Front Cover
 Title Page
 Notices to subscribers
 Back Cover

Title: Folk-lore journal
Full Citation
Permanent Link: http://ufdc.ufl.edu/UF00080956/00004
 Material Information
Title: Folk-lore journal
Physical Description: Book
Publication Date: July 1879
 Record Information
Bibliographic ID: UF00080956
Volume ID: VID00004
Source Institution: University of Florida
Holding Location: University of Florida
Rights Management: All rights reserved by the source institution and holding location.
Resource Identifier: oclc - 7819478

Table of Contents
    Front Cover
        Front Cover 1
        Front Cover 2
    Title Page
        Page 67
    Notices to subscribers
        Page 68
        Page 69
        Page 70
        Page 71
        Page 72
        Page 73
        Page 74
        Page 75
        Page 76
        Page 77
        Page 78
        Page 79
        Page 80
        Page 81
        Page 82
        Page 83
        Page 84
        Page 85
        Page 86
        Page 87
        Page 88
        Page 89
        Page 90
        Page 91
        Page 92
        Page 93
        Page 94
        Page 95
        Page 96
        Page 97
        Page 98
    Back Cover
        Page 99
        Page 100
Full Text

.W!|||gjJ'i|Ml ,-, 4^ *:^
-.. J .i- .


Ise p&-no.hz quid em rca


T. -o
,- '' .. .' : .-:-... ..' -., . . ... ", . ,

The Sto,of aDam .. .... Received from Mr. ThomasBa'. 69
S-The RightRev. He .ry
T e -" Rom i ce .of Unye.igebtile ., ,, C'allcay, M.D., D.D . .
.Bishop of St. J6on's. 74
from lnd ,, Mr. T. G. Starnfrd. 80
The Sto of N-, geze -" Mrs. Hugh Lancaster
aid M a .. .' C 'arbutt. .. 84

. .27.. 'STRAND.
S :-' .. '" ^
:C ., 8.

,- ,E.



Semjper iovi quid ex Africa.



18 79.


The Story of a Dam ... ... Received from Mr. Thomas Bahi. ... O6
The RiglitRev. Henry
The Romance of Unyengebule ,, ,, Callacay, M.D., D.D.,
Bishop of St. John's. 74
News from Zululand ... ,, ,, Mr. W. G. Stanford. 80
The Story of Ngangezwe ) Mrs. Hugh Lancaster
and Mnyamana "I Carbutt. .. ... 84

270, STRAND.

8apl Solomon & Co., Printers.




1. The very late appearance of the July Number of this Journal,
is due to the fact that it has been found impossible by the Printers
to produce it earlier, on account of the pressure of work upon the
Office during the present Session of the Colonial Parliament.

2. Subscribers, in P..,'.,'1,. are hereby informed that Mr. D.
Nutt, of 270 Strand, has kindly consented to receive subscriptions
for the periodical issued by the South African Folk-Lore Society.


(Contributed by Mr. Thomas Bain.)

There was a great drought in the land; and the lio:i
called together a number of animals, so that they might
devise a plan for retaining water when the rains fell.
The animals which attended to the lion's summons were
the baboon, the leopard, the hyena, the jackal, the hare, and
the mountain tortoise.
It was agreed that they should scratch a large hole i
some suitable place to hold water ; and the next day they
all began to work, with the exception of the jackal, who
continually hovered about in that locality, and was over-
heard to mutter that he was not going to scratch his nails
off in making water-holes.
When the dam was finished, the rains fell, and it was
soon filled with water, to the great delight of those who had
worked so hard at it. The first one, however, to come and

a The fable called here "The Story of a Dam has been sent us 1,y
Mr. Bain, in fulfilment of a kind promise to write down some of thlm
Hottentot stories picked up by him in childhood. It appears to be a
somewhat modernised version of an older, or already existing tale. In
a letter which accompanies it (dated Woodside, Rondebosch, 15th iMay,.
1879) Mr. Bain speaks of the great difficulty experienced by him in
" conveying the exact expressions used by the Hottentots in telling:
these stories in their peculiar half Cape and half Hottentot Dutch ;
adding, that "the stories lose their zest and force by translation," and
ought to be written down in the way in which they are told. With
regard to this, it should be mentioned that folk-lore written down in
Cape Dutch, from the dictation of trustworthy Native or European
informants, and accompanied by a carefully executed translation into
English, would be of much value in the study of South African



drink there, was the jackal, who not only drank, but filled
his clay pot with water, and then proceeded to swim in the
rest of the water, making it as muddy and dirty as he could.
This was brought to the knowledge of the lion, who was
very angry, and ordered the baboon to guard the. water the
next day, armed with a huge knobkirrie. The baboon was
concealed in a bush close to the water ; but the jackal soon
became aware of his presence there, and guessed its cause.
Knowing the fondness of baboons for honey, the jackal at
once hit upon a plan, and marching to and fro, every now
and then dipped his fingers into his clay pot, and licked
them with an expression of intense relish, saying, in a low
voice, to himself, I don't want any of their dirty water,
when I have a pot full of delicious honey." This was too
much for the poor baboon, whose mouth began to water.
He soon began to beg the jackal to give him a little honey,
as he had been watching for several hours, and was very
hungry and tired.
After taking no notice of the baboon at first, the jackal
looked round, and said, in a patronising manner, that he
pitied such an unfortunate creature, and would give him
some honey, on certain conditions, viz.,' that the baboon
should give up his knobkirrie and allow himself to be
bound by the jackal. He foolishly agreed; and was soon
tied in such a manner that he could not move hand or foot.
The jackal now proceeded to drink of the water, to fill
his pot, and to swim, in the sight of the baboon; from time
to time telling him what a foolish fellow he had been to be
so easily duped, and that he (the jackal) had no honey or
anything else to give him, excepting a good blow on the
head .every now and then with his own knobkirrie.
The animals soon appeared, and found the poor baboon in
this sorry plight; looking the picture of misery. The lion
was so exasperated that he caused the baboon to be severely
punished, and to be denounced as a fool.


The tortoise hereupon stepped forward, and offered his
services for the capture of the jackal. It was at first
thought that he was merely joking ; but, when he explained
in what manner he proposed to catch him, his plan was
considered so feasible that his offer was accepted. He pro-
posed that a thick coating of bijenwerk" f (a kind of
sticky black substance found on bee-hives) should be spread
all over him, and that he should then go and stand at the
entrance of the dam, on the water level, so that the jackal
might tread upon him, and stick fast. This was accordingly
done, and the tortoise posted there.
The next day, when the jackal came, he approached the
water very cautiously, and wondered to find no one there.
He then ventured to the entrance of the water, and
remarked how kind they had been in placing there a large
black stepping-stone for him. As soon, however, as he
trod upon the supposed stone, he stuck fast, and saw that
he had been tricked; for the tortoise now put his head out,
and began to move. The jackal's hind feet being still free,
he threatened to smash the tortoise with them if he did not
let him go. The tortoise merely answered, "Do as you
like." The jackal thereupon made a violent jump, and

o In a fable existing in the Otyiherer6 or Damara language at the
Grey Library, contributed by the Rev. J. Rath, and considered by Dr.
Bleek as probably of Hottentot origin" (See Preface to" Reynard the .
Fox 'in South Africa," London, 1864, pp. xxvii and xxviii, on pp.
27-29 of which work a translation of the fable itself is given), the
Tortoise, ordered by the Elephant, remains at a lagoon, and successfully
guards it from various animals in succession, until overcome by the
Lion. In this case, the water in the lagoon resulted from rain which
had been made by the Crow, who "cast lots." It will be observed, that,
in Mr. Bain's fable, the artificial dam replaces the lagoon, and the rain
appears to have fallen in an ordinary manner. Compare also Mr.
Theal's "Story of Little Red Stomach," given in Part II. of this
Journal, with fables 14 and 15 in "Reynard the Fox," above cited.
t i.e., Bee-glue.


found, with horror, that his hind feet were now also fast.
" Tortoise," said he, I have still my mouth and teeth left,
and will eat you alive, if you do not let me go." "Do as
you like," the tortoise again replied. The jackal, in his
endeavours to free himself, at last made a desperate bite at
the tortoise, and found himself fixed, both head and feet.
The tortoise, feeling proud of his successful capture, now
marched quietly up to the top of the bank with the jackal
on his back, so that he could easily be seen by the animals
as they came to the water.
They were indeed astonished to find how cleverly the
crafty jackal had been caught; and the tortoise was much
praised, while the unhappy baboon was again reminded of
his misconduct when set to guard the water.
The jackal was at once condemned to death by the lion;
and the hyena was to execute the sentence. The jackal
pleaded hard for mercy, but, finding this useless, he made a
last request to the lion (always, as he said, so fair and just
in his dealings) that he should not have to suffer a lingering
The.lion inquired of him in what manner he wished to
die; and he asked that his tail might be shaved and rubbed
with a little fat, and that the hyena might then swing him
round twice, and dash his brains out upon a stone. This,
being considered sufficiently fair by the lion, was ordered
by him to be carried out in his presence.
When the jackal's tail had been shaved and greased, the
hyena caught hold of him with great force, and before he
had fairly lifted him from the ground, the cunning jackal
had slipped away from the hyena's grasp, and was running
for his life, pursued by all the animals.
The lion was the foremost pursuer, and, after a great
chase, the jackal got under an overhanging precipice, and,
standing on his hind legs with his shoulders pressed against
the rock, called loudly to the lion to help him,. as the rock


was falling, and would crush them both. The lion put his
shoulders to the rock, and exerted himself to the utmost.
After some little time, the jackal proposed that he should
creep slowly out, and fetch a large pole to prop up the rock,
so that the lion could get out and save his life. The jackal
did creep out, and left the lion there to starve, and die.*

o A slightly different version of the concluding incident in the above
fable will be found in a paper upon African Folk-lore" by the late
Dr. Bleek, on pp. 168-182 of the Cape Monthly M1agazine for September,
1870. It was communicated by Mr. John Sanderson, of Natal, and had
been related to a friend of his by a Iottentot wagon-driver.



(Contributed by the Right Rev. Henry Callaway, M.D., D.D.,. Bishop
of St. John's.)

Kwa ti Unyengebule e nabafazi ababini; ba ya 'ku teza,
ba fika ehlatini, ba teza. Omncinane wa bona ubus'; ba bu
pakulake; ba gqiba, ba hlala pantsi, ba teza bobabini.
Kanti omkulu u mana ukutya e beka ekcaleni kwake. Ba
tya, ba gqiba, ba y' ezinkunini zabo. Ba ti, nxa be sukayo,
omncinane wa bona omkulu e pete ubusi, wa ti Yini-na
ukuba u nga ndi kceleli ukuba u tya u bek' ekcaleni kwako ?"
Wa ti omkulu, Yo! e nguwe o nomntwana nje indoda yako,
u ti, be nda 'ku ku kcelela 'nto-ni na ? E be ngu wena o
fanele ukukumbula indoda .yako. Ndi patele abantwana
bamn mna." Ba bopa-ke inkuni; wa bu bopa ngamahlamvu
ubusi enyandeni yenkuni zake; ba twala; ba goduka.

Ba fika ekaya. Omkulu wa ya ngasendhlini' yake;
omncinane wa ya ngakweyake. Wa fika, wa tula omkulu;
wa tula ke omncinane. Wa ngena endhlini omkulu ; wa fika,
indoda i sendhlini; wa i nika ubus'. Ya tya-ke, ya ti,
" Eh-he! Ntokazi yakowetu." Wa tyo noko e kqinga isi-
tandakazi sake Inqandamate. Ya bu tya, ya bu tya, ya bu
Ya sel' i puma, i tsals, endhlini yayo encinane, ye
Nqandamate. Ya i netemba elikulu,,i si ti enhliziyweni yayo,
" Bu petwe ngulo nje, Iowa ke yena ku ngakumbi ngokuba u
y'azi ukuba ndi hiale endhlini yake.
Ya rigena, ya hlala-ke ; ya hlala, ya hIala, ya hlala ; a ya
ti Inqandamate uku bu hhola ubusi. Ya ti, "Bu pi-na
ubus' ?" Wa ti yena, "A ndi bu patanga." Y'esuka



Unyengebule had two wives. They went to fetch fire-
wood. When they reached the forest,- they collected fire-
wood. The younger discovered some honey. They took
it out of the hole; when- they had finished, both sat down
and ate it. The older one went on eating, and at the same
time set some aside. When they had done eating, they went
to their firewood. When they rose up, the younger wife
saw that the elder one had some honey in her hand; she
said, "Why did you not ask me permission to eat and set
some aside ?" The elder said, "Yo as you have only a
husband for a child,2 do you ask, why I did not seek your
permission? It was you who should have remembered your
husband. As for me I am conveying honey for my chil-
dren." So they tied up their firewood. The elder one tied
up the honey in small branches with her firewood; they put
it on their heads and went home.
On reaching home, the elder went to her house and the
younger to hers; they threw down their burdens. The
elder went indoors, and found the husband there; she gave
him the honey. He ate and said Thanks,.thanks I3 My
own wife I" He said this although he was thinking of his
beloved Inqandamate.4 He went on eating, till he had
finished the whole.
He immediately went out and ran quickly to the house
of the younger wife. He was full of hope, saying in his
heart, Since this woman brought me honey, she will have
brought much more; for she knows I live in her house."'
He went in and sat down. He remained sitting a long
time ; but Inqandamate did not bring forth any honey. At
length he asked Where is the honey ?" She replied: I


ngenduku, ya m beta; nkauti! nkauti nkauti! Kwa ti,
ngokuba u b'e twasa lo mncinane e nesala enhloko, s'eta
isala; wa m beta; wa m bulala-ke; wa m ncwaba.

Ma ka ti e sa 'kugqiba uku m newaba, a sel' e siwa
czintongeni zake, e si ya kulo 'mfazi ql a m buleleyo, e
putuma inkomo zake. Sa ti isala esiya, oko e be m bulala,
be si te ta, si ti gukqukqu.si be intaka.
Ya ti e sa hamba, ya fika kuye, ya ti,
Ndi 'salana sika Tezateza,
'Mfazi Unyengebule ;
Ndi ego bulewe 'Mninindhlu ngabom',
E be ndi buza amanqatanqata obusi."
Ya mana ukufila endhleleni. Kwa ti ngelinye ikxesha wa i
gibisela. Ya mana ukwenja njalo; wa da wai beta ngenduku,
wa i bulala ; wa i lahla ; wa'hamba.

Ku te-nxa kumzuzu ya fika, ya buya ya tsho kwa kona;
wa fa ngomsindo; wa i gibisela, wa i bulala, wa i mbela.
Wa hamba-ke.
U te e so hamba ya fika kwa kona, ya ti,

"Ndi 'salana sika Tezateza,
'Mfazi Unyengebule;
Ndi ngo bulewe 'Mninindhlu ngabom',
E be ndi buza amanqatanqata obusi."
Wa kohlwa ngoko, wa ti, Nda 'ku i ti-ni l'entaka ? I
mana uku ndi fundekela nje ngento e ndi nga i tandiyo ?"
Wa kcinga ngenhliziyo yake, wa ti, Ndi ya 'ku i bulala
ngoku, ndi i fake ennxoweni." Wa i gibisela, wa i bulala,
va i faka ennxoweni; wva i bopa kakula innxowa ngom'tya.
Wa hamba-ke.
Wa da wa fika kulo 'mzi walo makek. Wa fika, ku
dudwa. Oh! Wa i libala into a b' e i nxhamele; wa ya


have not brought any." He started up with a stick and
beat her; the blows resounded.0 It happened, because
she was preparing to be a diviner, she had an Isala7 on her
head. The Isala fell. He beat her, and so killed her.
He buried her.
When he had buried her, he at once went for his sticks,
thinking to go to the friends of the wife he had murdered,
hastening to recover his cattle. The Isala, which fell from
her head when he was killing her, turned into a bird; and,
as he was on his way, came to him and said,
"I am the little Isala of the diligent wood-bearer,
The wife of Unyengebule;
It is I who was wilfully killed by the head of the house,
When he was asking me about the honeycomb."
The bird continually came to the path; sometimes he
threw his sticks at it. It constantly did so, until at length
he hit it with a stick and killed it; he threw it down an 1
went on his way.
After a time it came back again; and again sang the
same song. He was dead with passion : he threw at it and
killed it; he buried it, and went on his way.
As he was travelling, it came again to the place where he
was, and said,
I am the little Isala of the diligent wood-bearer,
The wife of Unyengebule;
It is I who was wilfully killed by the head of the house,
When he was asking me about the honeycomb."
He was perplexed now, and asked, What can I do to
the bird? It constantly annoys me by this thing which I
do not like." He thought in his heart, and said, I will kill
it now, and put it in my bag." He threw at it and killed it,
and put it in his bag, and fastened it firmly with the
string, and went on his way.
At length he reached his wife's village. When he arrived,
they were dancing. Oh he forgot that about which he was


ngakubalanyekazi; wa se ye nxhamile, e nxhamela umdudo.
Ba nxaza abalanyekazi, ba ti, Si pe ikquba." Wa sel' e si
ti, Kulula-ni ennxoweni apo." Wa i libala intaka a b'e i
faka pakati. Ba ti be so 'ku i kulula, ya puma intake; wa
sel'e semdudwini yona. Ya ti dri-i-i; ya 'ku kwela ema-
kxantini; ya fika, ya vuma kwa le' ngomo, ya ti,

"Ndi 'salana sika Tezateza,
'Mfazi Unyengebule;
Ndi ngo bulewe 'Mninindhlu ngabom',
E ndi buza amanqatanqata obusi."
Wa i va. Ba i va nabaninzi. Wa ndiluka ukubaleka.
Ba m sukel' abantu, ba m bamba, ba ti, U baleka 'nto-ni-
na ?" Wa ti, "Mina, be ndi za emdudwini; a ndi y' azi le
'nto e tetwa ile-'ntaka."

Ya pinda ya vuma pezu kwabantu abo ba m bambileyo,
ya ti,
"Ndi 'salana sika Tezateza,
'Mfazi Unyengebule;
Ndi ngo bulewe 'Mninindhlu ngabom',
E ndi buza amanqnqatnqata obusi."
Ba t, I ti-m na le 'ntaka ?" Wa ti, "A ndi y' azi."
Ba m bulala.

SYo An interjection, expressive of contempt.
'" That is, As you have given birth to no children, and have only a
husband to think of. She reproaches her for her childlessness, and for
her neglect of her husband.
3. Eh--is their most expressive word for expressing thanks.
Inqandamate. Literally, she who prevents the flow of saliva;
it means, she who satisfies desire by gratifying it; as the mouth over-


in such a hurry. He went up to his wife's female relations,
an]i was in a hurry now to join in the dance. His wife's
relations asked.him for tobacco. He at once said, "Untie
my bag yonder." He had forgotten the bird, which he had
placed in it. As soon as they had untied it, the bird came
out; for his part he was engaged in dancing. It made a
whir, and went and pitched on the poles of the entrance to
the cattle kraal; where it sang the same song, saying,
"I am the little Isala of the diligent wood-bearer,
The wife of Unyengebule;
It is I who was wilfully killed by the head of the house,
When he was asking me about honeycomb."
He heard it, and many heard it. He hastened to run
away. The people rushed oh him and seized him, and asked
him what he was running from. He replied, For my part
I was coming to the dance. I do not understand what is
said by the bird."
The bird again sang the song, hovering over the people
who had caught him; it said,
I am the little Isala of the diligent wood-bearer,
The wife of Unyengebule;
It is I who was wilfully killed by the head of the house,
When he was asking me about honeycomb."
They said to him, "What does the bird say ?" He re-
plied, "I do not know." They killed him.

flows with saliva in the presence of savoury odours, but ceases on par-
taking of the' food.
5." I live in her house." That is, she is my best beloved. I live with
her, and not with the other. She was his Rachel; the other his Lcah.
6' Nkauti is intended to represent the thud of the stick on her
body. We might translate it, He beat her, thud, thud, thud."
7- The Isala is a bunch made of feather or other material, worn on
the head by a person who is passing through the preliminary stage of
becoming a diviner.



(Contributed by Mr. W. G. Stanford.)

Kwati kwenye ezinkampeni' zabantu abamhlope kwa
Tshakcl,- besa nqenqile abamhlope bonwabile kweza intotololo
yexego elingum Tshaka. Laye lingaxobanga seliyinto engati
ipelile amandhla" budala.
Lati lize kucela ukutya .nenkonzo kubantu abamhlope.
Bati3 ukupendula Lupina usapo 1wako ? Lati ixego Ndiba-
shiye4 emva. Bati ke5: Yiya kulutabata size sikwamkele.

Landuluka ke ixego. Lati lakubangapandhle6 kwayo
inkampa le babona abelungu selidhlala ixego lipete ikaka
lalo nesinkempe salos. Lasuka lapela ubuntotololo bobuxego
ladhdlal ngamandhla olutshaglimanalinxwaclal'ngasenkampeni
apal libonga inkosi yalo u Cetywayo.

Aqala Amangesi alidubula kunene kwavakala izitonga
zemipu nokulila kwembumbulu kulondawo kwakipela. Ma !
ixego lafeketa ngabo! akwabiko mbumbulu ilifumanayo!

Kwati kwakubamzuzt lemka ixego laya kungena ehlatini
kufupi.'2 Kwaxeshana lingengakanani ligqitile, kwabonwa

a The legend here given is believed to refer to the event which took
place on the 22nd January, 1879, in Zululand, a few miles from Rorke's
Drift. In a letter dated Engcobo, Tembuland, 29th April, 1879, Mr.
Stanford writes regarding it as follows : -" The other day I heard a
Native relating the enclosed story of the Sandhlwana' tragedy. There
was so much of the supernatural introduced into the account that I
thought it worth preserving, especially as it may become traditional in
time." In a subsequent letter, dated Engcobo, 21st May, 1879, Mr.
Stanford kindly supplies us with the following information regarding the
narrator : "The name of the man who related the story I sent you is
Jamijamu.' He belongs to the Zizi clan of Fingoes and is living at
this place, serving as a policeman. He is about forty years of. age,
uncivilized. He had been sent on duty to a place some forty miles



At one of the camps of the white people in Zululand, as
the white men were lying comfortably about, there came a
decrepit old man, a Zulu. He was unarmed, and appeared
broken down with age.
He said he had come to ask the white people for food and
employment. They replied, "Where is your family?" The
old man said, I have left them behind." Then they said,
"Go and fetch it, and we will receive you."
The old man then went off. When he was out of the
camp, the white men saw that the old man was playing
(dancing), having his shield and stabbing assegai. He now
lost the decrepitude of old age, and danced with the vigour
cf youth, making feints towards the camp, singing the
praises of his Chief Cetywayo,
The Englishmen began to fire at him hotly; and tbie re-
ports of the guns and whistling of the bullets were all that
was heard at that place. Mother! The old man played with
them And not a bullet touched him !
After a time, the old man went away, and entered a
forest, near by. A little time elapsed, not long, and a blue-

from here (Slang River). He heard the story related there among.st
the Natives, and on his return I heard him give the account of it to
some of his companions. I then took it down from him, translated it
and forwarded a copy to you."
An educated Native, belonging to a section of the Amaxosa, who
read the story at Cape Town, said that the Kafir used in it appeared to
him like that which is employed by Fingus, and differed in some
respects from that spoken by themselves. He also kindly supplied
certain alterations, which, in order not to interfere with the original
text, are separately printed at the end of the legend.

t The Zulu Country is here called kwa-Tshaka, and the Zulus A-ma-


iputi lipuma kwelohlati libaleka lisiza ngasenkampeni.13

Lafika latsho pakati enkampenil" iputi pakati kwabelungu.
Bawubeta, Inyamakazi! Inyamakazi! bazamo ukuyibulala.
Badubula abanye, abanye baligibisela ngamatye, kwako
abade', baliposa nangezitiya,16 akwabiko olivayo.'7 Kwati
kwesosipitipiti, jwi, babona iputi seliyindodana yom Tshaka, 8
inekaka, nesinkempe.'" Yesuka lendodana yabangena
ngesinkempe eso20 yabo g9waza, yati isababulala bengena-
kuyitini yona, yavela impi ka Cetywayo. Kanti lempi
ibikwak.ufupi bengayazi abelungu.

Bayaqala ukwetuka21 abelungu; iselipakati kwabo yaba-
bulala bonke, akwasinda nokuba abemnye !
Zizo ezo ke indaba ezivela kwa Tshaka.
Ndikuxelele22 mna AmaTshaka23 anamayeza !

'* ezinkampeni, yeknampa;
2. amandhla, amandl a;
3. bati, bali ke;
I4 ndibashiye, ',. :;
Ske, be;
lakubangapandhle, lakuba-

kwayo inkampa, kwe camp ;
nesinkempe salo, ne kebe lalo;
olutsha, obutsha;
o linxwala, ligaxoala;
* ngasenkampeni apa, ngase-
kampeni apo;
12. kufupi, kwa cufupi;

13. ngasenkampeni, ngase 'ka-
4. enkampeni, ekampeni;
'i" abade, znabade;
'1" nangezitiya, nangezitya ;
17. olivayo, oluvayo;
M. yom Tshaka, um Tshaka;
-*" nesinkempe, nekebe;
2 ngesinkempe eso, nge kebe elo;
21 ukwetuka, ukutuka;
'2. ndikuxelele, ndikuxelela;
2" AmaTshaka, ukuba Ama-


buck* was seenii, coinig .out of the same bush, and running
in the direction of the camp.
The blue-buck ran into the camp amongst the white
people. They shouted, Game Game !" and tried to kill
it. It could not be done.
S;:ne fired at it, some threw stones at it, and there were
others who at last threw dishes at it, but no one hit it. In
the confusion they suddenly saw [that] the blue-buck had
become a young man, a Zulu, with a shield and stabbing
assegai. This young man attacked them with his assegai,
anid stabbed them. While he was killing them, they not
being able to do any thing to him, Cetywayo's army came
in sight. The white people did not know it; but this army
was close by.
The white people begin to be on the alert; the army is
amongst them, it killed them all! Not one escaped !
That is the news from Zululand.
I must tell you [that] the Zulus have medicines t

0 We learn from Mr. Trimen that the proper name of the Blaauwbok
is Cephalophus pygmceus, and that the animal is much the smallest of
the South-African Antelopes.

t i.e., Charms,


(Contributed by'Mrs. Hugh Lancaster Carbutt.)
Gwati: endulo gwa gu kona inkosi i nezi 'nkomo eziningi,
nabafazi abaningi, nabantu, ezweni layo. Yayi nabantwana
bebabili be nga bafana; omkulu, gu ngu Mnyamana omncane
gu ngu Ngangezwe. Inkosi yayi "m'tanda gakulu uNgangezwe,
uMnyamana im'tanda ga ncane; geqa unina ga Mnyamana
wa ye nomhau ngoba enga tandwa gakulu um'twana wake;
ngoba futi lowo 'mfazi waye yi 'nkosigazi. Wa camanga
uguti, Inkosi nxa se yi file, abanta baza ga goqa u Nga-
ngezwe gube yena 'nkosi; unina abuse, ngoba gwoba yena
'nkosigazi,-unina we 'nkosi,-mina ngi hale nje !"

Ngelinye ilanga u Mnyamana no Ngangezwe bati nxa beya
gwelusa nabanta babo, ngoba loyo waye nabantu bake, loyo
enabake, unina ga Mnyamana wam' biza wati, Woza lapa
'm't'an'ami." Waseya endhlini ga nina. Unina wa figa
wati, "'M't'an'ami, nyazi gambe uguti uyihlo utanda u-
Ngangezwe gakulu gu nawe; gepa gwoti 'mzugwana efayo
uyihlo, gwoba yena nkosi; nakona gwaziwa uguti yi wena
'ndodana epezu'gwake. Manje se ngi ya gu tshela mubulale!
Tata nali itshana; se ngi li nindile ngo muti. Guyaguti nxa
se ni se tafeni utume abantu benu baye ezinkomeni. E nxa
se ni nodwa bese uti, 'Ngangezwe, agesi dhlale na matshe
amancane siti!' Ubute amatshanyana u wa xube na leli e
ngi gu nigayo; bese utata elinye u libeke lapa emlonyeni

*In a letter dated Kruis Fontein, Klip River County, Natal, 18 June,
1879, Mrs. Carbutt informs us that the story of l~qcangezwe and
.l, .......... was written down by her nearly ten years ago, on first
hearingit from a pure ulu girl, who was the daughter of an old soldier
of Mpande."



In olden times there was a king who had many cattle and
many wives and many people in his country. He had two
children who were boys; the elder was Mnyamana,* the
younger Ngangezwe.t The king loved Ngangezwe very
much; Mnyamana he loved but a little; therefore the
mother of Mnyamana was jealous, because her child was
not loved as much (as Ngangezwe); also she was the
'Nkosigazi.4 She thought, "When the king is dead, the
people will choose Ngangezwe, and he will be king; and his
mother will have power because she will be the 'Nkosigazi,
the mother of the king and I shall just sit (be a nobody)."
One day when Mnyamana and Ngangezwe were going
out to herd (cattle) with their people, for this one had his
people, and that one his, the mother of Mnyamana called
him, and said, Come here, my child." Then he went to
his mother's hut. His mother said,. My child; you know
indeed that your father loves Ngangezwe more than he does
you; therefore, it will be that on the day he dies, he
(Ngnagezwe) will be king, although it is known that you
are the son who is over him (the heir). Now, I tell you,
kill him. Take this little stone; I have rubbed it with
medicine. It shall be that when you are in the veldt, you
must send your people to go to the cattle. Yea when you
are alone, you shall say, 'Ngangezwe, let us play with small
stones, so.' You gather small stones and mix with them
this one which I give you; then you must take one, and
place it on your lower lip, and tell him to do the same;

a 'Mnyamana lit. "Little-black [-one]."
t Ngangezwe lit. As-great-as-the-world."
$ 'Nkosigazi, the great wife of a king or chief.


onga pansi guwe, um'tshele enze njalo ncye; godwa yena
um'nige leli e ngi gu nigayo. U ya gu bona!"
Waseli tata itshe u 'Mnyamana, wall fihla guye, eti koia
abanye ba ngezuguli bona nxa ba hambayo.

Bati nxa se ba figile ezinkomeni ba bona uguti sezi saba-
lele; wa seti uMnyamana gu bantu bbo e" Hambani ni ye
guzibuta izinkomo; ngi funa uguzibona. M'newetu age si
hale etunzini lapa baze ba zi lete." Wati u 'Ngangezwe
"Yeboge m'tagababa." Ba blal'age.

Gwati nxa sebe sitegile abantu babo, u Mnyamana wa buta
amatshe amancinyazana ejingen'lwa nqaga 'elingisa sengati
uyadhlala and' uguba ati gu Ngangezwe, '"Age uli bege
elinye emlonyeni wako uti." Atate elinye u Mnyamana
azibege emkombisa, godwa u Ngangezwe am' nigele leli ale
tete gu nina. Wa li begage u Ngangezwe njenga logu
amkombisile. Wati e sali began le'qa emlonyeni wake la'ngena
empinjeni; wabe uti uya kwehlela, l'ala ugu puma; wati
uiya kamisa l'ala!

Bafiga manje abantu babo nezi'nkomo, bafinyanisa u
Ngangezwe e hlezi nje, e ngasagwazi ugukuluma, ba buza uguti
unani u Mnyamana wati, Besi dhlala nga matshe, gepa
elinye sell ngene empinjeni ga Ngangezwe."

Bakala abantu ba ga Ngangezwe, be zi lahla pansi nje
ngomurau omkulu; ngoba ba be 'mtanda ngempela, ba bona
uguti se u za gufa manje, ngoba itshe li nga vumi ugupuma.
Aba ga Mnyamana abantu ba jabula ngezi'nhliziyo zabo seba
bona uguti ngu Mnyamana ozaguba nombuso gupela.

Gwagupelage: besuga baya e kaya ; u Mnyamana ehamba
pambili nabantu bake, sebejabula bona. UNgangezwe
elandela nabake, bona be nesizungu be kala gakulu. Bati


but give him this one which I give you. Then you will
see !"
Mnyamana took the stone, and hid it on his person,
thinking that thus the others might not see it as they
When they got to the cattle, they saw that they were
scattered abroad. Then Mnyamana said to their people,
Go ye and gather the cattle together ; I wish to see them.
My brother! let us sit in the shade here until they bring
them." Ngangezwe said, So be it, Child of my Father !"
And they sat down.
It was when their people were out of sight [that] Mnyama-
na gathered small stones, occasionally tossing them as if he
were playing, before he said to Ngangezwe, Pray put
you one on your lip, so." He (Mnyamana) takes one,
showing him by placing it on his own lip ; but to Ngangezwe
he gives the one which he got from his mother. Then
Ngangezwe placed it as he had shown him. Just as he
placed it, it jumped into his mouth and went into his
windpipe! He coughed, but it would not come out; he
gaped, but it refused to come out.
Now they came, their people with the cattle. They found
Ngangezwe merely sitting, he was no longer able to speak;
and they asked what was the matter with him. Mizyamana
said, "We were playing with stones, and one has gone into
the windpipe of Ngangezwe."
They cried-the people of Ngangezwe,-throwing them-
selves down with great sorrow, because they loved him
truly; they saw that he was going to die now, because the
stone would not consent to come out. The people of
Mnyamana rejoiced in their hearts, for they saw that
Mnyamnana alone would have power.
That was all. They arose and went home. Mnyamana,
he walking in front with his people, they with gladness;
Ngangezwe, he following with his, they with sadness, and


ba nga figa e kaya u Ngangezwe we'ma nabantu bake esangwe-
ni lesibaya, omunye umuntu wa tshela inkosi wati;
"Nangu Ngangezwe emi esangweni. Utulile yena, gepa
'abantu bake baya kala." Yapuma inkosi yati gu 'Myamana
"Yini na ?" Wati" Besi dhala no Ngangezwe ngamatshe
gepa elinye la ngena empinjeni wake; alisavumi ugupiuna."

Inkosi yase ilila; ngoba beseyibona uguti aga seyigu sinda
u Ngangezwe, ngoba nogudhla a ngebe sa gucdhla. Gepa
yabona uguti se u yagu mane a lahlwe emgodini lapa gwa
gu lahlwa abantu ba gu lelo izwe. Ngobd lapo gwa guti umnuntu
anga gula gu bonagale uguti agaseyigu sinda wayaya lahlwe
nogudhlana gu lowo 'mgodi. Umgodi wawn tshone pansi
gakulu; nga pansi gwa gu 'mnyama gu nga bonagali luto,

Wase yagu lahlwage u Ngangezwe. Abantu bake ba tata
izinja zake nemikonto yake ne 'mpahla yake yonke, amacansi,
neziqigi, nezindugu, gone. Bazisa zone lezo zinto emgodini
yena waba landela,' ganye no Mnyamana nabantu bake.
Godwa inkosi yona ayeza yaya.
Bate ba nga figa emgodini bahlala pansi bonke, abantu ba
ga Ngangezwe barn' nigela ugwayi, wa bema, iabo futi
babema, be kala gakulu.
Baqeda ugubema. Base ba tata imikonto nezinto zonke
ba ponsa emgodini; ba gcina ngaye, barn' lalia gable. Ba
buya bonke ekaya u Mnyamanna a se taba ga kulu.

U Ngangezwe wa sala yedwa lapa emgodini nezinja zake.
Gwati nxa se ba muge bonke, izinja za tata ukamb a z hlola
onke amacele omgodi za funyanisa um'tombo wa manzi amahle
acwebileyo; za waka za wa leta za wa tela emlonyeni ga


much weeping. It was that when they arrived at home,
Ngangezwe stood with his people at the gate of the (cattle)
pen; one person spoke to the king, and said, "Here is
Ngangezwe, standing at the gate. He is silent, but his
people, they are weeping." The king came out, and said
to Mnyamana, "What is it ?" He said, "We were playing
with stones with Ngangezwe, and one went into his windpipe;
it will not now consent to come out."
The king then mourned, because he saw that Ngangezwe
would not recover; for now he could not even take food.
Therefore, he (the king) saw that he would merely have to
be thrown into the hole where it was usual to throw (bury)
the people of that country. Because there, in that country,
when a person was ill, and it was evident that he would not
recover, he was thrown with a little food into that hole.
The hole was very deep ; at the bottom it was dark, nothing
being visible.
And so he, Ngangezwe, went to be thrown in. His people
took his dogs, and his assegais, and all his property, mats,
and pillows, and sticks, everything. All these things they
moved to the hole, and he followed them; also Mnyamana
and his people. But, the king, he never went (did not go).
It was that, when they came to the hole, they all sat
down. The people of Ngangezwe handed him snuff; he
took snuff, and they also took snuff, weeping a great deal.
They finished taking snuff. Then they took his assegais,
and all his things, and threw them into the hole. They
finished by (throwing) him (in). They threw him in gently.
They all returned home; Mnyamana, he now with great
Ngangezwe remained alone in the hole with his dogs. It
happened that when they had all gone, the dogs took a pot,
and looking round the sides of the hole, they came upon a
fountain of water, good and clear; they dipped into it, and
brought it, and poured it in the mouth of Ngdngezwe; then


Ngangezwe; wase u ncibiliga umuti etsheni, la puma
Izinja za se zimba indhlela yoku puma. Zati zi nga yi
qeda indhlela, za buyela za twala impahla yonke ga
Ngangezwe za yi bega nga pezulu; za pindela zam' kupula
yena, wase bona ilanga futi !

Wa mangala manje uguti Gazi ngi ya gu buyela ekaya gu
baba, noba ngi zagu muga na ?" Wa camanga; enye
inhliziyo yati "Buyela," cnye yati "Musa." Waza wa
nxahela ugu muga. Wase muga kona 'mzugwana loko
nezinja zake zahamba naye. Wahamba amalanga amanengi,
izinjo zi jingene zim bambela inyamazane nxa elambile. Wa
hamba gwaza gwa -pela inyanga, wa se figa ezweni lenye
inkosi. Waya enkosini ya lapo wati, "E! 'Nkosi ngi
tole." Yavuma inkosi wase h1ala wayisi qila sayo.

Wahlal' age! Inkosi leyo yabona uguti ungu munti ohlagani-
pile osebenza gable. Nezinja zake zi hlaganipile futi.
Yam' tanda u Ngangezwe inkosi; yam' niga izinkomo; ya
buya yam' bega wa yi'nduna gu leyo 'nkosi. Futi ya buya
yam' niga umtwana wayo, wase ba nomfazi. Izinkomo zake
zande za nengi; wa buya wa tola abanya abafazi. Au!
naye waza wayi 'nkosana Inkosi yaza yam' biyela umuzi
omkulu eceleni gwo wayo. U Ngangezwe wa ne buto futi.
Abantwana bake ba baningi futi.

Ngo lunye usugu nxa ase hale isikati esikul u glelo izwe
wakumbula gubo wati, "Ngi funa uguya gubona ubaba;
ngi funa uguya gubona izwe la giti." Inkosi ya qala ya'la ;
ngoba be i nga tandi bani u Ngangezwe amuke; pela umtwana
wayo waye ngu 'mjazi ga Ngangezwe. Wa cela gakulu
uguya gubo; yaza ya vuma. Yati i nga vuma inkosi, wa
buta izinkomo zake u Ngangezwe, wa biza amabato ake, wa


the medicine that was on the stone melted, and it came out
of his windpipe!
The dogs then dug a path to go out by. When they had
finished the path, they returned, and carried all the property
of Ngangezwe, and put it above the hole; then they went
back again and brought him out; and he saw the sun
again !
Now he wondered, saying, Shall I indeed go back to
my father, or shall I go away ?" He thought; one heart
said, Go back," another said, Do not;" until his inclina-
tion led him to go away. Then he went that very day, and
his dogs with him. He walked many days, his dogs occa-
sionally catching an antelope for him, when he was hungry.
He walked until a moon was finished, and then he came to
the country of another king. He went to the king of that
place, and said, "Receive me, 0 King!" The king con-
sented, and he stayed, and became his servant.
And so he stayed! That king saw that he was a person
who was clever and who worked well ; his dogs also were
clever. The king, he loved Ngangezwe, and gave him
cattle; after that he advanced him, and he was a headman
to that king. Afterwards he gave him his child, and so he
got a wife. His cattle increased and became many, and he
got more wives. Indeed he became a small king himself!
The king at last built him a large town (kraal), beside his
own. VNgangezwe also got a regiment. His children, more-
over, were many.
One day, after he had stayed a long time in that country,
he remembered his home, and said, I wish to go and see
[my] Father ; I wish to go and see our country." The
king at first refused, because he did not wish that Ngangezwe
should go away ; truly his child was the wife of qangezwe.
He (Ngangezwe) begged greatly to go to his home, until at
length the king consented. As soon as the king consented,
Ngangezwe gathered his cattle together, and called up his


tabata abafazi nabantwana bake wa valelisa e 'nkosisini, we
Wahamba u Ngangezwe nabantu bake izinsugu ezinengi
njenga nxa esa suga gubo; waza wa figa emangweni omkulu
lapo gukona umuzi ga yise. Base ba biya umuzi wake
kona lapo. Wabatshela futi uguti ba ngeza ba tshela 'muntu
uguti u ngu bani yena. Wa biy'wage umuzi.

Nge line ilanga we'zwa u Ngangezwe uguti gu za gu
puzwa utshwala em'zini gayise; waya ne viyo labantu bake,
beti baya gu puza utshwala, ba bone nezintombi futi.

Bayage; bafinyanisa u Mnyamana e hlezi esibayeni
nabantu bake ganye na labo ogwa gu ngaba ga Ngangezwe.
U Mnyamana ube kuluma, ehlega, nabake; godwa labo ogwa
gu ngaba ga Ngangezwe be hlezi be tulile nje. Wa bona
uguti aba gam' kohlwi; wataba.

Unina no dadewabo, ngoba waye naye u dadewabo, waba
bona be ngapandhle, imizimba yabo im'hlope ngom' lota;
ngoba be be sam' lilela; gepa bonke abantu aba be dhlula
nga gubo ba be ba tela ngom' lota. Nendhlu ga nina wa yi
bona se yi susiwe lapo gu ya begwa eza makosigazi kona ;
seyi begwe gwe zinye izindhlu emaceleni gwo muzi. Wa
bona uguti loku gwenzwe ngo lunga nina ga Mnyamana.

Zite zi nga figa izintombi u Ngangezwe gez' akiluma
nazo; wemuga waya lapaya gu nina no dadewabo (bona be
ngam' azi), wakuluma nabo. Izintombi za blega zati, Hah!
wati e yi nkosi enkulu wakuluma ne'ntombazana yoim'fazi
owa suswa nendhlu yake lapo gu hlaliswa amakosigazi konal
futi enga gezi nogu geza um'zimba wdyo !"

U Ngangezwe gez' akatala nxa ba hlegayo; wa kuluma
naye nje laza la penduga ilanga. Gwati nxa ase muga


soldiers, and took his wives and children, and bade farewell
to the king, and went forth.
Ngangezze went with his people many days, as he did
when he left his own country ; until he came to the great
rising ground where was situated the kraal of his father.
Then they built his kraal there. He told his people also
that they must never tell any one who he was. Then the
kraal was built.
One day Ngangezwe heard that there was to be a beer
drinking at his father's kraal; so he went with a company
of his people, who said that they were going to drink beer
and see the girls also.
So they went; and found Mnyamana sitting in the
(cattle) pen with his people, together with the people who
formerly belonged to Ngangezwe. Mnyamana was talking
and laughing with his own, but those who were formerly
VNangezwe's were sitting quite silent. He saw that they
had not forgotten him, and he rejoiced.
He saw [that] his mother and sister, for he had a sister,
were sitting outside the kraal; their bodies were white with
ashes; for they were still mourning for him; every one
who passed by them threw ashes on them. The hut of his
mother, too, he saw was now removed from where the
queens' houses (huts) are placed; it was among the other
huts at the sides of the kraal. He saw that this was done,
owing to the envy of the mother of Mnyamana.
When the girls came forth, Ngangezwe never spoke to
them; he went to his mother and sister (they not knowing
who he was), and talked with them. The girls laughed, and
said, "HIa He, who is a great king, talks with a girl of
the woman who was removed with her hut from where the
queens' huts are placed; also (a girl) who does .not even
wash her body !"
Ngangezwe did not care when they laughed; he just
talked with her until the sun turned round. When he was


wakuluma ngo guti aga be ngu 'mgani wake. Wa vuma ti
dadewabo wati yebo ;" e ngazi pela uguti ngu Ngangezwe
ley' inkosi. U Ngangezwe wa mema unina no dadewabo
uguti ba bo'za uguza gum' bona. Wemugage.
Guyasa gusasa unina no dadewabo baya gu geza, ba coba
imizimba yabo; baye en'zini ga Ngangezwe. Wa ba'pa
inyama no tshwala nogunye ugudhla. Gwati ntambama nxa
se be buya, wa ba pelegezela; e ba mema futi. 'Mzugwana
be ngayanga uguya gu'm'bona, waye ba tumela izinto e ba'pa.
Wa qala manje udadewabo ugu kulupala, umzimba wake wa
kanya wa muhle impela yena ezinye izintombi za no-mhau.

Way'aye ga nengi emzini ga yise u Ngangezwe u guya gu
puza u tshwala, nabantu ba ga yise ba beya gwo wake ; bo
tandana bonke. Godwa a beze bazi uguti u ngu Ngangezwe.

Nge linye ilanga wa hamba na bantu bake bonke waya
gu yise, a se ya gu ba tshela aba gubo uguti u ngu bani. Wa
finyanisa bonke abantu ogwa gu nga bake nxa a se yi'nsizwa
be'mi bodwa esangweni lesi baya. Wa ba tshela wati Ngi
ngu Ngangezwe!" Be'tuga, ba mangalc! ba buyaba jabula;
ba hlega, ba cwaya, ba hiabela! Au! ba jabula ngo gu
jabula ogu kulu.

Ba vela manje uyise no Mnyamana, se ba letwa ngu
'msindo. Wa pinda watsho wati Ngi ngu Ngangezwe!"
Apela amandhla enkosi; ya hlulega ugukuluma Nami ngi
ya hlule ga ugugu tshela ugujabula gwe' nkosi. Gwa gu
U Mnyamana wa 'fa lt valo nxa a se bona uguti ngu
Ngangezwe ngempela. U Ngangezwe waza wa kuluma ngo
musa guye wati a nga bo 'saba, ngoba gez' a bulawa. Naye
u Mnyamana waza wa jabula, uguti u Ngangezwe u se kona.


leaving, he spoke, and said that she should be his friend.
She consented, his sister, saying "Yes," she not knowing
indeed that this king was Ngangezwe. Ngangezwe invited
his mother and sister to see him, and then he went away.
When the light of to-morrow morning appears, his mother
and sister go to wash, and they oil their bodies, and go to
the kraal of Ngangezwe. He gave them beef, and beer,
and other food. When it was evening, and they were
returning, he accompanied them a short way, inviting them
to visit him again. On the days that they did not go to see
him, he used to send them things, giving them (a present).
She began now, his sister, to grow fat; her body shone,
and she was truly beautiful. The other girls became
Ngangezwe went a great deal to the kraal of his father,
to drink beer, and his father's people used to go to his kraal;
and they all became fond of each other. But they never
knew that he was Ngangezwe.
One day he went with all his people to his father, going
now to tell the people of his home who he was. He found
all the people who were formerly his, while he was still a
young man, standing alone at the gate of the pen, He
spoke to them, saying, "I am Nganjezwe !" They were
startled, they wondered, and then they rejoiced; they
laughed, they danced, they sang. Of a truth they rejoiced
with a very great joy.
Now they appear, his father and Mnyaamana, being
attracted by the noise. He again said, I am Ngangezwe I"
The strength of the king was finished (forsook him); he was
unable to speak. I also am unable to tell you of the
gladness of the king. That was all.
Mnyamana (almost) died of fear when he saw that it was
indeed Ngangezwe; until Ngangezwe spoke with gentleness
to him, and said that he was not to fear, for he should not
be killed. Mnyamana was at length glad 'to find that
Ngan ezwae was still here (still lived).


Inkosi yati se yi gukile manje, u Ngangezwe ga be yena
'nkosi wa vuma u Ngangezwe ; u Mnyamana gwa yi 'ndunm
yake enkulu. Indhlu ga nina ya buyiselwa endaweni yayo;
u dadewabo we'ndela enkosini enkulu ye linye izwe.


The king said [that] he was old now; Ngangezwe must
therefore be king himself. He consented; and Mnyamana
was his great headman. His mother's house was brought
back to its place, and his sister was married to a great king
of another country.

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