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PL 
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Cornell University Library 
 PL 8844.A2C15 
 
 NURSERY TALES, 
 TRADITIONS, AND HISTORIES 
 
 OF 
 
 THE ZULUS. 
 
The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924026950968 
 
NURSERY TALES, 
 TRADITIONS, AND HISTORIES 
 
 OP THE 
 
 ZULUS, 
 
 IN THEIR OWN WORDS, 
 
 WITH 
 
 A TRAFSLATIOE" IKTO ENGLISH, 
 
 AND NOTES. 
 
 BY 
 
 THE REV. CANON CALLAWAY, M.D. 
 VOL. I . 
 
 NATAL : 
 
 JOHN A. BLAIR, SPRINGY ALE ; 
 DAVIS AND SONS, PIETERMARITZBURG. 
 
 LONDON : 
 TRUBNER AND CO., 60, PATERNOSTER ROW. 
 
 1S68. 
 
NATAL : 
 PRINTED AT SPRINGVALE MISSION STATION. 
 
PREFACE TO THE FIRST VOLUME. 
 
 On completing this First Volume of Zulu Native Literature, — ^if we 
 may be allowed to apply such a term to that which has hitherto been 
 stored only in the mind and imparted to others orally, — I feel there is 
 something due to the Reader and to myself. 
 
 When the First Part was issued in May, 1866, I had no idea 
 what the First "Volume would be ; much less, when I wrote the Pre- 
 face to Part I. in the preceding January. I had collected a certain 
 amount of material from natives ; enough to make me feel that it was 
 worth printing, even though at the same time I felt sure that it was, 
 for the most part, very fragmentary, and to be regarded rather as a 
 help to others to collect fuller and more perfect materials, than as 
 being complete in itself. But I had no idea how really poor compara- 
 tively the materials I then possessed were ; or how abundant a store 
 of Popular Tales might be found among the Natives of Natal. The 
 issue of the First Part aroused a spirit of enthusiasm among the 
 natives of the village who were able to read, and several came and 
 offered themselves as being capable of telling me something better 
 than I had printed. From this source of information thus voluntarily 
 tendered I have obtained by far the best part of the contents of this 
 Volume, — the tale of TJkcombekcansini, which one of my reviewers 
 describes as being " as beautiful and graceful as a classic idyll," — Um- 
 badhlanyana and the Cannibal, — The Appendix on Cannibalism, — 
 XJgunggTi-kubantwana and the Appendices which follow, — Umkasa- 
 kaza-wakoginggwayo, — The Two Brothers, — ^TJbongopa-kamagadhlela, 
 — The Appendices to Umdhlubu and the Frog, — ^Unthlangunthlangu 
 and the Appendices which follow, — Untombi-yapansi, — Umamba, — 
 Unanana-bosele, — The wise Son of the King, and some of the smaller 
 pieces with which the Volume is ended. 
 
 Thus the Work has to a great extent been collected, translated, 
 and arranged whilst passing through the press. This must be my 
 apology for the many imperfections which will be found in it ; the 
 absence of order, and occasional repetitions. I have been feeling my 
 way all along ; and have discovered that there exists among the people 
 a vast store of interesting traditional tales, which may yet be col- 
 lected ; and it is possible that I have only just learnt the way of col- 
 lecting them. I have already several of considerable interest, which 
 will appear, it is supposed, in a Second Volume. 
 
 I must here state that I regard the Work in its present form as 
 
The Students' Edition : the student wtetlier of the Zulu language, 
 or of Comparative Folk-lore. There are therefore some things i-etaiued 
 in it which are not fit for the public generally ; but which could not 
 for the student be properly suppressed. The very value of such a 
 work depends on the fidelity with which all is told. To be a trust- 
 worthy exposition of the native mind it must exhibit every side of it. 
 I have felt what so many other collectors of such legends among other 
 people have felt before me, that I have had a trust committed to me, 
 and that I can only faithfully execute it by laying every thing before 
 others. 
 
 But it would be quite easy to prepare a Popular Editioj?, 
 which with a few alterations in the tales, and a condensation and 
 modification of the phraseology, might become an interesting and not 
 uninstructive book for the people generally and especially for the 
 young, with whom it would become as cherished a favourite as any 
 which is found in nursery literature. 
 
 And now for the worth of the Work itself. Those 
 
 " Who love a nation's legends, 
 Love the ballads of the people," 
 
 will not look upon it as a mere collection of children's tales. They 
 will not banish these legends to the nursery ; but will hear them, 
 
 " like voices from a distance 
 Call to us to pause and listen. " 
 
 To such as these every thing human is valuable. The least incident 
 which can throw light on the nature and history of man, especially 
 his nature as he was in the now hoary past ; and his history, as he has 
 been moving upwards in an ever progressing development, or sinking 
 lower and lower in an ever increasing degradation, becomes a treasured 
 fact to be placed among that ever accumulating mass of materials from 
 which hereafter a faithful record of man as he was in the past, and of 
 the causes which have influenced him, and the varying states through 
 which he has passed to the present, shall be compiled. Regarded 
 from such a point of view, these simple children's tales are the history 
 of a people's mind in one phase of its existence. The tales of olden 
 times collected from the people by Grimm, or Thorpe, or Campbell, or 
 Dasent, are of a very different character, and speak of a very different 
 society from that which takes so much pleasure in the compositions of 
 Hans Christian Andersen. 
 
 We know not yet what shall be the result of such collections of 
 children's tales. Children's tales now ; but not the invention of a 
 child's intellect ; nor all invented to gratify a child's fancy. If care- 
 fully studied and compared with corresponding" legends amon" other 
 people, they will bring out unexpected relationships,^ which will more 
 and more force upon us the great truth, that man has every where 
 
 ' An ingenuity similar to that which the Rev. G. W. Cox has exercised on 
 the ancient literature of Greece, would readily convert many of these tales into 
 Solar Myths, and thus connect the Greek with the Zulu, or both with a period 
 anterior to either of them. 
 
thought alike, because every where, in every country and clime, under 
 every tint of skin, under every varying social and intellectual con- 
 dition, he is still man, — one in all the essentials of man, — one in that 
 which is a stronger proof of essential unity, than mere extertial dif- 
 ferences are of difference of nature, — one in his mental qualities, ten- 
 dencies, emotions, passions. 
 
 Elizabeth Cookson has remarked in her Introduction to the 
 Legends of Manx Land : — 
 
 " What Fossil Remains are to the Geologist, Customs and Creeds 
 are to the Historian — landma/rha of the extent and progress of intel- 
 ligence and civili2ation. 
 
 " Popular Tales, Songs, and Superstitions are not altogether pro- 
 fitless J like the fingers of the clock, they point to the time of day. 
 Turns and modes of thought, that else had set in darkness, are by 
 them preserved, and reflected, even as objects sunk below the horizon 
 are, occasionally, brought again into view by atmospheric reflection. 
 
 " Fables are facts in as far as they mirror the minds of our less 
 scientific Ancestors. 
 
 " That man should have solemnly believed in the existence of 
 Fairies, Spectres, and every variety of Superstition, but testifies the 
 vivid impression physical and mental phenomena made upon his mind. 
 Placed in a world of marvels, he questioned the marvellous — ques- 
 tioned until Dark Diviners, Interpreters, arose — ^bewildered and be- 
 wildering, yet striving after the light— striving to solve the enigma of 
 Life, — striving to fiing from the soul the burden of an unexplained 
 existence." 
 
 In reflecting on the tales of the Zulus the belief has been irre- 
 sistibly fixed upon my mind, that they point out very clearly that the 
 Zulus are a degenerated people ; that they are not now in the con- 
 dition intellectually or physically in which they were during "the 
 legend-producing period " of their existence ; but have sunk from a 
 higher state. Like the discovered relics of giant buildings in Asia 
 and America, they appear to speak of a mightier and better past, 
 which, it may be, is lost for ever. But though by themselves they 
 may be powerless to retrace the footsteps of successive generations, yet 
 is it unreasonable to suppose that under the power of influences which 
 may reach them from without, they are not incapable of regeneration ? 
 Far otherwise. For it appears to me that this Zulu legendary lore 
 contains evidence of intellectual powers not to be despised ; whilst we 
 have scattered every where throughout the tales those evidences of 
 tender feeling, gentleness, and love, which should teach us that in 
 dealing with these people, if we are dealing with savages, we are deal- 
 ing with savage men, who only need culture to have developed in them 
 the finest traits of our human nature. 
 
 And it is in bestowing upon us the means of bringing this cul- 
 ture to bear upon them, that we may see the chief practical use of this 
 collection. We cannot reach any people without knowing their minds 
 and mode of thought; we cannot know these without a thorough 
 knowledge of their language, such as cannot be attained by a loose 
 
colloquial study of it. What Sir George Grey felt was requisite for 
 the rightful government of the people of New Zealand, — not only a 
 thorough knowledge of their language, but also of their traditional 
 lore, — the earnest and intelligent missionary will feel in a tenfold de- 
 gree as necessary for himself, who has to deal with questions which 
 require a much nicer and more subtle use of words than any thing 
 affecting man in his mere external relations. For myself I must say 
 that scarcely a day passes in which I do not find the value of such 
 knowledge. Whilst the lighter study of these children's tales has pre- 
 pared me to handle with a firmer and more assured grasp the graver 
 task ot translating the Bible and Prayer Book into the native tongue. 
 
 I would take this opportunity of telling such readers as are in- 
 terested in the Work, that the means at my disposal are very inade- 
 quate for the easy or rapid completion of all I have in hand. We 
 calculate that at our present rate of proceeding it would take little 
 less than ten years to print the materials already collected. And I 
 would earnestly ask their assistance in some practical manner. This 
 may be rendered in various ways : — By increasing the circulation of 
 the Work ; it has reached about four hundred copies, quite as large, 
 I admit, as might have been anticipated, but quite insufficient to cover 
 expenses ; or by aiding to raise for the Work a special printing fund. 
 The loan or gift of books on kindi-ed subjects would also be a great 
 assistance. 
 
 I must now for some time take leave of the reader. I purpose at 
 once to commit to the press the part of the Work on the Zulu notion 
 of the Origin of Things, — in other words, what I have been able to 
 collect of their traditional religion. It is already prepared for the 
 press ; but it is very undesirable to issue it in parts ; it must be read 
 as a whole, carefully and thoughtfully, in order to form any just con- 
 clusion as to its real meaning. It will probably be about one hundred 
 and twenty pages, unless it should swell under my hands, as have the 
 Nursery Tales. 
 
 I would now, in conclusion, take this opportunity for heartily 
 thanking those friends who have interested themselves in the Work, 
 and expressing my obligations especially to Mr. John Sanderson for 
 the much valuable assistance he has rendered me. 
 
 HENEY CALLAWAY. 
 
 Springvale, Natal, 
 March, 1868. 
 
PREFACE. 
 
 Twelve years ago, when I commenced the study of Zulu, with the exception of 
 • short, but valuable, paper by Mr. J. C. Bryant, on "The Zulu Language ;" 
 and another by Mr. Lewis Grout on "The Zulu and other Dialects of Southern 
 Africa," in the First Volume of The Journal of the American Oriental Society, 
 there was not a publication to which a student could refer for a knowledge of 
 the rudiments of the language. In the Kaxjsa dialect, indeed, there were the 
 Grammars of Appleyard and Boyce ; and the small Vocabulary of Ayliff. But 
 these were of little use to one engaged in the study of Zulu, and tended rather 
 to confuse than to help. I was therefore, from the first, thrown on such 
 resources as I could myself develop. 
 
 At a very early period I began to write at the dictation of Zulu natives, as 
 one means of gaining an accurate knowledge of words and idioms. In common 
 conversation the native naturally condescends to the ignorance of the foreigner,' 
 whom, judging from what he generally hears from colonists, he thinks unable 
 to speak the language of the Zulu : he is also pleased to parade his own little 
 knowledge of broken English and Dutch ; and thus there is a danger of picking 
 up a miserable gibberish, composed of anglicised Kafir, and kafirised English 
 and Dutch words, thrown together without any rule but the caprice and igno- 
 rance of the speaker. But whust such a compound might answer for the common 
 relations between whitemen and natives, yet it must be wholly insufficient to 
 admit of any close communication of mind with mind, and quite inadequate to 
 meet the requirements of scientific investigation. 
 
 Very different is the result of writing at the dictation of a native. The 
 first impression immediately produced is of the vast difference between the best 
 translations and the language as spoken by natives. A native is requested to 
 tell a tale ; and to tell it exactly as he would tell it to a child or a fnend ; and 
 what he says is faithfully written down. We have thus placed before us the 
 language as nearly as possible such as it is spoken by the natives in their inter- 
 course with each other. And, further, what has been thus written can be read 
 to the native who dictated it ; corrections be made ; explanations be obtained ; 
 doubtful points be submitted to other natives ; and it can be subjected to any 
 amount of analysis the writer may think fit to make. 
 
 Such is the history of the mode ia which the original Zulu, here presented 
 to the public, has been obtained. Very many different natives have taken part 
 in the work. There wiU be, therefore, found here and there, throughout, per- 
 sonal and. dialectic peculiarities ; but for the most part the language is pure 
 Zulu. It was clearly no part of the work of the coUeotor to make any change 
 in the language with a view of reducing it to one imagined standard of purity. 
 
 The materials, which at first I sought to collect merely for my own instruc- 
 tion, gradually accumulated. As my ear became more educated, and the natives 
 more mteUigent, and able to comprehend the object I had in view, I could write 
 with greater facility, until at length there was no subject on which I could not 
 obtain the most accurate information possessed by the natives themselves. 
 
 Thus, a« the materials increased they began to have another and somewhat 
 
different value ; they became not merely a means of learning the Zulu lamgnage, 
 but also a means of obtaining a knowledge of Kafir customs, histories, mode of 
 thought, religion, &c. And what was commenced as a mere exercise-lesson was 
 soon pursued with the further object of discovering what was the character of 
 the mind of the people with whom we are brought into contact ; and of endea- 
 vouring to trace out their connection with other nations by the similarity which 
 might exist in their traditions and myths, their nursery tales and proverbs. 
 
 The result of this investigation has been quite beyond my own most san- 
 guine expectation ; and it is probable that very much remains to be added which 
 may help us in many ways to understand the past history of the Zulus, and to 
 connect them with other people. 
 
 For some time it has appeared to me hardly right to allow so vast a mass of 
 materials, fuU of interest to the missionary, the philologist, the ethnologist, and 
 antiquarian, as well as to a large portion of the general public, to remain on my 
 shelves, useful to myself alone, or to some few friends who might see it in MSS. 
 Others whom I consulted were of the same opinion ; and after much considera- 
 tion, and overcoming many difhculties, I have at length entered on the task of 
 preparing it for the press. 
 
 At first I intended to print the Kafir only, with a few explanatory notes. 
 But so many have expressed the opinion that a Zulu book would have but few 
 attractions, and a very limited sphere of usefulness, that I have, at the moment 
 of going to press, concluded to print, side by side with the original Zulu, a 
 translation. It will thus become available both to English and Kafir scholars, 
 and can be used as a class-book to teach the English Zulu, or the Zulus English. 
 
 The translation, without being absolutely literal, will be found to be a true 
 representation of the original. An absolutely literal translation, on the HamU- 
 ' tonian sj'-stem, would be almost as unintelligible to a person unacquainted with 
 the language, as the original Zulu itself. My object has been to give idiom for 
 idiom rather than word for word, and at the same time to preserve, as far as 
 possible, the characteristic peculiarities of the original. Hence the translation 
 will necessarily present a quaint and somewhat unenglish character, which wiH 
 not, however, be urged against it as an objection. 
 
 Whilst on the subject of translation, it may be as weU to remark that 
 among the natives, as among all uncultivated people, there is great freedom of 
 speech used in allusion to the relations between the sexes, &c. Whenever I 
 could soften down such expressions, to suit our own more refined taste, I have 
 done so. But, perhaps, there will stUl be found instances of what some may 
 regard as too great outspokenness. I would, however, deprecate the thought 
 that such outspokeimess is to be construed into an evidence of a want of purity 
 among the natives, or that our reticence on such subjects is a proof of purity in 
 ourselves. 
 
 Writing and Spelling. — The principles which have guided me in writing and 
 spelling claim a few remarks in this place. 
 
 There are two modes of writing — one adopted by Dr. Colenso and Dr. 
 Bleek, in which a number of small words is run together ; and the other, that 
 adopted by the American missionaries and others, in which there is, perhaps, 
 the opposite mistake of unnecessary division. 
 
 As regards the first, I am quite unable to see anything to recommend it, or 
 even to conceive the reason of its adoption. Why should we write ngabebabopa, 
 ' ' they ought to bind them ; " and not nga be ba bopa, ' ' ought they them bind ? " 
 Why should we run the Zulu words together, when we write the Englidi ones 
 apart ? How strange it would ap]Dear, and how diflficult it would be to understand, 
 a sentence of this kind, written in English as one word, Theyoughttobindthem ! 
 But it is not less difficult or strange in Zulu than in English ; and tends, as it 
 would, indeed more than it would, in English, to produce confusion and 
 obscurity. A person thoroughly acquainted with the language gets over the 
 obscurity by means of the context, and has little difficulty m determining 
 whether he is to understand ubuya asuV u ya, "you were going," or as u buya, 
 " you are coming back." So in the following sentence, Nembala ateti gulugiidu 
 vhnifiena, "so then he hastens inside ; " he may see at once that teti is not the 
 Eegative form of teta, to "chide:" but it requires a ready knowledge of the 
 
PEEPACB. HI 
 
 • 
 
 language to separate a sentence so written into its elementary words, and catch 
 at once the meaning ot a t' e ti in ateti. One could multiply instances ad infi- 
 nitum of the confusion which arises from writing by sentences instead of words. 
 
 Who that has ever attempted to decipher old manuscripts, in which the 
 words are all run together, has not felt a wish that the writers had adopted the 
 modem system of writing each word by itself ? The Cuneiform inscriptions 
 appeared but as a mere " conglomerate of wedges " to those who first discovered 
 them, about which a doubt might exist whether they were writings at all, or 
 ' ' mere arabesque or fanciful ornaments. " In attempting to decipher these 
 inscriptions a sign was discovered by which the words were separated ; on which 
 Max MiUler remarks : — " Such a sign is of course an immense help in all attempts 
 at deciphering inscriptions, for it lays bare at once the terminations of hundreds 
 of words. " (Lectures on the Science of Language. Secmid Series, p- 4. ) Being 
 then practiciuly aoq[uainted with the difE.culties and obscurities occasioned by 
 the ancients having run their words together, why should we, in reducing a 
 savage language to writing, introduce similar difficulties ? 
 
 1 need not say much on the system I have adopted of writing the words 
 apart. It is substantially the same as is found in other Zulu and Kccosa works. 
 But in some instances, where a sentence has become petrified, as it were, into a 
 word, although its etymology is still evident, I have written it as one word, as 
 ngani, not nga ra, "why ; or hangdka, not ha nga ha, "so much." So, per- 
 haps arbitrarily, I have written prepositions with the nouns they govern as one 
 word, regarding the combination as a case of the noun, as huye, not hu ye ; 
 nami, not na mi. By doing so I jump over, rather than solve, some questions 
 which arise as to the proper method of writing certain words, as hwiti, bahwetu. 
 
 Again, I do not separate what is called the possessive particle from the 
 noun. In most instances they are necessarily blended, formmg the possessive 
 case. It therefore appears consistent to write them together under all circum- 
 stances ; and as we have umniwana wenhosi (wa-inkosi), "the child of the 
 chief," 1 Sjiso -write umntwana hampcmde, "thS child of Umpande:" that is, I 
 regard hampande as the genitive of Umpande, just as wenkod is the genitive of 
 iraiosJ. I also write umuntu waselovo, umuntu wahwazulu ; and not wa s'elovo, 
 wa hwa Zulu ; regarding these as genitive cases, and examples of the mode in 
 which the genitive of places is formed. 
 
 A difficulty, too, has been felt as regards the capital letters ; and we find 
 consequently in printed books some iigly anomalies, such as a capital in the 
 middle of a word, and paragraphs beginning with a small letter. This has 
 arisen apparently, in part, from the eiror of not regarding the prefix as an essen- 
 tial part of a noun, and so giving the nominal root an undue prominence ; and, 
 in part, from our not being accustomed to those initial changes upon which 
 grammatical inflection so much depends in the Zulu language. But to use the 
 capital letters to distinguish nominal roots is a novelty in writing ; and it 
 appears to have been overlooked that when, as a mark of eminence, the capital 
 is placed at the beginning of the root in such words as nKosi, "Lord," Kosi has 
 no personal meaning, indeed, no meaning whatever ; and that therefore the mark 
 of eminence is thrown away on a meaningless combination of letters, which can 
 only assume a livmg sense by having combined with it the requisite prefix. 
 These nominal roots doubtless had, originally, determinate meanings well 
 understood ; but the prefix was always necessary to specialise the fundamental 
 root-meaning. 
 
 I have, therefore, very much, reduced the number -of capital letters, and 
 use them only to mark paragraphs, and proper names in the nominative case. 
 
 The orthography of the language presents much greater difficulties. We 
 profess to write it phonetically ; but then we are at once met by the objection 
 that the same letters have a different phonetic value in different European lan- 
 guages, and even in one and the same language. The desirability of a uniform 
 orthography is very generally felt. Bxxt u it be ever attainable, we are as yet 
 very far from the adoption of a "universal alphabet." The practical difficulties 
 in the way of using that of Lepsius are insuperable, even if we were prepared 
 to admit the soundness of all the principles on which it is founded. I have 
 therefore departed as little as possible from the mode of spelling already in use ; 
 
for it appears better to continue for a time some things which are felt to be 
 unsatisfactory, than to introduce new characters, according to one's private 
 fancy, which may not be adopted by others, and which would only have the 
 effect of removing to a greater distance the attainment of a uniform orthography. 
 The system of Max Muller is more available for missionaries ; and mentioning 
 only that I have, as far as possible, followed his principles, as laid down in his 
 Survey of Languages, it will not be necessary to allude in detail to anything but 
 the clicks, the aspirates, and the aspirated Unguals. 
 
 The Oliclcs. — It is generally supposed that the sounds called clicks are a 
 modern intrusion into the alliterative class of languages, arising from intercourse 
 with the Hottentots, Dr. Bleek remarks : — " The occurrence of clicks in the 
 Kafir dialects decreases almost in proportion to their distance from the Hottentot 
 border. Yet the most southern Tekeza dialects and the Se-suto have also (pro- 
 bably through Kafir influence) become to a slight extent possessed of this 
 remarkable phonetical element." (BleeFs GomparaUve Grammar, p. 13. J Be 
 this as it may, the natives scout the idea of having borrowed anything from the 
 Hottentots. It is certain, however, that there are tribes speaking an alliterative 
 language, the Amanganja and Ajawa on the Shire for instance, in which there 
 are no clicks. And Kolben, whose observations were made early in the 
 eighteenth century (his work was published in 1731), speaking of the natives of 
 "Terra du Natal," says : — "There is nothing of the Hottentot sta mm ering or 
 clashing of the tongue in speaking among them." (The Present State of the 
 Cape of Good Hope. Vol. I., p. &l.) Wbether other tribes have driven out 
 these "non-clashing" people who then inhabited Natal, or whether the 
 " clashing" has been intooduced since, we have no data at present which would 
 enable us to determine with certainty. The question may be some day solved 
 by researches in the comparative phflology of South Airican languages, so hap- 
 pily begun by Dr. Bleek. The view that the clicks are not native to the 
 alliterative languages is quite in.accordance with the theory I have formed of 
 their nature. 
 
 Dr. Bleek remarks : — " There is this distinction between the Hottentot and 
 Kafiu: clicks, namely, that the latter are only found in the place of other conso- 
 nants, and are used like consonants at the bemnning of syllables, whilst in the 
 Hottentot a guttural explosive consonant (h, kh, or g), the f aucai spirant h and 
 the nasal n, can be immediately preceded by a cUck, and form together with it 
 the initial element of the syllables." (Bleeh's Comparative Grammar, p. 13.^ 
 
 My own conclusions as to the cKcks do not accord with the view here 
 expressed. The clicks in Zulu are never heard without an accompanying con- 
 sonantal sound. Thee, q, and a; were adopted to represent " this remarkable 
 phonetic element," simply because-they were not needed for other purposes, in 
 reducing the Zulu language to writing on phonetic principles. It is customary, 
 in some instances, to write these letters aloue, not only to represent the click, 
 but at the same time the combined consonantal sound. But this is a merely 
 arbitrary mode of writing ; for when there is not an accompanying consonant 
 expressed, the c, q, and x are supposed to have an inherent k sound, and are to 
 be pronounced accordingly. The consonantal sounds found with the clicks, and, 
 with the exception of k already mentioned, expressed in writing, are g, k, and 
 n ; the g may be nasalised, ng ; and it, as well as k and n, is often found in 
 combination with to. Thus we have g, ng, ngw; k, kw; n, and nw, in com- 
 bination with the clicking sound. 
 
 A difference of opinion exists as to whether the click precedes or follows in 
 pronunciation the associated consonantal sound. Lepsius (Standard Alphabet. 
 Second Edition, p. 81^ and Dr. Bleek (Comparative Grammar, p. 13^ consider 
 that the click precedes the consonantal sound, and that therefore the sign for 
 the clicking should precede the associated consonant. Grout and Dohne, on the 
 other hand, do not concur with this opinion, but write the cUck sign after the 
 consonant. 
 
 The true explanation of the cUcking sounds appears to be, that they are 
 impediments coming in the way of the free enunciation of the consonants with 
 which they are combined, and which they modify. The organs of speech 
 assume the position for uttering g, ng, ngw ; k, kw ; n, or mv, and find a bar to 
 
the utterance, which is leaped over, giving rise to the click sound ; and then 
 the consonantal sound is uttered. If this view be correct, there is an unsuc- 
 cessful, but quite perceptible, effort to pronounce the combined consonant before 
 the click, but its full utterance takes place after it. In fact, the sovmd is one ; 
 and it is immaterial whether the click sign precedes or follows the consonant 
 with which it is associated. 
 
 But what shall the click signs be ! 
 
 As the click sounds are new sounds, for which our alphabet has not pro- 
 vided, they seem to demand new signs, not found in that alphabet ; especially 
 as c, q, and x, though not wanted in Zulu, are wanted when the Zulus are 
 taught to read English or other languages. 
 
 If the clicks are an intrusion into Zulu of a foreign origin, and the sounds 
 be a mere modification of previously existing consonantal sounds, it would 
 appear that the best way of indicating them would be by a diacritic mark 
 written with the consonants thus modified. 
 
 These two principles being laid down, it would not be difficult to determine 
 a diacritic sign. The form of that sign is absolutely unimportant : it demands 
 only txhat it should be distinct in print, and of easy adaptation to writing. If 
 these two requisites are ensured, aU that is required further is that writers 
 generally should agree upon one sign. If we cannot yet have a uniform ortho- 
 graphy in other respects, we ought to have no, difficulty in determining what 
 shall be the sign for a new sound, not provided for in any known alphabet. 
 
 Mr. Lewis Grout has adopted Lepsius' characters for the clicks. And I 
 would have willingly followed his example, but that the characters suggested by 
 Lepsius do not present the two requisites above mentioned, distinctness in print, 
 and easy adaptability to writing ; defects.which, as it seems to me, must be 
 fatal to their being generally used. Further, they do not provide for the con- 
 sonantal sounds with which the clicks are pronounced. 
 
 Whilst this subject was under my consideration, being desirous of carrying 
 out the principles above alluded to, and at the same time very unwiUing to 
 introduce novelties on my own responsibility, I corresponded, through a friend, 
 with Max Mtiller. He suggested the employment of h, t, and I, either with a 
 dot under each, or to be printed in Italics in Roman type, and vice versA. 
 
 To follow sueh a suggestion appears to me calculated to increase the present 
 difficulties without any corresponding advantage : k, t, and I have already in 
 Zulu their known and acknowledged phonetic viuue : to introduce them as the 
 signs of the click sounds, even though distinguished by being written as Italics, 
 or with a diacritic dot, would be confusing. All that can be said, on the other 
 side, is that Is, t, and t dimly intimate the parts of the organs of speech where 
 the several clicks are formed. 
 
 I have therefore concluded, untU something better can be determined, to 
 continue to use e, q, and x, which are already used, which are well known to 
 the natives, and which have no other phonetic value in the Zulu language. But 
 in order to impress on the eye the fact that they are not letters but diacritic 
 Tnarhs, I so far adopt Max Midler's suggestion, that I write them in Italics in 
 Koman type, and vice versd. And as these letters, thus used as diacritic signs, 
 have no inherent consonantal value, I always write the consonants before them 
 with which they are combined in pronunciation. 
 
 I should prefer diacritic marks written with g, Jc, and n. But having stated 
 my own opinions, I leave the matter to the consideration of others, and would 
 express the hope that before very long, on this subject at least, there may be a 
 uniform orthography. 
 
 The Aspirates. — There are at least four aspirates — ^the common aspirate h, 
 a "lateral fricative," and two guttural fricatives. 
 
 The aspirate h requires no remark ; the lateral fricative will be spoken of 
 presently. 
 
 The letter r, not being used in Zulu orthography (although the sound of r 
 does actually occur in one onomatopoetic word, ukati dri, " to whir "), has been 
 used for the guttural fricative. It is absolutely necessary to cease to use r for 
 this purpose ; for it is continually needed to express its own proper sound in- 
 the names of persons and places now being rapidly introduced into the Zulu 
 
VI PREFACE. 
 
 language. There may be something said in favour of the Greek x, recommended 
 by Lepsius, and adopted by Bleek and Grout. But I have preferred on the 
 •whole, at the suggestion of Max MtLUer, to use hh. We cannot use Ich, because 
 that wiU be required for the aspirated k, which is a wholly different sound from 
 the guttural fricative. The guttural fricative in many Zulu words is inter- 
 changeable with the simple h ; the double h, therefore, seems a very appropriate 
 sign for the guttural fricative. 
 
 The second gutturaJ fricative is extremely difficult to pronounce ; and as I 
 can only approximately pronounce it myself, I speak with some diffidence on 
 the subject. It is the sound alluded to by Dr. Colenso in his Zulu Grammar, 
 as a " sound peculiar to Zulu-Kafir, which may be pronounced either as a gut- 
 tural from the bottom of the throat, or as a click in the ordinary way. Happily 
 it occurs in only a very few words, (Elementary Grammar of the Zulu-Kafir 
 La/nguage, p, G.) The souiid certainly does somewhat resemble an imperfect 
 faucal cuck. But it is not a click. Dr. Colenso uses the italic x to represent it. 
 Mr. Grout uses for this sound the Greek % 'with a diacritic mark (which Lepsius 
 proposes for a different piupose). He describes it as "a peculiar, hard, rough 
 guttural sound, which seems to be made by contracting the throat, and giving 
 the breath a forcible expulsion, at the same time modifying the sound with a 
 tremulous motion of the epiglottis." (Grammnr of the Zulu Language, p. 16.) 
 Dr. Bleek,- who apparently has not heard the sound pronounced, calls it a 
 " faucal explosive ; but acknowledges that he is " as yet at a loss regarding 
 this sound," from the description of Colenso and Grout. (Comparative Gram- 
 mar, p. vi.) 
 
 I should propose to call it tlie lateri-guttural fricative. Natives, and those 
 who can pronounce it as the natives, have one idea of the mode in which the 
 sound is produced : it is this, — ^the anterior portion of the tongue lies flat and 
 relaxed in the mouth ; its base is curved upwards, so as to close the centre of 
 the faucal region, and the breath is forcibly expelled on each side. It generally 
 has a k sound with it ; and in many words is interchangeable with the guttural 
 fricative. I shall therefore use for this sound the Italic hh iu Boman type, and 
 mce versd. When it is combined with a i sound, Ji wiU of course be written 
 before hh 
 
 The Aspirated Linguals, or more properly tlie aspirated L — This sound 
 occurs under at least two forms, usually spelt by hi and dhl. The aspirate 
 heard in either case is not the common aspirate h. Dr. Bleek says: — "The 
 aspirated lingual hi sounds in Kafir as if the guttural fricative (like the German 
 ch in " snchen ") was pronounced in combination vidth and at the same time as 
 i." (Comparative Grammar, p. 16.^ The aspirate, however, is a lateral frica- 
 tive, as stated by Lepsius, who compares the Zulu aspirated I (that is dhl) with 
 ■the "Welsh II. _ (Standard Alpliabet, pp. 172, 270, 272.; The sounds produced 
 by the aspiration of I are difficult to pronounce, as is evident from the sounds 
 which are uttered by colonists instead of the true native pronunciation, such as 
 shla, or thla, the t being too much pronounced. To my own ear, the first aspi- 
 rated I (hi) has always somewhat of a < sound more or less audible, especiafiy 
 where it follows a vowel, as in lahleka. But it is probable that the aspirated l 
 occurs in three forms — simply aspirated, and preceded by th and dh ; the 
 aspirate being not the common h, but a lateral fricative. I think it will help 
 English readers to the pronimciation if they try to pronounce hi, as in hlala, aa 
 though the I were preceded by the th as heard in thigh, or, better stiU, the th as 
 heard in breath. Lepsius, indeed, tells us that t must not be the basis of this 
 sound. (Standard Alphabet, p. 65.) And no doubt iAij/^ can be pronounced, 
 or a sound very Uke it, without a t, in the same way as /ila. The dhl, as in 
 dhlula, may be pronounced by supposing the I to be preceded by th as heard in 
 tJiy, or better as in breathe. The difference of the sounds in thigh and thy, or in 
 breath and breathe, appears to me very exactly to distinguish the difference 
 between hi and dhl. And it may well admit of discussion whether we should 
 not use thl and dhl for the aspirated I sounds as heard iu Zulu ; for I feel sure 
 that no one who has never heard the sound would be guided to anything like a 
 correct pronunciation by the ordinary spelling. Id. In translations I have used 
 thl. At the same time I would have it understood that the t must be as little 
 
audible as possible. I do not think that k is ever heard in Zulu with the 
 aspirated I, as it appears to be in other dialects of South Africa. (BleeKa Com- 
 parative Grammar, p. 16.) As it appeared desirable to distinguish the lateral 
 fricative from the common h, I have determined to use for this purpose the 
 Italic h in Roman type, and vice versd : thus, Alala, dAlula ; hkila, dhhila. 
 We shall thus have a uniformity and distinctness without any real change in 
 the spelling, and without the introduction of new characters. The four aspi- 
 rates, therefore, are thus written : — ^The common h, or faucal spirant, h ; the 
 lateral fricative, only found with 1, h ; the guttural fricative, hh ; the lateri- 
 guttural fricative, hh. 
 
 It does not appear worth while to mark by any sign the long and short 
 vowels, as the organs of speech seem naturally to use 'the short vowels in the 
 proper place. Neither have those few instances in which u is pronounced as in 
 French been distinguished by any diacritic mark. 
 
 In conclusion, I would remind those who may read the following pages that 
 " he who first undertakes to bring into form the scattered elements of any sub- 
 ject can only accomplish his task imperfectly." No one will be more sensible of 
 the many imperfections which mark my work than I am myself. If, however, 
 the result of my labours be to lead others to a deeper study of the Kafir 
 language, and so to a deeper knowledge of the Kafir people ; and by their own 
 investigations to fill up the gaps which exist in many subjects here brought 
 before them, I shall be satisfied. If others will continue and perfect what I 
 have begun, I snaU not have begun in vain. 
 
 H. C. 
 
 Springvale, Natal, 
 
 Ja/nnary, 1866. 
 
The Mc/hi of Translation and Reproduction is Hetervtd. 
 
VOL. I. 
 
 IZINGAFEKWANE 
 
 (NUESEEY TALES.) 
 
IZINGANEKWANE. 
 
 INTRODUCTION TO THE ZULU NURSERY TALES. 
 
 Like most other people, the Zulus have their Nursery Tales. They 
 have not hitherto, so far as I knov, been collected. Indeed, it is pro- 
 bable that their existence even is suspected but by a few ; for the 
 women are the depositaries of these Tales ; and it is not common to 
 meet with a man who is well acquainted with them, or who is willing 
 to speak of them in any other way than as something which he has 
 some dim recollection of having heard his grandmother relate. It has 
 been no easy matter to drag out the following Tales ; and it is evident 
 that many of them are but fragments of some more perfect narrative. 
 One cannot but feel that one has here put together a great deal of 
 what is supremely ridiculous, and which considered by itself may well 
 be regarded as utterly unworthy of being perpetuated. Yet ridiculous 
 and worthless as it is in itself, it will have its use in many ways. It 
 will, I think, help us to find unsuspected points of contact between 
 the Zulus and other people ; and may even give us a clue to their 
 origin. It will also give them a claim to be reckoned as an integral 
 part of our common humanity, by showing that they have so many 
 thoughts in common with other men, and have retained in their tra- 
 ditional tales so much that resembles the traditional tales of other 
 people. It will form a book, too, which the young Kafir will greedUy 
 read, whilst he pores, not without loathiag, over translations which he 
 understands with difficulty, which relate to subjects that are new and 
 strange to him, and which he does not readily comprehend ; to which, 
 it may be, he has a repugnance. It would be a great mistake to teach 
 an EngUsh child to read solely from the Bible or books of devotion : 
 yet this is what hitherto we have been doing, with scarcely any 
 exception, for the Zulu. "We want to teach the young Kafirs to read. 
 We must, then, give them some inducement to read ; and where can 
 we find a greater than by giving them the traditionaiy tales of their 
 forefathers, in the same words as they have heard them around their 
 hut-fires ? 
 
 The first Tale in the Series is the History of the Travels and 
 Adventures of Uthlakanyana, a kind of Tom Thumb, the Giant 
 
a IZINGANEKWANE. 
 
 Killer. Not that his cunning is exerted on giants alone. All is fish 
 that comes to Uthlakanyana's net ! Uthlakanyana is not a common 
 man : he is a cunning, malicious dwarf; and is possessed of magical 
 powers. There are in these Tales, too, accounts of gigantic cannibals, 
 who can carry a man in a sack, or swallow him at a gulp, as the 
 Guzzler, in Uthlakanyana ; wliilstthe ogress Uzwanide, or Long-toe, 
 is evidently a mighty magician, and capable, like Heitsi Eibip, of the 
 HottentotSji of rising from a succession of deaths. We have, too, 
 various animals introduced, not exactly as in Fables, but talking 
 freely and, as it were, naturally, and holding intercourse with man. 
 The leopard, the hare, the iguana ; doves, swallows, pigeons, and mice 
 play their part on the stage, sometimes in their own characters, some^ 
 times rather as forms assumed by magical powers ; as the swallow in 
 the Tale of Uzwanide, and the striped mouse in that of Ubabuze. 
 All these Tales allude more or less distinctly to the magical, and a 
 contest going on between good and malicious genii ; and it is remark- 
 able that nothing is said of the use of medicines, so much talked of 
 now among the natives, and which they imagine can produce such 
 marvellous results — love or hatred ; beauty or deformity ; prosperity 
 or ill-luck ; bravery or cowardice. This would seem to give the Tales 
 an antiquity of origin, referring them back to a very different social 
 condition from that now existing. There are two Tales in which a 
 Magical Tree is introduced ; and there is the Eock of Two-holes, 
 which opens and closes at the voice of those who know the secret, 
 reminding one of " Open Sesame " in the Forty Thieves. Huge fabu- 
 lous monsters, the existence of which has not been suggested by the 
 fossil bones of extinct animals,^ are introduced ; the Isikgnkyumadevu, 
 which was as big as a mountain ; the Isitwalaugcengce, or Isidawane, 
 which carried people away on its head, and fed on their brains, and to 
 this day is the nursery bogy, with which noisy Zulu children are 
 silenced ; and the huge River Tortoise, which is mistaken for an 
 island. And then there is what is probably a modern " Myth of 
 Observation," in which is gravely related, as a fact, the existence of a 
 Fiery Serpent five hundred yards long ! 
 
 I have combined with the Nursery Tales the few Fables I 
 have met with, and some other Narratives, which do not properly 
 belong to them, but which could not so well be an-anged with any 
 other subject. 
 
 1 Bleek's Hottentot Fabjes and Tales, p. 75. 
 
 2 See Tylor's Keaearchea into the Early Hiatory of Mankind. 
 
TJHLAKANTANA. 
 
 PREFACE TO THE TALE OF UTHLAKANYANA. 
 
 TJhlakanyana umuntu oAlakani- 
 pile kakiilu, omncinyane kakulu, 
 ngangekcakide. Lo 'nmntu wa 
 deleleka ngezikati zonke kulabo 
 'bantu, a e ba ko/ilisa, a vela kubo ; 
 ngokuba ba be ti, ba nge ko/diswe 
 umntwana j ba nga koAliswa umu- 
 ntu o ngangabo. Ku ngaloko ke 
 ngoku nga m kg'ondi, ukuba ka 
 kulanga nje ngokusindwa ubukgili 
 noku/tlakanipa, wa za wa batslia, 
 wa ba imbatsbelana yokudelelwa, 
 ba zinge be m delela njalo. Kepa 
 a koAlise umuntu e nga bonakali- 
 sisi ukuba u yena impela o fanele 
 ukuko/tlisa. Kwa tiwa futi u 
 Ukcaijana-bogconono, Ma/tlab'-in- 
 doda-i-s'-emi. Lelo 'gama lokuti 
 Ukcaijana inyamazane encinyane 
 ebomvana, i nomsila omnyama, 
 isiAloko sawo. Kepa leyo 'nyama- 
 zane inyamazane e/ilakanipe ka- 
 kulu kunezinye, ngokuba ubukjili 
 bayo bukulu. Ku ti, uma ku 
 tiywe insimba, i fika masinyane 
 endAlwaneni, i tate umjonjo* o 
 bekelwa insimba, i godele yona 
 kukg'ala ; i ya fika insimba, i fika 
 umjonjo se u dAliwe ikcakide. 
 
 Uthlakanyana is a very cunning 
 man ; be is also very small, of 
 tbe size of a weasel. This man 
 was despised constantly among 
 those people, whom he used to 
 deceive, and from whom he sprang ; 
 for they thought they could not 
 be deceived by a child — they could 
 be deceived by a man as big as 
 themselves. Therefore, through 
 not understanding him, that he 
 had not grown because he was 
 overweighted by cunning and wis- 
 dom, and so was undersized, and 
 became a contemptible dwarf, they 
 habitually despised him at all 
 times. But he deceived a man, 
 through his not being clearly seen 
 to be, in fact, the very man 
 to deceive. He was called also 
 Ukcaijana-bogconono, Mathlab'-in- 
 doda-i-s'-emi. The word Tlkcaijana 
 signifies a little red animal, which 
 has a black-tipped tail. And this 
 animal is cleverer than all others, 
 for its cunning is great. ^ If a trap 
 is set for a wild cat, it comes 
 immediately to the trap, and takes 
 away the mouse which is placed 
 there for the cat : it takes it out 
 first ; and when the cat comes, the 
 mouse has been already eaten by 
 the weasel. 
 
 3 As we say in English, " You must be pretty deep, to catch weasels 
 
 ' Umjonjo. — This name is given to the mouse only when it is used as a bait. 
 Its meaning is uncertain. But it is an ui:uhlonipa--woid, that is, a term of 
 respect. The natives say that if they give a mouse the name of impuhi when 
 used as a bait, it will not catch anything, because it has been treated with 
 contempt i It is also called injova, and umimzane. The same notion appears 
 below, where it is said that when a weasel has been caught, it stands in the way 
 of other animals, that is, exerts an uifluence adverse to the trapper's success. — 
 The same remarkable custom of speaking of numerous animals, and even of 
 inanimate things, by euphemisms, mstead of by their proper names, prevails in 
 the north of Europe. (Thorpe's Northern Mythology. Vol. 11., p. 8Z.) 
 
IZINOANEKWANE. 
 
 Futi, i /jlup' abantu ; ngotuba 
 uma i nga tandi ukusuka end/ile- 
 leni, i ti i nga bona umuntu 'eza, i 
 kceziike kancinane end/tleleni, i 
 bod/ile, y etnse umuntu ; nembala 
 umuntu a ze a gweme lapo, e ti i 
 vinjelwe isilwane. Kanti ikcakide. 
 Kumbe ku ti, lapa e se bambele 
 kude, e hamb' e bheka, a bone se 
 li suka, li gijimaj umuntu a jambe, 
 a pel' amand/tla, ngokuti, " O, in- 
 d/ilela le ngi i shiyiswe i lesi 'sili- 
 mana ! " A buyele endAleleni. 
 
 Futi, li ya zondana kakulu 
 nezinyoka ; ngokuba li ya zi d/jla. 
 Ku ti lapa li bona kona imamba 
 y ejwayele, li i linde, li ze li bone 
 ukuba i pumile, y alukile ; li sale 
 li ngene kukgala emgodini wayo, 
 ukuze i t' i fika, i jBke se li pam- 
 bili ; li i bone i s' eza njeya ; li be 
 li lunga, li Male emgodini, se li 
 bhekene nenAloko, ukuze i ti i sa 
 ngena imamba, loku i ngena pela 
 emgodini wayo a y azi 'luto, li i 
 bambe ngenAloko, li pume nayo ; 
 se li bodAla li i bulale ; li d/ilale, 
 li i dAlalela, ngokuba li i bulele. 
 Li zinge U y ekja ekupeleni, li i 
 dAle. 
 
 Futi, ikcakide li nesisila esikulu ; 
 ngokuba uma abatiyi be tijile izin- 
 nyamazane, kwa banj-wa ikcakide, 
 lowo 'muntu k' etembi ukuba iziti- 
 nyamazane u ya 'ku zi bamba ; u 
 y' azi ukuba ikcakide li ya landula;^ 
 umva walo mubi. Noma u Alan- 
 
 It also is a trouble to men ; for 
 if it does not choose to get out of 
 the way, if it see a man coming, 
 it just quits the path a little, and 
 growls and frightens the man; 
 and, sure enough, at length he 
 goes round, thinking the path is 
 obstructed by a wild animaL And 
 it is a weasel, forsooth. Perhaps, 
 when he has gone to a distance, 
 he going and looking, he sees it 
 depart and run away ; so he is 
 ashamed, and his heart sinks, and 
 he says, " O, I have been made to 
 quit the path by this piece of de- 
 formity ! " And he returns to the 
 path. 
 
 Again, it is at great enmity 
 with snakes ; for it eats them. If 
 it sees a place to which an imamba 
 habitually resorts, it watches it, 
 until it sees that it has gone out 
 to feed j it then goes into the hole 
 of the snake first, that when the 
 snake comes, it may come, it being 
 there beforehand ; it sees the snake 
 coming at some distance, and pre- 
 pares itself; it remains in the hole 
 altogether intent on the snake's 
 head, that as soon as the snake 
 enters, — ^for it enters the hole 
 without any suspicion, — ^it may lay 
 hold of its head, and go out with 
 it ; and then it growls and kills it : 
 it plays with the snake because it 
 has Hlled it. At last it jumps 
 backwards and forwai-ds over the 
 snake, and eats it. 
 
 Again, the weasel is an animal 
 which occasions very bad luck • 
 for if trappers trap wild animals, 
 and a weasel is caught, that man 
 has no confidence that he shall 
 catch any animals : he knows that 
 the weasel stands in the way ; evil 
 
 kind 
 
 5 Landula, "stands in the way,'' that is, not by actual presence, but by a 
 . of magical influence. The meaning of J/m«i!o is, " that which follows in 
 
 ^w^, ^. ,,v- ^^j, w... » -v"^", iiu<= puiiuoucu™ ui luB weasej are Daa ; " tJiat is, 
 that which follows in order after, or happens as a result, of its entering the trap 
 is bad luck, Or it may be rendered the " leavings." 
 
UHLAKANYANA. 
 
 gene nalo end/tleleni, l' ek<ya in- 
 dhlehb, a ti tembi ukuba lapa u ya 
 kona u ya 'ku ku fumana ukud/ila ; 
 u ti, "Ngi Alangene nomtakati, 
 nokud/tla a ngi sa yi 'ku ku tola." 
 
 Ukcaijana u. lingana uekcakide ; 
 ku nga i lolu 'luAlobo impela; 
 ngokuba e bizwa ngegama lekca- 
 kide, ku nga u 'luAlobo lunye 
 nekcakidej ubuncinane bake bu 
 ngangobalo ; nobukgili bake bu 
 ngangobalo : u lingana nalo ngako 
 konke. 
 
 Amanye amabizo okuti Bogco- 
 nono, MaAlab'-indoda-i-s'-emi, izi- 
 bongo zake zokutshenisa ubukgaw6 
 bake ; u wezwa'' ugazo. Lapa ku 
 tiwa Bogconono, ku tiwa uma si 
 kumusha, " owabogconono," isiswe 
 sakubo esi pambili. Ogconono 
 elinye ilizwi eU nga ^langani 
 kakulu nelokuti TJmaAlab'-indoda. 
 Li lod-wa lona, ngokuba li ti 
 " amakcakide." Uma si kumusha 
 Uma/jlab'-indodari-s'-emi, li ti, u i 
 Alaba kukg'ala, i sa delele, i bona 
 emncinane, i ti, innganyana njej 
 a i bulale, i nga'ka m enzi 'luto. 
 
 foUo-ws it. Or if you have fallen 
 in with it in a path, it crossing 
 the path,** you no longer expect to 
 get food at the place where you 
 are going ; you say, " I have fallen 
 in with a wizard, and I shall no 
 longer get any food." 
 
 Ukcaijana is like the weasel ; it 
 is as though he was really of that 
 genus, for since he is called by the 
 name of the weasel, it is as though 
 he was of the same genus as it; 
 his smalktess is like its, and his 
 cunning as great as its : he resem- 
 bles it in all respects. 
 
 The other names, Bogconono, 
 Mathlab'-indoda-i-s'-emi, are his 
 praise-giving names, which set forth 
 his bravery : he is lauded by them. 
 When we say Bogconono, it means, 
 when interpreted, "one of the 
 weasel fomily," the nation from 
 which he sprung. Ogconono is a 
 word which has a different mean- 
 ing from Umathlab'-indoda ; it has 
 its distinct meaning, for it means 
 " weasels." If we interpret Uma- 
 thlab'-indoda-i-s'-emi, it means that 
 he stabs a man first, whilst he still 
 despises him, seeing that he is so 
 small, and regarding him as a mere 
 infant ; he kUls the man before he 
 has done anything to him. 
 
 ' So in other countries it is considered a bad sign if a Iiare cross the way. 
 (Thorpe, Op. cit. Vol. II., p. 274.; 
 
 '' Uhuweza, "to help to cross a river," ox ukuweza, ngcamazibuTco, "to help 
 to cross over by the fords," is used of celebrating the praises of braves, by 
 recounting one after another their praise-giving names, which they have gained 
 by great actions. Amazitmho is used metaphorically for the difficult things they 
 have accomplished. Thus, if a man has interfered between two fighting buUs, 
 or between two contending parties, and so has obtained the praise-giving name, 
 Umulamula-'nkutm-zi-liiMko, " He-separates-fighting-biiUs," they pass hun over 
 the river by tMs name. 
 
IZINGANEKWANE. 
 
 UHLAKANYAKA. 
 
 Uthlakanyana speaks before he is horn. 
 
 KwA ti umfazi w' emita. Kwa ti 
 ngensuku wa kulnma umntwana 
 esiswini, wati, "Ngizalemasinya; 
 inkomo zikababa za pela abantu." 
 Wa t' unina, " Ake ni ze 'kuzwa ; 
 nanku um/tlola; umntwana u ya 
 kuluma kumi esiswini lapa." Ba 
 ti, " U ti ni na?" " U t' ' A ngi 
 m zale masinya ; ' u ti, ' Inkomo 
 zi ya pela esibayeni.' " 
 
 A CERTAIN woman happesned to 
 be pregnant. When her time was 
 fully come, the chUd spoke in the 
 womb, and said, "Mother, give 
 birth to me at once ; the cattle of 
 my father I are devoured by the 
 people." The mother said, " Just 
 come and listen. Here is a pro- 
 digy. The child is speaking within 
 me." They asked, "What does 
 he say 1 " " He tells me to give 
 birth to him at once ; he says the 
 cattle in the kraal are coming to 
 an end."* 
 
 The father calls the people together. 
 
 Kwa ku /ilatshiwe inkabi uyise. 
 Ea ' fika abantu, ba butana, ba 
 puma namadoda esibayeni, ba ti, 
 "Woza ni 'kuzwa; nank' um/ilola, 
 umntwana e kuluma." Wa tsho 
 uyise, wa ti, " Ka kulume ke 
 umntwana njengokutsho kwako." 
 Wa kuluma umntwana, wa ti, 
 " Yebo ; ngi ti, ka ngi zale umame, 
 ngokuba inkomo zi ya pela esiba- 
 yeni ; nami ngi ti, a ngi ye 'kuzi- 
 Alinzela inyama." Ba ti manga 
 abantu, ba ti, " Ku za 'kwenziwa 
 njani na?" 
 
 The father had slaughtered some 
 oxen. The people came together, 
 and left the cattle-kraal with the 
 men, crying, " Come and hear. 
 Here is a prodigy, an unborn child 
 speaking!" The father said, " Let 
 the child speak according to your 
 saying." The child spoke, and 
 said, " Yes, indeed, I say, let my 
 mother give birth to me ; for the 
 cattle in the kraal are coming to 
 an end. And, I say, let me go 
 and get ready flesh for myself." 
 The people wondered, and said, 
 " What is going to happen? " 
 
 * How utterly absurd and far-fetched ! exclaims the English reader. Yet 
 a no less wonderful thing happened, according to MabUlon, towards the end of 
 the fifth century. He informs us that ' ' St. Benedict sang eucharistic hymns in 
 his mother's womb. " (StepherHs Ecclesias^al Biography. ) To whom shall we 
 award the palm of originality — ^to Pope Gregory the Eirst, MabiUon's authority, 
 or to the inventor of the Tsde of Uthlakanyana ? The Pope intended his " pious 
 fraud " to he believed ; the author of Uthlakanyana intended his fiction to pro- 
 duce laughter. The authors of fiction are allowed some license ; but those who 
 invent "pious frauds " should be careful to state, as facts, such things only as 
 are within the bounds of possibility. 
 
UHLAKAJTYAJTA. 
 
 All the people are put out of the hut, and Uthlakamnjana is born. 
 
 Wa ti uyise, "A ku punywe 
 endMini : a u zale, ai m bone ukuba 
 umuntu ini na 1 Ku 'mAlola lo." 
 Ba puma ke bonke. Wa ti uyise, 
 " A ku nga Mali 'muutu. Bonke 
 abantu ba pume, ngokuba u kgale 
 ukukuluma e yedwa unina." Ba 
 puma ke. Wa puma umntwana 
 esiswini. Wa ti e sa puma, ■w' ema. 
 Wa ti unina, " Woza lapa, ngi 
 ku ngume oku lengako." Wa ti 
 umntwana, "Kgabo. Musa uku 
 ngi n^ma, ngi za 'kuzinguma; 
 nami ngi mdala ; ngi indoda 
 yeband/ila." Wa tata umkonto 
 woyise, wa zinguma, wa laAla 
 pantsi. Wa tabata unina amanzi, 
 wa m geza. 
 
 The father said, " Let all go out 
 of the house. Do you give birth to 
 him, that we may see if it is a man 
 or not. It is a prodigy, this." All 
 went out. The father said, " Let 
 no man remain. But all go out, 
 because he began to speak when 
 his mother was alone." So they 
 went out : and the child was bom. 
 As soon as he was bom, he stood 
 up. His mother said, " Come 
 here, and let me cut off that which 
 is hanging from you." The child 
 said,* " No, indeed. Don't you cut 
 me ; I am going to cut myself. I 
 too am old. I am a man of the 
 council." He took his father's 
 spear, 1° and cut himself, and threw 
 it down. His mother took water, 
 and washed him. 
 
 JJthlakarvya/na goes out, and the people run away. 
 
 Wa puma ke nomkonto ; wa m 
 amuka pandAle unina ; wa u shiya, 
 wa ngena esibayeni ; ibandAla la 
 balekaj wa Alala eziko, wa dAla 
 imbengo e b' i dAliwa libandAIa. 
 
 He went out with the spear ; 
 his inother took it from him out- 
 side ! he left it, and went into the 
 cattle-kraaL The men ran away. 
 He sat down by the fire, and ate a 
 strip of meat, which the men had 
 
 * In 1623 a report was extensively circulated in Europe, that information 
 had been received from their spies bj' the " brothers of the Order of St. John 
 of Jerusalem, in the isle of Malta," of the birth of a child " on the 1st of May, 
 1623," near Babylon, which " said child, incontinent on his birth, walked and 
 talked perfectly well," The child was supposed to be Antichrist. (Unglish- 
 man's Magazine. Vol. II., p. 116.;) 
 
 1° The word Umleonto, usually translated assagai, is applied to any weapon 
 which is used in fighting; slaughtering, or hunting. (A gun or a toiife is so 
 called.) There are various lands; all two-edged and sharp-pointed. The 
 isinhemba or isijula consists of a broad and long blade, with a short strong 
 shank, which is set entirely into a strong stick. They use this as an axe, when 
 necessary, or to dig up roots. It is a deadly weapon, and would make a wound 
 between two and three inolies long. Ingcawe : A short blade, about as long as 
 the finger, and slender ; the shanJk is very long, and is often twisted, or other- 
 wise ornamented ; its stick is slender and short. It is used for hunting, either 
 by throwing or stabbing, and in slaughtering. The inh.lenh.la or isaklia is 
 barbed, with shortish shank, and is used in hunting. The ihebezana has a short 
 light blade ; it is used for carving, skinning, and eating. IJcHhwa : Has a long 
 blade, about as wide as two fingers, short shank and stick ; it is used as the 
 -ingcawe. These are the chief genera of imilconto; there are many other names, 
 which are used to specify more slight peculiarities. 
 
8 
 
 IZINGANEKWANE. 
 
 La buya, la ti, "Indoda kantij 
 umimtu omdala : si be si ti 
 umnt-wana." A buza amadoda, a 
 ti, "TJ yena umntwana na o be 
 kuluma kuwe na esis-wdni sako J " 
 Wa ti UDina, " U ye." 
 
 been eatiag. The men came 
 back, and said, " So then it is a 
 man ! an old man ! We thought 
 it was a child." The men en- 
 quired, and said, "Is this the 
 very child which was speaking 
 within you?" The mother said, 
 "It is he." 
 
 The men praise his wisdom, and propose that he shall he the great child. 
 
 Ba ti, " O, si ya bonga, nkosi- 
 kazi : u si zalele umntwana oAlaka- 
 nipile e sa zalwa. A si bonanga si 
 bona umntwana e njengalo'nmtwa- 
 na ; lo umntwana u fanele ukuba a 
 be umntwana omkulu kubo bonke 
 abantwana benkosi, ngokuba u si 
 mangalisile ngokuAlakanipa kwa- 
 ke." 
 
 They said, " O, we thank you, 
 our queen. You have brought 
 forth for us a child who is wise as 
 soon as he is bom. We never saw 
 a child like this child. This child 
 is fit to be the great child among 
 all the king's children, for he has 
 made us wonder by his wisdom. "^i 
 
 Uthhkanyana proposes a test ofmomhood. 
 
 " Yebo ! " wa ti umntwana. 
 " Baba, lo ni ti ngi umntwana (ngi 
 ya bona ukuba ni ti ngi umntwa- 
 na, nina), tata umlenze wenkomo, u 
 u ponse lapa ngenzantsi kwesibaya, 
 si bone ke ukuba u ya ku tatwa 
 ngubani na ? B' esuke bonke aba- 
 ntu bako, nabafana namadoda, si 
 ye 'ku u tata umlenze, si ze si bone 
 ke, indoda ; u ya 'kuba ngu ye o 
 indoda, o ya 'kutata umlenze." 
 Wa u tata ke uyise, wa u ponsa 
 ngenzantsi kwesibaya. Ba ya 'ku- 
 kciaana ngasesangweni bonke, eU 
 ngasenAla; yena wa puma ngase- 
 
 "Yes, indeed," said the child. 
 " Father, since you say I am a cluld 
 (I perceive that you, for your part, 
 think I am a child), take a leg of 
 beef, and throw it below the kraal, 
 that we may see who wiU get it 
 first. Let aU your people, both 
 boys and men, and me, go to fetch 
 the leg, so at length we shall see 
 ■who is the man. He shall be the 
 man who gets the leg." So the 
 father took the leg, and threw it 
 below the kraal. They aU crowded 
 together at the opening, at the 
 upper part of the kraal ;i^ but he 
 
 1' In the Basuto Legend, litaolane grows to the stature and wisdom of man- 
 hood as soon as lie is born. But TJwilakanyaiia is a destroyer, Litaolane a 
 deliverer. On the day of his birth he kills the monster Kammapa, the devourer 
 of the world. Some things are said of him that are said of Uthlakanyana ; but 
 Litaolane's slull is used only in self-defence. (Casalis' Basutos, p. 347.J In 
 the Arabic Legend, Abraham is nourished by food miraculously supplied from 
 his own iingers, and in fifteen months attains the size and semblance of a youth 
 of fifteen yeai-s. ('"Arabic Legends." Englishman's Magazine. Vol. II., p. 
 246.^ 
 
 " Among the natives of these parts, the opening of the cattle -kraal looks 
 downwards. Among the AmalcKOsa, Amapondo, Amabdica, &c., it looks 
 upwards. 
 
UHLAKANYANA. 
 
 nzantsi kwesibaya, e kcusha; wa went out at the lower, creeping 
 
 /jlangana nabo e se buya nawo through the enclosui-e;' and met 
 
 umlenze. Wa ti, " Mame, yamu- them when he was already retum- 
 
 kela ke; nantsi inyama yami." ing with the leg.^^ jjg g^jj 
 
 Wa ti unina, " Ngi ya jabula " Mother, just take it. Here is 
 
 namAla, ngokuba ngi zele indoda e my meat." His mother said " I 
 
 Alakanipile." am glad this day, because I have 
 
 given birth to a wise man." 
 
 UihlakcmycwM practises hypocrisy, <md appropriates the property of 
 other people. 
 
 Wa buya wa ya esibayeni : kwa 
 piwa omunye umuntu, o indoda, 
 uyise, Wa ti, " Leti kwimi, ngi 
 ye 'ku ku bekela endAUni yako." 
 Wa ti, " Yebo ke, mntwana we- 
 nkosi." Wa i tabata inyama, wa 
 ngena end/ilioi; w' etula isitebe 
 nepini, wa bukca igazi esitebem 
 nasepinini ; wa puma nayo, wa 
 ya kunina nayo inyama; wa ti, 
 "Mame, yamukela; nantsi inyama 
 yami." Wa bonga kubo bonke 
 bebandAla; wa buya wa bonga ke. 
 Wa buya w' enza njalo na kwe- 
 nye indoda, wa i tata njalo, wa ti, 
 
 He returned to the cattle-kraal. 
 His £ither was giving another man 
 some meat. He said, " Hand it to 
 me, that I may put it for you in your 
 house." The man replied, " Yes, 
 certaLoly, child of the king." He 
 took the meat, and went into the 
 house ; he took down the eating- 
 mat and stick, and smeared blood 
 on them, and went out with the 
 meat, and took it to his mother, 
 and said, " Mother, take it ; here 
 is my meat." He gave thanks to 
 each of the men (as he took the 
 meat from him) ; and gave thanks 
 again on his return. Again, he 
 did the same to another man; he 
 ^3 How deep a descent from the grand and poetical to the petty and prac- 
 tical, when XJthlakanyana's exhibition of strength on a leg of beef is compared 
 with that of Magni, a son of- Thor and Jamsaxa, who, when only three days 
 old, removed the giant Hrungnir's foot from the neck of Thor, which aU the 
 gods had been unable to do ! (Northern Mythology. Vol. I., p. 71. J Or that 
 of " Odin's son Vali, who though only one dw old, unwashed and uncombed, 
 slew Hod," to avenge the death of Baldur. fid., p. 11.) Or that of Hercules, 
 who when eight months old boldly seizes and squeezes to death the snakes sent 
 to destroy him. Or with the Basuto Legend, where Litaolane kills the monster 
 Kammapa on the day of his birth. But in Babelais' political satires imagi- 
 nation IS carried further than in either, both as regards coarseness and 
 exaggeration. He represents the birth of "the gigantic despot" Gargantua 
 as miraculous. He springs from his mother's left ear ; and at once, 
 instead of uttering the infant's ordinary cry, shouts with a loud voice, "A 
 boire, k boire, k boire ; comme invitant tout le monde i boire." (Booh I., ch. 
 6.) And his son Pantagruel far exceeded his father ; and the youthful feat of 
 Hercules was as nothing compared with that of Pantagruel. At each meal he 
 sucked in the milk of four thousand six hundred cows ; and whilst yet in his 
 cradle one day seized one of them by the hind leg, and eat into the bowels and 
 devoured the liver and kidneys. The attendants summoned by the cow's cries, 
 took it away, but not before he had got possession of the leg, which he eat up 
 like a sausage, swallowing the bone aa a cormorant would a little fish ; and then 
 cried, " Good, good, good ! " And when bound with large cables to prevent a 
 repetition of such voracity, he snapped the cables asunder with as much facility 
 as Samson the withs with which he was bound. (Book II., ch. i.) 
 
10 
 
 IZIJTGANEKWANE. 
 
 took liis meat in the same -way ; lie 
 said, " Hand it to me, that I may- 
 put it for you in yoiir house." He 
 did with that as he had done with 
 the first ; he smeared the feeding- 
 mat and stick; he left them in the 
 same way, and took the meat to 
 his own house, and said, " Mother, 
 take it; here is my meat." His 
 mother thanked him, and said, " I 
 have given birth to a man this 
 day." In the whole company 
 there was not one who found his 
 meat. The whole of it was in the 
 house of the boy, who was bom 
 on the day the oxen of his father 
 were slaughtered. The sun set 
 All the people of the village en- 
 quired of him when they did not 
 find the meat. He said, " Look 
 at the stick and the feeding-mat, 
 whether I did not place it on the 
 mat, and take down the stick and 
 hang it up, as meat is hung up ? " 
 They said, " Yes, we see the feed- 
 ing-mat is bloody, and the stick is 
 bloody. Then has the meat been 
 taken down t " So he said, " (Yes), 
 for there is the mat really bloody." 
 All made the same enquiry ; and 
 he answered them all alike. He 
 persisted in Tna king the feeding- 
 mat a witness to all the people 
 of his father's village. 
 
 • The women express great doubt as to Utklakanya-na being a real 
 
 man. 
 
 "Leta kumi, ngi ye 'ku ku bokela 
 endAlini jrako." W enza njalo 
 njengokuba 'enze njalo nakweyo- 
 kuk^yala; wa bukca isitebe nepini, 
 wa shiya njalo, wa i sa kwabo ; 
 v/a ti, " Mame, yamukela ; nantsi 
 inyama yami." Wa bonga unina, 
 wa ti, " Ngi zele indoda namu/tla." 
 Kulo lonke ibandAla a ku banga ko 
 namunye owa i funyana inyama 
 yake. Ya pelela kwabo yena lowo 
 umfana, o zelwe ngelanga lelo eli 
 Alabile inkabi zoyise. La tshona 
 ilanga; ba m buza bonke bomuzi, 
 be nga i funyanL Wa ti, " Bheka 
 ipini nesitebe, ukuba a ngi i beka- 
 nga na esitebeni, ng" etula ipini, 
 nga i Aloma pezulu, njengokuba 
 inyama i ya Alonywa pezulu." Ba 
 ti, " Yebo ; si ya si bona isitebe 
 sibomvu, nepini libomvu. Kepa 
 y^ etulwe ini nal" Wa ti ke, 
 " Lo, nasi isitebe sibomvu nje." 
 Bonke ke kwa njalo, kubo bonke 
 ke kwa njalo ; wa banga ngesitebe 
 kubo bonke abantu bomuzi woyise. 
 
 Abafazi bomuzi ba kala, ba ti, 
 " NamuMa ku zelwe ni na? Ku 
 zelwe umuntu onjani na ? A bo- 
 nanga si ku bona loku. Nina ni 
 be ni m tumela ni, lo ni ya bona 
 nje, ukuba TJ/ilakanyana lo nal 
 Ni ti umuntu na ! Ni ti umuntu 
 
 " It is 1 
 
 The women of the kraal cried 
 out saying, "What is this that has 
 been born to-day ? What sort of 
 a man is this that has been born ? 
 We never saw the Uke. Why did 
 you send him, since you clearly see 
 that this is Uthlakanyana? Do you 
 say he is a man?i* Do jo\x say 
 
 , " ^* ^^ ?; P'*y tliese women were not acquainted with Ellen Leah's specific 
 for testing the fact of Uthlakanyana's being a real man or a " fairy substitute " 
 Mrs, Sullivan had "a healthy, blue-eyed baby, which in one night shrivelled 
 
tJHLAKANYANA. 
 
 11 
 
 wa ka -wa nje na, 'azi ukukuluma 
 kangaka e se umntwana, a kgine 
 kangaka 'aAlule amadoda a ama- 
 dala ! Ni be ni nga m boni ini na 
 ekutateni kwake umlenze wenkabi? 
 Ni nga ni kyondile lapo, ukuti lo 
 
 there ever was such a man, who 
 knew how to speak thus whilst a 
 child ; and who was so strong that 
 he could get the better of old men? 
 Did you not see him when he took 
 the leg of beef? You might then 
 have understood that this man was 
 
 into almost notWng, and never ceased squalling and crying.'' Of course Mrs. 
 Sullivan believed, and her neighbours helped her in the b^ef, that fairies had 
 taken a fancy to her baby, and had placed one of themselves in its stead ; and 
 it was nothing but the strong resemblance which still lurked under the shrunken 
 features, that saved the changeling from being griddled alive, or having some 
 other equally merciful experiment tried upon it, which was sure to settle the 
 child's identity by proving the possibility or impossibility of destroying it ! But 
 Ellen Leah was a more sensible and cautious woman ; she recommended Mrs. 
 Sullivan to make a "brewery of ^egg-shells," and she would see what she 
 would see ; and then if the " squalling, crying" thing turned out to be a fairy, 
 and not till then, the red-hot poker was to be crammed down its throat. Mrs. 
 Sullivan determined to try Ellen Leah's specific, and the following is the result, 
 no doubt in the authentic words of Mrs. Sullivaa herself, duly attested : — 
 
 " Home went Mrs. Sullivan, and did as EUen Leah desired. She put the 
 pot on the fire, and plenty of turf under it, and set the water boiling at such a 
 rate, that if ever water was red-hot — ^it surely was. 
 
 " The child was lying for a wonder quite easy and quiet in the cradle, every 
 now and then cocking his eye, that would twinkle as keen as a star in a frosty 
 night, over at the great fire, and the big pot upon it ; and he looked on with 
 great attention at M>s. Sullivan breaking the eggs, and putting down the egg- 
 shells to boU. At last he asked, with the voice "of a very old man, ' What are 
 you doing, mammy ! ' 
 
 "Mrs. SuUivan's heart, as she said herself, was up in her mouth ready to 
 choke her, at hearing the child speak. But she contrived to put the poker in 
 the fire, and to answer, without making any wonder at the words, ' I'm brewing, 
 a vick ' (my son). 
 
 " ' And what are you brewing, mammy?' said the little imp, whose super- 
 natural gift of speech now proved beyond question that he was a fairy substi- 
 tute. 
 
 " 'I wish the poker was red,' thought Mrs. Sullivan ; but it was a large 
 one, and took a long time heating : so she determined to keep him in talk until 
 the poker was in a proper state to thrust down his throat, and therefore repeated 
 the question. 
 
 " ' Is it what I'm brewing, a vick,' said she, ' you want to know ? ' 
 
 " ' Yes, mammy : what are you brewing ? ' returned the fairy. 
 
 " 'Egg-shells, a vich,' said Mrs. SuUivan. 
 
 " ' Oh ! ' shrieked the imp, starting up in the cradle, and clapping his hands 
 together, ' I'm fifteen hundred years in the world, and I never saw a brewery of 
 egg-shells before ! ' The poker was by this time quite red, and Mrs. Sullivan 
 seizing it ran furiously towards the cradle ; but somehow or other her foot 
 slipped, and she fell flat on the floor, and the poker flew out of her hand to the 
 other end of the house. However, she got up, without much loss of time, and 
 went to the cradle, intending to pitch the wicked thing that was in it into the 
 pot of boUiug water, when there she saw her own child in a sweet sleep,_ one of 
 his soft round arms rested on the pillow— his features were as placid as if their 
 repose had never been disturbed, save the rosy mouth which moved with a gentle 
 and regular breathing." (Croker's Fairy Legends and Traditions of the South of 
 Ireland.) 
 
 For the various methods for detecting an imp which has taken the place of 
 a child, see Thorpe, Op. cit. Vol. II., VP- 174r-,177. 
 
12 
 
 IZINGANEKWANE. 
 
 'muntu ka nutwanga; u ngene nje 
 lapa kuy' inkosikazi j u ngene, ka 
 mitwanga; nenkosi le ka si ye 
 wayo. Si y* ala manje tina sonke, 
 tina 'bafazi ; nani nina 'madoda ni 
 za 'ku m bona ngenye imini ; u 
 za 'kwenza izinto ezmkulu, ngo- 
 knba e kulimule esiswini. Nantsi 
 inyama yenu e n' amnkile ngomlo- 
 mo, ni 'badala nonke ; wa za wa 
 koAlisa noyise ngomlenze wenkabi 
 yake. U za 'kwenza imiAlola, 
 Bgokuba naye e ng' um/ilola, isibili 
 somAlola." 
 
 Ya pela ke inyama leyo. 
 
 not produced in a natural way. He 
 got into the queen ; he got in j^^ he 
 was not produced in a natural way ; 
 and as for the king, he is not his 
 son. All we women deny it now ; 
 and you men will see it some other 
 day. He will do great things, for 
 he spoke before he was bom. 
 There, he has taken away your 
 meat from you by his mouth, and 
 you all old men too ; and he cir- 
 cumvented even his father about 
 his leg of beef. He will do pro- 
 digies j for he, too, is a prodigy, a 
 real prodigy." 
 
 Thus, all that meat was finished. 
 
 UtMakamjaTM goes a h/imti/ng, amd takes birds out of other people's 
 
 Wa hamba, wa ya 'uzingela 
 ngasemfuleni ; wa funyana izitiyo, 
 ziningi kakulu, zi babisile izinyoni, 
 izindAlazi, zonke izitiyo; zi nga- 
 mbili na ngantatu. Wa zi koka ke 
 zonke, wa zi bopa umfunzi, wa 
 goduka nazo. Wa fika ekaya, wa 
 ngena kunina, wa ti, " Mame, 
 ng" etule, ngi ya sindwa." Wa ti, 
 "TJtwelenina?" Wa ti, "Ngi 
 twele izinyoni zami, e ngi be ngi 
 ye 'ku zi zingela." Wa bonga 
 unina, wa ti, " Umfana wami u 
 indoda, u ^lakaxiipUe. Wena u ya 
 
 TTthlakanyana went to hunt by 
 the river. He found very many 
 traps: all the traps had caught 
 birds, iziudhlazi, by twos and by 
 threes. So he took them all out, 
 and made them into a bundle, and 
 went home with them. iDn his 
 arrival he went in to his mother, 
 and said, " Mother, take off my 
 load ; I am weighed down." She • 
 said, " What are you carrying ? " 
 He said, "I am carrying my birds, 
 which I went to catch." His mo- 
 ther returned thanks, saying, "My 
 boy is a man. He is wise. You 
 
 ^° Luther believed in some such thing as this, which he speaks of not as a 
 possibility merely, but as fact, which had come under his own observation. He 
 says that, under certain circumstances, the offspring of women is "oftentimes 
 an imp of darkness, half mortaJ, half devil ; " and adds, " such cases are pecu- 
 liarly horrible and appaUing." (Michelet's Life of Lviher, Bogue. p. 325.J 
 Such belief was not peculiar to Luther. He held it in common with his 
 countrymen and the rest of Europe. In the Danish Traditions there is the 
 legend of a demon who, under the form of " Brother Runs," succeeded in cor- 
 rupting, and almost in handing over to absolute perdition, the good brethren of 
 Esrom; but having been detected, was " conjured into the form of a horse " by 
 the abbot, and on promising to do no more harm, and swearing eternal 
 obedience to him, was allowed to go free. The demon then passes over to 
 England, and " enters the lang's fair daughter." When no wise man could be 
 found sufficient^ wise to expel the intruder, at length the demon himself ex- 
 claims, " I am Brother Buus. No one can expel me from this fair vessel save 
 the abbot of Esrom, to whom I have sworn obedience. " (Thoi-pe's Northern 
 Mythology. Vol. II., pp. 26Q.) 
 
UHLAKANYANA. 
 
 13 
 
 dA'lula amadoda onke noyiAlo, na- 
 bangane bako." Wa tukulula ke. 
 Wa ti, " Zi peke zonke ; u zi name- 
 ke." Wa zi peka ke luiina, Wa 
 ti umfana, ^'NamAla ngi za 'ku- 
 puma lapa endAlini, ngi ye 'kulala 
 kwabanye; u ze u nga zibukuli 
 inyoni zami lezi ; ku ya 'kufika 
 mina kusasa, kona zi ya 'kuba 
 mnandi kusasa." 
 
 surpass all the men, and your 
 father, and your friends." So she 
 untied the birds. He said, "Cook 
 them all; lute them do^vm mth 
 cowdung." So his mother cooked 
 them. The boy said, "I am going 
 out of this house to-day, and shall 
 sleep with the other boys. Do 
 not take the cover off these my 
 birds. I shall come in the morn- 
 ing ; they will be nice then." 
 
 The boys object to have UtMakamiymm as a bedfellow. 
 
 Wa puma ke, wa ya 'kulala 
 kwabanye. Ba ti, " TJ ya pi na 
 lapa na ? A si taiidi ukulala na- 
 we." Wa ti, " Ini na ukuba ngi 
 nga lali kwini, loko nami ngi 
 umfana nje na? ngi intombazana 
 ini na? " Ba ti, " Kg'a ! u Alaka- 
 nipile kakulu. Wa koAlisa obaba 
 ngenyama yabo, be i piwe inkosi. 
 Wa ti, u ya 'ku ba bekela ezindAUni 
 zabo ; a i bonwanga namunye ku- 
 wo wonke umuzi lo wenkosi. Nati 
 si ya bona ukuba ku si ye owen- 
 kosi." Wati, "Ngi ng' okabani 
 na ? " Ba ti, " A si kw azi j a ka 
 ko owenkosi o njengawe nje. We- 
 na u ng' umAlola impela. I kona 
 into o ya 'uze u y enze ; a ku 'ku- 
 pela nje. TJ umAlola impela." 
 Wa ti, "Loku ni tsho, ngi za 
 'kulala ngenkani." Ba ti, " Nge- 
 nkani yani, u umfana nje na? TJ 
 ti namandAla u nawo okulwa ? u 
 namajidAla kodwa omlomo nama- 
 zwi ako ; u nga s' aAlula ngomlo- 
 mo ; amandAla wona ku nawo, 
 ngokuba u s' and' ukuzalwa; 
 manje si ya kw azi ukuba u 
 umntwana impela. Amazwi ubu- 
 Alakani bako; bu ya s' aAlula 
 
 He went out to go to sleep with 
 the other boys. They said, " Where 
 are you going here ? We do not 
 like to sleep with you." He said, 
 " Why may not I sleep with you, 
 since I too am a boy indeed? Am 
 I a Uttle girl? " They said, " No. 
 You are very wise. You deceived 
 our fathers about their meat, which 
 the kiifg gave them. You said 
 you would put it in their houses 
 for them. There was not even one 
 in the whole village of the king 
 who saw anything more of his 
 meat. And we see you are not 
 the king's son." He said, "Whose 
 son am I?" They said, "We 
 don't know. There is no child of 
 the king Kke you. You are a 
 prodigy, that's a fact. You will 
 be up to some mischief. It is not 
 ended yet. You are a prodigy, 
 that's a fact." He said, "Since 
 you say this, I shall sleep here for 
 contention's sake." They said, 
 " What contention do you mean, 
 you being a mere boy ? Do you 
 say you have strength to fight? 
 you have nothing but mouth- and 
 word-strength ; you may overcome 
 us with the mouth; strength it- 
 self, you have none, for you are 
 just bom. Now we know that 
 you are a child indeed. Words 
 are your wisdom; that surpasses 
 
14 
 
 IZINGANEKWANE. 
 
 bona kanye na obaba betu." Ba 
 tula ke. Wa tula ke naye. Wa 
 lala. 
 
 us, as well as our fe,tbers." So 
 they -were silent, and he too was 
 silent. He went to sleep. 
 
 Utldakamycma eats the birds, and deceives his mother. 
 
 Ya kala inkuku. "Wa vuka, wa 
 ti, " Se ku sile." Wa ti, " Ngi se 
 ngi hamba mina, ngokuba inyoni 
 zami amakwababa nabantu ba nga 
 zi koka." Wa puma, wa fika kwa- 
 bo. Ka vulanga, wa pakamisa isi- 
 valo sendAlu yakwabo, wa ngena 
 ke, unina e sa lele. Wa zibukula 
 embizeni, wa dAla ke inyoni zake ; 
 ka zi dAlanga inAloko zazo izinyoni 
 zonke ; wa zi dAla izidumbu zazo, 
 wa zi kgeda zonke. Wa puma, 
 wa ola umkguba, wa ngena, wa u 
 tela ngapantsi embizeni, wa.beka 
 izinAloko ngapezulu ; wa nameka. 
 Konke loku u sa lele unina. Wa 
 puma ngapantsi kwesivalo. W e- 
 muka ingcozana, wa buya futi, 
 wa ti, " Mame, mame, ngi vulele," 
 njengokuba e sa fika nje. Wa 
 ngena, wa ka 'manzi, wa geza ; wa 
 ti, " Ngi pe ke izinyoni." Wa be 
 te e ngena, wa ti, " Ni lala futi ! 
 ku nga ze inyoni zi gukgiike um- 
 kg'uba zonke, ngokuba ilanga li se 
 li pumile ; ngi y' azi zi ba njalo 
 inyoni, inxa ilanga li se li pumile, 
 njengokuba li se li pumile nje ; si 
 nge zi funyane; si nga funyana 
 ngapantsi." Wa e se zubukula 
 ke ; wa ti, " Ku se ku njalo ; ku 
 umk^uba wodwaj ku se ku sele 
 inMoko zodwa." Wa ti unina, 
 " Kw enziwe ini na ? " Wa ti, 
 "U y' azi ini na?" wa ti, "I 
 mina ow aziko. Wena u um- 
 ntwana omncinane nje. Wa ngi 
 zala ini ? Angiti kwa tsho mina, 
 nga ti, ' Ngi zale masinya ; in- 
 komo zikababa zi ya pela esiba- 
 
 The cock crew. He awoke and 
 said, " It is now day. I am now 
 going, for my part ; for the crows 
 and men may take my birds out 
 of the traps." He left, and went 
 to his own house. He did not 
 open the door; he raised it, and 
 so went in, his mother still sleeping. 
 He uncovered the pot, and eat his 
 birds J he did not eat the heads 
 of them all ; he eat their bodies, 
 every one of them. He went out 
 and scraped up some cowdung, and 
 returned and put it in the bottom 
 of the pot, and placed the heads 
 on the top of it; and luted it 
 down. He did all this, his mother 
 being still asleep. He went out 
 under the door. He departed a 
 little way, and came back again, 
 and said, "Mother, mother, open 
 the door for me," as though he had 
 only just come. He went in, and 
 took water, and washed. He then 
 said, "Just give me my birds." 
 He had said on his first going in, 
 " You sleep for ever ! The birds 
 may have all turned into dung, for 
 the sun is already up. I know 
 that birds do so turn when the sun 
 has risen, as it has risen now. We 
 may not find them, but something 
 instead of them at the bottom," 
 He uncovered the pot, and said, 
 " It is even so now ; there is no- 
 thing but dung ; the heads alone 
 are left.'' His motlier said, " How 
 has it been done 1 " He said, " Do 
 you know how 1 " And then, " It 
 is I who know. You are but a 
 little child. Did you give bii-th to 
 me 1 Did not I myself say, ' Give 
 birth to me at once ; the cattle of 
 
tri-ILAKANYANA. 
 
 15 
 
 yeni? "Wa ka wa mu zwa, um- 
 ntwana e tsho njalo, e ti, ka 
 zalwe na, e ng" umntwana e ko- 
 hliwe 'zindaba na? Ngi mdala 
 kakulu. A ngi si ye wako : no- 
 baba lo o naye ka si ye ubaba, 
 umuntu nje, umuntu wetu nje ; 
 ngokuba mina ngi lalile nje kuwe, 
 wena u ng" umfazi wake. A si 
 z' ukuAlala ndawo nye nani ; ngi 
 za 'kuzihambela nje ngedwa, ngi 
 hamba nje, ngi ni shiye, ni ziAla- 
 lele kona lapa ndawo nye. Mina 
 ngi za 'uhamba um/tlaba wonke 
 nje." Z' opulwa. Wa ti unina, 
 " Wo ! Mntanami, u tshilo ! wa 
 ti, ' zi nga ze zi gukgiike unikguba 
 ngapantsi kwembiza 1 ' Nembala 
 se ku umkg'uba wodwa ngapantsi ; 
 ku se ku izin/iloko zodwa nga- 
 peznln." Wa ti umfana, " Ake 
 ngi zi bone." Wa bona, wa zi 
 d/tla inAloko yena futi, wa zi 
 kyeda : wa ti, " Loku inyoni 
 zami u zi dAlile, a ngi se zi uku 
 ku nika nenAloko lezi zazo, ngo- 
 kuba wena u dAle inyama yazo." 
 Wa zi kjeda inAloko ke. 
 
 my fiither are coming to an end in 
 the kraal i ' Did you ever hear a 
 child say thus, ' Let me be bom,' 
 he being a child who could be 
 worsted by anything 1 I am very 
 old. I am not your child, i^ And 
 that father whom you are with, he 
 is not pay father ; he is a mere man, 
 one of our people, and nothing 
 more. As for me, I merely lay 
 down in you, you being his wife. 
 We wiU not live together. I 
 shall set out on my own account 
 by myself, just travelling about, 
 and leave you, that you may 
 live together here alone. Por 
 my part, I am going to travel over 
 the whole world."i' The contents 
 of the pot were taken out. His 
 mother said, " Alas, my child, you 
 have sijoken truly ; you said that 
 'the birds might turn into dung 
 at the bottom of the pot ! ' Truly 
 there is now nothing but dung at 
 the bottom, and the heads alone at 
 the top." The boy said, "Just let 
 me see them 1 " He looked, and eat 
 up the heads also himself, every one 
 of them : and said, " As you have 
 eaten my birds, I will not now 
 give you even these heads of them ; 
 for it is you who have eaten their 
 flesh." So he finished the heads. 
 
 1^ "I am very old," says TJthlakanyana. "I am not your child." So 
 in Campbell's Highland Tales there is an account of a " child not yet a year old, 
 which had not spoken or attempted to speak, which suddenly addressed his 
 mother," as they were passing near Glen Odhar, thus : 
 
 " ' Many a dun hummel cow, 
 
 With a calf below her, 
 
 Have I been milking 
 
 In that dun glen yonder. 
 
 Without dog, without man, 
 
 Without woman, without gillie, 
 
 But one man, 
 # And he hoary.' 
 
 The good woman threw down her child^ and ran home." XJthlakanyana's 
 mother was much more cool on the exhibition of her child's marvellous power. 
 ( Vol. I., p. cvii. — See also Orimm's Home Stories. "The Fairy Folk. ' Third 
 Tale.'"; 
 
 1' XJthlakanyaua feigns a reason for quitting the home into which he has 
 intruded himself, and where he is acceptable to no one but to her who considers 
 herself his mother. Other demons are not so acoommodatiag. It is necessary 
 
16 
 
 IZINGAKEKWANE. 
 
 UtJdahmycma goes to the traps, <md gets trapped himself. 
 
 He took his walking-stick and 
 went out, chiding thus, " It was 
 not right that my birds should be 
 eaten whilst I was imagining 
 that I was going to eat my birds,, 
 which had been cooked : yet, for- 
 sooth, she was going to sleep for 
 ever, until all the birds became 
 dung." He was silent. He went 
 on his journey, and came to the 
 traps of a cannibal ; so he took 
 out the birds. As he was taking 
 them out, the cannibal arrived. 
 The boy, being caught, said, 
 "Don't kill me." The cannibal 
 had seen that the birds were 
 taken out by someone. There- 
 fore he put birdlime on sticks 
 in front of the traps, and he was 
 caught by the birdlime. He said, 
 "Don't beat me, and I wiU tell 
 you. Take me out, and cleanse 
 me from the birdlime, and take 
 me home with you. Have you not 
 a mother ? " The cannibal replied, 
 " I have a mother." The boy 
 said, " Why then do you spoil 
 me, and not take me out, and 
 cleanse me from the birdlime, and 
 take me home with you ? I shall 
 be bitter ; I shall not be nice ; if 
 you beat me in this way, I shall 
 not be nice; I shall be bitter. 
 Cleanse me, and take me home 
 
 to devise various plans for the purpose of getting rid of them. In the Danish 
 Traditions we find an account of one whom " a shrewd female engaged to drive 
 from the house," which she did as follows : — " One day, when he was out in 
 the field, she killed a pig, and made a pudding of it, together with the skin and 
 hair, which, on his return, she placed before him. As was his custom, he began 
 slashing away at it, but as he ate he gi-adually became thoughtful, and at length 
 sat quite still with the laiife in his hand, and eyeing the pudding : he then 
 exclaimed, ' Pudding with hide, and pudding with hair, puddmg -with eyes, and 
 pudding witli bones in it. I have now thrice seen a young woo(r^pring up on 
 Tiis lake, but never before did I see such a pudding ! The fiend will stay here 
 no longer!' Saying these words, he ram off, and never returned." (Thorpe, 
 Op. cit. Vol. II., p. 174J Luther suggested a more summai-y process; he 
 recommended sucii a child, which is said to have " had no human parents," to 
 be thrown into the Moldau ; regarding it as a creation of the devil — "a mere 
 mass of flesh aud blood, without any soul." (Michekt, Op. cit.,)}. 325. See 
 also^. 326. J 
 
 Wa tata intonga yake, wa pu- 
 ma, e teta, e ti, " Inyoni zami, hai, 
 ukuba zi dAliwe, ngi Aleli ngi ti, 
 ngi za 'kudAla inyoni zami, e be zi 
 pekiwe. Kanti ku za 'kulalwa 
 futi, zi ze zi gukgoike umkguba 
 zonke.'' Wa tula. Wa hamba 
 nj e. Wa fika ke ezitiyweni zezimu ; 
 wa koka ke inyonL IJ te e sa 
 koka, la fika izimu. Wa ti, 
 " Musa uku ngi bulala," e bajisiwe 
 umfana. Izimu li bonile ukuba 
 inyoni zi ya kokwa umuntiL Loku 
 inomfi la i beka ngezinti pambi 
 kwezitiyo, wa banjwa ke i yo 
 inomfi. Wa ti, "Musa uku ngi 
 tshaya ; ngi za 'ku ku tshela. Ngi 
 koke, u ngi Alanze inomfi ; u 
 buye nami. Ku nanyoko na 1 " 
 La ti izimu, " U kona." Wa ti 
 umfiina, " Kepa u ng' onela ni na, 
 u nga ngi koki, u ngi Manze 
 inomfi, u buye nami 1 Ngi ya 
 'kubaba ; a ngi yi 'kuba mnandi ; 
 ina;' u ngi tshaya nje, a ngi yi 
 'kuba mnandi ; ngi ya 'kubaba. 
 Ngi Alanze, u buye nami ; u z' u 
 
rHLAKANYANA, 
 
 17 
 
 iigi beke kwenu, ngi ze ngi pekwe 
 unyoko j u ngi beke ng* ome ubu- 
 manzi ; u bambe wena, u ngi 
 shiye nje ekaya ; ngi nga pekwa u 
 kona j ngi nga mubi ; ngi nge be 
 mnandi." 
 
 with you, that you may put me in 
 your house, that I may be cooked 
 by your mother. Set me there, 
 that I may dry; and do you go 
 away, and just leave me at your 
 home. I cannot be cooked if you 
 are there; I shall be bad; I 
 cannot be nice." 
 
 Utldakcmyoma is taken home hy the ccmnihal, and delivered to the 
 cannihaVs motJier. 
 
 La m tata ke, la buya naye 
 kanye nazo izinyoni zalo. La 
 fika ekaya kunina, la ti, " Mame, 
 nantsi inyamazana e b' i dAla 
 inyoni zami. NamAla ngi i funyene, 
 ngi i bambile ngenomfi yami ; i 
 te, a ngi i koke, ngi i Manze ubu- 
 manzi benomfi. Ya ti, a ngi nga 
 i tshayi ; ya ti, i ya 'kubaba, ina!a 
 ngi i tshayile. Nga vuma ke, nga 
 i Alanza ke, nga i twala ke. Ya 
 ti, a ngi namame na 1 Nga ti " U 
 kona" kuyo inyamazana le. Ya 
 ti, i ya 'upekwa u we, ngi nge ko 
 mina. Ya ti, i nge be mnandi, 
 iruca i pekiwe ngi kona. Ngi ya 
 vuma ke. U z" u i peke kusasa. 
 A i lale nje. Li nomfana wakwabo 
 ba vumelana, ba ti, " A i lale." 
 
 So the cannibal took him, and 
 went home with him; he took also 
 his birds. On coming home to 
 his mother, he said, "Mother, here 
 is the animal which was eating my 
 birds. I have found him to-day ; I 
 caught him with my birdlime. He 
 told me to take him out, and 
 cleanse him from the birdlime. 
 He told me not to beat him. He 
 said he should be bitter if I beat 
 him. So I assented; I cleansed 
 him, and brought him home. He 
 asked if I had not a mother ? I 
 told him — ^I mean this animal here 
 — ^that I had. He said he would 
 be cooked by you, when I was 
 absent. He said he should not be 
 nice, if cooked in my presence. 
 So I assent Do you cook him in 
 the morning. Just let him lie 
 down to-night." The cannibal and 
 a boy, his brother, both assented, 
 saying, "Just let him lie down 
 to-night." 
 
 UtMakcmyana avoids being hoUed by boiling tlie cannibal's mother. 
 
 Kwa sa kusasa, la ti, " Mame, 
 nantso ke inyamazana yami." Wa 
 ti tJ/ilakanyana, "Ngi tabate, u 
 ngi beke pezu kwendAlu, ng' ome, 
 ngi Alatshwe ilanga ; " e ti u kona 
 e ya 'kubonisa izimu ngalapo U 
 tshona ngakona. Wa bekwa ke 
 pezulu endAUni. La hamba ke 
 nomfana wakwabo ; ba tshona 
 
 In the morning, the cannibal 
 said, "Mother, taie care of my 
 game." Uthlakanyana said, "Take 
 me, and put me on the top of the 
 hut, that I may dry in the sun's 
 rays"; thinking he should then 
 be able to see in which direction 
 the cannibal would disappear. So 
 he' was placed on the top of the 
 hut. The cannibal and his brother 
 
18 
 
 IZINGANEKWANE. 
 
 departed, and disappeared over 
 the ridge of tlie hill. Uthlaka- 
 nyana got down, and said, " Ma- 
 ther, are you still lying down?" 
 The cannibal's mother said, "Yes.'' 
 Uthlakanyana said, " Get up, and 
 let us play at boiling each other. 
 You will boil me a little, and I 
 you. Let the boiling be done in 
 the great pot ; for I shall swell out 
 very much, and fiU the pot. There 
 is the great pot which is fit for 
 boiling me in." The cannibal's 
 mother said, "Yes, surely; you 
 say the truth ; for you know your- 
 self, and about your being boiled." 
 He said, " Take it, then, and put 
 it on the fire." Uthlakanyana 
 kindled the fire ; he kindled it a 
 little, and said, " The fire is abun- 
 dant." He said, " Let us just feel 
 the water, if it is already hot." 
 He put in his hand, and said, 
 " Just the thing ! You must put 
 me in. Let us begin with me." 
 " Yes, surely," said the cannibal's 
 mother. She "took him, and put 
 him in, and put the lid on. He 
 was silent in the pot. At length 
 he said, " Just take me out." She 
 took him out. He said, "Out upon 
 it ! Let us just kindle the fire a 
 little."^^ Uthlakanyana made up 
 the fire, and said, " I have felt the 
 water that it is not warm ; let us 
 make up the fire." He made a 
 great fire, and looked in, and found 
 it boiling. He said to the cannibal's 
 mother, " Take off your clothes, 
 for the water is now fit for you to 
 go in ; for I too went in when it 
 was just so : now for you ; it is 
 now pleasantly warm." Uthlakar 
 
 " Ahe Icunge hi yalaswa -The conjunctive mood of ukunga after ake, 
 followed by the present tense of the indicative mood, as here, is used to expres^ 
 a wish that something may be done slightly, or for a little time. The foUowmg 
 are examples -.—Aheu nge u ya vula, " Do you open the door a little ; " A&e nqi 
 «.7c «ff» mjma, " Just let me dig a little ; " Alee a nge u ya li bamba, "Just 
 let him hold the horse for a httle While." "a , u 
 
 ngokalo. W e/tla UAlakanyana, 
 wa ti, " Mama, u sa lele na 1 " 
 Wa ti unina wezimu, " Yebo." 
 Wa ti U/ilakanyana., " Vuka, si 
 pekane." Wa ti, " Nami u za 'u 
 ngi peka ingcozana; ku za 'ku- 
 pekwa ngenkulu imlDiza, ngokuba 
 ngi za 'kukukumala, ngi i gcwale 
 imbiza. Nantsi imbiza enkulu, e 
 nga peka mina." Wa ti unina 
 wezimu, " Yebo ke, u kg'inisile 
 wena; ngokuba u ya zazi noku- 
 pekwa kwako." Wa ti, "Tata 
 ke, u i beke eziko." Wa basa 
 UAlakanyana, wa basa ingcozana ; 
 wa ti, " Muningi umlilo." Wa ti, 
 " Ake si zwe amanzi ukuba a se 
 tshisa ini ? " Wa fak' isandAla ; 
 wa ti, " K.qa,. Ku fiinele u ngi 
 fake; a ku kg'alwe ngami." Wa 
 ti "Yebo ke" unina wezimu. 
 Wa m tata, wa m faka, wa zibe- 
 kela; wa tula pakati embizeni. 
 Wa ti, " Ng' opule ke." Wa m 
 opula. Wa ti, " Yiya ! Ake ku 
 nge ku ya baswa. Wa basa 
 UAlakanyana ; wa ti, " Ngi w' e- 
 zwile amanzi ukuba a ka fudumali. 
 Ake ku baswe." Wa basa kakulu ; 
 wa lunguza, wa funyana e se bUa. 
 Wa ti, " Tukulula ke ingubo zako, 
 ngokuba kaloku amanzi a se fanele 
 ukuba u ngene, ngokuba nami ngi 
 ngene e nje. Kodwa wena ; a se 
 fudumele kaAle manje." UAlar 
 
CHIAKANYANA, 
 
 19 
 
 nyanabegan toun&sten her clothes. 
 She said, " Leave me alone, that I 
 may undress myself j don't urge 
 me. Why do you urge me?" 
 Uthlakanyana said, "Of what con- 
 sequence is it if I have undone your 
 things, I who am mere game, which 
 is about to he eaten by your sons 
 and you? Of what consequence 
 is it, I being mere game, which is 
 about to be eaten by your sons and 
 you ! " He put her in, and put on 
 the lid. She cried out, "Uthla- 
 kanyana ! take me out ! I am 
 scalded to death ! "^' He said, 
 " No, indeed. You are not yet scald- 
 ed to death. If you were scalded to 
 death, you could not say you were 
 scalded to death, I am a man, 
 and so understand that if a man 
 says, he is scalding to death, he is 
 not yet scalded j if he is scalded, 
 he does not say he is scalding ; he 
 is scalded, and that is all." She 
 said, " Uthlakanyana, I am being 
 done." Uthlakanyana said, "No, 
 you are not yet done. There, 
 you are now saying that you are 
 being done. I know, when a 
 man has been thoroughly done, 
 he does not say constantly, ' I am 
 already done.' He just says no- 
 thing, when he is already done." 
 So she was boiled, and said no 
 more. Uthlakanyana said, "Now, 
 then, I perceive that you are done, 
 because you no longer say so now. 
 Now you have become silent ; that 
 is the reason why I think you are 
 thoroughly done. You will be 
 eaten by your children. Do 
 away, then ! I see now you are 
 
 18 One cannot give this idiom, Nga tsha, the full force in am English trans- 
 lation. It is the aorist tense, and ia used interieotionally._ Its meaning is 
 either hyperbolical, to arrest the attention and fix it on some imminent danger, 
 as Wa fal " You are dead ! " or it expresses a sudden, unexpected act, which 
 has just been completed, as Sa tsha/ "The gun fired." An instance of the 
 use of this tense occurs in the first paragraph of this Tale : Inhomo zikabdba m 
 pela. Uthlakanyana exaggerates; he says, are devoured: the mother, in 
 repeating his words, says, zi ya pela, "are coming to an end,"— are being 
 devoured. 
 
 kanyana wa kgala iiku m tukulula. 
 Wa ti, " Ngi yeke, ngi zitukulule 
 mina ; musa uku ngi kyinela. U 
 ngi kginelela mV Wa ti UAla- 
 kanyana, " Ku nani na, inxca ngi 
 ku tukululile, ngi inyamazana 
 nje e za 'kud/iliwa amadodana ako 
 nawe ? Ku nani na, ngi inyama- 
 zana nje, e za 'ud^liwa amadodana 
 ako lianye nawe na ? " Wa m 
 faka, wa zibekela. Wa kala, wa 
 ti, " Hlakanyana, ng" opule. Nga 
 tsha!" Wa ti, « K^abo ! Ku 
 ka tshi wena ; ukuba u se u tshile, 
 u nga u nga tsho ukuba so u 
 tshile. Ngi y' ezwa, ngi indoda ; 
 ina;a umuntu e ti, ' Ngi ya tsha,' 
 ka ka tshi ; iniea e se e tshile, ka 
 tsho u ya tsha njalo, a tshe ku be 
 ukupela." Wa ti, " Hlakanyana, 
 ngi ya vutwa." Wa ti " Kg-a " 
 UMakanyana; wa ti, "Ku ka 
 vutwa. Nank' u sa tsho ukuti, u 
 ya vutwa. Ngi y^ azi iruca umuntu 
 e se vutiwe, ka tsho ukuti, ngi se 
 ngi vutiwe ; u ya tula nje ukuba 
 u se vutiwe." Wa vutwa ke, wa 
 tula. Wa ti UAlakanyana, wa ti, 
 " Manje ke ngi ya kolwa ukuba u 
 vutiwe, ngokuba ku sa^tsho manje ; 
 manje se u tule ; u kona ngi ti u 
 vutiwe ke ; u za 'udAHwa ke ama- 
 dodana ako. Vutwa ke. U kona 
 
20 
 
 IZINGANEKWANB. 
 
 u vutiwe impela manje, ukuba u I boiled Indeed, because you are now 
 se u tule." I silent/'so 
 
 Uthlahanycma puts on the clothes of the commhaVs viother, a/nd becomes 
 a witness of the comnibal's feast. 
 
 TTthlakanyana then took the 
 garments of the cannibal's mother, 
 and put them all on, and ■was big 
 by means of the garments : he then 
 lay down where the old woman, the 
 cannibal's mother, had lain. The 
 cannibals came at length, and said, 
 " Mother." Uthlakanyana an- 
 swered, " Yes," with a little voice 
 like the mother. " "Why do you 
 call me ? There is your game : it 
 is now swollen to a great size, and 
 is nice, just as he said. Do you 
 eat. I shall not get up. I have 
 already eaten of it." They drew 
 out an arm. They eat. The 
 cannibal's boy said, " These hands 
 are just hke mother's." The elder 
 cannibal said, "How are you 
 speaking? You are prognosticating 
 evil to mother." He replied, 
 " No ; I withdraw the saying." 
 So they eat, and finished the arm. 
 They drew out a leg, and eat. 
 The cannibal's boy again said, 
 " This foot is just like mother's. 
 Although you said as regards the 
 hands, I might not say they wei-e 
 just like mother's, I say it. I say 
 again that this foot is just like 
 hers." The cannibal beat him. 
 Uthlakanyana spoke, still lying 
 down, and said, " My chUd, that 
 
 «» A somewhat similar trick is played with equal success by Maol a ChKo- 
 bam, on the Giant's mother. She persuades her to open the sack in which she 
 was suspended, to be killed on the Giant's return ; sle escapes, and transfers 
 the old woman to her place m the sack, and she is killed by her own son. 
 (CampbeU, Op. cit Vol. I., p. 255. J So Peggy succeeds in baking the 
 canmbal-witoh in her own oven, which she haF heated for the purpose of 
 baking Peggy. (Gnmm's Home Stories. ' ' Hans and Peggy "—See also ' ' Thp 
 TaJeof the Shifty Lad," a Highland Uthlakanyana, ho^e m^4ed to h^ 
 his master in roguery. (Oamphell, Op. cit. Vol. I.; p. 328. J "S "■^ "" ""^S 
 
 ?^ D/da niai=yidAla ni. 
 
 Wa tata ke izingubo, w' ambata 
 zonke, wa mkulu ngezingubo lezo. 
 Wa Ma lapa ku be ku lele isalu- 
 kazi, unina wezimu. Ba fika, ba 
 ti, " Mame." Wa ti, " We," nge- 
 lincane ilizwi njengonina, Wa ti, 
 " Ni ngi bizela ni na 1 " Wa ti, 
 " Nantsi inyamazana yenu ; i se 
 i kukumele, i se inkulu, imnandi, 
 njengoba i be i tsho. DAla nini^i 
 ke ; a ngi zi 'kuvuka mina. Kade 
 ngi i dAla." B' opula ke umkono ; 
 ba se be AM&. Wa ti umfana 
 wezimu, " Lezi 'zandAla kungati 
 ezikama." La ti izimu elikulu, 
 " IT kulmna njani na ? u ya m 
 Alolela uma." Wa ti, " Aike ! a 
 ngi sa tsho." Ba AMa, njalo, ba 
 k^eda umkono. B' opula umlenze, 
 ba dAla. Wa pinda umfana we- 
 zimu, wa ti,- " Lolu 'nyawo kungati 
 olukama. Noko u te ezand/ileni, 
 ngi nge tsho ukuti kungati ezika- 
 ma, ngi ya tsho. Futi ukuti lolu. 
 'nyawo lungati olwake." La m 
 tshaya. Wa pendula UAlakanya- 
 na, e lele ; wa ti, " Mntanami, lo 
 
UHLAKANTAWA. 
 
 21 
 
 Timtakati a nga ngi dAla yena, 
 ngokuba u ti, e dAla inyamazana, 
 e be i biza ngami, e i fanisa nami. 
 Tula nje, mntanami, dAlana^^ nje 
 werta." 
 
 wizard -would eat me, for Ms part ; 
 for when he is eating game, he 
 calls it by my name, and thinis 
 he sees a resemblance to me. Just 
 be silent, my child, and go on 
 eating." 
 
 Uthlahomycma thwiks it is time to he off, and sets off accordingly. 
 
 Uthlakanyana said, " Just get 
 out of the way of the door ; I am 
 going out J I shall be back again 
 presently. Do you go on eajing." 
 When IJthlakanyana reached the 
 doorway, the elder cannibal said, 
 " Surely this heel is like mother's." 
 Uthlakanyana drew out his legs ; 
 he was afraid now ; he went out 
 as fast as he could, and hastened 
 to get away from the cannibal's 
 house. He began to undo the. 
 garments ; he slipped them all oif, 
 and ran with all his might. He 
 saw at length that he was far 
 enough off that they could not 
 catch him ; so he shouted, " YoU 
 are eating your mother, all along, 
 ye cannibals ! " The cannibals 
 heard, and went out. The can- 
 nibal's boy said, " I said, these are 
 like mother's hands and her foot." 
 They ran after him. Uthlakanyana 
 came to a swollen river, and 
 changed himself into a weeding- 
 stick on its banks. The cannibals 
 came, and found his footprints on 
 the ground ; and saw too the weed- 
 ing-stick. The cannibal took it 
 up, and said, " He has got across." 
 He threw the weeding-stick, say- 
 ing " He did thus," throwing the 
 stick as he spoke. However, it 
 
 =»DMana=yid7aa. 
 
 i'a milahulo.—AT). old fashioned wooden pick, which is gradually giving 
 place to iron. It is made of hard wood, carved to somewhat the shape of a 
 hand, and hardened by placing the edge in hot ashes. _ It is now used by old 
 people, or by those who are too weak to use the heavier iron tool. The natives 
 use it stooping. It is about a' foot and a half long. It is sometimes carved 
 into the shape of a hand at each end. 
 
 Wa ti, " Ake ni lunge, ngi ke 
 ngi pume, ngi ye 'kutunda ; ngi 
 za 'kubuya. Ni Male, ni dAle 
 njalo nina." La ti izimu, lapa e 
 semnyango U/tlakanyana, la ti, 
 " Yebo, lesi 'sitende kungati esake 
 umame." Wa finyela UAlakanya- 
 na ; w' esaba kaloku ; wa puma 
 ngamand/ila emnyango ; wa hamba 
 ngamandMa ukushiya indAlu ye- 
 zimu. Wa kyala uku zi tukulula 
 izingubo ; wa zi vutulula zonke ; 
 wa gijima, wa kginisa kakulu. 
 Wa bona ukuti, se ngi kude 
 manje ; a ba sa yi 'ku ngi funyana. 
 Wa memeza, wa ti, "Ni dAla 
 unyoko njalo, mazimu ! " 'Ezwa 
 amazimu a puma. Wa ti umfana 
 wezimu, " Ngi te, kungati izandAla 
 lezi ezikama, nonyawo Iwake." 
 Ba m ka;otsha ; wa funyana umfula 
 u gcwele. UAlakanyana wa pen- 
 duka uAlakulo^^ pezu kwamansd. 
 A fika amazimu ; a funyana unya- 
 wo emAlabatini ; a lu bona uAla- 
 kulo ; la lu tata, la ti, " U wele." 
 La ponsa uAlakulo, la ti, " U te," 
 la tsho li ponsa uAlakulo. Kanti 
 
22 
 
 IZINQANEKWANE. 
 
 was XJthlakanyana ; on coming 
 to th.e river, lie liad turned into 
 a stick. He was happy when 
 he stood on the other side, and 
 said, " You put me across ! " They 
 said, "Oh, it was he, forsooth, 
 who was the stick, when we 
 thought it was a mere stick." So 
 they turned back. 
 
 VtMahanyaTia circumvents a ha/re, avd gets a dinner cmd a whistle. 
 
 u yej u fite; wa penduka uAla- 
 kulo. Wa tokoza ukuba 'erne 
 ngapetsheya ; wa ti, " Na ngi 
 weza ! " A ti, " Ah ! kanti u ye 
 uAlakulo, .loku si ti lu/tlakulo 
 nje." A buya ke. 
 
 Thus he passed over the river, 
 and went on his way : he fell in 
 with a hare, and said, " Hare, come 
 here, and I will tell you a tale." 
 The hare said, " No. I do not 
 wish to have anything to do with 
 you." He replied, " I will teU 
 you some tales about the business 
 which I Uthlakanyana have had 
 with Mr. Cannibal, on the other 
 side the river." The hare stUl 
 avoided him. At length he got 
 nearer and nearer, and caught hold 
 of the hare. He impaled him on 
 a stick, and plucked off the hair,^ 
 and lighted a fire, and roasted and 
 eat him. He carved one of the 
 bones, and made a whistle. And 
 went on his way. 
 
 UtMakcmyana is circumvented by an iguana, and loses his whistle. 
 
 Wa wela ke ; wa hamba : wa 
 fumana umvundAla ; wa ti, " Mvu- 
 ndAla, woza lapa, ngi ku tshele 
 indaba." Wa t' umvundAla, 
 " 'Kqa ! a ngi ftmi ukuAlangana 
 nawe." Wa ti, " Ngi za 'ku ku 
 tshela, TJAlakanyana indaba e be 
 si z" enza nozimu^* ngapetsheya 
 kwomfula.'' Wa karwaya njalo 
 umvund/da. Wa sondela UAla- 
 kanyana ; wa u bamba umvu- 
 nd/jla ; wa u Aloma elutini ; wa u 
 Muta uboya ; wa bas' umlilo ; wa 
 w osa ; wa u dAla : wa baz' i- 
 tambo ; wa 1' enz' ivenge. Wa 
 hamba ke, wa hamba ke. 
 
 Wa funyana uixamu e semtini 
 pezulu : wa ti, " Ah ! sa ku bona, 
 Alakanyana." Wa ti, " Yebo, 
 ngi bona wena, Ic^amu." Wa ti 
 ukxamu, "Ngi boleke ke ivenge 
 lako ; ngi ke ngi zwe ukuba li ya 
 teta ini na t " Wa ti UAlakanyana, 
 
 Iguana, 
 said to 
 Uthla- 
 
 He fell in with an 
 high up in a tree : he 
 him, " Good morning, 
 kanyana." He said, "I thank 
 you ; good morning to you, igua- 
 na." The iguana said, " Lend me 
 your whistle, that I may just hear 
 if it will sound," Uthlakanyana 
 
 _ '^ Nozimu. — Uthlakanyana left the word iziniu, "a cannibal," and used 
 Uzimu, a proper name. Had he spoken of having had anything to do with a 
 cannibal, the hare might have been afraid that he was a caimibaPa agent : but 
 when he spoke of Uzimu, the hare, supposing him to speak of a man so called, 
 would be likely to listen willingly to his tale. 
 
 ^ The natives do not skin hares ; they pluck them. 
 
TJHLAKANYANA. 
 
 23 
 
 " Kgabo ! a ngi naku ku bo- 
 leka ivenge lami. A ngi tandi." 
 Wa ti, " Ngi ya 'kubuya, ngi ku 
 nike." Wa ti, " Puma ke esizi- 
 beni /' (ngokuba umuti u m' esizi- 
 beni ;) " woza lapa elubala ; ngi 
 y" esaba esizibeni. Ngi ti, imbandie 
 yami u nga ze u ngene nayo esizi- 
 beni, ngokuba u ng" umuntu o 
 Alala esizibeni." Wa puma ke wa 
 ya elubala. Wa m boleka ke y wa 
 li tshaya ke ivenge. Wa ti, 
 " Wo ! li ya teta ivenge lake. A 
 u ngi boleke, ngi ze ke ngi li 
 tsbaye na ngomso." Wa ti UAla- 
 kanyana, " Kga ! li lete. Ngi se 
 ngi tanda ukubamba manje." Wa 
 ti, " 'Kqa, ! u so ngi bolekile." 
 Wati, " Leti ngamand/jla." Wa 
 tukutela UAlakanyana ; wa m 
 bamba uka^mu ; wa ti, " Leti." 
 Wa tshaywa ke UAlakanyana 
 ngomsila ; wa tshaywa kakulu 
 ngomsila ; w" ezwa ubuAlungu kar 
 kulu ; wa i shiya imbande yake ; 
 wa ngena esizibeni uka;amu nayo 
 imbande kaAlakanyana. 
 
 " No indeed ! I cannot lend 
 you my whistle. I don't like to." 
 The iguana said, " I will give it 
 back to you again." He said, 
 " Come away then from the pool ; ' 
 (for the tree was standing over a 
 pool of the river ;) " and come here 
 into the open country ; I am afraid 
 near a pool. I say, you might run 
 into the pool with my flute, for 
 you are a person that lives in deep 
 water." So the iguana came away, 
 and went to the open country. 
 Uthlakanyana lent him the whistle. 
 He played on it, and said, " My ! 
 your whistle sounds. Just lend it 
 to me, that I may play it again 
 to-morrow." Uthlakanyana said, 
 " No ! bring it to me. I now 
 want to be off." The iguana said, 
 " No ! you have now lent it to 
 me." He said, " Bring it directly." 
 Uthlakanyana was angry ; he laid 
 hold of the iguana, and- said, 
 "Give it up." But the iguana 
 smote Uthlakanyana with his tail ; 
 he hit him very hard, and he felt a 
 great deal of pain, and let go his 
 flute ; and the iguana went away 
 into the deep water with Uthla- 
 kanyana's whistle. 
 
 Uihlahanyama steals some bread, and escapes without punishment. 
 
 Wa hamba ke UAlakanyana, wa 
 ya kwenye indawo. Wa fumana 
 ku bekwe isinkwa selceegu ; wa si 
 tata, wa baleka naso. La ti ikice- 
 gu, uba li m bone, " Beka isinkwa 
 sami, Alakanyana." Wa e se gijima 
 e ngena esiningweni. La fika ke 
 ikaiegu, la faka isandAla, la m 
 bamba. Wa ti U/tlakanyana, 
 " He, he I wa bamba impande." 
 La m yeka, la bamba futi; la 
 bamba impande. Wa e se ti ke 
 UAlakanyana, e kala, "Maye! 
 
 So Uthlakanyana went on his 
 way to another place. He found 
 some bread belonging to an old 
 man hid away ; he took it, and 
 ran. away with it. When the old 
 man saw him, he said, " Put down 
 my bread, Uthlakanyana." But 
 he ran into a snake's hole. The- 
 old man came, and put in his hand, 
 and caught hold of him. Uthla- 
 kanyana said, " Ha, ha ! you 
 caught hold of a root." He left 
 hold of him, and caught hold 
 again ; this time he caught hold of 
 a root. Then Uthlakanyana said, 
 
24 
 
 IZINGANEKWANE. 
 
 maye ! wa ngi bulala ! "^' La kgi- 
 nisa kakulii, la za la katala, li 
 bamba impdnde njalo : la za 1' e- 
 muka. Wa si dAla ke isinkwa, 
 wa si kg'eda ; wa puma, wa hamba. 
 
 crying, "My ! my ! you have killed 
 me ! " The old man pulled with 
 all his might, until he was tired ; 
 he pulling the root all the time. 
 At length he went away. Uthla- 
 kanyana eat all the bread, and 
 then went on his way. 
 
 TJthlahamyaTW, becomes the servant of a leopa/rd. 
 
 Wa hamba ke UAlakanyana : 
 wa funyana ingwe, i zalele ; i nge 
 ko yona, abantwana be bodwa. 
 Wa Alala kubo abantwana. Ya 
 za ya fika ingwe, i pete impunzi. 
 Ya kukumala ; ya tukutela ukuba 
 i m bone j ya tukutela kakulu ; 
 ya i beka pantsi impunzi ; ya 
 hamba ya ya kuye. U/ilakanyana 
 wa ti, " Nkosi yatni, musa uku- 
 tukutela. U inkosi impela wena. 
 Ngi za 'ku/tlala nabantwana bako, 
 u yozingela wena ; ngi ya 'ku ba 
 londaj u hambile, u ye 'kuzingela. 
 Ngi za 'kwaka ind/du enAle, u nga 
 lali lapa pantsi kwehtshe naba- 
 ntwana bako. Ngi za 'ku y aka 
 kaAle, ngi i fulele indAlu yako." 
 Ya ti, " Yebo ke ; ngi ya vuma, 
 ina;' u za 'kusala nabantwana bami, 
 u ba londe, ngi hambile. Ngi se 
 ngi ya vuma ke." 
 
 Uthlakanyana went on his way, 
 and fell in with a leopard which 
 had cubs ; she, however, was not 
 at home, but only the children. 
 He staid with the children. At 
 length the leopard came, carrying 
 a buck. She swelled herself out, 
 and was angry when she saw him ; 
 she was very angry ; she put down 
 the buck, and went towards him. 
 Uthlakanyana said, "My lord, 
 dont be angry. You are a lord 
 indeed, you. I am going to stay 
 with your children; you will go 
 to hunt ; and I will take care of 
 them when you have gone to hunt. 
 I shall build a beautiful house, that 
 you may not lie here at the foot of 
 a rock with your children. I shall 
 build your house well, and thatch 
 it." The leopard said, "Very 
 well then ; I agree if you will stay 
 with the children, and take care 
 of them when I have gone out. 
 Now then I agree." 
 
 Uthlakanyana gives the leopard a lesson in suckling. 
 
 Wa ti TJAlakanyana lapo ke, 
 " Ngi za 'ku ku nikela abantwana, 
 u ba ncelise ngabanye." Wa i 
 nikela ke umntwana. Ya ti, " Leti 
 nomunye umntwana wami. Musa 
 ukuti ' K' anyise yedwa,' A b' a- 
 nyise bobabili, omunye a nga kali." 
 
 Uthlakanyana then said, " I 
 will give you the children, that 
 you may suckle them one by one." 
 So he gave her one child. She 
 said, " Bring my other child also. 
 Don't say, let one suck by itself. 
 Let them both suck together, lest 
 the other cry." Uthlakanyana 
 /' Wa bamba impande. )Va ngi JafoZa.— Exaauples of tlie aorist used inter- 
 jeetionaUy. We cannot express them in an English translation. But stfmewhat 
 ot the meaning may be gained by comparing them with such expressions as 
 baugnt ! when a pohceman puts his hand suddenly on a prisoner Or as 
 when a sportsman has made a successful shot, and says, "Dead i " "Hit i " 
 "Killed!" ^<:i.iv . mt . 
 
UHLAKANYANA. 
 
 25 
 
 Wa ti UAlakanyana, " 'Kqaho ! 
 Ake w anyise lowo kukg'ala, and' 
 uba ngi ku nike omunye, lowo e 
 se e buyele kumi." Ya ti, " Kg'a- 
 bo. A ng" enzi njalo mina uku ba 
 ncelisa kwami. Musa uku ngi 
 fundisa loko uku ba ncelisa abanta 
 bami. Ba lete kanye nje bobabili." 
 Wa ti TJAlakanyana, "Woza, u 
 lete \awo e ngi ku nike kukgala." 
 Ya za ya m nika o'wokukg'ala ; wa 
 i nikela ke omunye. Ya ti, " Pu- 
 ma manje lapo, u ze lapa, u ze 
 'ku/tlinza impunzi yami, u peke 
 inyama njengokutsho kwako, ngo- 
 kuba u te, u za 'upeka." Wa suka 
 ke, wa Alinza, wa peka. Ya d/jla 
 ke ingwe nabantwana bayo. Kwa 
 lalwa : kwa vukwa kusasa. 
 
 said, "Not at all! Just suckle 
 that one first, and I will give 
 you the other when that one has 
 come back to me." She said, " By 
 no means. I do not do in that 
 way, for my part, when I nurse 
 them. Don't teach me the suck- 
 ling of my children. Just bring 
 them both together." Uthla- 
 kanyana said, " Come, hand over 
 that one which I gave you first." 
 At length she gave him back the 
 first ; and then he gave her the 
 other. She said, " Now come out 
 from there, and come to me, and 
 skin my buck, and cook its flesh, 
 according to your word, for you 
 said you would cook." So he weii.t, 
 and skinned the buck, and boiled 
 it. The leopard eat, and her little 
 ones. They went to sleep. They 
 woke in the mornings 
 
 UMakamiyama eats the leopard and her cubs.. 
 
 Ya ti, "Sala'ke, u londe. Na- 
 mpo ke abantwana^'i' bami; u ba 
 gcine ke." Wa y.aka indAlu, wa 
 i kg'eda ; wa y enza umnyango, wa 
 mncinane kakulu j w' emba umgodi 
 omude, wa ya, wa puma kude, 
 intunja yawo umgodi ; wa nyuma 
 imikonto yake ya mine. Ya fika 
 ingwe ; ya fika nempunzi ; ya ti, 
 "Hlakanyana!" Wa ti, "Hi!" 
 
 The leopard said, " Stay here, 
 and keep things safe. I trust my 
 children to you ; preserve them." 
 Uthlakanyana built a house, and 
 finished it : he made it with a very 
 small doorway ; and he dug a long 
 burrow, which had a distant outlet, 
 and cut off the hafts of four assagais. 
 The leopard arrived ; she brought 
 a buck with her ;_ she said, 
 " Uthlakanyana ! " He answered, 
 " Ay, ay I " Uthlakanyana had 
 
 "^ Nam/po he ahantwana, comp. Maine, nantso he inyamazana yami, p. 17. 
 ■ — The demonstrative adverbs in o always point to something with which the 
 person addressed has some concern. Jyampo abaniwana, "there are the 
 children," is an answer to a CLuestion, and implies that they are near the 
 enquirer, .though he does not see them. Nampo ke abantwama, " there, then, are 
 the children," implies that some understanding has been previously entered into 
 with the person addressed, and that they are now entrusted to his care, that he 
 may act towards them in accordance with the previous understanding. Thus a 
 man pointing out to another a horse running away, if near at hand, he saye, 
 Nanti U bale/ca, " there it is running away." If it is at a considerable distance, 
 he says, Namtiya li baleka. But if the owner asks, Li pi ihashi lami naf 
 " where is my horse ? " the answer would be, Nanto li baleka. And if he had 
 been warned beforehand that it would run away, Nanto ke li baleka. 
 
26 
 
 IZINGANEKWANE. 
 
 wa sabela. Umntwana wa be e 
 se m d/ilile omunye ; wa e se 
 munye umntwana. Ya ti, " Leti 
 ke abantwana bami." Wa i nika 
 ke ingwe; ya m anyisa. Ya ti, 
 " Leti omunye." Wa ti, " Leti 
 lowo ke." Ya ti, " Ai ; leti boba- 
 bili." W al' Uklakanyana, wa ti, 
 " Wo k' u lete lowo kukg'ala, and' 
 uba ngi ku nike lo." Ya m nikela 
 ingwe. Wa buya wa pindelisela 
 lowo ; ngokuba umntwana u se 
 emunye. Ya ti, " Puma ke, u ze 
 'uAlinza inyamazaua." Wa puma 
 ke, wa i AUnza, wa i peka. Ya 
 d/tla ke ingwe nomntwana. Wa 
 ngena. Ya ti yona, " Nami ngi 
 za 'ungena manje." Wa ti tJAlar 
 kanyana, "Ngena kemanje." Ya 
 ngena. Kwa kjina ukungena ; 
 ngokuba TJAlakanyana umnyango 
 u w enzile ngobuAlakani bake, 
 ngokukumbula ukuba umntwana 
 'eza» 'ku mu dAla, ingwe i tukutele 
 kakulu ; wa ti, " U kona i ya 'ku- 
 ininyana, i nga ngeni kaAle; u 
 kona i ya 'kuti i sa minyene, ngi 
 be ngi hamba ngapantsi emgodini 
 omude ; u kona i ya 'kuti i fika, 
 ngi be se ngi kude nendAlu." 
 Wa ngena ke emgodini o nga- 
 pakati kwendAlu leyo : ya se i 
 ngena ingwe. Ya ngena ke, ya 
 funyana umntwana emunye. Ya 
 ti, " Wo ! kanti TJ/ilakanyana 
 lo, — ^kanti u nje ! Umntanami 
 u pi ? U mu dAlile." Ya ngena 
 emgodini ke, lapa e ngene kona, 
 i ti, i , ya 'kupuma ngalapaya ; 
 wa e se pume kukgala, e se 
 buya e ngena futi, w' embela 
 imikonto emnyango. Ya b' i fika 
 kona ngasemnyango, ya Alatshwa 
 imikonto yomine ; ya fa. Wa 
 
 now eaten one of the cubs ; there 
 was but one left. She said, " Just 
 bring me my children." So he 
 gave it her, and she suckled 
 it. She said, "Bring me the 
 other." He replied, " Hand back 
 that one." She said, " No ; bring 
 them both." Uthlakanyana re- 
 fused, and said, " Just hand back 
 that one first, and then I will give 
 you this." The leopard gave it 
 him. He gave it back to her again. 
 For now there was but one 
 child. She said, " Come out now, 
 and skin the buck." So he went 
 out, and skinned it, and cooked it. 
 The leopaid eat and her Uttle one. 
 Uthlakanyana went into the house. 
 The leopard said, " I too shall go 
 in now." Uthlakanyana said, 
 " Come in then." She went in. 
 It was hard to go in ; for Uthla- 
 kanyana had cunningly contrived 
 the dooi-way, remem.bering that he 
 intended to eat the cub, and the 
 leopard would be very angry j he 
 said, " She will be thus com- 
 pressed, and not easily enter ; 
 thus, whilst she is squeezing in, 
 I shall go down into the long 
 hole ; and thus, when she gets 
 in, I shall be far from the house." 
 So he went into the hole which was 
 in the house. And the leopard 
 entered. When she entered, she 
 found only one child. She said, 
 " Dear me ! so then this Uthla- 
 kanyana, — so then he is a fellow 
 of this kind ! Where is my child T 
 He has eaten it." She went into 
 the hole, into which he had gone, 
 intending to get out the other 
 end; Uthlakanyana had got out 
 first, and returned to the house, 
 and fixed his assagais in the earth 
 at the doorway. When she came 
 to the doorway, she was pierced 
 by the four assagais, and died. 
 Uthlakanyana came to her when 
 
UHLAKANYAlfA. 
 
 27 
 
 £ka i s' i file ; va jabula ; wa tata 
 umntwana, wa m bulala wengwe. 
 Wa Alala ke, wa d/ila ingwe nom- 
 ntwana wayo, wa kg'eda ; wa twala 
 umlenze, wa hamba, w' emuka, 
 ngokuba e be ng' umuntu o nga 
 Alali ndawo nye. 
 
 she was dead ; he was happy ; he 
 took and killed the leopard's child. 
 So he staid and eat up the leopard 
 and her child ; he took, however, 
 one leg, and went on his travels, 
 for h^ was a man that did not stay 
 in one place. 
 
 [In another version of the Tale, this story is told of a doe, which 
 had " thirteen children." Uthlakanyana engages himself as nurse, and 
 eats the kids one after another in thirteen days by a similar stratagem. 
 The story continues thus : — 
 
 Wa e se baleka UAlakanyana. 
 Ya m kaiotsha impunzi. UAla- 
 kanyana wa fumanisa ugcwele um- 
 fula. Wa fika wa penduka imbo- 
 kondo. Impunzi ya i tata imbo- 
 kondo, ya i ponsa ngapetsheya 
 kwomfula, ya ti, " Wo ! uma ku 
 be u yena lo, nga se ngi m bulala 
 manje." Wa fika UAlakanyana, 
 wa ti, " Wa ngi ponsa mina, Ala- 
 kanyana, Bogcololo, mina, maAla- 
 b'-indod'-i-s'-emi. " 
 
 Then Uthlakanyana flgd. The 
 doe pursued. Uthlakanyana came 
 to a full river. On his arrival he 
 turned into an upper millstone. ^^ 
 The doe took it up, and threw it . 
 across the river,^^ saying, " Oh ! if 
 this were he, I would now kill 
 him." When Uthlakanyana reach- 
 ed the other side, he said, " You 
 threw me, Uthlakanyana, Bogco- 
 lolo, me, 'Mathlab'-indod'-i-s'-emi."] 
 
 TJtMakamiyana falls in with a cammhal, whom he gets into trouhle, and 
 
 to die. 
 
 On his journey he fell in with 
 a cannibal. The cannibal said, 
 " Good morning, Uthlakanyana." 
 Uthlakanyana replied, " Good 
 morning to you, my uncle.'' The 
 cannibal said, " Good morning 
 to you, child of my sister." 
 Uthlakanyana replied, " Good 
 morning to you, my uncle." He 
 said, " Come here, and I will 
 tell you a business I and Mrs. 
 Leopard have had together behind 
 here ; come here, and I will tell 
 you a business I and Mrs. Leopard 
 have had together." The cannibal 
 said, " Certainly.'.' Uthlakanyana 
 said, "Just eatj here is some 
 
 '^ The native women use two stones in grinding — ^the upper a hard pebble ; 
 the lower a large flat stone, which is soft, and somewhat hollowed. The upper 
 is made to perform about a half revolution backwards and forwards in the 
 hollow of the lower ; and the meal is collected in front on a mat. 
 
 "9 This is related of litaolane in the Basuto Legend of Kammapa. 
 Basutos, p. 349. J 
 
 E sa hamba, wa Alangana ne- 
 zimu. La ti izimu, la ti, " Nga 
 ku bona, Alakanyana." Wa ti 
 UAlakanyana, "Ngi bona wena, 
 malume wami." La ti izimu, 
 " Nga ku bona, mfana kadade 
 wetu." Wa ti, " Ngi bona wena, 
 malume wami." Wa ti, "Woza 
 lapa, ngi ku tshele indaba e be si 
 z' enza nongwe ngemva lapa ; woza 
 lapa ngi ze 'ku ku tshela indaba e 
 be si z' enza nongwe." La ti, 
 " Yebo ke." Wa ti, " Ake u dAle ; 
 nantsi inyama." La bonga izimu, 
 
28 
 
 IZINGANBKWANE. 
 
 meat." The cannibal thanked him, 
 and said, " Child of my sister, you 
 have helped me ; I was very, very 
 hungry." The cannibal eat, and 
 Uthlakanyana eat -with him. Two 
 cows made their appearance: — one 
 white, the other black. They 
 were seen by the cannibal ; he 
 said, " There are my cows." Uthla- 
 kanyana said, " The black one is 
 mine." The cannibal said, " The 
 white one is mine, which is white*" 
 also inside." They went on to 
 them, and turned them back. 
 Uthlakanyana said, " Uncle, let a 
 house be built." The cannibal 
 said, " You say well ; then we 
 shall live comfortably, and eat our 
 cattle." The house was hastily 
 built, and the grass gathered. 
 Uthlakanyana said, " Let your 
 cow be killed first, my uncle, 
 which is white outside and in, that 
 we may just see if it is, as you 
 said, white also inside." The can- 
 nibal assented. So the cow was 
 kiUed, and skinned ; they found it 
 lean. Uthlakanyana said, " I don't 
 eat, for my part, a thing Kke this. 
 Let-mine be caught." The cannibal 
 assented. It was killed, and found 
 to be very fat. The cannibal 
 said, " Child of my sister, you 
 are wise indeed, for you saw 
 at a glance that this cow of 
 yours was fat." Uthlakanyana 
 said, " Let the house be thatched 
 now j then we can eat our meat. 
 You see the sky, that we shall get 
 wet." The cannibal said, " You 
 are right, chUd of my sister ; you 
 are a man indeed, in saying let us 
 thatch the house, for we shall get. 
 
 »» Wtite, i.e., fat. 
 
 »i tT" hie. —This verb is often used with no very definite meaning, at least, 
 such aa we can translate. And often it can be omitted without affecting the 
 sense even to the apprehension of a native. It is here translated " at a glance " 
 or forthwith, or at first. It implies that what the other saw and said, without 
 any one else at the time seeing, has turned out to be con-ect. TJ vele wa i bona 
 IS also used, " You saw it at the first." 
 
 la ti, " Mfana kadade, u ngi sizUe ; 
 ngi be se ngi lambile kakulu ka- 
 kulu." La dAla ke izimu, naye e 
 dAla. Kwa vela izinkomo 'zimbih 
 — enye imMope, enye imnyama. 
 Za bonwa lizimu ; la ti, " Nanziya 
 inkomo zami." Wa ti UAlakanya- 
 na, " Yami emnyama." La ti izi- 
 mu, "Yami emMope, emMope na 
 ngapakati." Ba hamba ke, ba ya 
 ku2o, ba z' ekg'ela. Wa ti UAla^ 
 kanyana, " Malume, a kw akiwe 
 indAlu." La ti izimu, " U kg'ini- 
 sile ; kofla si za 'u/ilala ka/tle, si 
 d/tle inkomo zetu." Ya pangiswa 
 ke ind/ihi, y' akiwa ; kw' epiwa 
 utshani. Wa ti UAlakanyana, 
 " Ake ku Alinzwe eyako, malimie 
 wami, em/tlope kukg'ala, na nga- 
 pakati ; si ke si bone ukuba i 
 njalo ke na, njengokuba u tshilo ; 
 wa ti, imAlope na pakatL" La 
 vuma izimu; la ti, "Yebo.'' Ya 
 bulawa ke inkomo ; ya Alinzwa 
 ke ; ba i fumana y ondile. Wa ti 
 UAlakanyana, " A ngi i dAli mina 
 e nje. Ake ku banjwe eyami." 
 La vuma izimu. Ya bulawa ; ya 
 funyanwa i nonile kakulu. La ti 
 izimu, " Mfana kadade, u Alakani- 
 pile impela ; ngokuba u Me^^ wa i 
 bona wena, ukuba i nonile eyako 
 le." Wa ti U/ilakanyana, " A ku 
 fulelwe indAlu ke manje ; and' uba 
 si dAle ukudAla kwetu. Izulu u 
 ya li bona, ukuba si za 'uneta." 
 La ti izimu, " U kginisile, mfana 
 kadade ; u indoda impela, lok' u ti 
 a si fulele ind/tlu, ngokuba si za 
 
UHLAKANTANA. 
 
 29 
 
 'uneta." Wa ti UAlakanyana, 
 " Ak' w enze ke vena ; mina ngi 
 za 'kungena ngapakati, ngi ku Alo- 
 mele endAlini." L' enyuka izimu. 
 Inwele zalo za zinde kakulu ka- 
 kulu. Wa ngena ngapakati; wa 
 li Momela ke. Inwele wa z' akela 
 kona, e tekeleza, e kgiiiisa inwele 
 zezimu kakuln; wa u loku e zi 
 tekelezela njalo, e z' akela njalo, e 
 zi kcapuna kakulu, e kginisa uku- 
 ba ku ze ku kgine kona endAlini. 
 Wa bona ukuba ziningi inwele lezi, 
 a li se nakwe/ila pezulu, intca 
 ngi puma ngapakati kwendAlu. 
 UMakanyana, ukupuma kwake, 
 wa y' eziko, lapa ku pekiwe kona 
 ibele lenkomo. W opula; wa 
 beka esitebeni ; wa tata umkonto ; 
 wa sika ; wa funda. La ti izimu, 
 " W enza ni, mnta kadade ? Ake 
 u ze, si kg-ede indAlu ; and' uba si 
 kw enze loko ; si za 'ku kw enza 
 nawe." Wa ti UAlakanyana, 
 " YeAla ke. A ngi se nako ukuza 
 ngapakati kwend/ilu. Ku pelile 
 ukufulela." La ti izimu, " Yebo 
 ke." La ti, li y" esuka, kwa kgina 
 ukusuka. La kala, la ti, " Mfana 
 kadade, w enze njani na ukufulela 
 kwako?" Wa ti UAlakanyana, 
 " Bonisa wena. Mina ngi fulele 
 kaAle ; ngokuba umsindo a u zi 
 'kubarko kwimi ; se ngi za 'kudAla 
 kaAle ; ngi nga sa bangi namuntu. 
 
 wet." Uthlakanyana said, " Do 
 you do it then ; I will go inside, 
 and pusb the thatching-needle for 
 you, in the house." The can- 
 nibal went up. His hair was 
 very, very long. Uthlakanyana 
 went inside, and pushed the 
 needle for him. He thatched in 
 the hair of the cannibal, tying 
 it very tightly ; he knotted it into 
 the thatch constantly, taking it by 
 separate locks and fastening it 
 firmly, that it might be tightly 
 fastened to the house. ^^ He saw 
 that the hair (thus fastened in) 
 was enough, and that the cannibal 
 could not get down, if he should 
 go outside. When he was out- 
 side Uthlakanyana went to the 
 fire, where the udder of the cow 
 was boiled. He took it out, and 
 placed it on an eating-mat; he 
 took an assagai, and cut, and filled 
 his mouth. The cannibal said, 
 " What are you about, child of my 
 sister? Let us just finish the 
 house ; afterwards we can do that ; 
 we will do it together." Uthla- 
 kanyana replied, " Come down 
 then. I cannot go into the house 
 any more. The thatching is 
 finished." The cannibal assented. 
 When he thought he was going to 
 quit the house, he was unable to 
 quit it. He cried out, saying, 
 " Child of my sister, how have 
 you managed your thatching?" 
 Uthlakanyana said, " See to it 
 yourself. I have thatched well, 
 for I shall not have any dis- 
 pute. Now I am about to eat 
 in peace ; I no longer dispute 
 
 '^ In the Basuto Legend of the Little Hare, the hjire has entered into an 
 alliance with the lion, but having been ill-treated by the latter, determineB to be 
 avenged. "My father," said he to the lion, " we are e^osed to the rain and 
 hail ; let us build a hut." The lion, too lazy to work, left it to the hare to do, 
 and the " wily runner " took the Uon's tail, and interwove it so cleverly into the 
 stakes and reeds of the hut that it remained there confined for ever, and the 
 hare had the pleasure of seeing his rival die of hunger and thirst. (Casalis' 
 Basutos, p. 354:.) 
 
30 
 
 IZINGANEKWANE. 
 
 ngokuba se ngi ngedwa enkomeni 
 yami." Wa ti, " 17 b' uza 'uti ni, 
 loku eyako i zakcile, a i nonile nje. 
 YeAla ngamandMa ako o kwele 
 ngawo. A ngi nako ukuza 'ku- 
 sombulula." Wa sika enyameni 
 emAlope. Wati, " Minake." La 
 ti, " Wo lete^^ ke. Kwela ke, u 
 lete lapa, mfana kadade. Ngi 
 size ; u ngi tukulule, ngi ze lapo 
 kuwe. A ngi yi 'ku w enza um- 
 sindo. Ngi za 'kupiwa nguwe; 
 ngokuba inkomo eyami ngi i bonile 
 ukuba y ondile ; inkomo e nonile 
 eyako. TJbani na o wa ka wa 
 nomsindo entweni yomuntu, ku 
 nge yake ? " La fika izulu nama^ 
 tshe, nemibane. Wa tuta UAla- 
 kanyana, wa tutela endAlini konke 
 oku inyama, wa Alala endAlini. 
 Wa basa. La fika izulu namatsbe 
 nemvula. La kala izimu pezu 
 twendAlu ; la tshaywa ngamatshe ; 
 la fela kona pezulu. La sa izizlu. 
 Wa puma UAlakanyana, wa ti, 
 " Malmne, yeMa ke, u ze lapa. 
 Li se li sile izulu. A li sa ni; 
 nesikgoto a si se ko, nokubaneka a 
 ku se ko. U tulele ni na ? " 
 
 Wa i dhla. ke inkomo yedwa, 
 wa ze wa i kj'eda. Wa bamba ke. 
 
 with anybody, for I am now alone 
 with my cow." He continued, 
 " What would you have said, since 
 yours is thin, and has no fat at 
 aU? Come down by your own 
 strength with which you went up. 
 I cannot come and undo you." 
 And he cut into the fat meat, and 
 said, " Take this." The cannibal 
 said, " Bring it at once then. 
 Mount, and bring it to me, child of 
 my sister. Help me ; undo me, 
 that I may come to you. I am not 
 going to make a noise. You shall 
 give me ; for I have seen that my 
 cow is lean ; the fat one is yours. 
 Whoever made a dispute about 
 the property of another man, to 
 which he had no right 1 " The 
 sky came with hailstones and 
 lightning. Uthlakanyana took all 
 the meat iuto the house ; he staid 
 in the house, and lit a fire. It 
 hailed and rained. The cannibal 
 cried on the top of the house ; he 
 was struck with the hailstones, 
 and died there on the house. It 
 cleared. Uthlakanyana went out, 
 and said, " Uncle, just come 
 down, and come to me. It has 
 become clear. It no longer ndns, 
 and there is no more hail, neither 
 is there any more lightning. Why . 
 are you silent ? " 
 
 So Uthlakanyana eat his cow 
 alone, vntH he had finished it. He 
 then went on his way. 
 
 Tlihlakanyana meets a cannibal, who loiil not trust him. 
 
 Wa Alangana nelinye izimu, li 
 pete isigubu esikulu. Wa ti, 
 " Malume." La ti, " Ngi uma- 
 lume wako ngani nut" Wa ti, 
 " Ku ng' azi na 1 " La ti, " A ngi 
 kw azi mina." Wa ti, " Kg'abo ! 
 
 He met another cannibal, cany- 
 ing a large musical calabash. He 
 said, "Uncle!" The cannibal 
 said, "How am I your uncle!" 
 He said, "Don't you know?" 
 The cannibal replied, "I don't 
 know.formypart." Uthlakanyana 
 
 S3 Wo lete ia a paulo-post future imperative. It implies tliat a thing is 
 required to \>e done at once. Wo kta is indefinite, applying to any future time. 
 
UHLAKANYANA. 
 
 31 
 
 U umalume impela." La ti izimu, 
 "A ngi bu tandi lobo 'bukgili. 
 Ngi ya kw azi wena, ukuba u 
 TJ/tlakanyana. A ngi koAHwa 
 mina. Ngi indoda. Tula nje. 
 A ngi yi 'kuza nga Tuma** nkuba 
 u ng" owod'ade wetu." Wa ti, 
 " Kga 1 Ngi boleke isigubu lesi." 
 L' ala izimu, la ti, " Kg'a ! A ngi 
 nakuAlangana nawe impela." Wa 
 li dela. 
 
 said, " You don't mean it ! You 
 are my uncle indeed." The 
 cannibal said, " I do not like that 
 cunning of yours. I know you ; 
 you are XJthlakanyana. I am not 
 deceived, for my part. I am 
 a man. Just hold your tongue. 
 I shall never admit that you are 
 my sister's child." He said, "No 1 
 Lend me this calabash.''' The can- 
 nibal refused, sajdng, " No ! I 
 can have no communication ■with 
 you whatever ! " Uthlakanyana 
 left him. 
 
 Uthlakanycma mahes the cannibal who would not trust him the means 
 o/ JHghtening waother cannibal. 
 
 He went on his way, and found 
 another cannibal in a house. He 
 went in. The cannibal said, 
 "Whence come you?" He re- 
 plied, "I came from yonder. I 
 was with Mr. Cannibal, my uncle ; 
 and you, too, ai-e my uncle." 
 However, the cannibal he had met, 
 who refused to lend him the 
 calabash, was following. The 
 one he found in the house said, 
 " Let us bray my skin, child 
 of my sister." So they brayed 
 the skin. The calabash soimded 
 '.' Boo " very loudly. XJthlaka- 
 nyana ran out, and said, " Do you 
 hear this?" The cannibal said^ 
 " Where ? " He said, " Here out- 
 side." The cannibal went out, and 
 listened ; he heard the calabash 
 sounding very loudly. He went 
 in again, and said, " Bray the skin, 
 and I will bray it too." He 
 worked hard at it ; there arose a 
 great noise from br.iyiug the skin. 
 The calabash resounded exceed- 
 ingly ; and now the sound came 
 
 ' 3^ A ngi yi 'kuza nga vuma. — Tlie aorist after the future in the negative, is 
 the strongest mode Hi expressing a negation. It may be rendered, as hare, by 
 "never," " I will neuer allow ; " lit., " I will never come I allowed. " 
 
 Wa hamba ; wa fumana elinye 
 izimu ; wa fumana li send/dini. 
 Wa ngena. La ti, " U vela pi 
 na? " Wa ti, "Ngi vela ngalapa. 
 Be ngi nozimu, umalume wami ; 
 nawe u umalume wami." Kanti 
 li ya landela lona lelo a Alangene 
 nalo, r ala negigubu. La ti leli a 
 li funyene ,endAlini, la ti, " A si 
 shuke ingubo yami, mfana kadade." 
 Ba i shuka ke. S' ezwakala isi- 
 gubu ; sa ti bu kakulu. Wa 
 puma UAlakanyana, wa ti, " U ya 
 i zwa na le 'ndaba 1 " La ti, " I 
 pi ke?" Wa ti, "Nantsi pa- 
 ndAle." La puma izimu, la lalela ; 
 la si zwa isigubu si teta kakulu. 
 La ngena, la ti, " 1" shuke, si i 
 shuke." La kginisa ; kwa kona 
 umsindo wokuteta kwesikumba. 
 Sa fundekela kakulu. Kwa ti um- 
 sindo wa fika u namapika ka- 
 
32 
 
 IZINGAUEKWANE. 
 
 loku. Wa ti UAlakanyana, " A- 
 ngiti u te, a ku ko umsindo na 
 pand/tle ? TJ s' u fika namapika 
 iigani?" Sa tet' eduze manje. 
 Ba puma bobabili ; ba baleka bo- 
 babili. Wa vela umnikaziso isi- 
 gubu. Kwa ti izimu, 1' ema kwenye 
 intaba, U/tlakanyana V ema 
 kwenye intaba, la buza, la ti, " U 
 ng' Tibani na, wena o s' etusako ? " 
 La ti eli pete isigubu, la ti, " Ngi 
 Umuyobolozeli. Nembuya ngi ya 
 i yobolozela ; umuntu ngi m gwi- 
 nya nje. A ngi m dAlafuni ; ngi m 
 gwinya nje." La baleka ke ukuba 
 li zwe loko ukuti, ummitu ka d/ila- 
 funywa. 
 
 with loTid blowings. Uthlakanyana 
 said, " Did you not say tbere was 
 no noise outside 1 Why is it now 
 approaching with loud blowings ? " 
 It sounded at hand now. Both 
 went out ; both fled. The owner 
 of the calabash appeared. The 
 cannibal was now standing on one 
 hiU, ajid Uthlakanyana on another; 
 the cannibal asked, " Who are you 
 who are thus alarming us 1 " The 
 cannibal who was carrying the 
 calabash said, " I am Mr. Guzzler. 
 I guzzle down wild spinach ; and 
 as for a man, I just bolt'^ him ; I 
 do not chew himj I just bolt 
 him." The cannibal ran away 
 when he heard that a man was not 
 chewed. 
 
 Uthlakanyana comes back, and gains the cannibal's confidence. 
 
 Wa buya ke UAlakanyana, 
 w' eza kuleli lesigubu. Li se li 
 ngenisile endAlini. Wa fika UAla- 
 kanyana, wa ti, " Malume, mina 
 na lapa ngi be ngi Aleli ngi umu- 
 ntwana nje : na kuwe ngi sa za 
 'kuba umntwana wako, ngokuba 
 na lapa ngi be ngi umntwana 
 nje. Ngi tanda ukuAlala kuwe ; 
 ngokuba u umalume wami nawe." 
 La ti, " Kulungile ; ngokuba we- 
 na umncinane kumi : Alala ke." 
 Ba Alala ke nezimu lesigubu. La 
 ti, " Sala ke lapa, u bheke umuzi 
 wami, umfokazi e ngi m kaotshile 
 a nga ze 'kutshisa umuzi wami." 
 Wa ti UAlakanyana, " Yebo ke ; 
 hamba ke, ii ye u zingele." La 
 hamba ke. Wa Alala ke. 
 
 Uthlakanyana returned to him 
 of the calabash. He had already 
 taken possession of the house. 
 Uthlakanyana came, and said, 
 " Uncle, I was living here as a 
 child, as I have in all other places 
 where I have been ; and wili you 
 too I will stay, and be your child ; 
 for I lived here as a mere child, as 
 well as in all other places. I wish 
 to live with you, for you too are 
 my uncle." The cannibal said, 
 " Very well, for you are smaller 
 than I. Stay." So he and the 
 cannibal of the calabash lived 
 together. The carmibal said, " Just 
 stay here, and watch my kraal, 
 that the vagabond I have driven 
 away may not come and burn my 
 kraal." Uthlakanyana said, " Cer- 
 tainly. Do you go and hunt." 
 So the cannibal departed] and 
 Uthlakanyana remained. 
 
 5' Gargantua swallowed alive five pilgrims witli a salad ! 
 cJt. xxxviii._^ 
 
 (Rabelais. Book 
 
UI-ILAKANYANA. 
 
 33 
 
 TJthlahanyana brings a little army against the cannibal, which 2»'oves 
 too much for him. 
 
 Wa tata^.iika, w' emuka U/tlar 
 kanyana. Wa Alangana nenyoka ; 
 wa i bamba, wa i faka eikeni. 
 Wa Alangana nomnyovu ; wa u faka 
 eikeni. Wa /jlangana nofezela; 
 wa m baroba, wa m faka eikeni : 
 zonke ezilumako, ezinobuAlungu 
 kakulu, wa zi bamba, wa zi faka 
 eikeni. La gcwala iika. Wa 
 bopa, wa twala, wa buya, wa 
 ngena endAlini. La fika izimu. 
 Wa ti, " Malume, namAla nje kii 
 fanele ukuba umnyango u noitshi- 
 swe, u be muncinane : mubi um- 
 nyango omkulu." La ti izimu, 
 " Kga. A ngi u funi umnyango 
 omncinane." Wa ti, " Yebo ke ; 
 ngi ya vuma. Ngi sa za 'kuhamba, 
 ngi ye ekakomame f^ ngi ye 'ku- 
 fana umzawami, ngi ze naye lapa ; 
 a z' a Alale lapa." Iika wa hamba 
 nalo ; wa li tukusa. Kwa Aiwa 
 ke, wa fika endAlini kona lapa 
 izimu la li kona, wa fika nezin- 
 tungo zokuncipisa umnyango wen- 
 dA.lu. Wa vula, wa ngena ; wa 
 pinda wa puma. Wa w aka ke 
 umnyango, wa mncane, a kwa 
 lingana nomntwana, ukuba a nga 
 puma kona. Kwa sa, e se e Aleli 
 emnyango TJAlakanyana, wa ti, 
 " Malume, malume ! " La ti, 
 "IJbani?" Wa ti, " U mi, ma- 
 lume." La ti, " U we, mfana 
 kadade?" Wa ti, "Yebo. Ngi 
 vulele ; ngi zoku ku tshela indaba ; 
 ngi buye en^Ieleni ; a ngi finye- 
 lelanga ; indaba embi e ngi i zwile." 
 La vuka izimu, la ti li ya vula ke, 
 kwa kgina. La ti, "Mfana ka^ 
 
 '^ Ekakomame: 
 I bom. 
 
 Utblafeanyana took a bagj and 
 departed. He fell in with a snake ; 
 he caught it, and put it in his bag. 
 He fell in with a wasp ; he put it 
 in his 'bag. He fell in with a 
 scorpion ; he caught it, and put it 
 in his bag : all biting, and deadly 
 poisonous, animals he caught and 
 put in his bag. The bag was full. 
 He- tied it up, and carried it back 
 again to the house. The cannibal 
 came. TJthlakanyana said, " Un- 
 cle, it is proper that the doorway 
 should tMs very day be contracted, 
 that , it may be small ; a large 
 doorway is bad." The cannibal 
 said, " No. I do not like a nar- 
 row doorway." He said, " Very 
 well j I agree. I am now going 
 to my mother's kraal, to fetch my 
 cousin, and return here with her, 
 that she may live here." He took 
 the bag with him, and hid it. When 
 it was dark, TJthlakanyana came to 
 the house where the cannibal was, 
 with some rods for the purpose of 
 contracting the doorway. He 
 opened the door, and went in ; and 
 again went out. He built up the 
 doorway, making it small : it was 
 not large enough for a child to go 
 out. In the morning Uthlakanya- 
 na, still stopping at the doorway, 
 said, "Uncle! Uncle!" The 
 cannibal said, " Who are you ? " 
 He said, " It is I, uncle." . He 
 said, "You, child of my sister?" 
 He replied, " Yes ; open the door 
 for me ; I come to tell you news ; 
 I come back from the road ; I did 
 not reach my mother : it is bad 
 news which I have heard." The 
 cannibal arose. When he tried to 
 open the door, it was firm. * He 
 said, " Child of my sister, it is 
 
 = ekaya kubo kamame, that is, the place where his mother 
 
34 
 
 IZINGANEKWANE. 
 
 dade, ku kginile ukuvula." lika 
 li ugapakati ; u li iigenisile U/tla^ 
 kaiiyana ebusuku, ukuncipisa kwa- 
 ke umnyango lowo. Wa ti, 
 " Tukulula iika lelo, u li lete, u li 
 veze lapa. Nami ngi mangele 
 ngokuncipa kwomiiyango, Tuku- 
 lula, u li tintite; u li veze kiile 
 iritubana; umnyango ngi za 'ku 
 w andisa." La tukulula kaloku. 
 Kwa puma inyokaj ya lum' isar 
 nd/tla: kwa puma inyosi ; ya su- 
 zela esweni : kwa puma umnyovu ; 
 wa suzela esiMatini. La ti izimu, 
 " Mfana kadade, loku o kw enzile 
 iiamAla nje, a ngi bonanga ngi ze 
 ngi ku bone, lo nga zalwa umfazi 
 nendoda. Ngi size ; ngi ya dhhwa, 
 lapa eijd/tlini yami ; a ngi sa boni." 
 (Ufezela wa li suzela izimu.) Wa 
 ti UAlakanyana, " Nami a ng' azi 
 uba lezo 'zilwane zi ngene njani 
 eikeni lami lapo." La ti izimu, 
 " Vula ke, ngi pume." Za puma 
 zonke izilwane, za li d/ila ; la fa 
 ngobuAlungu bezinyoka, nezinyosi, 
 naofezela, neminyovu. La kala, 
 la kala ke, la ze la fa. La fa ke 
 izimu. 
 
 hard to open." The bag was in- 
 side ; Uthlakanyana had put it in 
 in the night, when he contracted 
 the doorway. He said, "Just 
 undo that bag, and bring it, and 
 put it here. I too wondered at 
 the contraction of the doorway. 
 Untie the bag, and shake it, and 
 bring it to this little hole : as for 
 the doorway, I will enlarge it." 
 The cannibal now undid the bag 
 The snake came out, and bit his 
 hand. The bee came out, and 
 stung him in the eye ; the wasp 
 came out, and stung him on the 
 cheek. The cannibal said,," Child 
 of my sister, this tiling which you 
 have done to-day, I never saw the 
 like, since I was born of a woman 
 and man ! Help me ; I am being 
 eaten up here in my house. I can 
 no longer see." (The scorpion too 
 stung the cannibal.) Uthlakanya- 
 na said, " I too am ignorant how 
 those animals got into my bag." 
 The cannibal said, " Open, that I 
 may get out." AU the animals 
 came out of the bag, and eat the 
 cannibal, and he died of the poison 
 of snakes, and of bees, and scor- 
 pions, and wasps. He cried and 
 cried until he died. So the can- 
 nibal died. 
 
 Uthlakanyana mocks the dead cannibal, and instals himself as owner 
 
 of the house. 
 
 Wa vula ke U/ilakanyana, wa 
 vula ke, e ti, " Malume, u se u 
 tukutele na ? Kwa b' u se zwakala 
 manje na, lo be ngi ti u ya kala 
 na? Malume wami, kuluma. U 
 tulele ni na ? A u tshaye isigubu 
 sako, ngi lalele, ngi zwe." Wa za 
 wa ngena. Wa fika se li file. Wa 
 li kipa endAlini. Wa ngenisa; 
 wa iSa ; wa Alala manje. 
 
 Uthlakanyana opened the door, 
 and said, " Ai-e you still angry, my 
 uncle ? Do you no longer cry out 
 so as to be heard ; for I thought 
 you were screaming ? My -uncle, 
 speak. Why are you silent i Just 
 play your calabash, that I may 
 listen and hear. At length he 
 entered ; when he came, the can- 
 nibal was dead. He took him out 
 of the house, and took possession 
 of it. He slept, and was happy 
 now. 
 
UHLAKANYANA. 
 
 35 
 
 The original ottmer of the house comes back, cmd submits to 
 Uthla&ami/<ma. 
 
 La fika izimu, lunninika^indAlu, 
 La ti, " Mfana kadade, ngi ku 
 bonjle ; ngi be ngi kona lapa, ngi 
 bona, ukiivala kwako lapa em- 
 nyango, ukuba u iudoda, loko u 
 valela umuntu owa ngi kajotsha 
 emzini vami." Wa ti UAlaka- 
 nyana, "Nawe manje ngi se ngi 
 mkulu kunawe, ngokuba V aAlu- 
 liwe umngane wako, mina ng' a- 
 Alule yena. Ngi se ngi ya ku tola 
 nawe namAla." La ti izimu, " Ku- 
 lungile, ngokuba ku bonakele uku- 
 ba ng' a/jluliwe mina." Ba Alala 
 ke, ba Alala ke. 
 
 The cannibal, the owner of the 
 house, came, and said, " Child of 
 my sister, I have seen you. I was 
 here at hand, and saw, when you 
 closed up the doorway, that you 
 are a man, since you shut in a 
 man who drove me away from my 
 kraal." TJthlakanyana said, "And 
 you — ^now I am greater than you ; 
 for you were surpassed by your 
 friend, and I have surpassed him. 
 I am now finding^^ you too to- 
 day.^' The cannibal said, " It is 
 right ; for it is evident that I am 
 surpassed." So they remained for 
 some time. 
 
 Uthlakanyana cwrmot forget the iguana, from whom he gets bach his 
 
 whistle. 
 
 Wa ti UAlakanyana, " Ngi y" e- 
 muka nami. Imbande yami, ku 
 se loko ng" amukwa ukccamu." 
 Wa hamba ke, wa vela, w" enyusa 
 umfula. Ukxamu wa b' e alukile, 
 e yokudMa ubulongwe a bu dAla/- 
 ko ; nembande a i pete. Wa fika 
 TJAlakanyana, wa kwela pezulu 
 emtini a tamelako kuwo ; wa 
 memeza, wa ti, " Kaamu ; " wa ti, 
 " Kasimu." Wa ti ukscamu, " Ngi 
 bizwa ubani na 1 Loku mina ngi 
 ze 'kuzifunela, lowo o ngi bizayo, 
 k' eze lapa." Wa ti TJAlakanyana, 
 " U kginisile ke. Se ngi za ke, 
 lapa u d/tla kona." W eAla XJMa- 
 
 Uthlakanyana said, " I too am 
 going away. My flute ! It is now a 
 long time since it was taken away 
 from me by the iguana." So he set 
 out; he came to the place, and 
 went up the river. The iguana 
 was out feeding, having gone to 
 feed on the dung, which is its food, 
 and carrying the flute with it. 
 Uthlakanyana mounted on the 
 tree, where the iguana sunned 
 itself, and shouted, " Iguana ! 
 iguana!" The iguana said, "Who 
 calls me ? Since I have come here 
 to find food for myself, let him 
 who calls me come to me." 
 Uthlakanyana said, " You are 
 right. I am coming to the place 
 where you are feeding." Uthla- 
 kanyana descended, and came to 
 
 '' To find, that is, to admit as a dependent into the family, and to provide 
 for a person. The use of find in this sense is found in the old ballad of Adam 
 BeU:— 
 
 " There lay an old wife in that place, 
 
 A little beside the fire, 
 Whom William had found of charity 
 More than seven year." 
 
36 
 
 IZINGANEKWANE. 
 
 kanyana ; wa fika, wa ti, "I pi 
 imbande yami ? " Wa ti, "Nantsi." 
 Wa ti, " Ku njani ke nam/jla nje ? 
 Si pi ke isiziba 1 Si kude ! " Wa 
 ti ukaiainu, " U.za 'u ng' enza ni 1 
 lo nantsi nje imbande yako, noka^ 
 nye ya shiwa u we nje ; nga ti ngi 
 ku bizela yona, wa u se u hambile." 
 Eodwa ke UAlakanyana wa m 
 tshaya ; kwa tshay wa ukxaniu ; 
 w' amukwa imbande. Wa m 
 bulala, wa m shiya e se file. 
 
 the iguana, and said, " Where is 
 my flute 1 " He replied, " Here it 
 is." ' TJthlakanyana said, " How, 
 then, is it now ? Where, then, is 
 the deep water 1 It is far away ! " 
 The iguana said, " What are you 
 going to do to me, since there is 
 yoTir flute? And at the first it 
 was left by you yourself; I called 
 you to give it to you, but you had 
 already gone." But Uthlakanyana 
 beat him ; the iguana was beaten, 
 and had the flute taken away. He 
 killed the iguana, and left Tn'm 
 dead. 
 
 XJtMakwnyana returns to the cannibal, hut finds the house burnt, and 
 determines to go hack to his mother. 
 
 Wa hamba ke, wa buyela ezi- 
 mwini. Wa fika, izimu li nga se 
 ko, nendAlu i s' i tshile. Wa 
 Alala nje obala, wa Alupeka nje. 
 W esuka lapo, ngokuba ind/ilu a i 
 se ko ; wa hamba nje. Wa za wa 
 ti, "A se ngi ya kumame, loku 
 naku se ngi Mupeka." 
 
 Then Uthlakanyana set out, 
 and returned to the cannibal. 
 When he arrived, the cannibal 
 was no longer there, and the house 
 was burnt. So he lived in the 
 open air, and was troubled. He 
 left that place because there was 
 no house, and became a wanderer. 
 At length he said, " I will now go 
 back to my mother ; for behold I 
 am now in trouble." 
 
 Uthlahanyana! s arrival at home. 
 
 Wa buyela ke ekaya, wa fika 
 kunina. Kwa ti ukuba unina a m 
 bone, loku kwa se ku isikati 
 'aAlukana naye, wa tokoza noku- 
 tokoza unina e bona umntanake e 
 buyile. Wa ti unina, " Sa ku 
 bona, mntanami ; ngi ya tokoza 
 ngokubuya kwako. KuAle impela 
 ukuba umntwana, noma 'a/ilukene 
 nonina isikati eside, a pinde a 
 buyele kunina. Nga se ngi dabu- 
 kile, ngi ti, u ya 'kufa, loku 
 w' emuka u se muncinane ; ngi 
 ti, umakazi u ya 'kudMa ni na ? " 
 Wa ti yena, "0, se ngi buyile, 
 
 So he returned home, and came 
 to his mother. When his mother 
 saw him, since it was now a long 
 time that he had separated from 
 her, she greatly rejoiced on seeing- 
 her child returned. His mother 
 said, " How are you, my child ? 
 I am delighted at your return. It 
 is right indeed that a child, though 
 he has separated from his mother 
 a long time, shotdd again return 
 to her. I have been troubled, 
 saying, you would die, since you 
 departed from me whilst still 
 young; saying, what would you 
 possibly eat?" He replied, " O, 
 now I am returned, my mother ; 
 
UHLAKANYANA. 
 
 37 
 
 mame; iigi kumbule-wena." Wa 
 ku fi/jla TikuAlupeka, ngokuba wa 
 ti, " Uma ngi ti kumame, ngi buye 
 ngokuAlupeka, ku ya 'kuti m/tla 
 ng' ona kuye, a ngi kaiotslie ; a ti, 
 Muka lapa, u isoni esidala; na 
 lapa w' emuka kona, w" emuswa i le 
 'mikuba." Ngaloko ke wa ku fiAla 
 loko ; wa kulisa ukuti, " Ngi 
 buye ngokutanda wena, mame," 
 'enzela ukuze unina a m tande 
 njalonjalo ; ku nga ti ngamAla be 
 pambene a m tuke. Ngokuba 
 UAlakanyana amakcala 'ke u be 
 wa fiAla ngokwazi ukuba um' e wa 
 veza, a nga patwa kabi. 
 
 for I remembered' you." He con- 
 cealed his trouble; for he said, 
 " If I say to my mother, I am 
 come back because of trouble, it 
 will come to pass, when I am 
 guilty of any fault towards her, 
 she will drive me away, and say. 
 Depart hence; you are an old re]jro- 
 bate : and from the place you left, 
 you were sent away for habits of 
 this kind." Therefore he concealed 
 that, and made much of the say- 
 ing, " I have returned for the love 
 of thee, my mother ; " acting thus 
 that his mother might love him 
 constantly, and that it might not 
 be, when he crossed her, that she 
 should' curse him. For Uthla- 
 kanyana concealed his feults ; 
 knowing that if he recounted 
 them, he might be treated badly. 
 
 On the following day Uthlahanyana goes to a wedding, and brings 
 home some wmdiomdiane. 
 
 Kwa ti ngangomuso wa hamba, 
 wa ya eketweni ; wa fika wa buka 
 iketo : ya sina intombi. Ba kgeda 
 ukusina, wa goduka. Wa fika 
 entabeni, wa fumana umdiandiane ; 
 wa u mba ; wa fika ekaya, wa u 
 nika unina, wa ti, " Mame, ngi 
 pekele umdiandiane wami. Ngi 
 sa ya 'kusenga." "Wa u peka 
 unina. Wa vutwa, wa ti unina, 
 "Ake ngi zwe uma kunjani." 
 Wa dAla, w' ezwa kumnandi j wa 
 u kgeda. 
 
 On the morrow he went to a 
 marriage-dance : on his arrival he 
 looked at the dance : the damsel 
 danced. When they left ofi" danc- 
 ing, he went home. He came to 
 a hill, and found some umdiandia- 
 ne f^ he dug it up. On his arrival 
 at home, he gave it to his mother, 
 and said, " Mother, cook for me 
 my umdiandiane. 1 am now 
 going to milk." His mother 
 cooked it ; when it was done, his 
 mother said, "Just let me taste 
 what it is like." She eat, and 
 found it nice, and eat the whole. 
 
 His mother, Jiaving eaten the umdiandiane, redeems her fault hy a 
 
 mUh-pcdl. 
 
 Wa fika Ukcaijana, wa ti, 
 " Mame, ngi pe umdiandiane wa- 
 mi." Wa ti unina, " Ngi u dAlile, 
 mntanami" Wa ti, "Ngi pe 
 
 •8 Also called Intondo, an edible tuber, of wliich the native children arfe 
 fond. Grown up people rarely eat it, except during a famine. But a hunting 
 party, when exhausted and hungry, is glad to find this plant, which is dug up, 
 and eaten raw. It is preferred, however, when boiled. 
 
 Ukcaijana came, and 
 " Mother, give me my umdiandia- 
 ne." His mother said, "I have 
 eaten it, my child." He said, 
 
38 
 
 IZINGANEKWANE. 
 
 umdiaiwliane wami ; ngokuba ngi 
 XI mbe e&igg'umagjximaneni ; be ngi 
 y' emjadwini." tinina wa m nika 
 ximkqengqe. Wa u tabata, wa 
 hamba nawo. 
 
 " Give me my ■umdiandiane ] for I 
 dug it up on a very little knoll ; I 
 having been to a wedding." His 
 mother gave him a milk-pail. He 
 took it, and went away with it. 
 
 Uthlahanyarut, lends his milk-pail, for which when broken he gets an 
 
 assagai. 
 
 Wa fumana abafana b' alusile 
 izimvu, be sengela ezindengezini. 
 Wa ti, " Mina ni, nanku umkg'e- 
 ngge wami ; sengela ni kuwona ; 
 ni ze ni ngi puzise nami." Ba 
 sengela kuwo. Kwa ti owoku- 
 gcina wa u bulala. Wa ti Ukcai- 
 jana, " Ngi nike ni 'mkg'engge^^ 
 wami : 'mkg'eng^e wami ngi u 
 nikwe 'mama ; mama e dAle 'mdi- 
 andiane wami : 'mdiandiane wami 
 ngi u mbe 'siggumaggumaneni ; be 
 ngi y' emjadwini." Ba m nika 
 umkonto. Wa hamba ke. 
 
 Uthlakamya/na lends his assagai, for which when broken he gets an 
 
 axe. 
 
 He fell in with some boys, 
 herding sheep, they milking into 
 broken pieces of potteiy. He 
 said, " Take this, here is my milk- 
 pail ; milk into it ; and give me 
 also some to drink." They nulked 
 into it. But the last boy broke it. 
 TJkcaijana said, " Give me my 
 mUk-pail : my milk-pail my mo- 
 ther gave me ; my mother having 
 eaten my umdiandiane : my um- 
 diandiane I dug up on a very 
 little knoll ; I having been to a 
 wedding." They gave him an 
 So he departed. 
 
 He fell in with some other boys, 
 eating liver, they cutting it into 
 slices with the rind of sugar-cane. 
 He said, " Take this, here is my 
 assagai ; cut the slices with it ; and 
 give me some also." They took it, 
 and cut slices and eat. It came to 
 pass that the assagai broke in the 
 hands of the last. He said, " Give 
 me my assagai : my assagai the 
 boys gave me ; the boys having 
 broken my milk pail : my milk- 
 pail my mother gave me ; my mo- 
 ther having eaten myumdiandiane : 
 
 4.i! ^^ ^'^ ^ observed that when UthlaJkanyana offers to lend his property 
 ■t 1? t ■ ^P®*"^^ correctly ; but when it has been destroyed, and he demaaids 
 It back again (that is, according to native custom, something of greater value 
 tnan tJie thing injured), he speaks incorrectly, by dropping all' the initial vowels 
 ^^.l-jL v™°?J prefixes. By so doing he would excite their compassion by 
 making himself a child, who does not know how to speak properly. But there 
 nthTswarTl^lY*' ^y^.l^i^l' foreigners a^eridicufed, wlo frequently speal. 
 in mis way. 1 he humour is necessarUy lost in the translation. 
 
 Wa fanyana abanye abafana be 
 d/ila isibindi, be si benga ngezim- 
 bengu. Wa ti, " Mina ni, nank' 
 umkonto wami ; benga ni ngawo, 
 ni ze ni ngi pe nami." Ba u ta- 
 bata, ba benga, ba dAla. Kwa ti 
 kwowokupela w' apuka umkonto. 
 Wa ti, " Ngi nike ni 'mkonto wa- 
 mi : 'mkonto wami ngi u nikwe 
 'bafana ; 'bafana be bulele 'mkg'e- 
 ngg'e wami : 'rnkjengye wami ngi 
 u pi we 'mama ; 'mama e d/tle 'mdi- 
 
UHLAKANYANA. 
 
 39 
 
 andiane wami : 'mdiandiane ■wami 
 ngi u mbe 'siggTimaggximaneni, be 
 ngi y emjadwini." Ba m nika 
 Wa hamba. 
 
 my umdiandiane I dug up on a 
 very little knoll, I having been to 
 a wedding." They gave him an 
 axe. He departed. 
 
 UthlaJeanycma lends his axe, for which when broken he gets a 
 
 blamket. 
 
 Wa fumana abafazi be teza 
 izinkuni ; wa ti, " Bomame, ni 
 teza ngani na ? " Ba ti, " A si 
 tezi ngaluto, baba." Wa ti, " Mi- 
 na ni, nantsi imbazo yami. Teza 
 ni ngayo. Uma se ni kyedile, i 
 lete ni kumi." Kwa ti kwowoku- 
 pela y" apuka. Wa ti, " Ngi nike 
 ni 'mbazo yami : 'mbazo yami ngi 
 i nikwe 'bafana ; 'bafana b' apule 
 'mkonto -wami : 'mkonto wami ngi 
 u pi we 'bafana ; 'bafana b' apule 
 'mkg'engg'e wami : 'mkg'engg'e wa- 
 mi ngi u nikwe 'mama ; 'mama e 
 dAle 'mdiandiane wami : 'mdiandi- 
 ane wami ngi u mbe 'siggximagg'u- 
 maneni, be ngi y" emjadwini." 
 Abafazi ba m nika ingubo. Wa i 
 tabata, wa hamba nayo. 
 
 He met with some women 
 fetching firewood ; he said, " My 
 mothers, with what are you cut- 
 ting your firewood ? " They said, 
 " We are not cutting it with any- 
 thing, old fellow." He said, " Take 
 this ; here is my axe. Cut with 
 it. When you have finished, bring 
 it to me." It came to pass that 
 the axe broke in the hand of the 
 Isist. He said, " Give me my axe : 
 my axe the boys gave me ; the 
 boys having broken my assagai : 
 my assagai the boys gave me ; the 
 boys having broken my milk-pail : 
 my milk-pail my mother gave me ; 
 my mother having eaten my um- 
 diandiane : my umdiandiane I dug 
 up on a very little knoll, I having 
 been to a wedding." The women 
 gave him a blanket. He took it, 
 and went on his way with it. 
 
 Uthlakam/ama lends his hlamhet, for which wlien torn he gets a 
 
 Wa funyana izinsizwa 'zimbiH, 
 zi lele-ze. Wa ti, " Ah, bangane, 
 ni lala-ze na ? A ni nangubo ini ? " 
 Za ti, " K^a." Wa ti, " Yembata 
 ni yami le." Z' embata ke. Za 
 zinge zi donsisana yona, ngokuba 
 incane : ya za ya dabuka. Wa ti 
 kusasa, " Ngi ndke ni 'ngubo yar 
 mi : 'ngiibo yami ngi i nikwe 
 'bafazi ; 'bafazi b' apule 'zembe 
 lami : 'zembe lami ngi li nikwe 
 'bafana ; 'bafana b' apule 'mkonto 
 wami : 'mkonto wami ngi u nikwe 
 
 He found two young men sleep- 
 ing without clothing. He said, 
 " Ah, friends. Do you sleep with- 
 out clothing ? Have you no blan- 
 ket?" They said, "No." He 
 said, " Put on this of mine.'' So 
 they put it on. They continually 
 dragged it one from the other, 
 for it was small : at length it 
 tore. He said in the morning, 
 " Give me my blanket : my blanket 
 the women gave me ; the women 
 having broken my axe : my axe 
 the boys gave me ; the boys having 
 broken my assagai ; my assagai 
 
40 
 
 IZINGANEKWANE. 
 
 'bafana b' apule 'mkg'e- 
 ngqe wami : 'mkg'engg'e wami ngi 
 u nikwe 'mama; 'mama e dhle 
 'mdiandiane vami : 'mdiandiane 
 wami ngi u mbe 'siggnmaggnma- 
 neni, be ngi y' emjadwini." Za m 
 nika ihau. Wa hamba ke. 
 
 tbe boys gave me ; the boys having 
 broken my milk-pail : my milk-pail 
 my mother gave me ; my mother 
 having eaten my umdiandiane : 
 my umdiandiane I dug up on a 
 very little knoll, I having been to 
 a -wedding." They gave Mm a 
 shield. So he departed. 
 
 TJthlakamywrm lends his shield, for which when broken he receives a 
 wa/r-assagai. 
 
 Wa fumana amadoda e Iwa 
 nesilo, e nge namahau. Wa ti, 
 " A ni nahau na ? " A ti, " K^a." 
 Wa ti, " Tata ni elami leli, ni Iwe 
 ngalo." Ba li tata ke ; ba si 
 bulala isilo. Kwa dabuka um- 
 ghabelo wokupata. Wa ti, " Ngi 
 nike ni 'hau lami : 'hau lami ngi 
 li nikwe 'zinsizwa ; 'zinsizwa zi 
 dabule 'ngubo yami : 'ngubo yami 
 ngi i nikwe 'bafazi ; 'bafazi b' apule 
 'zembe lami : 'zembe lami ngi li 
 nikwe 'bafana ; 'bafana b' apule 
 'mkonto wami : 'mkonto wami ngi 
 u nikwe 'bafana ; 'bafana b' apule 
 'rnkgengge wami : 'rnkgengge wa- 
 mi ngi u nikwe 'mama ; 'mama e 
 d/ile 'mdiandiane wami : 'mdiandi- 
 ane wami ngi u mbe 'siggumaggu- 
 maneni, be ngi y^ emjadwinL" 
 Ba m nika isinkemba. Wa ha- 
 mba ke. 
 
 He fell in with some men fight- 
 ing with a leopard, who had no 
 shields. He said, " Have you no 
 shield?" They said, "No." He 
 said, " Take this shield of mine, 
 and fight with it." They took it ; 
 and killed the leopard. The hand- 
 loop of the shield broka He said, 
 " Give me my shield : my shield 
 the young men gave me ; the 
 young men having torn my blan- 
 ket : my blanket the women gave 
 me ; the women having broken 
 my axe : my axe the boys gave 
 me ; the boys having broken my 
 assagai : my assagai the boys gave 
 me; the boys having broken my 
 milk-paU : my milk-pail my mother 
 gave me ; my mother having eaten 
 my umdiandiane : my umdiandiane 
 I dug up on a very little knoll, I 
 having been to a wedding." They 
 gave him a war-assagai. So he 
 went on his way. 
 
 Loko a kw enza ngaso kumbe What he did with that, perhaps 
 ngi nga ni tshela ngesinye 'sikati. 1 1 may tell you on another occasion. 
 
USIKULU]>II. 
 
 41 
 
 USIKULTJMI KAHLOKOHLOKO.« 
 
 The father of Usikvhmii has his male children destroyed. 
 
 Ku tiwa kwa ku kona inkosi etile ; 
 ya zala amadodana amaningi. 
 Kepa ya i nga ku tandi ukuzala 
 amadodana ; ngokuba ya i ti, ku 
 ya 'kuti um' amadodana a kule, a 
 i gibe ebukosini bayo. Kwa ku 
 kona izalukazi ezi miselwe ukubu- 
 lala amadodan' ayo leyo inkosi; 
 ku ti umntwama wesilisa i nga m 
 ^ala, a be se siwa ezalukazini, 
 ukuba zi m bulale ; zi be se zi m 
 bulala. Z' enza njalo kubo bonke 
 abesilisa aba zalwa i leyo inkosi. 
 
 It is said there was a certain king ; 
 he begat many sons. But he cSd 
 not like to have sons ; for he used 
 to say it would come to pass, when 
 his sons grew up, that they would 
 depose him from his royal power. *i 
 There were old women appointed 
 to kill the sons of that king ; so 
 when a male child was bom, he 
 was taken to the old women, that 
 they might kill him ; and so they 
 killed him. They did so to all the 
 male children the king had. 
 
 Usikulwmi is bom, and preserved by his mother's love. 
 
 Kwa ti ngesinye isikati ya zala 
 indodana enye ; unina wa i sa eza- 
 lukazini e i godAla. Wa zi nika 
 izalukazi ; wa zi ncenga kakulu 
 
 He happened on a time to beget 
 another son ; his mother took him 
 to the old women, concealing him 
 in her bosom. She made presents 
 to the old women, and besought 
 
 ^ XJaikTiliiini kaMokoAloko, " TTsikulumi, the son of Uthlokothloko. " 
 Usikulumi, "an orator," or great speaker. lAloko/iloko, "a fineh." Uthlo- 
 kothloko may be either his father's name, or an isibongo or surname given to 
 himself intended to characterize his power as a great speaker. 
 
 *' " In the Legends of Thebes, Athens, Argos, and other cities, we find the 
 strange, yet common, dread of parents who look on their children as their 
 future destroyers." (Gox. Tales of Tliebes and Argos, p. 9.) Thus, because 
 Hecuba dreams that she gives birth to a burning torch, which the seers inter- 
 pret as intimating that the chUd to be born should bring ruin on the city and 
 land of Troy, the infant Paris is regarded with " cold unloving eyes," and sent 
 by Priam to be exposed on mount Ida. So because the Delphic oracle had 
 warned Lams that he should be slain by his own child, he commanded his sou 
 Qildipus to be left on the heights of Cith^ron. In the same manner Acrisius, 
 being warned that he should be slain by his daughter Danae's chUd, orders her 
 and her son Perseus to be enclosed in an ark, and committed to the sea. But 
 all escape from the death intended for them ; aU "grow up beautiful and brave, 
 and strong. Like Apollo, BeUerophon, and Heracles, they are all slayers of 
 monsters. And "the fears of their parents are in all cases realised. " (See 
 Com, Op. cit. , and Tales of the Oods and Heroes. ) The Legend of Usikulumi has 
 very many curious points in common with these Grecian Myths. There is the 
 father's dread ; the child's escape at first by his mother's love ; in his retreat, 
 like Paris on the woody Ida, he becomes a herder of cattle, and manifests his 
 kingly descent by his kingly bearing among his fellows ; he is discovered by his 
 father's officers, and is again exposed in a forest, in which lives a many -headed- 
 monster, which devours men ; the monster, however, helps him, and he becomes 
 a king, and returns, like one of the invulnerable heroes, to justify his father's) 
 dread, and to give the presentiment a fulfilment. 
 
12 
 
 IZINGANEKWANE. 
 
 tikuba zi nga i bulali, zd i se kwo- 
 ninaliime, ngokuba kwa ku indo- 
 dana a i tanda kakulu. Unina wa 
 zi ncenga ke kakulu izalukazi, wa 
 ti a zi y anyise. Za j anyisa, za i 
 sa kwoninalume wendodana, za i 
 beka lapo kwoninalume. 
 
 them earnestly not to kill him, but 
 to take him to his maternal uncle, 
 for it was a son she loved exceed- 
 ittgly. The mother, then, besought 
 the old women very much, and 
 told them to suckle the child. 
 They suckled him, and took him 
 to his uncle, and left him there 
 with his uncle. 
 
 He goes with the herdboye, cmd acts ths hmg. 
 
 Kwa ti ekukuleni kwayo ya ba 
 insizwana, ya tanda ukwalusa 
 kwoninalume ; ya landela abafana 
 bakwoninalume ; ba y azisa, be ' i 
 dumisa. Kwa ti ekwaluseni kwabo 
 ya ti kubafana, " Keta ni amatshe 
 amakulu, si wa tshise." Ba wa 
 keta, ba w enza inkg^v^aba. Ya 
 ti, " Keta ni itole eliAle, si li 
 Alabe." Ba li keta emAlambini a 
 ba w alusileyo. Ya t' a ba li 
 Alinze ; ba li Alinza, b' osa inyama 
 yalo, be jabula. Abafana ba ti, 
 " W enza ni ngaloko na ? " Ya ti, 
 "Ngi y" azi mina e ngi kw e- 
 nzayo." 
 
 It came to pass when he had 
 become a young man that he liked 
 to herd the cattle at his uncle's, 
 and followed the boys of Ms uncle's 
 kraal ; they respected and honour- 
 ed him. It came to pass, when 
 they were herding, he said to the 
 boys, " Collect large stones, and 
 let us heat them."*^ They collected 
 them, arid made a heap. He said, 
 " Choose also a fine calf, and let 
 us kill it." They selected it from 
 the herd they were watching. He 
 told them to skin it ; they skinned 
 it, and roasted its flesh joyfaUy. 
 The boys said, " What do you 
 mean by this ? " He said, " I 
 know what I mean." 
 
 lie is seen amd recognised hy his fathei's officers. 
 
 Kwa ti ngolunye usuku b' alu- 
 sile, kwa hamba izinduna zikayise, 
 zi tunywa ngu ye ; za ti, "17 
 ng' iibani na 1 " Ka ya ze ya zi 
 tshela. Za i tata, zi nga balisi, 
 zi ti, " Lo 'mntwana u fana nen- 
 kosi yetu." Za ha,mba nayo, zi i 
 sa kuyise. 
 
 It happened one day when they 
 were herding, the officers of his 
 father were on a journey, being 
 sent by him; they said, "Who 
 are you 1 " He did not tell them. 
 They took him, without doubting, 
 saying, "This child is like our 
 kiig." They went with him, and 
 took him to his father. 
 
 * It is not at the present time the custom among the natives of these parts 
 to bake meat by means of heated stones, which is so common among some other 
 people, the Polynesians for instance. We should therefore conclude either that 
 this Legend has been derived from other people, or that it arose among the 
 Zulus when they had different customs from those now existing among them. 
 
USIKULUMI. 
 
 43 
 
 The officers make him hnown to Ms father for a rewwrd. 
 
 Kwa ti ekufikeni kwazo kujrise, 
 za tt kuyise, " TJma si ku t^ela 
 indaba enAle, u ya 'ku si nika ni 
 na 1 " Wa ti uyise wayo indodana 
 ezinduneni, " Ngi ya 'ku ni nika 
 izinkomo ezi-nombala,*^ ezi-nom- 
 bala o te wa ti, noma o te wa. ti, 
 noma o te wa tL" Z' ala izinduna, 
 za ti, " Kg'a ; a si zi tandi." Kwa 
 ku kona ikg'abi elimnyama lezin- 
 kabi e zi gudAle lona. "Wa ti, 
 "Ni tanda ni na?" Za ti izin- 
 duna, " Ikg'abi elimnyama." Wa 
 zi nikela. Za m tshela ke, za ti, 
 " Ku te ekuhambeni kwetu sa 
 bona umntwana o fana nowako." 
 Nangu uyise wa i bona leyo 'ndo- 
 dana ukuba eyake impela ; wa ti, 
 " Owa mu pi umfazi nai " Ba ti 
 aba m aziyo ukuba wa m fiAla, ba 
 ti, " Okabani, umfazi wako, nkosi.^' 
 
 Wlien they came to bis father, 
 they said to him, " If we tell you 
 good news, what will you give 
 us ? " His fether said to the offi- 
 cers, " I wiU give you cattle of 
 such a colour, or of such a colour, 
 or of such a colour." The officers 
 refused, saying, " No ; we do not 
 like these." There was a selected 
 herd of black oxen, at which they 
 hinted. He said, " What do you 
 wish?" The officers said, "The 
 herd of black oxen." He gave 
 them. And so they told him, say- 
 ing, "It happened in our journey- 
 ing that we saw a child which is 
 like one of yours." So then the 
 father saw that it was indeed his 
 son, and said, " Of which wife is 
 he the child ? " They who knew 
 that she concealed the child said, 
 " The daughter of So-and-so, your 
 wife, your Majesty." 
 
 The'hmg is angry, a/nd comimamds him, to he taken to the great forest, 
 
 a/nd left there. 
 
 Wa buta isizwe, e tukutele, wa 
 ti, a ba i se kude. Sa butana 
 isizwe ; kwa suka unina futi no- 
 dade wabo. Wa ti, a ba i mu- 
 kise, ba ye 'ku i beka kude 
 kuAlati-kulu. Ngokuba kwa kw a- 
 ziwa ukuba ku kona isilwane esi- 
 kulu kulelo 'Alati, oku tiwa si dAla 
 abantu, esi namakanda amaningi. 
 
 He assembled the nation, being 
 very angry, and told them to take 
 his son to a distance. The nation 
 assembled ; his mother and sister 
 also came. The king told them 
 to take away his son, and to go 
 and put him iu the great forest. 
 For it was known there was in. 
 that forest a great many-headed 
 monster which ate men. 
 
 His mother amd sister a^ccompomy him, to the great forest, and leave 
 him there alone. 
 
 Ba hamba be ya lapo. Aba- I They set out for that place, 
 ningi a ba finyelelanga ; ba dinwa, J Many did not reach it ; they be- 
 
 *^ It was formerly, and is still, a custom among the Zulus to separate their 
 oxen into herds according to the colour ; and the different herds were named 
 accordingly. Thus : — Umdubu, the dun-coloured; irUenjane, dun with white 
 spots ; umtoto, red ; inhone, with a white line along the spine ; impemvu, black 
 with white muzzle, or white along the belly, &c. 
 
44 
 
 IZINUANEKWANE. 
 
 ba buyela emuva. Kwa hamba 
 Tinina, nodade wabo, nendodana, 
 bobatatu. Unina -wa ti, " Ngi nge 
 mu shiye elubala ; ngo ya, ngi m 
 beke kona lapo ku tiwe, ka ye 
 kona." Ba ya kuAlati-kulii ; ba 
 fika, ba ngena eAlatini. Ba ya 
 'ku m beka etsbeni elikulu eli 
 pakati kweAlati. "Wa Alala kona. 
 Ba m shiya, ba buyela emva. Wa 
 /ilala e yedwa pezu kwetshe. 
 
 came tired, and turned back again. 
 The motber and sister and the 
 king's son went, those three. The 
 mother said, " I cannot leave him 
 in the open country ; I will go and 
 place him where he is ordered to 
 go." They went to the great 
 forest; they arrived, and entered 
 the forest, and placed him on a 
 great rock which was in the midst 
 of the forest. He sat down on it. 
 They left him, and went back. 
 He I'emained alone on the top of 
 the rock. 
 
 Usikukmii is aided hy the many-headed monster, and hecoTnes great. 
 
 Kwa ti ngesinye isikati sa fika 
 isilwane esi-'makandar-'maningi, si 
 vela emanzini. Lapo kuleso 'si- 
 Iwane ku pelele izinto zonke. Sa 
 i tata leyo 'nsizwa ; a si i bulala- 
 nga ; sa i tata, sa i pa ukudAla, 
 ya za ya kulupala. Kwa ti i s' i 
 kulupele, i nga sa dingi 'luto, i 
 nesizwe esiningi, e ya piwa i so 
 leso 'silwane esi-'makanda-'maningi 
 (ngokuba kuleso 'silwane kwa ku 
 pelele izinto zonke nokudAla na- 
 bantu), ya tanda ukuhambela ku- 
 yise. Ya ham.ba nesizwe esikvdu, 
 se ku inkosi. 
 
 It came to pass one day that the 
 many-headed monster came, it 
 coming out of the water. That 
 monster possessed everything. It 
 took the young man ; it did not 
 kill him ; it took him, and gave 
 him food, until he became great. 
 It came to pass when he had 
 become great, and no longer want- 
 ed anything, having also a large 
 natiou subject to him, which the 
 many-headed naonster had given 
 him (for that monster possessed all 
 things, and food and men), he 
 wished to visit his father. He 
 went with a great nation, he 
 being now a -king. 
 
 He visits his UTicle, and is received with great joy. 
 
 Ya ya konalume ; ya fika kona- 
 lume ; kodwa unalume a ka y aza- 
 nga. Ya ngena endAUni ; kodwa 
 abantu bakonalume ba be nga y azi 
 nabo. Ya ti induna yayo ya ya 
 'kukcela inkomo kunalume ; ya ti 
 induna, " U ti TJsikulumi kaAlo- 
 koAloko, mu pe inkomo enAle, a 
 dAle." Uninalume wa U zwa lelo 
 'bizo ukuti TJsikulumi kaAloko- 
 Alolo, w' etuka, wa ti^ " Ubani 1 " 
 
 He went to his uncle ; but his 
 uncle did not know him. He 
 went into the house ; but neither 
 did his uncle's people know him. 
 His officer went to ask a bullock 
 of the uncle ; he said, '' TJsiku- 
 lumi, the son of TJthlokothloko, 
 says, give him a fine bullock, that 
 he may eat." When the uncle 
 heard the name of TJsikulumi, the 
 son of TJthlokothloko, he started, 
 and said, "Who?" The officer 
 
USIKULUMI. 
 
 45 
 
 Ya ti, " Inkosi." Uninalume wa 
 puma Tikuya 'ku m bona. Wa m 
 bona ukuti ngu ye Usikulumi ka- 
 AlokoMoko. Wa jabula kakulu; 
 wa ti, " Yi, yi, yi ! " e Alab' um.- 
 kosi ngokujabula, wa ti, " U fikile 
 Usikulumi kaAlokoAloko ! " Kwa 
 butwa isizwe sonke sakonalume. 
 Unalume wa m nika iAlepu lezin- 
 kabi ngokujabula okukulu ; wa ti, 
 " Nazi izinkabi zako." Kw' e- 
 nziwa ukudAla okukulu ; ba dAla, 
 ba jabula ngoku m bona, ngokuba 
 ba be ng' azi ukuti ba ya 'kubuya 
 ba m bone futi. 
 
 replied, " The king." The uncle 
 went out to see him. He saw it 
 was Usikulumi, the son of Uthlo- 
 kothloko, indeed. He rejoiced 
 greatly, and said; " Yi, yi, yi ! " 
 sounding an alarm for joy, and 
 said, " Usikulumi, the son of 
 Uthlokothloko, has come ! " The 
 whole tribe of his uncle was 
 assembled. His uncle gave him a 
 part of a herd of oxen for his 
 great joy, and said, " There are 
 your oxen." A great feast was 
 made ; they eat and rejoiced be- 
 cause they saw him, for they did 
 not know that they should ever 
 see him again. 
 
 Se reaches his /ather's kingdom ; his father is grieved at his arrival, 
 and tries to hill him. 
 
 He passed onward, and went to 
 his father's. They saw that it was 
 Usikulumi, the son of Uthloko- 
 thloko. They told his father, saying, 
 " Behold your son, whom you cast 
 away in the great forest." He was 
 troubled exceedingly. He collected 
 the whole nation, and told them 
 to take their weapons. All his 
 people assembled. The father said, 
 " Let Usikulumi, the son of 
 Uthlokothloko, be kiUed." Usi- 
 kulumi heard it ; and went outside. 
 The whole nation assembled. His 
 father commanded him to be stab- 
 bed with a spear. He stood in 
 an open space, and said, " Hurl 
 your spears at me to the utmost." 
 He said this because he was 
 confident he should not die ; 
 although they hurled their spears 
 at him a long time, even till 
 
 ^ Ni nga zisoU, "without self-reproof." — This saying is used to give a 
 person liberty to do exactly as he wishes ; e. g., if it is said, ffamba u yo'zilce- 
 lela umbila ermmini yami, "Go and gather mealies for yourself in my garden," 
 the person addressed will not consider himself at liberty to take to the 
 utmost of his wishes, but wUl gather a few. But if the words u nga &oli are 
 added, he wiU understand that no limit is put by the owner to his wishes. 
 
 "Wa dAlula, wa ya kubo kuyise. 
 Ba m bona ukuba ngu ye Usiku- 
 lumi kaAloko/iloko. Ba m bikela 
 uyise ; ba ti, " Nantsi indodana 
 yako, owa i laAla kuMati-kulu." 
 Wa dabuka nokudabuka okukulu. 
 Wa buta isizwe sonke ; wa ti, ka 
 si Alome izikali zaso. Ba butana 
 abantu bake bonke. Wa ti uyise, 
 " Ka bulawe Usikulumi kaAloko- 
 Aloko." W ezwa loko Usikulumi 
 kaAlokoAloko, wa puma wa ya 
 ngapandAle. Kwa butana isizwe 
 sonke. Wa ti uyise, " Ka Ala- 
 tshwe ngomkonto." W ema obala, 
 wa ti Usikulumi kaMokoAloko, 
 "Ngi kcibe ni, ni nga zisoli."** Wa 
 tsho. loko ngokutemba ukuba ka 
 yi 'kufa ; noma be m kciba kakulu. 
 
46 
 
 IZINGANEKWANE. 
 
 noma ku ze ku tshone ilanga, ka 
 yi 'kufa. W ema nje, kwa za kwa 
 tshona ilanga. Ba m kciba be nge 
 namandAla oku na. bulala. Ngo- 
 kuba wa e namand/jla okuba a nga 
 fi ; ngokuba leso 'silwane sa m 
 kjinisa, ngokuba sa s' azi ukuba u 
 ya kubo ; s' azi vikxiti uyise ka i 
 fun' indodana; s' azi ngokwaso 
 ukuti ba ya 'ku m bulala TJsiku- 
 lumi kaAlokoAloko ; sa m kginisa. 
 
 tlie sun set, he should not die. 
 He merely stood, until the sun set. 
 They hurled their spears at- him, 
 without having power to kill him.*^ 
 For he had the power of not 
 dying ; for that monster strength- 
 ened him, for it knew that he was 
 going to his people, and that his 
 fether did not want his son ; it 
 knew, by its own wisdom, that 
 they would kill Usikulumi, the 
 son of Uthlokothloko, and gave 
 him strength. 
 
 45 There are two Legends in which we find the account of an invulnerable 
 hero, against whom the assagais of armies are thrown in vain — ^this of Usiku- 
 lumi kathlokothloko, and the other that of Ulangalasenzantsi. It is remarkable 
 how wide spread Legends of this kind are. The invulnerability of the good 
 Balder, the beloved of the gods, is ensured by his mother exacting an oath from 
 all created things, not to injure her son. " When the gods had thus, as they 
 imagined, rendered all safe, they were accustomed, by way of sport, to let 
 Balder stand forth at their assembly for all the ^sir to shoot at him with the 
 bow, or to strike or throw stones at him, as nothing caused him any harm. " 
 But the insignificant mistletoe was omitted. And the bright god is kiUed by 
 the mistletoe, through the treachery of Loki. (Thorpe's Mort&m Mythology. 
 Vol. I., pp. 72, 74. J 
 
 " So on the floor lay Balder, dead ; and round 
 
 Lay thickly strown, swords, axes, darts, and spears, 
 
 Which all the gods in sport had idly thrown 
 
 At Balder, whom no weapon pierced or clave ; 
 
 But in his breast stood fixed the fatal bough 
 
 Of mistletoe, which Lok, the accuser, gave 
 
 To Hoder, and unwitting Hoder threw : 
 
 'Gainst that alone had Balder's life no charm." 
 
 (Max Muller. Comparative Mythology. Oxford Essays. 1856, p. 66. J 
 Whether such a Legend arose spontaneously all over the world, or whether, 
 having had an origin m some poetical imagining, it has travelled from a common 
 centre, and become modified m its journeying in accordance with place and cir- 
 cumstances, it is not easy to determine. The possibility of a hero rendering 
 himself invulnerable by medicinal applications, ia not only quite within the 
 compass of a Zulu's imagination, but appears to be something that would very 
 naturally suggest itself to him. At the present time he has his intelezi, plants 
 of various kinds, by which he can ensure correctness of aim : his assagai flies 
 to the mark not because of his skill, but because his arm has been anointed. 
 And the doctors medicate a troop before going to battle, to render it invul- 
 nerable to the weapons of the enemy. But together with the application of 
 their medicines they give the soldiers certain rules of conduct ; and of course 
 all that fall in battle are killed because they neglected the prescribed obser- 
 vances ! — So also in the Polynesian Legends there are two instances of invul- 
 nerability produced by magic. Maui transforms himself into a pigeon, and visits 
 his parents ; " the chiefs and common people alike catch up stones to pelt him, 
 but to no purpose, for but by his own choice no one could hit him." (Sir 
 
 George Grey. °-' ■ — "r-'^-i — „ o« i . •. ^ .... 
 
 forms himself i 
 
 people, in the i ._j 
 
 andrto noose it. (Id., p. 86. J 
 
trZEMBENI. 
 
 47 
 
 Vsikulumi kills all his father's people, and departs with the spoil. 
 
 B' a/iluleka uku m kciba. Wa 
 ti, "N' aAlulekile na?" Ba ti, 
 " Se s' aAlulekile." Wa tata tim- 
 konto, "wa ba /ilaba bonke ; ba fa 
 bonke. Wa d/ila izinkomo. W e- 
 muka nempi yake kulelo 'lizwe 
 nezinkonio zonke. Nonina wa 
 hamba naye, nodade wabo, e se 
 iiikosi. 
 
 They were unable to pierce him 
 with their spears. He said, " Are 
 you worsted 1 " They said, " We 
 are now worsted." He took a 
 spear, and stabbed them all, and 
 they all died. He took possession 
 of the cattle ; and departed with 
 his army from that country with 
 all the cattle. His mother too 
 went with him and his sister, he 
 being now a king. 
 
 UZEMBENI;« 
 
 OK, 
 
 USIKULUMI'S COURTSHIP. 
 
 Uzemheni, having destroyed all other people, wishes to eat her own 
 children, hut finds the flesh hitter. 
 
 IIzEMBENi umfazi omkulu. Wa 
 zala intombi zambili ; kepa wa 
 dAla abantu kulelo 'zwe lapa a ye 
 kona, wa za wa ba kgeda, e ba dAla 
 nezinyamazane ; a bulale umuntu 
 kanye nenyamazane ; a peke 
 inyama yomuntu neyenyamazane 
 'ndawo nye. Ku te ukuba ba pele 
 abantu ba ti nya, kwa sala yena 
 nentombi zake ezimbili. Intombi 
 zake za zi iduma ezizweni, zi dume 
 ukuba 'nAle. Enye intombi yake 
 (kwa ti ngokupela kwabantu, e ba 
 kgedile), wa i bamba intombi yake, 
 wa i kipa isi/ilati sanganajanye ; 
 wa si peka, wa si dAla ; sa baba ; 
 ka be sa tanda uku i kg'edela, ngo- 
 kuba inyama yayo ya m Alupa 
 ngokubaba : wa mangala, ka kgo- 
 
 TJzEMBENi was a great woman. 
 She had two daughters ; but she 
 devoured the men of the country 
 where she lived, until she had 
 destroyed' them all : she ate men 
 and game ; she killed man toge- 
 ther with deer ; and boiled the 
 flesh of man and the flesh of 
 deer together. It came to pass 
 that, when men were utterly con- 
 sumed, there were left herself and 
 her two daughters. Her daughters 
 were celebrities among the tribes, 
 on account of their beauty. One 
 of her daughters (it happened be- 
 cause there were no more men, she 
 having destroyed them) she caught, 
 and tore off her cheek on one side, 
 and boiled it and ate it : it was 
 bitter ; she no longer wished to eat 
 her up, because her flesh' annoyed 
 her by its bitterness : she won- 
 
 <" Uzemheni, "Axe-bearer," or TJzwanide, "Long-toe.' 
 
48 
 
 IZINGAJfEKWAXE. 
 
 ndanga uma ku ini loku, ukuba 
 inyama i babe nal Ngaloko ke 
 intombi zake za sinda kuye ngo- 
 kubaba loko. 
 
 dered, and did not understand why 
 tbe flesh was bitter. Therefore 
 hei- daughters escaped from her 
 through that bitterness. 
 
 Usihulumi comes to cov/rt Uzenibeni' s doMghters. 
 
 There came a young man, the 
 child of a king. The name of the 
 youth was Usikulumi ; he came to 
 select a pretty girl from those 
 girls. He came by day, when 
 Uzembeni was not there, she 
 having gone to hunt. Another of 
 her names is Long-toe ; for her toe 
 was very long; it was that by 
 which she was recogiiised, as 
 she was coming in sight, the 
 dust being raised ; and before 
 she appeared, the dust ajjpeared, 
 being raised by her toe ; for it 
 came first to the place where 
 Long-toe was going. So when 
 Usikulumi arrived, he found in- 
 deed the two damsels. He saw 
 that truly they were beautifal. 
 He loved them, and they loved 
 him also ; for he was a king's son, 
 and good-looking. But they wept 
 many tears on his account, saying, 
 " You have come nowhere*'' by 
 coming here. We are troubled ; 
 we do not know where we can put 
 you ; for our mother eats men. 
 And as for us you see us in 
 nothing but trouble," One of 
 them said, " Just look at my 
 cheek. It is my very mother ! *' 
 We do not know where we shall 
 put you." 
 
 *' A u fiU 'ndawo, "You have come nowhere,'' lit., "You have not come 
 to a place," that is, you have come to a place where you will find no good, and 
 may find evil. It is said when there is famine, or illness, or danger in a place. 
 So, A ngisuH'ndmoo, "I come from nowhere," that is, from a place where 
 there was no pleasure nor profit ; as when a man has left an inhospitable kraal, 
 where he has not been provided with food. So, Auyi 'iidawo, "You are goins 
 nowhere. " s & 
 
 ^ Telling Usikulumi that the injury of the cheek is Iter mother, that is, her 
 mother s dcring, as though she was ever present in the injury. So also of pro- 
 perty or benefits ; the natives point to the property or gifts, and say U yena, 
 lu, na lo, na lo, "That is he, and he, and he," instead of his 
 
 Kwa fika insizwa, umntwana 
 wenkosi. Igama laleyo 'nsizwa 
 Usikulumi, 'eza 'uketa intombi 
 enAle kulezo 'ntombi. Wa fika 
 eniini, Uzembeni e nge ko, e yo- 
 zingela. Elinye igama lake ku 
 tiwa Uzwanide ; ngokuba izwani, 
 lake la li lide kakulu ; i lona a be 
 bonakala ngalo e sa vela, ku tunga 
 izintuli; ku be ku ti e nga ka 
 veli, ku be se ku vela izintuli, 
 z' enziwa uzwani Iwake ; ngokuba 
 lu be lu. fika kukgala, lapa e ya 
 kona Uzwanide. Ku te ke ukuba 
 a fike Usikulumi ; nembala, wa zi 
 fumana intombi lezo zombili ; wa 
 bona nembala ukuba zin/tle. Wa 
 zi tanda, naye za m tanda ; ngo- 
 kuba wa umntwana wenkosi, e 
 bukeka. Kodwa za m kalela 
 kakulu izinyembezi, zi ti, "A u 
 fiki 'ndawo ' lapa. Si ya /ilupeka ; 
 a s' azi uma si za 'u ku beka pi, 
 loku umanie u dAla 'bantu. Nati 
 u si bona nje si ya /ilupeka.'' Ya 
 t' enye, " A u bheke isiAlati sami. 
 U yena nje umame ! A s' azi 
 vuna si za 'ku ku beka pi." 
 
TJZEMBEXI. 
 
 49 
 
 The girls dig a hole in the Jiouse, and conceal him, in it. 
 
 Ku njalonjalo U&ikulumi e flka 
 lapo ezintombini, u fika yedwa. 
 Ekaya wa puma e hamba nom- 
 /tlambi wake ■wezinja ; kodwa wa 
 zi sMya em^langeni. Intombi 
 z' enza ikcebo lokuti, " IJma si ti, 
 ka hambe, Uzwanide u ya 'ku m 
 landa ; " z' emba umgodi pakati 
 kwendAlu, za m faka, za buya za 
 fulela, za /jlala pezu kwawo. 
 
 To return ; *^ Usikulumi came 
 to the damsels alone. He left 
 home with his pack of dogs ; but 
 he left them in a bed of reeds. 
 The girls devised a plan, saying, 
 "If we tell him to depart, Long- 
 toe will pursue him ; " they dug 
 a pit in the house, and put him in, 
 and again covered it vip, and sat 
 over it. 
 
 Uzemheni returns, and scents the game. 
 
 Lwa vela utuli ekumukeni kwe- 
 langa. Zati, "Nango ke e s' eza." 
 Lwa fika uzwani kukg'ala, wa 
 landela emva kwalo. IJ t' e sa 
 fika wa Aleka yedwa, wa Meka, 
 wa bukuzeka, e ti, " Eh, eh ! 
 end/tlini yami lapa namAla nje ku 
 nuka zantungwana. Banta bami, 
 n' enze njani na 1 Leli 'punga li 
 vela pi na 1 " Wa ngena, wa Aleka 
 yedwa, e ba bansa, e ti, " Banta 
 bami, ku kona ni lapa endAlini ? " 
 Izintombi za ti, " Yiya ! musa uku 
 si fundekela ; a s' azi uma uto si 
 lu tata pi." Wa ti, "Ake ngi 
 zifunele ke, banta bami." Za ti, 
 " A. s' azi no za 'ku ku funa uma 
 
 Towards sunset the dust ap- 
 peared. They said, " Lo, she is now 
 coming." The toe came first ; she 
 came after it. As soon as she 
 came, she laughed to herself; she 
 laughed, and rolled herself on the 
 ground, saying, " Eh, eh ! in my 
 house here to-day there is a de- 
 licious odour. My children, what 
 have you done 1 Whence comes 
 this odour 1 "^^ She entered the 
 house ■; she laughed to herself, 
 patting them, and saying, " My 
 children, what is there here in the 
 house 1 " The girls said, "Away ! 
 don't bother us ; we do not know 
 where we could get anything." 
 She said, " Just let me look for 
 myself, my children." They said, 
 " We do not know even what you 
 want to find; for there is just 
 
 ^^ Ku njalonjalo.— A mode of expression by which a subject interrupted is 
 again taken up. Revenons d nos moutom. It is also used with the meaning, 
 Under these circumstances. 
 
 ^^ Although there are here no corresponding words, one cannot fail to be 
 reminded of the "Fee fo fum, I smell the blood of an Englishman," &c. The 
 gigantic ogress here, as in the Legends of other countries, scents out the prey, 
 and longs to be tearing human flesh. — So when Maui wished to gain possession 
 of the "jaw-bone of his great ancestress Muri-ranga-whenua, byVhich the 
 great enchantments could he wrought, " and had approached her for the purpose, 
 she " sniffed the breeze " in all directions ; and when she perceived " the scent 
 of a man," called aloud, "I know from the smell wafted here to me by the 
 breeze that somebody is close to me. " (Grey's Polynesian Mythology, p. 34. ) 
 And in the Legend of Tawhaki, the scout of the Ponaturi, a race who inhabited 
 a country underneath the waters, on entering the house where Tawhaki and 
 Karihi were concealed, " lifted up his nose and turned sniffing aU round inside 
 the house. (Id., p. 64. See also Campbell, Op. cit. Vol. I., pp. 9, 252.^ 
 
60 
 
 IZINGANEKWANE. 
 
 u za 'ufuna ni ; ku nge ko 'kito 
 njena." Wa ti, "Ake ni suke 
 pela, ngi zifiulele." Za ti, " A si 
 yi 'kusuka. Si ng' azi 'luto tina. 
 Yenza o ku tandayo nje. A s' azi 
 lima u za 'kuti iii kitina, loku 
 naku se wa a' ona, se si nje." Ya 
 tsho i m kombisa isiAlati sayo a si 
 d/ilako. Wa dela, wa lala. 
 
 nothing here." She said, "Just 
 move then, that I may seek for 
 myself." They said, "We will 
 not get up. We know of nothing, 
 for our parts. Just do as you will. 
 We do not know what you will 
 do to us, since you have already 
 injured us, and we are now as we 
 are." She said this, pointing to her 
 cheek, which she had eaten. She 
 gave up, and went to sleep. 
 
 Usikulumi runs a/way with one of Uzemheni's daughters. 
 
 Kwa sa kusasa, wa puma, wa 
 ya 'uzingela. U t' e sa puma za 
 bona ukuba Iwa pela utuli, u se 
 tshonile. Za m kipa Usikulumi. 
 Ya t' enye, "A si hambe." Enye 
 ya ti, " O, mnta kababa, hamba 
 wena. Mina ngi nge hambe nawe, 
 ngi hambe ngi ku Aleba kulo. U 
 ngi bona uma se ngi nje ; umame 
 wa ng' ona. Sa u hamba wedwa. 
 Mina se ngi Alalele ukuba Uzwa- 
 nide a ze a ngi kg'ede." 
 
 In the morning she went out to 
 hunt. As soon as she was gone,^^ 
 they saw the dust cease, she 
 having gone over the hill. They 
 took out Usikulumi. One said, 
 " Let us go." The other said, " O, 
 child of my father, do you go. I 
 cannot go with you to be a dis- 
 grace to you in his presence. 
 You see how I am ; my mother 
 injured me. Do you go alone. I 
 shall stay, that Long-toe may 
 make an end of me." 
 
 They travel night and day, hoping to escape Uzemheni. 
 
 Ya hamba ke nosikulumi ; la za 
 la tshona be hamba. Wa ya nga- 
 semAlangeni, e landa izinja zake : 
 wa zi tata ; za hamba naye. Kwa 
 za kwa Aiwa. Kwa sa be hamba, 
 be ngenile ukuti, " Uma si lala, u 
 ze 'u si funyana. A si hambe 
 imini nobusuku, ku ze ku se; 
 kumbe si nga m shiya." 
 
 So she went with Usikulumi ; 
 they travelled till the sun set. 
 He went by the way of the bed of 
 reeds to fetch his dogs : he took 
 them; and they went with him. 
 At length it became dark. la 
 the morning they were still jour- 
 neying ; they travelled in fear, 
 saying, "If we sleep, she will 
 come up with xis. Let us go day 
 and night, \intil the morning ; 
 perhaps we shall leave her be- 
 hind." 
 
 '^ This is intended to intimate the rapidity of her motion. She went so 
 rapidly that the dust raised by her progress ceased to he visible, as it were, 
 whilst she was in the act of leaving the house ; e sa puma, ' ' as she was going 
 out." She cj.uitted the house, and at once disappeared over a distant hill. 
 
UZEMEENI. 
 
 51 
 
 Uzembeni pv/rmes them, cmd they ascend a lofty iree. 
 
 "Wa fika ekaya Uzwanide. Wa 
 fumana intombi yake inye. Ka 
 be sa bnza wa se d/ilula, ttkuti, 
 " TJmntanami u ye nga pi ? " Wa 
 hamba kwa sa. Ku te emini ba 
 lu bona utuli, Usikulumi nen- 
 tombi. Ya tsho intombi kusiku- 
 lumi, ya ti, " Nango ke Uzwanide, 
 ■u yena Iowa ke ; u se fikile. Si 
 za 'kuya nga pi ke 1 " Ba se be 
 bona umlcoba omude ; ba gijima, 
 ba kwela kuwo ; izinja za sala 
 ngapantsi. 
 
 Long-toe came home : she found 
 one daughter only. Without hesi- 
 tation she went forward, saying, 
 "Where has my child gone?" 
 She went until the morning. At 
 noon Usikulumi and the damsel 
 saw the dust. She said to "Usiku- 
 lumi, " Behold Long toe ; that is 
 she yonder ; she has now come up 
 with us. Where can we go 1 " 
 And they saw a lofty yellow-wood 
 tree ; they ran, and climbed into 
 it ; the dogs remained at its foot. 
 
 Uzembeni attempts to Iiiew down the tree, and is torn in pieces by the 
 
 dogs. 
 
 Wa fika Uzembeni ; umfazi o 
 uamaud/ila kakulu. Wa fika 
 nembazo yake. Wa bheka pezulu, 
 wa ba bona. Ka be sa buza nge- 
 mbazo emtini ; wa ba se u ya u 
 gaula ngamand/ila umuti, izinja za 
 se zi m luma; wa u gaula nga^; 
 mand/ila. Ku te uma u zwakale 
 ukuteta iimuti, se w apuka, izinja 
 za m bamba ngamandAla : enye ya 
 m ng'uma inAloko, nenye umkono ; 
 ezinye za m kipa izito zonke, zi ya 
 'ku m laMa lapaya kude ; ezinye 
 za donsa amatumbu. 
 
 Long-toe came. She was a very 
 powerful woman. She came with 
 her axe. She looked up, and saw 
 them. Without hesitation she 
 applied her axe to the tree ; and 
 when she was now hewing the tree 
 with all her might, the dogs bit 
 her : she cut it with might. And 
 when the tree was heard to creak, 
 it now breaking, the dogs seized 
 her firmly : one tore ofi' her head, 
 another her arm j others tore off 
 her limbs, and took them away to 
 a distance ; others dragged away 
 her intestines. 
 
 TJw tree becomes sound, and Uzembeni comes to life again. 
 
 Wa Aluma umuti masinyane, 
 wa ba njengokuk^ala. Wa buya 
 Uzembeni wa vuka ; za /ilangana 
 zonke izito zake ; wa vuka, wa 
 tata imbazo, wa gaula ngamand/ila 
 
 The tree grew immediately, and 
 resumed its original condition. ^^ 
 Uzembeni came to life again ; all 
 her limbs came together ; she rose 
 up and took her axe, and hewed 
 
 52 A similar thing is related of a magical tree ia the Legend of Itshe-lika- 
 tunjambili, given below. — In the Legend of "The King of Loehlin's Three 
 Daughters," the widow's eldest son, who chose "the big bannock with his 
 mother's cursing in preference to a little bannock with her blessing," went iato 
 the forest to cut timber to build a ship. ' ' A great Umisg [or Urisk, a " lubberly 
 supernatural "] came out of the water, and she asked a part of his bannock." 
 He refused. " He began cutting wood, and every tree he cut would be on foot 
 again ; and so he was till the night came." (Campbell's Highland Tales. Vol. 
 
52 
 
 IZINGANEKWAHE. 
 
 umuti ; ku te uma u zwakale u 
 teta, izinja za buya za m nquxaa. 
 in/iloko nezito ; kwa ba i leyo ya 
 gijima nesiiiye, i ya emfuleni 
 edwaleni, zonke z' enza njalo ; za 
 tata izimbokondo, za gaya izito, 
 z' enza impupu. 
 
 the tree with might ; and -when the 
 tree was heard to creak, the dogs 
 again tore off her head and limbs, 
 and each went with one to the 
 river, to a rock : all did the same ; 
 they took large pebbles,- and 
 ground her limbs to powder. 
 
 Uzwamde Jiaving been ground to powder, Usikuliumi escwpes. 
 
 Wa sala w" eAla Usikulnmi 
 nentombi emtini ; ba gijima, b' e- 
 muka, be ya kubokasikulumi. Za 
 i tela emanzini inyama kazembeni, 
 i se impupu. Za hamba ke, zi 
 landela Usikulumi. "Wa fa ke 
 Uzembeni, wa pela. Wa fika 
 ekaya Usikulumi kubo, kwa ka- 
 Iwa isililo. Kwa /ilatshwa izin- 
 komo, kwa jabulwa kakulu, be ti, 
 " Le 'ntombi en/ile kangaka u i 
 tata pi na 1 Sa si nga sa tsho uma 
 u se kona. Sa se si ti, u file." 
 
 Whereupon Usikulumi and the 
 damsel descended from the tree, 
 and ran away to Usikulum.i's 
 people. The dogs cast Uzembeni's 
 flesh, when ground to powder, 
 into the water ; and then they 
 followed Usikulumi. So Uzembeni 
 died ; and Usikulumi came home 
 to his people ; they made a funeral 
 lamentation.*^ Then they killed 
 oxen and rejoiced greatly, say- 
 ing, " This so beautiful damsel, 
 where did you get her ? We 
 thought you were no longer in the 
 land of the living. We thought 
 you were dead." 
 
 /., pp. 236, 237.^ So Rata "went into the forest, and having found a very 
 tall tree, quite straight thoughont its entire length, he felled it, and cut off its 
 noble branching top, intending to fashion the trunk into a canoe ; and all the 
 insects which inhabit trees, and the spirits of the forest, were very angry at 
 this, and as soon as Rata had returned to the village at evening, when his day's 
 work was ended, they all came and took the tree, and raised it up again, and 
 the innumerable multitude of insects, birds, and spirits, who are called ' The 
 offspring of Hakuturi, ' worked away at replacing each little chip and shaving in 
 its proper place, and sang aloud their incantations as they worked ; this was 
 what they sang with a confused noise of various voices : — 
 
 ' Fly together, chips and shavuigs. 
 
 Stick ye fast together, 
 
 Hold ye fast together ; 
 
 Stand upright again, tree ! ' " 
 This occurs again and again, until Rata watches, and catches one of them. 
 They tell him he had no right to fell the forest god. He is silent. They tell 
 him to go home, and promise to buUd the boat for him. (Sir George Grey's 
 Polynesian Mythology, p. Ill — 114. J 
 
 ^^ If a person who has disappeared for some time, and is supposed to be 
 dead, unexpectedly returns to his people, it is the custom first to salute him by 
 
 making a funeral lamentation. They then make a great feast. ^A similar 
 
 custom appears to prevail among the Polynesians. Thus Eehua is represented 
 as making his lamentation on the approach of Eupe ; and Rupe appears to 
 reply by a lamentation. (Grey's Polynesian Mythology, p. 8i.j So "Ngatoro-i- 
 rangi wept over his niece, and then they spread food before the travellers." 
 (Id., x>. 169.^ On Hatupatu's return, who was supposed to have been slain by 
 his brothers, "the old people began to weep with a loud voice ; and Hatupatu 
 said, ' Nay, nay ; let us cry with a gentle voice, lest my brethren who slew me 
 should hear.' " (Id., p. 189.^ So all the people weep over Maru-tuahu on his 
 arrival. (Id., p. 252.) 
 
UZEMBENI. 
 
 53 
 
 ANOTHER VEESION OP A PORTION OF THE TALE. 
 
 A swallow meets with JJsihul/wmi, and gives him a, cha/rm. 
 
 Kwa ti Usikulumi e hamba e 
 ya kwazembeni e ya 'ukg'oma 
 intombi, e ng' azi 'luto ngozembeni, 
 'azi intombi lezo, e ku tiwa zin/jle ; 
 ■wa hamba ke, wa Alangana nen- 
 kwenjane ; ya ti kuye inkwenjane, 
 " Sikultimi, lapa u ya kona a u yi 
 'ndawo ; ku yi 'ku/ilala kaAle. U 
 ya 'ulondolozwa ubani na ? O, 
 ngi /tlin/ile mina ; isikumba sami 
 11 si tunge, u si fake ezindukwini 
 zako lapa, ukuze ngi ku tshele 
 uma TJzembeni e za 'ku ku d/tla." 
 Wa i bamba ke inkwenjane, wa i 
 AlinAla, wa si tunga isikumba 
 sayo, wa si faka ezindukwini. 
 
 It happened that as Usikulumi 
 was on his way to TJzembeni to 
 court her daughters, he knowing 
 nothing of TJzembeni, knowing 
 only about the damsels, which 
 were said to be beautiful, he jour- 
 neyed and met with a swallow. 
 The swallow said to him, " Usiku- 
 lumi, there is no place where you 
 are going ; you will not be pros- 
 perous there. Who will be your 
 protector ? O, skin me, and sow 
 up my skin, and put it on your 
 rods, that I may tell you when 
 Uzembeni is coming to eat you." 
 So he caught the swallow, and 
 skinned it, and sewed its skin, and 
 put it on his rods. 
 
 The swallow's shin wa/rns Usihulv/mi of da/nger. 
 
 Wa fika kona kwazembeni. 
 Ku ti ukuba a fike Uzembeni, isi- 
 kumba leso sa m tshela Usiku- 
 lumi, sati, "Nankuke Uzembeni." 
 Ku te ebusuku, lapa se ku lelwe 
 end/ilini kazembeui, Usikulumi e 
 lele nganjcanye kwendMu ; kwa ti 
 ebusuku Uzembeni wa vuka, wa 
 nyonyoba, e ya 'ubamba Usiku- 
 lumi ; isikumba sa m vusa Usiku- 
 lumi, sa ti, " Yuka ke manje. 
 Nanku Uzembeni e se fikile." 
 Wa vuka ke Usikulumi. Uze- 
 mbeni wa buyela emiiva ; ngokuba 
 u tanda uku m zuma e lele. 
 
 He arrived at Uzembeni's. 
 When Uzembeni came, the skin 
 told Usikulumi, saying, " There is 
 Uzembeni." And in the night, 
 when they lay down in Uzembeni's 
 house, Usikulumi sleeping on one 
 side of the house, it came to pass 
 that in the night Uzembeni awoke, 
 and stole stealthily, she going to 
 lay hold of Usikulumi ; the skin 
 awoke him, and said, "Awake 
 now. Lo ! Uzembeni is at hand." 
 So Usikulumi awoke ; and Uze- 
 mbeni went back again ; for she 
 wished to take him by surprise; 
 
 The swallow's shin tells him to mahe his escape. 
 
 Kwa za kwa sa ; and' iiba isi- 
 kumba si m tshele Usikulumi, si 
 ti, " Muka ke manje ; ngokuba 
 Uzembeni u se mukile." Wa 
 puma ke nentombi leyo. E se 
 hamba ke, e baleka, e balekela 
 Uzembeni, wa za wa fika endaweni 
 e nomuti. Sa ti isikumba, " Kwela 
 kulo 'muti, ngi ku londoloze kona. 
 
 At length it dawned, whereupon 
 the skin said to Usikulumi, " De- 
 part now ; for Uzembeni has 
 already set out." So he departed 
 with the damsel. So he went and 
 fled from Uzembeni, imtil he came 
 to a place where there was a tree. 
 The skin saio^ " CKmb into this 
 tree ; I will preserve you there. 
 
64 
 
 IZINGANEKWANE. 
 
 Izinja zi za 'kulwa naye TJzembeni, 
 zi m bulale." Wa kwela ke em- 
 tini. Wa fika ke Uzembeni, wa 
 u gaula. Kwa ti lapa se u za 'ku- 
 ■wa, iziiija za m kcita. Wa buya 
 ■wa vuka. Ngemuva za m kcita 
 nya. Isikiimba sa ti, " Ye/tla 
 manje. Uzembeni u se file. Ko- 
 dwa u ya 'kubuy' a vuke. YeAla, 
 u hambe ngamandAla." 
 
 The dogs will figbt with Uzembeni, 
 and kill her." He climbed into 
 the tree. Uzembeni came, and 
 hewed the tree. When it was 
 about to fall, the dogs tore her in 
 pieces. She came to life again. 
 After that they utterly tore her 
 in pieces, and scattered the frag- 
 ments. The skin said, " Descend 
 now. Uzembeni is now dead; 
 but she will come to life again. 
 Descend, and go speedily." 
 
 Uzembeni comes to life again. 
 
 Nembala Uzembeni wa sala wa 
 vuka, loku izinja zi be zi m gaye, 
 za m enza impupu, za m tela ema- 
 nzini. Wa sala wa Alangana, wa 
 vuka. Wa vuka be nga se ko. 
 Wa funa ; ka be sa ba tola. Wa 
 dela, wa goduka. 
 
 And truly Uzembeni afterwards 
 came to life, although the dogs had 
 ground her to powder, and thrown 
 her into the water. She again 
 joined piece to piece, and came to 
 life again.** She came to life again, 
 when they were no longer on the 
 tree. She sought them, but did 
 not find them any more. So she 
 gave up, and went home.** 
 
 ^* So Heitsi ICabib, a very different character, however, from XTzwamde, 
 " died several times, and came to life again." (Bleek's Hottentot Fables and 
 Talus, p. 76.; 
 
 5* In Basile's Pentamerone we find a tale which has some points of resem- 
 blance with this. Petrosinella is a beautiful damsel in the power of an ogress, 
 who confines her in a tower, to which access can be gained only by a little win- 
 dow, through which she ascends and descends by means of Petrosinella' s hair ! 
 A young prince discovers her in her retreat, and reaches her in her tower by the 
 same means as the ogress, the ogress havuig been sent to sleep by poppy-juice. 
 But a neighbour discovers the lovers' interviews, and tells the ogress. She says 
 in reply that Petrosinella cannot escape, " as she has laid a spell on her, so 
 that unless she has in her hand the three gallnuts which are in a rafter in the 
 kitchen, it would be labour lost to attempt to get away. " Petrosinella overhears 
 their conversation ; gets possession of the gallnuts ; escapes with the prince 
 from the tower by means of a rope-ladder ; the neighbour alarms the ogress, 
 who at once pursues them ' ' faster than a horse let loose. " Petrosinella throws 
 a gallnut on the ground, and up springs a Corsican bulldog, which rushes on the 
 ogress with open jaws. But she pacifies the dog with some bread ; and again 
 pursues them. Another gallnut is thrown on the ground, and a fierce and huge 
 lion arises, which is preparing to devour her, when she turns back, strips the 
 skin off a jackass which is feeding in a meadow, and covers herself with it ; the 
 lion is frightened, and runs away. The ogress again pursues, still clothed with 
 the ass's skin. ' ' They hear the clatter of her heels, and see the cloud of dust 
 that rises up to the sky, and conjecture that it is she that is coming again." 
 Petrosinella throws down the third gallnut, when there starts up a wolf, ' ' who, 
 without giving the o^ess time to play a new trick, gobbles her up just as she 
 is, in the shape of a jackass." (p. \V1.) 
 
 Tales in which ogres are represented as having beautiful daughters, which 
 are courted and won by princes, are very common in the "Folk-lore" of different 
 nations. ('See Basile's "Dove," Op. cit., p. 180. Compare also "The Young 
 King of Easaidh Ruadlf;" and "The Battle of the Birds." Campbell, Op cit 
 Vol. I., pp. 1, 25.; 
 
UNTOirBHTDE. 
 
 C5 
 
 UISrTOMBIN'DE.66 
 
 Untomhinde urges her father to allow her to go to the Ilulange. 
 
 Intombi yonkosi Usikulumi ka- 
 AlokoAloko, (J mbokoiido - i - gaya- 
 abagayi, (Jkgulungu-umlomo-wa- 
 otetwa, ya ti, " Baba, ngi y' elu- 
 lange. Mame, ngi y' elulange, 
 ngomunye unyaka." Wa ti uyise, 
 " A ku yi, lu biiya ko : ku ya 
 'uyela futi." Ya vela futi ngo- 
 munye unyaka, ya ti, " Baba, ngi 
 y' elulange. Mame, ngi y' elular 
 nge." Wa ti, " A ku yi, lu buya 
 ko : ku ya 'uyela futi." Kwa vela 
 unyaka, ya ti, " Baba, ngi y' elu- 
 lange." Ya ti, " Mame, ngi y' e- 
 lulange." Ba ti, " Elulange a ku 
 yi, lu buya ko : ku ya 'uyela futi." 
 Wa vuma uyise, wa vum' unina. 
 
 The daughter of the king Usiku- 
 lumi, the son of Uthlokothloko, 
 Umbokondo-i-gaya-abagayi,^'' U- 
 kgxilungu - umlomo - waotetwa, ^* 
 said, " iTather, I am going to the 
 Ilulange. s^ Mother, I am going to 
 the Ilidange, next year." Her 
 father said, " Nothing goes to that 
 place and comes back again :'''' it 
 goes there for ever." She came 
 again the next year, and said, 
 " Father, I am going to the Ilu- 
 lange. Mother, I am going to the 
 Ilulange." He said, "Nothing 
 goes to that place and comes back 
 again : it goes there for ever." 
 Another year came round. She said, 
 " Father, I am going to the Ilu- 
 lange." She said, " Mother, I am 
 going to the Ilulange." They 
 said, " To the Ilulange nothing 
 goes and returns again : it goes 
 there for ever." The father and 
 mother consented (at length). 
 
 She collects tioo companies of maidens, and sets out. 
 
 Ya buta intombi zi ikulu nge- 
 na;enye kwo/dangoti Iwend/ilela ; 
 ya buta intombi za likulu ngenxe- 
 nye kwo/tlangoti IwendAlela. Za 
 hamba ke. Za Alangana naba- 
 hhwebu. Za fika z' ema amakoala 
 
 She collected a, hundred virgins 
 on one side of the road, and a 
 hundred on the other. So they 
 went on their way. They met 
 some merchants. The girls came 
 and stood on each side of the path, 
 
 '^ Untombinde, Tall -maiden. 
 
 '''' Umbokondo-i-gaya-abagayi, Upper millstone, wHcTi grinds the grinders. 
 
 ^^ Ukgiiiungu-iiiniomo-waotetwa, I'outer of the Abatetwa. 
 
 ^' A river, not now known to the natives. 
 
 ^^ So the king's daughter beseeches the fisherman's son, her husband, not to 
 go to " a little castle beside the loch in a wood." " Go not, go not," said she ; 
 "there never went man to this castle that returned." (Highlatui Tales. Vol. 
 
 I., p. 82.; 
 
56 
 
 IZINGANEKWANE. 
 
 omabili endAlela, za paAla indAlela. 
 Za ti, " Bahhwebu, si tshele ni 
 u/ilanga olii/ile lapa Iwentombi ; lo 
 si 'mitimba 'mibili." Ba t' aba- 
 hhwebu, "XJ muAle,tiiitakabazana; 
 u nge fike kuntombinde wenkosi, 
 o ng' nkg'wekywana lotshani ; o 
 ng' amafata okupekwa; o ng' in- 
 yoiigo yembuzi." Ba ba balala 
 laba ababhwebu, be bulawa umti- 
 mba katintakabazana. 
 
 on tbis side and tbat. They said, 
 "Merchants, tell us which is the 
 prettiest girl here ; for we are two 
 wedding companies." The mer- 
 chants said, "You are beautiful, 
 Utintakabazana ; but you are not 
 equal to Untombinde, the king's 
 child, who is like a spread-out sur- 
 face of good green grass ; who is 
 like fat for cooking ; who is like a 
 goat's gall-bladder ! "^^ The mar- 
 riage company of Utintakabazana 
 killed these merchants. 
 
 They arrive at the Ilulange, and hathe : the Isik^uk^wmadevu, steals 
 
 tlieir clothes. 
 
 So they arrived at the river Ilu- 
 lange. They had put on bracelets, 
 and ornaments for the breast, and 
 collars, and petticoats ornamented 
 with brass beads. They took them 
 off, and placed them on the banks 
 of the pool of the Ilulange. They 
 went in, and both marriage com- 
 panies sported in the water. When 
 they had sported, they went out. 
 A little girl went out, and found 
 notliing there, neither the collars, 
 nor the ornaments for the breast, 
 nor the bracelets, nor the petticoats 
 ornamented with brass beads. She 
 said, " Come out ; the things are 
 no longer here." All went. out. 
 Untombinde, the princess, said, 
 " What can we do ? " One of the 
 girls said, " Let us petition. The 
 things have been taken away by 
 the Isikg'ukjumadevu."''^ Another 
 said, " Thou, Isikgnkyumadevu, 
 give me my things, that I may 
 depart. I have been brought into 
 this troiTble by Untombinde, the 
 king's child, who said, ' Men bathe 
 
 ^' These are terms of flattering admiration. The gall-bladder of the goat, 
 inflated and dried, and stuck in the hair, is a sign of having been hononrably 
 received at the place where a person has been scut as a messenger. 
 
 ^"^ Isikgaiki/uniadevu, A bloated, squatting, bearded monster. 
 
 Some natives suppose that the Tale of the Isik^ukgumadevu is a, fabulous 
 account of the first large ship that appeared to their fathers, being probably a 
 slaver. Others think it is a corrupted tradition of Noah's ark. See appendix 
 at the end of this tale. 
 
 Ba fika ke emfuleni elulange. 
 Ba be pake inga;ota ; ba be pake 
 imbedu ; ba be pake iminaka ; ba 
 be bince imintsha yendondo. Ba 
 i kumula, ba i beka ngapezulu 
 kwesiziba solange. Ba ngena, ba 
 bukuda yomibili imitimba. Ba 
 biikuda, ba puma. K\va puma 
 inye intombazana, ya fumanisa 
 iminaka i nga se ko yonke, nem- 
 bedu zonke, nengxota, nemintsha 
 yendondo. Ya ti, " Puma ni ; 
 izinto ka zi se ko." Ba puma 
 bonke. Ya ti inkosazana Unto- 
 mbinde, " Kw enziwa njani ua % " 
 Ya t' enye intombi, "A si bonge. 
 Izinto zi muke nesikiyukyuma- 
 devu." Ya t' enye intombazana, 
 " Sikguk^'umadevu, ngi nike izinto 
 zami, ngi muke. Ng' enziwe 
 Untombinde wenkosi, o te, ' Kwa 
 
UXTOMBINDE. 
 
 57 
 
 koibi-kulu ku ya gezwa : kwa ku 
 geza aobaba bamandulo.' U mina 
 ngi ku bangela Intontela 1" Sa m 
 nikela iimuntslia. Ya kg'ala enye 
 intombi, ya si bonga, ya ti, " Si- 
 k^^kyumadevu, ngi iiike izinto 
 zami, ngi muke. Ng' enziwe Un- 
 tombinde wenkosi ; wa ti, ' Kii- 
 kcibi-kulu ku ya gezwa : kwa ku 
 geza aobaba bamandulo.' U mina 
 ngi ku bangele Intontela ? " Wa 
 kyala umtimba wonke, wa za wa 
 pela, w' enza njalo. Kwa salela 
 yena Untombiude wenkosi. 
 
 in the great pool : our first fathers 
 bathed there.' Is it I who bring 
 down upon you Intontela 1 "^' The 
 Isikyukgumadevu gave her the 
 petticoat. Another girl began, 
 and besought the Isikgukgnma- 
 devu : she said, " Thou, Isikg'u- 
 kr^iimadevu, just give me my 
 things, that I may depart. I have 
 been brought into this trouble by 
 Untom.binde, the king's child ; she 
 said, 'At the great pool men 
 bathe : our first fathers used to 
 bathe there.' Is it I who have 
 brought down upon you Into- 
 ntela ? " The whole marriage com- 
 pany began, until every one of 
 them had done the same. There 
 remained Untombinde, the king's 
 child, only. 
 
 Uniombinde refuses to petition the IsikquJcqiimadevu, and the monster 
 
 seizes her. 
 
 Wa t' umtimba, " Bonga, nto- 
 mbinde,Usikyuk5Timadevu." Wa- 
 la, wa ti, "A ng' 'uze nga si 
 bonga Isikgiikjumadevu, ng' um- 
 nta wenkosi." Sa m tabata Isi- 
 kjukg'umadevu, sa m paka kona 
 esizibeni. 
 
 The marriage party said, " Be- 
 seech UsikgTikgumadevu,^'* Un- 
 tombinde." She refused, and said, 
 " I will never beseech the Isikgai- 
 kg'umadevu, I being the king's 
 child." The Isikjukgumadevu 
 seized her, and put her into the 
 pool. 
 
 The other girls lament her, and retv/rn to tell the tale. 
 
 Intombi ezinye za kala, za kala, 
 z' esuka, za hamba. Za, fika ekaya 
 enkosini ; za fika, za ti, " U tatwe 
 Isikg'ukgTimadevu Untombinde." 
 Wa t' uyise, " Kade nga ngi m 
 
 The other girls cried, and cried, 
 and then went home. When they 
 arrived, they said, " Untombinde 
 has been taken away by the Isi- 
 kgukgumadevu." Her father said, 
 " A long time ago I told Untom- 
 
 '^^ Intontela. — The name of one of the militaiy kraals of the Zulu king. 
 The use of this word suggests either that the Tale is of recent origin, or has 
 undergone modern corruption. It may, however, be an old name adopted by 
 the Zulus. The question impUes that armies were sent to contend with the 
 monster. • 
 
 "* They here say, not Isikgoikgumadevu, but Usikgukgnmadevu ; thus flat- 
 tering and magnifying the monster by giving it a personal name. It is some- 
 thing as though they said, "My Lady, TJsikjukgumadevu." 
 
68 
 
 IZINGANEEWAIfE. 
 
 tshela Untombinde ; ng' ala nga 
 ti, ' Elulange a ku yi, lu buya ko : 
 ku ya 'ayela futi.' Nanko ke u 
 yela futi." 
 
 binde so ; I refused her, say- 
 ing, ' To the Ilulange, nothing 
 goes to that place and returns 
 again : it goes there for ever.' 
 Behold, she goes there for ever." 
 
 The king sends an army against the monster , tlie monster destroys it, 
 and the whole country. 
 
 Ya t' inkosi ya kipa amaband/tla 
 ezinsizTva, ya ti, " Hamba ni, ni 
 lande Isikyukgumadevu, esi bulele" 
 Untombinde." A fika emfuleni 
 amabandAia, a Alangana naso se si 
 pumile, se si /ilezi ngapand/ile. 
 Si ngangentaba. Se si tika si i 
 ginga yonke impi leyo ; se si 
 hamba si ya kona emzini wenkosi ; 
 si fika si ba ginga abantu bonke, 
 nezinja; sa ba ginga izv/e lonke 
 kanye nenkomo. Sa fika sa ginga 
 abantwana kulelo 'zwe be babili ; 
 be amapa/tla, izibakaa. 
 
 The king mustered the troops of 
 young men, and said, " Go and 
 fetcli the Isikyukgiimadevu, which 
 has killed Untombinde." The 
 troops came to the river, and fell 
 in with it, it having already come 
 out of the water, and being now 
 on the bank. It was as big as a 
 mountain. It caixie and swallowed 
 all that army ; and then it went 
 to the very village of the king ; 
 it came, and swallowed up all men 
 and dogs ; it swallowed them up 
 the whole country, together with 
 the cattle. It swallowed up two 
 children in that country ; they 
 were twins, beautiful children, 
 and much beloved. 
 
 A father, who escaped, pursues the Isikqiikqumadevii, and Mils it. 
 
 Se ku sinda uyise kuleyo 'nd/ilu ; 
 se i hamba indoda i tata amawisa 
 amabili, i ti, " Mina, ngi y& 'ubu- 
 lalalsikgukgaimadevu." Se i tata 
 ■umd/ilud/ilu wayo womkonto ; i se 
 hamba. Se i /tlangana nenyati, se 
 i ti, '' U ye ngapi Usikgnkguma- 
 devu 1. U muke nabantwana 
 bami." Se zi ti izinyati, " U funa 
 Unomabunge, O-gaul'-iminga." Se 
 zi ti, " Pambili ! pambiH ! Ma- 
 
 But the father escaped from that 
 house ; and the man went, taking 
 two clubs, saying, "It is I who 
 will kill the IsLkjTikgumadevu." 
 And he took his large assagai and 
 went on liis waj'. ■ He met with 
 some buffaloes, and said, "Whither 
 has Usikgukg'madevu gone? She 
 has gone away with my children." 
 The btiffaloes said, " You are seek- 
 ing Unomabunge, O-gaul'-iminga. ^^ 
 Forward ! forward ! '^'^ Our mo- 
 
 ^'' Unomabunge, Mothei- of beetles. This name shows that the monster 
 was a female. O-gaul'-iminga, The feller of lofty thorn-trees. 
 
 "^ This reminds one of the man who pays a visit to his child's mysterious 
 godfather : on reaching the house he finds inanimate things talking and acting ; 
 anH on enquiring where the godfather lived, receives for answer, from each in 
 Buocessiou. "One flight of stairs higher." " Up another flight." "Up another 
 The Godfather." Qrimm. '^" -'' ^^^ ■ 
 
 Buocessiou. 
 flight." (' 
 
 'Up another flight.'' 
 Op. cit., p. 170. j) 
 
USTTOMBINUE. 
 
 59 
 
 metu ! " 8e i Alangana nezilo, se 
 i ti, " Ngi funa Usikgnkg'umadevu, 
 o muke nabantwana bami." Se zi 
 t' izilo, " U funa Unoinabunge, 
 O-gaul'-iminga, 0-nsiba-zimakye- 
 mbe. Pambili ! panibili ! Ma- 
 metu ! " Se i /tlangaiia nend/jlovii, 
 se i ti, " Ngi buza Usikyuk^'uma- 
 devu, o muke iiabantwana bami." 
 Se i ti, " U bula Uiiomabunge, 
 O-gaul'-iminga, O-nsiba-zimakye- 
 mbe. Pambili ! pambili ! Ma- 
 metu ! " Se i fika ktiyena Uiio- 
 mabunge : indoda i m. fumana e 
 kg'uk^bele, e ngangentaba. Se i 
 ti, " Ngi funa Ilsikgukjumadevu, 
 o tata abantwana bami." Se si ti, 
 " U funa Unomabunge ; u funa 
 O-gaul'-iminga, O-nsiba-zim.akge- 
 
 ther ! "«^ He then met with some 
 leopards, and said, " I am looking 
 for Usiki^ukgumadevu, who has 
 gone off with my children." And 
 the leopards said, "You are looking 
 for Unomabimge, O-gaul'-iminga, 
 O-nsiba-zimak^embe.''*' Forward ! 
 forward! Our mother!" Then 
 he met with an elephant, and said, 
 " I enquire for Usik^uk^Timadevu, 
 who has gone away with my cliil- 
 dren. It said, "You mean Uno- 
 mabunge, O-gaul'-iminga, 0-nsiba- 
 zimakjcmbe. Forward 1 forward ! 
 Our mother I " Then he came 
 to Unomabunge herself : the man 
 found her crouched down, being 
 as big as a mountain. And he 
 .said, "I am seeking Usikyukg-u- 
 madevu, who is taking away my 
 children." And she said, " You are 
 seeking Unomabunge ; you are 
 seeking O-gaul'-iminga, 0-nsiba- 
 
 ^ ' ' Mametu ! " an oath. The essence of the Zulu oath consists, not so 
 much in swearing by a person, as in calling upon him in an elliptical sentence, 
 the meaning of which would be quite unsuspected by the uninitiated. ' ' Ma- 
 metu," my 'mother, means in the native mind, What I say is true, if not I could 
 be guilty of incest with my mothei-. The Zulu swears thus by his nearast rela- 
 tives, e. ,(•/., "Mametu," my mother; "Dade wetu," my sister ; or, "Nobani 
 wetu," my So-and-So, mentioning his sister by name; "Mkwekazi," my 
 mother-in-law; or "Bakwekazi," all the wives of my father-in-law. So the 
 women swear in like manner : " Bane wetu, " my brothers ; "Bafana," boys of 
 my kraal ; " Omkuhi waodade," father of my sisters-in-law ; or "Mezala" ; or 
 "Ngifunga ubaba"; or "jSTgi funga aban/iloni," I swear by those who are 
 reverenced, viz., fathers, brothers, &c., or simply "Ben/tloni." 
 
 Another coiumou oath is by the names of the chief, as ' ' Tshaka '' ; 
 "Dingan" ; "Kukulela." But a man does not swear by his wife, child, or 
 brother. He swears by his father when dead, "Ngi funga ubaba," which is 
 equivalent to saying, I could disinter and eat my father, if it is not true ; or, 
 " Ngi nga ngi d/ila ubaba," I might eat my father ; or simply, " Matambo ka- 
 baha," my father's bones ; or "Baba," my father. 
 
 A chief or great man swears by Ikwantandane, that is, a place in Zululand 
 where Usenzaiigakona and Utshaka are buried. They use this formula, ' ' Ngi 
 m pande ekwantandane, " I could scratch him up at Ikwantandane ; that is, I could 
 disinter the chief buried there ; or simply " Kwantandane. " Thus Kwantandane 
 is equivalent to swearmg by the inviolability of the king's grave. Other oaths, 
 are of a similar character ; ' ' Ngi ngene enkosini, " I could enter the king's pre- 
 sence ; "Ngi ngene esigodHweni, " I could go into the king's palace ; or simply, 
 "Sigod/do"; "Ngi ngene emapotweni," I could enter the harem ; or simply, 
 "Mapote." 
 
 Another oath is by the grave of a nameless king. "Ngi funga inkosi i 
 kwaduknza," I swear hy the king, he being at the kraal of Udukuza ; or simply, 
 "Dukuza." ^ 
 
 ^s O-nsiba-zimakjembe, One whose feathers are long and broad. 
 
60 
 
 IZIJ?GANEKWA>-E. 
 
 mbe. Pambili ! pambili ! Ma- 
 metu ! " Se i fika, se i si gwaza 
 isigakg'a ; se si fa Isikqukquvasr 
 devu. 
 
 zimakyembe. Forward ! forward ! 
 Our mother 1 " Then the man 
 came and stabbed the lump ; and 
 so the Isikg'ukgnmadevu died.^^ 
 
 All that the Isikqulcqumadevu had devoured come out of its dead 
 body, and Untombinde among the rest. 
 
 So ku puma inkomo, so ku 
 puma inja, so ku puma umuntu 
 nabantu bonke ; se ku puma yena 
 Untombinde. Lowo ke e se fika 
 Untombinde, e buyela kona enko- 
 sini uyise Usikulumi ka/iloko- 
 hloko ; e se fika e tatwa Un/tlatu, 
 umunta wenkosi Usibilingwana. 
 
 And then there came out (of her) 
 cattle, and dogs, and a man, and all 
 the men ; and then Untombinde 
 herself came out. And when she 
 had come out, she returned to her 
 father, Usikulumi, the son of 
 Uthlokothloko. When she arrived, 
 she was taken by Unthlatu,'"' the 
 son of UsibiHngwana, to be his 
 wife. 
 
 Untombinde goes to Unthlatu's people to be acknowledged, but finds 
 no bridearoom. 
 
 Wa s' emuka Untombinde, e ya 
 'kuma. E fik' e ma ngasen/da. 
 Se ku tiwa, " U ze 'kwendela ku- 
 banina?" Wa ti, " Kun/ilatu." 
 " Ku tiwa, " U pi na ? " Wa ti, 
 " Ng' ezwa ku tiwa inkosi Usibi- 
 lingwana u zele inkosi." Kwa 
 tiwa, " Amanga : ka ko. Kodwa 
 
 Untombinde went to take her 
 stand in her bridegroona's kraal. "^ 
 On her arrival she stood at the 
 upper part of the kraal. They 
 asked, " Whom have you come to 
 marry?" She said, " Unthlatu." 
 They said, "Where is he!" She 
 said, '' I heard said that king Usi- 
 bilingwana has begotten a king." 
 They said, " Not so : he is not 
 
 '' Whakatau was more successful. Wlien Hine-i-te-iwaiwa at lengtli 
 reaches him, and asks, ' ' Can you tell me where I can find Whakatau ? " he 
 misleads her by replying, ' ' You must have passed him as you came here. " 
 (Grey. Op. dt., p. 118.; 
 
 '" In7ilatu, A boa-constrictor. UnMatu, The boa-man. It is clear, not- 
 withstanding the explanation of the name given in the Tale, viz., that when an 
 infant he was wrapped in a boa's skin, that Unthlatu had a peculiar snake-like 
 appearance. His skin was bright and slippery. Compare "The Serpent," in 
 the Pcji((t»«'ra«e. A prince is "laidimder a spell by the magic of a wicked 
 ogress to pass seven years in the form of a serpent. " In which form he loves 
 and woos a king's daughter. 
 
 '1 When a young woman is going to be married, she goes to the kraal of the 
 bridegroom, to stand there. She stands without speaking. Her arrival may be 
 expected or not by the bridegroom's people ; but they imderstand the object of 
 her visit. If they like her they " acloiowledge " her by killing a goat, which 
 is called the imvuma, and entertain her kindly. If they do not like hei-, they 
 give her a burning piece of firewood, to intimate that there is no fire in that 
 lu-aal for her to warm herself by ; she must go and kindle a fire for herself.— It 
 appears to be the custom among the Polynesians also for the young woman to 
 " run away " to the bridegroom, as the first step towards marriage. (Greii, Op 
 cit,, p. 238.; o , j> ^ 
 
UNTOMEIJTDE. 
 
 CI 
 
 "wa ka wa zala ; wa ti uma e 
 iimfana wa laAleka." Wa kala 
 uiiina, ukuti, "Le intombi i b' i 
 zwe ku tiwa ni na 1 Lo 'mntwana 
 nga m zala wamiinye ; wa la/ileka, 
 kwa ukupela na ! " Ya /jlala 
 intombi. Uyise inkosi wa ti, " I 
 /ilalele ui na? " Kwa tiwa, " Ka 
 i muke." Ya buya ya ti inkosi, 
 " Ka i Male ; loku amadodana ami 
 a kona, i ya 'uzekwa i wo." 
 Y' akelwa indAlu, ya Alala kona 
 endAlini. Ba ti abaatu, " A i 
 Alale nonina." W ala unina, wa 
 ti, " Ka y akelwe ind/Ju." 
 
 here. Bat he did beget a son ; 
 but when he was a boy he was 
 lost." The mother wept, saying, 
 " What did the damsel hear re- 
 ported 1 I gave birth to one child ; 
 he was lost : there was no other ! "^^ 
 The girl remained. The father, 
 the king, said, " Why has she re- 
 mained ? " The people said, " Let 
 her depart." The king again said, 
 " Let her stay, since there are sons 
 of mine here ; she shall become 
 their wife." She had a house built 
 for her, and she remained there in 
 the house. The people said, " Let 
 her stay with her mother." The 
 mother refused, saying, " Let her 
 have a hoiise built for her." 
 
 Untombinde receives a nocturnal visitor, who eats and drinks, and 
 
 departs. 
 
 Ku te uma y akiwe indAlu, 
 unina wa bek' amasi nenyama 
 notshwala. Ya ti intombi, " U 
 ku bekela ni loku na ? " Wa ti, 
 " Ngi be ngi ku beka, noma u nga 
 ka fiki." Ya tula ke intombi, ya 
 lala. Ku te ebusuku wa fika 
 Un/ilatu, wa ka emasini, wa d/tla 
 inyama, wa puza utshwala. Wa 
 Mala, wa /ilala, wa puma. 
 
 It came to pass that, when the 
 house was built, the mother put in 
 it sour milk, and meat, and beer. 
 The girl said, " Why do you put 
 this here?" She said, "I used 
 to place it even before you 
 came." The girl was silent, 
 and lay down. And in the 
 night Unthlatu came ; he took out 
 from the sour milk,''^ he ate the 
 meat, and drank the beer. He 
 stayed a long time, and then went 
 out. 
 
 Untombinde is troubled on finding the food gone. 
 
 Ku te kusasa Untombinde wa 
 sibukula emasini ; wa fumana ku 
 kiwe : wa sibukula enyameni ; wa 
 bona i dAliwe : wa sibukula e- 
 tshwaleni ; wa fumana se bu dAli- 
 we. Wa ti, "0, umame u beke 
 loku 'kud/da. Ku za 'utiwa ku 
 
 In the morning Untombinde 
 uncovered the sour milk ; she 
 found some had been taken out : she 
 uncovered the meat ; she saw that 
 it had been eaten : she uncovered 
 the beer; she found that it had 
 been drunk. She said, " 0, mother 
 placed this food here. It will be 
 
 ?2 Na is not here an interrogative, but a strong affirmative. 
 '•'! That is, for the purpose of eating ; and below, the milk had been taken 
 out, that is, eaten. 
 
G2 
 
 IZINGANEEWANE. 
 
 ntshontshvve u mina." Wa ngena 
 unina ; wa sibukula, wa ti, " Ku 
 dAliwa ini na?" Wa ti, " Ka 
 ng' azi." Wa ti, " Nami ngi bone 
 se ku d/iliwe." Wa ti, "Ku m 
 zwanga lo 'inuntu na 1 " Wa ti, 
 " Kga.." 
 
 said that I have stolen it.'' The 
 mother came in ; she uncovered 
 the food, and said, " What has 
 eaten it ? " She said, " I do not 
 know. I too saw that it had been 
 ea-ten." She said, " Did you not 
 hear the man 1 " She said, " No." 
 
 Untombinde receives a second visit, and the person speaks to her. 
 
 The sun set. They'''* ate those 
 three kinds of food. A wether 
 was slaughtered. There was placed 
 meat ; there was placed sour milk ; 
 a^nd there was placed beer, in the 
 house. It became dark, and she 
 lay down. Unthlatu came in ; he 
 felt the damsel's face. She awoke. 
 He said, " What are you about to 
 do here 1 " She said, " I come 
 to be married." He said, " To 
 whomr' The girl said, "To 
 Unthlatu." He said, "Where is 
 he 1 " She replied, " He was lost." 
 He said, " But since he was thus 
 lost, to whom do you marry t " 
 She said. " To him only." He 
 said, " Do you know that he will 
 come 1 " He said, " Since there are 
 the king's sons, why do you not 
 marry them, rather than wait for 
 a man that is lost?" He said, 
 " Eat, let us eat meat." The girl 
 said, " I do not yet eat meat.""' 
 Unthlatu said, " Not so. As 
 regards me too, your bridegroom 
 gives my people meat before 
 the time of their eating it, and 
 they eat." He said, "Drink, 
 there is beer." She said, " I do 
 not yet drink beer ; for I have not 
 yet had the imvuma slaughtered 
 for me." He said, " Not so. Yoiir 
 
 " UntUatu's people, that is, those belonging to Ms mother's house in the 
 royal kraal, ate what remained of the sour milk, meat, and beer. 
 
 "* A damsel may not eat meat or amasi in her lover's ki-aal, until she is 
 actually married. 
 
 La tshona ilanga. Ba ku d/tla 
 loko 'kud/ila okutatu. Kwa 'Ala- 
 tshwa intondolo. Kwa bokwa 
 inyama, kwa bekwa amas', kwa 
 bekwa utshwala. Kwa Aiwa, kwa 
 lalwa. Wa ngena Un/ilatu ; wa i 
 pumputa intombi ebusweni. Ya 
 vuka. Wa ti, " U zokwenza ni 
 lapa na ? " Ya ti intombi, '' ITgi 
 zokwenda." Wa ti, " Kubani na 1" 
 Ya ti intombi, " KunMatu." Wa 
 ti,' "U pi n&V Ya ti, " Wa 
 la/iloka." V/a ti, "Kepa vi^a la- 
 Aleka njalo, u gaua kubani na?" 
 Ya ti, " Kiiyena." Wa ti, " Ni 
 j'a m azi ini ukuba u ya 'kuvela 
 na l " Wa ti, " Loku amadodana 
 enkosi e kona, a u gani kuwo na, 
 uma ni /dalele umuntu owa la/tie- 
 kayo na 1 " Wa ti, " D/ilana, si 
 d/tle inyama." Ya t' intombi, "A 
 ngi ka i d/jli inyama." Wa ti 
 Un/ilatu, " Amanga. Nami, um- 
 nyeni wako u ya ba nikela abami 
 be nga ka i d/Ji, ba i d/de." Wa 
 ti, " Puza, namp' utshwala." Ya 
 ti, " Utshwala a ngi ka bu dJili ; 
 ngoba ka ngi ka /datshisv/a." 
 
tJNTOMBINDE. 
 
 63 
 
 Wa ti, " Amanga ; nomyeni 
 ■wako u ya ba nikela abami 
 utshwala, be nga ka AlatsMswa." 
 Kwa sa, wa puma ; u kuluma 
 njalo, intombi aim boni. Ama- 
 .suku onke lawo u y' ala entom^bini, 
 i ti, i ya 'iivutela umlilo. Wa 
 puma. Intombi y' esuka, e ya 
 'kupumputa esiAlakeni, i ti, "A 
 ngi zwe, lo be ngi valile, uma u 
 pume pi na ? " Ya fumana ku sa 
 valwe ngokuvala kwaj'o ; ya ti, 
 " Lo 'muutu u pume pi ua ? " 
 
 bridegroom too gives my people 
 beer before they have had any 
 thing killed for them." In the 
 morning he "went away ; he speak- 
 ing continually, the girl not seeing 
 him. During all those days he 
 would not allow the girl, when she 
 said she would light a fire.'^ He 
 went out. The girl arose, going to 
 feel at the wicker dooi-, saying, 
 " Let me feel, since I closed it, 
 where he went out 1 " She found 
 that it was still closed with her 
 own closing ; and said, " Where 
 did the man go out? " 
 
 Untomhinde receives a third visit, cmd the visitm- makes himiself 
 
 hnown. 
 
 The mother came in the morn- 
 ing, and said, "My friend, with 
 whom were you speaking ] " She 
 said, " No ; I was speaking with 
 no one." She said, "Who was 
 eating here of the food?" She 
 said, " I do not know." They 
 ate that food also. There was 
 brought out food for the third 
 time. They cooked beer and meat, 
 and prepared sour milk. In the 
 evening Unthlatu came, and felt 
 her face, and said, " Awake." 
 Untombinde awoke. Unthlatu 
 said, " Begin at my foot, and feel 
 me till you come to my head, that 
 you may know what I am like." 
 The girl felt him ; she found that 
 the body was slippery ; it would 
 not allow the hands to grasp it. 
 He said, " Do you wish that I 
 should tell you to light the fire ? " 
 She said, " Yes." He said, " Give 
 me some snuff then." She gave 
 him snuff. He said, " Let me 
 take a pinch from your hand." He 
 took a pinch, and sniffed it. He 
 
 '^ So Cupid visits Psyche unseen and unknown every night, leaving her at 
 the dawn of day. In the Neapolitan tales, a fairy falls in love with a prince, 
 and in like manner visits him every night, without making herself known, or 
 allowing herself to be seen. fPentamerone. "The Myrtle. "J 
 
 Wa ngena unina kusasa, wa ti, 
 " Mngane, u b' u kuluma nobani 
 na 1 " Ya ti, " Kga ; be ngi nga 
 kulumi namuntu." Wa ti, " Ku 
 be ku dAla ubani na lapa ekud/ileni 
 na?" Ya ti, " Ka ng' azi." Ba 
 ku dAla loko 'kudAla. Kwa vezwa 
 okwobutatu. Ba ku peka utshwala 
 nenyama namasi. Kwa Aiwa, wa 
 fika UnAlatu, wa m pumputa ebu- 
 sweni, wa ti, " Yuka." Wa vuka 
 Untombinde. Wa ti Un/jlatu, 
 " Ngi kg'alele elunyaweni, u ngi 
 pumpute, u fike eiiAloko, u zwe 
 uba ngi njani na." Ya m pumputa 
 intombi ; ya fumana umzimba o 
 tshelelayo ; w' ala ukubambela 
 izandAla. Wa ti, " U ya tanda 
 ini uma ngi ti vutele na ? " Ya 
 ti intombi, " Yebo." Wa ti, "Ngi 
 shiyele uguai ke." Ya m shiyela. 
 Wa ti, "A ngi ncikide kuwe kwe- 
 sako isandAla." Wa ncikida, wa 
 bema. Wa tshak' amate. Amate a 
 
u 
 
 IZINGANEKWANB. 
 
 spat. The spittle said,''^ " Hail, 
 king ! ttou black one ! thou -who 
 art as big as the mo-untains ! " 
 He took a pinch ; he spat ; the 
 spittle said, " Hail, chief ! hail, 
 thou who art as big as the moun- 
 tains ! " He then said, " Light 
 the fire." ITntombinde lighted 
 it, and saw a shining body. The 
 girl was afraid, and wondered, 
 and said, " I never saw such a 
 body."''^ He said, "In the morning 
 whom will you say you have 
 seen ? " She said, " I shall say 
 that I have seen no one." He 
 said, " What will you say to that 
 your mother,''^ who gave birth to 
 TJnthlatu, because she is troubled 
 at his disappearance ? What does 
 your mother say ? " She replied, 
 " She weeps and says, ' I wonder 
 by whom it has been eaten. 
 Would that I could see the man 
 who eats this food.' " He said, 
 " I am going away." The girl 
 said, "And you, where do you 
 live, since you were lost when a 
 little child?" He said, "Hive 
 underground." She asked, " Why 
 did you go away ? " He said, " I 
 went away on account of my 
 brethren : they were saying that 
 they would put a clod of earth into 
 
 ''' In one of the versions of " The Battle of the Birds," the Giant's Daugh- 
 ter, before setting out with the king's son, "spat at the front of her own bed, 
 and spat at the side of the giant's bed, and spat at the passage door." " The 
 giant awoke, and shouted, "Rise, daughter, and bring me a drink of the blood 
 of the king's son." " I will arise," said the spittle in front of his bed. When 
 he shouted again the second and third time, the spittle at the side of her bed, 
 and at the door, answered. (Campbell. Op. cii. Vol. I.J 
 
 '5 The Zulu very frequently expresses a strong afiirmation by a negation, 
 as : — A li Ithle leli 'hashi, The horse is not beautiful ; it is more, very beautiful 
 indeed. A hi siyo indhlala lapa, inhuhi, There is no famine here, it is great : 
 that is. We have nothing whatever to eat. Here we have an afBrmation to ex- 
 press a strong negative, Nga za nga u bona umzimba onje=A ngi bonanga ngi 
 bona umzimba onje. Lit., I came I saw such a body, I at length saw, &c. So 
 below, Sa zn sa m bona umuntu onje, o 'mzimba u nga fani nowabantu. We 
 never saw such a man, whose body does not resemble the body of men. It is 
 another instance of the interjectional aorist. 
 
 '" The wife calls her husband's mother. Mother. 
 
 ti, " Yeti, nkosi ! wen' umnyama ! 
 wen' ungangezintaba ! " Wa nci- 
 kida, wa tshaka amate ; a ti, 
 " Yeti, nkosi ! yeti, wen' ongange- 
 zintaba!" Wa ti ke, "Vutela 
 umlilo." Wa u vutela ITntombi- 
 nde, wa fumana umzimba okazi- 
 mulayo. Y' esaba intombi, ya 
 mangala, ya ti, "Nga za nga u 
 bona umzimba onje." Wa ti, " IT 
 ya 'kuti kusasa u bon' ubani na ? " 
 Ya ti, " Ngi ya 'kuti, A ngi bona- 
 nga 'muntu." Wa ti, " U ya 'kuti 
 ni kulo 'nyoko owa zala UnAlatu 
 na, ngokuba u ya Alupeka na, 
 ngokuba wa nyamalala na ? TJ ti 
 ni yena unyoko na ? " Ya ti, " TJ 
 ya kala, u ti, kazi ku d/iliwe 
 ubani na : ungaba ngi nga bona lo 
 'muntii o dAla loku 'kud/tla." Wa 
 ti; " Ngi y' emuka." Ya t' into- 
 mbi, " Wena u Alala pi na, lo wa 
 laAleka unjncinane nje na ? " Wa 
 ti, "Ngi /ilala pantsi." Ya ti, 
 "W emukela ni na?" Wa ti, 
 '.' Ng' emukela abafo wetu : ba be 
 ti b' eza 'u ngi faka igade empi- 
 
UNTOJIEINDE. 
 
 65 
 
 njeni ; ngoba be thauka, ngoba 
 ku tiwa ngi inkos'. Ba ti, ' Ini 
 uma inkosi i be ncinane ; ku ti 
 tina si bakulu si Alale na ? ' " 
 
 my windpipe ; ^^ for they were 
 jealous, because it was said tbat I 
 was king. They said, ' Why 
 should the king be young, whilst 
 we who are old remain sub- 
 jects?'"" 
 
 Unthlatu tells Untomhinde to call his mother. 
 
 Wa ti entombini, " Hamba ke, 
 u ye 'kubiza unyoko lowo o /jlupe- 
 kayo." Wa ngena unina, e fike 
 nayo intombi. Wa fika wa kala 
 unina, e kala kancinane isigu- 
 ngwana. Wa ti, " Nga ngi ti ni 
 ke na ? Nga ti, ' Umntanami owa 
 laAlekayo owa e 'mzimba obutshe- 
 lezi.'" Wa e se ti, "Wo ti ni 
 kubaba ? " "A ku gaywe utshwala 
 izwe lonke." 
 
 He said to the girl, " Go and 
 call that your mother who is aifiict- 
 ed." The mother came in with 
 the girl. The mother wept, weep- 
 ing a little in secret. She said, 
 " What then did I say % I said, 
 ' It is my child who was lost, who 
 had the smooth body.' " He then 
 said, " What will you say to iny 
 father ? " She said, " I will say. 
 Let the whole country brew 
 beer."62 
 
 UnthlaPuJs mother tells his father of Unthlatv!s reiurn, and the nation 
 
 is assembled. 
 
 Wa e se ti uyise, " Bu za 'kwe- 
 nza ni na 1" S' e ti unina, " Ngi 
 za 'ubona abantu ; ngoba nga ngi 
 inkosikazi. Nga kitshwa ngoku- 
 
 The father said, " What is the 
 beer to dol" The mother said, 
 " I am going to see the people ; 
 for I used to be queen. I was de- 
 
 '" It was formerly a custom, if a woman gave birth to twins, to kill one by 
 placing a clod of earth in its mouth, so as to obstruct the respiration ; for they 
 supposed that if both were allowed to live, they would destroy the father's 
 strength. Also in time of famine the father would sometimes kill a young 
 infant in the same way, to preserve the mother's strength. So here TTuthlatu's 
 brothers purpose to kill him by a similar method. 
 
 ^^ Here we have the tale so common among all people, where a younger 
 brother is represented as an object of jealousy and enmity, or of contempt and 
 neglect, is persecuted, and an attempt made on his life ; but he escapes, and 
 becomes a great man, superior to all. There is the beautiful, touching history 
 of Joseph in the Holy Scriptures. In the Hawaiian traditions we have the 
 legend of Waikelenuiaiku (HopTdns, Hawaii, p. &J). That of Hatupatu in the 
 Polynesian Mythology, who on hia return is as much admired for his noble looks 
 as Unthlatu : —"Hatupatu now came out of the storehouse, and as his brothers 
 gazed on him, they saw his looks were most noble ; glared forth on them the 
 eyes -of the young man, and glittered forth the mother-of-pearl eyes of the 
 carved face on the handle of his sword, and when the many thousands of their 
 tribe who had gathered round saw the youth, they too were quite astonished at 
 his nobleness ; they had no strength left, they could do nothing but admire 
 him : he was only a little boy when they had seen him before, and now, when 
 they met him again, he was like a noble chief, and they now looked upon his 
 brothers with very different eyes from those with which they looked at him." 
 (CIrey, Op. cit, p. 191. J See also "The Brown Bear of the Green Glen.'' 
 Campbell, Op. cit. Vol. I., p. 164. "The Golden Bird," and "The Three 
 Feathers." Grimm, Op. cit., p. 226, and p. 227. 
 
 f^ Equivalent to saying, " I wiU assemble the whole nation.'' 
 
66 
 
 IZINGANEKWANE. 
 
 ngabi namntwana." Se bu gaywa 
 ke utshwala ; se be /ileka abantu, 
 be ti, " U tumela utshwala. U za 
 'wenza ni na, lo so kwa ba isaliwa- 
 kazi nje na, sa puma ebukosini 1 " 
 Ba vut-wa utshwala ; ba butana 
 abantu ; ya ngena impi pakati 
 kwesibaya, i /jlome izi/jlangu, ya 
 pelela yonke. "Wa buka uyise, wa 
 ti, " Ngi za 'ubona oku za 'wenzi- 
 wa u lo 'mfazi." 
 
 posed because I had no child." 
 So the beer was brewed ; and the 
 people laughed, saying, " She sends 
 for beer. What is she going to 
 do, since she was the rejected one, 
 and was deposed ? " The beer was 
 ready ; the people came together ; 
 the soldiers went into the cattle 
 enclosure; they had shields, and 
 were all there. The father looked 
 on and said, " I shall see presently 
 what the woman is about to do." 
 
 Unthlatu makes himself known to his father and to the 'nation. 
 
 Wa puma ke TJn/tlatu. Abantu 
 ba kcitsheka ameAlo ngokukazi- 
 m.ula kwomzimba wake. Ba ma- 
 ngala, ba ti, " Sa za sa m bona 
 umuntu onje, o 'mzimba u nga 
 fani nowabantu." Wa Alala ke. 
 Kwa so ku mangala uyise. Se ku 
 d/ilalwa umkosi. Se ku tshaywa 
 izinggonggo zamahhau, o nganga- 
 makosi onke. Untombinde e se 
 nikelwa umsila wesilo ; unina e se 
 nikelwa umsila wensimba ; se u 
 d/ilala ke umkosi ; UnAlatu e se 
 bekwa ke e buyiselwa ebukosini. 
 Se ukupela kwayo ke. 
 
 Umangali kandhlovu (Leah). 
 
 Unthlatu came out. The eyes 
 of the people were dazzled by the 
 brightness of his body. They 
 wondered, and said, "We never 
 saw such a man, whose body does 
 not resemble the body of men." 
 He sat down. The father won- 
 dered. Agreat festival was kept. *^ 
 Then resounded the shields of Un- 
 thlatu, who was as greatas all kings. 
 Untombinde was given a leopard's 
 tail ;8* and the mother the tail of 
 a wild cat f^ and the festival was 
 kept, Unthlatu being again re- 
 stored to his position as king. So 
 that is an end of the tale. 
 
 ANOTHER VERSION OF A PORTION OF THE TALE. 
 
 Tlie 'pigeons foretell the birth of Unthlatu. 
 
 Ukuzalwa kukan/tlatu. Wa 
 zalwa ngokubikwa amavukutu ; a 
 fika kunina emabili ; la t' ehnye, 
 " Vukutu." Elinye, " U ti ' Vu- 
 kutu ' ni, loku e nga zali na ! " 
 Elinye la ti, " Vukutu ; u m azi 
 
 The birth of Unthlatu. He 
 was bom in accordance with the 
 prophecy of pigeons ; two came to 
 the mother; one said, "Vukutu."*^ 
 The other said, " Why do you say 
 ' Vukutu,' since she has no chil- 
 dren ?" The other said, " Vu- 
 8' Uhudidala umkosi will be explained in another place. 
 ^ The sign of being the queen or chief wife, the mother of the future 
 sovereign, 
 
 8' The sign that she is no longer queen, because a new king has taken the 
 government, and his wife is therefore queen, — a sign of her being "queen 
 dowager." 
 
 ^' Vukutu, the native mode of imitating the cooing of the pigeon. 
 
UNTOMBINDE. 
 
 67 
 
 ngani ukuba ka zali na?" Wa 
 tsho ke unina, ukuti, " IT kgini- 
 sile ; a ngi zalL" La t' elinye, 
 " Vukutu ; u nga si nika ni, uina 
 si ku tshela ukuba u ya 'kuzala 
 na ? " "Wa kipa iziuto zake zonke ; 
 ka sliiya nakunye ngokutanda 
 umntwana. A ng'aba ngokuti, 
 " Konke loku a si ku ftini. U 
 nawo umpanda wezin/tlakuva na T 
 Wa ti, "U kona." A ti, "TJ 
 lete.'' Wa u tata ke, wa puma 
 nawo, wa u bulalela pandAle ; za 
 kciteka izin/ilakuva ; a zi d/tla ke, 
 akgeda. Ati, "Fulatela." Am 
 Maba izinAlanga zambili esinyeni, 
 a ti, " Se u za 'uzala ke." 'Em^uka 
 ke ; naye wa kamba, wa goduka. 
 Wa si tata ke isisu. Kepa eku si 
 tateni kwake isisu wa jabula ka- 
 kulu ; loku wa e kade e nga se 'm- 
 fazi waluto ngokuAletskwa ubu- 
 nyumba ; loku abanye abafazi ba 
 be zala, be zala amakwababa ; kepa 
 lawo 'makwababa a Alupa kakulu 
 kuleyo 'ndAlu yakwabo-nAlatu ngo- 
 kukcita umlota; ya za y' esuswa 
 en/jla nomuzi y' emiswa esangweni, 
 Dgokuba e nge 'mfazi waluto. 
 EnAla nomuzi w' emela ukuba e 
 inkosikazi ; fati e iatombi yenkosi 
 enkulu ; kepa ngoku nga zali kwa- 
 ke igama lobukosikazi la ncipa j i 
 ngaloko ke indAlu e ya suswa 
 ngako. 
 
 kutu ; how do you know that she 
 has no children ? " So the mother 
 said, " He is correct ; I have no 
 children." The other said, " Vu- 
 kutu ; what will you give us if we 
 tell you that you shall have a 
 child ? " She took out all she had ; 
 she did not leave a single thing, 
 because she longed for a child. 
 They refused, saying, " We do not 
 like aU this. Have you not a 
 vessel full of castor-oil berries?" 
 She said, " There is a pot of ber- 
 ries." They said, " Briag it." So 
 she took it, and went out with it, 
 and broke it outside ; the seeds 
 were scattered ; they ate all of 
 them. They said, " Turn your 
 back to us." They scarified her in 
 two places on the loins, and said, 
 " You will now have a child." So 
 they departed ; and she returned 
 home. So she became pregnant. 
 And when she became pregnant 
 she greatly rejoiced ; for she had 
 been for a long time a wife no 
 longer of any consequence through 
 being reproached with ban-enness ; 
 but the other wives gave birth, 
 giving birth to crows ; but those 
 crows caused much trouble in 
 Unthlatu's house by scattering the 
 ashes ;^^ at length it was taken away 
 from the upper part of the kraal, 
 and was placed near the entrance, 
 because she was a wife of no con- 
 sequence. She had her place at 
 the upper part of the kraal be- 
 cause she was the queen ; she was 
 also the daughter of a great king ; 
 but through her not having chil- 
 dren, the name of queenship was 
 less and less spoken of; it was on 
 this account that the house was 
 removed. 
 
 '' Kwabo-rihlatu, Unthlatu's house ; that is, the house of his mother. The 
 houses in a polygamic kraal are called after the wives. — "Scattering the ashes," 
 that is, the children of the other women came into the hut of Unthlatu's 
 mother, and played about the fire-place. This she would have borne from her 
 own children, but not from those of other women. 
 
68 
 
 IZINGANEKWANE. 
 
 UntMatu when horn is cradled in a hoa's skin. 
 
 Kwa ti ngam/ila e zala UnAlatu 
 yfSk mangala e bona umntwana 
 omuAle kakulu. Kwa ku kona 
 isikumba^ senMatu esa tungwa, si 
 vela kubo ; wa m faka sona, wa m 
 fi/ila ukuze abafazi aba zekwe naye 
 ba nga m bulali ; ngokuba yena e 
 zele uanintu, bona be zala izilwane. 
 Wa m fi/ila ngaloko ke : indaba a 
 y" ezwakala ewake ; ya za y' ezwa^ 
 kala kubo lap' e zalwa kona um- 
 fazi lo. 
 
 When she gave birth to Unthla- 
 tii, she -wondered on seeing so very 
 beautiful a child. There was there 
 a boa's skin -which was sewn up ; 
 it came from her people ; she put 
 it on him ; she concealed him, that 
 the wives who had the same hus- 
 band as herself might not kill him; 
 for she had given birth to a man ; 
 they gave birth to animals. She 
 hid him on that account : the 
 matter was not mentioned at the 
 kraal iuto which she had married ; 
 but it was known at her native 
 kraal. 
 
 UnthlaPu, leaves his mother, to avoid being killed hy his brothers. 
 
 Wa fi/ilakala ke kakulu ngako 
 loko ukwesaba ukubulawa. Unina 
 w" a/ilukana naye, e nga m tshela- 
 nga ukuti, " Mame, ngi y' emuka, 
 ngokuba ngi za 'ubulawa." Wa 
 hamba ngapandAle kukanina. U- 
 nina wa funa wa fan a, V a/iluleka; 
 wa dela. Kepa ind/ilu yona y" a- 
 kiwa ngokuti, " A i be kona njalo 
 ind/ilu yake." 
 
 The child, therefore, was dili- 
 gently concealed, for fear of 
 his being killed. He separated 
 from his mother, not having told 
 her, " Mother, I am going away, 
 for I shall be killed." He went 
 independently of his mother. His 
 mother sought and sought in vain ; 
 and gave up all hope. But his 
 house was built ; for it was said, 
 " Let his house be there always." 
 
 The mother places food for her lost child. 
 
 Unina wa zinge e tata utshwala 
 nenyama nokunye ukudAla, a ku 
 beke kona elawini ; ku se kusasa a 
 yo'ubheka, a fike, ku dAhwe ka- 
 ncinane konke. Kwa ti uma ku 
 fike izintombi zi za 'ugana, za bu- 
 zwa ukuti, " Ni za kubani na 1 " 
 Za ti, "KunAlatu." Wa kala 
 
 The mother habitually took beer 
 and meat and other food, and 
 placed it there iu the youth's 
 house f^ in the morning when she 
 went to see, on her arrival, a 
 little of all was eaten. When 
 damsels came to marry, they were 
 asked, " To whom do you come ? " 
 They said, " To Unthlatu." The 
 
 88 Ilau is a term applied to the hut of a young man ; and to the hut built 
 for a young married woman, which it is the custom to build with great care • if 
 this is not attended to the yovLng bride is offended, and expresses her feelings 
 by saying, Jfgi 'dikazi, I am a widow who has come here to be married agaiS 
 for whom no ilau, is built. The hut of a chief is also called an ilau He does 
 not, as a common man, go to his several wives' huts, but calla them to live with 
 him m succession. 
 
UNTOMBINUE. 
 
 69 
 
 unina ukuti, "U pi na? loku a 
 ngi m azi mina." Uyise wa ti, 
 " A zi yekwe ; a zi nga kitshwa, 
 ngokuba a kona amadodana a ya 
 'u zi zeka, uma e nge ko njalo 
 Un/jlatu." Amadodana lawo ama- 
 kwababa. K-wa za kwa fika Un- 
 tombinde, naye e za 'ugana kiin- 
 Alatu. IJnina wa ti, " U pi na ? " 
 Untombinde wa ti, " A ngi m azi. 
 Si zwa ku tiwa u zelwe." Uniaa 
 wa ti, " Wena, yaAliikana nezinye 
 izintombi, u ye elawini lapaya, u 
 Male kona wedwa." Nembala ke 
 Untombinde wa Alala kona, ngo- 
 kuba wa e tandwa kakiilu tinina. 
 I ngaloko ke UnAlatu a za wa 
 bonwa ngako ; wa bonwa ngonto- 
 nibinde lowo, o yena a m veza 
 obala. Ngokufika kukanMatu ebu- 
 suku wa fumana Untombinde ; wa 
 ti, ka nga m. vezi ; ekupeleni wa 
 bonwa. 
 
 Umpengula Mbanda. 
 
 mother cried, saying, " WTiere in 
 he, for I do not know?" The 
 father said, " Let them be left 
 alone; let them not be driven 
 away, for there are sons who will 
 marry them, although Unthlatu is 
 not here at all." Those sons were 
 crows. At length Untombinde 
 came, she too coming to marry 
 Unthlatu. The mother said, 
 " Where is he ? " Untombinde 
 said, " I do not know. We hear 
 it said that he has been bom." 
 The mother said, " Do you separate 
 from the other damsels, and go 
 into the youth's house yonder, and 
 stay there alone." Surely then 
 Untombinde remained there be- 
 cause she was much loved by the 
 mother. It was then by these 
 means that Unthlatu was seen 
 at last ; he was seen by means 
 of Untombinde, who was the per- 
 son who made him known. 
 Through the arrival of Unthlatu 
 by night he found Untombinde ; 
 he told her not to make him 
 known ; but at last he was seen. 
 
 APPENDIX. 
 
 MONSTERS. 
 
 "Tales of gianta and monsters," says Tylor, "which stand in direct con- 
 nexion with the finding of great fossil bones, are scattered broadcast over the 
 mythology of the world." (Op. cit., p. 314. J A belief in the former existence 
 of giants is implied, rather than clearly stated, in the Legends of the Zulus. 
 Neither that, nor the belief in monsters, appears to have arisen among them 
 from the observation of huge fossil remains. The IsikgiikgTimadevu is the great 
 monster of these Tales, ft is a river monster, capable of living on the land. 
 It answers to the Kammapa of the Basuto Legends. In the Tale of Usikulumi 
 we read of a many -headed monster fp. 43 j, which was, like the Isik2uk(2Tima- 
 devu, destructive in its usual habits, but proved friendly to Usikulumi. We 
 are at once reminded of the many -headed Hydra of antiquity, slain by Her- 
 cules ; of the Minotaur, slain by Theseus ; of the sea monster sent by Neptune 
 to ravage ^Ethiopia to punish the vanity of Cassiope, which Perseus turned 
 into a rock by the magic power of Medusa's head. Again, in the Neapolitan 
 Tales, Minuccio is represented as killing, by means of an enchanted leaf, a mon- 
 strous dragon, who " tore with his claws, broke in pieces with his head, crushed 
 with his tail, craunched with his teeth, poisoned with his eyes, and killed with 
 his breath," — a monster which, like the Isikgnkgiimadevu, " made nothing of 
 an army." f "The Dragon." Pentamerone. ) In the Highland Tales we hear 
 of a " three-headed monster of the loch," which was about to devour the king's 
 
70 IZINGASEKWANE. 
 
 daughter, but was kiUed by the fisherman'a son. (" The Sea Maiden;^ Camp- 
 bell, Op. cit. Vol. I., p. 76.; In the German Folk-lore we fijid the Tale of a 
 seven-headed dragon, which was kiUed by the young huntsman, f Ihe iwo 
 Brothers." Onmm'a Home Stories, p. 253.; In the Polynesian Mythology, 
 Kupe in his wandering is attacked by a "monstrous cuttle-fish,' ™ch ^^raised 
 its arms above the waters to catch and devour the canoe, men and aU. But 
 Kupe kills it with an axe. (Orey, Op. cit., p. 208.; 
 
 In the legendary lore of the American Ind.ians we read of the monstrous 
 Mishe-Nahma, the sturgeon, king of fishes, which 
 
 " Opened its great jaws and swallowed 
 Both canoe and Hiawatha." 
 
 In the mythology of the Hindus we hear of "Hari, the preserver of the 
 universe," who, to save "the holy king Satyavrata," assumed the form of a small 
 fish, and in that form addressed the Mng, asking for his protection. The fish 
 by a succession of rapid growths at length attained a magnitude, which sug- 
 gested to the king that he had to do with an incarnate deity. The god at length 
 revealed himself to him, and promised him preservation in the approaching 
 deluge, into the waters of which ' ' the three worlds were about to be plunged. " 
 ' ' On the appointed day the god, invoked by the king, appeared in the form of a 
 fish, blazing like gold, extending a million of leagues with one stupendous horn, 
 on which the king, as he had been commanded by Hari, tied the ship with a 
 cable made of a vast serpent." (Hardwick. Clirist and other Masters. Vol. 
 I., p. 312.; In the traditions of the same people we find the myth of the 
 world-supporting tortoise and elephant. 
 
 In the legends of the Mussulmans we read of a camel "one hundred cubits 
 high, " which came forth from the cleft mountain at the prayer of Salih. Be- 
 sides other miraculous properties it could speak, and on being touched by 
 Gabriel's fiaming sword gave birth to a young camel resembling itself in every 
 respect. It visited the dwellings of the people daily, calling them by name, 
 and supplying them with milk. (Weil's Legends of the Mussulmans, p. 43.) 
 The Ojibwa legend represents the dormouse as having been originally "the 
 largest animal in the world ; when it stood up it looked like a mountain. '' It 
 was reduced to its present size by the heat of the sun, whilst engaged in freeing 
 it from the snare in which it had been entrapped. (Tijlor. Op. cit., p. 341.; 
 
 In the northern mythology, again, we have the monster Jormungand, or 
 Midgard's Serpent, which All-father "cast into the deep ocean which surrounds 
 all lands ; but there it grew and became so great that it encircles the whole 
 world, and bites its own tail. " (Thorpe. Op. cit. Vol. J., p. 50.; And the 
 wolf Fenrir, another ofi'spring of Loki and Angurboda, is a monster of but little 
 less dimensions than Midgard's Serpent. Having broken the chains Lfedingand 
 Dromi, he was at length effectually bound by ' ' the chain Gleipnir, which was 
 composed of six materials, viz., the sound of a cat's footstep, a woman's beard, 
 the roots of a mountain, a bear's sinews, a fish's breath, and a bird's spittle." 
 ' ' The foam which issues from his mouth forms the river called Von. " (Id. , p. 
 49 — ^52. ; The Greeks had ' their Nemajan lion ; the American Indians their 
 ' ' great bear of the mountains. " 
 
 "We shall remember, too, the huge serpent which killed all the companions 
 of Cadmus ; against which a rock was hurled without effect, though its force 
 was sufficient to shake the waJls of a city, and by the weight of which a lofty 
 oak was bent. (Ovid's Met. Book III., I. 55— 95.) 
 
 Then there is Sinbad's whale mistaken for an island ; and the Eoc's egg, 
 which was fifty paces round. 
 
 Do we need anything more to explain the world-Tvide traditions of monsters 
 — chiniaaras, gorgons, sea-serpents, &c., — than superstitious ignorance acting on 
 a poetic or morbid imagination ? The untrained mind naturally looks outside 
 Itself for a power to aid or to destroy ; and sees in all striking natural phe- 
 nomena, and m aU unusual or unaccountable events, the presence of a personal 
 agency ; and nothing is more natural than to proceed to a description of the 
 ima.ginary agent,— to clothe the idea with a form more or less in correspondence 
 ^iui, • .<^^"^''te"stics of the visible phenomenon whether of terror or of 
 health-giviiig ; and then to give it a "local habitation and a name." It has 
 
UNTOMBINDE. 71 
 
 been said, "The philosophy of an early people is intimately mingled with 
 mythology, and mythology, like nature, has an inexhaustible power of producing 
 life." It has exerted this power all the world over to produce monsters. When 
 once the imagination, excited by any cause, has given birth to the conception of 
 a monster, the example will be rapidly followed, and their appears to be no 
 limit to the number or variety of monsters which may spring up, or to the gro- 
 teaqueness of the forms, possible and impossible, with which the human mind 
 will clothe the offspring of the imagination. 
 
 The foregoing was already in type when my attention was directed by my 
 friend Mr. Sanderson, of Durban, to an article on real and fabulous monsters, 
 in Household Words, entitled, "A Set of Odd Fellows." After noticing many 
 " bewildering shapes " assumed by real monsters of the deep, the writer pro- 
 ceeds : — 
 
 "Fantastic, however, as Nature herself has been in this part of her domain, 
 Superstition has surpassed her. Poetry, also, has not forgotten her divine mis- 
 sion to create. Romance has been out upon the pathless waters, and brought 
 back news of its inhabitants, mingling facts with fancies. And Investigation 
 itself, in its early days, has babbled to the world of prodigies within the ocean 
 depths as strange and appalling as any within the limits of acknowledged 
 Fable. 
 
 "We have already quoted a passage from the Faery Queene, touching sea- 
 monsters ; but the catalogue which the poet goes on to give us is so fearfully 
 fine, and is such a condensed cyclopeedia of fabulous marine zoology, that we 
 cannot forbear appending it : — 
 
 ' ' ' Spring-headed hydres, and sea-shouldering whales ; 
 Great whirlpools, which all fishes make to flee ; 
 Bright scolopendraes, armd with silver scales ; 
 Mighty monoceros, with unmeasured tayles ; 
 
 The dreadfuU fish that hath deserved the name 
 Of Death, and like him lookes in dreadfuU hew ; 
 The griesiy wasserman, that makes his game 
 The flying ships with swiftnes to pursew ; ' 
 The horrible sea-satyre, that doth shew 
 His fearefuU face in time of greatest storme ; 
 Huge zifEns, whom mariners eschew 
 No lesse than rockes, as travellers informe ; 
 And greedy rosmarines, with visages deforme. 
 
 All these, and thousand thousands many more. 
 And more deformed monsters thousand fold. 
 With dreadfull noise and hollow rombling rore 
 Came rushing, in the f omy waves enrold. ' 
 
 Book ii. c. 12. 
 
 What a passionate earnestness, as though the writer had been really seared 
 with his own imagination, is there in the above repetition of the word ' thou- 
 sand ! ' 
 
 "Olaus Magnus, Archbishop of Upsal, in Sweden, who lived in the six- 
 teenth century, is one of the chief authorities in support of the wild stories 
 which were once in circulation respecting sea-monsters. He tells us of a species 
 of fish seen on the coast of Norway, whose eyes, which are eight or ten cubits 
 in circumference, appear, when glaring upward from the black chasmy water- 
 depths, like red and fiery lamps ; of the ' whirlpool, ' or prister, who is ' two 
 hundred cubits long, and very cruel, ' — ^who amuses himself by upsetting ships, 
 which he securely fastens by entangling them in the windings of his long tail, 
 and who is most readily put to flight by the sound of a trumpet of war, cannon 
 balls being utterly ineffective ; of a sea-serpent (resembling that astounding 
 phantom of the deep of which we have heard so much lately) who goes ashore 
 on clear summer nights, to regale himself on calves, lambs, and hogs, and who 
 
72 
 
 IZINGANEKWANE. 
 
 ' puts up Ms head like a pillar, and catclietli away men ' from oflf tlie decks rf 
 ships ; and of other marvels too numerous to mention. But we are, even yet, 
 so imperfectly acquainted with the multiform vitality of the ocean, that we 
 must take care we are not treading unawares upon the remote twilight bounda- 
 ries of fact. Are scientific enquirers yet sure that those strangely vamshmg 
 islands, which at times appear and disappear in the solitary northern seas, are 
 not the prominent parts of some stupendous kraken ? " 
 
 AMAVUKUTU. 
 
 The following curious legend, claiming to speak of an event in the 
 history of primitive man, is inserted here because of its correspond- 
 ence with the tale of Unthlatu's birth, into ■which it was probably 
 inserted from some older tradition. Of a similar character and equally 
 curious is the resuscitation of a damsel which had been devoured by a. 
 lion, by placing her heart in milk;. " Now the woman took the first 
 milk of as many cows as calved, and put it into a calabash, where her 
 daughter's heart was j the calabash increased in size, and in proportion 
 to this the girl grew again inside." (BleeUs Sottentot Fables, p. 55. J 
 
 It happened in the beginning, 
 at the first breaking ofi' from the 
 source of being,** that some rock 
 pigeons came to a house; they 
 found a woman sitting outside ; 
 they went in and scattered the 
 ashes in her house. She cried. 
 She was a married woman ; she 
 had no child. She said, " They 
 have come to laugh at me ; they 
 saw that I have no child to scatter 
 the ashes." There came six 
 pigeons ; one said, " Vukutu." 
 Another said, " Why do you say 
 ' Vukutu 1 ' " The first repeated, 
 "Vukutu." The other said, "Why 
 do you say 'Vukutu?'" This 
 was done in the presence of that 
 
 ^^ EhiMangeni or dhlangeni, ' ' from the source of being. " This somewhat 
 paraphrastic rendering of the word uhlanga is perhaps the nearest approach we 
 
 can make tO an intelligible English meaning. Uh.langa is a source ^personal or 
 
 local — of other things, which may resemble the uhlanga from which they 
 sprung, or be quite distinct from it. There are, therefore, many kinds of 
 uhlanga. The notion of lime, —except so far as it is involved in that of pre- 
 cedence, — is never wrapped up in the word ohlangeni ; it is not therefore as has 
 been erroneously supposed by some, a term convertible with ehukqaleni " in the 
 beginning." The personal Uhlanga, from which, according to the Zulus all 
 things out-came (vela J in the beginning, will be fully treated of when we come 
 to theu- religious mythology. 
 
 K.WA ti amavukutu ekukg'aleni, 
 ekudabukeni kwokukyala eluAla- 
 ngeni, a fika ekaya, a funyana um- 
 fazi e /ileli pandAle, a ngena, a 
 tunyisa umlota endAlini yake. Wa 
 kala. Wa b' e umfazi ; wa b' e nga 
 zali. Wa ti, " A ze 'ku ngi Aleka, 
 a bona ngi nge namntwana wok\i- 
 kcita umlota." A fika amavukutu 
 ematandatu ; la ti elinye, " Vuku- 
 tu." La ti elinye, " U ti 
 tu ' ni na ? " La ti elinye, 
 kutu," la pinda. La ti 
 " U ti 'Vukutu' nina?" 
 pambili ke kwake lowo 
 
 ' Vuku- 
 
 "Vu- 
 
 elinye, 
 
 Nga- 
 
 'mfazi. 
 
AMAVUKUTU. 
 
 73 
 
 Kepa la ti, " Tata upondo,'' la ti 
 elinye, " u zilumeke." La ti 
 elinye, " Vukutu," futL La ti 
 elinye, " Tata upondo, u zilumeke, 
 u kupe iAhile, u tele embizeni, u 
 nameke, u beke ngenyanga ezi- 
 shiyangalombili, ti nameke. Kwo 
 ti ngenyanga yesishiyangalolunye, 
 (la ti,) u ze u zibukule ngenyanga 
 yesishiyangalolunye." 
 
 Wa zibukula ke, wa fanyana 
 nmntwana ; iAlule se li nomntwa- 
 na pakati embizeni. La ti ivuku- 
 tu, " Mu kipe ke namuMa, u mu 
 fake emAlantini, u m pe ke uku- 
 dhla,." La fika elinye, la ti, 
 "M ambese ngengubo zake, mu 
 beke emsamo wendMu ; mu fiAle, 
 ba nga m azi abafaz' abanye ; mu 
 pe ke kakulu, a kule masinya." 
 Wa kula ke masinya. 
 
 Ya fika indoda yake kusiAlwa. 
 Wa bas' umlilo kakulu umfazi. 
 Indoda a i m azi umntwana lowo, 
 unmtwana weAlule nje. Wa m 
 tata ke umfazi umntvana emsamo 
 ■wendAlu, V eAla naye, wa Alala, 
 ■wa m beka ngapambili kwake ; wa 
 tata ukud/ila kwake umntwana, 
 wa ku beka ngapambili kwake 
 timntwana, wa ti, " YidAla ke ; 
 nanku ukudAla kwako, mntanami." 
 Ya mangala indoda yake, ya ku- 
 luma, ya ti, " Lo u mu tata pi ? 
 Okabani lo 'mntwana?" Wa 
 t' umfazi, " Owami, oweAlule lami, 
 owamavukutu, a ngi tsbelako ubu- 
 Alakani : a ti, a ngi gcabe, ngi 
 zilumeke, ngi kupe iAlule, ngi li 
 tele embizeni, U ya 'kuba ng* um- 
 ntwana. La umntwana ke." 
 
 Kepa i ya jabula, ya m. bonga, 
 ya ti, " Ngi ya tokoza, ngi ya 
 jabula hamuAla. Se u nomntwana 
 wako. KuMe kakulu." Yebo, 
 ya tsho njalo lapo ke. Wa kula 
 BJalo umntwana ke weAlule. 
 
 Umpondo k^mbulb (Aaron). 
 
 woman. And tlie otber answered, 
 " Take a horn and cup yourself." 
 The other said again, " Vukutu." 
 The other said, " Take a horn and 
 cup yourself, and draw out a clot, 
 and place it in a pot, and lute it 
 down, and set it aside for eight 
 months ; lute it down, and in the 
 ninth month, (the pigeon said,) 
 uncorer it." 
 
 She uncovered it, and found a 
 child; the clot had now a child 
 inside it, in the pot. The pigeon 
 said, " Take him out now, and put 
 him in a bag, and give him food." 
 Another came and said, " Wrap 
 him in his blankets, and put him 
 at the back of the house ; hide 
 him, that the other women may 
 not know ; give him a great deal 
 of food, that he may grow imme- 
 diately." So the child grew im- 
 mediately. 
 
 Her husband came in the even- 
 ing. The woman lit a very great 
 fire. The husband did not know of 
 the child, the child of the clot only. 
 The wife took the child from the 
 back of the house, and came for- 
 ward with him, and sat down, and 
 placed him before her ; she took the 
 child's food, and put it before him, 
 and said, " Just eat ; see thy food, 
 my child." The husband won- 
 dered, and spoke, and said, " This 
 child, where did you get him ? 
 Whose is this child ? " The woman 
 said, " It is my child, the child of 
 a clot of my blood, the child of 
 the pigeons, which taught me wis- 
 dom : they told me to scarify and 
 cup myself, and take a clot, and 
 put it in a pot, and it would be- 
 come a child. So it became a child." 
 
 And the husband rejoiced and 
 gave her thanks, and said, " I am 
 happy and rejoice this day. You 
 have now a child. It is very 
 good." Yes surely the husband 
 said so. So the child of the clot 
 grew up. 
 
74 
 
 IZINGANEKWAKE. 
 
 USITUNGUSOBBNHLE.80 
 
 Usitungusobenthle and her sister go out to gather vhevMe. 
 
 KwA ti UsitungusobenAle, ba be 
 'zintombi. Omunye e ng' udade 
 wabo intombi yendAlu 'nkulu. Be 
 hamba namabuto abo'^ ezintombi, 
 be ya 'kuka ubenAle, ba bamba be 
 bu ka, be bii shiya endAleleui. Ba 
 ya ba flnyelela emikaulweni lapa 
 be za 'ubuya kona. Wa ti ke 
 udade wabo wendAlu enk\ilu, wa 
 ti, a ka tandwa uyise ; u tanda 
 wendMu encinane. Ba buya ba 
 gukguka. Ba ti ba bamba, ba bu 
 buta ; kepa wa bu shiya o tandwa 
 uyise, wa koAlwa. Ku ti be sen- 
 kangala se be buya, wa bu 
 kumbula ubenAle bake. 
 
 As regards Usitungusobenthle ; 
 there were two damsels ; the one 
 who was her sister was a child of 
 the great house. As they were 
 going with their female attendants 
 to gather ubenthle,^^ they walked 
 along plucking it, leaving it by 
 the way-side. They reached the 
 point where they would turn back. 
 Her sister, the child of the great 
 house, said she was not beloved 
 by her father ; he loved the child 
 of the inferior house. They turn- 
 ed back. They walked and col- 
 lected the ubenthle ; but she who 
 was loved by her father forgot, and 
 left hers. When they were on the 
 high land, on their way back, she 
 remembered her ubenthle. 
 
 The female attendants refuse to return with Usitungusobenthle : slie 
 returns alone, and falls in with a cannibal. 
 
 She vainly asked her female 
 attendants one after another, say- 
 ing, " Do you accompany me, that 
 I may fetch my ubenthle." All re- 
 fused, both her own and her sister's : 
 they had been enjoined by her 
 sister (to refuse). So she returned 
 alone. She went and went, and 
 fell in with a cannibal sitting in a 
 house, where her ubenthle was. 
 When she arrived, she found him 
 
 ^ Bundle-of -ubenthle. 
 
 °i Amabuto abo, pronounced amabutw abo ; tlie o becoming w before the 
 vowel. It does not appear desirable to note by spelling such peculiarities. 
 
 "^ A fibrous plant, with which ornaments, &o. , are made. 
 
 "3 Wa ba nga <«.— The meaning of this form is, She addressed first one and 
 then another m vam. As below, Wa ba nga Imywa, He was bitten in vain, 
 that IS, without shrinldng or manifesting pain. 
 
 Wa ba nga ti^^ kwezake in- 
 tombi ez' amabuto ake, "Ngi pe- 
 lekezele ni, ngi lande uben/ile ba- 
 mi." Z' ala zonke nezake nezodade 
 wabo : zi yahwe udade wabo. Wa 
 buya ke yedwa. Wa hamba- 
 hamba, wa fumana izimu, li Alezi 
 end/tlini lapa bu kona uben/tle 
 bake. Wa ti e sa u fika, wa fu- 
 
XJSITUNGUSOEENHLE. 
 
 75 
 
 mana li tola izibungu, li zi d^la. 
 Li m biza, la ti, " Ngena, u ze 'ku 
 ngi tolisa." Wa ngena, wa fika 
 wa tola, wa zinge e li nika izi- 
 buugu, li d/tla. 
 
 bunting for maggots'* and eating 
 them. He called her, saying, 
 " Come in, and help me to find." 
 She entered and went and found, 
 and gave him maggots continually, 
 and he ate. 
 
 V sitimgusohenthle' s sister cmd the attendants make a false report. 
 
 Ekaya ba fike ba ti, " I tombile 
 leyo 'ntombazana, Usitunguso- 
 benAle." Ku Alatshwe inkomo ; 
 isizwe sonke si pelele ngokuAlaba, 
 uba ku tombe inkosazana. 
 
 The others arrived at their 
 home ; they said, " The little maid, 
 Usitungusobenthle, has become a 
 woman." An ox is slaughtered, 
 and the whole tribe comes together 
 at the slaughter, because the prin- 
 cess has come to maturity.'^ 
 
 The cannibal puts Usitv/ngusobenthle into his hag, amd walks off with 
 
 her. 
 
 La ti izimu la m faka em/ilanti- 
 ni ; wa ti ke wa puma nalo izimu, 
 li y" ekaya kubo kasitungusobenAle. 
 Ba fumana abafana be babili ba^ 
 kwabo, be sematoleni, abanye be 
 sezinkomeni, be dAl' inyama. La 
 ti, " Ngi sikele ni inyama." Ba li 
 sikela izimu. La ti, " Ngi za 'ku 
 ni tshela umAlanti womuntu om- 
 kulu." 
 
 The cannibal put Usitunguso- 
 benthle into his bag, and she went 
 with the cannibal, and he went to 
 Usitungusobenthle's home. They 
 fell in with two of her brothers, 
 who were with the calves ; and 
 others were with the cattle, eating 
 meat. The cannibal said, "Cut 
 off some meat for me." They cut 
 off some for him. He said, " I 
 will tell you somethiag about the 
 bag of a great person."^^ 
 
 Usitungusohenthle speaks in the bag, and her brothers recognise her 
 
 voice. 
 
 Ba li pa, la d/da. Ba ti, " TJ 
 bete umAlanti, u te u zo 'u si 
 tshela." La u beta ke. Ya ti ke 
 intombazana, Usitungusoben/ile, i 
 
 They gave him meat, and he 
 ate. They said, " Beat the bag*"' 
 you said you would tell us of" So 
 he beat it. The little girl, Usi- 
 tungusobenthle, who was in the 
 
 '* In a native hut -whioli is not properly attended to, maggots come up from 
 tie floor. The cannibal is represented as eating them. The badly cared for 
 house and the food are both intended to disparage the cannibal, by intimating 
 that his habits are different from those of other men. 
 
 95 The ceremonies performed on such occasions will be given in another 
 place. 
 
 '8 The brothers of Usitungusobenthle understand by this that there is 
 something mysterious which probably concerns themselves, being children of 
 the king, in the cannibal's bag. 
 
 ^ That is, " Out with this tale about the bag." 
 
76 
 
 IZINGAUEKWAJfE. 
 
 ngapakati emMantini, ya ti, " Ngi 
 ya 'kukuluma, ngi ti ni 1 Ngi sM- 
 yiwe nje abakababa ; b' alile uku 
 ngi pelekezela, ngi ye 'kutabata 
 ubenAle bwami." B' ezwa abafana 
 bakwabo, b' ez-wa ngelizwi ; ba ti, 
 " Mu pelekezele ni, a ye kubaba, a 
 ye 'kud/ila inyama e kcebileyo ku- 
 baba ekaya." Ba mu pelekezela 
 ke, ba mu sa enclAlini yakwabo 
 TJsitungusoben/ile. 
 
 bag, said, " What stall I say ? I 
 bave been left by my father's 
 children, who refused to accom- 
 pany me to fetch my ubenthle." 
 The boys, her brothers, heard; 
 they understood by her voice; 
 they said, " Do you accompany 
 him to our father's, that he may 
 eat fat meat at our father's house." 
 So they accompanied him, and 
 brought him to Usitimgusoben- 
 thle's home. 
 
 Usitwngusohenthle's brothers take the camnibal to their father. 
 
 La fika ke kwabo. Wa li si- 
 kela unina kasitungusobenAle ; la 
 d/ila. Ba ti, " XJ bete ke um/ilanti 
 womuntu omkulu," La u beta ke 
 izimu. Wa ti umntwana, " Ngi 
 ya 'ukuluma ngi ti ni 1 Ngi shi- 
 jdwe ngabakababa." "Wa ti unina, 
 " A ku yokubiz-wa inkosi uyise." 
 "Wa fika ke, wa ti, "A ke a bete 
 um7ilanti ; " 'ezwe i kuluma, ya ti, 
 " Ngi ya 'kuti ni ? Ngi shiyiwe 
 ngabakababa. " 
 
 So the cannibal came to her 
 people. Her mother cut him some 
 meat, and he ate. They said to 
 him, " Just beat the bag of the 
 great person." So the cannibal 
 beat it, and the child said, " What 
 shall I say ? I have been forsaken 
 by my father's children." The 
 mother told them to call the king, 
 her father. So he came, and said, 
 " Just let him beat the bag." And 
 he heard her say, " What shall I 
 say ? I have been forsaken by my 
 father's children." 
 
 Tlie father sends the cannibal to fetch water in a leaky calabash, and 
 takes Usitungusobenthle out of the bag. 
 
 Wa ti ke uyise, " Li nike ise- 
 Iwa, li ye 'kuka amanzL" Wa li 
 kcamusa iselwa ngesilanda. La 
 hamba ke izimu, li ya 'kuka 'ma- 
 nzi. La libala ukuka 'manzi, ise- 
 Iwa li vuza. Ba be tola na ofezela 
 nehyoka nezinja, ku fakwa emAla- 
 ntini ; wa kitshwa umntwana, in- 
 tombi, TJsitiingusoben/ile ng' uyise. 
 
 So her father told them to give 
 the cannibal a calabash, that he 
 might go and fetch water. The 
 father made a hole ia it with a 
 spear.^8 So the cannibal went to 
 fetch water. The cannibal was 
 detained fetching water, for the 
 calabash leaked. They procm-ed 
 scorpions, and snakes, and dogs, 
 and put them in the bag ; and the 
 little girl, Usitungusobenthle, was 
 taken out by her father.*^ They 
 
 "* In like manner tlie woman gives Moorachug a sieve to fetch water iu. 
 (Campbell. Op. cit. Vol. I., p. 160.^ The Danaides are punished by being 
 compelled to the infinite, unceasing labour of filling a vessel full of holes with 
 water. 
 
 »' A tale similar to this in many respects, and containing some incidents 
 from other legends, is related of Tsdane, among the Bechuanas. (Abbov.sseffs 
 South Africa, p. 96. ) See also above, p. 33. " UAlakaaiyaua. " 
 
TJSITUNGtJSOBENHLE. 
 
 77 
 
 Kwa fak-wa izilo zonke, ezi lumayo 
 zonke, emAlantini wezimu. La 
 fika izimu, la ti, " Ini ukuba ni 
 ngi nike iselwa elivuzayo ? " Ya 
 ti inkosi ya li bulala, ya ti, " U 
 nikwe inkosikazi. Ku nani i nga 
 ku ftmeli iselwa eH nga fanga, eli- 
 kginileyo na 1 " 
 
 put all kinds of biting animals 
 into the cannibal's bag. The can- 
 nibal came, and said, " Why did 
 you give me a leaky calabash ? " 
 The king had made a hole in it, 
 but he said, " The queen gave it 
 to you. How was it she did not 
 find for you an unbroken, strong 
 calabash?" 
 
 The ca/nnibal depa/rfs with his hag full of venomous animals. 
 
 La ti ke izimu, " TJm/tlanti wa- 
 mi u sa Alezi ini ke na % " Ba ti, 
 " U se Alezi ngaloko 'kuAlala kwa- 
 wo, u be u u beka ngako." La 
 twala ke izimu ; la piwa nenyama, 
 la goduka, li ya ekaya emzini 
 walo. La fika, la u beka pandAle 
 umManti walo ; la ti, " A ku ba^ 
 swe umlilo, ku pekwe imbiza." 
 
 The cannibal said, " Is my bag 
 still there?" They said, "It is 
 still in the same place and con- 
 dition as you put it." The can- 
 nibal took it up ; he was given 
 meat, and went home to his kraal. 
 "When he arrived he put his bag 
 down outside, and told them to 
 make a fire and boil the pot. 
 
 The ccmmbal's death. 
 
 The pot was boiling. He sent 
 one of his children to fetch the 
 bag. The child was bitten, and 
 left it. He sent another ; he 
 went, and when he was taking, 
 hold of it, he too was bitten ; and 
 left it. The animals which were 
 in the bag bit the cannibal's chil- 
 dren. He told them not to come 
 Lato the house any more. He told 
 his chief wife to fetch it. She 
 was bitten, and said, " The chil- 
 dren are right ; they said truly 
 this bag of yours bites." So he 
 said, "Shut me up inside the 
 house, and close up even the little 
 holes. "1 They shut him up, and 
 went out. ' He took the bag by 
 himself. He was bitten again and 
 again without shrinking. He 
 emptied the bag, and shook it. 
 All the animals which were inside 
 rushed upon him. He screamed. 
 
 ^ Thus giving them to understand that as they had spoken evil of the food 
 he had in his bag, they should not only not have any of it, but should not even 
 see what it was. 
 
 I b' i tsha. La tumela um- 
 ntwana walo, la ti, ka tabate um- 
 Alanti. Wa lunywa umntwana ; 
 wa u laAla. La tuma omunye 
 futi; wa hamba wa ti, u ya u 
 tabata ; wa lunywa. naye ; wa u 
 laAla. Izilwane ezi pakati emAla- 
 ntini za luma abantwana bezimu. 
 La ti, "M nga be ni sa ngena 
 end/tlini lapa," kubantwana balo. 
 La ti, a u tatshatwe inkosikazi. 
 Ya lunywa. Ya ti, " BaAle ; ba 
 tsho abantwana ukuba u ya luma 
 lo 'mA.lanti wako." La tike, "!Ngi 
 valele ni ngapakati, ni vimbe nen- 
 tunjana." Ba vala ke, ba puma. 
 La u tabata ngokwalo. La ba nga 
 lunywa, la kginisela. La u kupa, 
 la u nikina. Za kumbula kulo 
 zonke ezi feikiwe ngapakati. La 
 
78 
 
 IZINGANEKWANE. 
 
 kala. La kala ngapakati, li ko- 
 7ilwe lapa li nga puma ngakona. 
 Kwa ti ku 'sikati, ba vula ; se li 
 k^edive ; se ku sele amatambo 
 odwa. La puma li gijima, la ya 
 odakeni ; la fika, la Alaba ngen- 
 /Joko. Kwa ngena izinyosi ema- 
 tanjeni alo, se li umuti ! 
 
 He screamed inside, being un- 
 able to get out any-where. After 
 some time they opened the door, 
 when he was already made an end 
 of, and nothing was left but bones. ^ 
 He ran out, and went to a mud- 
 hole ; when he arrived, he fell in 
 head foremost. And bees entered 
 into his bones, he being now a 
 tree! 
 
 Dsitungusobenthle's father Tolls the girls who had forsaken her. 
 
 Kwa ti ekaya inkosi ya biza 
 UsitungusobenAle, ya ti, ka pume. 
 Z' ala ke intombi. Ya fika ya 
 fika ya ya end/ilini, lapa ku 
 tonjiswe kona. Ya fumana be 
 y ambese enye intombi ngomuti, 
 ku tiwa, ng' Usitungusoben/ile. 
 Ya zi biza zonke ; za puma ke, za 
 pelela, Ya tola ukuni, ya tabata 
 isitshetshe, ya zi ng'amula zonke 
 intombi. 
 
 Ufusi Mbele (Deboeah). 
 
 At home the king called for 
 Hsitungusobenthle, and told her 
 to come out, But the girls refiised. 
 He went to the hut, where the 
 ceremonies of puberty were being 
 performed. He found that they 
 had decorated another girl with 
 branches of trees, and it was said 
 she was Usitungusobenthle. He 
 called them all ; they came out 
 every one of them. He got a 
 block,5 and took a sword, and cut 
 ofi" the heads of all the girls. 
 
 USITUNGUSOBENHLE NAMAJUBATENTE.* 
 
 Usitungusohenthle is carried off hy Pigeons. 
 
 Ku tiwa, kwa ku kona intombi i 
 tombile, UsitungusobenAle ibizo 
 layo. Kwa ti abantu bomuzi wa- 
 bo bonke ba hamba ba ya 'kulima 
 kude nomuzi wabo, nezintombi za 
 hamba futi nazo, za ya 'kuka 
 
 It is said there was a girl, who 
 had come to womanhood, whose 
 name was Usitungusobenthle. AU 
 the people of her kraal went to 
 dig at a distance from the kraal : 
 the girls also had gone to pluck 
 
 ^ An exaggeration of course. 
 
 ' This mode of punishing criminals is no longer practised among the 
 Zulus ; neither do they know when it was. They say merely that it was com- 
 mon to execute in this way in the time of long ago. 
 
 * Amajuhatente. — Pigeons. Although the idea of birds is practically kept 
 up at first, it is soon left, and the Amajubatente are evidently a people, pro- 
 bably a people riding on horses. 
 
USITUNGUSOBENHLB NAMAJUBATENTE. 
 
 79 
 
 incapa ; wa sala yedwa XTsitungu- 
 sobenMe^ Kwa ti kwa fika Ama- 
 jubatente ; a fika Amajubatente, a 
 mu tabata UsitungusobenAle, a 
 hamba naye e ndiza pezulu ; a 
 dabula ngalapa ku kona onina, lapa 
 he lima kona, a m leugalengisa 
 pezu kukanina. UsitungusobenAle 
 wa kala e bona tiiiina, wa ti, 
 " Mame, mame, ng' emuka namar 
 jubatente." A m lengisa. Unina 
 wa linga uku m bamba ; e m dar- 
 bukisa nje kodwa unina, a hamba 
 naye Usitungusoben/ile ; nonina 
 futi wa landela, e hamb' e kala. 
 Kwa za kwa Aiwa, a fika emtini, a 
 kwela pezulu, a AMa kona pezulu. 
 Unina wa lala ngapantsi kwomuti. 
 Kwa ti ngapakati kwobusuku a m 
 tata Amajubatente TJsitunguso- 
 ben/tle, a hamba naye, a ya kubo. 
 
 incapa ; ^ and TJsitungnsobenthle 
 was left alone. Some Amajuba- 
 tente came and took away Usi- 
 tungusobenthle ; they carried her 
 flying through the air ; they passed 
 near the place where her mothers® 
 were digging, and moved her 
 backwards and forwards in the air 
 over her mother's head. Usi- 
 tungusobenthle shouted when she 
 saw her mother, " Mother, mother, 
 I am going away with the Amaju- 
 batente." They suspended her in 
 the air. Her mother tried to lay 
 hold of her. But they were 
 merely distressing her mother, and 
 went away with Usitungusoben- 
 thle : her mother also followed, 
 going and weeping. When it was 
 evening they came to a tree and 
 perched on the top, and stopped 
 there on the top. The mother lay 
 down at the foot of the tree. In 
 the night the Amajubatente took 
 Usitungusobenthle, and went away 
 with her to their own country. 
 
 Udtungv^ohentMe becomes the queen of the F'igeons. 
 
 Kwa sa unina ka b' e sa wa 
 bona pezu kwomuti Amajubatente. 
 Wa se u ya buya, wa pindel' emu- 
 va. Amajubatente a fika ekaya 
 kubo, nositungusoben/ile fati. A 
 ti Amajubatente, " A ka be inko- 
 sikazi." Wa e se ba inkosikazi. 
 Wa zala umntwana. (Indoda yake 
 ya Ijubatente nayo.) Wa pinda 
 wa zala omunye futi ; wa pinda wa 
 zala omunye futi : abatatu 'kupela. 
 
 In the morning the mother 
 could no longer see the Amajubar- 
 tente on the tree ; so she went 
 back again. And the Amajuba- 
 tente went to their home with 
 Usitungusobenthle. "The Amaju- 
 batente said, " Let her be queen." 
 So she became queen accord- 
 ingly. She gave birth to a child. 
 (Her husband was an Ijubatente 
 also.)^ Again she gave birth to a 
 second child ; again she gave birth 
 to a third child : three altogether. 
 
 ^ Incapa. — ^A soft kind of grass. 
 
 ' Motliers. — Ths children of the polygamist call all the wives Mother, as 
 well as their mother properly so called. 
 
 ' The notion of the marriage between human bein^ and animals is very 
 common ; and like another very common notion with which it is associated,- — 
 the possibility of holding intercourse with and understanding the language of 
 beasts, birds, and fishes, — may perhaps be regarded as an indication of that 
 
80 
 
 IZINGANEKWANB. 
 
 T]i>s men go to hunt, leaving Uaitungusobenthle alone with am, old 
 
 Kwa ti kwa menywa inkgina-; 
 ya ya. ukuzingela kude ; ya hamba 
 nendoda futi kasitungusobenAle ; 
 nabantwana bake ; bonko abantu 
 be ya 'kuzingela nabo. Wa sala 
 nesalukazi ekaya' Usitungusobe- 
 nAle ; bobabili ba sala ekaya. Wa 
 se kcebe ikcebo kubantwana bake, 
 ■wa ti, " A no zigulisa." 
 
 It happened that a hunting 
 party was called out ; it went to 
 hunt at a distance ; Usitunguso- 
 benthle's husband went also and 
 her children ; and all the people 
 went to hunt. Usitungusobenthle 
 remained at home with an old 
 woman ; they two remained at 
 home. Usitungusobenthle devised 
 a plan with her cliildren ; she told 
 them to feign sickness. 
 
 TJsituTvgusobenthl^s children feign sickness, and return to their motlier. 
 
 Ya puma inkgina kusasa. Ba 
 ti be sa puma ekaya, wa ti omkui- 
 wana^ umntwana wake wa ziwisa 
 
 The hunting party went out in 
 the morning. As they were leav- 
 ing home, the bigger boy of Usi- 
 
 sympathy with all living things, which was characteristic of early man, as it is 
 now the characteristic of childhood. The emotional mind naturally yearns 
 towards the lower world of living things, and asks whether there may not he 
 some closer relationship hetween them and man than is commonly supposed to 
 exist ; loves to watch their habits, and longs to comprehend their language. 
 And the philosopher appears more and more disposed to seek for and to acknow- 
 ledge the existence of relationships, which a few years ago would have heen 
 scornfully rejected as derogatory to human dignity. (See an interesting and 
 excellent paper on the subject by Mr. Charles S. Wake. Antkropoloqical Jour- 
 nal. No. III., p. zm.) 
 
 Be this as it may, the notion is very common in the tales of all people. 
 Here the husband is a Pigeon ; in the Highland tales it is a Hoodie, or Koystou 
 Crow ; or a Dog ; or a Frog. In the German a Horse ; or a Babbit. In the 
 Neapolitan a Serpent. In the Hottentot an Elephant. And we have our own 
 tale of Beauty and the Beast. But in the progress of the tale the characteris- 
 tics of the animal are lost ; there is nothing but the name ; all its actions, 
 thoughts, and language are human. And it generally turns out that it is a 
 " prince under spells." 
 
 So here the progress of the tale shows that men and not pigeons are meant. 
 They are unable to fly across a river. The introduction of animals instead of 
 men mto a tale is easily explained as regards Zulu. Ijuhatente, a pigeon, be- 
 comes a proper name by changing the initial i into u ; thus, Ujvhatente, The 
 Pigeon-man. Such names are common, as, Undhlovu, The Elephant-man: 
 Unyoni, The Bird-man ; Unhlatu, The Boa-man, &c. In the Kafir legends 
 there is never, so far as I know, any allusion to horses. The Zulus are not a 
 nation of horsemen ; and horses have only recently been introduced amongst 
 them. This tale may originaUy have been a narrative of an inroad of horsemen, 
 who earned off a native girl. Nothmg would be more natural than for them to 
 say on such an occasion, "It was not men, but pigeons, that took her awav " 
 ihe name of a bird would be given them to intimate their velocity It is not 
 nnconimon at the present time to hear an old man speak of riding on horseback 
 as flymg If a person complain of fatigue from riding, he would ask "How 
 can you be tired, since you have merely flown, and not gone on your feet ' " If 
 this be a correct surmise it will throw some light on the origin of the tale both 
 as regard* locality and time. ' 
 
 ^Omkuiwana, dim. of hdv, lit., biggish, somewhat big, that is, the one 
 who was big as compared with the other two, the bigger. 
 
USITUNGUSOBENHLE NAMAJUBATENTE. 
 
 81 
 
 pantsi, wa ti, " Maye, nga puka." 
 Wa ti uyise, " Ka buye a ye 
 'kaya." Ya dAlulela ngapambili 
 ftiti. Wa ti omunye umntwana 
 ow elama omkuiwana, wa ti, " Ma- 
 ye, nga fa isisu." Wati uyise, "Ka 
 buye futi naye." Ya d/ilulela nga- 
 pambili futi. Wa ti omunciuyane, 
 " Ngi pela ikanda." Wa ti uyise, 
 "Ka buye futi naye." B' enza 
 ngamabomu, be koAlisa uyise, be 
 ti, i kona be za 'umuka. Ba pe- 
 lela bobotatu ekaya kunina. 
 
 tungusobenthle fell down design- 
 edly, and cried out, " O dear, I anj 
 hiu-t," His father told him to go 
 home. The hunting party again 
 went on. Another ehild, the next 
 to the eldest, said, " O dear, I have 
 a sudden pain in my stomach ! " 
 His father told him too to go back. 
 The hunting party again went on. 
 The little one said, " My head is 
 in pain all over." His father told 
 him to go back also. They did 
 this wilfiiUy, deceiving their fether, 
 thinking by this means to get 
 away. All three were now at 
 home with their mother. 
 
 Usitungmdbenthle escapes with lier children. An alarm is given. 
 
 Unina wa bopa impaAla yake, 
 wa tata abantwana bake, wa 
 hamba- nabo. Si te si kjabuka 
 isalukazi, wa e nga se ko TJsitu- 
 ngusobenAle, e se hambUe ; sa 
 memeza, sa ti, "Yi, yi, yi," (si 
 Alaba umkosi,) " inkosikazi i mu- 
 kUe nabantwana benkosi." W e- 
 zwa omunye kwabazingelayo, wa 
 ti, " Tula ni ! TJ ti ni lowo na ? 
 Ku nga ti, u ti, ' Inkosikazi i mu- 
 kile nabantwana benkosi.' " Ba 
 ti ba m bamba, ba ti, " U Molela 
 abantwana benkosi." Ba m bu- 
 lala. Sa pinda sa memeza futi, sa 
 ti, " Yi, yi, yi ; inkosikazi i mukile 
 nabantwana benkosi." Wa ti 
 omunye futi, " Ni m bulele kodwa 
 ubani. U kona umuntu o meme- 
 zayo. Ku nga ti u ti, ' Inkosikazi 
 i mukile nabantwana benkosi.' " 
 Ba m bamba lowo futi, ba m 
 bulala, be ti, " TJ. Molela abantwa- 
 na benkosi." Sa piada futi, sa 
 
 The mother tied up her luggage, 
 and took her children, and went 
 away with them. When the old 
 woman first observed their depar- 
 ture, TJsitungusobenthle was no 
 longer there, she having already 
 set out. She shouted, saying, 
 "Yi, yi, yi," (giving an alarm,) 
 "the queen has gone away with 
 the king's children." One of the 
 hunters heard, and said, " Keejj 
 still ! What does that person 
 say ? It is as if she said, ' The 
 queen has gone away with the 
 king's children.' " They laid hold 
 of him, and said, "You are de- 
 vising ill luck^ for the king's 
 children." So» they killed him. 
 Again the old woman shouted and 
 said, " Yi, yi, yi ; the queen has 
 gone away with the king's chil- 
 dren." Again another said, " You 
 have indeed killed So-and-so. 
 There is someone shouting. It is 
 as if she said, 'The queen has 
 gone away with the king's chil- 
 dren.' " They caught hold of him 
 too, and killed him, saying, " You 
 are devising bad luck for the king's 
 children." Again the old woman 
 
 ' Or prophe^ng evil. 
 
82 
 
 IZIKGANEKWANE. 
 
 memeza, sa ti, " Yi, yi, yi ; inko- 
 sikazi i mukile nabantwana ben- 
 kosi." W ezwa futi omunye, wa 
 ti, " Kgabo. Ni ba bulele kodva 
 abantu. TJ kona umuntu o me- 
 mezayo, u ti, ' Inkosikazi i mukile 
 nabantwana benkosi. " Ba m 
 bamba futi ; ba m bulala naye 
 futi ; ba ti, "17 Alolela abantwana 
 benkosi, ukuba b' emuke." Sa 
 pinda isalukazi okwesine, sa me- 
 meza, sa ti, " Yi, yi, yi ; inkosikazi 
 i mukile nabantwana benkosi." 
 Wa pinda owesiue futi, wa ti, 
 " Tula ni, si zwe. Ni ba bulele 
 kodwa. U kona umuntu o me- 
 mezayo. Ku nga ti u ti, ' Inko- 
 sikazi i mukile nabantwana ben- 
 kosi.' A ke ni ngi yeke ; ni nga 
 ngi bulali mina. Si ke si buye si 
 yokuzwa ekaya, ngasekaya, ukuba 
 a ku ko 'muntu o memezayo na?" 
 Ya ti inkosi ya m yeka lowo 
 'muntu. Ba hamba, ba ya ekaya. 
 Ba fika ekaya. Sa ti isalukazi, 
 " Inkosikazi i mukile nabantwana 
 .benkosi." Wa ti umuntu, " Ngi 
 te ni ke na ? Ngi ni tshele, nga 
 ti, u kona umuntu o memezayo." 
 
 cried, saying, "Yi, yi, yij the 
 qiieen has gone away with the 
 king's children." Again another 
 heard, and said, " No then. You 
 have killed indeed those men ; but 
 there is a person shouting, and 
 saying, ' The queen has gone away 
 with the king's children.' " They 
 caught hold of him too, and killed 
 him also ; they said, " You are de- 
 vising bad luck for the king's 
 children, that they may go away." 
 Again the old woman cried for the 
 fourth time, saying, " Yi, yi, yi ; 
 the queen has gone away with the 
 king's children." Again a fourth 
 said, " Be still, and let us listen. 
 You have indeed killed those men ; 
 but tliere is someone shouting ; it 
 is as if she said, ' The queen has 
 gone away with the king's chil- 
 dren.' Just leave me alone; do 
 not kill me too. Let us just go 
 back to hear at home, I mean 
 near home, if there is not someone 
 shouting." The king let that man 
 be. They returned home. The 
 old woman said, " The' queen has 
 gone away with the king's chil- 
 dren." The man said, " What did 
 I say then 1 I told you there was 
 someone shouting." 
 
 The king sets out in pursuit with a large a/rmy. 
 
 Ba butana bonke abantu benkosi 
 yamajubatente. Ya ti, a ba m 
 lande TJsitungusobenAle. Ba ha- 
 mba, impi eningi kakv^lu e 'zinku- 
 lungwane, nayo inkosi yamajuba- 
 tente futi. 
 
 All the people of the king of 
 the Amajubatente assembled. The 
 king told them to fetch Usi- 
 tnngusobenthle. They set out a 
 great army many thousands strong, 
 and the king of the Amajubatente 
 went yith them. 
 
 The sea divides at Vsitungusohentlde's word, and she and her children 
 pass through. 
 
 TJsittmgnsoben/tle wa fika elwa- 
 nd/tle ; wa ti, " Lwand/tle, Iwa- 
 nd/*le, IwandAle, wo ti dam' ! ngi 
 Usitungusoben/tle." UlwandAle 
 
 Usitungusobenthle came to the 
 sea; she said, "Sea, sea, sea, 
 divide ! I am Usitungusobenthle." 
 The sea at once divided ; and she 
 
USITUNGUSOEENHLE NAMAJUBATENTE. 
 
 83 
 
 Iwa se lu ti dam'. Wa se vela 
 nabantwana bake, wa Alala nga- 
 petsheya. Ya fika impi yamaju- 
 batente elwand^e, ya m bona 
 UsitungusobenAle e Alezi nga- 
 petsheya kwol-wandMe. Ya fika 
 ya mangala i m bona ngapetsheya 
 kwolwandAle. 
 
 and her cliildren went through,^'' 
 and sat down on the other side. 
 The army of the Amajubatente 
 arrived at the sea, and saw Usi- 
 tungusobenthle sitting on the other 
 side of it. They wondered when 
 they saw her on the other side of 
 the sea. 
 
 Tlie army is persuaded to follow, and is drowned. 
 
 Wa ti UsitungusobenMe w' a^ 
 luka intamho ende kakulu, wa i 
 ponsa ngapetsheya, wa ti, " "Woza 
 ni, ngi ni weze." B ba binga, e 
 ba binja nje. Wa e se tole itshe 
 elibnkah. TJsitungusobenAle wa 
 ti, " Bambela ni, ni be baningi 
 entanjeni." Ba i bamba intamho, 
 ba baningi. Wa i donsa intambo 
 TJsitungusobenAle. Ba ti lapo be 
 pakati, wa i ngnma intambo, b' e- 
 muka nolwandAIe. Wa ti, " Ma- 
 ye ! B' emuka abantu benkosi ; " 
 e zenzisa, e ngnme ngamabomu. 
 Wa ti kwabanye fati, " I bambe 
 ni intambo ftiti." Ba se be i 
 bamba, se be baningi. Wa ba 
 donsa. Kwa ti lapo be pakati 
 kwolwandAle, wa i ngioma futi in- 
 tambo. Wa ti, "Maye! B' e- 
 muka abantu benkosi." Wa sel' e 
 i ponsa futi, e ti, i m punyukile. 
 Wa e se ti, " Bambela ni, ni be 
 
 Usitungusobenthle plaited a 
 very long rope, and threw it across, 
 and said, " Come along, I will 
 cross you over.''^^ But she was 
 merely chaffing them. She had 
 found also a sharp stone. Usi- 
 tungusobenthle said, "A great 
 many of you lay hold of the rope." 
 A great many of them laid hold 
 of it ; Usitungusobenthle drew it. 
 And when they were in the middle 
 she cut the rope, and they were 
 carried away by the sea. She said, 
 " Woe is me ! The people of the 
 king are carried away." But she 
 was dissembling, for she had pur- 
 posely cut the rope. Then she 
 said to the others also, " Lay hold 
 of the rope again." Many laid 
 hold of it. She drew them across. 
 And when they were in the midst 
 of the sea, she cut the rope again ; 
 and said, "Woe is me! The 
 people of the king are carried 
 away." Again she threw the rope, 
 saying it had slipped from her 
 hand. And then she said, "A 
 
 " A somewhat similai'tale is told of the Heitsi Eibip of the Hottentots ; 
 or, according to Knudsen, of some other person. (Bleek's Hottentot Fables, p. 
 75, and Note. ) When pursued, on arriving at some water he said, ' ' My grand- 
 father's father, open thyself, that I may pass through, and close thyself after- 
 wards." 
 
 ^' In the legend of Maol a Chliobaiu, it ia said that when she had success- 
 fully plundered a giant, and again and again eluded his pursuit by leaping a 
 stream he could not pass, she at length killed the giant by a stratagem similar 
 to that by which Usitungusobenthle killed the pursuing army. " So Maol a, 
 Chhobain stood on the bridge (made of a hair), and she reached out a stick to 
 him, and he went down into the river, and* she let go the stick, and he was 
 drowned. (Comipbdl. Op. eit. Vol. I., p. 260. J In this Highland legend, 
 and in that above, as well as in that of Ulangalasenthla and Ulangalasenzantsi, 
 given below, the pursuers and pursued hold a conversation across the river, and 
 the pursuers are foolish enough to believe that the pursued will help their ene- 
 mies to catch them, and so perish for their misplaced conixdence. 
 
84 
 
 IZIN&ANEKWANE. 
 
 baningi futi." Ba se be i bamba 
 intambo. Kwa ti lapo be pakati 
 labo fati, wa i n^uma intambo, 
 b' emuka namanzi olwandAle. 
 Kwa za kwa sala a ba ba bangaki 
 ngapetsheya, se be bancinyane 
 kambe. Wa ti omunye walabo 
 abaseleyo, " Ba za ba pela . abantu , 
 benkosi." Ba se be buyela emuva. 
 
 great many of you hold on again." 
 And they held on to the rope. 
 And when they too were in the 
 midst of the sea, she cut the rope, 
 and they were carried away by the 
 water of the sea. At length there 
 remained a very few on the other 
 side, they being now few indeed. 
 And one of those who remained 
 said, " At last the people of the 
 king are come to an end." So 
 they turned back. 
 
 Usitungusobenthle returns to her Iwme, and finds it desolate. 
 
 Wa sel' e hamba ke TJsitungu- 
 Boben/ile, e sel' e fika ezweni la- 
 kubo. Wa fika abantu be nga se 
 ko ; se ba dAliwa IsikgTikgumadevu. 
 Wa bona intaba eya i nge ko ku- 
 kg'ala : wa ti, " I pi le 'ntaba na?" 
 Wa hamba, wa sondela kuyo, nga- 
 lapa kwa k\i kona umuzi wakubo : 
 wa fumana into enkulu, ukuti Isi- 
 kj'ukyumadevu, o kad' e ti intaba. 
 
 Then Usitungusobenthle set 
 out, and arrived at the country of 
 her people. When she came, there 
 were no people left ; they had been 
 eaten by the Isikgnkyumadevu. 
 She saw a mountain which used 
 not to be there formerly : she said, 
 "What is this mountain ?" She 
 went on and approached it, near 
 the place where the village of her 
 people formerly stood : she found 
 a great thing, to wit, the Isikyu- 
 kgnmadevu, which she at fiirst 
 thought was a mountain. 
 
 Usitungusobenthle rips open the Isikqukqumadevu, and animals and 
 men come out of it, and all things are renewed. 
 
 Wa sondela eduze naso, wa 
 hamba ngapantsi kwaso, e pete 
 umkonto ; wa si dabula ngapantsi 
 
 She approached close to it, and 
 went under it, carrying a knife in 
 her hand, and cut open its beUy.^^ 
 
 1' In a former tale, the Isikgiikjumadevu swallows TJntombinde, and is 
 killed by a man who had been bereaved of his children by the monster. Here 
 the monster is killed by a woman. In the Basuto legend "Litaolane took a 
 knife, and, deaf to his mother's entreaties, went to attack the devourer of the 
 world. Kammapa opened his frightful jaws, ajid swallowed him up." But 
 Litaolane cuts his way out, killing the monster, and making way for the natives 
 of the earth to escape from the living grave. In the American Indian legends, 
 there is an account of a monstrous sturgeon of the Big-sea-water, Lake Supe- 
 rior, which swallowed Hiawatha and his canoe. Hiawatha 
 " Groped about in helpless wonder, 
 
 Till ne felt a great heart beating, 
 
 Throbbing in that utter darkness. 
 And he smote it in his ajiger 
 
 With his fist the heart of Nahma." 
 The monster dies, and Hiawatha is delivered from his prison bv the birds of 
 prey. (Longfellow's Hiawatha.) ^ 
 
ULUHLAZASE. 
 
 85 
 
 esiswini. Kwa puma kukg'ala 
 inkuku ; ya ti, " Kukuluku ! Nga 
 li bon' izwe ! " Ngokuba kad' i 
 nga sa li boni. Ngemva kwen- 
 kuku kwa puma umuntu ; wa ti, 
 " Hau ! Nga za nga li bon' izwe !" 
 Ngasemuva kwake kwa puma in- 
 komo ; ya ti, " TJuum ! Nga li 
 bon' izwe ! " Ngemva kwayo kwa 
 puma inja ; ya ti, " Hau, hau, 
 hau ! Nga li bon' izwe ! " Nge- 
 mva kwayo ya puma imbuzi ; ya 
 ti, " Me, me ! Nga li bon' izwe !" 
 Ngemva kwayo kwa puma imvu ; 
 ya ti, " Be, be ! Nga li.bon' izwe!" 
 Ngemva kwayo kwa puma izinto 
 zonke. Kwa buywa, kw' akiwa, 
 kwa buswa fufi ; kwa ba njenga- 
 loko kade kunjalo. 
 
 Kwa sokuba ukupela ke. 
 Ulutuli -Dhladhla (Usetemba). 
 
 There came out first a fowl; it 
 said, " Kukuluku ! ^-^ I see the 
 world ! " For for a long time it 
 had been without seeing it. After 
 the fowl there came out a man ; 
 he said, " Hau ! I at length see 
 the world!" After him there 
 came out a bullock ; and said, 
 "TJuum! I' see the world!" 
 After the bullock there came out 
 a dog ; it said, " How, how, 
 how ! I see the world ! " After 
 the dog there came out a goat ; it 
 said, " Mey, mey ! I see the world ! " 
 After the goat there came out a 
 sheep ; and said, " Bey, bey ! I 
 see the world ! " After the sheep 
 there came out all other things. 
 And men again built houses, and 
 were again happy ; and all things 
 returned to their former condition. 
 And that was the end of it. 
 
 ULUHLAZASE. 
 
 Two princesses wiih their attendcmt maidens go to batlie. 
 
 Kw' esukela,!"* intombi za ya 'u- 
 geza, zi hamba namakosazan' ema- 
 bili : encane i tandwa uyise ka- 
 kulu ; enkulu e nga i tandi. En- 
 kulu kwa ku UbuAlaluse ; encane 
 ku Ulu/ilazase. Za fika ke esizi- 
 beni. Za bukuda, 
 
 Once on a time some damsels 
 went to bathe, accompanying 
 two princesses : the younger was 
 much beloved by her father, but 
 he did not love the elder. The 
 elder was named Ubuthlaluse, and 
 the younger TJluthlazase.^^ They 
 came to the pool, and sported in 
 the water. 
 
 ^' The sounds used by the natives to imitate those of the various animals 
 are here given. 
 
 "A narrative which is supposed to be a mere fiction is opened by Kw' esuhela. 
 It is thus known that fiction and not fact is about to be related. They some- 
 times open it by, Insimu y' esuka, i sulcela pezulu. 
 
 ^' Ubuhlaluse and Ulvhlazase are proper names of women. Feminine 
 proper names are formed in two ways, by prefixing Uno, or suflfcing se; as, 
 Uno-mali, or, U-mali-se. So U-buAlaln-se, The bead-woman. It may be a name 
 invented to commemorate the introduction of heads among the natives. — 
 U-lu/ilaza-ae may mean, The green-woman, a similar compliment being intended 
 by it as by tJkg'wekgwana lotshani, given to TJntombinde, p. 56. Or, as IvhlaTM 
 also means jet-black, it may mean, The jet-black woman. 
 
86 
 
 IZINGANEKWANE. 
 
 The Isikqukqumadevu takes away their ga/rments. 
 
 Zi te lapo zi ti zi za 'upuma, za 
 si bona ke Isikgnkgiimadevu. Sa 
 tata izigheglie zazo. Za puma 
 izintombi, zati, "Sikgnkgnmadevu, 
 si nike . izigbeglie zetu." Sa zi 
 nika. Zi buy& zi suke futi ezinye 
 zi tsbo njalo, zi ti, " Sikg'ukgiima- 
 devu, si nike izighegie zetu." Za 
 pela intombi. 
 
 "Wben they -were about to go 
 out, th.ey saw tbe Isikgnkguma- 
 devu. It took their garments, i® 
 The damsels quitted the water, 
 and said, " Isikgukgnimadevu, give 
 us our garments." It gave them. 
 Again others said the same, cry- 
 ing, " IsikgukgTimadevu, give us 
 our garments." Every one of the 
 damsels did so. 
 
 Uluthlazase refuses to ask for her garments, and is left hy the others. 
 
 Y' ala inkosazana ukutsho esi- 
 kgukgTimadevwim, ukuti, a si i 
 nike isigheghe sayo, Ulu/ilazase in- 
 kosazana. Enkulu sa i nika Isikgii- 
 kg'umadevu. Encinane a i nikwa^ 
 nga, ngokuba ya i zikgenya. Za i 
 ncenga ezinye intombi, za ti, 
 " Yitsho ke, nkosazana, esikgnk^- 
 madevwini." A ya ze ya vuma 
 ukutsho. Za ti ezinye 'zintombi, 
 " Se si za 'ku ku shiya." Za i 
 shiya ke. 
 
 But the princess Uluthlazase 
 refused to ask the Isikgnkgumar 
 devii to give her her garment. 
 The IsikgnkgTimadevu had given 
 the elder princess hers. It did 
 not give the younger one, because 
 she was proud. The other damsels 
 besought her, saying, " princess, 
 just ask the Isikgnkgnmadevu." 
 But she would on no account 
 agree to ask. The others said, 
 " We will now leave you." So 
 they went away. 
 
 The, priTicess fights with the Isikcjukqumadevu. 
 
 When she saw that she was for- 
 saken by the other damsels, she 
 laid hold of the Isikgiikg-umadevu, 
 thinking she would take away 
 from it her garment. She fought 
 with the Isikgnkgnmadevu. It 
 dragged her along on the ground, 
 and sank with her in the pooL 
 She continued to contend witii it 
 also in the pool. The damsel was 
 unable to conquer, and so was the 
 Isikg-ukjumadevu. It now rested 
 in the pool, because it was tired ; 
 and the girl rested also, because 
 she was tired. The Isikgiikyuma- 
 devu slept there, and so did the 
 girl. 
 
 " Isigheghe is that portion of the femaie dress which answers to the isinene 
 of the male, which may be translated the kUt. 
 
 . Ya bona ukuti ya shiywa ezinye 
 'zintombi, ya si bamba IsikgTikgu- 
 madevu, i ti, i s'amuka isigheghe 
 sayo. Ya Iwa nesikgnkgumadevu. 
 Isikgukgumadevu sa i lihudula 
 intombi, sa tshona nayo esizibeni. 
 Kwa Iwa futi nayo esizibeni in- 
 tombi. Y' aAlulek' intombi j 
 s' aAluleka nesikgnkgTimadevu. Sa 
 Alala naso manje esizibeni, ngokuba 
 se si katele. Ya Alala nentombi, 
 ngokuba nayo se i katele. Sa lala 
 kona IsikjukgTimadevu nentombi. 
 
ULUHIiAZASE. 
 
 8? 
 
 The Isikqukciwmadevu goes to fetch assistcmce, cmd Uluthlamse 
 
 Kwa sa kusasa, Isikg'ukgTima- 
 devu sa hamba, se si funa ukuya 
 'ubiza ezinye Izikyukgnmadevu, 
 ngokuba se s' a/ilulekile, intombi i 
 namaiidMa. Kwa vela esinye 
 isilwanyana, sa tshela intombi, sa 
 ti, "Hamba, ngokuba Isikgnkgu- 
 madevu si yobiza ezinye Izikgn- 
 kgumadevu." Ya si tata ke leyo 
 'ntombi isigheghe sayo ; ya kupuka 
 ke emanzini ; ya hamba ke, ya 
 y' ekaya. 
 
 In the morning the Isikgnk^- 
 madevu departed, wishing to call 
 other Izifcg'ukgximadevu, for it was 
 unable to conquer, for the damsel 
 was strong. There came another 
 animal, and said to her, " Go 
 away, for the IsifcgTikgTimadevu 
 has gone to call others." So she 
 took her garment, and went up 
 out of the water, and returned 
 home. 
 
 Tlie oilier girls deceive Uluthlazoise' s pwrents, amd are. hilled. 
 
 Ya fika ekaya, idtombi zi ti, " I 
 
 tombile." Ya ngena endAUni 
 
 kwabo. "Wa kala unina, wa ti, 
 
 " U vela pi ? loku izintombi zi ti, 
 
 u tombile." Ya ti, " Za ngi shiya 
 
 esikg'ukjumadevwini." Unina wa 
 
 tshela uyise, ukuti, " Umntwana, 
 
 naugu wa e sesikjukgumadevwini." 
 
 Uyise wa tata umkonto wake, wa 
 
 u lola, wa zi vimbezela izintombi, 
 
 wa ti, " Veza ni umntanami, ngi m 
 
 bone." Za m Aleka intombi. Za 
 
 ti, " Uku m tanda kwako ku ya 
 
 bonakala ; ngokuba u t' a u m 
 
 bone e tombile." Wa t' uyise, 
 
 " Pela, ngi ti, ngi vezele ni yena, 
 
 ngi m bone." Z engaba intombi, 
 
 za ti, " U tombile ; a si yi 'ku ku 
 
 vezela yena. " Wa tukutela uyise, 
 
 wa ngena end/ilini : za m bamba 
 
 intombi ; wa wa kg-abula amakuko. 
 
 When she reached her home, 
 the other girls were reporting that 
 she had come to puberty. She 
 weTQt into her mother's house. 
 Her mother wept, saying, 
 " Whence comest thou ? For the 
 other girls say that the signs of 
 puberty have come upon thee." 
 She, replied, " They left me with 
 the Isikgiikgumadevu." The mo- 
 ther told her father, saying, " Our 
 child, behold she was with the 
 IsikgTikgumadevu." The father 
 took his assagai, and sharpened it, 
 and barred the way against the 
 other girls, and said, " Produce 
 my child, that I may see her." 
 The girls la^ighed at him. They 
 said, " Your love for her is evident, 
 for you would see her when she 
 has the signs of puberty upon her." 
 The father said, "Notwithstand- 
 ing, I say, bring her out to me, 
 that I may see her." The girls 
 refused, saying, " She has the signs 
 of puberty ; we will n6t bring her 
 out." The father was angry ; he 
 went into the hut : the girls 
 caught hold of him ; he pulled 
 aside the mats : he saw that his 
 
88 
 
 IZINGANEKWANE. 
 
 wa bona ukuba umntanake ka ko. 
 Wa zi bamba ke izintombi, wa 
 pumela nazo pandAle, wa zi bulala 
 zonke. Wa i bulala ke nenkosar 
 zana yake TJbuAlaluse, wa zi bu- 
 lala zonie intombi. Ba buz' a- 
 bantu ukuti, " Nkosi, abantwana 
 u ba bulalele ni na?" Wa ti, 
 " Ba m bulele UluAlazase. Ba m 
 shiya esLkyukgnmadevwini." Wa 
 m veza ke UluAlazase. Ba ma- 
 ngala ke abantu boake ngokuba za 
 fike za ti, u tombile. 
 
 child was not there. So he seized 
 the girls, and dragged them out- 
 side, and killed them all. He 
 killed also his princess Ubuthkr 
 luse ; he killed all the girls. The 
 men asked, " Sir, why have you 
 killed the children 1 " He replied, 
 "They killed Hluthlazase. They 
 left her with the Isikgnkgixma^ 
 devu." He brought her forth. 
 So all the people wondered, for 
 the girls had said, " She has the 
 signs of puberty." 
 
 The father summons the nation, and goes in quest of the /siiqwAqM- 
 
 madevu. 
 
 Wa si mema ke isizwe uyise 
 kaluAlazase, wa ti, " A ko fiinwa 
 Isikgukgnmadevu." Kwa hanjwa 
 ke nenkosazan'. Ya ba tshengisa 
 ke isiziba. A ngena ke amadoda 
 esizibenL Sa tukutela Isikyukgu- 
 madevu, sa puma ; ba si bulala. 
 
 Then Uluthlazase's father sum- 
 moned the nation, and commanded 
 the men to go in quest of thelsikju- 
 kgTimadevu. The princess went 
 also, and showed them the pool. 
 The men entered the water ; the 
 IsikgTikgiimadevu was in a rage, 
 and came out, and they killed it. 
 
 The damsels which the Isikqukqwmadeim had devoured are recovered, 
 and their fathers rejoice. 
 
 Za puma ke intombi zonke 
 zelizwe lonke ; ngokuba be si 
 hambe si Alala esizibeni sentombi, 
 si dAla intombi zi nga file. Kwa 
 buywa nazo ke, kwa yiwa ekaya. 
 Kw' ezwakala koyise bentombi 
 ukuti, "Abantwana benu ba ve- 
 lile." B' eza nenkomo zokuza 
 'utata abantababo. Ba zi nika 
 TJsikulumi. Ba hamba nazo ke 
 intombi zabo. 
 
 Then there came out all the 
 damsels of the whole country ; 
 for it was accustomed to go and 
 remain in the pool where the dam- 
 sels bathed, and devovir them 
 alive. They went home with 
 them. The damsels' fethers heard 
 it reported that their children had 
 come forth ; and they came with 
 cattle with which to take back 
 their children, i'^ They gave them 
 to Fsikulumi. And went away 
 with their children. 
 
 " It IS a custom among the Zulus if a child has been lost, and found by 
 another man, for the parent to reclaim it by the offei-ing of a bullock The 
 fathers are here represented as not merely fetching their children which the 
 Isikgnkgumadevu had deyoured, but bringing cattle, as it were to redeem 
 
ULANGALASENHLA NOLANGALASENZANTSI. 
 
 89 
 
 UhitMazase becomes queen. 
 
 Ya busa inkosazan' UIuAlazase ; 
 wa busa nezincane ke intombi. 
 Uyise ke wa Alaba inkomo zoku- 
 jabulisa umntanake, uba wa e 
 dAIiwe Isikgnkgumadevu. Ba m 
 bonga kakulu abantu, oyise ben- 
 tombi, owa koka abantababo esi- 
 kyukgTimadevwini, ngokuba wa si 
 bulala. 
 
 Then UlutHazase the princess 
 governed ; she governed with the 
 young girls, [who were not grown 
 up when the others forsook her.] 
 Then her father slaughtered cattle 
 to make his child glad, because 
 she had been carried away by the 
 Isikgnkgtimadevu. And the men, 
 the fathers of the damsels, thanked 
 him exceedingly, who had taken 
 their children out of the Isikju- 
 kgnmadevu, because he killed it. 
 
 Wliat the Isiha^hc^wmadevu was like. 
 
 Ku tiwa Isikgukgumadevu a si 
 naboya, sa si isilwane eside, si 
 sikulu. Intombi lezo sa si zi 
 ginya, si nga zi dAli. 
 
 Unyaosb Kciya, 
 (Sophia, Umkajosefa.) 
 
 It is said that the Isikg'ukgnma- 
 devu was hairless ; it was a long 
 and large animal. It used to 
 swallow the young girls without 
 eating them.^* 
 
 ULANGALASENHLA NOLAN-GALASENZANTSI.is 
 
 (ULANGALASENTHLA AND ULANGALASENZANTSI.) 
 
 KwA ku te ekukyaleni, kwa zalwa 
 UlangalasenAla, kwa zalwa Ula^ 
 ngalasenzantsi. Yebo. 
 
 It used to be said long ago that 
 Ulangalasenthla was born, and 
 then Ulangalasenzantsi. That 
 was it. 
 
 IS This legend is very inferior in its general style to many of the others, 
 and is devoid of life and incident. It was related by a young Ibakca woman. 
 But it is worth retaining, as it appears to be made up of many others. Thus 
 we have the two princesses, going with their attendants to bathe, as in the tale 
 of Untomhinde ; but here the name is XJluthlazase ; she is, however, the 
 daughter of Usikidumi. Then the girls do not deceive in that tale, but go 
 home weeping and report that she has been taken away by the Isikgukjuma- 
 devu. There is no fight there, as here, between the damsel and the monster, 
 but she is swallowed up by it like others ; and the army sent against it by Usi- 
 kuluzui is aJso destroyed ; and it is ultimately killed by a man who has lost 
 "twinchildren which were much beloved." Some of the other incidents are 
 related in the tale of ITsitungusobenthle ; but there a cannibal takes the place 
 of the Isikguk^madevu. Mien in a third tale Usitungusobenthle is carried off 
 at the age of puberty by pigeons, and, after her escape from captivity, kiUs the 
 feikgnkgnmadevu, which had swallowed all her people, &c. 
 
 I' Ulqngalasenhla, Sun-of-the-West. Ulangalasenzantsi, Sun-of-the-East. 
 
90 
 
 IZISGANEKWANE. 
 
 Zricmgalasenzantsi goes to fetch his children : his way is obstructed by 
 ten swollen rivers, which divide, and he passes ormavd. 
 
 TJlangalasenzantsi said, " I am 
 going to fetch my cMldren, when 
 I have collected ten oxen." He 
 took a good-for-nothing old, ragged 
 garment, and so went to fetch his 
 children, which were with Ulanga^ 
 lasenthla. He came to a swollen 
 river ; he threw in one ox f^ the 
 river divided, and he passed 
 through. So now he went on his 
 way. He came to another swollen 
 river ; again he threw ia an ox ; 
 the river opened, and he passed 
 through. So he went on his way. 
 He came to another swollen river ; 
 he cast in a third ox ; the river 
 opened ; and so he went on his 
 way. He came to another swollen 
 river ; he cast in another ox ; 
 the river opened ; and so he went 
 on his way. He went to the fifth 
 river, and found it full ; he cast in 
 another ox ; the river opened ; 
 and he went on his way and passed 
 through. So he went on his way, 
 he having at length crossed the 
 tenth river. So he went and 
 went, going now alone; the ten 
 oxen heing now all disposed of. 
 
 These words, used as the names of tie two kings, show that the legend had its 
 rise among people dwelling on the Eastern shore, — ^that is, where the course of 
 the rivers is towards the east. The sea is below, the mountains above ; aud so 
 the Eastern sun, rising from the sea, is the Lower sun ; and the "Western, set- 
 ting over the mountains, is the Upper sun. 
 
 ^'' It is a custom among native tribes of South Africa to pay respect to 
 rivers, which would appear to intimate that formerly they were worshipped, or 
 rather that individual rivers were supposed to be the dweUing-plaoe of a spirit. 
 Thus when a river has been safely crossed, it is the custom in some parts to 
 throw a stone into its waters, and to praise the itongo. Thompson, in his 
 Travels in Southern Africa, speaking of the religion and superstitions of the 
 Amakxosa, says : — "Sometimes they sacrifice to the rivers ia time of drought, 
 by krUing an ox and throwing a part of it into the channel." (Vol. II., p. 
 3S2.) When Dingan's army was going against UmzUikazi, on reaching the 
 banks of the XJbulinganto, they saluted it, saying, "Sahubona, bulinganto," 
 and having strewed animal charcoal (umsizi) on the water, the soldiers were 
 inade to drink it. The object of this was to deprecate some evil power destruc- 
 tive to life, which was supposed to be possessed by the river. It is a custom 
 which cannot fail to recall what is recorded of Moses under somewhat different 
 circumstances. (Exod. xxxii. 20. ) There can be little doubt that TJlangalase- 
 nzantsi threw the oxen into the rivers as a sacrifice to the amatongo, or more 
 probably to river-gods. 
 
 Wa ti TJlangalasenzantsi, " Ngi 
 za 'kulanda abantwana bami, ngi 
 bute izinkabi ezi lishumi." Wa 
 tata ingubo embi, e 'sidwaba nje; 
 wa hamba ke, e landa 'bantwana 
 kulangalasenAla. Wa funyana 
 nmfula u gcwele ; wa ponsa enye 
 ihkabi.; wa damulca umfula; wa 
 wela. Wa hamba ke kaloku ke. 
 Wa funyana omunye u gcwele ; wa 
 ponsa enye futi; wa vuleka um- 
 fula ; wa wela ; wa hamba ke. 
 Wa funyana omunye u gcwele; 
 w-a ponsa enye yobutatu ; wa 
 vuleka umfula ; wa hamba ke. 
 Wa funyana omunye u gcwele ; 
 wa ponsa enye; wa vuleka um- 
 fula ; wa hamba ke. Wa hamba 
 kwowesiAlanu umfula; wa funyana 
 u gcwele ; wa ponsa enye ; wa 
 vuleka ; wa hamba ke ; wa wela. 
 Kwa za kwa ba kwoweshumi ; wa 
 hamba ke, e se wele oweshumi 
 iimfula. Wa hamba ke, wa hamba 
 ke, e se hamba yedwa, inkabi se zi 
 pelile ezi lishumi. 
 
ULANGALASENHLA NOIiANGALASENZANTSI. 
 
 91 
 
 He comes to a spring, amd falls in with his daughter^ s" child. 
 
 Wa fika ke emtonjeni lapa-ku 
 kiwa kona amanzi omuzi kalanga- 
 lasen/tla. Wa fiinyana abantwana 
 abancinane be baningi kakulu. 
 Wa fanisa umntwana, wa ti, " Lo 
 'miit-waiia okabani na?" Ba ti, 
 " OkalangalasenAla." Wa ti, " TI- 
 nitia ubani na ? " Ba ti, " Uma- 
 langalasenzantsi." Wa ti, " A ! " 
 Wa ti, "Woza lapa." Wa tata 
 umAlanga. (Ngokuba be be ye 
 'kukaum/ilanga bonke abantwana.) 
 Wa u kcoboza umAlanga walowo 
 'mntwana wakwandodakazi yake, 
 wa ti, " Hamba ke, u ye kunyoko, 
 u ti, k' eze 'eze 'kukelela wena ; u 
 ti, ' UmAlajiga wami, mame, u 
 file; hamba wena, u ye 'ku ngi 
 kelela umAlanga wami.' " Wa 
 hamba ke nnina, wa fika emAla- 
 ngeni. 
 
 So at length he came to a 
 spring, where the water of the 
 village of TJlangalasenthla was 
 fetched. He found there very 
 many little children. He thought 
 he saw a resemblance in one of 
 the children, and said, "Whose 
 child is this % " They said, " TJla^ 
 ngalasenthla's." He said, "What 
 is his mother's name 1 " They 
 said, " Umalangalaaenzantsi. " ^^ 
 He said, " Ah ! " He said, " Come 
 here." He took a reed. (For aU 
 the children had gone to gather 
 reeds.) He crushed the reed of 
 that child, the child of his daugh- 
 ter ; and said, " Just go to your 
 mother, and tell her to come and 
 pluck a reed for you ; say, ' Mo- 
 ther, my reed is broken ; do you 
 go, and pluck a reed for me.' " So 
 his mother went, and came to the 
 bed of reeds. 
 
 Vlcmgalasenzantsi makes himself known to his da/ughter. 
 
 Wa t' e sa fika, wa puma Ula- 
 ngalasenzantsi, wa ti, " Woza lapa, 
 mntanami." Y' etuka inkosikazi, 
 ya kala, ya ti, " Baba, u vela pi 1 
 loku XJlangalasenAla u ti, a nge ku 
 bone ngameAlo ake ; a nga ku 
 bulala,, ngokuba e Meli nabantwana 
 bako, u za 'kwenza njani na 1 " 
 Wa ti Ulangalasenzantsi, wa ti, 
 " U za 'kuti, ngi zitolele uwhahi- 
 whahi Iwami olu ng' TJbombi. TJ 
 nga tsho ukuba ngi u ye Ulanga- 
 lasenzantsi U ngi fiAle kuye 
 TJlangalasenMa. U ti ngi umfo- 
 kazi nje." Wa ti, " U babele ni 
 na lapa, loku u ya songelwa ; ku 
 
 21 
 
 «2 Utombi. 
 
 When she came, Ulangala- 
 senzantsi went out, and said, 
 "Come hither, my child." The 
 queen started and cried and said, 
 " My father, whence do you come ? 
 Since Ulangalasenthla says, he 
 cannot set eyes upon you ; he 
 could kill you, because he has 
 possession of your children, what 
 will you do ? " Ulangalasenzantsi 
 said, "You shall say, 'I have 
 taken under my protection, for my 
 own service, my taU man, whose 
 name is Ubombi.'^^ Do not say I 
 am Ulangalasenzantsi. Conceal 
 me from Ulangalasenthla. Say I 
 am merely a foreigner." She said, 
 " What is your business here, see- 
 I ing that you are threatened, and 
 
 ■that is, the daughter of Ulangalasenzantsi. 
 A ragged, shabby fellow. 
 
92 
 
 IZINGANEKWAITB. 
 
 tiwa u nge ze wa vela lapa 1 " 
 Wa ti, " IT za 'ud/ila ni na ? loku 
 kini ni dhla, izinkwa zodwa, lo lapa 
 ku dMiwa iitshwala bodwa ; uku- 
 dAla kwamadoda." Wa ti, " U za 
 'u ngi gayela umbakgaiiga ; u ngi 
 beke end/tlini yakwasalukazi sa- 
 kwako. A ngi yi 'kuvela, a nga 
 ngi bona TJlangalasen/da. Ngi ya 
 'kuvela, ngi se ngi pumule. Ngi 
 za 'uke ngi pumule, and' iiba ngi 
 ba bute abantwana bonke besiiiwe 
 sakiti. Ngi lande bona bonke 
 nawe. Ngi za 'ku m bulala um- 
 yeni wako." 
 
 it is said you are not to make your 
 appearance here ? " She also 6aid, 
 " What -will you eat ; since at 
 home you eat bread only, whilst 
 here beer only is drunk ; that is 
 the men's food ?" He said, " You 
 shall grind for me, and make me 
 stiff porridge ; and put me in the 
 house of the old -woman of your 
 family. I will not appear openly, 
 TJlangalasenthla may see me. I 
 will appear openly when I have 
 rested. I will just rest, and then 
 collect all the children of our 
 nation. I fetch them all and you. 
 I am about to kill your husband." 
 
 Ulcmgalasenzantsi appea/rs openly to VlangalMsentMa. 
 
 Kwa sa ngelobutatu ilanga, wa 
 puma endAUni Ulangalasenzantsi. 
 Wa puma' UlangalasenAla, wa 
 kuluma, wa ti, " Lo u vela pi na ? 
 XJbani lo na ? O nga ti Ulanga- 
 lasenzantsi na ?" Wa ti, " I mina. 
 Ngi lande abantwana bami bonke 
 besizwe sakwiti." (Ba be tunjwe 
 impi kalangalasenAla.) Wa ti, 
 ' Wo ! Laba 'bantwana u nge ze 
 wa ba landa : abami. Ku za wa 
 b' ezwa." 
 
 On the morning of the third 
 day Ulangalasenzantsi went out of 
 the house. And UlangaJasenthla 
 went out and said, " Whence 
 comes this fellow? Who is he? 
 Is he not like Ulangalasenzantsi ?" 
 He said, " It is I. I am come to 
 fetch all the children of our na- 
 tion." (They had been taken cap- 
 tive by Ulangalasenthla's army.) 
 He said, " Wo ! You shall neVer 
 take away the children : they 
 are mine. You shall never gain 
 possession of iihem."^^ 
 
 Ulangalasenthla summons his soldiers, and orders them to hill Ulangor 
 
 lasenzamtsL 
 
 Wa biza umfana, wa ti, " Me- 
 meza impi yami, i ze 'kuzwa. 
 Nantsi indaba i fikile." Ya fika 
 impi yake. Wa ti, " Mu bulale 
 ni Ulangalasenzantsi. Ngi y* ala 
 
 ^^ Ku za, wa V ezwa, i.e., ahu, sa\ 
 
 He called a boy, and said, 
 " Summon my soldiers, that they 
 may come and hear. There has 
 arisen a matter of great import- 
 ance." His soldiers came. He 
 said, " Kill UlangalasenzantsL I 
 
 _ 'kwzewaV ezwa, " You shaU never feel 
 them, " — that is, lay hand on them, so as to possess them. This is said when a 
 dispute has arisen about children, and implies either a threat to kiU the person 
 to whom it is addressed ; or merely an assurance that he will lose his case. 
 If he gains the case, as he is walking off with the children, he may say in deri- 
 sion to his opponent, "I ba pi o te a ngi 'uze nga b' ezwa na ? A si bo laho 
 na ? " Where are those whom you said I should never lay hand on ? A-e thev 
 not these ? ' •' 
 
ULANGALASENHLA NOLANGALASENZANTSI. 
 
 9a 
 
 nabantwana." Ba m pcmsa bonka 
 ngemikonto. Ya t' imikonto a ya 
 fika kuye; ya.Alaba nje kodwa. 
 Wa i buta yonke ; 'wa ba nikela 
 yona. Ba pinda ba ponsa. A i 
 fikanga ; 'emi nje yena ; a ya fika 
 futi imikonto yabo. Wa ti, " Ngi 
 n' aAlulile ke kaloku. Leti ni ke 
 abantwana bonke." Wa vuma 
 UlangalasenAla. Wa ti, "Yebo, 
 u s' aAlulile." Wa ba buta bonke, 
 wa ti, " Mu nike ni abantwana 
 bakubo." Ba butana ke bonke. 
 Wa ti, " Nampa ke abantwana 
 bakini. Hamba ke." Wakamba' 
 ke. 
 
 refuse to give up the children." 
 All hurled their spears at him. 
 The spears did not reach him ; 
 they merely fell on the ground. 
 He collected them all, and gave 
 them to the soldiers. Again they 
 hurled their spears. They did not 
 reach him ; he remained standing ; 
 their spears did not reach him the 
 second time. He said, " So I have 
 conquered you now. Bring me then 
 all my children." Ulangalasenthla 
 agreed. He said, " Yes, you 
 have now conquered us." He col- 
 lected them all, and said, " Give 
 him all the children of his people." 
 So they all came together. He 
 said, " Behold the children of your 
 people. So go in peace." So he 
 went on his way. 
 
 Ulangalasenthla sends his a/mn/y after Ulangalasenzantsi. 
 
 Kwa ti emuva UlangalasenAla 
 wa landelisa impi yake yonke. 
 Wa ti, "Hamba ni ke. Ku 
 lungile. Ni m kg'edel' enAle kanye 
 nabantwana bake ; ni buye ke 
 nina, banta bami." Ya hamba ke 
 impi. Ya hamba ke, a ya fika; 
 kwa u loku i hamba nje i nga fiki. 
 
 It came to pass afterwards that 
 TJlajigalasenthla made all his army 
 pursue him. He said, " Go. You 
 can kni them now.^* Put an end 
 to him in the wilderness, together 
 with his children ; and then do you 
 come back, my people." So the 
 army set out. It did not come up 
 with him ; though it went dili- 
 gently, it did not come up with him. 
 
 They come to a flooded river, which divides, and allows tliem to pass. 
 
 Ba za ba ya ba fika emfuleni o 
 'manzi abomvu ; omkulu kakulu ; 
 be u funyana u gcwele kakulu. 
 IJlangalasenzantsi wa pakamisa 
 intonga yake yobukosi ; wa i 
 pakamisa, umfula wa ng'amuka, 
 ba wela bonke. Ba Alala ke, ba 
 y' etula imitwalo yabo, ba jabula, 
 ba dAla, ba peka nokupeka. 
 
 ^* Ku hmgile. — It is right, — ^that is, 
 we cam readily kill them. If a man is 
 has placed himself in such a position, as 
 cipice, he shouts, Wa lunga! "You are 
 
 IJlangalasenzantsi and his chil- 
 dren at length came to a river 
 whose waters were red ; it was 
 very great: they found it very 
 much flooded. IJlangalasenzantsi 
 raised his royal rod ; he raised it, 
 and the river was stayed, and they 
 aU passed over. Then they sat 
 down, and took off their loads, 
 and rejoiced and ate ; they cooked 
 a large quantity of food. 
 
 they have got into such a position that 
 pursuing another, and he sees that he 
 by running towards an impassahle pre- 
 aU right ! " 
 
94 
 
 IZINGANEKWANE. 
 
 The soldiers wrrive at the river ; it divides : they enter ; it closes, and 
 overwhelms them. 
 
 Ya fika impi pezu kwomfula. 
 Ya memeza, ya ti, " Ni wele pi 
 na 1 " Ba ti, " Si wele kona lapo. 
 Wela ni, ni ze 'ku si bulala." Ba 
 ti bona, " Kgabo ! A ni "welanga 
 lapa. Si tshele ni ? " Wa tata 
 intonga yake TJlangalasenzantsi ; 
 ■wa i pakamisa ; umfula wa nqsir 
 muka. Wa ti, " Wela ni ke 
 manje." Ba ngena bonke. Um- 
 fula ubanzi. Ba te be pelele em- 
 fuleni, wa i beka intonga yake; 
 Timfula wa ba zibekela bonke. 
 
 The army reached the bank of 
 the river. They shouted and said, 
 " Where did you cross over ? " 
 They said, " In this very place. 
 Do you cross over, and come and 
 kill us." They said, " No indeed ! 
 You did not cross here. Tell us." 
 TJlangalasenzantsi took his rod, 
 and raised it, and the river was 
 stayed. He said, " Cross over 
 now then." They all entered. 
 The river was wide. When they 
 were all in the river, he dropped 
 his rod, and the river overwhelmed 
 them all. 
 
 Ulangalasenzantsi amd his children rejoice. 
 
 Ba tokoza ; ba dAlala abantwana 
 bake Ulangalasenzantsi ; ba jabula 
 kakulu. Wa ti yena, " A ni boni 
 ke na 1 Ba pehle abe be za 'ku si 
 bulala.'' Wa ti, " Twala ni ke, ni 
 hambe, ni ye kwiti." Ba twala 
 ke, ba hamba ke. 
 
 They rejoiced ; the children of 
 Ulangalasenzantsi played ; they 
 rejoiced exceedingly. He said, 
 " Do you not see then i They 
 are come to an end, who were 
 coming to kill us." He said, 
 "Take up your loads, and let us 
 go to our people." So they took 
 up their burdens, and set out. 
 
 UlangalasenzQmtsi and many others die in the way ; a few reach tlmrt 
 
 home. 
 
 Wa fa endAleleni Ulangala- 
 sepzantsi. Ba hamba bodwa ke 
 kaloku. Kwa vela umfo wabo 
 owa be e kona kubo abantwana ; 
 wa hamba nabo. Kwa vela ukufa, 
 kwa ba bulala abadala; ba sala 
 abancane, ba sala nendoda yanye. 
 Ba hamba ke njalo, ba za ba ya ba 
 fika ezweni lakubo. Kwa kalwa 
 kakulu. Kwa tiwa, " U pi umfo 
 wenu?" Wa ti, "U fele ezin- 
 dAleleni." Kwa tiwa, " U fele pi 
 
 Ulangalasenzantsi died in the 
 way. The people now went by 
 themselves. His brother, who had 
 been with the children, came, and 
 went with them. Death came, 
 and killed the old men. The 
 young remained ; they remained 
 with only one man. And so they 
 journeyed, and at length came to 
 the country of their people. There 
 was a great lamentation. They 
 said, "Where is your brother?" 
 He rephed, " He died in the way." 
 They said, "Where did he die?" 
 
TJLANGALASENHLA NOLANaALASENZANTSI. 
 
 95 
 
 He replied, "Neither did I see 
 wliere he died. And another and 
 another of our brethren, I did not 
 see them, I did not bury them; 
 they died without my seeing them. 
 We journeyed with difficulty 
 through the midst of enemies. I 
 do not know even that they were 
 killed by the enemy." 
 
 So they remained, and built 
 houses, and rejoiced, and at length 
 again became a great people. 
 
 This legend is an gld tale 
 amongst our people. It is called 
 a myth, because they who used to 
 tell it passed away a very long 
 time ago ; and it is no longer 
 known whence it was derived. 
 But it is said that it was an old 
 legend, even before the white men 
 came to this coimtry.^^ 
 
 na 1 " Wa ti, " Nami a ngi bona- 
 nga lap' e fele kona. Nomunye 
 nomunye umfo wetu a ngi m 
 bonanga, a ngi ba laAlanga nje; 
 ba fa, ngi nga ba boni. Sa hamba 
 kabi ; sa hamba pakati kwezita. 
 A ng* azi nokuba ba bulawa izita 
 ini na." 
 
 Ba Alala ke; b' aka ke; ba. 
 jabula ke ; ba Za ba buya b' anda. 
 
 Le 'nsumansumane indaba en- 
 dala pakati kwakiti. Ku tiwa 
 insumansumane, ngokuba labo aba 
 be i kuluma kade ba- dAlula ka^ 
 kulu ; a ku s' aziwa uma i vela pi. 
 Kepa ku tiwa insumansuiaane 
 endala, ku nga ka fiki nabamAlope 
 kulo 'mAlaba. 
 
 Umpondo kambulb (Aaeon). I 
 
 ^ Whatever may have been the origin of this tale, there are few who will 
 not at once refer it to the history of Moses and Pharaoh. Vasco de Gama dis- 
 covered Natal in 1497. In 1600 the Dutch trading vessels began to touch at the 
 Cape, and in 1650 they formed a settlement there. A crew of a wrecked Eng- 
 lish ship passed through Natal to Capetown in 1683. (Holden's History of 
 Natal, p. 36.) Kolben says: — "The Oaffres traffick with the Rovers of the 
 Sed Sea, who bring 'em Manufactures of Silk for Elephants' Teeth. These 
 Manufactures the Gaffres exchange, as Ships from Enirope touch at de. Natal, for 
 European commodoties ; often for. Tar, Anchors, and Cordage ; which they ex- 
 change again with the Rovers of the Red Sea. The SUk they put not off to the 
 Europeans, they dispose of to the Monomotapos. The Portugueze of Mozam- 
 bique trade not a htth with 'em." (Kolben. Op. cit. Vol. J., p. 82.^ It is 
 certain, therefore, that for many years the natives of Natal have had abundant 
 opportunities of receiving from others the substance of this tale, which they 
 may have worked up into a tale of their own. For whencesoever derived, it is 
 now essentially Zulu in its character and accessories. At the same time, we 
 cannot deny that it may be a tradition of the sojourn of the Israelites in Egypt 
 and their deliverance from bondage, handed down from generation to generation, 
 gradually becoming more and more corrupted, until the natives scarcely recog- 
 nise of themselves any resemblance between it and the Scripture narrative, 
 which they now have an opportunity of hearing from the missionaries, or read- 
 ing for themselves. In another tale the sea divides at the word of Usitunguso- 
 benthle, when she is flying from the country by whose people she had been 
 taken captive. And in" the Hottentot fables, in like manner, Heitsi Eibip when 
 pursued by an enemy prays, and the water divides, and he and his people pass 
 through ; and the enemy, attempting to follow, are destroyed. These facts 
 show the wide-spread existence of such a tradition, and would appear to suggest 
 some common origin. Dr. Bleek has shown that the Hottentot language belongs 
 to the class of • languages spoken in North Africa ; and it may be regarded as an 
 established fact that the Hottentots came from the north, having been separated 
 from the northern tribes by the intrusion of another people, speaking a lan- 
 guage of another class — the alliterative or Kafir language, (Bleeh's Comparative 
 
96 
 
 IZINGANEKWAHE. 
 
 TJ B A B U Z E 
 
 Uhabuze obtams his father's permission to visit a maiden. 
 
 Kw' esukela, inkosi igama layo 
 Ubabuze ; kepa ya i tsandza ukuya 
 entombini. tjjdse wa y alela, aba- 
 tali bayo ; wa tsi, " Musa ai 'kuya 
 kuleyo 'ntombi, ngobane a ku yi, 
 lu buya ko." Kepa inkosi Uba- 
 buze wa tsi, "Ndi ya tsandza 
 ukuya lapo." Kepa uyise wa m 
 vumela manje, wa m ni!^ itiakomo 
 etiningi ; wa tsi, a k' a kambe ke. 
 Wa m nilja, abantu^'^ futs' boku- 
 kamba naye. 
 
 It happened that there was a king, 
 whose name was Ubabuze ; and 
 he was wishing to visit a damsel. 
 His father and mother objected ; 
 the father said, " Do not go to see 
 that damsel, for no one goes there 
 and comes back again." But the 
 king Ubabuze said, " I wish to go 
 there." Then the father assented, 
 and gave him many cattle, and bid 
 him good bye. He gave him also 
 men to accompany him. 
 
 Ubabuze sets out with his people : he goes by the wrong road. 
 
 Wa kamba ke ; abantu wa ba 
 butsa bonke, wa kamba ke. Wa m 
 tshena k' uyise ukutsi, " Mntwa- 
 inami, u nga kambi ngaleyo 'ndAle- 
 Is,' ey enyuka entsabeni ; a u bo 
 kamba ngendAlela yentsambeka." 
 Wa kamba ke. Kepa kwa tsi 
 ekwa/jlukaneni kwendAlela tom- 
 bini, wa i yeka Ubabuze lowo 
 leyo 'nd/ileld, uyise a b' e tsi, a t' a 
 kambe ngayo ; wa kamba ngaleyo 
 'ndAlela uyise a b' e tsi, a t' a nga 
 kambi ngayo. 
 
 So he set out ; he assembled his 
 men, and set out. His father told 
 him, saying, " My chUd, do not go 
 by that road which goes up the 
 mountain ; but go by the road 
 which runs round it." So he set 
 out. But it came to pass that, at 
 the separation of the two roads, 
 Ubabuze left the road by which 
 his father had told him to go ; and 
 went by that road by which his 
 father told him not to go. 
 
 Orammar, p. viii, — Prof. Max Mailer's Lectures. Second Series, p. 11. J It 
 may not, therefore, be unreasonably surmised that they brought this tradition 
 with them from their former home ; and have imparted it to the Kafirs. It is 
 worth noticing that in one of the Scotch legends, the daughter of a magician 
 helps a lad, with whom she has fallen in love, to perform the difficult tasks 
 appointed him by her father, and among other tilings " she strikes the sea with 
 a rod, and makes a way to the island, where the nest was," which he had been 
 commanded to fetch. (Campbell. Op. cit. Vol. I., p. 51.) So in " The Three 
 Musicians," the dwarf is possessed of a magical rod, with which he struck the 
 waters, " and immediately they divided, and left a passage, across which they 
 passed with dry feet." (Bechsteiri's Old Story-Teller, p. 136.) 
 
 '* This tale was told by a woman of the Amabakca, and it is printed in 
 their dialect. 
 
 ^ Abantu.— -1 have not attempted to represent by orthography the sound 
 the Amabakca give to * in this and in many other words, when followed by cer- 
 tain vowels. It is diflicult to say whether the t is followed by a slender /, v, 
 u, or w sound. 
 
UBABrZE. 
 
 97 
 
 Vbahuze gets into trouble, and loses all Ids cattle and men. 
 
 Kwa tsi pambili •wa ftikana iti- 
 Iwanyana etiningi ; ta m bona e sa 
 vela, ta m memeta e se kudze, ta 
 tsi, " Babuze, babuze bankosi ! " 
 Wa tsi ke TJBabuze, '' Ubawo u 
 be ngi tshena, e tsi, te ndi nga 
 kambi ngale 'ndAlela ; wa tsi 
 indMel' imbi, i namadzliaintela." 
 Ngaloku 'kutsho kwawo wa wa 
 nika iiakomo taningi. A buya a 
 pindzba futs', a tsi, " Babuze ban- 
 kosi ! " Wa w engeta futs', wa 
 wa nika inkomo, ukudAlakwamad- 
 zhamtela. A ti kg'edza ke, in- 
 komo ta pela manje. A buya a 
 kcela futs', a ts', "Babuze ban- 
 kosi ! " Wa wa pa abantu manje. 
 A buya a pindzba futs', a ts', 
 " Babuze bankosi ! " Wa ba kj'e- 
 dza manje abantu. A kcela futs' 
 amadzbamtela. Wa ko/ilwa ma- 
 nje, ngobane abantu se be pelile. 
 Wa kamba e se yedvwa inanje. 
 
 It came to pass that, on going 
 forward, be fell in witb many wild 
 beasts ; they saw him as soon as 
 he appeared,, and shouted to him 
 when he was still at a distance, 
 and said, " Ubabuze, TJbabuze, son 
 of the king!" iTbabuze said, "My 
 father told me not to go by this 
 road ; he said it was a bad road, 
 and infested by hyenas." At the 
 saying of the hyenas he gave them 
 many cattle. They said again, 
 " TJbabuze, son of the king ! " He 
 again gave some more cattle in 
 addition to the first, the food for 
 the hyenas. At length the cattle 
 were all gone. The hyenas again 
 asked, and said, " Ubabuze, son of 
 the king ! " Now he gave them 
 men. Again they said, " Ubabuze, 
 son of the king ! " He now gave 
 them all his people. The hyenas 
 again asked. He did not know 
 what to do, for the men were all 
 gone. He went on his journey 
 alone now. 
 
 Ubabuze is helped by a tnouse. 
 
 A buya a kcela futs', a ts', 
 " Babuze bankosi ! " Wa gijima, 
 wa fiikana imbiba pambili. Ya 
 ts' imbiba, "Ng' obule, u patse 
 isikumba sami." Wa y obula 
 kamsinya, ngokubane nanka amad- 
 zhamtela e se ta 'kudAla, e se 
 kedute. Wa si tata isikumba 
 ke, sa m fukula manje ke, e se fika 
 e funa uku mu d/tla ; sa m paka- 
 misela etulu emafwini; a kamba 
 pansi ke amadzhamtela. A buyela 
 emva amadzhamtela. 
 
 The hyenas again asked, saying, 
 " Ubabuze, son of the king ! " He 
 ran, and ' fell in with a striped 
 mouse in front. The mouse said, 
 " Skin me, and carry my skin in 
 your hand." He skinned it imme- 
 diately, for there were the hyenas 
 coming to eat him, they being 
 now near at hand. So he took the 
 skin, and it now bore him aloft 
 when the hyenas Came, wishing to 
 eat him ; it lifted him on high to 
 the clouds ; the hyenas went on 
 the ground. The hyenas turned 
 back again. 
 
08 
 
 IZINGANEKWANE. 
 
 Ubabuze is comoeyed through the ai/r to his destimation. 
 
 Sa m kambisa' ke isikumba ema- 
 fwini ; sa m beka ekcaleni k-wo- 
 muti, lapo ku kona intombi a i 
 tsandzako. Wa ngena ke ekaya, e 
 se e kamba pansi manje. U 
 kamba naso ke isikumb' esi, e si 
 bopele etintongeni take. Ba 
 Alaba umkosi ke ekayangokujabula 
 okukulu, ngokutsi, " Wa fika um- 
 yeni wenkosatana." 
 
 Tbe skin bore him in the clouds, 
 and put him down at the side of 
 the kraal where was the damsel 
 which he loved. He went into 
 the house, he now walking on the 
 ground. He took with him the 
 skin, having bound it to his rods. 
 They celebrated a festival at the 
 kraal with great joy, saying, " A 
 husband has come for the prin- 
 cess." 
 
 Uhahuze remains there a yea/r, and then sets out with the wedding 
 
 party. 
 
 Wa Alatshiswa inkomo. Wa 
 Mala ke. Wa ta wa pela lo 'nyaka 
 a ye ngawo, e sa Mell kona. Uyise 
 wentombi kwa ts' uba ku pele 
 unyaka wa mema umtsimba om- 
 kulu wokuba u yotshatisa intombi 
 yake. Ba ba ningi abantu aba- 
 kambako. 
 
 They killed cattle for him, and 
 he staid there. At the end of the 
 year in which he went, he was still 
 staying there. The damsel's father, 
 when the year was ended, assem- 
 bled a large marriage party, that 
 it might go to the wedding of his 
 daughter. Very many people of 
 that place went. 
 
 Ubdbuze takes many cattle with him. 
 
 Wa tsi, " Ngi nike ni fiitsi 
 inkomo etiningi, ngobane ku kona 
 amadzhamtelaendAlelenij ngobane 
 nami lapa nda ndi te nesive esi- 
 ningi, nda ndi si nikwe ubawo, sa 
 dMiwa amadzhamtela endAleleni." 
 Wa m nika ke inkomo etiningi. 
 Wa kamba ke nayo intombi ke 
 nenkomo nabantu. 
 
 TJbabuze said, " Give me also 
 many cattle, for there are hyenas 
 in the way; for I, when I was 
 coming with many men, which 
 my father gave me, the hyenas ate 
 the whole of them in the way." So 
 he gave him many cattle. And 
 he set out with the damsel, and 
 the cattle, and the people. 
 
 Uhahuze restores to the mouse its shin, and MUs an ox for it. 
 
 Wa fika ke lapo amadzhamtela 
 a m beka kona ; wa fukana inyama 
 yembiba, wa si beka ke isikumba 
 enyameni yembiba; wa i Alabela 
 ke imbiba inkabi, wa i shiya ke 
 yonke feyo 'nyama, ya sa i dAliwa 
 imbiba. 
 
 He came to the place where the 
 hyenas left him; he found the 
 flesh of the striped mouse, and put 
 its skin on it ; and then killed an 
 ox for it, and left the whole of its 
 flesh, and the mouse ate it. 
 
UMUNTU NENYONI. 
 
 99 
 
 Uhabuze's pa/rty exterminate the hyenas. 
 
 Wa fika emadzhamteleni ; a 
 buya a kcela futs', a ts', " Babuze 
 bankos' ! " A ka wa nikanga 
 'luto. Umne wabo intombi wa 
 li gwaza elinye idzhamtela, eli 
 inkosi yawo ; a f onke amadzha' 
 mtela. 
 
 He came to the hyenas; they 
 begged again, saying, "Ubabuze, 
 child of the king ! " He did not 
 give them anything. The brother 
 of the damsel killed one of the 
 hyenas, -which was their chief; and 
 all the hyenas died. 
 
 Vbaimze reaches home with his bride, amd there is great rejoicing. 
 
 Ba kamba kaAle ke manje. Ba 
 vela ke ekaya kubo, kwa kalwa, 
 ubane ku bonwe inkosi i sa buya, 
 lo kwa ku tsiwa, I ya 'kufa. Ya 
 fika ke ekaya ke ; kwa Alatshwa 
 inkomo ke etiningi ; kwa Alatshi- 
 swa umtsimba nayo inkosi indo- 
 dzana yabo. Ba tshata ke. Wa 
 inkosikati ke. Abane wabo a ba 
 be be sa buyela ekaya. Wonke 
 umtsimba w' aka kona. 
 
 TTnyaose Kciya, 
 (Sophia, XJmkajosefa.) 
 
 And so they now travelled 
 prosperously. They came to their 
 home. They made a funeral 
 lamentation when they saw the 
 king return, for they thought he 
 would die. So he came to his 
 home ; and many oxen were kill- 
 ed; they killed for the marriage 
 party, and for the king, their child. 
 They were married, and she be- 
 came the queen. Her brothers 
 never went home again. The 
 whole marriage party lived there. 
 
 IJMUNTTr NENYONI. 
 
 "(the man and the bird.) 
 
 A woman goes to lahowr in the field : her lahowr is rendered useless hy 
 
 a wagtail. 
 
 Ba ti kambe, ab' az' insumansu- 
 mane, kwa ku kona kukg'ala in- 
 dAlala enkulu, ku nge ko izinkomo 
 futi. Kwa ti umfazi wa ya 'ku- 
 lima ensimini ; kwa ti kwa fika 
 inyoni, ibizo layo umvemve. 
 Umfazi wa lima, wa buya, wa 
 y' ekaya. Kwa ti kusasa wa buya 
 wa ya futi ukuya 'kulima,. Kwa 
 ti indima e be i lime izolo, ka bi 
 
 They say who are acquainted with 
 old wives' tales, that there was 
 formerly a great &,inine, and, be- 
 sides, there were not any cattle. 
 A woman went to dig in the 
 garden ; and there came a bird, 
 which is called umvemve. ^^ The 
 woman dug, and went home again. 
 In the morning she went again to 
 dig. The new ground, which she 
 
 28 The wagtaU. 
 
100 
 
 IZINGANEKWANE. 
 
 sa i bona ; wa fika, se ku iijengo- 
 tshani nje. Wa ti, " Indima e 
 ngi i lime izolo i pi na ! " e kulu- 
 ma yedwa. Wa pinda wa lima 
 futi, e se pinda okobubili. Kwa 
 ti 6 sa lima, kw' eza inyoni, ya 
 hhlsb pezu kwomuti ebusweni bake, 
 ya ti, " Tshiyo, tshiyo, tshiyo ! 
 XJmAlaba kababa lo, e ngi ti ng' Sr 
 la nawo. TJ b' u ngi pikelele. 
 Zidinjana, mbembe ! Bewana, sa- 
 kasaka ! Mpinyana, pokg'opokg'o ! 
 Gejana, ntsM ! " 
 
 bad dug yesterday, she could no 
 longer see ; she arrived at the 
 place, and it was just like the 
 grass. She said, " The ground I 
 dug yesterday, where is it ! " 
 speaking to herself. She dug again 
 the second time. As she was dig- 
 ging there came the bird, and sat 
 on a tree in front of her, and said, 
 " Tshiyo, tshiyo, tshiyo ! That is 
 the land of my father, which I 
 have always refused to allow to be 
 cultivated. You have acted in 
 opppsition to me. Little clods, 
 turn back again ! Little seeds, be 
 scattered in all directions ! Little 
 pick-handle, snap to pieces ! Little 
 pick, fly off! "29 
 
 The woman again tries, hut the wagtail, as before, renders her labour 
 
 vain. 
 
 Kwa ti wa ya 'kulima futi ; 
 umfazi wa fika ; indima e be i 
 lime izolo, futi e nga sa i boni ; so 
 ku njengaloku be ku njalo : ngo- 
 kuba izidinjana za ti mbembe; 
 Tiembeu ya ti sakasaka ; nompini 
 wa puka ; negejo la ti ntshi. Wa 
 pinda wa lima futi. Ya fika 
 inyoni, ya ti, "Tshiyo, tshiyo, 
 tshiyo ! UmAlaba kababa lo, e 
 ngi ti ng' ala nawo. U b' u ngi 
 pikelele. Zidinjana, mbembe ! Be- 
 wana, sakasaka ! Mpinyana, po- 
 kgopokjo ! Gejana, ntshi ! " Kwa 
 se ku ba njengokutsho kwayo. 
 Izidinjana za ti mbembe ; nembeu 
 ya ti sakasaka ; nompini wai puka ; 
 negejo la ti ntshi. 
 
 The woman went to dig again ; 
 she came ; a second time she could 
 no longer see the ground she had 
 dug on the day before ; it was now 
 as it used to be : for the little 
 clods had turned back ; the seed 
 was scattered ; and the handle was 
 broken ; and the pick was off. 
 Again she dug. The bird came, 
 and said, " Tshiyo, tshiyo, tshiyo ! 
 That is my father's land, which I 
 have always refused to have culti- 
 vated. You have acted in oppo- 
 sition to me. Little clods, turn 
 back again ! Little seeds, be 
 scattered ! Little pick-hajidle, 
 snap to pieces ! Little pick, fly 
 off ! " And so it was in accordance 
 with its saying. The little clods 
 turned back; and the seed was 
 scattered ; and the handle was 
 broken; aiid the pick flew off. 
 
 ^' These diminutives are to be understood as 
 to refer to size. 
 
 spoken in contempt, and not 
 
UMUNTU NENYONI. 
 
 101 
 
 She goes home and tells her husbamd of ilie wonderful bird. 
 
 Wa buya ftiti umfazi ukuya 
 ekaya, wa ya 'kutshela indoda 
 yake ; wa ti kuyo, " I kona inyoni 
 e ngi ti lapa ngi limayo, i fike, i ti 
 kwimi, ' TJmAlalja kababa l6, e ngi 
 ting'alanawo. TJ b' u ngi piljelele. 
 Zidinjana, mbembe ! Bewana, sa- 
 kasaka ! Mpinyana, pokgopokj-o ! 
 Gejana, ntshi ! ' Se ku njengoku- 
 tsko kwayo." 
 
 The woman went home again to 
 tell her husband ; she said to him, 
 " When I am digging, there is a 
 bird which comes and says to me, 
 ' That is my father's land, which 
 I have always refused to have cul- 
 tivated. You have acted in oppo- 
 sition to me. Little clods, turn 
 back ! Little seed, be scattered ! 
 Little handle, snap to pieces ! 
 Little pick, fly off ! ' And it is as 
 it says." 
 
 y/je h/usbamd catches the bird, and obtains a feast, which he eats alone. 
 
 Li the morning the woman 
 went out to dig first, they having 
 devised a plan, to wit, " When I 
 am digging, you shall come, hus- 
 band, to see what the bird says." 
 The husband followed, and sat 
 near the woman, in concealment. 
 As the woman was digging, the 
 bird came again, and said the same 
 as before. The husband heard it, 
 and came up from under the bush 
 on the ground, and raised himself, 
 and saw the speaking bird : he 
 sprang at it, and drove it away ; 
 tiie bird fled, and the man also ran 
 after it. The bird passed over the 
 hill, the man passed over also .; he 
 drove it without ceasing ; at length 
 the bird was tired, amd the man 
 caught it. The bird said, " Leave 
 me alone, and I will make you 
 some whey." The man said, " Just 
 make it then, that I may see." 
 The bird made it, and strained the 
 whey ; it gm'gled.^'' The man 
 drank. He said also, " Just make 
 curds too." It mad^ a flopping 
 noise.^* The man ate, and was 
 
 '" Khla, Pvhlu. — ^These are onomatopoetic words, and are intended to imi- 
 tate tke sound occasioned respectively by taking out the stopper of the calabash 
 for the purpose of pouring out whey, and that occasioned by pouring out the 
 thick ctirds. 
 
 Kwa ti kusasa kwa puma um- 
 
 fazi kukgala, wa ya 'kulima, se be 
 
 kcebe ikcebo lokuti, " XJma se ngi 
 
 lima, wo fika, wena ndoda, u ze 
 
 'kubona oku tshiwoyo inyoni." 
 
 Ya laudela indoda, ya Mala eduze 
 
 noinfa2d, ya kcatsha. Kwa ti um- 
 
 &£. e lima, ya fika inyoni futi, ya 
 
 pinda ya tsho njalo. Indoda ya se 
 
 i zwa, ya vumbuluka pantsi, ya 
 
 pakama, ya i bona inyoni e kulu- 
 
 mayo : ya i sukela, ya i ktcotsha ; 
 
 ya baleka inyoni, nendoda nayo 
 
 fiiti. Inyoni ya tshona ngalukalo, 
 
 indoda ya tshona ngalukalo futi ; 
 
 ya i kcBotsha njalo ; ya za ya dinwa 
 
 inyoni ; ya i bamba. Ya ti inyoni, 
 
 "A k' u ngi yeke ; ngi za 'ku 
 
 kw enzela umlazana." Indoda ya 
 
 ti, " Ake w enze ke, ngi bone." 
 
 Y' enza,' ya kam' umlaza, ya ti 
 
 k/ila. Ya puza indoda.. Ya ti 
 
 futi, " Ake w enz' isangg-ondwa^ 
 
 ne." Ya ti puAlu, puMu, puAlu, 
 
102 
 
 IZINGANEKWANE. 
 
 Ya d/ila indoda, y' esuta, loku 
 kad' i lambile; i jabula, ya ti, i 
 tole inkomo. Ya hambajnayo, ya 
 fika endAlini kwayo, ya i faka 
 embizeni, ya i nameka, ukuba 
 abantwana nomfazi ■wayo ba nga i 
 boni, ku be isisulu sayo yodwa; 
 ngokuba ya ku zuza yodva. 
 
 satisfied, for he had been a long 
 time hungry ; and said, rejoicing, 
 that he had foiind a co-w.^i He , 
 went home with it, and put it in 
 a pot in his hut, and luted it 
 down, that his wife and children 
 might not see it ; that it might be 
 his own private titbit ; for he got 
 it by himself. 
 
 The husband ogam feasts alone, hy night, when the rest are asleep. 
 
 Kwa ti umfazi wa ya 'kulima, 
 nendoda ya ya 'kulima ; ba buya 
 bobabili futi ; indoda ya fika, kwa 
 Aiwa ; ba lala bonke ; yona kodwa 
 a ya ze ya lala : ya ya embizeni, 
 ya zibukula. Wa fika, inyoni i s' i 
 te kcoka pezulii : wa i bamba nge- 
 sandMa ; wa ka amasi, wa kela 
 esitsheni sake ; wa buya, wa i faka 
 embizeni, wa i nameka. Wa 
 dAla amasi yedwa, se be lele bonke 
 abantwana nonina. 
 
 The wife went to dig, and the 
 husband went to dig ; both came 
 back again ; the husband returned 
 when it was dark; they all lay 
 down to sleep ; but the man did 
 not sleep : he went to the pot, and 
 uncovered it. The bird was sitting 
 on the top : he held it in his 
 hand ; he poured out the amasi'^ 
 into his vessel ; and again put the 
 bird into the pot, and luted it 
 down. He ate the amasi alone, 
 all the children and their mother 
 being asleep. 
 
 One of the children, having seen the father feasting, reveals the dis- 
 covery to the other. 
 
 Kwa ti kusasa indoda y" emuka, 
 ya ya 'kugaula izibonda; umfazi 
 wayo wa ya 'kulima; kwa sala 
 abautw;ana bodwa. Kanti omunye 
 umntwana u m bonile uyise e d/tla 
 amasi yedwa, wa ba tshela abanye 
 kusasa, wa ti, " Ngi m bonile 
 ubaba ; ku kona e be ku dhh, ku- 
 siAlwa, se si lele sonke ; u zibu- 
 kule embizeni ; nga bona e ka 
 amasi kona ; nga tula nje, nga ti, 
 i kona e ya 'kuti a nga hamba a 
 
 In the morning the man went 
 to cut poles, and his wife went to 
 dig ; and the children remained 
 alone. But one of the children 
 had seen his father eating the 
 amasi alone, and said to the other 
 children, " I saw father ; there was 
 something which he was eating in 
 the night, when we were all 
 asleep ; he took the cover ofi" the 
 pot ; I saw him pour out amasi 
 from it; I was silent, and said, 
 there is something which will take 
 him to a distance ; and then 
 3' This wonderful bird was only a little inferior to Mick Purcell's Bottle, 
 which he purchased of one of the " Good People " with his last cow, from which 
 proceeded at suitable times " two tiny little fellows," who spread his table with 
 the best of food, on gold and sUver dishes, which they left behind ; very con- 
 siderately remembering that Mick and his family required other things besides 
 food ! (Croker's Fairy Tales. " Legend of Bottle Hill," p. 33. j 
 
 32 Amasi.— Sour milk, but properly prepared, not what we should under- 
 stand by sour milk. The native name is therefore retained. 
 
UMUNTU NENYONI. 
 
 103 
 
 ye kude, si sale, si wa dAle amasi, 
 loku e si ncitshayo." Ba sala, ba 
 ya 'kuzibukula embizeni ; ba i 
 fumana inyoni i s' i te kcoka 
 pezulu kwamasi ; ba i bamba ; ba 
 dAla, ba dAla, ba d/ila, ba dAla, ba 
 za b' esuta. Ba sibekela futi. "Wa 
 ti uyise, " Banta bami, ni dAle ni 
 na, ni suti kangaka nje na ? " Ba 
 ti, " A si suti 'luto," be m koMsa. 
 
 we will eat amasi, for be be- 
 grudges us." Then they went to 
 uncover the pot ; they found the 
 bird sitting ■ on the top of the 
 amasi j they held it; they ate, 
 they ate, they ate, they ate, until 
 they were satisfied. They covered 
 it up again. The father said, " My 
 children, what have you been eat- 
 ing, to be so stuffed out ? " They 
 said, " We are not stuffed out with 
 anything," deceiving him. 
 
 All the children watch their father at Ms soUtwry noctv/rnal feast. 
 
 Kwa Aiwa indoda y" enza njalo 
 futi, se be lele bonke futi. Kanti 
 omunye u ba tshelile ikcebo, ukuba 
 ba ze ba nga lali, ba ke ba bheke 
 ukuba uyise wabo u ya 'kwenza 
 njani na. Lapa se be lele bonke, 
 y' enza njalo ke indoda ; ya zibu- 
 kula, ya d/ila, ya dAla ; ya buya, 
 ya sibekela. Kanti se be m bonile 
 abantwana bake, ukuba u ya ba 
 ncitsha ukudMa. Ba ti, " Ku ya 
 'kusa kusasa, si ya 'kubona ukuba 
 ka yi 'kumuka ini na." 
 
 In the night the husband did 
 the same again, when they were 
 all again lying down. But one of 
 them told them a plan, that they 
 should not sleep, but just see what 
 their father woiild do. When they 
 had all lain down, the man did as 
 before ; he opened the pot, and 
 ate, and ate ; and then covered it 
 up again. But his children had 
 seen him, and knew that he be- 
 grudged them food. They said, 
 " The morning will come, and we 
 shall see if he will not go out.'' 
 
 Dwring the feast of the chiMren-, the bird escapes. 
 
 Kwa ti kusasa y' emuka indoda. 
 Ba ya ba zibukula ; ba fika, inyoni 
 i s' i te kcoka pezulu ; ha i susa ; 
 ba dAla, ba dAla. Wa ti o i peteyo 
 ya m punyuka, ya baleka, ya ti 
 dri ; ya Alala emnyango. Omunye 
 umntwana, Udemazane ibizo lake, 
 wa ti, " Demane, nansi inyoni ka- 
 baba i muka bo ! " TJdemane wa 
 ti, " Ake w enza kaAle, mnta ka- 
 baba, ngi sa funda 'mtanyana." 
 Y' esuka inyoni emnyango, ya ti 
 dri ; ya Alala pandAle ebaleni. Wa 
 
 In the morning the man de- 
 parted. The children went and 
 uncovered the pot ; when they 
 came, the bird was sitting on the 
 top ; they took it out, and ate, and 
 ate. The bird slipped from him 
 who held it, and iiew away with a 
 whir, and stopped at the doorway. 
 One of the boys, Udemazane by 
 name, said, " TJdemane, see father's 
 bird is going away then ! " TJde- 
 mane said, " Wait a bit, child of 
 my father, I am in the act of fill- 
 ing my mouth." The bird quitted 
 the doorway with a whir, and 
 stopped outside in the open space. 
 
104: 
 
 IZINGANEKWANE. 
 
 ti TJdemazane futi, " Demane, 
 nansi inyoni kababa i muka bo ! " 
 Wa ti Udemane, "Ake w enze 
 ka/ile, mnta kababa, ngi sa funda 
 'mtanyana." Y' esuka inyoni eba- 
 leni, ya ti dri J ya /dala pezu kwo- 
 tango. Wa pinda wa, tsho njalo 
 TJdemazane. Inyoni ya ze ya 
 ndiza, ya hamb^, y' emuka. Kwa 
 ku pela. 
 
 TJdemazane said again, " Udemane, 
 see father's bird is going away 
 then ! " TJdemane said, " Just 
 wait a bit, child of my father, I 
 am in the act of filling my mouth." 
 The bird quitted the open space 
 with a whir, and pitched on the 
 fence. TJdemazane said the same 
 words again. The bird at length 
 flew away and departed. That 
 was the end. 
 
 The father, finding the bird gone, mov/ms m vain for his titbit. 
 
 Wa buya uyise. Kwa ti kusi- 
 Alwa, e ti u se za 'kutola isisulu 
 sake, ka be sa i bona inyoni, amasi 
 futi e nga se nga nani. Wa 
 mangala, wa biza abantwana bake, 
 wa ti, " Ku pi o be ku lapa em- 
 bizeni na?" Ba ti abantwana, 
 " A si kw azi." Omunye wa ti, 
 " Kgabo ! Ba ya ku koAHsa, 
 baba. Inyoni yako ba i yekile ; 
 y' emuka ; namasi futi si wa 
 d/jlile." Wa ba tshaya kakulu, e 
 mangalele isisulu sake, e ti u se za 
 'kufa indAlala. Kwa so ku ba 
 'kupela ke. 
 
 TJLtiTULi Dhladhla (TJsetemba.) 
 
 The father returned. At night, 
 when he thought he was going to 
 get his titbit, he no longer saw the 
 bird, and there was no longer 
 much amasi left.^^ He won- 
 dered, and called his childi'en, 
 and asked, " What has been here 
 at the pot ? " The children said, 
 " We don't know." But one said, 
 " No, then ! They are deceiving 
 you, father. They have let go 
 your bird, and it has gone away ; 
 and we have eaten the amasi also." 
 He beat them very much, punish- 
 ing them for the loss of his titbit,^* 
 thinking he should now die of 
 famine. So that was the end.^* 
 
 3^ Lit., Was no longer as big as anything. 
 
 ^^ lit., charging them with having taken away his titbit. 
 
 ^^ The reader wUl find the power of rendering labour vain, ascribed to a 
 bird in the above tale, ascribed to all beasts, in a legend of Central America : — • 
 "When the two princes Hunahpu and Xbalanque set themselves one day to tiU 
 the ground, the axe -cut down the trees and the mattock cleared away the 
 underwood, while the masters amused themselves with shooting. But the next 
 day when they came back, they found the trees and creepers and brambles back 
 in their places. So they cleared the ground again, and hid themselves to watch, 
 and at midnight all the beasts came, small and great, saying in their language, 
 'Trees, arise; creepers, arise!' and the trees returned to their places." 
 ( Tyler's Early History of Manldnd, p. Z56.) Compare also Note 52, p. 51. 
 
UKCOMBEKCANTSINI. 
 
 105 
 
 UKCOMBEKCANTSINI. 
 
 Tlie mves of a certain king give hirth to crows. 
 
 child. 
 
 His queen has no 
 
 . KwA ku kona inkosi etile ku- 
 leso 'sizwe ; ya i zala abantwana 
 aba amagwababa, i nga m zali 
 umntwana o umuntu ; kuzo zonke 
 izind/tlu i zala amagwababa. Kepa 
 
 Therk was a certain king of a 
 certain country ; he used to have 
 children who were crows,** he had 
 not one child that was a human 
 being ; in all his houses^'' his chil- 
 dren were crows. But his queen 
 
 '* There are among the natives legends of women giving birth to crows, 
 and to beings resemblmg horses and elephants. Si^ch legends probably had 
 their origin in monstrous births, which bore a real or fancied resemblance to 
 such animals. This notion of human females giving birth to animals is common 
 among other people. In the Prose Edda we read of the woman Gtef jon, who 
 had four sons by a giant, who were oxen. (Mallet. Northern Antiquities, p. 
 398.^ And of the hag, JArnvid, who was the mother of gigantic sons, who 
 were shaped like wolves. (Id., p. 408.^ Loki gave birth to the eight-legged 
 horse, Sleipnir. (Id., p. 434:. J In the Pentamerone we read of a. woman who 
 brought forth a myrtle, which turned out to be a fairy, who ultimately married 
 a prince. (" The Myrtle.") Pasiphae gave birth to the monstrous Minotaur ; 
 and Leda to two eggs, from each of which sprang twins. And in a, recent 
 number of M the Year Round we read of a Mary Xoft, living during the last 
 century, who succeeded in persuading many men of science, that she had be- 
 come the mother of sixteen rabbits ! 
 
 But this giving birth to animals is almost always, in these tales, 
 spoken of as a cEsgrace to the human being, and is felt to be a reproach. In 
 some tales a charge of giving birth to animals is made against a queen by malice 
 for the purpose of taking away the king's affection. And the term Igwababa, 
 (crow) is an epithet of contempt ; it is not clear in some of the tales whether 
 we are to understand it in this way or literally. It is evident, however, in the 
 tale of XJkcombekcantsini, that we are to understand the word literally. All 
 the children of the king were crows. It is amusing to see how the people ap- 
 pear to think that giving birth to such animals is better than sterility. We 
 alluded above to the notion of marriage with animals as possibly intimating a 
 sympathy with the lower world of animal life. But clearly it is not such a sym- 
 pathy as would allow, or scarcely even suggest, the possibility of overleaping 
 the natural antipathy which exists between the human and all other animal 
 species. This is evident from the repugnance which is frequently expressed for 
 the bridegroom whilst under the animal form ; and which is overcome only, 
 when under that form he manifests the dispositions of man ; the sympathy is 
 with the human spirit even when manifesting itself under the form of a lower 
 animal ; the love is for the human being which the animal form conceals ; and 
 whilst that form is ascribed to the wicked influence of magic, love often becomes 
 the immediate means of delivering the speU-bound being from his degradation. 
 Such tales, therefore, really become parables in which the power of love over 
 brute nature, to exalt and elevate it, receives illustration. The invariably much 
 greater repugnance expressed for giving birth to animals, on the other hand, 
 may be a kind of protest against degeneration. Many such legends were origi- 
 nally, no doubt, metaphorical, or alluded to some real fact misunderstood and 
 misexplained. 
 
 ■ " Each wife of a polygamist has her own dwelling and establishment ; each 
 such separate establishment is called a house. 
 
106 
 
 IZINGANEKWANE. 
 
 inkosikazi yayo ya i nge namntwa- 
 na, kwa ku tiwa inyumba; ya 
 Alala isikati eside i nga zali. Be i 
 Aleka bonke nabesifazana labo bona 
 aba zala amagwababa, be ti, " Ka^ 
 nti tina si ya zala namagwababa 
 odwa la-wa, kepa wena a u zali 
 'luto. Kepa u ti u umuntu wo- 
 kwenza ni na?" A kale, a ti, 
 "Kepa nga zenza ini nal loku 
 nani ni ya zala ngokuba kwa tiwa, 
 Zala ni." 
 
 had no child ; it was said she was 
 barren ; she remained a long time 
 without having any child. All 
 used to jeer her, and even the very 
 women who gave birth to crows, 
 saying, " We indeed do give birth 
 only to crows ; but you give birth 
 to nothing. Of what use then do 
 you say you are ? " She cried, 
 saying, " But did I make myself? 
 For even you are mothers, because 
 it was said, ' Be ye mothers.' "^^ 
 
 The childless queen receives assistomce from some pigeons. 
 
 At length she went to dig ; 
 when she was digging, and the 
 garden was now nearly finished, 
 two pigeons came to her as she was 
 sitting on the ground and weeping. 
 One said to the other, " Vukutu." 
 The other said, " Why do you say 
 ' Vukutu,' and not ask why she is 
 crying ? " - She said, " I am crying 
 because I have no child. The 
 other wives of the king give birth 
 to crows ; but I give birth to 
 nothing." One said, "Vukutu." 
 The other said, " Why do you say 
 ' Vukutu,' and not ask her what 
 she will give us, if we give her 
 power to have a child?" She 
 replied, " I could give all I pos- 
 sess." One said, " Vukutu." The 
 other said, " Why do you say 
 ' Vukutu,' and not ask what food 
 she will give us ? " She said, " I 
 would give you my amabele."'^ 
 One said, "Vukutu." The other 
 said, " Why do you say ' Vukutu,' 
 since we do not eat amabele?" 
 She said, " I will give you ama- 
 dumbi."W One said, "Vukutu." 
 The other said, " Why do you say 
 
 "' Kwa tiwa, Zala ni. — ^This saying is worthy of note. It is common 
 among the natives. They say it is a reference to the word which Unkulunkulu, 
 when he broke off all things from Uthlanga in the beginning, uttered, deter- 
 muiine by an ordinance all future events. 
 
 ^'Amabele, Native corn. 
 
 ^^ Amadumbi, a kind of arum, the tubers of which are used as food. 
 
 Wa ze w' emuka wa ya 'ulima ; 
 ngesikati sokulima, kwa " ti lapa 
 insimu e se za 'u i kgeda, kwa fika 
 amavukutu erriabili ; a fika kuyena 
 e /tlezi pansi, e kala. La ti elinye 
 kweliuye, la ti, " Vukutu." La ti 
 elinye, " U ti ' Vukutu ' ni na, u 
 nga buzi uma u kalela ni na 1 " 
 Wa ti, " Ngi ya kala ngokuba ngi 
 nga zaU. Abanye abafazi benkosi 
 ba ya zala amagwababa, kepa mina 
 a ngi zali 'luto." La ti elinye, 
 " Vukutu." La ti elinye, " U ti 
 ' Vukutu ' ni, u nga buzi ukuti 
 uma si m zalisa a nga si nika ni ?" 
 Wa ti, " Ngi nga ni nika konke e 
 ngi nako." La ti, " Vukutu." La 
 ti elinye, " U ti ' Vukutu ' ni, u 
 nga buzi ukuti ukudAIa kuni a 
 nga si nika kona na?" Wa ti, 
 " Ngi nga ni nika amabel' ami." 
 La ti, " Vukutu." La ti elinye, 
 " U ti ' Vukutu ' ni, loku si nga 
 wa AMI amabele ? " Wa ti, " Ngi 
 ya 'u ni nika amadumbi" La ti, 
 "Vukutu." La ti elinye, " TJ ti 
 
UKCOMBEKCANTSINI. 
 
 107 
 
 'Vukutu' ni, u nga ti, a si wa 
 tandi amadumbi." Wa bala konke 
 ukudAla a nako. A kw ala. Wa 
 ze wa ti, " 'Kupela kokud/tla e ngi 
 nako." La ti, " Vukutu : u nawo 
 amabele ; kepa tina si funa in/tlar 
 kuva." Wa ti, " O, ngi nazo in- 
 Alakuva, makosi ami." La ti 
 elinye, " Yukutu." La ti elinye, 
 " U ti ' Vukutu ' ni, u nga ti a ka 
 tshetshe masinya, a ye ekaya a 
 yo'utata itiAlakuva 1 " 
 
 ' Vukutu,' and not tell lier we do 
 not like amadumbi ? " She men- 
 tioned all the kinds of food sbe 
 had. They refused it all. At 
 length she said, " That is all the 
 food I have." The pigeon said, 
 " Vukutu : you have amabele ; 
 but for our part we like castor-oil 
 seeds." She said, "0, I have 
 castor-oil seeds, sir." One said, 
 "Vukutu." The other said, "Why 
 do you say ' Vukutu,' and not tell 
 her to make haste home at once, 
 and fetch the castor-oil seeds 1 "*i 
 
 The queen fetches cctstor-oU seeds for, the pigeons. 
 
 W esuka masinyane umfazi, wa 
 gijima, wa ya ekaya ; wa fika wa 
 zi tata inMakuva, zi sempandeni, 
 wa zi tululela ekg-omeni ; wa zi 
 twala, wa ya nazo ensimini. Wa 
 fika, la ti elinye, " Vukutu.'' La 
 ti elinye, " TJ ti 'Vukutu' ni, u 
 nga ti, a ka tele pansi 1 " Wa zi 
 tela pansi inAlakuva. A kcotsha 
 amavukutu, a kg'eda. 
 
 The woman ran home at once ; 
 on her arrival she took the castor- 
 oil seeds which were in a pot,*^ 
 and poured them into a basket, 
 placed them on her head, and went 
 with them to the garden. On her 
 arrival one said. " Vukutu." The 
 other said, • Why do you say 
 ' Vukutu,' and not tell her to poui- 
 the seeds on the ground ? " She 
 poured the castor-oU seeds on the 
 ground. The pigeons picked them 
 all up. 
 
 The pigeons draw hlood from her, amd 
 
 clot. 
 
 tell her what to do with the 
 
 A ti e se kg'edile, la ti elinye, 
 "Vukutu." La ti elinye, "TJti 
 ' Vukutu ' ni, u nga buzi uma u ze 
 nalo upondo nenAlanga na ? " Wa 
 ti, "K?a." La ti eUnye, "Vu- 
 kutu." La ti elinye, " U ti ' Vu- 
 
 When they had eaten them all, 
 one said, "Vukutu." The other 
 said, " Why do you say ' Vukutu,' 
 and not ask her if she has brought 
 a horn and a lancet T^ She said, 
 "No." One said, "Vukutu." 
 The other said, " WTiy do you say 
 
 * Compare the conversation between tlie Eavens in the tale of "The 
 FaitMul Johan." (Grimm. Op. cit., p. 29.) And that between the gold and 
 the silver pigeons in "The Battle of the Birds." (Campbell. Op. cit. Vol. 
 I., p. 37.; 
 
 ** Umpanda is an earthen pot which is cracked, and no longer of any use 
 but for holding seed, &c. 
 
 « Irihkmga is a term applied both to the small knife with which the natives 
 scarify, and to the scarifications. 
 
108 
 
 IZINGANEKWANB. 
 
 kutu ' ni na, u nga ti, ka hambe a 
 lande upondo nen/jlanga?" Wa 
 gijima, wa fika ekaya, wa tata 
 upondo nenAlanga, wa buya ma- 
 sinyane. Wa fika, la ti eliiiye, 
 " Vukutu." La ti elinye, " TJ ti 
 ' Vukutu ' ni, u nga ti, ka fula- 
 telel" Wa fulatela. La ti eli- 
 nye, " Vukutu." La ti elinye, 
 " U ti ' Vukutu ' ni, u nga m gcabi 
 esing'eni na 1 " La m gcaba. Kepa 
 uma se li kjedile uku m gcaba, la 
 tata upondo, la tela kona iAlule. 
 La ti elinye, " Vukutu." La ti 
 elinye, " TJ ti ' Vukutu ' ni, u nga 
 ti uma e se fikile ekaya, a ka ze a 
 ftine isitsha esikulu, a tele pakati 
 kwaso, ku ze ku fe inyanga ezim- 
 bili, k' and' uma a zibukule esi- 
 tsbeni ? " Wa buya, wa fika, 
 V enza njalo. 
 
 ' Vukutu,' and not tell her to go 
 and fetch a horn and a lancet 1 " 
 She ran home, and fetched a horn 
 and a lancet, and came back im- 
 mediately. On her arrival one 
 said, "Vukutu." The other said, 
 " Why do you say' Vukutu,' and 
 not tell her to turn her back to 
 us 1 " She turned her back to 
 them. One said, " Vukutu." The 
 other said, " Why do you say 
 ' Vukutu,' and not scarify her on 
 the loins ? " The pigeon cupped 
 her I but when he had finished 
 cupping her, he took the horn, and 
 poured the clotted blood into it. 
 One said, "Vukutu." The other 
 said, " Why do you say ' Vukutu,' 
 and not tell her on reaching home 
 to find a large vessel, and pour the 
 clotted blood into it, until two 
 moons die ; and then imcover the 
 vessel?" She went home and 
 did so. 
 
 She finds two children in the clot at the end of fowr mxmtlis. 
 
 Wa Alala inyanga za za za ba 
 mbili. Kwa ti uma so ku twasa 
 eyesitatu inyanga, wa funyanisa 
 abantwana be babili. Wa ba kipa 
 kuleso 'sitsha. Wa buya wa ba 
 
 two months : 
 new moon ap- 
 
 She remained 
 when the third 
 
 peared, she found two children ;** 
 she took them out of the vessel ; 
 and placed them again in another 
 
 ^ In Stephens' Incidents of Travel m Central America there is a curious 
 legend, which may be compared with this. An old woman mourned that she 
 was childless. She took an egg, covered it with cloth, and laid it in a safe place. 
 She examined it daily, and at length was gladdened by finding it hatched, and 
 a baby bom. The baby thus obtained had many characteristics in common 
 with Uthlakanyana. In the Polynesian mythology, Maui is represented as 
 having been prematurely bom as his mother was walking on the sea shore ; she 
 wrapped the abortion up in a tuft of her hair, and threw it into the foam of the 
 surf ; it became enfolded in sea-weed, and the soft jelly-fish roUed themselves 
 around it to protect it. His great ancestor, Tama-nui-ki-te-Eangi, attracted by 
 the flies, '-stripped off the encircling jelly-fish, and behold within there lay a 
 human being." And Mam became the Great Hero. In the same legends the 
 
 origin of Whakatau, the great magician, is stiU more remarkable : "One day 
 
 Apakura went down upon the sea-coast, and took off a little apron which she 
 wore m front as a covering, and threw it into the ocean, and a god named Ron- 
 gotakawiu took it and shaped it, and gave it form and being, and Whakatau 
 sprang into hfe, and his ancestor Rongotakawiu taught him magic and the use 
 oi enchantments of every kind. " (Gi-ey. Op. cit, pp. 18, 19, and p. 116. J- 
 Compare also the Highland legend of the birth of Gili-doir MashrevoUirh nr 
 The Bla^k Child, Son to the Bones. (Scott's Lady of ^7.6^^ Note on 'the 
 
UKCOMBEKCANTSINI. 
 
 109 
 
 faka kwenye imbiza. Wa Alala 
 kwa ba izinyanga ezintatu e nga 
 bheki kona. Wa ti 'lapa e se 
 bheka ngeyesine inyanga, wa fii- 
 nyana se be bakulu, se' be /jleka ; 
 wa, jabula kakulu. 
 
 large pot. She remained three 
 moons''^ without looking into it. 
 When she looked on the fourth 
 moon, she found them now large, 
 and laughing. She greatly re- 
 joiced. 
 
 Slie conceals the cMld/ren, and feeds them by night. 
 
 Wa puma e ya 'ulima. Wa 
 fika enAle, wa Mala pansi, la ze la 
 tshona, e ti, " Umakazi ba nga 
 sinda ini abanta bami? loku ngi 
 Alekwa abanye abafazi ; ingani 
 nabo a ba zali 'bantu, ba zala ama^ 
 gwababa." Kwa ze kwa ti nta- 
 mbama wa buya wa fika ekaya. 
 Kwa ti kusiAlwa, lapa e se za 
 'ulala, a vale emnyango ngesivalo 
 na ngesi/ilandAla, e ti, kona ku 
 ya 'kuti noma ' umuntu e dAlula 
 emnyango a nga boni 'luto. Wa 
 Alala. Kwa ti lapa e se bona 
 ukuti abantu a ba sa nyakazi 
 pakati kwomuzi, w' esuka, wa ba 
 
 She went to dig. When she 
 reached the garden, she sat down 
 till the sun went down, saying, 
 " Can it be that my children can 
 live ? For I am jeered by the 
 other women ; and even they, for- 
 sooth, do not give birth to human 
 beings ; they give birth to crows." 
 In the afternoon she would return 
 home. When it was evening, and 
 she was about to lie down, she 
 shut up the doorway with the 
 wicker door, and with a mat, say- 
 ing, " Then, although any one pass 
 by the door, he will see nothing." 
 She waited, and when she saw that 
 the people no longer went up and 
 down in the village, she took her 
 
 line, "Of Brian's birth strsmge tales were told."^ But the production of a 
 "fetcher," as recorded in tlie Icelandic legends, is still more remarkable. A 
 woman steals a dead man's rib, over wbich she performs certain incantations, 
 and lays it on her breast ; three times she goes to Communion, but uses the 
 wine to inject into the extremities of the bone ; on the third time the "fetcher 
 has acquired his full life and strength." When she can no longer bear him on 
 her breast, she makes a wound in her thigh and places bim to it, and he draws 
 from thence his nourishment for the rest of his existence. The "fetcher" be- 
 comes a kind of familiar to his mother, who employs him for the purpose of 
 sucking the cows of other people, the milk of which he brings home, and dis^ 
 gorges into his mother's churn. — To the same class of eccentric thought may be 
 referred the origiii of the good old Raymond's steed, 
 
 " Which, Aq^uUino for his swiftness hight," 
 was bred by the Tagus. His dam 
 
 " When first on trees bourgeon the blossoms soft, 
 Prick'd forward with the sting of fertile kind. 
 
 Against the air casts up her head aloft, 
 And gathereth seed so from the fruitful wind ; 
 
 And thus conceiving of the gentle blast, 
 
 (A wonder strange and rajre), she foals at last ! 
 
 " And had you sfeen the beast you would have said 
 The light and subtle wind his father was ; 
 For if his course upon the gands he made, 
 No sign was left what way the beast did pass." 
 — Ta^so's Jerusalem Recovered. Fairfax. B. vii., lxxv — Lxxvii. 
 
 *" That is, three months from the time of putting the clot into the first 
 vessel ; one from the time she placed it in the second. 
 
no 
 
 IZINGANEKWANE. 
 
 tata abantwana, wa ba beka okca- 
 nsini, wa tata ubisi, wa ba nika ; 
 omunye o umfana wa lu puza, ifl- 
 tombazana ya Iw ala. Kwa ti lapa 
 e se kade e Alezi nabo, wa buye 
 wa ba buyisela endaweni yabo; 
 wa lala. 
 
 children, and placed them on a 
 mat, and took milk and gave 
 them ; the- boy drank it, but the 
 little girl refused it. When she 
 had remained with them a long 
 time, she put them back again into 
 their place ; and slept. 
 
 The crows trouble the queen. 
 
 Kwa ti ukukula kwabo, ba kula 
 masinyane bobabili ; ba ze ba kasa 
 be nga bonwa 'muntu ; ba ze ba 
 hamba, unina e ba fi/ila kubantu. 
 Ba Alala, be nga pumeli pand/jle, 
 unina 'ala, e ti, uma be pumile ba 
 ya pand/ile, ba ya 'ubonwa ama- 
 gwababa, a ba bulale, ngokuba a e 
 m /tlupa na sendAlinL Ku ti uma 
 e vukUe kusasa wa ya 'kuka ania- 
 nzi, wa hamba wa ya 'ulima, ku ti 
 6 se buya ntambama a funyanise 
 amanzi e se kcitiwe indAlu yonke 
 nomlota so u kitshiwe eziko, so ku 
 mAlope endAlini. A ti, " Loku ku 
 ng' enza ngokuba ngi nga zali na- 
 magwababa odwa lawa; ngokuba 
 nami uma ngi ya zala, nga ku nga 
 ng' enzi loku 'kwenza ; ngokuba se 
 nga /ilupeka kangaka, na sendodeni 
 eya ngi zekayo i nga sa ng' enzi 
 'muntu ngokuTja ngi nga zali." 
 
 As regards their growth, both 
 grew veiy fast ; at length they 
 crawled on the ground, not having 
 been seen by any one ; at length 
 they walked, their mother conceal- 
 ing them from the people. They 
 remained in the house, not going 
 out, their mother not allowing 
 them, saying, if they went out 
 they would be seen by the crows, 
 and they would kill them; for 
 they used to vex her in her very 
 house. For it was so that when she 
 had risen in the morning, and 
 fetched water and then went out 
 to dig, when she returned in the 
 afternoon, she found the water 
 spilt over the whole house, and 
 the ashes taken out of the fire- 
 place, and the whole house white 
 with the ashes. She said, " This 
 is done to me because I do not 
 give birth even to these crows ; for 
 if I too gave birth, I should not 
 be treated thus ; for I have now 
 been afflicted for a long time in 
 this way ; and even with my hus- 
 band who married me it is the 
 same ; he no longer regards me as 
 a human being, because I have no 
 child." 
 
 The queen gives the girl a name. 
 
 Ba kula ke abantwana bobabili, 
 ba ze ba ba bakulu. Ya ti in- 
 tombazana ya ze ya ba ikg'ikiza ; 
 nomfana wa ba insizwa. Wa ti 
 
 Both grew until they were great 
 children; the little girl was at 
 length a grown-up maiden, and the 
 boy a young man. The mother 
 
UKCOMEEKCANTSINr. 
 
 Ill 
 
 unina, " Loku se ni ngaka noba- 
 bili, banta bairii, kepa a ni nawo 
 amabizo, — " wa ti kowentombar 
 zana, "Wena, igama lako TJkco- 
 mbekcantsini." Wa ti umfana, 
 " Mina, u nga ngi ti igama, ngo- 
 kuba nami igama lobudoda ngi ya 
 'u li tiwa ubaba, se ngi kulile ; a 
 ngi tandi ukutiwa igama manje." 
 Wa yuma ke unina. 
 
 said to them, " Since you are now 
 so bigi my children, but have no 
 name, — " she said to the girl, 
 " As for you, your name is TJkco- 
 mbekcantsinL"** The boy said, 
 " For my part, do not give me a 
 name ; for I too will receive my 
 name of manhood, when I have 
 grown up, from my fether; I do 
 not wish to have a name now." 
 So the mother agreed. 
 
 Tlie hoy and girl go out when their motjuir is absfint, and make some 
 
 Kwa ti emini unina e nge ko, 
 wa ti owentombazana, " A si ha- 
 mbe si ye 'kuka amanzi, loku ama- 
 gwababa e -^-a kcitile amanzi 
 kama." Wa ti umfana,. " Angiti 
 umame wa s' alela ukuba si hambe 
 pand/tle na 1 " Wa ti owentomba- 
 zana, " Si za 'ube si bonwa ubani 
 na, loku abantu bonke ba yo'ulima 
 na 1 " Wa vuma ke umfana. Ya 
 tata imbiza yamanzi intombazana, 
 ya hamba ya ya emfuleni, be 
 hamba bobabili. Kepa lona um- 
 fana insimbi yake wa e mAlope ; 
 kepa intombazana ya i kazimula 
 kakulu. Ba hamba ke, ba fika 
 emfuleni, ba ka amanzi. A ti uma 
 e se gcwele embizeni, ya ti kowo- 
 mfana, " Ngi twese." Wa ti lapa 
 e se za 'u m twesa, ba bona udwe- 
 ndwe Iwa,bantu abaningi b' eza 
 emfuleni. Ba fika ba ti, " Si pu- 
 zise." Wa wa ka amanzi hgen- 
 debe, wa nika o pambUL Kwa 
 pinda.kwa tsho omunye futi, wa 
 ti, " Ngi puzise." Wa wa ka, wa 
 m puzisa, _ Ba tsho bonke, wa ze 
 wa ba kg'eda e ba puzisa. 
 
 It happened at noon when the 
 mother was not there, the girl 
 said, " Let us go and fetch water, 
 since the crows have spilt the 
 water of our mother." The boy 
 said, " Did not mother forbid us 
 to go outside?" The girl said, 
 " By whom shall we be seen, since 
 all the people' have gone to dig 1 " 
 The boy agreed. The girl took a 
 water-vessel ; she went to the 
 river, both going together. But 
 as for the boy, his peculiarity was 
 that he was white; but the girl 
 was very shining. So they went, 
 and reached the river, and dipped 
 water. When she had filled the 
 vessel, she said to the boy, " Put 
 it on my head." When he was 
 just about to put it on her head, 
 they saw a line of many people 
 coming to them. WTien they came 
 to the river, they said, " Give us 
 to drink." He dipped water with 
 a cup, and gave the first The 
 second asked also, saying, " Give 
 me to drink." He gave him to 
 drink. All asked in like manner, 
 until he had given them all to 
 drink. 
 
 *" Ukcombehcanlsm, The-mat-marker. 
 
112 
 
 IZINGANEKWANE. 
 
 They tell their new acquainiamces something about themselves, and 
 leam something ahovi thew acquaintcmces. 
 
 Ba ti, " N' aba kamu p' umiizi 
 na ? " Ba ti, ',' S' aba kulo o nga- 
 .pezulu." Bati, " Ku kona 'muntu 
 konanat" Ba ti, "Kg'a; a ku 
 ko 'muntu." Ba ti, " N' aba kui 
 p' indAlu na?" Ba ti, " S' aba 
 kule e gcine esangweni." Ba ti, 
 " Inkosikazi i i pi na ! " Ba ti, 
 "Inkosikazi kwa ku yena uma; 
 kepa k-wa ti ngokuba e nga zali ya 
 kitshwa indAlu yakwake, ya bekwa 
 esangweni" Ba buza ba ti, " Po, 
 nina n' aba kusi pi isizwe na?" 
 Ba ti, " Tina si ve&, le, si hamba 
 si funa intombi enMe kaknlu, ngo- 
 kuba ku za 'uzeka iukosi yakwiti." 
 Ba ti, " TJ kona i za 'ukgala uku- 
 zeka ini na ? " Ba vuma. Ba ti, 
 "Ni uAlobo lu ni na?" Ba ti, 
 " Tina s' Abahbwebu." Ya ti in- 
 tombi, " Nenkosi yakwini Um- 
 hhwebu na ? " Ba ti, " Kya ; 
 umuntu nje ; i tina sodwa es' A- 
 l)ahhwebu. Nati a si baningi ; si 
 ibuto linye nje." Ba hamba ke 
 Abahkwebu. 
 
 They said, " To what village do 
 you belong ? " They replied, " To 
 that one on the hiU." They said, 
 "Is there any one at home?" 
 They said, " No ; there is ho one." 
 They said, " To which house do 
 you belong?" They said,- "To 
 that which is last near the main 
 entrance." They said, " Which is 
 the queen ? " 5?hey replied, " The 
 queen was our own mother ; but 
 it happened that, because she had 
 no child, her house was removed, 
 and placed near the entrance." 
 The children enquired of them, 
 " And you, to what nation do yon 
 belong?" They replied, ""We 
 came from yonder. We are look- 
 ing for a very beautiful dam- 
 sel ; for the king of our nation is 
 going to be married." They said, 
 " Is he then about to take his first 
 wife?" They assented. They 
 asked, " Of what natipn are you ? " 
 They said, " We are Abahhwebu."' 
 The girl said, " And the king of 
 your nation, is he an Umhhwebu?" 
 They replied, " No ; he is not of 
 the same race as ourselves; we 
 only are Abahhwebu. And we 
 are not many; we are but one 
 troop." So the Abahhwebu de- 
 parted. 
 
 The qv£en is displeased. 
 
 Wa y etwesa ke imbizayamanzi, 
 ba kupuka ba fika ekaya, ba /ilala. 
 Kwa ti ntambama wa fika unina, 
 e vela 'uHma ; wa ti, " Aiaanzi a 
 kiwe ubani na ?" Ba ti, " A kiwe 
 i tina." Wa ti, " Angiti ng' ala 
 ukuba ni pumele pandXle ? , Kepa 
 ni tshelwe ubani ukuti, Hamba ni 
 
 The boy put the water-vessel on 
 her head. They went up the hill 
 to their home, and sat down. In 
 the afternoon when the mother 
 returned from digging, she asked, 
 " By whom was this water fetch- 
 ed?" They said, "By us." She 
 said, " Did I not forbid you to go 
 outside? By whom, then, were 
 
UKCOMBEKCANTSINI. 
 
 113 
 
 ni yokuka 'manzi na ? " "Wa ti 
 umSma, " Be hg' ala mina, kepa 
 wa ti Ukcombekcantsini, 'A si 
 hambe si yokuka 'manzi.' " Wa 
 ti unina, " A ni bonwanga 'mnntu 
 ini na 1" Ba ti, " Si boniwe Aba- 
 hhwebu, be udwendwe olukulu. 
 Ba'ti, ' N' abakabani na 1 ' Sa ti, 
 'S' aba kona kulo 'muzi.'" Ba 
 binda ke. Ba Alala izLasuku ezi- 
 ningi. Kbdtva kubo ba be ng' Sr 
 ziwa namtinye nmuntu ; ba b' a- 
 ziwa Abahhwebu bodwa. 
 
 you told to go and fetch water 1 '' 
 The boy said, " I refused for my 
 part, but Ukcombekcantsini said, 
 ' Let us go and fetch water.' " The 
 mother said, " Did Ho man see 
 you J " They replied, " We were 
 seen by some Abahhwebu, who 
 formed a Very long Une. They 
 asked us whose children we were ; 
 we said we belonged to this vil- 
 lage." They were then silent. 
 They remained for many days. 
 But they were unknown to any 
 one of their own village ; they 
 were know'n by the AbaldiwebU 
 only. 
 
 A large comipcuny come to the rogal kraal, with cattle, to ash the kmg's 
 
 ' ler in ma/rriage. 
 
 It came to pass on another 
 occasion there came very many 
 cattle in the afternoon with very 
 many people. All the people of 
 the village said, "It is an army ; 
 into what place has it made a 
 forray, and taken so many cattle 
 as these ? " They saw many men 
 coming to their village ; they left 
 many of the cattle outside ; they 
 entered with others into the very 
 village. On their arrival they 
 drove them into the cattle-pen, and 
 went to the upper part, and stood 
 there and respectfiiUy asked his 
 daughter from the father. All the 
 people of the village were silent, 
 being silent from wonder, saying, 
 " Is there a man who could come 
 and select from among crows one 
 to be his bride ! For there is not 
 a girl who is a human being in 
 this village." But the men asked 
 as though they knew the damsel. 
 At length the women said, "If 
 you are come to select a bride, 
 which is the damsel among all 
 these of ours ! That mother will 
 be glad whose daughter shall be se- 
 lected with so many cattle as these." 
 
 Kwa ti ngesikati esinye kwa 
 fika izinkomo eziningi ntambama, 
 zi hamba nabantu abaningi. Ba 
 ti bonke abantu lapo ekaya, " Im- 
 pi ; i vela 'ku zi dMa pi lezi 'n- 
 komo ezingaka na?" Ba bona 
 abantu abaningi b' eza ekaya ; ba 
 zi shiya ngapandAle kwomuzi ezi- 
 nye inkomo, b' eza nezinye ekaya. 
 Ba fika, ba zi ngenisa esibayeni ; 
 b' enyuka ba ya ngasenAla; ba 
 fika V ema ; ba kuleka ngokukcela 
 intombi kuyise. Kwa tula nje 
 bonke abantu ekaya, be tula ngo- 
 kumangala, be ti, "XT kona ini 
 umuntu o ng' eza 'kukg'oma ama- 
 gwababa na? Loku a i ko intombi 
 e umuntu lapa ekaya." Kepa ba 
 kuleka ngpkungati ba ya y azi in- 
 tombi. Ba ze ba ti abesifezana, 
 " Uma ku zo'ukg'onyjva,. i pi in- 
 tombi kulezi zetu na? IT ya 
 'ujabula umfe^ intombi yake e ya 
 'ukg-onywa ngalezi 'nkomo eziningi 
 kangaka." , 
 
114 
 
 IZINGANEKWANE. 
 
 The mothers of the crows jeer tlie queen. 
 
 Ba puma ke bonke ekaya besi- 
 fiiaana, b' ema paud/ile ; abanye ba 
 gijima be ya esangweni, be ti, 
 " Ye, ye ! u ya dela umfazi o nga 
 zalanga uma abakabani laba abar 
 yeui na?" betsho ngokubinj'a lona 
 o nge naye urantwana, ngokuba ba 
 be ng" azi ukuba u yena o nen- 
 tombi impela ; ngokuba bona ba 
 te zaia amagwalaaba nje. A puma 
 ngokutukutela amadoda noyise 
 ■wamagwababa, e ba fiita abesifar 
 zana, e ti, " Suka ni ; suka ni ! ni 
 Alaba 'mikosi ngazi pi intombi zenu 
 na, loku ni zele amagwababa nje 
 na ? U kona umuntu o nga kcita 
 inkomo zake ezingaka e lobola 
 igvyababana ?" ]Ba ti, " Tshetsha 
 ni, ni ngene ezind/ilini, ni yeke 
 lowo 'msindo." 
 
 All the women went out of the 
 houses and, stpod outside; some 
 ran to the entrance, saying, " Ye, 
 ye ! is the woman who has no 
 child satisfied as to whose are these 
 bridegroom's men?" saying thus 
 for the purpose of jeering the 
 childless one, for they did not 
 know that it was she who really 
 had a; girl; for they had given 
 birth to crows only. The men 
 went out in anger together with 
 the father of the crows, he being 
 in a rage with the women, and 
 saying, " Away with you ; away 
 with you ! For which girls of 
 yours do you make this huzzahing 1 
 since you have given birth only to 
 crows. Who would cast away so 
 many cattle as these for a crow's 
 dowry ? " The men said, " Make 
 haste into your houses, and cease 
 this noise." 
 
 Tlie king tells them he 1ms no datighter ; hut ilwy persist in, asking his 
 daughter in marriage. 
 
 Wa ya kubayeni umnikazimuzi, 
 e ti, " Mina a ngi nautombL Nga 
 zala amagwababa odwa nje. Tata 
 ni inkomo zenu, ni goduke, ni ye 
 kwini." Bati, " Si ya ku ucenga, 
 si ti, musa uku s' ala ; ngokuba si 
 y' azi ukuba i kona intombi lapa 
 ekaya, e umuntu." W efunga 
 nokufunga umnikazimuzi, e ti, "A 
 i ko intonibi lapa ekaya." Ba ze 
 ha bhekana abayeni, be funa, be 
 funa ukubuza kulaho Abahhwebu 
 bona ba be zUe kuki/ala ; ba ti, 
 " linbala na i bona intombi lapa 
 
 The owner of the village went 
 to the bridegroom's men, and said, 
 " As for me, I have no girL I am 
 the father of mere crows, and of 
 nothing else.' Take your cattle, 
 and go home with theta to your 
 people." They replied, " We be- 
 seech thee not to refiise us ; for we 
 know that there is a damsel at this 
 place which is a human being." 
 The head of the village swore 
 solemnly that there was no damsel 
 at his home. At length the bride- 
 groom's people looked at each 
 other, being desirous of enquiring 
 of the Abahhwebu who had come 
 there at first; they asked them, 
 " Did you in truth see a damsel at 
 
UKCOMBEKCANTSINI. 
 
 115 
 
 ekaya na 1 " Ba ti AbaLhwebu, 
 " Sa i bona lapa ekaya : si nga i 
 komba ind/ilu e ya ngenakuyona." 
 Ba ti, "I i pi na?" Ba ti, "I 
 leya e landela e sekugcineni." Ba 
 ti, " Tina, munumuzana, si ya 
 y azi impela intombi yako ; si nga 
 i komba nendMu e kuyoua." Wa 
 ti umnikazuuuzi^ e tsho ngokutu- 
 kutela, wa ti, " Imbala laba 'bantu 
 ba Alakanipile nje na ! Loku ngi 
 ya ni tshela mina 'yisewabantwana, 
 ngi ti, a i ko intombi e umuntu 
 lapa ekaya* Kepa ni ngi pikela 
 inkani ngokuba ni ze 'ku ngi Aleka 
 iigdkuba ngi nga zalanga 'muntu. 
 Leya ind/ilu e ni i kombayo, um- 
 nikaziyo a ka zalanga negwababa 
 lodwa leli." 
 
 this place?" The Abahhwebu 
 repHed, '" "We did see one at this 
 place : we can point out the house 
 into which she entered." They en- 
 quired which it was. They said, "It 
 is that which is the last but one." 
 They said, " O chief of this village, 
 we are indeed acquainted with 
 your daughter ; we can even point 
 out the house in which she is." 
 The chief of the village replied, 
 speaking in anger, " Are these 
 men then truly so very wise ? For 
 I the father of the children tell 
 you, there is not a girl in this 
 place that is a human being. But 
 you dispute the matter with me, 
 because you have come to laugh at 
 me, because I am not a father of 
 human beings. That house to 
 which you point, the occupier of it 
 has not given birth to so much as 
 a crow." 
 
 T/te queen salutes the stramgefrs. 
 
 Wa ti owesifazana waleyo 'n- 
 d/tlu ngokuzwa izwi lendoda li 
 tsho njalo, wa puma endAUni e ti, 
 " Nampa abayeni bakadade ! Nge- 
 na ni endAlini, ni Alatshiswe, ba- 
 kwenyana bami. Ngokuba mina 
 noma ngi nga zalanga, kepa nina 
 ni ngi bonile uma nga zala." 
 
 The woman of that house, when 
 she heard her husband saying thus, 
 left her house, saying, " Behold 
 the bridegroom's people of our 
 princess ! *' Gome into the house, 
 and have cattle killed for you, my 
 sons-in-law. For though I have 
 had no child, yet you have seen 
 that I have a dbild." 
 
 Slie presents Iter children to tJie hmg. 
 
 Y' esuka indoda yake, ya ya 
 kona end/tUni ; ya iika, ya ti, 
 ," Loku ngi be ngi ti wena a u nam- 
 ntwana. .Kepa uma u pume u 
 Alabe umkosi, u naye ini umntwa- 
 na ina? " Wa ti, " Loku ngi nga 
 zali umntwana, ngi m tate pi na ?" 
 
 * Dade is equivalent to Nkosazama, 
 '■" " Our sister." The brirle rails the 
 ' as a mark of deference. 
 
 Her husband went to the house 
 and said, " I thought you had no 
 child ; but, since you have come 
 out and shouted, have you a 
 Child t " She replied, " Since I do 
 not have children, where could I 
 child J" He said, "I ask 
 
 get a 
 
 „ . ,„ ^, „„ , 'Princess." But Dade Mete would 
 
 mean " Our sister." The bride calls the Imbulu by this name, Dade., " Prin- 
 
116 
 
 IZINQANEKWANE, 
 
 Wa ti, " Ngi ya buza, mntanami, 
 ngi tishele uma umkosi, u u Alabele 
 kupina?" Wa ti, "Ng'.uAla- 
 bele abantwana bami oku nge si 
 bo abendoda, abami nje," .Yati 
 indoda, " Ba pi na ? " , Wa ti, 
 " Puma ni, a ni bone." Ba puma 
 umfana nentombazana, .W* Jti 
 ngoku ba bona-kwake ujdse, wa 
 ■wela pezu kwomfana, wa m bamba 
 e kala, e ti, " Hau ! hau ! Kanti 
 abafazi ba nesibindi esingaka na 1 
 Ku ngani ukuba u fiAle abantwana 
 ba ze ba be ngaka, be ng' aziwa 
 'muntu na ? " W^' ti> " Wa ba tata 
 pi laba 'bantwana na?" Wa ti, 
 "Nga ba nikwa amavukutu, a ngi 
 gcaba esingeni, Kwa puma iAlule, 
 la telwa esitsbeni, kwa ze kwa ba 
 abantu, ngi b' ondAla ; nga ngi nga 
 tandi uku ni tshela, ngokuba ama^ 
 gwababa a e nga ba bulala." 
 
 tbee, my child, tell me for what 
 have you shouted ! " She replied, 
 " I have shouted for my children, 
 who are not the children of a man, 
 but mine only." Her husband 
 said, "Where are they?" She 
 said, "Come out, that he may see 
 jofi." ' The, boy and girl came out. 
 When the father saw them, he fell 
 on the, iboy, and embraced him, 
 crying and saying, " Hau ! hau ! 
 Have women indeed so great 
 courage ? How is it that you have 
 hidden the children till they are 
 so big as this, they being unknown 
 to any one ? " He said, " Where 
 did you get these children ? " She 
 replied, " The pigeons gave them 
 to me. They scarified me on the 
 loins ; there came out a clot ; it 
 was placed in a vessel ; at length 
 it became human beings ; I nour- 
 ished them ; I did not like to tell 
 you, for the crows might have 
 killed them." 
 
 They order an ox to be slomghtered for the strangers. 
 
 Wa Vuma ke uyise, wa ti, " Ba 
 za 'uMatshiswa 'nkomo ni na, loku 
 izimbuzi ba ng' eze ba Alatshiswa 
 yonaj ku fanele ukuba ba Alabe 
 itole lenkabi." Wa vuma ke 
 unina. Wa ya wa puma endAlini, 
 wa fika kubayeni e se Aleka, e 
 jabula, e ti, "Puma ni, ngi ni 
 kombise inkomoyehu." Wapuma 
 vimyeni, wa ba munye ; wa m 
 kombisa itole lenkabL La Ala- 
 tshwa, la dAliwa, 
 
 The father agreed and , 
 
 " Which bullock shall be slaugh- 
 tered for them? For as for the 
 goats, they must not have a mere 
 goat killed ; it is proper that they 
 kill a young ox." So the mother 
 agreed. She went out of the 
 house, and came to the bridegroom, 
 now laughing and happy, and say- 
 ing, " Come out, that I may point 
 out to you your bullock." The 
 bridegroom went out alone; she 
 pointed out to him the young ox. 
 It was killed and eaten. 
 
 The bridegroom is accepted. 
 
 Kwa ti ngaoigomso- wa ti uyise, | On the morrow the father said, 
 "Ku fonele ukuba a Alatshiswe « It is proper that the girl too 
 umntwana naye kajiye nenkomo e | have a bullock kiUed for her toge- 
 
UKCOMBEKCANTSINI. 
 
 117 
 
 za 'ukela abayeni bake." Wa 
 vuma ke unina. Ya Alatshwa in- 
 komo. Wa puma uyise, wa ' ti, 
 " Ku fanele ukuba i kg-edwe yonke 
 imikuba yalo 'mntwana, ngokuba 
 ngi ya tanda ukuba abayeni bake 
 b' emuke naye umAkna b' emu- 
 kayo, ngokuba amagwababaa nga 
 m bulala." Kw' en^iwa yonke 
 imikuba yake neyoku/tlatshiswa 
 izimbuzi, ngokuba umAlana e 
 tombayo a ka Alatshiswanga, ngo- 
 kuba wa e ng" aziwa 'muntu. Wa 
 kela abayeni, kwa Alatshwa in- 
 komo,' kwa dAliwa inyaiua. 
 
 ther with that with which she is 
 about to dance** before her bride- 
 groom's people." So the mother 
 agreed. The father arose and said, 
 " It is proper that all the customs 
 of this child be fuUy carried out, 
 for it is my wish that her bride- 
 groom's party take her with them 
 on the day of their departure, for 
 the crows may kill her." So all 
 her customs were completed by 
 having goats killed for her, for 
 when she came to puberty she had 
 nothing killed for her, because no 
 one knew of her. She danced fcr 
 the bridegroom's party ; the cattle 
 were killed, and the flesh eaten. 
 
 The idng advises them to set out on the morrow. 
 
 Wa ti uyise, " Esinye isito a no 
 si beka, banta bami, ni ze ni 
 hambe ni dAla endAleleni nomfazi 
 wenu." Ba ti abayeni, "Yebo, 
 baba ; nati se si tanda ukuhamba 
 Ba vumelana kaAle. 
 
 The father said, "Do you set 
 aside a leg, my children, that you 
 and your wife may have food on 
 your journey." They replied, 
 " Yes, father ; and we are desirous 
 of going in the morning." They 
 were entirely of one heart. 
 
 The queen forewarns them. 
 
 Wa ti unina kubayeni, " Uma 
 se ni hambUe, no bona inyamazane 
 eluAlaza endAleleni; i ya 'uvela 
 enkangala ; ni nga i kscotshi ; a no 
 i yeka nje, kona ku ya 'ulunga 
 ukwenda komntanami." 
 
 The mother said to the bride- 
 groom's party, " When you have 
 set out on your journey, you will 
 see a green animal in the path ; it 
 will make its appearance on the 
 high land ; do not pursue it, just 
 leave it alone ; then the marriage 
 of my child will be fortunate."*^ 
 
 « This ceremony is for the purpose of openly acknowledging the bridegroom 
 by the bride. A mat is placed on the ground in the middle of the cattle-pen ; 
 the bridegroom and his party sit at the upper end of the enclosure ; the bride 
 and her maids pass, dancing, from the entrance to where they are sitting ; one 
 then takes the bridegroom by the hand, and leads him down to the mat, and 
 leaves him standing on it. The mat is not afterwards touched by the bride's 
 party, because the bridegroom's feet have stood on it ; it is Talonipa'd, that is, 
 respected by them ; biit it is taken away by someone belongmg to him 
 
 ^' InAnumgo, a large kmd of baboon, is possibly here meant. It is said to 
 be green ; its skm is vfluable, being used omy for the ornaments of chiefs and 
 great men. Its colour is grey with a greenish tint. 
 
118 
 
 IZINGANEKWANE. 
 
 The bridal party sets out togetlier ; hut are separated in the way. 
 
 Kwa sa ke kusasa ba hamba. 
 Kepa umyeni nomakoti wake ba 
 be ketelwe izinkabi ezimbiK ezin- 
 kulu, be kwele pezu kiirazo boba^ 
 bill, amabuto e hamba pambili 
 onke, kepa bona be hamba emuva 
 bodwa nezintombi eziningi eza zi 
 menyiwe esizweni sikayise, zi 
 hamba nabo emuva» Ba ze ba fika 
 enkangala ; ba i bona ke leyo 'n- 
 yatoazane uniaa a ba yala ngayo, 
 wa ti, a ba ze ba nga i bulali. 
 Amabuto a gijima onke, a i ka;o- 
 tsha inyamazane. Wa ti umakoti, 
 " B' alele, ba nga i kaiotshi inyar , 
 mazane. Angiti uma u ni tshelile, 
 ■wa ti, ' Ni nga i ka;otshi inyama- 
 zane ' na ?" Wa ti, " O, u ti ku 
 za 'uba uani, wena, na ? A ba i 
 ksotshe nje ; a i nakcala." B' e- 
 ma isikati eside lapo umakoti 
 nomyeni nezintombi zakubo kama- 
 koti. Wa ze wa ti umyeni, " 0, 
 se si katele ukuma elangeni ; ake 
 ngi hambe masinyane, ngi yoku ba 
 buyisa, si hambe. So ku semini." 
 Wa hamba ke. 
 
 On the following morning they 
 set out. But two large oxen were 
 selected for the bridegroom and his 
 bride, and they were placed upon 
 them, their soldiers going before 
 them, and they following alone 
 with many damsels which had 
 been summoned from her fe,ther's 
 tribe. At length they reached the 
 high land ; and then they saw that 
 animal respecting which the mo- 
 ther had warned them, telling 
 them not to kill it. All .the sol- 
 diers ran and pursued the animal. 
 The bride said, " Forbid them to 
 pursue the animaL Did not my 
 mother tell you not to pursue it T 
 The bridegroom answered, " O, of 
 what consequence do you say it 
 will be 1 Just let them pursue it ; 
 it is no matter." The bride and 
 bridegroom, and the bride's dam- 
 sels, remained there a long time. 
 At length the bridegroom said, 
 " O, we are now tired with standing 
 here in the sun. Let me go at 
 once and bring back the men, that 
 we may go on our way. It is now 
 noon." So he departed. 
 
 An Imhidu accosts the bride, and deceives Iter. 
 
 Ba sale, ba Alala isikati eside, be 
 nga m boni umyeni ; wa ze wa ti 
 umakoti kwezinye intombi, "Se 
 ngi katele ukuma, se ng' omile na 
 amanzi." Kwa ti e sa kuluma 
 loko, kwa fika kubona Imbulu, ya 
 ti, " Sa ni bona, makosazana ama- 
 Ale." Ba vuma. Ya ti Imbulu, 
 
 ' After that they remained a long 
 time, without seeing the bride- 
 groom ; at length the bride said to 
 the other damsels, "I am now 
 tired with waiting ; and I am 
 longing for water." As she was 
 speaking these words, an Imbulu'^" 
 came to them, and said, " Grood 
 day, beautiful princesses." They 
 acknowledged the salutation. The 
 
 =» The Imbulu is a large land lizard, living mostly in forests. It is a stupid 
 harmless animal. The natives say it is very fond of milk, and that it sucks «ie 
 cows when they are m the open country. It is not uncommon for boys who 
 have robbed their fathers of the milk of the cows whilst herding them; to lav 
 the blame on the Imbulu. ; ' e > i»j' 
 
UKCOMBEKCANSINI. 
 
 119 
 
 '-*& Ake w eAlike, ngi bone uma si 
 nga ngi fanela ini isikaka sako 
 na?" Wa ti, "A ngi tandi 
 ukweAlika." Ya ti Imbulu, "Hau! 
 Ake w eAliko ; u zo'ubuye u kwe- 
 lele." Wa ze w' eAlika umakoti. 
 Ya tata' Isikaka, ya binca Imbulu, 
 ya ti, " Kwa ngi fana&nela ! " Ya 
 ti, " A u lete nolembu Iwako lolo, 
 ke ngi bone uma nalo lu nga ngi 
 fanela ini na ? " W ala, wa ti, 
 "Ngi ya 1' esaba ilanga mina, 
 dade." Ya ti, " Ngi tsbeleke, ngi 
 za 'u ku nika masinyane." Wa i 
 nika. Ya lu faka ulembu, ya ti, 
 "Ake ngi kwele enkabini yako 
 lapa, ngi bone uma nami ku nga 
 ngi fanela ini nal" Wa ti, 
 "Kwela, u buye w e/tlike ma- 
 sinyane." Ya kwela ke Imbulu, 
 ya ti, " Ncinci ! Kwa ngi fana- 
 fanela!" Wa ti, "Sa w eAlika 
 ke." Ya ti, "A ngi tandi; a ngi 
 ze ng' eAlika.'' Wa ti, " YeAIika, 
 ngi kwele." Ya ti Imbulu, " U 
 ke wa vumelane ukuba ngi kwele ; 
 a ngi sa yi 'kweAlika mina." 
 
 Imbulu Baid, "Just come down, 
 that I may see if your dress is 
 suitable for me." She replied, "I 
 do not wish to come down," The 
 Imbulu said, " Hau ! Just come 
 down ; you will get up again at 
 once." At length the bride de- 
 scended. The Imbulu took her 
 dress, and girded it on, and said, 
 " ! how well it fits me ! " The 
 Imbulu said, " Bring me your 
 veil,''! that I may see if it too 
 would become me." The bride 
 refused, saying, "I am afraid of the 
 sun, princess." The Imbulu said, 
 " Lend it to me ; I will return it 
 to you immediately." She gave 
 her the veil. The Imbulu put on 
 the veil, and said, " Just let me 
 get on your ox, that I may see 
 if that too would become me." 
 She said, " Get up, but come down 
 again immediately." So the Im- 
 bulu mounted, and said, " Ncinci ! 
 How admirably it suits me ! " 
 She said, " Come down now then." 
 The Imbulu said, " I do not wish 
 to come down ; I shall never come 
 down." The bride said, " Get 
 down, that I may mount." The 
 Imbulu replied, " You gave me 
 permission to get up ; I shall 
 never come down again, for my 
 part." 
 
 The bride and her maids are turned into birds. 
 
 Z' esuka ke izintombi zonke 
 kanye nomakoti ; za gukg'uka in- 
 taka. Wa ti umakoti yena wa ba 
 iiluve. Ba ya eAlatini, ba /tlala 
 kona, se be inyoni. 
 
 Then the bridesmaids and the 
 bride departed ; they turned into 
 finches, and the bride turned into 
 an uluve.*^ They went to the 
 forest, and remained there, being 
 now birds. 
 
 '1 Ulembu. — The veil is now no longer used among the natives ; it is known 
 only in nursery tales. It is said to have been an ancient custom for the bride 
 to veil her face. She now partially conceals it with a prepared akin. 
 
 ''' Uhtve, a bird, a kind of finch. 
 
120 
 
 IZIXCANEKWANE. 
 
 Tlie bridegroom is uneasy. 
 
 Ba fika abayeni nesikumba sen- 
 yamazane, se be i Alinzile. Ba 
 iiamba pambili. Ba ti be se kude 
 nentombi, wa ti umyeai, "Hau! 
 hail ! BandAla ! ni ya bona uma- 
 koti u se njani nje na, ukuba a be 
 mncane kangaka, a fipale? w e- 
 nziwa ini na '? nentombi zi pi na ?" 
 Ba ti, " O, nkosi, kumbe intombi 
 zi diniwe ukuAlala elangeni, za ze 
 za buyela ekaya kubo ; si ya bona 
 o kw enze umakoti ilanga, ngo- 
 kuba ti be nga Alali elangeni." 
 Wa ti, " Noma ku njalo, nga ku 
 bonakala okwelanga ; umzimba 
 \vami se ii jambile, kungati a ku 
 se yena iimakoti wami lo." Ba 
 fika pambi kwake, ba ti, " Zi pi 
 intombi na 1 " Wa kuluma uma- 
 koti ngokungati iilimi brake In 
 botsliiwo, e tsliwatshT.vaza, e 
 '' Zi buyile za ya ekaya." 
 
 ti, 
 
 The bridegi-oom's men arrival 
 with the skill of the animal which 
 they had skinned. They went 
 in front. When they were still 
 at a distance from the damsels,, 
 the bridegroom said, " Hau ! 
 hau ! My men ! do you see 
 the bride, how small she is be- 
 come, and that she no longer 
 shines 1 what has ha))peue(l to 
 her? and where are the brides- 
 maids ? " They replied, " O, sir, 
 perhaps the girls were tired with 
 sitting in the sun, until they went 
 back to their own homes ; we see 
 what the sun has done to the bride, 
 for she was not accustomed to sit 
 in the sun." He replied, "And if 
 it is so, that which is done by the 
 sun would be evident. My body 
 is weak ;■'' it seems to me that 
 this is not my bride." They came 
 in front of her, and said, " \\Tiere 
 are the damsels ? " The bride an- 
 swered as though her tongue was 
 tied, speaking rapidly and thickly, 
 saying, " They have gone home." •' 
 
 '' If a man feels his body weak and languid without being able to account 
 for it, he considers it an omen of approaching evil. AVhen the TioU had put 
 her own daiigliter in the place of the young (j\;cen. the queen's "little dos;, 
 Locke, was never cheerful afterwards ; the little infant wept uninterruptedlvi 
 and a iri'i<j/it la,;/ on the king s mini!." ( Tliorjiii's Yale-tklv Storiis. "The Prin- 
 cess that i-.une out of the water," p. Gl. ) 
 
 ■'-^ Eoland leaves his bride to go home to prepare the marriage festival hut 
 falls into the toils of new enchantments, and forgets his betrothed and his faith. 
 When his marriage with another is about to be celebrated she joins the bridal 
 party, and when it comes to her turn to sing, her voice is recognised by Roland 
 Between the time of bemg forsaken and again recognised, like Ukcombekcansmi 
 and her damsels, she occupies herself m secretly doing all the work in a shep- 
 herd's cottage, who had plucked her in the form of a iio-sver into which she had 
 transformed herself, and taken her to his home. She assumed the human form 
 during the absence of the shepherd. (Orimui. "Roland and his Bride" « 
 1-1-1.) One of the fisherman's "golden chUdren," through pursumg a fine stai; 
 
 w':hj;:*°;^f"^^^^<^e:^;sti^," ^^^f-:^ -V '^f 
 
 gcint's dau'ghtei, who had helped him to perform V 
 
 when he was about to be" married to another, by a converLf.^Tf^ "^ J"'"' 
 pigeons, (C,n.,,MI. Op. cit. Vol. I., p. 2,^1 J Sce also ^''"'''f" *T" 
 
 iir7'/,„,v,/, >■«. /^■.Slo-k^, pp. 202, ill, 447 """^ '^^''^ ^^^^^ 
 
UKCO.IIKEKCASSIXI, 
 
 121 
 
 The birds jeer Ukakalca. 
 
 Ba hamba ke, amabiito e iiamija 
 jiaiubili ; naye uuiycni wa liamba 
 |i!inibili naniabuto akc ; wa sala 
 emuva vnnakoti, e harnba ncnkabi 
 yedwa. Kwa ti uina se be kiide 
 iialeyo 'iidatvo, ba bona inyoiii ezi- 
 niugi zi //lala ngiipambiH kwabo, 
 esikg^ungweni, zi ti, " Ukakalca 
 wenkosi wa liamba nrsilwaiio ! " 
 Za ti, " Yiyti, u ,i,';ida iiembiilu ! " 
 Wa ti, "Haul baiid/Ja! ni y' c- 
 zwa okii kulunywa i Iczi 'nyoni ; 
 zi ti ni na? ISJa ke ua zi zwa in- 
 yoni zi kuluma na ? " Ba ti, " O, 
 nkosi, ukuma kwazo inyoni zc/tla- 
 nze ; zi ya kulunia." Wa binda 
 ke. Ba lianilja. 
 
 Kwa ti ngapambili fnti za ya 
 ngajiambili kwabo, za ti, " Uka- 
 kaka, Ukakaka wenkosi wa hamba 
 nesilo ! Yiya, u gada nembulu ! " 
 Kepa loko (Jkakaka kwa ku m 
 /tlujia kakulu en/tliziyweni yake. 
 Kwa ti lapa se be ya ngasekaya, za 
 Ijuyela emuva izinyoni, za Alala 
 e/iiatini ; ba ngena ekaya, be lia- 
 mba pambiU bonke, umakoti be m 
 sliiya yedwa emuva. 
 
 I So they went forward, the sol- 
 diers going in front, and the bride- 
 groom himself went in front with 
 his soldiers ; the bride '^ remained 
 behind, going alone with the ox. 
 When they were at some distance 
 from that place, they saw many 
 birds pitched on the grass in front 
 of them, saying, " Ukakaka the 
 king's child gone off with an ani- 
 mal ! " They said, " Out upon 
 him, he is running off with an 
 Imbulu!" He said, "Hau! my 
 men ! You hear what these birds 
 say : what do they say ? Did you 
 ever hoar birds speak?" They 
 said, " O, sir, the manner of birds 
 of the thorn country ; they 
 speak.''^" So he was silent. They 
 went forward. 
 
 In front also the birds wont 
 before them, and said, " Ukakaka, 
 Ukakaka, the king's child gone off 
 with an animal ! Out upon him, 
 he run.s off with an Imbulu." But 
 that troubled the heart of Uka- 
 kaka very much. When they 
 were near home, the birds turned 
 back and remained in the foicst. 
 They entered their home, all the 
 men going in front, leaving tlie 
 bride alone behind them. 
 
 The king is dissatisfied with the bride. 
 
 Esibayeni kwa ku kona amadoda 
 amaningi e Alezi nenkosi, uyise ka- 
 kakaka. Wa ngena umakoti e 
 
 In the cattle-pen there wore 
 many men sitting with the king, 
 UkaJjaka's father. The bride en- 
 
 ^^ That is, the Imbulu, the false bride. 
 
 ^'' In one of the versions of "The Little Gold Shoe,'' a bird exposes the de- 
 ceit which they are practising on the prince, by crying 
 
 " Chop heel and clip toe ! 
 In the oven is she whom fits the gold shoe.'' 
 
 "What was that?" inc[uired the prince, wondering. "Oh," answered the 
 queen, "it was nothing ; it was only the song of a bird." (Thorpe's Yv.le-ii-b: 
 titorka, P' V25,) See Appendix at the end of this tale. 
 
122 
 
 IZINGANEKWANE. 
 
 hamba yedwa ; w' enyuka wa ya 
 ngasenAla. Ba ti abantu bonke 
 aba sesibayeni, " Ini yona le e fika 
 nomntwana wenkosi na?" Ya 
 tsho inkosi ngokutukutela i m biza 
 i ti, " Mina lapa, wena mfana." 
 Wa ya Ukakaka ngokwesaba, 
 ngokuba wa e bona ukiiba uyise u 
 tukutele kakulu. "Wa fika, wa ti, 
 " Ini lena o fika nayo na ? In- 
 tombi a ba ti Abahhwebu inAle i 
 yona lena na ? " Wa ti, " Tshe- 
 tsha u ba bize bonke, b' eze lapa 
 kumina ; Abahhwebu ba za 'ubu- 
 lawa bonke, loku be k§'amba ama- 
 nga, ba ti ba i bonile intombi 
 en/tle." Wa ti Ukakaka, " Kj'a, 
 nkosi baba, nami nga i bona in- 
 tombi ; ya inAle kakulu ; Aba- 
 hhwebu ba be kj-inisile, ngokuba 
 nami nga i bona, uma iuAle ka- 
 kulu." Wa ti uyise, " Kepa se i 
 nani po na T Wa ti, " A ng' azi. 
 Kwa ku tiwe ekaya kubo, a si ze 
 si nga i bulali inyamazane. Kepa 
 tina sai bulala; si te se si fika si 
 vela 'ubulala inyamazane, sa fika 
 intombi se i nje. Zi nga se ko 
 zakubo intombi. Si ya hamba, 
 nami ngi ya bona iikuba a ku se 
 yona intombi e ngi pume nayo 
 ekaya." 
 
 tered, going alone ; she went up to 
 the upper part of the enclosure. 
 All the men who were in the en- 
 closure said, " What is that which 
 has come with the prince ? " The 
 king spoke in anger, calling his 
 son, saying, " Come here, you boy." 
 Ukakaka went in fear, because he 
 saw that his father was very 
 angry. On coming to him he said, 
 "What is that with which you 
 have come? Is that thing the 
 damsel wliich the Abahhwebu said 
 was beautiful T He said, " Make 
 haste, and call them all to come 
 here to me; all the Abahhwebu 
 shall be killed ; for they have lied 
 in saying they had seen a beautiful 
 damsel." Ukakaka said, " No, 
 king, my father; I too saw the 
 damsel ; she was very beautiful ; 
 the Abahliwebu spoke the truth, 
 for I too saw her, when she was 
 very beautiful" The father re- 
 plied, " What then is the matter 
 with her now ? " He said, " I do 
 not know. We were told at her 
 home on no account to kill a cer- 
 tain animal. But we killed it, and 
 when we returned from killing it, 
 on our arrival the damsel was as 
 she is. And the damsels of her 
 people were no longer there. As 
 we went along I too saw that it is 
 not the damsel with whom I left 
 her home." 
 
 Ukakaka is also dissatisfied. 
 
 Wa binda ke uyise. Ba Alala 
 kwa ba izinsukwana. Kepa Uka- 
 kaka wa e nga vumi ukuba ku 
 tiwe umakoti wake, e ti, ka ka 
 zeki. U kona e ya 'uzeka intombi 
 euAle. Kepa abantu bonke be 
 mangala ngaleyo 'ntombi, be ti, 
 " Kungati a ku si 'muntu lo." 
 
 So the father was silent. They 
 tarried a few days. But Ukakaka 
 would not allow her to be called 
 his wife, saying, he had not a wife 
 yet. The time would come when 
 he should marry a beautiful gii-L 
 And all the people wondered at 
 the gii-1, and said she was not like 
 a human beiog. 
 
UKCOMBEKCANSINI. 
 
 123 
 
 The bride and her maids asmme their mm form, and visit the bride- 
 
 ffroom's kraaL 
 
 Kepa kwa ku kona isalukazi 
 Jikaya kulowo 'muzi, sa si ngenazo 
 izito, sa si nemikono yodwa, si 
 >Alala nje ekaya, igama laso kwa 
 ku tiwa UAlese ; ku tshiwo ngo- 
 kuba ukuhamba kwaso sa si gi- 
 ' ngcika ngomzimba nje. Ku mu- 
 "kwe ku yiwe ekulimeni, zi sale zi 
 fike izintombi se zi gukgiikile 
 abantu, zi fike ekaya, zi ye kuyena 
 TJAlese, zi ti, " Konje u ya 'kutsho 
 u ti, u ke wa bona izintombi lapa 
 ekaya na?" A ti UAlese, "O, 
 kg'a, banta bami, ngi ya 'kuti ngi 
 be ngi ba bona pi abantu lapa na, 
 loku ngi UAlese nje na?" Za 
 puma ; za tata izimbiza zonke zo- 
 muzi zo/jlangoti Iwawo umuzi, za 
 ye za ka amanzi. Za fika nawo, 
 za kg'azula utshwala umuzi wonke, 
 za kelela amanzi, za fudumezela 
 amanzi; za ka amanzi, za sinda 
 ezind/ilini zomuzi wonke; za ha- 
 mba za ye za teza za beka izinkuni 
 umuzi wonke. Za, ya kuAIese, za 
 
 But there was an old woman 
 who lived at that village ; she had 
 no legs, but only arms; she re- 
 mained at home doing nothing; 
 her name was Uthlese ;57 she was 
 so called because in walking she 
 rolled along with her body only. 
 The people had gone to dig; when 
 they were gone, the damsels again 
 turned into human beings,*^ and 
 came to that place ; they went to 
 Uthlese, and said, « Will you then 
 say that you have seen any girls 
 here at home ? " Uthlese replied, 
 " O, no, my children. I will say, 
 how could I see people here since 
 I am but Uthlese 1 " They went 
 out, and took all the vessels from 
 one side of the village, and went 
 to fetch water. They came with 
 the water : they crushed mea^ 
 lies for making beer for the 
 whole village ; they fetched water 
 again and again, and boiled it 
 for the beer ; they fetched water, 
 and smeared 59 the floors of 
 the houses of the whole village ; 
 they went and fetched firewood, 
 and placed it ia the whole kraal. 
 They went to Uthlese, and said, 
 
 "' Vhlese. — Uhdi hkse, to shuffle along in walking. TThUse, Shnffler. 
 
 ^8 Twelve brothers were changed into twelve ravens because their sister 
 plucked the white lilies, in which her brothers' destiny was in someway wrapped 
 up. (Qrimm. "The Twelve Brothers," p. 44.) In the tale of the Hoodie, 
 the bridegroom is a man by day and a hoodie by night. (Campbell. Op. cU. 
 Vol. L, p. 63.) The six princes who were changed into swans by their step- 
 mother's enchantments, resumed their human form for a quarter of an hour 
 every evening, f Grimm. "The Six Swans," p. 190.) In Hans Chriatian 
 Andersen's beautiful tale of the Wild Swans, the princes were swans as long as 
 the sun was above the horizon, and resumed their human form from sunset to 
 sunrise. In the tale of "The Beautiful Palace," we read of " three fair dam- 
 sels " who could put off and resume the plumage of doves at pleasure. (Thorpe. 
 Tule-tide Stories, p. 159. j And the white bear threw off his beast shape at 
 night. (Dasent. Popular Tales from the Norse, p. 2T.) In Snend's Exploits 
 we read of a Troll who "in the daytime transformed himself into a dragon, and 
 his twelve sons flew about as crows ; but every night they became men again." 
 (Thorpe's Tule-tide Stories, p. 340.^ 
 
 '' The natives smear the floors of their houses with cow-dung or goat- 
 dung, to keep them free from insects and dust. 
 
124 
 
 IZINGANEKWANE. 
 
 ti, " Hlese, u ya 'kiiti kw enziwe 
 ubani konke loku na?" Wa ti, 
 " Ngi ya 'kuti, kw enziwe u mina." 
 Za liamba ke, za ya endAle; za 
 fike za penduka inyoni futi. 
 
 "Uthlese, who will you say has 
 done all this ? " She said, " I will, 
 say I did it." They went to the; 
 open country, and on their arrival 
 again became birds. ' 
 
 The women wonder at the work done hy unknown lumds. 
 
 Kwa ti ntambama ba fika aba- 
 ntii, ba ti bonke ekaya besifazana, 
 " Hau ! be ku sinda 'bani ekaya 
 lapa na ? no ke amanzi ? no teze 
 izinkuni na ? no kgazulile utshwa- 
 la] wa fudumezela na?" Ba ya 
 bonke kuMese, be buza, be ti, 
 " Kw enziwe ubani loku na 1 " 
 Wa ti, " U mina. Ngi te, nga 
 /tlese, nga /tlese, nga ye nga ka 
 amanzi ; nga hlese, nga hlese, nga 
 ye, nga teza ; nga hlese, nga hlese, 
 nga ye, nga kjazula ; nga /tlese, 
 nga Alese, nga fudumezela." Ba 
 ti, " Hau ! kw enziwe u we konke 
 loku, Mese, na 1 " Wa ti, " Ehe." 
 Ba hleka,, be jabula, be ti, " Wa 
 si siza Uthlese ukwenzela utshwala 
 umuzi wonke." Ba lala. 
 
 In the afternoon when the peo» 
 pie returned, all the women of the 
 village said, " Hau ! Who has 
 been smearing the floors here at 
 home? And who has fetched 
 water ? and iirewood ? and crushed 
 mealies for beer 1 and heated the 
 water?" All went to Uthlese, 
 and asked her by whom it was 
 done. She said, " It was done by 
 me. I shuffled and shuffled along, 
 and went and fetched water ; I 
 shuffled and shuffled along, and 
 went and fetched firewood j I 
 shuffled and shuffled along, and 
 crushed the mealies ; I shuffled and 
 shuffled along, and heated the 
 water." They said, " Hau ! was 
 all this done by you, Uthlese?" 
 She said, "Yes." They laughed 
 and were glad, saying, " Uthlese 
 has helped us by making beer for 
 the whole village." They retired 
 to rest. 
 
 The bride and her maids pay a second visif. 
 
 Kwa sa kusasa, h' emuka ba ya 
 'ulima. Za fika izintombi zonke, 
 zi twele izinkuni. Wa ti U/dese, 
 " Ye, ye, ye ! nampa omalokazana 
 bakababa. KuMe umtimba u 
 ngena ekaya." Ba zi beka izinkuni 
 umuzi wonke ; ba gaya, be bukeza 
 utshwala ; ba peka umtizi wonke ; 
 ba ye ba ka amanzi ; ba gaya imi- 
 
 On the following morning they 
 went to dig. All the damsels 
 came, carrying fii-ewood. Uthlese 
 said, "Ye, ye, ye! behold the 
 daughters-in-law of my father. It 
 is well that the wedding party 
 should come home." They placed 
 firewood for the whole kraal ; they 
 gi-ound the mealies which they 
 crushed the day before for the 
 beer; they made beer in every 
 house in the kraal; they fetched 
 water; they ground malt, being 
 
TJKCOMBEKCANSINI. 
 
 125 
 
 tombo, b' eza 'kwenza umlumiso ; 
 t ba vubela. _Ba ya kuAlese, ba ti, 
 ; " Sala ksihle, salukazi setu." Wa 
 ti, " Yebo, mtimba kauomama." 
 JBa hamba ke. Kwa ti ntambama 
 ba fika abesifazana bonke ekaya, 
 ba buye ba ya ku/jlese, be ti, " Ku 
 1 bukeze 'bani na ? kwa peka 'bani 
 na?" Wa ti U/tlese, "Ngi te, 
 nga /ilese, nga Alese, uga ye nga 
 teza; nga hlese, nga /tlese, nga 
 gaya; nga /ilese, nga peka; nga 
 /dese, nga ya 'kuka amanzi; nga 
 Alese, nga Alese, nga gi?.ya imi- 
 tombo ; nga /tlese, nga vubela ; 
 nga Alese, nga ti ng' eza lapa 
 end/dini, nga Mala,." Ba Aleka be 
 ti, " Manje si ztize isalukazi sokii 
 si sebenzela." Ba /dala ; ba lala. 
 
 about to make umlumiso ;"" they 
 mixed the malt with the mealie- 
 mash. They went to TJthlese, and 
 said, " Good bye, our grand- 
 mother." She replied, " Yes, bridal 
 .party of my mother's mother." 
 So they departed. In the afternoon 
 all the women came home, and 
 again went to Uthlese, and said, 
 " Who has ground the mash ? who 
 has cooked?" Uthlese said, "I 
 shuffled and shuffled, and went 
 and fetched wood ; I shuffled and 
 shuffled, and ground the mash ; I 
 shuffled, and boiled water ; I shuf- 
 fled, and fetched water ; I shuffled 
 and shuffled, and ground malt ; I 
 shuffled, and mixed it with the 
 meaUe-mash ; I shuffled, and came 
 back here to the house, and sat 
 down." They laughed, saying, 
 " Now we have got an old woman 
 who will work for us." They sat 
 down ; they retired to rest. 
 
 They pay a, third visit. 
 
 On the following day the dam- 
 sels arrived, when no one was 
 there; but Uthlese was sitting 
 outside. They went to her, and 
 said, "You are a good creature, 
 Uthlese, because you do not tell 
 any one." They went into the 
 houses, they ground malt, they 
 mixed the mash, they strained the 
 beer they had set to ferment 
 rapidly on the day before, they 
 poured the grains^i into the mash 
 they had mixed, that it might 
 quickly ferment. They collected 
 into large earthen vessels that 
 which they had strained ; they 
 took another vessel, and went with 
 the beer that was in the vessel to 
 Uthlese. On coming to her they 
 
 *" Umlumiso, beer, generally a small quantity, tlie fermentation of which 
 is pressed onward, that it may be soon ready for drinking. 
 
 ^1 Amahhaiuio differ from izinsipo. The amahhabulo are the sediments of 
 beer whilst actively fermenting, and which are used to excite fermentation in 
 new beer. The iamsipo are the refuse sediment, when the beer is fit for use. 
 
 Kwa sa kusasa za fika izintombi, 
 be nga se ko abantu bonke ; kepa 
 UAlese wa e /dezi pand/tle. Za ya 
 kuyena, za ti, " U mu/de wena, 
 Alese, ngokuba u nga tsheli 'mu- 
 ntu." Za ngena ezindAlini, za gaya 
 imitombo, za vubela isijingi, za 
 veva utshwala e be zi bu lumisile 
 izolo, za tela amahhabulo esiji- 
 ngini e be zi si vubela, z' enzela 
 ukuze bu tshetshe ukubila. Za 
 butela ezingcazini lobo e be zi bu 
 vova; za tata enye ingcazi, za ya 
 nabo ku/dese obu ngengcazi. Za 
 
126 
 
 IZINGANEKWANE. 
 
 fika za puza, zi pa TJAlese e Meka. 
 e jabula, e ti, " A ngi 'uze nga ni 
 tsho nina ; no ze n' enze njengoku- 
 bona Irwenu." 
 
 drank, and gave also to UtUese , 
 she laughed, and was joyfol, ana 
 said, "I will never tell, for my 
 part; you shall do just as you 
 hke." 
 
 T/ie women look out for something wonderful. 
 
 Ba buya b' emuka ba ya 'ku- 
 /ilala endAle, se be penduka inyoni. 
 Kwa ti ntambama ba fika abafazi 
 bonke ba bona xdiuba sonke isi- 
 jingi si vTitshelwe. Ba ti, " O, 
 u se katele TJAlese i tina si m buza 
 si ti, ' Kw enziwe ubani ?.' A si 
 binde nje. Ku kona umAlola o ya 
 'uze, u vele lapa ekaya." 
 
 Again they departed and went 
 into the open country, again turn- 
 ing into birds. In the afternoon 
 all the women came and saw that 
 all the mash was mixed. They 
 said, " O, Uthlese is wearied with 
 us for asking her by whom it was 
 done. Let us just say nothing. 
 There is something wonderful 
 which is about to happen here at 
 home." 
 
 Ukakaka lea/ms the secret from Uthlese. 
 
 Kepa kwa ti kusiAlwa Ukakaka 
 wa ya kuAlese, wa m ncenga wa m 
 ncenga, e ti, " Hau ! kulu, ngi 
 tshele uma loku kw enziwa ini 
 na?" E se ti TJAlese, "TJ mina, 
 mntanemntanami. " E se ti, " Hau ! 
 kulu. A u kw azi ukwenza loku. 
 Ngi tshele uma kw enziwe ubani 
 na ? " E se ti, " Emini ni muka 
 ni ti nya, ku sale ku fike intombi 
 eziningi ; kepa pakati kwazo ku 
 kona intombi enAle kakulu ; um- 
 zimba wayo u ya kazLmula ; i zona 
 ke ez' enza utshwala lapa ekaya^" 
 Wa ti Ukakaka, "Wo! kulu. 
 A zi tshongo ini ukuti zi ya 'kuza 
 ngomso na ? " Wa ti UAlese, " O, 
 zi ya 'kuza." Wa ti Ukakaka, 
 " Ngi ya 'kuza nami emini kakulu, 
 ngi ze ngi zi bone lezo 'ntombi." 
 Wa ti, "Kodwa u nga zi tsheU, 
 kulu." Wa ti, " Kga. ; a ngi yi 
 'ku zi tshela." Ba lala ke. 
 
 But in the evening Ukakaka 
 went to Uthlese and earnestly be- 
 sought her, saying, " Hau ! grand- 
 mother, tell me by what means 
 this is done!" Uthlese repUed, 
 " By me, child of my child." He 
 said, " Hau ! grandmother. You 
 could not do it. Tell me by whom 
 it has been done?" She said, 
 " At noon, when every one of you 
 are gone, there come many dam- 
 sels ; but among them there is 
 one most beautifiil; her body is 
 glistening; it is they who make 
 beer here at home." Ukakaka 
 said, « Oh ! gi-andmother. Did 
 they not say they would come to- 
 morrow?" Uthlese repUed, "0, 
 they will come." Ukakaka said, 
 "I too will come at noon, and see 
 the damsels." He said, « But do 
 not tell them, grandmother." She 
 rephed, « No, I wiU not tell them." 
 bo they retired to rest. 
 
UKCOMBEKCANSINI. 
 
 127 
 
 The bride and her maids pay a fafwrth visit. 
 
 Kwa sa kusasa, b' emuka abantu 
 bonke, be ya 'kulima. Za, sale za 
 fika izintombi ; za ngena eziudMini, 
 za vova utshwala umuzi wonke. 
 Za ti uma se zi kg-edile ukuvova, 
 za bu gcwalisa ngezimbiza umuzi 
 wonke ; za tata ingcazi enkulu 
 kakulu, za bu tela ugayo, zi bu 
 Manganisela bomuzi wonke ngen- 
 kamba. Ya gcwala leyo 'ngcazL 
 Za puma nayo, za ya kuAlese ; za 
 fike za bu beka ; za tata ubu- 
 longwe, za sinda umuzi wonke ; za 
 tsbayela wonke umuzi ; za teza 
 izinkuni, za beka emabaleni omuzi 
 wonke ; za ngena endhMm lapa ku 
 kona UAlese ; za tata izinkamba, 
 za puza utshwala. 
 
 On the following day all the 
 people departed, going to dig. 
 Then the girls came; they went 
 into the houses ; they strained the 
 beer in the whole kraal. When 
 they had strained it all, they 
 poured it into vessels in the whole 
 kraal ; they took a very large, 
 earthen vessel, and poured into it, 
 collecting the beer of the whole 
 kraal with a vessel They filled 
 the earthen vessel. They went 
 out with it, and went to Uthlese ; 
 on their arrival they set it on the 
 ground ; they took cowdung, and 
 smeared the floors of the whole 
 kraal ; they swept the whole 
 kraal ; they fetched firewood, and 
 put it in the courts of the whole 
 kraal; they went into the house 
 in which was Uthlese ; they took 
 vessels and drank beer. 
 
 Ukahaka sv/rprises tfiem. 
 
 Ku te lapa se zi puzile kakulu 
 utshwala, wa ngena TJkakaka ; 
 za m bona, z' esuka za ya em- 
 nyango, zi ti zi ya puma, kona zi 
 za 'kubaleka, a ze a nga zi boni. 
 Wa vimba emnyango, e ti, " Hau ! 
 mnta kababa, kcombekcansini ; 
 ng' enze ni kuwe na kangaka na, 
 loku u ngi Alupe kangaka na 1 " 
 Wa Aleka Ukcombekcansini, e ti, 
 "Eh, eh. Yeka ni TJkakaka! 
 Angiti u wena owa ngi kipa em- 
 zini kababa; wa fike wa ngi shiya 
 enkangala ; wa bamba nembulu 
 
 '2 The king's son is brou^lit to the 
 dove chiding her mate by saying, 
 
 " Out upon thee! 
 Thou hast served 
 As the king's son 
 (Thorpe's Yule-tide Storks, p. 2Q3.) 
 
 When they had drank a great 
 deal of beer, TJkakaka entered the 
 kraal ; when they saw him, they 
 went to the doorway, thinking to 
 go out, and then escape without 
 his seeing them. But he blocked 
 up the doorway, saying, " Hau ! 
 child of my father, TJkcombe- 
 kcansini, what great evil have I 
 done you, that you have troubled 
 me to this degree ? " TTkcombe- 
 kcansioi laughed, saying, " Eh, eh. 
 Out upon TJkakaka ! Was it not 
 you who took me from my father's 
 kraal, and left me on the high 
 lands, and went away with an 
 Imbulu 1 "«2 He replied, " I saw it 
 recollection of Messeria, by the little 
 
 me 
 
 served Messeria." 
 
128 
 
 IZINGANEKWANE. 
 
 na?" Wa ti, " ISTga ngi bona 
 ukuba a ku si we. Kepa ngokuba 
 ngi nga sa ku boni, nga koAlwa 
 uma w enze njani na ] " Ba Alala 
 ke, TJkakaka e jabula nokujabula 
 e ti, " Nga ngi ti, ' Ngi ya 'kuze 
 ngi fe,' ngi nga sa ku bonanga." 
 
 was not you. And because I no 
 longer saw you, I did not know 
 what you had done." So they re- 
 mained, TJkakaka rejoicing greatly 
 and saying, " I said, ' I shall soon 
 die,' when I no longer saw you." 
 
 Vkakaka tells the king that the true bride 1ms come. 
 
 Kwa ti lapa se ku ntambama ba 
 fika abantu. Wa puma TJkakaka 
 wa ya kuyise e mamwateka ngo- 
 kujabula, e ti, "NamAla nje kej 
 baba, i fikile intombi eya ngi la- 
 /Jekela enkangala." Wa tsho e 
 /ileka uyise ngokujabula, e ti, " I 
 pi ua?" Wa ti, " Nansiya en- 
 d/ilini." 
 
 When it was afternoon the peo- 
 ple came. TJkakaka went out to 
 his father, smiling with joy, and 
 saying, " To-day then, my father, 
 the damsel has come, who was lost 
 to me on the high lands." His 
 father asked, laughing for joy, 
 " Where is she ?" He said, " Yon- 
 der in the house." 
 
 They prepa/re a punishment for the false bride. 
 
 Wa ti uyise, "Tshela abantu 
 bonke lapa ekaya, u ti, a ku suke 
 amadoda 'embe umgodi masinya 
 lapa esibayeni ; u ti kwabesifazana 
 a ba peke amanzi ngamakanzi 
 onke." Wa ba tshela ke. K!wa 
 ti so kw enziwe konke loko kwa 
 tiwa, a ku pume abafazi bonke, 
 b' eze 'kwekg'a lowo 'mgodi o 
 mbiwe esibayeni; kwa se ku be- 
 kiwe ubisi pakati emgodlni ; wa 
 bizwa nomakoti lowo ; kwa tiwa, 
 " Woza nawe, u ye esibayeni ; ku 
 ya'kwek5iwa umgodi abantn bonke 
 besifazana." Loko kwa kw enziwa 
 ngokuba ku tiwa uma imbulu i 
 bona ubisi i ya 'uziponsa, i ye 'ku- 
 dAla ubisi. Kwa yiwa ke esiba- 
 yeni. Wa ti umakoti, " Ngi y' e- 
 saba ukuya esibayeni saseniizini." 
 Ba ti, " Hamba ; a ku nakcala." 
 Wa hamba ke ; wa fika esibayeni. 
 B' ekqa, abanye besifazana. Kwa 
 tiwa nave a k' ekqe. Wa ti lapa 
 
 "- That is, the false bride. 
 
 His father said, "Tell all the 
 people here at home, that all the 
 men are to dig a pit immediately 
 here in the cattle enclosure ; and 
 tell the women to boil water in all 
 the pots." So he told them. 
 When all that was done, all the 
 women were ordered to come and 
 leap over the pit which had been 
 dug in the cattle enclosure ; some 
 milk had been put in the pit ; 
 and the bride''' too was called ; it 
 was said, " Do you too go to the 
 cattle enclosure ; all the women 
 are going to jump over the pit." 
 This was done because it was said, 
 when the Imbulu sees the milk, it 
 will throw itself in and go to eat 
 the milk. They went to the kraal. 
 The bride said, " I am afraid to go 
 into the cattle-pen of strangers." 
 They said, " Go ; it is no matter." 
 So she went, and came to the 
 cattle-pen. The other women 
 leapt. She was told to leap too. 
 When she was about to leap, she 
 
UKC0MI3EKCANSINI. 
 
 129 
 
 e ti u y' ekqa, wa e se bona ubisi, 
 umsila wa se u sombuluka, wa 
 ziponaa pakati emgodini, e bona 
 ubisi. Kwa se ku suka abantu 
 bonke be gijima, be tata amanzi A, 
 bilayo ngamakanzi, b' eza nawo, 
 be wa tela emgodini. Ya fa 
 imbulu. 
 
 saw the milk,"* her tail unfolded, 
 and she threw herself into the pit, 
 on seeing the milk. Then all the 
 people ran and took the boiling 
 water, and came with it and 
 poured it into the hole. The Im- 
 bulu died.'^^ 
 
 TJie nation is called to the royal -wedding. 
 
 Kwa se ku tshelwa abantu 
 bonke, be ti, " NamuAla u fikile 
 umakoti." Kwa jabulwa; kwa 
 tunywa abantu, kwa tiwa a ba 
 hambe isizwe sonke, be tshela aba- 
 ntu, be ti, a ku butane iketo, 
 inltosi i ganiwe. Kwa sa kusasa. 
 Kwa butana amadoda nezinsizwa 
 nezintombi nabafazi ; ku ketwa ; 
 umakoti naye e se sina, nentombi 
 zakubo ; kwa Alatshwa inkomo ezi- 
 ningi, kwa se ku dAliwa kwa ti 
 ngensukwana. 
 
 All the people were told that 
 the true bride had come. They 
 rejoiced ; and men were sent 
 and told to go to the whole nation 
 and tell the people to assemble for 
 a dance, for the prince had been 
 accepted by a damsel. On the fol- 
 lowing day men and youths, and 
 maidens and women, assembled ; 
 they danced ; and the bride and 
 her maidens also danced ; many 
 cattle were killed; and they ate 
 meat for several days. 
 
 i^-* The cat which fell in love with a young man, and was by Venus changed 
 into a beautiful girl and became his bride, retained the cat's disposition under 
 the human form, and quitted her husband's side to catch a mouse which waa 
 playing in their chamber. ' ' What is bred in the bone will never out of the flesh. " 
 
 "' Basile's Pentamerone is a series of tales related to gratify the fancy of a 
 slave who for a time had succeeded in snatching her reward from Zoza. A 
 prince named Taddio was coixfined by enchantments in a tomb, from which he 
 could be liberated only if a woman would fiU a pitcher suspended near the tomb 
 with her tears ; by this means she would bring the prince to life, and have him 
 for her husband. Zoza had nearly filled the pitcher when she fell asleep. A 
 black slave had been watching her, and whilst she was asleep, filled the pitcher 
 with her own tears. The prince awoke, and took the slave to his home. Zoza 
 after much suffering, and only by the aid of magic, at length convinced the 
 prince of the deceit, and became his bride. The slave was punished by beuig 
 buried in a hole up to her neck, that she might die a more lingering death. — In 
 the tale of "The Three Citrons," a black slave takes the place of a prince's 
 beautiful bride ; the bride is transformed into a, dove ; and the prince, like 
 TJkakaka, on his return, is surprised at finding a black woman instead of the 
 fair damsel he had left ; the slave tells him it is the result of magic. The prince 
 by magic detects the deception. The slave is punished by being cast on a pile 
 of burning wood. — In Grimm's Home Stories we find a tale still more similar to 
 the above. An aged queen sent her daughter to be married to the prince of a 
 far distant country, accompanied by one female attendant. The condition of 
 her prosperity was that she should preserve a white handkerchief oti which the 
 mother had dropped three drops of her own blood. In the journey the hand- 
 kerchief was lost ; and the servant at once obtained a power over her mistress. 
 Like the Imbulu, she succeeded in getting the clothes and horse of the princesa 
 in exchange for her own, and assumed her name. She was received as the prin- 
 cess at the king's palace, and the princess is sent to herd the geese. The decep- 
 tion is at length detected ; and the servant killed by being placed in a barrel 
 fuU of spikes. The young prince marries the true bride, and, like TJkakaka and 
 Ukcombekcansini, " both reigned over the kingdom in peace and happiness tiU 
 the end of their days." (" The Goose-herd.") 
 
130 
 
 IZINGANEKWANE. 
 
 Ukcon^ekccmsim reigns with Ukakaka. 
 
 Ya ti inkosi, "A ku gaulwe 
 umuzi kakakaka." Wa gaulwa, 
 V akiwa masinyane ; kwa ba 
 umuzi omkulu kakulu ; wa e se 
 bekwa umakoti, ku tiwa u yena e 
 inkosikazi. Z' epa utshani izin- 
 tombi, za fulela umuzi wonke lowo 
 -wakumakoti ; z' emuka ke, za 
 pindela kubo. Wa sale wa busa 
 yena nendoda yake. 
 
 Lydia, Umkasetemba. 
 
 The king ordered TJkakaka's 
 kraal to be built. The wattles 
 were cut, and the kraal built at 
 once ; it was a very large kraal ; 
 and the bride was appointed, it 
 being said, it is she who is queen. 
 The damsels plucked grass, and 
 thatched the whole village of the 
 bride ; they then departed and 
 went back to their peopla And 
 she then reigned together with 
 her husband. 
 
 APPENDIX. 
 
 THE "LITTLE BIEDS.'' 
 
 In the legend-producing period, birds appear to have struck in a peculiar manner 
 the fiuicy of man. Some were birds of evil omen, as the crow and raven ; and 
 auguries were derived from their flight, &c. The same superstitions exist at 
 the present time among the natives of this country. Thus a large bird called 
 iagqungqulu or inhlazinyoni, if it cross the country in rapid flight, is supposed to 
 be an omen of war in. the direction in which it is flying. And if the lUehwane, 
 a bird to which the natives ascribe many peculiar powers, pass through a vQ- 
 lage, crying, it is considered as an omen of an approaching marriage, or of great 
 fecundity in the herd. 
 
 But it is " the little birds " which are messengers, and who come with their 
 tale of warning or instruction. "The belief," says Dasent, " that some per- 
 sons had the gift of understanding what the birds said, is primaeval. We pay 
 homage to it in our proverbial expression, 'a little bird told me.' Popular tra- 
 ditions and rhymes protect their nests, as in the case 6i the wren, tiie robin, 
 and the swallow." 
 
 This power of understanding the speech of birds not only exists in the 
 legends of the Zulus, as we have seen from several of the tales already given, 
 but even in recent times there have been those who pretended to comprehend 
 their language, and to whom they have been prophets of the future. 
 Xlmpengula, my native teacher, has given me several interesting accotints of the 
 peculiar character of his brother Undayeni. He was a remarkable man, one of 
 those who possess that high-strung, sensitive nervous system, which appears to 
 place them en, rapport with the spirit-world, and to give them capacities of sym- 
 pathy which are not possessed by common men. He was the subject of dreams, 
 which were realised, and of visions ; and often saved himself and family from 
 impending danger by his prophetic insight into the future. It may be worth 
 remarking that this peculiar power was not natural, that is, he was not bom. 
 with it, but it manifested itself after a contest with a leopard which lasted the 
 greater part of a day, and which nearly proved fatal to him. When he began 
 to manifest these peculiar powers, his friends expected that he had been elected 
 by the spirits to be a diviner ; and ascribed the fact of his not attaining to that 
 eminence to a dispute between the spirits of his own house and those of hia 
 maternal uncle ; the latter wishing to give him the power and the former ob- 
 jecting, and thus he was only a wise man and interpreter of dreams, " half--*ay 
 between divining and not divining." Together with these powers he also com- 
 
THE "LITTLE BIRDS." 
 
 131 
 
 prehended the language of birds, 
 brother : — 
 
 The following ia the account given by his 
 
 Enye indaba eya ngi mangalisayo 
 kandayeni, wa ba iknmushi le- 
 nyoni. W ezwa inyoni e ku tiwa 
 umvemve u kuluma esibayeni, u 
 ti, " Lima ni kakulu nonyaka nje. 
 Ni za 'kutenga izinkomo." Kepa 
 leyo 'ndaba wa i tshela abantu, wa 
 ti, " Ngi zwile umvemve, u ti, a si 
 lime kakulu, si za 'kutenga izin- 
 komo. Nami ngi ya vuma ukuti 
 u kginisile." 
 
 Kepa kubantu loko 'kutsho ku- 
 kandayeni kwa ba insumansumane, 
 ukuti, " U ti, ndayeni, u zwe in- 
 yoni i tsho njalo na ? " Kepa wa 
 ti yena, " Ngi ti, i za 'kubuye i 
 tsho okunye fati." Nembala nge- 
 zinsukwana si Alezi esibayeni um- 
 vemve wa kwitiza, si ng' ezwa uma 
 u ti ni na. Kepa yena wa ti, 
 " Lalela ni ! Nans' indaba." Sa 
 tula. "Wa kuluma umvemve ngako 
 ukukwitiza, Wabuza Undayeni, 
 wa ti, " Ni zwile ke ?" Sa ti, « A 
 si zwanga. Si zwe umvemve u 
 kwitiza nje okuningi." Kepa yena 
 wa ti, " U ti, ' Ngalo 'nyaka o ya 
 'kuza 11 za 'kubalela.' " 
 
 Kepa loko kwa si Alekisa. 
 Umvemve lowo wa kuluma izin- 
 daba eziningi Undayeni a zi zwa- 
 yo ; kepa a si tshele, sa m Meka 
 sonke, sa ti, ' " U ya pupa ! Ubani 
 o ng' ezwa ukukuluma kwenyoni, 
 o nge si yo inyoni na ? " 
 
 Nembala ngalowo 'nyaka kwa 
 fika Ungoza. O ! sa tenga izinko- 
 mo eziningi kwabakangoza. Nge- 
 Inuva kwalowo 'nyaka sa ba 
 
 Anothee thing which astonished 
 me m Undayeni was that he was 
 an interpreter of the language of 
 birds. He heard the bird which 
 is called the wagtail speaking in. 
 the cattle-pen, and saying, " Dig 
 extensively this year. You will 
 buy many cattle [with the com]." 
 And he told the matter to the 
 people, saying, " I have heard the 
 wagtail telling us to dig exten- 
 sively, and we shall buy many 
 cattle. And I agree with it, that 
 it has spoken truly." 
 
 But that saying was like a fable 
 to the people, and they asked, 
 " Do you say, Undayeni, that you 
 heai-d the bird say this?" And 
 he replied, "I say it wUl pre- 
 sently return, and say something 
 else." And indeed after a few 
 days, as we were sitting in the 
 cattle-pen, the wagtail jabbered, 
 we not imderstanding what it said. 
 But he said, " Listen ! There is 
 news." We were silent. The 
 wagtail spoke by jabbering. Un- 
 dayeni enquired of us, saying, 
 " Have you understood then ? " 
 We replied, "We did not under- 
 stand. We heard the wagtail 
 jabbering very much, and nothing 
 more." But he said, " It says that 
 next year it will be a dry season." 
 
 But that made us all laugh. 
 That wagtail spoke many things 
 which Undayeni heard ; and when 
 he told us we all laughed and said, 
 " You are dreaming ! Who can 
 understand the language of birds, 
 who is not himself a bird ? " 
 
 But truly, that year Ungoza 
 came. ! we bought many cattle 
 with our com of the people of 
 Ungoza. The year after we had a 
 
132 
 
 IZINGANEKWANE. 
 
 nend/ilala enkulu, sa ya 'kutenga 
 ema/tlatini. Sa ku bona loko okwa 
 tshiwo Undayeni. Kepa ngalowo 
 'iDvemve wa si tshela iijalo oku 
 tshiwo i wo, e ti, " Uma ekukulu- 
 meni kwawo ni beka indAlebe 
 ka/ile, ni ya 'kuzwa u kuluma in- 
 daba." Kodwa loko sa mangala 
 ngako, ngokuba a ku banga ko 
 'muntu namunye pakati kwetu 
 owa ku kg'ondayo. Ngi tsho na 
 nam/ila nje umvemve uma ngi zwa 
 u kuluma, ngi beke ind/ilebe, ngi 
 ti, " Kumbe ngi za 'kuzwa li linye 
 izwi." Kepa, kya, ukuzwa ! Ngi 
 sa mangala ngaloko 'kutsho kuka- 
 ndayeni ; ind/ilala nga i bona, 
 nenala nga i bona. 
 
 great famine, and went to buy com 
 in the forest-land. And so we saw 
 that which Undayeni had said. 
 And as regards the wagtail he told 
 us continually what was said by 
 it, saying, " If when it speaks you 
 give an attentive ear, you will 
 hear it speaking something of im- 
 portance." And we wondered at 
 that, for there was not one amongst 
 us who understood the bird's 
 speech. But I say that even to 
 this very day when I hear a wag- 
 tail speaking, I listen attentively, 
 thinking, " It may be I shall hear 
 one word." But, no, so as to un- 
 derstand ! And I still wonder at 
 the saying of Undayeni ; the 
 famine I saw, and the abundance 
 I saw. 
 
 Umpengula also relates the following anecdote : — 
 
 Indaba yekwababa ela biza Um- 
 peza kamzenya, U m biza eAlatini, 
 ku balekiwe, ku punyiwe emakaya, 
 ku balekelwa Amazulu. Kepa 
 abantu ba Alangana ngokuzwa 
 ukuba Amazulu a Iwa namabunu, 
 'eza 'kwa/iluleka ; ba tanda uku- 
 tumba izinkomo ; loku Amazulu a 
 libele impi, a w azi ukubheka izin- 
 komo, a kandanisekile kakulu impi 
 yamabunu ; a w azi 'kubheka izin- 
 datshana. 
 
 Ngaloko ke ba puma abantu 
 ukuya kuleyo 'nzuzo yezinkomo. 
 Ku te be sa ' puma nje, ikwababa 
 la niemeza; abantu ba bhek' in- 
 d/jlebe, be zwa umsindo, be ng' e- 
 zwa 'zwi eli tshiwoyo. Kepa 
 ikwababa la fundekela ngokubiza, 
 li ti, " We, mpeza ! we, mpeza ! u 
 nga yi kuleyo 'nd/ilela yako ; u ya 
 'kufa; a ku yi 'kubuya 'muntu 
 kule 'mpi ; abantu ba ya 'kupela. 
 Buyela ekaya." 
 
 The account of a crow, -which 
 called Umpeza, the son of Umze- 
 nya, it calling him in the forest, 
 where the people had fled from 
 their homes, running away from 
 the Zulus. But the people assem- 
 bled on hearing that the Zvilus 
 were fighting with the Dutch, and 
 were about to be conquered ; and 
 they wished to take the cattle, for 
 the Zulus were detained by the 
 army, and were unable to look 
 after the cattle ; and being much 
 pressed by the Dutch force, they 
 coiild not attend to little matters. 
 The men, then, went out to that 
 spoil of cattle. It happened as 
 they were going from home, a crow 
 cried out ; the men listened, hear- 
 ing a noise, but not hearing a 
 word that was said. But the crow 
 was very urgent, crying and say- 
 ing, " I say, Umpeza ! I say, Um- 
 peza ! do not go by the way you 
 are going; you will die; there 
 will not return one man from the 
 ai-my ; the people will all die. Go 
 home again." 
 
THE "LITTLE BIRDS. 
 
 133 
 
 K-wa ti uma li zwakale kaAle 
 lelo 'zwi kwabanye, ba li kuimxsha 
 ngokuti, " Ikwababi li y' ala, li ti, 
 ' A ku yi 'kubtiya 'muntu.' " Kepa 
 abanye a b' ezwanga lelo 'zwi lo- 
 kuti, " A ku yi 'kubuya 'nitintu," 
 nelokuti, " We, mpeza !" Ba jjika, 
 a ba kolwanga, ngokuba inyoni i 
 rg' azanga i kuluma nabantu. Ba 
 kangwa inzuzo a ba ya 'ku i zuza ; 
 ngaloko ke ba bamba. 
 
 Kepa Umpeza w' enyela um- 
 zimba ngokuyolelwa ukufa. Wa 
 buyela ekaya, nabanye ba kolwa 
 izwi lokufa. Iningi la hamba ; 
 kepa kubo bonke labo a ku buya- 
 nga noyedwa, uknpela Usihhile 
 yedwa owa sindayo. Ba bulawa 
 bonke Amazulu. Ekufikeni kwake 
 ekaya wa ti, " Ni bona mina nje 
 'kupela; a ni sa yi 'kubona mu- 
 mbe." Ngaloko ke ba kolwa aba^ 
 seleyo ezwini lekwababa e li ba 
 tsbelile. Kwa tshiwo ke ukuti, 
 " Kanti izinyoni lezi zi ya kuluma, 
 kodwa a zi kgondwa 'muntu." 
 Kwa Alaliwa ke, kwa pela loko 
 'kuAlupeka. Ngemva kwesikati 
 iminyango eminingi ya buba ka- 
 kulu ngaleyo 'mpi. Umpeza wa 
 Mala isikati eside ; u s' and' ukufa 
 kona manje, se ku indoda endala 
 kakulu. 
 
 When some heard thoroughly 
 that saying, they interpreted it, 
 saying, "The crow forbids us to 
 go ; it says, ' Not a single man will 
 return.' " But others did not hear 
 the word, " Not a single man will 
 return," nor that, " I say, Um- 
 peza ! " They disputed, and did 
 not believe, for birds were never 
 known to speak with men. They 
 were fascinated by the spoil they 
 expected to gain ; and so they 
 went. 
 
 But, the body of Umpeza be- 
 came weak and languid through 
 being told beforehand of death. 
 He returned home, and others who 
 believed the word about death. 
 The greater number went ; but 
 from among the whole not one 
 returned, but Usichile alone, who 
 escaped. They were all killed by 
 the Zulus. When he came home 
 he said, " You see me alone ; yoTi 
 will never see any of the rest." 
 Those therefore who remained be- 
 lieved in the word which the crow 
 had spoken. And so it was said, 
 " Forsooth these birds speak, and 
 no one understands them." So 
 they lived, and that trouble came 
 to an end. After a time many 
 households were destroyed through 
 that Zulu army. Umpeza lived a 
 long while ; he has only just died 
 at the present time, being a very 
 old man. 
 
 The possession of this power of comprehending the language of birds 
 is in old legends frequently associated witli the influence of serpents. 
 Thus, the young serpent which Melampus had brought up, played around 
 him whilst he slept, and softly touched his ears. On awaking he found 
 himself able to comprehend the chirping of birds. lamus, the son of 
 Evadne, was fed with honey by two serpents, sent to take charge of him by 
 Apollo ; and when he had grown up, he besought Apollo to open his ears that 
 he might reveal to the sons of men the hidden things of nature and of futurity. 
 "Apollo touched his ears, and straightway the voices of the birds spake to him 
 clearly of the things which were to come, and he heard their words, as a man 
 hstens to the speech of his friend." (Cox. Tales of TItebes and Argos, p. 
 175. J Whilst in the legends of the North we read of Sigurd, who, incited by 
 Regin, slew the serpent ; whilst roasting the heart he accidentally touched 
 
134 IZINGANEKWANE. 
 
 it with his finger, and conveyed a portion of the blood to his tongue, when he 
 immediately understood the language of birds, and heard them conversing with 
 each other of Kegin's duplicity, and of the benefits Sigurd might obtain by eat- 
 ing the whole of the heart which he was roasting for Kegin. C Thorpe. 
 NortUem Mythology. Vol. I., p. 97.) This legend has found its way into the 
 tales of the people in Grermany in "The White Snake," (Grimm, p. 75, J and 
 in the Highlands in "Fearachur Leigh." (Oampbell, Op. cit. Vol. JI., p. 
 361. ) The faithful Johan, through well understanding the language of birds, 
 learns from them how to save his master from destruction. (Grimm, p. 29.) 
 And the prince, when the little bird sang on the tree, understood its language, 
 and detects the deceit of the pretended bride. (Dasent. Op. at., p. 427.^ 
 
 Among the North- American Indians the same power of conversing with 
 birds and beasts is ascribed to Hiawatha in beautiful connection with the sim- 
 plicity with which childhood looks on created things, and the readiness with 
 which it sympathises with the lower world of aninial life, and claims for itself 
 a brotherhood with all living creatures. 
 
 It is a raven which instructed Adam and Eve what to do with their dead. 
 (Weil. Biblical Legends of the Musmhrums, p. 24.) In these legends the 
 reader will find numerous instances of man holdmg intercourse with animals, &c. 
 (see pp. 38, 40, 44^ 104, ISZ) It appears to be supposed that originally man 
 had a' language in common with animals. All nature is represented as weeping 
 in sympathy with Adam, when he was expelled from Paradise, " and the birds, 
 and the beasts and insects," until "the whole universe grew loud with lamen- 
 tation" (p. 16); and that " the brute creation lost the power of speech" only 
 when the ox had reproached Adam with his transgression (p. 25). Compare also 
 "the frightful shriek which all nature uttered " when Kadbar, assisted by the 
 priests, slew the wonderful camel, which, at the prayer of Salih, God had 
 caused to come out of the rocky mountains (pp. 42, 45). 
 
 It is the guinea-fowl which warns the brothers of the approach of their 
 sister for the purpose of killing them, and when the murder has been accom- 
 plished reports the fact to their parents. (BUek'a HoUentot Tales. "A Bad 
 Sister," p. 65. 1 It is a bird that pursues Macilo, and constantly reminds him 
 that he has killed his brother, and at length " finds the sister of the victim and 
 says to her, ' I am the heart of Maciloniane ; Macilo has murdered me • mv 
 corpse IS near the fountain in the desert.' " (Casalis' Bamtos, p. 339 J 'And 
 that tells the parents that the younger of their two boys had been cast into the 
 water by his elder brother. (Zidu Legend to be given below.) 
 
 Wlen Kasimbaba had climbed to heaven to seek Utahari, a Kttle bird 
 shows hunUtahagi's house. (Tylm-. Op. dt., p. 34:7.) The little birds teU 
 the kind child how to perform the various difficult tasks imposed on her bv the 
 old witch who lived nn,lBr<rrn„r,^ ''^t'lsent. Op. dt. "The Two Step- 
 
 leta." Thorpe. Yule-tide Stories, p. 
 
 i, , , . - •, orresponding tale three doves, which 
 
 pronounce three blessings on the generous princess, and three curses on her 
 
 atS42) ■ '^^'""'■P'- ^'^"'- "Tte Beautiful Herd-^1," ^S 
 
 ,r,™f^ l"^f ""^ ^ singular aid interesting that there should be so nniversallv 
 spread about among widely differing people this curious notion. In addi^^ 
 those abeady mentioned, f will point out a few more instances fromthf fom°lore 
 of other people. We saw above that the swallow talks with U^Sulumi T^^T^ 
 means of its skin protects him from danger and sav^hi^ from d^^^n (p^ 
 53) It IS Mama, the woodpecker, that comes to the despairing HWattlaL^d 
 tells hun of the place in the body of Megissogwon whCTrflr^!. T« ^ 
 wounded. (LongfeUovfs Hiawatha) A f^ iSThe fT^ of ^ iS^H^ i'^ 
 
 root on the arm of the king when he waslSoS to kmPoL„nf a°1^^ " 
 seized with such a tremHiTfc +>,„+. +.T,n ^JLz r.,, T^^ I'omeUa, and he Wi 
 
 the Uke Ti^aka^-akalk^r'callsed t^e tZl^V^J^i:^^'^^:?^^ 
 
THE HONEY-EIED. 
 
 135 
 
 enterprise. (Id., p. 51. J It is a little bird which warns the damsel that had 
 been enchanted by her foster-mother, saying, 
 
 " Look not at the billows blue, 
 For then thou wilt turn gray." 
 
 (Thorpe. Yule-tide Stories, p. 6i.J That gives warning to the betrayed bride, 
 by the words : — 
 
 " Eetum, return, unhappy bride. 
 Within this den the murderers hide." 
 
 (Ormm. " The Robber Bridegroom," p. 166. J It is the little bird that ex- 
 poses the deception of the false bride. (CampbeU. Op.^ cit. Vol. II., p. 288. 
 — Thorpe. Yule-tide Stories, p. 125. j And that restores the forgotten bride 
 to the recollection of the prince. (Thorpe. Id., " The Mermaid," p. 203 ; 
 " Singorra," p. 220 ; " Goldmaria and Goldfeather," p. 451. — Doserai. Popular 
 Tales from the Norse, " Katie Woodencloak, p. 43,T.) 
 
 I here insert an account of the peculiar habits, almost amounting to intelli- 
 gence, of the honey-bird. It was given me by a native, but has been substan- 
 tially corroborated by whitemen who have themselves been led by it to deposits 
 of honey. It is quite possible that many of the superstitions relating to birds 
 had their origin in such or similar manifestations as are here described. The 
 childlike mind has no theory to support ; it makes no arbitrary distinctions be- 
 tween intelligence as manifested by man, and intelligence as manifested by . 
 brutes ; where it sees actions implying intelligence, there it believes intelligence 
 exists. Such a thought is probably at the bottom of the theory of transmigra- 
 tion, and of the possibility of there being an intercommunication between man 
 and the lower ammaJs. 
 
 INHLAMVU. 
 
 (the honey-bied.) 
 
 Inhlamvu inyoni e bizelayo izin- 
 yosi. Pakati kwabantu abamnya- 
 ma ku tiwa i inkosi. Uma umu- 
 utu e i ponsa ngetshe lapo e nga i 
 landelanga, ku tiwa ka 'muntu 
 waluto, Ngokuba noma umuntu 
 e nga zi boni izinyosi, ka tslio 
 ukuti, "A ngi i tabaye, i kgamb' a- 
 manga." A ku njalo. Zona zi 
 kona ; noma ku nge zona, okunye. 
 Uma e nga ku boni, ka nga i twesi 
 ikcala ; ngokuba i tshay wa i y' e- 
 saba ukubizela abantu izinyosi 
 
 Ku ti ngesikati kpo umuntu e 
 hamba e ng' azi 'luto, noma u se e 
 lambe okubi, ka namand/tla oku- 
 liamba ngamand/ila, u se zitwele ; 
 ku fike inyoni, InAlamvu ibizo 
 
 The Inthlamvu is a bird which by 
 its cry calls men to places where 
 there are honey-bees. Among 
 black men it is said to be a chief. 
 If a man throws a stone at it 
 when he does* not follow it, he is 
 regarded as a man of nought. For 
 if a man does not find bees, he 
 should not say, " Let me throw a 
 stone at it, it is a liar." It is not 
 so. The bees are there ; or if they 
 are not there, there is something 
 else. If he does not see it, he 
 must not blame the bird ; for if it 
 is struck it is afraid to call men to 
 the place where there are honey- 
 
 It happens when a man is walk- 
 ing, unconscious of anything, or 
 perhaps he is very hungry, and is 
 unable to walk fast, being a burden 
 to himself; then may come a bird, 
 
136 
 
 IZIN6ANEKWANE. 
 
 its name is IntMamra. As he is 
 ■walking along, perhaps it appears 
 in front of him, and he hears it 
 loudly chirping, and he begins to 
 gain strength through faith, say- 
 ing, " My hunger is already ap- 
 peased, because I am called for 
 a reality." So he says in answer, 
 " Eh ! " or " Chirp ! " He first 
 praises it, saying, "Thou honey- 
 bird, who calls the women when 
 they are digging ! Yes ! yes ! 
 Speak, that I may hear what you 
 say." Then it cries with a very 
 great crying, and makes a great 
 noise in the bushes ; and the man 
 too is very glad ; the bird goes in 
 front, for in fact it is a guide. The 
 man does not ask where he is 
 going. He follows it continually; 
 it goes and waits for him ; for it 
 flies, but he passes with difficulty 
 through the underwood. If it 
 goes a great distance in front, it 
 returns and meets him. When he 
 does not hear even its cry, and it 
 is quite silent, he says again and 
 again, " Where are you gone ? '' 
 If there is no sound, he begins to 
 shout very loud, saying, "O-o-o- 
 yi ! " telling it to imderstand 
 that he is looking for it. And 
 then he still stands near the place 
 where the bird left him ; for when 
 it comes back, it comes back to 
 the place where it left him ; and 
 he hears it coming and making a 
 great noise, and he cheers it very 
 much, shouting, " E-ha ! " At 
 length it comes to him. If it does 
 not see him and stops on a tree, 
 he at length stands forth, and sees 
 it, and it sees him, and so it de- 
 parts and pitches in front : at 
 length it comes near the place 
 I where the bees are, and begins to 
 ™ This is a common mode of expression, the exact grammatical structure 
 o£ which IS not clear : bo occurs with or without sa or ya, as above, or in the 
 following sentences :-)]a bo sa te, or Wa bo ya te, or Wa bo te ; Ngi bo ya te, 
 or ^g^bosa te ; Agabo ku ya ti, ovNga bo ku sa ti. It is used to 4press th4 
 rapid, fruitless repetition of a similai- act from haste, alai-m, restlessness &c 
 
 layo. A ti e hamba, kumbe i vele 
 ngapambili, 'ezwe se i tseketse 
 kakulu, a kgale uku wa zuza ama- 
 nd/jla ngokukolwa ukuti, " Se ngi 
 suti, ngokuba ngi bizelwa isi- 
 minya." Kepa a tsho. ke, uku i 
 vumela kwake, ukuti, " Eh ! " 
 noma, " Tseketse ! " U ya i bonga 
 kukgala, e ti, "HIamv' e bizela 
 amanina ekulimeni T Ehe ! Yi- 
 tsho, ngi zwe u ti ni." Lapo ke i 
 se i kala ngokukala okukulu ; i se 
 i bangalase pakati kwesikaa ; naye 
 u se e jabula kakulu; i hambe 
 pambiU, ngokuba pela yona i um- 
 hholi. Umuntu ka biwi ukuti, 
 " Ngi za 'kuya ngapi ?" U landela 
 yona njalo ; i hambe, i m hnde ; 
 ' ngokuba i ya ndiza, yena u ya no- 
 foza ; uma i suka 1 ya kude, i buye 
 i m Alangabeze. Lapa e nga s' e- 
 zwa nakukala, se ku te nya, a bo 
 sa te,"" " TJ ye ngapi na 1" Ku ti 
 nya, a kyale ukumemeza kakulu 
 ngokuti, " 0-o-o-yi ! " e ti, ka i 
 zwe, ukuba u ya i funa. Lapo ke 
 e se mi eduze lapa i m shiye kona ; 
 ngokuba noma se i buya, i buya i 
 ye lapa i m shiye kona ; a i zwe, i 
 s' eza i bangalisile; 'enanele ka- 
 kulu, ukuti, " E-ha ! " I ze i fike 
 kuye. Uma i nga m boni, i Male 
 erotini, a ze a vele obala, a i bone, 
 nayo i m bone ; i muke ke, i Alale 
 ngapambili ; i ze i fike lapa se zi 
 seduze, li kgale ukuncipa izwi ; a 
 
THE HONEY-BIKD. 
 
 137 
 
 ze a ti, " A ngi hambe nga^ 
 mand/tla, se i bekile," 'ezwa i 
 nkg^nninize kancinyane; kanti a 
 i ka beki ; u za 'uti tima 'fike 
 kona, i ti i sa m bona, i suke i 
 kgale ukuhambela pansi ; 'azi nga- 
 loko ukuti, kga, se zi seduze. Ku 
 ti uma indawo i sobala, i y' esuka, 
 i ya Alala ngapambili ; i se i tsho, 
 i tula ; a bo ku i vumele, i twiki- 
 twikize, i tule, i kombe ; a ti uma 
 i bona, a bone se i liamba, a kg'ale 
 ukusinga ; a bo sa te, " Ah ! Na- 
 ziya, zi ngena pansi kwomuti." 
 Lapo ke se zi ngena ubutaputapu, 
 a sondele ; i Male ; a ti uma e se 
 fika impela, i suke i Alale njeya 
 eduze, i buke, naye a i bone i tule 
 nya ; a zi mbe, a zi tape ; a i 
 bekele amakgafazi ; ikekana a li 
 Mome otini, xikuze i dMe; kona 
 ngomso i ya 'ku m biza futi. 
 
 Kepa lelo 'kekana a i li dM, i 
 dMa izimpukane ezindizayo. A 
 hambe ke, ngokuba pela ku tiwa 
 uma umuntu e i bekela uju, i tsha 
 izwi. Ku ti kumbe uma ku izwe 
 eli vame izinyosi, a ti, e sa zi 
 twele, e ti, u ya 'kufuna indawo 
 yokuba a zi dAlela kona ; i be se i 
 fika, 'ezwe, se i tsbo. Kepa u se 
 i vumela ngokujabula ; kodwa 
 ngokuba i m keebisile, ka sa yi 'ku 
 i landela, ngokuba se tw anele 
 kuye. A hambe ke, a goduke. 
 
 Futi emaAlanzeni zi tolwa ngayo. 
 Umfazi u ya i landa ; uma i fika e 
 lima, a bize omunye, ba i lande, 
 
 cry less loudly. And he says, ''Let 
 me make haste, for it has now 
 pitched," when he hears it gently 
 crying ; but it has not yet settled ; 
 but when he approaches, it begins 
 to go towards the ground ; and he 
 thereby knows that the bees are 
 near at hand. If the place is ex- 
 posed, it goes and settles in front ; 
 it chirps and is silent ; he again 
 and again responds to it, it chirps 
 and is silent, and points in the 
 direction of the bees. When it 
 sees him it flies off, and he catches 
 sight of it, and begins to mark down 
 the bees ; again and again he says, 
 " Ah ! There they are entering 
 at the foot of the tree." And 
 when he sees them going in in 
 crowds he draws near ; and the 
 bird is still : when he reaches the 
 very place, the bird comes and 
 waits over against him and looks 
 on ; and he sees that it is quiet ; 
 he digs out the bees and takes out 
 the honey ; he places the young 
 bees for the bird, and sticks a piece 
 of comb on a stick, that it may 
 eat ; and then it will call him 
 again on another day. 
 
 But it does not eat the comb, it 
 eats the young bees which can fly. 
 So the man sets out; for it is said if 
 a man places honey for it, it will 
 lose its voice. Perhaps if it is a 
 country which abounds in honey, 
 as he is carrying it ofi" looking for 
 a place where he can eat it, it 
 comes again, and he hears it cry- 
 ing, and he responds to it gladly ; 
 but since it has given him abun- 
 dauce he will not follow it again ; 
 for he has enough, so he goes 
 home. 
 
 And in the thorn-country bees 
 are found by it. A woman follows 
 it ; if it comes to her when she is 
 digging, she calls another woman, 
 and they follow it, and the bus- 
 
138 
 
 IZINGAUEKWANE. 
 
 indoda i bone tiinfazi e fika nezin- 
 yosi. Ku ti uma ku kona inyoka 
 emgodim, s' azi ukuba abantu ba 
 lunjrwa futifuti lapa e ti u tapa 
 izinyosi ; ngokuba a si tandi ukuba 
 umgodi si u kg'ede ; fiiti ukumba 
 kwomuntu oAlakanipileyo ka w o- 
 ni umlomo e zi ngena ngawo ; u 
 /ilaba ekcaleni, 'enze umlomo, o ya 
 'ku puma amakeke ; ka si u kgedi 
 lowo 'mgodi ngokumba ; ngokuba 
 uma si u kg'eda, leso 'siganga zi 
 nge buye zi s' ake ; si ya lingani- 
 sela, ukuze si buye si fiine itsSe, si 
 vimbe kaAIe. 
 
 Uma ku kona inyoka, ku ti lapa 
 umuntu e tapa, kumbe a bone ku 
 puma amakeke e nezimbobo ; ku- 
 mbe a ti ku kona impande ; kepa 
 uma ku kona impande a ya da- 
 bukaj ku ti kwelokupela lapa 
 inyoka y en^ke ngalo, a ti lapa e 
 ti u bamba ikeke lokupela, ameAlo 
 ka wa boni pakati, u funisela nge- 
 sandAla nje, 'ezwe se i m Alaba ; a 
 pume ngokubaleka, a bone isandAla 
 se s' opa; u dAliwe. Uma ku 
 imamba, u, ya 'kufela kona lapo ; 
 uma ku inyoka enye, kumbe a hla.- 
 nguleke. Manje se si ti, si nga 
 ka zi mbi, si kgale ngokuba si 
 beke induku emlonyeni -womgodi, 
 ukuze si bone noma zi nenyoka, 
 noma i nge ko. Uma i kona, kwo 
 ti umuntu e sa i beka nje induku 
 zi be se zi bamba pezu kwayo ; a 
 ti, " O, zi nenyoka ! " Lowo 'm- 
 godi u ya 'ku u shiya, uma ku 
 umuntu owesabayo. Uma ku o 
 nesibindi, a u Alibize -wonke, ukuze 
 a zi tape e bona. Ku njalo ke. 
 
 band sees his wife returning with 
 honey. When there is a snake in 
 the hole, we know that people are 
 frequently bitten when they are 
 taking out honey ; for we do not 
 like to destroy the hole; and a 
 wise man when he digs does not 
 injure the hole by which the bees 
 enter; he digs at the side, and 
 makes a hole by which he can 
 take out the comb ; we do not de- 
 stroy the hole by digging ; for if 
 we destroy it, that swarm of bees 
 wiU not repair it ; we measure the 
 hole we have made, that we may 
 find a stone and close it up nicely. 
 If there is a snake in the hole, 
 when the man takes out the honey, 
 perhaps he sees that there are 
 holes in the comb ; perhaps he says 
 it is roots which have occasioned 
 the holes ; but if it is roots, the 
 combs are broken. At the last 
 where the snake is coiled up, when 
 he thinks to grasp the last comb, 
 (the eyes cannot see inside, he is 
 searching about with his hand 
 only,) he feels himself wounded ; 
 he draws his hand out rapidly, and 
 sees it bleeding ; he has been 
 bitten. If it is an imamba, he 
 will die there and then. If it is 
 ajiother snake, perhaps he may 
 live to have remedies applied. 
 Now, before we dig, we begin by 
 putting a stick into the mouth of 
 the hole, that we may see if there 
 is a snake with the bees or not. 
 If there is, as soon as the man 
 puts the stick in, the bees wiU 
 walk on it. So he says, " There 
 is a snake," and will leave that 
 hole if he is a timid man ; but if 
 he is brave, he will break down 
 the whole, that he may see what 
 he is about when he is taking out 
 the honey. That is how it is. 
 
THE HONEY-BIED. 
 
 139 
 
 Ku ti vaaa, i bizela isilo i zwa- 
 kala ngokngabaza, i tshaya ama- 
 piko ; lapo tununtu u se e ya 'ku- 
 buya. Kodwa kuk^ala a ku banga 
 njalo; kwa ku ng' aziwa ukuba 
 y' enza ni, kwa za kwa bonwa loko 
 lapa i kona, ukuti, " O, kanti i ngi 
 bizela isilo." Noma imbuzi i file, 
 noma inkomo i dAliwe isilwane, 
 noma inyoka i zisongile, inyoka 
 enkulu. 
 
 Njengaloku kwa ti si s' ake 
 embava. Ubaba e bulele inyati, 
 sa Tuka kusasa, si ya 'utwala 
 inyama; ku te uma ilanga se li 
 fudumele, kwa fika InMamvu, ya 
 si biza masinyane ; si baningi, sa 
 ketana ukuze si i lande ; abanye 
 ba kgonda lapa ku yiwa kona ; sa 
 i landela ke. Lokupela u sebu- 
 sika izwe li tshile, a ku fiAleke 
 'luto ; ku te uma i fike enaaweni, 
 ya Alala, ya beka obala ; sa bamba 
 kaAle, si ti, " Eh ! iziuyosi ezi lapa 
 obala ezani na 1 " Si te si sa fika, 
 y' esuka, ya Alala njeya eduze, ya 
 tula. Sa fana, sa funa ; s' aAlu- 
 leka. S' emuka si hamba si teta. 
 Kepa ya fika futi, ya si buyisela 
 kona. Sa fiina, sa funa, ngokuba 
 tina si funa izinyosi ; kanti a i si 
 bizeli zona, i si bizela okiinye. 
 Ku te pakati kwokufiina nga bona 
 uto lu zisongile pansi kwomuti, 
 lu nesango lu dumbile. Nga ti, 
 
 When it calls a person to a 
 place where there is a leopard, it 
 is heard striking its sides with its 
 wings ; and then a man will turn 
 back. But at first it was not so ; 
 it was not understood what it was 
 doing, until the place was seen 
 where the leopard was; and he 
 said, "O, it calls me to where 
 there is- a leopard forsooth." Or 
 it may call to a place where there 
 is a dead goat, or a bullock de- 
 voured by wild beasts, or a great 
 snake coUed up. 
 
 As it happened to us when we 
 were living on the Imbava. Our 
 father having killed a buffalo, we 
 awoke early in the morning to go 
 and fetch the flesh ; when the sun 
 was now hot, there came a honey- 
 bird, and called us urgently ; as 
 we were many, we chose some of 
 us to follow it ; some set out for 
 the place where we were going ; 
 I and others followed it. As it 
 was winter the whole country had 
 been burnt, and nothing was con- 
 cealed by long grass ; when it 
 arrived at the site of an old vil- 
 lage, it stopped and pitched in the 
 open space ; we proceeded gently, 
 saying, " Why, what kind of bees 
 are those which are in an open 
 situation 1 " When we came up, 
 it fiew away, and pitched again 
 near at hand over against us, and 
 was silent. We looked and looked, 
 but found nothing. We went 
 away, going along and talking. But 
 it came again, and took us back to 
 the same place. We searched and 
 searched, for we were looking for 
 honey ; but it, forsooth, was not 
 railing US for honey ; it was call- 
 ing us for something else. As we 
 were searching, I saw something 
 bent on itself under a tree ; it had 
 an opening, and was large. I 
 
140 
 
 IZIHGAUEKWANE. 
 
 " Nans' insimbi yami." Sa gijima 
 sonke si pangelana kona. Nga i 
 tabata ; ya sinda. Nga ti, " U" 
 'nsimbi ni le 1 " Abaiiye ba ti, 
 " Insimbi impela.'' Kepa sa piki- 
 sana. Sa fima amatsbe, sa i tshaya 
 etsbeni, sa ti, " Ah ! kanti, ubedu 
 Iwensimbi yetusi elibomvu." Sa 
 hamba ke ; ya tula. Kwa ku 
 pela. 
 
 TJmpengula Mbanda. 
 
 shouted, " Behold my piece of 
 metal." We all ran huiTying 
 together to the place. I took it 
 up ; it was heavy. I said, " Wliat 
 metal is this ? " The othei-s said, 
 " It is really metal." But we dis- 
 agreed. We found a stone and 
 struck it, and said, " Ah ! so it is 
 a collar of red brass." So we 
 walked away ; it was silent ; and 
 that was the end of it. 
 
 The natives also affect to tear in the cry of certain birds sounds resembling 
 human speech ; thus, they say the female of the insingizi cries, Jfgi y' emuka, 
 ngi y' emulca, ngi ya kwaiietu, "I am going awaj, I am going away to my 
 people." To which the male replies, Hamba, hamba, lead' u tsho, "Go, go, you 
 have said so before : " — an amusing illustration of what frequently passes be- 
 tween a native and his wife. The utehvane is represented as saying, 2fga r.gi 
 ba ngi mvhle ; ng' oniwa i loku mi lohu, "I should be beautiful, but I am spoiled 
 by this and by this ; " that is, it points to certain parts of its form which it re- 
 presents as ugly. And one of our schoolgirls lately gave an articulate meaning 
 to the cry of the ringdove, saying it called her brother tJngadenzima to eat the 
 wild medlars, Gu-gu, ngadenzima, a vutiwe amatulwa, ngadenzima. Ghi-gti, 
 "Coo-coo, 'Ngadenzima; the wild medlars' are ripe, 'Ngadenzima. Coo-coo." 
 
 ITSHE LIKANTUNJAMBILI. 
 (the eock of two-Soles ; oe, the cannibal's cave.) 
 
 The following fragment, a portion doubtless of some extensive legend, 
 the details of which however I have as yet failed to trace out, is here 
 inserted as an introduction to the tale of " The Girl and the Can- 
 nibals," in which allusion is made to the Eock of Two-holes. 
 
 Itshb likantunjambili indAlu lapa 
 kwa Alala kona Amazimu; kepa 
 li vulwa ngoku/ilakanipa kwomni- 
 nilo ; a li vulwa ngezandAla, li 
 vulwa ngomlomo ; ukuba umuntu 
 a fike, a memeze ngasendaweni 
 yomnyango ; kepa lowo 'mnyango 
 a u naluto lokuba umuntu a lu 
 bambe ngesand/tla, a u vule. Nga- 
 loko ke ukuvulwa kwalo ukume- 
 meza igama lend/du leyo lokuti, 
 " Litshe likantunjambili, ngi vu- 
 lele, ngi ngene." Kepa U noku- 
 
 THE'Eock of Two-holes, a house 
 where cannibals lived ; but it was 
 opened by the cunning of the 
 owner ; it was not opened by 
 hands, it was opened by • the 
 mouth ; that is, when a man came, 
 he shouted near the doorway ; but 
 that doorway had nothing which a 
 man could take hold of with his 
 hand, and open it. Therefore it 
 was opened by shouting the name 
 of the house, and saying, " Eock 
 of TJntimjambili,w open for me, 
 that I may enter." But it could 
 
 ^' A personal name, meaning Two-holes. 
 
THE EOCK OF TWO-HOLES. 
 
 141 
 
 pendula, uma li nga tandi ukiivu- 
 leka kulowo 'muntu, o t' a li m 
 vulele ; li ti, uku m pendula, 
 " A li vulwa abantwana ; li vulwa 
 izinkwenjane zona zi hamba pe- 
 zulu." 'Ezwe ukuba " A li vumi 
 ukuvTileka kumi, li valiwe." Na- 
 nto ke ilizwi e ngi 1' aziyo ngetshe 
 likantunjambili. Nam Ala se si ti, 
 " Itshe lelo kanti ku tsMwo izin- 
 dAlu lezi zabelnngu." Kepa ku 
 sale izwi li be linye lokuti, "Le- 
 yo 'ndAlu i vulwa izinkwenjane ; " 
 li nga tsho ukuba i vulwa abantu : 
 kepa lezi zi vulwa abantu. A si 
 kyondi uma leyo 'ndAlu e vulwa 
 izinyoni ezi hamba pezulu i njani- 
 na. Ku ya bonakala ; kepa a ku 
 bonakaKsi likuba i lezi e si zi bo- 
 nayo impela, noma a si zo. Ku 
 imfumfu loko kitina. 
 
 IJMAjjJAifjE Mbanda. 
 
 answer if it did not wish to open 
 to that man, who asked it to open 
 for him ; it said in answer, " The 
 Eock is- not opened by children ; it 
 is opened by the swallows which 
 fly in the air." And he perceived 
 that it would not open to him, 
 but remained closed. That, then, 
 is what I have heard of the 
 Rock of UntunjambiU. Now we 
 say, " So then that Eock means 
 these houses of the whitemen." 
 But there is still left one word, to 
 wit, " That house is opened by the 
 swallows : " it does not say it is 
 opened by men ; but these are 
 opened by men. We do not un- 
 derstand what kind of a house that 
 is which is opened by birds which 
 fly in the air. It is evident ; yet 
 it is not very evident, whether it 
 is these houses which we really 
 see, or whether it is not they. It 
 is not clear to us.*'^ 
 
 '8 The Eock of Two-holes has a considerable resemblance to the cave men- 
 tioned in the Forty Thieves, and which was opened and shut by a word. It is 
 curious that the Sesamum should figure in both stories ; there as the word — 
 " Open Sesame " — ^by which the rock was opened ; here as the means employed 
 by the girl in making her escape from the Amazimu. That was the abode of 
 robbers ; this of cannibal thieves. The power of opening sohd bodies by a word 
 or charm is mentioned in many tales of different countries. The Nama woman 
 and her brothers, when pursued by the elephant, address a rock with these 
 words, " Stone of my ancestors ! divide for us." The rock divides, and they 
 pass through. The elephant addresses it in like manner ; the rock divides, and 
 closes upon liim again and kiUs him. (BUeKa Hottentot Fables, p. 64.) — The 
 " Manito of the Mountain " 
 
 " Opened wide his rocky doorways. 
 Giving Pau-Puk-Keewis shelter," 
 
 when he was pursued by Hiawatha. But though Hiawatha 
 " Cried in tones of thunder, 
 ' Open ! I am Hiawatha ! ' " 
 
 he 
 
 " Found the doorways closed against him," 
 
 (LongfeUow's HiawatM.) — So Hatupatu, when he was nearly overtaken by 
 Kurangaituku, "repeated his charm, 'Orock, open for me, open.' The rock 
 opened, and he hid Mmself in it." , (Orey. Op. dt, p. 188. j 
 
 OgUby informs us that there was a hoUow sycamore tree at El Mattharia 
 (Materea, Heliopolis) respecting which the Turks related the following legend : 
 — "This tree by a miracle was split in two parts, between which the Virgin 
 Mary, with her child Jesus and Joseph, put themselves to disappoint the perse- 
 cuting pursuers, whereinto they were no sooner entered, but it immediately by 
 
142 
 
 I2INGAUEKWANE. 
 
 INTOMBI NAMAZIMU 
 
 (the GIEL and the CANNIBAIS.) 
 
 Some camdlals steal a sheep. 
 
 KwA ti Amazimu 'emuka a ya 
 'kuzingela ; a ya kude. A fiimana 
 abafana b' alusile izinkomo ne- 
 zitnvu nezimbtizi. Ku kona in- 
 kungu, a i tata ingama yemvu 
 ekulupeleyo, a hamba nayo. Aba- 
 fana ka ba ze ba -wa. bona. A 
 hamba nayo endAlini yawo, a fika 
 end/ilini yawo. 
 
 It happened that some canni- 
 bals -went to hunt ; they went a 
 great distance. They found some 
 boys herding cattle and sheep and 
 goats. There was a fog, and they 
 took a fat ram of the sheep, and 
 went away with it. The boys did 
 not see them. They took it to 
 their house. 
 
 The ccmnibals leave a captive maiden, warming her not to roast ilie 
 sheep during their absence. 
 
 Ku kona intombi a e tumbile 
 kukjala emzini otile. Ya i nabane 
 wabo. Kwa ti Amazimu 'emuka 
 e i yaUIe, a ti, " U nga y osi 
 inyama yemvu emini." Ngokuba 
 a e saba amanye Amazimu ; ngo- 
 kuba a ya 'kuza uma 'ezwa ipunga 
 lenyama, a i tabate intombi, e nge 
 ko a ng' abanikaziyo. A ya kude. 
 
 There was a girl, whom they 
 had before taken captive at a cer- 
 tain village. She had some bro- 
 thers. When the cannibals went 
 away, they had exhorted her, say- 
 ing, " Do not roast the ilesh of the 
 sheep by day." For they were 
 afraid of other cannibals ; for they 
 would come if they smelt the 
 odour of the meat, and take the 
 girl when her owners were absent. 
 They went to a distance. 
 
 Oilier camnihals, attracted hy the scent of the roasted meat, discover the 
 maideris retreat. 
 
 Kwa ti emini enkulu, intombi 
 ya lamba, ya y osa inyama, ya i 
 d/da. Amanye Amazimu a li zwa 
 ipunga lenyama, a ti, " Um, um ! 
 
 At noon the girl was hungry ; 
 she roasted some meat and ate it. 
 Some other cannibals smelt the 
 odour of the meat, and said, "Um, 
 
 like miracle closed again, tUl the Herodian child-slaugliterers passed by, and 
 then suddenly reopened to deliver its charge, so as at this day it is to be seen," 
 (Ogilby's Africa, p. 73.) 
 
 In the tale "Dvunmburg," there is the account of a door leading to con- 
 cealed treasures, which was opened and closed by the words, " Litue door 
 open ! " and " Little door, shut ! " (Tlwrpe. Yule-tide Stones, p. 4S2. J ' 
 
THE GTEL ipTD THE CANNIBALS. 
 
 143 
 
 Ku nuka ngapi leli 'punga eli- 
 mnandi na?" A sezela, 'ezwa 
 ipunga elimnandi. A fika lapo 
 ku kona intombi. 
 
 Tim ! Whence comes this delicious 
 smell ? " They snuffed up the air, 
 perceiving the delicious scent. 
 They came to the place where the 
 damsel was. 
 
 The Bock of Two-holes. 
 
 Kwa ku kona itshe elikulu lapa 
 ya i /tlala kona ; ibizo lalelo 'litshe 
 kwa ku tiwa Itshe-likantunja- 
 mbili ; ngokuba la li indMu pakati 
 kiyalo; ku tiwe futi lelo 'litshe 
 kambe la li vulwa ngokutsho 
 kwomninilo ; la li valwa futi um- 
 ninilo, a ti, " Vuleka," li vuleke ; 
 a ti, " Valeka," li valeke. Ngo- 
 kuba la li bizwa u ye yedwa. 
 
 There was a great rock where 
 she was staying ; the name of the 
 rock was, Itshe-likantunjambili ; 
 for it was a house inside ; it is also 
 said that that rock was ojDened by 
 the word of its owner ; it was also 
 closed b/its owner, who said, " Be 
 opened," and it opened, or he said, 
 " Be closed," and it closed. For it 
 was summoned by him alone. 
 
 The cannibals swmmon the damisel to open to them. 
 
 Kwa ti e sole e yokuzingela 
 umninilo, intombi i pakati. Wa 
 i valela kona ngapakati, ngokuba 
 kwa ku inyamazane yake. Wa i 
 yala, wa ti, i nga y osi inyama 
 emini, ngokuba wa e saba amanye 
 amazimu. Kwa ti se i lambile, ya 
 y osa inyama, ya dAla. Kwa f'u- 
 ba amanye amazimu 'ezwe ipunga 
 layo, a ti, "Um, um! Kuvela 
 ngapi leli 'punga ehmnandi na ? " 
 A sezela ngalapo ku vela kona 
 ipunga — ^usi ; a ya ngakona, a fika 
 etsheni likantunjambili,igama lalo. 
 Elinye kuwo la ti, " Litshe lika- 
 ntunjambili, ngi vulele,ngingene." 
 Wa ti o pakati, ukuti intombi ya 
 ti, i zwa ukuba amanye amazimu, 
 a si ye umninilo, ya ti, " Yiya ! a 
 li muke izimu eli-siMutu. A si 
 ye lowo umninile 'ndawo." 
 
 When the cannibal, the owner 
 of the rock, went out to hunt, 
 the damsel remained inside. He 
 shut her up inside because she 
 was liis game. He exhorted her 
 not to roast meat at noon, for he 
 was afraid of the other cannibals. 
 But when she was hungry, she 
 roasted the flesh, and ate. When 
 some other cannibals smelt the 
 odour of the meat, they said, "Um, 
 um ! Whence comes this delicious 
 odour ? " They snuffed up the air 
 ia the direction whence the odour 
 — ^the nice odour — came ; and 
 went in that direction, and came 
 to the rock of IJntunjambili. 
 That was its name. One of them 
 said, " Rock of Untunjambili, 
 open to me, that I may enter." 
 She who was inside, that is, the 
 girl, on hearing that it was other 
 cannibals, and not the owner of 
 the rock, said, " Away ! let the 
 long-haired cannibal depart. It is 
 not the owner of this place." 
 
144 
 
 IZINGANEKWANE. 
 
 A cannibal feigns tlie voice of the owner of the Rock of Two-holes, 
 amd is admitted. 
 
 L' emuka, la ya, la tshisa izwi 
 lalo ngegeja. La buya, la ya futi 
 etsheni likantunjambili ; la fika, 
 la tsho ngezwi eUncinyane, eli 
 lingene izwi lomninileyo 'ndawo ; 
 la ti, " Litshe likantunjambili, ngi 
 vulele, ngi ngene." Ya vula; la 
 ngena ; la dAla inyama 6 be i tshi- 
 wo. Intombi ya ti ukuba i li 
 bone, ya pel' amand/ila. La ti 
 izimu, " Hamba si hambe, ngi nga 
 ku dAE" Intombi ya .tutumela, 
 y' esaba kakulu. Ya li nika 
 inyama, la dAla, 1' esuta. La ti 
 kuleyo 'ntombi, "Hlala lapa ngi 
 ze ngi buye \ ngi sa ya 'kuzingela." 
 La ti la puma, la hamba. 
 
 The cannibal departed, and 
 made his voice hoarse with a hoe ; 
 and returned to the rook of Untu- 
 njambili ; he came and said, with 
 a little voice,*^ which resembled 
 the voice of the owner of the place, 
 " Rock of UntunjambUi, open to 
 me, that I may enter." She open- 
 ed ; the cannibal entered, and ate 
 the meat which has been mention- 
 ed. When the girl saw him, she 
 lost aU power. He said, " Let us 
 go together, that I may not eat 
 you." The girl trembled, and was 
 greatly afraid. She gave him 
 meat; he ate and was satisfied. 
 He said to the girl, " Stay here tUl 
 I come back. I am now going to 
 hunt." He went out, and went 
 on his way. 
 
 The maiden escapes, and is pursued. 
 
 Intombi y' azi ukuba li za 'ku i 
 dhh, ; ya puma. Ya tela udonga 
 esigujini, ya hamba. La fika izi- 
 mu, la ti, " Litshe likantunjambiU, 
 ngi vulele, ngi ngeiie." Kwa ti 
 tu ; ngokuba intombi i mukile. 
 La pinda futi, la tsho njalo. Kwa 
 ti nya. L' azi ukuba intombi i 
 pumile. La mema amaningi, a i 
 landa intombi. A fika end/deleni, 
 a bona udonga ; (ngokuba amazitnu 
 a e lu tanda udon(^a ;) a kcotsha. 
 
 The girl knew that he would 
 return and eat her ; she went out ; 
 she poured sesamum into a cala- 
 bash, and went away. The can- 
 nibal came and said, " Rock of 
 TJntunjambUi, open for me, that I 
 may enter." There was silence ; 
 for the girl had departed. Again 
 he said the same words. There 
 was perfect silence. So he knew 
 that the girl had departed. He 
 called many cannibals, and they 
 pui-sued the girl. They came to a 
 path, and saw sesamxmi scattered 
 on the ground ; (for cannibals are 
 fond of sesamum ;) they gathered 
 
 "SI In " The Wolf and the Seven Young Kids," the wolf having demanded 
 admisBion, feigning to be their mother, they replied, " No, no ; we shall not 
 open the door ; you are not oxir mother ; she has a gentle loving voice, but yours 
 is harsh ; for you are a wolf." The woU went away, and "swallowed a great 
 lump of chalk to make his voice more delicate." (Grimm's Home Storiu p 
 
THE GIEL AND THE CANNIBALS. 
 
 145 
 
 I kw enzile intombi loko kambe, 
 ukuba a z' a ti amazimu, uma e 
 fumanisa udonya, a libale ukukco- 
 tsha, i ze i wa bone ; ngokuba 
 y' azi intombi ukuti a za 'ku i 
 landa. A i landa amazimu. A 
 fumana udong'a, a tola. Ya wa 
 bona ngotuU, ya ti, " I wo lawaya." 
 Ya tela ndong'a kakulu pansi ; ya 
 hamba, ya hamba ngamand/ila. A 
 fika lapo i tele kona udonja, a 
 kcotsha, a Ubala; ya hamba kar 
 kulu ngamandAla. Ya bona fiiti 
 ukuba a kgaib' utuli ; y' enza njalo 
 futi ; ya tel' udonga, ya hamba 
 ngamandMa. Ya bona ukuba a ge 
 seduze ; ya tela futi okokupela esi- 
 gujini, ya hamba. 
 
 it up.'^" The girl had done this, 
 that the cannibals, •when they 
 found the sesamum, might stop to 
 pick it up, that she might see 
 them ; for the girl knew they 
 would follow her. The cannibals 
 followed her. They found the 
 sesamum, and picked it up. She 
 saw them coming by the dust, and 
 said, " There they are yonder." 
 She poured a large quantity of 
 sesamum on the ground, and went 
 on quickly. They came where she 
 had poured the sesamum, they 
 picked it up, and loitered; and 
 she went with very great speed. 
 Again she saw them raising the 
 dust, and she did the same again ; 
 she poured sesamum on the ground, 
 and went on quickly. She saw 
 that they were now near ; again 
 she poured all that was in the 
 calabash, and went on. 
 
 She, being tired, ascends a high tree ; the camnihals come v/p to it, wnd 
 
 sit at its foot. 
 
 A katala amazimu, a Alala pansi. 
 Ya hamba; ya dinwa futi nayo. 
 Ya bona umuti omude kakulu, 
 umkulli. Ya hamba kuwo, ya 
 kwela kuwo, ya Alala kwelenyoni. 
 'Esuka amazimu, a hamba ; i s' i 
 kude kakulu. A fika emtini, e se 
 diniwe futi, a Mala pansi kwawo, 
 e pumula, e ti, a za 'kubuya a i 
 lande futi, uma e se pumulile. 
 
 The cannibals were tired, and 
 sat down. She went on ; but she 
 was tired too. She saw a very 
 high tree; it was a great tree. 
 She went to it, and climbed into 
 it, and sat on a bird's twig.'^i The 
 cannibals arose and pursued their 
 journey, she being now a great 
 way off. They came to the tree ; 
 they being now again tired, they 
 sat down at the foot of the tree, 
 resting and saying they would pre- 
 sently pursue her again, when they 
 had rested. 
 
 '» The reader will remember munerous instances in the tales of other 
 people, in which the pursued is represented as throwing something behind him 
 to delay the pursuer. But in those tales the thing thrown down has some 
 magical power, and becomes a lake, a forest, or a mountain of rock, to be over- 
 come only by great physical strength. In this the appeal is made to a mere 
 childish appetite. (The Pentamerone. "PetrosineHa," and "The Flea."— 
 Tlwrpe. Yule-tide Stories, p. 223. " Singorra. "—Dascwi. Op. cit., p. 91. 
 " The Mastemmid."— Campbell Op. cit. Vol. I., p. 33., " The Battle of the 
 
 Birds, "j 
 
 '1 Kweknyoni, viz,, igdia, twig or .branch. That is, she sat on the topmost 
 twig. 
 
146 
 
 IZINGANEKWANE. 
 
 They discover Tier, omd try to cut down the tree. 
 
 The girl was carrying a vessel 
 of water, which leaked -p it leaked 
 upon the cannibals ; they heard a 
 sound, " Kho ! kho ! " They were 
 frightened, and said, "What is 
 that 2"'^^ They looked up, and 
 saw the girl sitting on the very 
 top, on a mere bird's twig. They 
 were glad, and began to cut down 
 the tree with their axes, for they 
 had axes in their hands : they 
 hewed the tree, some standing on 
 one side, and some on the other. 
 When the tree was now about to 
 fall, it worked backwards and for- 
 wards, becam^e still, and then sank 
 down and became firm, and was 
 just as it was at first. Again they 
 hewed, some before and some be- 
 hind, some on each side. They 
 hewed it ; and when it was about 
 to fall, it did the same again ; it 
 settled down and became firm, and 
 was again just as it was at first. 
 Again they hewed ; and when it 
 was about to fall, again it settled 
 down and became firm, and was 
 again just as it was at first. 
 
 The mcmderHs brother lias a dream, and goes to seek his sister. 
 
 Kanti intombi ya i pete isitsha 
 samanzi esi vuzayo ; sa vuzela pezu 
 kwawo ; 'ezwa ku ti kco, kco. 'E- 
 tuka, a ti, " Ku ini loko na ? " A 
 bheka pezulu, a i bona intombi i 
 Mezi kwelenyoni. E. jabida, a u 
 gaula umuti ngezimbazo, ngokuba 
 a e zi pete izimbazo : a u gaula, 
 amanye a Alala ngalapaya kwo- 
 muti, amanye a Alala nganeno. 
 Wa ti umuti lapo u s' u za 'kuwa, 
 wa buya wa tengatenga, wa ti nya, 
 wa ti gxh\i pansi, wa ba njenga- 
 loko kad' u njalo. A pinda a gaula 
 futi, amanye 'ema ngalapaya, ama^ 
 nye 'ema nganeno, amanye 'ema 
 emakcaleni omabili. A u gaula ; 
 wa ti lapo u s' u za 'kuwa, w' enza 
 njalo futi, wa buya wa ti gosAIi 
 pansi, wa ba njengaloko kaid' u 
 njalo futi. A pinda a gaula futi ; 
 kwa ti lapo u s' u za 'kuwa, wa 
 buya wa ti gxhli pansi, wa ba nje- 
 ngaloko kad' u njalo futi. 
 
 Umne wabo intombi wa e pu- 
 pile kusiAlwa intombazana, udade 
 wabo, i dAliwa amazimu ngasen- 
 daweni etile, a y aziyo. Kwa ti 
 kusasa wa puma nezinja zake ezin- 
 kulu kakulu, wa ya 'kuzingela 
 ngalapo e be pupile ngakona. Wa 
 
 The brother of the girl had 
 dreamed in the night that the 
 little girl, his sister, was being 
 eaten by cannibals, near a certain 
 place, which he knew. In the 
 morning he went out, taking with 
 him his very great dogs ; he went 
 to hunt in the direction of the 
 place of which he had dreamed. 
 
 7= I have ventured to make a slight alteration in this place. The oriainal 
 IS, "Kwa ti mtombi ya piswa umtondo, ya tunda pezu kwawo " Which 
 En "ifih relief ^ offensive to native notions of deUcacy, I do not translate for 
 
 " Compare this with the tale of Fritz and Catherine, who had ascended a 
 tree f or safetj;. During the night some thieves came and sat at the foot of the 
 tree. Catherme was csjrrymg a b^ of nuts, a bottle of vinegar, and a door 
 These were dropped one after anotler. The vinegar sprinkled them, and ^4 
 door frightened them away. (Grimm. Op. cit.J •"oi", suiu me 
 
THE GIKL AND THE CANNIBALS. 
 
 147 
 
 ti e 2dngela wa bona isikauku sar 
 mazimu, si pansi kwomuti, si gaula 
 umuti. Wa ya kona nezinja zake 
 ezinkulu; wa fika kona, wa ti, 
 " Ni gaula ni lapa, bangane bami, 
 na?" Ba ti, "Woza, u si gan- 
 lise,^* mfo wetu. Naasiya inya- 
 mazane yetu, i pezulu." Wa bheka 
 pezulu, wa bona ukuba udade 
 wabo. Wa pel' amandAla. Wa 
 ba ziba, wa ba gaulisa tunutj. .Wa 
 linga kancinyane ukugaula, wa ti, 
 " Ake si bem' uguai, bangane 
 bami." Ba /ilala pansi. Wa so- 
 ndeza izinja zake eduze kwake. 
 Wa kcataz' nguai, wa ba nika. 
 Wa ti, lapo be bemayo, wa ba 
 nika izinja zake, za ba bamba, za 
 ba kaiotslia, zi hamba zi ba bulala. 
 Ba fa bonke. Kwa ku pela ke. 
 
 As he was hunting he saw a crowd 
 of cannibals under a tree, hewing 
 the tree. He went to them with 
 his great dogs ; he came to them, 
 and said, " What are you hewing 
 here, my friends?" They said, 
 " Come and help us hew, our 
 brother. There is our game on the 
 top of the tree." He looked up, 
 and saw that it was his sister. 
 His heart sunk. He turned away 
 their attention from his agitation, 
 and helped them hew the tree. 
 He tried very little to hew ; and 
 then said, " Just let us take some 
 snuff, my friends." They sat down. 
 He made his dogs come to his side. 
 He poured out some snuffj and 
 gave them ; and when they were 
 taking it, he set his dogs on them ; 
 they laid hold of them, and drove 
 them, the dogs running and killing 
 them. They all died. So there 
 is an end. 
 
 He delivers Ms sister, and they rebwrn home together. 
 
 Wa tsho kudade wabo, wa ti, 
 " Ye/ila, mnta kababa." W' eMa, 
 wa hamba nomne wabo, wa fika 
 ekaya kunina. Unina wa m enzela 
 ukudAla okukulu, e jabula. Wa 
 Maba izinkabi eziuingi ; ba d/jla 
 bonke nayo indodakazi yake. 
 Kwa sokuba ukupela ke. 
 Ulutuli Dhladhla (Usetemba). 
 
 He said to his sister, " Come 
 down, child of my father." She 
 came down, and went with her 
 brother, and came home to her 
 mother. Her mother made her a 
 great feast, with rejoicing. She 
 slaughtered many oxen ; and all 
 ate together with her daughter. 
 So there is the end. 
 
 ADDITION TO THE FOEEGOING TALE BY ANOTHEE NATIVE. 
 
 The brother goes up the tree with his sister, and they find a beautiful 
 
 covjntry. 
 
 Ku tiwa wa kwela nomfo wabo 
 pezulu ; wa bona ilizwe eliMe 
 kakulu. Ba funyanisa ku kona 
 indAlu enMe kakulu ; leyo 'ndAlu 
 
 It is said, her brother also ascend- 
 ed the tree, and saw a very beau- 
 tiful country. ^^ They found a very 
 beautiful house there ; that house 
 
 7* Gcmlisa, help us to hew ; gaukh, hew for us. By the former they ask 
 for co-operation in the labour ; by the latter they ask to have the work done for 
 them. 
 
 !■' See Appendix at the end of this tale. 
 
148 
 
 IZINGAUEKWANE. 
 
 ya i lu/tlaza, pansi kungati i gu- 
 dAliwe, nelizwe lakona pezulu la li 
 liAle kakulu, be hamba kulona 
 ngezikati zonke, be li buka, ngo- 
 kuba be li kg'abuka. Kepa pansi 
 ba be buka ku kude kakulu, be 
 nga se namandAla okweuka ukuya 
 kona, ngokuba ba b' esaba ama- 
 zimu, be ti, ba ya wa bona e ha- 
 mba pansi e funa ukudAla. 
 
 was green, and the floor was bur- 
 nished ; and the country of the 
 upper region was very beautiful ; 
 they walked about there continu- 
 ally, and looked at it, for they saw 
 it for the first time. But the earth 
 they saw was at a great distance 
 below them ; they were no longer 
 able to go down" to it, for they 
 feared the cannibals, thinking they 
 saw them going about on the earth, 
 seeking for food. 
 
 The;/ find cm ox, which they hill wnd roast; hut are detected by the 
 
 camnibals. 
 
 Ba hamba ba ya ezweni eli 
 pambiK. Ba fika ba tola inkomo, 
 inkabi enkulu ; ba i kguba, ba ya 
 nayo endAlini bobabili ; ba fika ba 
 i Alaba leyo 'nkomo, ba Alinza isi- 
 kumba, ba s' eneka elangeni ; sa ti 
 si nga k' omi ba basa endAlini. 
 Amazimu 'ezwa ulusi Iwenyama 
 ukunuka kwayo, a kgalaza,, a bhe- 
 ka pezulu, a i bona ind/ilu. Wa 
 ti umfama, " Kungati leli 'zimu i 
 lona ela si kasotsha em/dabeni." 
 
 They set out, and went to the 
 country in front of them. They 
 at length found a bullock — a large 
 ox ; they drove it, and went both 
 of them to the house with it; 
 when they aiTived they killed that 
 bullock, and flayed it, and spread 
 the skin in the sun ; before it was 
 dry they lit a fire in the house. 
 The cannibals smelt the odoirr of 
 the meat ;, they looked hither and 
 thither, they looked up, they saw 
 the house. The youth said, " That 
 cannibal is like the one who pur- 
 sued us on the earth." 
 
 They make a rope of tlie hide. 
 
 Wa ti udade wabo, "A si li 
 kupule li ze lapa kutina ; loku u 
 nomkonto nje, U ya 'kwesaba liku 
 si dAla; ngokuba amazimu a ya 
 w esaba umkonto." Wa ti umne 
 wabo, " Si ya 'ku li kupula ngani 
 na?" Wa ti udade wabo, "A 
 ng' azi kuwena." Wa ti umne 
 wabo, " A si benge isikumba, loku 
 si se manzi nje, si li kupule ngawo 
 umkcilo wesikumba." Wa e se 
 puma endAlini nomkonto,- wa be- 
 nga isikumba sa ze sa ba siniugi 
 kakulu, sa pela isikumba. 
 
 The sister said, " Let us draw 
 him. up here to us ; since you have 
 a spear he wiU be afraid to eat us ; 
 for cannibals are afraid of a spear." 
 Her brother said, " With what can 
 we draw him up?" The sister 
 said, " I do not know so well as 
 you." The brother said, " Let us 
 cut the skin into strips, since it is 
 stiU moist, and draw him up by a 
 rope of hide." He then went out 
 of the house with his assagai, and 
 cut the skin into strips, until it 
 was very long, and the whole skin 
 was cut up. 
 
THE GIKL AND THE CANNIBALS. 
 
 149 
 
 Timj devise a ploM for drawing up a cammhcd. 
 
 Ba u tata umkcilo, ba u ponsa 
 ubuningi bawo pansi, ba ti ezi- 
 mwini, " Bamba umkcilo lowo, u 
 kwele ngawo." La ti izimu, 
 " Hau ! we mamo ! Ngi za 'kuwa 
 uma ngi kwela ngomkcUo, ngo- 
 kuba umncane ; u za 'uggushuka." 
 Ba ti, " Kg'a ; a u z' 'ukjabuka ; 
 si y' azi ukuba u lukunL Kwela 
 ke." Izinrn la u bamba umkcHo, 
 la kwela. Kepa lapa se li pakati 
 emkatini na pezulu, ba ti be ku- 
 luma bobabili, e ti umfana, /' A si 
 li yeke, li we pansi." I ti into- 
 mbazana, " A si li kwelise, li ze 
 lapa kutina, si li Mupe, ngokuba 
 nati a si Alupe." Wa ti, " Si za 
 'ubuye si li kwelise futi." Wa 
 vuma ke udade wabo. Wa li yeka 
 umne wabo izimu ; la wa pansi, la 
 ti, " Maye ! Baba ! Nga fa ! Na 
 ti, ni za 'u ngi bamba ngomkcUo ; 
 se ni ngi yekUe ; se ngi Hmele isi- 
 ng'e, nga wa ngaso." Wa ti umne 
 wabo, " Kja, zimu, a si ku yeka- 
 nga ngamabomu ; ku punyukile 
 umkcilo ; manje si za 'uponsa 
 okginile kakulu umkcilo ; u bam.be 
 u kginise." 
 
 They took tlie rope, and threw 
 down the greater portion of it to 
 the earth, and said to the cannibal, 
 " Lay hold of the rope, and climb 
 up by it." He said, "Hau ! we 
 mamo ! I shall fall if I cUmb by 
 the rope,' for it is small, and will 
 break." They said, " No ! it will 
 not break ; we know that it is 
 strong. So cUmb." The cannibal 
 seized the rope, and cUmbed. But 
 when he was midway, halfway be- 
 tween above and below, they spoke 
 each to the other, the youth say- 
 ing, "Let us leave go of him, that 
 he may fall down." The girl said, 
 " Let us raise him, that he may 
 come here to us, that we may 
 hai'ass him, for us too the cannibals 
 have harassed." He replied, " We 
 will raise him again." His sister 
 agreed. The brother let go the 
 cannibal ; he fell down, and cried, 
 " Woe is me ! Father ! Dead ! 
 You said, you would hold me by 
 the rope ; now you have let me 
 go ; and my loins are now in- 
 jured ; I fell on my loins." The 
 brother said, "No, cannibal, we 
 did not let you go on purpose ; 
 the rope slipped ; now we are 
 about to throw you a very strong 
 rope ; catch hold of it firmly."^^ 
 
 They tcmtalise the comnibaZ by eating in his presence. 
 
 Nembala ke la u bamba izimu 
 umkciloj la kwela, ba li fikisa ku- 
 bona pezulu, ba li beka endAUni, 
 
 Surely then the cannibal caught 
 hold of the rope, and climbed ; 
 they raised him up to where they 
 were, they placed him in the 
 
 '■^ In Bleek's Hottentot Fabks, the jackal plays the lion a similar trick. 
 The iackal having built a tower for himself and family, and placed his food 
 upon it to be out of the power of the lion, when the lion comes, he cries out, 
 " Uncle whilst you were away we have built a tower, in order to be better able 
 to see game." "All right," says the lion; "but let me come up to you." 
 " Certainly, dear uncle, but how wiU you manage to get up ? We must let 
 down a thong for you. " The lion ties himself to the thong, and la drawn up ; 
 and when he is nearly at the top the thong is cut by the jackal, who exclaims, 
 " Oh, how heavy you are, uncle ! Go, wife, and fetch me a new thong. ' '^''' 
 is repeated several times. (Op. cit., p. 7.) 
 
 This 
 
150 
 
 IZINGANEKWAHE. 
 
 ba ngena ; ba Alala b' osa inyama, 
 imibengo ya mitatu. Wa ti umne 
 wabo, " Se i vutiwe inyama ; a si 
 d/jle manje." Ba i tata ke inyama, 
 ba i dAla. Izimu la ba bbeka, la 
 kconsa amate. Wa ti umne wabo, 
 " Musa iikukconsa amate. Ngi za 
 'u ku gwaza, loku u kconsa amate." 
 Ba /ilala ke, ba i k^eda inyama. 
 
 house, and went in ; they sat and 
 roasted flesh, three strips." The 
 brother said, "The flesh is now 
 ready; let us eat it now." So 
 they took the meat, and ate it. 
 The cannibal looked at them ; his 
 mouth watered. The brother said, 
 " Do not allow your mouth to 
 water. I will stab you, since your 
 mouth waters." They sat and ate 
 all the roasted meat. 
 
 The cannibal is prevented from appeasing his hunger. 
 
 Kwa ze kwa Aiwa ba lala. Izi- 
 mu la lala ngaseziko, inyama ya i 
 bekiwe eduze nomnyango ; bona 
 be lele ngasenAla. Kwa ti ebu- 
 suku izimu la vuka la nyonyoba, 
 la ya la u tata umswani, la u kga- 
 puna ngesand/tla. Wa e se vuka 
 udade wabo, e ti kunme wabo, 
 " Vuka, vuka ! Nangu e se kya- 
 puna umswani." Wa ti umne 
 wabo, " U kgatshunywa ubani 
 na?" Wa ti udade wabo, "U 
 kg'atshunywa izimu." Wa e se 
 vuka ke umne wabo ngamandAla, 
 € ti, " Beka, beka umswani wen- 
 komo yami. TJ u nikwe ubani 
 na?" La ti, "Ai, tina, nkos' ; 
 be ngi ti, a ku si wo owako ; be 
 ngi ti, u za 'u w kcita." Wa ti, 
 " U beke masinya. Ngi nga ku 
 La u beka ke izimu um- 
 Ba lala. 
 
 When it was dark they lay 
 down. The cannibal lay near the 
 fireplace ; the flesh had been placed 
 near the doorway, and they lay at 
 the upper part of the hoxise. In 
 the night the cannibal awoke, and 
 went stealthily, and took a hand- 
 ful of the contents of the ox's 
 stomach. The sister awoke, say- 
 ing to her brother, " Awake, 
 awake ! There is some one taking 
 handfuls of the contents of the 
 ox's stomach." The brother said, 
 " By whom is it being taken ? " 
 The sister said, " By the cannibal." 
 The brother then awoke at once, 
 saying, " Put down, put down the 
 contents of the stomach of my 
 bullock. Who gave it to you?" 
 He said, " No, indeed, my lord ; 
 I thought it was not yom-s ; 
 I thought you were going to 
 throw it away." He said, " Put 
 it down at once. I could stab 
 you." The cannibal put it down. 
 They slept. 
 
 The cannihal dies. 
 
 Kwa sa. 
 ningi, be 
 
 be nga 
 
 Ba /jlala insiiku ezi- 
 i dAla inyama. Izimu 
 
 The day dawned. They taiTied 
 many days, eatiag the meat. As 
 for the cannibal, they gave him 
 nothing. The bones they cast 
 down to the ew-th ; they watched 
 the cannibal, lest he should pick 
 " The natives cut theh moat into long strips, and griddle them on the fix-e. 
 
 li niki 'luto. Amatambo 
 
 be wa ponsa ngapansi ; be li lindile 
 
 ukuba li nga kcotshi 'luto 
 
THE GIRL AND THE CANNIBALS. 
 
 151 
 
 pansi. La /tlala ke izimu li fa up something from the ground. 
 indAlala. Kwa ti ebusuku la fa. So the cannibal remained dying of 
 Ba lala be nga li bonL Kwa ti famine. It happened during the 
 kusasa ba vuka ba bona ukiiba se night that he died. They were 
 li file. Ba li la/tla ngapansi, asleep, and did not see him die. 
 
 In the morning -when they awoke 
 they saw that he was already dead. 
 They cast him to the eartL 
 
 Tim sister proposes that they shall go down from the tree and seek 
 their sister. 
 
 Wa, ti udade wabo, " A si ha^ 
 mbe si fane udade wetu, loku uma 
 wa e si tshela e ti, u kona udade 
 wetu omunye owendileyo. A si m 
 fune ke, si ze si m tole ; si Male 
 kuyena, loku se ba fa obaba noma, 
 se si sobabili nje." Wa ti umne 
 wabo, " Uma s' eMe — ^Ai ! a si 'ku 
 wa bona ini amazimu na ? " Wa 
 ti udade wabo, " Loku se sa Mala 
 lapa isikati eside kangaka, u ti a 
 se kona amazimu na?" Wa ti 
 umne wabo, " A si hambe ke s' e- 
 Alike, si ye 'ku m funa." 
 
 The sister said, " Let us go and 
 look for our sister, for our mother 
 used to tell us that there is an- 
 other sister of ours who is married. 
 Let us seek her until we find her, 
 and live with her, since our fathers 
 and mothers are dead, and there 
 are now we two only." Her 
 brother said, "When we have 
 gone down — No ! shall we not see 
 the cannibals?" The sister re- 
 plied, " Since we have now staid 
 here so long a time, do you think 
 the cannibals are still there?" 
 The brother said, " Let us set out 
 then, and descend, and go and 
 seek her." 
 
 The^ find their sister, and live with her in peobce. 
 
 Ba tata umkcilo owa u sele ku- 
 leyo a ba be kwelisa ngayo izimu ; 
 ba u kcwilisa emanzini, w;a tamba. 
 Ba ti emini ba funa ukuni olukulu, 
 ba lu mbela pansi, Iwa tsho'na ka^ 
 kulu, ba tekelezela umkcilo lona 
 ugongolo ; ba se b' euka ngawo 
 umkcilo ba ze ba fifca pansi. Ba 
 u shiya ke umkcilo u lenga ogo- 
 rigolweni. ' Ba hamba ba dAlula 
 ematanjeni alelo 'zimu ela fayo. 
 Ba dAlula ba hamba ba funa udade 
 wabo ; ba hamba inyanga ya ze ya 
 
 They took the rope which was 
 left with which they raised the 
 cannibal ; they soaked it in water 
 until it was softened. And during 
 the day they sought a large log, 
 and fixed it in the ground; it 
 went in very deep ; they fastened 
 the rope to the log, and descended 
 by the rope until they reached the 
 ground. So they left the rope 
 hanging from the log. They set 
 out, and passed the bones of the 
 cannibal which had died. They 
 went on and sought their sister ; 
 they travelled until that moon 
 
152 
 
 IZINGANEK,WA]!fE. 
 
 fa be nga m boni. Kwa ti lapa se 
 ku twasa enye inyanga ba m tola. 
 Ba fika ba m bona udade wabo, 
 kod-vra ba be nga m azi igama lake 
 uma ubanir Wa ba bona yena, 
 wa ba biza ngamagama abo, wa ti, 
 " Songati abantwana bakwetu lar 
 ba." Wa vuma. "Wa ti, "Ni 
 vela ngapi na?" Ba ti, "Kade 
 s' aAlukana naobaba noma. Kepa 
 sa si Alutsbwa amazimn. Si vela 
 ezweni eliAle pezulu e sa si Alezi 
 kulona, si nga Alutstwa 'luto. Sa 
 ze sa li kwelisa elinye izimu, sa li 
 /jlupa nati; sa ze sa li ncitsba 
 -akudhla,, la fa, sa li laAla ; s' eAKka 
 ke ukuyo'ufuna wena. Si ya ja- 
 bula se si ku toHle." 
 
 Ba Alala kaAle bobatatu kuleyo 
 'ndawo, 
 
 USKEBE N&UBASfE, 
 
 (Lydia, Umkasetemba.) 
 
 died, without finding her. But 
 wken another new moon came 
 they found her. When they ar- 
 rived they saw their sister, but 
 they did not know her name. She 
 saw them, and called them by 
 their names, saying, "These are 
 like our children." They assented. 
 She said, " Whence come you 1 " 
 They replied, " Long ago we sepa- 
 rated from our fathers and mo- 
 thers. But we were troubled 
 much by the cannibals. We are 
 now come from a beautiful country 
 above, where we tarried without 
 any trouble. We raised a cannibal, 
 and we too harassed him ; we r^ 
 fused to give him food ; he died ; 
 and we cast him out : then we 
 descended to go and seek you. 
 We are happy now we have found 
 you." 
 
 All three lived in peace at that 
 place. 
 
 APPENDIX. 
 
 the heaven-country. 
 
 Ueani o nga pof igode lohikupuha a ye emtwini? "Who can plait a rope 
 for ascending that he may go to heaven t " — It is remarkahle that with this na- 
 tive saying to express an utter impossibility, there should also be found the 
 legend of an ascent to heaven by a tree, so common in various parts of the 
 world. Like other unadvanced people the Zulus think that the heaven is at no 
 great distance above the earth. Utshaka claimed to be king of heaven as well 
 as of earth ; and ordered the rain-doctors to be killed because, in assuming 
 power to control the weather, they were interfering with his roysd prerogative. 
 These doctors have medicines and other means by which they imagine or pre- 
 tend that they are able to influence the heaven, bring rain, repel a storm, send 
 the lightning-stroke to kill an enemy, or circle a kraal with an influence which 
 shall protect it from its fatal poWer. 
 
 In the Polynesian Mythology we read of a tree whose tendrils reached the 
 earth, and by which it was possible to ascend to heaven. By these tendrils 
 Tawhaki ascended to heaven to seek Tango-tango. (Grey. Op. cit., p. ^\.) 
 Eupe too ascends to the tenth heaven, it is not clear by miat means, breaking 
 through heaven after heaven, as though they were solid roofs overlaying each 
 other. (Id., p. 83.^ In the Zulu legend the floor of the heavenly house is 
 burnished. Tylor, in his interesting work, Researches into the Early History of 
 Mamkind, has collected from different sources various legends of this kind. 
 There is Chakabech, who ascended with his sister by a tree to heaven, and 
 found a beautiful country (p. 343.) And Chapewee, who "stuck a piece of 
 wood into the earth, which became a fir-tree, and grew with amazing rapidity, 
 
THE HEAVEN-COUNTET. 153 
 
 until its top reached the sky." By this tree he reached the stars, and found a 
 firin plain and a beaten road by which the sun pursued his daily journey (p. 
 Z4Z). These legends are from America. In the Malay Island of Celebes there 
 is found the legend of Utahagi, who, like Tawhaki, had married a daughter of 
 heaven and been forsaken by her, and ascended to heaven in search of her, by 
 rattans (p. 347^. We have in our own 'Nursery Tales " Jack and the Bean- 
 stalk." In connection with these myths we may remember too those of the 
 American Indians. Nokomis was swinging in a swing of grape-vines in the 
 moon ; her companions severed the vine, and she fell to the earth, where she 
 gave birth to Hiawatha's mother. And Osseo, who descended from the evening 
 stair, 
 
 " Once, in days no more remembered, 
 Ages nearer the beginning, 
 When the heavens were closer to us," 
 
 was together with several others, by the power of magic, again raised to the 
 evening star, to descend again to earth when the spell was laroken. 
 
 In a Dayak tale Si Jura ascends by a large fruit tree, the root of which was 
 in the sky, and its branches, hanging down, touched the waters, and reaches the 
 country of the Pleiades. He there obtains the seed of three kinds of rice, with 
 which he returns to be a blessing to mankind. But in the beautiful myth of 
 Mondamin — ^the Spirits' grain, Mondamin descends from heaven in the form of 
 a beautiful youth to fight with Hiawatha, and to be overcome by him ; that 
 from his body, when buried, there might spring up the magic-plant. 
 
 In other legends we have the account of an ascent from regions under the 
 earth to its surface. In that of the Mandans this was effected by a grape-vine. 
 In the Zulu legend, to be given hereafter, the ascent is mentioned, but not the 
 means. 
 
 Then in the mythology of the North we have " Yggdrasil, the largest and 
 best of trees ; its branches spread themselves over the whole world, and tower 
 up above the heavens." (Thorpe. Northern Mythology. Vol. I., p. IZ.) 
 And should "the mythic Yggdrasil have been to the men of remote ages the 
 symbol of ever-enduring time," ( Mallet s Northern, Antiquities, p. 4S3,) and of 
 a strictly spiritual significance, it yet might be that which suggested the various 
 legends, which have become mere senseless children's tales in different parts of 
 the world. Or all may have had a common origin in some older tradition now 
 lost for ever. ' 
 
 But, as Tylor says, "it must be remembered in discussing such tales, that 
 the idea of climbing, for instance, from earth to heaven by a tree, fantastic as 
 it may seem to a civilized mam of modem times, is in a different grade of culture 
 quite a simple and natural idea, and too much stress must not be laid on bare 
 coincidences to this effect in proving a common origin for the stories which con- 
 tain them, uiiless closer evidence is forthcoming. Such tales belong to a rude 
 and primitive state of knowledge of the earth's surface, and what lies above and 
 below it. The earth is a flat plain surrounded by the sea, and the sky forma a 
 roof on which the sun, moon, and stars travel. The Polynesians, who thought, 
 like so many other peoples, ancient and modem, that the sky descended at the 
 horizon and enclosed the earth, still call ioieigaeis papalangi, or 'heaven- 
 bursters,' as having broken in from another world outside. ^ The sky is to most 
 savages what it is called in a South American language, mumeselee, that is, the 
 'earth on high.' There are holes or windows through this roof or firmament, 
 where the rain comes through, and if you climb high enough you can get 
 through and visit the dwellers above, who look, and talk, and live very much in 
 the same way as the people upon earth. As above the flat earth, so below it, 
 there are regions inhabited by men or man-like creatures, who sometimes come 
 up to the surface, and sometimes are visited by the inhabitants of the upper 
 earth. We Kve as it were upon the ground floor of a great house, with upper 
 storeys rising one over another above us, and cellars down below." (Op. <M., 
 p.M9.) 
 
 The Arabs believe that there " are Seven Heavens, One above another, and 
 Seven Earths, one beneath another ; the earth which we inhabit being the 
 highest of the latter and next below the lowest heaven." (Lane's ArcMan 
 mgJUs. Vol. L, p. 18.; 
 
154 
 
 IZINGANEKWANE. 
 
 UMBADHLANYANA AND THE CANNIBAL. 
 
 There was a boy whose name was 
 Umbadhlanyana,'^^ the son of U- 
 mak^bata f^ when he was a child 
 he liked to hunt game. On one 
 occasion TJmbadhlanyana went to 
 hunt, and killed an ukciloj*" as 
 he was going along carrying the 
 ukcUo, he saw many cannibals 
 make their appearance : they en- 
 closed him in the midst of them, and 
 said, " Good day, TJmbadhlanya- 
 na Kamakgnbata."^'^ He saluted 
 in return. As he was standing in 
 the midst of the cannibals, one of 
 them took away the ukcilo, and 
 ate it. When the cannibal had 
 eaten the ukcilo, TJmbadhlanyana 
 contracted himself and became 
 short, and threw himself into the 
 nostrils*^ of the cannibal. The can- 
 nibal sneezed, and said, "Come 
 out, TJmbadhlanyana ; the ukcilo 
 is yours." TJmbadhlanyana an- 
 swered, speaking in the nostrils of 
 the cannibal, " Why did you eat 
 my ukcilo, and then say you would 
 eat me too 1 There is another mor- 
 sel, which wiU quite fill you." The 
 cannibal sneezed again violently, 
 and said, " Come out, TJmbadhla- 
 
 '8 Umbadhlanyana.— The meaning of this word is not clear ; but it implies 
 a small person, a dwarf. It reminds us of the term imbatslielana applied to 
 TJthlakanyana (p. 3). 
 
 " Umakqubata.—Uhiti kqu-kqu-hiv, is applied to the mode in which a short 
 person, mcapable of making strides, runs, -m., by a succession of short rapid 
 steps. UnMKCiuoata is a man who runs in this way. 
 
 80 aioiZoisayeryamaUbird. There are three Very smaU birds, the incete, 
 the intiyane, and the ukcUo ; this last is the smaUest, about the size of the 
 humble bee. 
 
 81 Ka-makgoibata, the son of Umakgnbata ; the ka is equivalent to Mac, or 
 O , as in MaoGregor, O Connor. 
 
 82 In the tales from the Norse Thumbikm hides himself from his mother in 
 the horse's nostril. (Dasent, p. 430. J "'"-"ci i" 
 
 Mi^ra„to, notnanti; thatis, Umbad/aanyana speaks as though he was a 
 
 KwA ku kona umfana igama lake 
 TJmbadhlanyana kamakgubata ; 
 wa ti e se mncane wa tanda uku- 
 zingela izinyamazane. Kwa ti 
 ngesinye isikati TJmbadAlanyana 
 wa hamba wa ya 'uzingela, wa 
 bulala ukcilo ; wa ti lapa e sa 
 hamba e m pete ukcilo, wa bona 
 ku vela amazimu amaningi : a m 
 hhakga pakati, a ti, " Sa 'u bona, 
 mbadAlanyanakamakg'ubata." Wa 
 vuma. Kwa ti 'emi pakati kwawo 
 amazimu, 1' esuka elinye izimu, la 
 tata ukcilo, la mu dAla. Kwa ti 
 lapa se li mu dAIile ukcilo izimu, 
 TJmbadAlanyana wa finyela, wa ba 
 mfutshane, wa ziponsa emakaleni 
 ezimu. La ti izimu, " Thi, mba- 
 dAlanyana, puma ; ukcUo owako." 
 Wa ti TJmbadAlanyana, e kuluma 
 pakati emakaleni ezimu, wa ti, 
 "Be kw enzelwa ni ukuba ku 
 d^liwe ukcilo wami, ku buye ku 
 tiwe ku za 'udAliwa nami ? Na- 
 nto^^ elinye, fikci." La pinda izi- 
 mu la timula ngamandAla, la ti, 
 "Thi,mbadAlanyana, pumaj ukcilo 
 
CANNIBAXa. 
 
 155 
 
 owako." "Wati, "Be kw enzelwa 
 ni uma ku dAliwe ukcilo 'wami ; 
 ku buye ku tiwe ku za 'udAliwa 
 nami? Nanto elinye, fikci." 
 
 Lapo amazimu onke, lapa e se 
 bona UmbadAlanyana e se ngene 
 emakaleni ezimu, a baleka onke ; 
 wa sale wa puma TTmbadAlanyana 
 emakaleni ezimu ; la fa. 
 
 XJmbadAlanyana kamakgnbata. 
 Umakgnbatshana. Uma-'sUa-'kugi- 
 jima-u-gijimisa-'kufana. Ingatabar 
 kazana-owa-bukca-amatulwar-waf-ni- 
 kar-umnguni. Inyatikazi-e-netole. 
 XJsomzinza-ngotwane-ubakazi - ye- 
 na-umfo-a^nga-i-zLQza-na ? 
 
 Lydia, (TJmkasetemba.) 
 
 nyana ; the ukcilo is yours." He 
 replied, "Wliy did you eat my 
 Tikcilo, and then say you -would eat 
 me ] There is another morsel, 
 which -will quite fill you." 
 
 Then all the cannibals, when 
 they saw that Umbadhlanyana had 
 gone into the nostrils of the can- 
 nibal, fled ; and then Umbadhla- 
 nyana came out of his nostrils, and 
 the cannibal died. 
 
 Umbadhlanyana kamakgubata. 
 Umakgubatshana.^* Uma-'sUa- 
 'kugijima-u-gijimisa-'kufana. I- 
 ngatabar-kazana-owa-bukca-amatu- 
 Iwa-war-nika-umnguni. Inyatikazi- 
 e-netole. Usomzinza - ngotwane - 
 ubakazi-yena-umfo-a-nga-i-zinza- 
 na?85 
 
 AMAZIMU 
 
 (cannibals.) 
 
 Ng' azi kodwa ukuba ku tiwa, 
 Amazimu a Mubuka abanye aba- 
 ntu, a ye 'kuMala entabeni. Ngo- 
 "kuba kukgala Amazimu a e ng" a- 
 bantu. Kwa kcitek' izwe; kwa 
 kona indAlala enkulu ; ba tanda 
 ukudMa abanye abantu ngobunzi- 
 ma bendAIala. Kwa ti ind^lala 
 inkulu, abantu be dinga, ku nge 
 ko indawo a ba nga tola ukudAla 
 
 All I know is, that it is said that 
 the Ajnazimu deserted other men 
 and went to live in the mountains. 
 For at first the Amazimu were 
 men. The country was desolate ; 
 there was a great famine; and 
 they wished to eat men because of 
 the severity of the famine. When 
 the famine was great, and men 
 were in want and there was no 
 place where they could obtain food, 
 
 8^ UmahivMtsTiana. — ^As TJmakgnbata means the small, rapid stepper, so 
 XJmakgubatshana is a diminutive of this word, meaning a very small, rapid 
 stepper, — ^the little Umakgnbata. U7iw,-sUa-lmgyima-v^gijimim-hufa7m, 
 ' ' When-he-eacapea-by-running-lie-runs-as-tliougli-lie-would-die. " Inqataba-lca' 
 zcma-owa-bukca-amatulwa-wa-nika-umnguni, ' ' Little-strong-one-the-son-of-the- 
 Lttle-one-who-mixed-together-wild-medlars-and-gave-umnguni." Inyatikazi-e- 
 netole, " Buffalo-cow- with-a-calf." Usom'dma-ngotwaTie-vhakazi-yena-umfo-a- 
 7iga-i-mnza-na ? " Chief -of -dancers-with-a-rod- (viz., a,t an ijadu) can-any-stranger- 
 handle-the-dancing-rod-like-him ? Umngwai is a name applied to the Zulus ; it 
 is also given to the Amakxosa. 
 
 85 We may judge from this string of epithets [izibongo, praise-giving names) 
 that we have here but a small fragment of the life and adventures of Umba- 
 dhlanyana. If we knew them all, he would be found probably to rival or even 
 surpass our old &ieud UtMakanyana, 
 
156 
 
 IZINGANEEWANE. 
 
 kuyo, ba kg'ala ukubamba abanye 
 abantu, ba ba dh\a, ke. Kwa so 
 ku tiwa ukubizwa kwabo, kwa 
 tiwa Amazimu ; ngokuba leli 'zwi 
 lamazimu, ukukumusha kwalo, ku 
 ukuhliula, ukuminza. A Alubuka 
 ke abantu, a tanda ukudAla aba- 
 ntu. Uku/ilubuka kwawo kambe 
 a sMya abantu, a dhla, abantu ; a 
 ka;otshwa abantu. A hamba ezin- 
 daweni zonke, a kamba e funa 
 abantu ; kwa so ku tiwa isizwe 
 esinye, ngokuba abantu ba ba 
 izinyamazane kuwo. Ka wa b' e 
 sa lima ; ka wa b' e sa ba nanko- 
 mo, ka wa b' e sa ba nazindAlu, ka 
 wa b' e sa ba nazimvu, ka wa b' e 
 sa ba nazinto zonke a e nazo e se 
 ng' abantu. A hamba e Mala 
 emhumeni A ti a nga fumana 
 umbume, be se ku ba indAlu yawo 
 leyo, e se ya 'kuzingela abantu. A 
 ti a nga tola uniuntu, e be se ya 
 embumeni j a buya a u sMye futi 
 
 a bamba e funisisa 
 
 nga bi nandawo. 
 
 toli abantu, a 
 
 e be suka a funa 
 
 nga m bona umuntu e 
 
 lowo 'mbume, 
 abantu. A 
 Uma e nga ba 
 hambe njalo, 
 abantu. 
 A ti 
 hamba yedwa, e be se ya kuye, a m 
 yenge, a zitshaye o nomsa, a m 
 pate kaAle, a kulume kaAle naye ; 
 ku nga ti ka z' ukwenza 'luto. A 
 ti umuntu lapo e se libele e ng' azi 
 'luto, e ti abantu abamnene nje, a 
 b' e se m bamba : a ti ingabe wo- 
 namandAla, a Iwe nawo, wcahlsr 
 umbe a wa ksotshe ; mAlaumbe a 
 m aAlule, a m tate, a b' e se a ya 
 'ku mu dAla. A buy" a zingele 
 njalo ; ngezikati zonke ku i wona 
 umsebenzi wawo ukuzingela. 
 
 they began to lay hold of men, 
 and to eat them. And so they 
 were called Amazimu ; for the 
 word Amazimu when interpreted 
 means to gormandise, — to be glut- 
 tonous. So they rebelled against 
 men ; they forsook them, and liked 
 to eat them ; and men drove them 
 away. They went everywhere 
 seeking men for food, and so they 
 were regarded as a distinct nation, 
 for with them men became game. 
 They no longer cultivated the soil ; 
 they no longer had cattle or houses 
 or sheep, nor any of those things 
 which they had had whilst they 
 were men. They went and lived 
 in dens. When they found a cave, 
 it became their dwelHng place, 
 whilst they went to hunt men. If 
 they caught a man, they went to 
 the cave ; again they left it, to go 
 and hunt men. They had no fixed 
 habitation. If they did not catch 
 a man, they were constantly on 
 the move, going about hunting for 
 
 If they saw a man going alone, 
 they went to him ; they decoyed 
 him, and made themselves out 
 merciful people ; they treated him 
 kindly, and spoke gently with 
 him J and appeared incapable of 
 doing any evU. When the man 
 was thus beguiled and entirely 
 unsuspicious, regarding them as 
 pleasant people only, they would 
 then lay hold of him ;8s if he was 
 a powerful man, he might fight 
 with them, and perhaps drive them 
 ofi"; or they might overcome him, 
 and cai-ry him away to eat him. 
 Again they hunted ; at aU times 
 I their occupation was to hunt. 
 
 1,- t ^°\t^^^I tMs description corresponds with that given of the way in 
 wmch the Thugs decoy their victims. »"» naj m 
 
CANNIBALS. 
 
 157 
 
 Ku ti uma e ba bona abantu, 
 noma baningi, umAlaumbe ba ya 
 V azi ; ba ti ba nga bona Ama^ 
 zimu e za knbo, ba kg'ale uku- 
 lungisa izikali zabo : Amazimu 
 ingabe maningi, a ti /tie ; abantu 
 nabo be se ti Ale, b' enza uhl&. Be 
 se be sondelana, Amazimu e se 
 sondela nawo ; kodwa abantu be 
 sondela ngezibindi ezikulu, ngo- 
 kuba ba y' azi ukuba Amazimu 
 abantu aba namandAla kakulu, ba 
 Iw'e, Ingabe ba Iwe, um/ilaumbe 
 ba nga Vwi ; ba baleke abantu ngo- 
 kubuka nje kodwa, ngokuba Ama- 
 zimu a e sabeka. Abanye aba 
 nezibindi ba Iwe nawo, umAlaumbe 
 ba wa kaotshe Amazimu, a baleke, 
 a ba shiye, ngokuba Amazimu 
 abantu aba namajubane kakulu, 
 ba nga Iw enzi 'lute, ba wa yeke. 
 
 A buys a zingele njalo, a Ala- 
 ngane nabanye : a ti a nga hlsr 
 ngana nabanye, ba ti ba nga bona 
 ukuba Amazimu, ba baleke, a ba 
 kaiotshe wona, a z' a ba fumane ; a 
 ti a nga ba fumana, a ba bambe. 
 , Abanye ba kcatshe, a nga ba boni. 
 A ti a m bonileyo, uma e nga kca- 
 tshanga, ku be kudekude naye, a 
 m ka;otsha njalo, a z' a katale. 
 Ngokuba uma umuntu e nga kca- 
 tshanga, e pika ngokugijima nje, 
 a m ka;otshe a z' a m fumane, ngo- 
 kuba wona a y" epuza ukukatala. 
 A b' e se m Jwala, a hambe naye, 
 e fima indawo esiteleyo kubaritu 
 e/tlane ; e be se fika, a m peke, a 
 mu dAle. 
 
 When they saw many men, per- 
 haps the men recognised them, 
 and when they saw the Amazimu 
 coming to them they began to pre- 
 pare their weapons : if the Ama- 
 zimu were numerous they threw 
 themselves into line ; and the men 
 too threw themselves into Une, 
 forming a row. Then they drew 
 near to each other, the Amazimu 
 too drawing near; but the men 
 drew near with great courage,^'' for 
 they knew that the Amazimu were 
 very powerful men and fought. 
 Perhaps they fight, perhaps they 
 do not fight; but the men run 
 away on casting one glance at them, 
 for the Amazimu were terrible. 
 Some who are brave may fight 
 with them, and perhaps beat 
 them; they then run away, and 
 leave the men behind, for the 
 Amazimu were very swift ; and 
 the men can do nothing, and give 
 over the pursuit. 
 
 Again the Amazimu hunt and 
 fall in with other men : when they 
 fall in with them, perhaps they see 
 that they are Amazimu, and run 
 away, and the Amazimu pursue 
 them, until they overtake- them ; 
 when they overtake them they lay 
 hold of them. Others hide them- 
 selves, and they do not see them. 
 If they have caught sight of a man 
 who has not hid himself, he must 
 run a great distance, they pursuing 
 him till he is tired. For if a man 
 does not hide himself, but contends 
 with them by running only, they 
 pursue him tiU they overtake him, 
 for they do not readily tire. Then 
 they carry him away with them, 
 seeking a place concealed from 
 men in the wilderness ; when they 
 come to such a place, they boil 
 and eat him. 
 
 w That is, it required very great courage to think of fighting them. 
 
158 IZINGANEKWANE. 
 
 I loko ke e ngi kw aziyo e ngi 
 ku zwile ngab' azi 'nsumansumane. 
 
 Flutijli Dhladhla (Usetemba). 
 
 This then is -what I know by 
 hearsay from those who are ac- 
 quainted with legends. 
 
 APPENDIX. 
 
 CANNIBALISM. 
 
 It is a common opinion among the natives of these parts, that cannibalism was 
 introduced at a comparatively recent period, having arisen in times of famine. 
 Arbousset found this notion prevalent among tribes in immediate contact with 
 the Marimo or Bechuana cannibals. (South Africa, p. 88. J He speaks of can- 
 nibalism as having been formerly " one of the most active causes of depopula- 
 tion " (p. dlj ; but adds that now (1852) " it is only in secret that they indulge 
 their taste for human flesh. " "We, do not know on what kind of evidence such 
 statements are founded. The Marimo, like the cannibals of the Zulu legends 
 and those who are said once to have infested Natal, speak of men as "game." 
 
 There are various forms in which cannibalism is said to be prax;tised by the 
 savages of Africa. Some eat their own dead, as the Amanganja on the Shire. 
 In allusion to some such custom Purchas remarks: — "The Grecians burned 
 their dead Parents, the Indians intombed them in their owne bowels." 
 Others sell their dead to neighbouring tribes as an article of food, and purchase 
 their dead in return. In times of famine they are said to adopt the system of 
 buying the people of other tribes with their own wives and children, to gratify 
 their craving for human flesh. Some eat - " witches condemned to death " ; 
 others object to such food on the ground of its " being unwholesome." Others 
 devour only prisoners of war, as an indication of savage triumph ; thi probably 
 is the most conamon form of cannibalism. Besides these there are said to be 
 others who may be regarded as professional cannibals, who look upon men gene- 
 rally as their game, and hunt them as they would any other game. (Savage 
 Africa. Winwood Read, p. 156, &c.—Mxplwations and Adventures in Equa- 
 torial Afrim. DuChaillu, pp. 84, 88.^ 
 
 Herodotus alludes to another form of cannibalism :— "Eastward of these 
 ludjans are another tribe, caUed Padaeans, who are wanderers, and live on raw 
 fleshy This tnbe is said to have the foUowiug customs :— If one of their num- 
 ber be lU, man or woman, they take the sick person, and if he be a man, the 
 men of his acquaintance proceed to put him to death, because, they sav, his 
 flesh would be spoilt for them if he pined and wasted away with sickness. The 
 man protests he is not ill m the least ; but his friends will not accept his denial 
 -m spite of all he can sa,y, they kill him, and feast themselves on his body 
 bo also if a woman be sick, the women, who are her friends, take her and do 
 '^i-^Z ^^^?*'y *]i« sa™« as the men. If one of them reaches to old age, about 
 which there is seldom any question, as commonly before that time tleV have 
 had some disease or other, and so have been put to death-but if a man, not- 
 Tnthstandmg, comes to be old^ then they offer him in sacrifice to their god^, and 
 afterwrards eat his flesh." (Sawlimon's Serodotus. Vol. U., p 4Sn) 
 rt» ^^T°^ ^^ suggests that cannibalism might be " a partial extension of 
 
 Sobah^+W?tTT"^- (^P- f- P- ^^^-^ Anditseems^by no means b^- 
 probable that It had, m some instances, its origin in human sacrifices It is 
 worth noting that the Zulu-Kafir considers it as unnatural, ^dthS those who 
 
 Taf eatVn tmanTl*''f '' '"^"- "^F ^^S-i^^' too, between the m^ ^h^ 
 proper necessity m time of famine, and the cannibal 
 
 One cannot, however, avoid the beUef that there is, and always has been 
 very much exaggeration in the accounts of cannibalism It is Sctlv rW 
 that the camiibals of the Zulu legends are not^Z^on men ; the/^e ml^ed 
 mto giants and magicians ; they are remarkably swift and ekSH fiSS^d 
 
CANNIBALISM. 159 
 
 terrible warriors. They are also called "long-liaired." This would make it 
 appear probable that the cannibals which once infested Southern Africa were 
 not natives of these parts, but people of some other country. The Fans, the 
 mountain cannibals of Western Amca, are said to have longer and thicker hair 
 than the coast tribes. Their hair is said by Burton to hang down to their 
 shoulders ; but it is stiU. woolly. (Wiriwood Bead, p. 144. — Du Chcdliu, p. 69. 
 — Captain Burton. Anthropological Seview, p. 23T.) The hair of the Fidahs 
 or Fellatahs is said to be " more or less straight, and often very fine." (Types 
 of Mam&ind. Nott and Oleddon, p. 188. ) Again Barth mentions seeing at 
 Erarar-n-sakan, near Agades, a long-haired race, which he thus describes : — 
 
 " They were very tall men with broad, coarse features, very different from 
 any I have seen before, and with long hair hanging down upon their shoulders, 
 and over their faces, in a way that is an abomination to the Tawarek ; but upon 
 enquiry I learnt that they belonged to the tribe of Ighdalen or Bghedal, a very 
 curious mixed tribe of Berbe and Sought blood, and speaking the Soughay 
 language." ( Travels im Central Africa. Vol, I., p. 4f)i.J 
 
 But none of these can be considered as answering to the description of long- 
 haired as given in the Zulu legends of cannibals ; neither could they possibly 
 have formed their historical basis. Indeed, at the present time we occasionally 
 meet with natives with long hair reaching to the shoulders, or standing out 
 from six to nine inches, like a fan, from the head. It may be worth while to 
 compare with the Zulu legends those of the Scotch Highlands, where we have 
 accounts of Gruagachs, tl^t is "long-haired," gigantic ma^cians and cannibals, 
 who play a somewhat similar part to the long-haired Amazimii of South Africa. 
 (GampbeU. Op. dt. Vol. I., p. 1. Vol. II., pp. 186, 188.^ 
 
 It is probable that the native accounts of cannibals are, for the most part, 
 the traditional record of incursions of foreign slave-hunters. The whites are 
 supposed to be cannibals 'by the Western Africans, because they hunt and buy 
 slaves. (Winwood Read, p. 160.^ And even though the object for which 
 slaves are purchased by the whiteman may be well understood, yet the use of 
 "eat" every where among Africans for the purpose of expressing to loaste 
 utterly, and which across the Atlantic, in the elegant slang of the backwoods, is 
 translated by " chaw up," would very naturally give rise to the notion of men- 
 eaters. Read relates that a slave just brought from the interior, after gazing 
 on him intently for some time, asked, " And are these the men that eat us ? ' 
 Which te supposes to intimate a belief that white men are cannibals ; but the 
 native might have meant nothing more than that they were a wasting and de- 
 stroying people. It is when different tribes come into contact, and the superior 
 is continually driving further and further back, and straitening more and 
 more the feebler one, that legends of this kind spring up. A few years ago in 
 Natal the children were frightened by being told that the whitemen would eat 
 them ; and no doubt they are still used to the present time, in retired places, as 
 nursery bogies. And should the whiteman cease to be an occupant of Natal, 
 there would be legends of men-eating, long-haired, gigantic, flying whitemen, 
 magicians, and wizards told around the hut-fires of the next generation. To 
 the savage the arts andhabits of the whiteman appear to be magical ; and his 
 adroitness and skill are supposed to be the result of spells. 
 
 But it is not only the savage who imagines that the superior which is op- 
 posing him is a cannibal ; but the superior has his mind fiUed with a similar 
 dread of the savage neighbour whom he is oppressmg, and who is destined to 
 disappear before his steadily advancing progress. The Ancients had their An- 
 thropophagi. And European travellers have so generally ascribed canmbalism to 
 savages, that a cannibal and a savage are aU but convertible terms m the mmds 
 
 ™We inav refer, for instance, to a passage in the AraUan Niglits, in "The Stoiy 
 of Ghanim, the Son of Eiyoob." The black slave says to another, How small 
 is your sense ! Know ye not that the owners of the gardens go forth from 
 Baghdad and repair hither, and, evening overi;aking them, repair to this place, 
 and shut the door upon themselves, through fear, lest the blacks, hke ourselves, 
 
160 IZINGANEKWANE. 
 
 should take them and roast them and eat them ? " Upon -vrhioh Lane rOTiarks 
 in the note :— " I am not sure that this is to be understood as a jest ; for I have 
 been assured by a slave-dealer, and other persons in Cairo, that sometimes 
 slaves brought to that city are found to be cannibals ; and that a proof 1**^|? 
 occurred there, an infant having been eaten by a black nurse. I was also told 
 that the caimibals are generally distinguished by an elongation of the os coccy- 
 gis ; or, in other words, that they have tails ! " 
 
 We find from WUli^ Peneillmgs by the Way that Turkish cluldren are 
 taught to believe that the Franks are cannibals. He relates the f oUowing anec- 
 dote :— " ' Hush, my rose ! ' said the Assyrian slave, who was leading a Turkish 
 child, ' these are good Franks ; these are not the Franks that eat children. 
 Hush- 1 ' " A relic this possibly of traditions of the times when European war- 
 riors, under the banners of the Cross, strove to wrest the Holy Sepulchre from 
 the possession of the Saracens. Accompanying the army of the Crusaders, led 
 by Cceur de Lion, there was a body of unarmed fanatics, who were known by 
 the name of Thafurs. The Saracens, being possessed with the idea that they 
 fed on the dead bodies of their enemies, which the Thafurs took care to encou- 
 rage, regarded them with the greatest horror, and dreaded them even more than 
 they did the armed knights. Hence probably arose the tradition of the canni- 
 balism of Kichard himself, which is preserved in Mlis's Specimens of Early 
 English Metrical Romances. The Ehymster teUs us that a deputation was sent 
 by Saladin to offer immense treasure for the ransom of prisoners. Bichard told 
 the ambassadors that he needed not their treasures, and added, 
 " But for my love I you bid 
 
 To meat with me that ye dwell ; 
 
 And afterward I shall you tell." 
 The first course consisted of boiled Saracen^ heads, which were served up having 
 affixed to them the names of the prisoners who had Ijgen slain for the horrible 
 feast. Kichard, " without the slightest change of countenance, sw^owed tiie 
 morsels as fast as they could be supplied by the knight who carved them." 
 
 " Every man then poked other ; 
 
 They said, ' This is the devil's brother. 
 
 That slays our men, and thus hem eats t ' " 
 Richard apologised for the first course on the score of " his ignorance of their 
 tastes." And then told them that it was useless for Saladin to keep back sup- 
 plies in the hope of driving away the Christian army by starvation; for, 
 said he, 
 
 "Of us none shall die with hunger. 
 
 While we may wenden to fight, 
 
 And slay the Saracens downright. 
 
 Wash the flesh, and roast the head. 
 
 With 00 Saracen I may well feed 
 
 Well a nine or a ten 
 
 Of my good Christian men. 
 
 King Richard shall warrant. 
 
 There is no flesh so nourissant 
 
 Unto an EngUsh man, 
 
 Partridge, plover, heron, ne swan, 
 
 Cow ne ox, sheep ne swine. 
 
 As the head of a Sara^m. 
 
 There he is fat, and thereto tender, 
 
 And my men be lean and slender. 
 
 While any Saracen quick be, 
 
 Livand now in this Syrie, 
 
 For meat will we nothing care. 
 
 Abouten fast we shall fare, 
 
 And every day we shall eat 
 
 All so many as we may get. 
 
 To England will we nought gon, 
 
 TUl they be eaten every one." 
 (Quoted by Sir Walter Scott.) 
 
CANNIBALISM. 
 
 161 
 
 In connection with the above the following account relating to real facts in 
 Zulu life will be interesting : — 
 
 Indaba ngokudffiwa kwomuntu e 
 d^iwa inkosi e b' i banga naye. 
 
 Inkosie dAUwayo eyezi^W'e, uma 
 ku kona ukuzondana ngokweisana. 
 Ku ti uma impi yenye inkosi i 
 puma i ya kwenye, i i tete nge- 
 zinyembezi ngokuti, " Ngo ka ngi 
 zwe ke, band/ila lakwetu ! TJma 
 ni b' aAlulile nje, ngi nga boni 
 ubani lapa, a ngi yi 'kukolwa. 
 Eu ya 'kuba ku/ile ni i bambe 
 inkosi yakona, ni nga i shiyi, i ze 
 lap', ngi y ekge, ukuze izizwe zi 
 ng' azi." 
 
 The account of a man being eaten 
 by the chief with whom he had 
 contended. 
 
 The chief that is eaten is one of 
 a foreign nation, when there is 
 mutual hatred through mutual 
 contempt between two chiefs. It 
 happens when the army of one chief 
 goes to attack another, the chief 
 addresses the soldiers with tears, 
 saying, " I Shall soon hear then of 
 your doings, soldiers of my father ! 
 If you merely conquer them, and 
 I do not see So-and-so^* here, I 
 shall not be satisfied. It will*be 
 well for you to catch their chief, 
 and not leave him behind, but let 
 him come here, that_ I may leap^^ 
 over him, that the nations may 
 know me." 
 
 So then the army is levied 
 through the great rage with which 
 the chief rages against the chief 
 which is at enmity with him. 
 When the armies meet, perhaps, 
 at the very time of meeting, 
 the spies of the place are 
 seized that they may tell where 
 their chief is concealed. And in- 
 deed they tell, if they are afraid of 
 being killed. The army is distri- 
 buted into two divisions, and one 
 goes to the place where the chief 
 is ; he first becomes aware of its 
 presence when he is suddenly 
 seized. If they have been told not 
 to kill him, they do not kUl him, 
 thinking, they should be burdened 
 excessively by carrying a dead 
 man ; and that it would be well 
 for him to walk for himself, and 
 carry himself. 
 
 98 So-and-so, mentioning the chief who is about to be attacked by name. 
 89 Ngi y ehqe.—As the weasel leaps over a snake which it has killed (see p. 
 4), so a native chief leaps over the captive chief of another tribe which is 
 brought before him ; or over his dead body. He also leaps over a lion, which 
 his people have killed and brought home. This is done as an indication of per- 
 fect triumph. But sometimes a chief fears to leap over another cMef of ^eat 
 reputation, lest he should be killed by the medicines with which he has been 
 " charmed " by Ma doctors. 
 
 Nembala ke i pume ngokutuku- 
 tela okukulu kwenkosi,i tukutelele 
 leyo e zondana nayo. I Alangane, 
 kumbe i Alangana njalo, izinAloli 
 zakona se zi banjiwe, ukuze zi tsho 
 lapa inkosi yakona i kcatshe kona. 
 Nembala zi tsho uma z' esaba uku- 
 bulawa. Impi y aAluka kabili, i 
 ye lapo, lapa inkosi i kona ; i kg'a^ 
 buke se i banjwa ngokuzumeka. 
 TJma ku tiwe, a ba nga i bulali, 
 ba nga i bulali ngokuti, " Si ya 
 'kwapuka ukutwala nmuntu ; ku- 
 /ile a zihambele, a zitwale yena." 
 
162 
 
 IZINGANEKWANE. 
 
 So then they seize him. And 
 his soldiers which have been de- 
 tained fighting with the enemy 
 are first aware of it when they see 
 their chief driven before the hos- 
 tile army ; their com-age fails, 
 and they say, " 0, we" can no 
 longer fight for So-and-so, since 
 behold there he is already a pri- 
 soner." So the army is scattered, 
 there is am end of opposition, and 
 the cattle are captured. 
 
 The victors take him to their 
 own country. But before the 
 arrival of the captive chief, mes- 
 sengers go forward to teU their 
 chief, saying, " Chief, we have 
 made So-and-so prisoner this time." 
 Whereupon the chief who receives 
 the information prepares himself, 
 and remembers, saying, " So then, 
 if I do not prepare myself, I may 
 die, for I do not know with what 
 mediciaes he has washed himself 
 It win be bad if I go to him with- 
 out courage, for if I am struck 
 with dread, I shall die at once, for 
 I do not know how terrible his in- 
 fluence"'' may be ; perhaps it wUl 
 break me." 
 
 And he calls a doctor to 
 strengthen him that he may go to 
 the captive chief boldly. So in- 
 deed he goes having confidence, 
 and fearing nothing. Since the 
 chief who has been taken prisoner 
 is now sitting on the groimd, and 
 is now a man of nought, already 
 seeing that he is now about to die. 
 So the chief comes who is about to 
 kill him, he leaps over him again 
 and again, and at last kUls him. 
 When he is dead he sits upon 
 him ; he then cuts ofi" small por- 
 tions from every part of the body, 
 I without leaving a single place of 
 
 8° Idtunzi is used to express what we mean by presence. It is applied either 
 toareverential presence, which however in the native mind is not sepSed 
 from fear; or to a terrible presence. It means also prestige. And wU ^ 
 called " faaciwitioii " would be ascribed to mtiu/mi. 
 
 Nembala ke ba i bamjbe. I ya 
 kgabuka impi yayo e libele uku- 
 Iwa nenye, i bone se ku kgutshwa 
 inkosi yayo, i pel' amandAla, ngo- 
 kuti, " 0, a si s' azi ukuba si sa 
 Iwela 'bani, loku nanku se be m 
 bambile nje." I kciteke nje, ku 
 be ukupela, ku d/tliwe izinkomo. 
 
 Ku fikwe nayo ekaya. I nga 
 ka fiki, ku hambe izigijimi pambili 
 zokuya 'kuti, "Nkosi, si m bambile 
 ubani namuAla." I be i zilungisa 
 ke leyo 'nkosi e bikelwayo, i ku- 
 mbula ukuti, " Kpnje uma ngi nga 
 zUungisi, ngi nga fa, ngokuba a 
 ngi kw azi ukugeza kwale 'nkosi 
 uma i b' i geza ngani. Ku ya 
 'kuba kubi uma ngi ti ngi ya 
 kuyo, ngi ye ngi nge nasibindi, 
 loku uma ngi tshaywa uvalo se ngi 
 ya 'kufa, ngokuba isitunzi sake a 
 ngi s' azi ; kumbe si nga ng' a- 
 pula." 
 
 I bize inyanga yoku i kjinisa, 
 ukuze i ye ngesibindi. Nembala 
 ke i ya ya se i ya i kgalabile, i nga 
 s' esabi 'luto. Loku leyo e banji- 
 weyo i se i Alezi pansi, se i umfo- 
 kazana nje, se i zibonela ukuti, 
 " NamAla nje se ngi sekufeni." I 
 fike le e za 'ku i bulala, i y ekye 
 kaningi, ekupeleni i i bulale. Lapa 
 se i file i Male pezu kwayo ; i y' e- 
 suka se i i kcwiya umzimba 
 wonke, ku nga shiywa nendawana 
 
CANNIBALISM. 
 
 163 
 
 yomzimba ; kumbe i i ngume in- 
 Aloko, i londolozwe endaweni yen- 
 kosi, ukuze leyo 'nMoko i be 
 inAloko e ku bulawa ngayo amanye 
 amakosi ngokutata isibindi kuyo 
 ngoku i bbeka. 
 
 Leyo 'nyama yonke i bekwe 
 odengezini, i Alangamswe nemiti 
 yobukosi, i tshiswe i ze i be um- 
 sizi ; inkosi i ncinde ngayo, i y e- 
 nza izembe. Ku tshi-wo ke lapa 
 se i wez-wa ngamazibuko, ukuti, 
 " Bani kabani owa dAla ubani, a 
 kwa ba 'ndaba zaluto." Ku tshi- 
 wo ngokuba a mu d/ila umzimba e 
 nga mu dMaiiga 'zinkomo ; ku 
 tsbiwo amakginiso. 
 
 consequence in the whole body fT- 
 perhaps he cuts off his head, that 
 it may be kept in the chief's house, 
 that the head may be a means of 
 killing other chiefs, by giving him 
 courage when he looks on it. 
 
 All the flesh which is cut off is 
 placed on a sherd, and mixed with 
 king-medicine, 92 and burnt until it 
 is charcoal ; the king eats it with 
 the tips of his fingers, making it 
 an izembe. 83 j^.^^ g^ j^ -^ ^^^^^^ 
 
 when his praises are recorded, 
 " So-and-so, the son of So-and-so 
 who ate So-and-so, without any 
 harm resulting." It is said thus 
 because he ate his body and did 
 not eat his cattle only ; it is said 
 truly. 
 
 "When an army is about to be 
 levied, the head is placed near the 
 king-medicine with which the chief 
 is about to be treated, that he may 
 have courage, saying, "And this 
 feUow, I shall treat him as I did 
 this. He shall shortly come here, 
 and his things be taken, (that my 
 people may be successful when fight- 
 ing with his people,) and be brought 
 to this head of the man that was 
 conquered." The head, is made 
 a charm with which they too may 
 be conquered as he was. 
 
 '^ The parts selected are the skin from the centre of the forehead and the 
 brow ; this is supposed, when eaten, to impart the power of looking stead- 
 fastly at an enemy ; the nose, the right ear and hand, the heel, the prepuce and 
 glans penis. 
 
 '^ Kmg-medicine, that is, medicines which are supposed to have the power 
 of producing kingly power and feelings in a man. Just as they say head-medi- 
 cine, or eye-medicine, &c. 
 
 "' Izembe is a miirture of various substances used either for medical or ma- 
 gical purposes. It is thus prepared. The medicines are placed in a sherd over 
 the fire and charred : when the sherd is red hot, the contents of the stomach of 
 a buUock, goat, or sheep, or the dregs of beer, are squeezed over it, in such a 
 way that the fluid drops into the sherd, and is stirred into the charred medi- 
 ciues. The fingers are then dipped iato the hot preparation, which is rapidly 
 conveyed to the mouth and eaten. When it is done with a magical object, the 
 person whilst eating spits in different directions, especially in the direction of 
 those he hates, or who are at enmity with him, and whom he thus, as it were, 
 defies, fully believing that he is surrounding himself with a preserving influence 
 against their machinations and power, and at the same time exerting an influ- 
 ence injurious to them. In the minds of savages, medicine, magic, and witch- 
 craft are closely allied. These and kindred superstitions will be fuUy discussed 
 hereafter. 
 
 Ku ti lapa ku za 'upuma impi, 
 lelo 'kanda H tatwe li bekwe eduze 
 nemiti yenkosi e za 'kwelatshwa 
 ngayo, ukuze i m' isibindi, ngo- 
 kuti, " Na lo ngi ya 'ku m enza 
 njenga lo. TJ za 'kuza lap', ku 
 tatwe iziato zakona, ukuze ba ba 
 tome, zi letwe kuleU 'kanda lomu- 
 ntu owa ngotshwa." Kw enziwe 
 umlingo wokuba nabo ba ze ba 
 ngotshwe njenga lo owa nqo- 
 tshwayo. 
 
164- 
 
 IZINGANEKWANE. 
 
 I njalo ke indaba yokudAliwa 
 kwomuntu kwabamnyama. Ka 
 dAliwa njengenyama yenkomo; u 
 dMwa ngokutshiswa nemiti emi- 
 kulu, ku ncindwe ngaye. Ku 
 njalo ukudAliwa kwenkosi. 
 
 TJkukowiywa kvenkosi e bule- 
 we enye, ku ukudumaza okukulu 
 kuleso 'sizwe, ngokuba ku tiwa, 
 " Nina, kade sa ni d/ila ; se ni lapa 
 fisiswini : a ni se 'luto kitina." 
 
 Fmpengula Mbanda. 
 
 Such, then, is the account of a 
 man being eaten among black men. 
 He is not eaten like the flesh of 
 cattle; he is eaten when he has 
 been charred with great medicines, 
 and the chief eats it with the tips 
 of his fingers. Such is the mode 
 of eating a chief. 
 
 For a chief to have been killed by 
 another chief and to have had por- 
 tions cut from his body, is a great 
 humiliation of his tribe, for it is 
 said, " As for you, we ate you long 
 ago; you are now here in our 
 stomachs : as regards us you ar^ 
 nothing at alL" 
 
 UGUNGQU-KUBAi^rTWANA. 
 
 An old womcm Khes-.at her son-ivrlaw' s hraal. 
 
 KwA ku kona isalukazi esitile 
 kukg'ala ; sa si /ilezi kandodakazi ; 
 sa si umkwekazi. Umkwenyana 
 wa si nika amasi, wa ti, a si wa 
 dAle ; ngokuba kwa ku nge ko 
 'kudAla okuningi, kwa ku indAlala. 
 Sa w" ala amasi. Wa si nik' in- 
 komo, e t' a si wa dAle ; s' ala, sa 
 ti, si nge d/ile amasi kamkwenyana. 
 
 Theee was in times of long ago a 
 certain old woman ; she was living 
 with her daughter; she was the 
 mother-in-law. 91 Her son-in-law 
 offered her amasi, telling her to 
 eat ; for there was not much food, 
 it was a famine. She refused the 
 amasi. He offered her a cow, tell- 
 ing her to eat the milk : she re- 
 fused, saying, she could not eat the 
 milk of her son-in-law. ^s 
 
 '■* Viz., in that household. , 
 
 f Tlie father-in-law and mother-in-law may not eat their son-in-law's milk 
 The bride elect cannot eat milk at the lover's kraal, until she is actuaUv mar- 
 ried Neither can a suitor, either before or after marriage, eat it at the bride's 
 W. If a lover eat nulk at the bride's kraal, or the young woman eat it at 
 the suitor 3 kraal, it is equivalent to breakmg off the engagement Those of 
 the same house only eat each other's milk that is, brothers and sisters and 
 cousms. , But the chiefs milk can be eaten by any of his neotjle for hp i<4 at ^f 
 were the ather of them all ; they are one hVse^-all brSen t^' The 
 milk of other people is termed %]mahaha, " a crow,"— that is, can-ion. 
 
UGUNGQU-KUBANTWAlfA. 
 
 165- 
 
 She steals her cMld/ren's vmlk. 
 
 Ngesikati sokulima sa si lamba 
 kakulu ; si buye emini, si fike si 
 vule end^lini kamkwenyana, si- 
 tulixle amasi, si wa dAle. Kepa 
 lapa se li tshonile ilanga, a ti um- 
 kwenyana, " Buya," (e tsho kum- 
 kake,) " u yo'upeka izinkobe, si 
 vube amasi, ngokuba igula se li 
 gcwele." Ba fike, a zi pake izin- 
 kobe, a gaye umkcaba; i suke 
 iudoda i tate igula, i finyanise 
 igula, lize, so ku kona umlaza. 
 Ba kale nabantwana be lambile, 
 tiomkwekazi a ti, "Ba za 'kufa 
 abantwana bomntanami, ngokuba 
 isela li dAla igula ngendAlala enga-' 
 ka." Isalukazi s' enze njalo zonke 
 izikati. Kodwa be ng' azi indoda 
 Qomkayo uma li dAUwa unina 
 wabo. 
 
 In the digging-season she was 
 very hungry ; she was in the habit 
 of returning home at noon, and on 
 her aiTival to open her son-in-laVs 
 house, and pour out the amasi and 
 eat it. But when the sun had set, 
 her son-in-law said, speaking to hia 
 wife, " Go home and boil some 
 maize, that we may mix it with 
 the amasi, for the calabash is now 
 full."»8 On their arrival she boiled 
 maize, and made a soft mass ; the 
 husband went and took the cala- 
 bash; he found it empty; there 
 was now nothing but whey in it,^'' 
 They and their children cried, 
 being hungry ; and the mother-in- 
 law said, " My child's children will 
 die, for a thief is eating their 
 milk, through this great famine." 
 The old woman did thus at all 
 times. But the husband and wife 
 did not know that the milk was 
 eaten by their mother. 
 
 The sonAnrlmo detects her; omd sets her am impossible task. 
 
 Indoda ya lalela, ya m. bamba 
 inina ; kodwa unina wa kala, wa 
 a, "Ngi ya kg-ala namAla nje." 
 iiVa ti umkwenyana, wa ti, " Ha- 
 nba, u yo'u ngi tatela amanzi lapa 
 sele li nga kali ; kona ngi nga yi 
 ku ku veza kubantu." 
 
 The husband lay in wait, and 
 caught their mother ; but their 
 mother cried, sajdng, " I did it for 
 the first time this very day." Her 
 son-in-law said, " Go and fetch for 
 me water at a place where no frog 
 cries ; and I wiU not expose you 
 to the people." 
 
 She sets out to fetch water from a pool where no frog cries. 
 
 Wa m nika isigubu. Wa ha- 
 nba, wa hamba, kwa za kwa ba 
 sikati eside, e dMula imifula emi- 
 dngi; wa fika emifuleni a nga 
 '■ azi ; wa buza wa ti, " Ku kona 
 
 He gave her a water-vessel. 
 She went on and on for a long 
 time, passing many rivers ; she 
 came to rivers which she did not 
 know ; she asked, " Is there any 
 
 ^^ The daily millr is poured into a large calabash ; the whey is drawn off, 
 nd fresh milk poured in, till it is quite full ; the amasi thus obtained is then 
 aten. 
 
 '' This implies that she had drawn off the whey into another vessel, and 
 etumed it to the calabash when she had eaten the curds. 
 
166 
 
 IZINGANEKWANE. 
 
 'sele nje lapa na 1" La ti, " KAAwe, 
 ngi kona." Wa dAlula ; wa ya 
 wa fika kweny' indawo ; wa si 
 bona isiziba, wa ya wa fika kona, 
 wa k' amanzi ; la ti isele, " KMwe, 
 ngi kona." Wa tulula, wa liamba 
 'enza njalo, amasele nawo e kona 
 kuzo zonke iziziba. Wa fika kwe- 
 sinye isiziba, wa ti, " Ku kona 
 'sele nje lapa na 1" La tula. Wa 
 Alala pansi, wa, ka amanzi. Kwa 
 ti, lapa e se gcwala, ngokuba isi- 
 gubti sa si sikulu, la ti, " KA/twe, 
 ngi kona." Wa buya wa wa tu- 
 lula amanzi, e se kala e ti, " Maye, 
 mamo ! nga ke nga zenza ukud/ila 
 amasi akamkwenyana." Wa dAlu- 
 la. 
 
 frog here?" A frog answered, 
 "KAAwe,98 I am here." She 
 passed on, and came to another 
 place ; she saw a pool ; she went 
 to it and dipped water; a frog 
 said, " KMwe, I am here." She 
 poured it out. She travelled acting 
 thus, and the frogs answering in 
 like manner, for there were frogs 
 in every pool. She came to an- 
 other pool and said, " Is there any 
 frog here?" No frog answered. 
 She sat down and dippe'd water. 
 But when the vessel was nearly ftdl 
 (for it was a large one), a frog said, 
 " Khhwe, I am here." She poured 
 out the water again, now crying 
 and saying, " Woe is me, mamo ! 
 I merely took of my own accord 
 the amasi of my son-in-law for 
 food." She passed on. 
 
 S/ie reaches a pool of delicious water. 
 
 Wa fika esizibeni esikulu ka- 
 kulu ; wa bona izindAlela eziningi 
 ezi ya kona esizibeni; w' esaba. 
 Kwa ku kona imitunzi eminingi 
 ngapezulu kwesiziba. Sa fika isa- 
 lukazi esizibeni, sa hlala, pansi, sa 
 ti, " Ku kona 'sele nje lapa na ? " 
 Kwa tula. Sa pinda. Kwa tula. 
 Sa kelela amanzi esigujini, s' e- 
 gcwala isigubu. Sa ti uma se si 
 gcwele, sa puza kakulu, sa ze sa 
 pela isigubu : sa buye sa ka s' e- 
 gowala ; sa puza, a sa be si sa si 
 kgeda, so kubu/tlungu isisu, ngo- 
 kuba kwa kw ala ukuba a yeke 
 ukupuza, kumnandi. 
 
 She came to a very great pool ; 
 she saw many paths which went 
 to the pool. She was afraid. 
 There were many shady trees on 
 the banks of the pool. She went 
 to the pool and sat down ; she 
 said, "Is there any frog here?" 
 There was no answer.^ She re- 
 peated her question. There was 
 no answer. She dipped water into 
 the vessel; the vessel was fuU. 
 When it was full, she drank very 
 much, until the vessel was empty. 
 She dipped again till it was full; 
 she drank ; she was no longer able 
 to drink the whole, she had a pain 
 in the stomach, for she was unable 
 to leave off drinking, it was so 
 nice. 
 
 The animals wwrn her of the arrival of Ugungqu-kuhantwaiia. 
 
 Kepa lapa se si tanda ukusuka I 
 hambe, kw' ala ukuba si suke ; | 
 
 of a fro^! Pronounoedby the native, this is aa exact imitation of the croaking 
 
 • V, -T, ,- , , , , . , I -"^"^ "*^hen she wished to arise 
 SI hambe, kw ala ukuba si suke ; | and depart, she was unable to 
 
UGtJNGQU-KUBANTWANA. 
 
 167 
 
 sa si donsa isigubu, sa ya pansi 
 kwomtunzi, sa /jlala kona, ngokuba 
 kwa ku nga vmni ukuba si hambe. 
 Kwa ze kwa ba ntambama ; kwa 
 fika imbila, ya ti, " XJbani o Alezi 
 emtunzini wenkosi ? " Sa ti, " U 
 mina, baba. Ngi te ngi y* esuka, 
 kwa ti keAle keAle." Ya ti im- 
 bila, " TJ zo'u m bona TJgungf^u- 
 kubantwana." Sa ya, sa puza esi- 
 zibeni, sa ya sa Alala pansi kwom- 
 tunzi. Kwa buya, kwa fika 
 impunzi, ya ti, "TJbani o Alezi 
 emtunzini wenkosi?" Sa ti, "U 
 mina, baba. Ngi te ngi y' esuka, 
 kwa ti keMe keAle." Ya ti 
 impunzi, " U zo'u m bona Ugu- 
 ngyu-kubantwana." Kwa fika 
 isilo, sa ti, "TJbani o Alezi eiii- 
 tunzini wenkosi ? " Sa ti, " U 
 mina, baba. Ngi te ngi y" esuka, 
 kwa ti ke/ile keAle." Sa ti isilo, 
 " U zo'u m bona Ugunggn-kuba- 
 ntwana." Za fika zonke, zi tsho 
 njalo. Kepa kwa za kwa nga li 
 nga tshona zi fika ziningi kakulu 
 nezinkulu ; zonke izilo zi tsbo 
 njalof 
 
 she dragged the water- 
 and went into the shade, 
 and sat down there, for she was 
 unable to walk. At length it was 
 noon ; there came a rock-rabbit,^^ 
 and said, " Who is this sitting in 
 the shade of the king ?"i She said, 
 " It is I, father. I was about to 
 depart ; but my limbs failed me." 
 The rock-rabbit said, "You will 
 soon see UgunggTi-kubantwana."^ 
 She went and drank at the pool, 
 and returned to the shade. A 
 duiker^ came and said, " Who is 
 this sitting in the shade of the 
 king r She said, " It is I, father. 
 I was about to depart, but my 
 limbs failed me." The duiker said, 
 "You will soon see Ugungguku- 
 bantwana." A leopard came and 
 said, " Who is this sitting in the 
 shade of the king?" She -said, 
 " It is I, father. I was about to 
 depart, but my limbs failed me." 
 The leopard said, " You will soon 
 see TJgungg'u-kubantwana." All 
 animals came saying the same. 
 And when at length it was about 
 sunset, there came very many and 
 great animals ; all the animals said 
 the same. 
 
 A huge miimal arrives, cmd the old womcm is alarmed. 
 
 Kwa ti lapa ilanga se li tshona, 
 w' ezwa umsindo omkulu ku ti 
 gunggu, gungg'u. W esaba e tu- 
 tumela. Kwa ze kwa vela oku- 
 kulu pezu kwezilo zonke a zi boni- 
 leyo. Kwa ti lapa se ku velile, za 
 ti kanye kanye, za ti, " TJ ye lowo 
 ke TJgunggu-kubantwana." Wa 
 fike wa ti e se kude, wa ti. 
 
 When the sun was now setting, 
 she heard a great noise, — ^gungg'u, 
 gunggTi. She was afraid and 
 trembled. At length there ap- 
 peared something greater than all 
 the animals she had seen. When 
 it appeared they all said with one 
 accord, "That is TJgunggn-kuba- 
 ntwana." When she came in sight, 
 whilst still at some distance, she 
 
 ^' Viock-raibit, improperly so called. The Daman or Hyrax Capensis has 
 been improperly placed among the Rodentia ; it belongs to the Pachydermata. 
 " I'hey are," says Cuvier, " Khinoceroses in miniature." 
 
 1 All through this tale the mother of beasts is called king or chief. 
 
 * See Appendix A at the end of the tale. 
 
 3 The Cephalopus Mergens. 
 
168 
 
 IZINGAIfEKWANE. 
 
 " TJbani, ubani o Alezi emtunzini 
 kagunggn-kubantwana t " Lapo 
 isalutazi sa si nga se namandAla, 
 okukuluma ; kwa se ku nga ti so 
 ku fikile ukiifa kusona. Wa 
 pinda wa buza futi Ugunggn-ku- 
 bantwana. Sa pendula isalukazi, 
 sa ti, " U mina, nkosi. Ngi be 
 nga .ti ngi / esuka, kwa ti ke/tle 
 keMe." Wa ti, " U zo'u m bona 
 UgunggTi-kubantwana. " 
 
 „™„, " Who, who art thou sitting 
 in the shade . of Ugungyu-kuba- 
 ntwana?" Then the old woman 
 had no more any power to speak ; 
 it was now as though death had 
 already come to her. Tlgunggu- 
 kubamtwana asked a second time. 
 The old woman replied, " It is I, 
 my lordi I was thinking of de- 
 parting, but my Umbs failed me." 
 She said, ".You wUl soon see 
 UgunggTi-kubantwana." 
 
 Ugv/ng<\u orders ike old woma/n to he eaten. 
 
 Wa ya emfuleni ; wa flka, wa 
 gukja ngamadolo, wa puza isiziba ; 
 loku sa si sikulu kakulu, wa puza 
 kwa ze kwa vela udaka olupansi 
 esizibeni. Wa buya wa Alala 
 pansi. Kepa amaula a e kona e 
 izinduna kagunggu-kubantwana ; 
 ku kona nezimpisi. Wa ti Ugu- 
 nggu, " A ka dAliwe." Za vuma 
 izimpisi. Kepa amaula a ti, " U 
 ya 'udMiwa e se kulupele, nkosi." 
 Wa pinda wa ti, " A ka dAliwe." 
 A ti amaula, " So ku Alwile ; u ya 
 'udAliwa kusasa, nkosi." 
 
 She went to the river; when 
 she reached it, she knelt on her 
 knees, and drank the pool ; al- 
 though it was very great, she 
 drank untU the mud at the bottom 
 of the pool appeared.* She then 
 sat down. And there were oribes* 
 there, who were the officers of 
 UgunggTi-kubantwana ; there were 
 also hyenas. UgunggTi-kubantwa- 
 na said, " Let her be eaten." The 
 hyenas agreed. But the oribes 
 said, "She shall be eaten Vhen 
 she is fat, O chief" Again she 
 said, "Let her be eaten." The 
 oribes said, " It is now dark ; she 
 shall be eaten in the morning, 
 chief." 
 
 She is delivered hy fow oribes. 
 
 Kwa Mwa ; ba lala, nezilwane 
 zonke za lala. Kepa izilwane ezi- 
 nye z' epuza ukulala ngokuba zi 
 tanda ukuba a dAliwe. Kwa ti 
 lapa se ku busuku kakulu za se zi 
 lele zonke. Kepa amaula amane 
 a e nga ka lali wona, a vuka, a 
 tata isalukazi, a si pakamisa, a si 
 beka em/tlana kuwona omatatu. 
 La ti lesine iula 1' etwala isigubu. 
 
 It was dark ; they slept, and all 
 the animals slept. But some ani- 
 mals put off sleeping because they 
 wished that she should be eaten. 
 At length it was midnight and. all 
 were asleep. But four oribes had 
 not gone to sleep ; they arose and 
 took the old woman, and raised 
 her and placed her on the back of 
 three of them : the fourth oribe 
 
 took the water-vesseL They ran 
 
 * Compare what is said of Behemoth, Job. xiv. 22, 23. 
 ° Eedunca Scoparia. 
 
TJGUNGQTJ-KUBANTWAIfA. 
 
 169 
 
 A gijima ngobusuku j a ye, a m 
 beka ekcaleni kwomuzi ngapa^ 
 nd/ile ; a buya ngamajubane, e ti, 
 Ti kona e ya 'ufika ku nga ka si. 
 Nembala ke a fika masinyane. 
 
 during the night, and went and 
 placed her on the border of her 
 village on the outside. They re- 
 turned with speed, saying, then 
 they should arrive before morning. 
 And truly they soon arrived. 
 
 The oribes contrive to throw suspicion on the hyenas. 
 
 La ti elinye kwamanye, " Si ya 
 "kwenze njani na? A si veze 
 ikoebo ukuze ku nga bonwa ukuba 
 i tina esi si balekisile." A ti ama- 
 nye, " Loku izilwane ezi tanda 
 ukudAla abantu isilo nebubesi, 
 nezinye izilo nezimpisi — " La ti 
 elinye, "A si ze si bekce udaka 
 ezimpisini, ngokuba i zona ezi 
 tanda ukudMa abantu ; i ya 'ku- 
 vuma inkosi, i ti, 'Zi i tatile, za 
 ye, za i dAlela kude inyamazane 
 yenkosi ; ' ngokuba uma si bekca 
 esUweni, si ya 'kuzwa, ngokuba 
 into e nolunya kakultt, si vuke, ku 
 vuke abantu bonke, inkosi i ti, i 
 tina esi tatile inyamazane yayo, sa 
 ya 'u i d/ila." A vuma ke onke 
 amaula. A fika, udaka a Iw esu- 
 lela ezitweni zempisi, a e se zesula 
 amaula, a lala endaweni lapa e be 
 lele kona. 
 
 One said to the other, " What 
 shall we do ? Let us devise a plan, 
 that it may not appear that it is 
 we who have enabled her to flee." 
 The others said, " Since the ani- 
 mals which like tp eat men are the 
 leopard, the lion, other wild beasts, 
 and hyenas — " Then one said, 
 "Let us smear mud on the hyenas, 
 for it is they who like to eat men j 
 and the chief will agree and say, 
 'They have takpn the game of 
 the chief, and gone and eaten 
 it at a distance ; ' for if we 
 smear the leopard it will feel, (for 
 it is a very wrathful creature,) and 
 awake, and all the people will 
 awake, and the chief say, it is 
 we who have taken away the 
 game, and gone to eat it." So all 
 the other oribes agreed. They 
 went and smeared the mud on the 
 legs of the hyenas ; and when they 
 had cleansed themselves they went 
 and lay down where they had lain. 
 
 Ugwnga^ devows the hyenas. 
 
 Kwa sa kusasa za vuka izilo 
 zonke, 'za ti, "I pi inyamazane 
 yenkosi ? Inkosi i za 'ubulala 
 amaula, wona 'alile ukuba i dffi- 
 we." A e se vuka masiayane, e 
 ti amaula, " Inkosi . i za 'ubona 
 izinyawo zabantu bonke. Uma 
 be nga hambanga, zi ya 'kuba 
 zinAle. Kepa uma be hambile, ku 
 
 In the morning all the animals 
 arose and said, "Where is the 
 game of the chief? She will 
 kill the oribes, it was they 
 who objected to its being eaten." 
 The oribes at once awoke, say- 
 ing, " The chief will look at the 
 feet of all the people. If they 
 have not gone any where, they 
 will be clean. But if they have 
 
170 
 
 IZINGANEKWANE. 
 
 ya 'ubonakala udaka ezinyaweni 
 na sezitveni zabo." Ya vuma 
 inkosi, ya ti emauleni, " Tsketsha 
 ni masinya, ni bheke izito ezi no- 
 daka, ba banjwe, ba letwe labo 
 kumina. Kwa se ku suka zonke 
 izilwane, zi bkekana ; kwa funya^ 
 nwa ezimpisini udaka. A ti ama- 
 ula, " Izimpisi ezi m tatile, za ye 
 za mu dAla, ngokuba ku iainto ezi 
 tanda ukud/tla." Za tatwa izim- 
 pisi, za yiswa enkosini. Ya fika 
 inkosi ya zi tata, ya zi dAla zontatu 
 izimpisi. 
 
 gone, there -will be seen mud on 
 tbeir feet and on their legs."*' 
 The chief agreed, and said to the 
 oribes, "Make haste at once, 
 and loot for the muddy legs, 
 and let them be seized and brought 
 to me." All the animals stood 
 forth, and looked at each other; 
 there -was found mud on the hye-. 
 nas. The oribes said, " It is the 
 hyenas who have taken and eaten 
 her, for they are animals which 
 like to eat men." The hyenas 
 were seized and taken to the chief. 
 She seized the three hyenas, and 
 ate them. 
 
 The, old woman is received hy her son-in-law. 
 
 Sa Alala isalukazi ekceleni kwo- 
 muzi, sa ze sa bona umuntu wase- 
 kaya ; wa tshela umkwenyana 
 waso ; wa ya wa si tata kanye ne- 
 sigubu. IJmkwenyana wa Alala e 
 puza lawo 'manzi a fike nomkwe- 
 kazi. 
 
 The old woman remained at the 
 border of the kraal ; at length she 
 saw some one belonging to her 
 home ; he told her son-iu-law ; he 
 went and fetched her and the 
 water-vessel. The son-in-law con- 
 tinually drank the water which 
 his mother-in-law had brought. 
 
 She sets her son a dangerous amd difficult task. 
 
 Kwa ti umMana e pelayo sa ti 
 isalukazi, " Loko nami nga ya nga 
 ka amanzi, nawe hamba u yo'u ngi 
 tatela isibindi sengogo." Kwa 
 gaywa izinkwa eziningi, a ya 'u- 
 hamba e zi dAla endAleleni, ngo- 
 kuba kwa ku kude kakulu. Kwa 
 
 It came to pass on the day the 
 water was finished the old woman 
 said,'' " Since I went and fetched 
 water, do you go and fetch for me 
 the Uver of an ingogo."^ Many 
 loaves were made for him to eat on 
 his journey, for it was a great way 
 
 « In the Basuto legend of the Little Hare, the hare "rose in the night and 
 drank the water of the king, and then took some mud and besmeared the lips 
 and the knees of the jerboa that was sleeping at his side." The mud is witness, 
 and with one voice all the animals condemn the jerboa to death. (Casalis. Op. 
 cit, p. 352 J And in the Hottentot fable, the jackal smeared the hyena's tail 
 with fat, and then ate all the rest that was in the house. When accused in the 
 morning of having stolen it, he pointed to the hyena's tail, as a proof that he 
 was the thief. (Sleek. Op. eU., p. 18.) Comp. " The fox cheats the bear out 
 of his Christmas fare." (Thorpe. Yule-tide Stones, p. 280. ) 
 
 ' The son-in-law had spell-bound the old woman to do what was appa- 
 rently an impossibility. Having accomplished it and returned, she avenged 
 herself by bmding him to enter on a dangerous adventure. Compare the tale of 
 Mac Iain Direaoh, where the step-mother and son bind each other by speUs. 
 (GampbelC. Op. cit. Vol. II., p. 328. > 
 
 ' See Appendix B. 
 
rGTJNGqr-KTIBANTWANA. 
 
 171 
 
 sa kusasa e zi t\fala izink-wa, wa 
 hamba 9 lala endAle ; wa za wa 
 fika lapa i twasayo inyanga, wa zi 
 funyanisa izmgogo ziningi kakulu, 
 z' ekga odougeni, zi dAlala. Wa 
 fika naye e se gijima, e hamba 
 ngezand/ila na ngenyawo. Za ti 
 ezinkulu, " Nansi ingogo yetu." 
 Za ti ezincane, " Ingogo njani le 
 na, e-nwele ngamuntu ; e-meMwa- 
 na ngamuntu ; e-ndAletshana nga- 
 muntu ; e-makalana ngamuntu ? " 
 Za ti ezinkulu, "Ingogo, ingani 
 ingogo nje; ingani ingogo nje." 
 Za binda ke ezincane. Kepa uma 
 zi Alezi zodwa, zi hleka., zi ti, "A 
 ku si yo ingogo le, si ya bona 
 tina." Za ze za buya za ya ekaya. 
 
 off. In the morning, carrying the 
 loaves, he set out on his journey, 
 sleeping in the open air ; at length 
 he arrived at the new moon, and 
 found very many izingogo, leaping 
 on the bank of a river, at play. 
 He approached them, he too now 
 running and going on his hands 
 and feet, The old izingogo said, 
 " There is our ingogo."^ The 
 young ones said, " What kind of 
 an ingogo is that, which has hair 
 like a man ; and little eyes like a 
 man ; and little ears like a man ; 
 and little nostrils like a man ? " 
 The old ones said, "It is an in- 
 gogo : by such and such things we 
 see it is nought but an ingogo ; by 
 such and such things we see it is 
 nought but an ingogo." So the 
 little ones were silent. But when 
 they were by themselves they 
 laughed, saying, " That is not an 
 ingogo ; we see, for our parts." 
 At length they returned to their 
 homes. 
 
 The man is suspected and watched hy the young izingogo. 
 
 Wa fika wa bona ukuba kanti 
 ku kona unina-kulu, o se mdala. 
 Kwa sa kusasa za ti, " Hamba, 
 wetu ; si yo'uzingela." Wa ti, 
 "Ngi katele; a ngi z" ukuya 
 namAla nje." Za hamba ke zonke 
 ezinkulu ; za ti ezincane, " Tina a 
 si zi 'kuya 'ndawo." Za ti ezin- 
 kulu, " A si ze si fike se ni tezUe 
 izinkuni zokupeka." Za ti ezi- 
 ncane, " A si tandi ukushiya 
 vikulu yedwa nomuntu o fikileyo." 
 Za hamba ke za ya 'uzingela ; za 
 ze za buya, za fika ezincane zi 
 Alezi ; za tukutela ezinkulu, za ti, 
 
 8 That is, they claim him as one 
 them, they would use as a dependent. 
 
 On his arrival he saw that 
 there was at the kraal a grand- 
 mother, who was now old. In 
 the morning they said, " Go, our 
 fellow, we are going to hunt." He 
 said, " I am tired ; I shall not go 
 to-day." All the old ones went ; 
 the young ones said, " As for us, 
 we shall not go any where." The 
 old ones said, " Let us come home 
 by and bye, and find that you have 
 already fetched firewood for cook- 
 ing." The little ones said, " We 
 do not like to leave grandmother 
 alone with the person who has 
 come." So they went to hunt. 
 At length they returned ; on their 
 arrival the little ones were sitting 
 still ; the old ones were angry, and 
 of themselves, whom, having come to 
 
172 
 
 IZINGANEKVANE. 
 
 " Tina se si vela 'uzingela ; kepa 
 nina a ni yanga 'kuteza." Za 
 biada eziacane. Kwa pekwa izia- 
 yamazane. Za dAla, za lala» 
 
 said, " We are already come from 
 hunting ; but you have not been 
 to fetch firewood." The little ones 
 were silent. The game was cook- 
 ed. They ate, and lay down. 
 
 He hunts toith the izmgogo. 
 
 Kwa sa kusasa za ti, " Hamba, 
 si ye 'uzingela." Wa hamba nazo. 
 Za ya za zingela, za buya ntamba- 
 ma ; za funyanisa ezincane nazo se 
 zi vela 'kuteza. Za fika, za peka 
 izinyamazane zazo. Ya ti lena 
 ingogo e s' and' ukufika, ya ti, ]apa 
 izinyamazane se zi vutiwe, ya ti, 
 "A no ngi bekela umlenze, ngo- 
 kuba isisu sibuAlungu. A ngi 'uze 
 nga i dAla inyama." Za vuma ke, 
 za u beka umlenze. Za lala. 
 
 In the morning they said, " Let 
 us go and hunt." He went with 
 them. They went and hunted, 
 and returned in the afteiTioon ; 
 they found the little ones too now 
 returning from fetching wood. 
 They cooked their game. The 
 newly arrived ingogo^" said, when 
 the game was dressed, " Just put 
 aside a leg for me, for I have a 
 pain in my stomach. I cannot 
 just now eat meat." They as- 
 sented, and put him aside a leg. 
 They lay down. 
 
 He hills thevr grandmother, and runs off with Jier liver. 
 
 Kwa ti kusasa za buza za ti, 
 " Isisu si njani na 1 " Ya ti, " Si 
 se buAlungu." Za ti, "A si 
 hambe tina, si yo'uzingela." Za 
 hamba ke ; ya sala yona nezincane. 
 Kwa ti zi s' and' ukumuka, ya ti, 
 "Hamba ni, ni yo'u ngi kelela 
 amanzi emfuleni, ngi ze ngipuze." 
 Za tata isigubu, za hamba naso. 
 Kepa sa se si vuza isigubu si nem- 
 bobo ngapansi. Za fika emfuleni, 
 za kelela amanzi, sa vuza isigubu. 
 Z' epuza kakulu ukubuya* emfu- 
 leni, kwa za kwa ba semini ka- 
 kulu. Kanti ku te zi sa puma ya 
 se i suka ingogo, i tata umkonto, 
 ya gwaza unina-kulu walezi izin- 
 gogo ezi rige ko ; ya i dabula isi- 
 fuba nesisu, kwa vela isibindi, ya 
 
 In the morning they asked Tittti 
 how his stomach was. He said, 
 " It is still painful." They said, 
 " Let us go and hunt." So they 
 went, and he remained alone with 
 the little ones. As soon as they 
 were gone, he said, " Do you go 
 and fetch me some water from the 
 river, that I may drink." They 
 took a water-vessel and went with 
 it. But the vessel leaked, having 
 a hole in the bottom. They ar- 
 rived at the river, and dipped 
 water; the vessel leaked. They 
 took a long time ifi. returning from 
 the river, untU it was midday.- 
 But as soon as they went out, the 
 ingogo" arose and took a spear, 
 and killed the grandmother of the 
 izingogo which were absent; he 
 cut open the chest and bowels ; the 
 I liver appeared ; he took it out ; he 
 
 ]", Ji^** !^' *^® ™*^ '^^° ^^ Jist arrived pretending to be an ingogo 
 " That IS, the man. ^ ° 
 
TJGUIIGQU-KUBANTWANA. 
 
 173 
 
 si kipa, ya kjalaza, ya bheka pe- 
 zulu, ya bona uvati, ya Iw etula, 
 ya baleka. 
 
 looked on eveiy side; he looked 
 upwards and saw an uvati ;12 te 
 took it down and fled. 
 
 The young izingogo give the ala/rm. 
 
 Kwa ti lapa se li tshona ilanga 
 za buya izingogo ezincane, za ti zi 
 se senzansi kwomuzi, za bona igazi 
 eliningi li gijime ngendAlela, se 
 r omile ngokuba wa e i gwazile 
 ekuseni. Za ya se zi gijima ekaya, 
 za fika za ngena endAliai ; kepa 
 indAlu ya inde kakulu, ku nga 
 kanyi kakulu pakati kwayo. Za 
 fika, za m bona unina^kulu e se 
 file. Za puma zi gijima ngama- 
 ndMa, zi kala, zi bheka ngalapa 
 ku yiwe 'uzingela ngakona. Za zi 
 bona ezinkulu izingogo ; za ti ezi- 
 ncane, zi tsbo zi tsho zi tsho zi ti, 
 "Ingogo njani le e-meAlo nga- 
 muntu lena na ? " Za ti ezinkulu, 
 " Kw enze njani na ? " Za ti ezi- 
 ncane, "Urn bulele ukulu." Za 
 gijima, za la/ila izinyamazane, za 
 pata imikonto, za ti, "U bheke 
 Bgapi lowo 'muntu e be si ti in- 
 gogo 1 " Za ti ezincinane, " A 
 si m bonanga ; be si ye 'kuka 
 amanzi ; sa m funyana ukulu e se 
 file, si nga sa m boni yena." 
 
 When the sun was setting the 
 little izingogo returned ; when 
 they were in the lower part 
 of the village, they saw much 
 blood which had run on the 
 path, now dry, for he had stab- 
 bed the old ingogo in the morn- 
 ing. They at once ran home; 
 on their arrival they entered the 
 house; but the house was very 
 long, and not very light inside; 
 they found their grandmother 
 dead. 18 They went out running 
 with all their might, crying, and 
 looking in the direction whither 
 they had gone to hunt. When 
 they saw the old ones, the little 
 ones cried out again and again, 
 saying, " What kind of an ingogo 
 is that who has eyes Kke a man ? " 
 The old ones said, "What has 
 happened?" The little ones re- 
 plied, " He has killed grand- 
 mother." They ran, they threw 
 down their game ; tfiey carried 
 their spears in their hands. They 
 asked, " In what direction has the 
 man gone who we thought was an 
 ingogo?" The little ones said, 
 " We saw him not ; we had gone 
 to fetch water ; on our return we 
 found grandmother dead ; but saw 
 no more of him." 
 
 12 J'Jie Uvati, or fire-producing apparatus of the natives, consists of two 
 sticks cut from an umuti womlilo, " fire-tree," that is, a tree which wUl readily 
 yield fire by friction. The ^isando is preferred. The sticks are called male and 
 female ; the male is small, a foot or two long and pointed ; the female is some- 
 what larger and longer, as it is more rapidly worn out ; it is notched in the 
 middle with three notches ; the one which is uppennost is called the mouth ; it 
 is larger than the others, and in this the point of the male-stick works ; from 
 the mouth on each side are two smaller notches, which are called eyes. The 
 male-stick is rotated between the hands, its point working in the mouth of the 
 female-stick, lying on the ground ; by rubbing, dust is formed, which collects 
 in the eyes, and foUs from them on dry grass, which is placed underneath ; 
 when enough is collected, the male-stick is rotated with greater rapidity, the 
 dust is igmted, and fire is produced. 
 
 1' See Appendix C. 
 
1T4 
 
 IZINGANEKWANE. 
 
 They pwrsue the mv/rderer. 
 
 Za landela ngegazi lapa be ku 
 liambe ku kconsa igazi kona. Za 
 gijima, kwa ku lapa se ku Al-wile 
 za lala endAle. Kwa sa kusasa za 
 vuka za gijima ngamandAla ka^ 
 kulu. Kwa ti lapa se ku semini, 
 wa bheka umuntu o pete isibindi, 
 wa bona utuli oluningi ngasemuva 
 kwake. Wa gijima kakulu. Kepa 
 zona izingogo za zi nejubane ku- 
 naye, ngokuba yena wa e umuntu, 
 zona zi izilwane. Kwa ti emini 
 kakulu za m bona. Kwa nga ti 
 zi ya ndiza ngoku m bona kwazo. 
 Wa bona ukuba zi zo'u m funya^ 
 nisa. Wa ya w' enyuka ngomango 
 omude kakulu ; wa ti e dundubala, 
 za zi fika naze ngapansi kwo- 
 mango. W e/tla, wa funyanisa 
 isikgTingwa si siningi kakulu, 
 kw enile ; wa tata uvati, wa Alala 
 pansi, wa lu peAla, wa vuta um- 
 lilo, wa tshisa isikota, wa zungeza 
 leyo 'ntaba e nomango ; za baleka 
 izingogo ngokuba za zi w esaba 
 umlllo. Za buyela ngalapaya 
 kwentaba ; wa e se gijima e kg'o- 
 nda pambiK, kwa ze kwa Aiwa e 
 nsa zi boni. 
 
 He 
 
 Wa lala. Kwa sa wa vuka wa 
 baleka wa ye wa lala kwomunye 
 umuzi u senkangala. Kwa sa 
 kusasa e ruka e gijima. Kwa ti 
 emini wa bheka ngasemuva, wa zi 
 bona zi za zi gijim' izingogo. Ku 
 ti e be zi sele emuva, se zi katele, 
 zi tiga m bona zi gijime kakulu, 
 ku buye ku nga titi se ku peUle 
 ukukatala kuzona. Wa bona futi 
 ukuba zi za 'u m bamba. Wa 
 peAla uvati, wa vuta umlilo, wa 
 
 I* Other people also apply tlie term 
 friction. 
 
 They followed bis track by the 
 blood where it had gone dropping 
 in the path. They ran ; when it 
 was dark they slept in the opeaj 
 country. In the moming they 
 awoke and ran with all their 
 might. When it was noon, the ' 
 man who was carrying the liver 
 looked and saw much dust behind 
 him. He ran very fast. But the 
 real izingogo were more swift than 
 he ; for he was a man ; they were 
 animals. At midday they saw 
 him. It was as though they flew 
 through catching sight of him. 
 He saw that they would soon catch 
 him. He ascended a very long 
 steep place ; when he was at the 
 top, they were reaching the bot- 
 tom ; he descended ; he found very 
 much long and thick grass; he 
 took the uvati, and sat down, and 
 churned!* it, and kindled a fire, 
 and set the grass on fire ; it sur- 
 rounded the steep hiU; the izin- 
 gogo fled, for they feared the fire ; 
 they went back from the mountain 
 by the way they came. And he 
 ran forward until it was dark 
 without seeing them. 
 
 He slept. In the morning he 
 awoke and fled ; he went and slept 
 at another village on the high land. 
 In the morning he awoke and ran. 
 At noon he looked behind him, 
 and saw the izingogo coming to 
 him running And those who had 
 lagged behind being now tired, 
 when they saw him, ran rapidly ; 
 It was again as if their fatigue was 
 at an end. Again he saw they 
 were about to catch him. He 
 churned the uvati, and kindled 
 chum to the mode of producing fire by 
 
UOUNQQU-KUBANTWAlfA. 
 
 175 
 
 tshisa isikota; za bona umlilo u 
 vuta, z' ema. Wa gijima, a ka be 
 e sa zi bona ; wa ze lya lala kwa 
 ba kabili endAleleni e nga zi boni. 
 
 : Kwa ti ngolwesitatu, umAla e za 
 'ufika kubo, wa zi bona emini, za 
 m kasotsha ; wa tsketsha wa sondela 
 
 ^(Juze nemizi, za se zi buyela 
 eirniva. 
 
 fire, and burnt the grass: ■when 
 they saw tile flre binning, they 
 halted. He ran and saw them no 
 more ; until he had slept twice in 
 the way he did not see them. On 
 the third dayi the day he would 
 reach his own people, he saw them 
 at noon ; they pursued him ; he 
 hasted and approached near the 
 villages, and then they tui-ned 
 back. 
 
 The izmgogo boil cmd eat their grandmother. 
 
 Za fika ekaya. Za fika, za m 
 tata unina-kulu, za m peka ngem- 
 biza enkulu. Wa lala 4 pekiwe 
 eziko. Kwa za kwa sa zi i kwe- 
 zela ; kwa ti na kusasa za kwezela 
 kwa ze kwa ba semini. Kwa ti 
 ntambama za m epula, za m beka 
 ezitebeni ; wa . Mala, wa za wa 
 pola. Za ti ezinkulu kwezincane, 
 " A si dAle ukulu, kona si nga yi 
 'kufa." Za mu d/jla ke, za m 
 kjeda. 
 
 They reached their own home. 
 On their anival they took the 
 grandmother, and boiled her in a 
 large pot. They took a whole 
 day cooking her.^^ Until it 
 was morning they kept up the 
 fire, and during the morning 
 they kept up the fire. At noon 
 they took her out of the pot, and 
 placed her on the feeding-mats ; 
 she remained there till she was 
 cold. The old ones said to the 
 little ones, " Let us eat your 
 grandmother, then we shall not 
 die."i^ So they ate her up. 
 
 The soririn-law reaches home. 
 
 Wa e se fika ekaya umkwenyana The son-in-law of the old woman 
 
 waleso 'salukazi ; wa fika wa si reached his home ; on his arrival 
 
 nika isibindi. Sa ti, " W enzHe, he gave her the liver. She said, 
 
 mntanami." " You have done well, my child." 
 
 Lydia, (Umkasetemba.) 
 
 ^ The natives reckon their days' journey by the times they sleep. J^ga 
 lalakatatu, "I slept three times, "^that is, I took three days. Uya'hilala 
 Icahlomu, " You will sleep five times, "-^that is, you will take five days. Here 
 it is said, the dead grandmother slept or lay down when cooked,— that is, they 
 were not satisfied with the ordinary time, but left her one day in the pot over 
 the fire. . . ,- _ 
 
 ^5 This is in allusion to a strange medical theory or superstition. When a 
 serious disease invades a kraal, a doctor is summoned not merely to treat the 
 disease, but to give "courage-medicines." He selects, among other things, the 
 bone of a very old dog which has died a natural death, from mere old age, or of 
 an old cow, bull, or other very old animal, and administers it to the healthy as 
 well as to the sick people, that they may have life prolonged to the same extent 
 as the old animal of whose remains they have partaken. This is the native 
 " life-pill." The iziugogo eat the old woman that they may not die. 
 
176 
 
 IZINGANEKWANE. 
 
 APPENDIX (A). 
 
 UGUNGQU-KUBANTWANA. 
 
 UGUNfiQU - KUEANTWANA waS SO 
 
 called because she was the mother ■ 
 of all animals, for she was theii 
 chief; and as regards the pool, the| 
 animals used to go to it first and 
 drink, and leave water for her *l 
 for she could not drink first, for 
 all the water would have been ex- 
 hausted before the animals had 
 drunk if she had drunk first ; and 
 as to her body, on one side there 
 was a country, on the other rivers 
 and great forests ; but the rivers 
 which were in her the animals did 
 not like to drink, for they were 
 like common water ; that pool at 
 which they drank was, at it were, 
 milk ; therefore they did not drink 
 at other rivers, they drank at the 
 pool. She was called Ugungyu 
 because when she was still at a 
 distance she was heard coming, 
 for when she was moving there was 
 heard a great noise, and they heard 
 that she was coming by the gu- 
 
 In other legends of South Africa the elephant is represented as the king of 
 beasts. The Basuto tale of the Little Hare has so many things in common with 
 this of Ugunggii-kubantwana, that one cannot doubt that they have a common 
 origin. There a woman longs for the liver of a fabulous animal, the niama- 
 tsane ; her husband goes to hunt one to gratify her ; he finds i large herd, but 
 as they could "leap three sleeps at a bound," — that is, a distance equal to three 
 days' journey, — and "their backs and legs were like alive coal," he has some 
 difficulty in catching one, and succeeds at last only by means of magic ; he 
 kills one, and gets possession of the longed-for liver ; his wife devours it with 
 avidity, but it is as a burning fire within her, and she rushes to the great lake 
 and drinks it dry ; and remains, overpowered by the excessive draught, stretched 
 on the ground, unable to move. The king of beasts, when informed, tells 
 several animals to go and punish the woman, but one after another makes an 
 excuse. The ostrich at length goes to her, and gives her such a violent kick 
 that the water spouts up into the air, and rushes in torrents into the lake. The 
 animals do not dare to drink the water ; but the hare goes stealthUy by night, 
 and drinks, and then smears the lips and knees of the jerboa with mud, that 
 the charge may fall on it. (CasaMs. Op. cit., p. 350.^ Compare also "The 
 Elephant and the Tortoise." Bkeh. Op. cit., p. 2T. 
 
 ^'' Oungqw, gungqu.—Tb.is vrord is intended as an imitation of the noise 
 produced by the animal, which is said to resemble that made by a heavily laden 
 wagon passing over a bad road. The English reader will not be able to pro- 
 nounce the click ; but he will succeed in producing a sound sufficiently similar 
 by uttering gunghu, nasalising and aspirating strongly the (7. — Another native 
 adds, she was so called because she swallowed every thing that came in her way 
 so that when she moved the contents of her stomach ratSed. 
 
 UauNGQU-KUBANTWAlfA, kwa ku 
 tshiwo ngokuba e un,ina wezilo 
 zonke, ngokuba a e inkosi yazo ; 
 nesiziba leso za zi fika kukgiala 
 izilwane zi puze, zi m shiyele, ngo- 
 kuba wa e nge ze a puza kukjala, 
 ngokuba a e nga pela onke amsi- 
 nzi, zi nga ka puzi, uma e puzile 
 kukg'ala ; kepa umzimba wake 
 ngenxenye kwoAlangoti wa e mi- 
 IDe ilizwe, ngenccenye ku kona 
 imifula namaMati amakulu ; kepa 
 leyo 'mifula eya i kuyena za zi nga 
 tandi uku i puza, ngokuba ya i 
 fana namanzi ; isiziba leso e za zi 
 puza kusona kwa ku nga ti ubisi ; 
 ngaloko ke zi nga puzi kweminye 
 imifula, zi puze kona esizibeni. TJ 
 tiwa Ugunggii ngokuba wa e zwa^ 
 kala e se kude, ukuti u y' eza, ngo- 
 kuba uma e hamba be ku zwakala 
 umsiudo omkulu, b' ezwa. ukuba 
 so ku fika yena ngokuti gunggu, 
 gunggu. 
 
 Lydia. 
 
}f' 
 
 THJS IZINQOGO. 
 
 177 
 
 APPENDIX (B). 
 
 tb|, izingoqo. , . 
 
 ^HE Izingogo are fabulous aainuHia,— degenerated men, who by living continually 
 Mart from the habitations of men have become a kind of baboon. • They go on 
 mi. fours, and have ttSa, but talk aa men ; they eat human flesh, even that of 
 their own dead. 
 
 Izingogo, kwa ku^Hga ti za zi 
 abantu ; kepa kwa ti ngokutanda 
 kwazo za Alala end/ile, kwa za kwa 
 tiwa izilwane, ngokulja za zi Alala 
 endAle, ngaloko ke umuntu za urn 
 dAla. Kepa uma ku fika umuntu 
 o vela fcubantu 'enza imikuba, e 
 njengeyazo, zi jabule zi ti, " Naye 
 u iagpgo," ngokuba 'enza njengazo; 
 Kepa -abantwana a se be Alakani- 
 pile, ukuAlakanipa kwabo kwa ku 
 dAluIa okweziakulu, ngokuba ba 
 be m kxewaya, be ti, " A ku si yo 
 ingogo ;" noroa ezinkulu zi tuku- 
 tela zi ba tsbaye abantwana, ba 
 pike noma zi ba tshaya. Kwa ku 
 ti uma ^i tambile zi yo'ud/jlala 
 odongeni, zi fike zi pikisane ngo- 
 kwekg'a, zi ti o nga kw azi ukwe- 
 kqsi a ka si yo ingogo ; nezincane 
 z' ekg'e ; kepa uma ku fika umuntu 
 e ti u ingogo, be zi ya naye odo- 
 ngeni, zi ti a k' ekqe njengazo ; 
 ngokuba ku tiwa ukwekg'a za. zi 
 lula ngokuba za zi dAla ibomvu ; 
 ku ti uma se zi kgiedile ukwekg'a, 
 zi me odongeni olukulu, zi fulatele 
 enzansi zonke, zi ti, " A si tsteke 
 sonfce, si 'ye 'kubheka inAle yake 
 uma i njengeyetu na?" Uma i njalo, 
 zi ti 11 ingogo ; uma i nge njalo, zi 
 mu dAle ; ku ti tuna lowo 'muntu 
 o fikile kuzona, uma e nga tsheki 
 njengazo, zi mu dMe. Be ku ti 
 uma umuntu e ya kona a bunjelwe 
 izinkwa zebomvu, a Alale ekaya e 
 dAla zona, ku ze ku fe inyanga, e 
 nga sa ku dhli ukudAla, e se d/»la 
 ibomvu lodwa; a hambe nalo eli 
 pete izigakg'a eziningi, kona e ya 
 'kuti uma e se fikile kuzona izin- 
 gogo naye a tshekis' okwazo, zi be 
 se zi ti naye tagogo. 
 
 The Iz&igogo were apparently 
 men ; but it came to' pass by their 
 own choice they lived in the open 
 country, until they were called 
 animals; for they lived iii the open 
 country, and therefore they ate 
 man. But when there arrived a 
 man ~who came from other men 
 who practised the same habits as 
 themselves, they rejoiced, saying, 
 he too was an ingogo, because he 
 did as they did. But the discern- 
 ment of the children, who were 
 now sharp, was greater than that 
 of the older ones, for they were on 
 their guard against him, saying, 
 " It is not an ingogo ; " and even 
 though the old ones were angry 
 and beat themj they denied not- 
 withstanding they were beaten. 
 They used to go and play on the 
 bank of a river ; on their arrival 
 they contended by leaping, saying, 
 that he who could not leap was 
 not an ingogo ; the little ones 
 leaped too ; and if there came a 
 man feigning to be an ingogo, they 
 would go with him to the bank, 
 and teU him to leap like them ; 
 for it is said, when they leapt 
 they were light, because they ate 
 red earth. 
 
178 
 
 IZINGASTEKWAITE. 
 
 Izingogo za zi hamba ngezinyawo The Iziri|l|go used to go on aU 
 ezine ; za zi nemisila ; kodwa za zi fours ; they had tails ; but they 
 kulumisa kwabantu. talked like men. 
 
 ItmaybeweU to compare this account of the Izingogo -with GullivB^ 
 account of the Yahoos. The native . imagination has quite equaled hwiftm 
 describing degenerate man. ; 
 
 This -wiU be the proper place to introduce the nativg legend on the origin of 
 baboons. According to this theory, man is not an elevated ape, but the ape as 
 a degenerated man. *' 
 
 T7KIJVELA KWEZIMFENE. 
 (the origin op baboons.) 
 
 Emafeneni isizwe esa penduka 
 izimfene. Abantu ba kona ba 
 vama ukuvilapa, be nyena uku- 
 lima ; ba tanda ukud^la kwabanye 
 abantu, ngokuti, "Si ya 'kupila, 
 noma si nga limi, uma si d/jla 
 ukud/ila kwabahmayo." Inkosi 
 yakona, kwatusi, isibongo sakona, 
 ya buta isizwe sakona, ya ti, "A 
 ku fiinwe ukudMa ku be umpako 
 ukuze ku dAKwe, loku ku za 'u- 
 punywa emakaya ku yiw' endMe." 
 Nembala ke kwa ba njalo. Kwa 
 butwa ukiidAla konke nezinkwa, 
 kwa pekwa ; kwa tatwa imipini 
 yamagejookulima: yapatwa ukuze 
 ba zipisele ngayo ngemuva. U 
 lapo ke a ba penduka ngako izim- 
 fene. A si zwa 'ndab' enkulu a 
 ba y enza ukuze ba penduke izim- 
 fene, ukupela ukupisela impini 
 njalo ; ya mila ya ba umsila ; kwa 
 vela noboya; ba puka ubuso, ba 
 ba izimfene ke. Ba hamba ema- 
 weni ; imizi yabo ya ba amawa. 
 Na namAla nje ku sa tsMwo njalo 
 uma i bulewe imfene, ku tiwa, 
 " Umuntu wakwatusi. Emafeneni 
 lapa ku dabuka kona izimfene." 
 
 Umamadunjini, Umkatuta. 
 
 Among the Amafene was the tribe 
 which became baboons. The people 
 of that tribe were habitually idle, 
 and did not like to dig ; they 
 wished to eat at other people's 
 houses, saying, "We shall live, 
 although we do not dig, if we eat 
 the food of those who cultivate the 
 soU." The chief of that place, of 
 the house of Tusi, the surname of 
 that tribe, assembled the tribe, 
 and said, " Let food be prepared, 
 that it may be food for a journey, 
 for we are going to leave our 
 homes and go into the wilderness." 
 And they did so. All kind of 
 food was collected, and bread 
 made ; and they took the handles 
 of digging-picks : they took these 
 that they might fasten them on 
 behind. It was then that they 
 turned into baboons. "We do not 
 know any long account of what 
 they did that they might turn into 
 baboons, but only that they thus 
 fastened on the pick-handles ; they 
 grew and became tails ; hair made 
 its appearance on their bodies; 
 their foreheads became overhang- 
 ing, and so they became baboons. 
 They went to the precipices ; their 
 dwellings were the rocks. And 
 even to this day it is still said, 
 when a baboon is killed, "It is 
 one of Tnsi's men. The Amafene 
 is the nation from which the ba- 
 ' boons sprang," 
 
THE OBldiN OF BABOdNS. 
 
 179 
 
 ANOTHER VEESION. 
 
 Ktj tiwa, iml'eii6''^wa ku tununtu, 
 uAlob9^1wabg!jitu bakwatusi. I 
 y' aziwatiMoBo ^wayo laipaya vela;, 
 kona. Wa.manje kii sa tiwa ema- 
 feneni, isizwe sakpna. Ku tiw-a, 
 umuntu wakona ■vija ba ivila eli- 
 kiilu ; V en^ena tikusebenza imi- 
 sebenzi yoike J wataada ukudAla 
 oku setshenzwe abanye abantu ; 
 kepa ■wfa Mupeka kakulu, abaptu 
 be ni sola, be eS' Aleka, be m du- 
 (ioaza ngobuvila bake : wa _za wa 
 iata Timpini wegejo lake, wa u 
 faka ngemva, ukuze a be inyama- 
 ^zane, ' a dAle ngokweba loko 'ku- 
 dAla a ba m sola ngako. Wa 
 lal' endAle, wa ba imfene. 
 
 I 
 
 "Wa fika ngolunye usuku e se 
 imfene, umuntu e lindile; kepa 
 
 yi' aAluleka ukulinda, wa lala. 
 
 Kmfene leyo ya ngena ensimini, ya 
 d/ila ya dAla, y'l ezwa ukuba se 
 y esuti ; ya hamba ya ya lapa lo 
 'muntu e lele kona, y' apula ugo- 
 noti Iwebele, ya hamba nalo uku 
 Iw enza uswazi Iwokuba i ze i m 
 vuse ngalo ; ya kwela ekadbeni e 
 lele ubutongo, ya m tshaya ngalo 
 kakulu ; wa vuka ngokwetuka, wa 
 kuza ; ya ba se y eAla ke, se i 
 puma ensimini : wa kgalaza ukuti, 
 " Hau ! Umuntu o ngi tshayUeko 
 u ye ngapi na ! " Wa bona i se 
 y enyuka i ya eweni ; wa ti, " Ko- 
 nje nga ba ngi tsbaywa i yo le 'm- 
 fene." W eAla wa bona izinyawo 
 zayo pansi kwekadba^ Wa Alola 
 insimu, wa fumana se i dAliwe. 
 
 It is said/ the baboon was a man 
 of iiie nation, of men who are 
 called Amatiisi. The nation from 
 which it sprang is known. And 
 to this day the Amafene say, the 
 baboons descended from them. It is 
 said, a man of that nation was a 
 very great idler; he was disin- 
 clined tO' do any kind of work ; he 
 liked to eat what others had work- 
 ed for ; but he was greatly troubled 
 when men scolded him, and laugh- 
 ed at him, and ridiculed him for 
 Ms idleness : at length he took the 
 handle of his hoe, and fastened it 
 on behind, that he might become 
 an animal, and eat by stealing the 
 food, for which they scolded him. 
 He slept in the open coUntiy, and 
 became a baboon. 
 
 He came one day, when he was 
 now a baboon, where a man was 
 watching ; but he got tired of 
 watching, and went to sleep. The 
 baboon entered the garden ; he ate 
 and ate, until he- felt satisfied ; he 
 went to the place where the man 
 was sleeping ; he broke off a reed 
 of com ; he took it with him that 
 he might use it as a switch for the 
 purpose of arousing him ; he 
 climbed into the watchhouse, he 
 being asleep, and hit him hard 
 with the reed; he woke with a 
 start, and cried out with surprise ; 
 the baboon at once descended from 
 the watchhouse, and went out of 
 the garden : he looked on this side 
 and that, saying, " Hau ! Where 
 has the man gone . that struck 
 me?" He saw the baboon now 
 ascending the precipice, and said, 
 "So then I was struck by that 
 baboon." He descended, and saw 
 tlie footprints below the watch- 
 house. He examined the garden, 
 and found it already wasted. 
 
180 
 
 IZINGANEKWANS. 
 
 Ku njalo ke ngemfene.' Ku 
 tiwa Timtiniiu wakwatusi. Labo 
 'bantu bakwatusi na nktoAla ixje 
 ba se kona, abona ba peadijka 
 izimfene. Ku tsMwo njalonjalo, 
 ku ti, uma izimfene zi kala eweni, 
 z' enza umsindo, ku tiwe kubo 
 iigokulaula, "Nampo abaiitu bar 
 "kwini eweni, be kuluma." Nbma 
 zi dAla amasimu, ngoku ba laulela, 
 ku tiwe, " Bani, tshela ni abantu 
 bakwini laba, ba yek0 ukildMa 
 kwetu ; si ya zilimela ; nabo a ba 
 lime njengati." 
 
 Suck, then^is the kistory of the 
 babo#. It is said jfco ,be on% pf 
 the Amatusi. The Ajnatusi still 
 exist' to the present Jime, the very, 
 people who becaipelbaboons. And' 
 wh«n the baboons are crying on 
 the precipice, and making a noise,, 
 it is continusjlly said to them in 
 jest, '"Behold your people on the 
 precipice, talking." , Or if- tkey 
 ha/ve devoured the gaTdeiis,m is 
 saii^ in spOrt, " You So-and-s^tell 
 those people of yours 'to leave aloiie 
 our food ; we dig for oursel'^J; 
 and let them too dig for,! them- 
 selves, as we do." 
 
 This, then, is what I know aboiiH;) 
 the baboon. 
 
 I loko ke e ngi kw aziyo ngem- 
 fene. 
 
 TjMPENaULA Mbanda. j 
 
 It is quite noteworthy that among the Mussulmans there is a similar legen^ 
 of the descent of apes from man : — 
 
 " On one of Solomon's progresses from Jerusalem to Mareb, he passedl 
 through a valley inhabited by apes, which, however, dressed and Uved like men, 
 and had more comfortable dwellings than other apes, and even bore all kinds of 
 weapons. He descended from his flying carpet, and marched into the vaU^ 
 with a few of his troops. The apes hurried together to drive him back, but one. 
 of their elders stepped forward and said, 'Let us rather seek safety in submis- 
 sion, for our foe is a holy prophet.' Three apes were immediately chosen as 
 ajnbassadors to negotiate with Solomon. He received them kindly, and inquired 
 to .which class of apes they belonged, and how it came to pass that they were 
 so'skilled in all huihan arts ? The ambassadors replied, ' Be not astonished at 
 us, for we are descended from men, and are the remnant of a Jewish com- 
 munity, which, notwithstanding all admonition, continued to desecrate the 
 
 Sabbath, until Allah cursed them, and turned them into 
 Biblical Legends 0/ the Musmlmans, p. 205. J 
 
 apes.'" (WeiFs 
 
 APPENDIX (C). 
 
 IZIMU ELA TOLWA UMASENDENI. 
 
 (the cannibal whom umasendeni received into his house.) 
 
 The following tale, told as an historical fact of comparatively modem times, 
 bears so much resemblance to that of the slaughter of the grandmother of the 
 izingogo, that it is inserted here : — 
 
 Umfo wetu, TJmasendeni ibizo My brother, whose name is Uma- 
 lake, wa tola umfokazi ; wa ti, j sendeni, received a stranger into 
 "Ngi ku tolile; Alalalapa; izwe: Ms house; he said to him, "I 
 U indMala, ku nge ko amabele." have received you into my house ; 
 
 stay here ; there is famine in the 
 land J there is no corn." So the 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 181 
 
 Wa /Jala ke ximfokazi, wa /ilala 
 insukwana nje. "Wa ti Bgelinye 
 ilanga, " Ngi ya fa namAla. A 
 ngi zi 'kupuma ngomzi lo." Wa 
 e be e fa ebu/ilungii unina kama- 
 sendeni. Kwa ti ukuba b' emuke 
 abantu ekaya, wa nm bamba um- 
 fokazi, wa m bulala, wa m peka 
 ke, wa mu d/ila ke. Wa m beka 
 izitsha zonke, wa twala, wa liamba, 
 w' emuka. Ya buya ke indodana, 
 ya fika, ya funyana se ku kubi 
 end/ilini ; ya fumana se kw ande 
 inyama endAlini. Ya kala ke, ya 
 ti, " Woza ni, bantu ! ni ze 'ku 
 ngi buka ; loku nank' umMola ; 
 umame u dAliwe umfokazi, e be 
 ngi m tolile." Ba butana ke 
 ekaya. Ba ti, " Ku boni ke 1 Si 
 "be si nga tsbongo na, ukuti, ' Li- 
 zimu Icli ? ' Wa ti wena, umimtu 
 wako. Wa ti, ' Ka 'zimu.' Sa 
 ti, ' Lizimu,' tina." Wa m twala 
 ke unina ngazo izitsba zonke, e ya 
 'u m la/ila ngezitsha. 
 
 Umpondo Kambule (Aaron). 
 
 stranger staid ; but he staid only 
 a few days. He said one day, " I 
 am ill to-day. ' I shall not go out 
 from this kraal." TJniasendeni's 
 mother had been suffering from 
 pain. When the people had left 
 home, the stranger laid hold of her 
 and lulled her, and boiled her and 
 ate her. He filled all the vessels 
 with her, and loaded himself, and 
 went on his way. Her son came 
 back again, and found the house 
 befouled ; he found that there was 
 much flesh in the house. So he 
 cried, saying, " Come ye, people ! 
 come and look upon me ; for here 
 is a prodigy ; my mother has been 
 eaten by the stranger whom I took 
 into my house." So they assem- 
 bled in his house ; and said, " Do 
 you not see then ? Did we not say 
 this man was a cannibal? You 
 said for your part, he was youi- 
 dependent ; you denied that he 
 was a cannibal. We said, on our 
 part, that he was a cannibal." So 
 he carried out his mother in all 
 those vessels, and went and buried 
 her in them. 
 
 UMKXAKAZA-WAKOGINGQWAYO. 
 
 The birth of Umkx.ahaza. 
 
 KvvA ku lc(ina inkosi etile; ya 
 zala uuintwaua; w' etiwa igama, 
 kwa tiwa Umk-cakaza - wakogi- 
 ngiywayo. Loko kwa ku tshiwo 
 ngokulia kwa ku puma impi i kaa- 
 kaza izikali, w' etiwa ukuti TJm- 
 ka;akaza; nokuti o wakogingg-wa- 
 yo, kwa ku tshiwo ugokuba impi 
 
 There was a certain king ; he 
 had a child ; her name was Um- 
 ka;akaza-wakogiii gr^wa yo. ^'^ That 
 name was given beeausb an army 
 went out to battle rattling wea- 
 pons, and so she was named Um- 
 k.-i;akaza ; and further the name 
 Wakoginggwayo was given because 
 
 IS Uml"s.al-o-a-'walo'jiiuj([v.vyo. — The-rattler-of-weapona-of-the-place-of-the- 
 roUiuft-of-the-slaiu. 
 
182 
 
 IZINGAHEKWANE. 
 
 ya gwaza kakulu abantu, kwa 
 tiwa se be ginggika nje ; k-wa 
 tshiwo ke ukuti wakoginggwayo., 
 Ivwa buye kwa ^alwa onmnye 
 Timntwana ; w' etiwa igama, kwa 
 tiwa Ubalatusi, ugokuba wa e nga 
 ti u fana netusi. 
 
 the army killed very many men, 
 and when they were rolled alto- 
 gether on the ground, she was 
 named Wakogingg^ayo. Again 
 he had another child ; she was 
 named Ubalatusi, ^^ because she 
 resembled brass. 
 
 Eer fatJter's rash promise. 
 
 "Wa ti Umkaakaza lapa e se 
 kula, wa ti uyise, " Bheka, wena, 
 um/ilana u tombayo ku ya 'ubutwa 
 izinkomo eziningi zokuza uku ku 
 bupsa ; ngokuba ezako izinkomo 
 zi ya 'ud/diwa ngemikonto, ku 
 /daselwe ezizweni ezi kude, zi fike 
 zi kcime ilanga." 
 
 When Umkscakaza was growing 
 up, her father said, " Look you, 
 on the day when you are of age 
 there* shall be collected many 
 cattle for the purpose of bringing 
 you home f^ for the cattle which 
 shall be brought to you shall be 
 taken at the point of the spear, 
 and forays be made into distant 
 nations, and when they come they 
 will darken the sun." 
 
 UrnhzLokaza's maturity. 
 
 "Wa za wa kula "Umkxakaza. 
 Wa ti e nabanye bodwa end/tie wa 
 ba tshela ukuti, " Ngi tombile." 
 Za jabula izintombi, za gijimu, za 
 ya emizini yonke, zi niema ezinye 
 intombi ; za fika, za /Jala kuyena ; 
 za buye z' esuka, za m shiya, za ya 
 ekuya, za ya 'upanga umuzi wonke. 
 
 At length she came to maturity. 
 When she was with others in the • 
 open country she said to them, " I 
 am of age." The damsels rejoiced, 
 and ran to all the -sillnges, calling 
 other damsels ; they came and re- 
 mained with her ; again they left 
 her and went home, .yoing to 
 plunder the whole village.-^ 
 
 Tlie size of the totvn in wliich she dicelf. 
 
 Kepa umuzi wa umkulu ngoku- 
 ngenakiiliiiganiswa, ngokuba izin- 
 d/tlu zawo za zi nga balwa ; ngo- 
 kuba umuntu, uma e memeza, e 
 
 But the town was immeasm-ably 
 large ; for the ro\ys of its linuses 
 could not be counted, for if a man 
 standing in the tniddle of the 
 
 , "a colour ;'' and i-?«s!, "brass.'' The 
 
 ^' Ubalatusi. — CompoaeJ of um-hola 
 brass-coloured one. 
 
 ™ Ul-iiliiiiimi. — When a princrss royal comes of age, she quits her father's 
 home, and goes out into the a\ ilds, from %\ hich she is Ijrought back by haying- a 
 bullock slaughtered on her account. Other girls tell her parents ■\\ here she is ; 
 and aU la^- and order arc at an end ; and each man, woman, and child lavs hold 
 ou any article i.t property wliich may be at hand, assagais, shields, mats, pots, 
 &c. The king says nothing, it being a day of such general rejoicing, that it is 
 regarded as improper to liud fault vith any one. If during this reign of mis- 
 rule, any thing is taken which the chief really values, he can obt.uu it again 
 only by paying a fine. 
 
 -' iSee preceding note. 
 
UMKXAKAZA-WAK'OGINaQWATO. 
 
 183 
 
 paka,ti esibayeni, ngalapa kwohla.- 
 ngoti be be ng' ezwa uma u kona 
 umuntu o memeza esibayeni ; ngo- 
 kuba umuntu uma e vela okalweni 
 u be ti imizi eminingi, kantiumuzi 
 munye. 
 
 cattle-enclosure shouted, people 
 standing on one side could not 
 hear that there was any one shout- 
 ing in. the Cattle-enclosure ; for a 
 man standing on the top of a hill 
 would say it was many villages, 
 when in reality it was but one. 
 
 Umkxakaza despises her father's offering. 
 
 Za buya izintombi, za ya, ku- 
 yena Umkaiakaza. B' etuka aba 
 sekaya ngokubona izintombi zi zo- 
 ■'panga; ba ti, "U tombile um- 
 ntwana wenkosi." Uyise wa kipa 
 amashumi amabili okuya 'ku m 
 , buyisa endAle. Wa fike Umkca- 
 ka^a, wa ti, "A ngi boni 'Into." 
 Kwa pindelwa ekaya ; wa fike 
 uyise, wa kipa amashumi amane ; 
 ba ya nawo kumktcakaza ; wa ti 
 Umkajakaza, " A ngi boni luto." 
 Ba pindela ekaya. Wa fika uyise, 
 wa kipa ikulu. Wa ti, " Hamba 
 ni nalo." Ba hamba, ba fika kum- 
 kaiakaza. Wa ti Umka;akaza, 
 ."Nansi inAlamvu yelanga." Ba 
 pindela ekaya. 
 
 The damsels returned to TJm- 
 kaakaza. The people at home 
 wondered when they saw the dam- 
 sels coming to plunder; they 
 shouted, "The king's child is of 
 age." The king selected twenty 
 head of cfittle to go and bring her 
 back from the open country. But 
 Umkaiakaza said, "I do not see 
 anything." They were taken home 
 again. Then the father selected 
 forty J they went with them to 
 Umkasakaza j UmkcBakaza said, "I 
 do not see anything." They went 
 home again. Her father selected 
 a hundred, aiid said, "Go with 
 them." They went with them to 
 tJmkajakaza. Umkaiakaza said, 
 "There is the globe of the sun." 
 They returned home. 
 
 A Iwrger offering is made, hut still despised. 
 
 But all the men belonging to 
 her father's tribe were running 
 with cattle, shouting, "TJmkaa- 
 kaza-wakoginggwayo is of age." 
 When those who had taken the 
 cattle to TJmkajakaza returned, 
 they were given two hundred; 
 they went with them ; Tlmkaa- 
 kaza said, "I still see the sun. 
 Until the sun is darkened accord- 
 ing to my father's saying [I will 
 not retiu-n."]^^ They returned to 
 the king. Men ran to the whole 
 
 ^'^ It is necessary to add these words to complete the sense. Such elliptical 
 modes of expression are common in Zulu. 
 
 Kepa abantu bonke pakati kwe- 
 sizwe sikayise ba be gijima nen- 
 komo, bonke be ti, "U tombile 
 TJmkxakaza-wakogingg'wayo." Ku 
 te uma ba fike labo aba be yisile 
 izinkomo kumka;akaza, ba fika ba 
 nikwa amakulu amabili ; ba ya 
 nawo. Wa fike wa ti Umka;akaza, 
 " Ngi sa li bona ilanga. Kwo ze 
 ku kcitshwe ilanga njengokutsho 
 kukababa." Ba buya ba ya enko- 
 sini. Kwa fike kwa gijinyiswa 
 
184 
 
 IZINGAHEKWANE. 
 
 abantu ezweiii lonte, be tata izin- 
 komo kubantu bakayise, nezikayise 
 za /jlanganiswa, za yiswa 'ndawo 
 nye zonke. Wa ti Umkxakaza, 
 " Ngi sa li bona ilanga." Ba buya 
 ba ya ekaya. 
 
 nation, taking the cattle from her 
 father's people, and the cattle of 
 her father were collected and all 
 brought to one place. Umkaia- 
 kaza said, "I still see the sun." 
 They returned home*. 
 
 Again she despises a still larger offering. 
 
 Kwa fike kwa kitshwa impi ; ya 
 ya 'ku zi dAla ezizweni ; ya buya 
 nazo. Za yiswa. Wa fike wa ti 
 Umkaiakaza, " Ngi ya li bona 
 ilanga." Kwa buye kwa kitshwa 
 impi ; ya buya nenkulungwane 
 eziningi. Wa fike wa ti Umkcca- 
 kaza, u ya li bona ilanga. 
 
 An army was levied ; it went 
 to spoil foreign nations of their 
 cattle, and came back with them. 
 They were brought to Umkasakaza. 
 She said, "I still see the sun." 
 Another army was levied, and 
 returned with many thousand. 
 But Umkicakaza said, she. still saw 
 the sun. 
 
 The owmy sent to obtain cattle fall in with Usilosiinapwulu. 
 
 Kwa puma impi futi. Ba ha- 
 mba, ba ya, ba fika ba zi bona 
 izinkomo zi dAla esigodini esikulu 
 kakulu. A ba zi balanga uma za 
 zi 'makulu 'mangaki na. Kepa 
 kwa ku kona nezim/ilope nezimtoto 
 nezinsundu nezimnyama nezibo- 
 mvu ; ezinye impondo zi bheke 
 pansi ; ezinj'"e impondo zi pume za 
 ksega ; kwenye lu pume lu be 
 lunye ; zi nemibala eminingi. Kepa 
 kwa ku kona isilwanyazane esikuhi 
 si Alezi ngapezulu kwaso leso 'si- 
 godi esa si neziukomo ; igama laso 
 kwa ku Usilosimapundu. Kwa 
 ku tshiwo ngokuba kwa ku kona 
 izintaba namapimzu ezintatshana 
 ezincane ; kwa tshiwo ukuti Usi- 
 losimapundu. Kepa kwa ku kona 
 ngensenye kwaso imifula emikulu ; 
 ngeuKenye kwa ama/tlati amakulu ; 
 ngenrenye kwa amawa amakulu ; 
 ngenixenye kwa ku senkangala nje. 
 
 Again an army was levied. 
 They set out, and at length saw 
 some cattle feeding in a very large 
 valley. They did not count how 
 many hundred they were. But 
 there were both white and dun, 
 and brown, and black, and red ; 
 the horns of some were directed 
 downwards -p the horns of others 
 were moveable f^ otliers had only 
 one horn. They were of various 
 colours. And there was a very 
 huge beast sitting on the hills 
 overhanging that valley, where 
 were the cattle. The name of the 
 beast was Usilosimapundu.^^ It 
 was so called because there were 
 hills, and elevations of little hills 
 (upon it) ; and so it was named 
 Usilosimapundu. And there was 
 on one side of it many rivers ; and 
 on another side gi-eat forests ; and 
 on another side great precipices ; 
 and on another side it was open 
 high land. 
 
 53 Cat'tle whose horns haiig down are called imidhhvn. 
 "■^ These are called amdhlawe. 
 
 ^° Usilosimapundu.— A heast coyeinA with small elevations, 
 modulated, beast. 
 
 The rugose, 
 
tTMKXAKAZA-WAKOOINGQWAYO. 
 
 185 
 
 Kepa pakati kwemitiyonke eya 
 i kona kuleso 'silwane, kwa ku 
 kona imiti emibili, ya i mide ka- 
 kiilu pezu kwemiti yonke ; ama- 
 gama ayo kwa ku Imidoni yom- 
 bili. ^ Jtwa ku i yona ku izinduna 
 zikasilosimapundu. 
 
 s officers. 
 
 And amidst all the trees -which 
 ■were on the beast, there were two 
 trees ; they were very much higher 
 than all the rest ; they were both 
 named Imidoni. ^s It was they 
 who were the officers of TJsilosi- 
 mapundu. 
 
 The soldiers contemn Usilosimapwndu, and are tlvrea,tened. 
 
 Wa ti Usilosimapiindu lapa e i 
 bona impi i kgnba izinkomo, wa 
 ti, " Lezo — lezo 'nkomo e ni zi 
 kyubayo ezikabani na ? " Ba ti, 
 "Yiya; a si suke lesi 'silosima- 
 pundu." Wati, "Eh, eh! Ha- 
 mba ni nazo ke." 
 
 When TJsilosimapundu saw the 
 army diiving away the cattle, he 
 said, " Those — ^those cattle which 
 you are driving away, to whom do 
 they belong ? " They replied, 
 " Out on you ; let the rugose beast 
 get out of the way." He replied, 
 " Eh, eh ! Go oir with them 
 then. "27 
 
 Descrij>tion of Usilosiniapundu. 
 
 Kepa kuyena kwa ku bonakala 
 umiomo wodwa nameAlo ; ubuso 
 bake ba bu idwala. Kepa umiomo 
 umkulu, ubanzi kakulu, kepa ubo- 
 mvu ; kwamanye amazwe a sem- 
 zimbeni kuyena kwa ku sebusika ; 
 kwamanye ku sekwin/tla. Kepa 
 kowokwake konke loko. 
 
 But as regards the beast there 
 appeared only a mouth and eyes ; 
 his face was a rock ; and his mouth 
 was very large and broad, but it 
 was red ; in some countries which 
 were on his body it was winter ; 
 and in others it was eajrly harvest. 
 But all these countries were in 
 him. 2^ 
 
 °^ Water-boom. 
 
 ^ " Eh, eh ! go off with them then." — These words are to be regarded as a 
 threat. They mean, Very well, I let you take them now, but see to it, you will 
 suffer for it by and bye. 
 
 28 We are foroibly^reminded of- Milton's description of Leviathan, which, 
 
 " Hugest of living things, on the deep 
 Stretched like a promontory, sleeps or swims, 
 And seems a moving land." 
 
 This fabulous animal of the Zulus "seems a moving land." It may pos- 
 sibly have some comiection with the notion found among other peojile that the 
 world is an animal. A similar one appears now and then, but not in a definite 
 form, to crop out in the thoughts of the natives of this country. Some parts of 
 this account would lead us to suppose that the basis . of the legend is a tra- 
 ditional recollection of a landslip, or some extensive convulsion of the earth. 
 
 We may compare this beast overgrown with trees, &c., with Es-sindihad's 
 great fish. The captain says : — " This apparent island, upon which you are, is 
 not really an island, but it is a great fish that hath become stationary in the 
 midst of the sea, and the sand hath accumulated upon it ; so. that it hath be- 
 
186 
 
 IZINGANEKWANE. 
 
 The cattle at length da/rken the sun, and Vmks.akaza is satisfied. 
 
 Ba zi kguba ke izinkomo zikasi- 
 losimapundu. Ba ti be ya nazo 
 ngasekaya, kwa ku nga ti li za 
 'ktiiia, hgokuba ilanga nezulii kwa 
 ku nga bonakali; ku site utuli 
 Iwazo. Ba ze ba ti, " Hau ! loku 
 izulu be li sile, le 'nkungu i vela 
 pi e si nga sa boni i yona na % " 
 Ba buya ba bona uma kw' enza 
 utuli ; ba vela ngasekaya. Kepa 
 ba bona kumnyama, a ba be be sa 
 zi bona inkomo ; ba ye ba zi sa 
 kumka;akaza. Wa fike wa ti, 
 " Nazi ke ezi koima ilanga." 
 
 They drove off the cattle of Usi- 
 losimapundu. As they were going 
 with them near home, it was as if 
 it was going to rain, for neither 
 sun nor heaven appeared ; they 
 were concealed by the dust raised 
 by the cattle. At length they said, 
 " Hau ! since the sky was clear, 
 whence comes this mist through 
 which we are no longer able to 
 see ? " Again they saw that it 
 was occasioned by the dust ; they 
 came near home ; and they saw it 
 was dark, they could no longer see 
 the cattle ; they took them to Um- 
 kxakaza. She said, " Behold then 
 the cattle which darken the sun." 
 
 Umhx.akaza retwrns home. 
 
 Ba biiya ke ba ya ekaya. 
 fika mngongo se w akiwe, wa 
 
 Wa 
 ±ijv(x LLiiiguii(^L» cjc w aiiiwe, wa pela, 
 nencapa se y endAlelwe. "Wa fika, 
 ba ngena nentombi, ba Alala em- 
 gongTveni. 
 
 So they went home again. On 
 her arrival the umgonyo^* was 
 already completed, and the incapa 
 spread on the ground. She en- 
 tered the nmgong'o with the dam- 
 sels, and remained there. 
 
 Tliere is universal rejoicing. 
 
 Kepa bonke abantu aba be pu- 
 mile impi, a ku ko namunye 
 pakati kwabo owa e nga i Alabile 
 inkomo; bonke kulowo e /ilabe 
 eyake inkomo. Kepa eziningi 
 izinkomo a zi Mnzwanga ngobu- 
 ningi bazo. La ti igwababa la 
 
 And as for all the men who had 
 gone out with the ai'my, there was 
 not one among them who had not 
 killed a bullock ; every one in the 
 town killed his own bullock. But 
 many of the cattle were not skin- 
 ned because they were so many. 
 The crow skinned for itself; the 
 come like an island, and trees have grown upon it since times of old " And 
 ^t?; *f ?A"^^ tortoise, " upon whose back earth collected in the length'of time, 
 so that It became lUiLe W and produced plants." (Lane\ ^raJto Night^. 
 if\ll\"lA'^^^i ?V ^T^^l ^°.^^ monster -Ugnngsu-fcubantwana 
 iidef Jle^elow ^'^'^™^'^'' °* beneath," who has a forest Rowing on one 
 
 ,Ar^ Z^a^T"^" ■' ^1™"? hut or chamber erected withm a house, in which a 
 
 ™fl M 7nf+lf^^ " ^^'^^ ®,^? \^^f *^^™ ^°^ °'^«' t^o. °r ttree months, 
 and fed for the purpose of makmg her^t ; but if there shoid be a scarcitvof 
 food, she may be allowed to go out at the end of a few weeks. UmSaza is 
 represented as remaining in &s umgonjo for several years i^^iJ^akaza is 
 
UMKXAKiZA-WAKOGINGQWAYO. 
 
 187 
 
 zi/ilinzela ; namankge a ziAlinzela ; 
 nezinja za ziAlinzela. Kwa nuka 
 inyama yodwa pakati kwesizwe. 
 Kodwa ku nga Alatshwa kuzona 
 ezikasilosimapundu ; ku Alatshwa 
 kulezi zikayise. 
 
 vultures skinned for themselves; 
 and the dogs skinned for them- 
 selves. There was no other smell 
 but that of meat throughout the 
 ■9?^ole nation. But the cattle of 
 Usilosimapundu were not slaugh- 
 tered, but those belonging to her 
 father. 
 
 All the people go to dig in tJte royal ga/rden, leamng UmM.akaza and 
 her sister alone. 
 
 Wa Mala, iminyaka e nga balwa 
 emgongweni. Abantu a ba be be 
 sa m azi ; w' aziwa intombi zodwa, 
 ngokuba za z' ala uma abantu 
 b' eze emgongweni ; ba ti aba nge- 
 nile endMni, ba Alale nje, be nga 
 m boni e /ilezi pakati emgongweni. 
 Ku te ngesikati eside ba ti bonke 
 abantu, "A ku ze 'kuti e nga ka 
 pumi Umka:akaza, ku hanjwe ku 
 yiwe embutisweni wenkosi." Ba 
 vuma bonke abantu, ngokuba ba 
 be ti, " Ku ya 'kuba 'biz/ihingu 
 uma be vuna e se pumile, ngokuba 
 ku ya 'kwenziwa utshwala esizweni 
 sonke." Kwa ti e s' eza 'upuma, 
 kwa vukwa ekuseni kakulu abantu 
 bonke ; kepa ekaya lapa kubo, 
 kwa ku kona utshwala umuzi 
 wonke ; enaienye bu voviwe, enaie- 
 nye bu vutghelwa, enicenye bu isi- 
 jingi. Kwa sa ba hamba ke bonke 
 abantu ; kwa sala yena nodade 
 wabo ekaya. Kepa umbutiso wen- 
 kosi wa u kude kakulu ; be vuka 
 be ti u kona be ya 'ubuya masinya 
 kusiAlwa. 
 
 She remained uncounted years 
 in the umgongo. The people no 
 longer knew her ; she was known 
 only by the damsels, for they 
 would not allow people to enter 
 the ixmgongo ; and those who en- 
 tered the house merely sat down 
 without seeing her, she remaining 
 inside the umgongo. It happened 
 after a long time all the people 
 said, "Before TJmkicakaza come 
 out, let all the people go to the 
 royal garden."*" All the people 
 agreed, for they had said, " It will 
 be painful to harvest after she has 
 come out, for beer will be made 
 throughout the whole tribe." It 
 happened when she was about to 
 go out, all the people rose very 
 early in the morning ; but at her 
 father's there was beer in the 
 whole village ; in one place it was 
 strained ; in another it was mixed 
 with malt ; in another it was soak- 
 ing. In the morning all the people 
 set out; there remained herself 
 and her sister only at home. But 
 the royal garden was very far off; 
 when they arose they thought 
 that by arising early they could 
 return early in the- evening. 
 
 There is thunder and an earthquake. 
 
 Kwa ti so ku isikati be mukile, i Some time after their departure 
 h' ezwa ku duma izulu, kwa zama- 1 Umkajakaza and her sister heard 
 
 3" Uwiutiso, the royal garden, in which all the tribe assembles to dig and 
 sow for the king. 
 
188 
 
 IZINGANEKWANE. 
 
 zama um/ilabati na sendAlini lapa 
 be Alezi kona. Wa ti Umka;akaza, 
 " Ak' u piime u bone, balatusi, 
 uma ini leyo na, izulu nkuduma 
 be li balele kangaka." Wa puma 
 Ubalatusi, wa bona ku mi iAlati 
 esangweni ; a ka be e sa bona uma 
 isango li ma pi na. Wa ngena 
 end/ilini, wa ti, " U za 'ubona, 
 mntanenkosi, ku kulu ku sesar 
 ngweni ; utango nganaianye Iw apu- 
 kile, so lu lele pansi nje." 
 
 the beaven thundering, and the 
 earth moved even in the very- 
 house where they were sitting. 
 TJmka;akaza said, "Just go out 
 and see, Ubalatusi, what this is, 
 the heaven to thunder when it was 
 so bright 1 " Ubalatusi went out, 
 and saw a forest standing at the 
 entrance of the village, and she 
 could no longer see where the 
 entrance was. She came into the 
 house, and said, "You will see, 
 child of the king, there is some- 
 thing huge at the gateway ; the 
 fence is broken down on one side, 
 and is now just lying on the 
 around." 
 
 Thei/ are visited by strange guests. 
 
 Kwa ti be sa kuluma, kwa se i As they were speaking, two 
 kw apuka amakgabunga amabUi | leaves^^ broke off from the Imi- 
 
 3' Speaking Trees are heard of in the legends of other people ; hut I know 
 of none in which any such personal action is ascribed to them as here. In the 
 Amanzi stories, collected among the negroes of the West Indies, we read of a 
 Doukana Tree which was covered with fruit ; a lazy man went daily to this tree 
 alone and ate the fruit, but never took any home to his wife and children. 
 When one only was left, it is represented as assuming the power of volition, and 
 effectually eluding all his efforts to catch it. (Dasent. Popular Tales from 
 tlie Norse, p. 503.^ In the same stories, the trees cry out "Shame" when the 
 lion is about to devour the woman who had set him free (p. 4S0). 
 
 Shakspeare makes Macbeth say, 
 
 ' ' Stones have been known to move and trees to speak 
 Augurs." 
 
 Comp. " Prince Hatt, or the Three Singing Leaves." Thorpe^s 7uk-tide 
 Stories, p. 17. Also "The Two Caskets," p. 99; and "Temptations," p. 369. 
 — "The Two Step-sisters." Dasent, p. 134. 
 
 Comp. also Hiawatha's appeal to the different forest-trees to give him the 
 materials for building a canoe, and their answers. (Longfellow.) And the ad- 
 dress " of the green reed, the nurse of sweet music, divinely inspired by a 
 gentle breeze of air," to Psyche. (Apuleius, p. 117.^ 
 
 We close this note on speaking trees by the following extract from the tale 
 of "Lilla Eosa" : — "One day, while wandering on the sea-shore, she found the 
 head and leg of a fawn that had been killed by the wild beasts. As the flesh 
 was still fresh, she took the leg and set it on a pole, that the little birds might 
 see it the better, and come and feed upon it. She then lay down on the earth, 
 and slept for a short time, when she was wakened by a sweet song, more beau- 
 tiful than anything that can be imagined. LUla Eosa listened to the delightful 
 notes, and thought she was dreaming ; for nothing so exquisite had she ever 
 heard before. On looking around her, she saw that the leg which she had placed 
 as food for the little fowls of heaven was changed to a verdant linden, and the 
 fawn's head to a little nightingale sitting on the linden's summit. But every 
 single small leaf of the tree gave forth a sweet sound, so that their tones toge- 
 ther composed a wondrous harmony ; and the little nightingale sat among them 
 and sang his lay so beautifully, that all who might hear it would certainly have 
 imagined themselves in heaven." (Thorpe's Yule-tide Stpries, p. iZ.) 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 189 
 
 emidonini, a fika end/tliiu lapa be 
 hlezi kona. A fike a ti, "Tata 
 isigubu, balatusi, u ye 'kuka 'ma- 
 nzi emfuleni." "Wa tata isigubu, 
 wa ya emfuleni. A Mala, e m 
 bliekile Ubalatusi. Kepa emfuleni 
 wa kelela isigubu, s' egcwala, 
 kw' ala uma 'esuke. A ze a ti 
 amakgaburtga, " Puma, mkxakaza, 
 u hambe u fune amanzi ekaya 
 lapa." "Wa ti, " Ngi tombile ; a 
 ngi pumi emgonjweni." A ti, " Si 
 ze s' azi ukuba u tombile ; kepa si 
 ti. Puma, u ye 'kuka amanzi." 
 Wa puma -wa ye, wa wa ka amanzi 
 kwenye indAlu, wa buya nawo. 
 A ti amakgabunga a ti, "Pemba." 
 Wa ti, " A ngi kw azi ukupemba." 
 A ti amakg'abunga, "Si ze s' azi 
 uma a u kw azi ukupemba ; kepa 
 
 doni, and entered the house where 
 they were sitting. On their arrival 
 they said, "Take a water-vessel, 
 Ubalatusi, and go and fetch water' 
 fropa the river." She took the 
 water- vessel and went to the river. 
 They sat waiting for Ubalatusi. 
 Bat at the river she dipped water 
 into the water- vessel ; when it was 
 full she was unable to leave the 
 place. ^^ At length the leaves 
 said, " Go out, Umka;akaza, and 
 look for water here at home." 
 She said, " I am of age, and I do 
 not yet quit the umgongo."'* 
 They replied, " We already'knew 
 that you were of age ; but we say. 
 Go and fetch water." She went 
 and fetched water from another 
 house, and came back with it. 
 The leaves said, "Light a fire." 
 She replied, " I cannot light a fire." 
 They said, " We already knew 
 that you could not light a fire ; 
 
 3^ This inability to move from being spell-bound is common in the nursery 
 tales of all countries. In tlie tales of the North is a story of a bride who had 
 been separated from the bridegroom ; whilst waiting for Mm she is annoyed by 
 the importunity of other lovers. Shei gives them permission to come one at a 
 time by night, but before retiring to her chamber, sends them to do something 
 for her, to lock the door, to fasten the gate, or to tie up the calf ; and by a speU 
 fastens them to the object till morning, ('See Thorpe. Yule-tide Stories. 
 " The King's Son and the Princess Singorra," p. 218. — "Goldmaria and Gold- 
 feather," p. 449.— Ca??ip5eZZ. Op. cit. "The Battle of the Birds." Vol. I., 
 p. 36. J The girl who attempts to steal a few feathers from Dummling's golden 
 goose, has her hand and fingers instantly fixed to it ; and all who approach and 
 touch her are in like manner fixed, and are compelled to follow Dummling in a 
 long line wherever he wishes to go. (Grimm. Op. cit, p. 282. "The Golden 
 Goose. ") Marama-kiko-hura by her enchantments fixed a boat so firmly to the 
 earth that no human strength could move it. (Sir George Grey. Op. cit., p. 
 145.; 
 
 The master smith's three wishes all refer to this power of binding others by 
 'Well," said the smith, "first and foremost, I wish that any one 
 
 whom I ask to climb up into the pear-tree that stands outside by the wall of my 
 forge, may stay sitting there till I ask him to come down again. The second 
 which I wish is, that any one whom I ask to sit down in my easy chair which 
 stands inside the workshop- yonder, may stay sitting there tiU I ask him to get 
 up. Last of all, I wish that any one whom I ask to creep into the steel purse 
 which I have in my pocket, may stay in it till I give him leave to creep out 
 again." (Dasent. Popular Tales from the Norse, p. 123. Compare "The 
 Mastermaid," p. 96.) 
 
 33 Compare this treatment of Umkxakaza with the method adopted by 
 Hacon Grizzlebeard to subdue ' ' the proud and pert princess for whom no suitor 
 was good enough." (Dasent. Popular Tales from the Norse, p. 50.^ 
 
190 
 
 IZINGANEKWANE. 
 
 si ti, Pemba." "Wa pemba. A ti 
 amakg'abunga, " Tata ikanzi, u li 
 beke eziko." Wa ti TJmkicakaza, 
 " A ngi k"w azi ukupeka." A ti 
 amakg'abunga, " Si ze s' azi uma a 
 u kw azi ukupeka ; kepa si '. ti, 
 Peka.'' Wa li beka eziko, wa tela 
 amanzi. A ti amakjabunga, " Ha- 
 mba, u yo'kcapuna amabele esilu- 
 Iwini kwenu, u zo'utela lapa eziko." 
 Wa ye wa wa kcapuna amabele, 
 wa tela eziko. A Alala ; za vutwa 
 izinkobe. A ti, " Zibukula ilitshe, 
 u gaye izinkobe.'' Wa ti, " A ngi 
 kw azi ukugaya, ng' umntwana 
 wenkosi. Bbeka ni," — e ba tshe- 
 ngisa izandAla, ngokuba inzipo 
 zake za zinde kakulu. La tata 
 umkonto, la ti, " Leti izandAla 
 lapa kumina." La zi nguma inzipo 
 ngomkonto, la ti, "Gayake." Wa 
 ti Umkccakaza, "A ngi kw azi, 
 ng' umntwana wenkosi." A ti 
 amakg'abunga, " Si ze s' azi uma a 
 u kw azi uku.gaya, nokuba u um- 
 ntwana wenkosi." L' esuka elinye 
 ikgabunga, la zibukula ilitshe, la 
 tata imbokondo, la tata inkobe, la 
 gaya, la ti, " Bbeka, ku tiwa uku- 
 gaya." L' esuka, la ti, " Gaya." 
 Wa gaya umkcaba, wa muningi 
 kakulu. A ti, " Tata isikamba 
 sakwenu samasi, ii beke lapa." 
 Wa si tata. A ti, " Tata ukamba 
 olukuhi, u beke lapa." Wa lu 
 tata. A ti amakgabunga, "Lu 
 geze." Wa lu geza. A ti ama^ 
 kg'abunga, " Hamba u kete igula 
 elikulu emaguleni akwenu, u lete 
 
 but we say, Ligbt a fire." She 
 lighted a fire. The leaves said, 
 " Take a cooking-pot and place it 
 on the hearth." tjmkxakaza said, 
 " I cannot cook." The leaves re- 
 plied, " We already knew that you 
 could not cook; but we say, 
 Cook." She put the pot on the 
 fire, and poured water into it. 
 The leaves said, " Go and bring 
 some com from your corn-basket, 
 and come and pour it into the pot." 
 She went and fetched some corn, 
 and put it on the fire. They sat ; 
 the com was boiled. They said, 
 " Turn up the nullstone, and grind 
 the boiled corn." She replied, " I 
 cannot grind, I am the king's 
 child. Look here," — showing 
 them her hands, for her nails were 
 very long.^* One of the leaves 
 took a knife and said, "Hand 
 hither your hand to me." It cut 
 off the nails with the knife, and 
 said, " Now giind." Umk^afcaza 
 said, " I cannot grind ; I am the 
 king's child." The leaves said, 
 " We already knew that you could 
 not grind, and that you were the 
 king's child." One of the leaves 
 arose and turned up the millstone, 
 and took the upper stone, and put 
 the boiled corn on it and ground 
 it, and said, " See, that is called 
 grinding." It quitted the stone, 
 and said, " Grind." She ground a 
 large mass of corn. They said, 
 " Take your pot of amasi, and put 
 it here." She took it. They said, 
 "Take a large pot and place ithere." 
 She took it. The leaves said, 
 " Wash it." She washed it. The 
 leaves said, " Go and pick out the 
 milk calabash from your cala- 
 and bring it here." 
 
 Um- 
 s^ Chiefs and great men allow their naUs to grow long ; such long naila are 
 regarded as honourable. But women are not allowed to have long nails as thev 
 would interfere with their work. Umkaakaza being the chief's child, has 
 allowed her nails to grow. Cutting the naUs is a reproof for her idleness and 
 
UMKXAKAZA-WAKOGHiTGQWAYO. 
 
 191 
 
 lapa." Wa ti TJmkajakaza, " Igula 
 lak-wetu liktdu ; ngi nge ze nga li 
 tata ngedwa. Li tatwa abantu 
 abatatu." A ti amakg'abuiiga, 
 "Hamba, si tambe nawe." Ba 
 piima ba bamba, ba fika ba li tata 
 igula, b' eza nalo. A ti, "Li 
 tulule." Wa sondeza isikamba, ba 
 U tululela kona, na kulolo ukamba 
 ba tululela kulona. Ba tata im- 
 benge, ba tela umkcaba ; ba tata 
 enye imbenge, ba zibekela umkca- 
 ba. Ba buya ba tata enye im- 
 benge, ba zibekela amasi a soka- 
 mbeni. La tata ukezo, la Iw eleka 
 ngapezulu kwembenge ; la tata 
 ukamba namasi, li yisa kusilosi- 
 mapundu. 
 
 kaiakaza said, " Our milk-calabash 
 is large ; I cannot carry it alone. 
 It is carried by three men." The 
 leaves said, " Go, and we will go 
 with you." Theywent and fetched 
 the calabash, and came back with 
 it. The leaves said, " Empty it." 
 She brought the pot near, and they 
 poured, the amasi into it ; they 
 also poured it into the large pot. 
 They took a basket, and pkced in 
 it some of the ground corn ; 
 they took another basket and 
 placed it on the top of the ground 
 corn. Again they took another 
 basket, and covered the amasi 
 which was in the pot. One of the 
 leaves took a spoon, and put it on 
 the top of the basket ; and took 
 the pot and the amasi to TJsilosi- 
 mapundu. 
 
 Udlosimapundu's eating. 
 
 La fika kuyena, wa tata umkca- 
 ba kanye nembenge kanye nem- 
 benge e zibekela umkcaba ; wa 
 kamisa, wa ku faka esiswini, lezo 
 'mbenge zombili nomkcaba. Wa 
 ■ buye wa tata amasi e zitshekelwe 
 ngembenge, wa faka esiswini ka- 
 nye konke nokezo. 
 
 When the leaf came to him, he 
 took the ground corn together with 
 the basket, and together with the 
 basket which covered the ground 
 com ; he opened his mouth, and 
 put it in his stomach, both the 
 two baskets and the ground corn. 
 Again he took the amasi which 
 was covered with the basket, and 
 put it all at once into his stomach, 
 together with the spoon. 
 
 The leaves force Umksahaza to eat amasi. 
 
 L' enyuka la ya la ngena en- 
 d/ilini, la ti, " Yetula inkezo ezin- 
 tatu." La ti, " Mina, nant' ukezo ; 
 yidAla, si dAle." Wa ti Umka;a- 
 kaza, " A ngi wa dAli mina amasi. 
 
 The leaf went up again and en- 
 tered the house. It said, " Take 
 down three spoons." It said, "Look 
 here, here is a spoon ; eat, and we 
 will eat with you." Umktcakaza 
 said, " For my part, I do not eat 
 amasi, for I am still under the 
 
192 
 
 IZINGANEKWANE. 
 
 ngokuba ngi tombile." A ti ama- 
 kg'abunga, " Si ze s' azi ukuba u 
 tombile, a ti wa dAli amasi ; kepa 
 si ti, YidMa." Wa kala Umkasar 
 kaza-wakogingg'wayo, e ti, " Hau ! 
 We mame ! ubani o za 'kudAla 
 amasi e tombile na ? " E tsbo 
 ngokuba kwa ku ya 'kuti, umAlana 
 e wa d/tlayo, kii Matsbwe izinkabi 
 eziningi, ngokuba e wa nikwa 
 uyise kaAle. A ti amakgabunga, 
 " YidAla maTsinya." Wa tata 
 ukezo ; ba dAla, ba kgeda. 
 
 obligations of puberty."^' The 
 leaves said, "We akeady knew 
 that you were of age, and that you 
 did not yet eat amasi ; but we say. 
 Eat." TJmkajakaza-wakoginggwayo 
 cried, saying, "Hau! O! my 
 mother ! who would eat amasi 
 before the ceremonies of puberty 
 are completed?" She said this 
 because when she should eat ama^i 
 many oxen would be slaughtered, 
 because it would be given her 
 properly by her father. The leaves 
 said, "Eat immediately." She 
 took a spoon ; they ate all the 
 amasL 
 
 They spoil the village, amd Ueilosvrmxpundu devowrs everything in it. 
 
 The leaves -ft-ent down to the 
 house which was near the gate- 
 way. As soon as they arrived, 
 they took out the pots containiag 
 beer, and pots which contained the 
 boUed meal, and mats and vessels ; 
 everything lihat was in the house 
 they took to the gateway. And 
 though the village was large, they 
 took out the things from the whole 
 village, and did not leave anything 
 in a single house. When they, 
 were about to take the things from 
 the house of TJmkaakaza's mother, 
 Umlccakaza said, " Just leave for 
 me the little pot,^® it is in the 
 upper part of the house, it is luted 
 down with cowdung ; you will see 
 it, it is little." They went and 
 took out the things ; but they left 
 the very large pots which contain- 
 ed beer which was strained f 
 they left too the Uttle pot. They 
 went down to the gateway. 
 3° That is, she had not quitted the umgonjo, and was still bound by the 
 customs which are observed on coming to puberty, one of which is, that the 
 young woman is not to eat amasi until she is called by her father to quit the 
 umgoufj'o. When she comes out, they slaughter for her a bullock (inkomo yo- 
 kwemula), the caul of which is placed over her shoulders and breasts ; the head 
 is shaved, and the whole body bathed ; she dances, and then she can eat amasi. 
 ''"^ The natives, not having boxes or cupboards, keep their ornaments &c. " 
 in pots, or in sacks made of skins. ' "' 
 
 37 " Beer which was strained," — that is, already fit for use. 
 
 'Euka a ya endAUni e sesangwe- 
 ni. A fike a kipa izimbiza ezi 
 notshwala, ezinye zi nesijingi, na- 
 makcansi, nezitebe ; konke oku 
 sendAlini a yisa esangweni. Loku 
 umuzi wa umkulu, a kipa umuzi 
 wonke izinto, e nga shiyi nalunye 
 uluto end/ilini. Ku te lapa e se 
 ya 'kukipa kabo-nlkccakaza, wa ti 
 TJmkajakaza, " Ni ze ni ngi shiyele 
 umpanjana, u semsamo, u vune- 
 kiwe ; no'ubona mncane." A ya a 
 kipa; a shiya izimbiza ezinkulu 
 kakulu zi notshwala obu voviwe ; 
 a shiya wona ke umpanjana. 
 'Euka a ya esangweni. tKonke 
 
UMKXAKAZA WAKOOINGQWAYO. 
 
 193 
 
 loko okwa kitshwa kulowo 'muzi 
 wa ku dAla, wa ku kg'eda Usilosi- 
 mapundu. Kodwa wa e nga Ala- 
 fimi, wa e gwinya nje. 
 
 Everything that was taken out of 
 the village Usilosimapundu en- 
 tirely ate up. But he did not 
 chew it, he merely swallowed it. 
 
 Tlie lea/oes drink. 
 
 Kwa ze kwa pela izinto ezi 
 kitshwe kulowo 'muzi, e ng' esuta- 
 nga Usilosimapundu. 'Enyuka 
 amakgabunga, a fika, a ngena en- 
 d/ilini lapa e shiye kona izimbiza 
 ezimbiU ezi notshwala; 1' esuka 
 elinye ikgabunga, la ponseka kwe- 
 nye imbiza, nelinye la ponseka 
 kwenye. Kepa ekupumeni kwawo 
 ezimbizeni amakgabunga, izimbiza 
 zombili za zize. A zi tata, a zi 
 yisa esangweni kusilosimapundu. 
 Wa nka wa zi tata zombili, wa zi 
 faka emlonyeni, wa gwinya. 
 
 At length all the things which 
 were in that village were taken 
 out, but Usilosimapundu was not 
 satisfied. The leaves went up and 
 entered the houses where they had 
 left two pots of beer ; one of the 
 leaves threw itself into one of the 
 pots, and the other cast itself into 
 the other ; and when the two 
 leaves came out of the pots, both 
 pots were empty. They took them 
 and carried thfem to the gateway 
 to Usilosimapundu. He took 
 them both, and put them in his 
 mouth, and swallowed them. 
 
 Umkxakaza goes to Usilosi/mapv/ndu. 
 
 The mouth of Usilosimapundu 
 moved with rapidity ; he said, 
 " Come down now then, Umlcra- 
 kaza-wakoginggwayo." Umkaa,- 
 kaza went into the house, and took 
 the little pot, and uncovered it ; 
 she took out the brazen ornaments 
 for her body, and put them on ; 
 she took out her brazen pillow f^ 
 she took out her garment orna- 
 mented with brass ; and her sleep- 
 ing mat ornamented with brass ; 
 she took her walking stick of 
 brass ; she took out her petticoat 
 ornamented with brass beads ; she 
 dressed herself and went outside ; 
 she stood holding her garment and 
 piUow, resting on her sleeping 
 mat, and rod. Usilosimapundu 
 said, " Just turn your back to me, 
 
 38 The native pillow is generally made of some tree ; a fantastic piece is 
 often chosen, with three or four branches, which, when cut, resembles a little 
 stool ; sometimes it is a mere block of wood. The princess is represented as 
 having a brazen pillow. 
 
 Wa ti umlomo kasilosimapundu 
 wa zamazama ngamandAla ; wa ti, 
 " Yeuka ke,' mkajakaza-wakogi- 
 nggwayo." Umkaiakaza wa ngena 
 endAUni, wa tata umpanjana, wa u 
 sibukula, wa kipa itusi lomzimba 
 wake, wa li faka emzimbeni ; wa 
 kipa isikcamelo sake setusi; wa 
 kipa ingubo yake yetusi ; wa kipa 
 ukcansi Iwake Iwetusi ; wa kipa 
 induku yake yetusi ; wa kipa 
 umuntsha wake wezindondo, wa 
 biQca, wa pumela pandAle ; w' e- 
 ma e bambe ingubo yake nesikcar 
 melo sake, 'emi ngokcansi Iwake 
 na ngenduku yake. Wa ti Usilo- 
 simapundu, "A u fulatele ke, 
 
194 
 
 IZINGANEKWANE. 
 
 mkrakaza-wakoginggwayo." Wa 
 fulatela. Wa ti, " A u penduke 
 ke, mkaakaza - wakogingg^vayo." 
 Wa penduka. Wa ti Usilosima- 
 pundu, "An hleke ke, mka;akaza- 
 wakoginggT^rayo." Kepa Umka;a- 
 kaza a ka tandanga ukuAleka, 
 ngokuba wa e Alupeka e shiya 
 uyise nonjna nokubusa kwake. 
 Wa ti XJsilosimapundu, "Yeuka 
 ke, mkxakaza - wakoginggT^ayo." 
 W euka wa fika kusilosimapimdu. 
 
 Uinka:akaza--wakogingg^ayo." She 
 turned her back to him. He said, 
 "Now turn again, TJmkaiakaaa- 
 wakoginggwayo." She turned. 
 XJsilosimapundu said, " Just laugh 
 now, XJmka:akaza-wakogingg^a- 
 yo." But Umkaakaza did not 
 wish to laugh, for she was in 
 trouble, because she was leaving her 
 &ther and mother and her princely 
 position. XJsilosimapundu said, 
 " Come down now, XJmkajakaza- 
 wakoginggwayo." She went down 
 to XJsUosunapundu. 
 
 Her sister and mother Imve a presentiment' of evil, and hasten home. 
 
 Kepa ngokwenka kwake kwa 
 ku nga ti intombagana yakwabo 
 ya i zwile emfuleni ; ya sukuma 
 ngamandMa nesigubu, ya kupuka. 
 Nonina kwa ku nga ti u zwile, 
 ngokuba wa shiya abantu bonke 
 emuva aba be hamba naye. 
 
 But by her going down it was 
 as if her little sister at the river 
 felt her departure ;'' she started 
 up suddenly with her water-vessel, 
 and went up to the village. And 
 it was as if her mother felt it, for 
 she left all the people behind which 
 were walking with her.*** 
 
 Usilosimapundu runs off vnth Uinks.akaza. 
 
 Wa kwela XJmkxakaza-wako- 
 ginggwayo. XJ te e s' and' uku- 
 kwela, w' esuka masinyane XJsilo- 
 simapundu, wa gijima ngamandAla. 
 Ku te lapa e ti site ngentaba 
 intombazana ya ku bona oku site- 
 layo, kepa a ya kw azi uma ku ini 
 na. Kanti nonina ku te ku sitela 
 wa e ku bona ; kepa a k' azanga 
 uma ku ini na. 
 
 X7mkaa,kaza wakogingg'wayo 
 mounted on XJsilosimapundu. As 
 soon as she had mounted, XJsilosi- 
 mapundu speedily ran off. When 
 he was just becoming hidden be- 
 hind a hill, the sister saw some- 
 thing which was disappearing, but 
 did not know what it was. And 
 the mother too, when it was be- 
 coming concealed, saw it ; but did 
 not know what it was. 
 
 33 "Felt her departure," — ^was sensible of her departure. There is' an allu- 
 sion here to what is called sympathy or presentiment, by which a person is im- 
 pressed with a feeling that he must go to a certain place, or that something is 
 about to happen to a certain person which requires his immediate presence, &c. 
 
 * The sympathetic impression of the mother has its correspondence not 
 only in the legends of other people as the relic of an old ajid eflfete faith, but to 
 the present day the reality of such impressions forms a part of the creed not 
 only of the natives of South Africa, but of a large number of educated people 
 in all parts of the world. We cannot enter into the consideration of such a 
 question here, further than to remark that it rarely happens that a wide-spread 
 belief is without any foundation In facts, badly observed, it may be, and worse 
 interpreted, but still facts, which it ia always worth while to examine, to dis- 
 cuss, and to classify. 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 195 
 
 The sister and mother reach the town together. 
 
 Ba fika ksmyekanye ekaya iii- 
 tombi nonina. Unina wa bona 
 utango ekceleni Iw apukile; wa 
 ti, "Ku ini o be ku lapa na?" 
 Wa ti Ubalatusi, " Ngi ti isilwa^ 
 nyazane okwa dAliwa inkomo 
 zaso." Wa ti unina, " U b' u ye 
 , ngapi wena na ? " Wa ti, " Ngi 
 tunywe amakg-abunga ukuka 'mar 
 nzi ngesigv.bu emfuleni. Kwa fike 
 kV ala ukuba ngi suke." Unina 
 wa ti, " Maye ! Kepa ni ti u se 
 kona nmntanami lapa ekaya na 1 
 Ini e ngi te, ngi vela lapaya, ya i 
 ti site lapaya na ? " Wa gijima 
 unina, -wa ye wa ngena emgong'we- 
 ni ; wa fika e nge ko. Wa puma, 
 wa ngena kwenye indAlu ; wa 
 funyana e nge ko. Wa ngena 
 kwenye; wa funyana e nge ko. 
 Wa gijima ngejubane, wa pindela 
 emuva emadodeni, wa ti, " Tshe- 
 tsha ni ; umntanami n mukile 
 nesilwanyazane o kwa tatwa in- 
 komo zaso." Ba ti, " U si bonile 
 ini na 1 " Wa ti, " Ku kona oku 
 sitele ngentaba lapa ngi vela nga- 
 sekaya. Futi umntanami a ka se 
 ko ekaya." 
 
 They arrived home both toge- 
 ther, the girl and her mother. The 
 mother saw the fence broken 
 down on one side ; she said, 
 " What has been here ? " Ubak- 
 tusi said, " I say it was the beasfr 
 whose cattle were taken away." 
 The mother said, "Where had 
 you gone?" She said, "I had 
 been sent by the leaves to fetch 
 water with a vessel from the river. 
 On my arrival I was unable to get 
 away again." Her mother said, 
 " Alas ! but do you say that my 
 child is still here at home ? What 
 was that which became hidden 
 yonder, as I reached that place 
 yonder?" The mother ran, and en- 
 tered the vmgonqo ; on her arrival 
 she was not there. She went into 
 another house ; she did not find 
 her there. She went into another ; 
 she did not find her there. She 
 ran swiftly back again to the men, 
 and said, " Make haste ; my child 
 is taken away by the beast who 
 was plundered of his cattle." They 
 said, " Have you seen him ? " She 
 replied, " There is something which 
 disappeared behind the hill as 
 I came near home. And my child 
 is no longer there." 
 
 The king and his airmy amn, a/iyi pursue the beast. 
 
 Ba hamba ba fika ekaya, ba 
 /tloma bonke. Ba" ya ba hamba 
 ngomkondo waso ; ba si bona, ba 
 ya kusbna, si mi, si ba lindile. 
 Ba fika kusona, sa Aleka, sa ti, 
 " Yenza ni ke bo ; yenza ni masi- 
 riya, ngi hambe ; li tshonile." Ba 
 ponsa, ba pbnsa. . Omunye um- 
 konto wa ponseka esizibeni ; omu- 
 nye wa ponseka etsheni ; omunye 
 wa wela esikoteni ; omunye wa 
 
 They went home, and all armed. 
 They set out on the tracks of the 
 beSst ; they saw it, they went to 
 it, it having stood still and waited 
 for them. They came to it ; it 
 laughed and said, " Do what you 
 are going to do; do it quickly, 
 that I may go ; the sun has set." 
 They hurled and hurled their 
 spears. One spear was thrown 
 into a pool ; another on a rock ; 
 another fell in the grass ; another 
 
196 
 
 rZINGANEKWANE. 
 
 ■wela eAlatini ; yonke ya pela i nga 
 gwazanga 'luto. Ba pelelwa imi- 
 konto. Sa ti isilwane, " Hamba 
 ni, ni yo'Aloma futi." Ba buyela 
 ekaya, ba yo'uAloma. Ba buya ba 
 ponsa ; kw enze njalo futi ; a ba 
 gwazanga 'luto. Ba ti, " Se s' a- 
 Alulekile." Wa ti Usilosimapundu, 
 " Sala ni kuMe." 
 
 fell in the forest ; all were used, 
 without stabbing anything. They 
 had not a single spear left. The 
 beast said, " Go and arm again." 
 They went home to arm. Again 
 they hurled their spears ; it hap- 
 pened again as before ; they did 
 not stab any thing. They said, 
 " At length we are worsted." 
 Usilosimapundu said, " Good by." 
 
 The wrmy tries in vain to rescue Umksakaza. 
 
 Ba kala abantu bonke, be ti, 
 " A ku m eAlise." Wa vuma ke, 
 V e/tla, e ti, " Ye/tUka ke." Ba 
 m anga, be kala, naye e kala. Ya 
 m faka pakati impi yonke yakubo 
 Umkaiakaza. Kepa sa ti ukubona 
 isilo, sa ti, " Kanti ba ya funa 
 ukumuka naye." Sa penduka, sa 
 ba dabula pakati ; kwa ku nga ti 
 ku kona oku m ponsa pezulu Um- 
 kccakaza ; sa penduka naye, sa 
 hamba naye. 
 
 All the people cried, sajdng, 
 "Let her come down." He as- 
 sented, and she came down, on his 
 saying, " Descend then." They 
 kissed her, weeping, and she too 
 weeping. The whole army of her 
 people put Umkjcakaza in the 
 middle. But when the beast saw 
 it, he said, " Forsooth they want 
 to go off with her." He turned 
 round, and passed through the 
 midst of them ; it was as though 
 something threw Umkaakaza into 
 the air ; he turned back with her, 
 and went away with her. 
 
 Vmh-Kahaza's fatlier and mother, and brother and sister, follow the 
 
 beast. 
 
 KV esuka uniaa nodade wabo 
 noyise nomne wabo, be si laadela. 
 Ba hamba, ku ti lapa si lele kona, 
 nabo ba lale. Ku se si vuka, nabo 
 ba hambe naso. Unina e hamba 
 e kala. Kepa uyise nomne wabo 
 nodade wabo ba katala, ba buyela 
 emuva. Unina wa hamba naso. 
 Ba ye ba lala. Wa ti Usilosima- 
 pundu wa ka imfe nombUa, wa pa 
 unina kamkajakaza. Wa dAla. 
 
 Her mother and sister, and 
 father and brother, followed the 
 beast. They went on, and where 
 the beast rested, there they too 
 rested. In the. morning when he 
 awoke, they too went with him. 
 The mother went weeping. But 
 the father and brother and sister 
 were tired and turned back. Her 
 mother accompanied the beast. 
 They went some distance, and 
 rested. Usilosimapundu plucked 
 sugarcane and maize, and gave it 
 to the mother of Umkaakaza. 
 She ate. 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 197 
 
 The motlier also, being twed, turns. hack. 
 
 Kwa sa Usilosimapundu e ha- 
 mba naye, unina kamkwakaza wa 
 hamba. Wa ze wa katala, wa ti, 
 a si m eAlise Umkajakaza, a m 
 bone. Sa ti, " YeAlika ke, rakiBar 
 kaza^wakogingg^ayo ; yeAlika, a 
 ku bone unyoko." W' eMka. 
 Ba kala bobabili nonina. Wa m 
 anga unina, e ti, " Hamba kuAle 
 ke, mntanami." 
 
 In the morning, when TJsilosi- 
 mapundu set out, the mother of 
 TJmktcakaza set out. At length 
 she was tired, and asked the beast 
 to allow TJmkaakaaa to come down 
 that she might see her. He re- 
 plied, " Get down then, TJmkaa- 
 kaza-wakoginggwayo ; get down, 
 that your mother may see you." 
 She got down. They both wept, 
 both she and her mother. Her 
 mother kissed her, saying, " Go in 
 peace, my chUd." 
 
 The beast takes Umkxakaza to a beomtifid cave, amd leaves her there. 
 
 Wa ti ITsilosimapundu, " Kwe- 
 la, mkieakaza." Wa kwela. Sa 
 hamba naye, sa ya, sa m beka 
 kude, lapa e nga s' am uma ku pi 
 kubo na. Sa fika enaaweni ; ku 
 kona isiguai esikulu pakati kwe- 
 nxiwa ; ekceleni kwesiguai kwa ku 
 kona umgodi oinuAle, u gud/iliwe 
 ngonwali, u kazimula kakulu pa- 
 kati kwawo ; ku kona ingubo no- 
 kcansi nesikcamelo nesigubu sa- 
 manzi. 
 
 Usilosimapundu said, " Get up, 
 Umka»kaza." She got up. He 
 went away with her, and put her 
 afar oflF, where she did not know 
 in what direction the country of 
 her people was. He came to the 
 site of an old village ; there was a 
 large tobacco garden in the midst 
 of it ; on the bolder of the garden 
 there was a beautiful cave ; its floor 
 was smeared with fat, it was very 
 blight inside ; and there was a 
 blanket and. sleeping mat there, a 
 pillow, and a vessel of water. 
 
 The beast's parting address. 
 
 Wa ti Usilosimapundu, " Hlala 
 lapa ke, mkasakazarwakoginggwa- 
 yo. Ngi ti uyiAlo ngi mu dXlile 
 kakulu, ngokuba uma w ende be 
 ya 'uzuza izinkomo eziningi ngawe. 
 Kepa ngi mu dAlile, ngokuba a u 
 sa yi 'ku m bona ; naye a ka sa yi 
 'ku ku bona. Sala lapa ke. Uyi- 
 Alo wa ngi dAla inkomo zami ezi- 
 ningi ; nami ke ngi mu dAlile." 
 
 Usilosimapundu said, " Stay 
 here, Umkaakazarwakoginggwayo. 
 I say, I have spoiled your father 
 excessively ; for when you married, 
 he would have got many cattle 
 for you. And I have spoiled him, 
 for you will never see him again, 
 and he will never see you. Stay 
 here then. Your father spoiled 
 me by taking away my many 
 cattle; and now I have spoiled 
 him." 
 
198 
 
 I2INGANEKWANE. 
 
 Um,kx.akaza sleeps alone in the cave. 
 
 Wa hamba ke TJsilosimapundu, 
 V emuka. "Wa sala wa Alala 
 yedwa lapa, e /jlezi nemfe imbili 
 nezikwebu zombila ezine a zi piwe 
 Usilosimapundu. Wa ^lala, wa 
 ze wa lala kona emgodini. Kwa 
 ti kusasa wa vuka w' etamela ila- 
 Bga. Wa tata imfe, wa j apula, 
 wa i laAla ; wa y apula, wa i 
 laAla ; wa shiya ilungu la ba li- 
 nye ; wa li Aluba, wa li dAla. Wa 
 tata lunbila, wa w osa, wa w apula 
 wa w apula, wa dAla ising'amu esi 
 pakati, wa u laAla wonke kanye 
 nemfe. 
 
 So Usilosimapundu departed. 
 And she remained there alone, 
 with two sugarcanes and four ears 
 of maize which Usilosimapundu had 
 given her. She sat until she lay 
 down to sleep there in the cave. 
 In the morning she awoke, and sat 
 in the sun. She took a sugarcane, 
 and broke off a joint, and threw 
 it away. She broke off another, 
 and threw it away ; she lefb one 
 joint only, she peeled it, and ate 
 it. She took the ears of maize, 
 and roasted them ; she rubbed off 
 the grain, she rubbed off the grain, 
 and ate the portion which was in 
 the middle, and threw the rest 
 with the sugarcane. *i 
 
 VmkxaJcaza is frightened hy the approach of a strange being. 
 
 Kwa ti emini, se li balele, wa 
 bona uluto lu za kude ; ngokuba 
 kwa ku senkangala ; ku kona 
 umuti umunye, umuti nje. Kwa 
 ye, kwa, Alala pansi kwawo lowo 
 'm.uti. Wa buye wa ku bona, ku 
 za ku kaiuma. Wa ya wa ngena 
 emgodini Umkaakaza, Kwa nge- 
 na esiguaini ; kwa hamba, ku ka 
 \iguai. Ku ti lapa ku bona inya- 
 wo, kw esabe ; ku bheke, ku buye 
 ku ke futi uguai, kwa ye kwa m 
 beka ngapandAle kwesiguai. Kwa 
 ya emgodim. Wa ku bona Um- 
 kaakaza-wakoginggwayo ; wa su- 
 kuma, wa veza isandAla ; kwa 
 bona isandAla, kwa baleka, kwa 
 shiya uguai. Kwa hamba, kwa 
 ye kwa tshona. Wa sale wa Mala 
 kwa ze kwa Aiwa. 
 
 At noon, the sun being now 
 bright, she saw something coming 
 in the distance ; for it was on the 
 high land ; there was there one 
 tree, one tree only. The thing 
 went and sat under the tree. 
 Again she saw it approaching by 
 leaps. Umkxakaza went into the 
 cave. The thing entered the to- 
 bacco garden ; it went plucking 
 the tobacco. When it saw foot- 
 prints, it was frightened ; it look- 
 ed, and again plucked the tobacco, 
 and went and put it outside the 
 garden. It entered the cave. 
 When Umkajakazarwakoginggwa- 
 yo saw it, she arose and thrust out 
 her hand ; it saw the hand, and fled, 
 and left the tobacco. It went and 
 disappeared over a hilL She re- 
 mained till it was dark. 
 
 ^ Great people and men select the joints of the sugarcane which ai-e in the 
 middle, rejecting both the upper and lower joints. In like mamier chiefs and 
 great men reject the grains of maize which are at the ends of the ear, selecting 
 those only which are in the middle. 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 199 
 
 Two of these sin-cmge beings visit tlie cme. 
 
 Kwa sa kusasa wa puma, wa 
 Alala pandMe Umkaiakaza ; wa 
 bona futi ku za ku kubili, ku ha- 
 mba kfl ksrama ; kwa ye kwa 
 Alala emtunzini. Kwa buye kw' e- 
 suka kwa ya esiguaird. Wa ngena 
 emgoditii Uinka;akaza. Kwa nge- 
 na, kwa ka uguai ; kwa ti loku a 
 ku bonile izolo, kwa ka kw etuka, 
 kw esaba; ku ti, "Hau, nyawo, 
 nyawo, ti vela pi na?" Ku ti 
 okunye, " U ti bona pi na ? " Ku 
 ti, "Nati."*2 Kwa ye kwa m 
 beka uguai ngapandAle. Kwa 
 buye kw" ez' emgodini. Wa su- 
 kuma Umkaiakaza, wa veza iza- 
 nd/tla ezimbili. (Wa bona ukuba 
 Amad/ilungundAlebe.) A bona 
 
 In the morning IJmkBaJcaza 
 went and sat outside; again she 
 saw two things coming, proceeding 
 by leaps ; they went and sat in the 
 shade of the tree. Again they 
 arose and went to the tobacco 
 garden. TJmka;akaza went into 
 the cave. On entering the garden 
 they plucked the tobacco ; the one 
 which she saw the day before 
 plucked starting and afraid; it 
 said, "O, footprints, footprints, 
 whence did they come?" The 
 other said, "Where did you see 
 them 1 " It replied, « There." 
 They went and put the tobacco 
 outside. Again they entered the 
 cave. TTrnkTakaza arose and thrust 
 out both hands. (She perceived 
 ' that they were Amadhlungundhle- 
 1 be.^^) When they saw the hands, 
 « These creatures are represented as talking a strange dialect ; it resembles 
 that of the Amaswazi ; and is introduced to make them appear ridiculous. 
 
 ^3 Keightley has remarked in his Tairy Mythology, p. 28 :— " An extensive 
 survey of the regions of fancy and their productions will incline us rather to 
 consider the mental powers of man as having a uniform operation under every 
 sky, and under every form of pohtical existence, and to acknowledge that iden- 
 tity of invention is not more to be wondered at than identity of action." How- 
 ever comprehensive we may be disposed to make this sentiment, there will stiil 
 be left many tales in the folk-lore of different peoples so similar not only in their 
 general characteristics, but also in their details ; and also some things so strange, 
 that one feels compelled to refer them to a common origin. This of Half -men 
 belongs to this class. It is so strange, wild, and eccentric, that it is not easy to 
 conceive that it could arise spontaneously in two minds. Yet we find allusions 
 to "One-legged men " in various authors. 
 
 Pliny mentions a nation of Monoscell. The Marquis of Hastings states 
 that during his sojourn in India he found the germ of fact from which many of 
 the most incredible tales of ancient history has grown. "A Grecian author 
 mentions a people who had only one leg. An embassy from the interior was 
 conducted into the presence of the viceroy, and he could by no persuasion pre- 
 vail upon the obsequious minister to use more than one of his legs, though he 
 stood during the whole of the protracted audience. " 
 
 It is quite possible that such a custom as that of standing on one leg as a 
 ceremony of etiquette should become the starting point of the legends, in which 
 we meet with the account of half -men. " The Shikk," says Lane in his notes 
 to the Introduction to the Arainan Nights, p. 33, " is another demoniacal crea- 
 ture, having the form of half a human being, (like a man divided longitudi- 
 nally ;) and it is believed that the Nesnas is the offspring of a Shikk and a 
 human being. 
 
 "The Nesnas is described as resembhng half a human being, having half a 
 head, half a body, one arm and one leg, with which it hops with much agility." 
 It is said to be found in several places. "It resembled a man in form, except- 
 ing that it has but half a face, which is in its breast, and a tail hke that of a 
 sheep." , A kind of Nesnas is also said to inhabit "the island of Kaig in the 
 sea of Es-Seen or China, and to have wings hke those of a bat." 
 
 B B 
 
200 
 
 IZINGANEKWANE. 
 
 izandAla, a baleka a ye a tshona. 
 A fike, a bika eakosini yawo, e ti, 
 " Ku kona oku semgodini wen- 
 kosi." Ya ti inkosi yamadAlungu- 
 nd/tlebe, " Ku njani na ? " A ti, 
 " Kubili." 
 
 tbey fled, and disappeared behind 
 a bill. On reaching their chief, 
 they told him, saying, " There is 
 something in the chief's cave." 
 The chief of the Amadhlungu- 
 ndhlebe said, " What is it Uke ? " 
 They said, "There are two." 
 
 Mamy come to the cave, and TJtnhLokaza eoctpects to be killed. 
 
 Kwa menywa amanye Ama- 
 dMungundAlebe. Kwa sa kusasa 
 kwa hanjwa kwa yiwa kona em- 
 godini wenkosi. Wa bona TJm- 
 kxakaza e vela e maningi kakulu, 
 wa ti, " NamuAla lu fikile usuku 
 e ngi za 'ubulawa ngalo." A fika, 
 a Alala pansi kwomturizi, lapo em- 
 tunzini a e Alala kona, e bema 
 uguai ; ngezikati zonke uma e ya 
 'kuka uguai, a y' a Mala kona em- 
 tunzini. 'Esuka a ya a ngena esi- 
 guaini, a ka uguai, a m beka nga- 
 pandAle ; ngokuba inkosi yakona 
 emadAlungund/tlebeni ya i misele 
 ukuba umgodi wayo u tshanelwe 
 ngezikati zonke ; kepa i misele 
 bonke abantu aba ya 'kutshanela 
 lowo 'mgodi ba kyale ngokuka 
 uguai, b' amuke uguai, ba m beke 
 ngapandAle. Kwa buzwa kulawo 
 amabili Amad/ilungund/ilebe, kwa 
 tiwa, " Ni. ku bone pi na,1" A 
 ti, " Be ku vele emgodiui." Kwa 
 tiwa, " Hamba ni, ni ye, ni 
 lunguze emnyango ; ni bone uma 
 ku kona na f A ya, e nyonyoba, 
 'esaba, a lunguza, 'aAluleka uku- 
 bonisisa, ngokuba umzimba wake 
 wa u kazimula. A buyela emuva, 
 a ti, " Kunye, ku ya kazimula ; a 
 si ku bonisisi." Ya ti inkosi 
 yamadAlungund/ilebe, " A si tsho 
 kanyekanye, si ti, ' TJmuntu, isilo 
 ini na ? " A tsho ke onke, a ti, 
 " U umuntu u 'silo u ini na?" 
 Wa ti Umkscakaza, " Ngi umu- 
 
 Other Amadhlungundhlebe were 
 smnmoned; and in the morning 
 they went to the chiefs cave. 
 Unika;akaza saw very many com- 
 ing, and said, " The day has now 
 arrived in which I shall be killed." 
 When they reached the tree they 
 sat in the shade, there in the shade 
 where they sat and took snuff; 
 always when they went to pluck 
 tobacco, they sat there in the 
 shade. They arose and went into 
 the tobacco garden, and plucked 
 tobacco, and put it outside; for 
 the chief of the country of the 
 Amadhlungundhlebe had ordered 
 that his cave should be regularly 
 swept ; and he had ordered that 
 all people who went to sweep the 
 cave should begin with plucking 
 tobacco, and take and put it out^ 
 side the garden. They enquired 
 of the two Amadhlungundhlebe 
 where they had seen it? They 
 replied, " It appeared in the cave." 
 They were told to go and look into 
 the doorway, and see if it was 
 there. They went stealthily, being 
 afraid, and looked in; they were 
 unable to see clearly, for her body 
 glistened. They came back, and 
 said, " It is one, it glistens ; we 
 cannot see it clearly." The chief 
 of the Amadhlungundhlebe said, 
 " Let us say aU together, ' Is it a 
 man or a beast?'" So all shouted, 
 saying, "Are you a man or a 
 beast ? " TJmkcakaza replied, " I 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 201 
 
 ntu." A ti, " Puma, si ku bone." 
 "Wa ti Umka;akaza, " A ngi tandi 
 ukupuma, ngokuba ng' umntwana 
 wenkosi." Kwa tunywa amanye 
 AmadAlungund^lebe, kwa tiwa, a 
 wa gijime ngamandAla a yo'utata 
 inkomo, inkabi enkulu, a gijime, a 
 buye nayo. Ya fika inkabi, ya 
 Alatshwa. Wa puma ke Urnkxar 
 kazarwakoginggTyayo, e pete ingubo 
 yake nokoansi Iwake nesikcamelo 
 sake nenduku yake, e bincile umu- 
 ntslia wezindondo. Wa beka pa^ 
 nsi emnyango ingubo nesikcamelo, 
 w' ema ngendukti, nokcansi w' e- 
 ma ngalo. Ya ti inkosi yama- 
 d/tlungundMebe, "Penduka." Wa 
 penduka Umkicakaza. A ti Ama- 
 dAlungundAIebe, "Yeka! TJluto 
 lu luAle ! Kepa yeka, imilente- 
 lente ! " A pind' a tsho e ti, 
 " Nga e ba muAle uma ka si yo 
 imilentelente." A ti, a ka ngene 
 end/dini. 'Emuka onke, a pindela 
 emuva. 
 
 am a human being." They said, 
 " Come out, that we may see you." 
 Unikwakaza said, " I do not Hke 
 to come out, for I am a chief's 
 child." The chief sent some Ama- 
 dhlungundhlebe, telling them to 
 run swiftly and fetch a bullock — a 
 large ox — and run back with it. 
 When the ox came it was slaugh- 
 tered. Then Umfccakaza^wako- 
 ginggTvayo came out, carrying her 
 blanket and her sleeping mat, and 
 pillow and rod, being girded with 
 her petticoat which was orna- 
 mented with brass beads. She 
 put down at the doorway the 
 blanket and pillow, and rested on 
 her rod, and on her sleeping mat 
 she rested too. The chief of the 
 Amadhlungundhlebe said, " Turn 
 your back towards us." TJmkaa/- 
 kaza turned her back to them. 
 The chief of the Amadhlungu- 
 ndhlebe said, " Turn round." 
 Umkccakaza turned. The Ama- 
 dhlungundhlebe said, " Oh ! The 
 thing is pretty ! But oh the two 
 legs ! " Again they said, " It 
 would be pretty but for the two 
 legs." They told her to go into 
 the cave ; and they all went away. 
 
 The AmadhhmgundMebe take cuway Umh:s.akaza. 
 
 Kwa fika kwa menywa Ama- 
 dAlungundMebe amaningi. Kwa 
 sa kusasa, kwa yiwa kuyena Um- 
 ka;akaza, ku petwe ulembu olubo- 
 nakalisa umzimba uma umuntu 
 e Iw embete. A fika, a Alala em- 
 tunzini, e bema uguai. Wa ti 
 uma a wa bone Umkojakaza, wa 
 ti, " So ku ziwa 'kubulala mina." 
 A fika esiguaini, a ka uguai, a m 
 beka ngapandAle. A ngena, a ya 
 emgodini, a ti, a ka pume. Wa 
 puma ; wa nikwa ulembu, wa 
 
 Many Amadhlungundhlebe were 
 called together. In the morning 
 they went to Umkajakaza ; they 
 carried a veil through which, if 
 any one put it on, the body could 
 be seen. They came and sat in 
 the shade and took snuff. When 
 XJmkxakaza saw them, she said, 
 " They are now coming to kill 
 me." They came to the tobacco 
 garden, they plucked tobacco, and 
 put it outside the garden. They 
 entered the cave, and told her to 
 come out. She went out ; they 
 gave her the veil ; she put it on, 
 
202 
 
 IZINGANEKWANE. 
 
 binca lona, e m buka e ti, " Yeta ! 
 uluto nga lu luAle, — ^kepa yeka 
 imilentelente ! " E tsho ngokuba 
 we e nemilenze emibili nezandAla 
 ezimbili ; ngokuba wona a e fana 
 — uma ku Alinzwa inkomo yabe- 
 lungu e datshulwe uAlangoti nolu- 
 nye uAlangoti, wona AmadMu- 
 ngund/ilebe a e u/ilangoti Iwa-nga- 
 nxanye, lu nge ko olunye uAla- 
 ngoti. "Wa sinelwa Umkaakaza a 
 wona Aniad/ilungundAlebe. A 
 sina a kgeda, a m tata, a ya naye 
 ekaya. 
 
 they looking at her and saying, 
 " Oh, it would be a pretty thing, 
 —but, oh, the ,two legs ! " They 
 said thus because she had two legs 
 and two hands ; for they are like, 
 — ^if an ox of the white man is 
 skiuned and divided into two 
 halves, the Amadhlungundhlebe 
 were like one side, there not being 
 another side. The Amadhlungu- 
 ndhlebe danced for Umkxakaza. 
 When they had finished dancing, 
 they went home with her. 
 
 UmTcKahaza is beloved hy the chief, amd called his child. 
 
 Wa bona umuzi wenkosi yamar 
 dAlungundMebe, wa ti, "We! 
 yeka lo 'muzi ; umkulu njengoka- 
 baba." Ngokuba wa mkulu 
 kakulu. Wa ya wa bekwa en- 
 dAlini e ngaaenMa ; kwa Alatshwa 
 izinkomo eziningi, e dAla inyama. 
 Ku tiwa u umntwana wenkosi, 
 ngokuba inkosi yamadAlungun- 
 dMebe ya i m tanda kakulu, i ti, 
 umntwana wayo. E Alala esigo- 
 dAlweni TJmkaakaza esimnyama; 
 ku kona ngenzansi esimAlope. 
 
 When she saw the village of the 
 chief of the Amadhlungundhlebe, 
 she said, " Alas ! oh this village j 
 it is large like that of my father." 
 For it was very great. She was 
 placed in a house at the top of the 
 village ; many cattle were killed, 
 and she ate meat. She was called 
 the chief's child, for the chief of 
 the Amadhlungundhlebe loved her 
 very much, and called her his 
 child. Umkaakaza lived in the 
 dark palace; there was a white 
 palace at the lower part of the 
 village.** 
 
 UrnkKokaga becomes very fat, and the Amadhiungundhlebe wish to 
 
 hill her. 
 
 Wa ze wa kulupala kakulu, 
 w' aMuleka ukuhamba Urnksca- 
 kaza. A ti uma e pumela pand/tle 
 esigod/ilweni, a ti lapa e hamba e 
 pakati emkatini wesimAlope nesi- 
 mnyama a katale, a buyele en- 
 dAlini. Ku ti uma e suka pansi 
 ku sale isikcibi samafuta. Inkosi 
 yamadAlungundAlebe i si puze isi- 
 
 At length Umkasukaza was very 
 fat, and -unable to walk. When 
 she left the palace, on getting 
 halfway between the white and the 
 dark palace, she was tired, and 
 returned to the house. When she 
 rose up there remained a pool of 
 fat. The chief of the Amadhlu- 
 ngundhlebe used to drink the pool 
 
 " Isigodhlo is the dwelling, consisting of several huts, which belong to the 
 chief— the royal buildings. " The dark isigodhlo " is that part where no visitors 
 are aUowed to enter ; " the white isigodhlo " is entered by those who are called 
 by the chief. 
 
UMKXAKAZA WAKOGINGQWAYO. 
 
 203 
 
 kcibi samafuta a puma kumfescar 
 kaza, ngokuba isizwe samadAlu- 
 ngundAlebe sa si dAla abantu. Ba 
 ti abantu, " Nkos', a ka dAli-we, a, 
 kqonkqwe amafata, loku amafuta e 
 se pelela pansi nje." Kepa inkosi 
 yamad/tlungundAlebe ya i m tanda 
 kakulu Umkscakaza-wakogingjwa^ 
 yo ; i ti inkosi yamadAlungun- 
 dMebe, " U ya 'udAUwa ngi pi mina 
 na?" A ti AmadAlungundAlebe, 
 " 0, nkos', loku ku isilima nje na 1 
 Into e nga sa kw azi ukuhamba i 
 za 'kwenza ni i kcita amafuta en- 
 kosi?" 
 
 of fat •which came from TJmkaia- 
 kaza, for the nation of the Ama- 
 dhlungundhlebe used to eat men. 
 The people said, " O chief, let her 
 be eaten, and the fat meltai down, 
 for the fat is being wasted on the 
 ground." But the chief of the 
 Amadhlungundhlebe loved TJm- 
 kccakaza wakoginggwayo very 
 much, and said, "When she i» 
 eaten, where shall I be ? "** The 
 Amadhlungundhlebe said, " O 
 chief, since she is a mere deform- 
 ity 1 . Of what use is a thing which 
 can no longer walk, which is 
 wasting the fat of the chief J " 
 
 Preparations are made for meltmg down Umks.akaza. 
 
 Ya ze ya vuma inkosi, inyanga 
 se zintatu be i ncenga, be ti, " A 
 ku kgonkgwe amafuta enkosi." 
 Ya vuma ke. Kwa menywa aba- 
 ntu abaningi bamadAlungundAlebe, 
 ba ya ba teza izinkuni eziningi ; 
 kw' embiwa umgodi omkulu ; kwa 
 baswa umlilo omkulu ; kwa tatwa 
 udingezi olukulu, Iwa bekwa pezu 
 kweziakuni ezi basiwe. 
 
 At length the king assented, 
 they having continued to beseech 
 him for three months, saying, 
 " Let the fat of the chief be melted 
 down." So he assented. Many 
 people of the Amadhlungundhlebe 
 were summoned ; they went and 
 fetched much firewood ; a great 
 hole was dug; a large fire was 
 kindled ; a large sherd was taken 
 and put on the fire which was 
 kindled. 
 
 Umhxakaza, hy her incantations, raises a tempest, which destroys many 
 of her enemies. 
 
 La li balele kakulu, ku nge ko 
 'lifu nalinye. Lwa ze Iwa ba bo- 
 mvu udingezi Kwa ti uma so lu 
 bomvu kakulu, wa ya wa bizwa 
 TJmkaakaza ; wa ya, be hamba 
 naye. Kwa ti uma e sesangweni 
 wa bheka, wa bona abantu be ba- 
 ningi kakulu j wa Alabela, wa ti, 
 
 " We, Zulu le. Wo, mayoya, we. 
 
 It was very bright ; there was 
 not a single cloud. At length the 
 sherd was red. When it was very 
 red, Umkaakaza was called ; she 
 went with them. When she was 
 at the gateway, she looked ; she 
 saw that there were very many 
 people ; she sang, saying, 
 
 " Listen,*^ yon heaven. Attend ; 
 niayoya, listen. 
 
 *' That is, " So long as I live you will not touch her." 
 
 *^ We I is an interjection by which the attention of a person is arrested. 
 Wo ! is an interjection in which a kind of threat is implied if the requisite at- 
 tention is not given. Mayoya is a kind of chorus. The whole song is addressed 
 by Umkaiakaza to the sky, as though she was its lord ; it is a complaint that it 
 is merely acting iu an ordinaacy way, and not in the way she wishes, viz., so as 
 to destroy her enemies. ErmMweni, lit., in the throat. 
 
204 
 
 IZINGANEKWANE. 
 
 We, Zulu. Li nga dumi noku- Listen, heaven. It does not 
 duma. thunder with loud thunder. 
 
 Li dumel' emabil-weni. L' enza It thunders in an undertone, 
 ni ? What is it doing ? 
 
 Li dumela ukuna nokupfendula." It thunders to produce rain and 
 
 change of season."*'' 
 
 ■•'■ The belief in the power possessed by human beings of controlling the 
 elements by incantations and other means, is as wide spread probably aa the 
 hnman race. At a future time we shall speak of the superstitious faith of the 
 natives in weather-doctors, which will probably throw some Ught on the belief 
 as it exists among civilized nations as a relic of the past, in novels or old legends. 
 We would just allude to the curious fact that a modem philosophic thinker of 
 no ordinary power, Professor Hansel, has thrown out the idea that it is not out 
 of the bounds of possibility that man's scientific knowledge may one day be 
 such as to enable him to do that which our forefathers were disposed to relegate 
 to the domain of sorcery and witchcraft. He says; — "It is even conceivable 
 that the progress of science may disturb the regularity of occurrence of natural 
 phenomena. If men were to acquire vast power of producing atmospheric phe- 
 nomena, the periodical recurrence of such phenomena would become more irre- 
 gular, being producible at the will of this or that man. There is a remarkable 
 note in Darwin's Botanic Garden (Canto iv., I. 320 J, in which the author con- 
 jectures that changes of wind may depend on some minute chemical cause, 
 which, if it were discovered, might probably, Hke other chemical causes, be 
 governed by human agency." 
 
 Thus the wisdom of the nineteenth century is leading men back again to 
 the dreaias of the childhood of our race. 
 
 We shall jefer the reader to a few instances of the superstitious behef in 
 power to control the elements. 
 
 We are told on the authority of a Bishop, Olaus Magnus, that Eric, King 
 of Sweden, "was in his timfi held second to none in the magical art ; and he 
 was so familiar with the evil spirits whom he worshipped, that what way soever 
 he turned his cap, the wind would presently blow that way. For this he was 
 called Windy-cap." (Sir Walter Scott. "The Pirate," Note 9.) 
 
 It is probable that this old legend of Eric, "Windy-cap," has come down 
 to us in the saying, a "capful of wind." When the old heathen superstitions 
 had been displaced by the preaching of Christianity, they disappeared rather in 
 external iamp. than in reality, and stiU held their place in the hearts of the 
 people ; and the powers formerly ascribed to gods, or deified kings, or sorcerers, 
 came to be referred to saints. 'Thus Langfellow, 
 " Only a Httle hour ago 
 I was whistUng to Saint Antonio 
 For a capful of wind to fill our sail. 
 And instead of a breeze he has sent a gale." 
 
 Sir W. Scott, who appears to have no doubt that those who professed to raise 
 and lay storms, really beheved in their own powers, and therefore concludes 
 that they were frenzied, remarks :--" It is well known that the Laplanders 
 drive a profitable trade in selling winds." And he tells us of a Bessie MiUie, at 
 the village of Stromness, living in 1814, who helped out her subsistence by sell- 
 ing favourable winds to mariners ; just as in this country rain-doctors obtain 
 large herds by selling rain. 
 
 In the Manx Legends we read of "the feats of Mannan," who, 
 " From New-year-tide round to the ides of Yule, 
 Nature submitted to his wizard rule : 
 Her secret force he could vrith charms compel 
 To brew a storm, or raging tempest. quell." 
 (Elimbeth Ooohson's Legends of Manx Land, p. 23.) 
 
 The reader is referred to the incantation of the " Eeim-kennar " in Su- 
 Walter Scott's " Pirate " ; and to the mode in which she obtained 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 205 
 
 Oiike AmadAlungund/ilebe a bona 
 ilifu li lukuzela ngamandAla. Wa 
 pinda TJmkaiakaza, wa Alabela, wa 
 
 ti, 
 
 " We, Zulu le. Wo, mayoya, we. 
 
 We, Zulu. Li nga dumi noku- 
 
 duma. 
 Li dumel' emabilweni.^ L' enza 
 
 ni 1 ' 
 
 Li dumela ukuna nokupendula." 
 
 Izulu la Alanganisa ngamafu ; la 
 duma ngamaudAla ; la na imvula 
 enkulu. La kcima udengezi ; la 
 tata udengezi, la lu ponsa pezulu. 
 
 All the Amadlilungundhlebe saw 
 a cloud gathering tumultuously. 
 Urnkxakaza again sang, 
 
 "Listen, yon heaven. Attend; 
 
 mayoya, listen. 
 Listen, heaven. It does not 
 
 thunder with loud thunder. 
 It thunders in an undertone. 
 
 What is it doing? 
 It thunders to produce rain and 
 
 change of season." 
 
 The whole heaven became covered 
 with clouds ; it thundered ter- 
 ribly ; it rained a great rain. It 
 quenched the red hot sherd, and 
 took it and tost it in the air ; it 
 
 " The power slie did covet 
 O'er tempest and wave." 
 Allusions to this power will be found in many of oiu' poets. Thus in 
 Shakspeare's "Tempest," Mira says : — • 
 
 "If by thy art, my dearest father, you have 
 Put the wild waters in this roar, allay tliem : 
 Tlie sky it seems would pour down stinking pitch, 
 But that the sea, mounting to the welkin's cheek, 
 Dashes the fire out. " 
 So in H. K. White's " GondoHne," one of the witches boasts that 
 " She'd been to sea in a leaky sieve, 
 And a jovial storm had brewed." 
 See also Thorpe's Yule-tide Stmies, p. 63. And for a fine description of the 
 exertion of this power by Ngatoro, Orey's Polynesian Mythology, p. 140, and 
 again p. 179. "Then the ancient priest Ngatoro, who was sitting at the upper 
 end of the house, rises up, unloosens and throws off his garments and repeats 
 his incantations, and calls upon the winds, and upon the storms, and upon the 
 thunder and lightning, that they may all arise and destroy the host of Manaia." 
 The storm arises in its might, and the hosts of Manaia perish. 
 
 So the elements obey the call, of Hiawatha, when Pau-Puk-Keewis had 
 found shelter from his wrath in the caverns dark and dreary of the Manito of 
 the Mountains : — ' 
 
 " Then he raised his hands to heaven, 
 Called imploring on the tempest, 
 Called Waywassimo, the hghtning, 
 And the thunder, Annemeekee ; 
 And they came with night and darkness, 
 Sweeping down the Big-Sea-Water, 
 Prom the distant Thunder Mountains." 
 (Longfellow's Hiawatha'. ) 
 
 In the legends of New Zealand we find a universal deluge ascribed to the 
 prayer of Tawaki, "who called aloud to the gods, and they let the flood's of 
 heaven descend, and the earth was overwhelmed by the waters, and aU human 
 beings perisheii." (Orey. Op. cit, p. 61. J Compare with this the legend of 
 St. Scolastica, who two days before her death, being unable to persuade her 
 brother St. Benedict to remain with her a little longer, " bending her head over 
 her clasped hands, prayed that heaven would interfere and render it impossible 
 for her brother to leave her. Immediately there came such a furious tempest of 
 rain, thunder, and lightning, that Benedict was obMged to, delay his departure 
 for some time." (Mrs. Jameson's Legends of the Monastic Orders, p. \2.) 
 
206 
 
 IZINGANEiCWANE. 
 
 Iwa fa. Kwa ti AmadAlungun- 
 dMebe a be hamba naye Umkaiar 
 kaza la wa bulala izulu, la m sbiya 
 TJmkaiakaza ; la bulala nabanye 
 abantu ; ba sala abaniagi nenkosi 
 yabo. 
 
 was broken to pieces ; the heaven*^ 
 killed the Amadhlungundhlebe 
 who were walking with TJnfta;a- 
 kaza, but left her uninjured; it 
 killed some others also ; but many 
 remained with their chief. 
 
 Her enemies try again, cmd a/re destroyed. 
 
 Again the heaven became clear 
 and bright. The Amadhlungu- 
 ndhlebe said, " Let a fire be kin- 
 dled immediately, that the sherd 
 may get hot at once ; and let Um- 
 kccakaza be taken, and raised and 
 placed on the sherd ; then she wUl 
 not be able to sing." The sherd 
 was made hot; at length it was 
 red. They went to fetch her ; they 
 lifted her up ; when she was at the 
 gateway, she looked up and said, 
 
 " Listen, yon heaven. Attend ; 
 
 mayoya, listen. 
 Listen, heaven. It does not 
 
 thunder with loud thunder. 
 It thunders in an vindertone. 
 
 What is it doing? 
 It thunders to produce rain and 
 
 change of season." 
 
 Again the clouds made their ap- 
 pearance. Again Umkwakaza said, 
 
 "Listen, yon heaven. Attend; 
 
 mayoya, listen. 
 Listen, heaven. It does not 
 
 thunder with loud thunder. 
 It thunders in an undertone. 
 
 What is it doing? 
 It thunders to produce rain and 
 
 change of season." 
 
 It rained and thundered terribly. 
 It killed the chief of the Ama- 
 dhlungundhlebe, and many other 
 Amadhlungundhlebe ; they died ; 
 there remained a small number 
 only. The small remnant that 
 remained were afraid, and said, 
 
 ^ The heaven, that is, the lightning. But the natives speak of the heaven 
 as a person, and ascribe to it the power of exercising a will. They also speak 
 of a lord of heaven, whose wrath they deprecate during a thunder storm. 
 
 La buya. la balela nje. A ti 
 AmadAlungund/debe, "A ku ba^ 
 swe masinyane, lu tshe masinya 
 udengezi; a tatwe TJmkiBakaza a 
 pakanyiswe, a bekwe odengezini ; 
 kona e nga yi 'uAlabela." La 
 tshiswa udengezi ; Iwa za Iwa ba 
 bomvu. Ba ya 'ku m tata ; ba m 
 pakamisa. Kwa ti, lapa e sesar 
 ngweni, wa bheka pezulu, wa ti, 
 
 " We, Zulu le. Wo, mayoya, we. 
 
 We, Zulu. Li nga dumi noku- 
 
 duma. 
 Li d\jmel' emabUweni. L' enza 
 
 ni? 
 Li dumela ukuna nokupendula." 
 
 Kwa vela fiiti amafii. Wa pinda 
 
 TJmkajakaza, wa ti, 
 
 " We, zulu le. Wo, mayoya, we. 
 
 We, Zulu. Li nga dumi noku- 
 
 duma. 
 Li dumel' emabUweni. L' enza 
 
 ni? 
 li dumela ukuna nokupendula." 
 
 La na, la duma ngamandMa. La 
 i bulala inkosi yamadMungundAle- 
 be namanye AmadAlungund/tlebe 
 amaningi, a fa. Kwa sala ingoo- 
 zana nje. 'Esaba la wo a ingcozana 
 
UMKXAKAZA-WAKOGINOQWAYO. 
 
 207 
 
 a seleyo, a ti, " A si nga be si sa m 
 tinta ;" kodwa a si m ncitshe uku- 
 d/tla, a ze a zakce a fe." 
 
 " Let us not touch her again and 
 again ; but let us grudge her food, 
 until she gets thin and dies." 
 
 Umhxahaza escapes from the AwjadhhungwudMehe. 
 
 Wa jabula Umkccakaza ngokuba 
 e se m ncitsha ukudAla. Wa Alala 
 ■wa ze wa zakca ; kodwa e nga za- 
 kcile, so ku pelile amafuta ama- 
 ningi. Wa tata ikg'oma, wa faka 
 izingubo zake a e zi piwa inkosi 
 yamadAlungund/tlebe ; wa hamba 
 e ku badAlile ekg-omeni ; w" etwala, 
 wa hamba e sindwa, ngokuba ezi- 
 nye izingubo za z' enzwa ngendo- 
 ndo ; e hamba e lala endAle, ngo- 
 kuba wa e saba AmadAlungun- 
 dAlebe. Wa hamba isikati aside 
 e nga dAli 'luto, wa ze wa ngena 
 esizweni sabantu. Wa hamba e 
 lala kusona ; enxenye komunye 
 umuzi ba mu pa ukudAla; enxe- 
 nye kwomunye umuzi ba m nci- 
 tsha. Wa hamba wa ze wa zakca 
 kaktdu. 
 
 TJmkajakaza rejoiced because 
 they now gave her but little food. 
 She remained untU she was thin ; 
 but she was not excessively thin, 
 only much fat had disappeared. 
 She tdok a basket, and placed in it 
 the things which the king of the 
 Amadhlungundhlebe had given 
 her j she set out when she had put 
 them in the basket ; she carried it 
 on her head, and went on her way 
 burdened, for some of the garments 
 were ornamented with brass beads. 
 She journeyed sleeping in the open 
 country, because 'she feared the 
 Amadhlungundhlebe. She went a 
 long time without eating, until she 
 came among a nation of men. She 
 travelled sleeping among them; 
 sometimes at one village they gave 
 her food; sometimes at another 
 they refused her. She travelled 
 until she was very thin. 
 
 She reaches her home. 
 
 Kwa ti ngolunye usuku wa vela 
 okalweni, wa bona umuzi omkulu 
 kakulu, wa ti, " We ! Yeka lo 
 'muzi ; u fana nomuzi wamadAlu- 
 ngundAlebe e ngi vela kuwona ; 
 wona wa u fana nokababa." W' e- 
 Ala e bona ezindAlini ezi ngasenAla 
 ku tunga umUlo ; wa fika esar 
 ngweni, wa bona indoda i Alezi 
 pansi kwomtunzi. Kepa inwele 
 zayo za zi ngangezezimu. Wa 
 dAlula nje, kodwa yena e fanisa e 
 ti, " Songati ubaba lo," 
 
 It came to pass on a certain day 
 she reached the top of a hill ; she 
 saw a very large town ; she said, 
 " Alas ! O that town ; it resembles 
 the town of the Amadhlungu- 
 ndhlebe from which I come ; and 
 that was like my father's." She 
 went down, seeing in the houses 
 at the top of the town the smoke 
 of fire; when she came to the 
 gateway, she saw a man sitting in 
 the shade; but his hair was as 
 long as a cannibal's. She merely 
 passed on ; but she compared him, 
 saying, " That man resembles my 
 father." 
 
208 
 
 IZINGANEKWANE. 
 
 She makes herself hnown to her mother. 
 
 She -went to the upper end of 
 the town, seeing that it was her 
 father's. On her arrival her mo- 
 ther was making beer. She sat 
 down under the wall, and said, 
 " Eh ! chieftaiaess ! Give me of 
 your umhhikg'o."*^ They said, 
 " Grood day." She saluted in re- 
 turn. She saw that her mother's 
 head was disarranged, and asked, 
 " But what is the matter at this 
 kraal 1 And what is the matter 
 with that man at the gateway?" 
 The mother answered, saying, 
 "You, whence do you come!" 
 She replied, " I come from yon- 
 der." The mother said, " 0, in- 
 deed, here, princess, death enter- 
 ed.^" The piincesa royal of my 
 house went away. That is her 
 father whom you saw at the gate- 
 way. Do you not see, too, in 
 what condition I am!" She re- 
 plied, " "When she went away, 
 whither did she go ! " She said, 
 " She went with the beast." She 
 answered, "Where did he take 
 her!" The mother said, "She 
 was of age ; the cattle of the beast 
 were taken away ; for her father 
 had said, before she was of age, 
 when she is of age, cattle should 
 be taken with which to bring her 
 home, which should darken the 
 sun. But her father did not pos- 
 sess so many cattle; they went 
 and took those of the beast." The 
 girl said, " O, but, why do you cry 
 
 *» Umhhikqo is beer in an early state of preparation ; it is called isijinqi 
 sobutshwala, that is, beer-porridge. It consists of the ground mealies 
 steeped in water till it is sour. When mealies have been ground and 
 mixed with water and boEed, it is called umpunga. When crashed mea- 
 lies are steeped in hot water till it is sour, it is igwele. When the mealies 
 have been taken from the igwele, and ground, and boiled in the soirr water of 
 the igwele, it is umhhikqp. Umpunga, igwele, and umhhih^o are all thin por- 
 ridge, somewhat of the consistence of gruel. Ground malt is added to the um- 
 hhikqo, aad when fermentation has taken place, it is utshwala or beer. 
 
 '" Kwa jiwa, lit., it was died. 
 
 Wa ya ngasenAla, e bona uma 
 umuzi kayise. Wa fika unina e 
 peka utshwala. Wa /tlala pansi 
 kwotango, wa ti, " Eh ! nkosikazi ! 
 EmhhikgTFeniwako." Bati, "Sa 
 u bona." Wa ti, " Yebo." Wa 
 bona nonina e nga lungisile ekanda. 
 Wa ti, " Kepa kulo 'muzi kw enze 
 njani na? I nani leyo 'ndoda e 
 sesangweni na ! " Wa pendula 
 unina, wa ti, " Wena, u vela ngapi 
 na!" Wa ti, "Ngi vela le." 
 Wa ti, " O, po, lapa, dade, kwa 
 fiwa. Kw' emuka inkosazana 
 yakwami. Uyise Iowa o m bone 
 esangweni. A u ngi boni nami 
 ngi nje na ! " Wa ti, " Y' emuka 
 ya ya ngapi na ! " Wa ti, " Ya 
 hamba nesilwanyazane." Wa ti, 
 " Sa si m tata pi ! " Wa ti, " Wa 
 e tombile ; kwa tatwa inkomo 
 ^aso, ngokuba uyise wa e te, e nga 
 ka tombi umntwana, wa ti, uma e 
 se tombile, ku ya 'utatwa inkomo, 
 a buyiswe ngazo end/tie, zi kcime 
 ilanga. Kepa uyise a ka ze a ba 
 nazo lezo 'nkomo ; kwa ye kwa 
 tatwa ezesilwanyazane." Ya ti 
 intombi, " 0, kepa, kanti ni kalela' 
 
trMKXAKAZA-WAKOailTGQWAYO. 
 
 209 
 
 ni, loku umatwana -wenu w' enzi- 
 wa i nina nje na ? Na ni tatela ni 
 inkomo zesilwanyazane ? Kanti 
 na m bulala ngamabomu." Wa 
 ti lo 'mfazi, " Wo, yeka le 'ntwana! 
 i bona ngoba ngi i pile umhhikg'o 
 wami. Se i ngi Aleka ngomnta- 
 nami e nga se ko. TJ kona umu- 
 ntu o nga tanda ukunika isilwa- 
 nyazane na t Angiti u loku w" e- 
 muka umntanami lapa esizweni 
 sikayise a ku sa buswa, se ku Al^ 
 Iwanjena?" Wa ti, "Ngi lapa 
 ke mina, mkjcakazarwakoginggwa- 
 yo ; noma na ngi laAla, ngi buyile 
 futi mina." 
 
 then, since your child was treated 
 badly by yourselves alone ? Why 
 did you take away the cattle of 
 the beast? Forsooth, you killed 
 her on purpose." The mother 
 replied, " O, out upon the con- 
 temptible thing ! it sees because I 
 have given it my umhhikg'o. It 
 now laughs at me as regards my 
 child wHch is dead. Does there 
 exist a person who would be will- 
 ing to give anything to the beast 1 
 From the day my ohUd departed 
 from the midst of her father's 
 nation, has there been any longer 
 any joy ? do we not now just 
 live ? " She replied, " Here I am, 
 I Umkasakaza - wakoginggTvrayo ; 
 although you left me, here I am 
 again." 
 
 The father swirvmons the nation to rejoice at the retv/m of his 
 
 damghter. 
 
 Wa kala unina, nabanye aba be 
 /ilezi emnyango. W' eza uyise e 
 gijima, e ti, " Ni kalela ni na ? " 
 Ba ti, " Nang' UmkxBakaza e fi- 
 kile !" Wa ti uyise, " Po, e fikile 
 hjalo ku kalelwa ni 1 " Wa tuma 
 abantu uyise, wa ti, "A ba hambe 
 isizwe sonke, be mema be tshela 
 abantu, be ti, 'A ku gaywe 
 utshwala ilizwe lonke, u , fikile 
 TJmka;akaza-wakogingywayo.' " 
 
 Her mother , cried, and the 
 others who were sitting by the 
 door. The father came running, 
 and saying, " Why are you cry- 
 ing?" They said, "Here is Um- 
 kajakaza come ! " Her father said, 
 " Well, since she has thus .come, 
 why do you cry ? " Her father 
 sent men, telling them to go to the 
 whole nation, summoning the peo- 
 ple and telling them to make beer 
 throughout the land, for Xlmkasa- 
 kaza-wakoginggwayo had arrived. 
 
 The whole nation holds a great festival. 
 
 Kwa gaywa utshwala ilizwe 
 lonke ; kwa butwa abantu, b' eza 
 nezinkomo, be bonga ngokuba in- 
 kosazana i fikile. Kwa Alatshwa 
 inkomo ; kwa dAlalwa umkosi 
 uyise nonina ; uyise wa geka isi- 
 
 Beer was made throughout the 
 land ; the people collected, bring- 
 ing cattle, and rejoicing because 
 the princess had arrived. Cattle 
 were killed, and her father and 
 mother had a great festival ; her 
 father cut his hair, and put on a 
 
210 
 
 IZINGANEKWANB. 
 
 Alito, wa beka isikcokco ; tmina 
 wa geka, wa beka inkeffi. Kwa 
 jabulwa ilizwe lonke. 
 
 head-ring f^ her mother cut her 
 hair, and put on a top-knot. ^^ 
 There was rejoicing throughout 
 the land. 
 
 Momy hings come to woo Umhx.ahaza. 
 
 Kepa kwa ku dumile ezizweni 
 zonke ukuba i kona inkosazana i 
 fikile, inAle kakulu. Kwa ya in- 
 kosi, i vela kwelinye ilizwe, y' eza 
 'ku m kcela Umkaiakaza. Xlyise 
 w' ala naye, wa ti, " TJ ya fika ; 
 wa e mukile nesilwanyazane ; nga^ 
 loko ke a ngi tandi ukuba 'emuke ; 
 ngi ya tanda ukuMala ngi buse 
 naye nje." Kw" eza amakosi 
 amaningi ; kepa uyise a fike a tsho 
 ilizwi li be linye nje, A ze 'emuka 
 amakosi e nga m zekanga TJmkaia- 
 kaza. 
 
 And it was rumoured among all 
 the nations that the princess had 
 returned to her home, and that she 
 was very beautiful. A chief came 
 from another country to ask Um- 
 kxcakaza of her fe,ther. He re- 
 fused, saying, " She is just come 
 home ; she was carried off by the 
 beast ; therefore I do not wish that 
 she should go away ; I wish to live 
 and be glad with her." Many chiefs 
 came; but her father gave them 
 all but one answer. At length 
 the chiefe went away, without get- 
 ting TJmkasakaza for a wife. 
 
 A distamJt "king hears of her leauty, cmd sends cm old man to fetch, her. 
 
 Kepa kwa ku kona enye inkosi 
 e kude ; ya i zwe ukuba ku kona 
 leyo 'ntombi. Ya tuma ikajeku ; 
 ya ti, " A ku ye lona." La hamba 
 
 But there was another chief of 
 a distant country ; he had heard 
 that there was that damsel. He 
 sent an old man; he said, "Let 
 him go." The old man went. 
 
 °' The head-ring is made by rolling together the midribs of the leaves of 
 the vegetable ivory plant (ingqondo zelalaj to about the size of the little finger ; 
 this is bound carefully and regularly with a small cord, and bent into a ring, 
 which varies in size with different tribes ; in this state it is called the iihqondo. 
 This is sewn to the hair, and covered with the exudation of a species of coccus, 
 caUed ungiana, or ingiaiie. The exudation is coUeoted, and when the insect has 
 been carefully separated, boiled to give it firmness ; it is then placed on the 
 ulcqondo ; it is black, and admits of a good polish. 
 
 I have never met with a native who could give me any account of the origin 
 of the head-ring or ieilccokco. It is a sign of manhood ; and no one is permitted 
 to assume it, until he has received the chief's command. It is regarded as the 
 chief's mark, and must be treated with respect. If during a quarrel a man 
 pluck off another's head-ring, it is regarded as a mark of contempt for the chief, 
 and the man is heavily fined. The head-ring is kept in good order, except 
 during affliction, when it is duU, being no longer burnished. It is thereby 
 known that the man is in trouble. If a man quits his tribe, he sometimes takes 
 off his head-ring, and is then called igimdela, that is, one who is shorn. 
 
 The top-bnot of the woman is formed of red clay. It is of a bright colour, 
 and is placed on the top of the head. At certain periods the chief directs 
 oung men and women to sew on the head-ring, and to fix the head-knot or in- 
 'ehli. Much attention is paid to the head-ring and head-knot, and the hair is 
 kept shaven both inside and outside the ring, and all around the knot. When 
 they are in trouble this is neglected, and it can be seen at once by the head that 
 there is some cause of affliction. 
 
 i: 
 
UMKXAKAZA-WAKOGINGQWATO. 
 
 211 
 
 ikaieku. La fika esangveni, la 
 gukguka isele eliAle, li kazLmula. 
 La ngena isele li ktcokajoma, la 
 Alala empundwini. Umkaiakaza e 
 dAlala nabanye ngasesangweni, ba 
 li bona isele lelo. Wa ti Umka;a- 
 kaza, " Puma ni, ni zo'ubona loku 
 oku/ile." Ba puma abantu bonke 
 be li buka, be ti, " La liAle isele ! " 
 
 When be came to the entrance of 
 the town, he turned into a beauti- 
 ful and glistening frog. The frog 
 entered leaping, and settled on the 
 gatepost. Umkoiakaza was play- 
 ing with others near the gateway. 
 They saw the frog. Umkaakaza 
 said, " Come out and see this beau- 
 tiful thing." All the people came 
 out, looking at it, and saying, 
 " What a beautiftd frog ! " 
 
 Umhs.akaza cmd her people follow the frog. 
 
 La kajoktcoma, la puma nge- 
 sango. Ku te uma se li puma, 
 wa ti Tlmkaakaza, " Ngi pe ni 
 izinto zami, ni zi fake ekjomeni 
 zonke, ni hambe nazo." Kwa 
 kalwa, kwa tiwa, "Hau, u fika 
 kona manje, so u ya ngapi futi 
 na 2" Wa ti, " Ngi za 'u li lande- 
 la, ngi ze ngi bone lapa li ya 
 kona." Uyise wa kipa abantu 
 aba 'mashumi 'mabili, be twala 
 ukudAla nezinto zake. Ba hamba, 
 be li landela isele li kfljokajoma, ba 
 ze ba katala. 
 
 It leapt out of the gateway. 
 When it had gone out Uinkaiakaza 
 said, " O, give me my thiags ; 
 place them all in a basket, and set 
 out with them." They cried and 
 said, " O, you are just arrived ; 
 and where now are you going 
 again?" She replied, "I am 
 going to follow the frog, to see 
 where it is going." The father 
 selected twenty men, to carry food 
 and her things. They set out, 
 following the frog as it leapt, 
 until they were tired. 
 
 The frog becomes cm old mam, again, amd proves treacherous. 
 
 Wa hamba nalo yedwa TJmkaia- 
 kaza. Ba ti uma se be bodwa 
 isele la penduka umuntu. K\i te 
 lapa se li penduke umimtu, 
 wa mangala Umkaiakaza, wa ti, 
 "W enziwe ini uma u be isele 
 na!" Wa ti, "Ngi pendukile 
 nje.'' Wa ti, " TJ ngi jrisa ngapi 
 na ?" Wa ti, " Ngi ku yisa ekaya 
 enkosini yakwiti." Ba hamba 
 naye ba ze ba ba kwesinye isizwe. 
 Ku te lapa se be kude kakulu, wa 
 bona iAlati elikulu lapa indAlela i 
 . dAlula kona. Ba ya ba fika eAla- 
 tini ; kepa ikxeku lona la 1' azi 
 uma so ku seduze ekaya. La ti, 
 " Hamba kakulu ; ku kude lapa si 
 
 TTmkajakaza travelled alone with 
 it ; and when they were alone, the 
 frog turned into a man. When it 
 turned into a man, Umkaiakaza 
 wondered and said, "What was 
 done to you, that you became a 
 frog?" He said, "I just became 
 a frog." She asked, " Where are 
 you taking me?" He replied, 
 "I am taking you home to our 
 chief." They went together tiU 
 they came to another nation. 
 When they had gone a great dis- 
 tance, she saw a large forest, 
 through which the path went. 
 They reached the forest ; but the 
 old man knew that they were now 
 near home. He said, " Make 
 haste ; the place to which we are 
 
213 
 
 IZINGANEKWANE. 
 
 ya kona.'' Wa hamba wa, Ska 
 e/ilatini. La m tata, la i dAlula 
 ind/tlela, la ya pakati kweAlati. 
 La ti, " Wo ! Ulut' olu nje ngi 
 te ngi jo' lu tatela omunye' \imu- 
 ntu nje ? " L' ema naye esigca^ 
 weni. Kepa Umkaiakaza va ma- 
 ngala ukubona eAlatini ukubona 
 indawo enAle, ku iiga ti ku Alala 
 abantu. La ti ikajeku, "A ku ze 
 konke oku zizelayo." W ezwa 
 Umkaiakaza ku bUa iAlati lonke, 
 ku ka;akg'aza ; w' esaba. L' esuka 
 ikxeku, 1' enyukela ngasenAla, la 
 memeza, li Maba umlozi, li ti, 
 " Fi3''o, fiyo ! a ku ze oku zize- 
 layo." 
 
 going is afar off." She reached the 
 forest. The old man took her, and 
 quitted the path, and went into 
 the midst of the forest. He said, 
 " Nay ! Shall I take so beautiful 
 a thing as this just for another 
 man?" He stood still -with her 
 in an open place. But JJmkxar 
 kaza wondered to see a beautiful 
 place in the forest, as if men 
 dwelt there. The old man said, 
 " Let all beasts come, which come 
 of their own accord." XJmka^kaza 
 heard the whole forest in a fer- 
 ment, and crashing ; she was 
 afraid. The old man. departed, 
 and went up the forest, and shout- 
 ed, whistling, and saying, " Fiyo, 
 fiyo !^^ let all beasts come which 
 come of their own accord." 
 
 UmJcxaJcaza ascends a tree for safety, after tramforming herself. 
 
 Umktcakaza w' ema, wa ti, 
 " Dabuka, kanda lami, ngi fake 
 izinto-zami." La dabuka ikanda 
 lake, wa faka zonke izinto zake. 
 La buya la Alangana, kwa ku nga 
 ti a ku si lo eU dabukile. Kepa 
 la li likulu ngokwesabekayo, ngo- 
 kuba uma umuntu e li bona la li 
 sabeka. Wa kwela emtini ; wa ti 
 e se pezulu, kwa buye kwa /ila- 
 ngana imiti ; ngokuba wa e kwele 
 imiti y enabile i Alanganisile ; wa 
 i penya, wa ' kwela, ya buye ya 
 Mangana. 
 
 Umkxcakaza stood still and said, 
 " Open, my head, that I may 
 place my things inside." Her 
 head opened, and she put in all 
 her things. Her head again closed, 
 and it was as though it had not 
 opened. But it was fearfully 
 large ; for when a man looked at 
 it, it was fearful. She mounted a 
 tree ; when she was on the top, 
 the branches again came together ; 
 for she had mounted where the 
 trees were thick and united ; she 
 turned aside the branches, and 
 went up ; they again closed behind 
 her. 
 
 All the beasts of the forest assemble at the call of the old man. 
 
 Wa bona Umkxakaza umuzi 
 ngapambili kwalelo Vtlati. Wa 
 Mala pezulu emtini. Za fika izilo, 
 zi funa ; zi li bamba ika;eku, li ti, 
 " Ai, musa ni ukudAla mina; ka 
 
 TJmka»kaza saw a village in 
 front of the forest. She remained 
 on the tree. Wild beasts came,, 
 seeking for prey ; they caught hold 
 of the old man ; he said, " No ; do 
 not eat me ; she is no longer here 
 
 ' Fiyo, fiyo, intended to imitate the sound made by whistling. 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 213 
 
 se ko e be ngi ni Hzela yena ; a 
 ngi sa m boni." Za li AAweba. 
 La zi kuza, la ti, " Ngi yeke ni, 
 banta bami ; ngi ya 'u ni pa ngo- 
 mso." Za muka ke. Ikcceku la 
 sala, nalo la hamba la ya ekaya. 
 
 for whom I called you ; I no 
 longer see her." They tore him. 
 He scolded thpm and said, " Leave 
 me alone, my children ; I will 
 give yoii something to-morrow." 
 So they departed. The old man 
 was left, and he set out and went 
 home.^^ 
 
 TJmks.a'kaza, again jams the old man, who wonders at the size of her 
 
 head. 
 
 "Wa li bona TTmkscakaza se li 
 pumele ngapandAle kweAlati, w' e- 
 /ilika ngamandAla, wa gijima, wa 
 puma eAlatini. Wa ti lapa se li 
 seduze nomuzi ikieeku, wa li bona, 
 wa ti, " Ngi linde, loku si hamba 
 nawe : u ngi shiyela ni na 1 " 
 TJ ema. Kepa la mangala li bona 
 ikanda li likulu, ngokuba la H 
 lincane ikanda, likamkajakaza. Ke- 
 pa ikaseku la r esaba ukubuza 
 ukuti, "W enziwe ini?" ngokuba 
 la m bizela izilwane. 
 
 "When Umkaiakaza sa-w that he 
 had gone outside the forest, she 
 descended quickly, and ran out of 
 the forest. When the old man 
 was near the village, she saw him, 
 and said, " Wait for me, for we ' 
 travel together : why do you leave 
 me ? " He halted. But he won- 
 dered when he saw that her head 
 was large, for Umkaakaza's head 
 used to be small. But the old 
 man was afraid to ask, " What has 
 done this to you?" for he had 
 called the beasts to her. 
 
 The people wish to drive her amay beca/use of her deformity. 
 
 Ba ngena ke ekaya ; w' ema 
 emnyango ; la ti ikaieku la kuleka 
 enkosini yal% li ti, " Ngi m toHle 
 
 They entered the village ; she 
 stood at the doorway ; the old man 
 made obeisance to his chief, saying. 
 
 ^3 We find in one of the Northern tales something very like this. A damsel 
 was passing through a. forest guided by a white bear, who had given her strict 
 directions not to touch anythmg as they were passing through. But the foliage 
 glittered so beautifully around her that she could not resist the temptation, but 
 put forth her hand and plucked a little silver leaf. "At the same moment the 
 whole forest was filled with a terrific roaring, and from aU sides there streamed 
 forth an innumerable multitude of wild beasts, Hons, tigers, and every other 
 kind ; and they all went in pursuit of the bear, and strove to tear him in pieces." 
 (Thorpe's Yule-tide Stories, p. 129.^ Comp. " The Beautiful Palace east of the 
 Sun and north of the Earth." At the word of the "very, very old woman" 
 who ruled over the beasts of the field, there " came running out of the forest 
 all kinds of" beasts, bears, wolves, and foxes, inquiring what their queen's plea- 
 sure might be." In like manner all kinds of fishes assembled at the voice of 
 their queen ; and all kinds of birds at the voice of theirs. (Id., pp. 163, 164, 
 165.^ So aU the birds of the air, and aU the beasts of the forest, were sent out 
 to prevent the youth from obtaining the match of the wonderful horse, Grims- 
 bork. (Id., p. 258.^ In "The Three Princesses of Whiteland," the lords of 
 beasts, birds, and fish are old men. (Dasent. Populwr Taks from the Nofrse, 
 p. 212.; 
 
214 
 
 IZINaAJSTEKWANB. 
 
 umfazi wako. Kepa ikanda lake 
 eli nga lungile." Ba ngeua en- 
 dAlini, ba Alala. Abantu bonke 
 ba mangala, ba ti, " Yeka e mu- 
 Ale ; kepa ikanda, ungati isilwane." 
 Ba ti, " A ka kaiotsliwe." Kepa 
 kwa ku kona udade wabo wenkpsi, 
 'ala 6 ti, " Mu yeke ni : uma e isi- 
 lima u naid na ? " 
 
 " I have found a wife for you. 
 But it is her head that is not 
 right." They entered the house, 
 and sat down. All. the people 
 wondered, saying, " O, she is beau- 
 tiful ; but the head is like that of 
 an animal." They said, " Let her 
 be sent away." But the chief's 
 sister was there ; she objected, 
 saying, " Leave her alone : if she 
 is deformed, what of that ? " 
 
 The king's sister asks Vinkx.akaza to go to a dcmae. 
 
 But the bridegroom did not love 
 her, and said, " Since I am taking 
 my first wife, and I a king, should 
 I begin with a deformed person ? " 
 His sister said, " It is no matter. 
 Let her alone, that she may stay, 
 even though you do not marry 
 her." So she staid, and the people 
 called her Ukandakulu.^* There 
 was a gathering of the people to a 
 dance : the damseP* asked her to 
 go with her to look at the dance. 
 But Ukandakulu said, "Since I 
 am a deformed person, the people 
 wiU laugh at me, when they drive 
 me away, saying I came to spoil 
 their dance ; for if I make my 
 appearance, the damsels will leave 
 off dancing, and run away when 
 they see me." She said, " No, we 
 will sit down at a distance if they 
 laugh." Ukandakulu said, "Will 
 not you yourself dance?" She 
 replied, "No, I do not wish to 
 dance, for I wish to remain with 
 you." For the damsel loved her 
 very much, and she loved her in 
 return ; therefore she did not like 
 to go to dance, and leave her 
 alone. 
 
 The damce is Irohen up on the appearance of TJmksalcaza. 
 
 Kepa umyeni wa e nga m tandi 
 e ti, " Loku ngi kgala ukuzeka, 
 ngi inkosi, ngi kgale ngesilima 
 na?" A ti udade wabo, " A ku 
 nani. Mu yeke, a Alale, noma u 
 nga m zekile." Wa Alala ke, be m 
 biza ngokuti, Ukandakulu. Kwa 
 vela iketo ; ya m ncenga intombi 
 i ti, " Hamba, si yo'buka iketo." 
 Kepa a ti Ukandakulu, " Loku 
 mina ngi isilima, ngi za 'u/jlekwa 
 abantu, uma se be ngi kxotsha be 
 ti ngi za 'kona iketo labo ; loku 
 uma ngi vela, intombi zi ya 'uyeka 
 ukusina, zi baleke, zi bona mina." 
 Ya ti, " Kga, si ya 'uAlala kude, 
 uma be Aleka." Wa ti Ukanda- 
 kulu, " A u z' usina ini wena na ?" 
 Ya ti, " Kja, a ngi tandi, ngokuba 
 ngi ya tanda ukuAlala nawe." 
 Ngokuba leyo 'ntombi ya i m 
 tanda kakulu, be tandana naye; 
 ngako ke ya i nga tandi ukuya 
 'usina, i m shiya yedwa. 
 
 Ba Aloba ; be be hamba boba- 
 bUi, be ya eketweni. Ba ti aba 
 
 " Ukandahdu, Big-head. 
 fi That ia, the chiefs sister. 
 
 They put on their ornaments, 
 and went both to the dance. Those 
 
UMKXAKAZA-WAKOGINGQWAYO. 
 
 215 
 
 ta bonayo ba baleka., ba ti, " Si 
 kona isilima esi hamba nentomba- 
 zaua." Ba ti, "Si njani ? " Ba 
 ti, " Hau, ikanda li y" esabeka ka- 
 kulu." ^ Kwa ti, be sa vela, kwa 
 baleka abantu bonke ; ba ye ba 
 kuzwa, kwa tiwa, " Miisa ni ukuza 
 lapa." B' esuka ba ye ba Alala 
 €gangeni, Jjwa za kwa pela ukn- 
 sina : ba buya ba Alala ekaya. Ku 
 batsbazwa isizwe soeke, si ti, " Ni 
 nga ku bona oku zekwe inkosi," 
 
 who saw them fled, saying, " There 
 is a deformed thing walking with 
 the princess." They asked, "What 
 is it Hke?" They said, "O, the 
 head is very fearfiil." And imme- 
 diately on their arrival at the 
 dancing-place, all the people fled ; 
 and some warned them ofi', saying, 
 "Don't come here." They went 
 away, and sat on a hill, until the 
 dance was ended ; then they re- 
 turned and sat down at home. 
 The whole nation exclaimed in 
 wonder, " You should see the thing 
 which the chief has married." 
 
 UmhsMkaza assumes Tier ^original heauty, and makes herself hnown to 
 the king's sister. 
 
 Kwa ba izinsuku eziningi, be 
 Mezi ekaya. Kwa ti ngolunye 
 usuku ba hamba ba ya 'ugeza. 
 Ba fika ba geza, ba p\ima emanzini, 
 h' ema pezu kwezidindi zotshaui, 
 b' enzela ukuze k' ome imizimba 
 nezinyawo, ngokuba ba be kcopile 
 izinyawo zabo. Ya kuluma in- 
 tombi, i ti, " Hau, w' enziwa ini, 
 kandakulu, ukuba nje na?" "Wa 
 ti, " TJkuvela kwami nje." Ya ti 
 intombi, " Hau, nga u ba umuAle, 
 mnta kwetu, kandakulu ; w oniwe 
 ikanda." Wa /jleka TJkandakulu, 
 wa e se ti, " Dabuka, kanda lami, 
 ku pume izinto zami." La dabuka 
 masinyane ikanda, kwa puma izi- 
 nto zake, wa zi beka pansi. La 
 /tlangana ikanda, la ba lincane. 
 Ya ti intombi ngokubona loko, ya 
 ziponsa kuyena, i m bamba ; ba 
 Aleka kakalu ngokungenakulinga- 
 niswa, i ti intombi, " Konje ku 
 nga ba u yena e si ti TJkanda- 
 kulu ? " Ba giaggana odakeni, be 
 /tleka, b' aAluleka ukuvuka. Ba 
 
 They remained at hY)me many 
 days. On a certain occasion they 
 went to bathe. They bathed, they 
 went out of the water, and stood 
 on the sods of grass, that their 
 body and feet might dry, for they 
 had scraped their feet.^* The 
 damsel spoke, saying, "0, what 
 caused you, tJkandakulu, to be as 
 you are?" She replied, "It is 
 natural to me merely.'' The dam- 
 sel said, " 0, you would be beauti- 
 ful, child of my parents, Ukanda- 
 kulu ; you are spoilt by your 
 head." TJkandakulu laughed and 
 said, " Open, my head, that my 
 things may come out." Her head 
 opened immediately, her things 
 came out, and she placed them on 
 the ground. Her head closed and 
 was small again. The damsel, on 
 seeing this, threw herself on her, 
 laying hold of her ; they laughed 
 immoderately, the damsel say- 
 ing, " Truly can it be she 
 whom we call TJkandakulu ? " 
 They rolled each other in the 
 mud, laughing, and unable to get 
 
 5« " They had scraped their feat."— The natives when they wash rub their 
 feet with a soft sandstone, to remove the cracks and mecLualities. 
 
216 
 
 IZINGANEKWANE. 
 
 ze ba vuka, ba geza fiiti. B' ema, 
 i ti, " Wa w enze njani na ?" "Wa 
 ti, " Nga ngi fake izinto zami." 
 Wa ku landa konke okV enziwa 
 ika;eku. Ya mangala intombi. 
 Wa ti, " Nako ke okwa ng' enza 
 uma ikanda lami li be likulu." 
 Wa i nika enye ingubo kwezake 
 yena Umkajakaza ; -wa binca yake 
 yezindondo ; wa i tsbela, wa ti, 
 ' ' Ngi Umkaiakaza-wakogiiiggway o, 
 igama lami." 
 
 up. At length they got up and 
 bathed again. As they were 
 standing, the damsel said, " What 
 had you done ? " She replied, " I 
 had placed my things in my head." 
 She then related aU that was done 
 by the old man. The damsel 
 wondered ; anS TJmkajakaza said, 
 " That, then, was it that made me 
 have a large head." TJmkaiakaza 
 gave her one of her garments. 
 She put on her own garment which 
 was ornamented with brass beads, 
 and told her, saying, " I am Um- 
 kajakazarwakogingg'wayo ; that is 
 my name." 
 
 The people admire her, amd the king loves her. 
 
 Ba buya ba ya ekaya ; ba fika 
 b' ema emnyango. Kwa puma 
 abantu, ba ti, " Nansi intombi e 
 zo'gana." Ba ti abanye, " Eyaka- 
 bani 1 " Ba ti aba i bonileyo, " A 
 si y azi uma i vela ngapi." Ba ti, 
 " Inye 1 " Ba ti, " Zimbih, Kepa 
 si ti enye i pelezela enye." Ba 
 puma abantu bonke, ba buka be 
 buza be ti, "I i pi e zo'gana ku- 
 nina nobabili na ? " Ngokuba be 
 nga ba bonisisi, ngokuba ba be 
 folile, be bheka pansi. Ya lulama 
 intombi yakona ekaya, ya ti, 
 " Ukandakulu lo." Ba mangala 
 abantu bonke ; ba gijima, ba tshela 
 inkosi, ba ti, " U nga m bona 
 Ukandakulu, lapa ikanda lake li 
 njalo." Ya puma inkosi, ya m 
 bona. Kwa bizwa inkomo, kwa 
 /tlatshwa inyama eningi. Kwa 
 menywa isizwe sonke ; ku tiwa, 
 " A ku butane abantu, ku za 'uke- 
 telwa inkosikazi." Ba mangala 
 bonke aba m bona Ukandakulu. 
 
 They returned home ; on their 
 arrival they stood at the doorway. 
 The people went out and said, 
 " There is a damsel come to point 
 out her husband." Others said, 
 " Whose daughter is she 1" Those 
 who saw her said, " We do not 
 know whence she comes." They 
 asked, " Is she alone ? " They 
 replied, " There are two. But we 
 say one accompanies the other." 
 AU the people went out and look- 
 ed, asking, " Which of you two is 
 come to point out a husband ? " 
 For they did not see them dis- 
 tinctly, for they had bent down 
 their heads, looking on the ground. 
 The damsel of the village raised 
 her head, and said, " This is Uka- 
 ndakulu." All the people won- 
 dered, and ran and told the chief, 
 " You should see Ukandakulu 
 when her head is as it is." The 
 chief went out and saw her. He 
 called for many cattle, and many 
 were slaughtered. The whole na- 
 tion was summoned ; it was said, 
 " Let the people assemble ; they 
 are going to dance for the queen." 
 All wondered who saw Ukanda- 
 
THE TWO BBOTHEES. 
 
 217 
 
 Kwa gaywa utshwala, kwa ketwa kulu. Beer was made ; the king 
 inkosi ; ya m tanda kakulu. I ti danced ; he loved TJmkaiakaza 
 intombi,,"Ku njani ke manje, very much. His sister said, 
 loku na ni ti, a ka kxotshwe na 1 " " How then is it now, since you 
 
 gave directions that she should be 
 
 sent away ? " 
 
 TJie old man^s hilled ; and Urnksxikaza marries the king, and lives 
 happily ever after. 
 
 La bulawa ikaseku ngokuba 1' e- 
 nze leyo 'mikuba. Wa ze wa 
 buyela kubo nezinkomo zokwenda 
 abayeni. Ba fika kubo ; kwa tiwa, 
 " TJ fikile Umkaiakaza-wakogi- 
 ngg'wayo." Kwa Alatshiswa aba- 
 yeni izinkomo eziningi j ba m 
 lobola masinyane, w' enda. In- 
 kosi ya m tanda kakulu ; wa ba 
 umfazi wayo. Wa busa kaAle 
 nendoda yake. 
 
 Lydia. 
 
 The old man was killed because 
 he was guilty of such practices. 
 At length she returned to her 
 father's with the cattle by which 
 the bridegroom's people declared 
 her his chosen bride. .They arrived 
 at her father's ; they said, " Um- 
 kaiakazar-wakogingg'wayo is come." 
 The bridegroom's people had many 
 cattle killed for them ; they paid 
 her dowry immediately. She was 
 married. The king loved her 
 very much ; she became his wife. 
 She reigned prosperously with her 
 husband. 
 
 IZELAMANI. 
 
 (the TWO BROTHERS.) 
 
 Two brothers go out to hunt, and fall in with an old woman. 
 
 It happened in times long ago, 
 that the children of a certain man 
 went out to hunt ; one was older 
 than the other. They fell in with 
 a large number of pots, forming a 
 long row. When the elder brother 
 came to them, he was afraid of 
 the pots ; the younger turned them 
 up. He turned all of them up, 
 and a little old woman came out 
 of the last.«7 
 
 5' Compare the Basuto legend, "The Murder of Maciloniane. " (Casalis, 
 p. 339. ) The differences and similarities are remarkable. In the Basuto legend 
 the brothers had separated, and the younger finds the pots alone ; " a monstrous 
 
 Kwa ti ufcusuka, abanta bamntu 
 munye ba ya 'uzingela ; b' elamana. 
 Ba fukanisa impanda, iminingi, 
 y' enz' uluAla olude. Wa fika 
 w' esaba omkulu impanda ; wa i 
 aibukula omncinane. Wa i zibu- 
 kula yonke; kwa ti kwowokugcina 
 kwa puma isalukazana. 
 
218 
 
 IZINGAITEKWANE. 
 
 The old woman shows them something to their advcmiage. 
 
 Sa ti komkulu, " Ngi peleke- 
 zele." W ala. Sa ti komncane, 
 " Ngi pelekezele." Wa vuma 
 omncane. Wa landela omkulu. 
 Ba kamba, ba kamba, ba ya ba 
 fika ezweni eli nomuti o nezinko- 
 mo ; be pet' imbazo. Sa ti isalu- 
 kazi kumncane, " Gaula lo 'muti." 
 Wa gaula, kwa puma inkomo ; wa 
 gaula, kwa puma inkomo, zaningi ; 
 kwa ti ngemva kwa pum' imvu ; 
 kwa ti ngemva kwa pum' imbuzi ; 
 kwa ti ngemva kwa puma inkabi 
 em/ilope. 
 
 She said to the elder, "Come 
 with me." He refused. She said 
 to the younger, " Come with me." 
 The younger one went with her, 
 and the elder followed. They 
 went on and on. Alflength they 
 came to a country where there was 
 a tree which had cattle. They 
 carried axes in their hands. The 
 old woman said to the younger 
 boy, " Hew the tree." He hewed 
 it ; there came out a bullock ; he 
 hewed it, there came out a large 
 number of cattle ; and after that 
 there cam.e out a sheep, and after" 
 that a goat, and after that a white 
 ox.^* 
 
 As they return home, the elder forsakes the younger. 
 
 Sa sala lapo isalukazana. Ba 
 kamba be kg'ub' inkomo bobabili, 
 be kamba nenja zabo a ba ziugela 
 ngazo. Ba kamba ke, izwe 1' omi- 
 sile, li nge namanzi. Ba ya ba 
 vela pezu kwewa ; wa t' omkulu, 
 " Ngi kunge ngomkcilo, ngi yo'u- 
 puza amanzi lapa eweni, ku nge 
 ko 'ndawo yokweAla." Wa m 
 kunga ke. Wa m eAhsa ke. Wa 
 wa m beka f^ wa puza, wa puza ; 
 
 The little old woman remained 
 there. They departed, both of 
 them driving the cattle, with their 
 dogs, with which they hunted. 
 So they went on their way; the 
 country was scorched*^ up, there 
 being no water. At length they 
 came to the top of a precipice ; 
 the elder said, " Tie a rope round 
 me, that I may go and drink at 
 the bottom of the precipice ; for 
 there is no way of going down." 
 So he tied a rope round him, and 
 let him down ; at length he let 
 him down to the bottom ; he drank 
 
 man," with a very big leg, and one of the ordinary size, comes out of the pot ; 
 the man is killed by Maciloniane's dogs ; and on cutting up the large leg an im- 
 mense herd of beautiful cattle come out. Maciloniane is killed by his brother 
 for the sake of a white cow ; and a bird follows the murderer, and upbraids 
 him, and proclaims the murder among the people of his village. Tlve' bird was 
 the heart of Maciloniane. 
 
 , '^^ The enchanted princess gave Strong Frank a sword, saying, "When thou 
 strikest on a tree, soldiers shall march out in multitudes, as many as thou re- 
 quirest." (Thoi-pe's Yule-tide Stories, p. 429. j 
 
 ^^ Izwe I' omisik. — Lit., the country scorched, or dried up, viz., grass, 
 trees, and rivers ; that is, there being no raia, the earth became hot, and dried 
 up herbage, &c. 
 
 *» Wa wa m beka for Wa ya wa m beka. 
 
THE TWO BROTHERS. 
 
 21» 
 
 wa kolwa ke ;, wa m kupula. Wa 
 t' omncane, " Nami ke ngi kunge, 
 ngi yo'puza." Wa in kunga ke. 
 Wa wa m beka, wa m yeka. Wa 
 zi kg'uba inkomo omkulu. Wa ya 
 wa fika ekaya kuyise nonina. 
 Kwa tiw' omunye, " U m sMye pi 
 na 1 " Wa ti, " Wa buya kukgala, 
 mina ng" emuka nesalukazi, sa ya 
 'u ngi pa inkomo." Kwa lalwa ke. 
 
 and was satisfied'; and he drew 
 him up again. The younger said, 
 " Tie a rope round me too, that I 
 may go and drink." He tied a 
 rope round him, and let him down 
 to the bottom and left him. The 
 elder one drove ofi' the cattle. At 
 length he came home to his father 
 and mother. One asked, " Where 
 have you left your brother V He 
 replied, " He returned before me ; 
 for my part, I went with an old 
 woman ; she gave me these cattle." 
 They retired to rest. 
 
 The bird-messenger. 
 
 Kwa ti ku sa kusasa ya fik' in- 
 yoni, ya ti, " Tshiyo, tshiyo, tshi- 
 yo ; umntanako u pakw' emanzini." 
 Ba t' abantu, "Ni y' ezwa nje 
 le 'nyoni i ti ni na ? " Ba t' aba- 
 ntu, " A i landolwe, lo i kalisa 
 kwenAlamvu nje, e bizela abantu 
 inyosi." Wa i landela unioa no- 
 yise. Ya, kamba njalo, i ti, 
 " Tshiyo, tshiyo, tshiyo ; umnta- 
 nako u pakw' emanzini." Ya fika, 
 ya tshona kona la be b' eAla kona, 
 be puz' amanzi. . Ya kal' i nga- 
 pansi. Wa lunguz' uyise kon' e- 
 weni, wa ti, " O, u bekwe ini lapo 
 na ? " Wa ti, " Ngi shiywe umfo 
 wetu, be si puz' amanzi ; ngi kgale 
 ngaye, nga m eAlisa, nga m kupu- 
 la. Wa ng* eAlisa ke, wa ngi 
 yeka ke. Ngob' aUle ukuzibukula 
 umpanda : kwa puma isalukazana 
 ke. Sa narusa yena, sa ti, ka'si 
 pelekezele, a si yise ezweni. W ar 
 la. Wa t' ub' ale ke, sa t' a ku 
 kambe mina. Nga vuma ke mina. 
 
 Early in the morning a bird 
 came, saying, " Tshiyo, tshiyo, 
 tshiyo ; your child has been put 
 into the water." The men said, 
 " Do you hear what this bird 
 says 1 " The people said, " Let 
 us follow it, since it cries like the 
 honey-bird, when it is calling men 
 to where there is honey." The 
 father and mother followed it. It 
 went on constantly saying, " Tshi- 
 yo, tshiyo, tshiyo ; your child is 
 put into the water." At length it 
 descended to the place where they 
 had gone down to drink. It still 
 cried when it was at the bottom. 
 The father looked over the pre- 
 cipice, and asked, " O, what placed 
 you there 1" He repb'ed, " I have 
 been left here by my brother when 
 we were drinking water; I first 
 let him down, and drew him up 
 again. Then he let me down, and 
 left me. For he refiised to turn 
 up the pots ; and a little old 
 woman came out. She besought 
 him to accompany her, and take 
 her to a certain country. He re- 
 fused. When he refused she asked 
 me to go. So I went.^1 She did 
 
 M How common is this kind of tale among other people, where a younger 
 brother, or sister, or step-sister, gains great advantages by performing readily 
 some act of kindness ; whilst the elder suffers for his churlishness. 
 
220 
 
 I2INGANEKWANE. 
 
 A sa bi sa tsho kuye ukuti, ka 
 gaul' umuti ; sa t' a ngi u gaule 
 mina. Nga u gaula ke umuti ; 
 kwa puma inkomo nezimvu nem.- 
 buzi, nenkabi emAlope. Sa ti ke 
 iiLkom.0 ezami ke, mina ngi mnca- 
 ne. Kiwa ku pela ke. Sa zi 
 kguba ke inkomo. U ngi yek' e- 
 manzini nje, w' esab' uku ngi 
 gwaza." 
 
 not tell him after that to hew the 
 tree ; but she told me to hew it. 
 So I hewed the tree, and there 
 came out cattle, and sheep and 
 goats, and a white ox. She said 
 the cattle were mine, who am the 
 younger. That was the end of it. 
 So we drove the cattle. He. left 
 me in the water, for he was afraid 
 to stab me." 
 
 The yov/nger is rescued, and the elder disappears. 
 
 Wa e se ti uyise, " O ! Kepa 
 si za 'u kw enza njani, lo nanku u 
 lapo nje pansi eweni 1 " Wa ti, 
 " Landa ni umkcilo ekaya, ni u 
 ponse lapa, ngi zikunge, ngi u 
 tekelezele kulo omunye a ngi yeke 
 nawo." A buye ke uyise, ku Ala- 
 r unina. 
 
 U m ponsel' umpako, a be be u 
 dhla,. TJyise a kamb' a kambe, a 
 fik' ekaya, lapa a nga za i zeka 
 kuyo indodana indaba le. A tshe- 
 r omunye 'muntu ukuya 'u m ku- 
 pulisa. Ba ye ba fike ke, ba u 
 ponse umkcilo kuye, a u tekelezele, 
 a ti, " Ngi kupule ni ke." Ba m 
 kupula ke. Unina ke a be se 
 kala ke. La e se m zekele indaba 
 yabo yokukamba, ba buya, se be 
 y' ekaya. 
 
 Ba te be fika ya se i balekile ke 
 indodana enkulu ; a y aziwa la i 
 ye ngakona. 
 
 XJkofana Dhladhia.s^; 
 
 The father said, "O! "What 
 shall we do, since there you are at 
 the foot of the precipice 1 " He 
 said, "Fetch another rope from 
 home, and throw it down to me 
 here, that I may tie it round me, 
 and fasten it to the one which he 
 left with me." The father returned 
 home, and the mother staid with 
 him. 
 
 She threw him down the food 
 they had taken for the journey. 
 The father went, and reached his 
 home ; he did not tell the elder 
 son. He told another person to 
 go and draw him up. They went 
 and threw him a rope ; he fastened 
 it, and told them to draw him up. 
 So they drew him up. And his 
 mother wept. When he had 
 given them the account of their 
 journey, they returned home. 
 
 When they arrived the elder 
 son had already fled, and it was 
 not known whither he had gone. 
 
 " There are peculiarities in the style of this tale which the Zulu student 
 will at once note. The man is of the Amakuza tribe. 
 
UBONGOPA-KAMAGADHLELA. 
 
 221 
 
 TJBONGOPA-KAMAGADHLELA. 
 
 The hvng's child cmd Ubongopa-kmnagadhlela. 
 
 Kw* esukela, inkosi ya tata abafazi 
 abaningi. Wa mita omunye. 
 Kwa zalwa inkomo. Ya ti, " TJm- 
 zolwana ku zala TJupbani, wca.- 
 ntwana u ya 'kubekwa kiile 'nko- 
 mo." Ibizo ,layo Ubongopa-kama- 
 gadAlela. Kwa zalwa umntwana, 
 wa bekwa pezu kwenkomo ; wa 
 Mala pezu kwayo, wa lala kona'; 
 ka y embata ingubo ; ukudAla 
 kwa yiswa kona kumntwana. 
 Kwa Aiwa kwa valwa esangweni, 
 abantu ba lala ezindAliid ; um- 
 ntwana wa lala pezu kwenkabi. 
 
 Kwa sa kusasa wa ti umntwana, 
 
 " B'ongopa-kamagadAlela, 
 BongoparkainagadAlela, 
 TJ bo vuka ;'* ku ya vukwa ; 
 
 U bo vuka ; ku ya vukwa." 
 
 'Erne ke TJbongopa. Wa ti, 
 
 " BongopEu-kamagadAlela, 
 Bongopa-kamagadMela, 
 U bo hamba ;' ku ya banjwa ; 
 
 U bo hamba ; ku ya hanjwa." 
 
 Wa hamba wa ya 'kudAla ; za fika 
 edAlelweni lazo, za d/ila. Wa ti, 
 
 " Bongopa-kamagadAlela, 
 Bongopa-kamagadMela, 
 U bo buya ; ku ya buywa ; 
 
 XJ bo buya ; ku ya buywa." 
 
 In the times of long ago, a king 
 took many wives. When one 
 was with child, an ox was bom. 
 The king said, " When So-and-So 
 gives birth, the child shall be 
 placed on this ox." The name of 
 the ox was TJbongopa-kamagadhle- 
 la.^^ The child was born and put 
 on the ox ; he remained on it, and 
 slept on it ; he did not put on any 
 blanket ; food was taken there to 
 him. When it was dark the gate 
 of the village was closed, and the 
 people went to sleep iu the houses ; 
 the child slept on the ox. 
 
 In the morning the child said, 
 
 " TJbongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Awake now ; it is time to 
 
 awake ; 
 Awake now ; it is time to 
 
 awake." 
 
 TJbongopa stood up. He said, 
 
 " TJbongopa-kamagadhlela, 
 TJbongopa-kamagadhlela, 
 Set out now ; it is time to set 
 
 out; 
 Set out now; it is time to set 
 
 out." 
 
 He went to graze ; the cattle ar- 
 rived at their pasture, and grazed. 
 He said, 
 
 " TJbongoparkamagadhlela, 
 TJbongopa-kamagadhlela, 
 Keturn now ; it is time to re- 
 turn; 
 Return now; it is time to re- 
 turn." 
 
 63 The meaniiig of Ubongopa is not known. Uma-'gadhlela is the name of 
 XJbongopa's father. It is compounded of Uma and gadhlela, to strike against 
 with the head, as rams in fighting. The fuU form would be Uma-e-gadbMa ; 
 it is a name implying, When he strikes with the head, he conquers. 
 
 6* U ho vuka is a mode of speech common to the Amangwane, AmaAluDi, 
 &o. It is equivalent to the Zulu, Sa u vuJca. 
 
522 
 
 IZINGANEKWANB. 
 
 A buye ke ; za buya, za fika ekaya. 
 Wati, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagadAlela, 
 XJ bo ngena ; ku ya ngenwa ; 
 
 U bo ngena j ku ya ngenwa.'' 
 
 A ngene ke ; za ngena zonke. 
 Kwa fika ukud/ila kwake ; wa 
 d/tla koua pezulu enkabeni yake. 
 Wa za wa kula, umlilo e nga 
 w azi, ingubo e nga y embati ; e 
 lala kona pezulu, a nga u nyateli 
 iimAlabati ; wa za wa ba insizwana. 
 
 So he returned; the cattle went 
 home again. He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopar-kamagadhlela, 
 Enter the pen ; it is time to 
 
 enter ; 
 Enter the pen ; it is time to 
 enter." 
 
 So he entered, and all the cattle 
 entered. His food was brought ; 
 he ate it on the top of his ox. 
 
 He lived thus until he grew up, 
 being unacquainted with fire, not 
 having worn any garment, and not 
 having trodden on the ground. , 
 At length he was a young man. 
 
 Thieves come to steal the king's cattle. 
 
 Kwa fika amasela ezizwe, a ze 
 'kuba izinkomo. A vnla esangwe- 
 ni, a ngena, e pete izinduku. Be 
 lele abantu, a b' ezwa. A zi tshaya 
 izinkomo, a za vuka pansi. Z' a- 
 puka izinduku zawo a wa zi pete- 
 yo ; 'emuka ebusuku. 
 
 Kwa sa kusasa wa ti, " Vuka, 
 bongopa-kamagad/dela." Wa vu- 
 ka. Wa ti, " Hamba xl ye 'ku- 
 d/jla.'' Wa hamba ; za hamba 
 zonke izinkomo. Wa ti, a zi d/tle ; 
 za d/ila zonke. Za buya emini. 
 Kwa fika ukud/jla, wa dAla kona 
 pezulu enkabeni. Wa ti, a zi 
 ham be ; za hamba. Wa . ti, a zi 
 dAle ; za dAla. Wa ti, a zi buye ; 
 za buya. 
 
 Kwa Aiwa, kwa valwa esangwe- 
 ni ; ba vala abantu ezindAlini, ba 
 lala ubutongo. A fika amasela, a 
 vela esangweni, e gone izinduku ; 
 a zi tshaya izinkomo ; a za vuka ; 
 z' apuka izinduku. 'Emuka ebu- 
 
 There came some thieves from 
 another tribe to steal the cattle. 
 They opened the gate and went in, 
 carrying sticks in their hands. 
 The people, being asleep, heard 
 nothing. They beat the cattle; 
 they did not arise ; the sticks 
 which they carried were broken ; 
 and they went away again by 
 night. 
 
 In the morning he said, ''A- 
 wake, Ubongopa-kamagadJilela." 
 He awoke. He said, "Go to 
 graze." He went ; and all the 
 cattle went. He told them to 
 graze ; and aU grazed ; they went 
 home again at noon. His food 
 was brought, and he ate it on the 
 ox. He told them to go, and they 
 went; he told them to eat, and 
 they ate ; he told them to return, 
 and they returned. 
 
 In the evening the gateway was 
 closed ; the people shut themselves 
 uj) in their houses, and slept. The 
 thieves came and opened the gate- 
 way, carrying sticks in their arms ; 
 they beat the cattle ; they did not 
 get up; the sticks broke. They 
 
UBONGOPA-KAMAGADHLELA. 
 
 223 
 
 suku. A kuluma e hamba, a ti, 
 " Lezi 'zinkomo zi nani, uba zi nga 
 vuki t " A ti, " A si gaule izin- 
 duku kakulu." 
 
 Kwa sa ngolwesitatu, (a wa m 
 boni umuntu o pezuhi enkabeni,) 
 wa ti, a zi vuke, zi bambe, zi ye 
 'kud/ila. Wa bamba Ubongopa- 
 kamagad/tlela. Za d/tla. Wa ti, 
 a zi buye ; za buya ngolwesitatu. 
 Kw' eza ukud/ila kwake, wa d/ila 
 kona pezulu enkabini, kubongopa. 
 Wa ti, a zi hambe, zi ye 'kud/da ; 
 za ya. Wa ti, a zi buye ; za buya. 
 Kwa /tlwa,.a fika amasela ebusuku, 
 a zi tshaya izinkomo ; a za vuka ; 
 z' apuka izinduku ; a za vtika iziu- 
 komo. A z' apula imisila, a za 
 vuka. 'Emuka ebusuku. A teta, 
 a ti, " A si gaule izinyanda ngam- 
 biH, kona ku ya 'kuba kw apuka 
 lezo, si tate ezinye." A ti, "A 
 'bonanga si ku bona loku." 
 
 Kwa Aiwa ngolwesine, a peleke- 
 zela, a beka ekcaleni komuzi. Kwa 
 valwa esangweni, ba lala abantu. 
 A fika ebusuku, a vula, a ngena, a 
 zi tsbaya izinkomo, z' apuka izin- 
 duku, za pela izinyanda ; a puma, 
 a tata ezinye izinyanda, a ngena 
 nazo esibayeni, a zi tshaya izin- 
 komo, z" apuka izinduku ; 'emuka. 
 
 Kwa sa kusasa wa ti, a zi ha- 
 mbe zi ye 'kud/ila ngolwesiAlanu. 
 Abantu ka ba tsheli ukuba ku fika 
 
 went away again by night. They 
 conversed as they were going, say- 
 ing, "What is the matter with 
 these cattle, that they do not get 
 up ? " They said, " Let us cut a 
 great many sticks." 
 
 On the morning of the third 
 day, (they did not see a person on 
 the ox,) he told them to get up 
 and go to graze. Ubongopa-ka- 
 magadhlela went; the cattle grazed. 
 He told them to return on the 
 third day. His food was brought ; 
 he ate it on the top of the ox, on 
 Ubongopa. He told them to go 
 and graze; they went: he tokl 
 them to return home ; they re- 
 turned. It was dark ; the thieves 
 came by night ; they beat the 
 cattle ; they did not awake ; the 
 sticks broke ; the cattle did not 
 get up. They wrenched their 
 tails ; they did not get up. They 
 went away in the night. They 
 spoke passionately, saying, " Let 
 us each cut two bundles of sticks, 
 that when one bundle is broken, 
 we may take the other." They 
 said, " We never saw such a thing 
 as this." 
 
 On the night of the fourth day, 
 they brought the bundles by going 
 and retumiug twice, and placed 
 them outside the village. The 
 gateway was shut, and the people 
 slept. The thieves came by night ; 
 they opened the gate and went in ; 
 they beat the cattle ; their sticks 
 bi'oke ; the first bundles were 
 used ; they went and took the 
 others, and went with them into 
 the kraal ; they beat the cattle ; 
 the sticks broke ; and the thieves 
 went away. 
 
 In the morning he told the 
 cattle to go and graze on the fifth 
 day. He did not tell the people 
 
224 
 
 IZINGANEKWANE. 
 
 amasela ebusuku, a ze 'kuba izin- 
 komo, ku be indaba yake a zazele. 
 Za hamba; wa ti, a zi dhle, za 
 dhlsL. Wa ti, a zi buye, za buya, 
 za fika ekaya. Kw' eza ukudAla, 
 wa d/ila. Ba kuluma, uyise wa 
 ti, " Mntanami, u tukutele, izin- 
 komo u ya zi tshaya kakulu imi- 
 vimbo." Ba bona ukuba zi vuvu- 
 kile,- zi tsbaywe ngatnasela ebu- 
 suku ; ba ti zi tsliay we u yena. 
 
 that thieves came by night to 
 steal the cattle ; it was a matter 
 known only to himself. They 
 went ; he told them to graze, and 
 they grazed ; he told them to re- 
 turn, and they returned home. 
 His food was brought, and he ate. 
 The people talked ; his father said, 
 " My child, you are passionate ; 
 you have beaten the cattle with 
 many stripes." They saw that 
 they were swollen, having been 
 beaten by the thieves by night; 
 and thought he had beaten them. 
 
 They detect the king's son. 
 
 Kwa Aiwa a fika ebusuku, a 
 vula esangweni, a ngena, a zi 
 tshaya izinkomo, a za vuka ; z' a- 
 puka izinduku, za sala ngazinye. 
 Wa m bona omunye emaseleni, wa 
 ti, " Nang' umuntu ow' engaba 
 nezinkomo." Ba ti, " Kuluma." 
 Wa kuluma, wa ti. 
 
 <' Bongopa-kamagad/ilela, 
 Bongopa-kamagad/ilela, 
 TJ bo vuka ; ku ya vukwa ; 
 
 U bo vuka ; ku ya vukwa ; 
 
 Ku boni uba si ya biilawa 
 Amasela awezizwe 1 " 
 
 Wa vuka TJbongopa-kamagad/ilela, 
 w' eni3. Wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagad/tlela, 
 TJ bo hamba ; ku ya hanjwa ; 
 U bo hamba ; ku ya hanjwa ; 
 Ku boni uba si ya bulawa 
 Amasela awezizwe ? " 
 
 Wa hamba, za hamba. Kwa pu- 
 ma amankonyana eziiid/iliiii, a 
 zikulula ezisingeni ; a vula om- 
 
 The next night the thieves came 
 again ; they opened the gateway 
 and went in ; they beat the cattle, 
 they did not awake ; their sticks 
 broke, each man had but one left. 
 One of the thieves saw him, and 
 said, " There is the fellow who re- 
 fuses to allow the cattle to move." 
 They said to him, " Speak." He 
 spoke and said, 
 
 " Ubongopa-kamagadhlela, 
 TJbongopa-kamagadhlela, 
 Awake now ; it is time to 
 
 awake ; 
 Awake now ; it is time to 
 
 awake ; 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 Ubongopa - kamagadhlela awoke 
 and stood up. He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Go now ; it is time to go ; 
 Go now ; it is time to go ; 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 Ubongopa went, and all the cattle. 
 
 The calves came out of the house ; 
 
 they freed themselves from the 
 
 cords by which they were tied ; 
 
 they opened the door, and followed 
 
UBONGOPA-KAMAGADHLELA. 
 
 223 
 
 nyango, a landela aonina. Ba lele 
 abantu. Z' ema esangweni. Ba 
 ti, " Kuluina, mfana. Sa ku 
 gwaza." Wa ti, " Ni 
 gwaze.'' Wa ti, 
 
 ngi 
 
 " Bongopa-kamagadAlela, 
 Bongopa-kam agad/jlela, 
 U bo hamba ; ku ya hanjwa ; 
 U bo hamba ; ku ya hanjwa ; 
 Ku boni nba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Wa hamba Uboiigopa-kamaga 
 dAIela. 
 
 their mothers. The people were 
 asleep. They stood still at the 
 gateway. The thieves said, 
 " Speak, boy. You are stabbed. "«*> 
 He replied, "You cannot stab 
 me," and said, 
 
 " XJbongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Go now ; it is time to go ; 
 Go now ; it is time to go ; 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 Ubongopa-kamagadhlela went. 
 
 The king and people are alarmed at Ids absence. 
 
 Wa puma umuntu kulowo 'mu- 
 zi lapa izinkomo zi puma kuwo, 
 wa ti, " Inkosi i tombile, izinkomo 
 i zi vuse ebusuku." Wa memeza 
 uyise, wa ti, "A ku pekwe uku- 
 dAla, inkosi i tombile, uyise kabo- 
 ngopa." Kwa pekwa ukud/jla 
 isizwe sonke sikayise. L' emuka 
 ilanga, la tshona, kwa Zilwa. Kwa 
 funwa, kwa kalwa, , kwa tiwa, 
 " Umntwana ii d/Jiwe ini ebusuku 
 na? Wa hamba nezinkomo na- 
 mankonyana ezind/iHni." 
 
 A man of the village from 
 which the cattle had been driven 
 went out of the house ; he said, 
 " The king is of age,*^ for he has 
 aroused the cattle by night." He 
 called his father ; he said, " Let 
 food be cooked ; the king, the 
 father of Ubongopa,^^ is of age." 
 The whole tribe of his father made 
 beer. The sun declined, it set, it 
 became dark. The people looked 
 for him, and cried, saying, " What 
 has devoured the child during the 
 night ? He set out with the cattle 
 and the calves from the houses." 
 
 Tlie hoy tries the thieves' patience. 
 
 Ekuhambem kwabo wa ti um- 
 fana, 
 
 " Bongopa-kamagadAlela, 
 Bongoija-kamagadAlela, 
 TJ bo ma ; ku y' emiwa ; 
 
 U bo ma ; ku y' emiwa ; 
 
 As they went the boy said, 
 
 ' Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Stand still now; it is time to 
 
 stand still ; 
 Stand still now ; it is time to 
 
 stand still ; 
 
 «5 Sa ku .gwaza. — Aorist used interjectionally. "We stabbed you ! " that 
 is, you are as good as stabbed ; you are a dead man. 
 
 lis II xhe king is of age." — ^When a youth comes to maturity, he drives the 
 cattle out of the pen to a distance from his home, and does not return till noon. 
 Here, as in some other tales, the prince royal is caJled king. But it is not now 
 the custom to do so among the Zulus. 
 
 w He is called the father of Ubongopa, probably because he was in an 
 especial manner his owner. 
 
226 
 
 IZINGANEKWANE. 
 
 Ku boni uba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Z' ema. A ti, " Kuluma. Sa ku 
 gwaza." Wa ti, " Ni nge iigi 
 gwaze." A ti, " U ini 1 " Wa ti, 
 " A ngi si 'luto." A ti, " U gabe 
 ngani 1 U tsho ngokuba V enyaba 
 neziiikomo zenkosi, sa za sa felwa 
 inyanga ngawe ? " "Wa ti, 
 
 ' Bongopa-kamagadAlela, 
 Bongopa-kamagadAlela, 
 U bo liamba ; ku yfl han.j"wa ; 
 U bo hamba ; ku ya banjwa; 
 Ku boni uba si ya bulawa 
 Amasela awezizwe ? " 
 
 Za. liamba ke. 
 
 Do you not see we axe killed 
 By thieves of another tribe?" 
 They stood still. They said, 
 " Speak. You are stabbed." He 
 said, " You cannot stab me." They 
 said, " What are you ? "^^ He re- 
 plied, " I am nothing." They 
 said, " What do you boast of? Do 
 you so speak because you would 
 not let us take the chief's cattle, 
 until we lost a whole month 
 through you?" He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Go now ; it is time to go ; 
 Go now ; it is time to go ; 
 Do you not see we are killed 
 By thieves of another tiibe ? " 
 
 So they went. 
 
 They reach the king, wlu> boasts of what he luill do. 
 
 Kwa tuny wa elinye isela ; la 
 fika enkosini, la ti, " Si zi d/tlile 
 izinkomo, zi nomlingo, zi lala 
 Umuntu^' pezulu kwenkabi, kubo- 
 ngopa-kamagad/tlela." Kwatiwa, 
 " Buyela, u ti, A zi tshetshe, zi fike 
 kimina." Za hamba ngamandAla, 
 za vela okalweni. La ti, " Nanzo ; 
 zi nomfana pezulu enkabeni em/ilo- 
 pe ; u nomlingo, u ti, a zi me, zi 
 me." Ya ti inkosi, " U ya 'kufika 
 nazo, i Alatshwe inkomo leyo, a 
 gabe ngayo. Loku ka lali pansi, 
 u ya 'ulala." Za fika engudAleni, 
 z' ema. Ya ti inkosi, "A zi ha- 
 iiibe." Ba ti, " Z' ala nomfana, zi 
 
 One thief was sent forward. 
 When he came to the chief, he 
 said, " We have lifted som.e cattle, 
 they are under magical power ; 
 there is a man that lies on an ox, 
 on Ubongopa-kamagadhlela." The 
 chief told him to return and tell 
 them to hasten with the cattle to 
 him. They travelled rapidly ; they 
 appeared on a ridge ; the thief 
 said, " There they are ; there is a 
 boy on a white ox ; he has magical 
 power ; he tellS them to halt, and 
 they halt." The chief said, "When 
 he comes, the ox, by which he 
 practises his magic, shall be killed. 
 And although he does not rest on 
 the ground, he shall be made to 
 rest on it." They came to the 
 open space in front of the village, 
 and halted. The chief told them 
 to go on. The men replied, " The 
 boy will not permit them; they 
 
 6s " wtat are you ? " — An enqxiiry expressive of contempt. They have yet 
 to learn what hia power really is. The dry irony of conscious power in the 
 reply, ' ' I am nothnig, " is striking. 
 
 "^ This idiom is worth noting; it is the same as, "Izwe la fa ind/ilala,'' 
 The country was destroyed by famine. Or below, " IndMu i kanya izinkanyezi," 
 The house is light by the stars, that is, starlight enters by holes in the roof. 
 
UBONGOPA-KAMAaADHLELA. 
 
 227 
 
 mma, okwate.'' Ya ti, " Ka ku- 
 lume." Wa ti, 
 
 " Bongopa-kamagad/tlela, 
 Boiigopa-kamagad/tlela, 
 U bo liamba ; ku ya hanjwa ; 
 U bo liamba ; ku ya hanjwa ; 
 Ku boni iiba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Wa hamba ke, za hamba. "Wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagad/flela, 
 U bo ngena ; ku ya Bgenwa ; 
 
 U bo ngena ; ku ya ngenwa ; 
 
 Ku boni uba si ya bulawa 
 Amasela awezizwe 1 " 
 
 "Wa ngena ke esibayeni. 
 
 move at his word." He com- 
 manded him to speak. He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Go now ; it is time to go ; 
 Go now ; it is time to go ; 
 Do you not see we are killed 
 By thieves of another tribe ? " 
 
 Ubongopa went on, and the cattle 
 too went on. He said, 
 
 " Ubongopa-kamagadhlela, 
 XJbongopar-kamagadhlela, 
 Go into the pen now j it is time 
 
 for going in ; 
 Go into the pen now j it is time 
 
 for going in ; 
 Do you not see we are kUled 
 By thieves of another tribe ? " 
 
 So he went into the pen. 
 
 The boy descends, and enters a hut. 
 
 Ba ti, '' Ye/ilika, mfana." Wa 
 ti, " Ka ng' eAli, a ngi nyateli 
 pansi, ngi lala enkomeni. Lo nga 
 zalwa a ngi w azi um/tlabati." Ya 
 ti inkosi, " YeAlika." Wa ti, "A 
 ng' azi." Ya ti, "Kviluma, mfa- 
 na." Wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa^kamagadAlela, 
 A ng' eAle ; ku y' eAlwa ; 
 
 A ng' e/jle ; ku y' e/ilwa ; 
 
 Ku boni uba si ya bulawa 
 Amasela awezizwe % " 
 
 W eAla pansi. Ba ti, " Hamba, 
 u ye end/ilini." Wa ti, " A ng' a- 
 zi endAlini." Ba ti, " Hamba, u 
 ye end/ihni." Wati, "A ngi yi." 
 Ba ti, " U nani ? " Ba mu sa 
 end/ilini yomuntu ofileyo, e se ya 
 
 They said, " Come down, boy." 
 He replied, " I do not get off; I 
 do not walk on the ground; I 
 remain on the ox ; from the time 
 of my birth I have never felt the 
 ground." The chief said, " Come 
 down." He said, "I cannot." He 
 said, " Speak, boy." He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Let me get down ; it is time for 
 
 getting down ; 
 Let me get down ; it is time for 
 
 getting down ; 
 Do you not see we are killed 
 By thievfes of another tribe ? " 
 
 He got down. They told him to 
 go into the house. He said, " I 
 cannot live in a house." They 
 said, " Go into the house." He 
 said, "I do not go." They said, 
 " What is the matter with you % " 
 They took him to the house of a 
 man who was dead, which was 
 
228 
 
 IZINGANEKWANE. 
 
 giclAlika, e s' i kanya izinkanyezi. 
 Ba ti, " Ngena." Wa ngena 
 end/ilini. Wa piwa ukudAla. 
 Wa ti, "A iigi kw azi iikudAla 
 kwapansi." Ba ti, " U ini?" 
 Kw' enmka ukud/Ja. 
 
 already falling into rains, and the 
 stars could be seen through its 
 roof. They told him to go in. 
 He went into the house. They 
 gave him food. He said, " I do 
 not understand food which is 
 eaten on the ground." They said, 
 " What are you ? " The food was 
 taken away. 
 
 He raises a storm, which aff^cts every one hut himself. 
 
 Wa pimisa amate ; a bila, a ti, 
 " Nkosi, wena wajjakati, wen' um- 
 nyama, o ngangezintaba." A 
 gcwala ind/jlu. La duma izulu, la 
 na kakulu ; kwa neta izind/tlu 
 zonke nezi nga neti. Ba memeza 
 abantu, ba ti, " Inkosi i ya neta." 
 Ya ti inkosi, " Umfana u se file, 
 loku ku nje kimina, lo ngi nga 
 w azi amatonsi." Ya ti, " Umfana, 
 loku e /ilezi pand/de, ka se ko ; u 
 se file." La sa izulu. Kwa tu- 
 ny wa abantu, kwa tiwa, "A ba ye 
 'kubheka kuye." Ba fika, kw o- 
 mile. Ba ti, " Ku ngani ukuba 
 kw ome kumfana % Ng' umfana o 
 nemiUngo. Sa vela, sa bona. In- 
 komo a i Alatshwe yake, si bone 
 ukuba ku ya 'kwenzeka lena imi- 
 kuba e si i bonayo namu/ila." 
 
 He spat ; the spittle boiled up 
 and said, " Chief, thou child of the 
 greatest,''" thou mysterious'^ one 
 who art as big as the mountains." 
 It filled the house. It thundered 
 and rained exceedingly ; all the 
 houses leaked, even those which 
 had never leaked before. The 
 people shouted, saying, " The chief 
 is wet." The chief said, "The 
 boy is already dead, since I am in 
 this state, for I never saw a drop 
 enter my house before." He said, 
 " Since the boy was sitting outside, 
 he no longer Uves ; he is dead." 
 The heaven cleared. Some men 
 were sent to go and see after him. 
 When they arrived at his house, it 
 was dry. They said, " How is it 
 that it is dry in the boy's house % 
 He is a boy possessed of magical 
 powers. We saw that at the first. 
 Let his ox be killed, that we may 
 see if these tricks will then be 
 done wliich we now witness."'^^ 
 
 They hill Vhongopa, hut injure themselves. 
 
 Kwa bizwa abantu bonke, kwa 
 tatwa umkonto, kwa ngena nawo 
 esibayeni ; kwa bizwa umfana, ba 
 
 ' Inkomo a i Alatshwe." Wa 
 " Ngi ya 'kufa ua;a ku file lena 
 
 All the peo]jle were summoned. 
 A man took an assagai and entered 
 the cattle-pen. The boy was call- 
 ed ; they said to him, " Let the ox 
 be killed." He replied, " I shall 
 die if that ox dies." They said, 
 
 '" \fena wapahaii, lit. , child or man of the centre or innermost circle. 
 
 ^1 Umnyama, Dark one, that is, one on whom we cannot look, fearful one, 
 mysterious one. 
 
 '^ Compare this Ox with the Dun BuU in " Katie Woodencloak." (Dasent. 
 Popular Tales from tlie Norse, p. 411. J And with the Horse Dapplegrini 
 (Dasent, p. ZiZ), or the Horse Grimsbork. (Tliorpe'a Yule-tide Stories, p. 253. J 
 
tTBONGOPA-KAMAGADIILELA. 
 
 220 
 
 inkomo." Ba ti, "IT ini?" -La 
 nikwa elinye isela uinkonto, la i 
 /tlaba ngomkonto, wa ngena ese- 
 leni. Ba ti, " Kuluma, mfana, 
 inkomo i fe." Wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagadAlela, 
 U bo fana ; ku ya fiwa ; 
 U bo fana ; ku ya fiwa ; 
 Ku boni uba si ya bulawa 
 Amasela awezizwe t " 
 
 Wa ngena umkonto kubongopa. 
 "Wa wa pansi. Kwa tatwa izi- 
 njincli zoku m Alinza. Wa y ata 
 umuntu ; wa ziAlaba yena. Ba ti, 
 " Kuluma, mfana. Sa ku gwaza." 
 Wa kuluma, wa ti, 
 
 " Bongopa-kamagadAlela, 
 Bongopa-kamagadAlela, 
 U bo Alinzwa ; ku. ya /tlinzwa ; 
 
 U bo /ilinzwa ; ku ya Alinzwa ; 
 
 Ku boni uba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Ba i Aliuza ; ya pela. 
 
 " What are you f They gave one 
 of the thieves the assagai ; he 
 stabbed at the ox with the assagai ; 
 but it pierced the thief. They 
 said, "Speak, boy, that the ox 
 may die." He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Die now ; it is time to die ; 
 Die now ; it is time to die ; 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 The assagai pierced Ubongopa ; he 
 fell down. They took knives to 
 skin him. A man divided the 
 skin ; he cut himself They said, 
 " Speak, boy. You are as good as 
 stabbed." He said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongoparkamagadhlela, 
 Be skinned now ; it is time to 
 
 be skinned ; 
 Be skinned now ; it is time to 
 
 be skinned ; 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 They accomplished the skinning. 
 
 The^ go to bathe, to wash muay the evil injhience of Uhongopa. 
 
 A ti amadoda, " Basa ni umlilo 
 kakulu." A ti amasela, " Ak' i 
 yekwe ukwosiwa. Ke ku gezwe 
 imizimba, ku kutshwe um/ilola. 
 Lena inkomo i nemilingo ; zonke 
 izenzo ezi kuyona ezinye." Kwa 
 pela, ba i ngiima itshoba ; wa zi- 
 ng'uma umuntu. Ba ti, " Kviluma, 
 mfana. Sa ku gwaza." Wa ti. 
 
 • Bongopa-kamagadAlela, 
 Bongopa-kamagadAlela, 
 U bo ngnnywa ; ku ya ngii- 
 
 nywa; 
 U bo ngTiny wa ; ku ya ngu- 
 
 nywa; 
 
 The men said, "Light a large 
 fire." The thieves said, " Let us 
 just omit for a time to roast the 
 ox ; let us first wash our bodies to 
 get rid of the bad omen. This 
 bullock had magical properties ; all 
 matters connected with it difier 
 from those of other cattle. At 
 last they cut ofi' the end of the 
 tail; a man cut himself They 
 said, " Speak, boy. You are as 
 good as stabbed." He said, 
 
 " Ubongoparkamagadhlela, 
 Ubongopa-kamagadhlela, 
 Let your tail be cut ofFj it is 
 
 time to have it cut off; 
 Let yoiu' tail be cut ofi"; it is 
 
 time to have it cut ofi" ; 
 
230 
 
 IZINGANEKWANE. 
 
 Ku boni uba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Ba tabata izimbiza zobubende, 
 ba kelela, ba tela ezimbizeni ; ya 
 /ilakazwa izito ; ya panyekwa esi- 
 bayeni ; ba sika abafana, ba zibe- 
 kela eyabo. Inkosi ya biz' abantu, 
 ya ti, " Hamba ni, ni ye 'kugeza, 
 ande ni buys, ni i dAle." Ba 
 liamba "abantu bonke. 
 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 They took the vessels for the 
 blood, they dipped out from the 
 carcase, and j:)oured it into the 
 vessels ; they cut off the limbs, 
 and hung up the bullock in the 
 cattle kraal ; the boys cut off 
 slices, and went and set them aside 
 for themselves. The chief called 
 the people, and said, " Go and 
 bathe, and eat it after you come 
 back." All the people went. 
 
 The boy brings Ubongopa to life again, and leaves the village. 
 
 Wa sala umfana, wa tabata isi- 
 kumba, wa s' end/ilala, wa beka 
 in/tloko ; wa tabata izimbambo, wa 
 zi beka ; wa tabata olunye uAla- 
 ngoti, wa lu beka ; wa tabata um- 
 kono, wa u beka endaweni yawo ; 
 wa tabata iimlenze, wa u beka 
 endaweni yawo ; wa tabata ama- 
 tumbu, wa wa beka endaweni 
 yawo ; wa tabata isibindi, wa si 
 beka endaweni yaso ; wa tabata 
 ipajju, wa li beka endaweni yalo ; 
 wa beka ulusu, wa wola umswani, 
 wa u tela eluswini ; wa tabata 
 itshoba, wa li beka endaweni yalo ; 
 wa tabata ububende, wa bu tela 
 endaweni yabo ; w' embesa ngesi- 
 kumba, wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagadAlela, 
 U bo vuka ; ku ya vukwa j 
 U bo vuka ; ku ya vukwa ; 
 Ku boni uba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Wa buya umpefumulo wayo, wa 
 ngena kuyona, ya bheka. Wa ti, 
 
 " Bongopa-kamagadAlela, 
 Bougopa-kamagad/tlela, 
 U bo ma ; ku y' emiwa ; 
 
 When they were gone, the boy 
 took the skin, and spread it on the 
 ground ; he placed the head on it, 
 he took the ribs and put them in 
 their place ; he took one side, and 
 placed it iu its place ; he took a 
 shoulder, and put it in its place ; 
 he took a leg, and put it in its 
 place ; he took the intestines, and 
 put them in their place ; he took 
 the liver, and j)ut it in its place ; 
 he took the lungs, and put them, in 
 their place ; he placed the paunch 
 in its place ; he took the contents 
 of the paunch, and returned them 
 to their place ; he took the tail, 
 and put it in its place ; he took 
 the blood, and poiired it into its 
 place ; he wrapped all up with the 
 skin, and said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Arise now ; it is time to ai-ise ; 
 Arise now ; it is time to arise ; 
 Do you not see we are killed 
 By thieves of another tribe ? " 
 
 His breath came back again and 
 entered into Mm ; he looked up. 
 The boy said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Stand up now ; it is time to stand ; 
 
UBONGOPA-KAMAGADHLEIiA. 
 
 231 
 
 U bo ma ; ku y" emi-wa ; 
 
 Ku boni uba si ya bulawa 
 Atnasela awezizwe ? " 
 W em a ke. "Wa ti, 
 
 " Bongopa-kamagadMela, 
 Bongopa-kamagadAlela, 
 A ngi kwele ; ku ya kwelwa ; 
 
 A ngi kwele j ku ya kwelwa ; 
 
 Ku boni uba si ya bulawa 
 Amasela awezizwe ? " 
 
 Wa kwela pezu kwayo. Wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagadAlela, 
 U bo hamba ; ku ya banjwa ; 
 U bo bamba : ku ya banjwa ; 
 Ku boni uba si ya bulawa 
 Amasela awezizwe 1 " 
 
 Wa hamba Ubongopa. Za. hamba 
 izindAlu, namasimu, nesibaya, zo- 
 nke izinto zalowo 'muzi ! 
 
 Stand up now; it is time to 
 
 stand ; 
 Do you not see we are killed 
 By thieves of another tribe t " 
 So he stood up.'^^ ^he boy said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa^kamagadhlela, 
 Let me mount; it is time to 
 , mount ; 
 
 .Let me mount; it is time to 
 
 mount ; 
 Do you not see we are killed 
 By thie^'es of another tribe 1 " 
 
 He mounted the ox, and said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Go now ; it is time to go ; 
 Go now ; it is time to go ; 
 Do you not see we are killed 
 By thieves of another tribe 1 " 
 
 Ubongopa set out. And the 
 houses and gardens, and cattle 
 pen, and all the things of that 
 village, followed him ! 
 
 2'Aey 'pursue hvm. 
 
 Ba kupuka abantu emfuleni, wa 
 ti omunye, " Bantu, bona ui um- 
 Alola. Izwe li ya hamba lonke." 
 
 The men went up from the 
 river. One exclaimed, " See, j'e 
 men, a prodigy ! The whole 
 country is going ! " The chief 
 
 '^ Thor in one of hia journeys, accompanied by Loki, rode in a car drawn 
 by two he-goats, • At night they put up at a peasant's cottage ; Thor killed his 
 goats, flayed them, and boiled the flesh for the evening repast of himself and 
 the peasant's family. The bones were all placed in the spread-out skins. At 
 dawn of day Thor ''took his mallet Mjoluir, and, lifting it iip, consecrated the 
 goats' skins, which he had no sooner done, than the two goats re-assumed their 
 wonted form." (Mallet. Op. eit., p. 436.^ "In the palace of Odin" the 
 heroes feed on the flesh of the boar Saehrimnir, " which is served up every day 
 at table, and every day it is renewed again entire." (Id., p. 105. J See also 
 " The Sharp Grey Sheep," which, when it was about to be killed for its kind- 
 ness to the princess, said to her, ' ' They are going to kill-me, but steal thou my 
 skin, and gather my bones and roll them in my skin, and I will come alive 
 again, and I will come to you again. " (Oamplell. Op. cit. Vol. II., p. 2ST.J 
 — Comp. also " Katie Woodencloak. " (Dasent. Op. cit., p. 420. J 
 
 We may also compare the story of Ananzi, who having eaten a 
 baboon, "the bits joined themselves together in his stomach, and began to pull 
 him about so much that he had no rest, and was obhged to go to a doctor." The 
 doctor tempted the baboon to quit his victim by holding a banana to Ananzi's 
 mouth. (Dasent. Popular Tales from the Morse, p. 502.^ Compare the 
 howling o{ the dog in the belly of Toi. (Grey. Op. at., p. 124. J 
 
232 
 
 IZINGANEKWANE. 
 
 Ya mema inkosi isizwe sonke, ya 
 ti, " Mu landele ni umfana, a bu- 
 lawe." Wa liamba kakulu ; wa 
 b' ezwa ukuba se be seduze, wa ti, 
 
 " Bongopa-kamagad/ilela, 
 Bongopa-kamagadAlela, 
 A u me ; ku y' emiwa ; 
 
 A u me ; ku y' emiwa ; 
 
 Ku boni uba si ya bulawa 
 Ajmasela awezizwe 1 " 
 
 Z' ema 
 
 ba ti, 
 bulale. 
 Ba ti, 
 
 summoned the -whole tribe, and 
 said, " Follow the boy, and let him 
 be killed." He went rapidly ; but 
 when he heard that they were 
 near him, he said, 
 
 " Ubongopa-kamagadhlela, 
 Ubongopa-kamagadhlela, 
 Stand still now ; it is the time 
 
 for standing still ; 
 Stand still now ; it is the time 
 
 for standing still ; 
 Do you not see we are killed 
 By thieves of another tribe ? " 
 
 The cattle stood still. They 
 shouted to him, saying, " Stand 
 still in that very place, that we 
 may kill you. For a long time 
 you have practised magic." They 
 said, " Come down, that we may 
 kill you." He descended to the 
 ground. They told him to stand 
 apart from the cattle, that the 
 assagais might not pierce them. 
 They hurled their assagais; they 
 did not reach him, but struck 
 the ground.''* He jeered them, 
 saying, " Why what is .this, you 
 being men and so many too, the 
 assagais do not reach me, but stxike 
 the ground 1 " One of the sol- 
 diers, laughing at them, said, 
 " Why are you worsted by a boy, 
 for the assagais strike the ground, 
 and do not reach him ? " Some 
 gave in. He said, " Give me too 
 an assagai, that I may make a stab 
 at you." They refused, and said, 
 " We are not yet worsted." They 
 hurled tlieii- assagais at him ; they 
 struck the ground. They picked 
 them up, and hurled them at him ; 
 they did not strike him. They 
 said, " We are worsted : do you 
 try also." 
 
 '* Compare this with the contest of Ulysses with the suitors of Penelope,: 
 ' ' Then all at once their mingled lances threw 
 And thirsty all of one man's Mood they flew ; 
 In vain ! Minerva turned them with her breath, 
 And scatter' d short, or wide, the points of death ! 
 With deaden'd sound one on the threshold falls, 
 One strikes the gate, one rings against the walls : 
 The storm pass'd innocent." (Pope's Odyssey, B. xxii. I. 280.^ 
 
 inkomo. Ba m memeza, 
 " Mana kona lapo, si ku 
 Kade w' enza imikuba." 
 " YeAla, si ku bulale." 
 W e/tlela pansi. Ba ti, " Suka 
 enkomeni, imikonto i nga zi /ilabi." 
 Ba i ponsa imikonto, a ya ze ya 
 ya kuye, ya /daba pansi. Wa ba 
 Aleka, e ti, " Ini, ni 'madoda, ni 
 baniugi, imikonto i nga ze ya fika 
 kumi, i Alabe pansi na ? " La ba 
 /ileka eliuye ibuto, la ti, " Ini 
 ukuba n' a/ilulwe umfana, ni lo ni 
 /jlabe pansi, imikonto i nga ze ya 
 fika kuyena na 1 " Ba tela abanye. 
 Wa ti, " JSTgi pe nini nami um- 
 konto, ngi gwaze kini." B' ala, 
 ba ti, " A si k' a/tluleki." Ba m 
 ponsa ngemikonto ; ya Alaba j)a- 
 nsi. Ba i kcotsha, ba i ponsa 
 kuye ; a ya /tlaba kuye. Ba ti, 
 "S' a/ilulekile : a kw enze nawe." 
 
TJBONGOPA-KAMAaADHLELA. 
 
 233 
 
 The boy hills the chief, and all his people die. 
 
 Ba m nika imikonto.eminingi ; 
 wa y ala, wa kcela oimmye. Ba m 
 nika wa ba iniinye. Vi'^a ti, " Ngi 
 kcibe kinina 1 " Ba Aleka. Wa 
 pimisela amate pansi, a bila, a ti, 
 " Nkosi, bayeti, wena o ngarige- 
 zintaba." Wa ti, " Ngi Alabe 
 mina kinina 1 " Ba Aleka, ba ti, 
 " Yenza, si bone." Wa u ponsa 
 enkosini yakona. Ba fa bonke. 
 
 They offered him many assagais ; 
 he refused them, and asked for ono 
 only. They gave him one. He 
 said, " May I fling at you 1 " They 
 laughed. He spat on the ground ; 
 the spittle fizzed, it said, " Chief, 
 all hail, thou who art as big as the 
 mountams." He said, " May I 
 stab you?" They laughed and 
 said, " Do so, that we may see." 
 He hurled the assagai at their 
 chief. They all fell down dead. 
 
 He restores them to life again. 
 
 Wa tabata \iti Iwomkonto, wa 
 tshaya enkosini yakona ; ya vuka, 
 ba vnka bonke. Ba m memeza, 
 ba ti, " Mana kona lapo, si ku 
 gwaze." Wa ba Aleka, wa ti, 
 "Kade ni pi?" Ba ti, "Si ya 
 fika." Wa ti, " Be ni file." Ba 
 pika, ba ti, " Li gcine ilanga." Ba 
 i ponsa imikonto eminingi kuye ; 
 ya Alaba pansi. Ba ponsa abanye 
 imikonto eminingi ; ya Alaba pa- 
 nsi. Ba i kcotsha, ba i ponsa emi- 
 ningi ; ya /jlaba pansi. A ba /ileka 
 amadoda, a ti, " Nika ni tina, si m 
 bulale." A i ponsa imikonto emi- 
 ningi ; ya Alaba pansi. A i kco- 
 tsha amadoda. 
 
 He took the haft of the assagai 
 and smote their chief; he arose, 
 and they all arose with him. They 
 shouted to him, saying, " Stand 
 where you are, that we may stab 
 you." He laughed at them, and 
 said, " Where have you already 
 been 1 " They said, " We are just 
 come." He said, " You were all 
 dead." They said, "Bid the sun 
 farewell.""^ Others hurled many 
 assagais at him; they struck the 
 ground. They picked them up, 
 and again hurled many of them at 
 him ; they struck the ground. 
 The men laughed at them, and 
 said, "Give us the assagais, that 
 we may kill him." They hurled 
 many assagais ; they struck the 
 ground. The men i^icked them up. 
 
 The chief tries in vain to hill the hoy. 
 
 Ya ti inkosi, " GwedAlela ni 
 mina, ngi m gwaze." Ya u ponsa 
 inkosi umkonto ; w' ema pansi. 
 Ya ti, " Ng' aAlulekile, mfana. 
 Ake w enze, si bone." Wa ti, 
 " Ngi pe ni umkonto, ngi /ilabe 
 nami." Ba m nika imikonto emi- 
 
 '5 Lit., End the siin,- 
 day you have to live. 
 
 The chief said, " Get out of the 
 way for me, that I may stab him." 
 The chief hurled an assagai; it 
 stu.ck in the ground. He said, " I 
 am conquei-ed, boy. Do you just 
 try, that we may see." He said, 
 " Give me ,an assagai, that I too 
 may hurl it." They offered him 
 
 -that is, take a last view of the sun, — this is the last 
 
234 
 
 IZINGANEKWANE. 
 
 ningi. Wa y ala, Va ti, " Ngi 
 tanda munye." Ba m nika. Wa 
 piniisela amate pansi ; a ti, " Nko- 
 si, bayeti, wen' umnyama, wena 
 -wapakati." Wa ti, " Ngi Alabe 
 kinina 1" Ba m Aleka, ba ti, 
 " Yenza, si bone." Wa u ponsa 
 umkonto, wa hlaha, enkosini ya- 
 kona. Ya fa, nabo bonke abantu. 
 
 many assagais. He refused thein, 
 and said, " I wish for one." Tiiey 
 gave him one. He spat on the 
 ground ; the spittle said, " Chief, 
 all hail ! thou mysterious one, thou 
 child of the greatest." He said, 
 " May I stab you f They laugh- 
 ed and said, , " Do it, that we may 
 see." He hurled the assagai ; he 
 struck their chief. He died, to- 
 gether with all his people. 
 
 He brings the people to life again, and leaves the chief dead. 
 
 Wa tabata umkonto, wa tshaya 
 kubantu. Ba vnka abantu, ya 
 sala inkosi. Ba ti, " Se si ng' aba- 
 ko. Se si za 'uhamba nawe." 
 
 He took an assagai and smote 
 the people. The people arose, the 
 chief remained still dead. They 
 said, " We are now your people. 
 We will now go with you."^" 
 
 They a/re attached on their journey by another tribe. 
 
 Ba dAlula kwesiny* isizwe. Ba 
 /ilaba umkosi, ba ti, " Bulala ni. 
 Nanku 'muntu 'emuka nabantu." 
 Ya ba biza inkosi, ya ti, "A ba 
 bulawe." Ba ya kubo, ba ti, 
 " YeAlika." Wa ti, " A ngi nya- 
 teli pansi." A ba tshela amasela, 
 
 They passed through another 
 tribe. The people gave an alarm, 
 and shouted, " G-o and kill. There 
 is a man going away with people." 
 The chief called them, and ordered 
 them to be killed. They went to 
 them. They told him to come 
 down from the ox. He replied, 
 " I do not walk on the gi-ound." 
 The thieves told them, saying, 
 
 '^ We would refer the reader to tlie following similar instances : — 
 
 In Campbell's Highland Tales we read the account of the Red Knight, who 
 meets hia foster brethren, who were "holding battle against MacDorcha Mac- 
 DoiUeir, and a hundred of his people ; and every one they killed on one day 
 was alive again on the morrow." This was effected by a "great toothy carlin," 
 who had "a tooth that was larger than a staff on her fist." " She put her fin- 
 ger in their mouths, and brought them to life. " (Vol. II., p. 446 — 448.^ In 
 the tale of "The Widow and her Daughters," when the two eldest had been 
 beheaded, the youngest "drew over them the magic club," and they " became 
 lively and whole as they were before. " (Id. Vol. II., p. 269. ) 
 
 See Grimm's Home Stories, "The Three Magical Leaves," p. 73. — "The 
 Widow's Son " Jain is killed three times and brought to life again. (Campbell. 
 Oj\ cit. Vol. II., p. 295.; 
 
 Rata by repeating a ' ' potent incantation " restores sixty of his warriors 
 which had been slain to life again. (Grey. Op. cit, p. 116.; 
 
 A spirit in the form of a flag found the place where Hatupatu was buried, 
 and raised him to life again by enchantments. (Id. , p. 185. ; 
 
 When the prince who had been transformed into a cat was disenchanted by 
 having his head cut off, a lar^e heap of bones also received life, and became a 
 large body of courtiers, knights, and pages. ( Thorpe^ s Tule-tide Stoi^ies, p. 
 75.; 
 
 The youth raises the father of the princess and her other relations by 
 touching each of them with the hilt of the magical sword. (Id., p. 167. ; 
 
UBONQOPA-KAMAGADHLELA. 
 
 235 
 
 a ti, " Wa si bulala nati." Ba ti, 
 " Tiua, ka z' 'u s' aMula." Ba m 
 ponsa imikoiito ; ya /ilaba pansi. 
 Ba i wola, ba i ponsa ; ya Maba 
 pansi. La ba Aleka elinye ibuto, 
 la ti, " GrwedAlela ni tina, si Alabe." 
 Ba i ponsa imikonto ; ya Alaba 
 pansi. Ba i wola. Ya ti inkosi, 
 " Ngi nike ni niina, ngi m bulale." 
 Ba ti abantu, " Si ya 'u ku babaza 
 u m bulele." Ya ti, " Mina ngi 
 namand/ila kakulu." Ya ponsa, 
 y' a/jluleka. 
 
 " He killed us." They said, " But 
 us he will not conquer." They 
 hurled assagais at him ; they struck 
 the ground. One of the soldiers 
 laughed at them, and said, " Make 
 way for us, that we may stab 
 him." They hurled their assagais ; 
 they struck the grovmd. They 
 collected them. The chief said, 
 " Hand them to me, that I may 
 kill him." The people said, "We 
 will praise you when you have 
 killed him." He said, " I am very- 
 strong." He hurled the assagais ; 
 he was unable to kill him. 
 
 They tri/ in vain to kill the boy ; he hills the chief, and leads off the 
 
 people. 
 
 Ya ti, " Yenza, mfana, ngi bo- 
 ne.'' Wa ti, " Ngi pe ni um- 
 konto." Wa piniisa amate ; a 
 Alala pansi, a bila, a ti, " Bayeti, 
 nkosi, wena wapakati." Ba m 
 nika imikonto ; wa y ala ; wa tata 
 wa ba munye ; wa ti, " Ngi /tlabe 
 kinina ? " Wa u ponsa enkosini 
 yakona. Ba fa bonke. Wa u 
 tata umkonto, wa tshaya enkosini 
 yakona ; ya vuka ; ba vuka bonke. 
 
 Wa ti, " Ni sa buyela iui ki- 
 miua 1" Ba ti, " Tina, si sa pinda 
 kuwe." Ba i ponsa imikonto, ya 
 Alaba pansi. Ba i wola, ba i 
 ponsa, imikonto ya Alaba pansi. 
 Wa kcela umkonto, wa ti, " N' a- 
 Alulekile?" Bati, "Yebo." Bam 
 nika umkonto wa ba munye. Wa 
 Alaba enkosini, ba fa bonke. Wa 
 tabata umkonto, wa tshaya ku- 
 muntu munye ; ba vuka bonke ; 
 ya sala inkosi i file. Ba ti, " Se 
 si ng" abako." 
 
 He said, " Do you try, boy, that 
 I may see." He said, " Give me 
 an assagai." He spat ; the spittle 
 remained on the ground and fizzed, 
 and said, " Hail, chief, thou child 
 of the greatest." They gave him 
 assagais ; he refused them, and 
 took but one ; he said, " May I 
 hurl at you 1 " He threw the 
 assagai at their chief. They all 
 died. He took the assagai, and 
 smote their chief; he arose, and 
 all rose with him. 
 
 He said, " Will you yet again 
 attack me t " They said, " For 
 our part, we will still make another 
 trial on yon." They hurled the 
 assagais ; they struck the ground. 
 They collected them, and threw 
 them ; they struck the ground. 
 He asked for an assagai, and said, 
 " Are you conquered 1 " They 
 said, " We are." They gave him 
 an assagai : he stabbed the chief ; 
 they all died. He took the assagai 
 and struck one man ; they all 
 arose ; the chief remained dead. 
 They said, " We are now your 
 people." 
 
236 
 
 IZINGANEKWANE. 
 
 lie sends messengers to his father. 
 
 Wa tuma abantu, wa ti, A ba 
 ye kuyise, ba ti, " Ku y' eza Ubo- 
 iigopa-kamagad/ilela." Wa kala 
 uyise, wa ti, " Ni m bone pi iia % " 
 Ba ti, " U ba kg'edile abantu." 
 Ba ti, " U kjuba izinkomo ezi- 
 ningi." Wa tuma uyise abantu, 
 wa ti, a ba buyele emuva. Ba 
 fika, ba m tshela, ba ti, " Uyi/Jo 
 u pikile." Kwa kcatshunywa izin- 
 komo, za bekwa inkomo e nom- 
 bala ; wa ti, kona uyise e ya 'ku m 
 bona ngayo yakona lapo ekaya. 
 
 He sent some men to bis fatber 
 to tell bim that Ubongopa-kama- 
 gadblela was coming. His father 
 cried, saying, " Where did you see 
 him ? " They said, " He has killed 
 many people, and is coming with 
 many cattle." His father told the 
 men to go back again. On their 
 arrival they told him his father 
 refused to believe them. A few 
 cattle were selected, and one bul- 
 lock of a peculiar colour was placed 
 among them. For he said his 
 father, would see that he was still 
 living by that bullock which be- 
 longed to his village. 
 
 The nation prepares to receive him with- joy. 
 
 Uyise wa memezela isizwe, wa 
 ti, "A ]5;u gay we ukud/ila." Wa 
 ti, " Inkosi i ya buya." Ba fika 
 abantu, ba ti, " Ng' amanga." Wa 
 ti, " Hamba ni, ni ze 'ku i bona 
 inkomo yalapa ekaya." Ba i bona 
 abantu, ba ti, " Amakginiso." Ba 
 ti, " A ku funwe intombi, a fike 
 se i Alezi." Kwa funwa intombi 
 kabungani^' kamakulukulu. 
 
 His father summoned the nation, 
 and commanded them to make 
 beer. He said, " The chief is 
 coming back." The people said it 
 could not be true. He said, " Go 
 and look at the bullock belonging 
 to our village, which has come 
 back." The people saw it, and 
 said, " It is the truth." They 
 said, " Let a damsel be found, that 
 on his arrival he may find her 
 already here." They sought for a. 
 daughter of Ubungani, the son of 
 Umakulukulu. 
 
 He returns to his home, and re/uses to change his mode of life. 
 
 Ba hamba, ba vela okalweni, ba 
 ti, " XJyi/ilo u ti, ' Tshetsha.' " Ba 
 hamba abantu nezinkomo kakulu. 
 Ba vela okalweni ngasekaya. 
 Ba m. beka pambili TJbongopa- 
 kamagad/jlela. Za hamba kakulu, 
 za fika esangweni. Ba puma aba- 
 ntu, ba buka. Wa jabula uyise 
 nonina. Wa ti, 
 
 Those who were sent by his 
 father reached the top of a liill, 
 and said, " Your father tells yoxi 
 to make haste." The men and the 
 cattle went rapidly. They ap- 
 peared on a hill near their home. 
 They placed Ubongopa-kamaga- 
 dhlela in front: the cattle went 
 rapidly, and reached the gateway. 
 The people went out to see. His 
 father and mother rejoiced. He 
 said, 
 
 '' Ubungi, the grandfather of Ulangalibalele. 
 
UMDHLUBU NESELESELE. 
 
 237 
 
 " Bongopa-kamagadMela, 
 Bongopa-kamagadAlela, 
 U bo ngena ; ku ya ngenwa ; 
 TJ bo ngena ; ku ya ngenwa." 
 Za ngena esibayeni. 
 
 Kwa gaulwa omunyo iimuzi. 
 Wa ti, " Intombi a ngi i tandi, 
 ngokuba i hamba pansi." Y' e- 
 muka intombi. Wa ti, " Ngo za 
 ngi fe ngi Alezi pezulu." Kwa 
 tiwa ke, " Hlala kona lapo pezulu." 
 
 W alusa izinkomo zakubo. 
 W enza leyo 'mikuba a e y enza 
 ekukg'aleni. 
 Umatshotsha, (TJmkamafuta.) 
 
 " Ubongopa-kamagadlilela, 
 XJbongopa-kamagadhlela, 
 Go in now ; it is time to go in ; 
 Go in now ; it is time to go in." 
 The cattle entered the enclosure. 
 
 Another village was built. He 
 said, "I do not love the damsel, 
 because she goes on the ground." 
 The damsel departed. He said, 
 " I will live on the back of Ubo- 
 ngopa-kamagadhlela till my death." 
 So they said, " Stay then there ou 
 his back." 
 
 He herded the cattle of his 
 people. And continued to practise 
 the enchantments which he prac- 
 tised ftom his chUdhood. 
 
 UMDHLUBU '^8 NESELESELE, 
 
 (UMDHLUBU AND THE FEOG.) 
 
 The queen is hated hy the other wives of the Icing. 
 
 Once on a time, a king married 
 the daughter of another king ; he 
 loved her very much ; his wives 
 were troubled on account of his 
 love for her. She became preg- 
 nant, and gave birth to a girl : the 
 father loved her exceedingly. The 
 child grew, and when she was a. 
 fine handsome child, the other 
 wives formed a plot against her ; 
 they said, " Since her father is not 
 at home, let us go and cut fibre."''* 
 They told the children not to agree 
 
 78 UmdhMm, Garden-of -ground-nuts. 
 
 7' The fibre which is called imizi is derived from a kind of rush (umhlahle). 
 It is used for binding up bundles, and for making the eating-mat. The natives 
 obtain fibre (mi) of a longer kind from the bark of several trees ; usando and 
 umtombe, the barks of which are red ; ubazi and umsasane, the barks of which 
 are white. These barks are moistened and beaten, and so used ; or they are 
 twisted into cord. 
 
 Kw' esukela, inkosi ya zeka in- 
 tombi yenye inkosi ; ya i tanda 
 kakulu ; abafazi bayo ba dabuka 
 ngoku i tanda kwayo. Y' emlta, 
 ya zala umntwana wentombi ; 
 uyise wa m tanda kakulu. Wa 
 kula ; wa ti uma e isibakxa, aba- 
 fazi b' enza ikcebo, ba ti, " Lok' u- 
 yise e nge ko, a si hambe si yoku- 
 sika imizi." Ba tshela abantwana 
 
238 
 
 IZINGANEKWANE. 
 
 ukuti, " Ni nga vumi uku m ta- 
 bata umntwana." Unina wa biza 
 iutombazana e sala naye. Y' ala 
 uku m tabata umntwana. Wa m 
 beleta unina, wa hamba naye. 
 
 to carry tbe cliild. The motlier 
 called tbe little girl -which nursed 
 her child. She refused to carry 
 her. The mother put her on her 
 back, and went with her. 
 
 The qtoeen forgets her child. 
 
 Ba sika imizi, ba hamba njalo. 
 Kwa ti kwesinye isi/ilambo ba 
 Alala pansi, ba bema ugwai. Unina 
 wa bopa isitungu semizi, wa nika 
 umntwana, wa d/tlala ngaso. B' e- 
 suka, ba sika imizi. Ba hamba 
 njalo. Wa koAlwa umntanake 
 unina. Ba hamba njalo be sika ; 
 ba bopa, ba twala, ba goduka. 
 
 They cut fibre, and went on 
 continually. It came to pass in 
 one of the valleys^" they sat down 
 and took snuff. The mother made 
 a bundle of fibre, and gave it to 
 the child : the child played with 
 it. They set out again and cut 
 fibre. They went on continually. 
 The mother forgot the child. They 
 went on continually cutting fibre ; 
 they tied it up into bundles, and 
 carried it home. 
 
 She seeks in vain for the lost child. 
 
 Ba fika ekaya, ba biza abaza- 
 nyana babantwana ; ba fika bonke. 
 Kodwa owake wa fika-ze. Wa 
 buza, wa ti, " U pi owami um- 
 ntwana ? " Ba ti, " U hambe 
 naye." Wa dabuka; wa kala, wa 
 gijima, wa ya 'kufuna. Ka m 
 tola J wa buya. 
 
 When they came home, they 
 called the children's nui-ses : they 
 all came. But her's came without 
 the child. She asked, " Where is 
 my child?" They said, "You 
 took her with you." She was 
 troubled, and cried, and ran to 
 find her. She did not find her, 
 and came back. 
 
 The polygamic wives rejoice. 
 
 Kwa kalwa kakulu. Sa tsho 
 isitembu, sa ti, " Ku njani ke 
 manje na 1 Si 1' apulile igugu 
 likayise. Intandokazi i jambisi- 
 
 siwe." 
 
 There was a great lamentation. 
 The polygamic wives said, " How 
 is it now then ? We have destroy- 
 ed the father's darling. The pet 
 wife is utterly confounded." 
 
 A message is despatched to the king. 
 
 Kwa ya 'kubikelwa uyise ; kwa 
 tiwa, " Nkosi, umntanako u laAle- 
 kile, si yokusika imizi." Wa hhi- 
 peka kakulu uyise. 
 
 A messenger was sent to tell 
 the father ; it was said, " King, 
 your child has been lost, whilst we 
 were cutting fibre." The father 
 was greatly troubled. 
 
 8" Isihlambo, here translated valley, is a depression between two hills, 
 where water runs in wet weather, or during storms. 
 
UMDHLUBU NESELESELE. 
 
 239 
 
 The child is found by another queen. 
 
 Kwa tl kusasa isalukazi sasen- 
 dAlu-nkulu sesiny' isizwe sa ya 
 'kuka amanzi ; s' ezwa umntwana 
 e dAlala ; s' ezwa ku ti, " Ta, ta, 
 ta." Sa mangala, sa ti, " Hau ! 
 ku ini loku na ? " Sa nyonyoba, 
 sa m funyanisa umntwana e Alezi 
 e dAlala. Sa goduka, sa m sMya 
 kanye nembiza yamanzi, kokubili. 
 Sa biza inkosikazi yenkosi, sa ti, 
 " Woza lapa." Ya puma inkosi- 
 kazi endAlini. Sa ti, " Hamba, si 
 Jiambe. I kona into emfuleni ; u 
 ya 'ku i bona." Ya hamba naso. 
 Ba fika. Sa ti, " Nanku umntwa^ 
 na." Ya ti inkosikazi, " M taba- 
 te." Ya tslio ngokujabula. Sam 
 tabata. Ba fika emfuIenL Ya ti, 
 " M geze." Sa m geza. Ya m 
 tabata inkosikazi, ya m beleta, ya 
 goduka. 
 
 In the morning an old woman 
 of the royal household of an- 
 other nation, went to fetch water : 
 she heard the child playing ; 
 she heard something saying, " Ta, 
 ta, ta." She wondered, an/i said, 
 " Ah ! what is this 1 " She 
 went stealthily along, and found 
 the child, sitting and playing. 
 She went home, and left both 
 her and the water -pot. She 
 called the king's chief wife, and 
 said, " Come here." The queen 
 went out of the house. She said, 
 " Let us go ; there is something by 
 the river which you will see." 
 She went with the old woman. 
 They arrived. She said, " Behold 
 a child." The queen said, " Take 
 her." She said so with joy. The 
 old woman took her. They came 
 to the river. The queen said, 
 "Wash her." She washed her. 
 The queen took her, and placed 
 her on her back, and went 
 home. 
 
 Slie is brought up with the queen's son. 
 
 Ya m ncelisa ; ngokuba yona ya 
 i zele umntwana womfana ; ya m 
 kulisa. Wa kula. Ba hamba 
 bobabili nowake. Wa kula, wa 
 intombi enkulu. Wa bekwa in- 
 kosi yezintombi ; kw' enziwa uku- 
 dAla okukulu. Kwa Alatshwa 
 izinkomo eziningL Ba jabula 
 abantu bonke. 
 
 She suckled her, for she had 
 given birth to a boy ; she brought 
 her up.^i She grew. Both she and 
 the queen's own child walked. 
 She grew and became a great girl. 
 She was appointed chief of the 
 girls, ^^ when a great feast was 
 made. Many cattle were slaugh- 
 tered, and all the people rejoiced. 
 
 Tlie officers tell the queen's son to marry tlie foundling. 
 
 After that the chief men said to 
 the boy, " Marry this girl." The 
 boy wondered, and said, " O ! 
 what is the meaning of this ? Is 
 she not my sister? Did we not 
 suck together at my mother's 
 
 81 Lit., She caused her to grow, that is, the queen nourished her. 
 
 82 See Appendix (A). 
 
 G a 
 
 Ngemva kwaloko za ti izinduna 
 kumfana, za ti, "I zeke le 'nto- 
 mbi." Umfana wa mangala, wa 
 ti, " Hau ! ku njani loku na ? 
 Ant' udade wetu na? Sa ncela 
 
240 
 
 IZINGANEKWANE. 
 
 kanye kumame na 1 " Za ti, 
 " Kga ; wa tolwa esiAlanjeni." 
 W ala, wa ti, " Kg'a, udade wetu 
 lo." Kwa sa futi, za ti, " Ku 
 fanele u m tabate, a be umfazi 
 wako." W ala, wa Mupeka ka^ 
 kulu. 
 
 breast 1 "83 They said, " No, she 
 was found in a valley."' He de- 
 nied, and said, " No, she is my 
 sister." The next morning they 
 said, "It is proper yott should 
 take her to be your wife." He 
 refused,, and was greatly troubled. 
 
 An old woman impa/rts to the foundling the secret of her origin. 
 
 Kwa ti ngolunye usuku isalu- 
 kazi sa tshena intombi, sa ti, " U 
 y' azi na 1 " Ya pendula ya ti, 
 " Ini na 1 " Sa ti, " U za 'kuze- 
 kwa." Ya buza ya ti, " Ubaui 
 na?" Sa ti, "Insizwa yakwenu." 
 Ya ti, " Hau ! kanjani na ? Anti 
 umne wetu lowo na 1 " Sa ti isa- 
 lukazi, " Kqa ; wa tabatwa esiAla- 
 njeni, wa kuliswa inkosikazi." Ya 
 kala, i dabukile. 
 
 On another occasion an old 
 woman said to the girl, " Do 
 you know t " She answered, 
 "Whatr" She said, "You are 
 going to be married." She en^ 
 quired, " To whom 1 " She said, 
 " The young man of your own 
 house 1 "8* She said, " O ! what 
 is the meaning of this 1 Is he not 
 my brother 1 " The old woman 
 said, " No, you were taken from a 
 valley, and brought up by the 
 queen." She cried, being much 
 troubled. 
 
 The foundling's grief. 
 
 Ya tabata imbiza yamanzi, ya 
 hamba, ya fika emfuleni, ya /ilala 
 pansi, ya kala. Ya ka 'manzi, ya 
 goduka. Ya Alal' ekaya. Wa i 
 pa ukudAla unina : a ya ku vuma, 
 y' ala. Wa pendula unina, wa ti, 
 "Ini na?" Ya ti, " Kja. Ku 
 'buAlungu ikanda lami." Kwa 
 Aiwa ke, ya ya 'kulala. 
 
 She took a water-pot, and went 
 to the river, and sat down and 
 wept. She filled her water-pot, 
 and went home. She sat down in 
 the house. Her mother gave her 
 food ; she did not like it, and re- 
 fused. The mother asked, " What 
 is it ? " She said, " Nothing." 
 There is a pain in my head." So 
 it was evening, and she went to 
 lie down. 
 
 She meets with a friend. 
 
 Kwa ti kusasa ya vuka, ya ta- 
 bata imbiza yamanzi, ya fika em- 
 fuleni ; ya /tlala pansi, ya kala. 
 Ya t' i sa kala, kwa puma iselesele 
 
 In the morning she awoke and 
 took the water-pot, and went to 
 the river ; she sat down and wept. 
 As she was crying, there came out 
 
 '5 It is not in accordance witli native custom for a young man to marry his 
 foster-sister. 
 
 8* That is, the house in which you are living,— the house in which she had 
 been brought up, and to which she supposed she belonged. 
 
UMDHLUBU NESELESELE. 
 
 241 
 
 elikulu, la ti, " U kalela ni na 1 " 
 Ya ti, " Ngi ya /ilupeka." La ti 
 iselesele, "U Alutshwa ini na?" 
 Ya ti, " Ku tiwa, a ngi zekwe 
 uinne wetu." La ti iselesele, 
 " Hamba, u tabate izinto zako 
 ezin/tle o zi tandayo, u zi lete 
 lapa." 
 
 a great frog, and said, " Why are 
 you crying ? "^^ She said, " I am 
 in trouble." The frog said, "What 
 is troubling you?" She replied, 
 "It is said that I am to become 
 the wife of my brother." The 
 frog said, " Go and take your 
 beautiful things, which you love, 
 and bring them here." 
 
 She quits her adopted home, and sets out in search of her own people. 
 
 Y' esuka, ya twala imbiza ya- 
 manzi, ya fik' ekaya ; ya tata enye 
 imbiza, ya tabata izinto zayo, ya zi 
 faka embizeni ; intonga yetusi, no- 
 muntsha kabenAle, neggila li kg'o- 
 ndelwe ngezindondo zetusi, nekje- 
 le, netusi, nobuAlalu bayo. Ya 
 tabata lezo 'zinto, ya hamba, ya 
 fika emfuleni, ya zi kipela pansi. 
 
 La buza iselesele, la ti, " U ya 
 tanda na ngi ku yise kini na ?" 
 Wa ti umntwana, " Yebo." La 
 tabata izinto, la zi ginga ; la m ta- 
 bata umntwana, la m ginga, la 
 hamba naye. 
 
 She arose and took the water- 
 pot, and went home. She took 
 another pot, and fetched her things, 
 and put them in the pot ; she took 
 her brass rod, and her ubenthle 
 kilt, and a petticoat with a border 
 of brass balls ; and her fillet, and 
 her brass, and her beads. She 
 took these things, and went to the 
 river, and threw them out on the 
 ground. 
 
 The frog enquired, saying, " Do 
 you wish me to take you to your 
 own people ? " The child said, 
 " Yes." The frog took her things 
 and swallowed them ; he took her 
 and swallowed her ; and set out 
 with her. 
 
 The frog meets with a string of young men, who tlvreaten to kill him. 
 
 La hamba la Alangana nodwe- 
 ndwe Iwezinsizwa ; za li bona ise- 
 lesele. Ya ti e pambili, " Ake ni 
 zokubona; nanti iselesele elikulu 
 kakulu." Ba ti abanye, "A si li 
 bulale, si li ponse ngamatshe." La 
 ti iselesele, 
 
 In the way he met with a string 
 of young men '.^^ they saw the 
 fi'og. The one in front said, "Just 
 come and see : here is a very great 
 frog." The others said, " Let us 
 kill him, and throw stones at him." 
 The frog said. 
 
 8' In Grimm'a story of the Frog King, the princess is represented as having 
 dropped her golden ball into a well, and whilst standing by its side inconsolable 
 for the loss, and weeping bitterly, she hears a voice, which said, " What trou- 
 bles thee, royal maiden ? thy complaints would move a stone to pity." This 
 voice she found to proceed from a frog, " which raised his thick ugly head out 
 of the water." The frog in this tale was an enchanted prince ; the princess is 
 the means of removing the enchantment, and becomes his wife. — ^When Cinder- 
 lass is weeping at the well, an exceedingly large pike rises to the surface, and 
 gives her assistance. (Tliorpe's Yule-tide Stories, p. 114.^ 
 
 *' The natives walk' in single file. 
 
242 
 
 IZIHGANEKWANE. 
 
 " Ngi iselesele nje j a ngi yi 'ku- 
 bulawa. 
 Ngi yis' TJmd/tlubu kwelakubo 
 izwe."^^ 
 
 Ba li yeka. Ba ti, " Hau ! ku 
 ngani iselesele K kvilume, 1' enza 
 um/ilola ? A si li shiye." Ba 
 dMula ke, ba hamba ke. 
 
 " I am but a frog ; I will not be 
 killed. 87 
 I am taking Umdlilubu to ber 
 own country." 
 
 They left him. They said, " Hau ! 
 how is it that the frog spoke, 
 making a prodigy ? Let us leave 
 him." They passed on, and went 
 their way. 
 
 And a string of men. 
 
 La hamba ke neselesele. La 
 buya la Alangana nodwendwe Iwa- 
 laadoda. Ya t' e pambili indoda, 
 " 0, woza ni, ni zokubona iselesele 
 elikulu." Ba ti, " A si li bulale." 
 La ti iselesele, 
 
 " Ngi iselesele nje ; a ngi yi 'ku- 
 bulawa. 
 Ngi yis' TJmdAlubu kwelakubo 
 izwe." 
 
 Ba dAlula. La hamba iselesele. 
 
 And BO the frog too went on 
 his way. Again he met with a 
 string of men. The one in front 
 said, " O, come and see a huge 
 frog." They said, " Let ns kUl it." 
 The frog rej)lied, 
 
 " I am but a frog ; I will not be 
 kUled. 
 I am taking Umdhlubu to her 
 own country." 
 
 They passed on, and the frog went 
 on his way. 
 
 Atid some hoys belonging to lier father. 
 
 La funyanisa abafana b' alusile ; 
 ba li bona ; la bonwa okayiae um- 
 fana. Wa ti, " Wau ! MdMubu 
 wenkosi ! woza ni, si li bulale ise- 
 lesele elikulu. Gijima ni, ni gaule 
 izinkandi, si li Alabe ngazo." La 
 ti iselesele. 
 
 He fell in with some boys herd- 
 ing cattle : they saw him : he was 
 seen by a boy of the damsel's 
 father."S9 He said, " Wau ! By 
 Umdhlubu the king's child ! come 
 and kill a great fi-og. Run and 
 cut sharp sticks, that we may 
 pierce him with them." The frog 
 said, 
 
 f "1 will not be killed."— A mode of deprecating death on the ground of 
 having some work in hand, the importance of which mil be admitted to be too 
 great to allow of the messenger being put to death. When a person sentenced 
 to death, or threatened with it, says, " I will not be killed," he is at once un- 
 derstood, and asked, " What is it ? " He explains, and if the reason is satisfac- 
 tory, they answer, "Nembala," (truly,) and the sentence is remitted. Comp. 
 
 Jeremiah xli. 8, where Ishmael is represented as sparing ten out of the eigh^ 
 men he had ordered to be slain, because they had " treasures in the field" as 
 yet not harvested. 
 
 ^8 Kwelakubo izwe, pronounced kwelakubw izwe. 
 
 " A boy of the damsel's father, — her half-brother. 
 
UMDHLUBU NESELESELE. 
 
 243 
 
 " Ngi iselesele nje j a ngi yi 'ku- 
 bulawa. 
 Ngi yis' Umd/ilubu kwelakubo 
 izwe." 
 
 "Wa mangala, -wa, ti, " O, madoda, 
 a si nga li bulali. Li banga umu- 
 nyu. Li dedele ni, li d/ilule." 
 Ba li dedela. 
 
 " I am but a frog ; I will not be 
 killed. 
 I am taking TTmdhlubu to her 
 own country." 
 
 The boy wondered, and said, " O, 
 sirs, do not let us kill him. He 
 calls up painful emotions. Leave 
 hira alone, that we may pass on." 
 They left him. 
 
 And her own brotlier, 
 
 La hamba, la fika kwabanye, 
 la bonwa umne wabo ; wa ti, 
 "MdMubu wenkosi! nanti iselesele 
 elikulu kakulu. A si li kande 
 ngamatshe, si li bulale." La ti 
 iselesele, 
 
 " Ngi iselesele nje j a ngi yi 'ku- 
 bulawa. 
 Ngi yis' UmdAlubu kwelakubo 
 izwe." 
 
 Wa ti, " O, li dedele ni. 
 luma okwesabekayo." 
 
 Li ku- 
 
 The frog went on his way and 
 came to others. He was seen by 
 the girl's own brother: he said, 
 " By Umdhlubu the king's child ! 
 There is a very great frog. Let 
 us beat it with stones and kill it." 
 The frog said, 
 
 " I am but a frog ; I will not be 
 killed. 
 I am taking Umdhlubu to her 
 own country." 
 
 He said, " 0, leave him alone. 
 He speaks a fearfiil thing." 
 
 He arrives at her mother's village. 
 
 La d/ilula, la fika ngasekaya, la 
 ngena esiAlaAleni ngenzansi kwo- 
 muzi ; la m kipa nezinto zake. 
 La m lungisa, la m pakgula ngom- 
 pakgiilo wodonya, la m gcoba, la m 
 vunulisa. 
 
 He Went on and came near her 
 home : he entered a bush below 
 the kraal : he placed her on the 
 ground with her things. He put 
 her in order : he cleansed her with 
 udonga r^" he anointed her, and 
 put on her ornaments. 
 
 Slie makes herself hnown to her •mother. 
 
 Wa hamba ke. Wa tata into- 
 nga yake yetusi, wa hamba, wa 
 ngena ngesango, wa dabula pakati 
 kwesibaya ; wa hamba .pakati 
 kwaso ; wa fika entubeni, wa pu- 
 
 So she set out. She took her 
 brass rod, and went and entered at 
 the gateway, and she passed across 
 the cattle enclosure : she went in 
 the middle of it : she came to the 
 opening, she went out, and entered 
 
 °° Udan^a, is a small bush which bears white berries ; when ripe they are 
 gathered and bruised and formed into a paste ; the body is first anointed with 
 fat, and then rubbed over with the paste of the ucZonqo. This is one mode of 
 cleansing, which is supposed more effectual than water. The natives use the 
 idumhe in the same way. 
 
244 
 
 IZINGANEKWAWE. 
 
 ma, wa ngena end/ilini yakwabo. 
 Wa fika unina, wa ngena end/tlini, 
 ■wa ti, " U vela ngapi, ntombi, 
 na 1 " Wa ti, " Ngi ya hamba 
 nje." Wa f unina, " Ngi tshele." 
 Wa ti, "Kya, ngi bamba nje." 
 Wa t' unina, " Ba ya dela abafazi 
 aba nabantwana abangaka. Mina 
 ngi ya /ilupeka ; umntwana wami 
 wa la/ileka ; nga m shiya esiAla- 
 njeni : wa fela kona." Wa pe- 
 ndula umntwana, wa ti, " Wa m 
 la/Jela ni na ? W enza ngoku 
 nga m tandi?" Wa ti, "Kga; 
 nga ko/iliswa amakosikazi ; 'ala 
 ukuba umzanyana a m tabate." 
 Wa m pendula, wa ti, " Kg'a. A 
 ku ko umfazi o nga ko/tlwa um- 
 ntanake." Wa ti, " Kga ; kw' e- 
 nza ngoku nga jwayeli kwami 
 ukupata umntwana ; ngokuba wa 
 e sala nomzanyana." Wa ti, " E- 
 he ; w" enza ngoku nga ngi taadi." 
 Wa kgala uku m bhekisisa; wa 
 bona, " Umntanami lo." 
 
 the house of her mother. Her 
 mother followed her into the 
 house, and said, " Whence comest 
 thou, damsel 1 " She said, " I am 
 merely on a journey." The mother 
 said, " Tell me." She said, " There 
 is nothing, I am merely on a joiir- 
 ney." The mother said, " Women 
 are satisfied who have such fine 
 children as you. For my part, I 
 am in trouble : my child was lost : 
 I left her in the valley : she died 
 there." The child answered, say- 
 ing, "Why did you_ leave her? 
 Did you do it because you did not 
 love her 1 " She said, " No ; the 
 queens made me forget her f^ they 
 would not allow the nurse to carry 
 her." She said in answer, "No. 
 There is no woman who can forget 
 her own child." She said, " No ; 
 it happened through my not being 
 accustomed to carry a child; for 
 she used to remain with the nursa" 
 She said, " Yes ; you did it be- 
 cause you did not love me." She 
 began to look very earnestly at 
 her ; she saw that it was her 
 child. 
 
 Her mother rejoices. 
 
 Wa ti ukuba a m bone wa ja- 
 bula. Wa bonga ngezibongo zake 
 umntwana. Wa tata ingubo yake 
 
 When she saw her she rejoiced. 
 She lauded with the laud-giving 
 names of her child. 82 The mother 
 
 91 " The queens made me forget her." — The reply of the child shows this to 
 be the meaiiing of kdidiswa in this place. The queens had so managed by giving 
 her an unusual duty, and by beguiling her, to take away her attention from the 
 child, that she was made to forget her. 
 
 ^^ Aa braves receive laud-giving names from their chiefs, which express 
 their noble actions, so a child which is much beloved by its parents, or which is 
 remarkable for its actions and character, has praise-giving names invented for 
 it. There is a youth in this neighbourhood named Untiye, a chUd of Umuka 
 who received the following praise-giving names from his grandfather— tTiioawM- 
 nameva, " The-thorny-unganu. " The unganu is a valuable tree in the native 
 estimation, being a fruit-bearing tree, and used for carving vessels. But it has 
 no thorns. The name therefore implies that he has qualities great and good 
 like the unganu; but besides those he has other qualities which resemble 
 thorns, and which occasion trouble. Another name, Ihhobothi-eU-vimbe-esa- 
 ngweni-kwapungula ; — umahazi-dbantwana-ba-ya-'kupuma-ngapi-na > " Adder- 
 which-obstruots-the-doorway-in-the-viUage-of-Upungula ; — by-what-way-then" 
 shall-the-ohildren-gQ-out ? " Both these laud-giving names have been strangely 
 verified in the history and conduct of the young man. Thus in the tale, thouirh 
 XJmdhlubu is lost, she is not forgotten ; but her brothers swear by her nanie 
 and her mother's love invents laud-givmg names for her. ' 
 
UMDHLUBU NESELESEEE. 
 
 245 
 
 iitilna, -wo, binfla j wa tabata um- 
 ng'wazi, wa u faka ekanda ; wa ta- 
 bata isikaka sake sokwembata, 
 w' embata ; wa tabata umgg'oggozo, 
 wa puma, w' ekg'a ngokujabula, wa 
 halalisaj wa ngena esibayeni, wa 
 dAlala e ngyabashiya. Ba manga- 
 la abantu, ba ti, " Ku ini kunto- 
 mbinde nam/tla nje na ? U jabu- 
 lele ni kangaka na? Loku se i 
 loku kwa fa umntanake wamazi- 
 bulo, ka sa jabuli ; i loku wa Alu- 
 pekayo." 
 
 took her robe, and girded herself; 
 she took her head-ornameut, and 
 put it on her head ; she took her 
 petticoat, and put it on ; she took 
 her staff, and went out ; she leaped 
 for joy, and halalaed;*^ she went 
 into the cattle-pen ; she played 
 leaping about with joy. The 
 people wondered and said, " What 
 has happened to Untombinde to- 
 day 1 Why does she rejoice so 
 much t Since from the time her 
 first-born died, she has never re- 
 joiced, but has constantly been 
 sorrowful." 
 
 Another woman joins in the rejoicings. 
 
 Kwa puma omunye oAlangoti 
 Iwangakwake, wa ti, " Ake ngi 
 yo'ubona uma ku kona ni endAlini 
 na 1 Ini ukuba ngi zwe inkosikazi 
 i bonga ngezibongo zomntwana 
 owa fayo na 1 " Wa hamba ke, 
 wa ngena endAlini, wa m bona ; 
 wa puma, wa Alaba umkosi om- 
 kulu, wa bonga. 
 
 One from her side^* went out, 
 and said, " Just let me go and see 
 what is in the house 1 Why do I 
 hear the queen lauding with the 
 laud-giving names of her dead 
 child 1" So she went, and entered 
 the house, and saw her ; she went 
 out, and shouted aloud, and gave 
 thanks. 
 
 The other women are confounded. 
 
 Ba puma bonke abantu. Ba 
 gijima ba ya end/ilini ngokupange- 
 lana. Ba kcindezelana emnyango. 
 Ba m bona umntwana. Ba jabula 
 aboAlangoti Iwangakwabo. Ba 
 Mupeka abanye bonke, namakosi- 
 kazi olunye uAlangoti a ti, " Hau ! 
 ku ngani na ? Loku sa si ti, se si 
 m bulele lo 'mntwana. U vukile 
 futi. Si za 'ujambiswa kanye ua- 
 bantabetu. Bu za 'upela ubukosi 
 kwabetu abantwana." 
 
 All the people went out. They 
 ran to the house, hurrying to get 
 there first. They crowded each 
 other together at the doorway. 
 They saw the child. All the peo- 
 ple on her side rejoiced. All the 
 others were troubled, and the 
 queens*^ of the other side said, 
 " Ah ! What does it mean ? 
 For we thought we had already 
 killed this child. She has come 
 to Ufe again. We shall be con- 
 founded together with our chil- 
 dren. The supremacy of our chil- 
 dren is coming to an end." 
 
 '3 ffdlala, to shout halala, a shout of joy, like our huzzah. 
 " See Appendix (B). . c . , , , 
 
 s» Every wife of a chief is queen, or chieftainess. So m other kraals each 
 wife is chieftainess in her own house (endhlini yakwabo), and all may be ad- 
 dressed by way of politeness as amahosikazi, " chief -wives, " if the chief wife is 
 not present ; when she is, she alone is called inkosikazi. 
 
246 
 
 IZINGANEKWANE. 
 
 The king is informed of her wrrival. 
 
 Kw' esuka isigijimi, sa ya ku- 
 yise, sa liamba, sa fika, sa ti, 
 " Nkosi, u Yukile umntwana owa 
 e file." Ya ti inkosi, " Hau ! u 
 ya Alanya na ? TJ urn pi lowo 'm- 
 ntwana na ? " Sa ti isigijimi, 
 " Umd/tlubu." Watiuyise, " U 
 vela pi na ? " Sa ti, " A iig' azi, 
 nkosi." Wa ti uyise, " Uma ku 
 nge si ye, ngi ya 'ku ku bulala. 
 Uma ku u ye, gijima, u /ilab' um- 
 kosi kuzo zonke izindawo, ba bute 
 izinkabi zonke ezinkulu, b' eze 
 
 A messenger set out and went 
 to her fatter ; be arrived and said, 
 " O king, your child that was dead 
 has come to life again." The king 
 said, " Hau ! Art thou mad ? 
 Which is that child ? " The mes- 
 senger said, "Umdlilubu." The 
 father said, " "Whence comes she T 
 He said, " I do not know, O king." 
 The father said, " If it be not she, 
 I will kill thee. If it be she, run, 
 raise a cry in all places, that the 
 people may bring together all the 
 large oxen, and come with them." 
 
 The news is published, mid the people rejoice. 
 
 Sa hamba, sa u Alaba umkosi. 
 Sa ti, " Inkosazana i fikile. Tshe- 
 tsha ni uezinkabi." Ba buza aba- 
 ntu, ba ti, " I ipi inkosazana na 1 " 
 Sa ti, " UmdAlubu wenkosi, owa e 
 file." 
 
 Ba jabula ; ba /iloma izi/ilangu 
 zabo ; ba tabata izinkabi, ba zi 
 kg'uba, nezipo zabo zokujabulisa 
 inkosazana ; ngokuba i vuke eku- 
 feni ; ba i tola, be nga s' azi. Ba 
 fika, ba Alaba izinkabi eziningi na 
 sezind/ileleni, ukuze ku d/ile ama- 
 kjceku nezalukazi nabagulayo, aba 
 nge namand/ila okufika ekaya, lapo 
 inkosazana i kona. 
 
 He went and raised a cry, and 
 said, " The princess has come. 
 Make haste with the oxen." The 
 men asked, "Which princess?" 
 He replied, " Umdhlubu the cliild 
 of the king, who was dead." 
 
 They rejoiced ; they took their 
 shields ; they took the oxen, and 
 drove them ; they took also their 
 presents to gladden the princess ; 
 for she had risen from death ; they 
 found her when they no longer 
 expected it. They came; they 
 slaughtered many cattle, even in 
 the ways, in order that the old 
 men, and the old women, and the 
 sick might eat, who were not able 
 to reach the home where the prin- 
 cess was. 
 
 The hing visits the princess. 
 
 Wa fika uyise, wa ti, " Puma, 
 mntanami, ngi ku bone." Ka 
 pendulanga. Wa Alaba izinkabi 
 ezi 'mashumi 'mabili. Wa vela 
 emnyango, w' ema. Wa /ilaba 
 amashumi amatatu. Wa puma. 
 Wa ti uyise, " Hamba, u ye esiba- 
 
 The father came and said, 
 " Come out, my child, that I may 
 see you." She did not answer. 
 He slaughtered twenty oxen. She 
 made her appearance at the door- 
 way, and stood still. He slaugh- 
 tered thirty f^ she came out. The 
 father said, " Go into the cattle- 
 
 ^" Not tliirty other cattle, but ten, making thii-ty altogether. 
 
TJMDHLUBU NESELESELE. 
 
 247 
 
 yeni, si ye 'ku ku ketela ngokuja- 
 bula okukulu ; ngokuba nga ngi 
 ti, u s' u file, kanti u se kona." 
 W' ema. Wa buya wa /Jaba ama- 
 shumi amane. Wa hamba ke, wa 
 ngena esibayeni. 
 
 kraal ; let us go to dance for you, 
 for our great joy ; for I used to 
 say, you are already dead, but in 
 fact you are still alive." She 
 stood still. Again he slaughtered 
 forty oxen. Then she went, and 
 entered into the kraal *^ 
 
 They dance for her. 
 
 Ba m ketela kakulu. Kodwa 
 oluiiye u/ilangoti Iwomuzi a lu ja- 
 bulanga, a lu ketanga kanye na- 
 bantwaiia babo namakosikazi. Ba 
 kgeda ukuketa. 
 
 They danced for her very much. 
 But the other side of the kraal did 
 not rejoice ; it did not dance toge- 
 ther with the childrea and queens 
 of that side. They left off dancing. 
 
 The king sits with his child, and orders a fat ox to he killed for her. 
 
 TJyise wa ya naye endAlini, wa 
 Mala naye, wa ti, "A ku tabatwe 
 inkabi entsha enonileyo, i Ala^ 
 tshwe, ku pekelwe umntwana, 
 ukuze si dAle si jabule ; ngokuba 
 u b' e file, u vukile ekufeni." 
 
 The father _went with her into 
 the house, and sat down with her. 
 He said, " Let a fat young ox be 
 taken, and killed, and cooked for 
 the child, that we may eat and 
 rejoice, for she was dead, and has 
 risen from death." 
 
 The king and queen and her children rejoice together. 
 
 Ba jabula ke bonke abantu. 
 Umntwana wa buyela esikundAle- 
 ni sake sobukosi bake. TJyise wa 
 busa kakulu, wa buyela kwokwo- 
 kukg-ala, wa Alala kulo 'muzi wake, 
 ngokuba wa e nga sa Mali kona 
 kakulu, ngokuba wa e kumbula 
 umntwana wake, owa e file. Ba 
 jabula kanye nonina nabantwaaa 
 bakwabo. 
 
 So all the people rejoiced. The 
 child returned to her royal posi- 
 tion. Her father did right royally ; 
 he returned to his former habits, 
 and lived at that kraal, for he had 
 ceased to be there much, because 
 he remembered his child which 
 had died. Her mother and the 
 children of her house rejoiced 
 together. 
 
 The frog is called hy the Mn-g and rewarded. 
 
 Wa buza uyise, wa ti, " U ze 
 kanjani lapa na?" Wa ti um- 
 ntwana, " Ngi twaliwe iselesele." 
 Wa ti uyise, " Li pi na ? " Wa ti 
 umntwana, " Li lapaya esiAla/ile- 
 
 Her father asked her, " How 
 did you come here ? " The child 
 said, " I was brought by a frog." 
 The father said, " Where is he 1 " 
 The ohUd replied, " He is yonder 
 
 ^' This custom of slaughtering cattle to induce a person to quit a, house, to 
 move forward, &c., is called ukunyatelisa, to make to take steps. 
 
248 
 
 IZINGAIfEKWANi:. 
 
 ni." Wat' uyise, "Akutabatwe 
 izinkabi ; li yokuketelwa, li ku- 
 puke, li ze ekaya." Ba hamba ke, 
 ba li ketela. 
 
 B' eza nalo ekaya. La ngeni- 
 swa endhiim, la piwa inyama, la 
 dhla,. Ya buza inkosi, ya ti, " U 
 funa ni na, ngi ku. kokele na?" 
 La ti, " Ngi funa izinkomo ezi- 
 mnyama ezinsizwa." Ya tabata 
 izinkomo eziningi, nabantu, ya ti, 
 " Hamba ni nalo." Ba hamba ke, 
 ba fika ezweni lalo. 
 
 in the bush." The father said, 
 " Let oxen be taken, that he may- 
 be danced for, and come up to our 
 home." So they went and danced 
 for him. 
 
 They brought him home. They 
 brought him into the house and 
 gave him meat, and he ate. The 
 king enquired, " "What do you 
 wish that I should give you as a 
 re-ward ]" He said, " I wish some 
 black hornless cattle." He took 
 many cattle and people, and said, 
 " Go -with him." So they -went 
 and came to his country. 
 
 The frog becomes a great chief. 
 
 L' ak' umuzi omkulu, la ba in- 
 kosi enkulu. La Alaba ngezikati 
 zonke inyama ; ku ze abantu ba ze 
 'kukcela inyama. Ba buze ba ti, 
 " Ipi inkosi yerfu na, ey' ake lo 
 'muzi na % " Ba ti, " Uselesele." 
 Ba ti, " Wa u tata pi na umuzi na 
 ongaka na 1 " Ba ti, " Wa u tola 
 ngokuba -wa leta inkosazana yakiti 
 enkosini ; ya m nika izinkomo na- 
 bantu." Ba pendula ba ti, " Ni 
 ng' abakaselesele na'!" Ba ti, 
 " Yebo. Ni nga m bizi kabi ; u 
 ya 'ku ni bulala, ngokuba u inkosi 
 enkulu." 
 
 Wa tola Uselesele abantu aba- 
 ningi. Ba Alubuka amakosi abo 
 ngokubona ukud/ila okuningi ku- 
 kaselesele. Wa busa ke Uselesele, 
 -wa ba inkosi. 
 
 The frog built a great to-wn, 
 and became a great chief He 
 slaughtered cattle continually ; and 
 men came to ask for meat. They 
 emuiiied, " What is your chief 
 -\vho built this to-wn 1" They said, 
 '' Uselesele. "'' They enquired, 
 "Whence did he obtain so large a 
 to-wn as this ] " They said, " He 
 got it because he brought our 
 princess to the king ; so he gave 
 him cattle and men." They an- 
 s-wered, saying, " Are you then the 
 people of Uselesele 1 " They said, 
 " Yes. Do not speak disrespect- 
 fully of him ; he -will kill you, for 
 he is a great chief." 
 
 Uselesele took many people 
 under his protection. They re- 
 volted from their chiefs through 
 seeing the abundance of food at 
 Uselesele's. So Uselesele reigned 
 and became a king. 
 
 Umdhlubu's beauty is celebrated, and UnJcosi-yasenthla seitds his 
 people to see her. 
 
 W ez-wa Unkosi-yasenMa ukuti, 
 ' I kona intomb' en/ile kankosi- 
 
 Unkosi-yasenthla heai-d it said, 
 ' Unkosi-yasenzansi^® has a beau- 
 
 ^^ Usdesele, a proper name, The-frog-man. 
 
 *>" Comp. p. 89, Note. Or -we may render these -words, King of the Up- 
 lands or Highlands ; and King of the Lo-wlauda. 
 
UMDHLUBU NESELESBLB. 
 
 249 
 
 yasenzansi,igama layoUmd/ilubu." 
 Wa ti kvibantu bake, " Hamba ni, 
 ni ye 'ku i bona, ukuba intombi e 
 njani na." Ba bamba ke, ba fika 
 kunkosi-yasenzansi, ba ti, " Nkosi, 
 si tunyiwe Unkosi-yasen/ila ukuba 
 si kete intomb' en/tle pakati kwa- 
 bantwana bako." 
 
 tiful daughter, named TJmdhlubu." 
 He said to his people, " Go and 
 see what kind of a damsel it is." 
 They went, and came to Unkosi- 
 yasenzansi, and said, "King, we 
 have been sent by tJnkosi-yasen- 
 thla, that we might select a beau- 
 tiful damsel from among your 
 children." 
 
 The king's daughters a/re summoned, and JJmdhlvJbu is chosen for her 
 surpassing heauty. 
 
 Wa ba biza ke, b' eza, ba fika. 
 Ba za ba bona intonibi yanye ku- 
 zo zonke, eyona y' a/ilula ezinye 
 ngobu/tle. Ngokukumbula, ukuba 
 uma inkosi i tume abantu ukuya 
 'uketa intombi en/ile, ku fanele ba 
 bhekisise kakulu ; ngokuba labo 
 'bantu ba ameAlo enkosi ngoku ba 
 temba, b' enzela ukuze ba nga 
 solwa, lapa se i fike 'kaya. Ba i 
 bona imbi, i nga fani nentombi e 
 ketelwe inkosi, ba sole kakulu, 
 ngokuti, " Ku ngani ukuba inkosi 
 ni i Alebe, ni i ketele into embi 
 na ? " Udumo Iwalabo 'bantu lu 
 pele ; ba suswe na sesikund/tleni 
 esiAle ngokuti a ba tembeki. 
 Ngaloko ke TJmdAlubu ba m keta 
 ngalobo 'buAle ngokuti, " U yena 
 lo yedwa o fanele ukuba inkosikazi 
 yenkosi kunazo zonke lezi." 
 
 He summoned them, and they 
 came. At length they saw one 
 only damsel which excelled all the 
 others in beauty. For they re- 
 membered, that if a king has sent 
 people to go and choose a beautiful 
 damsel, it is proper that they 
 should look very earnestly; for 
 those people are the king's eyes, 
 because he trusts them. They 
 look earnestly, that they may 
 not be reproved when the dam- 
 sel is brought home. When 
 they see she is ugly, not like 
 a damsel which has been cho- 
 sen for a king, they find great 
 fault, saying, " Why have you dis- 
 graced the king by choosing an 
 ugly thing for him T The honour 
 of those men is ended ; they are 
 removed from their honourable 
 office, because they are not trust- 
 worthy. Therefore they chose 
 TJmdhlubu for her beauty-sake, 
 saying, " It is she only who is fit 
 to be the king's queen above all 
 the others." 
 
 The others are ashamed, and hate her. 
 
 I ngalo ke eza shiywako za 
 Jamba, naonina ba jamba, nabane 
 wabo ba jamba. Kwabo-mdAlu- 
 bu kwa jabulwa. TJkujabula kwa 
 
 Therefore those who were left 
 were ashamed ; and their mothers 
 were ashamed ; and their brothers 
 were ashamed.^ There was rejoic- 
 ing in the house of TJmdhlubu. 
 
 ^ That IB, those belonging to the other side of the village. 
 
250 
 
 IZINGANEKWANE. 
 
 kgala kiimd/ilubu, o bonakaliswe 
 pakati kweziningi na semeAlweni 
 abo bonke, ngokuti, " Nangu omu- 
 Ale impela ! " IJnina wa tsho 
 en/iliziyweni yake ukuti, " Nga m 
 zala ka/ile umntanami ! " Naba- 
 kwabo ba kuliswa, noma unina 
 "wabo a e kruliswe kade inkosi ngo- 
 ktitaudwa. Nanto ke nzondo 
 olona Iw' arida kuleyo 'ndAlu ya- 
 kwabo-mdAlubu ; a Iwa ba In sa 
 pela, ngokuba inkosi yezizwe ya 
 pinda ya tanda Umd/tlubu, loku 
 iionina wake wa e tandwa futi ka- 
 kulu iiyise kamd/ilubu. Ukuzo- 
 ndeka kwa ba kukulu kwamanye 
 amakosikazi ngobuAle bukamdAlu- 
 bu, obwa tandwa inkosi yezizwe 
 pezu kwabantwana bawo bonke. 
 Ba Jamba njalo. . 
 
 The joy began with TJmdhlubu, 
 who was conspicuous for beauty 
 among many othei- damsels and 
 in the eyes of them all, for 
 it was said, " There is a beau- 
 tiful woman indeed ! " Her mo- 
 ther rejoiced in her heart, saying, 
 " I did well when I gave birth to 
 my child ! " And the children of 
 her house were exalted, although 
 their mother had been long ago 
 exalted 2 by the king, through 
 being loved. There, then, was the 
 hatred which increased towards 
 that house of TJmdhlubu ; it never 
 ceased, for a king of another na- 
 tion loved TJmdhlubu, as her 
 mother also was loved very much 
 by the father of TJmdhlubu. There 
 was a very great hatred in the 
 hearts of the other queens, on ac- 
 count of the beauty of TJmdhlubu, 
 which was admired by the king of 
 another people above all their own 
 children. They were ashamed for 
 ever. 
 
 UnkosiryasenMa goes with a thousand head of cattle to take Um- 
 dhluhu as his bride. 
 
 Ba bheka ke, ba keta TJmd/ilu- 
 bu. B' emuka, ba ya 'kiitshela 
 inkosi. Ba fika ekaya, ba ti, 
 " Nkosi, si i bonile intombi enAle, 
 igama layo TJmd/ilubu." Ya ti 
 inkosi, " Ehe ; ku/jle ke. Ku 
 fanele ukiiba si hambe, si ye kona, 
 si tabate izinkomo ezi inkulungwa- 
 ne." Ba hamba ke. 
 
 So they looked, and chose TJm- 
 dhlubu. They departed to tell 
 the king. They arrived home, and 
 said, "King, we have seen the beau- 
 tiful damsel ; her name is TJm- 
 dhlubu." The king said, " Aye ; 
 it is well. "We must set out and 
 go thither, and take a thousand 
 head of cattle." So they set out. 
 
 He arrives at the king's, and asJcs for Umdhlubu in marriage. 
 
 Wa ti TJnkosi-yasenzansi e Alezi i 
 emtunzini pakati kwesibaya na- | 
 
 TJnkosi-yasenzansi, as he was 
 sitting in the shade within the 
 
 " Novia, iSec. — This mode of expression is used to imply that the exaltation 
 is nothing new, but something super-added to a dignity already possessed. If 
 any one addressed a great man by saying, Si ya kic kulisa hde 'ndawo, " We 
 honour you in regard to that matter," he would reply, Okwesingdki uhukuliswa 
 na? " Whence does that honour spring ?" The man would at once understand that 
 he claimed a previous honour, and would ask, Umkulu ngapambili na? "Has 
 he a greatness before now ? " They would say to a great man, Bani, si ya ku 
 kulisa Icule 'ndawo, noma umhulu hade," "So-and-so, we honour you in that 
 matter, though you are already great." 
 
UMDHLUBU NESELBSEIiE. 
 
 251 
 
 bantu bake, wa ti, " Ku ini lokuya 
 iia ? Ku kona utuli olukulu olu 
 Alangene nezulu." B' esaba. Wa 
 ti emabutweni ake, " Zilungisele 
 ni, ngokuba a si kw azi oku zayo." 
 Ngemva kwaloko kwa vela izin- 
 komo, zi hamba nenkosi nabantu 
 bayo. Ba ba /ilangabeza. 
 
 Wa ti, " Ngi ng' Unkosi-yase- 
 n/ila, ngi ze kumdAlubu." Ba 
 hamba naye, ba y' ekaya. Ba 
 fika, ba kuleka. Uyise wa jabula 
 um' ezwe loko. 
 
 cattle-pen with his people, said, 
 " What is that yonder 1 There is 
 a great dust which rises to the 
 heaven.'' They were afraid. He 
 said to his solcUers, "Get ready to 
 fight, for we do not know what is 
 coming." After that the cattle 
 appeared going with tlie king and 
 his people. They went to meet 
 them. 
 
 He said, " I am Unkosi-yasen- 
 thla ; I come to see Umdhhibu." 
 They went with him home. When 
 they arrived, they asked to have 
 Umdhlubu given' them. Her fa- 
 ther rejoiced when he heard that. 
 
 The king assents. 
 
 Ba Alabiswa. Ba kuluma no- 
 yise. Wa ti TJnkosi-yasen/ila, 
 " Ngi ze kuwe, nkosi-yasenzaiisi, 
 ngi funa ukutabata intombi yako ; 
 uma \i vuma, ku lungile. Ngi ze 
 nezinkomo ezi inkulungwane." 
 Wa vuma uyise, wa ti, " Ku lu- 
 ngile." 
 
 They had cattle slaughtered for 
 them. They spoke with the father. 
 Unkosi-yasenthla said, " I come to 
 you, Unkosi-yasenzansi, I being 
 desirous of taking your daughter ; 
 if you assent, it is well. I come 
 with a thousand cattle." The 
 father assented, saying, " It is 
 well." 
 
 Umdhlubu is given to Unkosi-yasenthla. 
 
 Wa buta izintombi zonke nabe- 
 silisa, amake/ila nezinsizwa j wa 
 kipa abantu boku m sebenzela 
 TJmdAlubu. Wa kipa itusi loku 
 m endisa nobuAlalu, nezinkabi ezi 
 'makulu 'maAlanu, wa ti, " Ku 
 lungile ke. Hamba naye. Nansi 
 induna yoku m endisa." 
 
 He assembled all the girls, and 
 all the men, the young men with 
 head-rings,^ and the youth ; he 
 set apart men for the purpose of 
 working for Umdhlubu. He took 
 out brass and beads for her mar- 
 riage, and five hundred oxen, and 
 said, "Now it is right. Set out 
 with her. There is an officer for 
 the purpose of conducting the 
 wedding ceremonies." 
 
 Tliey are received with rejoicing by Unkosi-yasenthla' s people. 
 
 Ba hamba naye, ba fika ekaya. 
 Ba ti, be sa vela, kwa Alatshwa 
 umkosi omkulu, abantu ba vela 
 
 They went with him, and reach- 
 ed his home. As they were coming 
 into sight, a great cry was raised, 
 
 3 Head-ring.— See p. 210. 
 
252 
 
 IZINGANEK'VrANB. 
 
 indawana zonke, ba ti, "I fikile 
 inkosikazi kankosi-yasenAla." Ba 
 jabula. 
 
 Kwa lalwa. Kwa ti knsasa, 
 uma li pume ilanga, kwa fiidumala, 
 za puma izmtombi namakeAla ne- 
 zinsizwa, za ya esi/tlaAleni, za Alala 
 kona. Kwa fika isikati seketo, ba 
 keta ; ba i tabata esi/tla/tleni in- 
 tombi ; ya goduka, ya ya 'kusina. 
 
 and the people appeared in all di- 
 rections, shouting, " The queen of 
 Unkosi-yasenthla has come." They 
 rejoiced. 
 
 They retired to rest. In the 
 morning, when the sun had risen, 
 and it was hot, the damsels went 
 out -with the young men and 
 youth, and went into the bush ; 
 they sat down there. When the 
 time for dancing arrived, they 
 danced; they fetched the damsel 
 from the bush ; she went to the 
 kraal to dance. 
 
 They complete the mwrriage ceremonies. 
 
 Ba sina ke, ba kg'eda. Ya tata 
 itusi, ya li beka pambili kukayise, 
 ya kuleka, ya ti, " Nkosi, u ze u 
 ngi londoloze, ngokuba manje se 
 ngi pakati kwesandAla sako, u ngi 
 gcine." 
 
 Ba /jlala pansi wonk' umtimba. 
 Ba ba ketela. Ba kg'eda iikuketa. 
 Kwa ti kusasa ya /ilaba intombi 
 izinkomo ezi ishumi ; ba d/da, ba 
 jabula. 
 
 So they ended the dance. She 
 took brass, and placed it before her 
 father,* and prayed, saying, 
 " Sire, take care of me for ever, 
 for now I am in thy hand, pre- 
 serve me." 
 
 The whole marriage party sat 
 down. They danced for them. 
 They ended the dance. In the 
 morning the damsel killed ten bul- 
 locks ; they ate and rejoiced. 
 
 The officer returns with a present for Unidhlvhu's mother. 
 
 Ya tsho induna, ya ti, " Nkosi, 
 se si funa ukuhamba, si goduke, 
 ngokuba umsebenzi u pelile." 
 
 Ya tabata izinkomo ezi 'makulu 
 'maAlanu, ya ti, ezikanina. Ba 
 goduka. 
 
 The officer said, " Sire, we now 
 wish to set out to return home, for 
 the work is done." 
 
 The king took five hiindred head 
 of cattle, and sent them as a pre- 
 sent to his mother.* They went 
 home. 
 
 They build Umdhlubu's town. 
 
 Kwa sala izintomhi. "Wa e te 
 uyise, a zi nga goduki, zi /ilale 
 naye, zi m sebenzele ; 
 
 zi 
 nabantu 
 
 abaningi,isilisa nesifazana sokwaka 
 umuzi wake, ba Alala kona. 
 
 Ya ti inkosi, " Gaula ni manje 
 umuzi wenkosikazi, i 7tlale nabantu 
 bayo." 
 
 * That is, her husband's father. 
 
 The damsels remained. Um- 
 dhlubu's father had said that they 
 were not to retxirn, but stay with 
 her, and work for her ; and much 
 people, both male and female, re- 
 mained there to build her town. 
 
 The king said, " Now build the 
 town of the qvieen, where she may 
 live with her people." 
 
 ' That is, hia wife's mother. 
 
UMDHLUBU NESELESELE. 
 
 253 
 
 Unkosi-yasentMa takes up his abode there. 
 
 W akiwa ke umuzi, wa kgedwa. 
 Ya ya kona ; kwa Alatsli-wa izin- 
 kabi eziniiigi, ukuze amabuto a 
 d/ile, a vutise umuzi wenkosikazi. 
 Ya hamba nenkosi, ya ya 'kuAlala 
 kona emzini omutsha. Ya m ta^ 
 bata ke UmdAlubu. 
 
 So the town -was built and com- 
 pleted. The king visited it ; many 
 cattle were killed, that the soldiers 
 might eat, and complete the queen's 
 town. The king also wen^ to live 
 there at the new town. Thus he 
 took Umdhlubu to be his wife. 
 
 The people return in safety to Unkosi-yasenzansi. 
 
 Ba fika abantu bakayise kam- 
 dAlubu ekaya, ba ti, " Nkosi, si 
 sebenzile kaAle kakulu. Nazi 
 izinkomo zikanina kamdAlubu ; u 
 zi piwe indodana yake. TJ te, a si 
 ze si m konzele na kuyise na ku- 
 nina." 
 
 Bonke ke ba pila kaAle 'ndawo 
 nye. 
 
 Maey (Umkampengula). 
 
 The people of TJmdhliibu's fa- 
 ther reached their home, and said, 
 " O king, we have done all things 
 very well. There are cattle for 
 Umdhlubu's mother ; they are 
 given to her by her son. He told 
 us to give his respects to both his 
 father and mother." 
 
 So all lived together in peace. 
 
 APPENDIX (A). 
 
 INDABA YENKOSI YENTOMBI. 
 
 (the account of a giel-king.) 
 
 Ku ti lapa ku kona izintombi ezi- 
 ningi, kulowo 'mfula ow akiweyo 
 izintombi zi /ilangane, zi beke in- 
 kosi yokuba i buse izintombi, ku 
 nga bi ko intombi e zenzela ngo- 
 kwayo. Nembala ke zi Alangaue 
 zi buzane ngokuti, " Intombi e nga 
 ba inkosi, i buse kaAle, i nga ba i 
 pi na t. " Zi fune, zi fune, zi beke, 
 zi kipe, zi ze zi vumelane kuyo i 
 be nye, zi ti, " Yebo, XJnobani u 
 ya 'kubusa." 
 
 Njalo ke noma ku ya fika ama- 
 soka azo, a ya bikwa kuyo ; uma i 
 nga tandi ukuba zi ye kuwo, zi 
 nga yi ; zi botshwe ngomteto wen- 
 tombi leyo e inkosi. Uma ku 
 
 When there are many young 
 women, they assemble on the river 
 whei-e they live, and appoint a 
 chief over the young women, that 
 no young woman may assume 
 to act for herself. "Well, then, 
 they assemble and ask each other, 
 " Which among the damsels is fit 
 to be chief and to reign well i " 
 They make many enquiries ; one 
 after another is nominated, and 
 rejected, until at length they agree 
 together to appoint one, saying, 
 " Yes, So-and-so shall reign." 
 
 So then when sweethearts come, 
 they are reported to her ; if 
 she does not wish the damsels to 
 go to them, they do not go ; they 
 are bound by the word of the 
 damsel which is their chief. If 
 
254 
 
 IZINGANEKWANE. 
 
 kona ey' onayo, i Alauliswe isiAla- 
 ulo esitile ezintweni zayo ; loku- 
 pela a zi nankomo, a zi fuye 'luto, 
 i zona zi fuyiwe aoyise ; imfuyo 
 yazo ubu/tlalu netusi iiokunye 
 kwezintwana ; i loko ke oku im- 
 fuyo e zi /ilaula ngako, uma enye 
 y eiize ikcala. Ku ya buswa ksr 
 knlu inkosi yazo. 
 
 Kepa abanye abantu ba ya pika, 
 ba ti, "A ku lungile ukuba ku be 
 kona inkosi yezintombi." A ba 
 tslio ngokuti, kubi ; ba tsLo ngo- 
 kuba ku tiwa, inkosi e busa izin- 
 tombi a i pati 'mntwana, i ya 
 bujelwa ; ku njalo ke uyise wayo 
 'ale ukuba i buse. Kepa a kw a- 
 zeki ukuba ku isiminya impela,. 
 ngokuba noma zi felwa, ezinye zi 
 ya ba pata. 
 
 Ku njalo ke ku ti ngesikati 
 sokuba ku ngena ulibo, ukuti 
 ukwinAla, amasoka a tandwa izin- 
 tombi a wa dAU ukwin/ila kuk^ala, 
 e nga ka biki ezintombini; futi 
 intombi i nge dAle ukwin/ila i nga 
 ka biki enkosini yayo ; futi na se- 
 sokeni i nge li bikele, uma i nga 
 ng'omanga kukjala enkosini yazo. 
 A ku bikwa ngomlomo nje ; ku 
 bikwa ngento, ku tiwe, " Nansi 
 into yokubika ukwin/tla. U ng' e- 
 tuki ; se ngi ya dAla." Uma ya 
 d/ila i nga bikanga, i nekcala en- 
 kosini yezintombi ; i ya 'ku/ilauli- 
 swa, i pute kuko konke loko e be 
 i ya 'kuvunyelwa uma i lindile. 
 Ku ngokuba i nga lindanga i ya 
 /ilupeka ngokuvinjelwa kuko ko- 
 nke. 
 
 any is guilty of an offence, she i3 
 fined by a fine taken from some- 
 thing belonging to her ; for in fact 
 they have no cattle nor any live 
 stock ; their fathers possess such 
 things ; theii- property consists of 
 beads and brass, and other such 
 little matters ; this, then, is the 
 property with which they pay 
 their fines, if any do wrong. The 
 chief of the damsels exercises, 
 great authority. 
 
 But some will not permit their 
 daughter to be elected chief, for 
 they say, it is not proper that 
 there should be a chief of the 
 damsels. They do not say so be- 
 cause it is wrong, but because it is 
 said, a girl-king never nurses a 
 child, they all die ; it is on this 
 account that her father will not 
 allow her to be king. But it is 
 not known that this is really true ; 
 for although the children of some 
 die, the children of others grow up. 
 
 So then, at the time of the ap- 
 proach of the feast of firstfruits, 
 that is, when they are about to eat 
 new food, those young men who 
 are loved by the damsels do not 
 eat new food before they have 
 given notice to them ; and a dam- 
 sel cannot eat new food until she 
 has given notice to her chief; and 
 she cannot tell her sweetheart be- 
 fore she has first told the girl-king. 
 They do not give notice with the 
 mouth only, but with some pre- 
 sent, saying, " Here is my present 
 by which I give notice that I am 
 about to eat new food. Do not 
 wonder ; I am now eating it." If 
 she eat without having given no- 
 tice, she has committed an offence 
 against the gii-1-king ; she is fined, 
 and is refused all things which she 
 would have been allowed if she 
 had waited. Because she did not 
 wait she is vexed by being ob- 
 structed in all her wishes. 
 
THE GIRL-KING. 
 
 255 
 
 Amasoka uma e fika emgonqw&- 
 ni, lapa ku tombe intombi kona, — 
 ngokuba uma intombi i tombile u 
 lapo kw enziwa isidala sokuba 
 abatslia bonke ba Alangane ukuba 
 ba ye emgoiigweni lapo ku tonji- 
 swe kona ; isidala ukuba ku y' azi- 
 wa ukuba leyo 'nd/jlu lapa ku 
 tombele intombi kona, se ku in- 
 d/tlu yamasoka nezintombi, lapa 
 ku ya 'kubizwa konke okubi, uku- 
 Alonipa ngalolu 'suku ku ya pela, 
 ku bizwa konke okwesabekayo, 
 njengokuugati ukutomba kwen- 
 tombi ku kulula abantu ekuAlupe- 
 keni konke ngoku/tlonipa izinto 
 ezi nge bizwe obala, umuntu e ku 
 nga tiwa, uma e zi biza ngamagama 
 azo, u /ilanya. Lapo ke emgo- 
 njweni abantu ba penduka izin- 
 Alanya bonke ; ngokuba ku nga bi 
 ko omkulu o nga ti, "Musa ni 
 ukupata loku." Hai, ku y' aziwa 
 ukuba lusuku Iwesidala, ukuba 
 kw enziwe konke njengokutanda 
 kwezin/iliziyo zaba semgong'weni. 
 Ngaloko ke ngesinye isikati nga- 
 langa linye ku fika amasoka a vela 
 ezindaweni eziningi, nend/tlu i be 
 ncinanej a vinjelwe ukuba angene, 
 a ze a koke. Uma ku kona inkosi 
 yazo, ku boniswe yona leyo 'nto e 
 vula umnyango ; uma incinane 
 y ale, ku vezwe enkulu njalo. 
 Umfazi o lala emgongweni 'ale 
 ukupuma, a vimbele amasoka, a 
 koAlwe nezintombi, a ze a m kipe 
 ngento, a pume ke ; ba sale ke, ba 
 
 » This word is not only applied to 
 whicL. it is built. 
 
 When young men come to the 
 umgong-o, where the ceremonies of 
 puberty are being performed, — for 
 when a damsel is of age, it is then 
 that the filthy custom is practised 
 of all the young people assembling 
 to go to the umgong'O where the 
 ceremonies of puberty are perform- 
 ed ; the filthiness is this, that it is 
 known that the house where a 
 damsel is subjected to the ceremo- 
 nies of puberty is now a house of 
 sweethearts and damsels, where all 
 kind of evil will be spoken ; 
 modesty is at an end at that time, 
 and all fearful things are mention- 
 ed, as if the puberty of a young 
 woman set all free from all trouble 
 of behaving modestly in reference 
 to things which ought not to be 
 openly mentioned, and which if a 
 man mentioned them by name, he 
 would be regarded as mad. There, 
 then, at the umgong'O all people 
 become mad, for there is no one of 
 authority there who can say, " Do 
 not mention such things." No, it 
 is known that it is a day of filthi- 
 ness, in which every thing may be 
 done according to the heart's de- 
 sire of those who gather around 
 the umgongo. So, then, at one 
 time of the same day there come 
 young men from all quaorters, and 
 the house is too small to admit 
 them ; they are pi'evented from 
 entering until they have made a 
 present'; if there is a girl-king, 
 she determines what shall open the 
 door ; if the present is small, she 
 refuses ; and so a larger ofiering is 
 made. The woman who sleeps in 
 the umgongo' refuses to go out, 
 and obstructs the young men ; and 
 they are prevented from entering 
 also by the other damsels, until 
 they induce her to go out by a 
 present ; so she goes out, and the 
 
 the umgonjo proper, but to the hut in 
 
256 
 
 IZINGANEKWANE. 
 
 zidAlalole ngako konke. U njalo 
 te umgongo ukuhamba kwawo. 
 
 Uinkosi wentombi, ukuba kw e- 
 nziwe utsbwala obukulu, ku bu- 
 tane abantu abaningi, ba puze. 
 Kepa lowo 'mkosi a u d/tlaleli 
 ekaya njengomkosi wenkosi im- 
 pela ; ai, u d/ilalela emfuleni. Ku 
 ze 'kubuka aba tandayo. Abanye 
 ba nga zikatazi, ngokuba b' azi 
 iikuba ku umfanekiso nje. " Isi- 
 fazana si kw azi ngani ukud/ilalisa 
 kwenkosi imjiela na ? " TJ ba 
 mkulu lowo 'mkosi ngoknba kw e- 
 nziwe utshwala nje bokupuza. 
 
 Ku njalo ke ukubusa kwen- 
 tombi. 
 
 Umpengula Mbanda. 
 
 young people remain alone, and 
 sport; after their own fancies in 
 every respect. Such, then, is the 
 conduct of the umgong'o. 
 
 The festival of a girl-king is 
 this, — ^much beer is made, many 
 people are assembled and drink. 
 But the festival is not kept at 
 home, as is that of one who is a 
 chief indeed. No, it is kept near 
 the river. Those who wish come 
 to look on ; some will not trouble 
 themselves to go, for they know it 
 is a mere play, and ask, " How 
 shoidd woman know how to act 
 the king indeed 1 " The festival 
 is great because there is much beer 
 to drink. 
 
 Such, then, is the government 
 of a girl. 
 
 APPENDIX (B.) 
 THE HERITAGE IN POLYGAMIC HOUSEHOLDS. 
 
 Indaba yoMangoti Iwesitembu e 
 ku tiwa u/ilangoti Iwakwabo um- 
 fana o inkosana kayise. 
 
 Abafazi aba zekwg, ngezinkomo 
 zakwabo-mkulu ku se ifa lake 
 omkulu ; labo bonke naba zekwa 
 
 The account of the side of a poly- 
 gamic house which is called the 
 side of the house of the boy who 
 is the Uttle chiefs of his father. 
 
 The women who ai-e taken to 
 wife by the cattle of the eldest 
 son's house,^ become the heritage 
 of the eldest son ; -all of them are 
 
 ' The little chief of hia father, that is, the heir-at-law,— the next chief or 
 head after the father. He is also called inkosi, " chief." To avoid confusion I 
 generally translate such terms by heir, or eldest son. 
 
 * It is important for the understanding of this matter to note the distinc- 
 tion made between kwaho-mhulu, which I have translated " the eldest son's 
 house," and kwabo impela, (or as expressed lower down kwobo-mfana, ) which I 
 have translated "the eldest son's house in particular." The eldest son born to 
 the chief wife or inkosikazi, has two inheritances, — the one hereditary derived 
 from his father, and father's father backwai-ds. This is the inheritance hwaho- 
 mkulu, and must descend from him, as it came to him by the law of inheritance, 
 that 13, of primogeniture. The other is derived from his mother,— a cow or 
 more given her by her father, or by a friend, or obtained by labour, becomes a 
 new source of property, and is kept distmct in its appropriation from the pater- 
 nal heritage The difference is similar to that between entailed and personal 
 property But the entailed property of the native is invested in wives, girls 
 and cattle, and is necessarily as fluctuating as any other moveable property' 
 The property of the eldest son's house (ifa lakuicAo-mkulu) is the hereditarv 
 estate. Note too the expression, Ab({fazi bakwabo-leyo 'nkomo, " The wives of 
 the house of that cow." 
 
THE HERITAGE IN POLYGAMIC nOUSEIIOLDS. 
 
 257 
 
 ngezinkomo zakwabo impela, ezi 
 zalwa inkomo eya nikwa unina, e 
 nikwa uyise noma uyise-mkiilu ; 
 lezo 'nkomo zi ya 'uzeka abafazi 
 bakwabo-leyo 'nkomo lapa ya vela 
 koiia, kwabo-mfana. Noma umuzi 
 11 ze u be mkulu ngabafazi balezo 
 'nkomo lowo 'muzi owake wonke 
 lo 'mfana. Uma be pela bonke 
 abantwana balezo 'nd/jlu ifa lonke 
 labo li butwa u yena ; a ku ko na^ 
 immye o nga banga naye ukuti 
 u/ilangoti Iwakwetu, u tsho ngo- 
 kuba labo 'bafazi be zekwa ngen- 
 komo zakwabo. A ba kude naye, 
 ba se pansi kwake. 
 
 bis heritage, together with, those 
 who are taken to wife by cattle of 
 his house in particular, which are 
 the offspring of a cow, which his 
 mother gave him, wliich her father 
 or grandfather gave her ;^ wo- 
 men taken to wife by these cattle 
 belong to the house whence that 
 cow came, the sofi's house, i" And 
 even if the village at length be- 
 come great through the wives of 
 those cows,^^ the whole village is 
 that boy's. If all the children of 
 the several houses die, he is the 
 heir of all their property ; there is 
 no one who can set up against him 
 a claim, on the ground of its be- 
 longing to his side of the village, 
 that is, on the ground that the 
 women were taken to wife by 
 cattle belonging to his house. 
 They are not persons of another 
 family ;i^ they are subject to him. 
 But as to a woman whom his 
 father takes to wife by a cow 
 which does not belong to the here- 
 ditary estate, but is his own per- 
 sonal property, which is not re- 
 
 ' A new estate is commenced by gifts to the mother, — ^by her labour, — ^by 
 girls whom she may have after giving one over to the chief house, — or by gifts 
 to the eldest son, or by his labour and by the labour of other children tUl they 
 are married. If any such property is taken by the father to pay the dowry of 
 a new wife, that wife belongs to the house to which the property belonged. 
 
 Some such custom as regards marriage as this here represented as in force 
 among the natives, must have existed among the people of Asia in the time of 
 Jacob ; and the account here given is calculated to throw much light on the his- 
 tory of his life and that of his children. By recalling that familiar history and 
 looking at it from a new point of view, we shall also be helped to understand 
 better the state of the native law in such matters. It would appear that Leah 
 was the inkosikazi or chief wife ; and Eachel the second chief wife or hill ; 
 Kachel gives Jacob her maid Bilhah that she might have children by her, that is, 
 the house of Bilhah is a secondary house under Eachel, who is the chief- 
 tainess of the secondary great house, and the children born to Jacob in that 
 house are Eachel's. Then Leah follows Rachel's example, and gives Jacob Zil- 
 pah, and Zilpah's house is a secondary house under Leah, whose is the in- 
 dhlu-nkulu or chief house. Reuben is the "little chief of his father;" and 
 Joseph the "iponsakubusa." His position not only as the favourite of his 
 father, but as the chief of the secondary great house, explains his dreams of 
 superiority, and the jealousy of his half-brothers of the house of Leah. 
 
 " That is, the house of the eldest son, — ^the house of which his mother is 
 the chief. 
 
 11 That is, the wives who have been paid for by those cows. 
 
 '2 Lit.', They are not at a distance from him, but are so near to him that if 
 the heir die, he becomes heir. 
 
 Kodwa umfazi o zekwa uyise 
 ngeukomo e nge si yo yelifa, i 
 inkomo yake nje, e nge bhekwe 
 
258 
 
 IZINGANEKWANE. 
 
 garded by the chief wife [as 
 belonging to her], and which she 
 cannot claim. [When the husband 
 comes home with sucli a cow,] he 
 says to the chief wife, " This cow, 
 daughter of So-and-so, is not a cow 
 of your house, for I took nothing 
 from your house, nor fi-om the 
 hereditary estate ; it is my cow on 
 which no one can have a claim ; I 
 shall marry with it my wife, who 
 will not be a wife belonging to 
 your house, but is my wife only, 
 — my village ; for you are a wife 
 whom I took by my father's cattle. 
 
 The husband gains such a cow 
 in this way, — he cultivates a garden 
 by himself, and the resulting pro- 
 duce is not mixed with the pro- 
 duce of the chief house, but is kept 
 by itself, and he buys a cow with 
 it. Such, then, is the distinction 
 between that cow [and the cattle 
 of the hereditary estate]. Or he 
 may cultivate tobacco ; he does not 
 say the tobacco-field is the chief 
 wife's, but he says, " It is my 
 field," and he does not call the 
 field by the chief wife's house, for 
 a chief wife can put in a claim if 
 a thing is called hers, when it has 
 been taken away again. The hus- 
 band acts thus that no claim may 
 be made to such a thing. 
 
 Wlien that cow, then, has in- 
 creased, and he has taken another 
 wife by it, it is known that that 
 wife does not belong to the chief 
 wife's house, nor to the hereditary 
 estate of the husband -^^ for no- 
 thing has been derived from either 
 for the purchase of the cow. If 
 
 13 The reader must bear in mind that in a large household there may be dis- 
 tinguished the following houses which have especial claims : 
 
 1. Indhlu yakwabo-mkulu, or yahwaho-kandoda. The hereditary estate. 
 
 2. Indhlu yakvoabo-ndodana enkulu. The house of the chief wife. The 
 eldest son is heir of the property derived from both these. And the father cannot 
 marry a wife by cattle belonging to either of these without placing the new wife 
 under the chief wife, and whose house, viz., heir, has a claim upon the house of 
 
 inkosikazi, e nge i bange futi ; 
 indoda i ya tsho enkosikazini 
 ukuti, " Le inkomo, mabani, a i si 
 yo inkomo yakwako ; ugokuba a 
 ngi tatanga 'luto Iwend/tlu yako, 
 neyakwetu futi ; inkomo yami e 
 nge bangwe 'muntu ; ngi ya 'ku- 
 zeka ngayo umfazi wami, o nge si 
 ye nowakwako, e owami ngedwa 
 nje, umuzi wami ; ngokuba wena 
 u umfazi kababa." 
 
 Leyo 'nkomo uku i tola kwake 
 i loku, ukuba indoda i lime insimu 
 yayo, amabele ayo a nga /ilangani- 
 swa nawend/ilu-nkulu, a be wodwa, 
 i tenge inkomo ke. Nako ke 
 ukwaAluka kwaleyo 'nkomo. Ku- 
 mbe i lime uguai ; i nga tsho uku- 
 ba leso 'signal esikamabani, i ti 
 isiguai sami nje, nensimu leyo i 
 nga i bizi ngend/tlu yayo, ngokuba 
 iimfazi o inkosikazi u nga banga 
 uma into i bizwa ngaye, a pind' a- 
 mukwe. Kw enzelwa loko ukuze 
 a nga i bangi into enjalo. 
 
 Leyo 'nkomo ke, lapa se y andi- 
 le, ya zeka umfazi, ku y' aziwa 
 ukuti lowo 'mfazi ka si ye umfazi 
 wakwa-nkosikazi, nowakwabo kan- 
 doda, ngokuba kulezo 'ndAlu zom- 
 bili a ku pumanga 'luto. Uma 
 
THE HEBITAQE IN POLYGAMIC HOUSEHOLDS. 
 
 259 
 
 izinkomo lezo zaleyo 'nkomo za 
 zeka umfazi a za pela, ku se izin- 
 komo zakwake lowo 'mfazi; ku 
 tiwa 11 intaba. 
 
 Futi, ku tiwa iiidodana yake 
 iponsakubusa, ukuti ka 'nkosi, 
 kodwa emzini wakwabo uma se 
 w andile u ya busa ngokwake ku- 
 lowo 'muzi ; ka pazamiswa 'luto. 
 
 Uma lezo 'nkomo zi sale ekulo- 
 boleni, uyise a nike inkosikazi yake 
 inkomo yakwayo uma e nga tandi 
 ukuba ezi seleyo zi be ezakwarnko- 
 sikazi leyo e intaba. TJma e tanda 
 a z' etule kona, ati, " Nazi inkomo 
 zakwako." I nga zi banga uma 
 indoda i zek' umfazi o nge si ye 
 ow elamana nenkosikazi, i nga 
 banga kakulu ngokuti, " Ku ngani 
 ukuba ngi dAliwe umuzi wami 
 na ? " I tsho ngokuba indoda se i 
 ti, umfazi e ngi za 'u m zeka ka si 
 ye wakwako. Umfazi wami nje. 
 
 the offspring of that cow are not 
 all taken for the dowry of the 
 wife, those which remain are the 
 property of her house, and she is 
 called a hiU.i* 
 
 Further, her son is called ipo- 
 nsakubusa,' ^ that is, he is not 
 chief; but in the village of his 
 mother's house when it has become 
 great, he is the only head there, 
 and is in no way interfered with. 
 
 When cattle remain after paying 
 the dowry, the father jnay give his 
 chief wife a cow that it may be 
 the property of her house, if he 
 does not wish that they should 
 belong to the house of that chief 
 wife which is a hill. If he wish, 
 he can give the cattle to her, say- 
 ing, " Here are the cattle of your 
 house." She can make a claim on 
 them if the husband marry a wife 
 and does not place her under her- 
 self; she can make a great claim, 
 saying, " Why is my village de- 
 voured i " She says thus because 
 the husband says, " The wife I am 
 now about to take does not belong 
 to your house j she is my wife 
 
 the secondary wife ; which claim is settled by the first bom female child be- 
 coming the property of the chief house. 
 
 3. Indhlu yahwabo, the house of a secondary or tertiary, &c., wife. 
 
 4. The husband has his private or personal property, with which he can do 
 as he pleases. This is the heritage of the eldest son, if unappropriated at the 
 father's death. ^ „ , , , 
 
 5. Indhlu yahwaho-ponsahilmta. The secondary great house (vndhlu-nhulu 
 yobubilij, which is constituted by the husband taking a secondary chief wife by 
 his own private property. This house has no right to inherit the property of 
 the great house but as the result of death carrying off aU the heirs of the |^eat 
 house. Neither can the heir of the great house put in any claim to the heritage 
 of this house, so long as any male child belonging to it survives. 
 
 " An Intaba, or hiU, not a ridge to which we give the name of hill, but a 
 hill which stands out alone, without any connection with other hills. She is so 
 called because she stands out alone,— the commencement of a new house, owing 
 nothing to the forefathers of the husband (indhlu yakwabo-mkuluj, nor to the 
 house of the chief wife. ,.,■„.• i. -i.- t j t.- 
 
 15 Ipmsa-'lmtmsa, The-almost-a-chief. For he is not chief as regards his 
 father's house ; the eldest son of the chief wife is chief and heir of that ; but 
 he is chief and heir in the secondary great house. The place of the chief, in 
 a kraal or in a hut, is on the right hand side of the doorway. If the eldest son 
 of the great house and the iponaahubusa are both at the same time in the hut, 
 the eldest son sits near the doorway on the right,— that is, the chief place,— the 
 ipmsakuhisa on the left of the doonvay. But if neither the eldest son nor the 
 father is there, the iponsahiibusa sits in the chief place above aU the other chu- 
 dien both of the great house and of hia own. The iponaahubusa also sends the 
 inaonyama to the chief house. 
 
260 
 
 IZINGANEKWANE. 
 
 only." So that chief wife^^ starts 
 saying, " If you thus take your 
 wife who has no connection with 
 me, what will become of my 
 children's cattle? Take of your 
 own cattle, that what you are 
 doing may be right." The disputed 
 right arises in such circumstances 
 as these. 
 
 Further, if the cattle with 
 which the wife who is a hill is 
 taken are few, and the husband 
 comes short, and does not make 
 up the requisite number with 
 the cattle which belong to him- 
 self, but takes some from those 
 of the chief house, the heir 
 of the chief house wiU put in 
 a claim, and will not agree 
 with the son who is called the 
 iponsakubusa, but will say, " No, 
 he too is a part of my house, for 
 there are the cattle of my house 
 too among the cattle by which his 
 mother was taken to wife." If 
 the father wishes that that child 
 which is the iponsakubusa should 
 not return to the great house, he 
 may pay back the cattle which he 
 took by others, that the appoint- 
 ment of the father of that child 
 may not be futile and come to an 
 end. 
 
 And that child also has his side 
 of the village, which has been de- 
 rived from the cattle of that 
 house ; and if there are no 
 cattle of that house, if the father 
 has cattle of his own, upon which 
 no claim whatever can be made, he 
 can enlarge that village by con- 
 tinually taking a wife, and de- 
 claring her to belong to that side, 
 until it becomes a village ; all 
 those wives are the heritage of that 
 side. 
 
 1" That ia, the chief wife of the other side, — ^the hill. She has the same 
 right over cattle formally given to her by her husband as the chief wife has. 
 
 Y' etuke ke inkosikazi, ngokuti, 
 " Uma nga u zeka umfazi wako 
 njalo o ngeni nami, kepa inkomo 
 lezi zabanta bami zi ya ugapi na ? 
 Tata ngezako, ukuze ku ku fanele 
 loku o kw enzayo." TJkubanga 
 ku vela ngendawo enjalo. 
 
 Futi, uma izinkomo ezi zeka 
 umfazi o ku tiwa u intaba zincane, 
 indoda ya silalelwa, a ya kg'eda 
 ngenkomo lezo, ya pinda ya tata 
 kweza-send/ilu-nkulu, ya k^'eda 
 iigazo, owa send/ilu-nkulu u ya 
 'kubanga, ka yi 'kuvuma kum- 
 ntwana o ku tiwa iponsakubusa ; 
 u ya 'kutsho, a ti, " Kga, naye u 
 indAlu yakwetu, ngokuba neza^ 
 kwetu izivikom.0 zi kona ezinko- 
 meni eza zeka unina." Uyise uma 
 e tanda ukuba lowo 'mntwana 
 wake o iponsakubusa a nga buyeli 
 endAlu-ukulu, a nga zi koka lezo 
 'nkomo a zi kipe ngezinye, ukuze 
 ukumisa kukayise walo 'mntwana 
 ku kqine, ku nga kciteki. 
 
 Naye ke u no/tlangoti Iwakwabo 
 Iwenkomo zakwabo ; noma ku nge 
 si zo zakwabo, uyise uma e nezin- 
 komo zake nje, ezi nge bangwe 
 'ndawo, a nga w andisa lowo 'muzi 
 ngokuzinge e tata umfazi e ti owa- 
 kona njalo, u ze u be umuzi ; labo 
 'bafazi bonke ba ifa lakona. 
 
THE HEEITAOE IN POLYGAMIC HOUSEHOLDS. 
 
 261 
 
 Uma iponsakubusa li pila, in- 
 d/ilu-nkulu i fe i pele, kepa ku sale 
 noma umfanyana wendAlu yoku- 
 gcina encinane, iponsakubusa a li 
 uaku li d/ila ifa lend/tlu-nkulu, i 
 se kona indodana yoAlangoti Vwar 
 send/ilu-nkulu. Kodwa uma ku 
 liga se ko namunye umfana, ipo- 
 nsakubusa li ya 'ku li d/ila louke, 
 ]i nga be li aaba iponsakubusa, se 
 li ba inkosi kanyekanye, loku 
 inkosi i nga se ko. 
 
 Ku njalo ke ukuma kwesitenibu. 
 Ku njalo uknma kwendoda en- 
 d/tlini yayo. 
 
 Kepa izinkomo zikayise ■wen- 
 doda nezendodana z' a/ilukene ; 
 indodana i ti, izinkomo zikayise 
 ezayo, uma ujise e nga se ko ; 
 kepa nayo i nazo zayo yodwa ez' a- 
 Alukene nezikayise, eya zi piwa 
 uyise e se kona. Ngokuba kunjalo 
 amadodana a zinge e piwa izinko- 
 mo oyise, ai eziningi, i ba nye ; 
 kepa y ande, lapa se y andile i nga 
 zeka abafazi ababili ngasikati si- 
 nye, omunye i zekel-wa uyise, uma 
 e se kona, omunye owenkomo 
 zayo. Nanso ke iiiAlangoti ezim- 
 biU. 
 
 Labo 'bantwana aba zalwa alabo 
 'bafazi ababili, a ba nakubusa 
 kanyekanye pakati kwalo 'muzi. 
 Owezinkomo zendoda u ya banga 
 nbukulu ngokuti, " Narai kwetu 
 ngi mkulu, ngokuba umame ka 
 tatwanga ngenkomo zakwetu-m- 
 kulu." Kepa indodana e unina e 
 zekwe ngenkomo zakwabo-mkulu, 
 i yona e busayo pakati kwomuzi 
 kayise-mkulu, uma ku nga zalwa 
 uyise-mkulu omunye o inkosi ; 
 uma inkosi kayise-mkulu ka uyise 
 
 1' That is, the iponsakuhisa. 
 
 If the iponsakubusa live, and 
 the chief house come to an end, 
 yet if there remain but one little 
 boy of the last little house, the 
 iponsakubusa cannot inherit the 
 property of the chief house, 
 whilst there still remains a son of 
 the side belonging to the chief 
 house. But if there does not sur- 
 vive even one boy, the iponsaku- 
 busa inherits the whole, and has 
 no fear, but is a chief in every re- 
 spect, since the real chief is dead. 
 
 Such, then, is the condition of 
 polygamy. And such is the posi- 
 tion of a husband in his house. 
 
 And the cattle of a man's father 
 and his own cattle are distinct ; 
 the son says his father's cattle are 
 his own when the father is dead ; 
 but he too has his own which are 
 distinct from those of his father, 
 which his father gave him wliilst 
 living. For it is the custom for 
 fathers continually to give cattle 
 to their sons ; not many, but one ; 
 but that one increases. When it- 
 has increased the son may marry 
 two wives at the same time ; one 
 he takes to wife by the cattle of 
 his father, if he is still living ; the 
 other is the wife of his own cattle. 
 There, then, are the two sides. 
 
 The children which are bom 
 from those two wives have not 
 power throughout the whole vil- 
 lage. The child of the father's 
 cattle^'' claims superiority, sajdng, 
 " I too in our village am a great 
 man, for mother was not taken 
 with the cattle of our common 
 grandfather." But the son, whose 
 mother was taken with the cattle 
 of the hereditary estate, is the one- 
 that has authority in the village of 
 the grandfather, if the grandfather 
 has not another son who is chief; 
 if the cliief of the grandfather is 
 
262 
 
 laiNGAlfEKWAifli. 
 
 ■wale 'ndodana, i yona i busayo 
 umuzi wonke. 
 
 Kepa le e \inina a zekwa ngen- 
 tomo zikayise iije, a i /ilali pakati 
 kwomuzi wakwabo-mkulu ; i ya 
 puma, i be nomuzi wayo yodwa. 
 Kepa noko i pansi kwale eya ze- 
 kwa ngenkomo zasendAlu-nkiilu, i 
 ze i fe, anduba le yenkomo zika- 
 yise i bu tate 'bukosi uma ku nga 
 salanga 'Into IwendAlu-akulu. 
 
 TJma ind/ila-ntulu i kipa izin- 
 komo zokuzeka umfazi ow elamana 
 nayo, ku ti ngam/ila lowo 'mfazi e 
 siala umntwana wentombi, ka tsho 
 ukuti owakwake, u y' azi ukuba 
 owasend/jlu-nkulu, ku buye izin- 
 iomo a lotsholwa ngazo. Kepa 
 m/ila intombi le y endako, indo- 
 dana yasendAlu-nkulu i nga zeka 
 ngazo umfazi wayo, noma i m faka 
 end/ilini yakwabo-ntombi, ngoku- 
 tanda kwayo, i ng' «nzi ngokuba i 
 y' esaba ikcala, y enza ngokuba ku 
 umuzi waya Njengaloku Uzita 
 wa zeka unina kababazeleni ; wa 
 ba inkosikazi j wa zala Ubabaze- 
 leni, inkosi yake ; ngemva kwaloku 
 izinkomo zakwabo-babazeleni za 
 zeka unina kansukuzonke, wa ba 
 umnawe kababazeleni Unsuku- 
 zonke, ukuze uma Ubabazeleni e 
 nga se ko, nenzalo yake i liga se 
 ko, ku nga bangwa abantwana ba- 
 kazita, kw aziwe ukuba u kona 
 Unsukuzonke o nga d/ila lelo 'fa, 
 ku nga kulumi 'muntu, a be u li 
 d/ila ngakona li lunge naye. Uni- 
 
 the father of that son it is he who 
 is head of the whole village. 
 
 But he whose mother was taken 
 by the cattle of the father, does 
 not remain in the village of the 
 hei'cditary estate ; he leaves, and 
 has his own village by himself. 
 And although he is inferior to him 
 whose mother was taken by the 
 cattle of the chief house, until he 
 dies, yet then he takes the chief 
 place, if there is no one remaining 
 belonging to the chief house. 
 
 If the chief house takes a 
 wife with cattle belonging to it 
 which comes next in order after 
 itself; when that wife has a female 
 child, she does not say the child 
 belongs to her house ; she knows 
 it belongs to the chief house, and 
 the cattle with which her dowry 
 was paid is thus restored. And 
 when she is married, the son of 
 the chief house can take a wife 
 with the cattle which have come 
 as her dowry ; and if he places her 
 in the kraal as though she had 
 been purchased by the cattle of 
 the house of the girl by whose 
 dowry she has been taken to wife, 
 according to his own pleasure, 
 he does not thus because he is 
 afraid of a lawsuit, but because the 
 village is his own. For example, 
 Uzita married the mother of Uba- 
 bazeleni ; she was the chief wife ; 
 she gave bii-th x,o Ubabazeleni, 
 Uzita's chief son ; after that cattle 
 belonging to Ubabazeleni's house 
 took to wife the mother of Unsu- 
 kuzonke ; Unsukuzonke was Uba- 
 bazeleni's brother, that if Ubaba- 
 zeleni should die, and his offspi-ing 
 should die also, there might be no 
 dispute among Uzita's children, 
 but if^be known that Unsuku- 
 zonke would enter on the in- 
 heritance, and would enter on it 
 with reason, it being his property. 
 
THE HERITAGE IN POLYGAMIC HOUSEHOLDS. 
 
 263 
 
 na wa zala intombi ngemva ktikan- 
 sukuzonke ; ya kula, y' endela 
 kuinaAlaiiya. Kwa tiwa Uzita, 
 " Lo 'mntwana okababazeleni." 
 Wa pika Unsukuzonke ngokuti, 
 " Umntwana wakwetu a d/tliwe 
 umuntu ngi kona, mina ngi zalwa 
 naye na?" Ngaloko ke Uzita wa 
 mangala kakulu ngonsukuzonke, 
 wa ti, " Uma u linga ukudAla 
 izinkomo zalo 'mntwana, u ya 'ku- 
 ba nekcala, ngokuba unyoko u 
 zekwe ngeukomo zakwabo-babaze- 
 leiii ; ovra. kwabo ; abako aba- 
 muva." W ala, wa ti, " Kuna- 
 loko ukuba umntwatia wakwetu a 
 d/iliw-e ngi kona, kuAle ngi buyise 
 lezo 'nkomo, ngi zidAlele mina." 
 W ala Uzita ngokuti, " Uma u 
 kipa lezo 'nkomo, wena ngokwako, 
 u ya 'kuba u zikipile wena ebuko- 
 sini j a u sa yi 'kwelamana noba- 
 bazeleni ; a ngi sa yi 'ku kw azi 
 lapa u ng' owakona ; se u ya 'kuba 
 umuntu nje o nge nagama kulo 
 'muzi. Se u zikipile njalo, a ngi 
 sa kw azi mina." 
 
 After Unsukuzonke his mother 
 had a gii-1 ; she grew up, and mar- 
 ried Umathlanya. Uzita said, 
 " The child is Ubabazeleni's." 
 Unsukuzonke objected, saying, 
 "Shall a child of our house be 
 eaten by another whilst I am 
 living, I who was born of the same 
 mother as she ? " Uzita therefore 
 wondered very much at Unsuku- 
 zonke, and said to him, " If you 
 try to eat the cattle of that child 
 you will commit an offence, for 
 your mother was taken to wife by 
 the cattle of Ubabazeleni's house ; 
 this child belongs to his house ; 
 those who are boru after belong to 
 you." Unsukuzonke refused, and 
 said, " Rather than that a child of 
 our house should be eaten whilst I 
 am alive, it is proper that I pay 
 back those cattle, and I eat for 
 myself." Uzita would not agree, 
 but said, " If you take out^^ those 
 cattle of your own accord, you will 
 take yourself out of the chief- 
 place ; you shall no longer come 
 next in order after Ubabazeleni ; 
 I will no longer know to what 
 place you belong ;i* you shall be 
 a mere man without a name in 
 this village. You have now taken 
 yourself out for ever. I no longer 
 know you for my part." 
 
 So Unsu-kuzonke refused, until 
 at length he ended by taking out 
 the cattle ; and so he was taken 
 out from holding the position 
 second to Ubabazeleni. And 
 Unsilane was placed in the posi- 
 tion of Unsukuzonke, until Uba- 
 bazeleni's son should grow up, and 
 then he would give place to him 
 and return to the position of a 
 brother, and be the brother of the 
 head of the house. But when 
 
 ^5 That is, from your own herd, to pay back the dowry of your mother to 
 Ubabazeleni. There is a play on the word kipa, " take out," which it appears 
 best to preserve in the translation. 
 
 1' That is, I will not acknowledge you as having any position amongst us. 
 
 Wa pika njalo ke, wa za wa 
 kg'inisa ngoku zi kipa izinkomo ; 
 wa kitshwa ke ekwelamaneni no- 
 babazeleni. Kwa ngeniswa Unsi- 
 lane o yena e sesiknnd/ileni sikan- 
 sukuzonke, se ko ze ku kule 
 umfana kababazeleni, a m dedele 
 ke, a buyele ebunaweni, a be 
 umnawe wenkosi. Ku te uma ku 
 
264 
 
 IZINGANEKWANE. 
 
 bube Ubabazeleui, Umatongo, 
 ow' elama Unsukuzonke, wa ko- 
 /ilwa xikuba umne wabo kade u 
 zikipa ebukosini, wa tanda uku- 
 ngena a pate umiizi ; kepa amadoda 
 a m kumbuza ngokxiti, " Wena, 
 matongo, ku se nandawo lapa ; u 
 kona Unsilane o za 'upata uinuzi." 
 Wa yeka ke. 
 
 Eu DJalo ke abantwana bonke 
 baleyo 'ndAlu aba zalwa 'muva 
 kwaleyo 'atombi yokuk^ala, aba- 
 ntwana bayo leyo 'ndAlu. E ku 
 pume kuyo intombi a ba sa yi 'ku 
 i landela ; se kw anele end/tln- 
 nkulu ngentombi leyo. Kodwa 
 bona abantwana ba se ifa njalo 
 lasend/ilu-nkiilu, uma be file bonke. 
 Kodwa uma be se kona, ind/ilu- 
 nkulu a i dAli 'luto Iwabo ; ba 
 pansi kwayo ngokuba unina u isi- 
 tembu sasend/ilu-nkulu ngezinko- 
 mo zasendAlu-nkulu. A ku tshiwo 
 ukuti, loku izinkomo se za buya, 
 a ba se pansi kwendAlu-nkuIu ; ba 
 se njalo, ngokuba uma indAlu-nkulu 
 i pela, i bona be nga dAla ifa layo 
 lonke. Li d/diwa ilifa ngokula- 
 ndelana kwezindAlu ekuzekweni. 
 A li parabaniswa ukuba li nikwe 
 o nge si ye wesitembu sasend/du- 
 nkulu, ku ze ku pele bonke aba 
 landela indAlu-nkulu ; a li fumane 
 ke ukugcina umntwana wokugcina 
 o lunge naso isitembu. Uma be 
 
 Ubabazeleni died, Umatongo, who 
 was next after Unsukuzonke, for- 
 got that long ago his brother took 
 himself out of the headship, and 
 ■wished to enter on the government 
 of the village ; but the men re- 
 minded him, saying, " You, Uma- 
 tongo, have no longer any position 
 here ; there is Unsilane, who will 
 assume the headship of the vil- 
 lage." So he yielded. 
 
 So, then, all the children of a 
 particular house, which are born 
 after the first girl, belong to that 
 house. The children from whose 
 house a girl has departed, will not 
 follow her [to become the property 
 of the great house] ; the chief 
 house is satisfied with that gii'l. 
 But the children are still the heri- 
 tage of the chief house if all the 
 heirs of that house die. But if 
 they are still living, the chief 
 house can touch nothing belonging 
 to them ; they are under the chief 
 house, because their mother be- 
 longs to the polygamic establish- 
 ment of the cliief house, because 
 she was taken to wife by its cattle. 
 It is not said, since the cattle 
 [with which the mother was taken 
 to wife] have now returned to the 
 chief house [by the first girl], they 
 are no longer under the chief 
 house ; they are under it still, for 
 if the chief house come to an end, 
 it is they who will enter upon the 
 whole heritage. The heritage is 
 taken in the order of the houses as 
 regards the times of marriage. 
 The heritage is. not allowed to pass 
 by any house, so as to be given to 
 one who does not belong to the 
 polygamic establishment of the 
 chief house, until all are dead who 
 follow the chief house in order j 
 at last_ the last male child which 
 belongs to the great house enters 
 on it. When all are dead who 
 
THE HEEITAGE Ilf POLYGAMIC HOUSEHOLDS. 
 
 265 
 
 aga se ko bonke abafanele uku li 
 d/tla, li d/jKwa umdeui, ku landwe 
 iud/ilu e be i /ilin/tlisana nendAlu 
 yasendAlu-iLkulu uma ku Alatshwe 
 inkomo. Li njalo ke ukud/tliwa 
 kwalo. Ifa li landa izind/tlu zonke 
 zangakwabo-lifa. Uma be nga se 
 ko bonke aba fanele lona, iponaa- 
 kubusa li li d/ile ke ; ngokuba li li 
 d/ila ngakona ; se kw elalo ilifa ; a 
 li sa yi 'kubuzwa 'muntu, ngokuba 
 ind/ilu yonke i pelile ; se li ngena 
 ngakona, ngokuba naye uyise wabo 
 munye, ka kude nefa likayise. 
 Uma ind/ilu se i pelile, konke se 
 ku okwake. 
 
 can properly enter on tbe heritage, 
 it is taken by those who are of 
 kin i^" the heritage is taken by the 
 house which used to participate^^ 
 with the great house when cattle 
 were slaughtered. Such, then, is 
 the mode of inlieriting. The heri- 
 tage falls to all the houses in order 
 of their inheritances.^^ If all are 
 dead to whom the inheritance be- 
 longs, the iponsakubusa takes it, 
 for he takes it with good reason ; 
 it is now his ; no one will call him 
 in question, for the whole house 
 has come to an end ; and he takes 
 possession with reason, because his 
 father and the father of those of 
 the chief house was one ; he is not 
 far removed from his father's es- 
 tate ; when the chief house comes 
 to an end, the whole belongs to 
 him. 
 
 Further, as regards the ejection 
 of the first wife from the chief 
 place, she is ejected for two reasons 
 for which it is proper that she 
 should be ejected. She is ejected 
 for adultery ; if she has been 
 guilty of adultery before she has 
 had a child, it is said that it is not 
 proper that her house should stand 
 at the head of the village. If she 
 has had a boy, she is removed from 
 the house at the head of the vil- 
 lage, to the gate, or to the side of the 
 kraal ; and another wife is sought 
 who is a virgin, and not one of 
 those who were under her who has 
 been ejected ; aad so she who is a 
 virgin is taken to wife ; and she 
 who has been guilty of adultery is 
 
 2" ITmdeni, those who are of kin,— those belonging to the polygamic esta- 
 blishment of the great house, in the order in which the several wives have been 
 taken in marriage. ' 
 
 21 All the houses under any particular house, whether the great house, or 
 the secondary great house, pai-ticipate in the meat of all cattle slain by any one 
 house. 
 
 22 That is, if the chief house fails of heirs, the heritage falls to the second 
 house ; if that too fails, it falls to the third, and so on. If all the heirs of the 
 great house fail, the next heir is the iponsakubusa. 
 
 Tuti, ukukitshwa kwomfazi wo- 
 kukiyala ebukosikazini, u kitshwa 
 ngezinto ezimbili, ezona zi fanele 
 iikuba a pume ngazo. U kitshwa 
 ngokupinga ; uma e pinge e nga 
 ka zaU umntwana, ku tiwe ka 
 fanele ukuba ind^lu yake i me 
 en^la nomuzi. Ku ti uma e zele 
 umfana a kitshwe end/ilini esenAla, 
 a buyele esangweni noma o/ilango- 
 tini Iwomuzi ; ku pindwe ku fu- 
 nwe omunye umfazi o zekwa-'bu- 
 tsha, ku nge si bo aba landela o se 
 kitshiwe ; a zekwe ke lowo e in- 
 tombi ; a tshelwe lo o pingile, ku 
 
266 
 
 IZINGANEKWANE. 
 
 tiwe, " Ngokuba igama lako lobu- 
 kulu u li susile, ku za 'uzekwa 
 intombi kabani, i me esikundAleni 
 sako, i be unina kabani lo," ku 
 tshiwo indodana ey aAlukaniswe 
 nonina ngokupinga kwake, i nge- 
 niswe kwalowo 'mfazi omutsha. 
 Uma nembala leso 'sikund/ila sake 
 'emi kaAle kuso, u yena o inkosi- 
 kazi impela; u yena e se unina 
 womfana lowo o kitsb-we kunina. 
 Nabantwana aba zalwa u lowo 
 'mfazi o ngenisiwe a ba busi ; ba 
 landela inkosana le e ngeniswe 
 kwake ; umntwana wokukjala wa- 
 lo 'mfazi u yena e ya 'kwelamana 
 nenkosana le ; ku ti nezinto za- 
 kwabo zi tatwe kwabo, zi ngeniswe 
 kule indAlu-nkiilu, zi landele um- 
 fana lapa i ye kona ; ku sale izin- 
 twana nje lapaya kwabo okudala 
 ezi lingene ukupilisa unina. 
 
 Ku Maliwe ke ngaloko, se kw a^ 
 ziwa ukuba wa kitshwa njalo, 
 'erne lo omutsha a be inkosikazi. 
 TJma e lungile, lo 'mntwana e m 
 bambisisa kakulu, a ko/ilwe unina 
 Iowa, a zinge e se bambela nje 
 kunina lapaya, e nga se jwayele 
 kakulu, e se jwayele lapa kwabo. 
 Ku njalo ke ukuldtshwa kwake. 
 
 Futi u kitshwa uma e nga b' azi 
 abantu basemizini ; ngokuba kwa- 
 bamnyama indAlu e sen/ila i yona 
 ku ind/ilu yezihambi zom/ilaba 
 wonke, zi patwe kaMe kuleyo 'n- 
 d/ilu, ngokuba ukupata abantu 
 basemizini ikcala lenkosikazi ya- 
 lowo 'muzi. Uku ba pata, si tsho 
 uku ba pa ukudAla, a nga kataU I 
 
 told, " Since you have destroyed 
 your great name, the daughter of 
 So-and-so will be taken to wife and 
 fill your place, and become the 
 mother of So-and-so," that is, the 
 heir, the son who is separated 
 from the mother on account of her 
 offence, and placed with the new 
 wife. If, then, she fills well that 
 office, it is she who is the chief 
 wife indeed ; it is she who is the 
 mother of the youth who has been 
 taken away from his mother. 
 And the children of the new wife 
 are not chief; they come in order 
 after the young chief who has been 
 introduced into her house ; the 
 first child of this wife comes next 
 in order after the young chief ; and 
 the property of his house is taken 
 from his mother's house, and is 
 taken to the chief house ; it follows 
 the boy to the place where he 
 goes ; there is left behind in the 
 old house^^ only such little things 
 as are necessary for his mother's 
 existence. 
 
 So they settle down as regards 
 that matter, it being now known 
 that she was ejected for ever, and 
 that the new wife is established as 
 chief If she is a good woman 
 and treats the boy with the great- 
 est care, he forgets his real mother, 
 and habitually goes to the new 
 mother, no longer using himself to 
 the real mother, but now using 
 himself to the house of the new 
 chief wife. 
 
 And she is ejected if she does 
 not know strangers : for among 
 black men the head house is that 
 to which strangers from all parts 
 go, and are treated well there ; for 
 the treatment of strangers is an 
 obligation resting on the chief wife 
 of the village. When we say to 
 treat them, we mean to give them 
 
 The old house, — the house of the displaced chief wife. 
 
UNTHLANGUNTHLANGU. 
 
 267 
 
 uku ba pata ; uku nga b' azi uku- 
 ba a ba ncitshe ukudAla, a ku 
 landule, noma ku kona a ku fi/ile, 
 a ku d/ile ngasese kwabo ; a ba 
 tetise, a ba kipe ngolaka. Lowo 
 'mfazi kwiti u ya puma ; ka fanele 
 ukutwala umuzi ; u fanele 'euke a 
 buyele esangweni, ku ngene onar 
 mand/ila okuma kaAle kuleso 'si- 
 kund/tla. I loko ke ukukipa 
 umfazi ebukosikazini. 
 
 TJmpengula Mbastda. 
 
 food, and to give it without -weaii- 
 ness ; not to know them is that 
 she should grudge them food, de- 
 nying that she has any, and if 
 there is any, concealing it, and 
 eating it secretly unknown to 
 them ; scolding them, and turning 
 them out of her house in auger. 
 Among us such a wife goes out ; 
 she is not fit to bear the village ; 
 it is proper that she go lower and 
 take her position at the entrance ; 
 and another take her place, who is 
 able to fill it aright. Such, then, 
 is the ejection of a wife from the 
 chief place. Such, then, is her 
 expulsion. 
 
 UNTHLANGUNTHLANGTJ.2* 
 
 All the wives of the king have children except the chief wife. 
 
 Kw' esukela, inkosi ya tat' abafazi. 
 Ya ti, " Okabani u ya 'kuzala in- 
 kosi." Ba mita ; za pela izinya- 
 nga, sa fika isikati sokubeleta, ba 
 baleta. Wa salela o mit' inkosi e 
 se miti. Ba kula abantwana, ba 
 hamba, ba suswa emabeleni. Ba 
 pinda b' emita ; za pela izinyanga, 
 sa fika isikati sokubeleta, ba be- 
 leta. Ba kula abantwana, ba su- 
 swa emabeleni, ba kula, ba za ba 
 ba 'zinsizwa, e nga ka beleti. 
 
 It is said in children's tales that a 
 king took several wives. He said, 
 " The child of So-and-so^s shall be 
 mother of the future sovereign." 
 They became pregnant ; their 
 months were completed ; the time 
 of childbirth arrived, they had 
 children. But she who was to be . 
 the naother of the future sovereign 
 remained still pregnant. The 
 children grew, they walked, they 
 were weaned. Again the wives 
 became pregnant ; their months 
 were completed, the time of child- 
 birth arrived, they had children. 
 The children grew, they were 
 weaned ; they grew until they 
 were young men, the chief wife 
 not having as yet given birth to a 
 child. 
 
 '^ Unthlangmthlangu, One who, when charged with an offence, denies every 
 thing in the charge. Umuntu o zihkmguzayo, One who excuses hunaelf. 
 
 ^6 Okabani. It is the custom of persona who are not related to call married 
 
 women by the names of their respective parents, and not by their proper 
 
268 
 
 IZINGANEKWANE. 
 
 Tlie chief wife gives birth to a snake. 
 
 Kwa pela iminyaka eminingi ; 
 ■wa za wa kxatuka ; wa beleta ; ba 
 butaua abafazi, ba ti, " U zele in- 
 yoka." Ya puma aniasuku ama- 
 niDgi, i nga peli esiswini ; ya 
 gowal' indAlu. Ba baleka, b' e- 
 m' emnyango. Ba memez' abaiitu, 
 ba ti, " Ake ni zo'ubona umAlola." 
 Kwa butan' isizwe : ba memeza 
 kuyena, ba t' " I sa puma ini esi- 
 swini na 1 " Wa ti, " I sa puma." 
 Ya ti inkosi, "A kw alukwe in- 
 tambo." Wa ti, " Se i pelile." 
 
 Many years passed away ; at 
 length the sldn of the abdomen 
 peeled off f^ she was taken in 
 labour ; the women assembled and 
 said, " She has given birth to a 
 snake." The snake took many 
 days in the birth, and filled the 
 house. They fled, and stood at the 
 doorway; they called the people 
 to come and see the prodigy. The 
 nation assembled. They shouted 
 to her, and enquired if the snake 
 was still in the birth. She replied 
 that it was still in the birth. The 
 king told them to make a rope. 
 At length she said, " The snake is 
 now born." 
 
 The snake is cast into a pool. 
 
 Kwa ngeniswa um.uritu ; ba m 
 nikela umgodo, ba ti, ka peny' i- 
 kanda. Wa li peny' ikanda, wa 
 Alangana nalo ; ba m ponsela in- 
 tarabo, wa i bop' entanyeni, wa 
 puma nayo. Ba wisa iguma Iwa- 
 kwabo, ba ti, " Inyoka ni na 1 " 
 Ba ti, " In/jlwatu." Kwa funwa 
 isiziba, ba i hhudula abantu aba- 
 ningi, ba i pons' emanzini. Ba 
 geza imizimba, ba kupuka, ba fika 
 ekaya. 
 
 A man was made to enter the 
 house ; they gave him a pole, and 
 told him to turn the snake over 
 till he found its head. He turned 
 it over and over till he found the 
 head ; they threw him the rope ; 
 he fastened it on the neck, and 
 went out with it. They iDroke 
 down the enclosure^'' in front of 
 the house. They asked, " What 
 snake is it I " They replied, " A 
 boa constrictor." They found a 
 pool, and many people dragged the 
 snake along, and threw it into the 
 water. They washed theii- bodies,-^ 
 and again went up to their home. 
 
 ^is The natives believe in fcetus serotimis, that gestation may exceed the usual 
 number of months or 280 days. When this is the case, they imagine that the 
 skin of the abdomen presents a peculiar appearance, here called uhnkxatuka 
 to peel or cast off as a snake does its skin. _ When therefore they say that a 
 woman thus oasts off the skin (viz., epidermis) of the abdomen, they mean that 
 it is a prolonged gestation, and that she has passed beyond the natural period 
 
 =' The enclosure here spoken of is a small enclosure, generally made of 
 reeds, made in front of the doorway to shield the house from the wind. 
 
 28 They wash their bodies to get rid of the supposed evil influence which 
 would arise from touching the snake, which they regard as an umhlola, a nro 
 digy, or evil omen. «<» < p - 
 
UJTTHLANGUNTHLANGU. 
 
 269 
 
 The kmg and his people fiy from the place, leaving the motlier of the 
 
 snake behind. 
 
 lukosi ya ti, " A ku balek-we." 
 Kwa tiwa, " Ka sale uniua wayo ; 
 u zeF umlingo." Ba muka, ba 
 bheka kwelinye ilizwe. Kw' aki- 
 wa ; za pela izind/ilu. Ba kula 
 kakulu abantwana, ba za ba tata 
 abafazi. Z' enda izintombi ez' e- 
 lama labo 'bafana. Kwa za kw' e- 
 ndiswa abanta babo. 
 
 The king gave directions for 
 item to fly from ttat jjlace, but 
 said, " Let the mother of the snake 
 remain ; she has given birth to a 
 monster." They departed, and 
 went to another country. They 
 completed the building of their 
 houses. The children grew up, 
 and took to themselves wives ; and 
 the girls, who were born after the 
 boys, were married also. And at 
 length their children were married. 
 
 After many years site follows them. 
 
 Wa hamba unina -wenyoka ; wa 
 /(.langana nabantu ; ba buza ba ti, 
 "U ya ngapir' Wa ti, " Ngi 
 landela inkosi." Ba ti, "U ini 
 nayo 1 " Wa ti, " Ng' umyeni 
 wami." Ba ti, " Wa u sele pi ? " 
 Wa ti, "Yangishiya enxiweni." 
 Ba ti, " Wa w one ngani 1 " Wa 
 ti, " Ng' ona ngokiizala isilwane." 
 Ba ti, " Isilwane sini 1 " Wa ti, 
 " In/tlwatu. Nga i mita iminyaka 
 eminingi." Ba ti, " Ya bekwa 
 pi t " Wa ti, " Ya laAlwa emanzi- 
 ni. Ba baleka, ba ti, ngi nomMola, 
 ngi zele isilwane." 
 
 The mother of the snake set 
 out ; she met with some people. 
 They enquired where she was 
 going. She replied, " I am. follow- 
 ing the king." They said, "What 
 connection have you with him 1 " 
 She answered, " He is vaj hus- 
 band." They asked, " Where 
 have you been, staying?" She 
 said, " He left me at our old vil- 
 lage." They said, " What offence 
 had you been guilty of 1 " She 
 said, " My offence was that of 
 having given birth to a beast." 
 They asked, " What beast ?" She 
 replied, " A boa constrictor. I 
 was pregnant with it for many 
 years." They asked where it was 
 placed. She said, " It was cast 
 into the water. And the people 
 fled ; and said there was a prodigy 
 with me, for I had given birth to 
 a beast." 
 
 She reaches the kind's village. 
 
 Wa hamba wa buza emzini, wa 
 ti, " Un/dangunAlangu w ake pi?" 
 Ba m yalela umfuja. Wa hamba. 
 
 She went and enquired in a 
 village where Unthlangunthlangu 
 lived. They told her the name of 
 the river on which he had built. 
 
270 
 
 IZINGAUEKWANE. 
 
 wa fika kona ; wa m bona umfana, 
 wa ti, " Nang' okabani e fika." 
 Wa ngena end/tlini e sesangweni. 
 "Wa m bingelela umninind/ilu ; wm, 
 111 buza wa ti, " Se kwa ba njani 
 esiswini?" Wa ti, " Ku polile." 
 Wa ti, " Be ngi buza ngi ti lo kwa 
 ku Alezi isilwane na." Wa ti, 
 " Ku lungile nje." Wa ti, " In- 
 kosi ya ti ui ngami na 1 " Wa-ti, 
 " Ku ya Alekwa. Ba ti, ' Lo wa 
 fa, i ya jabula inkosi.' Ba ti, 
 ' W' enz' a shiywe enwiweni, kona 
 e pilile. Wa'e ya 'kuzala omunye 
 umAIola futi.' " 
 
 She set out and reached the place. 
 A boy saw her and said, " There 
 is the daughter of So-and-so com- 
 ing." She went into the house at 
 the gateway. She saluted the 
 owner of the house, who asked 
 after her health. She told her she 
 was quite well. The other saidj 
 " I was asking because there used 
 to be a beast within you." She 
 replied, " It is entii-ely right." 
 She asked, " What does the king 
 say about me T She repKed, " He 
 laughs ; they said, ' The king is 
 happy because she is dead ; ' they 
 said, he would have done well in 
 leaving her at the old village even 
 though she had got well. She 
 would again give birth to another 
 prodigy." 
 
 The king aum/mons her to his presence. 
 
 Wa puma umfazi o Alezi kwake, 
 wa ngena enkosini ; wa fik' inkosi 
 i lele. Wa buza kumntwana, wa 
 ti, " Inkosi i lele na ? " Ya ti, 
 " Ngi bekile." Wa ti, " Nang' u- 
 niiia wenyoka e fika." Ya vuka 
 inkosi, ya /tlala, ya ti, " U puma 
 pi?" Wa ti, "U ti u puma 
 ena;iweni." Kwa tiwa, " Hamba 
 u m. bize." Wa puma, wa m biza, 
 w' eza naye, wa ngena end/tlini." 
 Ya ti, " Sa ku bona." Wa vuma. 
 Ya ti, " Ku njani esiswini ?" Wa 
 ti, " Ku polile." 
 
 The woman in whose house she 
 was went out and entered the 
 king's house; when she arrived, 
 the king was lying down. She 
 enquired of a child if the king was 
 asleep. The king replied, " I am 
 lying down." She said, " There is 
 the mother of the snake come." 
 The king sat up and asked, 
 " Whence has she come ? " She 
 replied, " She says she comes from 
 the old village." He told her to 
 go and call her. She went and 
 called her ; she returned with her 
 and entered the house. He sa- 
 luted her, and she returned the 
 salutation. He asked after her 
 health. She replied she was quite 
 well. 
 
 /S'/i.e is jeered for her misfortune. 
 
 Wa Alala, wa piwa ukudAla, wa 
 ku d/ila. Ba ti, " U nga b' u sa 
 kuluma naye, u fan' 'engeze omu- 
 
 She remained ; she was given 
 food ; she ate. The people said to 
 the king, " Do not be any longer 
 talking with her ; it may be Sie 
 
UNTHLANGUNTHLAXGU. 
 
 271 
 
 nye umMola." Ba m akel' indAlu ; 
 ba i bek' esangweni. Wa Alala 
 kona. Wa kaiabana nabanye aba- 
 fazi. Ba ti, " U zigabisa ngokub' u 
 ini 1 loku wa zala isilwane nje ? " 
 Wa jaba ke. " Kwa ku tiwa u 
 za 'uzala inkos', i buse abantwana 
 betu. U s' u inja manje. U nga 
 b' u sa si kulumisa tina. Tina si 
 zele umuzi. Wena u inja nje. A 
 u -buyeli ini esizibeni, lapa ku Alezi 
 umntanako na ? " Wa ti, " Ni ya 
 ngi /tleka ini t " Ba ti, " Si bona 
 u si fikcla ngobugagu." Wa tula. 
 
 ■will add another prodigy to the 
 first." They built her a house 
 near the gate-way ; she dwelt there. 
 She quarrelled with the other 
 women. They asked, " What are 
 you, that you exalt yourself? Is 
 it because you gave birth to a 
 beast 1 "^' So she was ashamed. 
 They said, " It used to be said that 
 your child shoiild be king, and 
 rule over our children. You are 
 now a dog. Be not making us 
 talk for ever. We have given 
 birth to this village. You are a 
 mere dog. Why do you not go 
 back again to the pool, where your 
 child lives?" She said, "Why 
 do you laugh at me ? " They re- 
 plied, " Because we see tliat you 
 come to us with boasting." She 
 was silent. 
 
 The king mediates, and she humbles herself. 
 
 Ya ti inkosi, "Mu yfeke ni. 
 Nga ngi ti u ya 'u ngi zalela in- 
 kosi. Wa zala umlingo. Musa 
 i uku m Aleka ngawo. Naye ka 
 
 ni 
 
 The king said, " Leave her 
 alone. I used to think she would 
 give me a child who shoiild be 
 king. She gave birth to a mon- 
 ster. Leave oif laughing at her 
 on that account. She too did not 
 
 " The notion so common in Zulu tales of women giving birth to animals 
 has probably some connection with the curious custom called "Roondah," 
 among the "Western coast negroes ; it appears to be something like the Taboo of 
 the Polynesians, that is, it is a system of prohibition relating to certain articles 
 of food. It is thus spoken of by Du Chaillu : — 
 
 " It is roondah for me," he replied. And then, in answer to my question, 
 explained that the meat of the Bos brachicheros was forbidden to his family, 
 and was an abomination to them, for the reason that many generations ago one 
 of their women gave birth to a calf instead of a child. 
 
 I laughed ; but the king replied very soberly that he could show me a wo- 
 man of another family whose grandmother had given birth to a crocodile— for 
 which reason the crocodile was roondah to that family. 
 
 Quengeza would never touch my salt-beef, nor even the pork, fearing lest 
 it had been in contact with the beef. Indeed they are all religiously scrupulous 
 in this matter ; and I found, on inquiry afterwards, that scarce a man can be 
 found to whom some article of food is not "roondah. Some dare not taste 
 crocodile, some hippopotamus, some monkey, some boa, some wild pig, and all 
 from this same belief. They wiU literally suffer the pangs of starvation rather 
 than break through this prejudice ; and they very firmly believe that if one of 
 a family should eat of such forbidden food, the women of the same family 
 would surely miscarry and give bhth to monstrosities m the shape of the am- 
 mal which is roondah, or else- die of an awful disease. (Op. at., p. 308.; hee 
 Appendix (A). 
 
272 
 
 IZINGANEKWANE. 
 
 zenzanga." Ba ti, " U ini po ki- 
 tiua 1 Ka tule ke, a nga be e sa 
 kuluma, loku e se za 'kuzenza in- 
 kosi, ngokuba wa zala inyoka." 
 Wa ti, " Ngi yeke ni ; a ngi se yi 
 'kuphida. Se ngi bonile uba ni 
 ngi tolile ngaloko, ngokuba nga 
 zala isilwane. Ba tula. 
 
 make herself." They replied, 
 " What is she to us then ? Just 
 let her hold her tongue, and speak 
 to us no more, (since she will 
 make herself chief,) for she gave 
 birth to a snake." She said, 
 " Leave me alone. I will say no- 
 thing more. I now see that you 
 have taken me as a dependent into 
 your village, because I gave birth 
 to a beast." They were silent. 
 
 Ten children come out of the snake. 
 
 Ya /ilala inyoka emanzini Wa 
 /iluba umntwana isikuniba senyo- 
 ka ; o pambili wa veza isandAla, e 
 umfana ; wa susa isikumba senyo- 
 ka. Kwa vela abautu abaningi, 
 be landelene ngokwelamana. Ba 
 kged' ukuzala kukanina. Wa ku- 
 luma UnAlatu - yesiziba, wa ti, 
 " Ntombintombi, si y' elamana." 
 Ba /ilala kona esizibeni. Wa ti, 
 " A si pume, si kupukele ngapezu- 
 lu." Ba puma emanzini. Wa ti, 
 " A si kgond' ekaya." Ba ishumi 
 — abafana ba isi/ilanu, izintombi 
 za isi/ilanu futi. 
 
 The snake lived in the water. 
 The child which was in front of 
 thd rest turned aside the snake's 
 skin ; it was a boy ; he put out his 
 hand and took away the snake's 
 skin. There appeared many chil- 
 di-en, who followed each other in 
 order. They were all the children 
 their mother bore. Unthlatu-ye- 
 siziba^*" spoke, saying, " Ntombi- 
 ntombi,^' we are brother and 
 sister." They remained there in 
 the pool. He said, " Let us go 
 out, and go up to the land." They 
 went out of the water. He said, 
 " Let us go towards our home." 
 There were ten children — five boys 
 and five girls. 
 
 They obtain oxen, and set out in search of their mother. 
 
 Ba kyonda enaaweni. Ba ti, 
 "A si fune amatambo ezinkabi." 
 Ba tola amatambo a. ishumi. Ba 
 "ti, "A si wa lungise, si w' enze 
 izinkabi." Ba wa beka 'ndawo 
 uye, ba vusa izinkabi. Ba ti, " A 
 si kwelele." Ekan/ilatu-yesiziba 
 kwa ba Umpengempe. Wa ku- 
 
 Tliey went to the old village. 
 They said, " Let us look for the 
 bones of oxen." They found ten. 
 bones. They said, "Let us pre- 
 pare them, and make oxen of 
 them." They placed the bones 
 together ; they brought the oxen 
 to life again ; they said, " Let us 
 mount on them." The name of the 
 ox of TJnthlatu-yesiziba was Um- 
 pengempe. ^2 He spoke, saying, 
 *" UntJilatu-yesizSM, Boa-of-the-pool. 
 
 ^' Untomhintombi. —The reduplication of intombi in this proper name ia to 
 be understood as intended to magnify the sister ; or, as the native says, to mean 
 that she is not a damsel " by once, but by twke." It may be represented by 
 " Damsel-of-a-damsel." 
 
 ^^ Umpengempe, a perfectly white bullock. 
 
UNTHLANGUNTHLAlfQU. 
 
 273 
 
 luma, wa ti, " Kala kanjalo ke, 
 mpengempe. Si fun' umame. Wa 
 zala wa sbiya ; sa d/ila 'mAlaba, sa 
 kula. Si ng' abakahibundubundu- 
 a-ba-lu-vurae." Ba hamba bonke, 
 be kwele ezinkabini. Ba dAlula 
 
 " XJmpengempe, cry aftei- your 
 iisual manner. We are seeking 
 for our mother. She gave birth to 
 us only ; she did not nourLsh ns ; 
 we ate earth and grew ; we are the 
 children of TJlubundubundu-a-ba- 
 lu-vume."'^ They all set out, 
 having mounted on the oxen. 
 They passed a village. 
 
 They enquire at a village. The people tell them to go forwa/rd. 
 
 Ya ti inkosi Un/tlatu-yesiziba, 
 ya ti, " A si buye ; a si s' uku- 
 d/ilula umuzi." Ya kala inkomo. 
 Wa ti, " Kala kanjalo ke, mpe- 
 ngempe. Si fun' umame. Wa 
 zala wa shiya ; sa dA.la 'm/ilaba, sa 
 kula. Si ng' abakalubundubundu- 
 a-ba-lu-vume." Ba ti, " D/jlulela 
 ni pambili." 
 
 Unthlatu - yesiziba, the king, 
 said, " Let us go ba<;k again ; let 
 us not pass a village." The ox 
 cried. He said, " Cry, XJmpenge- 
 mpe, after your usual manner. 
 We are seeking for our mother; 
 She gave birth to us only ; she did 
 not nourish us ; we ate earth and 
 grew ; we are the children of Ulu- 
 bundubundu-a-ba/-lu-vume." The 
 people said, " Go forward." 
 
 Tliey enquire at anotJier village, and are told to go forwa/rd. 
 
 Ba hamba, ba fik' emzini. Ba 
 finyana zi buyile inkomo. Wa i 
 tshaya udade wabo inkabi. Wa 
 ti, " Kala kanjalo. Si fun' uma- 
 me. Wa zala wa shiya ; sa d/ila 
 'mAlaba, sa kula. Si ng' abakalu- 
 bundubundu-a-ba-lu-vume." Ba 
 ti, " D/ilulela ni pambili." 
 
 They went forward and came to 
 a village. They found the cattle 
 come back from the pasture. His 
 sister struck her ox, and said, 
 " Cry after your usual manner. 
 We are seeking for our mother. 
 She gave birth to us only ; she did 
 not nourish us ; we ate earth and 
 grew ; we are the children of XJlu- 
 bundubunda-a/-ba-lu-vume." They 
 said, " Gro forward." 
 
 They reach UmJcuzangwe's village, and a/re told to go forwan-d. 
 
 Ba fik' enajulumeni likamkuza- 
 ngwe. Ba ti, " Ni ng' abakabani 
 na ? " Ba ti, " Si ng' abakanAla- 
 ngunAkngu." Ba ti, " Na sala pi 
 
 They came to the large village 
 of Umkuzangwe.^* They asked 
 them whose children they were. 
 They told them they were the 
 children of Unthlanguthlangu. 
 They said, " Where have you 
 
 83 XJlvbundvhu/ndu-a-'ba-ht.-mmne. — TJlubundubundu is anything that is well 
 mixed so as to be free from lumps, Ac, as morter, or arrowroot. The meaning 
 of the name therefore is, She-is-a-well-ordered-woman, -let-all-approve-of-her. 
 
 3* Umlcuzangwe, He who drives away leopards by shouting. 
 
274 
 
 IZINGANEKWANE. 
 
 na 1 " Ba ti, " Sa sala emanzini." 
 Ba i tstay' inkabi. Ba ti, " Kala 
 kanjalo ke, mpengempe. Si fun' u- 
 ma. Wa zala wa shiya ; sa dhla. 
 'm/Jaba, sa kula. Si ng' abakalu- 
 bundubundu-a-ba-lu-vume." Ba 
 ti, " Si fun' umame. Wa zala wa. 
 sbiya ; sa dMa 'mAlaba, sa kula." 
 Ba ti, " D/tlulela ni pambili." 
 
 staid 1 " They said, " We staid in 
 the water." They struck the ox, 
 and said, " Cry, Umpengempe, 
 after your usual manner. We 
 are seeking our mother. She gave 
 birth to us only ; she did not 
 nourish us ; we ate earth and 
 grew. We are the children of 
 IJlubundubundu- a-ba - lu - vume." 
 They said, " We are seeking our 
 mother. She gave birth to us 
 only ; she did not nourish us ; we 
 ate earth, and grew up." 'They 
 said, " Go forward." 
 
 They arrive at their grandmother's village. 
 
 Ba fika emzini lapa ku zalwa 
 unina ; b' em' esangweni ; ba i 
 tshay' inkabi, ba ti, " Kala ka- 
 njalo, mpengempe. Si fun' uma- 
 me. Wa zala wa shiya ; sa dAla 
 'mAlaba, sa kula. Si ng' abakalu- 
 bundubundu-a-ba-lu-vume." Sa 
 puma isalukazi end/ilini, sa ti, 
 " Ni ya ku zwa loku na ? Ungani 
 umntanami wa zala isilwane na, sa 
 shijrwa t " Kwa tiwa, " I pinde 
 ni, ni tshaye." Ba i tshaya, ba ti, 
 " Kala kanjalo ke, mpengempe. 
 Si fun' uma. Wa zala wa shiya ; 
 sa dAla 'mAlaba, sa kula. Si ng' a- 
 bakalubundubundu-a-ba-lu- vume. " 
 
 They came to the village where 
 their mother was born j they stood 
 at the gateway ; they smote the ox 
 and said, " Cry, Umpengempe, 
 after your usual manner. We are 
 seeking our mother. She gave 
 birth to us only ; she did not nou- 
 rish us ; we ate earth and grew. 
 We are the children of TJlubimdu- 
 bundu-ar^ba-lu-vume." An old 
 woman came out of the house and 
 said, "Do you hear that? Did 
 not my child give birth to a beast, 
 which was cast out 1 " They said, 
 " Strike the ox again." They 
 struck it and said, " Cry then, 
 Umpengempe, after your usual 
 manner. We are seeking our mo- 
 ther. She gave birth to us only ; 
 she did not nourish us ; we ate 
 earth and grew. We are the 
 children of Ulubundubundu-a-ba- 
 lu-vume." 
 
 Their grandmother acknowledges them. 
 
 Kwa tiwa, " Ye/ilikela ni pa- 
 nsi." B' engaba. Kwa nyandwa 
 izinkomo ; kwa tatwa inkabi ezim- 
 l)ili ; kwa buzwa, kwa tiwa, " Ni 
 ng' abakabani 1" Ba ti, " Si ng' a- 
 
 They told them to get down 
 from the oxen. They refused. 
 They fetched the cattle ; they se- 
 lected two oxen,55 and asked them 
 saying, " Whose children are you?" 
 
 247. 
 
 3" This is for the purpose of inducing them to dismount. See Note 97, p. 
 
UNTHLAJiaUNTHLANGU. 
 
 275 
 
 bakan/ilangun/ilangu." K-wa ti- 
 wa, "Na sala pi na?" Ba ti, 
 " Uniame wa e zele inyoka. Kwa 
 tiwa, a i laAlwe. tlmame wa 
 shiywa encciweni. Kwa tiwa, u 
 ya 'ubuye a zale omunye um/ilola. 
 Kwa hanjwa, wa shiywa." Kwa 
 buzwa, kwa tiwa, " Unyofco u za- 
 Iwa iiitombi yapi na?" Wa ti, 
 ' ' Kalubundubundu-a-ba-lu-vum e. " 
 Wa vela uninakulu, wa ti, " Ng' o- 
 wami ke lo 'mntwana owa zal' in- 
 yoka, e kwa ku tiwa, ' U ya 'uza^ 
 r inkosi.' Wa zal' isilwane. Ba 
 m shiya." 
 
 They said, " We are the children 
 of Unthlangunthlangu." They 
 said, "Where have you staid?" 
 They said, " Our mother had given 
 birth to a snake. The king com- 
 manded it to be cast away. Our 
 mother was left at the old village, 
 for they said, ' She will give birth 
 to another monster.' The king 
 and his people set out, and she was 
 left behind." They asked, "In 
 what nation was your mother 
 bom 1 " They said, " In that of 
 Ulubundubundu - a- ba-lu-vume." 
 Their grandmother stood forth and 
 said, " She who gave birth to a 
 snake is my child ; of whom it 
 was said, ' Her child shall be king.' 
 She gave birth to a snake. And 
 they forsook her." 
 
 They set out with their grandmother, and reach their father's village. 
 
 Kwa /tlatshwa izinkabi eziningi ; 
 kwa butV abantu ; kwa tiwa, 
 " Ake ni ze 'kubona abantwana 
 aba puma enyokeni." Kwa tiwa, 
 " A ba kgiitshwe." Ba kjutshwa. 
 Ba Alangana nabantu. Ba ti aba- 
 ntu, " Laba 'bantwana abakabani 
 na 1 " Kwa tiwa, " AbakanAla^ 
 ngunAlangu." Ba dAlula. Ba 
 Arlangana nabantu. Ba ti, " Laba 
 'bantwana ng' abakabani na ? " 
 Ba hamba nesalukazi esi zal' nni- 
 na. Kwa tiwa, " Ba be hlezi pi 
 na ? " Kwa tiwa, " Ba be Alezi 
 esizibeni." Kwa tiwa, " Ba be 
 Alalele ni na 1 " Kwa tiwa, " Ba 
 be inyoka." Ba ti, " I bo IJnAla- 
 ngunAlangu a e ba tsho, e ti ba 
 penduka izilwane na 1 " Ba ba 
 kombis' nmuzi kanAlangunAlangu. 
 Ba kgonda kuwo. Ba fik' ekaya. 
 Kwa tiwa, " Ake ni pume ni bone 
 
 Many cattle were slaughtered ; 
 the people were assembled ; they 
 said, " Just come and see the 
 children who came out of the 
 snake." They said, " Let them be 
 directed on their way." They 
 were directed. They met with 
 some people who said, " Whose 
 children are these 1 " They re- 
 plied, " Unthlangunthlangu's. " 
 They went forward. They met 
 other people, who asked whose 
 children they were. They went 
 with the old woman, their mo- 
 ther's mother. They asked, "Where 
 did they live 1 " They answered, 
 " lu a pool." They asked, " Why 
 did they live there 1 " They an- 
 swered, " They were a snake." 
 They asked, "Is it they whom 
 Unthlangunthlangu used to say 
 became beasts?" They pointed 
 out to them the village of XJnthla- 
 ngunthlangu. They went to it. 
 They reached their home. The 
 people said, " Just come out and 
 
276 
 
 IZINGANEKWANJE. 
 
 abant' aba/tle. Kungati ba zalwa 
 'muntu munye.'' B' em' esangwe- 
 ni. Wa pum' unina. Ba i tshar- 
 y' inkabi, ba ti, " Kala kanjalo ke, 
 mpeiigempe. Si fun' iima. Wa 
 zala wa shiya ; sa d/ila 'm/tlaba, sa 
 kula. Si iig' abakalubundubundu- 
 a^ba-lu-vume." 
 
 see these beautiful people. They 
 appear to be the children of one 
 man." They stood at the gateway. 
 The mother went out. They 
 struck the ox and said, " Cry, 
 Umpengempe, after your usual 
 manner. We are seeking our, mo- 
 ther ; she gave birth to us only ; 
 she did not nourish us ; we ate 
 earth and grew. We are the chil- 
 dren of Ulubundubundu-a^ba^lu- 
 
 Their motlier recognises tJiem. 
 
 Wa kal' unina, wa ti, " Laba 
 'bantu ba ya ngi dabula," Wa ti, 
 " Ungati ba tsho kimi ; ba za ba 
 pata nebizo likamame." Kwa ti- 
 wa, "I pinde ni." Ba i tshaya, 
 ba ti, " Kala kanjalo ke, mpenge- 
 mpe. Si fun' umame. Wa zala 
 wa shiya ; sa dAla 'm/ilaba, sa ku- 
 la. Si ng' abakalubundubundu-a- 
 ba-lu-vume." 
 
 Kwa butw' abantii, kwa bizwa 
 inkosi, kwa tiwa, ake i ze 'kubona. 
 Ya fik' inkosi, ya Alala pansi. Ba 
 ti, " I ti inkosi, ake ni i tshaye." 
 Ya kala. Ba ti, " Kala kanjalo 
 ke, mpengempe. Si fun' uma. 
 Wa zala wa shiya ; sa d/da 'm/da- 
 ba, sa kula. Si ng' abakalubundu- 
 bundu-a^ba-lu-vume." 
 
 The mother cried saying, "These 
 people distress me. It is as if they 
 spoke to me ; and they mention 
 the name too of my mother." 
 They said, " Strike it again." 
 They struck it again and said, 
 " Cry then, Umpengempe, after 
 your usual manner. We are seek- 
 ing our mother ; she gave birth to 
 us only ; she did not nourish us ; 
 we ate earth and grew. We are 
 the children of Ulubundubundu- 
 a-ba-lu-vume." 
 
 The people were assembled, and 
 the king was called to come and 
 see. The king came, and sat on 
 the ground. They said, "The 
 king commands you to smite the 
 ox." The ox cried ; they said, 
 " Cry then, Umpengempe, after 
 your usual manner. We are seek- 
 ing our mother ; she gave birth to 
 us only ; she did not nourish us ; 
 we ate earth and grew. We are 
 the children of Ulubundubundu- 
 a-ba-lu-vume." 
 
 Their father makes many enquu-ies of their grandmother. 
 
 Kwa buzwa kuninakulu, kwa 
 tiwa, " Laba 'bantu u hamba nabo 
 nje, u ba tata pi % " Wa ti, " Ba 
 
 They said to the grandmother, 
 " Since you go with these people,' 
 where did you find them ? " She 
 said, " They have just come to me, 
 
UNTHLANCUNTHLANGU. 
 
 277 
 
 fikile, be ti, ba vela pi. Ba ti, ba 
 vela esizibeni. Kwa tiwa, esizi- 
 beni ba be fakwe ini? Ba ti, 
 ' Kwa ku inyoka.' Ba ti, ' Uyise 
 wayo kwa ku ubaniT Ba ti, 
 ' IJu/tlangun/ilangu.' Ba ti, ' Na 
 bona ini uba na ni inyoka na 1 ' 
 Ba ti, ' Sa bona.' Ba ti, ' Ni za- 
 Iwa kamabani na 1 ' Ba ti, ' Si 
 zalwa okabani.' Kwa tiwa, ' Ye- 
 /tlika ni enkabini.' B' eng'aba." 
 
 and when the people asked whence 
 they came, they said they came 
 from a pool. The people asked if 
 they had been placed in the pool. 
 They said, ' It was a snake that 
 was put into the pool.' They said, 
 ' Who was the snake's father t ' 
 They said, ' Unthlangunthlaugu.' 
 They said, ' Did you see that you 
 were a snake 1 ' They said, ' We 
 saw.' They said, 'Who is your 
 mother V They said, ' The daugh- 
 ter of So-and-so.' They were told 
 to come down from the ox. They 
 refused." 
 
 Tlte king asks them many questions. 
 
 I ti inkosi, " Ni k^onda ka/tle 
 ini ukuba ng' uyiMo weuu UnAla^ 
 ngun/ilangu na 1 " Ba ti, " Si 
 kjonda kaAle." Ba ti, " A ba ko 
 ini abantwana abanye kunyoko 
 na 1 " Ba ti, " A ba ko." Ba ti, 
 " Unyoko ukuzala kangaki na 1 " 
 Ba ti, " Ukuzala kanye ; wa zala 
 inyoka.'' Ba ti, " Inyoka inyoka 
 ni na?" Ba ti, " In/ilatu." Ba 
 ti, " Ya zalwa ya bekwa pi na ? " 
 Ba ti, " Ya zalwa ya ponswa esizi- 
 beni." Ba ti, "Inyanga zayo zi- 
 ngaki i mitwe na ? " Ba ti, 
 " Iminyaka eminingi." Ba ti, 
 " Wa e nga miti nabantu unyoko 
 na t " Ba ti, " Wa e miti naba- 
 ntu J ba za ba zaja, ba m shiya. 
 Ba za ba buya, ba pinda b' emita 
 okunye ; ba buya ba m shiya. Ba 
 za ba zala kaningi, 6 sa miti uma- 
 me. Wa za wa ka;atuka, wa zala 
 in/tlatu. Ya zalwa insuku ezi- 
 
 They said, "The king asks, 
 ' Do you understand fully that 
 Unthlangunthlangu , is your fa- 
 ther?'" They answered, "We 
 fully understand." They said, 
 " Has your mother no other chil- 
 dren?" They replied, " She has 
 none." They said, " How many 
 time.s did your mother give birth?" 
 They said, " Once only ; she gave 
 birth to a snake." They said, 
 "What snake was it?" They 
 said, " A boa." They said, " When 
 it was bom, where did they put 
 it ? " They said, " When it was 
 bom, they cast it into a pool." 
 They asked, " How many months 
 was the woman pregnant with the 
 snake 1 " They said, " Many 
 years." They said, " Was not 
 your mother ]jregnant at the same 
 time as others ?" They said, " She 
 was pregnant at the same time as 
 others ; at length they had chil- 
 dren, and left her still pregnant. 
 At length they became pregnant 
 again ; again they left her preg- 
 nant. At length they gave birth 
 to many children, our mother 
 being stiU pregnant ; at length the 
 skin of her abdomen peeled off, 
 and she gave birth to a boa; it 
 
278 
 
 IZIIfGANEKWANE. 
 
 ningi ; ya gcwal' indAlu, ba pumela 
 pand/ile abesifazana. Kwa menye- 
 zwa, kwa tiwa, ' XJ s' ezwa na 1 ' 
 Wa ti, ' Ngi s' ezwa.' Kwa tiwa, 
 ' A i ka peli na 1 ' Wa ti, ' Se i 
 pelile.' Kwa ngeniswa timuntu 
 end/tliui, wa ti, a ba m ponsele 
 ugongolo, a fune ikanda; wa li 
 penya, wa ti, ' Se ngi li bonile.' 
 Wa ti, " Ngi ponsele ni nentambo.' 
 Wa i kunga emkjaleni." 
 
 Kwa' tiwa, -"Na ni ku zwa ini 
 konke loku na 1" Wa ti TJnMatu- 
 yesiziba, " Nga ngi ku zwa. Ko- 
 dwa nga ngi nga boni." Kwa ti- 
 wa, " W ezwa ngani na 1 " Wa 
 ti, '' Nga ngi zwa ukukuluma." 
 Ba ti, " Kn kuluma ubani ?" Wa 
 ti, " Ku kuluma UnAlangunAla- 
 ngu." Ba buza, " Wa ti, a i be- 
 kwe pi na?" Wa ti, "A i yo- 
 ponswa esizibeni." Kwa tiwa, 
 " Wa ba bona abantu aba be i 
 pete inyoka na 1 " Wa ti, " Nga 
 b' ezwa." Ba ti, " Ba be i paka- 
 misele pezulu ini na?" Wa ti, 
 " Ba be i hliusha pansi, ba i ponsa 
 emanzini." Ba ti, " Wa ba bona 
 na?" Wa ti, "Nga b' ezwa." 
 Ba ti, " Po, wa piima kanjani na 1" 
 Wa ti, " Nga kupukela ngapezu- 
 lu." Ba ti, " W enze njani nga- 
 pezulu ? " Wa ti, " Nga kup' i- 
 sand/tla." Ba ti, " Wa s' enze 
 njani na ? " Wa ti, " Nga susa 
 isikumba." Ba ti, "Wa s' enze 
 njani isikumba na ? " Wa ti, 
 " Nga si /tlubula." Ba ti, " Kwa 
 vela ni pakati na ?" Wa ti, " Kwa 
 vela abantu aba ishumi. B' ema 
 ngokulungelelana ngokwelamana 
 kwetu." Kwa tiwa, " Abantu 
 abangaki na ? " Wa ti, " Abantu 
 
 took many days in tlie birtb ; it 
 filled the house ; the women ran 
 out. They shouted, and asked our 
 mother if she was still alive. She 
 replied, 'I am stUl aUve.' They 
 asked, ' Is not the snake yet born?' 
 She replied, ' It is now bom.' A 
 man was made to go into the 
 hoiise ; he told them to throw him 
 a pole, that he might search for 
 the head ; he turned it over, and 
 said, ' I now see the head.' He 
 said, ' Throw me also a cord.' He 
 fastened the end on the neck." 
 
 They asked them if they heard 
 all that. Untlilatu-yesiziba said, 
 " I heard it ; but I could not see." 
 They said, " How did you hear ? " 
 He replied, " I heard them speak.'' 
 They said, "Who spoke?" He 
 replied, " Unthlangunthlangu. " 
 They asked, " Where did he com- 
 mand the snake to be put ? " He 
 said, "He commanded it to be 
 cast into the pool." They said, 
 " Did you see the people who took 
 the snake ?" He replied, " I heard 
 them." They said, "Did they 
 raise it from the ground ? " He 
 replied, " They di-agged it on the 
 ground, and cast it into the wa- 
 ter." They said, " Did you see 
 them?" He replied, "I heard 
 them." They said, " But how did 
 you get out ? " He said, " I went 
 up to the m^outh of the snake." 
 They said, "What did you do 
 there ? " He said, " I put out my 
 hand." They said, "What did 
 you do with your hand?" He 
 said, " I removed the skin." They 
 said, " How did you take away 
 the skin ? " He said, " I slipped 
 it oiF." They said, " What came 
 from inside ? " He said, " There 
 came out ten pei-sons. They stood 
 one after the other according to 
 the order of their birth." They 
 said, " How many persons ?" He 
 
TINTHLANGUNTHLAHGU. 
 
 279 
 
 aba islinmi." Kwa tiwa, " Ko- 
 mb' o kw elamayo." Wa m ko- 
 mba. Kwa tiwa, " Nawe, komb' o 
 kw elamayo." Wa m komba. 
 Kwa tiwa, " Nawe, komb' o kw e- 
 lamayo." Wa m komba; Kwa 
 ba njalo kubo bonke. 
 
 said, "Ten." They said, " Point 
 out tbe one wbich followed you." 
 He pointed her out. They said, 
 " And yon, too, point out the one 
 which followed you." She pointed 
 him out. They said, " And you, 
 too, point out the one which fol- 
 lowed you." He pointed her out. 
 They all did so. 
 
 They recognise amd point out their motJier. 
 
 Kwa tiwa, "Komb' unyoko." 
 Wa m komb' unina. Kwa tiwa, 
 " I pi iad/tlu yakwenu 1 " Wa ti, 
 " Nansi esangweni." Kwa tiwa, 
 " Kw enza ngani ind/tlu yakwenu 
 ukuba i be sesangweni na ? " Wa 
 ti, " Kw etiza ngoku/ilupeka, ngo- 
 kub' a zala inyoka." 
 
 They said, "Point out your 
 mother," He pointed her out.^^ 
 They said, "Which is your mo- 
 ther's house 1 " He said, " There 
 at the gateway." They said, " How 
 happens it that your mother's 
 house is at the gateway 1 " He 
 relied, " It happens because of 
 affliction ; because she gave birth 
 to a snake." 
 
 The Jather acknowledges them, and Qives them cattle. 
 
 Wa ti uyise, a ku butwe izin- 
 kabi zake izwe lonke. Kwa fika 
 izinkabi ezi ishumi. Kwa tiwa, 
 k' e/ile TJn/ilatu-yesiziba. W e- 
 /ilela pansi. Kwa fika izinkabi 
 ezi ishumi ; kwa nikwa udade wa- 
 bo o m elamayo. W eAlela pansi. 
 Kwa tiwa, abanye a ba zeAlele, se 
 ku nikwe amakosi. 
 
 The father commanded the 
 whole nation to collect his cattle. 
 Ten oxen were brought. He told 
 Unthlatu-yesiziba to come down. 
 He dismounted. Ten other oxen 
 were bro\ight ; these were given to 
 his sister who was born after him. 
 She dismounted. The others were 
 told to dismount of their own ac- 
 cord, for the chief children had 
 received presents. 
 
 lie makes Unthlatu-yesiziba hing, and gives everything into his hands. 
 
 Wa jabula unina. Uyise wa m 
 pata ngengalo Un/ilatu-yesiziba, 
 wa ti, a ba kg'onde endAlini ese- 
 nAla. W ala TJn/ilatu-yesiziba, 
 wa ti, " Ngi za 'ungena kweya- 
 kwetu." Wat' uyise, "Mntauarai, 
 
 ss See Appendix (B). 
 
 The mother rejoiced. The fa- 
 ther took the arm of Unthlatu- 
 yesiziba, and said, " Let us go to 
 the house at the head of the vil- 
 lage." Unthlatu-yesiziba refused, 
 saying, " I will go into my mo- 
 ther's house." The father said, 
 " My child, what can I do, since 
 
280 
 
 IZINGAJTEKWANE. 
 
 iig' enze njaiii, indAlu i senzansi 
 iijeV' Wa ti, "Ngi, ya bona 
 vikuba umame wa e /ikipeka." Wa 
 ti, " Miitanami, nga ngi bona 
 nkiiba e zele isilwane. Kwa se ku 
 punyiswa inkosikazi e sen/da e b' i 
 kuyo ; se ku inkosikazi." Wa ti, 
 "Nga ng' enza ngoknba lo wa e 
 nga zalanga, wa e zel6 inyoka. 
 Nga ngi te u yena o ya 'uzala in- 
 kosi." Wa ti ke, " Nam/ila i fikile 
 inkosi yanii ; nonke se ni ya 'iibu- 
 swa Un/ilatu-yesiziba." 
 
 Kwa busa yena ke ; abanye ba 
 ba abake. Wa tata uyise konke 
 oku okwake, wa ku nika yena. 
 Wa ti, " Nengcozana se ngi ya 
 'unikwa u yena." Wa ti, " Bonke 
 abami se ku ng' abake, ne ngi 
 nako okwake." ^ 
 
 Se i polile. 
 Umatshotsha (Ujikamafuta). 
 
 her house is at the lower part of 
 the village r'^7 He replied, "I 
 see that my mother was troubled. 
 He said, " My child, I saw that 
 she had given birth to a beast. 
 And the cliief wife was removed 
 from the superior house where she 
 lived ; and there is another chief 
 w^ife in her place." He said, " I 
 did this because this one had no 
 child, but gave birth to a snake. 
 I used to say, it is she who shall 
 be the mother of the future king." 
 He said, " And to-day my king 
 has come ; and all of you will now 
 begovei-ned by TJnthlatu-yesiziba.'' 
 
 So he reigned ; the othei's were 
 under him. His father took all 
 that belonged to him, and gave it 
 to his son. He said, " I will now 
 be given even the least thing by 
 him. All my people are now his, 
 and all I have is his." 
 
 This is the end of the tale. 
 
 APPENDIX (A). 
 
 SUPERSTITIOUS ABSTINENCE FROM GEPTAIN KINDS 
 
 OF FOOD, 
 
 The following superstitions in abstaining from certain food resembles the Roon- 
 dah of the A\'est coast Africans : — 
 
 Thei;,e is among black men the 
 custom of abstaining from certain 
 foods. If a cow has the calf taken 
 from her dead, and the mother too 
 dies before the calf is taken awav, 
 young people who have never had 
 a child abstain from the flesh of 
 that cow. I do not mean to speak 
 of girls ; there is not even a 
 thought of whether they can eat 
 it ; for it is said that the cow will 
 produce a similar e^•il among the 
 
 "' The king, being aceustomeil to live in the chief house, could not conde 
 scend to live at the gateway. 
 
 Ku kona kwabamnynma indaba 
 jigokuzila ukudAla okutile. In- 
 komo uma i k3;atslip] we inkonyaua, 
 ya fela esiswini, kwa za kwa fa 
 iiiuiinii wayo, i nga ka pumi, leyo 
 'nkomo i ya zilwa abatsha aba nga 
 ka zibuli. Izintombi zona ngi nga 
 •A pete zona ; a ku ko uamkcaba- 
 ng(j wokuti, " Zi nga i dAla na ? " 
 iig<ikuba ku tiwa leyo 'nkomo i ya 
 'kwenzavifuzo olubi kwabesifazana, 
 
ABSTINENCE FEOM FOOD. 
 
 281 
 
 omunye a be njalo ngam/Ja e bele- 
 tayo, a vinjelwe njengayo, a fe ne- 
 sisu. I zilwa ngaloko ke iukomo 
 cnjalo. 
 
 Futi ingulube a i dAliwa iziu- 
 tombi nakanye ; ngokuba isilwane 
 esi mile kabi ; umlomo mubi, mu- 
 de ngombombo wayo ; ngaloko ke 
 iziiitombi a zi i tUtli ngokuti iima 
 zi i d/Ja kii nga vela ufuzo obi- 
 njalo euzalweui. Zi i yeka nga- 
 loko ke. 
 
 Kiiniiigi okii zilwayo abautu 
 abamriyama ngokwesaba ufuzo olu- 
 bi ; ngokuba ku tiwa u kona umu- 
 ntu owa ka wa zala indAlovu ne- 
 liaslii ; kodwa a s' azi ukuba ku 
 isiminya ini loko ; se zi zilwa nga- 
 loko ke ngokuti zi nga veza ufuzo 
 ngokudAliwa ; nend/tlovu ku tiwa 
 i veza ufuzo, ngokviba uma i bule- 
 we, ukuma kwayo kwezinye izin- 
 dawo zomzimba i uuiuntu wesifa- 
 zana, njengamabele manye nowesi- 
 fazana. Ngaloko ke i y' esabeka 
 kwabancane uknd/tliwa ; 'kupela i 
 d/Jiwa ngezwe-'kufa, ku nge ko 
 'kudAla, ngokuti i lowo na lowo 
 kwabesifazana aba izintombi, " A 
 ku 'kcala uma ngi i zala ngi pilile, 
 ku noku nga i zali ngokubulawa 
 indAlala." I d/tliwa ngokunyinye- 
 ka nje. 
 
 Okunye oku^ zilwayo amatumbu 
 enkomo. A wa d/tliwa amadoda 
 ngokwesaba ukuti, " Uma si wa 
 dhla., impi i ya 'ku si /ilaba ema- 
 tunjini." Abatsha a ba wa d/jli 3 
 a d/iliwa a se be badala. 
 
 Okunye oku nga d/diwa uvoko- 
 
 women, so that one of them will 
 be like the cow when she is iu 
 childbirth, be unable to gi\'e birth, 
 like the cow, and die together 
 with lier child. On tliis account, 
 therefore, the flesh of such a cow 
 is abstained from. 
 
 Further, pig's flesh is not eaten 
 by girls on any account ; for it is 
 an ugly animal ; its mouth is ugly, 
 its snout is long ; therefore girls 
 do not eat it, thinking if they eat 
 it, a resemblance to the pig will 
 appear among their children. They 
 abstain from it on that account. 
 
 There ai'e many things wliich 
 are abstained from among black 
 people through fear of bad resem- 
 blance ; for it is said there was a 
 person who once gave birth to an 
 elephant, and a horse ; but we do 
 not know if that is true ; but they 
 are now abstained from on that 
 account, through thinking that 
 they will produce an evil resem- 
 blance if eaten ; and the elephant 
 is said to produce an evil resem- 
 blance, for when it is killed many 
 parts of its body resemble those of 
 a female ; its breasts, for instance, 
 are just like those of a woman. 
 Young people, therefore, fear to 
 eat it ; it is only eaten on account 
 of famine, when there is no food ; 
 and each of the joung women say, 
 " It is no matter if I do give birth 
 to an elephant and live ; that is 
 better than not to give birth to it, 
 and die of famine." So it is eaten 
 from mere necessity. 
 
 Another thing which is abstain- 
 ed from is the entrails of cattle. 
 Men do not eat them, because they 
 are afraid if they eat them, the 
 enemy will stab them in the 
 bowels. Young men do not eat 
 them ; they are eaten by old 
 people. 
 
 Another thing which is not 
 
282 
 
 IZIHGANEKWANE. 
 
 tanji wenkomo ; iigokiiba ku tiwa 
 omutsha a nge mu dJile, u ya 
 'kwenza ufuzo olubi kumntwana ; 
 ■umlomo ■womntwana u ya 'kututu- 
 mela njalo, ngokuba uclebe Iwen- 
 komo olu ngeazansi lu ya zama^ 
 zama njalonjalo. A ba lu dAli ke 
 ngaloko ; ngokuba uma ku bonwa 
 uinntwana womuntu omutsha um- 
 lomo wake u tutumela, ku tiwa, 
 " W oniwa uyise, owa dAla udebe 
 Iwenkomo." 
 
 Futi okunye oku nga dMiwa 
 abatsha uiutala wenkomo, ufu ; 
 ngokuba iimtala a u naboya, a u 
 namsendo ; u gwadula nje. Nga- 
 loko ke ku tiwa uma u d/iUwa 
 abatsha, abantwana ba ya 'kupuma 
 be nge nanwele, amakanda e idolo 
 nje. U yekwa ngaloko ke. 
 
 Futi ku kona oku zilwayo em- 
 buzini. Uk^ubu^^ Iwembuzi a lu 
 d/iliwa umuntu omncinane ; ngo- 
 kuba ku tiwa imbuzi i namandAla 
 kakulu, i 'bukali ekubebeni. Nga- 
 loko ke nomuntu omncinane a 
 ng' enakala ngofuzo Iwayo, a be 
 'bukali kakulu, a pinge. Lu ye- 
 kwa ngaloko ke. 
 
 Futi umtila wembuzi a u d/tliwa 
 abatsha ; ngokuba imbuzi into e 
 snza futifuti. Ku tiwa umuntu e 
 dMa wona, u ya 'kufuza imbuzi, a 
 nga zibambi, a t' e Mezi nabantu a 
 be e ziAleba njalonjalo ngokusuza ; 
 ai ngamabomu, e punyukwa. U 
 yekwa ngaloko ke. 
 
 Futi inkomo a i d/iliwa abatsha 
 i nga ka boboswa ngapakati ; b' e- 
 saba ukuba amanaieba empi e ba 
 Alabayo, a ya 'kuvimbana, a ng' o- 
 
 eaten is the under lip of a bullock; 
 for it is said, a young person must 
 not eat it, for it will produce an 
 evil resemblance in the child ; the 
 lip of the child will tremble con- 
 tinually, for the lower lip of a bul- 
 lock moves constantly. They do 
 not therefore eat it ; for if a child 
 of a young person is seen with its 
 mouth trembling, it is said, " It 
 was injured by its father, who ate 
 the lower lip of a bullock." 
 
 Also another thing which is ab- 
 stained from is that portion of the 
 paunch of a bullock which is call- 
 ed umtala ; for the \iratala has 
 no villi, it has no pile ; it is merely 
 smooth and hard. It is therefore 
 said, if it is eaten by young people, 
 their children will be born without 
 hair, and their heads will be bare 
 like a man's knee. It is therefore 
 abstained fi-om. 
 
 Further, the flesh of a cow is 
 not eaten by yoimg people until it 
 is eviscerated ; they fearing that 
 wounds received in war will close 
 and not bleed externally, but 
 
 38 This word is not derived from uhuhquha, to drive or push, but from uhi- 
 kquba, to contract or draw in. The click in the former is pronounced with a 
 sHght expu-ation ; in the latter with a decided drawing in of the breath, pro- 
 ducing a marked difference in pi'ommciation, which would prevent a native ear 
 from confounding the two words. We have at present no means of distinguish- 
 ing them in writmg. 
 
SYMPATHY BY THE NAVEL. 
 
 283 
 
 pi, 'opelfi ugapakati, umuntu a fe. 
 Kw esatshwa loko ke. 
 
 Futi ku kona okuuye oku nge- 
 nisa lunAlola ngoku/deka. Ingu- 
 lube isilwane esibi kakulu nge- 
 kauda. Uma i bonwa, i ya /ilekwa 
 kakulu isifazana, abadala ba m 
 tulise o Alekayo, ngokuti, " U nga 
 i hleki into enibi ; u ya 'kuzala 
 yona, u jambe." Ba tuliswa iiga- 
 loko ke. Nesilima a si /dekwa, 
 ngokuba ku tiwa o /ilekayo u zi- 
 bizela umAlola. 
 
 Kuningi okusele okunje okufu- 
 zisayo, nako ku ya zilwa njalo. 
 
 Umpengula Mbanda. 
 
 It is 
 
 within, and the man die. 
 dreaded on that account. 
 
 There is, besides, another thing 
 which causes a prodigy through 
 being laughed at. The pig is a 
 very ugly animal as regards its 
 head. When it is seen, women 
 laugh at it exceedingly ; but old 
 people silence the one who laughs, 
 by saying, " Do not laugh at an 
 ugly thing ; you will give birth to 
 something like it, and be ashamed." 
 So they are si!ei;ced. And a de- 
 formed person is not laughed at ; 
 for it is said the woman who 
 laughs at the deformed person calls 
 down an omen on herself 
 
 There are many other such 
 things which bring about things 
 resembling themselves, and they 
 too are abstained from. 
 
 APPENDIX (B). 
 
 UKUZWANA NGENKABA. 
 
 (sympathy by the navel.) 
 
 Unthlattj-yesiziba is here supposed to recognise his mother, whom he had 
 never seen, by what the natives call "sympathy by the navel," that is, the 
 sympathy which is supposed to exist between blood-relations, who feel a mu- 
 tual, undefined attraction towards each other without being able to assign a 
 cause. 
 
 The belief in. the existence of such a sympathetic power is common. Thus, 
 Eaynburn is travelling with Heraud, and falls in with an unknown 
 champion keeping a mountain pass. Raynburn determmes to put his prowess 
 to the test ; and after a long combat, in which neither gains any advantage, 
 Heraud interferes, and ad^dses the strange knight to yield : — "The young man 
 then condescends to ask their names, observing, that at the sight and voice of 
 Sir Heraud, he feels an affray of which he had never before been conscious. 
 Heraud now, in his turn, refuses, and the young knight consents to speak first. 
 The reader will perhaps hear vidth some surprise that this was no other than 
 Aslake, Sir Heraud's son, concerning whose birth and education we have no in- 
 formation whatever, and that the affray occasioned by the sight of hia father 
 was the instinctive voice of fihal affection. " (Ellis. Specimens of Early Eng- 
 lish Metrical Romances. Vol. II., p. 90.^ But the instinct of the horse Arun- 
 del detects hia master Bevis, whilst Josyan his wife does not recognise him. 
 (Id., p. 131. J — So our own Keble : 
 
 " No distance breaks the tie of blood ; 
 Brothers are brothers evermore ; 
 
 Nor wrong, nor wrath of deadliest mood, 
 That magic may o'erpower ; 
 
 Oft, ere the common source be known, 
 
 The kindred drops will claim their own. 
 
 And throbbing pulses silently 
 
 Move heart towards heart by sympathy." 
 (Tlie. Ghristian Year.) 
 
284 
 
 IZINGANEKWANE. 
 
 Indaba ngenkaba iikuz'waiia kwa- 
 bo ngayo, ukuba ku ti iima um- 
 ntwana o se kulile, e iiga ka bi 
 iimfaua noma intombazana, e se 
 nincane kuloko, ku ti uma e nga 
 vumi iikutatwa abantu abaningi, 
 'ala ukiiya kvibo, e jwayelene no- 
 yise nonina iiabend/du yakwabo ; 
 ku ti ni/ila ku fika owakubo o um- 
 deni naye, a m bize ; abazali ba ti, 
 " Si za 'uke si bone, loku e nga 
 vunii ukupatwa abanye 'bantu." 
 Lovvo o unideui e m bizela uku m 
 anga, umntwana 'esukele pezulu, a 
 ng' esiibi, a ye kuye ; a m ange, a 
 ni singate. Ba tslio ke abazali 
 ukuti, " Nembala ! Kaati nia- 
 iitwana lo umuntu wakubo u mu 
 zwa ngeukaba, ukuti ngi ng' ale 
 kido, owetu." Ku njalo ke uku- 
 zwa uffenkaba. 
 
 Futi ku ti kumuntu omdala e 
 ham bile ezweni eli kude, e ng' aza- 
 ni namuntu wakona, a tslionelwe 
 ilanga, a ti, " 0, loku ilanga se li 
 tsLonile, a ngi nga u d/thili lo 'mu- 
 zi, loku se li tslionile nje." A ye 
 kuwn, e ng' azani namuntu, e yela 
 ukulala nje, ukuba ku se a d/Jule, 
 a ye lap' e ya kona. Ku ti ngo- 
 kufika kwake kuwo, a knleke, a 
 ngene, a Male ; a bingelelwe, e 
 njengomfokazi kulowo 'muzi, ame- 
 Alo e ng' azani. Ba m buze lap' e 
 vela kona ; a ku tsko. Ba m pe 
 ukudAla xima ku kona ; ba m pate 
 ka/ile njengomuntu wabo, ba nga 
 zibambi ngaluto kuye. A d/ile, 
 'esute, a ncibilike, ba bxizane izin- 
 daba ; ba hambe ba hambe enda- 
 beni, ba ze ba fike ekuzalweni 
 ukuti, " Wena, u ng' okabani na 
 
 The sympathy whicli men feel 
 with each other through the navel 
 is this : "When a child, who is now 
 grown, but is not yet called a boy 
 or a girl, being too young for that, 
 will not be taken by many people, 
 but refuses to go to them, being 
 sociable with its father and mother 
 and the people of their household : 
 but when there conies one who is 
 a blood-relation, and calls the 
 child, the parents say, " We shall 
 now see, for he will not be taken 
 by other people." When that 
 blood-relation calls the child to 
 kiss it, it jumps up, and goes to 
 him without fear ; so he kisses it, 
 and places it in his lecp. So the 
 parents say, " 0, truly ! Forsooth 
 the child knows a blood-relation 
 by the navel, that it must not ob- 
 ject to him ; he is one of us." 
 Tliis is what we mean by '-to 
 know by the navel." 
 
 Again, it happens with an elder 
 person, when he has gone to a dis- 
 tant country, and has no acquaint- 
 ance with any man there, he may 
 be overtaken by night, and say, 
 " O, since the sun has now set, let 
 me not pass this village, for the 
 sun has really set." He goes to 
 it, being unacquainted with any 
 one, going there just to pass the 
 night, and in the morning pass on 
 to where he is going. When, he 
 comes to it he salutes the house- 
 holder and enters and sits down ; 
 he is saluted in return, being like 
 a stranger in the village ; the eyes 
 having no sympathy. They ask 
 him whence he comes; he tells 
 them. They give him food, if 
 there is any ; they treat liim kind- 
 ly, as if he belonged to them ; they 
 refuse him nothing. He eats and 
 is satisfied ; he loses all reserve • 
 they ask each other of the news ; 
 they proceed with the news till 
 they come to birth, and ask, 
 " What is your father's name in 
 
SYMPATHY BY THE NAVEL. 
 
 285 
 
 ekutini 1" be tslio isibongo sakona. 
 A mu tslio uyise. O buzayo a ti, 
 "U ng' okabani kabani," e tsho 
 iiyise-mknlu. 'Etuke lo o buzwa- 
 yo, a ti, " Hau ! Ubaba-mkulu u 
 ni azi ngani na ? " 'Ezwe e se m 
 pendula ngokuti, " U ti iigi nge 
 m azi ngani, loku iigi ng' okabani 
 kabani nal" Uyise-mkulu a be 
 muuye wabo bobabili. Lapo ke 
 ku be se ku ba ukulcala kubo bo- 
 babili. Ku tshiwo, ke abantu 
 ukuti, " Uu) until u mu zwa ngen- 
 kaba owabo. Si mangele ngoku- 
 patwa kwalo 'muntu, e patwa 
 ubani. Sa ti u ya m azi ; kauti 
 ka tn azi ; u mu zwi^ ngenkaba nje 
 'kupelrt." 
 
 I njalo ke indaba ngenkaba. A 
 si ku zwa kwabadala ukuti, ul^u- 
 zwa ngenkaba loku, iikuba inkaba 
 y enze iijani ukuze mnuutu 'azi 
 ngayo, ukuti owetu lo 'muntu, 
 loku inkaba yami ngi i zwa y enza 
 nje. A si fiki kulokii 'kukg-onda 
 oku tsHwoyo ngayo. Kepa a ku 
 ngabazwa j ku ya kjiniswa njalo. 
 
 Futi ku kona kwabamnyama 
 ukukciteka kwezwe ; abantu b' a- 
 Alukane nabantwana babo be se 
 baiicinane ; onuinye umntwana a 
 tolwe umuntu e se zihambela nje, 
 e ng' azi lapa e ya kona; kanti 
 igama likayise u ya 1' azi, nesi- 
 bongo 11 ya s' azi. Ba kciteke ; 
 nabanye abantwana ba tolwe izin- 
 dawo ngezindawo ; ku be i lowo a 
 ti okababa wa fa, nomunye a tsho 
 njalo, be tslio ngokuba be ng' ezwa 
 lapa omunye e kona. 
 
 such a nation 1 " mentioning the 
 surname of the nation. He gives 
 the name of his father. He who 
 enquires says, " You are the son 
 of So-and-so, the son of So-and- 
 so, " naming his grandfather. 
 The man who is asked starts and 
 asks, " O, how do you know my 
 grandfather ?" And he hears him 
 say in reply, " Why do you say I 
 ought not to know So-and-so, since 
 I am the son of So-and-so, the son 
 of So-and-so 1 " The grandfather 
 of both of them is one. Then 
 both begin to cry. So the people 
 say, "A man knows one of his 
 blood- relations by the navel. We 
 have been wondering at the treat- 
 ment of the man by So-and-so. 
 We thought he ^new him ; yet he 
 did not know him ; he sympatliiscd 
 with him by the navel only." 
 
 Such, then, is the case of the 
 navel. We do not hear from the 
 old men that to sympathise by the 
 navel is tliis or that, or how the na- 
 vel acts that a man should know by 
 it that such a man is his relation, 
 because he feels his navel acting 
 thus. We have not attained to 
 such an understanding of what is 
 said about it. But there is no 
 doubt about it ; it is confirmed 
 constantly. 
 
 Further; among black men there 
 is a desolation of the country ; and 
 parents separate from their children 
 when quite young ; one child is 
 taken by a person who is going 
 about objectless, not knowing 
 whither he is going ; but he knows 
 his father's name and the family 
 name also. They are scattered, 
 and the children are provided for 
 in ditferent places ; and each thinks 
 that the child of his father is dead, 
 saying thus because neither knows 
 where the other is. 
 
28G 
 
 IZINGANEKWANE. 
 
 Ku ti ngokuzinge kii sukwa ku- 
 lezo 'udawo umuntii e se diniwe, a 
 ze a fike lapa kwa tolwa umnta 
 kayise kona ; unia ku intombazana 
 a in /iloboage nje, e ti intonibi nje, 
 ngokuba se kwa la/jleka igama 
 lake, likayise, li laAlwa iigoba ku 
 tiwa i kona abakubo be nga yi 
 'ku m tola ; noyise e nga sa patwa 
 ukuti, u umutakabani ; se kutiwa, 
 " Okafaani," kii tsliiwo umtoli. A 
 ze a ti owesifazana, " Bani," e m 
 biza ngegama lake lokutolwa, " ngi 
 nge /ilobonge nawe ; kuugati u 
 unme wetu ; a ngi ku koabangi 
 nakauye." Oinunye a pikelele 
 ngokuti, "Nakanye ! u ya ng' ala 
 nje. Ng' owasekutini mina ; u ya 
 ng' ala nje. Musa ukwekcatsha 
 ngaloko." B' a/4ukane nembala 
 njrokwala kwowesifazana. 
 
 Ku ze ku ti ngokubamba kwe- 
 sikati lapa umlisa e se jwayele, e 
 s' azana nabantu bale 'muzi, ba 
 buzane izindaba ; ba ze ba m tshele 
 labo aba /tlangene naye ka/Je, lo 
 'mlisa be ng' azi ukuba nmnye no- 
 wesifazana, be ti, ba ya /ileba nje 
 indaba kumuntu aba kolana naye, 
 ukuti, " Lo 'mntwana okabani, 
 uyise. Kodwa la la/tlwa igama 
 likayise ukuze ku d/Jiwe ngaye." 
 Ngaloko ke 'ezwe owabo, a ng' e- 
 
 It happens because a man con- 
 tinually quits one place alter an- 
 other as he tires of them, he at 
 length comes to a place where a 
 cliild of his father is received into 
 the household ; if it is a girl, he may 
 begin to court her, regarding her 
 as any other girl, for her name 
 which she received from her father 
 has become lost ; it is concealed 
 because they suppose that then her 
 peoiDle will \ie unable to find her ; 
 and the name of her father is no 
 longer mentioned, by calling her 
 the daughter of her own father ; 
 but it is now said, " She is the 
 daughter of So-and-so," naming 
 the person who has taken charge 
 of her. But at length the woman 
 says, calling him by the name he 
 has received from those with whom 
 he has lived, " So-and-so, I cannot 
 associate with you ; it is as though 
 you were my brother; I do not 
 think of it for a moment." The 
 other pei-severes, saying, " Not at 
 all ! you refuse me, that is all. I 
 am of such a place. You merely 
 refuse me. Don't hide yoiu- feel- 
 ings by such an excuse." So they 
 separate through the woman's re- 
 fusal. 
 
 At length in the course of time 
 when the man is getting accus- 
 tomed to the place, and has a fel- 
 low feeling with the people of the 
 village, they begin to ask each 
 other respecting the news ; and at 
 length those with whom he is on 
 good terms, not knowing that the 
 man is one with the woman, 
 thinking they are merely telling a 
 matter of history to one whom 
 they love, say, " That child is the 
 daughter of So-and-so ; he is her 
 father. But the name of her fa- 
 ther was lost, in order that we 
 may get cattle by her." So, then, 
 he heai-s that she is his sister ; he 
 
SYMPATHY BY THE NAVEL. 
 
 287 
 
 tuki, a zibe nje ; a ze a /ilangane 
 no-wesifazana ; a buzise kaMe kti- 
 ye ukuti, " U lapa nje ; kwini u 
 sa kw azi na ?" A ti, uma e kw a- 
 zi, "Ngi ya kV azi." A buze 
 igama lake ukuti, " Leli 'gama o 
 bizwa ngalo manje ii ya 1' azi na 1 
 ela pi na?" A ti, " Elokutolwa." 
 A buze omunye 'likayise ukuti, 
 " ElikayiAlo u ubani na ? " A ti, 
 " Ngi unobani." A buze abantu 
 bonke bakubo. A ba tsho a b' a- 
 ziyo ; a nga b' aziyo a nga ba tsho. 
 A buze na ngaye ukuti, " U ya m 
 azi ubani na ? " A ti, " Ngi ya m 
 azi." A ti, " U nga m komba 
 manje na, uma u Alangana naye 
 na?" A ti, " A ng' azi, ngokuba 
 ukukula ku ya pendula." 'Ezwe 
 ekupeleni k-wamazwi e se gedeza 
 umlisa, e bonga Amatongo akubo ; 
 ekupeleni a ziveze ngokuti, " Na- 
 nku mina ke, nobani kababa. Ngi 
 ti itongo lakwiti li s' emi. U ya 
 bona nga ponsa 'kwenza amanyala. 
 Kanti u ng' okababa." 
 
 Ba kale bobabili. Ba tsbo te 
 ukuti, " Inkaba le ey enza nje le. 
 Si be si ng" azani." Leyo 'ndaba 
 i ze i vale kubatoli. Abatoli, lapa 
 e se bizwa umne wabo, ba linge 
 uku m fi/ila; kepa b' a/iluleke 
 
 does not start, but merely turns 
 a-way their attention from himself ; 
 at length he communicates with 
 the -woman, and enquires thorough- 
 ly of her, saying, " As you are 
 living here, are you acquainted 
 with your own people ? " If she 
 knows them, she replies, " I know 
 them." He asks her name, saying, 
 " The name by which you are now 
 called, do you understand it 1 
 Where did you receive it 1 " She 
 says, "It is the name of the place 
 where I have been taken care of." 
 The other enquires the name she 
 received from her father, saying, 
 " What name did your father give 
 you?" She says, "My name is 
 So-and-so." He asks the names of 
 all her people ; she mentions those 
 she knows ; she is silent respecting 
 those she does not know. He 
 asks also as regards himself, say- 
 ing, " Do you know So-and-so 1 " 
 She replies, " I know him." He 
 asks, " Could you point him out 
 now, if you met with him ? " She 
 says, " I do not know ; for growth 
 changes a man." At the end of 
 her words she hears the man re- 
 joicing, and praising the Ama- 
 tongo^' of their people ; and at last 
 he reveals himself, saying, "Be- 
 hold, here I am, daughter of my 
 father. I say the Itongo of our 
 house is still mighty. You see I 
 was nearly committing unclean- 
 ness. All the time you are my 
 father's child forsooth." 
 
 Both weep, and say, " It is the 
 navel which has brought about such 
 a thing as this. We had no know- 
 ledge of each other." At length 
 the real facts of the case are re- 
 lated by those who have taken 
 charge of her. When her brother 
 first claims her, they endeavour to 
 conceal her ; but they are not 
 
 39 That is, the ancestral spirits. 
 
 MM 
 
288 
 
 IZINGANEKWANE. 
 
 ngokwazana kwomntwana nama- 
 gama abantu bakubo a tshiwo um- 
 ntwana, abatoli be nga V azi. 
 B' a/iluleke eku m fiAleni kwabo ; 
 ba bize isond/tlo ; a ba nike ; a 
 buyele kuye. Naloko ke ku tiwa 
 iiidaba yenkaba. 
 
 Futi ku konaindaba e njengayo 
 le yenkaba, kodwa yona indaba 
 ey aziwayo ; i fiAlekile ngokukci- 
 teka kwezwe. 
 
 Kwa ti ekukcitekeni k-wetu 
 kwazulu, si kcitwa ukwa/iluleka 
 kukadingane ngokulwa namabunu, 
 kwa ku kona obabekazi be babili 
 aba landela ubaba ekuzalweni ; 
 owokugcina TJmagushu, ibizo lake. 
 Wa tata umfazi se ku za ukukci- 
 teka izwe, udade waomanjanja 
 kanAlambela. Ku te e s' andu m 
 tata inyanga zi se ne e fikile 
 Umanjonga umkake, sa kciteka ke 
 kulelo 'zwe, si za lapa esiluiigwini. 
 Kwa ti end/ileleni wa /tlubuka, wa 
 buyela kwabakubo ; e muka ku sa 
 tiwa u se mu/ile, ku nga ka kg'o- 
 iideki. Wa laAleka njalo ke ; i 
 ya m funa indoda yake ; a i sa m 
 boni ; ngokuba abantu ngaleso 'si- 
 kati ba se be nyakaza nje njenge- 
 zimpetu ezind/deleni, be ng' azi 
 lapa be ya kona uma ba ya ugapi 
 na. 
 
 Sa fika ke tina lap' esilungwini ; 
 kanti naye u fikile kwezinye 'zin- 
 dawo esi ng' azani nazo. Si zinge 
 si kuluma ngaye, si ti, " Umakazi 
 
 able to do so throvigli the know- 
 ledge the children have of each 
 other, and by their knowledge 
 of the names of their people, 
 which they do' not thenaselves 
 know. They are unable to con- 
 ceal her, and so they demand re- 
 payment for having brought her 
 up; he gives it them, and his 
 sister retui-ns to him. That, too, 
 is called a case of the navel. 
 
 Further, there is a matter which 
 resembles this of the navel, but 
 this is something which is really 
 known, but it is indistinct through 
 the desolation of the country. 
 
 It happened when our family 
 was scattered when we lived with 
 the Zulus, in consequence of TJdi- 
 ngane having been unable to con- 
 tend in battle with the Dutch, we 
 had two uncles which were young- 
 er than our father ; the youngest 
 was called TJmagushu. When the 
 country was about to be desolated, 
 he married the sister of the Man- 
 janjas, the children of Unthlam- 
 bela. When they had been mar- 
 ried, and his wife Umanjonga had 
 been with him now four months, 
 we were scattered from that coun- 
 try, and came here into the coun- 
 try of the whiteman. But in the 
 way she desei-ted, and returned to 
 her own people ; when she went 
 away she was already beautiful,*" 
 but they were not yet sure about 
 it. So she was lost ; her husband 
 continually looked for her, but saw- 
 no more of her ; for at that time 
 people were in confusion like mag- 
 gots in the path, and did not know 
 whither they were going. 
 
 So we came here into the coun- 
 try of the whiteman ; and forsooth 
 she too came, to a different place, 
 with which we were not acquaint- 
 ed. We continually talked about 
 her, saying, "Where could the 
 
 ' An euphemism, meaning she was pregnant. 
 
SYMPATHY BY THE NAVEL. 
 
 289 
 
 iimfazi katabekazi ow' enmka ne- 
 sisu wa ya ngapi na 1 " si funa si 
 Alezi. Kwa za kwa ti, lapa nati 
 se si kulilo, sa /tlangana naye, si 
 mu zwa ngegama, e sa si m biza 
 iigalo. Sa buza niasinyane, si ti, 
 " U lapa nje, isisu ow' etnuka naso 
 s' enza njani na ?•" Wa ti, " Sa 
 puma," Sa dela ke ngokuti, " Po, 
 loku sa puma njalo, si za 'uti ni 
 na?" 
 
 wife of our uncle, wbo left us 
 pregnant, have goue T We asked 
 about her, whilst remaining at 
 home. Until at length, when we 
 too had grown up, we met with 
 her, hearing her mentioned by the 
 name by which we used to call 
 her. We at once enquired, " Since 
 you are really living, what became 
 of the child with which you were 
 pregnant when you went away 1 " 
 She replied, " I miscarried." So 
 we were satisfied, saying, " Well, 
 then, since she miscarried, what 
 have we to say to it T' 
 
 There was there a gii-l which 
 when we saw we wondered, seeing 
 that she resembled one of our own 
 children ; in fact, when we looked 
 on her, we saw that she was one 
 of our own. But we had no evi- 
 dence, for it was said the child of 
 our uncle died ; but the navel felt 
 her, and would not allow us to be 
 satisfied ; when we were not look- 
 ing on her, we were satisfied ; but 
 when we looked on her, we fully 
 believed that she was one of us. 
 At length in time she married, 
 being still concealed. When at 
 her marriage she was asked the 
 name of her father, she replied, 
 " My father is Umagushu." So 
 she was called Umamagushu at 
 the kraal into which she married. 
 We heard the name ; and even 
 now the matter is not settled ; we 
 know that she is our child by the 
 navel, which causes us to have a 
 sympathy with her. 
 
 « EwaJce —This is a locative form, and is ectuivalent to emzini wasewake, 
 that is, the kraal or viUage into which a girl has married. 
 
 Ya i kona intombazana e si i 
 bona, si mangale, si i bona i faua 
 nabantwana bakiti ; impela uma si 
 i bheka si bone ukuti, " Umntwa- 
 na wetu lo." Kepa si nga bi nabo 
 ubufakazi, ngokuba ku tiwa wa 
 fa ; kodwa inkaba yona i ya mii 
 zwa, a i tandi ukuba si dele ; si 
 ya dela uma si nga m boni ; ku ti 
 si nga m bona si kolwe impela 
 ukuba umntwana wetu lo. Ku ze 
 kwa ti ngesikati esinye, w' enda e 
 fi/tliwe njalo ; ku ze ekwendeni wa 
 buzwa igama likayise, wa ti, 
 " Ubaba Umagushu," Kwa tiwa 
 ke ewake,*! iLkubizwa kwake Uma- 
 magushu. Sa li zwa lelo 'gama ; 
 na manje leyo 'ndaba a i ka peli ; 
 si y' azi ukuba umntwana wetu lo 
 ngenkaba e si zwana ngayo naye. 
 
 Umpengula Mbanda. 
 
290 
 
 IZINGANEKWANE. 
 
 INYOKA ENKULU E NOMLILO. 
 
 (the great riEKY SERPENT.) 
 
 In connection witli the monstrous serpent mentioned in the foregoing tale, we 
 insert the following, which may be regarded as a recent "myth of observa- 
 tion." The immigration of the Dutch to Natal began in 1836. All it reijuires as its 
 historical basis are a large water snake, or eel, and firearms ; imagmation and 
 frequent narration would readily supply the rest. The man who related it first 
 mentioned this snake in connection with the rainbow, which some imagine is a 
 large snake, and enquired whether this snake which the Dutchman killed was 
 not a rainbow, which lived in the river ? The native notion respecting the rain- 
 bow is added. 
 
 It came to pass, when I was a 
 boy, I heard men say, at the time 
 of the ajrival of the Dutch, there 
 is a fiery seipent, which comes out 
 of the water ; it nins very fast ; a 
 man cannot run away from it, if 
 he goes on foot ; horsemen can 
 leave it behind. 
 
 It happened thus about this ser- 
 pent : There came some of the 
 AmsJigwane ; they lay in wait for 
 it ; when it was coming out of the 
 pool, they cut off its head ; the 
 body of the serpent went back 
 again into the pool ; the pool dried 
 up, and the water ceased to flow 
 from the pool.^^ Some of the 
 men asked, " Why has this water 
 ceased 1 " The others said, " Yes- 
 terday we killed a serpent at this 
 place." They of the Amangwane 
 said this. They said, " You killed 
 a snake : what was it like?" 
 They said, " We killed a serpent ; 
 it had a fiery head." They 
 said, "We found in it a soft 
 stone."*^ They said, " Just go to 
 the Dutch, and see if they will 
 
 « This notion is similar to a superstition existing among the Bechuana :— 
 " In the fountains in this country, there is a species of large water-snake. The 
 Bechuanas consider these creatures soared, and believe that if one of them is 
 killed, the fountain will be dried up." (Philip's Researches in South Africa 
 Vol. 11., p. in.) 
 
 ** A soft stone, probably alluding to some kind of bezoar, or intestinal coa- 
 cretion. 
 
 KwA ti lapa ngi umfana, ng' ezwa 
 amadoda, ngesikati sokufika kwa- 
 mabunu, e ti, "I kona inyoka, e 
 puma emaazini, e nomlilo ; i ya 
 gijima, i gijima kakulu ; umuntu 
 a nge i shiye, e hamba pansi ; i z' i 
 shiywe abamahashi." 
 
 Ya fika ; kwa vela abasema- 
 ngwaneni ; ba i lalela ; i piima esi- 
 zibeni, ba i ngamula en/ilokweni ; 
 wa buyela umzimba wenyoka pa- 
 kati esizibeni ; sa tsha isiziba, a 
 ngamuka amanzi ukupuma esizi- 
 beni. Ba buza abantu, ba ti, 
 " Amanzi lawa a ng'amulwa ini 
 na ? " Ba ti abanye, " Izolo si i 
 bulele inyoka kona lapa." Ku 
 tsho basemangwaneni. Ba ti, " Ni 
 bulele inyoka ; i njani na ? " Ba 
 ti, " Si bulele inyoka ; i b' i nom- 
 lUo enAloko." Ba ti, " Si funya- 
 nise i neUtshe lekcoba." Kwa ti- 
 wa, "Ake ni ye emabunwini, ni 
 bone uba a ya 'ku y azi le 'nyoka 
 
THE GREAT FIEEY SEEPENT. 
 
 291 
 
 na 1 " Kwa fika Amabunu, e ti, 
 " Le inyoka ni i bulele nje ; ni i 
 bulele kabi ; inyoka e iiga bulawa. 
 Lo inyoka, tina 'mabimu si ti si i 
 bulala, ku be se ku vele enye, 
 ukuze si nga tshi isiziba ; ngokuba 
 ka si i bulali na;a i vele i yodwa ; 
 ngokuba no za ni bone, nina 'bantu 
 abamnyama ; loku ni bulala in- 
 yoka i yodwa, ku ya 'kuze ku tshe 
 amanzi, ngokuba i ya 'ku wa 
 vimba, a nga b' e sa puma ; ngo- 
 kuba nina, 'bantu abamnyama, na 
 ku tshelwa ubani, ukuba inyoka 
 leyo i ya bulawa na t " Ba ze 
 'kuti abamnyama, " Tina si bona 
 isilwane, si puma, s' alukela nga- 
 pandAle kwamanzi." A ti Ama- 
 bunu, " Kona nga si bonwa isilwa- 
 ne njalo, a s' enziwa 'luto, naa si 
 ng' oni 'luto." Ba ze 'kuti aba- 
 mnyama, " Tina ngokwakiti, a si 
 k\v azi, ntca si bona isilwane, si si 
 yeke." " Ku zo'uvela," Amabunu 
 a ti ; " isilwane si nga bo si bulala 
 emini. Ni ya 'kubona e ni nga 
 bonanze** ni ku bone." Ba ze 
 'kubuza abamnyama, ba ti, " Into 
 ni na e si nga bonanze si i bona 
 na ? " A ze 'kuti Amabunu, " Ni 
 ya 'kubona ! Isingamu lesi sen- 
 /jloko ni si se ngapi na ? " Ba ze 
 'kuti abamnyama, " Tina si be si 
 zifunela umuti nje wokuzelapela." 
 A buza Amabunu, a ti, " Ni ze 
 n' enze njani ngalowo 'muti, loku 
 ni bulele isilwane nje, e ni nga 
 s' aziko na?" Ba ze 'kuti aba- 
 mnyama, " Tina si bulala nje uba 
 ku isilwane si nga bonanga si si 
 bona ; si ya 'u si Alanganisa nemiti 
 eminye yetu." A ze 'kuti, "A 
 
 know the serpent." The Dutch 
 came, and said, " You have killed 
 this serpent indeed ; you killed it 
 wrongly; it is a serpent which 
 ought not to be killed. We Dutch 
 kill this serpent, only when an- 
 other comes witli it, in order that 
 the pool may not dry up ; for we 
 do not kill it if it comes alone. 
 For you black men will see some- 
 thing ; since you killed a serpent 
 which was alone, the water will 
 immediately diy up, for it will ob- 
 struct the water, and it will no 
 longer flow. For, you black meu, 
 who told you that it is pro- 
 per to kill that serpent?" The 
 black men answered at once, 
 " We see an animal coming: out of 
 the water, and feeding outside." 
 The Dutch answered, " Although 
 an animal should be seen again 
 and again, nothing is done to it, if 
 it does no harm." The black men 
 said, " As for us, if we see an ani- 
 mal, we do not know how to leave 
 it alone." " Something will hap- 
 pen," said the Dutch ; " we must 
 not kill the animal by day. You 
 will see what you never saw be- 
 fore." The black men immediately 
 asked, " What is that which we 
 have never seen before?" The 
 Dutch answered, " You will see ! 
 The head, with the piece attached 
 to it, what have you done with 
 it ? " The black men answered, 
 " We were wanting medicine to 
 doctor ourselves." The Dutch 
 said, " What then will you do 
 with that medicine, since you kill- 
 ed an animal with which you are 
 not acquainted 1 " The black men 
 answered, " For our part, we just 
 killed it because it is an animal 
 which we never saw before ; we 
 shall mix it with other of our 
 medicines." The Dutch said, 
 
 " For bonanga. 
 
292 
 
 12INGANEK.WAlfE. 
 
 no 'nza kaAle. A ku bonanga ku 
 ze kw elape loko, loku iiani ni ti a 
 ni kw azi." 
 
 A ya ukuba a biiye kubautu 
 abamnyama, e ya ngamabasbi ; a 
 fika ebusTiku esizibeni, a Alala, a 
 ti, "Si za 'ubona ukupuma kwa- 
 yo." A t' uba a Alale, a Alale, ya 
 puma inyoka ; za puma zambili ; 
 enye ya puma ngenzansi, nenye ya 
 puma Bgen/ila. Ya t' i sa puma e 
 ngenzansi, ya puma ku vuta um- 
 lilo. Ba t' ukwenza kwabo, ba i 
 bona ba ti, be sa i bona, ba i tsha- 
 ya ngezibamu ; ba i tshaya, ba i 
 tsbaya ; a ba i tshaya lapa i za 
 'kufa kona. Ya puma, ya piima, 
 ya ba'kxotsha; ba kwela emaha- 
 shini, ba baleka ; ba baleka, ama- 
 hashi e tobangalolunye. Ba t' u- 
 ma ba baleke, ya kg'oma amahasM 
 amabili a pakati. A t' amahashi 
 a pambana kabili ; amanye a bhe- 
 ka enAla nomfula, amanye a bheka 
 enzansi nomfula. A t' amahashi 
 amabili, la za la kcatsha elinye ; 
 inyoka ya za ya tshaywa Ibunu. 
 La i tshaya kgede, la penduka 
 ihashi e be li pambili ; la penduka 
 kg'ede, la se li buza, li ti, " I ye 
 ngapi 1 " Uba se li bona ihashi, li 
 zwe ukukala kwesibamu, ilangabi 
 li nga sa li boni. La penduka, la 
 ti, " U ti, ku sa i boni nje ; u ti 
 Iowa umlilo u baswe ini ?" La ti, 
 " Hamba, si hambe ke, si yo'bhe- 
 ka." Wa ti, " Kqa. A pi ama- 
 nye na 1 Kepa wena u tsholo ni 
 ukuti, ' Ake si yo'ubheka ' into e 
 kade i si katazile na ? Ba pi 
 abanye na ? " Li vele elinye Ibu- 
 nu, li ti, " A si yo'funa abanye ; se 
 si li bonile ilangabi, lapa li vuta 
 kona." A ti omunye, " Si za 'u 
 ba funa ngani na V A ti omunye, 
 " Si za 'u ba funa ngezibamu ; si 
 za 'udubula pezu kwentaba uba si 
 
 " Take care. No one ever used 
 that as a medicine, for you too say 
 you are ignorant of it." 
 
 They went away from the black 
 men on horseback ; they came by 
 night to the pool ; they waited, 
 saying, " We shall soon see it come 
 out." When they had waited and 
 waited, the snake came out ; two 
 came out, one at the bottom and 
 the other at the top of the pool. 
 As soon as the one at the bottom 
 came out, there blazed up a fire. 
 They did thus when they saw it. 
 As soon as they saw it, they hit it 
 with their guns ; they hit it again 
 and again ; they did not hit it in a 
 mortal spot. It came out, and 
 pursued them. They mounted 
 their horses, and fled. They fled-, 
 there being nine horses. When 
 they fled, the serpent selected two 
 horses which were in the middle. 
 The horses divided into two par- 
 ties ; some went up the river, and 
 others went down. At length one 
 of the two horses hid away, and 
 the Dutchman at last hit the 
 snake. As soon, as he hit it, the 
 horse which was in front turned 
 back ; as soon as he came back, 
 the Dutchman asked where it was 
 gone. When he saw the horse, 
 and heard the report of the gun, 
 he no longer saw the flame. The 
 other replied, " Do you say, you 
 no longer see it ; what do you say 
 the fire yonder was kindled by 1 " 
 He said, " Let us go and look." 
 He said, "No. Where are the 
 others? And why do you say, 
 ' Just let us go and look' at a thing 
 which has just troubled us ? 
 Where are the others?" The 
 other Dutchman said, " Let us go 
 and find the others ; we have now 
 seen the place where the flame is 
 burning." The other said, " How 
 shall we find them?" He said, 
 " We will find them by our guns ; 
 we will fire them on the hill, when 
 
THE EAINBOW. 
 
 293 
 
 pnmele." Ba t' uba ba pumele, ba 
 dubu]a, ba /ilangana namabunu a 
 shiyangalombili. A buza, a ti, 
 " N' enze njani 1 Ni sindile ini 
 na? " Ba ti, " Si sindile. Ku ze 
 elinye iliashi la kcatsha ; la lamu- 
 lelwa elinye; sa i dubnla ngesi- 
 bamu. Nakwa lapa i fele kona, 
 ku vuta." Ba ti, " Hamba ni, si 
 hambe, ke si yo'bheka lapa i fele 
 kona, uba i file na ? " Ba kamba. 
 Ba t' uba ba fike, ba funyanisa se 
 ku tunya intutu yodwa. Ba fika, 
 ba funyanisa inyoka, inkulu ; se 
 ku vuza amafuta. Ba ti, i nga- 
 ngomuutu, ubukulu bayo ; ubude, 
 inde impela, i nga i fike lapaya 
 kwakcitwa. Ba buya, ba ti, "A 
 ku yo'tatwa ing'welo, si zo'wolela 
 le 'nyoka e ngagomuntu." 
 
 TJJOJO SosiBO. 
 
 we get out." "When they got out, 
 they fired, and met with eight 
 Dutchmen. They enquired, say- 
 ing, " "What have you done 1 Are 
 you safe?" They replied, "We 
 are safe. At length one horse 
 hid ; it was helped by the other ; 
 we fired at the snake with the gun. 
 And where it died, a fire was kin- 
 dled." They said, "Go on, and 
 we will go, and just see the place 
 where it died, if it be really dead." 
 They went. When they arrived, 
 they saw nothing but smoke. They 
 came, and saw the snake ; it was 
 great, and its fat was running out. 
 They said, it was as big as a man, 
 as to its size ; as to its length,, it 
 was very long, perhaps it would 
 reach from here to Ukcitwa's.** 
 They went back, saying, " Let us 
 go and fetch the wagon ; we will 
 carry away this snake which is as 
 big as a man." 
 
 UTINGO LWENKOSIKAZI. 
 
 (the queen's bow.) 
 
 Uma izulu li suke li na, ku bona- 
 kala utingo Iwenkosikazi. Be se 
 be t' abantu, " Li za kusa ; ngo- 
 kuba ku bonakala uti Iwenkosi- 
 kazi, utingo ; " li se : noma izulu 
 li na kakulu, ku bonakala utingo, 
 li se ; li nga be li sa na, li se ; no- 
 
 When the heaven happens to rain, 
 on the appearance of the rainbow 
 men say, " It is going to clear up ; 
 for the rod of the queen, the bow, 
 is seen ; " and it clears up : even 
 though it rains much, on the ap- 
 pearance of the bow, it clears up ; 
 it rains no more, but clears up ; 
 even though it has rained two 
 
 ^ A distance of more than 500 yards ! But this is a very modest exag- 
 geration, compared with the Scotchman's eel : — " An old man in Lorn used to 
 tell that he went one summer morning to fish on a rock ; he was not long there 
 when he saw the head of an eel pass. He continued fishing for an hour, and 
 the eel was stUI passing. He went home, worked in the field all day, and having 
 returned to the same rock in the evening, the eel was still passing, and about 
 dusk he saw her tail disappearing behind the rock on which he stood fishing. " 
 (Campbell's West Highland Tales. Vol. 11. , p. 370.^ We may also not un- 
 aptly compare the Mussulman's exaggeration of the size and characteristics of 
 Moses' serpent : — " Moses flung his staff on the ground, and instantly it was 
 changed into a serpent as huge as the largest camel. He glanced at Pharaoh 
 with fire-darting eyes, and raised Pharaoh's throne aloft to the ceiling, and 
 opening his jaws, cried, ' If it pleased Allah, I could not only swallow up thy 
 throne, with thee and sJl that are here present, but even thy palace and all that 
 it contains, without any one perceiving the slightest change m me. ' " ( Weil's 
 Biblical Legends of the Mussulmans, p. \l&.) 
 
29i 
 
 IZINGANEKWANE. 
 
 ma li n' insuku zonibili, ku bona- 
 kala vatingo, li se. 
 
 Ba ti lu ninnyama o Alala esizi- 
 beni, o faiia nemvu. Ba ti, lapo ii 
 /ilabe kona, u suke u puze esizibeni. 
 Isiziba esikulu abantu ba y' esaba 
 iikugeza kuso, ba ti, si nomnyama ; 
 lima umiuitu e ngena kuso, a ba- 
 njwe timnyama, u ran d/tle. Ko- 
 dwa ba ti, esizibeni esi nomnyama 
 ku ngena isanusi es' eta,sayo, si 
 /ilale nomnyama esizibeni, umnya- 
 ma u nga si d/tli, u si kcombe 
 ngombala ; si ti si puma esizibeni, 
 se si pambe ngezinyolta emzimbeni 
 waso, si ye nazo ekaya. Isanvisi 
 izindaba e si zi kulumayo, abantu 
 ba kolwa i zo.- 
 
 Uguaise wasemadungeni. 
 
 days, on the appearance of tbe 
 rainbow, it clears up. 
 
 Tlie people say the bow is an 
 umnyama, which dwells in a pool, 
 and is like a sheep. They say, 
 that where it touches the earth, it 
 is diinking at a pool. Men are 
 afraid to wash in a large pool ; 
 they say there is an umnyama in 
 it ; and if a man goes in, it catches 
 and eats him. But they say that 
 a man who is being pi-epared to be 
 a diviner goes into a jjool which 
 has an umnyama in it, and the 
 umnyama does not eat him, but 
 bedaubs him with coloured clay ; 
 and he comes out of the pool with 
 snakes entwined about his body, 
 and goes home with them. Men 
 believe in the tales they talk about 
 the diviner. 
 
 UTSHINTSHA NOMNYAMA, 
 
 (UTSHINTSHA AND THE RAINBOW.) 
 
 I HAD been watching in the gar- 
 den when it was raining. When 
 it cleared up, there descended into 
 the river a rainbow. It went out 
 of the river, and came into the 
 garden. I, IJtshintsha, the owner 
 of the garden, ran away when I 
 saw the rainbow now coming near 
 me, and dazzling in my eyes ; it 
 struck me in the eyes with a red 
 colour. I ran away out of the 
 garden. I ran away because I was 
 afraid, and said, " This is disease ;*« 
 why does it come to me ? " Men 
 say, " The rainbow is disease. If 
 it rests on a man, something will 
 happen to him." So, then, after 
 the rainbow drove me from the 
 gjarden, my body became as it is 
 now, that is, it was affected with 
 swellings.*'' And now I consider, 
 
 *'' Or death, that is, a cause of deatli or disease. 
 
 * He was suffering from a scaly eruption over the whole body. 
 
 Nga ngi lindile ngi linde ensimini, 
 izulu li na. La t' uba h se, kw' e- 
 /tla umnyama, ow' e/ilela emfuleni. 
 Wa puma emfuleni, wa ngena 
 ensimini. Nga baleka, mina tshi- 
 ntsha, umninisimu, ngi bona um- 
 nyama u s' u fika pansi kwami, se 
 ku beje emeAlweni ami ; wa ngi 
 kccopa ngombala obomvu. Nga 
 baleka, nga pumela ngapandAle 
 kwensimu. Nga baleka ngokwe- 
 saba, ngokuti, " Ukufa loku ; ini 
 uba ku ze kumina na 1 " Abantu 
 bati, " Umnyama iikufa ; u ng' eze 
 wa /jlala kumuntu." Ngoba ke 
 umnyama ngemva kwawo wa ngi 
 kaotsha ensimini, umzimba wami 
 wa uje, ukuti, wa nesiAlungu. Se 
 
THE EAINBOW. 
 
 295 
 
 ngi kcabanga ngokuti, " Ngu wo 
 ini na 1 " Ba ti, " U ya mu dAla 
 kambe \imuntu, a pendiike umbala 
 o nge wake." 
 
 Ea ti umnyama lo utingo Iwen- 
 dhhi 'nkulu olu vela pezulu, ub' i- 
 zulu li nile; kii ti ku nga vela 
 lona, li buye li se. Ukuzwa kwa- 
 mi kambe, ba ya tsho, u hamba 
 nenyoka, ukuti lapa u kona, nen- 
 yoka i kona. Kepa mina a ngi i 
 bonanga. Nabatshoyo ukuti u 
 hamba nemvu. A ngi i bonanga. 
 Ba ti izanusi, ukutasa kwazo, zi 
 ngena emanzini esizibeni ; zi pume 
 se zi kcombe udaka, lapa ku ngena 
 umnyama ; zi pume ke se zi tasile 
 ke, uba se zi izinyanga ke. 
 
 ITtshintsha Mguni. 
 
 saying, " Is it the rainbow" [which 
 causes the disease] 1 They say, it 
 injures a man, and his body as- 
 sumes a colour which is not natural 
 to him. 
 
 Men say the rainbow is one of 
 the rods of the great house, which 
 appears in the heaven when the 
 heaven rains ; when it appears, it 
 again becomes fine. As to what I 
 have heard, they say it lives with 
 a snake, that is, where the rainbow 
 is, there also is a snake. *^ But, for 
 my part, I did not see any snake. 
 And others say, it lives with a 
 sheep. But I did not see any 
 sheep. They say that diviners, 
 when they begin, enter into a 
 deep pool of water ; they come out 
 bedaubed with red earth, from the 
 place where the rainbow enters ; 
 so they come out, being now fully 
 prepared to be diviners. 
 
 UMNYAMA. 
 (thb bainbow.) 
 
 As regards the rainbow, I too 
 hear old men speaking about it, 
 and they say, the rainbow is a 
 sheep, which comes out of great 
 pools.. It comes out of the pool, 
 and rests outside on the rocks ; it 
 comes out when the sky is cloud- 
 ed ; when, then, the rainbow comes 
 out, it comes out under these cir- 
 cumstances. And there comes a 
 man, who goes out in the morn- 
 ing ; when he has arrived, it poi- 
 sons him ; and men say, " This 
 man has an eruj)tion ; he has been 
 poisoned by the I'ainbow." And 
 then it will be said, "A rainbow- 
 doctor must be found for him, to 
 treat him ; he has been poisoned." 
 
 *s It is worthy of note that among the Dahomans, the word Danh is a 
 snake or rainbow, which is an object of worship. Burton says : — " Aydo-whe-do 
 
 commonly called Danh, the Heavenly ^Snake, which makes Popo beads and 
 
 confers wealth upon man — ^is the rainbow." (Mission to Gelele. Vol II., p- 
 148. ) And there is a pool near the capital called Danh-to-men, Suake-or-Rain- 
 bow-water-in. (Id., p. 242. J 
 
 N N 
 
 Umunyama nami uma ngi zwa 
 ngabantu abadala, umnyama u 
 imvu, o puma ezizibeni ezikulu. 
 U suk' u suka esizibeni, u Alale 
 ngapand/tle ematsheni ; u puma 
 nxa, izulu li suka li Aloma ; ukuze 
 ke umnyama u pume, u puma 
 njalo. Ku ze ku fike umuntu o 
 puma kusasa ; a t' ub' e zokufika, 
 u m sole ; ba ze 'kuti abantu, " Lo 
 'muntu u nezilonda nje ; w enziwe 
 umnyama." Ku zo'utiwa, " Nga 
 e funelwa inyanga yomnyama, i 
 m elape ; u soliwe." 
 
 Ujojo Sosibo. 
 
296 
 
 IZINGANEKWANE. 
 
 UNTOMBI YAPAKSI 
 
 The chief's tlvree children. 
 
 KwA ku kona inkosi etile ; ya i 
 lime insimu enkulu. Be ku ti 
 ngesikati abantu abaningi ba ye 
 'kulima leyo 'nsimu. Kejoa leyo 
 'nkosi ya i nabantwana abatatu 
 nje ; omkulu ku XJsilwane ; omu- 
 nye ku XJsilwauekazana ; omunye 
 ku Untombi-yapansi. Kepa ba be 
 tandana Usilwane nosilwaneka- 
 
 Theee ■was a certain chief who had 
 dug a large field. At the proper 
 season many men went to dig the 
 garden. That chief had only 
 three childi-en ; the eldest was 
 called Usilwane ;*" the second 
 Usilwanekazana f and the other 
 Untombi-yapansi. ^'^ But Usilwane 
 and Usilwanekazana loved each 
 other. 
 
 The chief's son tames a leopard. 
 
 Kwa ti ngesinye isikati w' emu- 
 ka Usilwane, wa ya 'uzingela ; wa 
 buya e pete isilo ; wa ti, " Inja 
 yami le ; ni ze ni i pe amasi, ni 
 vube ugenkobe zamabele, n' enze 
 isitubi f''' ku ti lapa so ku jjolile 
 ni i nike, i d/ile ; ngokuba i ya 
 'kufa uma ni i nika ku tsliisa." 
 B' enza njalo njengokutslio kwake. 
 
 It happened at a certain time 
 that Usilwane went to hunt ; he 
 returned carrying in his hand a 
 leopard ; he said, " This is my 
 dog ; give it milk ; mix it with 
 boiled com, and make porridge ; 
 and give it its food cold, that it 
 may eat ; for it will die if you 
 give it hot." They did as he di- 
 rected them. 
 
 The people suspect him. 
 
 Ya ze ya kula, kwa ba inja en- 
 kulu ; kepa abantu b' esaba kakulu 
 ngokuba ku isilo, be ti, " Si za 
 'kud/ila abantu." Abantu be ti, 
 " U za 'kuba umtakati Usilwane." 
 Ba ti, " Ini ukuba a fuye isilo, a 
 ti inja yake na?" 
 
 At length the leopard grew ; it 
 was a gi'eat dog ; and the people 
 were very much afraid because it 
 was a leopard, saying, "It will 
 devour the people. Usilwane will 
 become aai umtakati.^* Why does 
 he domesticate a leopard and call 
 it his dogr' 
 
 *' Usilwane, The beast-man. 
 
 ■'" Usilwanekazana, The Httle-beast-woman. Usilwanehazi, The beast- 
 woman. Usilwanekazana, the diminutive.— There is another version of this 
 tale in which the names are different. Usilwane is called Unkoiya ; Usilwane- 
 kazana, Ulukozazana, — Little-hen-eagle ; and Untombi-yapansi, Umabelemane, 
 — Four -breasts. Other differences will be mentioned in their proper place. 
 
 ^' Untombi-yapansi, The damsel-of-beueath, or of-the-earth. It may have 
 reference to three things : — 1. To poverty or distress ; 2. To origin, — from the 
 earth ; 3. To her having travelled underground. 
 
 "''' Isitubi, porridge made with milk. 
 
 °^ A wizard, — secret poisoner. 
 
UNTOMBI-YAPANSI. 
 
 297 
 
 Kepa Usilwanekazana, e hbipe- 
 ka ngokuba e zwa abantu be ti 
 UHinta kwabo u za 'kuba umtakati, 
 wa kcamanga e ti, " Konje ngi si 
 bulala iigani lesi 'silo na ? " 
 
 But Usilwaiiekazana being trou- 
 bled because she heard the people 
 say that a child of her family 
 ■would become an umtakati, said, 
 " With what can I kill this leo- 
 pard 1 " 
 
 His sister kills the leopard. 
 
 Kwa ti ngolunye usuku kw' e- 
 muka abantu bonke ba ya 'kuvuna 
 insimu yenkosi. Kwa ti Usilwane 
 yena wa ya ezintombini ; Usilwa- 
 iiekazana wa sala yedwa. Kwa ti 
 kusasa wa peka ubisi, Iwa za Iwa 
 bila ; wa tela umkcaba, wa i nika 
 inja kasilwane. Ya d/tla ya d/ila ; 
 ya ti lapa se i kg^edile ya fa, ngo- 
 kuba kwa ku tshisa. 
 
 It came to pass on another day 
 that all the people went to harvest 
 in the garden of the chief; and 
 Usilwane for his part he had gone 
 to visit the damsels ; and Usilwar 
 nekazana remained alone. In the 
 morning she cooked milk till it 
 boiled, and added to it some 
 pounded corn, and gave it to the 
 dog of Usilwane. It ate and ate ; 
 when it had finished it died, be- 
 cause the food was hot. 
 
 Usilwane Idlls Ms sister. 
 
 Kwa ti emini wa fika Usilwane, 
 wa bona inja yake i file. Wa ti, 
 " Silwanekazana, inja yami i bule- 
 we ini na ? " Wa ti, " I dAle ku 
 tshisa, ya fa." Wa ti Usilwane, 
 " Ini u bulala inja yami na ? loku 
 kade nga ni tshela nga ti, ' Ni nga 
 i niki ku tshisa, i ya 'kufa.' U i 
 bulele ngamabomu inja yami." 
 Wa tata umkonto Usilwane, wa ti 
 kusilwanekazana, " Pakamisa um- 
 kono, ngi ku gwaze." Wa ti 
 Usilwanekazana, "Ngobang' enze 
 niria?" Wa ti, "U bulele inja 
 yami." Wa ti Usilwanekazana, 
 " Ngi i bulele ngokuba abantu be 
 ti, ' U za 'utakata ngayo ? ' " Wa 
 ti Usilwane, " Kg'a ! u i bulele nje 
 ngokuba u nga i tandi." Wa ti, 
 " Tshetsha, u pakamise umkono, 
 ngi ku gwaze." Kepa Usilwane- 
 kazana e /ileka e ti Usilwane u ya 
 laula nje ; kepa Usilwane e tuku- 
 tele kakulu, wa m bamba, wa m 
 pakamisa umkono, wa m gwaza 
 pansi kwekwapa. 
 
 Usilwane returned at noon, and 
 saw his dog dead. He said, " Usi- 
 lwanekazana, what has killed my 
 dog 1 " She replied, " It ate food 
 whilst still hot, and died." Usi- 
 wane said, " Why do you kill my 
 dog 1 for long ago I told you not 
 to give it hot food, for it would 
 die. You have killed my dog on 
 purpose." Usilwane took an assa- 
 gai, and said to Usilwanekazana, 
 " Raise your arm, that I may stab 
 you." Usilwanekazana replied, 
 " For what evil that I have done?" 
 He said, "You have killed my 
 dog." Usilwanekazana said, " I 
 killed it because the people said 
 you would practise witchcraft by 
 it." Usilwane said, " No ! you 
 killed it because you did not love 
 it. Make haste, raise your arm, 
 that I may stab you." But Usi- 
 lwanekazana laughed, thinking 
 that Usilwane was merely jesting ; 
 but he, being very angry, laid hold 
 of her, raised her arm, and stabbed 
 her below the armpit. 
 
298 
 
 IZINGANEKWANE. 
 
 He lays her out in an attitude of sleep. 
 
 Wa tata Usilwane ukamba, wa 
 tela kona iibubeude bukasilwane- 
 kazana. Wa buya wa m esula 
 ka/ile, "wa m geza, wa m lalisa 
 okcaiisini Iwake ; wa tata isikca- 
 melo sake, wa m kcamelisa ngaso ; 
 wa m lungisa ekanda, e m tela 
 nganiaka, e m kg'elisa ; wa m gjiza 
 ezaudAleni na sezinyaweni ; wa m 
 gcoba ngamafuta, wa m embesa 
 ingubo yake. Kwa nga ti u lele 
 nje. 
 
 Usilwane took a pot, and put in 
 it the blood of Usilwanekazana. 
 He then wiped her carefully, and 
 washed her, and laid her on her 
 mat ; he took a pillow and placed 
 it under her head ; he set in order 
 her head, putting scents on it, and 
 placing a fillet on her brow ; he 
 jjut armlets on her arms, and 
 anklets on her legs ; he anointed 
 her with fat, and covered her with 
 a blanket. It was just as though 
 she was asleep. 
 
 He mixes his sister's blood with sheep's blood, and cooks it. 
 
 W emukaXJsilwane wa ya 'ku- 
 tata imvu yake ; wa buya nayo, 
 wa i Alaba ; wa tela ububende bayo 
 okambeni lapa ku kona obukasi- 
 Iwanekazana ; wa bu Alanganisa 
 'ndawo nye. Wa /ilinza imvu, wa 
 sika ipapu nen/tliziyo nesibindi ; 
 wa kg'obela 'ndawo nye namatumbu 
 nomlilwehlwe ; wa peka 'ndawo 
 nye kona loko ; kwa vutwa, wa 
 beka enzansi kweziko ; wa geza, 
 wa Alala. 
 
 He then went out and took one 
 of his sheep, and brought it home 
 and killed it ; he poured its blood 
 into the vessel w^hich contained 
 that of Usilwanekazana, and mix- 
 ed it together ; he skinned the 
 sheep, and cut out the lungs, the 
 heart, and the liver, and chopped 
 them up, with the entrails and the 
 caul ; he cooked it together ; when 
 it was done, he placed it at the 
 lower side of the fireplace ; and 
 washed liimself and sat down. 
 
 He offers it as food to Untomhi-yapansi. 
 
 Ku ti lapa ilanga se li muka wa 
 fika XJntombi-yapansi. Wa ngena 
 eudAlini kwabo, wa funyana Usi- 
 lwane e /tlezi ; Usilwanekazana e 
 lele. Wa ti Usilwane, " Tata, 
 nampo ububende,'''' utombi-yapa- 
 nsi, u d/ile." Wa ti Untombi- 
 yapansi, " Usilwanekazana u lalele 
 ni na?" Wa ti Usilwane, "A 
 ng' azi. U lele nje." Wa ti 
 Untombi-yapansi, " O, ububende 
 lobu bu vela pi na ? " Wa ti Usi- 
 lwane, " A u i boni imvu leyo 
 
 ^* Uhuhende here means the food 
 thing like "sausage meat " or " black- 
 
 When the sun was declining, 
 Untombi-yapansi came. She en- 
 tered her mother's house, and 
 found Usilwane sitting, and Usi- 
 lwanekazana lying down. Usi- 
 lwane said, " Take ; there is food, 
 Untombi-yapansi, and eat." Un- 
 tombi-yapansi said, " Why is Usi- 
 lwanekazana sleeping %" Usilwane 
 said, " I do not know. She is 
 merely sleeping." Untombi-ya- 
 pansi said, "O, whence did this 
 food come 1 " Usilwai^e replied, 
 "Do you not see that sheep?" 
 
 made of blood, and viscera ; it is some- 
 pudding." 
 
UNTOMBI-YAPANSI. 
 
 299 
 
 na 1 " Wa ti Untombi-yapansi, 
 "I /ilatshelwe ni na?" "Wa ti 
 Usilwane, "I Alatshiwe nje." 
 
 Untombi-yapansi said, " Why was 
 it killed ?" Usilwane replied, " It 
 was merely killed." 
 
 She is prevented from, eating it hy a fly. 
 
 Wa puma ke Usilwane, wa ya 
 elawini lake, wa ya 'kuAlala kona. 
 Wa tata Untombi-yapansi ubu- 
 bende ; wa ti lapa e za 'kudAla, 
 kwa fika kuyena impukane enkulu, 
 ya banga umsindo, i ti, " Bu ! bu ! 
 ngi pe, ngi ku tshele." A i kape 
 iigesand/tla. A ti, lapa e za 'kii- 
 d/tla, i like masiuyaiie, i ti, " Bu ! 
 bu ! ngi pe, ngi kvi tshele." Kwa 
 ti lapa i pinda ngokwesitatu Un- 
 tombi-yapansi wa memeza wa ti, 
 " We, silwane ! We, silwane ! 
 Nansi impukane i ti, ' Bu. ! bu ! ' 
 a ngi i pe, i ngi tshele." Wa ti 
 Usilwane, " I bulale ; i ya ku ko- 
 /ilisa ; u nga i pi." 
 
 Then Usilwane went to his own 
 house, to wait there. Untombi- 
 yapansi took some food ; when she 
 was about to eat, there came a 
 large fly to her and made a great 
 noise and said, " Boo ! boo ! give 
 me, and I will tell you." She 
 drove it away with her hand. 
 When she was again about to eat, 
 the fly came immediately and said, 
 " Boo ! booi! give me, and 1 will 
 tell you." When it did thus the 
 third time, Untombi-yapansi shout- 
 ed, saying, " Here, Usilwane I 
 Here, Usilwane ! There is a fly 
 which says ' Boo ! boo ! ' and asks 
 me to give it, and it will tell me." 
 Usilwane replied, " Kill it ; it is 
 deceiving you ; do not give it." 
 
 Slie gives the fly food, amd it tells her of the mnvrder of lier sister. 
 
 Wa pinda futi Untombi-yapansi 
 wa ka ubu.b6nde ; ya banga um- 
 sindo omkulu imijukane, i ti, 
 " Bu ! bu ! ngi pe, ngi ku tshele." 
 Wa i kapa ngesand/Ja. Ya buya 
 ya pinda futi, ya ti, " Bu ! bu ! 
 ngi pe, ngi ku tshele." Kwa ti 
 lapa i pinda futi okwesitatu, wa i 
 pa ; ya kota, ya ti, " Bheka ; u 
 nga bu d/ili lobo 'buben4e, ngoku- 
 ba Usilwane u bulele Usilwaneka- 
 zana. Wa ti, ' U be dAlala nge- 
 silo sake.' Bheka, Usilwanekazana 
 u file ; ububende bake lobo ; uesilo 
 si file." 
 
 Again Untombi-yapansi took 
 some of the food ; the fly made a 
 great noise, saying, " Boo ! boo ! 
 give me, and I will tell you." She 
 drove it away with her hand. 
 Again it said, " Boo ! boo ! give 
 me, and I will tell you." When 
 it did so the third time, she gave 
 it ; it licked the food and said, 
 " Take care ; do not eat this food, 
 for Usilwane has killed Usilwane- 
 kazana. He said, she killed his 
 leopard without cause. See, Usi- 
 lwanekazana is dead; this is her 
 blood ; and the leopard is dead." 
 
 Slie runs away, and is pursued hy Usilwane. 
 
 Wa suka masinyane Untombi- 
 yapansi ; wa tata ingubo ey embe- 
 twe Usilwanekazana, wa m embu- 
 la ; wa bona igazi U puma pansi 
 
 Untombi-yapansi at once arose ; 
 she took off the blanket with 
 which Usilwanekazana was cover- 
 ed, and saw the blood flowing from 
 
300 
 
 IZINGAifEKWAlfE. 
 
 kwekwapa. WapumangamandAla 
 Untombi-yapansi, wa gijima e ya 
 lapa ku kona aoyise iiaonina. Kti 
 te lapa e senAla kwomuzi, wa pu- 
 ma Usilwane endAlini, wa bona 
 Untombi-yapansi en/ila kwomuzi. 
 Wa memeza Usilwane e ti, " Mi- 
 na lapa, ntombi-yapansi ! u ya 
 lagapi na 1 " Wa baleka ngama^ 
 nd/jla Untombi-yapansi. Wa m 
 landela Usilwane e pete umkonto, 
 e ti lapo e ya 'ku m bamba kona, 
 u ya 'u m gwaza ngomkonto. 
 
 beneath the armpit. Untombi- 
 yapansi rushed out, and ran away 
 to her fathers and mothers.*^ 
 When she was at the upjjer 
 part of the village, Usilwane 
 left his house and saw her. He 
 called her, saying, "Here, attend 
 to me, Untombi-yapansi, where 
 are you going?" Untombi-yapansi 
 fled with haste. Usilwane piu-sued 
 her, taking an assagai in his hand, 
 thinking when he should catch 
 hei', he would stab her with it. 
 
 Untombi-yapansi escapes. 
 
 Y^a ti lapa e seduze kakulu 
 Usilwane, Untombi-yapansi wa ti, 
 " Dabuka, m/ilaba, ngi ngene, ngo- 
 kuba ngi za 'kufa namuAla." Wa 
 dabuka um/tlaba, wa ngena Un- 
 tombi-yapansi. Wa ti lapo Usi- 
 lwane e se fika lapo, wa funa, e 
 nga m boni lapo e tshone kona 
 Untombi-yapansi ; wa ti Usilwane, 
 " Hau ! hau ! u tshone pi, loku 
 ngi te ngi lapayf^ wa e lapa na ? " 
 A ka be e sa m bona. Wa buyela 
 emva Usilwane. 
 
 When Usilwane was very near 
 her, Untombi-yapansi said, "Open, 
 earth, that I may enter,^" for I am 
 about to die this day." The earth 
 opened, and Untombi-yapansi en- 
 tered. When Usilwane came 
 there, he sought, but could not see 
 where Uatom.bi-yapansi had de- 
 scended ; he said, " Hau ! hau ! 
 where did she descend ! for I 
 thought when I was yonder, she 
 was here." He was no longer able 
 to see her. He went back again. 
 
 She goes nea/r the chief's garden and gives an alarm. 
 
 Wa hamha Untombi-yapansi ; 
 kwa ti lapa so ku Alwile wa lala, 
 e nga pumanga pansi. Kwa ti 
 kusasa wa vuka futi, wa hamba. 
 Kwa ti lapa se ku semini kakulu 
 wa puma pansi, wa ye w' ema ega- 
 Dgeni, wa memeza e ti, " U so ya 
 yiyayiya^^ yedwa kwela nonyaka ; 
 
 Untombi-yapansi went on; when 
 it was evening she slept, not hav- 
 ing come out from the earth. In 
 the morning she awoke, and again 
 went on. When it was midday 
 she came out of the earth, and 
 went and stood on a small eleva- 
 tion, and shouted, saying, " There 
 will be nothing but weeping 
 tills summer. 58 Usilwanekaza- 
 
 65 The brothers of the father are called fathers ; and the father's polygamic 
 wives, mothers. 
 
 *" See Appendix. 
 
 '•'' Yiyayiya fw lilalila ; in Isikjivahe dialect. 
 
 1^8 The u here does not refer to any particular person, but to the people of 
 the chief lu general. The natives say on such occasions, " U ya 'kuba Umaye- 
 maye kwela nonyaka," "There will come Umayemaye this summer, " Umaye- 
 maye being a name personifying moummg. ' ' The woe- woe-man wiU come this 
 summer. " 
 
UNTOMBI-YAPANSI. 
 
 301 
 
 Usilw^anekazana u bulewe ITsilwa- 
 ne ; u ti, u be dAlala ngengomende 
 yenkosi." Sa ti isalukazi esi lapo 
 embutisweni, " Kungati ku koiia 
 oku leugezayo, ku ti Usilwaneka- 
 zana u bulewe Usilwane ; u be 
 d/ilala ngengomende yenkosi." Ya 
 ti inkosi, " Si tate ni, ni si ponse 
 emnceleni." Ba si tata, ba si bu- 
 lala, ba si ponsa emnceleni ; :igo- 
 kuba be ti, " Si Alolela umntwana 
 wenkosi." 
 
 na has been murdered by Usi- 
 lwane ; he says, she has killed the 
 prince's leopard*^ without cause." 
 An old woman which was in the 
 royal garden said, " It sounds as 
 though some one was shouting afar 
 off, saying, ' Usilwanekazana has 
 been killed by Usilwane ; she has 
 killed the prince's leopard without 
 cause.' " The king said, " Seize 
 her, and cast her outside the gar- 
 den." They seized hei-, and killed 
 her, and cast her outside the gar- 
 den ; for they said she was pro- 
 phesying evil against the king's 
 child. 
 
 She goes to another place and shouts again. 
 
 Wa pinda wa d/ilula lapo Un- 
 tombi-yapansi, wa fika kwelinye 
 iganga, wa ti, " U so ya yiyayiya 
 yedwa kwela nonyaka. Usilwa- 
 nekazana u bulewe Usilwane ; u 
 be d/ilala ngengomende yenkosi." 
 La ti ikxeku, " Ku kona oku le- 
 ngezayo ; ku nga ti ku ti, * U so 
 yiyayiya yedwa kwela nonyaka. 
 Usilwanekazana u bulewe Usilwa- 
 ne ; u ti, u be d/tlala ngengomende 
 yenkosi.' " Ya.ti inkosi, " Li tate 
 ni, ni li ponse ngapand/tle kwom- 
 ncele." Ba li tata, ba li ponsa 
 emnceleni. 
 
 Again Untombi-yapansi passed 
 onward from that place, and went 
 to another small elevation, and 
 cried, " There will be nothing 
 but weeping this summer. Usi- 
 lwanekazana has been muz'der- 
 ed by Usilwane ; he says, she 
 has killed the prince's leopard 
 without cause. An old man said, 
 " There is some one shouting afar 
 off ; it is as if it was said, 
 ' There will be nothing but weep- 
 ing this summer. Usilwaneka- 
 zana has been killed by Usilwane ; 
 he says she has killed the prince's 
 leopard without cause.' " The 
 chief said, " Seize him, and cast 
 him outside the garden." They 
 seized him, and cast him out. 
 
 All the people run to her when slie shouts the third time. 
 
 Untombi-yapansi then again 
 departed and went near them, 
 and shouted, saying, " There will 
 be nothing but weeping this sum- 
 mer. Usilwanekazana has been 
 killed by Usilwane ; he says she 
 
 58 IngoTiC-eThde, the name here given to the leopard, means a loTig wedding 
 
 Kwa ti, lapo w' esuka futi Un- 
 tombi-yapansi, wa ya eduze nabo, 
 wa memeza e ti, " U so ya yiya 
 yedwa kwela nonyaka. Usilwa- 
 nekazana u bulewe Usilwane ; u 
 
302 
 
 IZINGAJfEKWANE. 
 
 ti, u be dAlala ngengomende yen- 
 kosi." Kwa ti lapo bonke abantti 
 b' ezwa ukutslio kwake, ba kala 
 bonke, ba baleka, ba ya kuyena, 
 ba ti, "U ti ni na?" Wa ti, 
 " Usilwanekazana u bulewe Usi- 
 hvaue ; u ti, u be d/dala ngengo- 
 mende yenkosi." 
 
 has killed the prince's leopard 
 without cause." When all the 
 people heard that, they all cried, 
 and ran towards her, and said, 
 "What do you say?" She re- 
 plied, " Usilwanekazana has been 
 killed by Usilwane ; she has killed 
 the prince's leopard without cause." 
 
 Usilwcvne is seized and hovmd. 
 
 Ba buya abantu bonke, ba ya 
 ekaya. Ba fika, wa baleka Usi- 
 lwane ; ba m biza, ba ti, " Buya 
 wena ; u s' u ti ku kona abantu 
 aba fa bonke na f'^ Wena \x se 
 z' 'ubulawa.""! Wa buya Usilwa- 
 ne, wa ngena endAlini. Ba m 
 bamba,, ba m bojja, ba ti, " U za 
 'kwenziwa njani na ? " Ya ti in- 
 kosi, " Vala ni emnyango, ni tshise 
 ind/ilu, ku ze ku tshe tin a soba- 
 tatu. Kepa wena, ntombi-yapansi, 
 hamba u ye kodade wenu, u ye 
 'kuAlala kona ; ngokuba mina no- 
 nyoko si za 'kutsha nendAlu ; ngo- 
 kuba a si tandi ukuhamba, ngo- 
 kuba Usilwanekazana u file, nati 
 si za 'kufa kauye naye." 
 
 All the men went home. When 
 they arrived, Usilwane fled ; they 
 called him, saying, " Come back ; 
 do you think that there is any 
 reason why all the people should 
 be killed ? You are not about to 
 be killed." Usilwane came back, 
 and went into the house. They 
 laid hold of him, and bound him, 
 and said, "What is to be done 
 with him % " The king said, 
 " Close the door, and set fire to 
 the house, that we three may be 
 burnt. ^^ But you, Untombi-ya- 
 pansi, go to your sister,*^ and live 
 with her ; for I and yo\rr mother 
 shall be burnt^* with the house ; 
 for we do not wish to live, because 
 Usilwanekazana is dead, and we 
 too will die with her." 
 
 Usilwane pleads in vain. 
 
 Wa ti Usilwane, " Mina ; mtisa 
 ni ulni ngi tshisa iiend/du ; ngi 
 gwaze ni ngomkonto." Ya ti in- 
 kosi, " Kga, mntanami ; ngi za 'ku 
 
 Usilwane said, " Attend to me ; 
 do not burn me with the house ; 
 stab me with an assagai." The 
 chief said, " No, my cliild ; I will 
 
 ^^ tr s' u ti ku kona abantu aba ka ba fa ngako bonke na ? — This would be 
 the full form of the sentence. It is meant by the question to say, that he need 
 not imagine that one murder — ^namely, his own — will be added to the murder 
 already committed. 
 
 ^' Wena, u se z' ubulawa, for, a ku se z' ubulawa. 
 
 ^^ We three — namely, himself, wife, and Usilwane. 
 
 "' The name of this sister in the other tale is given. It is Umkindinkomo, 
 — Cow-hip-dress ; because the hip-dress she wore was made of a cowhide. 
 
 ^* In the other version the father is represented as arming and fighting 
 with Unkoiya, who also arms. Unkoiya first hurls his lance, but it falls short ; 
 the father's pierces Unkoiya with a fatal wound. But subsequently, without 
 any reason being given, the father, mother, and village are burnt. 
 
TJNTOMBI-YAPANSI. 
 
 SOS- 
 
 ku zwisa ubuMungu obukulu ka- 
 kulu, ngokuba u wena o bulele 
 umritanami." 
 
 cause you to feel very great pain, 
 for it is you who have murdered 
 my child." 
 
 The, chief sends Unto-mhi-yapansi to her sister. 
 
 Wa ti Untonibi-yapansi, "Ngi 
 za 'kuhamba nobani na ? " Wa ti 
 uyise, " Tata inkabi yakwenu, u 
 kwele pezu kwayo, u liam.be. Kwo 
 ti lapo u pezalu okalweiii u ya 
 'kuzwa ukuduma okukulu kwoku- 
 tslia kwomuzi ; u nga bheki iigase- 
 muva, u hambe nje." 
 
 Untombi-yapansi said, " "With 
 whom shall I goT' Her father 
 replied, " Take your ox, mount it 
 and go. When you are on the 
 tojj of the hill, you will hear the 
 great roaring of the burning vil- 
 lage ; do not look back, but go on." 
 
 She meets with an imbulu, who deceives^ her. 
 
 Wa hamba e kwele eukabini. 
 Kwa ti lapa e sokalweni w' ezwa 
 ukuduma kwomlilo. Wa kala, e 
 ti, " Konje lolo 'ludumo olungako 
 ku tsha uma nobaba." Wa hamba 
 wa ye wa fika emfuleni omkulu. 
 Wa fika lapo, kwa vela imbulu ; 
 ya ti, " Dade, ntombi-yapansi, ake 
 w e/ilike lapa enkabini yako, ngi 
 kwele, ngi bone uma ku nga ngi 
 fanela ini na 1 " Wa ti, " Kg'a j a 
 ngi tandi ukwe7«.lika." Ya ti, 
 " Ku nani na 1 " Kepa Untombi- 
 yapansi wa e kw azi ngapambili 
 ukuba imbulu i za 'uvela lapo ; 
 ngokuba uuina wa e m tshelile, 
 wa ti, " Uma inkabi i nyatele pezu 
 kwelitshe, imbulu i ya 'upuma 
 kona." Ngaloko ke w' esaba 
 ukwe/dika enkabini. Wa ti lapo, 
 "Suka, ngi dAlule." Ya ti im- 
 bulu, " Hau ! Ngi tsheleke, ngi 
 bone uma ku ya 'u ngi fanela ini 
 na?" W e/jlika. Ya ti, " Leti 
 izinto zako, ngi fake, ngi bone uma 
 
 She went, riding on the ox. 
 When she was on the hill, she 
 hcai-d the roaring of the fire. She 
 wept, saying, "So then I hear this 
 great roaring ; my mother and 
 father are burning." She went on, 
 and came to a great river. When 
 she came to it, there appeared an 
 imbulu, and said, " Princess, Un- 
 tombi-yapansi, just come down 
 here fi-om your ox, that I may get 
 up, and see if it becomes me or 
 not 1 " She replied, " No ; I do 
 not wish to dismount." The im- 
 bulu said, " What is the matter 1 " 
 But Untombi-yapansi knew"'' be- 
 forehand that an imbulu would 
 appear at that place ; for her mo- 
 ther had told her, saying, " If the 
 ox treads on a stone, an imbulu 
 will come out at that place." She 
 was therefore afraid to dismount 
 from the ox. So she said, " Get 
 out of the way, and let me pass 
 on." The imbulu said, " Hau ! 
 
 Lend me the ox, that I may see if 
 it is suitable for me 1 " She dis- 
 mounted. The imbulu said, " Hand 
 me your thinga, that I may ]>ut 
 
 65 The words with which she is warned before setting out are given in the 
 other version : — " Ba ti, a nga li tinti itshe cli aendWelcni. " "They told her not 
 to tread on a certain stone which was in the path." This is much more precise, 
 and gives us the idea not distinctly brought out in the above, that there was a 
 certain stone known as being the haunt of some magical evil power. 
 
 o o 
 
304 
 
 IZIN6ANEKWANE. 
 
 ku ya 'u ngi fanela ini na 1 " Wa 
 i nika zonke izinto. Ya binca im- 
 bulu, ya kwela enkabini, ya ti, 
 " We, kwa ngi fanela ! " 
 
 them on and see if they are suit- 
 able for me ? " She gave the im- 
 bulu all her things. The imbulu 
 put them on, and mounted the 
 ox, and said, " Oh, how they be- 
 come me ! " 
 
 The imhulu gives lier a new name. 
 
 Wa ti TJntombi-yapansi, "Ye- 
 /ilika ke, u lete izinto zami, ngi 
 kwele." Ya ti, " A ngi tandi. XT 
 ngi tshelekele ni na ? " Wa ti, 
 " Ku tsho wena, ukuti, a ngi ku 
 tsheleke." Ya ti imbulu, " A ngi 
 tandi." Ya ti imbulu, "A s' ekye 
 lapa ematsheni, si bone o ya 'kuba 
 nenyawo ezi 'manzi." Y' ekg'a 
 imbulu ; kepa yena TJntombi-yar 
 pansi wa hamba emanzini, ngokuba 
 a ka kweli 'ndawo. 
 
 Kwa ti lapa se be welile ya ti 
 imbulu, '' Ezako inyawo zi 'manzi; 
 manje wena igama lako Umsila- 
 wezinja. U mina manje Untombi- 
 yapansi." Kepa TJntombi-yapansi 
 a ka pendulanga 'Into, wa tulanje. 
 Ya hamba imbulu, i kwele enka- 
 bini, 'eza ngemva TJntombi-ya- 
 pansi. 
 
 TJntombi-yapansi said, " Dis- 
 mount now, and give me my 
 things, that I may get up." The 
 imbulu said, "I do not wish to 
 get down. Why did you lend it 
 to me ? " She replied, " You ask- 
 ed me to lend it to you." The 
 imbulu said, " I do not wish to 
 get down. Let us leap here on 
 the stones, and see which will 
 have wet feet." The imbulu leapt ; 
 but TJntombi-yapansi walked in 
 the water, because she was not 
 mounted on any thing." 
 
 When they had passed across, 
 the imbulu said, " It is your feet 
 that are wet ; now your name is 
 Umsila-wezinja.^^ And I am now 
 TJntombi-yapansi." But TJntombi- 
 yapansi made no answer ; she was 
 silent. The imbulu went on, 
 riding on the ox, and TJntombi- 
 yapansi coming after on foot. 
 
 They reach tlie sister's village. 
 
 Ba ya ba fika lapo w' endela 
 udade wabo kantombi-yapansi. 
 Ba ngena ekaya, b' enyuka, ba ya 
 ngasen/ila. Ya fika ya ngena im- 
 bulu, naye TJntombi-yapansi wa 
 ngena. Ya ti imbulu, " Musa 
 ukungena. Bamba inkabi yami." 
 Wa i bamba TJntombi-yapansi ; ya 
 /ilala imbulu. 
 
 They vvent on, and came to the 
 place where the sister of TJntombi- 
 yapansi was married. They en- 
 tered the village, and went to the 
 upper part of it. The imbulu 
 went into a house, and TJntombi- 
 yapansi also went in. The imbulu 
 said, " Don't come in. Hold my 
 ox." TJntombi-yapansi held the 
 ox ; the imbulu sat down. 
 
 ^° Vmsila-wezinja, Dogs' -tail. 
 
UNTOMBI-YAPA]\'Sl. 
 
 305 
 
 The imhvlu deceives her. 
 
 Wa buza udade wabo kantombi- 
 yapansi, wa ti, " TJ ubani na?" 
 Ya ti imbiilii, " TJ mina, mnta- 
 kwetu. Hau ! a u ngi boni ini 
 na?_" Wa ti, "Kqa.; a ngi ku 
 boni ; ngokuba owakwetu um- 
 ntwaua nga m sbiya emncinane ; 
 ngi ya 1' azi kodwa igama lake. 
 Kepa futi umzimba wake wa u 
 kazimiila, ngokuba wa u itusi." 
 Ya ti imbulu, "Mina nga gnla 
 kakulii. Igama lami ng' Untombi- 
 yapansi. Umzimba wami so wa 
 pela lowo o itusi." Wa kala udade 
 wabo, e ti, " Hau ! Kanti umnta- 
 kwetu lona na ? " 
 
 Wa ti udade wabo, " Kepa lona 
 o semnyango u vela pi yena na ? " 
 Ya ti, " Into nje ; nga i tola lapa 
 emfuleni, i bamba pansi nje." Wa 
 ti, " Ngi ku pe ukudAla na T Ya 
 ti, " Yebo ; ngi lambile." Wa i 
 pa isijingi. Ya d/ila. Wa ti, 
 " Biza umuntu wako Iowa, ngi mu 
 pe ; nangu umlaza." Ya ti, " Mu 
 nike kona emnyango lapaya.'' Wa 
 ti umyeni wake, " K^a, musa uku 
 mu pa umuntu pand/ile ; u m nge- 
 nise endAUni, a dAlele kona." 
 Wa m biza, wa ti, " Ubani igama 
 lake na ? " Ya ti imbulu, " Um- 
 sila-wezinja." Wa ti udade wabo, 
 " Ngena, u zokudAla, msila-we 
 zinja." 
 
 The sister of Untombi-yapansi 
 asked, " Who are you ? " The 
 imbulu replied, " It is I, chHd of 
 our house. Hau ! do you not 
 recognise me ?" She said, "No; 
 I do not recognise you; for the 
 child of our house I left when she 
 was still young ; I know nothing 
 but her name. But, besides, her 
 body glistened, for she was Kke 
 brass." The imbulu said, " I was 
 Ycry ill. I am Untombi-yapansi. 
 I no longer have that body of mine 
 which was hke brass." Her sister 
 wept, saying, " Hau ! Torsooth is 
 this the child of our house % " 
 
 Her sister said, " And she who 
 is at the doorway, whence does she 
 come 1 " The imbulu said, " It is 
 a mere thing. I fell in with it at 
 the river ; it was merely going on 
 foot." She said, "May I give 
 you food 1 " The imbulu replied, 
 " Yes ; I am hungry." She gave 
 it porridge. It ate. She said, 
 " Call your sei-vant yonder, that I 
 ma-y give her ; here is some 
 whey."W The imbulu said, " Give 
 it to her there in the doorway." 
 Her husband said, " No, do not 
 give food to the person outside ; 
 bring her into the house, that she 
 may eat here." She called her, 
 saying, "What is her name?" 
 The imbuhi replied, " Umsila-we- 
 zinja." Her sister said, " Come 
 and eat, Umsilar-wezinja." 
 
 Untombi-yapansi wastes the food. 
 
 Wa ngena end/jlini ; wa tata 
 ukamba Iwabantwana udade wabo, 
 wa m nika ngalo umlaza. Ya ti 
 imbulu, " 'K.qa. I 'kq-a, \ Musa uku 
 
 She went in ; her sister took a 
 child's vessel, and gave her some 
 whey in it. The imbulu said, 
 " No ! no ! Child of our house. 
 
 ^ The story makes it clear however that we are not to understand simple 
 whey, but whey mixed with ground mealies. Poor people and dependents only 
 eat ground mealies mixed with whey ; superiors use amasi. 
 
806 
 
 IZINGANEKWANE. 
 
 m nika okambeni Iwabantabako, 
 mnta-kwetu ; u m telele pansi nje, 
 a d/ilele kona." Wa ti iimkwenya 
 •wabo, " K(7a, musa uku m telela 
 pansi umuntn, u m kangeze eza- 
 nd/jleni." Wa ka ngokezo udade 
 wabo, wa m kangeza. Kepa Un- 
 toiubi-yapansi wa pa/Ja iiisika 
 ngezandAla zake, wa m kangeza 
 udade wabo ; ku ti lapa e se laqe- 
 dile uku m kangeza, a yeke iza- 
 ndAla, a kciteke amasi ; a tete a ti, 
 " Ini ukuba ngi ku kangeze amasi 
 ami, u wa kcite na ? " A ti, 
 " Kw' enza, ngokuba ngi kangeza, 
 ngi pa/ile insika." Wa mu pa 
 inkobe ; wa d/ila. Ba lala. 
 
 do not give it to her in the vessel 
 of your children ; pour it for her 
 on the ground, that she may eat it 
 there." Her brother-in-law said, 
 " No, do not pour food for a person 
 on the ground ; give it to her in 
 her hands." Her sister dipped it 
 out with a spoon, and poured it 
 into her hands. But Untombi- 
 yapansi put her hands round the 
 pillar of the house, and her sister 
 put it into her hands ; when she 
 had finished, she separated her 
 hands, and the amasi was spilt. 
 Her sister scolded, saying, " How 
 is it that I pour my amasi"^ into 
 your hands, and you throw it 
 away?" She replied, "It is be- 
 cause, when I stretched out my 
 hands, 3. placed them on each side 
 of the pillar. "^^ She gave her 
 boiled mealies ; she ate ; and they 
 retired to rest. 
 
 She is sent to watch the garden. 
 
 Ku te kusasa wa ti udade wabo 
 kantombi-yapansi, " Ngi ya /du- 
 peka ngokuba ku nge ko 'muntu o 
 ngi lindelayo ; zi ya ngi Alupa 
 izinyoni ensimini kwami." Ya ti 
 imbulu, " Nangu Umsila-wezinja ; 
 a ka hambe naba ya 'kulinda naye, 
 a ye 'ku ku lindela." Wa ti, 
 " Hamba ke." Wa hamba TJn- 
 tombi-yapansi kanye nodalana. 
 
 In the morning the sister of 
 Untombi-yapansi said, " I am in 
 trouble because there is no one to 
 watch for me ; the birds trouble 
 me in my garden." The imbulu 
 said, " There is Umsila-wezinja ; 
 let her too go with those who 
 watch, that she may watch for 
 you." She said, " Well, go." 
 Untombi-yapansi went with Uda- 
 lana.^'o 
 
 *^ The sister here magnifies her gift by calliug the whey amasi. Untombi- 
 yapansi acts thus because it was not proper for her to eat the milk belonging to 
 her brother-in-law. See Note 95, p. 164. The Imbulu has no regard for such 
 
 customs. 
 
 ^^ In the other version, it is groundnuts which are given to her. She takes 
 hut one out of the vessel, and all the rest disappear. It is thus, and not by 
 dropping whey, that she fixes attention on herself. The chief exclaims, "Lolu 
 udodovu Iwenkosikazi lu tate yanye ind/tlubu, za pela zonke esitsheni. " " This 
 skinny one of the queen has taken one groundnut, and no more are left in the 
 dish." She thus also manifests her magical power, which is brought out so 
 much afterwards. 
 
 '" Udalana, Little-old-one. 
 
UNTOMBI-YAPANSI. 
 
 307 
 
 Ba fika iigapand/ile kwomuzi, 
 w' ema Untombi-yapansi, wa ti, 
 " DMula wena, dalana." Wa 
 dAlula Udalana ; ba hamba, ba 
 fika emasimini. Kepa Udalana e 
 ya kwabo insimu, ya i ngasenAla ; 
 kepa leyo e lindwa Untombi-ya- 
 pansi ya i Dgenzansi, amakxiba e 
 bhekene. Inyoni ziningi kakulu ; 
 kwa ti be sa fika, za fika. Wa zi 
 ponsa Udalana, wa ti, "Nazo, 
 msila-wezinja." Wa ti Untombi- 
 yapansi, " Tayi, tayi, lezo 'nyoni 
 ezi dAla insimu kadade, koua e 
 nge 'dade ngasibili, ngoba se ngi 
 Umsila-wezinja. Nga ngi nge 
 'msila-wezinja ngempela ; nga ngi 
 Untombi-yapansi." Z' esuka ma,- 
 sinye izinyoni njengokutsho kwa- 
 ke. Ba Mala, imini yonke izinyoni 
 zi nge ko. Kepa Udalana wa 
 maugala kakulu ngokuba e bona 
 izinyoni zi nge ko, loku zi m /tlupa 
 kangaka yonke imiAla. 
 
 When they came outside the 
 village Untombi-yapansi stopped 
 and said, " Do you go before, 
 Udalana." Udalana went on ; 
 they reached the gardens. Udalana 
 went to the garden belonging to 
 her house, which was high up; 
 and that which was watched by 
 Untombi-yapansi was low down, 
 and the watch-hoii.'ies were oppo- 
 site each other. The birds were 
 very numerous. As they were 
 entering the ^ garden the birds 
 came ; Udalana threw stones at 
 them, and said, " There they are, 
 Umsila-wezinja." Untombi-yapa- 
 nsi said, " Tayi, tayi, those birds 
 which devour my sister's garden, 
 although she is not my sister truly, 
 for I am now Umsila-wezinja. I 
 was not really Umsila-wezinja ; I 
 was Untombi-yapansi." The birds 
 went away immediately in accord- 
 ance with her word. They re- 
 mained the whole day without any 
 birds coming. And Udalana won- 
 dered much when she saw that 
 there wei'e not any birds, since 
 they troubled her so much every 
 day. 
 
 She is visited hy strange guests. 
 
 Wa ti Untombi-yapansi lapa se 
 ku semini kakulu, wa ti, " U ze u 
 ngi ponsele, dalana ; ngi sa ya 
 'kugeza." Wa hamba wa ya em- 
 fuleni ; wa fika wa ngena pakati 
 esizibeni, wa geza ; wa puma um- 
 zimba wonke wake u kanya itusi, 
 8 pete induku yake yetusi. Wa 
 tshaya pansi, wa ti, " Puma ni 
 nonke, bantu bakababa nenkomo 
 zikababa, nokudAla kwami." Kwa 
 puma abantu abaningi nenkomo 
 eziningi, nokud/ila kwake. Wa 
 
 When it was midday Untombi- 
 yapansi said, " Do you throw 
 stones at the birds for me, Udala- 
 na ; I am now going to bathe." 
 She went to the river ; when she 
 came to it, she went into a i:)ool 
 and washed; she came out with 
 her whole body shining like brass, 
 and holding in her hand her brass 
 rod. She smote the ground and 
 said, " Come out, all ye people of 
 my father, and cattle of my father, 
 and my food." There at once came 
 out of the earth many people,''^ 
 and many cattle, and her food. 
 
 '1 Tn the other version, the dead, — her father, mother, and Ulukozazana, — 
 are among the company. 
 
308 
 
 IZISTGAXEKWANE. 
 
 d/ila. Kwa puma nenkabi yake, 
 wa kwela pezu kwayo, wa ti, 
 
 " Enkund/tleni kababa sa si ti 
 
 E-a-ye ; 
 Kwezi-matshoba amAlope sa si ti 
 
 E-a-ye." 
 Kwa vuma abautu bonke kanye 
 nezi/tlaAla, zi m vumela. Kwa ti 
 lapa e se kyeclile konke loko, w' e- 
 /jlika enkabini yake ; wa tshaya 
 ngenduku yake pausi, wa ti, " Da- 
 buka, m/ilabfi, ku iigene izinto 
 zikababa nabantu bake." Nembala 
 um/ilaba wa dabuka, kwa ngena 
 izinto zonke nabantu. 
 
 I She ate. Her o^vn ox also came 
 out ; she mounted it and said, 
 
 " In my father's cattle-pen we used 
 to sing E-a-ye ; 
 Among the white-tailed cattle 
 we used to sing E-a-ye." 
 
 All the people, together with the 
 trees, took up the song, singing in 
 unison with her. When she had 
 done all this, slie descended from 
 her ox ; she smote the ground 
 with her rod, and said, " Open, 
 earth, that my father's things and 
 his people may enter." And truly 
 the earth opened, and all the 
 things and men entered. 
 
 She returns to the garden and Udala/na wonders. 
 
 Wa buya wa tata um/tlaba 
 omnyama, wa zibekca ngawo em- 
 zimbeni, wa ba njengaloku e be 
 njalo. Wa kupuka, wa ya ensi- 
 mini, wa ngena ekaiibeni. Wa ti, 
 " Kade zi kona ini izinyoni na 1 " 
 Wa ti Udalana, " Au ! we ba- 
 ndAla ! u bona ngoba e ngi shiye 
 nezinyoni eziningi hgedwa na ? " 
 Ba ti be sa kuluma wa fika um- 
 Alambi omkulu wezinyoni. Wa ti 
 Udalana, " Nazo, msila-wezinja." 
 Wa ti TJntombi-yapansi, " Tayi, 
 tayi, leziya 'nyoni ezi dAla insimu 
 kadade. Kona e nge 'dade ngasi- 
 bili ; kona se ngi Umsila-wezinja ; 
 nga ngi nge Umsila-wezinja ngasi- 
 bili ; nga ngi Untombi-yapansi." 
 Z' esuka masinya izinyoni njengo- 
 kutsho kwake. 
 
 Again she took some black earth 
 and smeared her body with it, and 
 was as she was before. She went 
 up from the river to the garden, 
 and went into the watch-house. 
 She said, " Have the birds been 
 here some time 1 " Udalana said, 
 " Au ! by the council ! does she 
 see because she left me alone with 
 many birds 1 " As they were still 
 speaking a large flock of birds 
 came. Udalana said, " There they 
 are, Umsila-wezinja." Untombi- 
 yapansi said, " Tayi, tayi, you 
 birds yonder which devour my 
 sister's garden. Although she is 
 not my sister truly ; although I 
 am now Umsila-wezinja; T was 
 not truly Umsila-wezinja ; I was 
 Untombi-yapansi.""2 The birds at 
 once went away in accordance 
 with her word. 
 
 '" In the other version it is very different ; she does not protect the garden, 
 but gives it up to the birds. "Za, fika izinyoni, za wela ensimini. Wa ti ' Tai 
 tai, tai ; insimu kadade. Kona zi wa dAIa, a zi wa kjedi. ' A kwa sala nanxa 
 li linye. Kwa ti nya. Ba ti, ' Insimu yenkosi u i nika izinyoni. '" "The birds 
 came, and dropped into the garden. She said, ' Tai, tai, tai ; it is my sister's 
 garden. Though they eat the corn, they do not eat it siX up.' They ate it all ; 
 there did not remain one ear of corn ; the garden was utterly desolate. The 
 people said, ' She gives the king's garden to the birds.' " 
 
UXTOMBI-YAPANSI. 
 
 309 
 
 Kepa Udalana e mangala ka- 
 kulu u loku 'kutsho kwake, a ti, " U 
 ti ni, yebuya, msila-wezinja, n&l" 
 A ti IJntombi-yapansi, " A ngi ti 
 'luto." W enka TJdalana kwelake 
 ikaiiba, wa ya kwelikautombi-yaf- 
 pansi, wa ti, " Hau ! wena ii d/ile- 
 ]a pi, msila-wezinja, na V Wa ti 
 Untombi-yapansi, " U tsho ngani 
 na?" Wa ti, "Ngi tsho ngoba 
 ngi nga boni izala laEo lapo u 
 dAlela kona." Wa ti Untombi- 
 yapansi, " Ngi ya d/tla nje." 
 
 Kwa tshona ilanga, ba buya ba 
 ya ekaya. Ba fika, ya bnza inkosi 
 ya ti, "Be zi kona inyoni, msila- 
 wezinja, na 1 " Wa ti Untombi- 
 yapansi, "Ehe; be ziningi kaku- 
 lu." Ya ti imbulu, " Ukuma 
 kwake yena. Umsila-wezinja u za 
 'ku/ilala pansi nje, i ze i d/jliwe 
 izinyoni. Ku ti lapo se i pelile, u 
 ti w a/ilulwe izinyoni." Ba /tlala ; 
 ba lala. 
 
 But Udalana wondered much at 
 that saying of hers, and said, "I 
 say, Umsila-wezinja, what are you 
 saying ? " Untombi-yapansi re- 
 plied, " I say nothing." Udalana 
 descended from her watch-house, 
 and went to that of Untombi- 
 yapansi, and said to her, " Hau ! 
 where have you eaten, Umsila- 
 wezinja 1" Untombi-yapansi said, 
 " Why do you ask ]" She replied, 
 " I ask because I do not see the 
 refuse of the sugar-cane where you 
 have eaten." Untombi-yapansi 
 said, " I have eaten 1 " 
 
 The sun set ; they returned 
 home. When they arrived the 
 chief asked, saying, "Were there 
 any birds there, Umsila-wezinja ?" 
 Untombi-yapansi replied, " Yes ; 
 there were very many indeed." 
 The imbulu said, "This is her 
 custom. Umsila-wezinja will just 
 sit on the ground, untU the garden 
 is utterly destroyed by the birds. 
 And when it is all gone, she says 
 she has b^en worsted by the birds." 
 They sat ; they retii'ed to rest. 
 
 Udalana makes a discovery. 
 
 Kwa ti kusasa ba hamba ba ya 
 'kulinda. Kwa ti lapa be sesa- 
 ngweni w' ema Untombi-yapansi, 
 wa ti, " DAlula." Wa ti Udalana, 
 " Hau ! wena u nani uma u dAlule 
 na 1 Zonke insuku ku hamba 
 mina pambili." Kepa Untombi- 
 yapansi wa e saba ukud/ilula ngo- 
 kuba umbete u ya m esula umuti 
 Iowa a u gcoba emzimheni ukuze 
 itusi li nga kanyi, ba m bone aba- 
 ntu. Wa d/ilula Udalana. Ba 
 fika emasimini, ba /ilala. Wa ti 
 Udalana, " Nazo, msila-wezinja." 
 Wa ti Untombi-yapansi, "Tayi, 
 tayi, lezo 'nyoni ezi d/tla insimu 
 kadade ; kona e nge 'dade ngam- 
 pela ; kepa kwa ku udade." 
 
 In the morning they went to 
 watch. When they were at the 
 gateway Untombi-yapansi stood 
 still and said, " Go on." Udalana 
 replied, " Hau ! what happens to 
 you if you go first ? Every day I 
 go in front." But Untombi-yapa- 
 nsi was afraid to go first because 
 the dew wiped off that with which 
 she smeared her body, that the 
 brass-colour may not glisten, and 
 people recognise her. Udalana 
 went on. They came to the garden 
 and sat down. Udalana said, 
 " There they are, Umsila-wezinja." 
 Untombi-yapansi said, " Tayi, 
 tayi those birds which devour my 
 sister's garden ; although she is 
 not my sister truly ; but she was 
 my sister." 
 
310 
 
 IZIIfGANEKWANE. 
 
 Wa ti, " Hlala, u bhekile wena, 
 dalana ; iigi sa hamba ngi ya 'kxi- 
 geza." Wa hamba. Kwa ti lapa 
 e se hambile Untoinbi-yapausi, wa 
 landela ngasemiiva Udalana, wa 
 ye wa fika emfulerii uaye. Wa 
 fika Untombi-yapansi, wa ngeria 
 esizibeni, wa puma umziniba wake 
 u kazimula, e pete induku yake 
 yetusi. Wa mangala Udalana 
 ngokubona loko. Kepa Untombi- 
 yapansi wa e nga m boni Udalana, 
 iigokuba wa e kcatshile. Wa tata 
 induku yake Untombi-yapansi, wa 
 tshaya pansi, wa ti, " Dabuka, 
 m/ilaba, ngi bone izinto zikababa, 
 zi pnine zonke nabantu bakababa, 
 nezinto zanii nezinkomo." Kwa 
 puma konke loko njengokutsho 
 kwake. Kwa vela nokud/ila ; wa 
 d/tla. Wa tata ingubo yake i kga- 
 tslielwe ngezindondo, wa i binca, 
 wa kwela enkabini yake, e Alobile. 
 Wati, 
 
 " Enknnd/ileni kababa sa si ti 
 E-a-ye ; 
 Kwezi-matshoba abomvu sa si ti 
 E-a-ye." 
 
 Ba vuma bonke kanye nezi/tla/ila 
 ngaloko. Udalana w' esaba, wa 
 tutiimela ngokuba kwa ku ngatiti 
 iiom/ilaba u ya zamazama. 
 
 Kwa ti lapo Untombi-yapansi e 
 s' e/ilika enkabini, wa buya pam- 
 bili Udalana, wa fika kukgala 
 ensimini. Kepa Untombi-yajsansi 
 wa ti, " A ku tshone konke loko 
 pansi." Kwa tshona konke. Wa 
 zibekca ngomuti emzimbeni wake, 
 wa buya wa ya ensimini. Wa 
 fika wa ti, " Kade zi kona ini 
 izinyoni, dalana, na t " Wa ti 
 Udalana, " Kade \i Alalele ni em- 
 fuleni wena na?" Wa ti Un- 
 tombi-yapansi, " A u boni ini uma 
 miiia a ngi kw azi ukugeza masi- 
 nya, ngoba urazimba wami mubi, 
 uninyama kakulu na ? " 
 
 She said, " Stay and watch, 
 Udalana ; I am now going to 
 bathe." She went. When Un- 
 tombi-yapansi had gone, Udalana 
 wont after her, and she too went 
 to the river. When Untombi- 
 yapansi came to the river she 
 entered the pool, and came out 
 with her body glistening, and car- 
 rying in her hand her brass rod. 
 Udalana wondered when she saw 
 this. But Untombi-yapansi did 
 not see Udalana, for she had con- 
 cealed herself Untombi-yapansi 
 took her rod and smote the ground 
 and said, " Open, earth, that I 
 may see the things of my father ; 
 that all may come out, and my 
 father's people, and my things and 
 the cattle." All these things came 
 out in accordance with her saying. 
 Food also came out ; she ate. She 
 took her garment which was orna- 
 mented with brass balls, she put it 
 on, and mounted her ox, having 
 adorned herself She said, 
 
 " In my father's cattle-pen we used 
 to sing E-a-ye ; 
 Among the red-tailed cattle we 
 used to sing E-a-ye." 
 
 All the people and the trees took 
 up the song. Udalana was afraid, 
 and trembled ; for it was as if the 
 very earth was moving. 
 
 When Untombi-yapansi was 
 getting down from her ox, Udalana 
 went back before her and came 
 first to the garden. And Untombi- 
 yapansi said, " Let it all sink into 
 the ground." Every thing sank 
 into the ground. She smeared her 
 body, and returned to the garden. 
 When she came slie said, " Have 
 the birds been long here, Udala- 
 na 1 " Udalana said, " Why have 
 you staid so long at the river 1 " 
 Untombi-yapansi replied, " Do you 
 not see that I cannot wash quickly, 
 for my body is dirty and very 
 black?" 
 
UNTOMBI-YAPANSI. 
 
 311 
 
 W esuka Udalana wa ya ekaa- 
 beni lapa ku kona Untombi-yapar 
 nsi, wa /ilala kiiyena, e m buka 
 emzimbeni wonke ; kepa __ a nga 
 boni lapo ku kona ibala eli kazi- 
 mulayo. A mangale uma u zibe- 
 kce ngani na. 
 
 ITdalana aroge and went to the 
 watch-house where Untombi-yapa- 
 nsi was ; she sat by her, looking 
 earnestly at the whole of her 
 body J but she did not see any 
 where a glistening spot. She won- 
 dered what she had smeared her- 
 self witL 
 
 T/ie chief visits the garden. 
 
 Ya fika inkosi emasimini, ya ti, 
 " Sa ni bona, msila-wezinja ; zi 
 kona izinyoni na ? " Wa ti, " Ye- 
 bo, nkos', zi kona." W eAlika 
 ekajibeni Untombi-yapansi, 'esaba 
 ugoba ku kona inkosi pezulu ekoi- 
 beni. Ya ti inkosi, " W e/tlikela 
 ni, msila-wezinja, na?" Wa ti, 
 " K^a ; ngi y' eAlika nje, nkos'." 
 Y' e/tlika inkosi, ya hamba ya ya 
 ekaya. Ba buya nabo outombi- 
 yapansi. Ba fika ba d/ila ba lala. 
 
 The chief came to the garden 
 and said, " Good day, TJmsila-we- 
 zinja ; are there any birds here ? " 
 She said, " Yes, sir, there are." 
 Untombi-yapansi descended from 
 the watch-house, being afraid be- 
 cause the chief was on it. The 
 chief said, "Why do you get 
 down, Umsilar-wezinja ] " She re- 
 plied, " No, I merely get down, 
 sir." The chief got down from the 
 watch-house, and returned home. 
 Untombi-yapansi and Udalana 
 also went home. On their arrival 
 they ate and lay down. 
 
 Udalana tells the chief what she has discovered. 
 
 Kv^a ti kusiMwa Udalana wa 
 ya enkosini, wa ti, " Nkos', wo 
 vuka kusasa kakulu, u ye 'kuAIala 
 ekxibeni lami, kona ku ya 'kuti 
 emini lapa Umsila-wezinja e se 
 hambile ukuya 'kugeza, si m la- 
 ndele. U ya 'ubona umzimba 
 wake u ya kazimula. A fike a 
 pume nenduku yake yetusi pakati 
 esizibeni, a tshaye ngayo pansi, a 
 ti, ' Dabuka, mAlaba, ku pume 
 izinto zikababa zonke.' Ku pume 
 nezinkomo nabantu nokudAla ne- 
 zinto zake zokuMoba. A kwele 
 enkabini yake, a Alabele, ku vume 
 abantu nenkomo nemitij konke 
 ku m vumele." Ya ti inkosi, 
 " Uma ngi hamba nje kusasa ngi 
 
 In the evening Udalana went to 
 the chief and said, " O chief, wake 
 very early in the morning, and go 
 and stay at my watch-house ; then 
 at noon when Umsila-wezinja has 
 gone to bathe we will follow her. 
 You will see her with her body 
 glistening. She comes out of the 
 pool with her brass rod, and smites 
 the ground with it, and says, 
 ' Open, earth, that all the things 
 of my father may come out.' And 
 there come out cattle and men 
 and food and all her ornaments. 
 You will see her mount on an ox, 
 and sing. And the men and the 
 cattle and the trees take up the 
 song, and every thing sings in uni- 
 son with her." The chief said, 
 " If I go in the morning shall I 
 
312 
 
 IZINGANEKWANE. 
 
 ya 'u ku bona loko na 1 " Wa ti 
 Udalana, " Yebo, nkosi, u ya 'u 
 ku bona," Ba lala. 
 
 see that?" Udalana said, "Yes, 
 O chief, you will see it," They 
 retired to rest. 
 
 The chief watches in vain. 
 
 Kwa ti lapa ekuseni ya vuka 
 inkosi, ya ya ekadbeni likadalana. 
 Kwa ti lapa se ku sile ba hamba 
 Odalana nontombi-yapansi. Kwa 
 ti lapo be sesangweni wa ti Un- 
 tombi-yapansi, " DAlula, wena, da- 
 lana." Wa ti Udalana, " Ini wena 
 u nga hambi pambili na ? W e- 
 saba ni ukuhamba pambili ?" "Wa 
 d/tlula Udalana, wa hamba. Wa 
 ti Untombi-yapansi, " Hau ! Ku 
 ngani nanuiAla umbete u nga bi ko 
 nal" Wa ti Udalana, " Kumbe 
 nga be ku hamba impunzi." Wa 
 ti Untombi-yapansi, " Kepa w ome 
 kangaka nmbete na ? " 
 
 Ba hamba ba ye ba fika emasi- 
 mini, Ba /ilala, Za fika inyoni. 
 Wa ti Udalana, " Nazo, msila-we- 
 zinja." Wa zi kuza njengabantu 
 bonke ; kepa a zi sukanga ; za ba 
 /Jupa kakulu. Ya ti inkosi, " Kix 
 ngani ukuba zi ni /tlupe namuAla 
 izinyoni na?" Wa ti Udalana, 
 " EmiAleni u ya zi kuza ngokunye 
 Umsila-wezinja. Kepa namu/tla 
 a ng' azi uma u yekele ni na." 
 
 Kepa wa ti Udalana, " Ku nga- 
 ni ukuba nam/ila u nga yi 'kugeza 
 na T Wa ti, " Kja ; ngi y' eng-e- 
 na namuAla." Kepa Untombi- 
 yapansi 'ezwa nkuti u kona umu- 
 ntu o kona emasimini, ngokuba e 
 bona umbete u nge ko. Kwa ze 
 kwa tshona ilanga. Y' e//lika in- 
 kosi ek.-cibeni, ya ya ekayi. Kwa 
 ti ngascmuva ba buya nabo Outo- 
 mbi-yapansi. 
 
 When the chief arose in the 
 morning he went to the watch- 
 house of Udalana. When the sun 
 was up Udalana and Untombi- 
 yapansi set out. When they were 
 at the gateway Untombi-yapansi 
 said, " Do you go on, Udalana." 
 Udalana said, " Why do not you 
 go first ? Why are you afraid to 
 go in front ? " Udalana went on. 
 Untombi-yapansi said, " Hau ! 
 How is it that to-day there is no 
 dew ? " Udalana said, " Perhaps 
 a deer has passed." Untombi- 
 yapansi said, " But why has the 
 dew dried up so much ? " 
 
 They went on and came to the 
 garden. They sat down. The 
 birds came. Udalana said, " There 
 they are, Umsila-wezinja.'' She 
 scared them in the same way as 
 all other people ; but they did not 
 go away ; they troubled them very 
 much. The chief said, " How is it 
 that the birds have troubled you 
 so much to-day ? " Udalana re- 
 plied, " On other days UmsUa- 
 wezinja scares them in a different 
 manner. But to-day I do not know 
 why she has departed from her 
 usual method." 
 
 Udalana went to Untombi-ya- 
 pansi and said, " Why do you not 
 go tOk bathe to-day?" She said, 
 " No ; I am lazy to-day." But 
 Untombi-yapansi perceived that 
 there was some one in the garden, 
 because she saw that there was no 
 dew. At length the sun set. The 
 chief went down fi-om the watch- 
 house and returned home ; and 
 Untombi-yapansi and Udalana also 
 returned after him, 
 
UNTOMBl-YAPANSI. 
 
 313 
 
 Kwa ti lapo se be fike ekaya wa 
 ti Untombi-yapansi, " Zi ya si 
 /ilupa inyoni." Wa ti udade wabo, 
 " U zi bheke kakulu izinyoni, 
 msila-wezinja, zi nga kjedi ama- 
 bel' ami." Ba lala. 
 
 When they reached home Un- 
 tombi-yapansi said, " The birds 
 trouble ns." Her sister said, 
 " Watch the birds with great care, 
 Umsila-wezinja, that they may not 
 destroy my corn." They retired 
 to rest. 
 
 The chief watches a second time, and hM/rs Untomhi-ya/pansi's cJiarm. 
 
 Kwa ti ekuseni inkosi ya puma, 
 ya hamba ngeuye ind/tlela, ya ye 
 ya fika emasimini, ya kcatsha pa- 
 kati kwamabele. Kwa ti lapa se 
 ku sile ba hamba Odalana, ba ya 
 'kulinda. Ba fika esangweni, wa 
 ti Untombi-yapansi, " D/ilula." 
 Wa ti Udalana, " Kya ; a ngi 
 tandi nami. D/ilula wena.'' Wa 
 d/ilnla Untombi-yapansi. Kwa ti 
 lapa be hamba Untombi-yapansi 
 wa bheka ezitweni zake, wa bona 
 ukuba umbete u ya k5'ala ukusiisa 
 umuti. W ala ukuhamba, wa ti, 
 "DAlula, dalana." Wa dAlula 
 Udalana. Ba fika emasimini. 
 Wa ti Udalana, " Na namu/tla a u 
 zokuya ini ukuya 'kugeza na 1 " 
 Wa ti, " Ngi za 'kuya." W e/ili- 
 ka ekxibeni Untombi-yapansi, wa 
 ya kudalana ekaabeni ; wa fika wa 
 Alala kona. Za fika izinyoni ; wa 
 ti Udalana, "Zi kuze, msila-we- 
 zinja." Wa ti Untombi-yapansi, 
 "Tayi, tayi, lezo 'nyoni ezi dAla 
 insimu kadade ; kona e nge 'dade 
 ngasibin ; se nga ba Umsila-we- 
 zinja ; nga ngi nge Umsila-wezinja 
 ngampela ; iiga ngi Untombi-ya- 
 pansi." Z' emuka izinyoni masi- 
 nyane. Kepa inkosi ya mangala 
 ngokubona loku. 
 
 In the morning the chief left 
 home and went by another way to 
 the garden, and hid himself in the 
 midst of the corn. When it was 
 light Udalana and Untombi-yapa- 
 nsi went to watch. When they 
 came to the gateway Untombi- 
 yapansi said, " Go on." Udalana 
 replied, " No ; I too do not like to 
 go first. Do you go in front." 
 Untombi-yapansi went first. As 
 they went Untombi-yapansi looked 
 at her legs, and saw that the dew 
 was beginning to wash off that 
 with which she had smeared her- 
 self. She refused to walk first, 
 and said, " Go on, Udalana." 
 Udalana went on. They came to 
 the garden. Udalana said, " And 
 to-day too are you not going to 
 bathe ? " She replied, " I am go- 
 ing." Untombi-yapansi got down 
 from her watch-house, and went to 
 that of Udalana ; she sat down 
 there. The birds came ; Udalana 
 said, " Scare them, Umsila-we- 
 zinja." Untombi - yapausi said, 
 " Tayi, tayi, those birds yonder 
 which eat my sister's garden ; al- 
 though she is not my sister truly ; 
 since I became Umsila-wezinja ; I 
 used not to be Umsilarwezinja in- 
 deed ; I was Untombi-yapansi." 
 The birds went away directly. 
 And the chief wondered when he 
 saw it. 
 
 He watches her at the river. 
 
 Kwa ti emini wa ti Untombi- 
 yapansi, "Ngi sa ya 'kugeza ma- 
 
 At noon Untombi-yapansi said, 
 " I am now going to bathe, Uda- 
 
314 
 
 IZINGANKKWANE. 
 
 nje, dalana; u ze u xigi bhekele 
 izinyoni ensimini." Wa tamba 
 Untombi-yapansi. "Wa ye wa fita 
 emfuleni. Kepa inkosi nayo ya 
 liamba nodalana. Ba fika emfu- 
 leni, ba kcatsha esiAlaAleni. Wa 
 ngena emanzitii esizibeni Untombi- 
 yapansi ; wa puma umzimba wake 
 u kazimula itusi nenduku yake ; 
 wa tshaya ngayo pansi, wa ti, 
 " Dabuka, mAlaba, ku pume izinto 
 zikababa, nabantu bakababa, nen- 
 komo zikababa, nezinto zami." 
 Kwa puma konke loko nokudAla 
 kwake. Wa dAla, wa biuca iugu- 
 bo yake, wa Aloba ngezinto zake, 
 wa kwela enkabini yake, wa ti, 
 
 "EnkundAleni kababa sa si ti 
 E-a-ye; 
 Kwezi-matsboba am/ilope sa si ti 
 
 E-a-ye; 
 Kwezi-matsboba abomvu sa si ti 
 E-a-ye." 
 
 Ku vuma abantubonke nezi^Ia/ila. 
 
 lana ; do you watch the birds for 
 me in the garden." Untombi-ya- 
 pansi departed, and went to the 
 river. And the chief too and 
 Udalana went to the river and hitl 
 in the underwood. Untombi-yar 
 pansi went into the pool, and came 
 out with her body glistening like 
 brass, and with her brass rod ; she 
 struck the ground with it and said, 
 " Open, earth, that my father's 
 thhigs may come out, and my 
 father's people, and his cattle, and 
 my things." Every thing came 
 out, and her food. She ate ; and 
 put on her garments and her orna- 
 ments, and mounted the ox and 
 said, 
 
 " In my father's cattle-pen we used 
 
 to sing E-a-ye ; 
 Among the white-tailed cattle 
 
 we used to sing E-a-ye ; 
 Among the red-tailed cattle we 
 
 used to sing E-ar-ye." 
 
 All the people and the trees took 
 up the song. 
 
 He surprises Untombi-j/apansi. 
 
 Kepa inkosi ya mangala ngoku- 
 bona loko. Ya ti kudalana, " Ngi 
 za 'uvela mina, ngi m bambe, a 
 nga be e sa zifiAla futi." Wa vu- 
 ma Udalana. Kwa ti lapa se ku 
 tshono izinto zonke ya vela inkosi. 
 Wa ti Untombi-yapansi, lapa e 
 bona inkosi, w' esaba kakulu. Ya 
 ti inkosi, " Musa ukwesaba, mla- 
 mu wami. Ngokuba kade u hla- 
 pekg, isikati sonke, loku wa fika 
 lapa u zifi/ilile." 
 
 The chief wondered on seeing 
 it. He said to Udalana, " I will 
 go out and lay hold of her, that 
 she may no longer be able to hide 
 herself again. " Udalana assented. 
 When all those things had again 
 sunk into the ground, the king 
 went out. When Untombi-yapa- 
 nsi saw the chief, she feared great- 
 ly. The chief said, " Do not fear, 
 my sister-in-law. For for a long 
 time you have been troubled with- 
 out ceasing, for since you came here 
 you have concealed yom-self." 
 
 She is made knoum to lier sister. 
 
 Ya m tata inkosi, ya buya naye 
 nodalana, wa ya ensimini. Ya ti 
 inkosi, " Ku ze ku ti lapa se ku 
 Alwile kakulu, u buye naye, dala- 
 
 The chief took her and went 
 with her and Udalana to the ear 
 den. The chief said, " When it is 
 quite dark, come back with her 
 
UNTOMBI-YAPANSI. 
 
 315 
 
 na, u fikc, u m beke end/tlini kwar 
 ko ; ngi ya 'kiiza mina nodade 
 wabo lapa se ni likile." Ya buya 
 inkosi, ya ya ekaya. Kwa ti lapa 
 se ku Alwile ba fika Odalana, ba 
 ngena endAliid kwake. Y' eza 
 inkosi, ya biza udade wabo. Ba 
 ngena eiidAlini, ya m veza Un- 
 tombi-yapansi. Wa kala udade 
 •wabo e ti, " Kade nga tsho nga ti, 
 ' Ku ngani ukuba a nga kanyi 
 umzimba wake na 1' " Ba buza 
 kuyena Untombi-yapansi uma ini 
 leua na. Wa ba tshela ixkuba im- 
 bulu ; wa ba landisa konke ukwe- 
 nza kwayo imbulu. 
 
 XJdalana, and pitt her in your 
 house ; I will come with her sister 
 when you are there." The chief 
 went home. When it was dark 
 Udalana and Untombi-yapansi re- 
 turned and wont to IJdalaiia's 
 house. The chief came, and called 
 the sister of Untombi-yapansi. 
 They went into the hoiise, and he 
 brought forth Untombi-yapansi to 
 her. Her sister ci-ied, saying, 
 " Long ago I said, ' How is it that 
 her body does not glisten V " They 
 enquired of Untombi-yapansi what 
 that thing was. She told them it 
 was an imbulu ; and gave them a 
 full account of what the imbulu 
 had done. 
 
 TJie imbulu is destroyed. 
 
 Ya ti inkosi, " Hamba, dalana, 
 u tshele abafana, u ti, a ba vuke 
 kusasa, b' embe umgodi esibayeni 
 omude ; ku ti abafazi ba peke 
 amanzi ekuseni kakulu." Wa ba 
 tshela konke loko Udalana. Ba 
 lala. 
 
 Kwa ti ekuseni kakulu ba vuka 
 abafana, b' emba umgodi omude ; 
 kwa telwa ubisi okambeni ; Iwa 
 ngeniswa ngomkcilo pakati emgo- 
 dini. Ya ti inkosi, " Hamba ni, 
 ni bize bonke abafazi, nomakoti 
 'eze lapa." Ba bizwa bonke, ba ya 
 ba fika. Ku tiwa, " Yekja ni lo 
 'mgodi nonke." Ya ti imbulu, i 
 y' esaba ukwekg'a. Ya ti inkosi, 
 " Kg'a ; jekqet nawe." Y' ala im- 
 bulu. Ya futeka inkosi ngolunya, 
 ya ti, " Yekg-a, jekqa, masinyaue." 
 B' ekg'a abanye abafazi ; kepa im- 
 bulu, kwa ti lapa i ti uayo i y' e- 
 kga, umsila wayo wa boiaa amasi, 
 ya ngena pakati, ya ziponsa nga- 
 mand/ila. Kwa tiwa kubafazi, 
 " Gijima ni, ni tate amanzi atshi- 
 
 The chief said, " Go, Udalana, 
 and tell the boys to awake in the 
 morning and make a deep pit in 
 the cattle-pen ; and the women to 
 boil water early in tlie morning." 
 Udalana took the message to 
 them. They retired to rest. 
 
 Early in the morning the boys 
 arose and dug a deep pit; they 
 put some milk in a pot, which they 
 let down by a cord into the hole. 
 The king said, " Go and call all 
 the women and the bride^^ to come 
 hither." All were called and went. 
 He said, " All of you jump across 
 this hole." The imbulu said it 
 was afraid to leap. The chief said, 
 " No ; do you too leap." The im- 
 bulu refused. The chief boiled 
 over with anger and said, " Leap, 
 leap immediately." The other 
 women leapt ; and when the im- 
 bulu too was leaping, its tail saw 
 the milk, it went into the hole, 
 throwing itself in with violence. 
 The chief said to the women, 
 " Run and fetch the boiling water 
 
 " That is, the imbulu. 
 
316 
 
 IZINQANEKWANE. 
 
 sayo, ni tele pakati." Ba wa tata, 
 ba tela pakati emgodini amanzi. 
 Ya tsha. Ba i gjiba emgodini. 
 
 and pour it into the hole." They 
 fetched it and poured it into the 
 hole. The inibulu was scalded. 
 They covered it up with earth in 
 the hole. 
 
 Tim chief marries Untomhi-yapansi. 
 
 Kwa ti lapo inkosi ya tshela 
 abantu, ya ti, " Hamba ni, ni 
 tsliele isizwe sorike, ni ti, a si ze 
 lapa ; ngi ganiwe ; ku fike iimla- 
 mu wami." Sa tshelwa sonke isi- 
 zwe, sa fika. Kwa ngena wva- 
 timba. Wa sina Untombi-yapansi 
 nabantu bakubo. Wa Alala e 
 jabula iiodade wabo. Kwa h\a.- 
 tshwa izinkomo, ba dAla inyama. 
 Ba Alala 'ndawo nye bonke kaAle. 
 
 Lydia (Umkasetemba). 
 
 Then the chief told the people, 
 saying, " Go and tell the whole 
 
 here, for I am a 
 my sister-in-law 
 
 nation to come 
 chosen husband 
 
 has come." The whole nation was 
 told ; the ijeople came. The mar- 
 riage company entered the villaga 
 Untombi-yapansi danced together 
 with her people. She lived in 
 happiness with her sister. Many 
 cattle were killed, and they ate 
 meat. They all lived together 
 happily. 
 
 APPENDIX. 
 
 In several of the Zulu Tales we have allusions made to persona descending into 
 the water, remaining there, and returning, as quite a natural thing. Water ia 
 not destructive to them. In a tradition of the origin of the Amasikakaua, the 
 tribe descended from the uukulunkulu Uzimase, they are said to have come up 
 from below, but to have first revealed themselves to some women, whilst still 
 in the water. In another tradition we hear of a Aea»em-deBcended unkulunkulu ; 
 and there is, so far as I know, every where, among the people of all tribes, a 
 belief in the existence of heavenly men (abantu bezulu) ; and of a king of 
 heaven, whom they suppose to be the creator of lightning, thunder, and rain. 
 The two following tales give an account of men who descended to the lower 
 regions, and returned to relate what they had seen, not quite after the manner 
 of Virgil or Dante, but strictly in accordance vrith their own earthly imaginings. 
 They have a notion then, — or rather the fragments of their traditions clearly 
 show that their ancestors believed, —that not only earth, heaven, and water 
 have their man-like inhabitants, but that also underground there are those who 
 are still occupied with the busy cares and necessary labours of lite. They are 
 supposed to be the departed dead, and lead a very material kind of existence. 
 
 A more fuH account of the abapansi — subterraneans, or underground people 
 
 will be given under the head, " Amatongo." 
 
 Wlio can doubt that we find here the relics of an old belief, clothed after a 
 new fashion, different from that to which we have been accustomed, coarse and 
 unattractive, in accordance with the habits and uninteUectual condition of the 
 people; but of a common origin probably vidth that which in other countries, 
 whose inhabitants have been m different circumstances, and had a different de- 
 velopment, has formed the basis of more exact theologies ; or of such fanciful 
 tales as that of "JuUandr of the Sea," in the Arabian Nights; or of such 
 pleasmg conceits as have been clothed with so much poetical beauty bv the r>en 
 of La Motte Fouqu^ in his Undine t . j j e 
 
UMKATSHANA. 
 
 317 
 
 UMKATSHANA. 
 
 KwA ti Umkatshana wa vuka e ya 
 'uzingela nezinja zake ; wa vusa 
 iza ; izinja za li ka;otsha ; la ya la 
 ngena emgodini, nenja za ngena, 
 naye wa ngena. W emuka w' e- 
 muka nalo, wa za wa fika kubantu 
 aba ngapansi, lapa kw akiweyo. 
 Wa bona izinkomo ; wa fika ku 
 sengwa. "Wa ti, " Kanti, kw aki- 
 we lapa." (Ngokuba ku tiwa in- 
 komo lezi e si zi Alabako, ku tiwa 
 ku fuyiwe zona ngapansi, zi buye 
 zi vulte.) Kepa ba ti, " Inja yetu 
 le' i kasotsliwa ubani na i " Ba ti, 
 ukubheka, " A, nangu 'muntu." 
 Wa e se Alangana nezake iziAlobo. 
 Ba ti, " Godnka ! Musa uku/ilala 
 lapa." Wa buya wa goduka ke. 
 
 Insuku za se zi d/ihilile zake 
 lapa ekaya ; se be ti, " Wa ya 
 ngapi na lo 'muntu 1 U file," ba m 
 bona e fika. Ba ti ke, " U vela 
 pi na ?" Wa ti, " Ngi'be ngi mu- 
 ke nenyamazane ; ya ya ya fika 
 pansi kwabapansi, i ngena emgo- 
 dini. Nami nga ngena ke. Ka- 
 nti ke i ya lapa kw akiweko.'' Ba 
 buza ke ba ti, " U ti ng' abantu 
 nje na 1 " Wa ti, " Yebo ; nobani 
 nobani ba kona. Ngi buyiswe i 
 bo." 
 
 Leyo 'ndawo lapa a tshona kona 
 kulabo 'bantu ku tiwa Usesiyela- 
 niangana, kwelasema/tlutshini, ela 
 r akiwe Ubungane, uyise kalanga- 
 libalele, uyisemkulu. Ezimbutwi- 
 ni, uma e nga tsko ezimbutwini, a 
 ti UsenAlonga. Amagama aleyo 
 'ndawo. 
 
 Once on a time Umkatshana arose 
 in the morning to go to hunt with 
 his dogs ; he started a rheebuck ;■ 
 his dogs drove it ; it went and en- 
 tered a hole, and the dogs went in 
 too, and he too went in. He went 
 on and on with the buck, until he 
 came to the people who are be- 
 neath, to the place where they 
 dwell. He saw cattle ; when he 
 arrived the people were milking. 
 He said, " So then there are peo- 
 ple who live here." (For it is said 
 that the cattle which we kill be- 
 come the property of those who 
 are beneath; they come to life 
 again.) They said, "This dog 
 of ours, who is driving it ? " They 
 said when they looked, " Ah, there 
 is a man." And then he met with 
 his own friends. They said to 
 him, " Go home ! Do not stay 
 here." So he went home again. 
 
 The days in which he was ex- 
 pected to come home had already 
 passed away ; and when the people 
 were saying, " Where has the man 
 gone ? He is dead," they saw him 
 coming. They enquired of him, 
 " Whence come you 1 " He said, 
 " I had followed a buck ; it went 
 until it reached the people who 
 live beneath, it going into a hole. 
 And so I too went in. And the 
 buck went to the place where they 
 live." So they Eisked him, saying, 
 " Do you say they are men like 
 us 1 " He replied, " Yes ; and So- 
 and-so and So-and-so were there. 
 I was sent back by them." 
 
 The place where he descended 
 to those people is called TJsesiyela- 
 mangana, in the country of the' 
 Amathlubi, where TJbungane Uved, 
 the father of TJlangaHbalele, that 
 is, his grandfather. In the Izim- 
 butu, if it be not said Izimbutu, it 
 is called Usenthlonga. These are 
 names of those places. 
 
318 
 
 I2INGANEKWAN-E. 
 
 Ku tiwa uma umuritu e file lapa 
 em/ilabeni, wa ya kwabapansi, ba 
 ti, " Musa ukukg'ala u Alangane 
 nati ; u sa nuka umlilo." Ba ti, 
 ka ke a /jlale kude nabo, a ke a 
 pole umlilo. 
 
 XJmpondo kambule (Aakon). 
 
 It is said that -when a man dies 
 in this world, and has gone to the 
 people who live beneath, they say 
 to him, " Do not come near us at 
 once ; you still smell_ of fii-e." 
 They say to him, " Just remain at 
 a distance from us, until the smell 
 of fire has passed off." 
 
 INDABA KANCAMA-NaAMANZI-EGUDU. 
 
 (the tale of uncama-ngamanzi-egudu.'''*) 
 
 Uncama dug a mealie garden ; 
 when the mealies had begun to 
 get ripe, a porcupine entered it, 
 and contiaually wasted it ; and he 
 continually rose early, and arrived 
 when the porcupine had devoured 
 his mealies. At length he waited 
 for a day on which there was 
 abundance of dew. On the day 
 he saw much dew he arose and 
 said, " To-day then I can follow it 
 well, if it has eaten in the garden, 
 for where it has gone the dew will 
 be brushed off. At length I may 
 discover where it has gone into its 
 hole." Sure enough then he took 
 his weapons, and went out to the 
 garden ; it had eaten his mealies ; 
 he followed it by the trail, it 
 being evident where it had gone, 
 the dew being brushed off. He 
 went on and on, until he saw 
 where it had gone into a hole. 
 And he too went in, without en- 
 quiring a moment, saying, " Since 
 it has gone in here, and I have no 
 dog, what can I do ? " Because 
 he was angry that the porcupine 
 had wasted his food, he went in, 
 saying, " I will go till I reach it, 
 and kill it." He went in with his 
 weapons. He went on and on, 
 till he came to a pool ; he thought 
 
 '■' He-prepares-for-liia-joumey-by-Bmokiiig-«»w(i»i;«. Instead of eating, he 
 strengthens himself with the igtidu, or iuaangu-horn. 
 
 Uncama wa lima insimu yombila ; 
 kwa t' uba i kg'ale ukuvutwa, ya 
 ngena ingungumbane, ya zing' i i 
 dAla njalo ; e zing' e vuka kusasa, 
 a fike i dAlile. Wa za wa linda 
 usuku olu namazolo. Kwa ti 
 ngam/ila e bona amazolo emakulu, 
 wa vuka, wa ti, " Nam/ila nje ngi 
 liga i landa kaAle, uma i d/tUle 
 ensimini, ngokuba lapa i hambe 
 kona amazolo a ya 'kuvutuluka; 
 ngi ze ngi i fumane lapa i ngene 
 kona." Nembala ke wa tata izi- 
 kali zake, wa puma, wa fika ensi- 
 mini ; i dAlile ; wa i landa ngom- 
 kondo, u sobala lapa i hambe ko- 
 na, amazolo e vutulukile. Wa 
 hamba wa hamba, wa za wa i nge- 
 nisela emgodini. Naye ke wa 
 ngena, ka b' e sa buza, ukuti, 
 " Loku i ngene lapa nje, ngi nge 
 nanja, ngi za 'kweuze njani na ? " 
 Ngokiitukutela ukuba i kgede 
 ukud/ila kwake, wa hamba pakati, 
 e ti, " Ngo ya ngi fike lapa i kona, 
 ngi i bulale." Wa ngena nezikali 
 zake. Wa hamba wa hamba, wa 
 za wa fika ekcibini ; wa ti, isiziba ; 
 
tJN'CAMA-NGAMANZI-KGUDU. 
 
 319 
 
 wa tulis' ame/ilo, wa za wa bona 
 tikuba ikcibi nje. Wa hamba 
 ekcaleni, wa dAlula. Kwa ba 
 mnyama emgodini, e nga bonisisi 
 kaAle ; ame/ilo a za e jwayela um- 
 godi, wa bona kaMe. Wa za wa 
 lala, e nga fiki 'ndawo ; kwa ti ku 
 sa wa e vuka, e hamba njalo ; e 
 hamb' e lala, wa za wa fika emfu- 
 leni ; wa u wela, wa hamba. Lapo 
 ka hambi ngokuba e bona amar 
 sondo aye ; u se hamba ngokuba 
 Imbobo inye a ngena ngayo ; u 
 pike ngokuti, "Ngo ze ngi fike 
 ekupeleni kwomgodi, anduba ngi 
 dele." 
 
 Wa za wa boJia pambili ku kg'a- 
 la ukukanya ; w' ezwa ku kuza 
 iziuja, ku kala abantwana ; wa 
 dAlula ; wa vela pezu kwomuzi ; 
 wa bona ku tunya umusi ; wa ti, 
 " Hau ! u pi lapa? ISTga ti, ' Ngi 
 landa ingungumbane ; ' nga fika 
 ekaya." Ukubuya kwake e hlehla, 
 nyovane, e se buyela emuva ; wa 
 ti, " A ngi nga yi kulaba 'bantu, 
 ngokuba a ngi b' azi ; ba funa ba 
 ngi bulale." Wa bona izwe eli- 
 kulu. Wa baleka, wa hamba 
 imini nobusukn, e ti, " Kumbe ba 
 ngi bonile." Wa za wa wela lowo 
 'mfula a u wela e sa landa ; wa 
 d/tlula kulelo 'kcibi a dAlula kulo 
 kxikqala, ; wa za wa puma. 
 
 Wa mangala ekupumeni kwake, 
 ngokuba lapa a vela kona, wa ku 
 bona konke oku fana noku nga- 
 pezulu, izintaba namawa nemifula. 
 Wa -goduka ke, wa fika ekaya 
 endAlini yake. Wa ngena, wa biza 
 
 it was deep water ; he looked care- 
 fully, until he saw that it was only 
 a pool. He went by the edge, 
 and passed on. It was dark in the 
 hole, he not seeing clearly ; at 
 length his eyes became accustomed 
 to the hole, and he saw well. At 
 length he lay down to sleep before 
 he had reached any where ; and in 
 the morning he awoke and set out 
 again. He went and slept until 
 at length he came to a river ; he 
 crossed it and went forward. He 
 now no longer went forward be- 
 cause he still saw the footprints of 
 the porcupine ; he now went be- 
 cause the hole was the same as 
 that by which he entered ; he per- 
 severed, saying, " I shall at length 
 arrive at the end of the hole, 
 whereupon I shall be satisfied." 
 
 At length in front he saw it 
 began to get light ; he heard dogs 
 baying, and children crying; he 
 passed on ; he came upon a vil- 
 lage ; he saw smoke rising, and 
 said, " Hau ! what place is this 1 
 I said, ' I am following the porcu- 
 pine ; ' I am come to a dwelling." 
 Whereupon he returned, walking 
 backwards, and returning on his 
 path, and said, " Let me not go to 
 these people, for I do not know 
 them ; perhaps they will kill me." 
 He saw a great country. He fled, 
 and went day and night, saying, 
 " Perhaps they have seen me." 
 At length he crossed that river 
 which he crossed whilst he was 
 pursuing the porcupine ; he passed 
 the pool which he passed at first ; 
 at length he went out of the hole. 
 
 He wondered on coming out; 
 for at the place from which he 
 came, he saw all tilings resembled 
 those which are above, mountains, 
 precipices, and rivers. So he went 
 home, and came to his own house. 
 He went in and asked his wife for 
 
 Q Q 
 
330 
 
 IZINGANEKWANE. 
 
 a mat. His wife looked at him ; 
 she smote her hands and cried; 
 the people started ; they hurried 
 in and asked, " What is it ?" She 
 said, " Behold Ilncama is come ! " 
 The men wondered, and again 
 shouted the funeral dirge. The 
 woman said, " Your mat, and your 
 blanket, and your kilt, and your 
 pillow, and your vessels, every 
 thing I have buried, saying, you 
 were dead ; your blankets and 
 mats I bui-nt." 
 
 So he told the tale, and said, 
 " I am come from a distance ; I am 
 come from the men who live under- 
 ground. I had followed a porcu- 
 pine ; I came to a village ; I heard 
 dogs baying, and children crying ; 
 I saw people moving backwards 
 and forwards, and smoke rising. 
 And so I came back again. I was 
 afraid, thinking they would kill 
 me. It is because [I feared and 
 returned] that you see me this day." 
 
 That man was a very little 
 whiskered man, who was hairy all 
 over ; his whole body was covered 
 with hair ; very ugly ; he had 
 many gaps in his mouth, his teeth 
 being no longer complete. And I 
 too know him. I saw him when 
 I was a boy. It was continually 
 said, " There is the man who went 
 to the underground people." We 
 were afraid to go into an ant-bear's 
 hole from hearing that tale, to wit, 
 " He went till he reached the 
 underground people.'' 
 
 In Pococke's India in Greece, pp. 308 — 311, we read a legend of the priest 
 Sinuttaro, wlio performed a feat similar to tliat ascribed to Untombi-yapansi. 
 A shrine had been prepared for the reception of relies. S6nuttaro being anxious 
 to obtain a casket of especially valuable relics to deposit in the shrine, " dived 
 into the earth and proceeded subterraueously to the land of NAgas. " The Niga 
 king, on discovering the object of his visit, determined to keep possession of 
 the casket, if possible. This he effected by means of his son, who swallowed 
 it together with its contents, and then extended his dimensions to a most mon- 
 strous magnitude, and calling forth thousands of snakes similar to himself, en- 
 circled himself with them and remained coiled up in fancied security. But the 
 priest's power and subtlety were too great for the serpent's magie. He ' ' mira- 
 culously created an invisibly attenuated arm," by which he extracted the pre- 
 cious casket, unperceived, from the stomach of the N^ga. When he had done 
 this, ' 'rending the earth" (ddbula umblala), he again returned to the upper world. 
 
 ukcansi kumkake. Umkake wa m 
 bheka, wa tshay' izand/jla, wa ka- 
 la ; abantu b' etuka, ba ti budu- 
 budu, be buza, " Ini na?" Wa ti, 
 " Nang' IJncama e fika !" Abantu 
 ba mangala, ba buya ba pinda ba 
 kala isililo. Umfazi wa ti, " Ikca- 
 nsi lako nengubo zako nemintsha 
 yako nesikcamelo sako nezitsha 
 zako, konke nga ku laAla, ngi ti, u 
 file ; izingubo namakcansi nga ku 
 tshisa." 
 
 Wa i zeka ke indaba, wa ti, 
 " Ngi vela kude ; ngi vela kubantu 
 aba ngapansi. Ngi be ngi lande 
 ingungumbane ; nga fika, kw aki- 
 we; ng' ezwa ku kuza izinja, ku 
 kala abantwana ; nga bona abantu 
 be nyakazela ; ku tunya umusi. 
 Kwa ba ukubuya kwami ke, se 
 ng' esaba, ngi ti, be za 'u ngi bu- 
 lala. Ni bona ngi fika nje." 
 
 Leyo 'ndoda ihhwangana elifu- 
 tshanyana, lisinindoiwana ; um- 
 zimba wonke u pelile uboya ; li- 
 bana ; lizigejana, amazinyo a wa sa 
 pelele. Nami ngi ya 1' azi. Nga 
 li bona ngi se umfana. Ku zinge 
 ku tiwa, " Nang' umuntu owa fika 
 kwabapansi." S' esaba ukungena 
 emgodini wesambane ngokuzwa 
 leyo 'ndaba, ukuti, " U ye u tike 
 kwabapansi." 
 
 TTmpengula Mbanda. 
 
UMAMBA. 
 
 321 
 
 UMAMBA 
 
 A king marries two sisters. 
 
 KwA ku kona iukosi etile e zeka 
 abafazi abaningi. Kwa ti lapa se 
 be baningi ya zeka intombi ezim- 
 bili zenye inkosi. Kwa ti enye 
 intombi ya i beka inkosikazi ; ke- 
 pa enye intombi ya i nomona 
 omkulu ngokuba nayo ya i tan da 
 ukuba i be inkosikazi. Kwa ti, 
 lapa se zi kg'ediwe ukulotsholwa, 
 za sina zombili. 
 
 There was a certain chief who 
 married many wives. When his 
 wives were very many he married 
 two damsels, the daughters of an- 
 other king. One of these he made 
 the chieftainess ; and the other 
 was very jealous because she too 
 was wishing to be the chieftainess. 
 When the dowry was paid, both 
 danced the marriage dance. 
 
 The queen's first infant dies. 
 
 Kwa ti ngesinye isikati b' emita 
 bonke abafazi baleyo 'nkosi. Ba 
 beleta abanye, kepa inkosikazi 
 y' epuza yona uknbeleta. Kwa ti 
 lapa se be zwile ukuba i belete, wa 
 puma udade wabo, wa ya kona 
 endAlini ; wa fika wa ti, " Leta ni 
 umntwana, ngi m bone." Ba m 
 nika. Wa m tata, wa m buka. 
 Kepa e sa m pete wa fa umntwana. 
 Ba ti bonke abantu, " U m pete 
 kanjani umntwana na ? " Wa ti, 
 " Kga. Ngi te ngi m tata, wa e 
 se file." Ba mangala bonke abantu. 
 
 pass in process of 
 the chief's wives 
 
 It came to 
 time that all 
 were pregnant. They gave birth 
 to their children, but the chief- 
 tainess was long in giving birth. 
 When they had heard that she had 
 given birth, her sister went to her 
 house ; on her arrival she said, 
 " Bring me the child, thai I may 
 see it." They gave her the child. 
 She took it and looked at it. But 
 whilst it was in her arms it died. 
 All the people said, " How have 
 you handled the child ?" She 
 said, " No. As soon as I took it, 
 it died." All the people wondered. 
 
 And her second mid third. 
 
 Ba ze ba buye b' emita futi, ba 
 baleta. Wa ti omunye futi um- 
 ntwana wa m tata naye, wa fa futi. 
 Kwa ze kwa fa abantwana abatatu. 
 Kepa bonke abantu ekaya ba ti, 
 " Ba bulawa udade wabo." 
 
 Ba buye b' emita futi. Wa ti 
 
 Again they had children. And 
 the queen's sister took the second 
 child also, and it too died. And 
 three children at length died in 
 this way. And all the people said, 
 " They were killed by the queen's 
 sister." 
 
 Again they were pregnant. The 
 
322 
 
 IZINGANEKWANE. 
 
 unina ■wendoda, " TJma abantwana 
 laba abafayo a ka ba pati udade 
 •wenu, nga be nga fi. Kepa ngo- 
 kuba u ya m nika bona u ya ba 
 bulala." 
 
 mother of tbe chief^^ said, " K 
 your sister bad not touched the 
 children which are dead, they 
 would not have died. But she 
 kills them because you place them 
 in her hands." 
 
 She gives birth to a snake. 
 
 Wa beleta futi, a ka ze a tshela 
 'muntu ukuti n ya beleta. Kwa 
 ti kusasa bonke abantu b' ezwa 
 ukuti, u se belete. Ba ya 'kubona 
 umntwana. Ba fika ba ti, " Ake 
 si bone umntwana." Wati, "Kg'a. 
 Nam Ala a ngi belete 'mntwana ; 
 ngi belete isilwane nje." Ba ti, 
 "Isilwane sini na?" Wa ti, 
 " Imamba." Ba ti, " Ake u i 
 veze, si bone." Wa i veza. Ba 
 mangala ngokuba be bona imamba. 
 
 Again she gave birth to a child. 
 But she told no man that she was 
 in labour. In the morning all the 
 people heard that she had a child. 
 They went to see it. When they 
 came they said, " Just let us see 
 the child." She replied, " ISTo. I 
 have not given birth to a child this 
 time ; but to a mere animal." 
 They said, " What animal ? " She 
 replied, '' An imamba.""^ They 
 said, "Just uncover it, that we 
 may see." She showed it to them. 
 They wondered when they saw an 
 imamba. 
 
 Jler sister gives birth to a hoy. 
 
 Omunye futi lowo udade wabo 
 wa beleta umfana. Wa jabula 
 ngokuba yena e belete umuntu, 
 kepa lo e belete inyoka nje. Ba 
 kula bobabili. Ya ti inkosi, 
 " Laba 'bantwana bami, omunye 
 igama lake Umamba, omunye Un- 
 simba." Ba kula bobabili. Kepa 
 Umamba wa e hamba ngesisu nje. 
 
 Her sister too gave birth to a 
 boy. She rejoiced because she 
 gave birth to a human being, and 
 her sister had given birth to a 
 snake. Both grew up. The chief 
 said, " As regards those children, 
 the name of one is Umamba,'^ 
 and of the other, TJnsimba.""^ 
 But TJmamba went on his belly. 
 
 Tlie queen's sister is suspected. 
 
 Wa ti uma a zale Umamba, 
 yena wa kula, a ka fa ; ba ti aba- 
 ntu, " Bheka ni ke manje, ngo- 
 kuba lo 'mntwana a ka fanga ngo- 
 kuba yena e inyoka. Abanye be 
 be bulawa u yena unina kansimba, 
 e tanda uma ku buse Unsimba." 
 
 When she gave birth to Uma- 
 mba, and he grew up and did not 
 die, the people said, " " See now 
 then, for this child did not die 
 because he is a snake. The others 
 were killed by the mother of Un- 
 simba, because she wished that 
 Unsimba should be king." But 
 
 " The mother of the chief, lit. of the husband. 
 
 '" The imamba is a deadly anake. 
 
 ''"' Umamba, The-im amba-man. 
 
 '8 Unsiniba. — /nsimfta is a wild cat. The-cat-man. 
 
tJMAMBA. 
 
 323 
 
 Kepa -wa ti uyise kansimba, " Uma 
 ni u bona umuti a bulala ngawo 
 abautwana, u lete ni kumina, ngi 
 ze ngi u pate, ngi pate yena nge- 
 zandAla zami, naye u ya 'kufa ; 
 ngokiiba ni ti, ' Abantwana u ba 
 pata ngesandAla, ba fe.' Nami 
 ngi ya bona, ngokuba abantwana 
 aba abantu ba ya fa ; kepa inyoka 
 a i fanga. Kodwa niina a ng" azi 
 uma ba bulawa ini na 1 " 
 
 -the father of Unsimba said, " If 
 you see tbe medicine''' witli which 
 she killed the children, bring it to 
 me, that I may take it in my hand, 
 and toucli her with my hands, and 
 she too will die ; for yon say, ' She 
 touches the children with her hand 
 aiid they die.' And I too see that 
 it is so, for the children which 
 are human beings die ; but the 
 snake is not dead. But for my 
 part I do not know if they were 
 killed." 
 
 Damsels come to marry the princes, hnt they fear Umamha. 
 
 Kwa ti, lapa se be kulile, ku 
 fike izintombi zi ze 'kugana. Ku 
 ti lapa be buza be ti, " Ni ze 'ku- 
 gana kubani na ? " zi ti, " Kun- 
 simbal" Ezinye zi ze 'kugana ku- 
 mamba. Kepa ku ti lapa se zi m 
 bonile ukuba inyoka, zi baleke, zi 
 ti, " Be si ti umuntu nje." 
 
 Uyise e /Jupeka kakulu, ngo- 
 kuba e m tanda TJmamba. Kepa 
 intombi zonke zi m esaba ngokuba 
 e inyoka. A ti uyise, " Nawe, 
 nsimba, a u yi 'kuganwa, e nga ka 
 ganwa Umamba ; ngokuba u yena 
 omkulu kunawe." Kepa Unsimba 
 a Aleke ngokuba e bona intombi zi 
 m ala Umamba ; a ti Unsimba, 
 " Loku intombi zi ya m ala Uma- 
 mba, mina zi ya ngi tanda, ku ya 
 'kwenziwa njabi na ?" A ti unina 
 kamamba, " U ya /ileka nje uyiAlo, 
 wena nsimba. U kona umuntu 
 ow' alelwa ukuzeka, ku tiwe u ya 
 'upikanisana nesilima na ? " 
 
 It came to pass when they were 
 grown uj), damsels came to choose 
 tlleir husbands. When the people 
 asked them whom they came to 
 choose, they replied, " Unsimba." 
 But others came to choose Uma- 
 mba. But when they saw that he 
 was a snake, they fled, saying, 
 " We thought he was a real man.'' 
 
 The father was greatly troubled, 
 for, he loved Umamba. And all 
 the maidens were afraid of him 
 because he was a snake. The fa- 
 rther said, " And you too, Unsimba, 
 shall not be married before Uma- 
 mba ; for he is your superior." 
 But Unsimba laughed because he 
 saw that the damsels rejected 
 Umamba, and said, " Since the 
 girls reject Umamba and love me, 
 what is to be done ? " And the 
 mother of Umamba said, " You, 
 Unsimba, your father is merely 
 laughing. Was there ever any 
 one who was prevented from mar- 
 rying because it was said, he rivals 
 one who is deformed ? " 
 
 79 This is the first and only mstance which we meet with in these stories in 
 which "medicines " are mentioned as a means of revenge. There is nothing in 
 the action of the sister at the time of taking the children which would lead us 
 to suspect she was using poison. The account there given seems rather to point 
 to magical power, or to what is called the "influence of the evU eye.'' One is 
 therefore inclined to ascribe this remark of the chief to some modern interpola- 
 tion. If not it is probable that the tale itself is of a comparatively recent 
 origin. But excepting this mention of " medicine " it bears the same stamp of 
 antiquity as the rest. 
 
324 
 
 IZINQANEKWANE. 
 
 A damsel comes to choose Unsirriba, accompanied by her sister. 
 
 Kwa ti ngasemva kwaloko kwa 
 fika izintonibi ezi vela kwelinye 
 ilizwe, z' eza 'kugana kona ; enye 
 ya i pelezela enye. Kwa buzwa 
 uma i ze 'kugana kubani na. Ya 
 ti, " Kunsimba." Za ngeniswa 
 end/tlini. Wa vuma uyise ukuba 
 a ganwe TJnsimba. 
 
 Kwa Alatshwa inkomo, kwa 
 butana abantu abaningi, ngokuba 
 ku gaawe unintwana wenkosi. 
 Kwa ti kusi/tlwa kwa ngena izi- 
 nsizwa eziningi zi ze 'kukgomisa 
 izintombi. Kwa ti lapa se zi ngena 
 izinsizwa wa ngena Umamba. Za 
 ti zonke izintombi za baleka zi 
 kala, za ya emsamo. Ya ti inkosi, 
 " Ba tshele ni ukuti a ba muse 
 ukubaleka, ngokuba umntwana 
 wami lowo." Ba ti abantu aba 
 send/tlini, " Hlala ni pansi ; musa 
 ni ukubaleka, ngokuba umntwana 
 wenkosi lo." "Wa tata ukcansi 
 Iwake, wa Alala pezu kwalo. Za 
 ti izintombi, " Kepa w' enziwa ini 
 ukuba a be inyoka na 1 " Ba ti, 
 " TJnina wa e bujelwa ; wa ze wa 
 zala yena." Ba mangala kakulu. 
 
 It came to pass after that, that 
 two damsels came frona another 
 country to choose a husband ; one 
 was the companion of the other. 
 They asked whom she came to 
 choose. She replied, " TJnsimba." 
 They placed them in a house. The 
 father agreed that TJnsimba might 
 marry. 
 
 Cattle were killed, and many 
 people assembled, because the 
 king's child was an elected bride- 
 gi'oom. In the evening many 
 young men came in to get the 
 damsels to point out those they 
 liked best. When the young men 
 had come in, Umamba also came. 
 And the damsels fled, screaming, 
 to the upper end of the house. 
 The king said, " Tell them not to 
 run away, for that is my child." 
 The people who were in the house 
 said, " Sit down ; do not run away, 
 for this is the king's child." He 
 took his mat and sat upon it. The 
 damsels said, " But how did he 
 become a snake 1 " They said, 
 " His mother lost her children by 
 death ; and at last he was born." 
 They greatly wondered. 
 
 The sister chooses Umamba. 
 
 Za kgomisa izinsizwa ezintombi- 
 ni ; za k^'oma izintombi. Kepa 
 udade wabo kamakoti wa kgoma 
 Umamba. Kepa Unsimba e nga 
 tandi ukuba umlamu wake ukuba 
 a kgome Umamba, e tanda ukuba 
 a kgome yena. Ba buya ba buza 
 ba ti, " Wena, u kg'ome 'bani na 1" 
 Ya ti intombi, " Ngi kgome Uma- 
 mba." Kepa izinsizwa za ti, 
 " Ansimba. " Ya ti intombi, 
 " Kg'a amamba." . Za ti izinsizwa, 
 " Ansimba. " Ya ti intombi, 
 
 The damsels were made to point 
 out their favourites among the 
 young men. But the sister of the 
 bride pointed out Umamba. But 
 Unsimba did not like his sister-in- 
 law to point out Umamba, wishing 
 her to point out himself. They 
 asked her again, " Who do you 
 point out as your favourite 1" The 
 damsel replied, " Umamba." But 
 the young men said, " You mean 
 Unsimba." The damsel said, 
 " No ; Umamba." The young 
 men said, " You mean Unsimba." 
 The damsel replied, " No j Uma- 
 
UMAMBA. 
 
 325 
 
 " Kg'a amamTja." Wa ti XJnsimba, 
 " Kg^a ; i yeke ni nje, ngokuba 
 noma i kgome yena Umamba, i za 
 'ku m ala ngokuba inyoka." 
 
 Wa ti Unsimba, " Nina ni ao- 
 bani, amagama enu na t " Za ti 
 izintombi, " Lena o ze 'kugana, 
 igama lake Un/tlamvu-yobnAJalu. 
 IJdade wabo lo, igama lake XJnAla- 
 mvu-yetusi." Kepa Unsimba wa 
 e nga m tandi Un/ilamvu-yobn/Ja- 
 lii kakulu, kepa wa e tanda Un- 
 Alamvu-yetusi. 
 
 mba." Unsimba said, " No ; just 
 leave her alone, for although she 
 has chosen Umamba, she will soon 
 reject him because he is a snake." 
 Unsimba said, " What are your 
 names?" The girls said, "She 
 who has come to marry is Unthla- 
 mvu-yobuthlalu.^" And her sis- 
 ter's name is Unthlamvu-yetusL" 
 But Unsimba did not love Un- 
 thlamvu-yobuthlalu very much, 
 but he loved Unthlamvu-yetusi. 
 
 One goes to Unsvmba's house, the other to Umamha' s. 
 
 Kwa ti lapa se zi kg'edile uku- 
 kyoma, w' emuka Unsimba wa ya 
 elawini lake, nomamba wa ya ela- 
 wini lake. Kwa tiwa izinsizwa, 
 "A si tate umakoti si mu yise 
 elawini likansimba." Wa hamba 
 Un/tlamvu-yobuMalu. Za ti kun- 
 Alamvu-yetusi, a ka ye elawini 
 likamamba. Wa ya, wa fika, wa 
 ngena, wa Alala pansi. 
 
 When they had ended pointing 
 out their favourites, Unsimba went 
 to his house, and Umamba went 
 to his. The young men said, " Let 
 us take the bride to Unsimba's 
 house. " Unthlamvu - yobuthlalu 
 went. They told Unthlamvu-ye- 
 tusi to go to the house of Umamba. 
 She went and entered the house 
 and sat down. 
 
 Unthlamviiryetusi is asleed if she will he Umamba's hride. 
 
 Wa bona Umamba e /tlezi okca- 
 nsini Iwake, ku kona udade wabo 
 kamamba elawini likamamba, e 
 Alezi naye. Wa ti udade wabo 
 kamamba, " Loko zi ti intombi zi 
 kgoma, kepa wena wa kyoma in- 
 yoka, u ya 'kuvuma ukuba w e- 
 ndele kuyo na? " Wa Meka Un- 
 Alamvu-yetusi, wa ti, " Ku tiwa u 
 dAla abantu ini na?" Wa ti 
 Umamba, "U kona umuntu o 
 kjoma inyoka na ? " Wa ti Un- 
 Alamvu-yetusi, " Loko u nga d/tli 
 yz, 'ku ngi d/ila 
 
 She saw Umamba resting on his 
 mat ; and Umamba's sister was 
 also sitting there in Umamba's 
 house. Umamba's sister said, 
 " Since the damsels pointed out 
 their favourites, and you ]jointed 
 out a snake as yo\irs, would you 
 agree to be his wife ?" She laugh- 
 ed and said, " Is it said that he 
 devours men?" Umamba said, 
 " Is thex-e any one who chooses a 
 snake ? " Unthlamvu-yetusi said, 
 " As you do not devour men, what 
 is there in me that you should de- 
 vour me ? " 
 
 'bantu, mina u 
 ngoba ngi nani na ? " 
 
 8» Unthlamvu-yobuthlalu.— Inthlamvu ia cherry, and here applied to mJm- 
 thlalu means a single bead, of glass or some inferior substance ; as distinguished 
 irom'inthlamva-yetusi, iTSiSS-hea.d. '^'■~".''.— "-"-'»'".'»?" T^»<.rl.w^Tv,o„ tt„. 
 thtamvu-yetusi, Brass-bead-woman. 
 
 Unthlamm-yobuthlalu, Bead-woman. Un- 
 
326 
 
 IZISOANEKWASE. 
 
 Slie waits on JJmwrnha. 
 
 Ya buye ya pti'ma leyo 'ntomba- 
 zana. Wa ti I/niamba, " Sukuma 
 u vale.'' Wa ti UnAlamvu-yetusi, 
 " Ini -wena u nga vali na ? " Wa 
 ti Umainb^ " A ngi nazo izand/tla 
 2okuvala.'f^ Wa ti UnAlamvu- 
 yetusi, " i^lmiAleiii u valelwa ubani 
 na T Wa 'ti TJmamba, " Ku vala 
 umfana wami e ngi lala naye." 
 Wa ti TJu/ilamvu-yetusi, " Kepa u 
 ye ngapi nanniAla na ? " Wa ti 
 Umamba, " U piimele wena, nto- 
 mbi yami." W esuka UnAlamvu- 
 yetiisi wa vala. 
 
 Wa ti Umamba, " Ng' endAla- 
 lele." . Wa ti Un^lamvu-yetusi, 
 " EmiAleni w endAlalelwa ubani 
 na ?" Wa ti Umamba, " Umfana 
 wami." W esulca UnAlamvu-ye- 
 tusi wa m endAlalela. 
 
 Wa ti, " Tata umfuma wam^,- 
 futa, u ngi gcobe ; kona ngi za 
 'kulala ka/ile." Wa ti UnAlamvu- 
 yetusi, " Ngi y' esaba ukupata in- 
 yoka." Wa Aleka Umamba. Ba 
 lala. 
 
 Umamba's sister went out. 
 Umamba said, " Arise, and close 
 the doo^ay." Untblamvu-yetusi 
 said, " Why do you not close it 1 " 
 He replied, " I have no hands with 
 which I can close it." Unthlamvn- 
 yetusi said, " Who closes it every 
 day V He replied,. " The lad who 
 sleeps with me closes it." Un-' 
 thlamvu-yetusi said, " And where 
 has he gone ? " Umamba answer- 
 ed, " He has gone out on your 
 account, my love,"^i Unthlamvu- 
 yetusi arose and closed the door- 
 way. 
 
 Umamba said, " Spread the mat 
 for me." Unthlamvu-yetusi said, 
 " Who spreads it for you day by 
 day ? " Umamba replied, " My 
 lad." Unthlamvu-yetusi arose and 
 spread the mat for him. 
 
 He said, " Take the pot of fat 
 and anoint me ; then I shall sleep 
 well." Unthlamvu-yetusi said, " I 
 am afraid to touch a snake." 
 Umamba laughed. They went to 
 sleep. 
 
 Tlie people wonder at her courage ; wnd VmamhcHs motlier rejoices. 
 
 Kwa sa kusasa ba vuka ; kepa 
 abantu bouke ekaya ba mangala 
 ngokuba be ti, " Sa ze sa m bona 
 umntwana o nesibindi kangaka 
 ukulala nenyoka endAlini." 
 
 Kwa ti kusasa unina kamamba 
 wa keta ukudAla okumnandi ka- 
 kulu, wa ku peka, wa ku yisa 
 entombini, e kuluma yedwa, e ti, 
 " Uma nami nga ngi zele uniuntu 
 ngempela, u be za 'ku m zefca lo 
 'mntwaua wabtotu.". 
 
 They awoke in the morning ; 
 and the people wondered, for they 
 said, " We never met with a child 
 possessed of such courage as to 
 sleep in a house with a snake." 
 
 In the morning Umamba's mo- 
 ther took some very nice food, and 
 cooked it and took it to the dam- 
 sel, talking with herself and say- 
 ing, " If I too had given birth to 
 a real human being, he would have 
 married this child of the people."=*^ 
 
 ^1 Lit, my damsel, but meaning, my sweetheart or love. 
 *^ Child of the people, a title of great respect. The natives address their 
 chiefs and great men by " Muntu wetu," Man of our people. 
 
CMAMBA. 
 
 327 
 
 UntMammir^etuai anoints Umamha. 
 
 Kwa ti kusi^lwa b' emuka futi 
 ba ya 'kulala ; ya ngena leyo 'n- 
 tombi ; ba Mala nayo ; ya buye ya 
 pwma. Wa ti Umamba, " Hamba 
 u vale." W esuka UnAlamvu- 
 yetusi wa ya 'kuvala. "Wa ti 
 Umamba, " Kambe na izolo w a- 
 lile uku Dgi gcoba. A u boni 
 ukuba ngi ya hamba kabuAIungu, 
 ngi hamba ngesisu? Ku tanda 
 uma ku ti lapa se ngi lala ngi gco- 
 tshiwe ; kona umzimba u ya 'uta- 
 mba, ngi lale kaAle. Ake u ngi 
 size, u ngi gcobe namuAla. A ngi 
 dMi 'muntu ; nomfana -wami ii ya 
 ngi gcoba nje, ngi nga mu dAli." 
 Wa tata umfama Un/ilamvu-yetu- 
 si, wa tata uluti. Wa ti Umamba, 
 " 'K.qa. ; awami amafuta a a kiwa 
 ngoluti ; a ya kcatazwa nje ; a 
 . tambile." Wa tiUnAlamvu-yetusi, 
 " Zigoobe wena ; a ngi tandi uku 
 ku gcoba mina." Wa ti Umamba, 
 " Kga. A ngi dAli 'muntu. 'Sgi 
 gcobe nje." Wa tata UnAlamvu- 
 yetusi amafuta, a kcatazelwa esa- 
 ndAleni sake, wa m gcoba Uma- 
 mba. Kepa>ku ti lapa e m gcoba 
 'ezwe umzimba wenyoka u banda 
 kakulu, 'esabe. A ti Umamba, 
 " Kga ; ngi gcobe nje ; a ngi dAli 
 'muntu." Wa m yeka e se m 
 kg-edile uku m gcoba. 
 
 In the evening they again went 
 to retire to rest; the sister of 
 Umamba again went into the 
 house ; they sat with her ; again 
 she went out. Umamba said, " Go 
 and close the doorway." Un- 
 thlamvu-yetusi arose and closed it. 
 Umamba said, " So then yesterday 
 you refused to anoint me. Do 
 you not see that I move with pain, 
 for I go on my belly 1 It is pleasant 
 to Ue down after having been 
 anointed j then my body is soft, 
 and I sleep well. Just help me, 
 and anoint me to-day. I devour 
 no one ; and my lad only anoints 
 me ; I do not devour him." Un- 
 thlamvu-yetusi took the pot of fat 
 and a stick. Umamba said, " No ; 
 my fat is not taken out with a 
 stick ; it is just shaken out into 
 the hand ; it is soft." Unthlamvu- 
 yetusi said, "Anoint yourself; I 
 do not like to anoint you for my 
 part." Umamba said, " No. I 
 devour no man. Just anoint me." 
 Unthlamvu-yetusi took the fat, 
 and poured it into her hand, and 
 anointed Umamba. But when she 
 anointed him and felt the body of 
 the snake very cold, she was 
 afraid. But Umamba said, " No ; 
 just anoint me ; I devour no one." 
 When she liad done anointing 
 him, she left him. 
 
 Umarriba transformed. 
 
 Wa Alala Umamba isikatshana, 
 wa ti kun/ilamvu-yetusi, " Bamba 
 lapa kumina, u kg'inise kakulu, u 
 ng' elule, ngokuba umzimba wami 
 u finyele." Kepa UnAlamvu-ye- 
 tusi wa ti, " Ngi y' esaba." Wa 
 ti Umamba, " K^ca. A ngi z' 'u 
 kw enza 'luto. A ngi d/ili 'mu- 
 
 Umamba waited a little while, 
 and said to Unthlamvu-yetusi, 
 " Lay hold of me here very tight, 
 and stretch me, for my body is 
 contracted." But Unthlamvu-ye- 
 tusi said, " I am afraid." Umamba 
 said, " No. I shall do you no 
 harm. I devour no one. Lay 
 
328 
 
 IZINGANEKWANE. 
 
 ntu. Bambela ensikeni, u blieke 
 emsamo ; ii nga ngi bheki mina ; 
 u donse ngamandAla ; ngokuba 
 ukuhamba kwami ku ya ng' apu- 
 la ; ngako ngi tanda ukuba ku ti 
 lapa se ngi lala umuntu a ng" elu- 
 le." Wa bambela ensikeni TJn- 
 /ilamvu-yetiisi, wa donsa ngama- 
 nd/ila. W' ezwa e buya nesikumba. 
 Wa si laAla ngamandAla, w' etuka, 
 e ti, " Inyoka." Kepa wa pendula 
 ameAlo, wa bheka wa bona Uma- 
 mba e muAle kakulu, umzimba 
 wake u kazimula. Wa jabula 
 kakulu, wa ti, " Wa u nani na ? " 
 
 hold of the pillar, and look at the 
 upper end of the house ; do not 
 look at me ; and drag with all your 
 might; for my mode of going 
 hurts me ; therefore I like when I 
 am lying down that some one 
 should stretch me." She laid hold 
 of the pillar, and dragged with all 
 her might. She felt the skin come 
 iato her hand ; she threw it down 
 quickly, and stai-ted, thinking it 
 was the snake. And she turned 
 her eyes and looked, and saw 
 TJmamba very beautiful, and his 
 body glistening. She rejoiced ex- 
 ceedingly and said, " What was 
 the matter with you 1 " 
 
 TJmamha tells UntMamvu-yetusi his history. 
 
 Wa ti TJmamba, " TTma kade e 
 bujelwa ; kepa be ti abantu aba- 
 ntwana bakwetu ba bulawa udade 
 wabo. kama. Kepa kwa ti uma e 
 nga ka ngi beleti, wa ya kubo, wa 
 tsho kumne wabo ukuti, ak' a 
 zingele imamba encane, a tate isi- 
 kumba sayo. Kwa ti lapa se ngi 
 zelwe nga fakwa kuso isikumba 
 leso. Kepa bonke bakwiti a b' azi 
 uma ngi umuntu ; ba ti ngi inyoka 
 impela, ngokuba ■mxia, a ka ba tshe- 
 langa ukuti ngi umuntu ; u ze u 
 nga tsheli 'muntu nawe." 
 
 Wa ti UnAlamvu-yetusi, " Ifge- 
 zinye izinsuku u ke u si kumule 
 ini isikumba lesi na ? " Wa ti 
 Umamba, " Ehe, umfana wami u 
 ya ngi gcoba ngamafuta, a buye a 
 ngi kumule nje." Ba lala. 
 
 Umamba said, " My mother had 
 for some time lost all her children 
 by deiath ; and the people said that ■ 
 the children of our house were 
 killed by my mother's sister. Be- 
 fore giving birth to me my mother 
 went to her people, and told her 
 brother to catch a small imamba 
 and to take its skin. And when 
 I was born I was put into the skin. 
 But none of our people knew that 
 I was a human being ; they 
 thought I was truly a snake, for 
 my mother did not tell them that 
 I was a man ; and do not you tell 
 any one." 
 
 Untlilamvu-yetusi said, " On 
 other days do you take off this 
 skin ? " Umamba said, " Yes, my 
 lad anoints me with fat and takes 
 it off." They retired to rest. 
 
 The damsels return to their fatliers, accompanied hy tlieir lovers. 
 
 Kwa ti kusasa wa ti UnAlamvu- 
 yobuAlalu, " Se ngi tanda ukubu- 
 yela ekaya manje." Kwa 7ila/i.lwa 
 izinkomo za ba 'mashumi 'mabili. 
 
 In the morning Unthlamvu-yo- 
 buthlalu said, " I now wish to go 
 home." They picked out twenty 
 head of cattle. Umamba said, " I 
 
UMAMBA. 
 
 329 
 
 "Wa ti Umamba, "Kami, baba, 
 ngi ya-tanda ukuba ngi kipe ama- 
 shumi amabili, ngi ye 'kukg'oma 
 le 'ntombi kuyise." Wa vuma 
 uyise : wa hamba nenkomo ezi- 
 ningi nensizwa ez' endayo. Ba 
 hamba. 
 
 Kwa ti lapa be puma ekaya 
 Umamba wa ti, a ku patwe um- 
 fuma wake ; wa u pata Un/tlamvu- 
 yetusi. Kwa ti lapa be senkanga- 
 la, wa hamba kancane Umamba 
 emva. Wa ti kun/ilamvu-yetusi 
 naye a ka hambe kaucinane. Ea 
 hamba abatitu bonke panibili, kepa 
 bona bobabili ba hamba emva. 
 Wa ti Umam.ba, " A si Male pansi, 
 u ngi gcobe ngamafuta, n suse isi- 
 kumba, ngokuba ngi ya /ilupeka ; 
 bu ya ngi bnlala utshani uma ngi 
 hambe ngesisu nje." Ba Mala; 
 wa m gcoba ngamafuta, wa m 
 donsa ; isikumba sa puma. W e- 
 suka Umamba, wa hamba. Ba 
 hamba emva bona. Kwa za kwa 
 ti lapa se be ya eduze nabantu, wa 
 faka isikumba futi Umamba. 
 
 too, father, wish to take twenty, 
 that I might go and choose this 
 damsel at her father's." The fa- 
 ther assented, and he went with 
 many cattle and young men to 
 make the marriage settlement. So 
 they set out. 
 
 When they were leaving home 
 Umamba told them to take his pot 
 of fat; Unthlamvu-yetusi carried 
 it. When they were on the high 
 land, Umamba went slowly after 
 the rest ; and told Unthlamvu- 
 yetusi also to go slowly. All the 
 people went on in front, but they 
 two went in the rear. Umamba 
 said, " Let us sit down, and do you 
 anoint me with fat, and take off 
 the skia, for I am troubled ; the 
 grass hurts me when I go on my 
 belly." They sat ; she anointed 
 him with fat, and dragged him ; 
 the skin came off. Umamba arose 
 and walked. They went behind 
 the others. And when they were 
 near the people Umamba put on 
 the skin again. 
 
 Umamba causes alarm. 
 
 Ba ya ekaya bonke, ba ngena. 
 Kepa abantu bakona ba baleka, 
 b' esaba inyoka. Ba ti, " Nampa 
 abayeni bakanMamvu - yobu/Jalu 
 be fika nenyoka." Za ti intombi, 
 "Musa ni ukutsho njalo. Um- 
 yeni kanAlamvu-yetusi." Ba ma- 
 ngala abantu, be ti, " Ku ngani 
 ukuba u ng' esabi, loku ku inyoka 
 na?" 
 
 They reached the damsel's home 
 and went in. But all the people 
 of the place fled, being afraid of 
 the snake. They said, " There is 
 the wedding party of Unthlamvu- 
 yobuthlalu coming with a snake." 
 The damsels said, "Do not say 
 thus. That is the bridegroom of 
 Unthlamvu-yetusL" The people 
 wondered and said, " How is it 
 that she is not afraid, since it is a 
 snake t " 
 
 Prepa/rations for tlie marriage. 
 
 Ba Alatshiswa inkomo ezimbili. 
 Kwa ti uma se i pelile inyama ba 
 buyela kubo abayeni. Kwa ti 
 
 They had many cattle killed for 
 them. When the meat was eaten 
 the bridegrooms' party retui-ned to 
 
330 
 
 I2INGANEKWANB. 
 
 ngesinye isikati ba tuma umuntu 
 ukuba a ye 'kuMalela tuntimba. 
 Wa bizwa umtimba ; kwa gaywa 
 utsli-wala, kwa tiwa a ku hanj-we 
 ku ye 'kutatwa umtimba. Ba fika 
 nawo. 
 
 Kwa ti kusasa kwa butana aba^ 
 ntu abaningi, kepa abanye be /ileka 
 ngokuba Umaraba e nga kw azi 
 'kusina, be ti, " Loku e inyoka u 
 ya 'usina kanjani na?" Lwa 
 ngena udwendwe, ba sina omakoti 
 neziutombi namadoda akubo. 
 
 Kwa ti lapa umtimba se u kge- 
 dile ukusina, kw' emuka abayeni 
 ba ya 'ku/tloba. Umamba wa 
 ngena elawini lake, nomfana wake 
 wa m. gcoba ngamafuta, w' esusa 
 isikumba. Wa ti, "Hambauye 
 'kubiza uma, a lete izinto zami." 
 W eza unina nezinto zake. Wa 
 binca konke okwake Umamba, wa 
 ti kumfana, " Bheka uma Unsi- 
 mba u se pumile ini end/tlini na ?" 
 Wa ti umfana, " Ehe, u se pu- 
 mile." 
 
 their people. After a time they 
 sent a man to wait for the mar- 
 riage party. 83 The marriage party 
 was summoned ; much beer was 
 made, and they were told to go 
 and bring up the marriage com- 
 pany. They came with it. 
 
 In the morning there assembled 
 many people, but some laughed 
 because Umamba did not know 
 how to dance, saying, " Since he is 
 a snake how wiU he dance ?" The 
 line of wedding guests entered, 
 and the brides and the damsels and 
 men of their people danced. 
 
 When the marriage company 
 had left off dancing, the bride- 
 grooms' party went to adorn them- 
 selves. Umamba went to his 
 house, and his lad anointed him 
 with fat, and took off the skin. 
 He said, " Go and call my mother, 
 that she may bring my things." 
 His mother came with his things. 
 He adorned himself, and said to 
 the lad, " See if Unsimba has al- 
 ready left his house." The lad 
 replied, " Yes, he has already left 
 it." 
 
 Umamba reveals himself at the wedding-dance. 
 
 Umamba took a great skin, 
 and put it on and went out, going 
 on his belly. When the people 
 saw him they all said, " Now he is 
 very great, because he has anoint- 
 ed with fat." He went to the 
 cattle-pen and sat down. When 
 all the bridegrooms' men stood up, 
 Umamba wriggled himseK, and his 
 lad came and laid hold of his head, 
 and took off the skin. And all 
 the people were unable to look on 
 him because of his glistening ap- 
 pearance. 
 
 8^ The man who goes to wait for the marriage party 13 called Umkongi or 
 TJmMaleli. His office is to urge on the frienda of the bride to hasten the mar- 
 riage ; he stays at the bride's kraal, and there is guilty of all kinds of mischief 
 until they get tired of him, and the wedding party seta out. 
 
 Wa tata Umamba esikulu isi- 
 kumba, wa faka sona, wa puma e 
 hamba ngesisu. Kwa ti bonke 
 abantu aba m bonayo ba ti, " Ma- 
 nje u se mkulu kakulu, ngokuba e 
 gcobe amafuta." Wa ya esibayeni, 
 wa /ilala pausi. Kwa ti lapa aba- 
 yeni bonke se b' emi, Umamba wa 
 nyakaza, w' eza umfana wake, wa 
 m bamba ekanda, w' esusa isi- 
 kumba. Kepa bonke abantu J)' a- 
 /iluleka uku m bheka ukukazimula 
 kwake. 
 
UNANANA-BOSELB. 
 
 331 
 
 Ujisimba fecura, and the people rejoice. 
 
 Unsimba w' emuka wa ya en- 
 (lAlini, 'esaba iigokuba e bordle 
 ukuba Umamba u umuntu ; -wa 
 tukutela kakulu. Abantu bonke 
 ba mangala ngoku m bona e se 
 umuntu. Ba m bamba be ti, 
 " Kade w enziwe ini na 1" TJyise 
 w' ala ukuba ku sinwe ngalolo 
 'lusuku. Wa ti, " Ku ya 'usinwa 
 ngomso, ngokuba ngi tanda uku m 
 bona namu/tla." 
 
 Unsimba went away to his 
 house, being afraid because he saw 
 that Umamba was a human being ; 
 he was very angry. All the peo- 
 ple wondered when they saw that 
 he was now a man. They laid 
 hold of him, saying, " What has 
 been done to you all this time ] " 
 His father refused to allow them 
 to dance on that day. He said, 
 " You shall dance to-morrow, for I 
 wish to look at him to-day." 
 
 Umamiba marries, and is happy. 
 
 Kwa ti lapo unina wa jabula 
 ngokuba ximntwana wake e zekile. 
 Xwa buyelwa ezindAlini, kwa Alar 
 Iwa. Kwa ti kusasa kwa sinwa ; 
 kepa Unsimba e Mupeka ngokuba 
 e bona Umamba e umuntu. Ba 
 /tlala bonke, uyise e jabula kakulu 
 e bona Umamba ukuba u umuntu. 
 W aka owake umuzi, wa Alala 
 nabantu abaningi aba tanda ukwa- 
 ka naye. Wa ti lapa e se tungile 
 wa zeka abafazi abaningi. Wa 
 busa nabo. 
 
 Ltdia (Umkasetemba). 
 
 Then the mother rejoiced be- 
 cause her child had taken a wife. 
 The people returned to the house 
 and sat down. In the morning 
 they danced ; but Unsimba was 
 much troubled because he saw that 
 Umamba was a human being. 
 They all remained, rejoicing ; the 
 father rejoiced exceedingly when 
 he saw that Umamba was a human 
 being. Umamba built his own 
 village, and lived there with many 
 people, who wished to live with 
 him. And when he had sewn on 
 the headring he married many 
 wives ; and lived happily and pros- 
 perously with them. 
 
 UNANANA-BOSELE. 
 
 Unanana builds in ilie road. 
 
 Kwa ku kona umfazi owa e naba- 
 ntwana ababili abancane, be baku- 
 lu kakulu; kepa kwa ku kona 
 omunye umntwana owa e sala 
 nabo. Kepa lo 'mfaziku tiwa wa 
 
 Theee was a woman who had two 
 young children j they were very 
 fine ; and there was another child 
 who used to stay with them. But 
 that woman, it ia said, had wil- 
 
332 
 
 IZINGANEKWAHE. 
 
 y ake end/tleleni ngabomo, e temba 
 ubukja nobungg'otslio. 
 
 fully built her house in the road, 
 trusting to self-confidence and su- 
 perior power. ^* 
 
 Various animals visit lier house vn her absence. 
 
 Kepa ngesinye isikati w' emuka 
 wa ye 'kuteza ; wa ba shiya bodwa 
 abantwana. Kwa fika inkau, ya 
 ti, " Abakabani laba 'bantwana 
 abaAle kangaka na ? " Wa ti um- 
 ntwana, " Abakananana- bosele." 
 Ya ti, " W aka endAleleni nga- 
 bomo, e temba ubukg'a nobuiigg'o- 
 tsho." 
 
 Kwa buya kwa fika impunzi, 
 nayo ya tsho njalo. Wa ti um- 
 ntwana, ' ' Abakananana - bosele. " 
 Zonke izilwane zi fika zi m buza 
 njalo, wa za wa kala umntwana 
 ngokwesaba. 
 
 On a, certain occasion she went 
 to fetch firewood, and left her 
 children alone. A baboon came 
 and said, "Whose are those re- 
 markably beautiful children ? " 
 The child replied, " Unanana-bo- 
 sele's."^^ The baboon said, " She 
 built in the road, on purpose, 
 trusting to self-confidence and 
 superior power." 
 
 Again an antelope came and ask- 
 ed the same question. The child 
 answered, " They are the children 
 of ITnanana-bosele." All animals 
 came and asked the same question, 
 until the child cried for fear. 
 
 An elephant swallows the children. 
 
 A very large elephant came and 
 said, " Whose are those remarkably 
 beautiful children?" The child 
 replied, " Unanana-bosele's." The 
 elephant asked the second time, 
 "Whose are those remarkably 
 beautiful children?" The child 
 replied, " Unanana-bosele's." The 
 elephant said, " She built in the 
 road on purpose, trusting to self- 
 confidence and superior power." 
 He swallowed them both, and left 
 the little child. The elephant then 
 went away. 
 
 In the afternoon the mother 
 came and said, "WTiere are -the 
 children?" The little girl said, 
 " They have been taken away by 
 an elephant with one tusk." 
 Unanana-bosele said, " "Where did 
 he put them?" The little girl 
 s* Ulungqotsho ia anjr thing by which a man trusts to attain superiority, 
 
 wordiness, craftiness, bodily strength, a name, passion, power ; all this in one 
 
 is ubungqotsho. 
 
 8' Unanana-bosele. — Jsinana is a batrachian reptile, nearly globular, with 
 
 very short legs, and exuding a milky fluid when touched. It is frequently found 
 
 under stones. — Bosele, of the family of frogs. 
 
 Kwa fika indAlovu enkulu ka- 
 kulu, ya ti, " Abakabani laba 'ba- 
 ntwana aba/tie kangaka na ?" Wa 
 ti, " Abakananana - bosele." Ya 
 pinda ya ti, " Abakabani laba 'ba- 
 ntwana abaAle kangaka na ?" Wa 
 ti, " Abakananana-bosele."- Ya ti, 
 " W' aka end/ileleni ngabomo, e 
 temba ubukja nobungg'otsho." Ya 
 ba gwinya bobabili ; ya shiya 
 leyo 'ntombazana. Ya hamba in- 
 
 d7il0VTL 
 
 Kwa ti ntambama wa fika uni- 
 na, wa ti, " Ba pi abantwana na?" 
 Ya ti intombazana, " Ba tatwe 
 ind/ilovu e nopondo lunye." Wa 
 ti Unanana-bosele, "T ye ya ba 
 beka pi na ? " Ya ti intombazana, 
 
UNANAUA-BOSELE. 
 
 333 
 
 " I ba dhlHe." Wa ti Unanana- 
 bosele, " Ba file ini na ?" Ya ti 
 intombazana, " K^a. A ng' azi." 
 
 repKed, "He ate them." ITnana- 
 na-bosele said, " Are they dead 1 " 
 The little girl replied, " No. I do 
 not know." 
 
 She goes in search of the elepliant.- 
 
 Ba lala. Kwa ti kusasa wa 
 gaya umkcaba omningi, wa tela 
 okambeni olukulu kanye namasi, 
 wa hamba e pete nomkonto wake. 
 Wa fika lapo ku kona impunzi ; 
 wa ti, " Mama, mama, ngi bonisele 
 ind/ilovu e d/ile abantabami ; i 'lu- 
 pondo lunye." Ya ti impunzi, 
 " IT ya 'uhamba u fike lapo imiti 
 yakona imide, na lapo amagcaki 
 akona em/tlope." Wa dAlula. 
 
 Wa fika lapo ku kona isilo ; wa 
 ti, "Mama, mama, ngi bonisele 
 ind/jlovu e d/ile abantabami." Sa 
 ti, "U ya 'uhamba, u hambe, u 
 fike lapo imiti yakona imide, na 
 lapo amagcaki akona emAlope." 
 
 They retired to rest. In the 
 morning she ground much maize, 
 and put it into a large pot with 
 amasi, and set out, carrying a 
 knife in her hand. She came to the 
 place where there was an antelope ; 
 she said, " Mother, mother, point 
 out for me the elephant which has 
 eaten my children ; she has one 
 tusk." The antelope said, "You will 
 go till you come to a place where 
 the trees are very high, and where 
 the stones are white." She went 
 on. 
 
 She came to the pla«e where 
 was the leopard ; she said, " Mo- 
 ther, mother, point out for me the 
 elephant which has eaten my 
 children." The leopard replied, 
 " You will go on and on, and come 
 to the place where the trees are 
 high, and where the stones are 
 white," 
 
 The elepliant attempts to deceive her. 
 
 Wa hamba e d/ilula kuzo zonke, 
 zi tsho njalo. Wa ti e kude wa 
 bona imiti emide kakulu, nama- 
 gcaki amAlope pansi kwemiti. Wa 
 i bona i lele pansi kwemiti. Wa 
 hamba; wa fika, w' ema, wa ti, 
 "Mama, mama, ngi bonisele in- 
 dAlovii e dAle abantabami." Ya 
 ti, " U ya 'uhamba, u hambe, u 
 fike lapo imiti yakona imide, na 
 lapo amagcaki akona em/ilope." 
 W' ema nje unlfazi, wa buza futi, 
 
 She went on, passing all animals, 
 all saying the same. When she 
 was still at a great distance she 
 saw some very high trees and 
 white stones below them. She 
 saw the elephant lying under the 
 trees. She went on; when she 
 came to the elephant she stood still 
 and said, " Mother, mother, point 
 out for me the elephant which has 
 eaten my children." The elephant 
 replied, " You will go on and on, 
 and come to where the trees are 
 high, and where the stones are 
 white." The woman merely stood 
 
334 
 
 IZINQANEKWANE. 
 
 wa ti, " Mama, mama/ngi bonisele 
 indAlovu e d/ile abantabami" Ya 
 buya ya m tshela i ti, ak' a d/tlu- 
 lele pambili. Kepa umfazi e bona 
 iikiiba i yona leyo, ya m koAlisa 
 ukuti ak' a d/ilulele pambili, wa 
 tsho futi e ti, " Mama, mama, ngi 
 bonisele indAlovu e dAle abanta- 
 bami." 
 
 still, and asked again, sayiiig, 
 " Mother, mother, point out for 
 me the elephant which has eaten 
 my children." The elephant again 
 told her just to pass onward. But 
 the woman, seeing that it was the 
 very elephant she was seeking, 
 and that she was deceiving her by 
 telling her to go forward, said a 
 third time, "Mother, mother, point 
 out for me the elephant which has 
 eaten my children." 
 
 The elepJiant swallows her, to her sorrow. 
 
 Ya m bamba, ya m gwinya naye. 
 Wa fika pakati esiswini sayo, wa 
 bona amaAlati amakulu, nemifula 
 emikulu, nezinkangala eziningi ; 
 ngenojenye ku kona amadwala 
 amaningi ; nabantu abaningi ab' a- 
 ke imizi yabo kona ; nezinja ezi- 
 ningi, nezinkomo eziningi; konke 
 ku kona pakati ; wa bona nabanta 
 bake be Alezi kona. Wa fika, wa 
 ha pa amasi ; wa ti, " Kade ni 
 d/ila ni na ] " Ba ti, " A si dAla- 
 nga 'luto. Sa lala nje." Wa ti, 
 " Ini uma ni ng' osi inyama le 
 na?" Ba ti, "Uma si si sika 
 isilo lesi, a si yi 'ku si bulala na ?" 
 Wa ti, " K.qa ; si ya 'kufa sona ; a 
 ni yi 'kufa nina." Wa basa um- 
 lilo omkuln. Wa sika isibindi, 
 w' osa, wa dAla nabanta bake. Ba 
 sika nenyama, b' osa, ba dAla. 
 
 Ba mangala abaatu bonke aba 
 kona lapo, be ti, " Wo, kanti ku 
 ya dAliwa, lapa tina si Alezi si nga 
 dAli 'luto nje na 1" Wa ti lo 'mfa- 
 zi, " Ehe. I ya dAliwa indAlovu." 
 Ba sika bonke labo 'bantu, ba 
 dAla. 
 
 The elephant seized her and 
 swallowed her too. When she 
 reached the elephant's stomach, 
 she saw large forests, and great 
 rivers, and many high lands; on 
 one side there were many rocks ; 
 and there were many people who 
 had built their villages there ; and 
 many dogs and many cattle; all 
 was there inside the elephant ; she 
 saw too her own chil(fren sitting 
 there. She gave them amasi, and 
 asked them what they ate before 
 she came. They said, " We have 
 eaten nothing. We merely lay 
 down." She said, " Why did you 
 not roast this flesh 1 " They said, 
 " If we eat this beast, will it not 
 kill us ? " She said, " No ; it will 
 itself die ; you will not die." She 
 kindled a great fire. She cut the 
 liver, and roasted it- and ate with 
 her children. They cut also the 
 flesh, and roasted and ate. 
 
 All the people which were there 
 wondered, saying, " O, forsooth, 
 are they eating, whilst we have 
 remained without eating any 
 thing?" The woman said, " Yes, 
 yes. The elephant can be eaten." 
 All the people cut and ate. 
 
THE WISE SON OF THE KING. 
 
 335 
 
 The elephant dies. 
 
 Kepa yona ind/ilovu ya zi tshela 
 ezinye izilwane, ya ti, "Seloku 
 nga gwinya lo 'mfazi, ngi ya fa ; 
 ku 'buAlungu esiswini sami." Zi 
 ti ezinye izilo, " U nga be, nkosi, 
 kw enza ngokuba abantu se be ba- 
 ningi kakulu esiswini sako." Ke- 
 pa kwa ti lapa se ku isikati esi- 
 kulu, ya fa indAlovu. Wa i dabula 
 ngomkonto, e genca imbambo 
 ngombazo. Kwa puma inkomo, 
 ya ti, " Mu, mu, sa za sa li bona 
 ilizwe." Kwa puma imbiizi, ya ti, 
 " Me, me, sa za sa li bona ilizwe." 
 Kwa puma inja, ya ti, " Sa za sa 
 li bona ilizwe." Nabantu ba puma 
 be Aleka, be ti, " Sa za sa li bona 
 ilizwe." Ba mu pa lowo 'mfazi ; 
 abanye inkomo, abanye nezimbuzi, 
 abanye nezimvu. Wa hamba na- 
 Ijanta bake, e fuyile kakulu. Wa 
 fika ekaya, wa jabula ngokuba e 
 buye nabo abanta bake. Wa fika 
 i kona leyo 'ntombazana yake ; ya 
 jabula ngokuba ya i ti unina u se 
 file. 
 
 Lydia (XJmkasetemba). 
 
 And the elephant told the other 
 beasts, saying, " From the time I 
 swallowed the woman I have been 
 ill ; there has been pain in my 
 stomach." The other animals 
 said,88 "It may be, O chief, it 
 arises because there are now so 
 many people in your stomach." 
 And it came to pass after a long 
 time that the elephant died. The 
 woman divided the elephant with 
 a knife, cutting through a rib with 
 an axe. A cow came out and said, 
 " Moo, moo, we at length see the 
 country." A goat came out and 
 said, " Mey, mey, at length we see 
 the country." A dog came out 
 and said, " At length we see the 
 country." And the people came 
 out laughing and saying, " At 
 length we see the country." They 
 made the woman presents ; some 
 gave her cattle, some goats, and 
 some sheep. She set out with her 
 children, being very rich. She 
 went home rejoicing because she 
 had come back with her children. 
 On her arrival her little girl was 
 there ; she rejoiced, because she 
 was thinking that her mother was 
 dead.^'' 
 
 UMNTWANA WENKOSI OHLAKANTPILEYO. 
 
 (the wise son op the king.) 
 
 The Mug's daughJbershaihe. A straime thing happens to the youngest. 
 
 Kwa ti inkosi yasempumalanga ya | A king of the east reigned over a 
 b' i nesizwe esikulu ; ya i nezin- ) large nation ; he had many daugh- 
 
 35 In another narration the elephant is represented as uttering a loud and 
 prolonged groan, when the woman began to cut slices from the liver, and as the 
 operation proceeded, the groans became so terrible and reached so far that the 
 animals were startled where they were feeding, and attracted to the place where 
 the elephant was. ^ ., , , =.,,<,« 
 
 s' Compare this Tale with the account of the Isikjukg'umadevu, p. 56—60. 
 And with Ugungju-kubantwana, p. 176. 
 
336 
 
 IZISGANEKWANE. 
 
 tombi eziningi, zi nesiziba sazo. 
 Kwa t' emini za puma za butana 
 za ya esizibeiii, za ya 'kubukuda. 
 Ya puma encinyane, ya ngena esi- 
 zibeiii. Za tukulula ke impa/ila 
 yazo, za ngena ke zonke, za buku- 
 da. Za btikuda, za bukuda. Ya 
 puma encinyane, ya puma ya kala 
 ngapezulu kwesiziba, ya ti, " Puma 
 ni, ni zo'ubona mina, ukuba ngi 
 nani. Buka ni, amabel' ami a se 
 kukumele e nganga omfazi, a nga- 
 nga wenu fiiti, nina zintombi." 
 
 Za puma ke zonke esizibeni, za 
 ti, "A, si buye si ye kubaba, si ye 
 'ku m bonisa lo 'mntwana wake, 
 ukuba u nani na." Za fika ke 
 ekaya enkosini e ng' uyise, za ti,' 
 " Baba, a u bone loku ; nangu 
 umntwana wako. Si be si ye 'ku- 
 bukuda ; sa m bona e se puma esi- 
 zibeni e se amabol' ake se makulu 
 nje." Wa ti uyise, "A p' ama- 
 doda 1 " 
 
 ters ; they had their own pool in 
 the rivei' where they bathed. At 
 noon on a certain day they left 
 their homes and joined company 
 and went to the pool ; they went 
 to sport in the water. One little 
 one started out from among them 
 and went into the pool. So they 
 all took off their dresses, and went 
 into the pool and sported. They 
 sported and sported. The little 
 one went out and shouted on the 
 bank of the pool, saying, " Come 
 out, and see what is the matter 
 with me. Look, my breasts are 
 swollen, as large as a woman's, as 
 big as youi-s too, ye maidens." 
 
 They all went out of the pool 
 and said, " Let us go back to our 
 father, and show him what is the 
 matter with this child of his." So 
 they came home to the king their 
 father, and said, " Father, look at 
 this ; there is your child. We 
 went to sport in the water; we 
 observed, when she came out of 
 the pool, that her breasts were as 
 large as this." The father said, 
 " Where are the men ? " 
 
 The king calls a council to consider the matter. 
 
 A fik' amadoda, wa ti, " Linga- 
 nisa ni lo ■'mMola, nokuba ukufa 
 ini na ? Linganisa ni, nina badala, 
 ukuba kwa ka kw' enza ini loku 
 na t Na ka na ku bona ini na 1 
 Umntwana engaka a be nje ama- 
 bel' ake na 1 Loku e be nga ka 
 fanele njena ukuba amabel' ake a 
 ngangaka, e ng' umntwana nje 
 na?" 
 
 La ti ibandAla, " 'Kqa. ; si nge 
 ze sa kw azi loku. UmAlola. A 
 ku kulume wena, wena umntwana 
 e ng' owako." Ya ti inkosi, 
 " Kja ! Ka pume lap' ekaya. 
 
 When the men came he said, 
 " Consider this wonderful thing, 
 and whether it is disease or not ? 
 Consider, ye old men, if there ever 
 was such a thing as this 1 Did you 
 ever see it before 1 The breasts of 
 a child of this age to be as big as 
 this ? Since it is not proper that 
 her breasts should be so large, she 
 being so young a child 1 " 
 
 The council answered, " No ; we 
 have never known of such a thing. 
 It is a prodigy. Do you speak, 
 you whose child she is." The king 
 said, " No ! Let her depart from 
 her home amongst us. For I do 
 
THE WISE SON OP THE KING. 
 
 337 
 
 Ngokuba lesi 'silo esi ngapakati 
 kwake iimntwana a ng' azi ukuba 
 si ya 'kupuma s' enze njani na. 
 Ngi ti mina, isilo esi lapa esiswini 
 somntanatni. Ngi ti, ka si ye 'ku- 
 puma e iige ko lapa ekaya, nakuba 
 e fa, a fe ugi nga m boni ukupuma 
 kwalesi 'silo." 
 
 not kno-w -what the beast with 
 which the child is pregnant, will do 
 when it is born. I say, there is 
 a beast inside the child. I say, 
 let it go to a distance and be 
 born, at a distance from this horae 
 of ours, even thoiigh she die, that 
 she may die without my seeing her 
 when the beast is bom." 
 
 TJie little one is driven from her Iiome. 
 
 Wa kala ke umntwana. Za 
 kala ke zonke izintombi, uma e se 
 puma, za ti, " XJmnta kababa kaz' u 
 za 'kiiya ngapi na 1 " 
 
 The child wept. And all the 
 maidens wept when she left her 
 home, saying, " Alas, whither will 
 the child of our father go ? " 
 
 She wanders, not knowing where to go. 
 
 Wa hamba ke, wa puma ekaya; 
 wa dinga nje ; emzini woyise wa 
 puma. Wa dinga, wa dinga, wa 
 dinga. Kwa ku kulu ukudinga 
 kwake e miti leso 'sisu. 
 
 • So she went, leaving her home ; 
 she knew not where to go ; she 
 quitted her father's village. She 
 wandered hither and thither with- 
 out an aim. Her wandering in 
 uncertainty was great whilst thus 
 pregnant. 
 
 She gives birth to a hoy. 
 
 At length she came to another 
 village, not belonging to her fa- 
 ther. She gave birth to a child ; 
 she gave birth to it among another 
 people. She said, "I thought I 
 was pregnant with a beast ; and 
 forsooth I have given birth to a 
 human being." When she had 
 given birth to the child her friends 
 came who were seeking her ; when 
 they found her they said, "We 
 are seeking you. Your father told 
 us to go and seek for the place 
 where you died, and find if it were 
 but your bones. And in truth are 
 you here ]" She replied, " I have 
 become a mother. I have given 
 birth to a hupaan being, my own 
 boy." She said, " Let us go home 
 
 88 Comp. what is said by the mother of Ukcombekcansim, p. 116. 
 
 Wa za wa fika kwomuny' umu- 
 zi o nga si wo woyise. Wa m 
 zala umntwana ; umntwana sva m 
 zalela esizweni esinye. Wa ti, 
 " Be ngi ti ngi mit' isilo ; kanti 
 ngi mit' umuntu." Kwa fik' aba- 
 kubo e se m zele aba m funako ; 
 ba m funyana, ba ti, "Si funa 
 wena. UyiAlo u ti, a si hambe si 
 funa wena lap' u fele kona, ama- 
 tambo nje. Kanti n lapa naf" 
 Wa ti, " Kgi zele. Kgi zele umu- 
 ntu, umfana wami."88 ■y^'a ti, " A 
 
338 
 
 IZINGANEKWANE. 
 
 si buye. Ngi ya vuma, n^ zele 
 umuntu. A ng' azi ukuba wa 
 ngena ngapi. Ngokuba ni ya 
 ng' azi ukuba ngi be ngi nga ka 
 faneli ukuba ngi nga nesisu. Na 
 odade ba ya ng' azi e ngi hamba 
 nabo uba a ngi bonanga ngi kulu- 
 ma nandoda. Ngi kjinisile. Na- 
 nii ngi m pete ngokuba ngi bone 
 ku ng' umuntu ; ngi be ngi ya 'ku 
 m la/tla inaia ku be ku isilwane. 
 Ngi bone ku umuntu nje." 
 
 again. I am willing, for I have 
 given birth to a human being. I 
 know not how he entered within 
 me. For you know that I was 
 not yet of sufficient age to become 
 pregnant. And my sisters with 
 whom I went know that I never 
 spoke with a man. I speak the 
 truth. And I myself have taken 
 care of my child, because I saw it 
 was a human being ; I would have 
 forsaken him if it had been an 
 animal. I saw that it was a real 
 human being." 
 
 She returns to her home. 
 
 Ba hamba ke ba buya ke ukuya 
 enkosini yasempumalanga. Ba 
 fika ke ekaya enkoeini. Ya jabula 
 inkosi'j ya but' isizwe, ya ti, 
 " Woza ni nonke ;" ya ti, " Bonga 
 ni nonke. Lo 'mntwana m bonge 
 ni. Bonga ni, jabula ni, ngokuba 
 umntwana womntwana nje wami, 
 ngokuba ka si ye wandoda ; ngo- 
 kuba u be nga k' endi j umntwana 
 wami nje." 
 
 So they set out and returned to 
 go to the king of the east. They 
 reached the king's home. The 
 king was glad j he told the whole 
 nation to assemble ; he said, " All 
 of you give praise. Praise this 
 child. Praise and rejoice, for he 
 is the child of my child only, for 
 he is not the child of a male ; for 
 she had not married j he is my 
 child only." 
 
 The child becomes a great doctor. 
 
 Wa kula ke ; w' elapa, wa in- 
 yanga, wa siza, w' a/ilula izinyanga. 
 Wa bizwa ngokuti, Umntwana 
 wenkosi oAlakanipile. Wa mkulu 
 kubo bonke abautwana benkosi 
 ngokutandwa. 
 
 Ku gcwale abantu emzini wen- 
 kosi aba ye 'kwelatshwa ; wa z' a- 
 /jlula izinyanga zonke. Abantu 
 ab' a/ilula izinyanga ngokufa kwa- 
 bo wa ba siza kakulu kuso sonke 
 isizwe soyise. Wa puma, wa 
 hamba kuzo zonke izizwe, e ha- 
 mb' 'elapa, e Alala nje 'elapa, e 
 siz' abantu. 
 
 So he grew up ; he treated dis- 
 eases, he was a doctor, he alle- 
 viated suffering, and excelled other 
 doctors. He was named, The wise 
 son of the king. He was greater 
 than all the king's children as re- 
 gards being beloved. 
 
 The king's town was full of 
 people who went there to be heal- 
 ed ; he excelled all other doc- 
 tors. People whom the doctors 
 could not cure of their diseases, 
 those he helped much throiighout 
 the whole nation over which 
 his father reigned. He left 
 his country and travelled among 
 all nations, going about healing 
 diseases, and merely staying in a 
 place to heal diseases and to help 
 the people. 
 
THE GREAT TOETOISE. 
 
 339 
 
 He goes about with his moiJier doing worhs of mercy. 
 
 Naye unina nabanye abantu a 
 hamba nabo nonina, ba hambe b' e- 
 lapa nabo ; e nga nikwa 'nto ; e ti, 
 "Ngi umntwana wenkosi mina ; 
 ngi ya ni siza nje. XJbaba u in- 
 kosi, u nako konke. Ngi ya ni 
 siza nje ngomsa." Za ti nezizwe 
 za hambe zi ti, " Nati se si ng' a- 
 boyi/do, ngokuba ku si funi luto 
 umvuzo ; se si ng' aboyi/ilo nati. 
 TJ iukosi." 
 
 Ka be s' aziwa ke kwabo-nto- 
 mbi. Wa hamba njalonjalo. Uku- 
 pela kwayo. 
 
 Nga i tola le 'ndaba kumamAle- 
 kwa wakwandAlovu ; uyise ng' U- 
 zikisa, ngesikati ku sa busa Uzi- 
 AlanAlo, uyise kasingela, notshaka 
 kasenzangakona. 
 
 Umpondo kambule (Aaron). 
 
 His mother too and others who 
 went with him and his mother, 
 ako treated diseases. He was not 
 given any reward. He said, "I 
 am a king's child ; I have no other 
 object than that of helping you. 
 My father is a king, and possesses 
 all things. I help you from pure 
 mercy." The nations too said con- 
 tinually, " We too are the cliildren 
 of your father, because you seek 
 nothing of us as a reward ; we are 
 now the children of your father. 
 He is king." 
 
 So he ceased to be known among 
 the people of that maiden. He 
 went about without ceasing. That 
 is the end of the matter. 
 
 I received this account from 
 Umamthlekwa Wakwandhlovii ; 
 TJzikisa was her father, at the time 
 when Uzithlanthlo, the father of 
 Usingela, was king, and Utshaka, 
 the son of TJsenzangakona.^^ 
 
 UFUDU OLUKULU. 
 
 (the GREAT TOETOISE.) 
 
 It happened in the time of the 
 famine, (Ugobinca was then king, 
 the brother of Ubithla, who was 
 killed by Umdingi,) our mothers 
 went to gather herbs ; they went 
 with our grandmother ; they were 
 three, and grandmother was the 
 fourth. They came to the river 
 Umtshezi. When they were in 
 the midst, there arose as it were a 
 great tortoise, which was as big as 
 the skin of an ox. It stood in the 
 midst of the water ; the river fill- 
 ed, because it had obstructed the 
 water. The three passed over ; 
 
 89 There can he little doubt that tHs ia a legend of some perverted tradition 
 of the history of our Lord. It was probably obtained through the Portuguese. 
 
 KwA ti ngend/ilala, (kwa se ku 
 busa Ugobinca, umfo wabo biAla, 
 owa bulawa Umdingi,) omame ba 
 be yokuka imfino, be hamba no- 
 makulu, be batatu, ku ng' umakulu 
 'wesine. Ba fika emtshezi umfala. 
 Ba ti, -nxa. be pakati, k-ft^a vuka 
 kwa ku nga ufudu olukulu olu 
 ngangesikumba senkabi, Iw' ema 
 amanzi a gcwa- 
 vimbele. Ba 
 
 pakati kwamanzi ; 
 la, ngokuba Iwa 
 
340 
 
 12INGANEKWANE. 
 
 wela abatatu ; \va tshona owesine, 
 o 'mamekulu ngokugcwala kwa- 
 manzi. Lwa m tata ke, Iwa m 
 bamba ngomlenze, Iwa ya esizibe- 
 ni ; Iwa m veza nje ; wa vela nje, 
 ba za ba pelela abantwana bake, 
 ba kala pezu kwesiziba. Lwa 
 tshona naye. 
 
 Kwa ti ngelinye ilanga b' alusa 
 abafana emtshezi. Inkomo za ba- 
 mba za fika emtshezi. Umfana 
 wa ponsa itshe esizibeni. Inkomo 
 za buya ke, za fik' ekaya. Wa ti 
 unina, " D/tlana, nank' ukiidAla 
 kwako." "Wa ti umfana, " A ngi 
 ku tandi ukud/ila ; ngi ye esizibeni 
 mina." Wa t' unina, " U za 'kwe- 
 nza ni ? " Wa ti, " Ngi tanda 
 ukuya 'kuzifaka kona." Wa ti, 
 " Ini e kona esizibeni na 1 " Wa 
 tsho, e se kala umfana izinye- 
 mbezi, wa puma endAlini, wa 
 gijima kakulu. Wa puma unina 
 endAlini, wa ti, " Majola, gijima ; 
 nank' umntwana e ti, u ye esizi- 
 beni ; m bonise ni ; u ya kala." 
 W esuka uyise nebandAla; wa 
 gijima ; ibandAla la m landela. La 
 fika e se pakati esizibeni, e se vale 
 ngekanda. Uyise wa tanda uku- 
 zilaAla kona esizibeni ; la m bamba 
 iband/ila ; ba ti, " Musa ; u se e 
 file lo 'mntwana.'' Wa ti uyise, 
 " Ngi koke inkomo zonke ; umu- 
 ntu u ya 'kuziketela inkomo enAle 
 o ya 'ku m koka umntwana wami ; 
 u ya 'kuziketela inkomo en/de. 
 Ngi ya fa ; ngi jiyelwe ukuba 
 ng' enza njani ngomntanami." La 
 za la tshona ilanga, e vele umfana 
 
 the fourth, which was the gi-and- 
 mother, sank, because the river 
 was full. The tortoise took her, 
 and held her and went with her 
 into the deep water ; it just raised 
 her above the water ; she was just 
 apparent, until all her children 
 had come together ; they lamented 
 on the bank of the deep water. 
 The tortoise went down with her. 
 
 ' See Appontlix, p. 342. 
 
 It happened on another day 
 some boys were herding on the 
 Umtshezi. The cattle went till 
 they came to the Umtshezi. A 
 boy threw a stone into the pool. 
 The cattle returned home. His 
 mother said to him, " Eat ; there 
 is your food." The boy said, " I 
 do not wish for food. I am going 
 to the pool for my part." The 
 mother said, " What are you going 
 to do ? " He said, " I wish to go 
 and get into it.''^" The mother 
 said, " What is there in the poolf ' 
 The boy now shedding tears went 
 out of the house, and ran fast. 
 His mother went out of the house 
 and said, " Umajola, run ; there is 
 the child, saying he is going to the 
 pool ; look to him well ; he is cry- 
 ing." The father started up with 
 a company ; he ran, the company 
 followed him. When they arrived 
 the child was already in the midst 
 of the pool, his head only appear- 
 ing. The father wished to throw 
 himself into the pool ; the com- 
 pany held him back ; they said, 
 " Don't ; the child is already dead." 
 The father said, " I set forth aU 
 my cattle ; the man shall select a 
 fine bullock who takes out my 
 child ; he shall select for himself a 
 beautiful bullock. I am dying ; I 
 am at a loss to tell what to do for 
 my child." At length the sun 
 set, the boy still appearing in the 
 
THE GREAT TORTOISE. 
 
 341, 
 
 emanzini esizibeni. Kwa za kwa 
 fika abantu bonke bemizi. Kwa 
 za kwa Aiwa, ku Aleziwe pezu 
 kwesiziba, ku kalwa kona» Wa 
 za wa tshona. Bbusuku se ku 
 baswe umlilo e se bonwa ngesi- 
 bane, e kuluma e ti, " Ngi banjiwe 
 ngenyawo." Wa tsliona naye. 
 Ba god Ilka, ba buya ke ba y' eka- 
 ya, ba Alakazek' abantu, be ti, " U 
 dAliwe ufudu." Kwa tshaywa 
 inkabi ; ya , ya 'kubika kungonya- 
 nia, uyise kabiAla. 
 
 Kwa ti abafana ba ya 'kudAlala 
 emfuleni kuwomtshezi ; ba ti be 
 fika ba ti, " Nanti idwala eli/tle ; 
 a si biye izibaya zetu ngobulo- 
 ngwe." Ufudu ke. Ba buye ke 
 ba pinda ba ya kona. "Wa ti um- 
 fana omncinane, "Leli 'dwala li 
 nameAlo." Batiabanye, "Kg'abo; 
 u namanga." A ti, "Li nawo 
 ameAlo." A tule ; a tate intonga 
 yake, a Alabe esweni lofudu, a ti, 
 " Iiii leli 'li/ilo na ? Nanti iliAlo 
 libhekile." Ba ti, "A li ko iU- 
 Alo, mfana," be biya izibaya ngo- 
 bulongwe. Wa fika ekaya umfana 
 omncinane, wa ti, " Li kona idwa- 
 la eli nameAlo." Wa pendula 
 uyise, wa ti, " Ame/jlo anjani a 
 sedwaleni na 1 " Wa ti, " Kg-a ; a 
 kona ameAlo." 
 
 Kwa ti ngelinye ilanga Iwa ba 
 sibekela ufiidu ; wa wela kude 
 lapaya omunye omncinane ; wa 
 hamba e kala e y'' ekaya ; ba buza 
 ekaya, ba ti, " U nani na 1 " Wa 
 ti, "Abanye ba sitshekelwe 'li- 
 dwala; la ngena nabo esizibeni." 
 
 water of the pool At length all 
 the people of the village came. 
 When it was dark they sat down 
 on the bank of the pool and 
 lamented there. At length he 
 sank. At night they lit a fire, he 
 being still visible by the light, and 
 speaking said, " I am held by the 
 foot." He too sank. They went 
 home, and the people separated, 
 saying, " He has been devoured by 
 the tortoise." An ox was selected^ 
 and went to tell Ungonyama, the 
 father of TJbithla." 
 
 It happened that some boys 
 went to play on the banks of the 
 river TJmtshezi ; on their arrival 
 they said, " There is a beautiful 
 rock ; let us make our cattle-pens 
 upon it with cowdung." But it 
 was a tortoise. [They fetched 
 some cowdung] and went back to 
 it again. A little boy said, " This 
 rock has eyes." The others said, 
 " No ; you are telling lies." He 
 said, " It has eyes." He was si- 
 lent ; and took his stick, and thrust 
 it into the tortoise's eye, saying, 
 " What is this eye ? See, the eye 
 stares." They said, " There is no 
 eye, child," they making their pens 
 with cattle-dung. The little boy 
 came home, and said, " There is a 
 rock which has eyes." His father 
 answered, " What kind of eyes are 
 in the rock 1 " He said, " Indeed, 
 there are eyes." 
 
 It happened on another day the 
 tortoise turned over with them ; 
 one little boy crossed the river at 
 a great distance ; he went crying 
 home ; they asked, " What is the 
 matter?" He said, "The rock 
 has turned over with the other 
 
 boys ; it went with them into the 
 
 91 That is, in accordance with native custom, the messengers who go to re- 
 port to the chief, do not go empty-handed ; but take a bullock, which is said to 
 go and tell the chief. 
 
342 
 
 IZINGANEKWANE. 
 
 Ba pela botike ; kwa sinda omu- 
 uye, yena lowo owa ya ekaya e 
 hamb' e kala. A puma amadoda, 
 a ti, " Hamba u ye 'ku si kombisa 
 lapo idwala li be li kona." Ba 
 fika ; wa ti, " ITanku ke lapa 
 idwala li be li kona." A ti ama- 
 doda, " Inganti vifudu. nje iia? 
 Kanti ba dAliwe nje na abantwa- 
 na ?" A ba sa ba bonanga. Kwa 
 kalwa ke. Kwa bikwa ke, ku 
 bikelwa abautu bonke. 
 
 Umpondo kambule (Aaron). 
 
 pool." They were all lost ; there 
 escaped that one only, who went 
 home crying. The men went out 
 and said, " Go and point out to us 
 the place where the rock was." 
 They arrived ; he said, " There is 
 the place where the rock used to 
 be." The men said, " Was it then 
 a tortoise 1 Have then the chil- 
 dren been devoured ? " They saw 
 them no more. They mourned for 
 them. And all the people were 
 told the history. 82 
 
 APPENDIX. 
 
 Ngaloko 'kukumbula isiziba kwa- 
 ke umfana, e nga sa d/ili nokudAla, 
 ku kona indaba ngaloko 'kwenza 
 okunjalo. Ku tiwa, ku kona isi- 
 Iwane emanzini es' azi ukutata isi- 
 tunzi somuntu ; lapa e lunguzile 
 si si tate ; lowo 'muntu a nga be e 
 sa tanda ukubuyela emuva, a tande 
 kakulu ukungena esizibeni ; ku- 
 yena ku nga ti a ku ko 'kufa ku- 
 lawo 'manzi ; ku njengokuba e ya 
 ebuAleni nje lapa ku nge ko 'luto ; 
 a fe ngokungena e dAliwa isilwane, 
 esi nga bonwanga kukg'ala, ku 
 bonwe ngoku m bamba ; ku tshiwo 
 ke ukuti, " Kanti si tate isitunzi 
 sake ; ka sa boni ; u se 'meAIo 
 'innyama ; ka sa boni 'luto ; i yo 
 le 'nto e m enze ukuba a be nje." 
 I leyo ke indaba e ngi y aziyo uma 
 ku tshiwo. 
 
 As regards the boy recollecting 
 the pool, and no longer eating any 
 food, there is an account about a 
 notion of this kind. It is said 
 there is a beast in the water which 
 can seize the shadow of a man; 
 when he looks into the water it 
 takes his shadow ; the man no 
 longer wishes to turn back, but 
 has a great wish to enter the pool ; 
 it seems to him that there is not 
 death in the water ; it is as if he 
 was going to real happiness where 
 there is no harm ; and he dies 
 through going into the pool, being 
 eaten by the beast, which was not 
 seen at first, but is seen when it 
 catches hold of him ; and so it is 
 said, " Forsooth it has taken his 
 shadow ; he no longer sees ; his 
 eyes are dark ; he no longer sees 
 any thing ; it is that which causes' 
 him to be as he is." This is the 
 tale which I hear people tell. 
 
 And men are forbidden to lean 
 over and look into a dark pool, it 
 being feared lest their shadow 
 should be taken away. 
 
 Among the Amakaiosa there is 
 a tale like this which states that a 
 beast seizes the shadow of. a 
 man. So it was then among the 
 Amaka;osa, two damsels, one was 
 Have these tales any connection with the Tortoise-myths of other coun- 
 
 Kw' aliwa futi ukuba umuntu a 
 lunguze esizibeni esimnyama, kw e- 
 satshwa kona loko ukutatwa kwesi- 
 tunzi sake. 
 
 Ku kona ngasemaka;oseni indaba 
 e njenga le yokuti ku kona isilwa- 
 ne esi bamba isitunzi somuntu. 
 Kwa ku njalo ke nasemakaioseni, 
 izintombi zimbili, enye kweyen- 
 
 tries ? See Tylor's Early History of Mankind, pp. 332 -336. 
 
ISITWALANGCENGCE. 
 
 343 
 
 kosi, za lunguza esizibeni. Za 
 donseka, za ngena kona ; ku nga 
 ti zi biziwe. Kwa Alatshwa um- 
 kosi enkosini; inkosi ya putuma 
 kona nezinkomo ukiaya 'uAlenga 
 umntwana wayo. Kwa fakwa ezi 
 nombala nezibomvu neziinMope. 
 Kqa,, a sa m yeka, kwa za kwa 
 fakwa izinkabi ezimbili zimnyama, 
 Bi 'nsizwa; sa m yeka, sa dAla 
 zona ; wa kitshwa. Emva kwa- 
 loku ka banga e sa ba njengoku- 
 kgala; wa penduka isipukupuku 
 nje esi nga sa kyondi 'luto. Ku 
 tshiwQ njalo indaba yakona. Ko- 
 dwa eningi i la/tlekile. 
 
 Umpengula Mbanda. 
 
 the daughter of a chief, looked 
 into a pool. They were drawn, 
 and went into it ; it was as though 
 they were called. The alarm was 
 given to the chief; he hastened 
 thither with cattle to redeem his 
 child. They cast in spotted cattle, 
 and red, and white. But the 
 beast did not let her go, until they 
 cast in two black, hornless oxen ; 
 then it left her and ate them ; and 
 she was taken out. After that she 
 was no longer as she was before ; 
 she became an idiot, no longer 
 understanding any thing. Such 
 then is the tale among the Ama- 
 kxosa. But much of it is lost. 
 
 FABULOUS ANIMALS. 
 
 The following account of fabulous animals, — which bear a strong re- 
 semblance to the domestic and other sprites of Northern Nursery 
 Tales, — the Fables, &c., are introduced here in order to give the 
 Eeader a more general idea of the native mind, as it may be a year 
 or more before we shall be able to enter on the Second Volume of the 
 Nursery Tales, much of the materials for which is already collected, 
 and which is quite as striking, if not more so, than any yet published. 
 
 ISITWALANGCENGCE. 
 
 The Isiiwalanc/cenffce described. 
 
 Ku kona indaba e si i zwa ngaba- 
 dala ; ba ti, kwa ku kona isilwane 
 esi tiwa Isitwalangcengce, si fana 
 nempisi; kepa ikanjana laso lisi- 
 devezana, libanzana ,■ si twala 
 izinto zonke, ikanda laso li ikj'oma 
 lokutwala. Ku ti uma izwe li file, 
 a si be si sa hlala, endAle, si Alala 
 eduze nomuzi njalo. IndAlebe 
 
 "' Basket-bearer. 
 
 There is a tale which we hear 
 from the ancients ; they say, there 
 used to be an animal called the 
 Isitwalangcengce f^ it was like an 
 hyena; but its little head was 
 rather spread out, and broadish ; 
 it carried all things, its head being 
 a basket for carrying. If there 
 was a famine it no longer lived in 
 the open countiy, but remained 
 constantly near a village. Its ear 
 
344 
 
 IZINGANEKWANE. 
 
 yaso ibukali ngalapa ku Matshwe 
 inkomo ; ngokuba ngomkuba wa- 
 bantu abamnyama, uma omunye e 
 Alabile, u kumbula abangane bake 
 bonke ngoku ba pa inyama ; kakiilu 
 owesifazaaa. Uma inyama se i 
 dAliwe yezitebe, ya pela, ku sale 
 eyasend/ilini, owesifazaiia a zinge e 
 y a/ilukanisa, e kumbula abangane 
 bake, e ku ti nabo uma be i pete 
 ba m kumbule ; ngokuba ku tiwa, 
 " Tmikombe i y' enanana ; "^^ nga- 
 loko ke a zinge e ba vezela ama- 
 kjata abesifazana, e tuma aba^ 
 ntwana. Isitwalangcengce si A.lala 
 ematameni ezind/ilu, ekcaleni lom- 
 nyango, ukuze ku ti lapa umntwa- 
 na e ti u ya ngena, si be se si m 
 tata kanye nenyama leyo, si m 
 ponsa ekanda ; u ya kala se ei 
 gijima naye. Ku tiwa, a si mu 
 dAli umuntu, si d/ila ubukcopo 
 bodwa ; si ye naye edwaleni, si m 
 etula kona, si tshaye ikanda, si 
 kote ubukcopo, si shiye isidumbu. 
 
 was sharp in the direction where a 
 bullock was slaughtered ; for ac- 
 cording to the custom of black 
 men, if one has slaughtered, he 
 remembers all his fiiends for the 
 purpose of giving them meat ; 
 especially the women. When the 
 meat of the mats has been all 
 eaten, and the meat of the houses^^ 
 remains, a woman customarily 
 divides it, remembering her friends, 
 that they too when they have meat 
 may remember her ; for it is 
 said, " Meat-baskets mutually ex- 
 change;" therefore she makes a ha- 
 bit of bringing out for the women 
 pieces of meat, which she sends by 
 the children. The Isitwalangcengce 
 remains at the sides of the houses, 
 at the side of the doorway, that 
 when a child is going in, it may 
 lay hold of him together with the 
 meat, and throw him on its head ; 
 the child cries when the Isitwa- 
 langcengce is already running away 
 with him. It is said it does not 
 eat a man, but only his brains ; it 
 goes with him to a rock, and 
 throws him down there, and 
 knocks his head, and licks up the 
 bi-ain, leaving the body. 
 
 The Isitwalangcengce ouhoitted. 
 
 Naaloko ke sa vusa umuntu e 
 lele, sa m tata, sa m faka ekanda, 
 sa puma naye lowo 'muntu, sa 
 liamba. Wa buza lowo 'muntu, 
 wa ti, "Si ya ugapi na i " Sa ti, 
 " Si ya ngeyaniadwala iud/tlela," 
 ngokukumbula lapo ku kona inda- 
 
 So then it awoke a man who 
 was asleep, and took him, and put 
 him on its head, and went out 
 with the man, and departed. The 
 man enquired, saying, "Where 
 are we going ? " It i-eplied, " We 
 are going by the path of rocks," 
 remembering where there was a 
 ^^ The meat is distinguished aa, Eyezoso, the meat of the roasting ; that is, 
 the pieces cut off and roasted on the day the bullock is killed ; Eyeatebe, the 
 meat of the mats, that which is boiled and brought out on mats the second 
 day ; and Eyezindhlu or Eyasendhlini, the meat of the houses, that which is set 
 aside for the use of the village. 
 
 "= This is a proverbial saying, equivalent to "Love begets love," or " Kind- 
 ness begets kindness. " Those who send meat to their neighboiu-s, when they 
 have slaughtered a bullock, have meat sent to them when their neighbours 
 slaughter. So, " Imikombe a i pambane,"— Let our meat-baskets cross each 
 other, — is equivalent to " Let us be on terms of good fellowship." 
 
ISITWALANGCENGCE. 
 
 345 
 
 WO yokubulala ikanda. Ba hamba 
 ke, ba za ba fika e/tlanzeni, lapa 
 ku kona imiti. Sa hamba si d/ilu- 
 la iiaye ngapansi kwemiti ; 'apule 
 amagaba emiti, e wa beka ekqo- 
 meni lelo, 'enzela ukuze ku ng" e- 
 zwakali ubulula, uma e se pumile. 
 A za a ba maningi amaAlamvu 
 emiti ■ wa wa sliiya ngapansi, wa 
 Alala pezu kwawo. Ngaloko ke sa 
 hamba si sindwa ; sa d/tlula em- 
 tini ; w' elula izandAla, wa bamba 
 iimuti ; sa dMiila sa ya edwaleni. 
 W eAla masinyane, wa gijima wa 
 ya ekaya. Sa fika, sa tulula edwa- 
 leni ; a sa bona 'muntu, ukupela 
 amaAlamvu lawo wodwa. Sa bu- 
 yela ekaya, si ya 'ufuna lowo 
 'muntu. 
 
 place for breaking the head. So 
 they went until they came to a 
 bushy country, where there were 
 trees. It passed with him under 
 the trees ; and the man broke off 
 some branches of the trees, and put 
 them in the basket, doing so in 
 order that the lightness may not 
 be noticed if he got out. At 
 length there were many branches ; 
 he put them at the bottom, and 
 sat on the top of them. Thus it 
 went with a heavy weight ; it 
 passed by a tree j he stretched out 
 his hand, and caught hold of the 
 tree ; it passed on towards the 
 rook. He got down directly and 
 ran home. The Isitwalangcengce 
 came, and emptied the basket on 
 the rock ; it saw no man, but 
 only the branches. It went back 
 to the house, to find the man. 
 
 Many escape hy a stratagei) 
 
 Wa i dumisa leyo 'ndaba, loku 
 abantwana be be pela. Umntwa- 
 na a bizwe kwenye indAlu, ku 
 tiwe, " We, nobani ! " A sabele. 
 Si be se si gijima pambili, si ya 
 lapo e bizwa kona, se si m amu- 
 kela, se si d/tlula naye. Ku ya 
 bizwa ; se ku tiwa, " Kade e pu- 
 mile lapa." A pike lowo o m 
 bizayo, a ti, " Ka fikanga lapa." 
 Kanti u tetwe Isitwalangcengce. 
 Lowo 'muntu wa veza ikcebo lo- 
 kuba izindAlela a zi be mbili ; a i 
 nga bi nye ; " Loku sona Isi- 
 twalangcengce si tanda eyamadwa- 
 la, kepa mina nga sinda ngendAlela 
 yeAlanze." Ngaloko ke lelo 'kcebo 
 la siza kakulu leso 'sizwe. Noma 
 umntwana si m bambile, si buze si 
 ti, " U ti a si ye nga i pi indAlela 
 
 "" Nobani means So-and-so, a female, 
 
 The man reported the matter, 
 for the children were coming to an 
 end. A child may be called from 
 one house, it being said, " Wey, 
 So-and-so ! "8« The child attended. 
 And the Isitwalangcengce ran for- 
 ward to the place where she was 
 called, and caught her, and went 
 off with her. The people call her, 
 and it is now said, " She went out 
 from here a long time ago." The 
 one who called her says, " She did 
 not come here." In fact she has 
 been taken by the Isitwalangce- 
 ngce. That man devised the plan 
 of having two ways, and not one 
 only ; he said, " Since the Isitwa- 
 langcengce prefers the path ot 
 rocks, but," said he, " I escaped by 
 the bush-path." So that plan was 
 of great assistance to that tribe. 
 And if the Isitwalangcengce caught 
 a child, and asked it, "Which 
 way do you say we shall go ? " it 
 
 Bani, So-and-so, a male. 
 
345 
 
 IZINGANEKWANE, 
 
 na?" a ti, "O, nkosi, indAlela 
 enhle eyeAlanze," 'enzela ukuze 
 endaweni yake a beke amaAlamvu, 
 a goduke yeiia ; si hambe ngoku- 
 jabula, si ti si za 'kusuta ubukco- 
 po ; si tulule amaAlamvu. Kwa 
 za kwa ba inkywaba yamaMamvu 
 edwaleni ; abantu ba goduke. 
 
 Lesi 'sitwalangcengce indaba e 
 insumansumane, indaba endala. 
 Manje se ku tuliswa ngayo aba- 
 ntwana uma be kala, ngokuti, " U 
 za 'kutatwa Isitwalangcengce." 
 
 Umpondo kambule (Aarqts). 
 
 answered, " O, sir, the good way 
 is that of the bush," saying thus 
 in order that it might put branches 
 in its place and return home, and 
 the Isitwalangcengce go on re- 
 joicing, thinking it is about to get 
 a fill of brains ; but it pours out 
 branches only. At length there 
 was a great heap of branches on 
 the rock ; and the man went 
 home. 
 
 The Isitwalangcengce is a fabu- 
 lous account, an old tale. Now 
 children are silenced by it when 
 they cry, by saying, " You will be 
 carried oflf by the Isitwalangce- 
 ngce."97 
 
 INDABA KADHLOKWENI. 
 
 (the history of UDHLOK.WENI.) 
 
 When it was dark there came an 
 hyena,9s and took Udhlokweni, 
 the chief wife of a great village ; 
 it took her on its head and went 
 away with her ; it came to a forest, 
 and said, " Udhlokweni, by which 
 path shall we go ? " She replied, 
 " Let us go by the path of the 
 narrow pass." " So she and the 
 hyena arrived. She lay hold of a 
 ti-ee overhead. It saw her, and 
 said, " Udhlokweni, do you climb 
 into the tree ? Come along." So 
 it carried her again. It said, 
 "Udhlokweni, your funeral la- 
 mentation makes the ground 
 thunder. How great a person 
 were you, that your funeral la- 
 mentation should be so great!" 
 She said, " I was gi'eat, being the 
 great queen ; and 1 used to treat 
 kindly all the people of my vil- 
 lage." Again it said, "This is 
 
 "' So the American Indiana silence tlioir little ones, by " Hush ' the Naked 
 Bear will get them." (Hiawatha, p. 559, and Note 55 J The Naked Bear 
 like the Isitwalangcengce, ia a fabuloua animal. In other countriea thev are 
 frightened by the Wolf. 
 
 15 Isitwalangcengce, or Isidawane. 
 
 Kwa ti uba ku Mwe kwa fika 
 impisi, ya m tabata Ud/tlokweni, 
 inkosikazi yomuzi omkulu ; ya m 
 twala, ya hamba nayej ya fika 
 eAlatini, ya ti, " DAlokweni, si za 
 'kuhamba nga i pi ind/tlela na ? " 
 Wa ti, " A si hambe ngeyentuba 
 indAlela." Ba fika ke nayo impisi. 
 Wa bambela emtini pezulu. Ya m 
 bona, ya ti, " DMokweni, wa ha- 
 mbela pezulu na? Woza." Ya 
 buya ya m twala. Ya ti, " D/ilo- 
 kweni, isUilo sako si duma pansi. 
 U be u ngakanani na, ukuba isi- 
 lilo sako si be ngaka nje ! " Wa 
 ti, " Ngi be ngi mkulu, ngi inkosi- 
 kazi enkulu ; ngi be ngi ba pata 
 ka/tle bonke abantu bomuzi wami." 
 Sa buya sa pinda futi, sa ti. 
 
ISITSHAKAMANA. 
 
 ^47 
 
 " Isililo sako lesi. U b' u ngaka- 
 nani na ! Abantu ba ya dabuka 
 ukukala. TJ b' umkulu, dAlokwe- 
 ni. Nami ngi y' ezwa ukuti u 
 b' umkulu. U b' u ba lungisa 
 abantu." Sa pinda futi njalo, sa 
 ti, "Se ku kalanabantwanamanje 
 ke._" Wa ti, " Yebo, abautwana 
 ngi be ngi ba tanda kakulu bonke ; 
 na onina ngi be ng' aba izinto, ngi 
 ba pa, na onina na oyise ; ngi be 
 ngi nga buki 'luto ; zonke izinto 
 ngi be ng' epana nje." Sa ti, 
 " Yebo, dAlokweni, nami ngi y' e- 
 zwa ukuba ba ya dabuka abantu 
 ngawe. Kodwa mina se ngi ku 
 tabete njalo kubo abantu labo bo- 
 muziwaJio." Wa bambela emtini 
 futi, w' enyuka ; sa hamba sodwa 
 ke Isidawane ; sa fika emfuleni, sa 
 zilaAla, sa kala sa ti, " Maye, dAlo- 
 kweni ! Kazi u ye ngapi na t Nga 
 zibulala, nga ti, ngi laAla TJdhlo- 
 kweni." Kanti UdAlokweni u se 
 balekile ; u se buyele kubantu 
 bake aba m kalelako. 
 
 TJmpondo kambule (Aaron). 
 
 your funeral lamentation. How 
 gi-eat a person were you ! The 
 people are distressed by your 
 funeral lamentation. You were 
 great, Udhlokweni. I perceive 
 you were great. You used to 
 order the people well." Again it 
 said, « Now the children are cry- 
 ing." She said, "Yes, I used to 
 love the children much; and I 
 gave the women many things, both 
 the women and the men; I re- 
 garded nothing; I used to give 
 them every thing." It said, " Yes, 
 Udhlokweni, I too perceive that 
 the people are grieved for you. 
 But I have now taken you from 
 the people of your village for 
 ever." Again she caught hold of 
 a tree, and climbed up. The Isi- 
 twalangcengce went on alone; it 
 came to the river, and threw itself 
 down, and cried, saying, " Woe is 
 me, Udhlokweni ! I wonder 
 where you are gone. I have killed 
 myself, thinking I was throwing 
 down Udhlokweni." But in fact 
 Udhlokweni had fled, and had 
 already returned to her people, 
 I who were mourning for her. 
 
 ISITSHAK AMANA, 
 
 KwA ti indoda ya tata umsundu, 
 ya hamba ke ya ya 'kutiya izin- 
 Alanzi elutukela, intra ku sa busa 
 Usenzangakona ; ya bamb' isilwa- 
 ne, Isitshakamana ; sa teta sa ti, 
 " Mntakabani, kabani, kabani," sa 
 kgnba njalo amabizo aoyise-mkulu 
 kwa za kwa ba eshumini amabizo, 
 a nga w' aziyo naye. Sa ti, " U 
 ng' enze 'lunya Iwani, uku ngi 
 
 It happened that a man took a 
 worm, and went to catch fish in 
 the Tukela, at the time when Use- 
 nzangakona was king ; he caught 
 an animal, the Isitshakamana ; it 
 spoke, saying, " Child of So-and- 
 so, of So-and-so, of So-and-so." 
 It went on thus repeating the 
 names of his grandfathers, until it 
 had mentioned names up to ten, 
 names which he did not himself 
 know. It said, " Why have you 
 treated me so unmercifully as to 
 
348 
 
 IZINGANEKWANE. 
 
 kipa eslzibeni, ngokuba mina a ngi 
 puml esizibeni ? ngi Male esizibeni 
 iijalo ; ngi ya 1' esaba ilanga." 
 Kwa Alangan' ameAlo ake nawaso, 
 wa baleka ke wa y ekaya, wa ti, 
 "Ngi zibekele ni; ngi fiAle ni ; 
 ngi bone 'lukulu ; ngi bone isilwa- 
 ne lapa be ngi ye 'kutiya izinAla- 
 nzi ; ameAlo aso a kimi lapa nje ; 
 ngokuba ameAlo aso a 'ndawo nye 
 nezimpnmulo nendAlebe nomlomo. 
 Kepa si ya ngi d/ila ke noma ngi 
 lapa nje ; ku nga ti si kwimi lapa 
 nje." Kwa vela indoda, ya ti, 
 " Ngi za ngi ni tshela, ngi ti, ' Ni 
 ya 'uze ni kipe Isitshakamana.' I 
 so ke njalo leso o si kipile namu- 
 Ala, es' azi abantu abadala bonke." 
 Wa fakwa ke embizeni, wa zitshe- 
 kelwa. Wa ti, " Ngi kipe ni, na 
 manje si sa ngi bbekile." Wa 
 kitsbwa. Wa ti, " Ngi fulele ni 
 ngengiibo zonke zomuzi." Wa ti, 
 "Ngi kipe ni, si sa ngi bbekile. 
 Ngi se ni emgodini wamabele." 
 Ba ti, " Umgodi u ya 'ku ku bu- 
 lala ; u ya tsMsa." Wa ti, " U 
 mbulule ni, w oz' u pole." Ba u 
 mbulula ke, wa pola. Ba m faka 
 ke ingcozana. Wa ti, " Ngi kipe 
 ni ; si sa ngi bbekile futi, nokufu- 
 dumala futi ku ya ngi bulala." 
 Ba m kipa ke. Wa puma, wa ti, 
 "Ngi se ni endAlini." Wa fika 
 ke endAlini. Wa fa ke ngako loko 
 ngokubona kwake Isitshakamana. 
 Wa ti, " Ngi dabuk' uvalo, isil wa- 
 ne si ngi biza ngobaba, na ngoba- 
 ba-mkulu, na ngobaba-mkulu wa- 
 obaba-mkulu ; si kged' abantu 
 bonke nezizukulwane nezi ng' azi- 
 wa na ubaba na ubaba-mkiilu. 
 Ngi fa ngaloko ke." Wa fa ke, 
 wa pela. 
 
 take me out of the pool? for I do not 
 quit the pool; I live in it con- 
 stantly ; I am afraid of the sun." 
 His eyes met the eyes of the 
 beast ; and he fled and ran home. 
 He said, " Put a pot on my head ; 
 hide me ; I have seen a great 
 thing ; I have seen a beast, when 
 I went to catch fish ; its eyes are 
 still staring at me ; for its eyes and 
 nostrils and ears and mouth are 
 altogether in one place. But it is 
 destroying me though I am here ; 
 it is as though it was here with 
 me." A man came and said, "I con- 
 tinually am telling you, ' You will 
 one day catch an Isitshakamana,' 
 It is that animal which he has 
 caught to-day, which knows the 
 names of all the old people." He 
 said, " Take the pot off my head ; 
 even now it is still looking at me." 
 They took off the pot. He said, 
 " Cover me with all the blankets 
 which are in the" village." He 
 said, " Take them off fi-om me ; it 
 is still looking at me. Carry me 
 to a corn-hole." They said, " The 
 hole will kUl you ; it is hot." He 
 said, " Take away the stone, that 
 it may cool." So they took away 
 the stone, and it cooled. They 
 put him in a little while. He 
 said, " Take me out ; the beast is 
 still looking at me even here ; and 
 besides the heat is killing me." 
 They took him out. When he 
 came out he said, " Take me into 
 the house." He came into the 
 house. So he died on that account, 
 because he saw the Isitshakamana. 
 He said, " I am torn to pieces by 
 fear, when the beast calls me by 
 the name of my father, and of my 
 grandfather and my gi-andfather's 
 father ; mentioning all people 
 without exception and generations 
 which were unknown lx)th to my 
 father and grandfather. I die on 
 that account." So he died. 
 
UTIKOLOSHE. 
 
 349 
 
 Kwa ku tiwa Isitshakamana si- 
 mbulungwana ; si hamba ngesinje, 
 si lingana nomntwana o nga ka 
 hambi. 
 
 Kwa ti emva kwaleyo 'ndaba 
 ngalo 'nyaka kwa zalwa umntwana 
 Ujobe, na manje u se kona lowo 
 'mutwana owa zalwa ngalowo 
 'nyaka, o tiwa TJsitshakamana. 
 Nam/ila nje u se nabazukulwane, 
 u se mpunga manje. 
 
 Umpondo kambule (Aaron). 
 
 It was said that the Isitshaka- 
 mana was small and round; it 
 walked on its buttocks, being the 
 size of a child which does not yet 
 walk. 
 
 It happened after that, even in 
 the same year, TJjobe had a child, 
 and the child is still living which 
 was bom in that year, who is 
 named TJsitshakamana. He has 
 grandchildi-en now, and is grey. 
 
 -OkxX- 
 
 UTIKOLOSHE. 
 
 Uku mu zwa kwami ngi mu zwa 
 ngabantu aba vela ebuuguni ; ngo- 
 kuba ngokwazulu a ku ko Utiko- 
 loshe. Kepa kutina bakwazulu 
 umuntu 6 se ngi ke nga mu zwa e 
 ti u m bone ngameAlo yena ; k' e- 
 zwa ugandaba nje ; wa ti, isilwane, 
 si lala esizibeni ; kepa ngasebu- 
 nguni. Wa ti lowo umfo wetu, 
 isilwanyazanyana si futshane, si 
 noboya. U si bone eketweni ; ku 
 ketwa, naso si keta. 
 
 I HEAR of this creature from men 
 who come from the Amaka;osa ; 
 for among the Amazulu there is 
 no Utikoloshe. But among us 
 Amazulu I heard a man say that 
 he had seen it with his eyes, and 
 not heard a mere report ; he said 
 it was an animal which lives in a 
 pool ; but it is found among the 
 Amakajosa. This brother of mine 
 said, it was a short little animal, 
 and hairy. You may see it at a 
 dance ; when the people dance, it 
 too dances. 
 
 But especially it is said that the 
 beast is fond of women ; it is said 
 that the women of those parts co- 
 habit with it. It is said that all 
 the women of those parts have 
 usually her own Utikoloshe, a 
 little husband which is subject to 
 her husband. And when a woman 
 goes to fetch firewood, she returns 
 with the Utikoloshe carrying the 
 firewood. The men of those parts 
 kill these animals which are called 
 Otikoloshe. It is said the women 
 love them more than their hus- 
 bands. ^^ 
 
 ^ Shaw, in The Story of My Mission, p. 445, thus alludes to this monster : 
 " The people universally believe that aided by some mysterious and evil in- 
 fluence, the nature of which no one can define or explain, bad persons may 
 enter into league with wolves, baboons, jackals, and particularly with an ima- 
 ginary amphibious creature, mostly abiding in the deep portions of the rivers, 
 and called by the Border Kafirs Utikoloshe." 
 
 Kepa kakulu ku tiwa isilwane 
 esi tanda abafazi ; ku tiwa kakulu 
 abafazi bangalapa ba pinga naloko. 
 Ku tiwa abafazi bonke bangakona 
 ba vame ukuba ku ti lowo 'mfazi 
 a be notikoloshe wake, indojeyana 
 e ngapansi kwendoda yake. ' Ku 
 ti uma umfazi e ya 'uteza, a buye 
 nayo e twele nezinkuni. Amadoda 
 akona a ya zi bulala njalo lezi 'zi- 
 Iwauyana, e ku tiwa Otikoloshe. 
 Ku tiwa abafazi bangalapa ba 
 tanda Otikoloshe kunamadoda. 
 
 Umpengula Mbanda. I 
 
350 
 
 IZINGANEKWANE. 
 
 Ukukqala kwami ukuba ngi ti 
 nga ngi kg'onda ka/tle, ngi te nga 
 senga inkomo zikazilinkomo. TJzi- 
 nia, umkake, wa ngi nika iselwa 
 elikulu, wa ti, " Wo 11 ta, li zale." 
 Kwa za ku ya sa kusaaa, umuntu 
 ka sa tsho ukuba li ke 1' etiwa ; 
 ku se se lize, li d/iliwe Utikoloshe. 
 
 Umfana -wake, TJnojatshe, wa ti 
 ukuba e kMeza kulezi 'nkomo, wa 
 jiga;ama TJtikoloslie, wa ti, " Ngi 
 ya ba 'ungena enkomeni, ngi fika- 
 ne kuze ! " W apuka lo 'mfana 
 owa e zi k/i/teza, e umuntu omuMe. 
 Izintambo zonke zokusenga ku 
 fikwe zi la/tlekile ; namatole a wa 
 vulele ebusuku, a ncele. 
 
 Omunye umfazi. Kwa ti ku 
 yiwa emjadwini. Ba m biza aba- 
 nye abafazi ; wa ti, " Ai. Ngi sa 
 gcoba imbola." Ba se be hamba 
 ke. Ba hamba, ba hamba, ba ti 
 be sendAleleni indoda kanti se i 
 lalele, i solile. Wa puma ke um- 
 fazi, wa fika ke Ugilikakgwa, wa 
 tata isikaka seula, wa a' embata, 
 wa ti, " Ngi ya 'ufika emjadwini 
 ng' enze nje ke, mina mfana kagi- 
 likakjwa wasemlanjeni," e linga- 
 nisa ukud/jlala a ya 'udAlala ngako 
 e se fikile ukutshuluba ngokwama- 
 kxosa. 
 
 When I first began to look about 
 me and to understand things well, 
 I milked the cows of Uzilinkomo. 
 TJzima, his wife, gave me a great 
 calabash, and told me to fill it 
 with milk. On the following 
 morning no one would think that 
 any milk had been poured into it ; 
 it was always then empty, the 
 milk having been eaten by the 
 Utikoloshe. 
 
 When his boy, Unaiatshe, milk- 
 ed the cows into his own mouth,* 
 the Utikoloshe was angry, and 
 said, " I continually pass from 
 cow to cow, and find no milk ! " 
 And the boy, who was a beautiful 
 fellow, who milked the cows into 
 his own mouth, became deformed.^ 
 And when they went to milk, all 
 the milking cords were lost ; and 
 the Utikoloshe let out the calves 
 by night, and they took all the 
 milk. ' 
 
 Another woman I knew. The 
 people were going to a wedding 
 dance. The other women called 
 her ; she said, " No. I am still 
 ornamenting myself with coloured 
 eartL" So they set out without 
 her. They went on and on, and 
 whilst they were in the way, the 
 husband was laying wait, thinking 
 he had a reason for complaining 
 of his wife. So the wife quitted 
 the house, and Ugilikakywa' 
 came, and took a garment made of 
 the skin of the oribe and put it 
 on, saying, " I will come to the 
 dance and do this,* I the child of 
 Ugilikakgwa of the river," imi- 
 tating the play which he would 
 play when he got there, after the 
 manner of the Amaka»sa. 
 
 ' It is a custom among native boys when herding cattle to steal the milk 
 by milking into their own mouths. When this is suspected, the father will eive 
 them a calabaah, saying, "Since you know how to milk, milk into the ^la 
 bash ! " 
 
 ' Lit., Broke, — had spinal curvature. 
 
 8 Utikoloshe. 
 
 * Imitating the native dance. 
 
■UTIKOLOSHE. 
 
 351 
 
 Ya vuka ke indoda, ya m kaAlela 
 pansi ngomkonto nomfazi bobabili. 
 Ya ba lalisa 'ndawo nye endAle- 
 leni ; y' esula umkonto igazi ; y' e- 
 muka ya ya emjadwini. Kwa ti 
 noea, be buyayo ba bona ukuti, "A, 
 kanti ubani lo u m bulele umka- 
 ke." Ba ti, " Kanti ii m bulele 
 nje u be s' azi ukuba XJgilikakywa 
 u kekaseza nomkake." 
 
 Kwa ti Timfazi e Umtshakazi 
 wa ti, "Ngi y' aliwa." Wa ti 
 omnnye, " W' aliwa kanjani na 1 " 
 Wa ti, " Ngi y' aliwa, mnta kwe- 
 tu." Wa ti, " Kga ; n nge ze 
 w' aliwa." Wa ti, " F tsho ukuba 
 u ng' enze njani na?" Wa ti 
 omunye, " A ke w enze ke." Wa 
 mu pa imbola namafuta, wa ti ke, 
 " Ngi ku pe nje, u z' u tambise ; u 
 z' u vuke u peke inkobe zamabele 
 amMope ; se u zi pekile, ke u fune 
 isitsbana, u zi tele, u hambe ke ; u 
 ya 'kuti u semfuleni u ti, ' Wa, 
 ^ilikakgw — o ! ' " Wa puma ke 
 LTmakgntsha-zinduku - zomlambo ; 
 wa, kg'ala ke umfazi kaloku ukuti, 
 " Hau ! kanti, i le into. Betu ! " 
 Wa baleka. Wa tsho ke TJgili- 
 kakgwa ukuti, " U nge ngi bize, u 
 igi bize u buye u bayeke. U be 
 I ngi bizeya ni na 1"^ Wa baleka 
 imfazi wa za wa fika ekaya. TJti- 
 loloshe wa ti ukubona ukuba u 
 iilikelwa abantu, wa buyela esizi- 
 seni. 
 
 So tbe husband started up and 
 dashed him to the ground, stabbing 
 him with an assagai, and the wife 
 as well. He placed them together 
 in the path ; he wiped the blood 
 from the assagai ; and went to the 
 dance. And when the people 
 were returning they saw and said, 
 " Ah, so then that So-and-so has 
 killed his wife. He has kiUed her 
 forsooth because he knew that 
 Ugilikakg-wa cohabited with her." 
 
 It happened that a woman 
 whose name was Umtshakazi said, 
 "I am rejected by my husband." 
 Another asked, " Why are you 
 rejected ? " She said, " I am re- 
 jected, child of my people." She 
 said, " No ; it is not possible for 
 you to be rejected." She said, 
 " Tell me how you can help me t " 
 The other said, "Just do so." She 
 gave her coloured earth and fat, 
 and said, "I give you this that 
 you may supple yourself; and to- 
 moiTow morning boil some white 
 amabele ; when you have boiled it, 
 just take a little vessel, pour the 
 com into it, and go to the river ; 
 when there you shall say, ' Wo, 
 Ugilikakgw — o !' " Umakg-utsha- 
 zinduku-zomlambo^ came out of 
 the river; and now the woman 
 began to say, " Hau ! forsooth it 
 is that thing I have summoned. 
 Our people ! ' and ran away. 
 So Ugilikakjwa said, " You can- 
 not call me, and when you have 
 called me run away. Why have 
 you called me 1" The woman fled 
 till she reached her home. When 
 the Utikoloshe saw that he was 
 pelted with stones by the people, 
 he went back again to the pool. 
 
 5 He who uses in dancing the rods (i. e. reeds) of the river. 
 
 6 The Utikoloshe speaks the dialect of the Amakgwabe, clearly suggestiug 
 hat these tales are not indigenous to the Amakaosa. 
 
352 
 
 IZI^fGA^^EKWANE. 
 
 Kwa ti indoda i ngena endAlini 
 yayo ya Ala i pambana nesitunzana 
 si puma. Ya za ya nga i ya ha- 
 mbela kude. Umfazi wa Alangana 
 ke nekekxe lake leH. Indoda ya 
 buya ebusuku. Ya fika be lele 
 'ndawo nye. Ya gwaza Utikolo- 
 she ; ya shiya umfazi. Ya ti in- 
 doda kumfazi, " Tata izitungu zo- 
 tshani, u bope." Kwa lalwa ke. 
 Kwa sa kusasa ya ti, " Tata ke, u 
 twale." Wa tata ke, ya pelezela, 
 wa ya kubo. Ba fika eiikundAleni 
 lapa amadoda e butene kona em- 
 zini wako wabo, ya ti, " Yebula." 
 W etula. Ya ti, " Tukulula." 
 Wa ng'aba. Ya tata insutsha ; ya 
 ti kgiu kgin intambo ; ya penya. 
 Ba ba sa ku ti gaga, ba ti, " A ! " 
 Ba se be tata intonga, be nga sa 
 kulumanga, ba keta inkomo zayo 
 zonke, ba i nika. Ya buya nazo 
 ke. 
 
 TJsoKO Masila.^ 
 
 A man one day when entering 
 Us hut just saw the small shadow 
 of something pass out as he went 
 in. At length he pretended that 
 he was going to a distance. So 
 his wife had the company of her 
 sweetheart,^ the Utikoloshe. The 
 husband came back by night, and 
 found them sleeping together. He 
 killed the Utikoloshe ; but left the 
 wife. He said to his wife, " Fetch 
 some bundles of grass, and tie him 
 up in it." They then lay down. 
 In the morning he said to her, 
 " Take that up and carry it." She 
 took it up ; and he went with her 
 to her people. When they came 
 to the cattle-pen, where the men 
 were assembled, in the village of 
 her people, he said, " Put it down." 
 She ptit it down. He said, " Un- 
 tie it." She refused. He took an 
 assagai ; and the cord was cut with 
 a kin, kin ; ^ he unfolded it. 
 They then looked over it, and 
 said, " Ah ! " They then took a 
 rod, without saying a word, and 
 selected all his cattle,'" and gave 
 them back to him. And so he 
 went home v.dtli them. 
 
 THE ABATWA. 
 
 Abatwa^* abantu abafutshane ka- 
 kulu kunabo bonke abafutshane ; 
 ba hamba ngaparisi kwotshani, ba 
 lala ezidulini ; ba hamba ngenku- 
 ngu ; ba sen/ila nezwe, lapa be 
 
 The Abatwa are very much small- 
 er people than all other small 
 people ; they go under the grass, 
 and sleep in anthills ; they go in 
 the mist ; they live in the up- 
 
 ' The word here used ia oiJy applied to improper intercourse between peo- 
 ple oiie or both of whom are mai-ried — Ikek.i-e, Ikekxezakazi. 
 
 8 The cord used would be dry hide ; the "kin, kin," is intended to imitate 
 the sound which is occasioned by cutting the hide. 
 
 8 This man is of the tribe of Amangwane. He has lived with the Ama- 
 kiosa, and hence many K^osisms. 
 
 " Which he had paid as the woman's dowry. 
 
 " Abahm is the name given to the Bushmen. But they are not Bushmen 
 which are here described. But apparently pixies or some race much more di- 
 minutive than the actual Bushmen. Yet the resemblance is sufficiently great 
 to make it almost certain that we have a traditional description of the first 
 intercourse between the Zulus and that people. I have not succeeded in getting 
 any details about them. The singular is Umutwa. 
 
THE ABATWA. 
 
 353 
 
 /ilala kona emaweni ; a ba narauzi 
 lapa u nga ti, " Nanku ko utnuzi 
 wabatwa." Umuzi wabo u lapa 
 be bulele kona inyamazane ; ba i 
 d/ile, ba i kg'ede, ba liambe. Ba 
 pila ngaloko. 
 
 Kepa ku ti wma umuntu e ha- 
 mba a kgabuke e Alangana nomu- 
 twa, Umutwa a buze ukuti, " U 
 iigi bonaboae pi na ] " Kepa kwa 
 ti ngoku ng' azaiii kukg-ala naba- 
 twa, umuntu wa kuluma isiminya, 
 wa ti, " Ngi ku bonabone kona 
 lapa." Ngaloko ke Umutwa a 
 tukutele ngokuti u ya delelwa u 
 lowo 'muntu ; a be se u ya m 
 tshaya ngomkcibitshelo, a fe." 
 Kwa za kwa bonwa ukuba ba 
 tanda ukukuliswa ; ba ya zonda 
 ubuncinane babo. Ngaloko ke 
 umuntu wa Alangana uabo, a m 
 bingelele ngokuti, " Sa ku bona ! " 
 A ti Umutwa, " U ngi bonabone 
 pi na ? " A ti umuntu, " Ngi ku 
 bonabone ngi sa vela lapaya. U 
 ya i bona leya 'ntaba; ngi ku 
 bonabone ngi kuyo ke." A tokoze 
 ke Umutwa, a ti, " O, kanti ngi 
 kulile." Ku be se ku njalo uku- 
 bingelelwa kwabo. 
 
 country in the rocks ; they have 
 no village, of which you may say, 
 "There is a village of Abatwa." 
 Their village ia where they kill 
 game ; they consume the whole of 
 it, and go away. That is their 
 mode of life. 
 
 But it happens if a man is on a 
 journey, and comes suddenly on 
 an Umutwa, the Umutwa asks, 
 " Where did you see me ? " But 
 at first through their want of in- 
 tercourse with the Abatwa, a man. 
 spoke the truth, and said, " I saw 
 you in this very place." There- 
 fore the Umutwa was angry, 
 through supposing himself to be 
 despised by the man ; and shot 
 him with his bow, and he died. 
 Therefore it was seen that they 
 like to be magnified ; and hate 
 their littleness. So then when a 
 man met with them, he saluted 
 the one he met with, " I saw 
 you ! " 12 The Umutwa said, 
 " When did you see me 1 " The 
 man replied, " I saw you when I 
 was just appearing yonder. You 
 see yon mountain ; I saw you then, 
 when I was on it." So the Umu- 
 twa rejoiced, saying, " O, then, I 
 have become great." Such, then, 
 became the mode of saluting 
 them. 
 
 It is said, when Abatwa are on 
 a journey, when the game is come 
 to an end where they had lived, 
 they mount on a horse, they be- 
 ginning on the neck, till they 
 reach the tail, sitting one behind 
 the other. If they do not find 
 any game, they eat the horse. 
 
 12 The Zulu salutation is, " Sa ku bona," We saw you. Hence the play on 
 the words. 
 
 Ku tiwa uma Abatwa se be 
 hamba, lapa be be Alezi kona uma 
 se ku pelile inyamazane, ba kwela 
 ehashini, ba kgalele entanyeni ba 
 ze ba fike esingeni, be landelene. 
 Uma be nga fumananga 'nyama- 
 zane, ba dhls, lona. 
 
 Umpengula Mbanda. 
 
354 
 
 I2INGANEKWA1TE. 
 
 ABATWA UKWESABEKA KWABO. 
 
 (the DKEADFULNESS of the ABATWA.) 
 
 They are dreaded by men ; they 
 are not dreadful for the greatness 
 of their bodies, nor for appearing 
 to be men ; no, there is no a])pear- 
 ance of manliness ; and greatness 
 there is none ; they are little 
 things, which go under the grass. 
 And a man goes looking in front 
 of him, thinking, " If there come 
 a man or a wild beast, I shall 
 see." And, forsooth, an Umutwa 
 is there under the grass ; and the 
 man feels when he is already 
 pierced by an arrow ; he looks, 
 but does not see the man who shot 
 it. It is this, then, that takes 
 away the strength ; for they will 
 die without seeing the man with 
 whom they will fight. On that 
 account, then, the country of the 
 Abatwa is dreadful ; for men do 
 not see the man with whom they 
 are going to fight. The Abatwa 
 are fleas, w^hich are unseen whence 
 they come j yet they teaze a man ; 
 they rule over him, they exalt 
 themselves over him, until he is 
 unable to sleep, being unable to 
 lie down, and unable to quiet his 
 heart ; for the flea is small ; the 
 hand of a man is large ; it is 
 necessary that it should lay hold 
 of something which can be felt.^^ 
 Just so are the Abatwa; their 
 strength is like that of the fleas, 
 which have the mastery in the 
 night, and the Abatwa have the 
 mastery through high grass, for it 
 conceals them ; they are not seen. 
 That then is the power with which 
 the Abatwa conquer men, conceal- 
 ment, they laying wait for men ; 
 they see them for their part, biit 
 they are not seen. 
 ^3 That is, a thing must he felt before the hand can lay hold of it. 
 
 B' esatshwa abantu ; a b' esabeki 
 ngobukulu bemizimba, nokubona- 
 kala ukuba ba amadoda ; ai, ubu- 
 doda a bu bonakali, nobukulu a bu 
 ko ; izintwana ezinoinane ezi ha- 
 mba pansi kwotshani. Kepa in- 
 doda i hambe, i bheke pambili, 
 ngokuti, " Uma ku vela umuntu 
 noma inyamazane, ngi ya 'ku ku 
 bona loko." Kanti Umutwa u se 
 kona lapa ngapansi kwotshani ; 
 indoda i zwe se i Alatshwa umkci- 
 bitshelo ; i bheke, i nga boni 'mu- 
 ntu o u ponsayo. I loko ke oku 
 kged' amand/jla ; ngokuba umuntu 
 u ya 'kufa e nga Iwanga nendoda e 
 Iwa naye. Ngaloko ke izwe laba- 
 twa li y' esabeka ; ngokuba a ba 
 boni 'muntu a ba ya 'kulwa naye. 
 Abatwa ba amazenze, ona e nga 
 bonakali lapa e puma kona ; kepa 
 a Alupe indoda, a i buse, a kwele 
 pezu kwayo, i ze i putelwe ubu- 
 ■tongo, i nge nakulala, i nga gculisi 
 in/iliziyo ; ngokuba izenze lincina- 
 ne; isand/tla sendoda sikulu; ku 
 sweleka ukuba si bambe into 
 ezwakalayo. Ba njalo ke Aba- 
 twa ; amandAl' abo njengamazenze 
 a busa ngobusuku, nabo ba busa 
 ngesikota, ngokuba si ya ba fiAla, 
 ba nga bonakali. Nanko ke ama- 
 ndAla Abatwa a b' aAlula abantu 
 ngawo, ukukcatsha, be kcatshela 
 abantu ; ba ba bone nganAlanye, 
 bona be nga bonwa. 
 
THE HYKAX. 
 
 355 
 
 Umkcibitshelo wabo a ba Alaba 
 ngawo into noma umuntu, a u bu- 
 lali wona ngokwawo ; u ya bulala 
 ngokuba isi/iloko somkonto wabo 
 s' ekatwa ubuAlungu, ukuze ku ti 
 u sa ngena u veze igazi eliningi ; li 
 gijime umzimba -wonke, umuntu a 
 fe masinyane. Kepa lobo 'buMu- 
 ngu babo, imvamo yabo i y" aziwa 
 amapisi ezindAlovu. Nako ke 
 ukwesabeka kwabatwa a b' esabe- 
 ka ngako. 
 
 Umpengula Mbanda. 
 
 The bow with which they shoot 
 beast or man, does not kill by 
 itself alone ; it kills because the 
 point of their arrow is smeared 
 with poison, in order that as soon 
 as it enters, it may cause much 
 blood to flow ; blood runs from the 
 whole body, and the man dies 
 forthwith. But that poison of 
 theirs, many kinds of it are known 
 to hunters of the elephant. That 
 then is the dreadfulness of the 
 Abatwa, on account of which they 
 are dreaded. 
 
 FABLES 
 
 IMBILA YA SWELA UMSILA NaOKUYALEZELA. 
 {the hyrax went without a tail because he sent fob it.) 
 
 Ku tiwa, imbila ya swela umsila 
 ngokuyalezela ezinye. Ngokuba 
 ngamAla kw abiwa imisila, la li 
 buyisile izulu ; za puma ke ezinye 
 tikuya 'utata imisila lapa i tatwa 
 kona; y' a^luleka enye iikuba i 
 hambe nazo, ya yaleza ezilwaneni 
 zonke ezi nemisila, ya ti, " O, nina 
 bakwiti, a no ngi patela owami 
 umsila ; ngi koMwe ukupuma em- 
 godini, ngokuba izulu li ya na." 
 
 Za buya ke ezinye nemisila ; 
 leyo yona a i banga i sa ba namsila 
 ngokweng'ena ukupuma, izulu li 
 bujrisile. Ya laAla konke okuAle 
 ngomsila; ngokuba umsila u ya 
 siza ekuzipungeni ; ngaloko ke 
 imbila a i sa zipungi ngaluto. 
 
 It is said, the hjrrax went with- 
 out a tail because he sent other 
 animals for it. For on the day 
 tails were distributed, the sky had 
 become clouded ; other animals 
 then went out to fetch their tails, 
 to the place where they were given 
 away ; but another, the hjnrax, 
 was prevented from going with 
 them, and he exhorted all the ani- 
 mals who have tails, saying, " O, 
 my neighbours, do you bring back 
 my tail for me, for I cannot go out 
 of my hole, because it is raining." 
 So the others returned with 
 tails, but the hyrax himself never 
 had a tail because he was disin- 
 clined to go out in the rain. He 
 lost all advantages of a tail ; for a 
 tail is useful for driving away 
 flies ; the hyrax then has nothing 
 to brush them off with. 
 
356 
 
 IZINGANEKWANE. 
 
 Se ku izwi elikulu loko 'kulibala 
 kwembila kubantu abamnyama ; 
 ba kuluma ngaloko 'kxxtsho kwem- 
 bila, ku tiwa kwaba nga zikatazi 
 ngaloko oku tandwayo abanye, 
 naba tsboyo kwabanye, ku tiwa, 
 " Bani, a w azi ukuba loko 'kutsho 
 kwako kwokuti, ' A no rigi patela,' 
 — a w azi na ukuba uniuntu ka 
 patelwa omunye, uma into leyo i 
 lingene abakona ? ! iinbila ya 
 swela umsila ngokuyalezela. Na- 
 we, musa ukwenza njengembila; 
 ku yi 'kuzuza 'luto ngokuyalezela ; 
 zihambele ngokwako." 
 
 I njalo ke indaba yembUa. A 
 i kulumanga yona ngomlomo, 
 ukuti, " A no ngi patela ; " kwa 
 vela izwi kodwa ngokuba izilwane 
 zi nemisila, kepa yona a i namsila ; 
 kwa nga ya swela umsila ngoku- 
 yaleza, na ngokuba izulu imbila i 
 ya 1' esaba uma li buyisile ; a i 
 pumi emgodini uma li ng' enzi izi- 
 kau zokusa. 
 
 I njalo ke indaba yembila. Ya 
 kyondwa abantu ab' eug-enayo 
 ukusebenza ngamMa izulu li libi ; 
 ba kcela ukupatelwa abanye. Ku 
 tshiwo njalo ke ukupendulwa ku- 
 muntu o ti, " Wo ngi patela," u 
 ti, oku tshiwo kuye ukwelandula 
 kwake, e landula ngokuti, "Im- 
 bila ya swela umsila ngokuyalezela. 
 Bani, musa ukutsho njalo." A 
 hambe ke lowo o kcelwayo, 'enzela 
 ukuze ku ti noma e nga m patela- 
 nga, a nga m buzi kakulu, ukuti, 
 " Ku ngani pela ukuba u nga ngi 
 pateli, loku ngi ku yalezile na ? " 
 A m pendule ngembila leyo. 
 
 Umpengula Mbanda. 
 
 That loitering of tbe hyrax is 
 now a great word among black 
 men ; they use the words of the 
 hyrax, and say to those who do 
 not trouble themselves about that 
 which others like, and who tell 
 others [to act for them], " So-and- 
 so, do you not know that that say- 
 ing of yours, ' Do you bring it for 
 me,' — do you not know that an- 
 other does not bring a man any 
 thing, when there is only enough 
 for those present ? O ! the hjrrax 
 went without a tail because he 
 sent for it. And you, do not act 
 as the hyrax ; you will not get any 
 thing by asking others ; go for 
 yourself." 
 
 Such then is the tale of the 
 hyrax. He did not actually speak 
 with his mouth, saying, " Do you 
 bring it for me ; " but the word 
 arose because other animals have 
 tails, but the hyrax has none ; and 
 it was as though the hyrax went 
 without a tail because he sent for 
 it ; and because he is afraid of a 
 cloudy sky, and does not go out if 
 there are not gleams of sunshine. 
 
 Such then is the tale of the 
 hyrax. It was understood by 
 those who were disinclined to 
 work when it is foul weather; 
 they asked others to bring for 
 them. So it is said in answer to 
 a man who says, " O, bring for 
 me," one says when he refuses 
 him, " The hyi'ax went without a 
 tail because he sent for it. So- 
 and-so, do not ask me to fetch for 
 you." So he who asks goes away. 
 He acts thus that when he returns 
 without it he may not ask many 
 questions, saying, " How is it then 
 that you have not brought it for 
 me, since I asked you to do so ? " 
 He answers him by the hyrax. i* 
 
 " Other people have other fables to account for the tailless condition of 
 certain animala ; but none of them are equal in point to tlais Zulu myth of the 
 Hyrax. 
 
 In the Norse tales the Bear, at the instigation of the Fox, fishes with his 
 
THE HYENA AND THK MOON. 
 
 357 
 
 IMPISI NENYANGA 
 (the hyena and the moon.) 
 
 KwA ti ngolunye usuku impisi ya 
 fumana itambo ; ya li bamba, ya 
 li pata ngomlomo. Lokupela in- 
 yanga i pumile iinyezi omuAle, 
 amanzi 'emi, ya li laAla itambo, i 
 bona inyanga emanzini, ya tabata 
 inyauga, i ti inyama emAlope ; ya 
 tshona nekanda, a ya fumana 
 'luto ; kwa dungeka amanzi ; ya 
 buyela emnva, ya tula ; a kcweba 
 amanzi, ya gamma ya bamba, i ti i 
 bamba inyanga, i ti inyama, i bona 
 emanziui ; ya bamba amanzi ; a 
 puma amanzi, a dungeka ; ya bu- 
 yela emuva. 
 
 It happened once on a time that 
 an hyena found a bone ; he took it 
 up, and canied it in his mouth. 
 Since then the moon was shining 
 with a beautiful light, the water 
 being still, he threw down the 
 bone when he saw the moon in the 
 water, and caught at the moon, 
 thinking it to be fat meat ; he 
 sank head over ears, and got 
 nothing ; the water was disturbed ; 
 he returned to the bank, and was 
 still ; the water became clear ; he, 
 made a spring, and tried to lay 
 hold, thinking he was laying hold 
 of the moon, thinking it flesh, 
 when he saw it in the water ; he 
 caught hold of the water ; tlie 
 water ran out of his mouth, and 
 became muddy ; he went back to 
 the bank. 
 
 Another hyena came and took 
 the bone, and left the other still 
 there. At length the morning 
 arrived, and the moon became dull 
 through the daylight. The hyena 
 was worsted. He returned on 
 another day, until the place, where 
 he could get nothing, was trampled 
 bare. 
 
 Therefore that hyena was much 
 laughed at, when it was seen that 
 he ran continually into the water, 
 and caught hold of the water, and 
 the water ran out of his mouth, 
 and he went out without any 
 
 tail through a hole in the ice, till it is frozen ; when he attempts to escape he 
 loses his tail —The story from Bornu represents the Weasel as fastenmg a stick 
 to the tail of the Hyena, instead of the meat which was to have been fastened 
 on as a bait for fishing ; and the Hyena loses his taU by puUmg. -In others, 
 with less point, the Wolf loses his tail either by fishing with it at the instiga- 
 tion of the Fox, or by covering the reflection of the moon on the ice which 
 Kevnard persuades him is a cheese. -Whereas m Central-America the Stag and 
 Rabbit had their tails pulled off by the princes Hunahpu and Xbalanqu^, 
 (Ty!or. Op. cU. p. 355.; 
 
 Enye impisi ya fika, ya li tata 
 itambo lelo, ya i shiya. Kwa za 
 kwa sa, inyanga ya nyamalala ngo- 
 kukanya. Y' aAluleka impisi leyo. 
 Ya buyela ngolunye usuku, kwa 
 za kwa vutwa lapo a i bambanga 
 'luto. 
 
 Ngaloko ke leyo 'mpisi ya M&- 
 kwa kakulu, uma ku bonwa i 
 zinge i gijimela emanzini, i bambe 
 amanzi, a vuze, i pume-ze. Nga- 
 
358 
 
 IZINGANEKWANE. 
 
 loko ke ku tiwa, uma ku laulelwa 
 umuntu, ku tiwe, " Bani, u nje- 
 ngempisi ; yon a ya la/ila itambo, 
 ya bamba ize, ngokubona inyanga 
 i semauziiii." 
 
 Umpondo kambule (Aaron). 
 
 thing. Therefore when a man is 
 laughed at, it is said, " So-and-so, 
 you are like the hyena ; it threw 
 away the bone, and caught at 
 nothing, because it saw the moon 
 in the water."^^ 
 
 IZIMFENE NENGWE 
 (the baboons and the leopard.) 
 
 Ku tiwa imfene ya Mangana nen- 
 gwe eAlatini ; ya biza ezinye izim- 
 fene, ukuba zi zoku i libazisa in- 
 gwe, ukuze zi i bulale i nge nasu. 
 
 Za fika ke kuyo, za i kcoba. 
 Kepa kukj'ala ingwe y' ekoiwaya, 
 ngokuba ku ya zondwana ingwe 
 nezimfene, ngokuba ingwe i bulala 
 amazinyane ezimfene. Ngaloko 
 ke izimfene zi ya Alupeka enda- 
 weni lapa ku kona ingwe ; a zi 
 hambi nganye, zi hamba nganingi. 
 Ngaloko ke ingwe y' ekajwaya, ya 
 bona ukuba i za 'kufa. Kepa 
 izimfene za i pulula ; ngaloko ke 
 ya za ya tamba, ya jwayela ngo- 
 kuzwa izandAla zezinifene zi nga 
 kginisi ; y' ezwa ukupenya, ya 
 kw azi, ngokuba nazo zi ya kcoba- 
 na ; ngaloko ke ya tamba, ya 
 bekela. 
 
 Za i penya ke zi funa izintwala, 
 za za za i ti nghu, a ya b' i sa bo- 
 uakala ; ezinye z' emba umgodi 
 omude, ngokuba umsila wayo in- 
 gwe mude ; z' enza loko ngokuba 
 
 1° This is precisely similar to our 
 Hibernian Moon-rakers." 
 
 18 The same word means deep and long. 
 
 It is said a baboon fell in with a 
 leopard in the forest; he called 
 some other baboons. He came 
 and bamboozled the leopard, that 
 they might kill him, when he was 
 left without resource. 
 
 So they came to him, and caught 
 and killed the vermin which were 
 on him. But at first the leopard was 
 on his guard, for the leopard and 
 baboons hate each other, for the 
 leopard kills the young baboons. 
 Therefore baboons are troubled in 
 a place where there is a leopard ; 
 they do not go alone there, they 
 go in company. The leopard then 
 was on his guard ; and he saw that 
 he was about to die. But the 
 baboons stroked him ; therefore he 
 at length became gentle and ac- 
 customed to them, because he felt 
 that their hands were not pressed 
 hard on him ; he felt the separa- 
 tion of his hair ; he understood it, 
 for leopards also kill vermin one for 
 another ; therefore he was gentle, 
 and lay quiet. 
 
 So they turned aside the hair, 
 hunting for vermin, until they sur- 
 rounded him, and he could no 
 longer be seen ; some dug a longi^ 
 hole, for the leopard's tail is long ; 
 they did that because they knew 
 ' The Dog and the Shadow," or to " The 
 
THE MAN AND THE BREAD. 
 
 359 
 
 z' azi ukuti, " Ingwe ilula kunati ; 
 uma si ng' enzi ikcebo, i za 'ku si 
 bulala," Za u k^eda ke umgodi 
 lowo, za u faka ke umsila, za u 
 gg'iba ke kakulu, zi u ggiba njalo 
 se zi i pata kakulu ngoku i funa 
 izintwala, ukuze i ng" ezwa ubu- 
 Alungu bokugg'itshwa. Ku t' uba 
 zi kg-ede uku u gg'iba umsila, ezi- 
 nye za ti kwezinye, " Hamba ui, 
 ni gaule izagitsha manje." Za zi 
 ganla ke, za buya nazo ; zi lingene 
 zonke izimfene. Za kgala ke uku- 
 tata izagitsha zazo, za i yeka uku i 
 kcoba ; za i tshaya ; i ya kgala 
 uku-tukutela, i jama ; se zi i tsha- 
 ya kakulu ; i se i zinge i bukuzeka, 
 i nga se nakusuka, za za za i bu- 
 lala, ya fa. Za i sbiya. 
 
 Umpengula Mbanda. 
 
 that the leopard was more active 
 than, they, and if they did not de- 
 vise something, he would kiU them. 
 So they finished the "hole, and put 
 the leopard's tail in it, and rammed 
 the earth down tight around it ; 
 they rammed it continually, at the 
 same time handling him very 
 much in searching for vermin, that 
 he might not feel the pain of being 
 rammed down. When they had 
 made an end of ramming down the 
 tail, some said to others, " Go and 
 cut sticks now." So they cut 
 them, and brought them ; they 
 were sufficient for all the baboons. 
 So th^ began to take their sticks, 
 and left off catching vermin ; they 
 beat him ; he began to be angry, 
 staring about ; and they beat him 
 excessively ; and he continually 
 rolled on the ground, being no 
 longer able to get up, until they 
 killed him, and he died. So they 
 left him," 
 
 INDABA YOMUNTTJ OWA LAHLA ISINKWA ; WA 
 PINDA WA SI FUNA, KA B' E SA SI TOLA. 
 
 (the tale op a man who THKEW away some bread ; HE LOOKED 
 FOR IT AGAIN,' BUT NEVER FOUND IT.) 
 
 Indaba yendoda eya i hamba i 
 pete isinkwa ; i puma se i d/jUle 
 
 The tale of a man who was going 
 on a journey carrying bread with 
 him ; he set out, having already 
 
 " This fable bears a strong resemblance in meaning to that of the Boar and 
 the Herdsman, one of the tales told by the "Seven wise men." 
 
 There was a boar of unusual size and ferocity which was the terror ot all 
 who Uved in the neighbourhood of the forest which he frequented. The cattle 
 of a herdsman unfortunately wandered into this forest, and the herdsman, 
 whUst searching for them, found a hawthorn tree, covered with ripe fruit ; he 
 fiUed his pockets, and when about to proceed on his way, was alai-med by the 
 boar. He climbed the tree, but the boar detected him by the scent of the fruit 
 he had in his pockets. The man propitiated the beast not only by emptying his 
 pockets, but ^so by plucking fruit from the tree, and casting it to his fonnida- 
 lie eneiy. The beast, beini satisfied, lay down to rest ;" the artful herdsman 
 now lowered himself so far Is to reach with his fingers the back of the animal, 
 which he began to scratch with such dexterity that the boar, who was hitherto 
 unaccustomed to such luxury, closed his eyes and abandoned himsdf to the 
 most delicious slumbers; at which instant the herdsman drew his long kmfe 
 and pierced him to the heart." (Ellis's Specimens, &c. Vol. lU., p. 6y.J 
 
 "^ V V 
 
360 
 
 IZINGANEKWANK. 
 
 ekaya ; i ng' azi ukuzilinganisela 
 ngokutata isinkwa esi lingene 
 iikuba i si kg'ede ; ya tata isinkwa 
 esikulu ; kwa nga i ya 'u si kgeda. 
 Kepa endAleleni ya dAIa, ya za 
 y' a/iluleka. Ya koAlwa uma i za 
 'u s' enze njani na. A ku banga 
 ko ukuti, " A ngi si pate ; kumbe 
 ngapambili ku lanjiwe, ngi ya 'ku- 
 dinga ukudAla ; kumbe ngi nga 
 Alangana nomuntu e lambile." 
 Konke loko a kwa ba ko. Kwa 
 ti ngokwesuta kwayo, kwa fiAleka 
 umkcamango wokulondoloza isi- 
 nkwa leso ; ka tandanga ukuba a 
 si pate, ngokuba wa se e suti ; wa 
 bona kunye oku ya 'kwenza a har 
 mbe kalula. Wa si laAla ngenza- 
 nsi kwend/ilela, wa dAlula ke e se 
 lula. Kwa za kwa dAlula izinsuku 
 e nga buyi ngaleyo 'ndAlela. Izim- 
 puku za si tata, za si dAla, sa pela. 
 
 Ku te uma ku fe izwe, li bulawa 
 ind/ilala, e hamba ngaleyo 'ndAlela, 
 e bamb' e mba imiti, (ngokuba 
 amabele e se pelile ; se ku d/tliwa 
 imiti,) ind/ilela ya m kumbuza 
 leso 'sinkwa. Wa si bona si se 
 kona; unyaka wa ba njengoku- 
 ngati usuku Iwaizolo. Wa bizwa 
 masinyane i leyo 'ndawo ngoku i 
 bona nje, ukuti, " I yo le 'ndawo 
 e nga la/ila isinkwa kuyo." Wa 
 fika kona ; wa bona lapa isinkwa 
 sa wela kona ; wa ti, " Sa wela 
 lapaya." Wa gijima ukuya 'u si 
 tola. Kepa ka si fumana. Wa 
 kg'ala ukubliekisisa esikoteni, lo- 
 kupela kw enile ; wa funisisa ngo- 
 kunga u za 'u/tlangana naso, lapa 
 e putaza ngezand/tla ekweneni ; 
 kwa za kwa d/ilula isikati. Wa 
 
 eaten at home ; and not knowing 
 how to allowance himself by taking 
 bread which was equal to his con- 
 sumption, he took a large quantity 
 of bread ; he thought he should 
 eat it all. But by the way he ate, 
 until he could eat no more. He 
 could not tell what to do with it. 
 He did not say to himself, " Let 
 me carry it ; perhaps in front 
 there is hunger, and I shall want 
 food j perhaps I may meet a man 
 who is hungry." There was no 
 such thought as that. But through 
 being satisfied, the thought of 
 taking care of that bread was 
 hidden ; he did not wish to carry 
 it, because he was then full ; he 
 saw one tiling only which would 
 enable him to go easily. He 
 threw the bread on the lower side 
 of the path, and so went on no 
 longer burdened. He did not 
 return by that path for many days. 
 Mice took the bread, and ate it all 
 up. 
 
 It came to pass when the land 
 died, it being killed by famine, as 
 he was going by that way, going 
 and digging up roots, (for there 
 was no corn left ; roots only were 
 now eaten,) the path made him 
 remember the bread. He saw it 
 still there ; a year was as it were 
 a day of yesterday. He was at 
 once summoned by the place by 
 merely seeing it, and said, " This 
 is the very place where I threw 
 away my bread." He arrived at 
 the place ; he saw where the bread 
 had fallen ; he said, " It fell 
 yonder." He ran to find it. But 
 he did not find it. He began to 
 look earnestly in the long grass, 
 for it was very thick ; he searched 
 thinking he should fall in with it, 
 as he was feeling with his hands in 
 the thick grass ; until some time 
 had elapsed. He rose up, and 
 
THE MAN AND THE BEEAD. 
 
 361 
 
 sukuma, wa kcabauga, wa ti, 
 " Hau ! Kwa buya kw enza nja- 
 ni 1 Loku ngi ti, a ngi ka ko/ilwa 
 nje indawo e nga si ponsa kuyo. 
 Kf^abo ; a i ko enye ; i yo le." 
 Wa toba wa funa. Lokupela u 
 funa njalo, namand/tla u se wa 
 tolile, u se kginile ngokwazi ukuti, 
 " Noma ngi lambile nje, ku za 'u- 
 pela ; ngi nga tola isinkwa sami." 
 Wa za wa jamba, wa kupuka, wa 
 buyela endAleleni, wa funa indawo 
 lapa a kgala kona ukuma, wa ti, 
 " Nga hamba konke lapa ngi uga 
 ka si ponsi." Lokupela lapa a si 
 ponsa kona, kwa ku kona isiduli ; 
 wa bona ngaso, wa ti, " E ! nga ti, 
 uma ngi lapa, nga ti ! " Wa tsho 
 e linganisa ngengalo ; i ya ya in- 
 galo lapa a si yisa kona. U se 
 gijima ngejubane, e landela ingalo. 
 Wa fika, wa putaza masinyane ; 
 ka z' a si tola. Wa buyela kona, 
 wa ti, " Hau ! s' enza njaiii 1 loku 
 nga si ponsa lapa nje, ngi nga bo- 
 nwa 'muntu, ngi ngedwa nje." 
 Wa gijima. Wa za wa dAlulelwa 
 isikati sokumba imiti ; wa buya- 
 ze j imiti a nga i mbanga. Wa 
 buya e se pele amandAla, ngokuba 
 e uga zuzanga leso 'sinkwa. 
 
 Na manje u se kona lowo nga- 
 lapa ngaselwandAIe. Leyo 'ndaba 
 wa i zeka se li tulile izwe, ind/tlala 
 i pelile. Kwa ba 'ligidigidi loko 
 'kwenza kwake kubo bonke aba 
 ku zwayo, be ti, " Bani, nembala 
 indAlala y enza umimtu a be 'me- 
 /tlo 'mnyama. Wa ka wa si bona 
 ini, wena, isinkwa esi laAlwa ngo- 
 munye unyaka, si tolwe ngomunye, 
 si salungileua!" Wa ti, "Ma- 
 doda, indAlala ay azisi. Nga ngi 
 ti ngi funa kaAle, ngi za 'u si tola. 
 
 thought. Saying, "Hau! What 
 happened after I threw away the 
 bread 1 For I say, I do not yet 
 forget the place where I threw it. 
 No surely ; there is no other ; it 
 is this very place." He stooped 
 down and searched. For whilst 
 he is thus seeking he has gained 
 strength, and is now strong 
 through knowing, to wit, " Though 
 I am hungry, my hunger will end ; 
 I may find my bread." At length 
 he was confused, he went up again 
 to the path, he found the place 
 where he first began tp stand, he 
 said, " I passed over all this place 
 before I threw it away." For 
 where he threw it away, there was 
 an ant-heap ; he saw by that, and 
 said, " Ah ! when I was here, I 
 did thus !" He said this, imitating 
 with his arm ; the arm goes in the 
 direction in which he threw the 
 bread. And now he runs quickly, 
 following the direction of the arm. 
 He came to the place, and at once 
 felt about; he did not find the 
 bread. He went back again, and 
 said, " Hau ! what has become of 
 it 1 since I threw it exactly here ; 
 for no man saw me, I being quite 
 alone." He ran. At length the 
 time for digging roots had passed 
 away ; he went home without any 
 thing ; he dug no roots. He now 
 became faint again, because he had 
 not found the bread. 
 
 And that man is still living, 
 yonder by the sea. The man told 
 the tale when the country was at 
 peace, and the famine at an end. 
 It was a cause of laughter that 
 conduct of his, to all who heard it, 
 and they said, " So-and-so, sure 
 enough famine makes a man dark- 
 eyed. Did you ever see bread, 
 which was thrown away one year, 
 found in another, still good to 
 eat 1 " He said, " Sirs, famine 
 does not make a man clever. I 
 thought I was seeking wisely, and 
 
362 
 
 IZmOANEKWANE. 
 
 IndAlala i ya kgeda ukuAlakanipa. 
 Mina ngokulamba kwami nga ko- 
 Iwa impela ukuba ngi ya 'ku si 
 fumana ; loku nga ngi ngedwa, ku 
 nge ko umuntu. Kanti loko i 
 kona kwa ngi bangela ind^lala, 
 nga za nga pons' ukufa." 
 
 TJmpengula Mbanda. 
 
 should find it. Famine takes away 
 wisdom. And for my part, through 
 my hunger, I believed in truth 
 that I should find it ; for I was 
 alone, there being no man with 
 me. But in fact that was the 
 means of increasing my want, 
 until I was nearly dead." 
 
 SPEAKING ANIMALS. 
 
 INDABA TEKWABABA. 
 (the tale op a ckow.) 
 
 Kwa ti kwazulu ku Mezdwe ku 
 buswa, ku ng' aziwa 'luto olu za 
 'kwenzeka. Ngoluny' usuku ikwa- 
 baba la biza umuntu wakwazulu, 
 induna, ibizo lake Unongalaza, 
 la ti, " We, nongalaza ! We, 
 nongalaza ! " Kwa lalelwa, kwa 
 tiwa, "A ku bonakali 'muntu o 
 bizayo, 'kupela ikwababa leliya." 
 La ti, " Ni Alezi nje. Le 'nyanga 
 a i 'kufa. Ni za 'ubulawa kwac 
 Zulu ; uma ni nga hambi, ni za 
 'jiufa ngayo le 'nyanga. Hamba 
 nini nonke." Nembala ke a ba 
 Alalanga. Umawa kajama, inkosi 
 yalabo 'bantu, w' esuka, w' eza 
 lapa esilungwini. Aba salayo ba 
 bulawa. 
 
 UMANKQrANA MbELE. 
 
 It happened that among the Zulus 
 men were living in perfect pros- 
 perity, not knowing what was 
 about to happen. One day a crow 
 called one of the Zulus, an officer, 
 whose name was Unongalaza, and 
 said, " Wey, Unongalaza ! Wey, 
 Unongalaza ! " The people lis- 
 tened and said, " No one can be 
 seen who is calling ; there is only 
 that crow yonder." It said, " You 
 are living securely. This moon 
 will not die [without a change]. 
 You will be killed in Zululand ; if 
 you do not depart, you will be 
 killed during this very month. 
 Go away, all of you." And in 
 truth they did not stay. Umawa,^* 
 the daughter of Ujama, the chief 
 of the people, set out, and came 
 here to the English. Those who 
 remained behind were killed. 
 
 ENYE YEKWABABA FUTI, 
 (another tale of a crow.) 
 
 Kwa ti abafazi be babili be I There were two women in the 
 
 senAle, be pumile, kwa fika I fields. A crow came and pitched 
 
 1^ That is, she and a part of the people. 
 
SPEAKING AKIMALS. 
 
 363 
 
 ikwababa, la /ilala pezu kwomuti, 
 b' ezwa li kala li ti, " Maye, maye, 
 mnta kadade o nga zaliyo. Uma- 
 kazi yena o ze 'enze njani na loku 
 e nga zali nje na 1 " B' esuka, ba 
 baleka, ba y' ekaya. Ba fika, ba i 
 zeka leyo 'ndaba. Kwa tiwa um- 
 Alola. Lo-wo 'mfazi o nga zaliyo 
 intombi kasipongo wakwadAla- 
 nimi kona lapa emakuzeni. Emva 
 kwaloku indoda yake ya gula ka- 
 kulu. 
 
 Uluhoho Madonda. 
 
 on a tree, and they heard it crying 
 and saying, " Woe, woe, child of 
 my sister, who hast no children. 
 What will she be able to do since 
 she is childless 1" They started 
 up and ran away. When they 
 reached home they told the tale. 
 The people said it was an omen. 
 The woman who had no child was 
 the daughter of Usipongo of 
 Idhlanimi here among the Ama- 
 kuza. After that her husband 
 was very ill.^^ 
 
 INDABA YENJA EYA KQAMBA IGAMA. 
 (the tale of a dog which made a song.) 
 
 Kwa ku te 'nyakana kwa fa ilizwe 
 ku Iwa Umatiwane nompangazita, 
 kwa kicokozela amakuba ku linywa 
 abantu ; ba bheka pezulu, a ti, 
 " Ni bheka ni ? I tina." Ya se i 
 tsho ke inja esitshondweni, umuzi 
 wenkosi, ya ti kja ngesinge, ya ti. 
 
 " MadAladAla ; a ni namhhau 
 Ngomkelemba wame.^^ 
 Ngi vumele ni, baba wame, 
 Ngomta kadAlakad/da yedwa 
 kcatsha."25 
 
 Abantu ba ti ngaloko 'kuMabelela 
 kwenja, ba ti, " Li file izwe." 
 
 Lelo 'gama la li igugu kakulu 
 ezintombini, la li Alatshelelwa nge- 
 zinyembezi. 
 
 Unoko Masila. 
 
 13 Comp. these tales with those given, p. 131—133. 
 20 Umatiwane, a chief of the Amangwane. 
 « Umpangazita, a chief of the Amathlubi. 
 
 «i UmadUadhla, the name of Ungalonkulu, the son of Ukadhlakadhla, 
 
 who was killed by the Amangwane during the war. AmadMadhla, hia people. 
 
 23 Wame for wami, or wam'—e, to prolong the word for the sake of the 
 
 ^ ^24 Tiie dog rebukes the people for not weeping for their dead chief. 
 
 2s Yedwakcatsha, (Zulu, kcolio,) emphasizing yedwa, hit only son, only m- 
 
 It happened long ago when the 
 country was desolate, during the 
 war between Umatiwane^" and 
 TJmpangazita,^^ the hoes rattled as 
 the people were digging ; they 
 looked up, and the hoes said, 
 " What are you looking at ] It is 
 we." Then a dog sat down on his 
 buttocks at Isitshondo, the king's 
 town, and said, 
 
 " Madhladhla !^^ you have no pity 
 For my treasure.^* 
 Sing with me, my father, 
 About the son of Ukadhlaka- 
 dhla, his only son ! " 
 
 The people said, on hearing that 
 song of the dog, " The country is 
 dead." 
 
 This song was a very great 
 favourite with the damsels, and 
 used to be sung with tears. 
 
364 
 
 IZIJJGANEKWANE. 
 
 RIDDLES 
 
 1 
 
 Kqajtuela ni inkomo e nga lali 
 paiisi nakanye. Ku ti ngamAla i 
 lalayo i be se i lele umlalela wa- 
 futi ; a i sa yi 'kupiiida i vuke. 
 Ukulala kwayo ukufa. Inkomo e 
 dumile kakulu, isengwakazi ; abar 
 ntwana bayo ba ya londeka i yo. 
 I ba nye njalo kumniniyo, ka i 
 sweli eyesibili, i yo yodwa 'kupela. 
 
 Guess ye a cow which never lies 
 down. When it hes down it lies 
 down for ever ; it will never rise 
 up again. Its lying down is death. 
 It is a very celebrated cow, and 
 one which gives much mOk ; its 
 children are preserved by it. The 
 owner possesses only one ; he does 
 not want another ; he only i-equires 
 one. 
 
 Kgandela ni upuzi; lu lunye, 
 lu neminyombo eminingi ; kumbe 
 amakuln ; u /tlanze izinkulungwa- 
 ne eziningi ngeminyombo yalo ; 
 uma u i landa iminyombo yalo a 
 ku ko lapa u nge fumane 'puzi ; u 
 ya 'ku wa fumana amapuzi. Um- 
 ryombo umunye a wa balwa ama- 
 puzi awo ; u nge ze wa fa indAla- 
 la ; u nga hamba u ka u dAla ; 
 futi u nge pate umpako ngokwe- 
 saba ukuti, "Ngi ya 'kud/tla ni 
 pambili na 1 " Kja ; u nga dAla 
 u shiye, w azi ukuba loku ngi 
 hamba ngomnyombo, ngi za 'ufu- 
 mana elinye ngapambili njalo. 
 Nembala ku njalo. Iminyombo 
 yalo i kgede izwe lonke, kepa 
 upuzi lunye olu veza leyo 'minyo- 
 mbo eminingi. Ku ba i lowo a 
 lande omunye, a li ke ipuzi, bonke 
 ba ya ka eminyonjeni. 
 
 Guess ye a pumpkin-plant ; it is 
 single, and has many branches ; it 
 may be hundreds ; it bears many 
 thousand pumpkins on its branch- 
 es ; if you follow the branches, 
 you will find a pumpkin every 
 where ; you will find pumpkins 
 every where. You cannot count 
 the pumpkins of one branch ; you 
 can never die of famine ; you can 
 go plucking and eating ; and you 
 will not carry food for yovir jour- 
 ney through being afraid that you 
 will find no food where you are 
 going. No ; you can eat and 
 leave, knowing that by following 
 the branches you will continually 
 find another pumpkin in front ; 
 and so it comes to pass. Its 
 branches spread out over the whole 
 country, but the plant is one, from 
 which springs many branches. 
 And each man pursues his own 
 branch, and all pluck pumpkins 
 from the branches. 
 
 Kg'andela ni inkomo e Alatshe- 1 
 Iwa 'zibayeni zibili. I 
 
 Guess ye an ox which is slaugh- 
 tered in two cattle-pens. 
 
RIDDLES. 
 
 365 
 
 Kjandela ni indoda e nga lali ; 
 ku ze ku se i mi, i nga lele. 
 
 Guess ye a man -who does not 
 lie down ; even when it is morning 
 he is standing, he not having lain 
 down. 
 
 Kg'andela ni indoda e nga zama- 
 zami ; noma izulu li vunguza ka- 
 kulu, i mi nje, i te puAle ; umoya 
 u wisa imiti nezindAlu, kw enakale 
 okuningi ; kepa yona ku njengo- 
 kungati li kcwebile nje, a i zamar 
 zami nakancinane. 
 
 Guess ye a man who does not 
 move; although the wind blows 
 furiously, he just stands erect ; the 
 wind throws down trees and 
 houses, and much injury is done ; 
 but he is just as if the sky was 
 perfectly calm, and does not move 
 in the least. 
 
 Kgandela ni amadoda amaningi 
 'enze uAla ; a ya sina ijadu, a vu- 
 nule ngamatshoba amAlope. 
 
 Guess ye some men who are 
 many and form a row ; they dance 
 the wedding dance, adorned in 
 white hip-dresses. 
 
 Kgandela ni indoda e ^lala ezi- 
 teni ngemiAla yonke, lapa ku Ala- 
 selwa njaloujalo ; kepa i ba nevuso 
 ku nga puma impi, y azi ukuba 
 konje namu/tla ngi sekufeni ; a i 
 na/ilati lokubalekela. TJkusinda 
 kwayo ukuba ku pele impi. I 
 dhle nomfino, ngokuti, " Hau ! 
 nga siuda namuAla ! !Ngi be ngi 
 ng' azi ukuba ngi za 'upuma em- 
 pini." A i nabantwana, ngokuba 
 y ake pakati kwezita, ya ti, 
 " Kg'a ; ku/tle ukuba ngi be nge- 
 dwa, kona ko ti ku sa Alatshwa 
 umkosi, ngi be ngi lunga." 
 
 Guess ye ft man who lives in 
 the midst of enemies every day, 
 where raids are made without 
 ceasing ; and he is alarmed when 
 the army sets out, knowing that 
 he is then in the midst of death ; 
 he has no forest to which he can 
 escape. He escapes only by the 
 enemy retiring. He then eats 
 food, saying, " Ah ! escaped this 
 time ! I did not think that I 
 could escape from the midst of the 
 army." He has no children, be- 
 cause he lives in the midst of ene- 
 mies, saying, " No ; it is well that 
 I should live by myself, and then 
 when an alarm is given, I may be 
 ready to escape." 
 
 8 
 
 Kgandela ni indoda e nga lali 
 ebusuku ; i lala ekuseni, ku ze ku 
 tshone ilanga; i vuke, i sebenze 
 
 Guess ye a man who does not 
 lie down at night ; he lies down in 
 the morning until the sun sets ; he 
 
3G6 
 
 IZINGANEKWANE. 
 
 ngobusuku 
 emini ; a 
 kwayo. 
 
 bonke ; a i sebenzi 
 i bonwa ukusebenza 
 
 then awakea, and works all night ; 
 he does not work by day ; he ia 
 not seen when he works. 
 
 Kgundela ni amadoda a haniba 
 e ishumi ; uma ku kona eyoinuvo, 
 lawa 'madoda a ishumi a wa ha- 
 mbi ; a ti, " Si nge hambe, loku 
 ku kona uni/tlola." Ku ya manga- 
 Iwa kakulu a lawo 'madoda ; a 
 libale ukuteta ikcala ngokuti, " Ku 
 ngani ukuba si ve, loku kade si 
 ng' evi na 1 Um/tlola." A nga 
 tandani naleyomuvo. 
 
 Guess ye some men who are 
 walking, being ten in number ; if 
 there is one over the ten, these ten 
 men do not go ; they say, " We 
 cannot go, for here is a prodigy." 
 These men wonder exceedingly ; 
 they are slow in settling the dis- 
 pute, saying, " How is it that our 
 number is over ten, for formerly 
 we did not exceed ten?" They 
 have no love for the one over the 
 ten. 
 
 10 
 
 Kg'andela ni indoda e ku nga 
 tandeki ukuba i /ileke kubantu, 
 ngokuba i y' aziwa ukuti, ukuAle- 
 ka kwayo kubi kakulu, ku lande- 
 Iwa isililo, a ku tokozwa. Ku 
 kala abantu nemiti notshani, nako 
 konke ku zwakale esizweni lapa i 
 Aleke kona, ukuti i Alekile indoda 
 e nga Aleki 
 
 Guess ye a man whom men do 
 not like to laugh, for it is 
 known that his laughter is a very 
 great evil, and is followed by 
 lamentation, and an end of re- 
 joicing. Men weep, and trees and 
 grass ; and every thing is heard 
 weeping in the tribe where he 
 laughs ; and they say the man has 
 laughed who does not usually laugh. 
 
 11 
 
 Kgandela ni umuntu o zenza 
 inkosi, o nga sebenzi, o /ilala nje ; 
 ku sebenza abantu bake bodwa, 
 yena k' enzi 'luto ; u ya ba tshe- 
 nisa loko a ba ku tandayo, kodwa 
 yena ka kw enzi ; a ba boni abantu 
 bake, ba bonelwa u ye, bona ba 
 iziinpumpute, isizwe sonke sake ; 
 u yena yedwa o bonayo. Ba y' a- 
 zi ukuba noma be nga boni bona, 
 ngaye ba ya bona ; ngokuba a ba 
 Iambi konke a ba ku swelayo ; u 
 ya ba tata ngezandMa, a ba yise 
 lapa ku kona ukud/tla, ba buye 
 
 Guess ye a man who makes 
 himself a chief; who does not 
 work, but just sits still ; his peo- 
 ple work alone, but he does no- 
 thing ; he shows them what they 
 wish, but he does nothing ; his 
 people dq not see, he sees for them, 
 they are blind, the whole of his 
 nation ; he alone can see. They 
 know that though they cannot see, 
 they see by him ; for they do not 
 go without any thing they want ; 
 he takes them by the hand, and 
 leads them to where there is food, 
 and they ret\u-n with it to their 
 
RIDDLES. 
 
 367 
 
 nako ; kodwa yena ka pati 'luto, 
 ngokuba \i zenz' inkosi; u sa za 
 wa ba inkosi, ngokuba abantu 
 bake ba pila ngaye. 
 
 Kiijkala kwa ku kona umbango 
 ngokuti, " U nge buse tina, u 
 ng' enzi 'luto ; si nga wa boni 
 amand/ila obukosi bako." Wa ba 
 pendula ngokuti, " Loku ni ti a 
 ngi 'nkosi, ngi za 'u/ilala ke, ngi 
 tule nje, ngi bheke pansi. Nga- 
 loko ke ni ya 'ubona ukuba nem- 
 bala ngi inkosi, ngokuba ngoku- 
 blieka kwami pansi izwe 11 za 
 'kufa ; ni za 'kuwela emaweni na 
 semigodini ; ni dAliwe na izilo, ni 
 nga zi boni ; ui fe na ind/ilala, 
 ukud/ila ni nga ku toll ; loku ni 
 banga nami, ni izimpumpute." 
 
 Nembala ba bona ukuba u in- 
 kosi, ba ti, "A ku vunywe obala, 
 a si buse, si ze si pile. TJma si fa 
 indMala, lobo 'bukosi betu bu ya 
 'kupela. Si amakosi ngokupila." 
 Wa vunywa ke, wa busa ke ; izwe 
 la tula. 
 
 Kepa umuntu o nga gezi naka- 
 nye; u Alala nje. Kepa ku ti 
 m/ila e gula isifwana esincane nje, 
 isizwe sonke sake si Alupeke, ku 
 fiwe indAlala ; abantu b' esabe 
 ukupuma ezindAlini, ngokuba ba 
 ya 'kuwela emaweni, b' apuke. 
 Ku fiswe ukuba nga e sinda masi- 
 nyane; ku tokozwe lapa e se 
 sindile. 
 
 homes ; but he touches nothing, 
 for he makes himself a chief; he 
 remains a chief for ever, for his 
 people are supported by him. 
 
 At first there was a dispute, and 
 his people said, " You cannot be 
 our king and do nothing ; we can- 
 not see the power of your majes- 
 ty." He answered them, saying, 
 " Since you say I am not a chief, 
 I will just sit still, and look on 
 the ground. Then you will see 
 that I am truly a chief, for if I 
 look on the ground the land will 
 be desolate ; you will fall over pre- 
 cipices and into pits ; you will be 
 eaten by wild beasts through not 
 seeing them ; and die through 
 famine, being unable to find 
 food; because you dispute with 
 me, you are blind." 
 
 So they see that he is a chief, 
 and say, " Let us acknowledge 
 openly that he is our king, that 
 we may live. If we die of famine, 
 that majesty which we claim for 
 ourselves will come to an end. 
 We are kings by living." So he 
 was acknowledged a chief, and 
 reigned ; and the country was 
 peaceful. 
 
 And he is a man that never 
 washes ; he just sits still. And 
 when he is ill even with a slight 
 illness all his nation is troubled, 
 and dies of famine ; andthe people 
 are afraid to go out of their houses, 
 because they would fall over pre- 
 cipices and be dashed to pieces. 
 They long for him to get well at 
 once ; and the people rejoice when 
 he is well. 
 
 12 
 
 Kgandela ni inkomo e nge na- 
 nyama ; a ku sikwa 'ndawo kuyo ; 
 ingulukukga nje ; a i hambi uma i 
 
 Guess ye a bullock which has 
 no flesh ; no one can cut into it 
 any where ; it is a mere hard 
 mass ; it does not go unless it is 
 
 w w 
 
368 
 
 IZINGANEKWANE. 
 
 nga kgaitsliwa, i ma njalo, i ze i 
 sunduzwe umuntu. A i vumi 
 ukusunduzwa uma j enyuswa ngo- 
 mango ; i ze i vume uma y eMa. 
 Inkomo e nga tandi ukwenyuka ; 
 i tanda uk-vveuswa njalo, i vume 
 ke. 
 
 Futi, a i u ■vreli umfula, i ma 
 nganeno ; uma umuntu e tanda 
 ukuba i -wele, nga e i sunduza nga^ 
 mand/ila amakuln ; kepa tima 
 amanzi e tshonisa, a i vumi uku- 
 wela, i ya m. kcatshela emanzini ; 
 ngokuba i y' azi ukukcatsha ema- 
 nzini amakulu, a nga b' e sa i bona. 
 T ketelwa izindawo ezi bonakalayo 
 pansi, ukuze umuntu a i bone, a i 
 kgube kona ngoku i sunduza. 
 
 UkiidAliwa kwayo kunye Tsu- 
 pela, Tikukoka ngayo ikcala, tima 
 umuntu e nekcala eli nga kg'ed'w^a 
 ngayo. 'Kupela ke i lowo umse- 
 benzi e \v enzayo. 
 
 Kepa inkomo e nolaka kakulu ; 
 uma i sunduzwa i bekiswa enda- 
 weni e ngasen/ila, ku ya /ilakani- 
 tshwa abantu aba i kgubayo, omu- 
 nye a tsho kubo ukuti, " Hlaka- 
 nipa ni ; le 'nkomo ni ya y azi 
 \ikuba a i tandani nokwenyuka ; 
 bheka ni i nga si /ilabi ; uku si 
 /ilaba kwayo ku ya 'kuba kubi ka- 
 kulu, ngokuba si ngenzansi, yona 
 i ngenMa ; si ya 'ukoAlwaukuvika, 
 ngokuba indawo imbi, a i si lunge- 
 le ; si ya 'kuti lapa si ti si ya vika, 
 si we, i fike i si kgedele." I kgri- 
 tshwa ngoku/ilakanipa okunjalo 
 ke, ukuze ku ti lapa se y ala 
 ukwenyuka, i funa ukubuya, ba i 
 dedele, i dAlule ; kumbe ba nga be 
 be sa i landa, ngoba i ya 'kubaleka, 
 i -ba shiye, i ze i fike endaweni e 
 lungele yona, abantu i nga sa ba 
 lungele ; b' a/iluleke. 
 
 UilPENGULA MeANDA. 
 
 forced, but always stands still, 
 until it is pushed along by some 
 one. It will not be pushed along 
 if it is driven up a steep place ; 
 but it allows itself to be pushed 
 down. It is a bullock which does 
 not like to go up hill ; it likes 
 always to be made to go down, 
 and then makes no opposition. 
 
 Further, it does not cross a 
 river, it stands still on one side ; if 
 any one wishes it to cross, he must 
 push it with great strength ; but 
 if the water is very deep, it will 
 not cross, but hides itself from 
 him in the water ; for it knows 
 how to hide in deep water, and he 
 can see it no more. One chooses 
 for it a place where he can see the 
 bottom, that he may see it and 
 drive it forward by pushing it. 
 
 There is only one mode of eating 
 it by paying a debt, if a man has a 
 debt wldch can be paid by it. 
 That, then, is the only work it can 
 do. 
 
 And it is a very fierce bullock ; 
 if it is pushed up hill, the men 
 who drive it are on their guard, 
 and one says to the others, " Be 
 on your guard ; you know that 
 this bullock does not like to go up 
 hill; take care that it does not 
 gore us ; if it gores us it will be 
 very bad indeed, for we are below, 
 and" it is above us, and we shall be 
 unable to shield ourselves, for it is 
 a bad place, and is not advantage- 
 pus- for us ; and when we think 
 we are shielding ourselves, we 
 shall fall, and it come and make 
 an end of us." It is driven with 
 such care, that when it will not go 
 up, and wishes to come back again, 
 they may make way for it and it 
 pass on ; and perhaps they will 
 not follow it any more ; for it will 
 run away, and leave them behind, 
 till it comes to a place which is 
 good for it, but bad for the men. 
 So they are beat. 
 
KEY TO THE RIDDLES. 
 
 369 
 
 KEY TO THE RIDDLES. 
 
 Si tsho inclAlu uknti inkomo e 
 isengwakazi; ukusengwa kwayo ku 
 iikutokoza ngayo pansi kwayo, 
 ngokuba i /Jala isikati eside, aba- 
 ntu be londekile, be nga zinge 
 b' aka. Ku ze ku ti ngam/ila i 
 wayo, i be se i wile njalo ; a i sa 
 yi 'kupinda i vuke. Si ti " i inko- 
 mo " ukuze umuutu a nga kcaba- 
 ngi ngendAlu, a zdnge e funa ngar 
 sezinkomeni, e landela igama lo- 
 kuti " inkomo," 'esabe ukuti in- 
 d/tlu ; Ti ti, " Ngi ya 'kuti indAlu 
 kanjani, lokji ku tiwa inkomo nje 
 na ? Ngi ya 'kuba ngi y' eduka." 
 
 We mean a house by the cow 
 which gives much milk ; the milk 
 is the joy a house affords those 
 who live beneath it, for it remains 
 a long time, the people being pre- 
 served, and not continually build- 
 ing. But when it falls it has 
 fallen for ever ; it never rises up 
 again. We say " cow " that a 
 man may not think of a house, but 
 seek about continually among 
 cattle, following the name " cow," 
 and fearing to say house, saying, 
 " How can I say that a house is a 
 cow 1 I shall make a great mis- 
 take if I say house." 
 
 Umuzi, nezindAlela ezi puma 
 kuwo zi iminyombo e Alanzayo ; 
 ngokuba a ku ko 'ndAlela i nge 
 namuzi ; zonke izindMela zi puma 
 emakaya, zi ya emakaya. A ku 
 ko 'ndAlela e nga yi 'kaya. In- 
 dAlela si ti i umnyombo o Alanzayo, 
 ukuze imfumbe i be nAle ngobulu- 
 kuni. Amatanga imizi e ku puma 
 kuyo izindAlela. 
 
 A village, and the paths which 
 from it are the branches, 
 which bear fruit ; for there is no 
 path without a village ; all paths 
 quit homesteads, and go to home- 
 steads. There is no path which 
 does not lead to a homestead. 
 We say the path is a branch which 
 bears fruit, that the riddle may be 
 good because it is hard. The 
 pumpkins are villages from which 
 the paths go out. 
 
 Intwala, ngokuba umuntu u ya 
 i tata engutsheni, ka namandAla 
 oku i bulala ngesitupa si sinye ; 
 uma e nga Alanganisi izitupa zozi- 
 bili, a i kcindezele, i fe ; nesinye 
 isitupa si be bomvu, nesinye si be 
 iljalo, zi lingane zombili ngobubo- 
 mvu. Si ti " inkomo," ukuze 
 
 A louse, for a man takes it out of 
 his blanket, but he cannot kill it 
 with one thumb ; but only by 
 bringing the two thumbs together, 
 and squeezing it between them 
 that it may die ; and both nails be 
 bloody, and one equal the other in 
 being red. We say " ox," that the 
 
370 
 
 IZINGANEKWANE. 
 
 imfumbe leyo i be lukuni uku i 
 kg'andela; emuva, uma se b' aAlu- 
 lekile, vi ba tsbele o ba kgandeli- 
 sayo, u ti, " Intwala ni ti a inkomo 
 ngani na, loku i Matshelwa eziba- 
 yeni ezibili 1 " u tsbo izitupa. 
 W enza uku ba dukisa, ngokuti, 
 izibaya. 
 
 riddle may be difficult to guess ; 
 afterwards when they cannot tell, 
 you say to the persons who" 
 are guessing, " Why do you say 
 that a louse is not an ox, for it is 
 killed in two cattle-pens ? " mean- 
 ing the thumbs. You do thus to 
 lead them wrong, by calling them 
 cattle-pens. 
 
 Insika a i lali, ngokuba i y" ema 
 njalo, i linde indAlu. Uma insika 
 i lala, indAlu i nga wa. Kodwa 
 lapa e ti " indoda," u ya pamba- 
 nisa, ukuze imikcabango yabantu 
 i nga fiki masinyane ezintwenij 
 kodwa ba zinge be kcabangela ku- 
 bantu njengegama lokuti indoda. 
 Lapa se b' aAlulekile, a ti, " Ni ti 
 insika a indoda ngani, loku ni i 
 bona nje i pase indAlu ingaka J 
 Kepa i nga wi," 
 
 A pillar docs not lie down, for 
 it stands constantly and watches 
 the house. If the pillar lies down, 
 the house may fall. But when 
 one says " a man," he entangles 
 the matter, that the thoughts of 
 the men may not reach the things 
 at once ; but continually have 
 their thoughts running on men in 
 accordance with the word, man. 
 When they cannot tell', one re- 
 plies, " Why do you not say that 
 the pillar is a man, since you see 
 it upholding so great a house as 
 this 1 But it does not fall." 
 
 Ind/tlebe. U ba tshela lapa se 
 b' aAlulekile, a ti, " Ubani owa ka 
 wa bona indAlebe yomuntu ukuza- 
 mazama kwayo, i zamazamiswa 
 umoya na ? Si ya bona imiti no- 
 tshani nezindAlu zi zamazama; 
 kepa ind/tlebe, kga ; ku zamazama 
 umuntu yedwa ; noma 'emuka no- 
 moya, a ku muki yona, ku muka 
 yena ; uma e wa, yona i se mi ; 
 noma e baleka, i mi njalo." 
 
 The ear. One says to them 
 when they cannot tell, " Who ever 
 saw the ear of a man move, it 
 being moved by the wind 1 We 
 see trees and grass and houses 
 move ; but not the ear ; the man 
 only moves ; if he is carried away 
 by the wind, the ear is not carried 
 away, it is he who is carried away ; 
 or if he falls, it still stands erect ; 
 or if he runs away, it still stands 
 erect." - 
 
 Amazinyo. Si ti abantu ab' e- 
 aze u7ila ngokuba amazinyo a mise 
 kwabantu be lungela ijadu, ukuze 
 ba sine kaAle. Lapa si ti, ba 
 
 The teeth. We call them men 
 who form a row, for the teeth 
 stand like men who are made 
 ready for a wedding-dance, that 
 they may dance well. When we 
 
KEY TO THE RIDDLES. 
 
 37i 
 
 "vunule ngamatshoba amAlope," 
 SI ya ngenisa, ukuze abantii ba nga 
 kcabangi. masinyane ngokuti amar 
 zinyo, ba kitshwe ngokuti, " Aba^ 
 ntu ba faka amatshoba," ba zinge 
 be funa ngakubantu ; ngokuti, 
 loku amatshoba a fakwa abantu be 
 y' ejaclwini, b' eza 'usina, noku- 
 Alela abautu, ba zinge be tsho 
 ukuti, "Amadoda lawo abantu." 
 Kepa a ti o ba kgandelisayo, 
 " Kepa ba ya 'kusina kanjani uma 
 se be Alangene ngemizimba na ? " 
 A zinge e ba kipa ngamazwi ku- 
 loko a ba ku tshoyo. Ka piki nje 
 ukuti, " Kga ; a si ko loko. Im- 
 fumbe a y enziwa njalo." Umuntu 
 u ba kipa ngamazwi, ba kolwe 
 nembala ba bone ukuti, " A si ka 
 fiki lapa e tsho kona." A ti ngo- 
 kutsho ukuti, " A ni wa boni 
 amazinyo ; ukuMela kwawo nje- 
 ngabantu ; amatshoba amAlope a 
 ni -wa boni amazinyo 1 " Ba ti, 
 " U s' a/tlulile." 
 
 say, they are " adorned with white 
 hip-dresses," we put that in, that 
 people, may not at once think of 
 teeth, but be drawn away from 
 them by thinking, " It is men who 
 put on white hip-dresses," and con- 
 tinually have their thoughts fixed 
 on men ; for since white hip-dresses 
 are put on by men when they are 
 going to a wedding to dance, and 
 to set men in order, they say con- 
 tinually, " The men of the riddle 
 are men." And the man who is 
 making them guess says, "But 
 how can they dance if their bodies 
 touch 1" He continually draws 
 them away by words from that 
 which they say. He does not 
 merely deny that they are right 
 by saying, "No; it is not that. 
 The riddle is not explained in that 
 way." He draws them away by 
 words, and they really believe that 
 they see that they are not near the 
 meaning of the riddle. At length 
 he says, "Do you not see the 
 teeth ; their order like that of 
 men ; the white hip-dresses do you 
 not see they mean the teeth 1 " 
 They say, " You have beaten us." 
 
 Ulimi lu umuntu o /tlupekayo 
 ngokuba lu pakati kwempi ; ama- 
 zinyo a impi ; ngokuba uma ama- 
 zinyo e dAla ukudMa, ulimi lu 
 zinge lu tola ingozi ngesikati ama- 
 zinyo e Iwa nokudAla, ukuze a ku 
 gayise. Ngaloko ke lapa si ti 
 " umuntu," si ya pambanisa, uku- 
 z' abantu ba nga kumbuli masi- 
 nyane ngolwimi, ba zinge be funela 
 ngakubantu, ngokuti, "Loku in- 
 daba i ti umuntu nje na, i nga 
 tsho ukuti ulimi, so ba si ya ponsi- 
 
 The tongue is a man which is in 
 affliction because it is in the midst 
 of enemies ; the teeth are the 
 enemy ; for when the teeth are 
 eating, the tongue is often injured 
 whilst they are fighting with the 
 food, that they may grind it. 
 Therefore when we say " a man," 
 we entangle the subject, that men 
 may not at once think of the 
 tongue, but continually have their 
 search directed to men ; and they 
 say, " Since the riddle gays a man 
 only, and says nothing about the 
 tongue, we shall be wrong if we 
 
372 
 
 IzraaANEKWANE. 
 
 sa uma si ti ulimi." Ngaloko ke 
 uembala a hi tokozi, ngokuba lapa 
 amazinyo e Alafuna ukud/jla uli- 
 mi lu zinge lu nyakanyakaza em- 
 katini wamazinyo, lu vika, ku nga 
 bulawa ukudAla, ngokuba ukudAla 
 ku ya bulawa njalonjalo amazinyo ; 
 kepa lona a lu bulawa amazinj^o, 
 ngokuba lu y' aziwa, umuntu war 
 kona ; kepa lu zinge lu tola ingozi, 
 ngokuba ku liwa esikundAleni salo, 
 lapa Iw ake kona ; lu tokoze uma 
 ukudAIa ku nga ka dAliwa ; lapa 
 ku d/iliwa ukudAla, Iw azi ke uku- 
 ba konje namu/tla se ngi sengozini, 
 ngi za 'kubulawa, ku nga kcetshwa 
 mina ; ngi fa ngokuba ku liwa 
 pambi kwami. Nango ke umuntu 
 o pakati kwezita, ulimi. 
 
 say the tongue." The tongue, 
 then, is not happy, for when the 
 teeth are chewing food, the tongue 
 continually moves from side to side 
 between the teeth, and Is on its 
 guard when the food is killed ; for 
 the food is constantly killed by 
 the teeth ; but the tongue is 
 not killed by them, for it is 
 known, it is a man of that 
 place ; but it continually meets 
 with an accident, for there is 
 fighting in the place where it 
 dwells ; it is happy before the food 
 is eaten ; but when the food is 
 being eaten, it knows that it is in 
 the midst of danger, and is about 
 to be injured, without having had 
 any charge made against it; it 
 dies because the battle is fought in 
 its presence. There, then, is the 
 man who is in the midst of ene- 
 mies, the tongue. 
 
 Imivalo. TJku,sebenza kwayo 
 ebusuku ukulinda izinkomo ngo- 
 kuval_a esangweni ; ku Alangane 
 ukuze inkomo i nga toli 'ndawo 
 yokupuma ; noma i linga uku- 
 puma y aAluleke ngokukgina kwe- 
 mivalo ; ku ze ku se izinkomo zi 
 nga pumanga; ekuseni zi pume 
 ngokuvulelwa, imivalo i lale ke. 
 
 Thedosing-poles of the cattle- 
 pen. Their work by night is to 
 watch the cattle by closing the 
 gateway ; they are close together 
 that the cattle may not find a 
 place of escape ; though one try to 
 get out it may be unable to do so 
 through the strength of the bars ; 
 and when it is morning the cattle 
 have not got out ; in the morning 
 they go out because the gateway is 
 opened for them, and so the closing 
 poles lie on the ground. 
 
 Iminwe. Ukuma kwayo i The fingers. Their proper num- 
 ishumi 'kupela ; i lingene, i hamba ber is only ten ; they ai-e matched, 
 ngamibiU. Ngaloko ke uma ku going in pairs. ^^ Therefore if 
 
 =« He means, the iadex and middle fingers,— the ring and little finners,— 
 and the thumbs. ° 
 
KEY TO THE RIDDLES. 
 
 373 
 
 kona -womuvo, a i sa lingani na 
 sekuhambeni na sekubaleni ; kubi 
 ukubala kwayo ; a kw aAluki, ku 
 isipitipiti nje. I loko ke e si ti i 
 libala ukuteta ikcala, ngokuti, uma 
 ku y' enzeka, a ku ko 'buAlungu, 
 u nga suswa umunwe ngezwi nje, 
 impela ku nga tshiwo ukuti, " Su- 
 ka ; a u fanele lapa." 
 
 there is a supernumerary finger, 
 they are no longer fit either to go 
 together in pairs or to count with ; 
 their counting is bad ; there is no 
 argument, but only difference. 
 This is what we mean when we 
 say they are slow in settling the 
 dispute, that is, if it could be done 
 without pain the supernumerary 
 finger could be taken off with a 
 word, truly it would be said, 
 " Away with you ; you are not fit 
 for this place." 
 
 10 
 
 Umlilo. Ku tiwa u indoda 
 ukuze loko oku tshiwoyo ku nga 
 bonakali masiuyane, ku fiAlwa 
 ngendoda. Abantu ba tsho oku- 
 ningi, be fima ngokupikiaana, be 
 geja. I b' en/ile imfumbe ngaloku 
 ngoku nga bonwa masinyane. Si 
 ti " indoda," ngokuba umlilo a ku 
 tandeki na sendAlini u basiwe 
 ukuba u kg'atshe izin/ilansi zawo 
 zi wele ezingutsheni. Ku ya ka- 
 Iwa umninizo ngokuba i ya 'ku- 
 tsha ; a bone se i bobokile, a kale. 
 Noma ku pekiwe ukudAla, uma 
 umlilo umkuhi, ku nga bekwa im- 
 biza, i ya 'kutshiswa umlilo, yona 
 i tshise ukudAla. I Alekile ke in- 
 doda, ukuti Timlilo. So ku kalwa. 
 Futi uma inAlansi i ponseke etsha-^ 
 nini bendAlu, i nga bonwa, ku 
 bonwe ngokutsha ; ku ya 'uAlar 
 ngana abantu bonke lapa ku bona- 
 kale ilangabi lawo, i tshe indAlu 
 nezinto zonke ; ku kalwe kakulu ; 
 nezimbuzi zi tshe namatole ; naba- 
 ntwana ba tshe. Ku kale izinko- 
 mo, zi kalela amatole azo e file ; 
 ku kale abantu, be kalela izimbuzi 
 zabo ; ku kale umfazi nendoda, be 
 
 Fire. It is called a man that 
 what is said may not be at once 
 evident, it being concealed by the 
 word, "man." Men say many 
 things, searching out the meaning 
 in rivalry, and missing the mark. 
 A riddle is good when it is not 
 discernable at once. We say " a 
 man," because it is not liked that 
 the fire, even indoors where it is 
 kindled, should cause its sparks to 
 start out and fall on the clothes. 
 The owner of the clothes cries 
 because it burns ; and when he 
 sees a hole in it, he cries again. 
 Or if food is being cooked, if the 
 fire is large the pot may be put 
 on, and be burned by the fire, and 
 the pot burn the food. So the 
 man laughs, that is, the fire. And 
 the people cry. Again, if a spark 
 is cast into the thatch of the hut, 
 it is seen by the fire ; all the men 
 will come together when the flaine 
 of the fire appears, and bums the 
 house with the things which are in 
 it; and there is a great crying; 
 and the goats are burnt, and the 
 calves ; and the children are burnt. 
 The cows cry, crying for their 
 calves which are dead ; men cry, 
 crying for their goats ; the wife 
 and husband cry, crying for their 
 
374 
 
 IZraOANEKWANE. 
 
 kalela abantwana babo be tsliile ; 
 nabantwana ba kalele uyise e tshi- 
 le, wa fa e ti u landa impaAla yake 
 e igugu, ind/tlu i dilikele pezu 
 kwake ; ku kala nendoda, i kalela 
 •umfazi wayo e tshile, wa fa e be ti 
 u landa umntwana pakati kwen- 
 d/tlu, wa fa naye ; kti kale nemiti, 
 i kalela ubu/tle bayo obu nga se 
 ko, se bu tshiswe umlilo, se i 
 shwabene imiti, se i bunile, ubu/ile 
 bayo bu pelile ; ku kale nezinko- 
 iDO, zi kalela utshani, ngokuba a zi 
 sa d/di 'luto, se zi fa indAlala, I 
 loko ke uku/ileka kwomlilo. 
 
 children which are burnt ; and the 
 children cry for their fiither who 
 has been burnt, having died whilst 
 fetching his precious things from 
 the burning house, and the house 
 fell in on him ; and the husband 
 cries, crying for his wife who has 
 been burnt ; she died when she 
 was fetching her child which was 
 in the house, and was burnt toge- 
 ther with it ; and the trees cry, 
 crying for their beauty which is 
 lost, being now destroyed by the 
 fire, and the trees are shrivelled 
 and withered, and their beauty 
 gone ; and the cattle cry, crying 
 for the grass, because they no 
 longer have any thing to eat, but 
 are dying of famine. This, then, 
 is the laughing of fire. 
 
 11 
 
 Iso. 
 
 The eye.» 
 
 12 
 
 Itslie. Lapa si ti " ukukoka 
 ikcala," si tsho ukubiya indawo e 
 ku sweleke ukuba i vinjwe nge- 
 tshe ; noma ukugaya ngalo. Uku- 
 kf/eda ikcala ke loko, i kona.si ti, 
 " Li ya d/tliwa ngako," ngokuba 
 ualo i kona imisebenzi e ku swele- 
 kele ukviba y enziwe ngalo lodwa. 
 Umpengula Mbanda. 
 
 A stone. Wlien we say " pay- 
 ing a debt," we mean when it is 
 wanted to stop up the gateway of 
 an enclosed place with a stone ; or 
 to grind with it. That is to pay a 
 debt ; and therefore we say, " It is 
 eaten," for it too has its work 
 which can be done by it alone. 
 
 "' This riddle bears a curious resemblance to our fable of ' ' The Belly and 
 the Members. " It is as much a fable as a riddle. 
 

 ERRATA. 
 
 375 
 
 
 ERE ATA. 
 
 
 
 
 FOR 
 
 READ 
 
 Preface to Vol, 
 
 I., P. 3, Line 16 
 
 reflection 
 
 refraction 
 
 Page 9, 
 
 Note, Line 3 
 
 Jamsaxa 
 
 Jamsaxa 
 
 15, 
 
 Note 16, L. 7 
 
 been 
 
 seen 
 
 33, 
 
 19 
 
 wati 
 
 wa ti 
 
 30, 
 
 17 
 
 Whoever 
 
 W ho ever 
 
 85, 
 
 3 
 
 umninikazindAl 
 
 a umnikazind/ilu 
 
 44, 
 
 26 
 
 nation 
 
 nation 
 
 54, 
 
 Note 54, L. 1 
 
 Kabib 
 
 Kabip 
 
 62, 
 
 32 
 
 umnyeni 
 
 umyeni 
 
 63, 
 
 34 
 
 vntele 
 
 " Vutela " 
 
 71, 
 
 5 
 
 their 
 
 there 
 
 76, 
 
 Note 99, L. 2 
 
 Abbousset's 
 
 Arbousset's 
 
 84, 
 
 Note 12, L. 6 
 
 natives 
 
 nations 
 
 95, 
 
 Note 25, L. 2 
 
 tradition 
 
 tradition 
 
 105, 
 
 Note 36, L. 13 
 
 Mary Loft 
 
 Mary Toft 
 
 113, 
 
 17 
 
 rogal 
 
 royal 
 
 118, 
 
 1 
 
 are 
 
 'is 
 
 123, 
 
 Note 58, L. 13 
 
 Snend 
 
 Svend 
 
 149, 
 
 8 
 
 'uggTishuka 
 
 'uggashuka 
 
 149, 
 
 9 
 
 'ukgabuka 
 
 'ug5'ashuka 
 
 153, 
 
 10 
 
 who descended 
 
 who, having des. 
 
 159, 
 
 9 
 
 Gleddon 
 
 Gliddon 
 
 163, 
 
 22 
 
 king-medicine 
 
 king's medicine 
 
 188, 
 
 Note 31, L. 3 
 
 Amanzi 
 
 Ananzi 
 
 199, 
 
 Note 43, 15 
 
 has 
 
 have 
 
 204, 
 
 Note 47, 33 
 
 Langfello-w 
 
 Longfellow 
 
 205, 
 
 Note 47, L. .4 
 
 Mira 
 
 Miranda 
 
 212, 
 
 13 
 
 kscakgaza 
 
 kcwabaza 
 
 226, 
 
 26 
 
 enkabeni 
 
 enkabini 
 
 234, 
 
 Note 76, L. 12 
 
 Jain 
 
 Iain 
 
 244, 
 
 Note 92, 10 
 
 Ihhoboshi 
 
 Uhhoboshi 
 
 252, 
 
 31 
 
 iTintomhi 
 
 izintombi 
 
 294, 
 
 19 
 
 Men believe in Men believe in 
 the tales they the tales the 
 
 
 
 talk about th« 
 
 ) diviner tells 
 
 
 
 diviner 
 
 them 
 
 317, 
 
 47, 
 
 In the Izimbutu 
 
 It is at Izimbutu 
 
 ^ ■*■ ' J 
 
 
 &c. 
 
 or Usenthlonga 
 These are the 
 names of the 
 place 
 
 346, 
 
 10, 
 
 man 
 
 men 
 
 346, 
 
 29, 
 
 lay 
 
 laid 
 
CONTENTS OF THE FIRST VOLUME. 
 
 PAGE. 
 
 Preface to Part I. - - - i. 
 Introduction to Zulu Nursery Tales - - 1 
 Preface to Tale of UtMakanyana - - 3 
 Uthlakanyana - - - 6 
 Usikulumi-kathlokothloko - - - 41 
 TJzembeni ; or, TJsikulumi's Courtship - - 47 
 Another Version - - - 53 
 TJntombinde - - - 55 
 Another Version • - - 66 
 Appendix. — Monsters - - - 69 
 Amavukutu -, - 72 
 Usitungusobenthle - - - 74 
 Usitungusobenthle and the Amajubatente - - 78 
 Uluthlazase - - 85 
 Ulangalasenthla and TJIangalasenzansi - 89 
 Ubabuze - - - 96 
 The Man and the Bird - - - 99 
 Ukcombekcansini - - - 105 
 Appendix.— "The Little Birds" - - 130 
 The Honey-bird - - 135 
 The B«ck of Two-holes ; or, The Cannibal's Cave - 140 
 The Girl and the Cannibals- - - 142 
 Addition to the foregoing Tale by another Native 147 
 Appendix. — The Heaven-country - 152 
 Umbadhlanyana and the Cannibal - 154 
 Cannibals - ]^^ 
 Appendix. — Cannibalism - 158 
 The Mode of Eating a Rival Chief - 161 
 XTgunggu-kubantwana - - i?e 
 Appendix (A).— Ugunggn-kubantwana - 176 
 (B).— The Izingogo - ' ]ll 
 The Origin of Baboons - 178 
 Another Version - - 1 ' ° 
 (C). The Cannibal whom Umasendeni re- 
 ceived into his house - 180 
 Umkaiakaza-wakoginggTvayo ' - ^^1 
 The Two Brothers - - " *^' 
 Ubongopa-kamagadhlela - - j^j- 
 Umdhlubu and the Frog - - " okq 
 Appendix (A).— The Girl-king - . „ " ^^"^ 
 my-— The Heritage in Polygamic House- 
 ^ holds - - 256 
 
CONTENTS. 
 
 PAGE. 
 
 TJnthlangunthlangu - - - 267 
 
 Appendix (A). — Superstitious Abstinence from Food - 2S0 
 
 (B).— Sympathy by the Navel - 283 
 
 The Great Fiery Serpent - - - 290 
 
 TheKainbow - - - 293 
 
 Utshintsha and the Eainbow - - 294 
 
 Another Tale - - 295 
 
 Untombi-yapansi - - 296 
 
 Appendix - - 316 
 
 ITmkatshana - 317 
 
 The Tale of Uncama-ngamanzi-egudn 318 
 
 TTmamba ... 321 
 
 Unanana-bosele - - - 331 
 
 The Wise Son of the King - 335 
 
 The Great Tortoise - - 339 
 
 Appendix - 342 
 
 Fabulous Animals. — The Isitwalangcengce 3'13 
 
 The History of TJdhlokweui - 346 
 
 The Isitshakamana - 347 
 
 The Utikoloshe - 349 
 
 The Abatwa - - 352 
 
 The Dreadfubiess of the Abatwa - - 354 
 
 Fables. — The Hyrax went without a Tail because he sent 
 
 for it - - 355 
 
 The Hyena and the Moon - 357 
 
 The Baboons and the Leopard - - 358 
 The Tale of a Man who threw away some 
 Bread ; he looked for it again, but never 
 
 found it - - - 359 
 
 Speaking Animals.— The Tale of a Crow - 363 
 
 Another Tale of a Crow 362 
 The Tale of a Dog which made a 
 
 Song - 363 
 
 Riddles 364 
 
 Key to the Eiddles 369 
 
 Errata 375 
 
 END OF VOL. 1. 
 
 Printed at Springvale Mission Station, Natal. 
 
OPINIONS OF THE PRESS. 
 
 (From the Satwda/y Review.) 
 
 " By this time the study of popiilar tales has become a recognised 
 branch of the study of mankind. ...... 
 
 It is highly creditable to Dr. Callaway, Dr. Bleek, and others to have 
 made a beginning in a field of research which at fii-st sight is not very 
 attractive or promising. Many people, no doubt, wUl treat these sto- 
 ries with contempt, and declare they are not worth the paper on which 
 they are printed. The same thing was said of Grimm's Mahrchm ; 
 nay, it was said by Sir William Jones of the Zendavesta, and, by'less 
 distinguished scholars, of the Veda. But fifty years hence the collec- 
 tion of these stories may become as valuable as the few remaining 
 bones of the dodo." 
 
 (From the Spectator.) 
 
 " We shall look with great interest to the remaining parts of this 
 series." 
 
 (From the Kentish Gazette.) 
 
 " This is in every respect a most interesting work." 
 
 (From the Mission Field.) 
 
 " The student of ethnology, or of that interesting branch of 
 knowledge which is now entitled comparative mythology, will find 
 rich materials in this book, and will be grateful to the large-minded 
 missionary who, amid more serious occupations, and many harassing 
 cares, has opened a new intellectual field to European explorers." 
 
 (From the Ratal Witness.) 
 
 " Some portions of the tale of Ukcombekcansini are as beautiful 
 and graceful as a classic idyll. Once more, then, we heartily commend 
 this work to our readers, wishing we may be able to persuade them to 
 procure it for themselves, and so fully to enjoy a rich store of interest 
 and amusement, of which they will otherwise have little conception. 
 The work decidedly improves, in every respect, as it proceeds, and this 
 is high praise." 
 
 " We must leave unnoticed many interesting portions of the book 
 before us, trusting that we shall have succeeded in whetting the appe- 
 tites of our readers sufiiciently to procure it and read for themselves. 
 It is impossible to open it anywhere without alighting upon either 
 some curious analogue of our own nursery tales, or upon some strange 
 phase of our common human nature. To the student of man, it is a 
 book of singular interest." 
 
 " The part before us of Dr. Callaway's most interesting collection 
 of Zulu traditions, contains three tales that will yield the palm to 
 none that have preceded them for the strange and startling variety of 
 their incidents. Indeed, we cannot remember that in the legends or 
 fairy tales of any people we have met with adventiires of a more wild 
 and imaginative cast than in the story of Umkaaikaza, combined, too, 
 with a broad genial humour, that reminds us of the rough old tales of 
 the Norse Thor, and not unrelieved by touches of tenderness and 
 pathos." 
 
OPINIONS OF THE PRESS. 
 
 (From the Times of Natal.) 
 
 " The most interesting and fascinating collection of native stories 
 and traditions which Dr. Callaway is now jpublishing." 
 
 " The work will well repay a careful perusal by all desirous of 
 becoming acquainted with native legends, and, in this case, with the 
 pure Zulu language, as spoken without adulteration by the natives." 
 
 " We can only add that this fourth part is another valuable addi- 
 tion to the library of the Zulu student, and is also of much interest to 
 the student of native lore." 
 
 (From the Natal Mercv/ry.) 
 
 " It is undoubtedly a work that will teach the pure idiom of the 
 Zulu language better than any other book yet published." 
 
 " The matter continues most interesting to all persona who care 
 to compare the varieties of life amongst diflferent people and races." 
 
 " Both this and the last two numbers should be purchased, and 
 will repay the student. Dr. C. is certainly laying every individual 
 colonist, friend of missions, or those who in any way desire the ame- 
 lioration of the native races of this part of Southern Africa, under a 
 great debt of gratitude." 
 
 " To any student of Zululogy (if we may coin a phrase) this col- 
 lection of stories, admirably rendered, and illustrated as they are, will 
 be of inestimable service, and that the stories are worth perusal in 
 themselves, on the score of mere originality and oddness, the following 
 quaint extract will indicate." 
 
 " This is another valuable addition to the works already printed 
 in the Zulu language, and must give renewed satisfaction to the 
 reader." 
 
 (From the Natal Heralds) 
 
 " We have here the first instalment of what promises to be a 
 most valuable addition to the literature of the Kafir tribes, and cer- 
 tainly is the most important which has been published in the colony." 
 
 " We hasten to repair a too long deferred duty — ^that of calling 
 our readers' attention to the second part of Dr. Callaway's Zulu Tales, 
 which has lately issued from the Springvale press, and which, both in 
 point of typography, and in intrinsic interest, is even more acceptable 
 than the former. . . . We look forward with keen interest to the 
 publication of the subsequent parts, in which we may expect to see 
 the extent (or, should we say the limits ?) of their religious beliefs set 
 forth in detail." 
 
 " Dr. Callaway has fairly earned the title of the Grimm of Kafir 
 Nursery Literature, bxit he has by no means confined his researches to 
 this one class." 
 
 " Dr. Callaway's work will form a complete repertory of Zulu 
 literature of the highest value, and one such as probably no other man 
 than himself could produce." 
 
 " Again we have the pleasure of welcoming a new part of Dr. 
 Callaway's Native Traditions, which go on increasing in variety and 
 interest with every issue." 
 
WaawWMMMW OTUMM WMM f i ll M U i M M 
 
 §1