ku ya hanjwa ; 
TJ bo hamba ; ku ya hanjwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe % " 

Za hamba ke. 



Do you not see we are killed 
By thieves of another tribe?" 

They stood still. They said, 
"Speak. You are stabbed." He 
said, " You cannot stab ma" They 
said, " What are you % "«» He re- 
plied, " I am nothing." They 
said, " What do you boast of] Do 
you so speak because you woidd 
not let us take the chiefs cattle, 
until we lost a whole month 
through youl" He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go now ; it is time to go ; 
Gro 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, wJu> boasts of what lie ivill do. 



Kwa tunywa elinye isela; la 
fika enkosini, la ti, " Si zi d/ilile 
izinkomo, zi nomlingo, zi lala 
umuntu^^ pezulu kwenkabi, kubo- 
ngopa-kamagadAlela." Kwa tiwa, 
" Buyela, u ti, A zi tshetshe, zi fike 
kimina." Za hamba ngamandAla, 
za vela okalwenL La ti, " Nanzo ; 
zi nomfana pezulu enkabeni emAlo- 
pe ; u nomlingo, u ti, a zi me, zi 
me." Ya ti inkosi, " TJ ya 'kufika 
nazo, i Alatshwe inkomo leyo, a 
gabe ngayo. Loku ka lali pansi, 
u ya *ulala." Za fika engudXleni, 
z' ema. Ya ti inkosi, " A zi ha- 
mbe." Ba ti, " Z' ala nomfana, zi 



One thief was sent forward. 
When he came to the chief, he 
said, " We have lifted some 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 

«8 " What are you ? " — ^An enquiry expressive of contempt. They have yet 
to'leam what his power really is. The dry irony of conscious power in the 
reply, ** I am nothing," is striking. 

^ This idiom is worth noting ; it is the same as, " Izwe la fa indAlaU," 
The country was destroyed by famine. Or below, " IndXlu i kanya izinkanyezi,*' 
The house is light by the stars, that is, starlight enters by holes in the roof. 



VBONQOPA-KAMAQADHLELA. 



227 



vuma okwake." Ya ti, " Ka ku- 
lume." Wa ti, 

'* Bongopa-kamagadAlela, 
Boiigopa-kamagadAlela, 
TJ bo hamba ; ku ya hanjwa ; 
U bo hamba ; ku ya hanjwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe ? '' 

Wa hamba ke, za hamba. Wa ti, 

" Bongopa-kamagad/Jela, 
Bongopa-kamagad/P'lela, 
U bo ngena ; ku ya ngenwa ; 

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, 
Ubongoparkamagadhlela, 
Gk) now ; it is time to go ; 
Gro now ; it is time to go ; 
Do you not see we are killed 
By thieves of another tribe ? " 

XJbongopa went on, and the cattle 
too went on. He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Go into the pen now ; it is time 

for going in ; 
Go into the pen now ; it is time 

for going in ; 
Do you not see we are killed 
By thieves of another tribe ? " 

So he went into the pen. 



The hoy descends, and enters a hut. 



Ba ti, " YeMika, mfana." Wa 
ti, "Ka ng* eAli, a ngi nyateli 
pansi, ngi lala enkomeni. Lo nga 
zalwa a ngi w azi umAlabati." Ya 
ti inkosi, " Ye/dika." Wa ti, "A 
ng' azi." Ya ti, " Kuluma, m^ 
na." Wa ti, 

" Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
A ng* eAle j ku f eAlwa ; 

A ng* eAle ; ku y eAlwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

W' eAla pansi. Ba ti, " Hamba, 
u ye endAlini." Wa ti, "A ng' a- 
zi endAlini" Ba ti, " Hamba, u 
ye endAlini" Wati, "A ngi yi" 
Ba ti, "U nanil" Ba mu sa 
endAlini 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 ^irth I have never felt the 
ground." The chief said, " Come 
down." He said, " I cannot" He 
said, " Speak, boy." He said, 

" Ubongoparkamagadhlela, 
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 thieves of another tribe 1 " 

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 waa dead, which was 



228 



IZIKOAlfEKWANE. 



gidAlika, e s' i kanya izinkanyezi. 
Ba ti, " Ngena." Wa ngena 
endMini Wa piwa ukudAla. 
Wa ti, "A ngi kw azi xxkud/da 
kwapansi" Ba ti, "U inil" 
Kw' emuka ukudAla. 



already falling into ruins, and the 
stars could he 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 stormy which affects every one hut himself. 



Wa pimisa amate ; a bila, a ti, 
" Nkosi, wena waj^akati, wen' um- 
nyama, o ngangezintaba." A 
gcwala indAlu. La duma izulu, la 
na kakulu ; kwa neta izindAlu 
zonke nezi nga neti. Ba memeza 
abantu, ba ti, " Inkosi i ya neta." 
Ya ti inkosi, " Umfona u se file, 
loku ku nje kimina, lo ngi nga 
w azi amatonsL" Ya ti, " Umfana, 
loku e Alezi pand/ile, ka se ko ; u 
se file." La sa izulu. Kwa tu- 
nywa abantu, kwa tiwa, " A ba ye 
'kubheka kuye." Ba fika, kw o- 
mile. Ba ti, "Ku ngani ukuba 
kw ome kumfana ? Ng' umfana o 
nemilingo. Sa vela, sa bona. In- 
komo a i Matshwe yake, si bone 
ukuba ku ya 'kwenzeka lena imi- 
kuba e si i bonayo namu/Ja." 



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 lives; 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 which we now witness."''^ 



They kiU Uhongopa, Jmt injure themselves. 



Kwa bizwa abantu bonke, kwa 
tatwa umkonto, kwa ngena nawo 
esibayeni ; kwa bizwa umfana, ba 
ti, " Inkomo a i Alatshwe." Wa 
ti, " Ngi ya 'kufo nxo. 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 shaU 
die if that ox dies." They said, 

7^ Wena wapahati^ lit., child or man of the centre or innermost circle. 

7^ Umnyama, Dark one, that is, one on whom we cannot look, fearfid one, 
mysterious one. 

73 Compare this Ox with the Dan Bull in " Katie Woodencloak." (Dasent 
Popular TcUea from the Noracy p. 411.) And with the Horse Dapplegrim 
(Daaent, p, 313^, or the Horse Grimsbork (Thorpe's Yule-tide StorieSfP, 253, J 



UBONOOPA-KAMAOADHLELA. 



229 



inkomo/' Ba ti, "U inil" La 
nikwa elinye isela lunkoixto, la i 
Alaba ngomkonto, wa ngena ese- 
leni. Ba ti, *^ Kuluma, mfana, 
inkomo i fe." Wa ti, 

" Bongopa-kamagad/Jela, 
Bongoparkanu^adAlela, 
U bo fana ; ku ya fiwa ; 
TJ bo fana ; ku ya fiwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe ? '' 

Wa ngena umkonto kubongopa. 
Wa wa pansi Kwa tatwa izi- 
n^indi 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 j ku ya Alinzwa ; 

U bo Alinzwa ; ku ya Alinzwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Ba i Alinza ; ya pela. 



" What are you V They gave one 
of the thieves the assagai ; he 
stabbed at the ox with the assagai ; 
but it pierced the thie£ They 
said, "Speak, boy, that the ox 
may die/' He said, 

" Ubongopa-kamagadhlela, 
Ubongopa-kama^adhlela, 
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, 
Ub9ngopa-kamagadhlela» 
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 ? " 

They aooomplished the skinning. 



Thei/ go to hatlie, to wash avxiy the evil infliience of Uhongopa. 



A ti amadoda, " Basa ni umlilo 
kakulu." A ti amasela, " Ak' i 
yekwe ukwosiwa. Ke ku gezwe 
imizimba, ku kutshwe umAlola. 
Lena inkomo i nemilingo ; zonke 
izenzo ezi kuyona ezinye." Kwa 
pela, ba i n^ma itshoba ; wa zi- 
nguma umuntu. Ba ti, " Kuluma, 
mfana. Sa ku gwaza.'' Wa ti, 



" Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
TJ bo ngnnywa; ku ya ngu- 

nywa ; 
TJ bo n^^mywa ; ku ya ngu- 

ny wa ; 



The men said, "Light a large 
fire." The thieves said, "Let us 
just omit for a time to roast the 
ox ; let us firat 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 cattla At 
last they cut off the end of the 
tail; a man cut himself. They 
said, "Speak, boy. You are as 
good as stabbed." He said, 

" TJbongopa-kamagadhlela, 
TJbongopa-kamagadhlela, 
Let your tail be cut off; it is 

time to have it cut off; 
Let youi' tail be cut off; it is 

time to have it cut off; 



230 



IZIHTQANEKWAKE. 



Ku boni uba si ya bulawa 
Ainasela awezizwe 1 " 

Ba tabata izimbiza zobubcnde, 
ba kelela, ba tela ezimbizeni ; ya 
Alakazwa izito ; ya panyekwa esi- 
bayeni ; ba sika abafana, ba zibe- 
kela eyabo. Inkosi ya biz' abaiitu, 
ya ti, " Hamba ni, ni ye 'kugeza, 
ande ni buye, ni i dAle." Ba 
hamba abantu bonke. 



Do you not see we are killed 
By thieves of another tribe ? " 

They took the vessels for the 
blood, they dipped out from the 
carcase, and poured it into the 
vessels ; they cut off the limbs, 
and hung up the bullock in the 
cattle kmal ; the boys cut off 
slices, and went and set them aside 
for themselves. The chief called 
the people, and said, "Gro and 
bathe, and e&t it after you come 
back." All the peo2)le went. 



The bay brings Ubongopa to life agairiy and leaves tlve viUage, 



Wa sala umfana, wa tabata isi- 
kumba, wa s' endAlala, wa beka 
in/iloko ; wa tabata izimbambo, wa 
zi beka; wa tabata olunye uAla- 
ngoti, wa In beka ; wa tabata um- 
kono, wa u beka endaweni yawo ; 
wa tabata umlenze, wa u beka 
endaweni yawo ; wa tabata ama- 
tumbu, wa wa beka endaweni 
yawo ; wa tabata isibindi, wa si 
beka endaweni yaso; wa tabata 
ipapu, 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, 



** Bongoparkamagad^lela, 
Bongopa-kamagadAlela, 
TJ bo vuka ; ku ya vukwa ; 
U bo vuka ; ku ya vukwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe 1 " 

Wa buya umpefiimulo wayo, wa 
ngena kuyona, ya bheka. Wa ti, 

" Bongopa-kamagadAlela, 
Bongopa-kamagadAlela, 
TJ 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 in 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 put 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 ; be took the tail, 
and put it in its place ; he took 
the blood, and poured it into its 
place ; he wrapped all up with the 
skin, and said, 

" Ubongoparkamagadhlela, 
TJbongopa-kamagadhlela, 
Arise now ; it is time to arise ; 
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 him ; he looked up. 
The boy said, 

" TJbongopa-kamagadhlela, 
TJbongopa-kamagadhlela, 
Stand up now ; it is time to stand ; 



UBONOOPA-KAICAOAOHLEUL 



231 



U bo ma ; ku y* emiwa ; 

Ku boni nba si ya biilawa 
Amasela awezizwe 1 " 

W ema ke. Wa ti, 

'' Bongopa-kamagadAlelai 
Bongopa-kamagadAlela, 
A ngi kwele ; ku ya kwelwa ; 

A ngi kwele ; ku ya kwelwa ; 

Ku boni uba si ya bulawa 
Amasela awezizwe ? '' 

"Wa kwela pezu kwayo. Wa ti, 

** Bongopa-kamagadAlcla, 
Bongopa-kamagadAlela, 
U bo hamba ; ku ya banjwa ; 
TJ bo bamba ; ku ya hanjwa ; 
Ku boni uba si ya bulawa 
Amasela awezizwe ? " 

Wa hamba TJbongopa. 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 1 " 

So he stood up.^^ The boy said, 

'' XJbongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
Let me mount; it ia time to 

mount ; 
Let me mount; it is time to 

mount ; 
Do you not see we are killed 
By thieves of another tribe 1" 

He mounted the ox, and said, 

" XJbongopa-kamagadhlela, 
XJbongopa-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 " 

TJbongopa set out. And the 
houses and gardens, and cattle 
pen, and all the things of that 
village, followed him ! 



They puratce him. 



Ba kupuka abantu emfuleni, wa 
ti omunye, ^' Bantu, bona ni um- 
Alola. Lzwe li ya hamba lonke.'' 



The men went up from the 
river. One exclaimed, " See, ye 
men, a prodigy ! The whole 
country is going ! " The chief 

7' Thor in one of his jonmeyB, accompanied by Loki, rode in a car drawn 
by two he-goats. At nisht 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 Mjolmr, and, lifting it up, consecrated the 
goats' skins, which he had no sooner done, than the two goats re-assimied their 
wonted form." (Mallet, Op, eU., p. 436.^ "In the palace of Odin" the 
heroes feed on the flesh of the boar Ssehrimnir, ** which is served up every day 
at table, and every day it is renewed again entire." (Id., p. 105.) 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 
fl&in, and gather my bones and roll them in my skin, and I will come ahve 
again, and I wiQ come to you again." (Campbell. Op. cU. Vol. II., p, 287.) 
— Comp. also "Katie Woodencloak." (Decent. Op. cU., p, 420.^ 

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 obliged 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 Norse, p, 502.^ Compare the 
howling of the dog in tiie belly of Toi. (Orey. Op. cU., p, 124.^ 



232 



izingakekwane: 



Ya mema inkosi isizwe sonke, ya 
ti, " Mu landele ni umfana, a bu- 
lawe." Wa hamba kakulu ; wa 
V ezwa ukuba se be seduze, wa ti, 

" BongoparkamagadAlela, 
Bongopa-kamagadAlela, 
A u me ; ku y* emiwa ; 

A XI me ; ku y* emiwa ; 

Ku boni uba si ya bulawa 
Amasdla awezizwe 1 " 

7x ema inkomo. Ba m memeza, 
ba ti, " Mana kona lapo, si ku 
bulale. Kade w' enza imikuba." 
Ba ti, " YeAla, si ku bulale." 
W e/Jela pansL Ba ti, "Suka 
enkomeni, imikonto i nga zi Alabi." 
Ba i ponsa imikonto, a ya ze ya 
ya kuye, ya Alaba pansL Wa ba 
Aleka, e ti, " Ini, ni *madoda, ni 
baningi, imikonto i nga ze ya tika 
kumi, i Mabe pansi na ? " La ba 
Aleka elinye ibuto, la ti, "Ini 
ukuba n' aXlulwe umfana, ni lo ni 
Alal>e pansi, imikonto i nga ze ya 
lika kuyena na \ " Ba tela abanye. 
Wa ti, "Ngi pe nini nami um- 
konto, ngi gwaze kini." B' ala, 
ba ti, " A si k' a/iluleki." Ba m 
ponsa ngemikonto ; ya Alaba pa- 
nsi. Ba i kootsha, ba i ponsa 
kuye ; a ya Alaba kuye. Ba ti, 
" S' aAlulekile : a kw enze nawe." 



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, 

" TJbongopa-kamagadhlela, 
TJbongopa-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 1 " 

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 stiike 
the ground?" 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 their 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 Ulyssea with the suitors of Penelope : 
** Theu all at once their mingled lances threw 
And thirsty all of one man's blood they flew ; 
In vain ! Minerva turned them with her breath, 
And scattered short, or wide, the points of death ! 
With deadened sound one on the threshold falls. 
One strikes the ^ate, one rings against the walls : . 
The storm pass'd innocent." (Pope^a Odyssey^ B. xxii I. 2S0.J 



UBONGOPA-KAMAOADHLELA. 



233 



The hoy hills the chiefs and all his people die. 



Ba m nika imikonto eminingi ; 
wa y ala, wa kcela omunye. Ba m 
nika wa ba munye. Wa ti, " Ngi 
kdbe kinina?" Ba Aleka. Wa 
pimisela amate pansi, a bila, a ti, 
" Nkosi, bayeti, wena o ngange- 
zintaba." Wa ti, "Ngi Mabe 
luina kinina ? " Ba Aleka, ba ti, 
" Yenza, si bone." Wa u ponsa 
enkosini yakona. Ba fa bonka 



They offered him many assagais ; 
he i-efused them, and asked for one 
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 
mountains," He said, " May I 
stab youl" They laughed and 
said, " Do so, that we may see." 
He hurled the assagai at their 
chie£ They all fell down dead. 



He restores them to life a>gairu 



Wa tabata uti Iwomkonto, wa 
tshaya enkosini yakona ; ya Yuka, 
ba VII ka 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 gdne 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 Alaba pansi. A ba Aieka 
amadoda, a ti, " Nika ni tina, si m 
bulale." A i ponsa imikonto emi- 
ningi ; ya Alaba pansL A i kco- 
tsha amadoda. 



He took the hafb 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 agiun 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 picked them up. 



The chief Pries in vain to JciM the hoy. 



Ya ti inkosi, " GwedAlela ni 
mina, ngi m gwaza" Ya u ponsa 
inkosi umkonto ; V ema pansi. 
Ya ti, " Ng* aAlulekile, mfana. 
Ake w enze, si bone." Wa ti, 
"Ngi pe ni umkonto, ngi Mabe 
namL" Ba m nika imikonto emi- 



75 Lit., End the sun,- 
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 
stuck in the ground. He said, " I 
am conquered, 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 



IZINGANBKWANE. 



ningL Wa y ala, wa ti, "Ngi 
tanda mtinye." Ba m nika. Wa 
piiuisela amate pansi ; a ti, " Nko- 
si, bayeti, wen' umnyama, wena 
wapakati." Wa ti, " Ngi Alabe 
kinina?" Ba id Aleka, ba ti, 
" Yenza, si bone." Wa u ponsa 
umkonto, wa Maba enkotdni ya- 
kona. Ya fa, nabo bonke abantu. 



many assagais. He refused them, 
and said, " I wish for one." They 
gave him one. He spat on the 
ground ; the spittle saidj^ " Chief, 
all hail ! thou mysterious one, thou 
child of the greatest." He said, 
" May I stab you ]" 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 peopla 



He brings the people to life again, amd leaves the chief dead. 



Wa tabata umkonto, wa tshaya 
kubantu. Ba vuka abantu, ya 
sala inkosi. Ba ti, " Se si ng' aba- 
ko. Se si za 'uhajnba 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 (mother tribe. 



Ba dAlula kwesiny* isizwa Ba 
Alaba umkosi, ba ti, " Bulala ni. 
Nanku *muntu 'emuka nabantu." 
Ya ba biza inkosi, ya ti, " A ba 
bulawe." Ba ya kubo, ba ti, 
"YeAUka." Wa ti, "Anginya- 
teli pansL" A ba tshela amasela. 



They passed through another 
tribe. The people gave an alarm, 
and shouted, " Go and kill. There 
is a man going^ away with peopla" 
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 ground." 
The thieves told them, saying, 

7' We would refer the reader to the following similar instances : — 

In Campbell's Highland Tales we read the account of the Red Knight, who 
meets his foster brethren, who were '* holding battle against MacBorcha Mac- 
Doilleir, 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. t 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 SUyries, "The Three Magical Leaves, '*^ p. 73. — " The 
Widow's Son " Jain is killed three times and brought to Hfe again. (Campbell. 
Op. cU. Vol. 11. , p. 296.; 

Rata by repeating a "potent incantation" restores sixty of his warriors 
which had been slain to Hfe again. (Orey. 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 ymo had been transformed into a cat was disenchanted by 
having his head cut off, a large heap of bones also received Hfe, and became a 
large body of courtiers, knights, and pages. (Thorpe^ a YvU-tide Stories^ p. 
76 J 

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-KAMAOADHLELA. 



235 



a ti, « Wa si bulala natL" Ba ti, 
" Tina, ka z' 'u s' afelula." Ba m 
ponsa imikonto; ya Alaba pansL 
Ba i wola, ba i ponsa ; ya Alaba 
pansi. La ba Aleka elinye ibuto, 
la ti, *' GwedAlela pi tina, si Alabe.'' 
Ba i ponsa imikonto ; ya Alaba 
pansi Ba i wola. Ya ti inkosi, 
" Ngi nike ni mina, ngi m bulale." 
Ba ti abantu, " Si ya 'u ku babaza 
n m bulele." Ya ti, " Mina ngi 
namandAla kakulm'' Ya ponsa, 
y' aAluleka. 



" He killed us," Tfiey 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 ground. 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 try in vain to kill the hoy ; he hUla the chiefs and leads off tJie 

people. 



Ya ti, " Yenza, mfaua, ngi bo- 
ne." Wa ti, "Ngi pe ni um- 
konto." Wa pimisa amate ;_a 
Alala pansi, a bila, a ti, " Bayeti, 
nkosi, wena wapakati." Ba m 
nika imikonto j wa y ala ; wa tata 
wa ba munye ; wa ti, " Ngi Alabe 
kinina?" Wa u ponsa enkosini 
yakona. Ba £ei bonke. Wa u 
tata umkonto, wa tshaya enkosini 
yakona ; ya vuka ; ba vuka bonke. 



Wati, "Ni sa buyela ini ki- 
mina ?' Ba ti, " Tina, si sa pinda 
kuwe." Ba i ponsa imikonto, ya 
Alaba pansi. Ba i wola, ba i 
ponsa, imikonto ya hlaha, pansi. 
Wa kcela umkonto, wa ti, " N' a- 
/Julekilel" Bati, "Yebo." Bam 
Dika umkonto wa ba mtmye. Wa 
Alaba enkosini, ba fit bonke. Wa 
tabata umkonto, wa tshaya ku- 
muntu munye ; ba vuka bonke ; 
ya sala inkosi i file. Ba ti^ " Be 
si ng* abako." 



He said, " Do you try, boy, that 
I may see." He said, " (rive 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?" 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 mel" They said, "For 
our part, we will still make another 
trial on you." 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 ? " 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 



IZINOANEKWANE. 



He sends messengers to his father. 



Wa tuma abantu, wa ti, A ba 
ye kuyise, ba ti, " Ku -f eza Ubo- 
ngopa-kamagadAlela." Wa kala 
uyise, wa ti, " Ni m bone pi na 1 " 
Ba ti, " U ba k^'edile abantu." 
Ba ti, "U k^ba izinkomo ezi- 
ningi." Wa tuma uyise abantu, 
wa ti,^ a ba buyele emuva. Ba 
fika, ba m tshela, ba ti, " UyiMo 
u pikile." Kwa kcatsliunywa 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 liis father 
to tell bim that Ubongoparkamar 
gadhlela was coming. His &ther 
cried, saying, " Where did you see 
him ? " They said, " He has killed 
many people, and is coming with 
many cattle." His &ther told the 
men to go back again. On their 
arrival they told him his father 
refosed 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 ku gay we ukudAla." 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, " Amak^iniso." Ba 
ti, " A ku funwe intombi, a fike 
se i Alezi." Kwa funwa intombi 
kabungani"^"^ kamakulukulu. 



His &.ther 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, " Gro 
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 
Umaktdukulu. 



He retwms to his horney and refuses to change his mode of life. 



Ba hamba, ba vela okalweni, ba 
ti, " UyiAlo u ti, ' Tshetsha.' " Ba 
hamba abantu nezinkomo kakulu. 
Ba vela okalweni ngasekaya. 
Ba m beka pambili Ubongopar 
kamagadAlela. Za hamba kakulu, 
za fika esangweni. Ba puma aba- 
ntu, ba buka. Wa jabula uyise 
nonina. Wa ti, 



Those who were sent by his 
fiEither reached the top of a hill, 
and said, " Your father tells you 
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 
i-apidly, and reached the gateway. 
The people went out to see. His 
father and mother rejoiced. He 
said, 



77 Uhwngiy the grandfather of Ulangalibalele. 



UHDHLUBU NESELESELE. 



237 



^' BoDgopa-kamagadAlela, 
Bongopa-kamagadAlela, 
U bo ngena ; ku ya ngenwa ; 
U bo ngena ; ku ya ngenwa," 

Za ngena esibayeni. 

Kwa gaulwa omunye nmuzi. 
Wa ti, " Intombi a ngi i tandi, 
ngokuba i hamba pansL" Y' e- 
muka intombi Wa ti, " Ngo za 
ngi fe ngi Alezi pezulo." Kwa 
tiwa ke, '^ Hlala kona lapo pezulu." 



"W* alusa izinkomo zakubo. 
W enza leyo 'mikuba a e y enza 
ekuk^aleni 
Umatshotsha, (Umkamafuta.) 



" Ubongopa-kamagadhlela, 
Ubongopa-kamagadhlela, 
€ro in now ; it is time to go in ; 
Gro in now ; it is time to go in." 

The cattle ent^ered 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- 
ngoparkamagadhlela till my death." 
So they said, " Stay then there on 
his back." 

He herded the cattle of his 
people. And continued to practise 
the enchantments which he prac- 
tised fix)m his childhood. 



1JMDHLUBU78 NESELESELE. 

(UMDHLUBU AND THE FROG.) 



T?ie queen is hated hy the other vnves of the king. 



KV esukela, inkosi ya zeka in- 
tombi yenye inkosi ; ya i tanda 
kakulu ; aba£m bayo ba dabuka 
ngoku i tanda kwayo. Y' emita, 
ya zala umntwana wentombi ; 
uyise wa m tanda kakulu. Wa 
kula ; wa ti uma e isibako^, aba^- 
fazi V enza ikcebo, ba ti, " Lok* u- 
yise e nge ko, a si hambe si yoku- 
sika imizi." Ba tshela abantwana 



Oncb 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 fither is not 
at home, let us go and cut fibre. "^^ 
They told the children not to agree 

7B Umdhhibu, €rarden-of-ground-nuts. 

7* The fibre which is called imisi is derived from a kind of rash fuTnhlahleJ, 
It is used for binding np bundles, and for making the eating-mat. The natives 
obtain fibre (uzij of a longer kind from the bark of several trees ; uaando and 
urrUornhe, the barks of which are red ; vbazi and umsdaaney the barks of which 
are white. These barks are moistened and beaten, and so used ; or they are 
twisted into cord. 



238 



IZJKOANEKWAKE. 



ukuti, " Ni nga vumi uku m ta- 
bata umntwana." Unina wa biza 
iutombazana e sala naye. Y' ala 
tiku m tabata umntwana. Wa m 
beleta uuina, wa hamba naye. 



to carry the child. The mother 
called the little girl which nursed 
her child. She refused to carry 
her. The mother put her on her 
back, and went with her. 



The queen forgets her child. 



Ba sika imizi, ba hamba njalo. 
Kwa ti kwesinye isiAlambo ba 
Alala pausi, ba bema ugwaL Unina 
wa bopa isitungu semizi, wa nika 
umntwana, wa dAlala 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 snuif. 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 1" Ba ti, "U hambe 
naye." Wa dabuka ; wa kala, wa 
gijima, wa ya 'kufuna. Ka m 
tola ; wa buya. 



When they came home, they 
called the children's nurses : they 
all came. But her's came without 
the child. She asked, " Where is 
my child 1" 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 nal Si V apulile igugu 
likayise. Intandokazi i jambisi- 
si we." 



There was a great lamentation. 
The polygamic wives said, " How 
is it now then 1 We have destroy- 
ed the Other's darling. The pet 
wife is utterly confounded." 



A message is despatched to the king. 



Kwa ya *kubikelwa nyise ; kwa 
tiwa, " Nkosi, umntanako u laAle- 
kile, si yokusika imizL" Wa Alu- 
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 fiither 
was greatly troubled. 

^ litihlantbo, here translated valley, is a depression between two hills, 
where water runs in wet weather, or during storms. 



UKDHLUBX7 KESELK8ELE. 



The child is fownd hy another qtteen. 



Kwa ti kasasa isalukasi sasen- 
dAlu-nkulu sesiny' isizwe sa ya 
'kuka amaTizi ; a' ezwa umntwana 
e dAlala ; s' ezwa ku ti, " Ta, ta, 
ta." Sa mangala, sa ti, '^ Hau ! 
ku ini loku na t " Sa njonjoba, 
sa m funyamsa umntwana e Alezi 
e dAlala. Sa goduka, sa m shiya 
kanye nembiza yamanzi, kokubili. 
Sa biza inkosikazi yenkosi, sa ti, 
" Woza lapa." Ya puma inkosi- 
kazi endAliui. Sa ti, '' Hamba, si 
hambe. 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 tsho ngokujabula. Sa m 
tabata. Ba fika em^leni 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, and 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. 



SIis is brought up with tJie queevUs son. 



Ya m ncelisa ; ngokuba yona ya 
i zele umntwana womfana; ya m 
kulisa. Wa kula. Ba hamba 
bobabili nowaka 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.^^ 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. 



The officers teU the queerCs son to ma/rry tlie foundling. 



Kgemva kwaloko za ti izinduna 
kumfana, za ti, "I zeke le 'nto- 
mbi." TJmfana wa mangala, wa 
ti, " Hau ! ku njani loku na 1 
Ant' udade wetu nal Sa ncela 



After that the chief men said to 
the boy, " Marry this girl." The 
boy wondered, and said, " O ! 
what is the meaning of this 1 Is 
she not my sister] Did we not 
suck together at my mother's 

^ Lit., She caused her to grow, that is, the queen nourished her. 
^ See Appendix (A). 

G o 



240 



IZINQANEKWASrE. 



kanye kamame naf Za ti, 
'' K^ ; wa tolwa esiAlanjeni" 
W* ala, wa ti, " K9&9 udade wetu 
b." Kwa sa fiiti, za ti, « Ku 
fanele u m tabate, a be umfazi 
wako." W ala, wa Alupeka ka- 
kulu. 



breast r'8« They said, "No, sbe 
was found in a valley." He de- 
nied, and said, "No, she is my 
sister." The next morning they 
said, "It is proper you should 
take her to be your wife." He 
refused, and was greatly troubled. 



An old tooman imparts to the fwmdlivg fh^ secret of her origin. 



Kwa ti ngolunye usuku isalu- 
kazi sa tshena intombi, sa ti, "XT 
y' azi nal" Ya pendula ya ti, 
"Ini na?" Sa ti, "TJza'kuze- 
kwa." Ya buza ya ti, "Ubani 
na ? " Sa ti, " Imozwa yakwenu." 
Ya ti, " Hau ! kanjani na ? Anti 
umne wetu lowo na t " Sa ti isa- 
lukazi, " Kga ; wa tabatwa esiAla- 
njeni, wa kuliswa inkosikazL" Ya 
kala, i dabukila 



On another occasion an old 
woman said to the girl, " Do 
you know ? " She answered, 
"What?" She said, "You are 
going to be msuried." She en- 
quired, " To whom ? " She said, 
"The young man of your own 
house? "84 She said, "O! what 
is the meaning of this ? Is he not 
my brother?" The old woman 
said, " No, you were taken from a 
valley, and brought up by the 
queen." She cried, being much 
troubled. 



Th£ /oundling^s grief. 



Ya tabata imbiza yamanzi, ya 
hamba, ya fika emfuleni, ya Alala 
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, "Kga. 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 iti" 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 Alala 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 



^3 It is not in accordance with native custom for a young man to mairy his 
foster-sister. 

^ That is, the house in which you are living, — ^the house in which ahe had 
been brought up, and to wliich she supposed she belonged. 



rMDHLUBU NESELESELE. 



241 



elikula, la ti, 
Yati, "Ngi 
iselesele, "U 
Ya ti, "Ku 
uiniie wetu. 
" Hatnba, u 
ezinMe o zi 
lapa." 



"U kalelanina?" 
ya Alupeka." La ti 

Alutshwa ini nat'' 
tiwa, a ngi zekwe 
' La ti iselesele, 
tabate izinto zako 
tandayOy u zi lete 



a great frog, and said, *^ Why are 
you crying 1 "^^ She said, " I am 
introubla" The frog said, "What 
is troubling youl" 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." 



Site quits ?ier adopted honie.^ and sets out in search of Iter 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, negqila, 11 liqo- 
ndelwe ngezindondo zetusi, nek^e- 
le, netusi, nobuAlalu bayo. Ya 
tabata lezo 'zinto, ya hamba, ya 
fika emfuleni, ya zi kipela pansL 



La buza iselesele, la ti, " XJ ya 
tanda na ngi ku yise kini na ? " 
Wa ti uinntwana, • " Yebo." La 
tabata izinto, la zi ginga ; la m tar 
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 vnth a sPrmg of young men, wJio threaten to kill him. 



La hamba la Alangana nodwe- 
ndwe Iwezinsizwa ; za li bona ise- 
lesele. Ya ti e pambili, " Ake ni 
zokubona; nanti iselesele elikuln 
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 
fi-og." The others said, " Let us 
kill him, and throw stones at him." 
The frog said. 



8» In Grimm's Istory of the Prog 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 irog, *' 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. ( Thorpe^ s Yule-Oae Stories, p. 114.^ 

^ The natives walk in smgle file. 



243 



IZraOANEKWAinB. 



" N^ iselesele nje ; a ngi yi 'ku- 
bulawa. 
Ngi yis' HmdAlubu kwelakubo 



izwe. 



»»88 



Ba li yeka. Ba ti, "Haii ! ku 
ngani iselesele li kulume, Y enza 
umAlola? A si li shiya" Ba 
dAlula ke, ba hamba ke. 



" I am but a frog ; I will not be 
killed. 87 

I am taking Umdblubu to her 
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- 
madoda. Ya t' e pambili indoda, 
" O, 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* UmdAlubu kwelakubo 
izwe." 

Ba dAlula. La hamba iselesele. 



And so 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 us kiU it" 
The frog replied, 

" I am but a frog ; I will not be 
killed. 
I am taking Umdhlubu to her 
own coxmtry." 

They passed on, and the frog went 
on his way. 



And some boys belonging to her father. 



* La fiinyanisa abafi^na V alusile ; 
ba li bona ; la bonwa okayise um- 
fana. Wa ti, " Wau ! MdAlubu 
wenkosi ! woza ni, si li bulale ise- 
lesele elikulu. Gijima ni, ni gaule 
izinkandi, si U 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. "8» He said, " Wau 1 By 
Umdhlubu the king's child ! come 
and kill a great frog. Run and 
cut sharp sticks, that we may 
pierce him with them." The frog 
said, 



^ '' I will not be killed. '* — ^A mode of deprecating death on the ground of 
having some work in hand, the importance of which wiU be admitted to be too 
great to allow of the messen^ bemg put to death. When a person sentenced 
to death, or threatened with it, says, " I will not be killed," ne is at once un- 
derstood, and asked, '* What is it ? " He explains, and if the reason is satisfac- 
tory, they answer, ^^yernbdlaf" (truly,) and the sentence is remitted. — Gomp. 
Jerauiah xli. 8, where Ishmael is represented as sparing ten out of the eishty 
men he had ordered to be sliun, because they had '* treasures in the field " as 
yet not harvested. 

^ Kwekbhubo izwe, pronounced kwelakubw izwe. 

*> A boy of the damseFs father, — ^her half-brother. 



tJMDHLUBU NBSELESEIX 



243 



" Ngi iselesele nje ; a ngi yi 'ku- 
bulawa. 
Ngi yis' UmdAlubu kwelakubo 
izwe." 

Wa mangala, wa ti, " O, madoda, 
a si nga li bulali. Li banga umu- 
nyu. Li dedele ni, li dAlule." 
Ba li dedela. 



** I am but a frog ; I will not be 
' killed. 
I am taking TJmdhlubu to her 
own country." 

The boy wondered, and said, " O, 
sirs, do not let us kill him. He 
calls up painful emotiona Leave 
him alone, that we may pass on." 
They left him. 



And her own brotJier, 



La hamba, la fika kwabanye, 
la bonwa umne wabo ; wa ti, 
"MdAlubu 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. Li ku- 
luma okwesabekayo." 



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, " O, leave him alone. 
He speaks a fearfril thing." 



Se arrives at Iter mother^ 8 village* 



La dAlula, la fika ngasekaya, la 
ngena esiAlaAleni ngenzansi kwo- 
mozi ; la m kipa nezinto zake. 
La m lungisa, la m pak^la ngom- 
pak^ulo wodon^'a, 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 
udong'a :^^ he anointed her, and 
put on her ornaments. 



She makes herself known to her mother. 



Wa hamba ke. Wa tata into- 
nga yake yetiisi, 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 

^ Udonaa is a small bush which bears white berries ; when ripe they are 

gkthered and braised and formed into a paste ; the body is first anointed with 
t, and then rubbed over with the paste of the udonqa. This is one mode of 
cleansinjy;, which is supposed more ^ectual than water. The natives use the 
idumbe in the same way. 



244 



IZUTGANEKWANB. 



zna, wa ngena endAliiii yakwabo. 
Wa fika unina, wa Dgena endAlini, 
wa ti, ** TJ vela ngapi, ntombi, 
nal" Wa ti, "Ngi ya hamba 
nje." Wa t* unina, " Ngi tshela" 
Wa ti, "Kg'a, ngi hamba nja" 
Wa t' unina, " Ba ya dela abai^ 
aba nabantwana abangaka. Mina 
ngi ya Alnpeka ; umntwana wami 
wa laAleka ; nga m sbiya e^iAla- 
njeni : wa fela kona." Wa pe- 
ndiila umntwana, wa ti, " Wa m 
la/tlela ni na? W' enza ngoku 
nga m tandi?" Wa ti, "Kgu; 
nga koAliswa amakosikazi ; 'ala 
ukuba umzanyana a m tabate.'' 
Wa m pendula, wa ti, " KqsL, A 
ku ko umfazi o nga koAlwa um- 
ntanaka" Wa ti, " Kga ; kw' e- 
nza ngoku nga jwayeli kwami 
ukupata umntwana ; ngokuba wa 
e sala nomzanyana." Wa ti, " E- 
he ; V enza ngoku nga ngi tandL" 
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 ? " She said, '' I am 
merely on a journey. " The mother 
said, "Tell me," She said, "There 
is nothing, I am merely on a jour- 
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 cany a child; for 
she used to remain with the nurse." 
She said, " Yes ; you did it be- 
cause you did not love me." She 
began to look veiy earnestly at 
her ; she saw that it was her 
child. 



E'er motlier rejoices. 



Wa ti ukuba a m bone wa ja- 
bula. Wa bonga ngezibongo zaJte 
umntwana. Wa tata ingubo yake 



When she saw her she rejoiced. 
She lauded with the laud-giving 
names of her child. ^^ ^he mother 



»i **The queens made me forget her." — The reply of the child shows this to 
be the meaiiing of kohliswa in this place. The queens had so managed by giving 
her an unusual duty, and by beguiung her, to take away her attention trom. the 
child, that she was made to forget her. 

»* As braves receive laud-civin^ names from their chiefs, which express 
their noble actions, so a child which is much beloved b^ its parents, or which is 
remarkable for its actions and character, has praise-civing names invented for 
it. There is a youth in this neighbourhood named Untiye, a child of Umuka, 
who received the following praise-giving names from his grandfather — Unganu' 
namevcL, **The-thomy-unganu." The unganu is a valuable tree in the native 
estimation, being a fniit-bearing tree, and used for carving vessels. But it has 
no thorns. The name therefore implies that he has qualities creat and good 
like the ungami ; but besides those he has other qualities which resemble 
thorns, and which occasion trouble. Another name, Ihhoboshi-eU-vimbe'eaa- 
ngwem-huxipungrda ; — umahazi-ahantwana-ha-ya-kupuma-ngapi-na ? ** Adder- 
which-obstructs-the-doorway-in-the-villace-of-Upungula ; — by-what-way-then- 
shaU-the-diildren-go-out ? '* Both these laud-giving names have been strangely 
verified in the history and conduct of the young man. Thus in the tale^ though 
tlmdhlubu is lost, she is not forgotten ; but her brothers swear by her name^ 
and hw mother's love invents laud-giving names for her. 



TJMDHLUBU NSSELESELE. 



245 



unina, wa binca ; wb, tabata um- 
ngwazi, wa u faka ekanda ; wa ta- 
bata isikaka sake sokwembata, 
w' embata ; wa tabata umggog^ozo, 
wa puma, V ek^a ngokujabula, wa 
halsdisa; wa ngena esibayeDi, wa 
dAlala e nggabashiya. Ba manga- 
la abantu, ba ti, '* Ku ini kunto- 
mbinde nam^la nje na ? U jabu- 
lele ni kangaka na? Loku se i 
loku kwa fa umntanake wamazi- 
bulo, ka sa jabidi ; i loku wa Alu- 
pekayo." 



took her robe, and girded Herself; 
she took her head-ornament, 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 f^ she went 
into the cattle-pen ; she played 
leaping about with joy. The 
people wondered and said, " What 
has happened to TJntombinde to- 
day? Why does she rejoice so 
much 1 Since from the time her 
first-bom 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 end^lini 
na ? Ini ukuba ngi zwe inkosikazi 
i bonga ngezibongo zomntwana 
owa feiyo na?" Wa hamba ke, 
wa ngena endAlini, wa m bona; 
wa puma, wa ^laba umkosi om- 
kulu, wa bonga. 



One from her side^* went out, 
and said, " Just let me go and see 
what is in the house ? Why do I 
hear the queen lauding with the 
laud-giying names of her dead 
child ?" So she went, and entered 
the house, and saw her ; she went 
out, and shouted aloud, and gave 
thanks. 



The other wjonien are confounded. 



Ba puma bonke abantu. Ba 
gijima ba ya endAlini ngokupange- 
lana. Ba kcindezelana emnyango. 
Ba m bona umntwana. Ba jabula 
aboAlangoti Iwangakwabo. Ba 
Mupeka abanye bonke, namakosi- 
kazi olunye uXlangoti a ti, <' Hau ! 
ku ngani na ? Loku sa si ti, se si 
m bulele lo 'mntwana. U vukile 
fritL Si za 'ujambiswa kanye na- 
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 life again. We shall be con- 
founded together with our chil- 
dren. The supremacy of our chil- 
dren is coming to an end." 

*> ffcdala^ to shout halala, a shout of joy, like our huzzah. 

w See Appendix (B). 

^ Every wife of a chief is queen, or chief tainess. So in other kraals each 
wife is chieftainess in her own house fendhlini yakwdboj, and all may be ad- 
dressed by way of politeness as amakosikazi, ** chief -wives," if the chief wife is 
not present ; when she is, she alone is called inkosikasd. 



246 



iasnrOANEKW.AfNS. 



Hie king is informed of her arrival. 



Kw' esuka isigijimi, sa ya ku- 
yise, sa hamba, sa fika, sa ti, 
" Nkosi, u vukile umutwana owa 
e file." Ya ti inkosi, " Hau ! u 
ya Alanya na ? U mu pi lowo 'm- 
ntwana na t " Sa ti isigijimi, 
" UmdAlubiu" Wa ti uyise, "U 
vela pi na 1 " Sa ti, " A ug* azi, 
nkosL" Wa ti uyise, " Uma ku 
nge si ye, ngi ya 'ku ku bulala. 
Uma ku u ye, gijima, u Alab' um- 
kosi ku20 zonke izindawo, ba bute 
izinkabi zonke ezinkulu, V eze 



A messenger set out and went 
to her father ; he 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, "Umdhlubu." The 
^ther said, " Whence comes she V 
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 wjth them." 



The news is pvhlished, and the people rejoice. 



Sa hamba, sa u Alaba umkosi. 
Sa ti, " Inkbsazana i fikile. Tshe- 
tsha ni nezinkabi" Ba buza aba- 
ntu, ba ti, '^ I ipi inkosazana na ? " 
Sa ti, " XJmdAlubu wenkosi, owa e 
file." 

Ba jabula ; ba Moma izi/tlangu 
zabo ; ba tabata izinkabi, ba zi 
k^ulMi, nezipo zabo zokujabulisa 
inkosazana ; ngokuba i vuke eku- 
feni ; ba i tola, be nga s' azL Ba 
fika, ba Alaba izinkabi eziningi na 
sezindAleleni, ukuze ku dMe ama- 
ka:eku nezalukazi nabagulayo, aba 
nge namandAla okufika ekaya, lapo 
inkosazana i kona. 



He went and raised a cry, and 
said, " The princess has coma 
Make haste with the oxen." The 
men asked, " Which princess ] " 
He i-eplied, " Umdhlubu the child 
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 pria- 



TJie king visits the princess. 



Wa fika uyise, wa ti, " Puma, 
mntanami, ngi ku bone." Ka 
peudulanga. Wa Alaba izinkabi 
ezi 'mashumi 'mabili. Wa vela 
emnyango, w* ema. Wa Alaba 
amashumi amatatu. Wa puma. 
Wa ti uyise, " Hamba, u ye esiba- 



The £ither 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 
£Etther said, " Go into the cattle- 



^ Not thirty other cattle, but ten, making thirty altogether. 



rMDHLUBU NESELESELE. 



247 



yoni, si ye 'kii ku ketela iigokuja^ 
biila okukulu ; ngokuba nga ngi 
ti, u s' u file, kanti u se kona." 
W* ema. Wa buya wa Alaba ama- 
shumi amane. Wa hainba ke, wa 
ngena esibayeni. 



kraal ; let us go to dance for you, 
for our great joy ; for I used to 
say, you ai'e already dead, but in 
fact you are still alive." She 
stood still. Agixin he slaiightered 
forty oxen. Then she went, and 
entered into the kraaL^'' 



They dance for her. 



Ba m ketela kakulu. Kodwa 
olunye uAlangoti Iwomuzi a lu ja- 
bulanga, a lu ketanga kanye na- 
bantwana babo namakosikazi. Ba 
k^da 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 children and queens 
of that side. They left off dancing. 



TJie kin J sits with his childy and orders a fat ox to be killed for her. 



Uyise wa ya naye endAlini, wa 
Alala naye, wa ti, " A ku tabatwe 
inkabi entsha enonileyo, i h\Br 
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 
tcoken, 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 Jier children rejoice together. 



Ba jabula ke bonke abantu. 
Umntwana wa buyela esikund/Je- 
ni sake sobukosi bake. Uyise wa 
busa kakulu, wa buyela kwokwo- 
kuk^la, 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 noiiiua nabantwana 
bakwabo. 



So all the people rejoiced. The 
child returned to her royal posi- ' 
tion. Her fiither 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 
childrcn of her house rejoiced 
together. 



TJie frog is ccdled by the king and rcioarded. 



Wa buza uyise, wa ti, " U ze 
kanjani lapa nal" Wa ti um- 
ntwana, " Ngi twaliwe iselesele." 
Wa ti uyise, " Li pi na 1 " Wa ti 
umntwana, *' Li lapaya esi/da/^le- 



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 child replied, " He is yonder 



*7 This custom of slaughtering cattle to induce a person to quit a house, to 
move forward, &c., is called ukunyaieliaa^ to make to take steps. 



248 



IZTNGANEKWAKE. 



ni" Wa t* uyise, " A ku tabatwe 
izinkabi ; li yokuketelwa, li ku- 
puke, li ze ekaya." Ba hamba ke, 
ba li ketela. 

B' eza nalo ekaya. La ngeni- 
swa endAlini, la piwa inyama, la 
dAla. 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 
" 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 
reward V 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 frag becomes a great chief. 



U ak' umuzi omkulu, la ba in- 
kosi enkulu. La Alaba ngezikati 
zoake inyama ; ku ze abantu ba ze 
'kukcela inyama. Ba buze ba ti, 
"Ipi inkosi yenu na, e/ 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 nal" 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 ukudAla okuningi ku- 
kaselesele. Wa busa ke Uselesele, 
wa ba inkosi 



The frog built a great town, 
and became a great chie£ He 
slaughtered cattle continually ; and 
men came to ask for meat. They 
enquired, "What is your chief 
who built this town ?" They said, 
" Uselesele. "^^ They enquired, 
" Whence did he obtain so large a 
town as this ? " They said, " He 
got it because he brought our 
princess to the king ; so he gave 
him cattle and men." They an- 
swered, 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 throngh 
seeing the abundance of food at 
Uselesele's. So Uselesele reigned 
and became a king. 



UmdMvhvJs beauty is celebrated, and Unkosi-yasenthla sends his 
people to see lier. 



W' ezwa Unkosi-yasenAla ukuti, 
"I koua intomV en/de kankosi- 



Unkosi-yasenthla heard it said, 
" Unkosi-yasenzansi^® has a beau- 



*B UadeseUy 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 Lowlands. 



tJMDHLUBU NESSLSSSLE. 



249 



yasenzansi,igama layoUmdAlubu." 
"Wa ti kiibantu bake, " Hamba ni, 
ni ye 'ku i bona, ukuba intombi e 
njani na." Ba hamba ke, ba fika 
kunkosi-yasenzansi, ba ti, " Nkosi, 
si tunyiwe Unkosi-yasen/tla ukuba 
si kete intomb' eiiAle pakati kwa- 
bantwana bako." 



tifol daughter, named XJmdhlubtu'' 
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 Unkosi-yasen- 
thla, that we might select a beau- 
tiful damsel &om among your 
children." 



The king's daughters are stimmoned, and UmdJdvbu is chosen for her 
surpassing hea/iUy. 



Wa ba biza ke, b' eza, ba fika, 
Ba za ba bona intombi yanye ku- 
zo zonke, eyona y' a/dula ezinye 
ngobuAle. Ngokukumbula, ukuba 
uma inkosi i tume abantu ukuya 
'uketa intombi en/ile, ku fanele ba 
bhekisise kakulu; ngokuba labo 
'bantu ba ame/Jo 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 kakiilu, 
ngokuti, " Ku ngani ukuba inkosi 
ni i Alebe, ni i ketele into embi 
na ? " Udumo Iwalabo 'bantu lu 
pele; ba suswe na sesikundAleni 
esi/ile ngokuti a ba tembeki. 
Ngaloko ke UmdAlubu 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 
figiult, saying, " Why have you dis- 
graced the king by choosing an 
ugly thing for him 1" The honour 
of those men is ended ; they are 
removed fix)m their honourable 
ofiice, because they are not trust- 
worthy. Therefore they chose 
Umdhlubu 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, a/nd hate her. 



I ngalo ke eza shiywako za 
Jamba, naonina ba jamba, nabane 
wabo ba jamba. Kwabo-mdAlu- 
bu kwa jabulwa. Ukujabula 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 Umdhlubu. 



^ That is» those belonging to the other side of the village. 



250 



IZINQAN££WAK£. 



k(/ala kumdAlubu, o bonakaliswe 
pakati kweziningi na semeAlweni 
abo bonke, ngokuti, " Nangu omu- 
Ale impela 1 " Unina wa tsho 
enAliziyweni yake ukuti, " Nga m 
zala kaAle umntanami ! '' !Naba- 
kwabo ba kuliswa, noma xmina 
wabo a e kuliswe kade inkosi ngo 
kutaudwa. Nanto ke nzondo 
olona Ivv' anda kuleyo 'nd/Ju ya- 
kwabo-mdAlubu ; a Iwa ba lu sa 
pela, ngokiiba inkosi yezizwe ya 
pinda ya tanda UmdAlubu, loku 
uonina wake wa e tandwa futi ka- 
kulu uyise kamd/ilubu. Ukuzo- 
ndeka kwa ba knkulu kwamanye 
amakosikazi ngobuAle bukamdAlu- 
bu, obwa tandwa inkosi yezizwe 
pezu kwabantwana bawo bonke. 
Ba Jamba njalo. 



The joy began with. Umdhlubu, 
who was conspicuous for beauty 
among many other 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 biiiih 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 towai-ds 
that house of Umdhlubu ; it never 
ceased, for a king of another na- 
tion loved Umdhlubu, as her 
mother also was loved very much 
by the father of Umdhlubu. There 
was a very great hatred in the 
hearts of the other queens, on ac- 
count of the beauty of Umdhlubu, 
which was admired by the king of 
another people above all their own 
children. They were ashamed for 
ever. 



Unkosi-yaaenthla goes with a thousand Jvead of cattle to take Um- 
dhlubu as his bride. 



Ba bheka ke, ba keta UmdAlu- 
bu. B' emuka, ba ya *kutshela 
inkosi. Ba fika ekaya, ba ti, 
" Nkosi, si i bonile intombi enAle, 
igama layo Umd/dubu." Ya ti 
inkosi, " Ehe ; ku/ile ke. Ku 
fanele ukuba si hambe, si ye kona, 
si tabate izinkomo ezi inkulungwa- 
ne." Ba hamba ke. 



So they looked, and chose Um- 
dhlubu. They departed to tell 
the king. They arrived home, and 
said, "King, we have seen the beau- 
tiful damsel ; her name is Um- 
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 asks for Umdhlubu in ma/rriage, 

"Wa ti Unkosi-yasenzansi e h\ezi \ Unkosi-yasenzansi, as he was 
emtunzini pakati kwesibaya nar | sitting in the shade within the 

' Nonia, d:c. — 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 ku kulisa hde ^ndawOf "We 
honour you in regard to that matter," he would reply, Okwesingaki ukuhdiswa 
na ? * 'Whence does that honour spring ?" The man would at once understand that 
he claimed a previous honour, and would ask, Umkulu ngaparnbili na? "Has 
he a greatness before now ? " They would say to a great man, Barii^ siyaku 
JnUisakule ^ndawo, riama umkidu kade^" '* So-and-so, we honour you in that 
matter, though you are already great." 



UMDHLUBU NE6ELSSELS. 



251 



bantu bake, wa ti, " Ku iiii lokuya 
iia 1 Ku kona utuli olukulu olu 
Alangene nezulu." B' esaba. Wa 
ti emabutweni ake, " Zilungisele 
iii, ugokuba a si kw azi oku zayo." 
[Ngemva kwaloko kwa vela izin- 
komo, zi hamba neukosi nabantu 
bayo. Ba ba Alangabeza. 



Wa ti, "Ngi ng* Unkosi-yase- 
nAla, ngi ze kumd/ilubu." 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 soldiers, " Get ready to 
fight, for we do not know what is 
coming." After that the cattle 
appeared going with the king^ and 
his people. They went to meet 
them. 

He said, " I am Unkosi-yasen- 
thla ; I come to see Umdhlubu," 
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 



Mabiswa. Ba kuluma no- 
yise. Wa ti XJnkosi-yasen/ila, 
" Ngi ze kuwe, nkosi-yasenzansi, 
ngi funa ukutabata intombi yako ; 
uma u 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 
desiious of taking your daughter j 
if you assent, it is well. I come 
with a thousand cattle." The 
father assented, saying, " It is 
well." 



UmdMuhu is given to Unkosi-yasenthla, 



Wa buta izintombi zonke nabe- 
silisa, amakeAla nezinsizwa ; wa 
kipa abantu boku m sebenzela 
UmdAlubu. Wa kipa itusi loku 
m endisa nobuMalu, nezinkabi ezi 
'makulu 'maAlanu, wa ti, " Ku 
lungile ke. Hamba naye. Nansi 
induua 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 
wedc&ng ceremonies." 



They are received with rejoicing hy Unkosi^asenthla' s people. 



Ba hamba naye, ba fika ekaya 
Ba ti, be sa vela, kwa Matshwa 
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, 

» Head-ring. —See p. 210. 



252 



tZINQANEKWANS. 



iudawana zonke, ba ti, '^ I fikile 
inkosikazi kankosi-jasenAla.'' Ba 
jabula. 



Kwa lalwa. Kwa ti 
uma li pume ilanga, kwa fiidumala, 
za puma izintombi namake/da ne- 
zinsizwa, za ya esihlsJileni, za. Mala 
kona. Kwa fika isikati seketo, ba 
keta ; ba i tabata esiAla/deni in- 
tombi ; ya goduka, ya ya 'kusina. 



and the people appeared in all di- 
rections, shouting, " The queen of 
Unkosi-yasentlila 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 
&om the bush ; she went to the 
kraal to dance. 



Thei/ complete tlie marriage ceremonies. 



Ba sina ke, ba kgeda. Ya tata 
itusi, ya li beka pambili kuka3dse, 
ya kuleka, ya ti, " Nkosi, u ze u 
ngi londoloze, ngokuba manje se 
ngi pakati kwesandAla sako, u ngi 
gcine." 

Ba Alala pansi wonk' umtimba. 
Ba ba ketela. Ba kgeda ukuketa. 
Kwa ti kusasa ya Alaba iutombi 
izinkomo ezi ishumi ; ba dAla, 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 ma" 

The whole marriage party sat 
down. They danced for thenu 
They ended the dance. In the 
morning the damsel killed ten bul- 
locks ; they ate and rejoiced. 



I7ie officer returns with a present for UmdJdvhvJs 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 himdred head 
of cattle, and sent them as a pre- 
sent to his mother.^ They went 
home. 



They build UmdJdubiUs towiu 



Kwa sala izintombi. "Wa e te 
uyise, a zi nga goduki, zi /dale 
naye, zi m sebenzele ; nabantu 
abaningi, isilisa nesi&zana sokwaka 
umuzi wake, ba Mala kona. 

Ya ti inkosi, " Gaula ni manje 
umuzi wenkosikazi, i Alale nabantu 
bayo." 



The damsels remained. Um- 
dhlubu's &ther had said that they 
were not to return, 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 queen, where she may 
live with her people." 



* That is, her husband's father. ^ xhat is, liis wife's mother. 



tJMDnLtJBtr NSSELESSLE. 



253 



Unkosi-yasenthla takes up his abode there. 



W akiwa ke umuzi, wa kgedwa. 
Ya ya kona ; kwa Alatshwa izin- 
kabi eziniiigi, ukuze amabuto a 
dAle, a Yutise umuzi weukosikazi. 
Ya bamba nenkosi, ya ya 'kuAlala 
kona emzini omutsba. Ya m ta- 
bata ke UmdAlubu. 



So tbe town was built and com^ 
pleted. Tbe king visited it ; many 
cattle were killed, tbat tlie soldiers 
migbt eat, and complete tbe queen's 
town. Tbe king also went to live 
tbere at tbe new town. Tbus be 
took Umdblubu to be bis wife. 



The people return in safety to Urikosir^asenzansi, 



Ba fika abantu bakayise kam- 
dAlubu ekaya, ba ti, ^^ Nkosi, si 
sebenzile kaAle kakulu. Nazi 
izinkomo zikanina kamdAlubu ; u 
zi piwe iudodana yake. U te, a si 
ze si m konzele na kuyise ua ku- 
nina." 

Bonke ke ba pila kaAle 'ndawo 
nye. 

Mabt (Umeampbngula). 



Tbe people of Umdblubu's fa- 
ther reacbed tbeir borne, and said, 
" O king, we bave done all things 
very well. Tbere are cattle for 
Umdblubu's mother ; they are 
given to her by her son. He told 
us to give his respects to both bis 
father and mother." 

So all lived together in peace. 



APPENDIX (A). 
INDABA YENKOSI YENTOMBI. 

(the ACCOUKT of a GIKL-KING.) 



Ku ti lapa ku kona izintombi ezi- 
ningi, kulowo *rafula ow akiweyo 
izintombi zi Alangane, zi beke in- 
kosi yokuba i buse izintombi, ku 
nga bi ko intombi e zenzela ngo- 
kwayo. Nembala ke zi Alangane 
zi buzane ngokuti, " Intombi e nga 
ba inkosi, i buse kaAle, i nga ba i 
pi na ? " Zi fune, zi fune, zi beke, 
zi kipe, zi ze zi vumelane kuyo i 
be nye, zi ti, " Yebo, Unobani 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 botsbwe ngomteto wen- 
tombi leyo e inkosi. Uma ku 



"When tbere are many young 
women, they assemble on the river 
where they live, and appoint a 
chief over tbe young women, tliat 
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 welU" 
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 



2U 



IZINGANEKWANE. 



koDa 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/tlaiu netusi uokunye 
kwezintwana ; i loko ke oku im- 
fuyo e zi Alaula ngako, uma enye 
y enze ikcala. Ku ya buswa ka- 
kulu inkosi yazo. 



Kepa abanye abantu ba ya pika, 
ba ti, " A ku lungile ukuba ku be 
kona inkosi yeziutombi." A ba 
tsho iigokuti, kubi ; ba tsho 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 dhM ukwinAla kuk^ala, 
e nga ka biki ezintombini ; futi 
intombi i nge dAle ukwinAla i nga 
ka biki enkosini yayo ; futi na se- 
sokeni i nge li bikele, uma i nga 
n^^omanga kuk^'ala enkosini yazo. 
A ku bikwa ngomlomo nje ; ku 
bikwa ngento, ku tiwe, " Nansi 
into yokubika ukwinAla. U ng* e- 
tuki ; se ngi ya dAla." Uma ya 
dAla i nga bikanga, i nekcala en- 
kosini yezintombi ; i ya 'kuAlauli- 
swa, i pute kuko konke loko e be 
i ya 'kuvunyelwa uma i lindile. 
Ku ngokuba i nga lindanga i ya 
Alupeka ngokuvinjelwa kuko ko- 
nke. 



any is guilty of an offence, she is 
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 ; their 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 a]>- 
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 girl-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 OIRIrKINO. 



255 



Amftsoka uma e fika emgongwe- 
ni, lapa ka tombe intombi koaa, — 
ngokuba uma intombi i tombile u 
lapo kw enziwa ieddala sokuba 
abatsha bonke ba Alangane ukuba 
ba ye emgon^'wem lapo ku tonji- 
Bwe koiia ; isidala ukuba ku y' azi- 
wa ukuba leyo 'ndAlu lapa ku 
tombele intombi kona, se ku in- 
dAlu yamasoka nezintombi, lapa 
ku ya 'kubizwa konke okubi, uku- 
Alonipa ngalolu 'suku ku ya pela, 
ku bizwa konke okwesabekayo, 
njengokuDgati ukutomba kwen- 
tombi ku kulula abantu eku/Jupe- 
keiii konke ngoku/^lonipa izinto 
ezi nge bizwe obala, umuntu e ku 
nga tiwa, uma e zi biza ngamagama 
azo, u /^lanya. Lapo ke emgo- 
n^rweni 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 Iwesldala, ukuba 
kw enziwe konke njengokutanda 
kwezinAliziyo zaba semgonyweni. 
Ngaloko ke ngesinye isikati nga- 
langa linye ku fika amasoka a vela 
ezindaweni eziningi, nendAlu i be 
ncinane; 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. 
TJmfazi o lala emgoii^'weni *ale 
ukupuma, a vimbele amasoka, a 
ko/tlwe nezintombi, a ze a m kipe 
ngento, a pume ke ; ba isale ke, ba 



When young men come to the 
umgon^o, where the ceremonies of 
puberty are being performed, — ^for 
when a damsel is of age, it is then 
that the filthy castom is practised 
of all the young people assembling 
to go to the umgon^ 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, a^ if the puberty of a young 
woman set all fi-ee 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 umgon^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 umgong'o. So, then, at one 
time of the same day there come 
young men from all quarters, and 
the house is too small to admit 
them ; they are prevented 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 
i*efuses ; and so a larger offering is 
made. The woman who sleeps in 
the umgon^'O^ 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 

' This word is not only applied to the mngongo proper, bat to the hut in 
which it is built. 



25G 



IZnrOAKKKWAKE. 



zidAlalele ngako konke. U njalo 
ke umgon^o ukuhamba kwawa 



Umkosi wentoinbi, ukuba kw e- 
nziwe utshwala obukulu, ku bu- 
tane abantu abaningi, ba puza 
Kepa lowo 'mkosi a u d^leli 
ekaya njengomkosi wenkosi im- 
pela ; ai, u dAlalela emfuleuL Ku 
ze 'kubuka aba tandaya Abanye 
ba nga zikatazi, ngokuba V azi 
ukuba ku umfiinekiso nje. ** Isi- 
&zana si kw azi ngani ukudAlalisa 
kwenkosi impela na 9 '' U ba 
mkulu lowo 'mkosi ngokuba kw e- 
nziwe utskwala nje bokupuza. 

Ku njalo ke ukubusa kwen- 
tonibi. 

Uhpenoula Mbanda. 



young people remain alone, and 
sport after their own &ncies in 
every respect Such, then, is the 
conduct of the umgongo. 

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 
should woman know how to act 
the king indeed?'' 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 uAlangoti Iwakwabo um- 
faaa o inkosana kayise. 

Abafazi aba zekwa 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 little chiefs of his father. 

The women who are taken to 
wife by the cattle of the eldest 
son's house,^ become the heritage 
of the eldest son j all of them are 

7 The little chief of his father, that is, the heir-at-law, --the next chief or 
head after the father. He is also odled wkon, '* chiet" To avoid confusion I 
generally translate such terms by heir, or eldest son. 

^ It is important for the understandinff of this matter to note the diBtxne- 
tion made between kwabo-mkulti, which I have translated *' the eldest son's 
house," and kwabo impela, (or as expressed lower down kwabo-n^ana, ) which I 
have translated " the eldest son's house in particular." The eldest son bom to 
the chief wife or inkosikazi, has two inheritances,— the one heretfitary derived 
from his father, and father's father backwards. This is the inheritance kwabo' 
ndeulUf and must descend from him, as it came to him by the law of inheritanoeb 
that is, 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 ke^t distinct in its appropriation from the pater- 
nal heritage. The diuerence is smiilar to that between entailed and personal 
property. But the entailed property of the native is invested in wives, girla, 
and cattle, and is necessarily as fluctoatiiu; as any other moveable property. 
The property of the eldest son's house fifii lakwdho'mkulu) is the hereditary 
estate. Note too the expression, Abc^a^ bakuHtbo-leyo 'nk(nnOt *<The wives of 
the house of that cow." 



THE HERITAGE IN POLYGAMIC HOUSEHOLDS. 



257 



ngezinkomo zakwabo impela, ezi 
Kalwa inkomo eya nikwa unina, e 
nikwa uyise noma ujifie-mkulu ; 
hsto 'nkomo zi ya 'uzeka aba&zi 
bakwabo-leyo 'nkomo lapa ya vela 
kona, kwabo-mfana. Noma umuzi 
u ze u be mkulu ngabafazi balezo 
'nkomo lowo 'muzi owake wonke 
lo 'mfana. Uma be pela bonke 
abantwana balezo 'ndAlu i& lonke 
labo li butwa u yena ; a ku ko na- 
miiuye o nga baaga naye ukuti 
uAlangoti Iwakwetu, u tsho ngo- 
kuba labo 'bafaci be zekwa ngen- 
komo zakwabo. A ba kude naye, 
ba se panai kwake. 



bis heritage, together with those 
who are taken to wife by cattle of 
his house in particular, which are 
the offiipring of a cow, which his 
mother gave him, which her father 
or grand£Bkther gave her ;* wo- 
men taken to wife by these cattle 
belong to the house whence that 
cow came, the son's house. ^® 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 groimd that the 
women were taken to wife by 
cattle belongiug to his house. 
They are not persons of another 
femily ;^ they are subject to him. 
But as to a woman whom his 
father takes to wife by a cow 
which does not b^ong to the here- 
ditary estate, but is his own per- 
sonal property, which is not i-e- 

* A new estate is oommeDoed by gifts to the mother,— by her kbomv— -by 
girls whom she may have after giving one over to the chic^ house, >-or by gifta 
to the eldest son, or by his labour and by the laboor of other children till tiiey 
are married. If anv 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 beloni^ed. 

Some such custom as regards marriage as this here represented as m force 
among the natives, must have existed among the people o£ Asia in the time of 
Jacob ; and the account here given is calculated to tlu>ow much li^hi on the his- 
toiy of his life and that of his children. By recalling that familiar history and 
looking at it^lrom 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 inkosikaad or chief wife ; and Rachel the second chief wife or hill ; 
Bachel gives Jacob her maid Bilhah that she might have children by her, that is, 
the house of Bilhah is a secondary house imder Rach^ who is the chief- 
tainess of the secondary great house, and the children bom to Jacob in that 
house are Rachel's. Then Leah follows Rachel's example, and exves Jacob Zil- 
pah, and Zilpah's house is a secondary house under Leah, waose is the in- 
dhlu-nkulu or chief house. Reuben is the *' little chief of his father ; ** and 
Joseph the "iponsi^ubuSa.'* 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. 

^^ That is, the wives who have been paid for by those cows. 

^^ Lit, They are not at a distance from him, but axe so near to him that if 
the heir die^ he becomes heir. 



Kodwa um£izi o zekwa uyise 
ngenkomo e nge si yo yelifii, i 
inkomo yake nje, e nge bhekwe 



258 



IZIHOANEKWAKE. 



inkoedkazi, e nge i bange futi; 
indoda i ya tsho enkoaikazdni 
ukuti, " Le inkomo, mabani, a i si 
70 inkomo yakwako ; ngokuba a 
ngi tatanga luto IwendAlu yako, 
neyakwetu futi ; inkomo yami e 
Dge bangwe 'nrantu ; ngi ya 'ku- 
zeka ngayo iimfazi 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 Alangani- 
Bwa nawendAlu-nkulu, a be wodwa, 
i tenge inkomo ke. Nako ke 
ukwa/^luka kwaleyo 'nkomo. Ku- 
mbe i lime uguai ; i nga tsko uku- 
ba leso 'siguai esikamabani, i ti 
isiguai sami nje, nensimu leyo i 
nga i bizi ngend/du yayo, ngokuba 
um&zi 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 'm&zi ka si ye umfazi 
wakwa-nkosikazi, nowakwabo kan- 
doda, ngokuba kulezo 'ndAlu zom- 
bili a ku pumanga 'luto. Uma 



garded by the chief wife [as 
belonging to her], and which she 
cannot claim. [When the husband 
comes home with such 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 from the 
hereditg&y 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 wile only, 
— ^my village ; for yon are a wiie 
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 token away again. The hus- 
band acts thus that no claim may 
be made to such a thing. 

When 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 

^s The reader nmst bear in mind that in a large household there may be dia* 
tingoished the following houses which have especial daims : — 

1. Indhlu yakwdba-inhuhi, or yahoabo-kandoda. The hereditary estate. 

2. Indhlu ydkwabo-ndodana enhdu. The house of the chief wife. The 
eldest son is heir of the property derived from both these. And the father cannot 
many a wife by cattle l^onging to either of these without placmg the new wife 
under the chief wife^ and whose housOy viz^ heir, has a chum upon the house of 



THE HERITAGE IK POLTOAIflO HOUSEHOLDS^ 



259 



izinkomo lezo zaleyo 'nkomo za 
zeka umfazi a za pela, ku se izin- 
komo zakwake lowo 'm&zij ku 
tiwa u intaba. 

Futi, ku tiwa indodana 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 sele ekulo- 
boleni, uyise a nike inkosikazi yake 
inkomo yakwayo uma e nga tandi 
ukuba ezi seleyo zi be ezakwa-nko- 
sikazi leyo e intaba. Uma e tanda 
a z' etule kona, a ti, " 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 1 " 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 h\]]M 

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 ^ther may give his 
chief wife a cow that it may be 
the property of her house, if ho 
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 1 " She says thus because 
the husband says, " The wife I am 
now about to take does not bielong 
to your house; she is my wife 

the secondary wife ; which daim is settled by the first bom female child be- 
coming the property of the chief house. 

3. Indhlu yahwaho, the house of a secondary or tertiary, &c., wifa 

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 
fathers death. 

5. IndhJu ycJcwaho-ponsakvJtmsa, The secondary great house (indMrtrnhdu 
yobMli), which is constituted by the husband taking a secondary chief wife by 
bis own private property. This house has no right to inherit the property of 
the great house but as the result of death carrying off all the heirs of the ^reat 
house. Neither can the heir of the great house put in any daim to the heritage 
of this house, so long as any male child bdonging to it survives. 

^^ An Intaba, or hill, 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 ycLkwabo-mkuluJ, nor to tiie 
house of the chief wife. 

^'^ Iponaa'^kubuaa, The-almost-a-diief. For he is not chief as regards his 
father's nouse ; the eldest son of the chief wife is chief and heir of uiat ; but 
he is chief and heir in the secondly great houses The place of the chie^ hi 
a kraal or in a hut, is on the right hand side of the doorway. If the ddest son 
'of the great house and the iponsakubusa are^ both at the same time in the hut| 
the eldest son sits near the doorway on the right, — that is, the chief place, — ^tho 
kHnuakubma on the left of the doorway. But if neither the ddest son nor the 
father is there, the iponmkubuaa sits in the chief place above all the other chil- 
dren both of the great house and of his own. The ipomakubusa also sends the 
inaonyama to the chief house. 



260 



iznroANExwAinc. 



Y' etuke ke inkosikaad, ngokuti, 
**Uma nga u zeka umfazi wako 
njalo o ngeni nami, kepa inkomo 
lezi zabanta bami zi ya iigapi na ? 
Tata ngtzako, ukuze ku ku fanele 
loku o kw enraya" XJkubanga 
ku vela ngendawo enjala 



Futi, uma izinkotno ezi zeka 
umfazi o ku tiwa u intaba zincane, 
iudocla ya silalelwa, a ya k^eda 
ngenkomo lezo, ya piuda 3ra tata 
kweza-sendAlu-nkulu, ya kgeda 
ngazo, owa sendAlu-nkulu u ya 
'kubanga, ka yi 'kuvuma kuiu- 
ntwana o ku tiwa iponsakubusa ; 
u ya 'kutsho, a ti, " K^, naye u 
indAlu yakwetu, ngokuba neza^ 
kwetu izinkomo zi koua ezinko- 
meni eza zeka unina.'' Uyise uma 
e tanda ukuba lowo 'mntwana 
wake o iponsakiibusa a nga buyeli 
endAlu-iikulu, a nga zi koka lezo 
'nkomo a zi kipe ngezinye, ukuze 
ukumisa kukayise walo 'mntwana 
ku kgine, ku nga kcitekL 



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 1 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 will 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 £ither 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 £iither 
has cattle of his own, upon which 
no ckim whatever can be made, he 
can enlarge that village by con- 
tinually toking 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 is, the chief wife of the other tide,~^the hilL She has the nme 
right over cattle formally given to her by her huahand as the chief wife has. 



Naye ke u no/Jangoti 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 i& lakona. 



THE HSBITAOE IN POLTQAHCIC HOUSEHOLDS. 



261 



Uma iponsakubusa 11 plla, In* 
dAlu-nkulu i fe i pele, kepa ku sale 
noma uni£Euiyana wendAlu yoku* 
gcina endnanCi iponsakubiisa a 11 
naku li d/»la liiBt lend/Ju-nkulu, 1 
se kona mdodana yo/ilangoti Iwa- 
seudAlu-nkulu. Kodwa uma ku 
uga se ko namunye umfana, ipo- 
nsakubusa 11 ya 'ku 11 dAla louke, 
11 nga be 11 saba iponsakubusa, se 
11 ba Inkosi kanyekanye, loku 
inkosi 1 nga se ka 

Ku njalo ke ukuma kwesitembu. 
Ku njalo ukuma kwendoda en- 
dAHnl yayo. 

Kepa Izinkomo zikayise wen- 
doda nezendodana z' a/Jukene ; 
indodana 1 ti, izinkomo zikayise 
ezayo, uma uyise e nga se ko; 
kepa nayo i nazo zayo yodwa ez* a- 
Mukene nezikayise, eya zi piwa 
uyise e se kona. Ngokuba kunjalo 
amadodana a zinge e piwa izinko- 
mo oyise, ai esdningi, 1 ba nye ; 
kepa y ande, laiia se y andlle 1 nga 
zeka abafazi ababili ngasikatl sa- 
nye, omunye i zekelwa uyine, uma 
e se kona, omunye owenkomo 
zayo. Nanso ke iu/ilangoti ezim- 
bilL 



Labo 'bantwana aba zalwa alabo 
'bafazi ababili, a ba nakubusa 
kanyekanye pakati kwalo *muzL 
Owezinkomo zendoda u ya banga 
ubukulu ngokuti, ** Nam! kwetu 
ngi nikulu, ngokuba umame ka 
tatwanga ngenkomo zakwetu«m- 
kulu." Kepa indodana e unina e 
zekwe ngenkomo zakwabo-mkulu, 
1 yona e busayo paikati kwomuzi 
kayise-mkulu, uma ku nga zalwa 
uyise-mkulu omunye o inkosi ; 
uma iukosi kayise-mkulu ku uyise 



^7 That is, the iponsakubum. 



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 
ipoDsakubusa cannot inherit the 
property of the chief house, 
whilst there still remains a son of 
the side belonging to the chief 
housa 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 &ther gave him whilst 
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 £skther, 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, saying, 
'' I too in our village am a great 
man, for mother was not taken 
with the cattle of our common 
grandfiehther." 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 chief of the grandfather is 



262 



I2INGA!7EKWAK&. 



wale 'ndodana^ i yona i busayo 
umtizi wonke. 

Kepa le e nnina a zekwa ngen- 
komo zikayise uje, a i Alali pakati 
kwomuzi wakwabo-mkuhi ; i ya 
puma, i be nomuzi wayo yodwa. 
Kepa noko i pansi kwale eya ze- 
kwa ngeukomo zasendMu-nkiilu, i 
ze i fe, andiiba le yenkomo zika- 
yise i bu tate 'bukosi uma ku nga 
salanga luto IwendAlii-nkulu, 



TJma indAlu-nkulu i kipa izin- 
komo zokiizeka umfazi ow elamana 
nayo, ku ti ngaaiAla lowo 'mfazi e 
zala umntwana wentombi, ka tsho 
ukuti owakwake, u y' azi ukuba 
owasend/Ju-nkulu, ku buye izin- 
komo a lotsholwa ngazo. Kepa 
mhla. intombi le y endako, indo- 
dana yasend^lu-nkulu i Dga zeka 
ngazo umfazi wayo, noma i m faka 
endAlini yakwabo-ntombi, ngoku- 
tanda kwayo, i ng' enzi ngokuba i 
y* esaba ikoaia, y enza ngokuba ku 
umuzi wayo. Njengaloku Uzita 
wa zeka unina kababazeleni ; wa 
ba inkosikazi ; wa zala Ubabaze- 
leni, inkosi yake ; ngemva kwaloku 
izinkomo zakwabo-babazeleni za 
zeka unina kansukuzonke, wa ba 
umnawe kababazeleni Unsuku- 
aonke, ukuze uma Ubabazeleni e 
nga se ko, nenzalo yake i nga se 
ko, ku nga bangwa abantwana bar 
kazita, kw aziwe ukuba u kona 
Unsukuzonke o nga dAla lelo *fa, 
ku nga kulumi 'muntu, a be u li 
d/ila ngakona li lunge naya Uni- 



the father of that son it is he who 
is bead of the whole villaga 

But he whose mother was taken 
by the cattle of the father, does 
not remain in the village of the 
hereditary estate ; he leaves, and 
has his own village by himsel£ 
And although he is inferior to him 
whose mother was taken by the 
cattle of the chief house, until he 
dies, yet ^en he takes the chief 
place, if there is no one remaining 
belonging to the chief housa 

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 pm^chased by the cattle of 
the house of the girl by whose 
dowry she has been taken to wife, 
according to his own pleasiu^e, 
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 birth to 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 of&pring 
should die also, there might be no 
dispute among Uzita's children, 
but it be known that Unsuku- 
zonke would enter on the in- 
heritance, and would enter on it 
with reason, it being his property. 



THIS RSRITAOS IK POLTOAMIC HOUSEHOLDS. 



263 



After Unsukuzonke his mother 
had a girl ; 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 bom of the same 
mother as she 1 " 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 born after belong to 
yon." Unsukuzonke reftised, and 
said, " Rather than that a child of 
our hoTise 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, " II 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 -^^ 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 Unsukuzonke revised, 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- 
Ixizeleni'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 

^8 That ia, from y^our own herd, to pay back the dowry of your mother to 
Ubabazeleni. There is a play on the word, ki^, ** take out," which it appears 
best tojcnreserve in the translation. 

^* That is, I wUl not acknowledge you as having any position amongst us. 



na wa zala intombi ngemva kukan- 
sukuzonke ; j& kula, y* endela 
kumaAlanya. Kwii tiwa Uzita, 
" Lo 'mntwana okababazelenL" 
Wa pika Unsukuzonke ngokuti, 
" Umntwana wakwetu a dAliwe 
nmuntu ngi kooa, mina ngi zalwa 
naye nal " Ngaloko ke Uzita wa 
mangala kakulu ngonsukuzonke, 
wa ti, " Uma u Unga ukud^la 
izinkomo zalo 'mntwana, u ya 'ku- 
ba nekcala, ngokuba unyoko u 
zekwe ngenkomo zakwabo-babaze- 
leni ; owa kwabo ; abako aba- 
muva." W ala, wa ti, " Kuna- 
loko ukuba umntwana wakwetu a 
d/^liwe ngi kona, kuAle ngi buyise 
lezo 'nkomo, ngi zidAlele mina." 
W ala Uzita ngokuti, " Uma u 
kipa lezo *nkomo, wena ngokwako, 
a ya 'kuba u zikipile wena ebuko- 
sini ; 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 
'muzL 8e u zikipile njalo, a ngi 
sa kw azi mina." 



Wa pika njalo ke, wa za wa 
k^nisa ngoku zi kipa izinkomo ; 
wa kitshwa ke ekwelamaneni no- 
babazeleni. Kwa ngeniswa Unsi- 
lane o yena e sesikund^leni sikan- 
sukuzouke, se ko ze ku kule 
umfana kababazeleni, a m dedele 
ke, a buyele ebunaweni, a be 
umnawe wenkosi Ku te uma ku 



jr J 



264 



IZIKOANEKWAKE. 



bube Ubabazeleiii, Umatongo, 
ow' elama Unsukuzonke, wa ko- 
Alwa iikuba umne wabo kade u 
zikipa ebukosini, wa tanda uku- 
ngena a pate umuzi ; kepa amadoda 
a m kumbuza ngokuti, " Wena, 
matongo, ku se naudawo lapa ; u 
kona Unsilane o za 'upata umuzL" 
Wa yeka ke. 



Kxi njalo ke abantwana bonke 
baleyo 'ndAlu aba zalwa 'muva 
kwaleyo 'ntomH yokukgala, aba- 
ntwana bayo leyo 'ndAlu. E ku 
pume kuyo intombi a ba sa yi *ku 
i landela ; se kw anele endAlu- 
nkulu ngentombi leyo. Kodwa 
bona abantwana ba se ih. njalo 
lasendAlii-nkulu, uma be file bonke. 
Kodwa uma be se kona, indAlu- 
nkulu a i dhli 'luto Iwabo ; ba 
pansi kwayo ngokuba unina u isi- 
tembu sasendAlu-nkulu ngezinko- 
mo zasend/ilu-nkulu. A ku tshiwo 
iikuti, loku izinkomo se za buya, 
a ba se pansi kwendAlu-nkuIu ; ba 
se njalo, ngokuba uma indMu-nkulu 
i pela, i bona be nga d/da ifa layo 
lonke. Li dAliwa ilifa ngokula- 
ndelana kwezindAlu ekuzekweni. 
A li parabaniswa ukuba li nikwe 
o nge si ye wesitembu sasendAlu- 
nkulu, ku ze ku pele bonke aba 
landela ind/du-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 bom 
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 girl. 
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 chief 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 marriaga 
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; 
at last the last male child which 
belongs to the great house enters 
on it. "When all are dead who 



THE HERITAGE IN POLYGAMIC HOUSEHOLDS. 



265 



nga se ko bonke abafanele uku li 
d/ila, li dAliwa iimdeni, ku landwe 
indAlu e be i AlinAlisana nendAlu 
yasendAlu-iikulu uma ku Matshwe 
inkomo. Li njalo ke ukudAliwa 
kwalo. Ifa li landa izindAlu zonke 
zangakwabo-lifsL Uma be nga se 
ko bonke aba fanele lona, iponsa- 
kubusa li li d/ile ke ; ngokuba li li 
dhla ngakona ; se kw elalo ilifa ; a 
li sa yi 'kubuzwa 'muntu, ngokuba 
indAlu yonke i pelile ; se li ngena 
ngakona, ngoknba naye uyise wabo 
iDunye, ka kude nefa likayise. 
Uma indAlu se i pelile, konke se 
ku okwake. 



can properly enter on the heritage, 
it is taken by those who are of 
kin ;20 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 inheriting. 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 ; and so she who is a 
virgin is taken to wife ; and she 
who has been guilty of adultery is 

^ Umdeni, those who are of kin, — ^those belonging to the polygamic esta- 
bliflhment of the great house, in the order in which the several wives have been 
ta^ea in marriage. 

^^ AU the houses under any particular house, whether the creat house, or 
the secondary great house, participate in the meat of all cattle shun by any one 
house. 

^ That is, if the chief house fails of heirs, the heritam falls to the second 
house ; if that too fails, it falls to the third, and so on. If all the heirs of ti^e 
great house fail, the next heir is the iponsakubusa. 



Futi, ukukitshwa kwomfazi wo- 
kuk<7ala ebukosikazini, u kitshwa 
ngezinto ezimbili, ezona zi fanele 
ukuba a pume ngazo. U kitshwa 
ngokupinga ; uma e pinge e nga 
ka zali umntwana, ku tiwe ka 
fanele ukuba indAlu yake i me 
enAla nomuzi. Ku ti uma e zele 
umfana a kitshwe endAlini esenAla, 
a buyele esangweni noma oAlango- 
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 J a tshelwe lo o pingile, ku 



266 



tZINQAVEKWAlTE. 



iiwe, '' Ngokuba igama lako lobu- 
kiilu u li susile, ku za 'uzekwa 
intombi kabaui, i me esikundAleni 
sako, i be uiiina kabani lo," ku 
tshiwo indodana ej a&lukaniswe 
noniaa ngokupinga kwake, i nge- 
niswe kwalowa 'mfazi omutsha. 
Uma nembala leso 'sikundAla sake 
'emi kaAle kuso^ u yena o iukosi- 
kazi impela; n yena e se unina 
'womfana lowo a kitahwe kunina. 
Nabantwana aba zalwa u lowo 
'mfazi o ngeniaiwe a ba bus! ; ba 
landela inkosaua le e ngeniswe 
kwake ; umntwana wokxik^ala wa- 
lo 'mfazi u ycDa e ya 'kwelamana 
neDkosana le ; ku ti nezinto za- 
kwabo zi tatwe kwabo, zi ngeniswe 
kule indAlu-nknlu, zi landele um- 
fana lapa i ye kona ; ku sale izin- 
twana nje lapaya kwabo okudala 
ezi lingene ukupilisa unina. 



Ku Alaliwe ke ngaloko, se kw a- 
ziwa ukuba wa kitshwa njalo, 
'erne lo omutsha a be inkosikazL 
Uma e lungile, lo 'mntwana e m 
bambisisa kakulu, a koAlwe unina 
Iowa, a zinge e se hambela nje 
k unina lapaya, e nga se jwayele 
kakulu, e se jwayele lapa kwabo. 
Ku njalo ke ukukitshwa kwake. 



Futi u kitshwa uma e nga b' azi 
abantu basemizini ; ngokuba kwa- 
bamnyama indAlu e senAla i yona 
ku indAlu yezihambi zomAlaba 
wonke, zi patwe kaAle kuleyo In- 
dAlu; ngokuba ukupata abantu 
basemizini ikcala lenkosikazi ya- 
lowo 'muzL Uku ba pata, si tsho 
uku ba pa ukudAla, a nga katali 



told, "Since you have destroyed 
your great name, the daughter of 
So-and-eo 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 sepai^ted 
from the mother on account of her 
offence, and placed with the new 
wife. K, 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 oi-der 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 
existenca 

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 himseK to 
the real mother, but now using 
himseK to the house of the new- 
chief wife. 

And she is ejected if she does 
not know sti-angers : 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 ; uka nga V azi uku- 
ba a ba ncitshe ukudAla, a ku 
landule, noma ku koua a ku fi^ley 
a ku dAle ngasese kwabo ; a ba 
tetise, a ba kipe ngolaka. Lowo 
'mfazi kwiti u ya puma ; ka fanele 
ukutwala umuzi ; u fanele 'euke a 
bujele esangweui, ku ngene ona- 
mandAla okuma ka/Je kuleso 'si- 
kuudAla. I loko^ke ukukipa 
umfazi ebukosikazini. 

TJmpengula Mbanda. 



foody 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 anger. 
Among us such a wife goes out ; 
she is not fit to bear the village ; 
it ia 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. 



UNTHLANGUNTHLANGIJ.24 



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 emabelenL 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 beletL 



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 cliildbirth arrived, they had 
children. But she who was to be 
the mother 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. 

34 UfUhla/ngwiMangu^ One who, when chained with an offence, denies every 
thing in the charge. UmutUu o zthlanffuzaifOf One who excuses himaelf. 

^ Oisabani, — ^It is the custom of peraona who are not related to call married 
women by the names of their respective parents, and not by their proper 
names. 



268 



IZINOANEKWAJTB. 



Hie chief wife gives birth to a snaJce, 



Kwa pela iminyaka eminingi ; 
W2k z& wa kcatuka ; wa beleta ; ba 
butana abaiazi, ba ti, " XJ zele in- 
yoka." Ya puma amasuku ama- 
ningi, i nga peli esiswini ; ya 
gcwal* iDd/Jii. Ba baleka, V e- 
m' emnyango. Ba memez' abautu, 
ba ti, " Ake ni zo'ubona umAlola." 
Kwa biitan' isizwe : ba memeza 
kiiyena, ba t* " I sa puma ini esi- 
swini ua 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 skin of the abdomen 
peeled off;^^ 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 bom." 



The snake is cast into a pool. 



Kwa ngeniswa umuntu ; 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 Iwar 
kwabo, ba ti, " Inyoka ni na 1 " 
Ba ti, " InAlwatii-" 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 broke 
down the enclosure^^ in front of 
the house. They asked, " What 
snake is it ? " They replied, " A 
boa constrictor." They found a 
pool, and many people di*agged the 
snake along, and threw it into the 
water. They washed their bodies,^^ 
and again went up to their home. 

^^ The natives believe in fxtii8 serotinus, that gestation may exceed the usnal 
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 ukukxatuka, 
to peel or cast off as a snake does its skin. When therefore they say that a 
woman thus casts 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. 

*8 They wash their bodies to get rid of the supposed evil influence which 
would arise from touching the snake, which they regard as an urnklolaj a pro- 
digy, or evil omen. 



UNTHLANGTJNTHLAKGU. 



2G9 



The king and hie people Jiy from the place, leaving the mother of tlie 

snake behind. 



Inkosi ya ti, " A ku balekwe." 
Kwa tiwa, " Ka sale unina wayo ; 
11 zer umliDgo." Ba muka, ba 
bbeka kwelinye ilizwe. Kw' aki- 
wa; za pela izindAlu. Ba kula 
kakulu abantwana, ba za ba tata 
abafazi. Z' enda izintombi ez* e- 
lama labo 'bafana. Kwa za kV e- 
ndiswa abanta babo. 



The king gave directions for 
them to fly from that place, but 
said, " Let the mother of the snake 
remain ; she has given bii-th 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 bom after the 
boys, were married also. And at 
len^h their children were married. 



After many years she follows tliem. 



,Wa hamba unina wenyoka ; wa 
Alangana nabantu ; ba buza ba ti, 
" U ya ngapi ? " Wa ti, " Ngi 
landela inkosi" Ba ti, "U ini 
nayo 1 " Wa ti, " Ng* umyeni 
wamL" Ba ti, " Wa u sele pi 1 " 
Wa ti, " Ya ngi shiya enadweni." 
Ba ti, " Wa w one ngani?" Wa 
ti, " Ng* ona ngokuzala iailwane." 
Bati, "Isilwane sini?" Wa ti, 
^' InAlwatu. Nga i mita imin3raka 
eminingi." Ba ti, " Ya bekwa 
pi 1 " Wa ti, " Ya hJilwa. emanzi- 
ui Ba baleka, ba ti, ngi nomAlola, 
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 my 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?" 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." 



r 



She readies the king's village. 



Wa hamba wa buza emzini, wa 
ti, " TJnAlangunAlangu w ake pi T 
Ba m yalela umfula. 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 



IZIirOANEKWAKE. 



wa fika kona ; wa m bona umfana, 
wa ti, " Nang* okabani e fika." 
Wa Dgena endAlini e sesangweni. 
Wa m bingelela umDinind/ilu ; wa 
m buza wa ti, ** Se kwa ba Djani 
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 ? " Wa ti, 
" Ku ya Alekwa. Ba ti, * Lo wa 
fa, i ya jabula inkosi/ Ba ti, 
* W' enz' a shiywe enanweni, kona 
e pilile. Wa e ya 'kuzala omunye 
umAlolafuti/" 



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 said, 
" 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 1" She replied, " He 
laughs ; they said, * The king is 
happy because she is dead ; ' fiiey 
said, he would have done well iu 
leaving her at the old village even 
though she had got welL She 
would again give birth to another 
prodigy." 



TJie king summons her to his presence. 



Wa puma umfazi o /Jezi 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- 
nina wenyoka e fika." Ya vuka 
inkosi, ya /Jala, ya ti, " U puma 
pil" Wa ti, "IT ti u puma 
enadweni" Kwa tiwa, "Hamba 
u m bize." Wa puma, wa m biza, 
w' eza naye, wa ngena end^lini." 
Ya ti, " Sa ku bona." Wa vuma. 
Ya ti, " Ku njani esiswini ?" Wa 
ti, " Ku polUe." 



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 oomel" 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 



Slie is jeered for lier misfortune. 



Wa Alala, wa piwa ukud/ila, wa 
ku dAla. Ba ti, " XJ nga V u sa 
kuluma naye, u fun* 'engeze omu- 



She remained ; she was given 
food ; she ata The people said to 
the king, " Do not be any longer 
talking with her ; it may be she 



UNTHLAKGT7NTHLAVQU. 



271 



nye umAloIa." Ba m akeF indAlu ; 
ba i bek' esangwenL Wa Alala 
kona. Wa ka»bana nabanye aba- 
fazL 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 8* u inja manje. IT nga 
b' u sa si kulumisa tina. . Tioa si 
zele umusd. Wena u inja nje. A 
u buyeli ini esizibeni, lapa ku Alezi 
umntanako na 1 " Wa ti, " Ni ya 
ngi /aeka ini 1 " Ba ti, " Si bona 
u si fikela ngobugagu." Wa tula. 



will add another prodigy to the 
first." They built her a house 
near the gateway ; 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] "2® So she was ashamed. 
They said, " It used to be said that 
your child should be king, and 
rule over our children. You are 
now a dog. Be not making us 
talk for ever. We have given 
birth to tliis village. You are a 
mere xiog. Why do you not go 
back again to the pool, where your 
child HvesT' She said, "Why 
do you laugh at me 1 " They re- 
plied, " Because we see that you 
come to us with boasting." She 
was silent. 



The king mediates^ and she hwmhlea herself. 



Ya ti inkosi, "Mu yeke ni. 
Nga ngi ti u ya 'u ngi zalela in- 
kosi Wa zala umlingo. Musa 
ni uku m Aleka ngawo. Naye ka 



The king said, " Leave her 
alone. I used to think she would 
give me a child who should be 
king. She gave birth to a mon- 
ster. Leave off laughing at her 
on that account. She too did not 

*• The notion 80 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 ChaOlu : — 

'* 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 eave 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 crocodUe 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 
foimd 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 will 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 birth to monstrosities in the shape of the ani- 
mal which is roondah, or else die of an awful disease. (Op. city p. 308 J See 
Appendix (A). 



272 



12ISOANKKWAKE. 



zenzanga." Ba ti, " XJ ini po ki- 
tina ? Ka tule ke, a nga be e sa 
kuluina, loku e se za 'kuzenza in- 
kosiy ngokiiba wa zala injoka." 
Wa ti, " Ngi yeke ni ; a ngi se yi 
'kupiuda. Se ngi bonile uba ni 
ngi tolile ngaloko, ngokuba nga 
zala isilwana Ba tula. 



make herself" They replied^ 
" What is she to us then 1 Just 
let her hold her tongue, and speak 
to us no more, (since she will 
make herself chief,) for she gave 
birth to a snaka" 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 came cut of the snake. 



Ya Mala inyoka emanzinL Wa 
.:^luba umntwana isikumba senyo- 
ka ; o pambili w« veza isandAla, e 
vmfana ; wa susa isikumba senyo- 
ka. Kwa vela abantu abaningi, 
be landelene ngokwelamana. Ba 
k^ed' ukuzala kukanina. Wa ku- 
luma UnAlatu - yesiziba, wa ti, 
" Ntombintombi, si y' elamana.'* 
Ba Alala kona esizibeni. Wa ti, 
" A si pume, si kupukele ngapezu- 
lu." Ba puma emanzinL Wa ti, 
" A si k^ond* ekaya." Ba ishumi 
— abafana ba isi/tlanu, izintombi 
za isiAlansi fiiti. 



The snake lived in the water. 
The child which was in front of 
the 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- 
dren, 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 ihe water. He said, 
" Let us go towards our home." 
There were ten children — five boys 
and five girls. 



They obtain oocen^ and set out in search of their mother. 



Ba k^onda enaaweni Ba ti, 
"A si fune amatambo ezinkabi." 
Ba tola amatambo a ishumi. Ba 
ti, " A si wa lungise, si w' enze 
izinkabL" Ba wa beka 'ndawo 
nye, ba vusa izinkabL Ba ti, "A 
si kwelele." EkanAlatu-yesiziba 
kwa ba XJmpengempe. Wa ku- 



They 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 Unthlatu-yesiziba was Um- 
pengempe.22 He spoke, saying, 

s^ Unihlaiu-yeshabaf Boa-of-the-pooL 

3^ UntonUnntambi, — The reduplication of intamhi in this proper name is to 
be imderstood as intended to magnif v the sister ; or, as the native says, to mean 
that she is not a damsel ** by once^ out by twice.*^ It may be represented by 
*' Damsel-of-a-damseL" 

** Umpengempe, a perfectly white bullock. 



UNTHLANOUXTHLAKGU. 



273 



luma, wa tl, " Kala kanjalo ke, 
mpengempe. Si fun' umame. Wa 
zala wa shiya ; sa dAla 'mAlaba, sa 
kula. Si ng* abakalubundubundu- 
a-ba-lu-vume." Ba hamba bonke, 
be kwele ezinkabini Ba dAlula 
emzini. 



" Tlmpengempej cry iafber 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 Ulubundubundu-a-ba- 
lu-vume."** They all set out, 
having mounted on the oxen. 
They passed a village. 

They enquire ai a village. The people tell them to go /orward. 



Ya ti inkosi UnAlatu-yesiadba, 
ya ti, " A si buye ; a si s' uku- 
dAlula umuzL" Ya kala inkomo. 
Wa ti, ^'Kala kanjalo ke, mpe- 
ngempe. Si fun' umame. Wa 
zala wa shiya ; sa dhh, 'mAlaba, sa 
kula. Si ng' abakalubundubundu- 
a-barlu-vume." Ba ti, " DAlulela 
ni pambili." 



Unthlatu - yesiziba, the king, 
said, " Let us go back again ; let 
us not pass a village." The ox 
cried. He said, " Cry, Umpenge- 
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 ITlu- 
bundubundu-a-ba-lu-vume." The 
people said, " Go forward." 



They enquire cU another village, and are told to go /orward 



Ba hamba, ba fik' emzini. Ba 
finyana zi buyOe inkomo. Wa i 
tshaya udade wabo inkabi. Wa 
ti, " Kala kanjalo. Si fun' uma> 
me. Wa zala wa shiya ; sa dAla 
'mAlaba, sa kula. Si ng' abakalu- 
bundubundu-a-ba-lu-vume." Ba 
ti, " DAlulela 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 Ulu- 
bundubundu-a-ba-lu-vume." They 
said, " Go forward." 



They reach Umkuzangtoe^s village, and oflre told to go forward. 



Ba fik' enonilumeni likamkuza- 
ngwe. Ba ti, " Ni ng' abakabani 
nal" Bati, "Si ng* abakanAla- 
ngunAktngu^" Ba ti, " Ka 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 Unthlatnguthlangu. 
They said, " Where have you 

» UhAtmdiubundu<L-h(i'hi^inime, — ^Ulabandabandii is anything that is well 
mixed so as to be free from Inmps, &c., as morter, or arrowroot. The meaning 
of the name therefore is, She-i8-a-well-ordered-woman,-l0t-all'approYe>of-her. 

>^ UmkuBsangioet He who driyei away leopards by shouting. 



274 



IZDrOAmEKWAHX. 



nal" Bati, ^^ Sa sala emanzinL" 
Ba i tsha/ inkabL Ba ti, *' Kala 
kanjalo ke, mpengempe. Si fun' u- 
ma. Wa zala wa shiya ; sa dAla 
'mAlaba, sa kula. Si ng* abakalu- 
buudubundu-a-faa-lu-Yume.'' Ba 
ti, " Si fun* umama Wa zala wa 
shija ; sa dAla 'mAlaba, sa kula.** 
Ba ti, <' DAlulela ni pambilL** 



staid ? *' 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 
Ulubundubundu- a-ba - lu - vume." 
They said, " We are seeking our 
motlier. She gave bii-th to us 
only ; she did not nourish us ; we 
at6 earth, and grew up.*' They 
said, " Go forward.'* 



They arrive at their grandmothef^s viUage, 



Ba fika emzini lapa ku zalwa 
unina; b* em' esangweni; ba i 
tshay' inkabi, ba ti, "Kala ka- 
njalo, mpengempe. Si fun* uroa- 
me. Wa ^a wa shiya ; sa dAla 
'mAlaba, sa kula. Si ng* abakalu- 
bundubundu-a-ba-lu-vume.*' Sa 
puma isalukazi endAlini, sa ti, 
" Ni ya ku zwa loku na ? XJngani 
umntanami wa zala isilwane na, sa 
shiywa?'* 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 ; 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 TJlubundu- 
bundu-arba-lu-vume." An old 
woman came out of the house and 
said, " Do you hear that 1 Did 
pot 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-bar 
lu-vume." 



Their grandmother acknowledges them. 



Kwa tiwa, "YeAlikela ni pa- 
nsi.'* B' en^'aba. Kwa n^andwa 
izinkomo ; kwa tatwa inkabi ezim- 
bili ; kwa buzwa, kwa tiwa, " Ni 
ng* abakabanil" Ba ti, " Si ng^ a- 



They told them to get down 
from the exen. They refused. 
They fetched the cattle ; they se- 
lected two oxen,^^ and asked them 
saying, " Whose children are youf * 



247. 



38 This is for the purpose of inducing tlMin to dismount. See Note 97| p. 



UK'mLANOUNTHLANQU. 



275 



bakanAlangun/^langu." Kwa ti- 
wa, "Na sala pi na?" Ba ti, 
** XJmame wa e zele inyoka. Kwa 
tiwa, a i laAlwe. XJmanie wa 
sliiywa eimweni. Kwa tiwa, u 
ya 'ubuye a zale omunye umAlola. 
Kwa hanjwa, wa shiywa." Kwa 
buzwa^ kwa tiwa, " Unyoko u zar 
Iwa intcmibi yapi na?" Wa ti, 
" KiJubundubundu-a-ba-lu-vume." 
Wa vela uniuakulu, wati, " Ng* o- 
wami ke lo 'nmtwana 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 
born?" They said, "In that of 
Ulubundubundu -a- ba-lu-vume." 
Their grandmother stood forth and 
said, "She who gave bii-th 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 toith their grandmothery cmd reach their faihefi'a village. 



Kwa Alatshwa izinkabi eziningi ; 
kwa butw* abantu ; kwa tiwa, 
" Ake ni ze 'kubona abantwana 
aba puma enyokeni" Kwa tiwa, 
" A ba kyutdiwe." Ba kgutshwa. 
Ba Alangana nabantu. Ba ti abar 
ntu, " Laba *bantwana abakabani 
nal" Kwa tiwa, "AbakanAlar 
ngunAlangu." Ba dAlula. Ba 
AJangana nabantu. Ba ti, " Laba 
'bantwana ng* abakabani na?" 
Ba hamba nesalukazi esi zaF uni- 
na. Kwa tiwa, " Ba be Alezi pi 
na ? " Kwa tiiva, " Ba be Alezi 
csizibeni" Kwa tiwa, "Ba be 
Alalele ni na ? " Kwa tiwa, " Ba 
be inyoka.'' Ba ti, "IboTJnAla- 
ngnnAlangu a e ba tsho, e ti ba 
penduka izilwane na)" Ba ba 
kombis' umuzi kanAlangunAlangu. 
Ba k^onda 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 widi 
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 ] " They answered, 
" lu a pool" They asked, " Why 
did they live there ] " They an- 
swered, " They were a snake." 
They asked, "Is it they whom 
Unthlangunthlangu used to say 
became beasts?" They pointed 
out to Uiem the village of IJnthla- 
ngunthlangu. They went to it. 
They reached their home. The 
people said, " Just come out and 



276 



IZINGANEKWAKE. 



abant' aba/Je. Kiingati ba zalwa 
*muntu munye." B' em' esangwe- 
ni. Wa pum' unlna. Ba i tsha- 
y' inkabi, ba ti, " Kala kanjalo ke, 
mpeiigempe. Si fun* iima. Wa 
ziJa wa shiya ; sa dAla 'mAlaba, sa 
kula. Si ng' abakaJubundubundu- 
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 seelong our mo- 
ther ; she gave birth to us only ; 
she did not Dourish us ; we ate 
earth and grew. We are the chil- 
dren of Ulubundubundu-a-barlu- 



Their motlier recognises tlicTn, 



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- 
ini)e. Si fun' umame. Wa zala 
wa shiya ; sa dAla 'm/tlaba, sa ku- 
la. Si ng' abakalubundubundu-a- 
bsr-lu-vume." 



Kwa butw' abantu, kwa bizwa 
inkosi, kwa tiwa, ake i ze 'kubona. 
Ya fik' inkosi, ya Alala pansL 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 dAla 'mAla- 
ba, sa kula. Si ng' abakalubundu- 
bundu-arborlu-Yuma " 



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 gav^ 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 /cUher makes manp enquiries qf their grcmdmoiher. 



Kwa buzwa kuninakulu, kwa 
tiwa, " Laba 'bantu u hamba nabo 
nje, ubatatapil" 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, 



UNTHLANGUNTHLAKGU. 



277 



fikile, be ti, ba vela pi. Ba ti, ba 
vela esizibenL Kwa tiwa, esizi- 
beni ba be &kwe ini? Ba ti, 
• Kwa ku inyoka.* Ba ti, * Uyise 
wayo kwa ku ubanir Ba ti, 
' UnAlangunAlangu.' Ba ti, ^ Na 
bona ini uba na ni inyoka na 1 * 
Bati, *Sabona.' Ba ti, 'Ni za- 
Iwa kamabani na 1 ' Ba ti, ' Si 
zalwa okabani' Kwa tiwa, * Ye- 
/ilika ni enkabini.' B' en^ba." 



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 1 * 
They said, * Unthlangunthlangu.' 
They said, * Did you see that you 
were a snake 1 * They said, * We 
saw.' They said, *Who is your 
mother?' They said, * The daugh- 
ter of So-and-so.' They were told 
to come down from the ox. They 
refused." 



Ths king cuka them mcmy questuma^ 



I ti inkofii, " Ni kgonda ka/de 
ini ukuba ng' uyiAlo wenu TJnAla- 
ngunAlangu nal" Ba ti, "Si 
k^onda kaAle." Bati, "Abako 
ini abantwana abanye kunyoko 
na r' Ba ti, " A ba ko." Ba ti, 
" Unyoko ukuzala kangaki na ? " 
Ba ti, " Ukuzala kanye ; wa zala 
inyoka." Bati, " Inyoka inyoka 
ni na?" Ba ti, "InAbitu." Ba 
ti, " Ya zalwa ya bekwa pi na 1 " 
1^ ti, " Ya zalwa ya ponswa esizi- 
benL" Ba ti, " Inyanga zayo zi- 
ngaki i mitwe na?" Ba ti, 
"Iminyaka eminingi." Ba ti, 
'' Wa e nga miti nabantu unyoko 
na?" Ba ti, "Wa e miti nabar- 
ntu ; ba za ba za^ ba m shiya. 
Ba za ba buya^ ba pinda b' emita 
okunye ; ba buya ba m shi ja. Ba 
2a ba zala kaningi, e sa miti uma- 
me. Wa za wa ka»ttuka, wa zala 
inAlatu. 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 
times 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 pr^nant with the 
snake ? " They said, " Many 
years." They said, "Was not 
your mother ]>regnant at the same 
time as others ?" They said, " She 
was pregnant at the same time a^ 
others ; at length they had chil- 
dren, and left her still pregnant. 
At length they became pregnant 
again; again they left her pi'eg- 
nant. At length they gave birth 
to many children, our mother 
being still pr^nant ; at length the 
skin of her abdomen peeled off, 
and she gave bii-th to a boa; it 



278 



IZINGANEKWANG. 



ningi ; ya gcwal' indAlu, ba piimela 
|)andAle abesifazana. Kwa iiienye- 
zwa, kwa tiwa, * XJ s' ezwa na 1 ' 
Wa ti, * Ngi 8* ezwa.* Kwa tiwa, 
* A i ka peli na? ' Wa ti, * Se i 
pelile.' Kwa ngeniswa unrnntu 
endAlini, wa ti, a ba ni ponsele 
ugongolo, a fane ikanda; wa li 
penya, wa ti, *Se ngi li bonile.' 
Wa ti, " Ngi ponsele ni nentambo.' 
Wa i kunga emkj'alenL" 



Kwa tiwa, " Na ni ku zwa ini 
konke loku na V Wa ti UnMatii- 
yesiziba, " Nga ngi ku zwa. Ko- 
dwa nga ngi nga boni" Kwa ti- 
wa, " W ezwa ngani na ? " Wa 
ti, " Nga ngi zwa uknkuluma." 
Ba ti, " Ku kuluma ubani r Wa 
ti, " Ku knluma UnMangunAla- 
ngu." Ba biiza, " Wa ti, a i be- 
kwe pi na?" Wa ti, "A i yo- 
ponswa egdzibeni." Kwa tiwa, 
" Wa ba bona abantu aba be i 
pete inyoka na? " Wa ti,* " Nga 
b' ezwa." Ba ti, " Ba be i pakar 
misele pezulu ini na?" Wa ti, 
" Ba be i hhusha pansi, ba i ponsa 
emanzini." Ba ti, " Wa ba bona 
na?" Wa ti, "Nga V ezwa." 
Ba ti, " Po, wa puma kanjani na ?" 
Wa ti, " Nga kupukela ngapezu- 
lu." Ba ti, " W* enze njani nga- 
pezulu?" Wa ti, "Nga kup' i- 
sandAla." Ba ti, " Wa s' enze 
njani na?" Wa ti, "Nga susa 
isikuraba." Ba ti, "Wa s' enze 
njani isikumba na?" Wa ti, 
" Nga si Alubula." Ba ti, "Kwa 
vela ni pakati na ?" Wa ti, " Kwa 
vela abanfcu aba ishumi. B* ema 
ngokulungelelana ngokwelamana 
kwetu." Kwa tiwa, " Abantu 
abangaki na ? " Wa ti, " Abantu 



took many days in the birth ; it 
filled the house ; the women ran 
out. They shouted, and asked our 
mother if she was still alive. She 
replied, * I am still alive.' They 
asked, * Is not the snake yet bomf 
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. Unthlatu-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 implied, " 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 
lip to the mouth 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 off." They said, " What came 
from inside ? " He said, " There 
came out ten persons. They stood 
one after the other according to 
the order of their birth.** They 
said, " How many pei*sons?'* He 



UNTHLANGUNTHLANGU, 



279 



t^)B, ishnmk" Kwa tiwa, " Ko- 
mb* o k"W elamayo." Wa m ko- 
mba. Kwa tiwa, " Nawe, komb' o 
kw elamayo." Wa m komba. 
Kwa tiwa, " J^awe, komb* o kw e- 
lamayo." Wa m komba. Kwa 
ba BJalo kubo bonka 



said, "Ten." They said, "Point 
out the one which followed you." 
He pointed her out. They said, 
" And you, 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 atvd point out their tnotlier. 



Kwa tiwa, "Komb* unyoko." 
Wa ni komb' unina. Kwa tiwa, 
** I pi indMm yakwenu 1 " Wa ti, 
" Nansi esangWenL" Kwa tiwa, 
** Kw enza ngani ind/ilu yakwenu 
"ukuba i be sesangweni na 1 " Wa 
ti, " Kw enza ngoku/dupeka, ngo- 
kub* a zala inyoka." 



They said, *^ Point out your 
mother." He pointed her out.^® 
They said, "Which is your mo- 
ther's house ?" He said, "There 
at the gateway." They said, " How 
happens it that your mother's 
house is at the gateway?" He 
replied, " It happens because of 
ajffliction ; because she gave birth 
to a snake." 



T^he father acknowledges titem, aiid gives them cattle. 



Wa ti uyise, a ku butwe izin- 
kabi zake izwe lonke. Kwa fika 
izinkabi ezi ishumi Kwa tiwa, 
k' eAle Un/ilatu-yesiziba. W' e- 
7ilela pansi. Kwa fika izinkabi 
ezi ishumi ; kwa nikwa udade wa- 
bo o m elamayo." W' e/Jela pansi. 
Kwa tiwa, abanye a ba ze/dele, se 
ku nikwe amakosi 



The father commanded the 
whole nation to collect his cattle. 
Ten oxen were brought. He told 
Unthlatu-yesiaiba to come down. 
He dismounted. Ten other oxen 
were brought ; 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. 



He makes Unthlatu-yesiziba king, and gives everything into his hands. 



Wa jabula unina. Uyise wa m 
pata ngengalo UnAlatu-yesiziba, 
wa ti, a ba kgonde endAlini ese- 
nAla. W' ala UnAlatu-yesiziba, 
wa ti, " Ngi za 'ungena kweya- 
kwetu." Wat' uyise, "Mntanami, 



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, sinco 



8« See Appendix (B). 



L L 



280 



IZINOANEKWANE. 



ng' enze njani, ind/Jti i senzansi 
iije?" Wa ti, "Ngi ya bona 
ukuba umame wa e /dupeka." Wa 
ti, " Mntanami, nga ngi bona 
ukuba e zele isilwane. Kwa se ku 
punyiswa inkosikazi e senAla e V i 
kuyo ; se ku inkosikazi." Wa ti, 
" Nga ng^ enza ngokuba lo wa e 
nga zalanga, wa e zele inyoka. 
Nga ngi te u yena o ya 'uzala in- 
kosL" Wa ti ke, " Nam/^la i fikile 
inkosi yami ; nonke se ni ya 'ubu- 
swa XJnAlatu-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 pelile. 
Umatshotsha (Umkamafuta). 



her bouse is at the lower part of 
the village r'37 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 chief wife was removed 
from the superior house where she 
lived ; and there is another chief 
wife 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 
be governed by Unthlatu-yesiziba." 

So he reigned ; the others 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." 

Tliis is the end of the tale. 



APPENDIX (A). 

SUPERSTITIOUS ABSTINENCE FROM CERTAIN KINDS 

OF FOOD. 

TiTE following superstitions in abstaining from cei-tain food resembles the Roon- 
dah of the West coast Africans : — 



There 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 away, 
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 evil among the 

'7 The king, being accustomed to live in the chief house, could not conde- 
scend to live at the gateway. 



Ku kona kwabamnyama indaba 
ngokuzila ukud/da oku tile. In- 
komo uma i kxatshelwe inkonyana, 
ya fela esiswini, kwa za kwa fa 
nonina wayo, i nga ka pumi, leyo 
'nkomo i ya zilwa abatsha aba nga 
ka zibuli. Izintombi zona ngi nga 
zi pete zona ; a ku ko namkcaba- 
ngo wokuti, " Zi nga i dAla na 1 " 
ngokuba ku tiwa leyo 'nkomo i ya 
*kwenza ufuzo olubi kwabesifazana, 



ABSTINENCE FROM FOOD. 



281 



omunye a be njalo ngam/da e bele- 
tayo, a vinjelwe njengayo, a fe ne- 
sisu. I zilwa ngaloko ke iukomo 
enjalo. 



Futi ingulube a i d/diwa izin- 
tombi nakanye ; ngokuba isilwaiie 
esi mile kabi ; umlomo mubi, mu- 
de ngombombo wayo ; ngaloko ke 
izintombi a zi i dAli ngokuti uma 
zi i dAla ku nga vela ufuzo olu- 
njalo enzalweni. Zi i yeka nga- 
loko ke. 

Kuningi oku zilwayo abautu 
abamnyama ngokwesaba ufuzo olu- 
bi ; ngokuba ku tiwa u kona umu- 
ntu owa ka wa zala ind/*lovu ne- 
liasbi ; kodwa a s' azi ukiiba ku 
isiminya ini loko ; se zi zilwa nga- 
loko ke ngokuti zi nga veza ufuzo 
ngokudAliwa ; nend/dovu ku tiwa 
i veza ufiizo, ngokuba uma i bule- 
we, ukuma kwayo kwezinye izin- 
dawo zomzimba i umuntu wesifa- 
zana, njengamabele manye nowesi- 
fazana. Ngaloko ke i y* esabeka 
kwabancane ukud/iliwa ; *kupela i 
d/diwa 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 
ind/ilala." I dAliwa ngokunyinye- 
ka nje. 



Okunye oku zilwayo amatumbu 
enkomo. A wa dAliwa amadoda 
ngokwesaba ukuti, "Uma si wa 
dAla, impi i ya 'ku si Alaba ema- 
tunjini." Abatsba a ba wa dAli ; 
a dAliwa a se be badala. 



Okunye oku nga dAliwa uvoko- 



women, so that one of them will 
be like the cow when she is in 
childbiii;h, be unable to give birth, 
like the cow, and die together 
with her child. On this 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 which 
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 young 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 



IZINGANEKWAKE. 



tana wenkomo ; ngokuba ku tiwa 
omutsha a nge mu dAle, u ya 
'kwenza iifuzo olubi kumntwana ; 
umlomo womntwana u ya 'kututu- 
mela njalo, ngokuba udebe Iwen- 
komo olu ngeuzansi lu ya zama- 
zama njalonjalo. A ba lu d/ili ke 
Dgaloko ; ngokuba uma ku bonwa 
umntwana womuntu omutsha um- 
lomo wake u tutumela, ku tiwa, 
" W oniwa uyise, owa dAla udebe 
1 wenkomo." 

Futi okunye oku nga dAliwa 
abatsha umtala wenkomo, ufu ; 
ngokuba umtala a u naboya, a u 
namsendo ; u gwadula nje. Nga- 
loko ke ku tiwa uma u d/tliwa 
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 
dAliwa umuntu omncinane; ngo- 
kuba ku tiwa imbuzi i namandAla 
kakulu, i 'bukali ekubebeni. Nga^ 
loko ke nomuntu omncinane a 
ng* enakala ngoftizo Iwayo, a be 
'bukali kakulu, a pinge. Lu ye- 
kwa ngaloko ke. 

Futi umtila wembuzi a u dAliwa 
abatsha ; ngokuba imbuzi into e 
suza futifuti. Ku tiwa umuntu e 
d/ila wona, u ya 'kufuza imbuzi, a 
nga zibambi, a t' e Alezi nabantu a 
be e zi/ileba njalonjalo ngokusuza ; 
ai ngamabomu, e punyukwa. U 
yekwa ngaloko ke. 

Futi inkomo a i dAliwa abatsha 
i nga ka boboswa ngapakati ; b' e- 
saba ukuba amanoieba 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 ihe 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 umtala has 
no villi, it has no pile ; it is merely 
smooth and hard. It is therefoi-e 
said, if it is eaten by young people, 
their children will be bom without 
hair, and their heads will be bare 
like a man's knee. It is therefore 
abstained from. 



♦ ♦ » 



Further, the flesh of a cow is 
not eaten by young people until it 
is eviscerated; they fearing that 
wounds received in war will close 
and not bleed externally, but 



>8 This word is not derived from uhukqubay to drive or push, but from uhi- 
kquhtty to contract or draw in. The dick in the former is pronounced with a 
Blight expiration ; in the latter with a decided drawing in of the breath, pro- 
ducing a marked difiPerence in pronunciation, which would prevent a native ear 
from confounding the two words. We have at present no means of distinguish- 
ing them in writing. 



SYMPATHY BY THE KAVEL. 



2SZ 



pi, 'opele ngapakati, umuntu a fe. 
Xw esatshwa loko ke. 

Futi ku kona okunye oku nge- 
nlsa umAlola ngokuAleka. Ingu- 
lube isilwane esibi kakulu nge- 
kanda. Uma i bouwa, i ya /ilekwa 
kakula isifazana, abadala ba m 
tulise o Mekayo, ngokuti, " U nga 
i hleki into embi; u ya 'kuzala 
yona, u jambe." Ba tuliswa nga- 
loko ke. Nesilima a si Mekwa, 
Dgokuba ku tiwa o Alekayo u zi- 
bizela umAlola. 



Kuningi okusele okunje okufu- 
zisayo, nako ku ya zilwa njalo. 



Umpengula Mbanda. 



within, and the man die. It is 
dreaded on t)iat 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 sileiiced. And a de- 
formed person is not laughed at ; 
for it is said the woman who 
laughs at the deformed person calls 
down an ompn on herself. 

There are many other such 
things which tring about things 
resembling themselves, and they 
too are abstained from. 



APPENDIX (B). 
UKUZWANA NGENKABA. 

(sympathy BY THE NAVEL.) 

Unthlattt-yksiziba 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 
.:;ause. 

The beUef in the existence of such a sympathetic power is common. Thus, 
Raynbum is traveUing with Heraud, and falls in with an unknown 
champion keeping a mountain pass. Eaynbum determines to put his prowess 
to the test ; and after a long combat, in which neither gains any advantage, 
Heraud interferes, and advises 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 with 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 a fray occasioned by the sight of his father 
was the instinctive voice of fiHal affection." (Ellis. Specimens of Early Eng- 
lish Metrical Romances. Vol. 11.^ p. 90.^ But the instinct of the horse Arun- 
del detects his master Bevis, whilst Josyan his wife does not recognise him. 
(Id.f p. 131.>— 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." 
(The Christian Year.) 



2di 



IZIXGANEKWAKE. 



Indaba ngenkaba ukuzwaiia kwa- 
bo ngayo, iikuba ki\ ti uma um- 
utwana o se kulile, e nga ka bi 
umfana noma intombazana, e se 
mncane kuloko, ku ti uma e nga 
vumi ukutatwa abantu abaningi, 
'ala ukuya kubo, e jwayelene no- 
yise nouina nabend/iln yakwabo ; 
ku ti niAla ku lika owakubo o um- 
deni naye, a m bize ; abazali ba ti, 
" Si za 'uke si bone, loku e nga 
vumi ukupatwa abanye 'bantu." 
Lowo o umdeni e m bizela uku m 
anga, umntwana 'esukele pezulu, a 
ng' esabi, a ye kuye ; a m ange, a 
in siugate. Ba tsho ke abazali 
ukuti, " Nembala ! Kanti um- 
ntwana lo umuntu wakubo u mu 
zwa ngenkaba, ukuti ngi ng' ale 
kulo, owetu." Ku njalo ke ukvL- 
zwa ngenkaba. 



Futi ku ti kumuntu omdala e 
hambile ezweni eli kude, e ng' aza- 
ni namuntu wakona, a tshonelwe 
ilanga, a ti, " O, loku ilanga se li 
tshonile, a ngi nga u dMuH lo 'mu- 
zi, loku se li tshonile nje." A ye 
kuwo, e ng' azani namuntu, e yela 
ukulala nje, ukuba ku se a dAlule, 
a ye lap' e ya kona. Ku ti ngo- 
kufika kwake kuwo, a kuleke, a 
ngene, a Male ; a bingelelwe, e 
njengomfokazi kulowo 'muzi, ame- 
fdo e ng' azani. Ba m buze lap' e 
vela kona ; a ku tsho. Ba m pe 
ukudAla uma ku kona ; ba m pate 
kaAle njengomuntu wabo, ba nga 
zibambi ngaluto kuye. A dAle, 
'esute, a ncibilike, ba buzane izin- 
daba ; ba hambe ba hambe enda- 
beni, ba ze ba fike ekuzalweni 
ukuti, " Wena, u ng' okabani na 



The sympathy which 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 comes 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 lap. So the 
parents say, " O, truly ! Forsooth 
the child knows a blood-relation 
by the navel, that it must not ob- 
ject to him ; he is one of us." 
This 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 him 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 tsho uyise. O bnzayo a ti, 
"U ng* okabani kabani," e tsho 
uyise-mkulu. 'Etuke lo o buzwa- 
yo, a ti, " Hau ! Ubaba-mkulu u 
m azi ngani na 1 " 'Ezwe e se m 
pendula ngokuti, " XJ ti ngi nge 
m azi ngani, loku ngi ng' okabani 
kabani na?" Uyise-mkulu a be 
munye wabo bobabili. Lapo ke 
ku be se ku ba ukukala kubo bo- 
babili. Ku tshiwo ke abantu 
ukuti, " Umuntu u mu zwa ngen- 
kaba owabo. Si mangele ngoku- 
patwa kwalo 'muntu, e patwa 
ubanL Sa ti u ya m azi ; kauti 
ka m azi ; u mu zwa ngenkaba nje 
'kupela." 



I njalo ke indaba ngenkaba. A 
si ku zwa kwabadala ukuti, uku- 
zwa ngenkaba loku, ukuba inkaba 
y enze njani ukuze \imuntu *azi 
ngayo, ukuti owetu lo 'muntu, 
loku inkaba yami ngi i zwa y enza 
nje. A si fiki kuloku 'kukgonda 
oku tshiwoyo ngayo. Kepa a ku 
ngabazwa ; ku ya kyiniswa njalo. 



Futi ku kona kwabamnyama 
ukukciteka kwezwe ; abantu b' a- 
/Jukane nabantwana babo be se 
bancinane ; omunye umntwana a 
tolwe umuntu e se ziliambela nje, 
e ng' azi lapa e ya kona; kanti 
igama likayise u ya V azi, nesi- 
bongo u ya s* azL Ba kciteke ; 
nabanye abantwana ba tolwe izin- 
dawo ngezindawo ; ku be i lowo a 
ti okababa wa fa, nomunye a tsho 
njalo, be tsho ngokuba be ng* ezwa 
lapa omunye e konsu 



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 V 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]" 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 knew him ; yet he 
did not know him ; he sympathised 
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 this 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 pei-son 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 different places ; and each thinks 
that the child of his father is dead, 
saying thus because neither knows 
where the other is. 



286 



IZINGANSKWAKE. 



Ku ti ngokuzinge ku sukwa kn- 
lezo 'iidawo umimtii e se diniwe, a 
26 a fike lapa kwa tolwa umnta 
kayise kona ; urn a kn intombazaiLa 
a m Mobonge nje, e ti intombi nje, 
ngokuba se kwa laAleka igama 
lake, likayise, li laAlwa iigoba ku 
tiwa i kona abakubo be nga yi 
'ku m tola ; noyise e nga sa patwa 
ukuti, u umntakabani ; se ku tiwa, 
" Okabani," ku tshiwo umtoli. A 
ze a ti owesifaaana, " Baui," e m 
biza ngegama lake lokutolwa, " ngi 
nge Aiobonge nawe ; kungati u 
umne wetu; a ngi ku kcabangi 
nakanye." Omunye a pikelele 
ngokuti, " Nakanye ! u ya ng' ala 
nje. Ng* owasekutini niina ; u ya 
ng' ala nje. Musa ukwekcatsha 
ngaloko." B' a/tlukane nembala 
nffokwala kwowesifazana. 



Ku ze ku ti ngokuhamba kwe- 
sikati lapa umlisa e se jwayele, e 
s' azana nabantu balo 'muzi, ba 
buzane izindaba ; ba ze ba m tshele 
labo aba Alangene naye ka/de, lo 
'uilisa be ng* azi ukuba munye no- 
wesilazana, be ti, ba ya Aleba nje 
indaba kumuntu aba kolana naye, 
ukuti, "Lo 'mntwana okabani, 
uyise. Kodwa la la/ilwa igama 
likayise ukuze ku dAliwe ngaya" 
Ngaloko ke 'ezwe owabo,,ang' e- 



It happens because a tnan con- 
tinually quits one place ailer an- 
other as he tires of them, he at 
length comes to a place where a 
child 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 £a.ther 
has become lost ; it is concealed 
because they suppose that then her 
people will be imable 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 fi-om 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 perseveres, saying, " Not at 
all ! you refuse me, that is alL I 
am of such a place. You merely 
refuse ma Don't hide your feel- 
ings by such an excuse." So they 
separate through the woman's re^ 
fusal. 

At length in the com-se 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 Ei- 
ther was lost, in order that we 
may get cattle by her." So, then, 
he hears that she is his sister ; he 



SYMPATHY BY THE NAVEL. 



287 



tuki, a zibe nje ; a ze a Alangane 
noweaifazana ; a buzise kaAle ku- 
ye ukuti, " U lajm nje ; kwini u 
sa kw azi na ?'' A ti, uma e kw a- 
zi, " Ngi ya kw azi." A buze 
igama lake ukuti, ^* Leli 'gama o 
bizwa ngalo manje u ya T azi na ? 
ela pi na ] " A ti, " Elokutolwa." 
A buze omunye 'likayise ukuti, 
" ElikayiAlo u ubani na ] " A ti, 
** Ngi Tinobani." A buze abantu 
bonke bakubo. A ba tsho a V a- 
ziyo ; a nga h* aziyo a nga ba tsho. 
A buze na ngaye ukuti, " U ya m 
azi ubani na ? " A ti, " Ngi ya m 
azi" A ti, "XJ nga m komba 
manje na, uma u Alangana naye 
na ? " A ti, " A ng' azi, ngokuba 
ukukula ku ya pendula.'' 'Ezwe 
ekupeleni kwamazwi e se gedeza 
imiHsa, e bonga Amatongo aJkubo ; 
ekupeleni a ziveze ngokuti, " Na- 
nku mina ke, nobani kababa. Ngi 
ti itongo lakwiti li s* emi. U ya 
bona nga ponaa 'kwenza amanyala. 
Kanti u ng* okababa." 



Ba kale bobabili. Ba tsho ke 
ukuti, " Inkaba le ey enza nje la 
Si be si ng' azani.'' Leyo 'ndaba 
i ze i Tele kubatolL Abatoli, lapa 
6 se bizwa umne wabo, ba linge 
uku m fi/ila; kepa b' a^luleke 



does not start, but merely turns 
away 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 1 " If she 
knows them, she replies, " I know 
them." He asks her name, saying, 
" The name by wliich you are now 
called, do you understand it ? 
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^nd-so ] " 
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 £aucta 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 



^ That is, the anodstral Bpirits. 

MM 



288 



IZINGANEKWAKE. 



ngokwazana kwomntwana namar 
gama abantu bakubo a tshiwo um- 
ntwana, abatoli be nga w* azi. 
B* aAluleke eku m fiAleni kwabo ; 
ba bize isondAlo ; a ba nike ; a 
buyele kuye. NaJoko ko ku tiwa 
indaba jenkaba. 



Futi ku kona indaba e njengayo 
le yenkaba, kodwa yona indaba 
ey aziwayo ; i fi/tlekile ngokukci- 
teka kwezwe. 

Kwa ti ekukcitekeni kwetu 
kwazulu, si kcitwa ukwaAluleka 
kukadingane ngokulwa namabunu, 
kwa ku kona obabekazi be babili 
aba landela ubaba ekuzalweni; 
owokugcina Umagushu, ibizo lake. 
Wa tata umfazi se ku za ukukci- 
teka izwe, udade waomanjanja 
kanAlarabela. Ku te e s' andu m 
tata inyanga zi se ne e fikile 
TJmanjonga umkake, sa kciteka ke 
kulelo 'zwe, si za lapa esiluiigwini. 
Kwa ti endAleleni wa Alubuka, wa 
buyela kwabakubo ; e muka ku sa 
tiwa u se niuAle, ku nga ka kqo- 
ndeki. 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- 
zinipetu ezindAleleni, be ng* azi 
lapa be ya kona uma ba ya ngapi 
na. 



Sa fika ke tina lap' esilungwini ; 
kanti uaye u fikile kwezinye 'zin- 
dawo esi ng' azani nazo. Si zinge 
si kuluma ngaye, si ti, " Umakazi 



able to do so through the know- 
ledge the children have of each 
other, and by their knowledge 
of the names of their people, 
which they do not themselves 
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 returns to him. That, too, 
is called a case of ihe 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 Udi- 
ngane having been unable to con- 
tend in battle with the Butch, we 
had two uncles which were young- 
er than o\ir father ; the youngest 
was called Umagushu. When the 
country was about to be desolated, 
he married the sist«r of the Man- 
janjas, the children of Unthlam- 
bela. When they had been mar- 
ried, and his wife TJmanjonga 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 deserted, 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 coim- 
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 KAVEL. 



289 



iim£m kababekazi ow' emuka ne- 
sisu wa ya ngapi na ? " si funa si 
AlezL Kwa za kwa ti, lapa nati 
se si kulile, sa Alangana naye, si 
mu zwa ngegama, e sa si m biza 
iigalo. Sa buza niasinyane, si ti, 
" U lapa nje, isisu ow' emuka naso 
s' enza njani na ? " Wa ti, " Sa 
puma." Sa dela ke ngokuti, " Po, 
loku sa puma njalo, si za 'uti ni 
na1» 



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 mu 
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, V enda e 
fi/iliwe njalo ; ku ze ekwendeni wa 
buzwa igama likayise, wa ti, 
" Ubaba Umagushu." Kwa tiwa 
ke ewake,*^ ukubizwa 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. 



wife of our uncle, who left us 
pregnant, have gone 1" 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 ? " 

There was there a girl 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. 



^ Ewake. — ^This is a locative form, and is equivalent to emzim wasetoake^ 
that is, the kraal or village into which a girl has married. 



200 



IZINOANEKWANE. 



INYOKA ENKULU E NOMLILO. 
(ths gbbat fiery sebpent.) 



In connection with the monstrons serpent 
iniert the following, which may be re^ 
tion." The immigration of the Ihitch to 
historical basis are a laroe water snake, 
frequent narration would readily sapj^y 
mentioned this snake in connection with 
large snake, and enanired whether this 
not a rainbow, whicn lived in the river ? 
bow is added. 



mentioned in the forcffoine tale, w© 
~ ~ as a recent '* myth of obscarva- 
atal began in 1836. All it requires as its 
or eel, and firearms ; imagination and 
the rest. The man who rdated it first 
the rainbow, which some imacnne is a 
snake which the Dutchman kified was 
The native notion respecting the rain- 



KwA ti lapa iigi umfana, ng' ezwa 
amadoda, ngesokati sokufika kwa- 
mabunu, e ti, "I kona inyoka, e 
puma emanzini, e nomlilo ; i ya 
gijima, i gijima kakula; umuntu 
a nge i shiye, e hamba pansi ; i z' i 
shiy we abamahashi" 

Ya fika ; kwa vela abasema- 
ngwaneni ; ba i lalela ; i puma esi- 
zibeni, ba i n^^amula enAlokweui ; 
wa biiyela umzimba wenyoka pa- 
kati esizibeni; sa tsha isiziba, a 
ngamuka amanzi uknpuma esizi- 
beni. Ba buza abantu, ba ti, 
"Amanzi lawa a n^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- 
lilo enAloko." Ba ti, " Si funya- 
nise i nelitsbe lekcoba." Kwa ti- 
wa, "Ake ni ye emabunwini, ni 
bone uba a ya ^ku y azi le 'nyoka 



It came to pass, when I was a 
boy, I heard men say, at the time 
of the arrival of the Dutch, there 
IB a fiery sei-pent, which comes out 
of the water ; it runs 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 
Amangwane ; 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 pqol ; the pool dried 
up, and the water ceased to flow 
from the pool.'*^ Some of the 
men asked, " Why has thia water 
ceased ] " 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 r^ 
** In the fountains in this country, there is a species of larce water-snake. The 
Bechuanas consider these creatures gacred, and believe that if one of them is 
killed, the fountain will be dried up." (PhUip*9 Eeaearches in 8mUh Afiriea, 
Vol II„ p. 117.; 

^3 A sqft 8tone, probably alluding to some kind of bezoar, or intestiiial oon* 
cretion. 



THE GRBAT FIERY SERPENT. 



291 



naT* Kwa fika Amabunu, e ti, 
" Le inyoka ni i bulele nje ; ni i 
bulele kabi ; inyoka e iiga bulawa. 
Le inyoka, tina 'mabiinu si ti si i 
bulala, ku be se kn vele enye, 
ukuze si nga tshi isi2dba ; ngokuba 
ka si i bulali nrca i vele i yodwa ; 
ngokuba no za ni bone, nina 'bantu 
abamnyama ; loku ni buMa 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 nal" Ba ze 
'kuti abamnyama, " Tina si bona 
isUwane, si puma, s' alukela nga- 
pandAle kwamanzL" A ti Ama- 
bunu, " Kona nga si bonwa isilwa- 
ne njalo, a s' enziwa 'luto, nica si 
ng* oni 'luto." Ba ze 'kuti aba- 
mnyama, " Tina ngokwakiti, a si 
kw azi, nxa, si bona isilwane, si si 
yeke." " Ku zo'uvela," Amabunu 
a ti ; '' isilwane si nga bo si bulala 
eminL 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 ! Ising^mu lesi sen- 
Aloko 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 Manganisa 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 with 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 dry up, for it will ob- 
sti-uct the water, and it will no 
longer flow. For, you black men, 
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 1" The 
Dutch answered, " You will see [ 
The head, with the piece attached 
to it, what have you done with 
iti" 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 



IZINOAKEKWANE. 



no 'Dza ka/tle. A ku bonanga ku 
ze kw elape loko, loku nani ni ti a 
ni kw azi." 

A ya ukuba a buye kubautu 
abamnyama, e ya ngamahashi ; a 
fika ebusuku esizibeui, 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 ngenzausi, nenye ya 
puma ugen/Ja. 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 
tshaya ; a ba i tshaya lapa i za 
'kufa kona. Ya puma, ya puma, 
ya ba kax)tsha ; ba kwela emaha- 
shini, ba baleka ; ba baleka, ama- 
hashi e tobangalolunye. Ba t' u- 
ma ba baleke, ya kgoma amahasbi 
amabili a pakati. A f amahashi 
a pambana kabili ; amanye a bhe- 
ka enMa 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 
kyede, la se li buza, li ti, " I ye 
ngapi ? " Uba se li bona ihashi, li 
zwe ukukala kwesibamu, ilangabi 
li nga sa li bonL La penduka, la 
ti, " U ti, ku sa i boni nje ; u ti 
Iowa umlilo u baswe ini 1" La ti, 
" Hamba, si hambe ke, si yo'bhe- 
ka." Wa ti, " K^'a. A pi ama- 
nye na 1 Kepa wena u tsholo ni 
ukuti, * Ake si yo'ubheka ' into e 
kade i si katazile na 1 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 1" 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 
«ime out, there blazed up a fira 
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 fied, 
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 j we have now 
seen the place where the flame is 
btiming." 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 RAINBOW. 



293 



piimele/' Ba t' tiba ba pumele, ba 
dubula, ba /dangana namabunu a 
shiyangalombilL A buza, a ti, 
" W enze njani ? Ni sindile ini 
na? " Ba ti, " Si sindile. Ku ze 
elinye ihasM la kcatsha ; la lamu- 
lelwa elinye; sa 1 dubula 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- 
ngomuntu, ubukulu bayo ; ubude, 
inde impela, i nga i £ike lapaya 
kwakcitwa. Ba buya, ba ti, "A 
ku yo*tatwa ifi^'welo, si zoVolela 
le *nyoka e ngagomuntu." 

XJjOJO SosiBO. 



we get out." When they got out, 
they fired, and met with eight 
Dutchmen. They enquired, say- 
ing, " What have you done ? Are 
you safel" 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." 



TJTINGO LWENKOSIKAZI. 
(thb queen's bow.) 



Uma iznlu 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 
n 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 vcny modest exag- 
geration, compared with the Scotchman's eel : — " An old man in Lorn nsed 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 still 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." 
(CamjpheWa Wtst Highland TaUs, Vol II., 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 
dianged into a serpent as huge as the larcest 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 tiiee and aJl that are here present, but even thy palace and all that 
it contains, without any one perceiving the slightest change m me.' " fWeWa 



one, with thee and aJl that are here present, 
ontains, without any one perceiving the si* 
Biblical Legends of the Musaulmana, p. 116.^ 



294 



IZTNGANEEWAKfi. 



nia li n' insukii zombili, ku bona- 
kala utingo, li ae. 

Ba ti lu uinnyama o Alala esizi- 
beiii, o fana nemvu.. Ba ti, lapo u 
Alabe kona, u suke u puze esizibenL 
Isiziba esikulu abantu ba y' esaba 
\ikugcza kuso, ba ti, si nomnyama ; 
lima umuutu e ngena kuso, a ba- 
njwe umnyama, u mu dAla Ko- 
dwa ba ti, esizibeni esi nomnyama 
ku ngena isanusi es' etasayo, si 
hlsAe nomnyama esizibeni, umnya- 
ma u nga si d/Ji, u si kcombe 
ngombala ; si ti si puma esizibeni, 
se si pambe ngezinyoka emzimbeni 
waso, si ye nazo ekaya. Isanusi 
izindaba e si zi kulumayo, abantu 
ba kolwa i zo. 

Uguaise wasemadungeni. 



days, on the appearance of the 
rainbow, it clears up. 

The 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 di'inking 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 prepared to be 
a diviner goes into a pool 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.) 



Nga ngi lindile ngi linde ensimini, 
izulu li na. La t' uba li se, kw' e- 
Ala umnyama, ow' eAlela emfuleni. 
Wa puma emfiileni, 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 
kosopa ngombala obomvu. Nga 
baleka, nga pumela ngapandAle 
kwensimu. Nga baleka ngokwe- 
saba, ngokuti, " Ukufa loku ; ini 
iiba ku ze kumina na ] " Abantu 
ba ti, " Umnyama ukufa ; u ng' eze 
wa Alala kumuntu." Ngoba ke 
umnyama ngemva kwawo wa ngi 
kaxDtsha ensimini, umzimba wami 
wa nje, ukuti, wa nesiAlungu. Se 



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, TJtshintsha, 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 1 " Men 
say, " The rainbow is disease. If 
it rests on a man, something will 
happen to him." So, then, afber 
the rainbow drove me from the 
garden, 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 death or disease. 

*'' He was suflFering from a scaly eruption over the whole body. 



THE RAINBOW. 



295 



»gi kcabanga ngokuti, " Ngu wo 
ini na 1 " Ba ti, " U ya mu dAla 
kambe umuntu, a penduke umbala 
o nge wake." 

Ba ti umnjama lo utingo Iwen- 
dAlu 'nkulu olu vela pezulu, ub' i- 
zulu li nilej kii ti ku nga vela 
lona, li buye li se. Ukuzwa kwa- 
mi kambe, ba ya tsho, u kamba 
nenyoka, ukuti lapa u kona, nen- 
yoka i kona. Kepa mina a ngi i 
bonanga. Nabaishoyo ukuti u 
hamba nemvu. A ngi i bonanga. 
Ba ti izanusi, ukutasa kwazo, ad 
ngena emanzini esizibeui ; zi pume 
se zi k<x)mbe udaka, lapa ku ngena 
umnyama ; zi pume ke se zi tasile 
ke, uba se zi izinyanga ka 

Utshhttsha Mguni. 



saying, " Is it the rainbow" [which 
causes the disease] ? 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 
plaoe where the rainbow enters; 
so they come out, being now fully 
prepared to be divinei's. 



UMNYAMA 
(thb rainbow.) 



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 eruption ; he has been 
poisoned by the rainbow." And 
then it will be said, " A rainbow- 
doctor must be found for him, to 
' treat him ; he has been poisoned." 

^ 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 nu^es Popo beads and 
confers wealth npon man — ^is the rainbow." (Mission to Gelele. VoL II., p. 
\4%.) And there is a pool near the capital called Danh-to-men, Sni^e-or-Eain- 
bow-water-in. (Id., p, 242.^ 

N N 



TJmunyama nami uma ngi zwa 
ngabantu abadala, umnyama u 
imvu, o puma ezizibeni ezikulu. 
U suk' u suka esizibeni, u Alale 
ngapandAle ematsheni ; u puma 
jixA 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 



IZINOAKEKWAKE. 



UNTOMBIYAPANSI 



The chiefs three children. 



KwA kn kona inkosi etile; ya i 
lime insimu enkulu. Be ku ti 
ngesikati abantu abaningi ba ye 
'kulima leyo 'nsimu. Kepa leyo 
'iikosi ya i nabantwana abatatu 
nje ; omkulii ku Usilwane ; omu- 
nye ku XJsilwanekazana ; omunye 
ku Untombi-yapansL Kepa ba be 
tandana Usilwane nosilwaneka- 



There was a certain chief who had 
dug a large field. At the pro])er 
season many men went to dig the 
ganlen. That chief had only 
three children ; the eldest was 
called Usilwane ;'*^ the second 
Usilwanekazana ;^® and the other 
Untombi-yapansi.^^ But Usilwane 
and Usilwanekazana loved each 
other. 



The chief ^8 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 ngenkobe zamabele, n' enze 
isitubi f^ ku ti lapa so ku polile 
ni i nike, i d/ile ; ngokuba i ya 
'kufa uraa ni i nika ku tshisa." 
B' enza njalo njengokutsho kwake. 



It happened at a certain time 
that Usilwane went to hunt ; he 
I'etumed cai*rying in his hand a 
leopard ; he said, "This is my 
dog ; give it milk ; mix it with 
boiled corn, 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 be di- 
rected them. 



Ths people s^tspect him. 



Ya ze ya kula, kwa ba inja en- 
kulu ; kepa abantu b' esaba kakulu 
ngokuba ku isilo, be ti, " Si za 
'kudAla 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 gi*ew ; it 
was a gi'eat dog ; and the people 
were very much afi*aid because it 
was a leopard, saying, '*It will 
devour the people. Usilwane will 
become an umtakati. ^^ Why does 
he domesticate a leopard and call 
it his dog?" 

^ Usilwane^ The beast-man. 

^^ UsilwanekasMfiaf The little -beast- woman. UsUtoanekazi, 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-ea^le ; and Untombi-yapansi, Umabelemane, 
— Four-breaats. Other differences will be mentione4 in their proper place. 

«i Untomhi-yapansiy The dam sel-of -beneath, or of-the-eartn. It may have 
reference to three things : — 1. To poverty or distress ; 2. To origin, — from thfr 
earth ; 3. To her having travelled underground. 

•* Isitubif porridge made with milk. 

** A wizard, — secret poisoner. 



UNTOMBI-YAPANSI. 



297 



Kepa Usilwanekazana, e Alupe- 
ka ngokuba e zwa abantu be ti 
nmnta kwabo ii za 'kuba nmtakati, 
wa kcamanga e ti, " Konje ngi si 
bulala ngani lesi 'silo na ? " 



But Usilwanekazana being trou- 
bled because she heard the people 
say that a child of her family 
would become au umtakati, said, 
" With what can I kill this leo- 
pard?" 



His sister kills the leopard. 



Kwa ti ngohmye usnku kw' e- 
muka abantu bonke ba ya 'kuvuna 
insimu yeiikosi. Kwa ti Usilwane 
yena wa ya ezintombini ; Usilwa- 
nekazana wa sala yedwa. Kwa ti 
kusasa wa peka libisi, Iwa za Iwa 
bila ; wa tela umkcaba, wa i nika 
inja kasilwane. Ya dAla ya dAla ; 
ya ti lapa se i k^/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 Usilwa- 
nekazana remained alone. In the 
morning she cooked milk till it 
boiled, and added to it some 
pounded com, 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 kills his 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 d/^le ku 
tshisa, ya fa." Wa ti Usilwane, 
" Ini u bulala inja yami na ] loku 
kade nga iii 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, " Ngoba ng* enze 
ni na ? " Wa ti, " U bulele inja 
yami." Wa ti Usilwanekazana, 
" Ngi i bulele ngokuba abantu be 
ti, * U za \itakata ngayo r " Wa 
ti Usilwane, " K^'a ! u i bulele nje 
ngokuba u nga i tandi." Wa ti, 
" Tshetsha, u pakamise umkono, 
ngi ku gwaze." Kepa Usilwane- 
kazana e /fcleka 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 B&b 
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, i-aise 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 annpit. 



298 



IZIKOANSKWAKC 



He lays her out in an attitude of deep. 



Wa tata Usilwane ukamba, wa 
tela kona ububende bukasilwane- 
kazaua. Wa buja wa m esula 
ka/de, wa m geza, wa m lalisa 
okcansini Iwake; wa tata isikca- 
melo sake, wa m kcamelisa ngaso ; 
wa m lungisa ekanda, e m tela 
ngamaka, e m k(^lisa ; wa m g^iza 
ezandAleni na sezinyaweni ; wa m 
gcoba ngama&ita, wa m embesa 
ingubo yake. Kwa nga ti u lele 



Usilwane took a pot, and pat in 
it the blood of Usilwanekazana. 
He then wiped her carefiilly, 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 
put 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 emuka Usilwane wa ya *ku- 
tata imru yake ; wa buya nayo, 
wa i Alaba ; wa tela ububende bayo 
okambeni lapa ku kona obukasi- 
Iwanekazana ; wa bu Alanganisa 
'ndawo nye. Wa Alinza imvu, wa 
sika ipapu nenAliziyo nesibindi ; 
wa k^obela'ndawo nye namatumbu 
nomhlwehlwe ; 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 which contained 
that of Usilwanekazana^ and mix- 
ed it together; he skinned the 
sheep, and cut out the Ixmgs, 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 fireplaoe; and 
washed himself and sat down. 



He offers it as food to UntombiyapansL 



When the sun was declining, 
XJntombi-yapansi cama She en- 
tered her mother's house, and 
found Usilwane sitting, and Usi- 
Iwanekazaua lying down. Usi- 
lwane said, '^ Take ; there is food, 
Untombi-yapansi, and eat." Un- 
tombi-yapansi said, '' Why is Usi- 
Iwanekazana sleeping?' Usilwane 
said, ''I do not Imow. She is 
merely sleeping.'' Untombi-yit- 
pansi said, ^'O, whence did this 
food comel" Usilwane replied, 
'<Do you not see that sheep f" 

^ Ububende here means the food made of Uood, apd viicera ; it is some- 
thing like *' sausage meat" or "black-pudding." 



Ku ti lapa ilanga se li muka wa 
fika Untombi-yapansi. Wa ngena 
endAlini kwabo, wa funyana Usi- 
lwane e Mezi ; Usilwanekazana e 
lele. Wa ti Usilwane, "Tata, 
nampo ububende,^* ntombi-yapar 
nsi, u dAle." Wa ti Untombi- 
yapansi, " Usilwanekazana u lalele 
ni nal" Wa ti Usilwane, "A 
ng* azi. U lele nje." Wa ti 
Untombi-yapansi, "O, ububende 
lobu bu vela pi na 1 " Wa ti Usi- 
lwane, " A u i boni imvu leyo 



UlTTOUBI-YAPANSL 



299 



na?" Wa ti Untombi-yapansi, 
"I Alatshelwe ni nal" Wa ti 
Usilwane, " I Alatshiwe nje." 



Untombi-yapansi said, " Why was 
it killed T Usilwane replied, " It 
was merely killed." 



She is prevented from eating it by a fly. 



Wa puma ke Usilwane, wa ya 
elawini lake, wa ya 'kuAlaJa kona. 
Wa tata XJntombi-yapansi ubu- 
bende ; wa ti lapa e za 'kudAla, 
kwa fika kuyena impiikane enkulu, 
ya banga umsindo, i ti, " Bu ! bu ! 
ngi pe, Dgi ku tshele/' A i kape 
iigesandAla. A ti, lapa e za 'ku- 
dAla, i Hke masinyane, i ti, '^ Bu ! 
bu ! ngi pe, ngi ku tshele." Kwa 
ti lapa i pinda ngokwesitatu TJn- 
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 
UsUwane, " I bulale ; i ya ku ko- 
Alisa ; u nga i pL" 



Then Usilwane went to his own 
house, to wait there. Untonibi- 
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 1 boo 1 give me, and I will 
tell you." When it did thus the 
third time, Untombi-yapansi shout- 
ed, saying, " Here, Usilwane ! 
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 
I deceiving you j do not give it." 



She gives the fly foody and it teUs her of the rmvrder of her sister. 



Wa pinda futi Untombi-yapansi 
wa ka ububende ; ya banga um- 
sindo omkulu impukane, i ti, 
" Bu ! bu ! ngi pe, ngi ku tshele." 
Wa i kapa ngesandAla. Ya buya 
ya pinda futi, ya ti, " Bu ! bu ! 
ngi pe, ngi ku tshele." Kwa ti 
lapa i pinda fiiti okwesitatu, wa i 
pa ; ya kota, ya ti, " Bheka ; u 
nga bu dAli lobo 'bubende, ngoku- 
ba Usilwane u bulele Usilwaneka- 
zana. Wa ti, * U be dAlala nge- 
silo saka' Bheka, Usilwahekazana 
u file ; ububende bake lobo ; nesilo 
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- 
Iwanekazana is dead ; this is her 
blood ; and the leopard is dead." 



She runs away, and is pwrsried by UsUwaohS. 



Wa suka masinyane Untombi- 
yapansi ; wa tata ingubo ey embe- 
twe Usilwanekazana, wa m embu- 
la j wa bona igazi U puma pamd I 



Untombi-yapansi at once arose ; 
she took off the blanket with 
which Usilwanekazana was cover- 
ed^ and saw the blood flowing fix>m 



300 



IZINQAKEKWAK£. 



kwekwapa. Wa piima ngamandAla 
Untombi-yapansi, wa gijiraa e ya 
lapa ku koua aoyise naonina. Ku 
te lapa e sen/tla kwoniuzi, wa pu- 
ma Usilwane endAlini, wa bona 
Untombi-yapansi en/Ja kwomuzi. 
Wa memeza Usilwane e ti, " Mi- 
na lapa, ntombi-yapansi ! u ya 
iigapi nal" Wa baleka ngama- 
ntlAla Untombi-yapansi. Wa- m 
landela Usilwane e pete umkonto, 
e ti laj)© e ya 'ku m bamba koua, 
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 upper 
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 pursued 
her, taking an assagai in his hand, 
thinking when he should catch 
her, he would stab her with it. 



Untonibt-yapatwi escapes. 



Wa ti lapa e seduze kakulu 
Usilwane, Untombi-yapansi wa ti, 
" Dabuka, m/ilaba, ngi ngene, ngo- 
kuba ngi za 'kufa namu/ila." Wa 
dabuka um/Jaba, 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 lapaya wa e lapa na 1 " 
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 Untombi-yapansi had de- 
scended ; he said, " Hau ! hau 1 
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. 



Site goes newr the chiefs s garden and gives an alarm. 



Wa hamba Untombi-yapansi; 
kwa ti lapa so ku Mwile wa lala, 
e nga pumanga pansL Kwa ti 
kusasa wa vuka fiiti, wa hamba. 
Kwa ti lapa se ku semini kakulu 
wa puma pansi, wa ye w* ema egar 
ngeni, 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 notliing but weeping 
this summer.^® Usilwanekaza- 



B5 Xhe brothers of the father are called fathers ; and the father's polygamic 
wives, mothers. 

** See Appendix. 

''^ Yiyayiya for Ulalila ; in Isikgwabe dialect. 

88 The u here does not refer to any particular person, but to the people of 
the chief in 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 mourning. ** The woe- woe-man will come this 
summer." 



UNTOMBI-TAPANBI. 



301 



Usilwanekazana u bulewe XJsilwa- 
ue ; u ti, u be dAlala ngengomende 
yenkosL'* Sa ti isalukazi esi lapo 
embiitisweni, " Kungati ku kona 
oku lengezajo, ku ti Usilwaneka- 
zana u bulewe Usilwane ; u be 
dAlala ngengomende yenkosi." Ya 
ti inkosi, " Si tate ni, ni si ponse 
emnceleni." Ba si tata, ba si bu- 
lala, ba si ponsa emnceleni ; ngo- 
kuba be ti, " Si /Jolela umntwana 
wenkosL" 



na has been murdered by Usi- 
lwane 'j he says, she has killed the 
prince's leopard^® without cause." 
An old woman which was in the 
royal garden said, '' It sounds as 
thoiigh 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 her, and killed 
her, and cast her outside the gar- 
den ; for they said she was pro- 
phesying evil against the king's 
cJiild. 



She goes to anotJier place arid alwuU a^ain. 



Wa pinda wa d/Jula lapo Un- 
tombi-yapansi, wa fika kwelinye 
iganga, wa ti, " U so ya yiyayiya 
yedwa kwela nonyaka. Usilwa- 
nekazana u bulewe Usilwane ; u 
be dAlala ngengomende yenkosi." 
La ti ik.xeku, " 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/frlala ngengomende 
yenkosi.' " Ya ti inkosi, " Li tate 
ni, ni li ponse ngapand/de kwom- 
ncele." £a 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 murder- 
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 
leopaixi without cause.' " The 
chief said, " Seize him, and cast 
him outside the garden." They 
seized him, and cast him out. 



A II the people run to her wJien she shouts the third time. 



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 



Bong. 



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 

^ Ingoni'-efide, the name here given to the leopard, me«ns a long toedding 



302 



ISTNGAKSRWAinS. 



ti, u be dAlala ngengomende yen- 
kosL" Kva ti kpo bonke abantu 
b' ezwa ukutsho kwake, ba kala 
bonke, ba baleka, ba ya kuyena, 
ba ti, "U ti ni nal" Wa ti, 
'* UailMranekazana n bulewe TJsi- 
Iwane ; u ti, n be dAlala ngengo- 
mende yenkosL" 



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 sayl" She re- 
plied, " TJsilwanekasana has been 
killed by Usilwane ; she has killed 
the prince's leopard without cause." 



Usiiwane U seized and hovmd. 



Ba buya abantu bonke, ba ya 
ekaya. Ba fika, wa baleka Usi- 
Iwane ; ba m biza, ba ti, " Buya 
wena ; u s' u ti ku kona abantu 
aba ik bonke na T^ Wena u se 
z* 'ubulawa.'**^ Wa buya TJsil wa- 
ne, wa ngena endAlini Ba m 
bamba, ba m bopa, ba ti, " TJ za 
'kwenziwa njani na 1 " Ya ti in- 
kosi, "Yala ni emnyango, ni tshise 
indAlu, ku ze ku tshe tina sobar 
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 'ku&k kauye naye." 



All the men went home. When 
they arrived, XJsilwane fled ; they 
called him, saying, " Come back ; 
do you think that there is any 
reason why all the people should 
be killed f You are not about to 
be killed." TJsilwane came back, 
and went into the house. They 
laid hold of him, and bound him, 
and said, "What is to be done 
with himf" The king said, 
"Close the door, and set fire to 
the house, that we three may be 
burnt. *^ But you, TJntombi-ya- 
pansi, go to your sister,** and live 
with her ; for I and your mother 
shall be bumt^ with the house ; 
for we do not wish to live, because 
Usilwanekazana is dead, and we 
too will die with her." 



UsUwane pleads in vairu 



Wa ti TJsilwane, " Mina ; musa 
ni uku ngi tshisa nendAlu ; ngi 
gwaze ni ngomkonta" Ya ti in- 
kosi, " K^ nmtanami ; ngi za 'ku 



TJsilwane said, " Attend to me ; 
do not bum me with the house ; 
stab me with an assagaL" . The 
chief said, " No, my child ; I will 



'i^' U 8* n ti kn kona abanta aba ka ba ia ngako bonke na ?— This would bo 
the full form of the s^tenoe. 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, a se z' ubolowa, /or, a ku se z' ubnlawa. 

" We three— namely, himadf, wife, and Uailwane. 

^' The name of this uster in the other tale ia given. It is Umkindinkomo^ 
— Cow-hip-drees ; 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 subisequently; without 
any reason being given, the father, mother, and village are burnt. 



tJNTOMBI-YAPAirSI, 



303 



ktt zwisa ubuAlunga obukulu ka- 
kulu, Dgokuba u wena o bulele 
umntanamL'^ 



cause you to feel very great pain, 
for it is you who have murdered 
my child," 



TJi^ chief sends Urdomhi-yapaiisi to her sister. 



Wa ti XJntombi-yapansi, "Ngi 
za 'kuhamba nobani na ? " Wa ti 
uyise, "Tata inkabi yakwenu, u 
kwele pezu kwayo, u hambe. Kwo 
ti lapo u pezulu okalweni u ya 
'kuzwa ukuduma okukulu kwoku- 
tsha kwomuzi ; u nga bheki ngase- 
muva, u hambe nje." 



Untombi-yapansi said, " With 
whom shall I gol" Her father 
replied, " Take your ox, mount it 
and go. When you are on the 
top of the hill, you will hear the 
great roaring of the burning vil- 
lage ; do not look back, but go on." 



Slie meets toith an imbuluy w7io deceives her. 



Wa hamba e kwele enkabiiiL 
Kwa ti lapa e sokalweni w' ezwa 
ukuduma kwomlilo. Wa kala, e 
ti, " Kouje 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/dike lapa enkabini yako, ngi 
kwele, ngi bone uma ku nga ngi 
fanela ini na ? " Wa ti, " K^-a ; a 
ngi tandi ukwe/ilika." Ya ti, 
" Ku nani na ? " Kepa XJntombi- 
yapansi wa e kw azi ngapambili 
ukuba imbulu i za 'uvela lapo ; 
ngokuba unina wa e m tshelile, 
wa ti, " Uma inkabi i nyatele pezu 
kwelitshe, imbulu i ya *upuma 
kona." Ngaloko ke w' esaba 
ukwe/^lika enkabinL Wa ti lapo, 
"Suka, ngi d/Jule." Ya ti im- 
bulu, " Hau ! Ngi tsheleke, ngi 
bone uma ku ya 'u ngi fanela ini 
nal" W'eMika. Ya ti, "Leti 
izinto zako, ngi fake, ngi bone uma 



She went, riding on the ox. 
When she was on the hill, she 
heard 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, " Piincess, Un- 
tombi-yapansi, just come down 
here from your ox, that I may get 
up, and see if it becomes me or 
not ? " She replied, " No ; I do 
not wish to dismount." The im- 
bulu said, " What is the matter ? " 
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 ] " She dis- 
mounted. The imbulu said, " Hand 
me your things, that I may \mt 

^ The words with which she is warned before setting out are given in the 
other version :— /* Ba ti, a nsa li tinti itsheeli sendAleleni." *' They told her not 
to tread on a certain stone which was in the path." This is much more precise, 
and ^ves 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. 



304 



IZINOANEKWAKE. 



ku ya *u ngi &nela ini na 1 " Wa 
i nika zonke izinto. Ya binca im- 
bulu, ya kwela enkabini, ya ti, 
" We, kwa ngi &nela 1 " 



them on and see if they are suit- 
able for me 1 " 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 ! " 



Tlie imhiilu gives her a new name. 



Wa ti XJntombi-yapansi, "Ye- 
Alika ke, u lete izinto zami, ngi 
kwele." Ya ti, " A ngi tandi U 
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' ek^'e 
lapa ematsheni, si bone o ya 'kuba 
nenyawo ezi 'manzL" Y* ek.q& 
imbulu ; kepa yena Untombi-ya- 
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 XJmsila- 
wezinja. U mina manje XJntombi- 
yapansi." Kepa Untombi-yapansi 
a ka pendulanga *luto, wa tula nje. 
Ya hamba imbulu, i kwele enka^ 
bini, 'eza ngemva Untombi-ya- 
pansi. 



Untombi-yapansi said, " Dis- 
moimt 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 Untombi-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 
Untombi-yapansL" But Untombi- 
yapansi made no answer ; she was 
silent. The imbulu went on, 
riding on the ox, and Untombi- 
yapansi coming after on foot. 



They reach the sister^s village. 



Ba ya ba fika lapo w' endela 
udade wabo kantombi-yapansi. 
Ba ngena ekaya, b' enyuka, ba ya 
ngasenAla. Ya fika ya ngena im- 
bulu, naye Untombi-yapansi wa 
ngena. Ya ti imbulu, " Musa 
ukungena. Bamba inkabi yami." 
Wa i bamba Untombi-yapansi ; ya 
Alala imbulu. 



They went on, and came to the 
place where the sister of Untombi- 
yapansi was married. They en- 
tered the village, and went to the 
upper part of it. The imbulu 
went into a house, and Untombi- 
yapansi also went in. The imbulu 
said, " Don't come in. Hold my 
ox." Untombi-yapansi held the 
ox : the imbulu sat down. 



^ UmaHa-wezinjOj Dog8*-taiL 



untombi-yapansi. 



305 



The imhvXu deceives her. 



Wa buza udade wabo kantombi- 
yapansi, wa ti, " XJ ubani na ] " 
Ya ti imbulu, "XJ mina, mnta- 
kwetu. Hau ! a u ngi boni ini 
nal" Wa ti, "Kga; a ngi ku 
boni ; ngoknba owakwetu um- 
ntwana nga m shiya emncinane ; 
ngi ya V azi kodwa igama lake. 
Kepa futi umzimba wake wa u 
kazimula, ngoknba wa u itusi." 
Ya ti imbulu, "Mina nga gula 
kakulu. Igama lami ng* XJntombi- 
yapansi. Umzimba wami so wa 
pela lowo o itusi." Wa kala udade 
wabo, e ti, " Hau I Kanti nmnta- 
kwetu lona na 1 " 

Wa ti udade wabo, " Kepa lona 
o semnyango u vela pi yena na ] " 
Ya ti, " Into nje ; nga i tola lapa 
emfuleni, i hamba pansi nje." Wa 
ti, " Ngi ku pe ukudAla na ]" Ya 
ti, " Yebo ; ngi lambila" Wa i 
pa isijingL Ya dAla. 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/de.; u m nge- 
nise endAlini, a d/ilele kona." 
Wa m biza, wa ti, " Ubani igama 
lake na ? " Ya ti imbulu, " Um- 
fiila-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, child of 
our house. Hau ! do you not 
recognise meV* She said, " No ; 
I do not recognise you ; for the 
chi]d of our house I left when she 
was still young ; I know nothing 
but her name. But, besides, her 
body glistened, for she was like 
brass." The imbtdu said, " I was 
very ill. I am Untombi-yapansi. 
I no longer have that body of mine 
which was like brass." Her sister 
wept, saying, " Hau ! Forsooth is 
this the child of our house 1 " 

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 ] " The imbulu repSed, 
" Yes ; I am hungry." She gave 
it ponidge. It ate. She said, 
" Call your servant yonder, that I 
may give her ; here is some 
whey."^'' 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 imbulu replied, " Umsila-we- 
zinja." Her sister said, "Come 
and eat, Umsila-wezinja." 



UntombirT/apand wastes the food. 



Wa ngena endAlini ; wa tata 
ukamba Iwabantwana udade wabo, 
wa m nika ngalo umlaza. Ya ti 
imbulu, " K^ ! k^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 onderataiid simple 
whey, but whey mixed with ground mealies. Poor people and dependents only 
eat ground mealies mixed wiui whey ; superiors use amasi. 



306 



IZINOAKEKWAKS. 



m nika okambeni Iwabantabako, 
mnta-kwetu ; u m telele pansi nje, 
a d/ilele kona." Wa ti umkwenya 
wabo, ^' K^ musa uku m telela 
pansi imiuntu, u m kangeze eza- 
nclAlenL" Wa ka ngokezo udade 
wabo, wa m kangcza. Kepa Un- 
toDibi-yapansi wa pa/ila iiudka 
ngezanclAla zake, wa m kangeza 
udade wabo ; ku ti lapa e se kqe- 
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 paAle insika." Wa mu pa 
inkobe ; wa dAla. 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 sepaiuted 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 ray 
hands, I placed them on each side 
of the pillar. "^^ She gave her 
boiled meaUes ; she ate ; and they 
retired to rest. 



Slie 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 Un- 
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.70 



^ The sister here magnifies her gift hy calling 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 jzroundnuts which are given to her. She takes 
but one out of tibe vessel, and aU the rest disanpear. It is thus, and not by 
dropping whey, that she fixes attention on herself. The chief exclaims, "Lolu 
udooovu Iwenkosikazi lu tate yanye indAlubu, za pela zonke esitsheni.'* " This 
skinny one of the queen has tiJLen one groundnut^ and no more are left in the 
dish.'^ She thus also manifests her magical power, which is brought out lo 
much afterwards. 

7* UdaXanOf little-old-one. 



UHTOMBI-TAPANSI. 



307 



Ba fika ngapandAle kwomu2d, 
w' ema Untombi-yapansi, wa ti, 
" D/Jula wena, dalana.'' Wa 
dAlula XJdalaDa ; ba hamba, ba 
fika emasiinini. Kcpa Udalana e 
ya kwabo insimu, ya i DgasenMa ; 
kepa leyo e lindwa Untombi-ya- 
pansi ya i ngenzansi, amakodba e 
bhekeiie. Inyoni ziningi kakulu ; 
kwa ti be sa fika, za fika. Wa zi 
ponsa TJdalana, wa ti, "Nazo, 
nisila-wezinja." Wa ti Untombi- 
yapansi, ** Tayi, tayi, lezo 'nyoni 
ezi dAla iusimu kadade, kona e 
nge 'dade ngasibili, ngoba se ngi 
Umsila-wezinja. Nga ngi nge 
'msila-wezinja ngempela ; nga ngi 
Untombi-yapansi." Z' esnka ma- 
sinye izinyoni njengokutsho k wa- 
ke. Ba AMa imini yonke izinyoni 
zi nge ko. Kepa Udalana wa 
mangala kakulu ngokuba e bona 
izinyoni zi nge ko, loku zi m Mupa 
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-houses 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 ai*e, 
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 were not any birds, since 
they troubled her so much every 
day. 



She is visited hy strange guests. 



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 pool 
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. 

71 In the other version, the dead,-~^her father, mother, and Ulukozazaoft, — ^ 
are among the company. 



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, 
e pete induku yake yetusL Wa 
tshaya pansi, wa ti, *' Puma ni 
nonke, bantu bakababa nenkomo 
zikababa, nokudAla kwami." Kwa 
puma abantu abaningi nenkomo 
eziningi, nokudAla kwaka Wa 



308 



IZIXOANEKWANE. 



dAla. Kwa puma nenkabi jake, 
wa kwela pezu kwayo, wa ti, 

^' EnkundAleni kababa sa si ti 
E-a-ye ; 
Kwezi-matshoba amAlope sa si ti 
E-arye." 

Kwa viinia abantu bonke kanye 
neziAlaAla, zi la vumela. Kwa ti 
lapa e se kgedile konke loko, w' e- 
Alika eiikabini yake; wa tshaya 
ngenduku yake pansi, wa ti, " Da- 
buka, m/ilaba, ku ngene izinto 
zikababa nabantu bake." Nembala 
TimAlaba wa dabuka, kwa ngena 
izinto zonke nabantu. 



She ate. Her own ox also came 
out ; she mounted it and said, 

" In my fe.ther'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 die had 
done all this, she 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. 



SJhe returns to tlie garden cmd Udalana wonders. 



Wa buya wa tata um/Jaba 
omnyama, wa zibekca ngawo em- 
zimbeni, wa ba njengaloku e be 
njalo. Wa kupuka, wa ya ensi- 
mini, wa ngena ekadbeni. Wa ti, 
" Kade zi kona ini izinyoni na ? " 
Wa ti Udalana, " Au ! we bar 
ndAla ! u bona ngoba e ngi shiye 
nezinyoni eziningi ngedwa nal" 
Ba ti be sa kuluma wa fika um- 
Alambi omkulu wezinyoni. Wa ti 
Udalana, "Nazo, msila-wezinja." 
Wa ti Untombi-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-yapansL" 
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 % " 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 Umsilarwezinja ; T was 
not truly Umsila-wezinja; I was 
Untombi-yapansi. "'^^ The birds at 
once went away in accordance 
with her word. 

73 In the other version it is very different ; she does not protect the ^ptrden, 
but gives it up to the birds. " Za fika izinyoni, za wela ensiminL Wa ti, ' Tai, 
tai, tai ; insimu kadade. Kona zi wa dAla, a zi wa kr^edi.' A kwa sala nana* 
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 com, they do not eat it all up.' They ate it all ; 
there did not remain one ear of com ; the sarden was utterly desolate. The 
people said, 'She ^ves the king's garden to the birds.* " 



UNTOMBI-YAPANSI. 



309 



Kepa Udalana e mangala ka- 
kulu u loku 'kutsho kwake, a ti, " U 
ti ni, yebuya, msila-wezinja, na 1 " 
A ti TJntombi-yapansi, " A ngi ti 
'Into." W euka Udalana kwelake 
ikadba, wa ya kwelikantombi-ya- 
pansi, wa ti, " Hau ! wena u d/tle- 
la pi, msila-wezinja, na 1" Wa ti 
Untombi-yapansi, " XJ tsho ngani 
nal" Wa ti, "Ngi tsho ngoba 
ngi nga boni izala lako lapo u 
dMela kona." Wa ti Untombi- 
yapansi, " Ngi ya dAla nje." 



Kwa tshona ilanga, ba bxiya ba 
ya ekaya. Ba fika, ya buza inkosi 
ya ti, "Be zi kona inyoni, msila- 
wezinja, nal" Wa ti Untombi- 
yapansi, "Ehe; be ziningi kaku- 
lu." Ya ti imbulu, " Ukuma 
kwake yena. Umsila-wezinja u za 
'kuAlala pansi nje, i ze i dAliwe 
izinyoni. Ku ti lapo se i pelile, u 
ti w aAlnlwe izinyoni." Ba Alala ; 
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 T Untombi-yapansi said, 
" Why do you ask ]" She replied, 
" I ask because I do not see the 
i-efdse 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, until the garden, 
is utterly destroyed by the birds. 
And when it is all gone, she says 
she has been worsted by the birds.'* 
They sat ; they retired to rest. 



Udalana makes a discovert/. 



Kwa ti kusasa ba hamba ba ya 
'kulinda. Kwa ti lapa be sesa- 
ngweni V ema Untombi-yapansi, 
wa ti, " DAlula." Wa ti Udalana, 
" Hau ! wena u nani uma u d/dule 
na ? Zonke insuku ku hamba 
mina pambili." Kepa Untombi- 
yapansi wa e saba ukud/dula ngo- 
kuba umbete u ya m esula umuti 
Iowa a u gcoba emzimbeni ukuze 
itusi li nga kanyi, ba m bone aba- 
ntu. Wa d/ilula Udalana. Ba 
fika emasimini, ba /^lala. Wa ti 
Udalana, " Nazo, msila-wezinja." 
Wa ti Untombi-yapansi, "Tayi, 
tayi, lezo 'nyoni . ezi dAla insimu 
kadade ; kona e nge *dade ngam- 
pela ; kepa kwa ku udade." 



In the morning they went to 
watcL When they were at the 
gateway Untombi-yapansi stood 
still and said, " Gk> 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 



IZmOAKBKWAKB. 



Wa ti, " Hlala, u bhekile wena, 
dalana ; ngi sa hamba ngi ya 'ku- 
geza." Wa hamba. Kwa ti lapa 
e se hambile Untombi-yapansi, wa 
landela ugasemuva Udalana, wa 
ye wa fika emfuleni iiaye. Wa 
fika Uutombi-yapaDsiy wa ngena 
esizibeni, wa puma umzimba wake 
11 kazimula, e pete induku yake 
yetusi. Wa mangala Udalana 
Bgokubona loko. Kepa Untombi- 
yapansi wa e nga m boni Udalana, 
ijgokuba wa e kcatsbila Wa tata 
induku yake Untombi-yapansi, wa 
tshaya pansi, wa ti, " Dabuka, 
naiAlaba, ngi bone izinto zikababa, 
zi pume zonke nabantu bakababa, 
uezinto zami nezinkomo." .Kwa 
puma konke loko njengokutsho 
kwake. Kwa vela nokudAla ; wa 
d/da. Wa tata ingubo yake i k^a- 
tshelwe ngezindondo, wa i binca, 
wa kwela enkabini yake, e Mobile. 
Wati, 



"Enkund/deni kababa sa si ti 
E-a-ye ; 
Kwezi-matshoba abomvu sa si ti 
E-a-ya" 

Ba vuma bonke kanye neziAlaAla 
ngaloko. Udalana w' esaba, wa 
tutumela ngokuba kwa ku ngatiti 
nom/daba u ya zamazama. 

Kwa ti lapo Untombi-yapansi e 
fi' e/dika enkabini, wa buya pam- 
bili Udalana, wa iika kuk^ala 
ensimini. Kepa Untombi-yapansi 
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?" Wa ti 
Udalana, " Kade ii /dalele ni em- 
fuleni wena na?" Wa ti Un- 
tombi-yapansi, " A u boni ini uma 
niina a ngi kw azi ukugeza masi- 
nya, ngoba umzimba wami mubi, 
umnyama kakulu na 1 " 



She said, "Stay and watch, 
Udalana ; I am now going to 
bathe." She went. When Un- 
tombi-yapansi had gone, Udalana 
went 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 haiid 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 Neither ; 
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 omar 
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 she said, " Have 
the birds been long here, Udala- 
na 1 " Udalana said, " Wliy have 
you staid so long at the river ] " 
Untombi-yapansi replied, " Do you 
not see that I cannot wash quickly, 
for my body is dirty and very 
black]" 



U2rT0llBI-TAPAi;:SI. 



311 



W esuka Udalana wa ya ekod- 
beni lapa kii kona XJntombi-yapa- 
nsi, wa Mala kuyena, e m buka 
emzimbem wonke ; kepa a nga 
boni lapo ku kona ibala ell kazi- 
mulayo. A mangale uma u zibe- 
kce ngani na. 



Udalana arose and went to the 
watch-hoiiBe where IJntombi-jrapa- 
nsi was ; she sat hy her, looking 
earnestly at the whole of her 
body; but she did not see any 
where a glistening spot. She won- 
dered what she had smeared her- 
self with. 



The cJiief visits the garden. 



Ya fika inkosi emasimini, ya ti, 
"Sa ni bona, msila-wezinja ; zi 
kona izinyoni na 1 " Wa ti, " Ye* 
bo, nkos', zi kona." W e^ika 
eka;ibeni Uutombi-yapansi, 'osaba 
ngoba ku kona inkosi pezulu ekaA- 
beni Ya ti inkosi, " W eAlikela 
ni, msila-wezinja, na?" Wa ti, 
" Kga ; ngi y' eAlika nje, nkos'." 
Y' eAlika inkosi, ya hamba ya ya 
ekaya. Ba buya nabo ontombi- 
yapansi. Ba £[ka ba dAla ba lala. 



The chief came to the garden 
and said, " Good day, XJmsila-we- 
zinja ; are there any birds here ? " 
She said, " Yes, sir, there are." 
Untombi-yapansi descended from 
the watch-house, being afr^iid be- 
cause the chief was on it. The 
chief said, "Why do you get 
down, Umsila-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 arnval 
they ate and lay down. 



TJdaXaTW, teds the chief what she 1ms discovered^ 



Kwa ti kusiAlwa Udalana wa 
ya enkosini, wa ti, "Nkos', wo 
vuka kusasa kakulu, u ye 'ku^^ala 
ekadbeni lami, kona ku ya 'kuti 
emini lapa Umsila-wezinja e se 
hambile ukuya 'ki]^eza, 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 zokuAloba. A. kwele 
enkabini yake, a Alabele, ku vume 
abantu nenkomo nemiti; konke 
ku m viimele." Ya ti inkosj, 
^* 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 sxdites 
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, ^i^d every thing sings in uni- 
son with her." The chief said, 
" If I . go in the morning shall I 



312 



tZnfOAKEKWAKE. 



ya 'u ku bona loko naf *• Wa ti I 
Udalana, " Yebo, nkosi, u 7a 'u 
ku bona." Ba lala. 



seethatr' Udalana said, <'Te0, 
O chief, you will see it." They 
retiied to rest. 



The chief uxUches in vain. 



Kwa ti lapa eknseni ya vnka 
inkosi, ya ya ekadbeni likieuialana. 
Kwa ti lapa se ku sile ba hamba 
Odalana nontombi-yapansi Kwa 
ti lapo be sesangweni wa ti Un- 
tombi-yapansi, " D Alula, weua, da- 
lana." Wa ti UdaJana, " Ini wena 
u nga hambi pambili na 1 W e- 
saba ni ukuhamba pambili T* Wa 
d/dula XJdalana^ wa hamba. Wa 
ti Untombi-yapansi, ^ Hau ! Ku 
ngani namuAla umbete ti nga bi ko 
na?" Wa ti TJdalana, "Kumbe 
nga be ku hamba impunzL" Wa 
ti XJntombi-yapansi, " Kepawomo 
kangaka umbete na)" 

Ba hamba ba ye ba fika emasi- 
mini. Ba Mala. Za fika inyoni. 
Wa ti TJdalana, " Nazo, msila-we- 
zinja." Wa ad kuza njengabantu 
bonke ; kepa a zi sukanga ; za ba 
Alupa kakulu. Ya ti inkosi, " Ku 
ngani ukuba zi ni Alupe namuAla 
izinyoni na?" Wa ti TJdalana, 
" EmiAleni u ya zi kuza ngokunye 
TJmsila-wezinja. Kepa namuAla 
a n^ azi uma u yekele ni na." 



Kepa wa ti TJdalana, " Ku nga- 
ni ukuba namAla u nga yi 'kugeza 
na?" Wa ti, " K^a ; ngi y* en^'e- 
na namnAla." Kepa TJntombi- 
yapansi 'ezwa ukuti u kona umu« 
ntu o kona emasimini, ngokuba e 
bona umbete u nge ko. Kwa ze 
kwa tshona ilanga. Y' eAlika in- 
kosi ekjcibeni, ya ya ekaya. Kwa 
ti ngasemuva ba buya nabo Onto- 
mbi-yapansi. 



When the chief arose in the 
morning he went to the watch- 
house of TJdalana. When the sun 
was up TJdalana and TJntomlH- 
yapansi set out. When they were 
at the gateway TJntombi-yapansi 
said, " Do you go on, TJdalana." 
TJdalana said, " Why do not you 
go first? Why are you afraid to 
go in front!" TJdakna went on. 
TJntombi-yapansi said, '^ Hau ! 
How is it that ttnlay there is no 
dew?" TJdalana said, "Perhaps 
a deer has passed." TJntombi- 
yapansi said, "But why has the 
dew diied up so much ? " 

They went on and came to the 
garden. They sat down. The 
birds cama TJdalana said, " There 
they are, TJmsila-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 hare troubled you 
so much to-day?" TJdalana re- 
plied, " On other days TJmsila- 
wezinja scares them in a different 
manner. But to-day I do not know 
why she has departed from hev 
usual method." 

TJdalana went to TJntoml»-ya* 
pansi and said, "Why do yon not 
go to bathe to-day?" She said, 
"No; I am lazy to^iay." But 
TJntombi-yapansi perceived that 
thei*e was some one in the garden, 
because she saw that there was no 
dew. At length the sun set The 
chief went down from the watoh- 
house and returned home; and 
TJntombi-yapansi and TJdalana also 
returned after him. 



VNTOMBI-YAPANBI. 



313 



Xwa ti lapo se be fike ekaya wa 
ti Untombi-yapansi, " Zi' ya si 
/Jupa inyoni." Wa ti udade wabo, 
^'U zi bheke kakulu izinyoiii, 
msilarwezinja, zi nga k^edi ama- 
bel' ami" Ba lala. 



When they reached home Tin- 
tombi-yapansi said, " The birds 
trouble ua" Her sister said, 
'' Watch the birds with great care, 
Umsila-wezinja, that they may not 
destroy my com." They retired 
to rest 



The chi&f w<Uche$ a second timey and heoflra UifvUnnbirya^ns^a dko/rm. 



In the morning the chief left 
home and went by another way to 
the garden, and Ind himself in the 
midst of the com. When it was 
light Udalana and TJntombi-yapar 
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 ofT that 
with which she had smeared her- 
sel£ 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 1 " 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-yapansi 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 Umsila-wezinja in- 
deed; I was Untombi-yapansL" 
The birds went away directly. 
And the chief wondered when he 
saw it. 

He watches h&r at the river. 

Kwa ti emini wa ti Untombi- 1 At noon Untombi-yapansi said, 
yapansi, " Ngi sa ya 'kugeza ma- 1 " I am now going to bathe, Uda- 



Kwa ti ekuseni iokosi ya puma, 
ya hamba ngenye ind/tlela, ya ye 
ya fika emasimini, ya kcatsha par 
kati kwamabela Kwa ti lapa se 
ku sile ba hamba Odalana, ba ya 
'kulinda. Ba fika esangweni, wa 
ti Untombi-yapansi, " D/dula." 
Wa ti Udalana, " Kja ; a ngi 
tandi nami. DAlula wena." Wa 
dAlula Untombi-yapansi. Kwa ti 
lapa be hamba Untombi-yapansi 
wa bheka ezitweni zake, wa bona 
ukuba umbete u ya k^ala ukususa 
umutL W' ala ukuhamba, wa ti, 
^'DAlula, dalana." Wa d/tlula 
Udalana. Ba fika emasimini. 
Wa ti Udalana, " Na namuAla a u 
zokuya ini ukuya 'kugeza naT' 
Wa ti, " Ngi za ^kuya." W' eAli- 
ka ekribeni Untombi-yapansi, wa 
ya kudalana ekadbeni ; 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 
ngasibih ; se nga ba Umsila-we- 
zinja ; nga ngi nge Umsila-wezinja 
ngampela; nga ngi Untombi-ya- 
pansL" Z emuka izinyoni masi- 
nyane. Kepa inkosi ya mangala 
ngokubona loku. 



314 



IZINGAKEKWANS. 



nje, dalana: ti ze u ngi bhekele 
izinyoni ensimini." Wa hamba 
Untombi-yapansL Wa ye wa fika 
emfuleni Kepa inkosi nayo ya 
hamba nodalana. Ba fika emfu- 
leni, ba kcatsha esiAlaAleni. Wa 
ngena emanzini esizibeni Untombi- 
yapansi ; wa puma umzimba wake 
u kazimula itnsi nenduku yake ; 
wa tshaya ngayo pansi, wa ti, 
" Dabuka, mAlaba, ku purae izinto 
zikababa, nabantu bakababa, neu- 
komo zikababa, nezinto zami/' 
Kwa puma konke loko nokudAla 
kwake. Wa dAla, wa binca ingu- 
bo yake, wa Aloba ngezinto zake, 
wa kwela enkabini yake, wa ti, 

'' EnkundAleni kababa sa si ti 
E-a-ye ; 
Kwezi-matshoba amAlope sa ei ti 

E-a-ye ; 
Kwezi-matshoba abomvu sa si ti 
E-a-ye." 

£u vuma abantu bonke neziAla&la. 



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 hid 
in the underwood. XJntombi-ya- 
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 
things may come out, and my 
fe.ther*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 fcither'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-a-ye." 

All the people and the trees took 
np the song. 



He Burprises Untombiryapansi. 



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 
tshone izinto zonke ya vela inkosL 
Wa ti Untombi-yapansi, lapa e 
bona inkosi, w* esaba kakulu. Ya 
ti inkosi, " Mnsa ukwesaba, mla- 
mu wami. Ngokuba kade u Alu- 
peka isikati sonke, loku wa fika 
lapa u zifi/tlile." 



The chiei 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 eea^g, for since you came here 
you have concealed yourself" 



She is made hrvown to Iter 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, dalar 



The chief took her and went 
with her and Udalana to the gaiv 
den. The chief said, " When it is 
quite dark, come back with her, 



uirrouBi-TAPAirBi. 



315 



Ba, u fike, u m beke endAlini kwa- 
ko ; ngi ya 'kiiza mina nodade 
wabo lapa se ni fikile." Ya buja 
inkosi, ya ya ekaya. Kwa ti lapa 
se ku Alwile ba fika Odalana, ba 
ngena endMini kwake. Y* eza 
inkosi, ya biza udade wabo. Ba 
ngena endAlini, ya m veza XJn- 
tombi-yapansi. Wa kala udade 
wabo e ti, ^* Kade nga tsho nga ti, 
* Ku ngani ukuba a nga kanyi 
umzimba wake nal'" Ba buza 
kuyena Untombi-yapansi uma ini 
lena na. Wa ba tshela ukuba im- 
bulu ; wa ba landisa konke ukwe- 
nza kwayo inibulu. 



Udalana, and put her in your 
house ; I will come with her sister 
when you are there." The chief 
went home. When it was dark 
Udalana and XJntombi-yapansi re- 
turned and went to IJdalaua's 
house. The chief came, and called 
the sister of Untombi-yapansi. 
They went into the house, and he 
brought forth Untombi-yapansi to 
her. Her sister cried, saying, 
" Long ago I said, * How is it that 
her body does not glisten V " They 
enqtdred 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. 



The iinbvXu is destroyed. 



Ya ti inkosi, '^ Hamba, dalana, 
u tshele abafana, u ti, a ba vuke 
kudasa, V embe umgodi esibayeni 
omude ; ku ti aba£izi ba peke 
amanzi ekuseni kakulu." Wa ba 
tshela konke loko Udalana. Ba 
lala. 

Kwa ti ekuseni kakulu ba vuka 
abafana, V emba umgodi omude ; 
kwa telwa ubisi okarabeni ; 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, " Yek^a ni lo 
'mgodi nonke." Ya ti imbulu, i 
y' esaba ukwekga. Ya ti inkosi, 
" Kg'a ; yekga nawe." Y* ala im- 
bulu. Ya f uteka inkosi ngolunya, 
ya ti, " Yek^a, yek^ masinyane." 
B' ek^a abanye abakzi j kepa im- 
bulu, kwa ti lapa i ti nayo i y* e- 
k^, umsila wayo wa bona amasi, 
ya ngena pakati, ya ziponsa nga- 
mandAla. 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 the 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 afi-aid 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 othei* 
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, 
" Bun and fetch the boiling water 



^' That is, the imbulu. 



31C 



IZIKaAHEKWAKS. 



sayo, ni tele pakatL" Ba wa tata, 
ba tela pakati emgodini amanzL 
Ya tsha, £a i ggiba emgodini. 



and pour it into the hole.'' They 
fetched it and poured it into the 
hole. The unbulu was scalded. 
They covered it up with earth in 
the hole. 



The chief marries U'tUomJbi-yapwnsL 



Kwa ti lapo inkosi ya tshela 
abantu, ya ti, "Hamba ni, ni 
tshele isizwe sonke, ni ti, a si ze 
lapa ; ngi ganiwe ; ku fike umlar 
niu wami." Sa tshelwa sonke isi- 
zwe, sa fika. Kwa ngena um- 
timba. Wa sina Untombi-yapansi 
nabantu bakubo. Wa Alala e 
jabula nodade wabo. Kwa Ala- 
tshwa izinkomo, ba dAla inyama. 
Ba Alala 'ndawo nye bonke ka/de. 

Ltdia (Umkasetemba). 



Then the chief told the people, 
saying, "(lo and tell the whole 
nation to come here, for I am a 
chosen husband ; my sister-in-law 
has come.'' The whole nation was 
told ; the people came. The mxt- 
riage company entered the village. 
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 persons descending into 
the waUr^ remaining there, and returning, as quite a natural thin^. Water is 
not destructive to them. In a tradition of the origin of the Amasikakana, 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 stiu 
in the wateor. In another tradition we hear of a Aeaven-descended 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. 
Th% two following tales give an account of men who descended to the lower 
rtgionst and returned to relate what they had seen, not quite after the manner 
of Viml or Dante, but strictly in accordance with 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 life. They are 
supposed to be the departed dead, .and lead a very material kind of existence. 
A more full account of the abapansi — subterraneans, or underground people — 
will be given under the head, '' Aicatonoo.*' 

Who can doubt that we find here the relics of an old belief, clothed after a 
new fashion, difiiarent from that to which we have been accustomed, coarse and 
HnattractiTe, in accordance with the habits and unintellectual condition of the 
people ; but of a common ori^ probably with that which in other countries, 
whose inhabitants have been in ai£ferent circumstances, and had a different de- 
velopment, has formed the basis of more exact theolo^es ; or of such fanciful 
tales as that of <* Jullandr of the Sea," in the Ar^nan Nights; or of such 
pleasing conceits as have been clothed with so much poetical beauty by the pen 
of La Motto Fouqud in his Undine ? 



UXKATSITAKA. 



317 



ITMK ATSH AN A. 



KwA ti Umkatahana wa vuka e ya 
'uzingela nezinja zake ; wa vusa 
iza ; izinja za li ka;otsha ;. la ya la 
ngena cmgodini, nenja za ngena, 
naye wa ngena. W emuka w' e- 
muka nalo, wa za wa fika kiibantu 
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 Mabako, ku tiwa 
ku fuyiwe ^ona ngapansi, zi buye 
zi vuke.) Kepa ba ti, " Inja yetu 
le i krcotshwa ubani na ] " Ba ti, 
nkublieka, "A, nangu 'muntu." 
Wa e se Alangana nezake izi/dobo. 
Ba ti, " Goduka ! Musa ukuAlala 
lapa." Wa buya wa goduka ke. 



Insuku za se zi dAIuHle zake 
lapa ekaya ; se be ti, " Wa ya 
ngapi na lo 'muntu ? U file," ba m 
bona e fika. Ba ti ke, " U vela 
pi na V Wa ti, " Ngi be ngi mu- 
ke nenyamazane ; ya ya ya fika 
pansi kwabapansi, i ngena eingo- 
dini. Nami nga ngena ke. Ka- 
nti ke i ya lapa kw akiweko." Ba 
buza ke ba ti, " U ti ng' abantu 
nje nal " Wa ti, " Yebo ; nobani 
nobani ba kona. Ngi buyiswe i 
bo." 



Leyo *ndawo lapa a tshona kona 
kulabo 'bantu ku tjwa XTsesiyela- 
mangana, kwelasema/dutshini, ela 
r akiwe Ubungane, uyise kalanga- 
libalele, uyisemkulu. Ezimbutwi- 
ni, uma e nga tsho ezimbutwini, a 
ti UsenAlonga, Amagama aleyo 
*ndawo. 



Once on a time TJmkatshana 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 tJien 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 
liva" So they asked him, saying, 
" Do you say they are men like 
us ?" 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 XJsesiyelar 
mangana, in the co\mtry of the 
Amathlubi, where Ubungane lived, 
the father of XJlangalibalele, that 
is, his grandfather. In the Izim- 
butu, if it be not said Izimbutu, it 
is called XJsenthlonga. These are 
names of those places. 



318 



IZINOANBXWAITE. 



Ku tiwa nma umuntu e file lapa 
eniAlabeni, wa ya kwabapansi, ba 
ti, ^'Musa ukukjula u Alangane 
nati ; u sa nuka umlilo/' Ba ti, 
ka ke a Alale kude nabo, a ke a 
pole umlilo. 

Umpondo kambule (Aaroit). 



It Is said that when a man dies 
iu this world, and has gone to the 
people who live beneath, they say 
to him, " Bo not come near us at 
once ; you still smell of fire." 
They say to him, ** Just remain at 
a distance from us, imtil the smell 
of fire has passed oC 



INDABA KANCAMA-NGAMANZT-EGUDU. 

(the tale of ukcaha-kqamakzi-egudu.^^) 



Uncama wa lima insima yombila ; 
kwa t' uba i k^ale ukuvutwa, ya 
ngena ingungumbane, ya zin^ i i 
dAla njalo ; e zing' e vuka kusasa, 
a fike i dAlila Wa za wa linda 
usuku olu namazolo. Kwa ti 
ugamAla e bona amazolo emakulu, 
wa vuka, wa ti, *^ NamAla nje ngi 
nga i landa kaAle, uma i dAlile 
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 V e sa buza, ukuti, 
^* Loku i ngene lapa nje, ngi nge 
uanja, ngi za 'kwenze njani n&V* 
Kgokutukutela ukuba i kgede 
ukudAla kwake, wa hamba pakati, 
e ti, '^ Ngo ya ngi fike lapa i kona, 
ngi i bulale." Wa ngena nezikaU 
zs^e, Wa hamba wa hamba, wa 
za wa fika ekcibini j wa ti, isiziba ; 



XJkcaka dug a mealie garden; 
when the mealies had b^un to 
get ripe, a porcupine ent^^ it, 
and continually wasted it ; and he 
continually rose early, and arrived 
when the porcupine had devoured 
his mealies. At length he waited 
for a day on whidb there was 
abundance of dew. On the day 
he saw much dew he arose and 
said, " To-day then I can follow it 
well, tf 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 

7^ He-prepare9-for-his-joumey-by-8moking'tn^n^. Instead of eating, he 
strengthens himself with the igudu, or insangu-horn. 



U>TCAMA-NGAMANZI-EGUDU. 



319 



wa tulis' ameAlo, wa za ^wa bona 
ukuba ikcibi nje. Wa hamba 
ekcaleni, wa dAlula. Kwa ba 
mnyama emgodini, e nga bonisisi 
kaAle ; ame/*lo a za e jwayela um- 
godi, wa bona ka/Je. Wa za wa 
lala, e nga fiki 'ndawo ; kwa ti ku 
8a wa e vuka, e hamba njalo ; e 
hamV e lala, wa za wa fika emfu- 
leni ; wa u wela, wa hamba. Lapo 
ka hambi ngoknba e bona ama- 
sondo ayo ; u se hamba ngokuba 
imbobo inye a ngena ngayo; n 
pike ngokuti, "Ngo ze ngi fike 
eknpeleni kwomgodi, anduba ngi 
dele." 



. Wa za wa bona pambili ku kg^- 
la ukukanya ; w' ezwa ku kuza 
izinja, ku kala abantwana ; wa 
dAlula; wa vela pezu kwomuzi; 
wa bona ku tunya umusi ; wa ti, 
" Hau ! u pi lapal Nga ti, ' Ngi 
landa ingungumbane ; ' nga fika 
ekaya." Ukubuya kwake e MeAla 
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 nobusuku, e ti, " Kumbe ba 
ngi bonile." Wa za wa wela lowo 
'mfula a ^ wela e sa landa ; wa 
dAlula kulelo 'kcibi a dAlula kulo 
kukgula ; 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 £ka 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, sayiDg, " I shall at length 
arrive at the end of the hole, 
whereupon I shall be satisfied." 

At length in fix>nt 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 ? 
I said, * I am following the porcu- 
pine ; ' I am come to a dweUing." 
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 things 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 



320 



IZIKQANEKWANE. 



ukcansi kumkake. XJmkake wa m 
bheka, wa tshay* izand^la, wa ka- 
la; abantu b' etuka, ba ti bnda- 
biidu, be buza, " Ini na ]" Wa ti, 
" Nang* Uncama e fika !" Abantu 
ba mangala, ba buya ba pinda ba 
kala isililo. Umfaaa wa ti, " Ikca- 
nsi lako nengabo zako nemintsha 
yako nesikcamelo sako nezitsha 
zako, konke nga ku laAla, ngi ti, u 
file ; izingubo namakcansi uga ku 
tsbisa." 

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 ximusi 
Kwa ba ukubuya kwami ke, se 
ng* esaba, ngi ti, be za 'u ngi bu- 
IsJa. Ni bona ngi fika nje." 



a mat. His wife looked at him ; 
she smote her hands and cried; 
the people started ; they hurried 
in and asked, " What is it V She 
said, " Behold Uncama is come ! " 
The men wondered, and again 
shouted the funeral dirge. The 
woman said, " Yoiir mat, and your 
blanket, and your kilt, and your 
pillow, and your vessels, every 
thing I have buned, saying, you 
were dead ; your blankets and 
mats I burnt." 

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 Greecey pp. 308—311, we read a legend of the priest 
S6nuttaro, who performed a feat similar to that ascribed to Untombi-yapjmsi. 
A shrine had been prepared for the reception of relics. Sdnuttaro being anxious 
to obtain a casket of especially valuable relics to deposit in the shrine, " dived 
into the earth and proceeded subterraneously to the land of Ndgas." The Ndga 
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 hinjiself, 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 magic. He ** mira- 
culously created an invisibly attenuated arm," by which he extracted the pre- 
cious casket, unperceived, from the stomach of the NAga. When he had done 
this, * 'rending the earth" (dahula timhlahaj, he again returned to the upper world. 



Leyo 'ndoda ihhwan^'ana elifu- 
tshanyana, lisinindoiwana ; um- 
zimba wonke u pelile uboya ; li- 
bana ; lizigejana, amazinyo a wa sa 
pelele. Nami ngi ya V azi. Nga 
K 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 fike 
kwabapansi." 

XJmpengula Mbanda. 



VHAMBA. 



321 



U M A M B A 



A king niarries two sisters. 



KwA ku kona inkosi 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 k^ediwe ukulotsholwa, 
za sina zombilL 



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. 



T/ie queen* s first in/ant dies. 



Kwa ti ngesinye isikati b* emita 
bonke aba^i baleyo 'nkosi. Ba 
beleta abanye, kepa inkosikazi 
y* epuza yona ukubeleta. Kwa ti 
lapa se be zwile ukuba i belete, wa 
puma udade wabo, wa ya kona 
end/ilini ; 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 nal" Wati, 
** Kg^a. Ngi te ngi m tata, wa e 
se file." Ba mangala bonke abantu. 



It came to pass in process of 
time that all the chief^s wives 
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, that 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 and third. 



Ba ze ba buye b' emita futi, ba 
baleta. Wa ti omimye 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 V 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 



IZn^GAKEKWANE. 



unina wendoda, " XJma abantwana 
laba abafayo a ka ba pati udade 
wenu, nga be nga fL Kepa ngo- 
kuba u ya m nika bona u ya ba 
bulala." 



mother of the chief ^^ said, " If 
your sister had 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 u ya beleta. Kwa 
ti kusasa bonke abantu V ezwa 
ukuti, u se belete. Ba ya 'kubona 
umntwana. Ba fika ba ti, '^ Ake 
si bone umntwana.^' Wati, "Kgu. 
NamAla a ngi belete 'mntwana ; 
ngi belete isilwane nje." Ba ti, 
"Isilwane sini nal" Wa ti, 
*amamba." 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, " No. 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. 



Her sister gives birth to a boy. 



Omunye futi lowo udade wabo 
wa beleta umfana. Wa jabula 
ngokuba yena e belete umuntu, 
kepa lo e belete inyoka nje. Ba 
kula bobabilL Ya ti inkosi, 
"Laba 'bantwana bami, omunye 
igama lake Umamba, omunye Un- 
simba." Ba kula bobabilL Kepa 
TJmamba 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, Unsimba."*^ 
But Umamba went on his belly. 



Tlhe queerHs sister is suspected. 



Wa ti uma a zale Umamba, 
yena wa kula, a ka & ; ba ti aba- 
ntu, "Bheka ni ke manje, ngo- 
kuba lo 'mntwana a ka &nga ngo- 
kuba yena e inyoka. Abaaiye 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 

75 The mother of the chief, lit. of the husband. 
7^ The irruimba is a deadly snake. 

77 Umamba, The-imamba-man. 

78 Un8i'mba,—In8imba is a wild cat. The-cat-man. 



VMAMBA. 



323 



Kepa wa ti uyise kansimba, " Uma 
ni u bona umuti a biilala ngawo 
abautwana, u lete ni kiimina, ngi 
ze ngi u pate^ ngi pate yena ng&- 
zandAla zami, naye u ya 'kii£si; 
ngokuba ni ti, * Abantwana a ba 
pata ngesandAla, ba fe.' Nami 
ngi ya bona, ngokuba abantwana 
aba abantu ba ya fa ; kepa inyoka 
a i &Jiga. Rodwa mina a ng* azi 
uma ba bulawa ini na 1 " 



the father of Unsimba said, ^' If 
you see the medicine"^ with which 
she killed the children, bring it to 
me, that I may take it in my hand, 
and touch her with my hands, and 
she too will die ; for you say, * She 
touches the children with her hand 
and 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 tite princes^ but they fear UrMbmha, 



Kwa ti, lapa se be kulile, ku 
fike izintombi zi ze 'kugana. Ku 
ti lapa be buza be ti, " Ni ze *ku- 
gana kubani nal" zi ti, "Kun- 
simba.'' 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 Alupeka kakulu^ ngo- 
kuba e m tanda Umamba. 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 njani v^T A ti unina 
kamamba, " U ya Meka nje uyiAlo, 
wena nsimba. U kona umuntu 
ow' alelwa ukuzeka, ku tiwe u ya 
'upikanisana nesilima na 1 '' 



It came to pass when they were 
grown up, damsels came to choose 
their 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 a&aid of him 
because he was a snake. The fa- 
tlier 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 
gii-ls 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 ] " 

'• This is the first and only instance 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 magicaJ power, or to what is called the *' influence of the evU eye." One ia 
therefore incUned to ascribe this remark of the chief to some modem interpola- 
tion. If not it is probable that the tale itself is of a comparatively recent 
ori£[in. But excepting this mention of ** medicine " it bears the same stamp of 
antiquity as the rest. 



324 



IZINQANEKWANE. 



A damsel cotnea to choose Unsimhay accompanied by her sister. 



Kwa ti ngasemva kwaloko kwa 
fika izintombi ezi vela kwelinye 
ilizwe, z' eza 'kugana kona ; enye 
ya i pelezela enye. Kwa buzwa 
uma i ze 'kiigana kufaani d& Ya 
ti, " Kunsimba.'' Za ngeniswa 
endAlini. Wa vuma uyise ukuba 
a ganwe Unsimba. 

Kwa Alatsbwa inkomo, kwa 
butana abantu abaningi, ngokuba 
ku ganwe umntwana wenkosi. 
Kwa ti kusiAlwa kwa ngena izi- 
usizwa eziiiingi zi ze 'kukg'omisa 
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 
sendAlini, '^ 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, 
" Unina wa e bujelwa ; wa ze wa 
zala yena.'' Ba mangaJa kakulu. 



It came to pass after that, that 
two damsels came from another 
country to choose a husband ; one 
was the companion of the other. 
They asked whom she came to 
choose. She replied, " Unsimba." 
They placed them in a house. The 
father agreed that Unsimba might 
marry. 

Cattle were killed, and many 
people assembled, because the 
king's child was an elected bride- 
groom. 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 kiog said, " Tell them not to 
i-un 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?" They said, 
" His mother lost her children by 
death ; and at last he was bom." 
They greatly wondered. 



TJie sister cliooses Umamba, 



Za k^omisa izinsizwa ezintombi- 
ni ; za k^oma izintombi. Kepa 
udade wabo kamakoti wa k^oma 
Umamba. Kepa Unsimba e nga 
tandi ukuba umlamu wake ukuba 
a k^'ome Umamba, e tanda ukuba 
a k^'ome yena. Ba buya ba buza 
ba ti, " Wena, u k^ome *bani na ]" 
Ya ti intombi, " Ngi hqome Uma- 
mba." Kepa izinsizwa za ti, 
" Ansimba. " Ya ti intombi, 
** Kga 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 V 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 ; Uma- 



UlfAMBA. 



325 



" K5U amamba." Wa ti XJnsimba, 
"K^'a; i yeke ni nje, ngokuba 
noma i k^ome yena Umamba, i za 
'ku m ala ngokuba inyoka." 

Wa ti Unsimba, " Nina ni ao- 
bani, amagama enu naT' Za ti 
izintombi, "Lona o ze 'kugana, 
igama lake XJnAlamvu-yobuMalu. 
XJdade wabo lo igama lake UnAla- 
mvu-yetusi." Kepa Unsimba wa 
e nga m tandi UnAlamvn-yobnAla- 
lu kakulu, kepa wa e tanda Un- 
Alamvu-yetusL 



niba." XJnsimba 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 1" The girls said, "She 
who has come to marry is Unthla- 
mvu-yobuthlalu.^o 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 UnsiwhcCs house, the other to TJmamhcHs, 



Kwa ti lapa se zi kyedile uku- 
kgoma, 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 
UnAlamvu-yobuAlalu. 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. 



Unthlamvu-yetusi is asked if sJie tvill be Umamba^s bride. 



Wa bona Umamba e Alezi okca- 
nsini Iwake, ku kona udade wabo 
kamamba elawini likamamba, e 
Alezi naye. Wa ti udade wabo 
kamamba, " Loko zi ti intombi zi 
k^^oma, kepa wena wa k^oma in- 
yoka, u ya 'kuvuma ukuba w e- 
ndele kuyo nal " Wa Aleka Un- 
Alamvu-yetusi, wa ti, " Ku tiwa u 
dAla abantu ini nal" Wa ti 
Umamba, "U kona umuntu o 
k^roma inyoka na 1 " Wa ti Un- 
Alamvu-yetusi, " Loko u nga dAli 
'bantu, mina u ya 'ku ngi dAla 
ngoba ngi nani na ? " 



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 ix>inted 
out a snake as yours, would you 
agree to be his wife ?" She laugh- 
ed and said, " Is it said that he 
devours men?" Umamba said, 
"Is there 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 1 " 



8' UntMamvu-yohuthlalu. — Inthlamvu is a berry, and here applied to iLbu- 
thJalu, means a single head^ of glass or some inferior substance ; as cUstinguished 
from mthlamvu-yetusij brass-bead. UntMamvu-yobuthlalUy Bead-woman. Un- 
thlamvu-yettrnf Brass-bead-woman. 



32G 



IZINGAJfEKWANE. 



SJie waits on Uinaviba, 



Ya buye ya puma leyo 'ntomba- 
zana. Wa ti XJmamba, " Sukuma 
u vale." Wa ti UnAlamvu-yetusi, 
" Ini wena u nga vali na 1 " Wa 
ti Umamba, " A ngi nazo izand/da 
zokiivala." Wa ti Un/tlamvu- 
yetusi, " EmiAleni u valelwa iibani 
na T Wa ti Umamba, " Ku vala 
umfaoa wami e ngi lala naye." 
Wa ti Uu/tlamvu-yetusi, " Kepa u 
ye ngapi namuAla na ? " Wa ti 
Umamba, " U pumele wena, nto- 
mbi yami." W* esuka UnAlamvu- 
yetusi wa vala. 

Wa ti Umamba, " Ng' enclAla- 
lele." Wa ti UnAlamvu-yetusi, 
" EmiAleni w endAlalelwa ubani 
na ]" Wa ti Umamba, " Umfana 
■wami." W' esuka UnAlamvu-ye- 
tusi wa m endAlalela. 

Wa ti, "Tata umfuma wama- 
futa, u ngi gcobe; kona ngi za 
'kulala kaAle." Wa ti UnAlamvu- 
yetusi, " Ngi y esaba ukupat-a in- 
yoka." Wa Aleka Umamba. Ba 
lala. 



Umamba's sister went out. 
Umamba said, " Arise, and close 
the doorway." Unthlamvu-yetusi 
said, " Why do you not close it 1 " 
He replied, " I have no hands with 
which I can close it." Unthlamvu- 
yetusi said, " Who closes it every 
day 1" He replied, " The lad who 
sleeps with me closes it." Un- 
thlamvu-yetusi said, " And where 
has he gone 1 " Umamba answer- 
ed, "He has gone out on your 
account, my love."^^ 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 afi^d to touch a snaike." 
Umamba laughed. They went to 
sleep. 



The people wonder, at her courage ; and VmamhcHs Toother rejoices. 



Kwa sa kusasa ba vuka ; kepa 
abantu bonke ekaya ba mangala 
ngokuba be ti, " Sa ze sa m bona 
umntwana o nesibindi 
ukulala nenyoka endAlinL". 

Kwa ti kusasa unina kamamba 
wa keta ukudAla okumnandi ka- 
kulu, wa ku peka, wa kn yisa 
entombini, e kuluma yedwa, e ti, 
" Uma nami nga ngi zele umuntu 
ngempela, u be za 'ku m zeka lo 
'mntwana wabantu." 



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. "^^ 



8^ Li^ 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. 



UMAMBA. 



327 



UntMamvu-yetusi anoints Uma/wha, 



Kwa ti kusi^wa V emiika fail 
ba ya 'kulala ; ya ngena leyo 'n- 
tombi ; ba Alala nayo ; ya buye ya 
puma. "Wa ti Umamba, " Hamba 
u vale." W esuka tTnAlainvu- 
yetusi wa ya 'kuvala, Wa ti 
Umamba, '^ Kambe na izolo w a- 
lile uku ngi g:;oba. A u boui 
ukuba ngi ya bamba kabuAlungu, 
ngi hamba ngesisu? Ku tanda 
uma ku ti lapa se ngi lala ngi goo- 
tshiwe \ kona umzimba u ya 'uta- 
mba, ngi lale ka/de. Ake u ngi 
size, u ngi gcobe namuAla. A ngi 
dAli 'muntii ; nomfana wami u ya 
ngi gcoba nje, ngi nga mu d/Ji." 
Wa tata umfuma UnAlamvu-yetu- 
si, wa tata uluti. Wa ti Umamba, 
*^ K^a ; awami amaf ata a a kiwa 
ngolati^ a ya kcatazwa nje; a 
tambile." Wa ti UnAlamvu-yetusi, 
" Zigcobe wena ; a ngi tandi uku 
ku gcoba mina." Wa ti Umamba, 
** K^^a. A ngi dAli ^muntu. Ngi 
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 
kgedile 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 ma Do 
you not see that I move with pain, 
for I go on my belly ? It is pleasant 
to lie down after having been 
anointed; 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 fe.t 
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 had done anointing 
him, she left him. 



Umainba tra/naformed. 



Wa Alala Umamba isikatshana, 
wa ti kun/tlamvu-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, " Kga. A ngi z* 'u 
kw enza 'luto. A ngi dAli '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 



R R 



328 



IZINOANEKWANE. 



ntu. Bambela ensikeni, u bheke 
emsamo ; u nga ngi bheki mina ; 
u donse ngamandAla ; ngokuba 
nkuhamba kwami ku ya ng* apu- 
la ; ngako Dgi tanda ukuba ku ti 
lapa se ngi lala urauntu a ng' elu- 
le." Wa bambela ensikeni Un- 
/ilamvii-yetusi, wa donsa ngama- 
ndAla. W' ezwa e buya nesikumba. 
Wa si laAla ngamandAla, V etuka, 
e ti, " Inyoka." Kepa wa pendula 
araeAlo, wa bheka wa bona XJma- 
mba e muAle kakulu, umzimba 
wake u kazimula. Wa jabula 
kgjculu, 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 
hiurts 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 
into 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 ? " 



Uma/mha telU Unthlamvu-yettisi his history. 



Wa ti Umamba, " Uma kade e 
bujelwa ; kepa be ti abantu abar 
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 save. Kwa ti lapa se ngi 
zelwe nga fakwa kuso isikuml^ 
leso. Kepa bonke bakwiti a b' azi 
uma ngi umuntu ; ba ti ngi inyoka 
impela, ngokuba uma a ka ba tshe- 
langa ukuti ngi umuntu ; u ze u 
nga tsheli 'muntu nawe." 



Wa ti UnAlamvu-yetusi, " N"ge- 
zinye izinsuku u ke u si kumule 
ini isikumba lesi na 1 " 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 death ; 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 bom 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 teU 
any one." 

Unthlamvu-yetusi said, " On 
other days do you take off this 
skin 1 " Umamba said, " Yes, my 
lad anoints me with fat and takes 
it off." They retired to rest. 



TJie damsels return to their fatliers, ciccompanied by their lovers* 



Kwa ti kusasa wa ti Un7ilam^^l- 
yobuAlalu, " Se ngi tanda ukubu- 
yela ekaya manje." Kwa AlaAlwa 
iainkomo 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 TJmamba, "Nami, baba, 
ngi ya tanda ukuba ngi kipe ama- 
shumi amabili, ngi ye 'kuk^'oma 
le 'ntombi kuyise." Wa vunia 
uyise ; wa hamba nenkomo ezi- 
iiiugi nenaizwa ez' endayo. Ba 
hamba. 

Xwa ti lapa be puma ekaya 
Umamba wa ti, a ku patwe um- 
fuma wake ; wa u pata tJn/elamvu- 
yetusL Kwa ti lapa be senkanga- 
la, wa hamba kancane Umamba 
emva. Wa ti kunAlamvu-yettisi 
naye a ka hambe kaucinane. £a 
hamba abantu bouke pambiii, kepa 
bona bobabili ba hamba emva. 
Wa ti Umamba, " A si Alale pansi, 
u ngi gcobe ngamafuta, u suse isi- 
kumba, ngokuba ngi ya /dupeka ; 
bu ya ngi bulala utshani uma ngi 
hambe ngesisu nje.'' Ba Alala; 
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 tlus 
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 oS 
the skin, 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 beliind 
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 liikanAlamvu - yobuAlalu 
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 pai'ty of Unthlamvu- 
yobuthlalu coming with a snake." 
The damsels said, "I>o not say 
thus. That is the bridegroom of 
Unthlamvu-yetusi." The people 
wondered and said, " How is it 
that she is not afraid, since it is a 
snake?" 



Preparations for the marriage. 



Ba Matshiswa 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 returned to 



330 



IZIXOANEKWAXE. 



ngesinyo isikati ba tuma umuntu 
ukuba a ye 'ku^lalela umtimba. 
Wa bizwa umtimba ; kwa gaywa 
utshwala, kwa tiwa a ku hanjwe 
ku je 'kutatwa umtimba. Ba fika 
nawo. 

Kwa ti kusasa kwa butana aba- 
ntu abaningi, kepa abajiye be Aleka 
ngokuba IJmamba 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 k^'e- 
dile ukusina, kV emuka abayeni 
ba ya 'kuAloba. Umiamba wa 
ngena elawini lake, nomfana wake 
wa m gcoba ngamafiita, w* esusa 
isikumba. Wa ti, " Hamba u ye 
'kubiza uma, a lete izinto zami." 
W eza unina nezinto zake. Wa 
binca konke okwake Umamba, wa 
ti kumfana, " Bheka uma XJnsi- 
mba u se pumile ini endAlini na T 
Wa ti umfiina, " Ehe, u se pu- 
nule." 



their people. After a time they 
sent a man to wait for the mar- 
riage party.*® 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 will he dance V 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. 



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 Alala pansi. Kwa ti lapa aba- 
yeni bonke se b* emi, Umamba wa 
nyakaza, w* eza umfeina wake, wa 
m bamba ekanda, V esusa isi- 
kumba. Kepa bonke abantu b' a- 
Muleka uku m bheka ukukazimula 
kwake. 



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 fiit." He went to the 
cattle-pen and sat down. When 
all the bridegrooms* men stood up, 
Umamba wriggled himself^ 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. 

^' The man who goes to wait for the marriage party is called Umkongi or 
UmAlaleU. His office is to urce on the friends 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 sets out. 



UNANANA-BOSELE. 



331 



Vndmba fea/n, omd the people rejoice. 



Unsimba w* emiika wa ya en- 
dAlini, 'esaba ngokuba e bonile 
ukuba TJmamba u umuntu ; wa 
tukutela kakuliL Abantu bonke 
ba mangala ngoku ra bona e se 
umuntu. Ba m bamba be ti, 
" Kade w enziwe ini na V XJyise 
w' ala ukuba ku sin we ngalolo 
Uusuku. Wa ti, " Ku ya 'usinwa 
ngomso, ngokuba ngi tanda uku m 
bona namuAla.'' 



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 1 " 
His father refused to allow them 
to dance on that day. He said, 
" You shall dance to-morrow, fori 
wish to look at him to-day." 



Umaniha marries, and is happy. 



Kwa ti lapo unina wa jabula 
ngokuba umntwana wake e zekile. 
Kwa buyelwa ezindAlini, kwa 7tla- 
Iwa. Kwa ti kusasa kwa sinwa ; 
kepa Unsimba e /dupeka ngokuba 
e bona Umamba e umuntu. £a 
Alala 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 abafiizi 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. 



Una^iana huHds in the road. 



KwA ku kona umfazi owa e nabar 
ntwana ababili abancane, be baku- 
lu kakulu ; kepa kwa ku kona 
omunye umntwana owa e sala 
nabo. Kepa lo 'm&^i ku tiwa wa 



There was a woman who had two 
young children ; they were very 
fine ; and there was another child 
who used to stay with them. But 
that woman, it is said, had wil- 



333 



IZmOANEKWAKE. 



y ake endAleloni ngabomo, e temba 
ubuki^a nobunggotsho. 



fully built her house in the road, 
trusting to self-confidence and su- 
perior ^power. " 



84 



Varioua animala visit Tier house in her absence. 



Kepa ngesinye isikati w' emuka 
wa ye 'kuteza ; wa ba shiya b<5dwa 
abantwana. Kwa fika inkau, ya 
tiy '^ Abakabani laba 'bantwana 
aba^le kangaka na ? " Wa ti urn- 
nt wana, * * Abakananana - bosele. " 
Ya ti, " W aka endAleleni nga- 
bomo, e temba ubuk^a nobung^o- 
tsho." 

Kwa buya kwa fika impunzi, 
nayo ya t^o njalo. Wa ti um- 
ntwana, " Abakananana - bosele." 
Zonke izilwane zi fika 2d m buza 
njalo, wa za wa kala umntwana 
ngokwesaba. 



On a certain occasion she went 
to fetch firewood, and lefb her 
children alone. A baboon came 
and said, ''Whose are those re- 
markably beautiful children ? " 
The child replied, " Unanana-bo- 
sele's."S5 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 TJnanana-bosele." All animals 
came and asked the same question, 
until the child cried for fear. 



An elephant swallows the children. 



Kwa fika indAlovu enkulu ka- 
kulu, ya ti, " Abakabani laba 'ba- 
ntwana abaAle kangaka na 1", Wa 
ti, " Abakananana - bosele." Ya 
pinda ya ti, " Abakabani laba 'ba- 
ntwana aba^le kangaka na T Wa 
ti, " Abakananana-bosele." Ya ti, 
"W* aka endAleleni ngabomo, e 
temba ubukga nobungg'otsho." Ya 
ba gwinya bobabili ; ya shiya 
leyo 'ntombazana. Ya hamba in- 
dAlovu. 



Kwa ti ntambama wa fika uni- 
na, wa ti, " Ba pi abantwana na 1" 
Ya ti intombazana, " Ba tatwe 
ind/ilovu e nopondo lunye." Wa 
ti TJnanana-bosele, "I ye ya ba 
beka pi na 1 " Ya ti intombazana. 



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, " XJnanana-bosele'a" 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, "Where 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 

^^ Ubungqotsho is any tking by wbich a man trusts to attain superiority, 
wordiness, craltiness, booily strength, a name, passion, power ; all this in one 
is vbungqptsho* 

^ Unanana-bosele. — Isinana is a batrachian reptile, nearly globular, with 



V( 

un( 



erv short legs, and ezudinff a milky fluid when touched. It is frMuently found 
mder stones.— jBcwfe, of the family of frogs. 



UNAKANA-B08ELE. 



333 



" I ba dAUle." Wa ti Unanana- 
bosele, " Ba file ini na 1 " Ya ti 
intomba2ana, " Kga. A ng' asd." 



replied, ^* He ate them." TJnana^ 
na-bosele said, '* Are they dead ? " 
The Uttle girl replied, « No. I do 
not know." 



She goes in search of tJie ehpliant 



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 
indAlovu e dAle abantabami ; i lu- 
pondo lunye." Ya ti impunzi, 
" U ya 'uhamba u fike lapo imiti 
yakona imide, na lapo amagcaki 
akona emAlope." Wa dAlula. 



Wa fika lapo ku kona isilo ; wa 
ti, "Mama, mama, ngi bonisele 
indAlovu e dAle abantabami" Sa 
tiy "XJ 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, carrpng 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 place 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 elephant attempts to deceive her. 



Wa hamba e dAlula kuzo zonke, 
zi tsho njalo. Wa ti e kude wa 
bona imiti emide kakulu, namar 
gcaki aniAlope pansi kwemiti. Wa 
i bona i lele pansi kwemitL Wa 
hamba; wa fika, w* ema, wa ti, 
"Mama, mama, ngi bonisele in- 
dAlovu e dAle abantabami." Ya 
ti, " U ya 'uhamba, u hambe, u 
fike lapo imiti yakona imide, na 
lapo amagcaki akona emAlope." 
W' ema nje umfazi, wa buza futi. 



She went on/passing all animals, 
all saying the sama 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 aro 
white." The woman merely stood 



334 



IZINOANEKWANE. 



wa ti, " Mama^ mama, ngi bonisele 
indAloYU e dAle abantabamL'' Ya 
buya ja m tshela i ti, ak' a dAlu- 
lole pambilL Kepa um&zi e bona 
iikuba i yona leyo, ya m koAlisa 
ukuti ak' a dAlulele pambili, wa 
tsho futi 6 ti, ^* Mama, mama, ngi 
bonL^lo indAlovu e dAle abanta- 
baml" 



still, and asked again, saying, 
"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 depJiant swallows her, to her sorrow* 



Ya m bamba, ya m gwinya naye. 
"Wa fika pakati esiswini sayo, wa 
bona amaAlati amakulu, nemifula 
emikulu, nezinkangala eziuingi ; 
ngena;enye 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 
ba pa amasi ; wa ti, " Kade ni 
dAla ni na 1 " Ba ti, " A si dAla- 
nga *luto. Sa lala nja" Wa ti, 
"Ini uma ni ng' osi inyama le 
nal'* Ba ti, "Uma si si sika 
isilo lesi, a si yi *ku si bulala na ?" 
Wa ti, " Kga ; si ya Tiufa sona ; a 
ni yi 'ku& nina." Wa basa um- 
lilo omkuln. Wa sika isibindi, 
w* osa, wa dAla nabanta bake. Ba 
sika nenyama, b' osa, ba d/^la. 



Ba mangala abantu bonke aba 
kona lapo, be ti, " Wo, kanti ku 
ya dAliwa, lapa tina si Alezi si nga 
dAli'lutonjenar 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 children sitting 
there. She gave them amasi, and 
asked tlicm 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 ? " They said, 
" If we eat this beast, will it not 
kiU usi" She said, "Ko; 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 1" The woman said, " Yes, 
yes. The elephant can be eaten." 
All the people cut and ate. 



THE WISE 



OF THE KINO. 



335 



The elephcnU dies. 



Kepa yona indAlovu ya zi tshela 
ezinye izilwane, ya ti, "Seloku 
Bga gwinja lo 'm£m, ngi ya fa ; 
ku 'buAlungu edswini samL" Zi 
ti esdnye izilo, '< U nga be, nkosi, 
kw enza ngokuba abantu se be ba- 
ningi kakulu esiswini sake." Ke- 
pa kwa ti lapa se ku isikati esi- 
kulu, ya & indAlovu. Wa i dabula 
ngomkonto, e genca imbambo 
ngcmbazo. Kwa puma inkomo, 
ya ti, '* Mil, mu, sa aa sa li bona 
ilizwe." Kwa puma imbuzi, ya ti, 
'^ Me, me, sa za sa li bona ilizwe." 
Kwa puina inja, ya ti, << Sa za sa 
li bona ilizwe." Nabantu ba puma 
be Aleka, be ti, " Sa za sa li bona 
ilizwe." Bamu pa lowo 'mfiekzi; 
abanye inkomo, abanye nezimbuzi, 
abanye nezimvu. Wa hamba na- 
banta 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 (TJmkasetemba). 



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,^^ "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 childi'en. 
On her arrival her little girl was 
there; she rejoiced, because she 
was thinking that her mother was 
dead.^'^ 



UMNTWANA WENKOSI OHLAKANIPILEYO. 
(the wise son of the king.) 



Hie hin^s daughters bathe, A strcmge thing happens to the youngest 

Kwa ti inkosi yasempumalanga ya | A king of the east reigned over a 
V i nesizwe e^kulu ; ya i nezin- 1 large nation ; he had many daugh- 

^ In another narration the elephant is represented as nttering a loud and 
prolon^d 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. , 

^ Compare this Tale with the account of the Isikgukgomadeva, p. 56 — 60. 
And with Ugunggu-kabantwaiia, p. 176. 

s s 



S36 



IZCrOANEKWAKE. 



tombi esiiiiiigi, n nesiziba saza 
Kwa t' emini za puma za butana 
za ya eflmbeni, za ya 'kubuknda. 
Ta puma endnyane, ya ngena esi- 
zibeni Za tukolula ke impaAla 
yazo, za ngena ke zonke, za buku- 
da. Za bukuda, za bukuda. Ya 
puma encinyane, ya puma ya kala 
ngapezulu kwesiziba, ya ti, '' Puma 
niy ni zo'ubona mina^ ukuba ngi 
nani Buka ni, amabel' ami a «e 
kukumele e nganga omfazi, a nga- 
nga wenu futi, nina zintombL'* 



Za puma ke zonke esizibeni, za 
tiy '< 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 amabel' ake se makulu 
aje." Wa ti uyise, "A p' ama- 
dodar 



ten ; they had their own pool in 
the river 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 80 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 ma Look, my breasts are 
swollen, as large as a woman's, as 
big as yours too, ye maidena" 

They all went out of the pool 
and said, ^' Let us go back to our 
&ther, and show him what is the 
matter with this child of his.'' So 
they came home to the king their 
&ther, 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 l»«asts were as 
large as this." The fietther said, 
" Where are the men !" 



The king cdUa a council to consider the mcUter, 



A fik* amadoda, wa ti, '* Linga- 
nisa ni lo 'mAlola, nokuba ukufia. 
ini na ? Linganisa ni, nina badala, 
ukuba kwa ka kw' enza ini loku 
na? Kakana ku bona ini naf 
Umntwana engaka a be nje ama- 
bel' ake na? Loku e be nga ka 
fanele njena ukuba amabel' ake a 
ngangaka, e ng* umntwana nje 
nal" 

Xa ti ibandAla, '* K^ ; si nge 
ze sa kw azi loku. UmAlola. A 
ku kulume wena, wena umntwana 
e ng' owako." Ya ti inkosi, 
'* Kq9, 1 Ka pume lap' ekaya. 



When the men came he said, 
"Consider this wonderful thing, 
and whether it is disease or noti 
Consider, ye old men, if there ever 
was such a thing as this ? Did you 
ever see it before ? The breasts of 
a child of this age to be as big as 
this f 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 chUd she is." The king 
said, " No ! Let her depart from 
her home amongst us. For I do 



THE WISE SON OF THE KING. 



337 



Ngokuba lesi 'silo esi ngapakati 
kwake umntwana a ng' azi ukuba 
si ya 'kupuma s' enze njani na. 
Ngi ti mina, isilo esi lapa esiswiui 
somntanami. Kgi ti, ka si ye 'ku- 
puma e uge ko lapa ekaya, nakuba 
e £bi, a fe ngi nga m boui ukupuma 
kwsJesi 'silo." 



not know 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 home 
of ours, even though she die, that 
she may die without my seeing her 
when the beast is bom." 



The lUUe one is driven Jrom her home* 



Wa kala ke umntwana. Za 
kala ke zonke izintombi, uma e se 
puma, za ti, ** Umnta kababa kaz' u 
za 'kuya ngapi na ) " 



The child wept. And all the 
maidens wept when she left her 
home, saying, " Alas, whither will 
the child of our fetther go ) " 



She wcmderSy 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 boy. 



Wa za wa fika kwomuny' umu- 
zi o nga si wo woyise. Wa m 
zala umntwana ; umntwana wa 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. TJyiAlo u ti, a si hambe si 
funa wena lap' u fele kona, ama- 
tambo nje. Kanti u lapa na?" 
Wa ti, " Ngi zele. Ngi zele umu- 
ntu, iimfana wami"®^ Wati, "A 



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 1" She replied, " I have 
become a mother. I have given 
birth to a human being, my own 
boy." She said, " Let us go home 

«8 Comp. what is said by the mother of Ukcdmbekcansini, p. 116. 



338 



IZINOANEKWANE. 



d btiye. Ngi 7a vuma, ngi zele 
umuntu. A ng* azi ukuba wa 
ngena ngapi. Ngokuba ni ya 
Dg* ad ulniba ngi be ngi nga ka 
fiweli uknba ngi nga nedsn. Na 
odade ba ya n^ ad e ngi hamba 
nabo uba a ngi bonanga ngi kulu- 
ma nandoda. Ngi k^rmisila Na- 
na ngi m pete ngokuba ngi bone 
ku ng* nmiintu ; ngi be ngi ya 'ku 
m laAla ina» 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 beings" 



She rehtma io her home* 



Ba hamba ke ba buya ke ukuya 
enkodni yasempumaJanga. Ba 
fika ke ekaya enkosini Ya jabula 
inkod ; 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 d ye wandoda ; ngo- 
kuba u be nga k' endi ; unmtwana 
wami nja** 



So they set out and returned to 
go to the king of the east. They 
reached the king's home. The 
king was glad ; 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 o£ my child only, for 
he is not the child of a male ; for 
she had not married; he is my 
child only." 



The child becomes a great doctor. 



Wa kula ke ; w* elapa, wa in- 
yanga, wa siza, V aAlula izinyanga. 
Wa bizwa ngokuti, Umntwana 
wenkod oAlakanipile. Wa mkulu 
kubo bonke abantwana benkod 
ngokutandwa. 

Ku gcwale abantu emdni wen- 
kod aba ye 'kwelatshwa ; wa z' a- 
Alula idnyanga zonke. Abantu 
aV a^lula idnyanga ngokufa kwa- 
bo wa ba siza kakulu kuso sonke 
isizwe soyise. Wa puma, wa 
hamba kiizo zonke idzwe, 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 excdled other 
doctors. He was named. The wise 
son of the king. He was greater 
than all the Hug'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 throughout 
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 TORTOISE. 



339 



lie goes about wUh his mothsr doing works of mercy. 



Naye unina nabanye abantu a 
hamba nabo noninay ba hambe b' e- 
lapa nabo ; e nga nikwa 'nto ; e ti, 
^'Ngi umntwana weukosi mina; 
ngi ya ni siza nje. XJbaba u in- 
kosi, u nako konke. Ngi ya ni 
siza Dje ngomsa." Za ti nezizwe 
za hambe zi ti, '' Nati se si ng' a- 
boyiAlo, ngokuba ku si funi luto 
umvnzo ; se si ng* aboyiAlo natL 
U inkosi" 



Ka be s* aziwa ke kwabo-nto- 
mbL Wa hamba njalonjalo. Uku- 
pela kwayo. 

Nga i tola le 'ndaba kumamAle- 
kwa wakwandAlovu ; uyise ng* U- 
zikisa, ngesikati ku sa busa Hzi- 
AlanAlo, uyise kasingela^ notshaka 
kasenzangakona. 

Umpondo ejlmbule (Aaron). 



His mother too and others who 
went with him and his mother, 
also 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 
mei-cy." The nations too said con- 
tinually, " We too are the children 
of your father, because you seek 
nothing of us as a reward ; we are 
now the children of yoiir £Either. 
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 Wakwandhlovu ; 
XJzikisa was her father, at the time 
when XJzithlanthlo, the Either of 
Usingela, was king, and Utshaka, 
the son of Usenzangakona.^^ 



UFUDU OLUKULU. 
(the great tortoise.) 



KwA ti ngendAlala, (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 
Vesine. Ba fika emtshezi umfula. 
Ba ti, na» be pakati, kwa vuka 
kwa ku nga ufudu olukulu olu 
ngangesikumba senkabi, Iw' ema 
pikati kwamanzi ; amanzi a gcwa- 
la, ngokuba Iwa vimbele. Ba 



89 There can be little doubt that this is a legend of some perverted tradition 
of the history of our Lord. It was probably obtained through the Portuguese. 



It happened in the time of the 
limine, (Ugobinca was then king, 
the brother of XJbithla, who was 
killed by TJmdingi,) 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 skhi 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 : 



340 



IZI23GANEKWANE. 



wela abatatu ; wa tshona owesine, 
o 'mamekulu ngokugcwala kwa- 
manzi. Lwa m tata ke, Iwa m 
bamba ngomlenze, lwa ya esizibe- 
ni ; lwa m veza nje ; wa vela nje, 
ba za ba pelela abantwana bake, 
ba kala pezu kwesizlba. Lwa 
tshona nayo. 



Kwa ti ngelinye ilanga V alusa 
aba&ma emtshezL Inkomo za ha- 
mba za fika emtshezL Um&ina 
wa ponsa itshe esizibenL Inkomo 
za buya ke, za fik' ekaya. Wa ti 
iinina, '' D/ilana, nank' ukudAla 
kwako." Wa ti lunfana, " A ngi 
ku tandi ukudAla ; 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, 6 66 kala umfana izinye- 
mbezi, wa puma endAlini, wa 
gijima kakulu. Wa puma unina 
end/tlini, 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 vele 
ngekanda. Uyise wa tanda uku- 
zila^la kona esizibeni ; la m bamba 
iband/tla; ba ti, "Musa; u se e 
file lo 'mntwana." Wa ti uyise, 
" Ngi koke inkomo zonke ; umu- 
ntu u ya *kuzlketela inkomo en7*le 
o ya 'ku m koka umntwana wami ; 
u ya 'kuziketela inkomo enAle. 
Ngi ya fa ; ngi jiyelwe ukuba 
ng' enza njani ngomntanami." La 
za la tshona ilanga, e vele umfana 



the fourth, which was the grand- 
mother, sank, because the river 
waafalL 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. 



It happened on another day 
some boys were herding on the 
Umtshezi. The cattle went till 
they came to the UmtshezL A 
boy threw a stone into the pooL 
The cattle returned hom& 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."»o The mother 
said, " What is there in the pool?' 
The boy now shedding tears went 
out of the house, and ran fast. 
His mother went out of the house 
and said, " XJmajola, run ; there is 
the child, saying he is going to the 
pool ; look to him well ; he is cry- 
ing." The father started up witii 
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 £stther 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, " L set forth all 
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 



•® See Appendix, p. 342. 



THE GKEAT TORTOISE. 



341 



emanzini esizibeni. Kwa za kwa 
fika abantu bonke bemizi. Kwa 
za kwa /dwa, ku /deziwe pezu 
kwesiziba, ku kalwa kona. Wa 
za wa tshona. Ebusuku se ku 
baswe umlilo e se bonwa ngesi- 
bane, e kuluma e ti, " Ngi baujiwe 
ngenyawo." Wa tshona naye. 
Ba goduka, ba buya ke ba y* eka- 
ya, ba Alakazek' abantu, be ti, " U 
dAliwe ufudu.'* Kwa tsbaywa 
inkabi ; ya ya 'kubika kungonyar 
xua, uyise kabi^la. 



Kwa ti abafana ba ya 'kudAlala 
emfuleni kuwomtshezi ; ba ti be 
£ka ba ti, " Nanti idwala eliAle ; 
a 81 biye izibaya zetu ngobulo- 
ngwe." XJfudu ke. Ba buye ke 
ba pinda ba ya kona. Wa ti um- 
£uia omncinane, ^'Leli 'dwala li 
nameAlo." Ba ti abanye, ** K^bo ; 
M namanga." A ti, "li nawo 
ameAlo." A tule ; a tate intonga 
yake, a Alabe esweni lofudu, a ti, 
" Ini leli 'li/do na ? Nanti iliAlo 
H bhekile." Ba ti, " A U ko iU- 
Alo, mfana," be biya izibaya ngo- 
bulongwe. Wa fika ekaya um^ia 
omncinane, wa ti, " Li kona idwa- 
la eli nameAlo." Wa pendula 
uyise, wa ti, "AmeAlo anjani a 
sedwaleni na ? " Wa ti, " K^a ; a 
kona ameAlo." 



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 hasi>een devoured by 
the tortoise." An ox was selected, 
and went to tell XJngonyama, the 
father of Ubithla.»i 



It happened that some boys 
went to play on the banks of the 
river XJmtdiezi; 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 t€k>k 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 fiither 
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 

•^ 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. 



Kwa ti ngelinye ilanga Iwa *ba 
sibekela ufudu j wa wela kude 
lapaya omunye omncinane ; wa 
hamba e kala e y' ekaya ; ba buza 
ekaya, ba ti, " TJ nani na 1 " Wa 
ti, "Abanye ba sitshekelwe *li- 
dwala; la ngena nabo esizibeni." 



342 



IZINOANEKWANE. 



£a pela bonke; kwa sinda omu- 
nye, yena lowo owa ya ekaya e 
hauib' e kala. A puma amadoda, 
a ti, '^ Hamba u ye 'ku si kombisa 
lapo idwala li be li kona." Ba 
fika ; wa ti, " Nanku ke lapa 
idwala li be li kona." A ti ama- 
doda, '' Inganti ufudii iije ua 1 
Kauti ba dAliwe njo na abantwa- 
naT 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 ) Have then the chil- 
dren been devoured ? " They saw 
them no mora They mourned for 
them. And all the people were 
told the history, *2 



APPENDIX. 



Ngaloko 'kukumbula isiziba kwa- 
ke umfana, e nga sa dAli nokudAla^ 
ku kona iiidaba 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 'ku^ ku- 
lawo 'manzi; ku njengokuba e ya 
ebuAleni nje lapa ku nge ko 'luto ; 
a fe ngokungena e dAliwa isilwane, 
esi nga bonwanga kuk^a, ku 
bonwe ngoku m bamba ; ku tshiwo 
ke ukuti, " Kanti si tate isitunzi 
sake ; ka sa boni ; u se *meAlo 
'mnyama ; 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. 



Kw* aliwa futi ukuba umuntu a 
lunguze esizibeni esimnyama, kw e- 
satshwa kona loko ukutatwa kwesi- 
tunzi sake. 

Ku kona ngasemakax>seni indaba 
e njenga le yokuti ku kona isilwa- 
ne esi bamba isitunzi somuntu. 
Kwa ku njalo ke nasemakax)seni, 
izintombi zimbili, enye kweyen- 



As regards the boy I'ecoUecting 
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 Amakax)sa there is 
a tale like this which states that a 
beast seizes the shadow of a 
man. So it was then among the 
Amakscosa, two damsels, one was 

•* Have these tales any connection with the Tortoise-myths of other coun- 
tries ? See TyloT'9 Early History of Mankind, pp. 332 -336. 



ISITWALAKGOENQCE. 



343 



koBi, za lungaza esisdbeni Za 
donseka, za ngena kona ; ku nga 
ti zi biziwa Kwa Alatshwa um- 
kosi enkosini; inkosi ya putuma 
kona nezinkomo ukuya 'uAlenga 
amntwana wayo. Kwa &kwa ezi 
Rombala nezibomyu nezimAlope. 
K^a, a sa m yeka, kwa za kwa 
£ikwa izmkabi ezimbili zimnyaina, 
zi 'nsizwa; sa m yeka, sa dAla 
zona; wa kitshwa. Emva kwa- 
loku ka banga e sa ba njengoku- 
k^a; wa penduka isipukupuku 
nje esi nga sa k^ondi luto. Ku 
tahiwo njalo indaba yakona. Ko- 
dwa ^lingi i laAlekile. 

Umpenqula. Mbakda. 



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- 
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 Nui-sery 
Tales, — the Fables, <fec., are introduced here in order to give the 
Keader 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 ali^eady collected, 
and which is quite as striking, if not more so, than any yet published. 



ISITWALANGCENGCE. 



The laittoalcmgcengce described. 



Ku kona indaba e si i zwa ngaba- 
daJa ; ba ti, kwa ku kona isilwane 
esi tiwa Isitwalangcengce, si fana 
nempisi; kepa ikanjana laso lisi- 
devezana, Hbanzana ; si twala 
izinto zonke, ikanda laso li ikgoma 
lokutwala. Ku ti uma izwe H file, 
a si be si sa Alala 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 j 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 £ekmine it no longer lived in 
the open country, but remained 
constantly near a village. Its ear 



344 



IZIKOAinSKWAinB. 



yaso ibukali ngalapa ku Alatahwe 
inkomo; ngokaba ngomkuba wa- 
bantu abanmyamay tuna omonje e 
^labile, u kumbula abangane bake 
bonke ngokn ba pa inyama ; kakulu 
owesi£usMia. XJma inyama se i 
dAliwe yezitebe, ya pela, ku sale 
eyasend^liniy owesifazana a zinge e 
y a^lukanisa, e kumbula abangane 
bake, e ku ti nabo uma be i pete 
ba m kumbule ; ngokuba ku tiwa, 
" Imikombe i y' enanana ; "^^ nga- 
loko ke a zinge e ba vezela ama- 
k^ata abesifiEuzana, e tuma aba- 
ntwana. Isitwalangcengce si Alala 
ematameni ezindAlu, ekoileni 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 si 
gijima naye. Ku tiwa, a si mu 
dAli umuntu, si dAla 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 ao 
cording to the custom of black 
men, if one has slaughtered, he 
remembers all his Mends 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. Thelsitwalangcengce 
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 
brain, leaving the body. 



The Isitioalangcengce outtoitted. 



Ngaloko ke sa vusa umuntu e 
lele, sa m tata, sa m faka ekanda, 
sa puma naye lowo 'muntu, sa 
hamba. Wa buza lowo *muntu, 
wa ti, " Si ya ngapi na ? " Sa ti, 
" Si ya ngeyamadwala indAlela," 
ngokukumbula lapo ku kona inda- 



So then it awoke a man who 
was aslelBp, 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 1 " It replied, " We 
are going by the path of rocks," 
remembering where there was a 

94 xhe meat is distinguished as, Eyezoso, the meat of the roasting ; that is, 
the pieces cut off and roasted on the day the bullock is killed ; EyezUebe, the 
meat of the mats, that which is boiled and brought out on mats the second 
day ; and Eyezindhlu or EyasendhUni, the meat of uie 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 neighbours, when they 
have slaughtered a bullock, have meat sent to them when their neighbours 
slaughter. So, '*Imikombe ai pambane," — Let our meat-baskets cross each 
other^-— is equivalent to ** Let us be on terms of good fellowship." 



ISITWALANQGSNGCE. 



345 



WO yokubulala ikanda. Ba bamba 
ke, ba za ba fika eAlanzeni, lapa 
ku kona imitL Sa bamba si dAlu- 
la naye Qgapansi kwemiti; 'apule 
amagaba emiti, e wa beka ek^^o- 
meni lelo, 'enzela ukuze ku ng' e- 
zwakali ubulula, uma e se pumile. 
A za a ba maningi amaAlamva 
emiti ; wa wa sbiya ngapansi, wa 
Alala pezu kwawo. Ngaloko ke sa 
hamba si sindwa ; sa dAlula em- 
tini ; w' elula izand^la, wa bamba 
iimuti ; sa dAlula sa ya edwaleni 
W e^la masinyane, wa gijima wa 
ya ekaya. Sa fika, sa tulula edwa- 
leni ; a sa bona 'muutu, ukupela 
amaAlamvu lawo wodwa. Sa bu- 
yela ekaya, si ya 'ufuna lowo 
'munttu 



place for breaking the head. So 
they went until they came to a 
budiy country, where there were 
trees. It paased with him under 
the trees ; and the man broke off 
some branches of the trees, and put 
ihem 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 ; 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 
1 to the house, to find the man. 



Many escape by a atratagenu 



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 1 "»« 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 £a.ct 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 of 
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 1 " it 

^ Jfobaaii moans So-and-so, a female. JSani, So-and-so, a male. 



Wa i dumisa leyo 'ndaba, loku 
abantwana be be pela. TJmntwar 
ua 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 dAlula 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 mbiH ; a i 
nga bi nye ; '' Loku sona Isi- 
twalangcengce si tanda eyamadwa- 
la, kepa mina nga sinda ngendAlela 
yeAIanze." NgaLoko ke lelo 'kcebo 
la siza kakulu leso 'sizwe. Noma 
iimntwana si m bambile, si buze si 
ti, ^' U ti a si ye nga i pi indAlela 



346 



izmoAKBXVAirc. 



naT' a ti, '^O, nkosi, indAlela 
enAle eyeAlanze/' 'enzela ukuze 
endaweni yake a beke amaAlamvu, 
a goduke yena ; si hambe ngoku> 
jabula, si ti si za 'kusuta ubukoo- 
po ; si tulule ama^amyu. Kwa 
za kwa ba ink9i)iraba yamaAlamvu 
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 Isitwalaiigcengee." 

Umpokbo kambulb (j^jlbon). 



answered, " O, sir, the good way 
is that of the bush/' saying thus 
in order that it might put bnuiches 
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 tala Now 
children are silenced by it when 
they cry, by saying, " You will be 
carried off by the Isitwalangce- 
ngce. " 



»'»7 



INDABA KADHLOKWENI 
(the histort of udhlokwenl) 



When it was dark there came an 
hyena,^s 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 gol" She replied, 
'' Let us go by the path of the 
narrow pass.'' So she and the 
hyena arrived. She lay hold of a 
tree overhead. It saw her, and 
said, " Udhlokweni, do you climb 
into the tree 9 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 great, being the 
great queen ; and I used to treat 
kindly all the people of my vil- 
lage." Again it said, "This is 

^ So the American Indians silence their little ones, by ** Hush ! the Naked 
Bear will get them." (Hiawathoy p. 659, and Note 65 J The Naked Bear, 
Uke the Isitwalangcengce, is a fabulous animal. In other countries they are 
frightened by the WoS. 

^8 Isitwalangcengce, or Isidawane. 



Kwa ti uba ku Alwe kwa fika 
impisi, ya m tabata UdAlokweni, 
inkosikazi yomuzi omkulu ; ya m 
twala, ya hamba naye; ya fika 
eAlatini, ya ti, " DAlokweni, si za 
'kuhamba nga i pi indAlela na ? " 
Wa ti, " A si hambe ngeyentuba 
indAlela." Ba fika ke nayo impisi. 
Wa bambela emtini pezidu. Ya m 
bona, ya ti, " DAlokweni, wa ha- 
mbela pezulu nal Woza." Ya 
buya ya m twala. Ya ti, " DAlo- 
kweni, isililo sako si duma pansi. 
U be u ngakanani na, ukul^ isi- 
lilo sako si be ngaka nje ! " Wa 
ti, " Ngi be ngi mkulu, ngi inkosi- 
kazi enkulu ; ngi be ngi ba pata 
kaAle bonke abantu bomuzi wami" 
Sa buya sa pinda futi, sa ti. 



ISITS8AKAMANA. 



347 



" Isililo sako lesi U b* u ngaka- 
nani na ! Abantu ba ya dabuka 
ukiikala. XJ V umkuln, dAlokwe- 
nL Nami ngi y* ezwa ukuti u 
V umkulu. U V u ba lungisa 
abantu." Sa pinda futi njalo, sa 
ti, '^ Se ku kala nabantwana manje 
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 'Into ; zonke izinto 
ngi be ng* epana nje." Sa ti, 
" Yebo, dAlokweni, nami ngi y' e- 
zwa \ikuba ba ya dabnka abantu 
ngawa Kodwa mina se ngi ku 
tabete njalo kubo abantu labo bo- 
muzi wako." Wa bambela emtini 
futi, w* enyuka ; sa hamba sodwa 
ke Isidawane ; sa fika emfuleni, sa 
zilaAla, sa kala sa ti, *^ Maye, dAlo- 
kweni ! Kaai u ye ngapi na ? Nga 
zibulala, nga ti, ngi laAla XJdAlo- 
kweni" Kanti UdAlokweni u se 
balekile ; u se buyele kubantu 
bake aba m kalelako. 

Umpondo kambule (Aaron). 



your funeral lamentation. How 
great 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 foct 
Udhlokweni had fled, and had 
already returned to her people, 
who were mourning for her. 



ISITSH AK AM ANA. 



KwA ti indoda ya tata umsundu, 
ya hamba ke ya ya *kutiya izin- 
Alanzi elutukela, inxa. ku sa busa 
Usenzangakona ; ya bamb' isil wa- 
ne, Isitshakamana ; sa teta sa ti, 
" Mntakabani, kabani, kabani," sa 
k^ba 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 grand£Bithers, 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 



IZINQAKEBJTAKE. 



kipa esizibeni, ngokuba mina a ngi 
pumi esizibeni 9 ngi Alale esizibeni 
njalo ; ngi ja V 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 isil wa- 
ne lapa be ngi je 'kutiya izinAla- 
nzi ; ameAlo aso a kind lapa nje ; 
ngokuba ame^lo aso a 'ndawo nye 
nezimpiimulo nendAlebe nomlomo. 
Kepa si ya ngi dAla 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' asd abantu abadala bonke." 
Wa fiakwa ke embizeni, wa zitshe- 
kelwa. Wa ti, " Ngi kipe ni, na 
manje si sa ngi bhekile.'' Wa 
kitshwa. Wa ti, " Ngi falele ni 
ngengubo zonke zomnzL". Wa ti, 
** Ngi kipe ni, si sa ngi bhekile. 
Ngi se ni emgodini wamabele." 
Ba ti, " XJmgodi u ya 'ku ku bu- 
lala ; u ya tshisa." Wa ti, " TJ 
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 bhekile 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, isilwa- 
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-mkulu. 
Ngi fa ngaloko ke." Wa & ke, 
wapela. 



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, * Yon will 
one day catch an Ldtshakamana.* 
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 from me ; it 
is still looking at me. Carry me 
to a corn-hole." They said, " The 
hole will kill 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 &ther, and of my 
grandfiither and my grandfiitber's 
&ther ; mentioning all people 
without exception and generations 
which were unknown both to my 
Neither and grandfather. I die on 
that account." So he died. 



TJTIK0L08HE. 



349 



Kwa kn tiva Tsitshakamana si- 
mbulungwana ; si hamba ngesinge, 
ai lingana nomntwana o nga ka 
hambi. 

Kwa ti emva kwaleyo 'ndaba 
ngalo 'nyaka kwa zalwa umntwana 
XJjobe, na manje u se kona lowo 
'mntwana ot^ zalwa ngalowo 
^njaka, o tiwa Usitshakamana^ 
Nam^la nje u se nabazukulwane, 
u se mpunga manje. 

Umponix) kambulb (Aaeon). 



It was said that the Tsitshaka- 
mana was small and round; it 
walked on its buttocks, being the 
size of a child whicb does not yet 
walk. 

It happened after that, even in 
the same year, Ujobe had a child, 
and the child is still living which 
was bom in that year, who is 
named Usitshakamana. He has 
grandchildren now, and is grey^. 



-^^•^ 



UTIKOLOSHE. 



Uku mn zwa kwami ngi mu zwa 
ngabantu aba velaebunguni ; ngo- 
kuba ngokwazulu a ku ko IJtiko- 
loshe. Kepa kutina bakwazulu 
umuntu e se ngi ke nga mu zwa e 
ti u m bone ngameMo yena ; k* e- 
zwa ngandaba nje ; wa ti, isilwane, 
si lala esizibeni ; kepa ngasebu- 
ngunL Wa ti lowo iimfo wetu, 
isilwanyazanyana si futshane, si 
noboya. XJ si bone eketweni ; kn 
ketwa, naso si keta. 



Kepa kakula ku tiwa isilwane 
esl tanda aba&zi ; ku tiwa kakulu 
abafazi bangalapa ba pinga naloko. 
Ku tiwa al^azi bonke l^gakona 
ba vame ukuba ku ti lowo 'm&zi 
a be notikoloshe wake, indojeyana 
e ngapansi kwendoda yake. Ku 
ti uma um&zi e ya 'uteza, a buye 
nayo e twele nezinkuni Amadoda 
akona a ya zi bulala njalo lezi 'zi- 
Iwanyana, e ku tiwa Otikoloshe. 
Ku tiwa aba&jd bangalapa ba 
tanda Otikoloshe kunamadoda. 

Umfekqula Mbanda. 



I HEAB of this creature from men 
who come fix)m the Amakrcosa ; 
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 
Amakax)sa. 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 odled 
Otikoloshe. It is said the women 
love them more than their hus-^ 
bands.«» 



0^ Shaw, in The Story of My Muahn, p. 445, thus allndes to this monster : 
— ** The people nnivenaUy believe that aided by some mysterious and evU in* 
fluenoe^ the nature of wmch no one can define or explam, bad persons may 
enter into lea^ae with wolves, baboons, jackals, and pwticnlarly with an ima- 
ginary amphibious creatare, most^ abiding in tiie deep portions of the rivers^ 
and called by the Border Kafirs Utikoloshe." 



S50 



IZIXOAKEKWAHB. 



Ukitkqala kwami ukuba ngi ti 
nga ngi kgonda kaAlo, ngi te nga 
senga inkomo zikazilinkoma Uzi- 
nia, umkake, wa ngi nika iselwa 
elikiihi, wa ti, " Wo li ta, li zale." 
Kwa za ku ya sa kuaasa, umuntu 
ka sa tsho ukuba li ke V etiwa ; 
ku 86 86 lize, li dAliwe Utikoloshe. 



XJmfana wake, Una»tsh6, wa ti 
ukuba 6 kAAeza kiilezi 'nkomo, wa 
ngicama Utikoloshe, wa ti, " Ngi 
ya ba 'ungena enkomeni, ngi fika- 
ne kuze ! " W apuka lo *mfana 
owa e zi kA^za, e umuntu omuAle. 
Izintambo zonke zokusenga ku 
fikwe zi laAlekile ; namatole a wa 
Yulele ebusuku, a ncele. 



Omunye umfazL Kwa ti ku 
yiwa emjadwini Ba m biza aba- 
nye abafazi ; wa ti, " AL Ngi sa 
gcoba imbola.*' Ba se be hamba 
ka Ba hamba, ba hamba, ba ti 
be sendAleleni indoda kanti se i 
lalele, i solile, Wa puma ke um- 
ikzi, wa fika ke Ugilikak^iva, wa 
tata isikaka seula, wa s' embata, 
wa ti, " Ngi ya 'ufika emjadwini 
ng' enze nje ke, mina mfana kagi- 
likak^wa wasemlanjeni," e liuga- 
nisa ukudAlala a ya 'udAlala ngako 
e se fikile ukutshuluba ngokwama- 



Whek I first began to look about 
me and to understand things well, 
I milked the cows of Uzilinkomo. 
Uzima, 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, Una^tshe, milk- 
ed the cows into his own mouth,^ 
the Utikoloshe was angry, and 
said, " I continually pass fix)m 
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 wei*e 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 
danca The other women called 
her ; she said, " No. I am still 
ornamenting myself with coloured 
earth." 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 w^hen he got there, after the 
manner of the Amakajosa. 

1 It is a custom among native boys when herding cattle to steal the nulk 
by milking into their own mouths. When this is suspected, the father will give 
them a ciuabash, savins, ** Since you know how to rn\\\r^ nnillr into the cala- 
bash!" ^ *» ^ ^ 

« Lit., Broke, — ^had spinal curvature. 

* Utikoloshe. 

* Imitating the native dance. 



UTIKOLOSHE. 



351 



Ya vuka ke indoda, ya m kaAlela 
pand ngomkonto nom&^ bobabili. 
Ya ba lalisa *ndawo nye endAle- 
leni ; y* esula umkonto igazi ; y' e- 
muka ya ya emjadwini. Kwa ti 
nxA be buyayo ba bona ukuti, "A, 
kanti ubani lo u m bulele umka- 
ke." Ba ti, '' Kanti u m bulele 
nje u be s' azi ukuba Ugilikak<^a 
u kekceza nomkake/' 



Kwa ti umfazi e Umtshakazi 
wa ti, "Ngi y* aliwa." Wa ti 
omimye, " W aliwa kanjani na 1 " 
Wa ti, " Ngi y' aliwa, mnta kwe- 
tu," Wa ti, " "Kqa, ; u nge ze 
w' aliwa." Wa ti, " U tsho iikiiba 
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 
am^lope ; se u zi pekile, ke u fune 
isitshana, u zi tele, u hambe ke ; u 
ya *kuti u semfuleni u ti, * Wa, 
gilikak^ — o ! ' " Wa puma ke 
Umak^tsha-zinduku - zomlambo ; 
wa k^ala ke um£m kaloku ukuti, 
" Hau ! kanti, i le into. Betu ! " 
Wa baleka. Wa tsho ke Ugili- 
Isakqwa. ukuti, " XJ nge ngi bize, u 
ngi bize u buye u bayeke. U be 
u ngi bizeya ni na 1"^ Wa baleka 
umfazi wa za wa fika ekaya. Uti- 
koloshe wa ti ukubona ukuba u 
dilikelwa abantu, wa buyela 
beni 



So the 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 
danca And when the people 
were returning they saw and said, 
" Ah, so then that So-and-so has 
killed his wife. He has killed her 
forsooth because he knew that 
Ugilikakjwa 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 1 " 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 1 " 
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- 
morrow 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 !' " Umak(^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 XJgilikak^a 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 TJtikoloshe saw that he was 
pelted with stones by the people, 
he went back again to the pool. 



' He who uses ia dancing the rods (i. e. reeds) of the river. 
^ The Utikoloshe speaks the dialect of the Amak^abe, clearly suggesting 
that these tales are not indigenous to the Amakvosa. 



352 



IZIKOANEKWANE. 



Kwa ti indoda i ngena end^lini 
yayo y& Ala i pambaoa nesitunzana 
si puma. Ya za ya nga i ya ha- 
mbela kude. JJm&ai wa Alangana 
ke nekeksce lake leli Indoda ya 
buya ebusuku. Ya fika be lele 
'ndawo nya Ya gwaza Utikolo- 
she ; ya shiya um&zi. Ya ti in- 
doda kam£m, '' Tata izitongu 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 eukundAleni 
lapa amadoda e butene kona em- 
zini wako wabo, ya ti, " Yetula." 
W etula. Ya ti, "Tuknlula." 
Wa n^ba. Ya tata insutsha ; ya 
ti k^n kqin intambo ; ya penya. 
Ba ba sa ka ti gaga, ba ti, " A ! " 
Ba se be tata intonga, be nga sa 
kulumanga, ba keta inkomo zayo 
zouke, ba i nika. Ya buya nazo 
ke. 



Unoko Masila.® 



A man one day when entering 
his 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 put it down. He said, " Un- 
tie it." She refiised. 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 with them. 



THE A BAT W A. 



Abatwa^^ abantu abafutshane ka- 
kulu kunabo bonke abafutshane; 
ba hamba ngapansi kwotshani, ba 
lala ezidulini ; ba hamba ngenku- 
ngu; ba senAla 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- 

7 The word here used is only applied to improper intercourse between peo- 
ple one or both of whom are married — Ikeka», Ikeka?ezakazi. 

^ The cord used would be dry hide ; the <* kin, kin,'' is intended to imitate 
the sound which is occasioned by cutting the hide. 

^ This man is of the tribe of Amangwane. He has lived with the Ama- 
kxoss^ and hence many Kxosisms. 

10 Which he had paid as the woman's dowry. 

11 Abatwa is the name given to the Bushmen. But they are not Bushmen 
which are here described. But apparently pixies or some race mudb more di- 
minutive than the actual Bushmen. Yet the resemblance is sufficiently gt^at 
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 



/tlala kona emaweni ; a ba namuzi 
lapa u nga ti, *' Nanku ke umuzi 
wabatwa." Umuzi wabo u lapa 
be bulele kona inyamazane ; ba i 
dAle, ba i k^^ede, ba hambe. Ba 
pila ngaloko. 

Kepa ku ti uma umuntu e ha- 
mba a k^buke e Alangana nomu- 
twa, Umutwa a hwze ukuti, " U 
iigi bonaboue pi na ? " Kepa kwa 
ti ngoku Dg' azani kuk^a naba- 
twa, umuntu wa kuhima isiminya, 
wa ti, '^Ngi ku bonabone kona 
lapa." N^oko ke Umutwa a 
tukutele ngokuti u ya delelwa u 
lowo 'muntu ; a be se u ya m 
tshaya ngomkcibitshelo, a fe" 
Kwa za kwa bouwa ukuba ba 
tanda ukukuliswa; ba ya zonda 
ubuQcinane babo. N^oko ke 
umuntu wa Alangana nabo, 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. 



Ku tiwa uma Abatwa se be 
hamba, lapa be be Alezi kona uma 
se ku pelile inyamazane, ba kwela 
ehashini, ba k^ele entanyeni ba 
ze ba fike esingeni, be landelene. 
Uma be nga fumananga 'nyama- 
zane, ba dAla lona. 

UmpenguIiA Mbanda. 



country in the rocks ; they have 
no village, of which you may say, 
"There is a Tillage of Abatwa." 
Their village is 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 s 
journey, and comes suddenly on 
an Umutwa, the Umutwa asks, 
" Where did you see me 1 " But 
at first throtigh 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 ! " ^2 The Umutwa said, 
" When did you see me ? " 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. 

" The Zulu salutation is, '* Sa ku bona," We saw you. Hence the play on 
the words. 



354 



IZINGAITEKWAKE. 



ABATWA UKWESABEKA KWABO- 

(the DBSADFULNESS of the ABATWA.) 



Theht are dreaded by men ; they 
are not dreadful for the greatness 
of their bodies, nor for appearing 
to be men ; no, there is no appear- 
ance of manliness ; and greatness 
there is none ; they are little 
things, which go tinder 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, which are imseen whence 
they come ; 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 
maatery 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, but 
they are not seen. 
" That is, a thing must be felt before the hand can l&y hold of it. 



B' ESATBHWA abautu ; a b' esabeki 
ngobukulu bemizimba, nokubonar 
kala ukuba ba amadoda ; ai, ubu- 
doda a bu bonakali, nobukulu a bu 
ko ; izintwana ezincinane 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 umkd- 
bitshelo ; i bheke, i nga boni 'mu- 
ntu o u ponsayo. I loko ke oku 
k^ed' amandAla ; 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 naya 
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 
inAliziyo ; ngokuba izenze Imcina- 
ne: isandAla sendoda sikulu; ku 
sweleka ukuba si bambe into 
ezwakalayo. Ba njalo ke Aba- 
twa ; amandAr abo njengamazenze 
a busa ngobusuku, nabo ba busa 
ngesikota, ngokuba si ya ba fiAla^ 
ba nga bonakali Nanko ke ama- 
ndAla Abatwa a V aAlula abantu 
ngawo, ukukcatsha, be kcatshela 
abantu ; ba ba bone nganAlanye, 
bona be nga bonwa. 



TBE HYRAX. 



255 



Umkcibitslielo wabo a ba Alaba 
ngawo into noma umuntu, a u bu- 
lali wona ngokwawo ; u ya bulala 
ngokuba isiAloko 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 'buAlu- 
ngu babo, imvamo yabo i y* aziwa 
amapisi ezindMovu. Nako ke 
ukwesabeka kwabatwa a b' esabe- 
ka ngako. 

Uaipengula 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 NGOKUYALEZELA. 
(the hyrax went without a tail because he sent for it.) 



Ku tiwa, imbila ya swela umsila 
ngokuyalezela ezinye. Ngokuba 
ngamMa kw abiwa imisila, la li 
buyisile izulu ; za puma ke ezinye 
ukuya 'utata imisila lapa i tatwa 
kona; y' a^luleka enye ukuba i 
hambe nazo, ya yaleza ezilwaneni 
zonke ezi nemisila, ya ti, " O, nina 
bakwiti, a no ngi patela owami 
umsila ; ngi koAlwe ukupuma em- 
godini, ngokuba izulu li ya na.'' 



Za buya ke ezinye nemisila; 
leyo yona a i banga i sa ba namsila 
ngokwen^ena ukupuma, izulu li 
buyisile. Ya laAla konke okuAle 
ngomsila; ngokuba umsila u ya 
siza ekuzipungeni ; - ngaloko ke 
imbila a i sa zipungi ngaluto. 



It is said, the hyrax 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 hyrax, 
was prevented from going with 
them, and he exhorted all &e 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 driviug away 
flies ; the hyrax then has nothing 
to brush them off with. 



356 



IZIKGAKBKWAKE. 



8e ku izwi elikulu loko 'kulibola 
kwembila kubantu abamnyama; 
ba ktiluma ngaloko 'kiitsho kwem- 
bila, ku tiwa kwaba nga adkataad 
ngaloko oka tandwayo abanye, 
naba tshojo kwabanje, ku tiwa, 
'* Bani, a w azi ukuba loko 'kutsho 
kwako kwokuti, * A no ngi patela/ 
—a w azi na ukuba umuntu ka 
patelwa omunye, uma into leyo i 
lingene abakona ? O ! imbila ya 
ewela iimsila ngokuyalezela. Na^ 
we, musa ukwenza njengembila; 
ku yi 'kuzuza luto ngokuyalezela ; 
zihambele ngokwako/' 



I njalo ke indaba yembila. A 
i kulumanga yona ngomlomo, 
iikuti, "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 r esaba uma li buyisile; a i 
pumi emgodini uma li ng' enzi izi- 
kau zokusa. 

I njalo ke indaba yembila. Ya 
kj'ondwa abantu ab' en^enayo 
ukusebenza ngam^la izulu li libi ; 
ba kcela ukupatelwa abanye. Ku 
tehiwo 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 njala" A 
hambeke 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. 

TJmpengula Mbakda. 



That loitering of the 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 hyrax 
went without a toil 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 
thenL So it is said in answer to 
a man who says, "O, bring for 
me," one says when he refuses 
him, " The hyrax 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 
tiiat you have not brought it for 
me, since I asked you to do so 9 " 
He answers him by the hyrax.^* 



^4 Other people have other fables to account for the taUlesB condition of 
certain ammalfl ; but none ol them are equal in point to t^^« Zulu myth of the 
Hyrax. 

In the Kone tales the Bear, at the instigation of the Fox, fishes with his 



THE HTENA AND THE MOON. 



357 



IMPISI NENYANGA 
(the hyena and. the moon.) 



KwA ti ngolunye usuku impisi ya 
fumana itambo ; ya li bamba, ya 
li pata Dgoiulomo. Lokupela in- 
yanga i pumile unyezi omuAle, 
amanzi 'emi, ya li laAla itambo, i 
bona inyanga emanzini, ya tabata 
inyanga, i ti inyama emAlope ; ya 
tshona nekanda, a ya ^rnana 
luto ; kwa dungeka amanzi ; ya 
buyela emuva, ya tula ; a kcweba 
amanzi, ya gxuma ya bimba, i ti i 
bamba inyanga, i ti inyama, i bona 
emanzini ; 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 carried 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 disturb^ ; 
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 tibe moon, thinking it flesh, 
when he saw it in the water ; he 
caught hold of the water; the 
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 thnmgh a hole in the ioe, till it is frozen ; when he attempts to escape he 
loses his Ual, — ^The story from Bomu represents the Weasel as fasteninf 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 tail b}r pulling. — 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 
Reynard persuades him is a cheese. — ^Whereas in Central- America the Stag and 
. Rabbit had their tails pulled off by the princes Hunahpu and Xbalwqu4. 
(Tylor. Op. cit. 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 usulii, kwa 
za kwa vutwa lapo a i bambanga 
Into. 



Ngaloko ke leyo 'mpisi ya Mo- 
kwa kakulu, uma ku bonwa i 
zinge i gijimela emanzini, i bambe 
amanzi, a vuze, i pume-ze. Nga- 



358 



IZINGANEKWAlfE. 



loko ke ku tiwa, uma ku laulelwa 
umuntu, ku tiwe, " Baui, u nje- 
ngempisi ; yona ya laAla itambo, 
ya bamba ize, ngokubona inyanga 
i semanzini." 

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 Alangana nen- 
gwe e/ilatini ; ya biza ezinye izim- 
fene, ukuba zi zoku i libazisa in- 
gwe, ukuze zi i bulale i nge nasu. 



Za £ka ke kuyo, za i kcoba. 
Kepa kukgala ingwe y eka;waya, 
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* elccwaya, ya 
bona ukuba i za 'kufa. Kepa 
izimfene za i pulula ; ngaloko ke 
ya za ya tamba, ya jwayela ngo- 
kuzwa izandAla zezimfene zi nga 
k^^inisi ; 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 V i sa bo- 
nakala ; ezinye z' emba umgodi 
omude, ngokuba umsila wayo in- 
gwe mude ; z* enza loko ngokuba 



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 leopai-d ; 
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- 
roimded him, and he could no 
longer be seen ; some dug a long^® 
hole, for the leopard's tail is long ; 
they did that because they knew 

The 



15 This is precisely similar to our ** The Dog and the Shadow," or to 
Hibernian Moon-rakers. " 

1^ The same word means deep and long. 



THE MAN AKD THE BREAD. 



359 



2* azi ukuti, ** Ingwe ilula konati ; 
uma si ng' enzi ikeebo, i za 'ku si 
bulala." Za u kgeda ke umgodi 
lowo, za u faka ke unudla, za u 
g^iba ke kakulu, zi a ggiba njalo 
se zi i pata kakulu ngoku i funa 
izintwala, ukuze i ng' ezwa ubu- 
Alimgu bokug^tshwa. Ku t' uba 
zi kgede uku u g^ba umsila, ezi- 
nje za ti kwezinye, " Hamba ui, 
ni gaule izagitaba 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 tsbaya; i ya k^uki 
ukiitakutela, i jama ; se zi i tsha- 
ya kakalu ; i se i zinge i bukuzeka, 
i nga se nakusuka, za za za i bu- 
lala, ya £bu Za i shiya. 

Umpengula Mbanda. 



that the leopard was more active 
than they, aad if they did not de- 
vise something, he would kill 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 
wei'e sufficient for all the baboons. 
So they 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 YOMUNTU OWA LAHLA ISINKWA ; WA 
PINDA WA SI FUNA, KA B' E SA SI TOLA. 

(the tale op a man who threw away some bread ; HE LOOKED 
FOR IT AGAIN, BUT NEVER FOUND IT.) 



Indaba yendoda eya i hamba i 
pete isinkwa ; i puma se i dAlile 



The tale of a man who was going 
on a journey carrying bread with 
him ; he set out, having already 

^7 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 of all 
who lived in the neighbourhood of the forest which he frequented. The cattle 
of a herdsman unfortunately wandered into this forest, and the herdsman, 
whilst searching for them, found a hawthorn tree, covered with ripe fruit ; he 
filled his pockets, and when about to proceed on his way, was alarmed 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 also by plucking fruit from the tree, and casting it to his lormida- 
Die enemy. The beast, being satisfied, lay down to rest ; '* the artful herdsman 
now lowered himfielf so far as to reach with his fingers the back of the animal, 
which he began to scratch with such dexterity that the boar, who was hitherto 
unaocustom^ to such luxury, closed his eyes, and abandoned himself to the 
most delicious slumbers ; at which instant the herdsman drew his long knife 
and pierced him to the heart." (Mis' a Specimens, die. Vol III., p. 39.) 

V V 



3G0 



IZINGAXEKWANE. 



ckaja; i ng' azi ukuzilinganisela 
ngokutata isinkwa esi lingene 
iikuba i si kgede ; ya tata isinkwa 
esikulu ; kwa nga i ya 'u si k^^'eda. 
Kepa endAleleni ya dAla, ya za 
y ai^luleka. Ya koAlwa iima i za 
'u s' enze njani na. A ku banga 
ko ukuti, " A ngi si pate ; kumbe 
ngapambili kn 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 
uiukcamango wokulondoloza isi- 
nkwa leso ; ka tandanga ukuba a 
si pate, ngokuba wa se e suti ; wa 
bona kiinye oku ya 'kwenza a ha- 
mbe kalula. Wa si laAla ngenza- 
nsi kwendMela, 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 hamb' e mba imiti, (ngokuba 
amabele e se pelile ; se ku dAliwa 
imiti,) indAlela 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 laAla 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 
kgala ukubhekisisa esikoteni, lo- 
kupela kw enile ; wa funisisa ngo- 
kunga u za 'uAlangana naso, lapa 
e putaza ngezandAla ekweneni ; 
kwa za kwa dAlula 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 ; 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 thing 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 com 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 BREAD. 



361 



sukuma, wa kcabanga, wa ti, 
" Hau ! Kwa buya kw enza nja- 
ni 1 Loku ngi ti, a ngi ka koMwa 
nje indawo e nga si ponsa kuyo, 
K^-abo ; a i ko enye ; i yo le." 
"Wa toba wa funa. Lokupela u 
funa njalo, namand/Ja u se wa 
tolile, u se k^inile 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 k^ala kona ukuma, wa ti, 
" Nga hamba konke lapa ngi nga 
ka si ponsL" 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 njani ? 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 ; imiti a nga i mbanga. Wa 
buya e se pele amandAla, ngokuba 
e nga zuzanga leso 'sinkwa. 



Na manje u se kona lowo nga- 
lapa ngaselwandMe. Leyo 'ndaba 
wa i zeka se li tulile izwe, indAlala 
i pelile. Kwa ba ligidigidi loko 
'kwenza kwake kubo bonke aba 
ku zwayo, be ti, " Bani, nembala 
indAlala y enza umuntu a be 'me- 
Alo 'mnyama. Wa ka wa si bona 
ini, wena, isinkwa esi laAlwa ngo- 
munye unyaka, si tol we ngomunye, 
si sa lungile na ] " Wa ti, " Ma- 
doda, indAlala a y 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 veiy 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 to 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 ] 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 sesu 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, femino 
does not make a man clever. I 
thought I was seeking wisely, and 



3G2 



IZINOANEKWANE. 



IndAlala i ya kgeda ukuMakanipa. 
Mina ngokulamba kvami nga ko- 
Iwa impela ukuba ngi ya 'ku si 
fumana ; loku nga ngi ngedwa, ku 
Dge ko lunimtiL Kanti loko i 
kona kwa ngi bangela indAlala, 
nga za nga pons' ukt&." 

Umpengula Mbanda. 



should find it. Famine takes away 
wisdom. And for my part, through 
my hunger, I believed in truth 
tluit 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 YEKWABABA. 
(the tale of a ceow.) 



Kwa ti kwazulu ku Aleziwe 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 'kufisL Ni za 'ubulawa kwa- 
zulu ; uma ni nga hambi, ni za 
'kufa ngayo le 'nyanga. Hamba 
nini nonke/' NembaJa ke a ba 
Alalanga. Umawa kajama, inkosi 
yalabo 'bantu, w' esvika, V eza 
lapa esilungwini. Aba salayo ba 
bulawa. 

Umankqpana 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 1 Wey, 
Unongalaza ! " The people lis- 
tened and said, " Ko 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 j if 
you do not depart, you will be 
killed during this very month. 
Go away, afl 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. 
(anotheb tale op a ceow.) 



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 

l^ That is, she and a part of the people. 



SPEAKING ANIMALS. 



363 



ikwababa, la /Jala pezu kwomuti, 
b* ezwa li kala li ti, " Maye, maye, 
mnta kadade o nga zaiiyo. Uma- 
kazi yena o ze 'enze njani na loku 
e nga zali nje na ? " B' esnka, ba 
baleka, ba y ekaya. Ba fika, ba i 
zeka leyo 'ndaba. Kwa tiwa um- 
Mola. Lowo 'mfazi o nga zaiiyo 
intombi kasipongo wakwadAla- 
nimi kona lapa emakuzeni. Emva 
kwaloku indoda yake ya gala ka- 
kulu. 

Uluhoho Madonda. 



on a tree, and they beard 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. WTien 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 doo which hade a song.) 



KwA ku te 'nyakana kwa fa ilizwe 
ku Iwa Umatiwane nompangazita, 
kwa kax>kozela amakuba ku liny wa 
abantu ; ba bheka pezulu, a ti, 
" Ni bheka ni 1 I tina." Ya se i 
tsho ke inja esitshondweni, umuzi 
wenkosi, ya ti kja ngesin^e, ya ti, 



*^ MadAladAla ; a ni namhhau 
Ngomkelemba wame.^^ 
Ngi Tumele ni, baba wame, 
Ngomta kadAlakadAla yedwa 
kcatsha."25 

Abantu ba ti ngaloko 'kuAlabelela 
kwenja, ba ti, "Li file izwe." 

Lelo 'gama la li igugu kakvilu 
ezintombini, la li AlatSielelwa nge- 
zinyembezi 

Unoko Masila. 

^^ Gomp. these tales with those given, p. 131 — 133. 

*> Umatiwaney a chief of the Amangwane. 

^^ Umpangazitay a chief of the AmathlubL 

^ UmadbladlUaf the name of Ungalonkulu, the son of Ukadhlakadhla, 
who was killed by the Amangwane during the war. Amadhladkla, his people. 

" Wame for wamif or warn' — «, to prolong the word for the sake of the 
rhythm. 

** The dog rebukes the people for not weeping for their dead chief. 

^ Y^ufa kcaUha^ (Zulu, kookoy) emphasizing yedwa, Aia only 9on, only in- 
deed. 



It happened long ago when the 
country was desolate, during the 
war between Umatiwane^^ and 
Umpangazita,2i the hoes rattled as 
the people were digging ; they 
looked up, and the hoes said, 
" What are you looking at 1 It is 
we." Then a dog sat down on his 
buttocks at Isitshondo, the king's 
town, and said, 

" Madhladhla 1^2 you have no pity 
For my treasure. 2-* 
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 simg with tears. 



364 



IZINOAKEKVAKE. 



RIDDLES 



Kqandela ni inkomo e nga lali 
paiisi nakanya Ku ti ngamAla i 
lalayo i be se i lele umlaJela wa- 
futi ; a i sa yi 'kupinda i vuke. 
Ukulala kwayo uku^ek. Inkomo e 
dumile kakulu, isengwakazi ; aba- 
utwana bayo ba ya londeka i yo. 
I ba nye njalo kumniniyo, ka i 
swell eyesibili, i yo yodwa 'kupela* 



GuBSS ye a cow which never lies 
down. When it lies 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 milk ; its 
children are preserved by it. The 
owner possesses only one ; he does 
not want another ; he only requires 
one. 



Kgandela ni upuzi; lu lunye, 
lu neminyombo eminingi ; kumbe 
amakulu ; u Manze izinkulungwa- 
ne eziningi ngeminyombo yalo ; 
uma u i landa iminyombo yalo a 
ku ko lapa u nge fdmane 'puzi ; u 
ya 'ku wa fumana amapuzL Um- 
nyombo umunye a wa balwa ama- 
puzi awo ; u nge ze wa fa indMa- 
la; u nga hamba u ka u dhh. j 
futi u nge pate umpako ngokwe- 
saba ukuti, "Ngi ya 'kudAla ni 
pambili na?'' K^; u nga dhh. 
VL shiye, w azi ukuba loku ngi 
hamba ngomnyombo, ngi za 'ufti- 
mana elinye ngapambili njalo. 
Nembala ku njalo. Iminyombo 
yalo i k^'ede izwe lonke, kepa 
upuzi lunye olu veza leyo 'minyo- 
mbo eminingi Ku ba i lowo a 
lande omunye, a 11 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 coimt 
the pumpkins of one branch ; you 
can never die of &,mine ; you can 
go plucking and eating ; and you 
will not carry food for your 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 ntan pursues his own 
branch, and all pluck pumpkins 
fi-om the branches. 



Kgandela ni inkomo e Alatshe- 
Iwa 'zibayeni zibili. 



Guess ye an ox which is slaugh- 
tered in two cattle-pens. 



RIDDLES. 



365 



Kgandela ni indoda e nga lali ; 
ku ze ku se i mi, i iiga lele. 



Guess ye a man who does not 
lie down ; even when it is morning 
he is standing, he not having lain 
down. 



K^ndela ni indoda e nga zama- 
zami ; noma izulu li vunguza ksr 
kulu, i mi nje, i te pnAle ; umoya 
u wisa imiti nezindAlu, kw enakale 
okuningi ; kepa yona ku njengo- 
kungati li kcwebile nje, a i zama- 
zami nakandnane. 



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 caJm, 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. 



K^ndela ni indoda e Alala ezi- 
teni ngemiAla yonke, lapa ku Alsr 
selwa njalonjalo ; kepa i ba nevuso 
ku nga puma impi, y azi ukuba 
konje namuAla ngi sekufeni ; a i 
naAlati lokubalekela. XJkusinda 
kwayo ukuba ku pele impL I 
dhle nomfino, ngokuti, " Hau ! 
nga sinda namuAla ! Ngi be ngi 
Jig* azi ukuba ngi za 'upuma em- 
pini," A i nabantwana, ngokuba 
y ake pakati kwezita, ya ti, 
" Kqa. ; kuMe ukuba ngi be nge- 
dwa, kona ko ti ku sa Alatshwa 
umkosi, ngi be ngi lunga." 



Guess ye a 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 



IZIKQAKEKWANE. 



ngobusuku bonke ; a i sebenzi 
emini ; a i bonwa ukusebenza 
kwajo. 



then awakes, and works all night ; 
he does not work by day ; he is 
not seen when he works. 



9 



K^andela ni amadoda a hamba 
e ishumi ; uma ku kona eyomuvo, 
lawa 'madoda a ishumi a wa hsr 
mbi ; a ti, ** Si nge hambe, loku 
ku kona um/tlola." Ku ya manga- 
Iwa kakulu a lawo 'madoda; a 
libale ukuteta ikcala ngokuti, << Ku 
ngani ukuba si ve, loku kade si 
ng* evi nal UmAlola.'' 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 



Kgandela ni indoda e ku nga 
tandeki ukuba i Aleke kubantu, 
ngokuba i y' aziwa ukuti, ukuAle- 
ka kwayo kubi kakulu, ku lande- 
Iwa isililo, a ku tokozwa. Ku 
kala abantu nemiti notshani, nako 
kouke 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 



K^^andela ni tmiuntu o zenza 
inkosi, o nga sebenzi, o Alala 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 
izimpumpute, 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 ngezandAla, a ba yise 
lapa ku kona ukudAla, ba buye 



Guess ye a man who 
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 do 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 retvu-n with it to their 



uisDun. 



367 



nako ; kodwa yena ka pati 'luto^ 
ugokuba u zenz' inkosi^ u sa za 
wa ba inkosi, ngokuba abaatu 
bake ba pila ngaye. 

Kugkala kwa ku kona umbango 
ngokuti, <<U nge buse tina, u 
ng* eBzi 'Into; si nga ura. boni 
amandAla obukosi bako." Wa ba 
pendula ngokutij '^ Loku ni ti a 
ngi 'nkosi, ngi za 'uAlala ke, ngi 
tule nje, ngi bheke pansL ISTga- 
loko ke ni ya 'ubona ukuba nem- 
bala ngi inkosi, ngokuba ngoku- 
bheka kwami pansi izwe li za 
'kufa ; ni za 'kawela emaweni na 
semigodini ; ni dAliwe na izilo, ni 
nga zi boni; ni fe na indAlala, 
ukudAla ni nga ku toli ; 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 
indAlala^ lobo 'bi^osi betu bu ya 
'kupela. Si amakosi ngokupilsL" 
Wa vunywa ke, wa busa ke ; izwe 
la tula. 



Kepa umuntu o nga gezi naka- 
nye; u Alala nje. Kepa ku ti 
mAla e gula isifwana esincane nje, 
isizwe sonke sake si Alupeke, ku 
fiwe indAlala ; abantu V esabe 
ukupuma ezindAlini, ngokuba ba 
ya 'kuwela emaweni, b' apuke. 
Ku fiswe ukuba nga e sinda masi- 
nyane; ku tokozwe lapa e se 
sindile. 



but be touches notiiing, 
foi: be 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 chie^ 
I will just sit stilly 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 &.11 over pre- 
cipices and into pits ; yon 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 ; and the people 
are afraid to go out of their houses, 
because they would fell 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. 



15 



Kgandela ni inkomo e nge nsr 
n3rama ; a ku sikwa 'ndawo kuyo ; 
ingulukuk^ 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 



IZINOAKEKWAKE. 



nga k^tshwa, i ma njalo, i ze i 
sunduzwe umuntu. A i Yumi 
ukusunduzwa uma j enynswa ngo- 
mango ; i ze i ynme uma y ehlsL 
Inkomo e nga tandi ukwenyuka ; 
i tanda ukweuswa njalo, i vume 
ke. 



Futi, a i u well umfula, i ma 
nganeno ; uma umuntu e tanda 
ukuba i wele, nga e i sunduza ngar 
mandAla amakulu ; kepa uma 
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 
k^be kona ngoku i sunduza. 

UkudAliwa kwayo kunye 'ku- 
pela, ukukoka ngayo ikcala, uma 
umuntu e nekcala eli nga k^^edwa 
ngayo, 'Kupela ke i lowo umse- 
benzi e w enzayo. 

Kepa inkomo e nolaka kakulu ; 
uma i sunduzwa i bekiswa enda- 
weni e ngasen^la, ku ya Alakani- 
tshwa abantu aba i kgnbayo, omu- 
nye a tsho kubo ukuti, "Hlaksu- 
nipa ni ; le *nkomo ni ya y azi 
ukuba a i tandani nokwenyuka; 
bheka ni i nga si Alabi; uku si 
Alaba kwayo ku ya *kuba kubi ka- 
kulu, ngokuba si ngenzansi, yona 
i ngenAla; si ya 'ukoAlwa uknvika, 
ngokuba indawo imbi, a i si lunge- 
le ; si ya *kuti lapa si ti si ya 'vika, 
si we, i fike i si k^'edele." I kgu- 
tshwa ngokuAlakanipa 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' aAluleke. 

TJmpengula Mbanda. 



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 fix)m 
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 which 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- 
ous 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 cai-e, 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 indAlu ukuti inkoiuo e 
isengwakazi; ukusengwa kwayo ku 
ukutokoza ngayo pansi kwayo, 
ngokuba i Mala isik^ti eside, aba- 
ntu be londekile, be nga zinge 
b' aka. Ku ze ku ti nganiAla i 
wayo, i be se i wile njalo ; a i sa 
yi 'kupinda i vuka Si ti " i inko- 
mo " ukuze nmuntu a nga kcaba- 
ngi ng^idAlu, a zinge e funa nga- 
sezinkomeni, e landela igama lo- 
kuti "inkomo," 'esabe ukuti in- 
dAlu ; u ti, "Ngi ya 'kuti indAlu 
kanjani, loku 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 natne " cow," 
and fearing to say house, saying, 
" How can I say that a house is a 
cow ] 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 izindAlela zi puma 
emakaya, zL ya emakaya. A ku 
ko 'ndAlela e nga yi 'kaya. In- 
dAlela si ti i umnyombo o Alanzayo, 
ukuze imfumbe i be nAle ngobulu- 
^unir 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 whioh 
does not lead to a homestead. 
We say the path is a branch which 
bears fruit, that the liddle 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 Manganisi izitupa zozi- 
biH, a i kdndezele, i fe ; nesinye 
iflitupa si be bomvu, nesinye si be 
njalo, a 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 thtunb ; 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 



IZnfGAKXKWAKC 



imfumbe leyo i be lukani uku i 
k^andela ; emuva, una bo V aAln- 
lekile, u ba tahele o ba kj«ndeli- 
sayo, u ti, '< Intwaki ni ti a inkomo 
ngani na, loku i Alatsbelwa eaba- 
yeni eadbilit" n tsbo izitupa. 
W enza uku ba dukisai ngokuti, 
izibaya. 



riddle may be di£Sciilt to gaesa ; 
afterwards when they cannot tell, 
yon say to the persons wha 
are guessing, " Why do you say 
that a louse is not an ox, for it is 
killed in two cattle-pens t " mean- 
ing the thumbs. Tou do thus to 
lead them wrong, by calling them 
cattle-pen& 



Insika a i lali, ngokuba i y* ema 
njalo, i linde indUu. Uma insika 
i lala, indAlu i nga wa. Kodwa 
lapa e ti '^indoda," u ya pamba- 
nisa^ ukuze imikeabaDgo yabantu 
i nga fiki masinyane ezintweni; 
kodwa ba singe be keabangela ku- 
bantu njeng^iama loknti indoda. 
Lapa se V aAlulekile, a ti, •'Niti 
insika a indoda ngani, loku ni i 
bona nje i pase indMu ingakal 
Kepa i nga wi" 



A pillar does 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 readi 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 &1L" 



IndAlebe. U ba tshela lapa se 
b' aAlulekile, a ti, ** XJbani owa ka 
wa bona indAlebe yomimtu ukuza- 
mazama kwayo, i zamazsmiswa 
umoya na ? Si ya bona imiti no- 
tshani nezindAlu zi zamazama; 
kepa indAlebe, k^; ku zamazama 



umimtu yedwa ; noma 'emuka no- 
moya, a ku muki yona, ku muka 
yena ; uma e wa, yona i se mi ; 
noma e baleka, i mi njala" 



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 I 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" 



6 



Amamnyo. Si ti abantu ab' e- 
nze uAla ngokuba amazinyo a mise 
kwabantu be lungela ijadu, ukuze 
ba sine kaAle. Lapa si ti, ba 



The teetL 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 



KST TO THB BIDDL&S. 



371 



''vunule ngamatshoba amAlope," 
si ya ngenisa^ ukuzeabaiitii ba nga 
kcabangi masinyan^ ngokuti ami^ 
zinyo, ba kitshwe ngokuti, ^* Aba- 
ntu ba faka amatshoba," ba adnge 
be funa ngakubantu ; ngokuti, 
loku amatshoba a &kwa abantu be 
y' ejadwini, V eza 'usina, noku- 
^ela abantu, ba zinge be taho 
ukuti, ^'Amadoda lawo abantu." 
Kepa a ti o ba kgandelisayo, 
** Kepa ba ya 'kusina kanjani uma 
se be Alangene ngemiadmbanar* 
A zinge e ba kipa ngamazwi ku- 
loko a ba ku tshoyo. Ka piki nje 
ukuti, <' K^a ; a si ko loka Im- 
fumbe a y enziwa njalo/' TJmuntu 
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; ukuAlela kwawo nje- 
ngabantu; amatshoba amAlope a 
ni wa boni amazinyoT' Ba ti, 
"Us'aWuHle." 



say, they are '' adorned with while 
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?" 
They say, " You have beaten us." 



XJlimi lu umuntu o Mupekayo 
ngokuba lu pakati kwempi ; ama- 
zinyo a impi ; ngokuba uma amar 
zinyo e diXla ukudAla, ulimi lu 
zinge lu tola ingozi ngesikati ama- 
zinyo e Iwa no^dAla, ukuze a ku 
gayise. Ngaloko ke lapa si ti 
" umuntu," si ya pambamsa^ uku- 
2^ abantu ba nga kumbuli masi- 
nyane ngolwimi, ba zinge be funela 
ngakubantu, ngokuti, "Loku in- 
daba i ti tmiuntu nje na, i nga 
taho 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 says a man 
oidy, and says nothing about the 
tongue, we shall be wrong if we 



372 



IZIXQAKXK^ANE. 



M uma ai ti ulimi" Ngaloko ke 
iMDibak a lu tokod, ngokuba lapa 
amaanjo e Alafuna i^udAla uli- 
mi lu zmge lu njakanyakaza em- 
katim wamasinyo, lu vika, ku nga 
bolawa ukadAla, ngokuba ukudAla 
ku ya bulawa njalonjalo amaziuyo ; 
kepa lona a lu bulawa amazinyo, 
ngokuba lu y* aziwa, umuutu wa- 
kona ; kepa lu zinge lu tola ingozi, 
ngokuba ku liwa cfiikimdAleni salo, 
lapa Iw ake kona ; lu tokoze uma 
ukudAlaku nga ka dAliwa; lapa 
ku dAliwa ukudAla, Iw azi ke uku- 
ba konje namuAla se ngisengozini^ 
ngi za 'kubulawa, ku nga keetshwa 
mina; ngi fa ngoku^ ku liwa 
pambi kwamL 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 mores 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 eatcKU ; 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^ 



8 



Imivalo. Ukusebenza kwayo 
ebusuku ukulinda izinkomo ngo- 
kuvala esangweni ; ku Mangane 
ukuze inkomo i nga toll '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. 



The closing-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 Qie closing 
poles lie on the ground. 



9 



The fingers. Their proper num- 
ber is only ten ; they are matched, 
going in ' pairs.^^ Therefore, if 

^ He means, the iadex and middle fingers,— the ring and little fingers, >- 
and the thumbe. 



Iminwe. Ukuma kwayo i 
ishumi 'kupela ; i lingene, i hamba 
BgamibilL Ngaloko ke uma ku 



KEY TO THS BIDDLES. 



373 



kona womuvo, a i sa lingani na 
sekuhambeni na sekubaleni ; kubi 
ukubala kwayo ] a kw aAluki, kii 
iEtipitipiti 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 j a u fauele lapa." 



there is a Bupernumerary fitiger, 
they are no longer fit eitJier 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 



XJmlilo. Ku tiwa u indoda 
ukuze loko oku tshiwoyo ku nga 
bonakali masinyane, ku fiAlwa 
ngendoda. Abantu ba tsho oku- 
ningi, be funa ngokupikisana, be 
geja. I V enAle imfumbe ngaloku 
ngoku nga bonwa masinyane. Si 
ti " indoda," ugokuba umlilo a ku 
tandeki na sendAlini u basiwe 
ukuba u k^tshe izinAlansi zawo 
zi wele ezingutshenL Ku ya kar 
Iwa umninizo ngokuba i ya 'ku- 
tsha ; a bone se i bobokile, a kale. 
Noma ku pekiwe ukudAla, uma 
umlilo umkulu, ku nga bekwa im- 
biza, i ya 'kutshiswa umlilo, yona 
i tshise ukudAla. I Alekile ke in- 
doda, ukuti umlilo. So ku kalwa. 
Futi uma inAlansi i ponseke etsha- 
nini bendAlu, i nga bonwa, ku 
bonwe ngokutsha; ku ya 'uAla- 
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 umfitzi 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 
discemable 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 bums ; 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 fii'e, and 
the pot bum the food. So the 
man laughs, that is, the fire. And 
the peo{2e 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 flame 
of the fire appears, and bums the 
house with tiie 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 



IZraOAlTEKWAKE. 



kalela abantwana babo be tahile ; 
nabantwana ba kalele uyise e tshi- 
le, wa fa e ti tt landa impaAlayake 
e igugUy indAlu i dilikele pezu 
kwaJce ; kxi kala nendoda, i kalela 
iim£m wajo e tshile, wa & e be ti 
u landa umntwana pakati kwen- 
dAlu, wa fa naye ; ku kale nemiti, 
i kalela ubuAle bajo obu nga se 
ko, se bu tshiswe umlilo, se i 
shwabene imitiy se i bunile, ubuAle 
bayo bu pelile ; ku kale nezinko- 
mo, zi kalela utshani, ngokuba a zi 
sa dAli 'luto, se zi fa indAlala. I 
loko ke ukuAleka kwomlilo. 



children whidi 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 tiiey no 
longer have any thing to eat, but 
are dying of fimina This, then, 
is the laughing of fire. 



11 



Iso. 



I The eye.27 
12 



Itshe. Lapa si ti ^'ukukoka 
ikcala," si tsho ukubiya indawo e 
ku sweleke ukuba i vinjwe nge- 
tshe ; noma ukugaya ngalo. Uku- 
kgeda ikcala ke loko,-i kona si ti, 
"Li ya dAliwa ngako," ngokuba 
nalo i kona imisebenzi e ku swele- 
kele ukuba y enziwe ngalo lodwa. 
Umpengula Mbanda. 



A stone. When 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 Members. " It is as much a fable as a riddle. 



'The Belly and 



ERRATA. 



375 





ERRATA. 








FOR 


READ 


eface to Vol. 


I., P. 3, Line 16, 


reflection 


refraction 


iGE 9, 


Note, Line 3, 


Jamsaxa 


Jamsaxa 


15, 


Note 16, L. 7, 


been 


seen 


23, 


19, 


wati 


wa ti 


30, 


17, 


Whoever 


Who ever 


35, 


3, 


umninikazindAlu umnikazindAlu 


44, 


26, 


nation 


nation 


54, 


Note 54, L. 1, 


Kabib 


Kabip 


62. 


32, 


umnyeni 


nmyeni 


63, 


34, 


vutele 


"Vntela" 


71, 


6, 


their 


there 


76, 


Note 99, L. 2, 


Abbonsset'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 Toffc 


113, 


17, 


rogal 


royal 


118, 


1, 


are 


is 


123, 


Note 58, L. 13, 


Snend 


Svend 


149, 


8, 


'ug^nshuka 


'uggasliuka 


149, 


9, 


'nkgabnka 


'ug^tishuka 


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, 16, 


has 


have 


204, 


Note 47, 33, 


Langfellow 


Longfellow- 


205, 


Note 47, L. 4, 


Mira 


Miranda 


212, 


13, 


kcak^^aza 




- 226, 


26, 


enkabeni 


enkabini 


234, 


Note 76, L. 12, 


Jain 


Iain 


244, 


Note 92, 10, 


Ihhoboshi 


Uhhoboshi 


252, 


31, 


izintomhi 


izintombi 


294, 


19, 


Men believe in Men believe in 
the tales they the tales the 
talk about the diviner tells 




• 


diviner 


them 


317, 


47, 


In the Izimbntu 


It is at Izimbntu 






&c. 


or Usenthlonga 
These are the 
names of the 
place 


346, 


10, 


man 


men 


346, 


29, 


lay 


laid 



X X 



CONTENTS OF THE FIRST VOLUME. 



PAGE. 

Preface to Part I. - - - i. 
Introduction to Zulu Nursery Tales - - 1 
Prefeee to Tale of Uthlakanyana - - 3 
XJthlakanyana - - - 6 
XJsikulumi-kathlokothloko - - - <:dOy 
Uzembeni ; or, Usikulumrs Courtship - - 47 
Another Version ... 53^ 
XJntombinde - - - C§5^ 
Another Version - - - 66 
Appendix. — Monsters - - - 69 
Amavukutu - - - 72 
Usitungusobenthle - - - 74 
XJsitungusobenthle and the Amajubatente - - 78 
Uluthlazase - - - 85 
Ulangalasenthla and Ulangalasenzansi - - 89 
Ubabuze - - •► 96 
The Man and the Bird - - - 99 
XJkcombekcansini - - - 105 
Appendix.— "The litUe Birds" - - 130 
The Honey-bird - - 135 
The Rock 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 - - - 155 
Appendix. — Cannibalism - - 158 
The Mode of Eating a Rival Chief - 161 
XJgunggu-kubantwana - - - 164 
Appendix (A). — XJgunggu-kubantwana - 176 
(B).— The Izingogo - - 177 
The Origin of Baboons - 178 
Another Version - - 179 
(C). — ^The Cannibal whom Umasendeni re- 
ceived into his house - } ??_ 
TJmkoakazarwakogingj^ayo - - Cltil^ 
The Two Brothers - - - 217 
Ubongopa-kamagadhlela - - - 221 
XJmdhlubu and the Frog - - - 237 
Appendix (A).— The Girl-king - - 25a 
(B). — The Heritage in Polygamic House- 
holds - - 25^ 



CONTENTS. 



XJnthlangunihlangu 

Appendix (A). — Superstitious Abstinence from Food - 
(B). — Sympathy by the Navel 
The Great Fiery Serpent - 
The Rainbow 
XJtshintsha and the Rainbow 

Another Tale - - * 

XJntombi-yapansi ... 

Appendix - - . 

Umkatshana 

The Tale of Uneama-ngamanzi-egudu 
Umamba 

Unanana-boseie ... 

The Wise Son of the King - 
The Great Tortoise 
Appendix 

Fabulous Animals. — ^The Isitwalangcengce 

The History of Udhlokweui 
The Isitshakamana - 
The Utikoloshe 

The Abatwa - 

The Dreadfulness of the Abatwa 

Fables. — ^The Hyrax went without a Tail because he sent 

for it - 

The Hyena and the Moon 
The Baboons and the Leopard - 
The Tale of a Man who threw away some 

Bread ; he looked for it again, but never 

found it - 

Speaking Animals. — The Tale of a Crow - 

Another Tale of a Crow 
The Tale of a Dog which made a 
Song 

Riddles 

Key to the Riddles 

Errata 



PAGE. 

267 
280 
283 
290 
293 
294 



316 
317 
318 
321 
331 
335 
339 
342 

343 
346 
347 
349 

352 

354 

355 
357 
358 



359 

362 
362 

363 

364 
369 

375 



END OF VOL. r. 



Printed at Springvale Mission Station, Natal. 



OPINIONS OF THE PRESS. 

(From the Saturday Review,) 

" By this time the study of populax 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 first sight is not very 
attractive or promising. Many people, no doubt, will 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 Mahrchen ; 
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 Natal Witness.) 

" Some portions of the tale of Ukcombekoansini 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 persxiade 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 pur readers sufficiently 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 adventures of a more wild 
and imaginative cast than in the story of Umkosakaza, 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." 



opurioirs of thx press. 

(From the Times of Natal.) 

** The most interesting and &3cinating collection of native stories 
and traditions which Dr. Callaway is now publishing." 

" 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 Mercury,) 

" 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 persons who care 
to compare the varieties of life amongst different people and races." 

" Both this and the last two numbers should be purchased, and 
will repay the student. Dr. C. is ceiiainly 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 satis£Eu;tiou to the 
reader." 

(From the Natal Herald.) 

*^ 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 foi-mer. . . . 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 1) of their reKgious beliefs set 
forth in detail." 

" Dr. Callaway has fairly earned the title of the Grimm of Kafir 
Nursery Liteiature, but 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." 



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