Folk-lore journal

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Title:
Folk-lore journal
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Book
Publisher:
Darter Brothers and Walton
Place of Publication:
Cape Town
Publication Date:
Copyright Date:
1879

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University of Florida
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University of Florida
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Table of Contents
    Front Cover
        Front Cover 1
        Front Cover 2
    Title Page
        Title Page 1
        Title Page 2
    Usomamekutyo
        Page 125
        Page 126
        Page 127
        Page 128
        Page 129
        Page 130
        Page 131
        Page 132
        Page 133
        Page 134
        Page 135
        Page 136
        Page 137
        Page 138
        Page 139
        Page 140
        Page 141
        Page 142
        Page 143
        Page 144
        Page 145
        Page 146
        Page 147
        Page 148
    Index to volume 1
        Page i
        Page ii
        Page iii
        Page iv
    Back Cover
        Back Cover 1
        Back Cover 2
Full Text







SIFOLK-LORE JOURNAL,



EDITED BY THE WORKING COMMITTEE OF THE SOUTH
AFRICAN FOLK-LORE SOCIETY.

Semiper ino'i tqid or A.tir;ca.




VOL. I.-PART V[.


NOVEMBER,


1879.


CONTENTS.


I'.lCI
USomaiuLekutvo ... ... Coll:.t-d by The Rev. 0. Stavm... 12
Thi Annual 'Fe-'ival of tho
Zulus ... ... ... Written by The Rev. H. Kitc." ... 134
Alasilo and Mrmsilouyane ... Contiihut,-cd by Mr. S. H. Edwirrds 138
Five Herero Sayings or
Proverbs ... ... Ccnqutibiited by The Rev. Dr. C. /7.
lahni ... ... ... ... 14d



CAPE TOWN:
DARTER BROTHERS AND WALTON.
LONDON:
DAVID NUTT,
270, STRAND.
1879.


i

4










S
.I





I
*It











FOLK-LORE JOURNAL,


EDITED BY


THE WORKING COMMITTEE OF THE SOUTH
AFRICAN FOLK-LORE SOCIETY.

Semper novi quid ex Africa.




VOL. I.-PART VI.


NOVEMBER,


USomamekutyo


CONTENTS.

... Collect by The Rev. 0. Stavem... 126


The Annual Festival of the
Zulus ... .. ... Written by The Rev. B. Kiick -... 134
Masilo and Masilonyane ... Contributed by Mr. S. H. Edwards 138


Five Herero Sayings
Proverbs ...


or
. Contributed by The Rev. Dr. C. H.
Hahn ... ... ... ... 146


CAPE TOWN:
DARTER BROTHERS AND WALTON.
LONDON.:
DAVID NUTT,
270, STRAND.
1879.


1879.















































CAPE TOWN :
BAUL SOLOMON AND CO., PRINTERS,
ST. GEORGE'S-STREET.























USOMAMEKUTYO.












USOMAMEKUITYO.
(Collected by the Rev. O. Stavem.0)
Wati USomamekutyo wa puma wa'luka wa ya uku lima
ensimini. Ya fika inyoni, ya hlala ya ti, "Umhlaba ka 'baba
lo, e ti e nqaba nawo lo, 'be ni u pikelele; ku nga ba izi-
sinjana mbe mbe, amagetyana foxo foxo, imbewana ci!" Ya
pinda ya fika, ya shumayela ya ti, "Umhlaba ka 'baba lo,
e ti e nqaba nawo lo, 'be ni u pikelele; ku nga ba izisinjana
mbe mbe, amagetyana foxo foxo, imbewana ci !"



Wa i xotya, ya ngena esizibeni; ya puma ya ngena
ehlatini; ya puma ya ngena esagudeni. Wa fika wa i
bamba, ya ti, "U nga ngi bulali; ngi inyoni, e nya
amasi." Wati, "A k'u w'enze-ge si bone." Yenza-ge, ya
m telela, ya m kamela umlaza. Wati, "A k'wenze
izigongoto." Ya tuouza ya ti "Tucu, tucu." Wa dhla.
Wa e s'e i bopa-ge kuso isagude.

Wa suka-ge, wa goduka wa fika ekaya. Wa tyo k' owesi-
fazane wati, "Ngi buya nayo inyoni; i ti ngi 'nyoni, e nya
anasi." Wati, Hanza upiso u i fake kona ukuze i zalise
upiso, ukuba se si dhle." Kwa hlwa, uba ii tyone, kwa
pekwa izinkobe kwa potulwa. W'esuika wa hlanza udiwo
wa ka amasi. Ba quba ba dhla bobabili. Kwa sa b'aluka
ba buya emini ba pek' izinkobe. Wa potula wa pindela wa
bloanaa lona udiwo, e za ku kela amasi. Ba quba ba dhla.


* [No. III. of Mr. Stavem's collection.]












USOMAMEKUTYO.
USomamekutyo went out into the field in order to cul-
tivate his garden, A bird came, sat down and said, "It
belongs to my father this ground, which he says that he will
keep, and which you persisted [in] intruding into; 0 that
only grass may peep out from the ground, the small picks
break and the little seed be spilt !" It came the second
time, spoke and said, It belongs to my father this ground,
which he says that he will keep, and which you persisted
[in] intruding into; 0 that only grass may peep out. from
the ground, the small picks break and the little seed be
spilt !"
He drove it away, and it flew into the pool; it set out
and flew into the bush; it set out again, and flew into the
grove of palms. He came and caught it, and it said,
"Don't kill me; I am a bird, who excretes sour milk."
He (the man) said, "Just make and let us see." It did, it
poured out for him, it squeezed out whey for him. He said,
"Make clotted milk." It shook out, it said, Tucu tucu."
He ate. And then he tied up the bird to the palm.
He started, went on, and arrived home. He said to the
woman, "I return with a bird; it says that it is a bird, who
excretes sour milk." He said, Cleanse the large pot, and
put it into it, that it may fill the large pot, as we have now
already eaten." When the sun had set, it became dark,
and mealies were cooked and ground. She went to wash
the vessel, and she ladled milk. They passed over to each
other and they ate. In the morning they went out, and
came back in the afternoon, and cooked mealies. She
ground, and went again to wash the vessel, as she was going
to ladle sour milk into it. They passed it over to each
other and ate.
L2








FOLK-LORE JOURNAL.


Ute ngosuku lokuba isikunhlwana somfana, si ti ngi bonile
ubaba nomame be sibukula emzamo opizweni, wati, "Pek'
izinkobe, ntombazana u potule u zi qube." W'esuka wa
namukula wa ka odiweni. Wa biza ezinye izinkunhlwana.
Yati inyoni, U nga ngi koti 'sihlama, funa. ngi fe." Wa i
kota; ya fa. Wa kelela wa kipa amasi. Wa biza ezinye
izingane; wa wq dhla amasi wa wa cita.



Wati ngenxa yoku buya izinkomo wati, "A si pume si
nyaialale, se be za ku fika." -Ba puma lobohili. Ba fika
uyise nonina. Uniia wa kateka endhlini, wa biza indoda
TISomamekutyo wati ma i ze 'ku bona. Ba biza izinye izin-
kunhlwana. Za ti- izinkunhlwana, "Si biziwo, si biziwe
ngabo tina; bd ti ma si ze 'ku dhla."


Ya i s'i puma indoda i s'i juna. Ya zuza intombazana,
uba i pume i fune. Ya i s'i buza entombazaneni i ti U pi
umne wenu na. Ya m komba ya ti u za ku fika, a buye
nezinkomo. Wa fika "nxa ku ntambama. Wa m biza, w'
eza. Wa buza uyise wati, tkudhla kwami ku dhliwe ubani
na?" Wati umfana, 'Ku dhliwe iti." W'esuka-ge wa tata
intonga,. Umfana w'esuka wa baleka; wa xotywa ilanga li
ze li tyona. Wa e'se g -i-tyima yena uyise. Wati umfana
wa bona iqina ebusweni bake, wa e s'e li tyaya. Wati uyise
wati, "W'enza ngalo umfo wami, ka ngi sa ji uku ku tyaya."
Wa li tabata iqina wa buya nalo; w'eza ekaya. Wa fika
ekaya ba li hlinza bobdbili, ba li peka ba li dhla.



Kwa sa wa puma' uyise wa ya 'ku zingela. Wa vusa
impunzi wa i xotya. Wa m bona umuntu e mi wati, Yeqela








FOLK-LORE JOURNAL.


gut it occurred one day, that a small boy, when remem-
bering that he -had seen his father and mother taking off the
cover from the large pot at the back of the hut, said,
" Cook mealies, Girl, and grind and pass it over." She
went to tighten round the cover of the pot, and she ladled
out of the vessel. He called the other children. The bird
said, "Don't lick me behind, I might die." He licked it,
and it died. He continued squeezing out; sour milk. He
called for other children; and he ate sour milk, and threw
away.
At the time when cattle were returning, he said, Let
us go out and hide, because they will come now." They
both went out. Their father and mother came. Their
mother entered the hut, and she called her husband U-
Somamekutyo, saying that he should come and see. They
summoned the other children. The children said, "We
were called, we were called by them. They told us to
come and eat."
Then the man went out searching for them. While he
was searching, he found the girl. Then he asked the girl
about [it], where her brother was. She pointed at him,
and said that he was to come, returning with the cattle.
He arrived in the afternoon. He (the father) called him,
and he came, His father asked, saying, Who has eaten
my food?" The boy answered, "It is eaten by us." He
(the father) started, and took a stick. And the boy, too,
started, and ran away ; and he was followed up until the
sun set. Then his father ran fast. When the boy saw a
steinbock in front of him, he threw a stick at it. Then his
father said, "Do this, my boy, and I will not beat you."
He took the steinbock and went back with it; and he came
home. On arriving home they both skinned, cooked, and
ate it.
Next morning, the father went out to hunt. He came
upon a bushbuck-and followed it. He saw a man, standing,


129'









FOLK-LORE JOURNAL.


nansi iyamazana yami !" Wa se wa fika wati, "U libele
uku zineka amazinyo-nye!" Umuntu wa e file e mi; e ti u
y'ezwa, kanti umuntu u file. Wa mi tyyay emazinyeni. A
suka amazinyo a hiala lapa ebusweni'enza umqele. W'esuka
wa goduka. Wa fika ekaya kq make. Wati umkake,
"Somamekutyo namhla ini e na, e se busweni bako na ?"
Wa pendula wati, "Ngi vase impunzi; ya clhlula ku 'muntu
e mi, kanti u file. Nga fika mina nga m tyaya ngi ti, 'I
dhlulelani inyamazana yami na, u libele uku zineka amazinyo
na Wa e s'e peka amafata umfazi, see wa tela amafuta
ebusweni se e ti, "Peza !" Yati indoda ka ngi yi ku pezd
ngi hamba ngi zingela.


aKwa sa wa puma wa ya uku zingela. Wa fumana u-
mtwana wezi namatelane, wati, Suka si goduke." Wati
umtwana wezinamatelane wati, "Ka ngi suki." Wati, "U
nga suk' u ndni ?" Wa m tabata wa goduka naye wa hamba.


Kwa ba kude ekaya, wa pumula emtunsini eti, "Y'ehlika."
Wa nqaba wati, "Ngi ty-ilo mina nga ti ngi umtwana wezi-
namatelane." Wa fika ub'esuke emtunzini a hambe, wa fika
ekaya. Wa ngena endhlini, wa m fumanisa a nge ko umfazi.
Wati wa pinda wati, "Y'ehlika !" Wa nqaba wati, "Ngi
vele nga tyo nga ti ngi umtwana wezinamatelane." Wa hlala
enyovane USomamekutyo. Wa e s'e buya umtwana wezi-
namatelane e s' eza ku hlala ngasesisweni. Wa tta umkonto
wati ma ngi zi gwaze. Wa suka umtwana wezinamatelane
wa hlala nga semhlana. Wa fika umfazi wati, "U tata pi lo
mtwana na namhla na ?" Wa tula USomamekutyo. Wa
pinda umfazi wa tata wa peka wona amafuta, wa wa tela ku
mtwana wezinamatelane. Za ncibilika s' ehla pansi. Wa








FOLK-LORE JOURNAL.


and he cried to him, Turn back my game there !" He
came nearer, and said, You only state grinning with your
teeth !" The man was standing dead; he thought that the
man was alive, although he was dead. He struck him on
the teeth. The teeth came out, and placed themselves upon
his face, and made a circlet. He started and went home.
He came to the kraal, to his'wife. His wife said, U-
Somamekutyo, what is it, you have got on your face?" He
answered and said, I came upon a bushbuck; it passed by
a man, who was standing dead. I came near, and struck
him, saying, 'Why does my game pass, while you stand
grinning with your teeth?'" Then his wife cooked fat,
and she poured the fat into his face, saying, Leave off !"
The man answered that he should not leave off going to hunt.
Next morning, he went out to hunt. He found a child
of the fast-sticking people, and he said, Get up and let
us go home." Then the child of the fast-sticking people
answered, "I don't get up." He said, You don't get up ?
What is the matter with you?" He took and went on
home with it.
As his home was far off, he rested under a shadow, saying,
"Get down !" It refused, and said, "I told you that I was
a child of the fast-sticking people." When he had left the
shadow and gone on, he came to the kraal. He entered the
hut, but he did not find his wife there. Then he again
said, "Get down !" It refused, saying, "I told you before-
hand that I am a child of the fast-sticking people." U-
Somamekityo laid himself on his back. Then the child of
the fast-sticking ,people moved over to his stomach. He
took a spear, thinking that he should stab it. The child of
the fast-sticking people went to his back. His 'wife arrived,
and said, "Where did you 'get that child to-day ?" U-
Somamekutyo was silent. The wife ag-ain cooked fat, and
she poured it on to the child of the fast-sticking people. It
became loosened, and got down. The wife asked, saying,








FOLK-LORE JOURNAL.


buza umfazi wati, "U za ku m buyizela lo mtwana, o m
teteyo ?" Wa za w7 lala. Kwa sa wa puma nazo izina-
matelane. Wa e ya wa zi beka.
Wati e s'e buya wa buya ngasensimini, wa fuumana umfazi
e liima e kipa umuti; u mudhle 'ngati u ya dhliwa. Wa fika
wa buza ku mfazi wati, Ku ya dhliwa-nye loku na ?" Wa
nqaba umfazi wati ka ku dhliwa. Wa goduka wa -ya ekaya.
Wati emtambama wa puma wati, "Se ngi ya ku tyisa ama-
bibi." Wati umfazi, "U nga b' u linga u dhle lo muti, e ngi
u lime ensimini."

Wa fika ensimini, wa butela amabibi wa tyisa. Wa hlala,
Swa butela wona umuti etyanini, wa ku tela edama emlilweni
wa w'osa. Wa -vatwa. Wa u pula, wa dhla wa qeda. Wa
suka umanxa ku ntambama wa w ika emfuleni. Wa fika wa
hlamba wa ti ma ngi puze. Amanzi a nyamalala. Wa
buyela emya, amanzi a kona. W'esuka wa ti ma ngi ngomele
ngomlomo. A nyamalala amansi, a inhlabati. W'esuka wa
dhlula wa ya esizibeni esikulu. Wa fika wa poseka wa ti
ngi ya ku puza pansi. Amansi a nyamalala, wa kahleka
ehlabatini.



W'esuka wa hamba wa fika ekaya. Wa e s'e m bonile
umfazi wake wa ti, "Namhla ngi za kwenza njani loku
namhla ng i pume ng i ku tyela ukuti, u nga b'u dhla lo muti.
Wa kama umlaza eguleni wa m nika. Wa puza. Wa m
nika amansi. Kona e s'e wa puza, a nga sa nyamalali.

Of the story of the Bird that made Milk, contained in the first part
of the story of USomamelutyo, as here related, three other versions,
at least, are known to us. One of these is in Kafir, accompanied by
a translation into English. It is contained in a sample sheet and slip
issued by Mr. G. M. Theal, at Lovedale, in 1877, intended by him to
form part of a volume to be entitled Stories of the Amaxosa ;" an
undertaking which was however not proceeded with, on account of
the very little encouragement held out. A Zulu version, also accom-


132 ,








FOLK-LORE JOURNAL.


Are yoie going to take back this child, which you have
taken ?" He lay dpwn to sleep. Next morning, he went
out with the fast-sticking one. He went and put it away.
When he was returning, he came back through the garden,
and he found his wife there, at work, digging out a plant ;
it was nice, and, seemingly, fit to be eaten. He came ad
asked his wife, saying, ".Can that be eaten ?" The wife
answered that it could not be eaten. He went homewards
to the kraal. In the afternoon he went out, saying, I am
going to burn weeds." His wife said, Don't try to eat
that plant, which-I have cultivated in the garden."
He came to the garden, gathered weeds, and burned them.
He sat down, gathered the plant in the grass, and put it
into the fire on the fireplace and roasted it. It was
thoroughly roasted. He took it out, ate, and finished it.
S In the afternoon, he started and came to the river. Coming
- there, he washed his hands, and thought that he would
drink with his hands. Bpt the water disappeared. He
retired, and there was water. He then resolved to drink
with his mouth. But, the water disappeared again, and it
became sand. He started, and went on to the large pool.
He came there, and dived, thinking that he should drink
under the water. But, the water disappeared, and he lighted
on the sand,
He started, and went on, and came to the kraal. Having
seen him, his wife said, To-day what shall I do ? because
to-day when I went out, I told you that you should not eat
that plant." She squeezed out whey from the vessel, and
gave him. He drank. She gave him water. Then he
drank it, and it did not disappear any more.*

panied by translation into English, was given in 1866 by the present
Bishop of St. John's, in Vol. I., Part II., of his Zulu Nursery Tales"
(pp. 99-104). A Setshuana version, in English only,-was also given
by Mr. Theal, on the slip already referred to. In both the Kafir and
Setshuana version, many subsequent adventures of the children are
narrated, which do not form part of the two Zulu stories given, or
referred to, here.









FOLK-LORE JOURNAL.


UMKOSI WOKWAZULU.*
(Written by the Rev. H. Kiick.)
Abantu bakwaZulu banomkosi wabo ngeminyaka yonke.
Umandulo uy'innyanga'yomkosi. Koclwa uma umbila utyetya
ukuvutwa, umkosi ungangena na nigapambili kwale 'nnyanga,
njalo uma umbila epuza ukuvutwa, ngokuba izulu laba 1'omile,
umkosi uyangena ngas' 'emvakwaley'o 'nnyanga.



KEPA LO'AMKOSI W'ENZELWANI, UNOMSEBENZI OMUNI NA?
Unomsebenzi omkulu. Abantu bakwaZulu, uma
umbila uvutwe, abang'e ze bawudhle wona umbila, inxa
inkosi irigavumanga. Umuntu osuka ezidhlela umbila
omutya inkosi ingakavumile uzakubulalwa kuti nya. Abelangu
bamangala ngaloku beti: Au! umuntu angeye emasimini ake
na, avune ukudhla kwake away ekulimile na, ukuba adhle
na ? Kepa abantu \bakwaZulu kabamangali, ngokuba beti:
"Tina sing 'abantu benkosi; umzimba namandhla etu, ama-
simu nokudhla na konke esinako kuy'into yenkosi. Kufanele,
ukuba singaqali ukudhla umbila omutya; kube kuze inkosi
isivumele." Ngomkosi kodwa inkosi iyavumela, ukuba abantu
bayo baqale ukudhla umbila omutya nesinye isilimo esitya.





0 The manuscript of the above account, kindly forwarded to the
Rev. Dr. C. H. Hahn by the Rev. K. Hohls, General Superintendent
of the Hanoverian Mission in South-Eastern Africa, has been deposited
in the Grey Library, Cape Town. A few lines, written by Mr. Hohls,
dated Hermannsburg (Natal), 7th August, 1879, inform us that the
writer is the Rev. H. Kiick, for the last seventeen years a Missionary
in Zululand.









FOLK-LORE JOURNAL.


THE ANNUAL FESTIVAL OF THE ZULUS.

The Zulus have their festival every year. The month,
when the festival is celebrated is umandalo (this month
begins about the middle of December). But, if the mealies
have become ripe speedily, the festival can be celebrated
before this month begins. And so, if the mealies delayed
to become ripe on account of dryness, the festival is to be
postponed.
WHAT IS THE PURPOSE OF THIS FESTIVAL?
The purpose of this festival is of great importance. The
Zulus, if the mealies are ripe, are not permitted by them-
selves to eat them. The King must always give them the
permission, before they can do so. If somebody is eating
new mealies, before the King has given his permission, he
will be killed entirely. The white men are wondering about
it, and say, Is a man not allowed to go in his own gardens
for harvesting food, which he had planted himself, and to
eat it ?" But the Zulus are not wondering about that,
saying, We are all the King's men, our bodies, our power,
our food, and all that we have is the King's property. It
is quite right, that we do not commence to eat new mealies.;
unless the King has permitted it." The celebration of the
festival is the King's permission per factum, that his people
commence to eat new mealies [and] other new fruits.








FOLK-LORE JOURNAL.


UKUDHLALA KWOMKOSI KWENZWA KANJANI NA?
Umkosi unezahluko ezimbili zokuti: 1. Umkosi omncinya-
ne; 2. Umkosi omkulu.

I. UMKOSI OMNCINYANE.
Kuti innyanga yomkosi ihlangene inkosi iyatuma abantu,
ukubca b'ake amanzi olwandhle. Nabantu abakulu sebeku-
puka. Uma sebebuyile abanta namanzi olwandhle; unkosi
uyangena. Abantu abakulu nenkosi bazibutanela esibayeni.
Seifika innyanga yenkosi, seilutata uswele, seilugaoba, seilu-
xuba namanzi olwandlhle, seitelela ngawo inkosi ukuze iqonele
amanye amakosi. Sokupelileke njalo umkosi omncinyane.
Ukubusa kuka 'Mpande amaZulu ab'esevunyelwa ukudhla
umbila omutya, nesinye isilimo esitya. Kepa uCetywayo
wati, abantu mabahlale bengakadhli uze u pele nomkosi
omkulu.




2. UMKOSI OMKULU.
Kungahlula izinzukwana ngas'emva kwomkosi omncinyane,
ukuba amabufo onke enkosi ab'esekupukela enkosini uku-
hlala umkosi. Kulowomkosi omncinyane babebutene abantu
abakulu bodwa, kodwa kulomkosi omkulu ngababutana bonke
abantu bamabuto. Uma esele munye ekaya uzakubuzwa
ukuti: Wa salelani ekaya ? Urma engapenduli kadhle ukuzi
land, uzaku bulalwa uqobo. Ulm kupuka amabuto afaka
isihlomo sonke, apata isihlangu nezikali; ahamba ehlomile
ukuhloma njenga ehlomile uma ehlasela impi. Kuti sebe-
kupukile, umkosi uyangena.








FOLK-LOBE JOURNAL.


IN WHAT IAiNN'ER IS THE, FESTIVAL CELEBRATED ?
The festival has two parts. The first part is called The
Little Festival;" the other part is called The Great
Festival."
1. THE LITTLE FESTIVAL.
If tei moon of the festival is full, the King sends men to
the sea; to draw sea-water. And the great iiien go to the
King to celebrate the festival. When the men are back
with sea-water, the festival begins. The great meni (perhaps
some common people, who are just serving the King) and
the King assemble ih the cattle kraal. Then comes the
King's doctor, and takes the uswele (a kind of onion plant)
and ciushes it, aid mixes it with sea-water arid sprinkles
this mixture upon the King's body, in order that he in.y
be powerful to conquer other kings. With this act the
Little Festival is finished. Whilst uMpaide reigned, the
Zulus were already permitted to eat new mealies and other
new fruits; but uCetywayo said [that] they should wait,
not yet eating until the Great Festival also should be over.

2. THE GREAT FESTIVAL.
A few days after the Little Festival," all the King's
soldiers have to come up to the King's kraal, to celebrate
the Great Festival." -To the Little Festival the great
men only were assembled, but, to the great one, all the
regiments of the soldiers must be assembled. If one man
stays behind at hime, he will be asked, Foi what reason
did you stay behind?" If he cannot answer for hiniself
sufficiently for justifying, he will be killed indeed. If the
regiments are going up to the festival, they put on their
armour, and take their shields and arms; they (to say it in
a few words) gb up being prepared, just as if they ai'e going
to fight with the enemy. As soon as the soldiers live
rea.I:lcd the K the (Geat Festival begins







FOLK-LORE JOURNAL.


Ngosuku lwokuqala kwomkosi omkulu kusasa, uma ama-
buto bevukile ahamba emfuleni ayekugeza ehlabelela eti:
Woza! Woza lapa 'nkosi, &c. Ukugeza kwenziwa, ukuba
bazilungisele ukuhlala umkosi. Kuti lis'emini amabuto aya-
ngena esibayeni se zinkomo, ukuba ahlabelela, atyaye ingoma,
inkosi ihlezi ngas'enhla kwesibaya ibuka. Kunjalo ngosuku
lwokuqala. Ngosuku lwesibili na ngolwesitatu cabantu
bahlezi nye bapumule. Usuku lwobune lung'usuku olukulu.
Ngalol'usuku abantu bonke bazibutancla esibayeni, baqala
ukuhlabelela beti: Woza! Woza! bamzond' inkosi; Woza!
Woza! bamzond' inkosi; &c. Uma kupelile ukuhlabelela
seingeniswa inkunzi. Inkosi iyala amabtto atile ukuyibamba
inkunzi ngezandhla nokuyidabula, ukuba eyidabulile qede
inkunzi ityiswe kuti qotu, kanye nesikumba sayo. Ngas'
emva kwaloku inkosi iyashumayela ukuti nokuti, mhlaumbe
ite ukuba ibuto elitile ak'litungwe isigcogco liganwe, nokuba
akwenzwe okunye, ngokuti nokuti. Loku inkosi ekushuma-
yelayo emkosini kutiwa umteto. Ngosuku olulandelayo abantu
bayahlakazeka babuyele emakayeni abo.






MASILO LE MASILONYANE.
(Contributed by Mr. S. H. Fdwardr.)
Ga toe e rile go le Masilo le Masilonyane ba ile go choma
ba hithla ha tsela di kgao ganang gone. Masilo a raea
monna oe a re: "Tsaea tsela ee oo 'na ki ea ka ee me mai-
tsibo'a re tla kgathlanela hano."

Yana Masilonyane a tsamaea a tsamaea e rile ha o lapileng
go ne a bona motse a o hapogela. A re ko tsena ka lapa lo
a hithlela maropi a re ko tsena ka lo le go ne ga 'na yalo ea
re ha o thlobogang gone a hithlela dipitsa di ribegiloe a ea







FOLK-LORE JOURNAL.


The first day, as soon as the soldiers have risen in the
morning, they go to the river to bathe, singing this song:
" Come Come, King Come Come, King !" and so on.
The bathing is for preparing themselves for the celebration.
At midday, the soldiers go into the cattle kraal, in order
that they [may] sing, and strike the shields (a Zulu custom
to pay respect to the King), whilst the King is sitting down
and looks on. This is the festivity on the first day. On
the second and third days the soldiers are resting. The
fourth day is the greatest of all [the ?] festival days. On
this day all the men are assembled in the cattle kraal and
sing this song: Come! Come! They hate him, him, the
King! Come! Come They (his enemies) hate him,
the King !" When the song is over, a bull is brought in,
and the King orders a certain number of soldiers to seize
the bull, and to tear him, and when torn, to burn him, wholly,
together with the skin. After this, the King proclaims this
and that. Perhaps he may say, that a certain regiment is
to be put on the head-ring, and has to marry then, or that
another thing is to be done. That which the King pro-
claims at the festival, is called umteto (which means "law ").
The day after this, the men are already going back to their
kraals.



MASILO AND MASILONYANE.

It is said that once upon a time Masilo and Masilonyane
went to hunt. They arrived at a place where two roads
parted. Masilo said to his younger brother, Take that
road; I shall take this one; and this evening we will meet
here again."
Masilonyane then walked, and walked, until he was tired,
when he saw a village, into which he entered. He went
into the first hut and found it deserted ; he entered the
second with the same result. When he was about to despair,


139








140 FOLK-LORE JOURNAL.

mo go ee a e ribogolola a ea mo go ee a e ribogolold mie yana
a ea mo go ee tunnd mo go chone o rile ko e leka tsega ea
kgaoga.a dulaa e gokela a re ko e leka tsega ea ]k aoga le
gone a clula a e gokela yana a leka ka teko ee tletsefig a e
ribogolola me a hithlela go lo go ribegiloe mosadinyana a sila
niochoko.


Mosadinyana a mo raea a re, Mpelega ngoand-ngoana'
ka !" A 'melega a ea go tsena koa mdgobeng tsephe di le
gone.

Masilonyane: "'Me golo 'ma ki go belegoolle ki ee go
bolaea tsephe mo tsepheng tse le ki dihe thari ee ki tia go
belegang ka eona." Mosadinyand a dumela a mo tsdea a
'maea hd hatse. O rile a sena go dilia yalo a bitsd di 'ncha
tsa goe a di neela di tsephe 'me a taboga ha morago ga
chone o 'ithlomile a i tikitsa ha morago ga thota a bitsa di
'ncha a bona mosima on thakadu a tseha a i chubela mosa-
dinyana.

Ha o i chubileng gone o bona mosadinyana a thunyd a re,
" Naoana loa ngoana-ngoana' ka ki lo lo longoe ki lo." A ba
a mo raea a re, Mpelega!" A melega. A tsamaea, a
tsamaea, ba bona dikgama. "'Megolo dikgama ki tse 'ma
ki bola'e 'ngde ki dihe thari ee go belegang." A baea mosa-
dinyana ha hatse a neela di 'nca a di latela. 0 'nthlomile
a i tiketsa a i chubd le gone o bona mosadinyana d thuhiya a
mo raea a re, a 'melege a melega.


Yana Masilonyana o tenegile o lapile. Ga ea re ha go
'ntsong yalo ga bona lengau. "O 'megolo 'ma ki bolaee lengau
ki ye ki go dihele thari ee 'ntle." Ga mo tlogela ha ga leleka
lengau a taboga lobaka 1o lo leele yana a i chuba o rile ha o
i chubileng go ne o bona hela yaka gale mosadinydna a








YOLK-LORE JOURNAL.


he found a number of pots, reversed. He went to this one,
and turned it over, he went to the next and turned it over,
then he went 'to the largest of the number, and tried in vain
to turn it over. His girdle parted. He sat down and
mended it. Again he tried; again his girdle parted. He
sat down and mended it. Then he once more tried with all
his might, and turned it [the pot] over, and found a small
old woman underneath, grinding snuff.
The old woman spoke and said unto him, Put me on
your back, Child of my Child !" He put her on his back,
and walked until he arrived at a pool of water. There
were springbucks there.
Masilonyane [said], Grandmother! Let me put you
down, that I may go and kill a springbuck from among
these, to procure a skin in which I can carry you on my
back." The old woman agreed. He put her down on the
ground; after which he called to his dogs, and set them on
to the springbucks, and followed them. No sooner was he
behind the rise, than he recalled his dogs. Seeing an ant-
bear's hole, he crept into it, and hid himself from the old
woman.
While in hiding, he suddenly saw the old woman appear,
saying, Here is the footmark of the child of my child, and
here is the other !" Then [she] said to him, "Put me on
your back !" and he put her on his back. He walked, and
walked. They saw hartebeests.' "Grandmother! Here
are hartebeests! Let me kill one, and obtain a skin to carry
you in." He put the old woman down, set his dogs on, and
followed them. No sooner was he oat of sight than he hid
himself. Again he saw the old woman suddenly appear,
who ordered him to put her on his back, which he did.
Masilonyane was now out of patience and tired. At that
moment he saw a leopard. "Grandmother! Let me kill
this leopard, that I may prepare a pretty skin to carry you
in !" He left her and gave chase to the leopard. He ran
a long distance, and then hid himself. While in hiding,








S FOLK-LORE JOURNAL.


thunya a re, "Naoana logngoana-ngoana' ka ki lo lo longoe
id lo." Masilonyana, "Ao! A na 'ntla ki tla bona dilo !
Ncha tsa me! Mo choareng lo molae !" Di -ncha di mo
choaxa di molaea a mo tabogela ka chaka e re ka monoana
oa lo nao loa mosadinyana o lo le mo tunna that a o rema
ga choa di.kgomo a o rema gape le gone ga choa di kgomo e
rile loa boraro ga choa kgomo ee 'ntle! Ee 'ntle Ee mabala
a sa itsioeng.

Yana a kgoetsa mothlape oo a ea go tsena makgathlanelong
a kailoeng ki Masilo a mo hithlela gone. Masilo: "0 bonye
kae kgomo tse ka 'na ki rile ko tsamaea mahatse ki seka ka
bona sepe. He o ko.'nee tle kgomo ee e mabababala 'naka."
Masilonyana : "Nya mogolole tsaea tse chothle 'me ee losha
loa me ga 'nki tla ki e go naea." Masilo a re ko mo rapela
a reteta ka eona. Mokole ka o le ha go bone mogopolo oa
mo tieta: "He Masilonyana 'nchoara ka di nao ki noe le 'na
ki tla go choara." A sena go noa a choara monna oe ea re
ha o reng o tomamela metsi gone a mo lesa mokole oa 'molaea,




A kgoeletse di kgomo gae e re ha o di kgoetsang a choge
nonyane e dula lonakeng loa kgomo ee mabala-bala e re,
".Choidi! Choidi! Masilo o bolaetse Masilonyana kgaka-
mabala kgomo tsa bo! Kgaka-mabala kgomo tsa bo!" A
tsee lenchoe a e bolae a tsamae lobaka e rule e tie
go diha yaka ga 'nthla le go ne a e bolae a e sile a ba e sile a
kgoetse di kgomo a ee go tsena koa gae.


Batho ba mo kokoanele: "Dumela ngoana-Kgosi Damela
agoana-Kgosi! Masilonyana o kae ?" "Nya Masilonyana
e sale re kgaogana koa mokoleng ga i se ki 'mone, 'nd ka re
okoano gae." Ba ea di kgomung: "He ga lo bone! A na








FOLK-LORE JOURNAL.


again, as heretofore, the old woman came, saying, "Here
is the footprint of the child of my child, and here is the
other !" Masilonyane : "What ? I shall see a good many
things! My dogs! Seize her and kill her !" The dogs
then seized her and killed her. He ran towards her with
his battle-axe; and, her big toe being very large, he chopped
at it. Cattle came out. He chopped again. Cattle came
out. The third time he chopped, there came out a beauti-
ful beautiful beast of many colors,-colors unknown.
He then drove the herd of cattle to the meeting place
agreed upon with Masilo, where he found him. [Said]
Masilo, Where did you get all these cattle ? I have been
all over the country, but have seen nothing. Oh! give me
please that many-colored beast, my younger brother !"
Masilonyane [said], "No; my elder brother! Take all
the rest; but this one is my fate; I will not give it to you."
Notwithstanding all Masilo's entreaties, he remained ob-.
durate. There being a pit close at hand, a thought came
to him; "Here, Masilonyane Hold me by my legs, while
I drink, and I will do the same for you." After he had
drunk, he held his younger brother by the legs, until he
reached the water, when he let him loose, and he was
drowned in the pit.
He [Masilo] then drove the cattle homewards; whilst
driving them, he was startled by a bird settling on the horn
of the many-colored beast, whistling and saying, "Masilo
has killed Masilonyane for the sake of the many-colored
beast of his cattle (or herd), The many-colored beast of his
herd!" IHe took a stone and killed it, and went a little
way. It came to life again, and did as before. Again he
killed and ground it to dust, drove on his cattle and reached
home.
The people all crowded round him [saying] Hail I Son
of a CHief Hail I Son of a Chief! Where is Masilonyane?"
Nay; Masilonyane, since he and I parted at the pit, I have
not seen. I thought he was already at home." They went








FOLK-LORE JOURNAL.


kgomo ee 'ntle yang! .Bonang mabala a eona!" Go buoa
batho.
Ga ea re ha ba ema emeng gone nonyane ea gale ea tla e
re phara phara phara ea dula 'nakeng loa kgomo ee mabala:
"Choidi! Choidi! Masilo o bolaetse Masilonyane kgaka-
mabala kgomo tsa bo! Kgaka-mabala kgomo tsa bo!"
Masilo a tsaea lenchoe a re oa e ribegetsa ea tila ea
relela. Batho ba re, "Lesa nonyane o' me re utloe."
Ea re "Choidi! Choidi! Masilo o bolaetse Masilonyane
kgaka-mabala kgomo tsa bo! Kgaka-mabala kgomo
tsa bo!" Batho: "0 'ntse yana o bolaile monna o ?"
Masilo a thloma thlogo hela. Batho ba mo gogela ha 'ntle
ga motse ba molaea.















o The word masilo means, Mr. Edwards tells us, "fools," and
masilonyane little fools."
t A version of the story of Masilo and Masilonyane, entitled Le
Meurtre de Maciloniane," is given, in French, by the Rev. Eug6ne
Casalis, on pp. 93-97- of his Etudes sur la Langue Sechuana"
(Paris, 1841), and appears in an English dress on pp. 339-343 of "The
Basutos," by the same author (London, 1861). The most striking
differences between the version formerly published by Mr. Casalis, and
that lately sent to the Grey Library by Mr. Edwards, appear. to be the
following :-Firstly, according to Mr. Casalis, the brothers go out to
become rich, instead of to hunt. Secondly, the supernatural being,
found under the pot, is a monstrous man pounding ochre, instead of a
malll old woman pginding snuff, and possesses, instead of a large toe,








FOLK-LORE JOURNAL.


to the cattle. Oh! Look I What a beautiful beast that
is I Look at its colors! said the people.
While they were still standing admiring, the same bird
came fluttering, and settled on the horn of the many-colored
beast, whistling, Masilo has killed Masilonyane, for the
sake of the many-colored beast of his herd I The many-
6olored beast of his herd !" Masilo took a stone and
attempted to knock it over. It avoided the stone and slipped
aside. The people said, "Leave the bird and let us hear !"
It again said, "Masilo* has killed Masilonyane, for the sake
of the many-colored beast of his herd The many-colored
beast of his herd I" The people [said], So you have killed
your younger brother!" Masilo only hung his head. The
people dragged him out of the village, and killed him.t














a great leg, from whence the cattle, later, make their appearance.
Thirdly, the coveted animal is white, instead of many-colored. In Mr.
Casalis' version, there is the additional and somewhat remarkable
incident that the bird announces itself as the heart of the murdered
man, to his sister, and tells her whereabouts his body is lying. Also,
the execution of the murderer, contained in the version communicated
by Mr. Edwards, does not form part of that published by Mr. Casalis.
What appears to be another version of this story, is given, in Zulu
(accompanied by translation into English), in the "Nursery Tales," &c.,
published by the present Bishop of St. John's. It is there entitled
Izelamani (The Two Brothers), and occurs in Vol. I., Part IV., on
pp. 217-220. A comparison of this story with the two others mentioned
above, will be found of great interest.








FOLK-LORE JOURNAL.


HERERO SAYINGS OR PROVERBS.*
(Contributed by the Rev. Dr. C. H. Hahn.)
Aehe ngu mave hungire mae yaruka mu o oveni. (2.)
All they say will return to themselves.
Meaning, If one speaks evil, he may be sure of hurting
himself.
Eyova kombanda, nozondungetj moukoto. (5.)
Stupid outside and clever inside.
Meaning, Do not judge a person by his outward ap-
pearance.
Mu nomutoneoa ngu ma ton' omutone, mu noniurongua ngu
ma aruk' momuronge. (4.)
There is a beaten one, who will beat the beater; there
is the admonished, who will admonish the admonisher.
Meaning, To-day you and to-morrow I.
Omambo ye tu tuarere tyike, ngu mave hungire ? Omakuao
nombandye ndyi mai vandara kooma. (3.)
Why are we carried away by that which they speak?
It is like a jackal which howls at something grewsome.
Meaning, Why should we lose our temper, when people
speak evil of us ? There is as little ground for it as ajackal
has to fear, when he howls at the "ooma.":


[0 The above Proverbs, the numbers attached to which refer to the
order in which they stand in the Rev. Dr. Hahn's manuscript, originally
appeared, unaccompanied by translation, in a Herero Primer by the
Rev. C. H. Hahn, entitled Omahongise Uokuleza Motyiherero, printed
at Giitersloh, in Westphalia, in 1862.]
jt excepting in foreign names, always to be pronounced as the
th in though."
$ Ooma is a plural noun, having the prefix of nouns referring to per-
sons, like ootate fathers," oomama mothers," and appears to mean the
manes of the departed.








FOLK-LORE JOURNAL.


Ve se ve hungire ete; nanga ve tu hungire outuku nomnu-
tenya, ka pe nokupohoka otyihongo. (1.)
Let them speak of (or about) us; although they speak
of us night and day, a boil (carbuncle) will not break out.
Meaning, Although people may speak of us continually,
it will cause us no harm.











s always to be pronounced as the sharp th in "think."


END OF VOLUME I.








FOLK-LORE JOURNAL.


THE WORKING COMMITTEE OF THE SOUTH
AFRICAN FOLK-LORE SOCIETY.


Semper ?mvi quid ex Africa.


VOLUME I.


1879.





CAPE TOWN:
DARTER BROTHERS AND WALTON.
LONDON:
DAVID NUTT,
270, STRAND.
1879.


EDITED BY












































CAPE TOWN :
SAUL SOLOMON AND CO, PRINTERS.
ST. GEORGE'S-STREET,














INDEX TO VOLUME I.


Bain, Mr. Thomas, The Story of a
Dam, iv., 69.
Basuto, The Gods of the, commu-
nicated by the Rev. A. Kropf,
ii., 32.
Betshuana, Customs and Super-
stitions among the, from infor-
mation contributed by Miss
J. P. Meeuwsen, ii., 33.
Callaway, The Right Rev. Henry,
M.D., D.D., Bishop of St.
John's, The Romance of
Unyengebule, iv., 74.
Carbutt, Mrs. H. L., The Story of
Ngangezwe and Mnyamana,
iv., 84.
Ceremony of Dipheku, The, con-
tributed by the Rev. Roger
Price, L.M.S., ii., 35.
Customs and Superstitions among
the Betshuana, from informa-
tion contributed by Miss J.
P. Meeuwsen, ii., 33.
Customs of the Ovaherero, Some,
by the Rev. G. Viehe, iii., 39.
Dam, The Story of a, contributed
by Mr. Thomas Bain, iv., 69.
Dipheku, The Ceremony of, con-
tributed by the Rev. Roger
Price, L.M.S., ii., 35.
Edwards, Mr. S. H., Kgolodikane,
v., 110.
-- SetshuAna Native Litera-
tyre, collected by, v., 110.,
Note.
Masilo and Masilonyane,
vi., 138.
SetshuAna Proverbs, con-
tributed by, v., 116.
Five Heads, Story of, received
from Mr. G. Me. Theal, ii., 28.


Hahn, The Rev. Dr. C. H., Five
Herero Sayings or Proverbs,
vi., 146.
Kgolodikane, contributed by Mr.
S. H. Edwards, v., 110.
Kropf, The Rev. A., Superin-
tendent of Berlin Missions,
The Gods of the Basuto, ii., 32.
SUlusanana, ii., 20.
Kick, The Rev. H., The Annual
Festival of the Zulus, vi., 134.
Lion and the Ostrich, The, col-
lected by the Rev. A. J.
Wookey, i., 10.
Little Red Stomach, Story of, re-
ceived from Mr. G. Mc. Theal,
ii., 26.
Long Snake, Remarks concerning
the Story of, i., 5.
-- Story of, collected by
Mr. G. Me. Theal, i., 6.
Masilo and Masilonyane, con-
tributed by Mr. S. H. Edwards,
vi., 138.
Modimo and Ledimo, Note regard-
ing, by the Rev. E. Rolland,
v., 114.
Meeuwsen, Miss J. P., Customs
and Superstitions among the
Betshunua, ii., 33.
-- Nursery Tale, A, i., 12.
Ngangezwe and Mnyamana, The
Story of, contributed by Mrs.
H. L. Carbutt, iv., 84.
Nursery Tale, A, collected by Miss
J. P. Meeuwsen, i., 12.
--- Note to, i., 15.
Otyiherero Sayings or Proverbs,
contributed by the Rev. Dr.
C. H. Hahn, vi., 146.










INDEX.


Ovaherero, Some Customs of the,
by the Rev. G. Viehe, iii., 39.
Remarks concerning
the, by Mr. W. Coates, Pal-
grave, iii., 37.
Palgrave, Mr. W. Coates, Remarks
concerning the Ovaherero, iii.,
37.
Preface, I., i.
Price, The Rev. Roger, L.M.S.,
The Ceremony of Dipheku, ii.,
35.
Proverbs, Five Herero Sayings or,
contributed by the Rev. Dr.'
C. H. Hahn, vi., 146.
Proverbs, Twelve Setshuana, con-
tributed by Mr. S. H. Edwards,
v., 116.
Rolland, The Rev. Emile, Rote
regarding Modimo and Lo-
dimo, v., 114.
Setshuana Native Literature col-
lected by Mr. S. H. Edwards,
v., 110., Note.
- Native Literature col-
lected by the Rev. A. J.
Wookey, i., 9.
- Nursery Tale, collected
by Miss J. P. Meeuwsen, i., 12.
- Nursery Tale, Note to,
i., 15.
Story of the Bird that
made Milk, extract from
Setshuana version 'of, in
English, i., 16.
Stanford, Mr. W. G., News from
Zululand, iv., 80.
Stavem, The Rev. 0., Umamba-
kamaqula, The Bewitched
King, v., 102.
--- USomamekutyo, vi., 126.
Zulu Native Literature
collected by, v., 99.
Steer, The Right Rev. Edward,
LL.D., Missionary Bishop,
Story 1, v., 118.


- Story 2, v., 120.
-- Remarks, v., 123.
Story 1, contributed by the Right
Rev. Edward Steere, LL.D.,
Missionary Bishop, v., 118.
Story 2, contributed by the Right
Rev. Edward Steere, LL.D.,
Missionary Bishop, v., 120.
Theal, Mr. G. Me., Five Heads,
Story of, ii., 28.
-- Little Red Stomach, Story
of, ii., 26.
-- Long Snake, Story of, i., 6.
-- Story of the Bird that
made Milk, Extract from a
Setshutna version of, in
English, i., 16.
Ulusanana, received from the Rev.
A. Kropf, ii., 20.
Umambakamaqula, The Bewitched
King, collected by the Rev.
O. Stavem, v., 102.
------ Remarks on the
Story 6f, v., 100.*
Unyengebule, The Romance of,
contributed by the Right Rev.
Henry Callaway, MD., D.D.,
Bishop of St. John's, iv., 74.
-- Notes to, iv., 78.
USomamekutyo, collected by the
Rev. O. Stavem, vi., 126.
Viehe, The Rev. G., Some Customs
of the Ovaherero, iii., 39.
Wookey, The Rev. A. J., Native
Literature in Setshuana, i., 9.
- Lion and the Ostrich,
The, i., 10.
Zululand, News from, contributed
by Mr. W. G. Stanford, iv.,
80.
Zulus, The Annual Festival of the,
written by the Rev. H. Kiick,
vi., 134.
Zulu Native Literature, sent to the
Grey Library by the Rev. O.
Stavem, v., 99.


In the references here given, one to the Story of Umamba, contained in the
Zulu Nursery Talcs," &c., published by the present Bishop of St. John's (Vol.
I., Part vi., pp. 821-331), was omitted.