Part 8

The boy took his horns from the thief, and went on his way. He came to a house, and asked to be entertained. The owner refused, and sent him away, because his clothes were in tatters, and his body soiled with travel.

After that he came to a river and sat down on the bank. He spoke to his horns, and a new mantle and handsome ornaments came out. He dressed himself, and went on. He came to a house where there was a very beautiful girl. He was received by the girl’s father, and stayed there. His horns provided food and clothing for them all.

After a time he married the girl. He then returned home with his wife, and was welcomed by his father. He spoke to his horns, and a fine house came out, in which he lived with his wife.

THE STORY OF THE GLUTTON.

There was once a man who quarrelled with his wife, so that she left him, and went home to her father’s place. When she got home she found nobody, for all the people had been swallowed by a monster. She went into the house that used to be her father’s, and noticed that there were footprints of animals and spots of blood all over the floor. She then got into the top of the hut and hid herself. She heard the monster coming, saying:

“O man, O man, I have eaten, And I am still living.”

She kept awake. Shortly the house was filled with all kinds of animals, which made a fire, cooked their food, ate it up, and slept. Next morning they awoke, and all went out to search for something to eat.

The woman had two children born while the animals were away. She came down from her hiding-place, and took up a stone used for raising pots above the fire (called isoko), and went again into her hiding-place.

The animals returned in the evening; and while their pots were on the fire, she threw down the stone into one of them. The animals all rushed out of the house. Outside they held a consultation, and their chief decided that those living in holes should go to the holes, that those living in forests should go to the forests, and that those living in rivers should go to the rivers.

After this, the woman set a trap, and succeeded in catching a buffalo, but she could not skin it. She saw a glutton (called an igongqongqo, a fabulous monster, like a man, but capable of devouring enormous quantities of food) coming, and asked him to help her. He consented.

He pulled out his knife and skinned the buffalo. She gathered some wood, and kindled a fire for the purpose of roasting the liver. The glutton roasted it. She went away and picked up an empty calabash, and when she returned she found the glutton roasting the legs, having already eaten the liver. She then said: “I am going for water.”

She got behind a bush, and blew the empty calabash. The glutton wondered what this was, and called her. She continued blowing, until the glutton was so frightened that he took his bag and put the remainder of the meat into it, and ran away.

She followed him, still blowing, until he threw away the bag containing the meat. She still followed, blowing. The glutton stumbled, and fell into a thorny bush, where he was held fast. The woman then ceased blowing, and heard him blubbering out:

“Let me alone, lu bo bo, Let me alone, lu bo bo.”

She blew again, and he struggled and got free. He ran away with all his might. She then took the bag home with her, made a fire, and cooked the meat. When it was ready, she took it to her hiding-place, and lived on it till her children were able to run about outside.

One day, these twins asked their mother to make bows and arrows for them. Their mother advised them not to wander away from the house, saying to them: “The glutton will swallow you.”

But at a certain time they left home, and went in the direction where the monster lived. They found it asleep, and shot it with their arrows in both eyes. The boys returned home and told their mother. Next day they went to the place, and found the glutton dead.

The boys heard people talking inside the glutton. Having told their mother, she took a knife and cut it open, when people came out, and cattle, and dogs. The people asked: “Who killed the glutton?”

The mother of the twins told them, and they rewarded the boys with a large number of cattle.

STORY OF THE GREAT CHIEF OF THE ANIMALS.

There was once a woman who had occasion to leave her home for a short time, and who left her children in charge of a hare. The place where they lived was close to a path, along which droves of wild animals were accustomed to pass.

Soon after the woman left, the animals appeared, and the hare at sight of them became frightened. So she ran away to a distance, and stood to watch. Among the animals was one terrible monster, which called to the hare, and demanded to know what children those were. The hare told their names, upon which the animal swallowed them entire.

When the woman returned, the hare told her what had happened. Then the woman gathered some dry wood, and sharpened two pieces of iron, which she took with her and went along the path.

Now this was the chief of the animals; therefore, when she came on a hill over against him, the woman began to call out that she was looking for her children. The animal replied: “Come nearer, I cannot hear you.”

When she went, he swallowed her also. The woman found her children alive, and also many other people, and oxen, and dogs. The children were hungry, so the woman with her pieces of iron cut some pieces of flesh from the animal’s ribs. She then made a fire and cooked the meat, and the children ate.

The other people said: “We also are hungry, give us to eat.”

Then she cut and cooked for them also.

The animal felt uncomfortable under this treatment, and called his councillors together for advice, but they could suggest no remedy. He lay down and rolled in the mud, but that did not help him, and at last he went and put his head in the kraal fence, and died.

His councillors were standing at a distance, afraid to approach him, so they sent a monkey to see how he was. The monkey returned and said: “Those whose home is on the mountains must hasten to the mountains; those whose home is on the plains must hasten to the plains; as for me, I go to the rocks.”

Then the animals all dispersed.

By this time the woman had succeeded in cutting a hole through the chief’s side, and came forth, followed by her children.

Then an ox came out, and said: “Bo! bo! who helped me?”

Then a dog, who said: “Ho! ho! who helped me?”

Then a man, who said: “Zo! zo! who helped me?”

Afterwards all the people and cattle came out. They agreed that the woman who helped them should be their chief.

When her children became men, they were out hunting one day, and saw a monstrous cannibal, who was sticking fast in a mud hole. They killed him, and then returned to tell the men of their tribe what they had done. The men went and skinned the cannibal, when a great number of people came out of him also. These joined their deliverers, and so that people became a great nation.

STORY OF THE HARE.

Once upon a time the animals made a kraal and put some fat in it. They agreed that one of their number should remain to be the keeper of the gate. The first one that was appointed was the coney (imbila). He agreed to take charge, and all the others went away. In a short time the coney fell asleep, when the inkalimeva (a fabulous animal) went in and ate all the fat. After doing this, he threw a little stone at the coney.

The coney started up and cried out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

It repeated this cry several times, calling out very loudly. The animals at a distance heard it, they ran to the kraal, and when they saw that the fat was gone they killed the coney.

They put the fat in the kraal a second time, and appointed the muishond (iqaqa) to keep the gate. The mouse-dog consented, and the animals went away as before. After a little time the inkalimeva came to the kraal, bringing some honey with it. It invited the keeper of the gate to eat honey, and while the muishond was enjoying himself the inkalimeva went in and stole all the fat. It threw a stone at the muishond, which made him look up.

The muishond cried out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

As soon as the animals heard the cry, they ran to the kraal and killed the muishond.

They put fat in the kraal a third time, and appointed the duiker (impunzi) to be the keeper of the gate. The duiker agreed, and the others went away. In a short time the inkalimeva made its appearance. It proposed to the duiker that they should play at hide and seek. The duiker agreed to this. Then the inkalimeva hid itself, and the duiker looked for it till he was so tired that he lay down and went to sleep. When the duiker was asleep, the inkalimeva ate up all the fat.

Then it threw a stone at the duiker, which caused him to jump up and cry out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

The animals, when they heard the cry, ran to the kraal and killed the duiker.

They put fat in the kraal the fourth time, and appointed the bluebuck (iputi) to be the keeper of the gate. When the animals went away, the inkalimeva came as before.

It said: “What are you doing by yourself?”

The bluebuck answered: “I am watching the fat belonging to all the animals.”

The inkalimeva said: “I will be your companion. Come, let us sit down and scratch each other’s heads.”

The bluebuck agreed to this. The inkalimeva sat down; it scratched the head of the other till he went to sleep. Then it arose and ate all the fat. When it had finished, it threw a stone at the bluebuck and awoke him.

The bluebuck saw what had happened and cried out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

Then the animals ran up and killed the bluebuck also.

They put fat in the kraal the fifth time, and appointed the porcupine (incanda) to be the keeper of the gate. The animals went away, and the inkalimeva came as before.

It said to the porcupine: “Let us run a race against each other.”

It let the porcupine beat in this race.

Then it said: “I did not think you could run so fast, but let us try again.” They ran again, and it allowed the porcupine to beat the second time. They ran till the porcupine was so tired that he said: “Let us rest now.”

They sat down to rest, and the porcupine went to sleep. Then the inkalimeva rose up and ate all the fat. When it had finished eating, it threw a stone at the porcupine, which caused him to jump up.

He called out with a loud voice: “The fat belonging to all the animals has been eaten by the inkalimeva.”

Then the animals came running up, and put the porcupine to death.

They put fat in the kraal the sixth time, and selected the hare (umvundla) to be the keeper of the gate. At first the hare would not consent.

He said: “The coney is dead, and the muishond is dead, and the duiker is dead, and the bluebuck is dead, and the porcupine is dead, and you will kill me also.”

They promised him that they would not kill him, and after a good deal of persuasion he at last agreed to keep the gate. When the animals were gone he laid himself down, but he only pretended to be asleep.

In a short time the inkalimeva went in, and was just going to take the fat when the hare cried out: “Let the fat alone.”

The inkalimeva said: “Please let me have this little bit only.”

The hare answered, mocking: “Please let me have this little bit only.”

After that they became companions. The hare proposed that they should fasten each other’s tails, and the inkalimeva agreed. The inkalimeva fastened the tail of the hare first.

The hare said: “Don’t tie my tail so tight.”

Then the hare fastened the tail of the inkalimeva.

The inkalimeva said: “Don’t tie my tail so tight;” but the hare made no answer. After tying the tail of the inkalimeva very fast, the hare took his club and killed it. The hare took the tail of the inkalimeva and ate it, all except a little piece which he hid in the fence.

Then he called out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

The animals came running back, and when they saw that the inkalimeva was dead they rejoiced greatly. They asked the hare for the tail, which should be kept for the chief.

The hare replied: “The one I killed had no tail.”

They said: “How can an inkalimeva be without a tail?”

They began to search, and at length they found a piece of the tail in the fence. They told the chief that the hare had eaten the tail.

He said: “Bring him to me.”

All the animals ran after the hare, but he fled, and they could not catch him. The hare ran into a hole, at the mouth of which the animals set a snare, and then went away. The hare remained in the hole for many days, but at length he managed to get out without being caught.

He went to a place where he found a bushbuck (imbabala) building a hut. There was a pot on the fire with meat in it.

He said to the bushbuck: “Can I take this little piece of meat?”

The bushbuck answered: “You must not do it.”

But he took the meat and ate it all. After that he whistled a particular tune, and there fell a storm of hail which killed the bushbuck. Then he took the skin of the bushbuck, and made for himself a mantle.

After this the hare went into the forest to get himself some weapons to fight with. While he was cutting a stick the monkeys threw leaves upon him. He called to them to come down and beat him. They came down, but he killed them all with his weapons.

This story terminates so abruptly that I have little doubt about its being merely a fragment. There is a story very similar to it, in which a pool of water is guarded by different animals in turn, all of which are deceived by the jackal.

STORY OF LION AND LITTLE JACKAL.

Little Jackal one day went out hunting, when he met Lion. Lion proposed that they should hunt together, on condition that if a small antelope was killed it was to be Little Jackal’s, and if a large one was killed it was to be Lion’s. Little Jackal agreed to this.

The first animal killed was a large eland. Lion was very glad, and said to Little Jackal: “I will continue hunting while you go to my house and call my children to carry the meat home.”

Little Jackal replied: “Yes, I agree to that.”

Lion went away to hunt. When he had gone, Little Jackal went to his own house and called his own children to carry away the meat. He said: “Lion takes me for a fool if he thinks I will call his children while my own are dying with hunger.”

So Little Jackal’s children carried the meat to their home on the top of a high rock. The only way to get to their house was by means of a rope.

Lion caught nothing more, and after a time he went home and asked his wife where the meat was. She told him there was no meat. He said: “Did not Little Jackal bring a message to my children to carry meat?”

His wife replied: “No; he has not been here. We are still dying with hunger.”

Lion then went to Little Jackal’s house, but he could not get up the rock to it. So he sat down by the water and waited. After a time Little Jackal came to get water. He was close to the water when he saw Lion. He at once ran away, and Lion ran after him. He ran into a hole under a tree, but Lion caught his tail before he got far in. He said to him: “That is not my tail you have hold of; it is a root of the tree. If you do not believe me, take a stone and strike it, and see if any blood comes.”

Lion let go the tail, and went for a stone to prove what it was. While he was gone for the stone, Little Jackal went far into the hole.

When Lion returned, he could not be found. Lion lay down by the hole and waited. After a long time Little Jackal wanted to come out. He went to the entrance and looked round, but he could not see Lion. To make sure, he said: “Ho, I see you, my master, although you are in hiding.”

Lion did not move from the place where he lay concealed. Then Little Jackal went out, and Lion pursued him, but he got away.

Lion watched for him, and one day, when Little Jackal was out hunting, he came upon him in a place where he could not escape. Lion was just about to spring upon him, when Little Jackal said softly: “Hush! do you not see that bushbuck on the other side of the rock? I am glad you have come to help me. Just remain here while I run round and drive him towards you.”

Lion did so, and Little Jackal made his escape.

At another time there was a meeting of the animals, and Lion was the chief at the meeting. Little Jackal wanted to go too, but there was a law made that no one should be present unless he had horns. So Little Jackal took wax out of a nest of bees, and made horns for himself with it. He fastened the horns on his head, and went to the meeting. Lion did not know him on account of the horns. But he sat near the fire and went to sleep, when the horns melted.

Lion looked at him and saw who it was. He immediately tried to catch him, but Little Jackal was quick, and sprang away. He ran under an overhanging rock and sang out: “Help! help! this rock is falling upon me!”

Lion went for a pole to prop up the rock that he might get at Little Jackal. While he was away, Little Jackal escaped.

After that they became companions again, and went hunting another time. They killed an ox. Lion said: “I will watch it while you carry the pieces away.”

Lion gave him the breast, and said: “Take this to my wife.”

Little Jackal took it to his own wife. When he returned, Lion gave a shin, and said: “Take this to your wife.”

Little Jackal took the shin to Lion’s house. Lion’s wife said: “I cannot take this, because it should not come here.”

Little Jackal thereupon struck Lion’s wife in the face, and went back to the place where the ox was killed. Lion gave him a large piece of meat, and said: “Take this to my wife.”

Little Jackal took it to his own wife. This continued till the ox was finished. Then they both went home. When Lion arrived at his house he found there was weeping in his family. His wife said: “Is it you who sent Little Jackal to beat me and my children, and is it you who sent this shin? Did I ever eat a shin?”

When Lion heard that, he was very angry, and at once went to Little Jackal’s house. When he reached the rock. Little Jackal looked down and said: “Who are you, and what is your name, and whose son are you, and where are you from, and where are you going to, and whom do you want, and what do you want him for?”

Lion replied: “I have merely come to see you. I wish you would let the rope down.”

Little Jackal let down a rope made of mouse skins, and when Lion climbed a little way up, the rope broke, and he fell and was hurt. He then went home.

PROVERBS AND FIGURATIVE EXPRESSIONS.

The language of a Kaffir is adorned with figurative expressions, some of which are readily understood by an Englishman, but others, when literally interpreted, are to us meaningless. Such expressions, however, are found upon inquiry to refer to some circumstance in their mode of living, or some event in their traditional history, which makes the meaning very clear. A few of their commonest proverbs and figurative expressions are here given:—

Isikuni sinyuka nomkwezeli.

A brand burns him who stirs it up.

This proverb is an exact equivalent to our English one, Let sleeping dogs lie.

Njengo mdudo ka Mapassa.

Like the marriage feast of Mapassa.

This saying is used to denote anything unusually grand. The marriage festivities of one of the ancients, Mapassa by name, are said to have been carried on for a whole year.

Ishwa lomhluzi wamanqina.

Misfortune of soup made of shanks and feet.

Applied to any person who never does well, but is always getting into scrapes. The kind of soup spoken of is very lightly esteemed by the Kaffirs.

Akuko mpukane inqakulela enye.

One fly does not provide for another.

A saying of the industrious to the idle, meaning that each should work for himself as the flies do.

Kude e-Bakuba, akuyiwanga mntu.

Bakuba is far away, no person ever reached it.

Bakuba is an ideal country. This proverb is used as a warning against undue ambition, or as advice to be content with that which is within reach. It is equivalent to our English saying, It is no use building castles in the air.

Kuxeliwe e-Xukwane apo kumaqasho makulu.

They have slaughtered at Kukwane where much meat is obtainable.

According to tradition, there was once a very rich chief who lived at Kukwane (near King William’s Town), and who was in the habit of entertaining strangers in a more liberal manner than any who went before or who came after him. This proverb is used to such as ask too much from others, as if to say, It was only at Kukwane that such expectations were realized.

Qabu Unoqolomba efile.

I rejoice that Kolomba’s mother is dead.

The mother of Kolomba was, according to tradition, a very disagreeable person. This saying is used when anything that one dreads or dislikes has passed away.

Izinto azimntaka Ngqika zonke.

It is not every one who is a son of Gaika.

Gaika was at the beginning of this century the most powerful chief west of the Kei. This proverb signifies that all are not equally fortunate.

Uyakulila ngasonye uxele inkawu.

You will shed tears with one eye like a monkey.

A warning used to deter any one from being led into a snare of any kind. It is said that when a monkey is caught in a trap he cries, but that tears come out of one eye only.

Lukozo lomya.

It is the seed of the umya (a species of wild hemp).

This saying is applied to any thing or person considered very beautiful. The seed referred to is like a small jet black bead.

Udhle incholo.

He has drunk the juice of the flower of the wild aloe.

Said of a dull, sleepy person. This juice when drunk has a stupefying effect, and benumbs the limbs so as to make them powerless for a time.

Indonga ziwelene.

The walls have come into collision.

Said of any dispute between persons of consequence.

Uvutelwe pakati nje nge vatala.

He is ripe inside, like a water-melon.

Said of any one who has come to a resolution without yet expressing it. From its appearance it cannot be said with certainty whether a water-melon is ripe or not.

Isala kutyelwa siva ngolopu.

A person who will not take advice gets knowledge when trouble overtakes him.

Uyakuva into embi eyaviwa ngu Hili wase Mambalwini.

You will find out what Hili of the Amambalu experienced.

Hili, or Tikoloshe, is, according to the belief of the Kaffirs, a mischievous being who usually lives in the water, but who goes about as a human dwarf playing tricks upon people. He milks the cows when no one is watching them. He causes women to fall in love with him, for he is of a very amorous disposition towards the female sex. The uncivilized Kaffirs, even at the present day, do not doubt the existence of such a being. It is said that a long time ago there was a man of the Amambalu who had good reason to suspect that his wife had fallen in love with Hili. He accordingly pretended to go upon a journey, but returned in the middle of the night and fastened his dogs at the door of his hut. He then went inside and kindled a fire, when, as he anticipated, he found Hili there. The man called his neighbours, who came with sticks and beat Hili till he was unable to move. They then tied him up in a bundle, fastened him to the back of the woman, and sent her away to wander wherever she liked.

This saying is applied as a warning to people to avoid doing wrong, lest the punishment of Hili overtake them.

Ulahla imbo yako ngopoyiyana.

You have cast away your own for that which you are not sure of.

This proverb is equivalent to the English one, A bird in the hand is worth two in the bush.

Yimbabala yolwantunge.

He is a buck of an endless forest.

A saying applied to a shiftless person, one who never continues long in any occupation.

Uzipembela emoyeni.

You are lighting a fire in the wind.