Chapter IV: Part 4

After this she met an old woman, who called to her, but she took no heed and walked on. Next she met a mbulu at a place close by a river. The mbulu said, whoever wetted any part of their body in crossing the river must go in and bathe. The girl was standing on the bank, and the mbulu struck the water with its tail and splashed it in her face, so that she had to go in and bathe. Then the mbulu took her clothes and put them on.

When the girl came out of the water she asked for her clothes, but the mbulu said: “I will give them when you are dry.”

So they went on together. After a while the girl asked again, and the mbulu said: “I will give them when we get to the village.”

But when they arrived there the mbulu said: “You must tell the people here that you are my servant, and that I am the daughter of a chief.”

The poor girl was so afraid that she promised to do so. They were well received at the village, because the people believed that the mbulu was a great person. They wondered at her voice, but she told them she had been ill and her throat was not well yet.

After a time one of the men of that kraal married the mbulu, and the real girl was sent to the gardens to drive the birds away from the corn. While engaged in this occupation she used to sing about the mbulu taking her clothes and passing itself off for a person, until the women who worked in the gardens took notice of this song of hers.

Then they made a plan to find out if what the girl was singing was the truth. They said: “The tail of a mbulu will want mice and fat,” so they set snares to catch the mice. In the night the tail was pursuing mice, and itself got fast in a snare. The mbulu then asked the man who was married to her to go and get some medicine, as she was sick, and when the man went she took off the snare.

After this they made another plan. They said: “The tail of a mbulu will seek milk,” so they dug a hole in the ground, put milk in it, and required every one in the village to jump over the hole. The mbulu was unwilling at first, but they urged her. She tried to jump quickly, but the tail could not pass the milk. When it went down the people saw that this was a mbulu, so they killed it and buried it in that hole.

After this the same man who had married the mbulu took the girl to be his wife. She had a child, and one day, when it was playing, a square pumpkin came out of the ground where the mbulu was buried, and tried to kill the infant. But the people chopped the pumpkin in pieces, and burned it. They afterwards threw the ashes into a river, so that nothing more could come of that mbulu.

THE STORY OF MBULUKAZI.

There was once a man who had two wives, one of whom had no children, and for that reason she was not loved by her husband. Her name was Numbakatali. The other wife had one daughter who was very black, and several children besides, but they were all crows. The one who had no offspring was very downcast on that account, and used to go about weeping all day.

Once when she was working in her garden, and crying as usual, two doves came and perched near her. One of them said to the other: “Dove, ask the woman why she is crying.” So the dove questioned her.

She replied: “It is because I have no children, and my husband does not love me. His other wife’s children are crows, which come and eat my corn, and she laughs at me.”

The dove said: “Go home and get two earthen jars, and bring them here.”

Numbakatali went and got them. Then the doves scratched her knees till the blood flowed, and put the blood in the jars. The woman gave the doves some corn to eat, after which she took the jars home to her hut, and set them carefully down in a corner. Every day the two doves came to be fed, and always told the woman to look at what was in the jars.

At last, when she looked one day, she saw two children, one a boy, the other a girl, and both very handsome. She was very much delighted at the sight, but she did not tell any one.

When the children grew a little she made a snug place for them in the hut, where they were to sit all day, because she did not wish them to be seen. Always before she went to her work she charged them not to go out, and as her husband never came to see her, no one knew of the existence of these children except herself and a servant girl.

But one day, when they were big, she went out, and after she was away some time, the boy said to his sister: “Come, let us help our mother by bringing water from the river.”

So they went for water; but they had not reached the river when they met a company of young men with a chief’s son, who was looking for a pretty girl to be his wife. The young chief was called Broad Breast, because his chest was very wide, and it was also made of a glittering metal that shone in the sun. These men asked for water to drink. The boy gave them all some water, but the young chief would only take it from the girl. He was very much smitten with her beauty, and watched her when she left, so as to find out where she lived.

As soon as the young chief saw the hut that the girl went to, he returned home with his party and asked his father for cattle with which to marry her. The chief, who was very rich, gave his son many fine cattle, with which the young man went to the girl’s mother’s husband, and said: “I want to marry your daughter.”

So the girl who was very black was told to come, but the young chief said: “That is not the one I want; the one I saw was lighter in colour and much prettier.”

The father replied: “I have no other children but crows.”

But Broad Breast persisted, so the man called his wives, both of whom denied that there was such a girl. However, the servant girl went to the man and privately told him the truth. In the evening he went to his wife’s hut, and to his great joy saw the boy and his sister. He was so delighted that he remained there that night, and after talking it over with his wife, he agreed to let Broad Breast marry the girl.

In the morning a mat was spread in the yard, and the young chief was asked to sit down. The two children and the servant girl who told their father about them were also called, and they all sat down on the mat.

The young chief, as soon as he saw her, said: “This is the girl I meant.”

He stayed part of the day, and then with his attendants went to his father for more cattle, which, having obtained, he brought them to the father of the girl.

The mother of the very black girl and the crows was very jealous when she saw such a fine young chief coming with so many cattle. She wanted her daughter to be the one that was to be married; so she dressed her as finely as she could, but she had no such pretty clothes as the other girl had. Her name was Mahlunguluza, for she was called after the crows, who were the other children of her mother. The pretty girl’s name was Mbulukazi, which name was given to her because her handsome dress was made of the skin of a mbulu.

The mother of Mahlunguluza spoke to the young chief about her daughter, and so he married both the girls. Their father gave to each an ox, with which they went to their new home. Mbulukazi’s ox was a pretty young one, and Mahlunguluza’s ox was an old and poor one. When they arrived, Broad Breast gave to Mbulukazi a very nice new house to live in, but to Mahlunguluza was given an old one quite in ruins.

Then the very black one saw she was not loved, and she became jealous, so she made a plan to kill her sister. One day she told her she heard their father was sick, and proposed that they should go to see him. Mbulukazi consented, and as soon as they obtained leave from their husband they left. Their road led them along the edge of a cliff, below which was a deep pool of water.

Mahlunguluza lay down on the rock, and said: “Come, see what is here in the water.”

Her sister lay down with her head over the edge of the rock, when Mahlunguluza jumped up quickly and pushed her over. Mbulukazi sank in the water and was drowned. Then the very black one returned home, and when her husband asked where Mbulukazi was, she said that she was still with their father.

The next day the ox of the drowned one came running to the village and walked about lowing for a while, after which it tore down the old ruined house of Mahlunguluza with its horns. Its actions attracted the notice of the men, and they said: “Surely this ox means something, why is it doing this?”

Then it went to the deep pool of water, the men following it; it smelt all over the rock, and then jumped into the water and brought out the body of Mbulukazi. The ox licked her till her life came back, and as soon as she was strong once more, she told what had happened.

They all went home rejoicing greatly, and informed Broad Breast. When the young chief heard the story he was angry with Mahlunguluza, and said to her: “Go home to your father; I never wanted you at all; it was your mother who brought you to me.”

So she had to go away in sorrow, and Mbulukazi remained the great wife of the chief.

THE STORY OF LONG SNAKE.

Once upon a time a certain girl left her father’s place, and went to the village of Long Snake. Having arrived at the village of Long Snake she remained there, but the owner of the place was absent. The only person present was the mother of the owner of the place.

Then in the evening the mother of Long Snake gave that girl some millet, and told her to grind it. After it was ground she made bread. When it was ready the mother of Long Snake said: “Carry this bread into the house of Long Snake.”

A short time after that girl went into the house, the owner of the place arrived. Then she gave him bread and fermented milk, and he ate. When they had finished the food they went to sleep. Then early in the morning Long Snake went away, because in the daytime he lived in the open country.

The girl went to the house of the parents of Long Snake. The mother of Long Snake clothed her with a very beautiful robe. After she was dressed she called for an axe, and went to cut firewood. Having arrived in the open fields she did not cut the firewood, but she threw away the axe and ran to her father’s place.

When she arrived at her father’s place, her sister asked for where she had got that beautiful robe. She told her, and her sister said: “I am going to that village too.”

The girl said: “Just listen, and I will tell you the custom of that village.”

But her sister said in reply: “I do not want you to tell me anything, because you yourself were not warned before you went.”

Then she set off at once, and went on till she arrived in the evening at the village of Long Snake. When she sat down the mother of Long Snake gave her millet, telling her to grind it and make bread. When it was ready she took it into the house of Long Snake. Then in the evening the owner of the place arrived, and the girl gave him bread and fermented milk. When they had finished eating they went to sleep, and early in the morning Long Snake went away.

Then the girl went to the house of Long Snake’s parents. His mother clothed that girl also in the same manner as she had dressed the elder one. Then she borrowed an axe and went to cut fuel. In doing so she made an excuse to run away.

On this day, however, the man went after his wives, and arrived at his father-in-law’s place as the sun was setting.

They went out of the house that the bridegroom might sleep in it. While he was eating, the people of the village piled up bundles of grass, and the bridegroom was burned in the house. In this manner he died.

THE STORY OF KENKEBE.

There was once a great famine in a certain country, and the people were obliged to eat wild plants to keep themselves alive. Their principal food during this time was nongwes (Hypoxis, p. 385, “Harvey’s Gen. S. A. Plants”), which they dug out of the ground.

There was living at that place a man called Kenkebe, and one day his wife said to him, “My husband, go to my father and ask him to give us some corn.”

The man said: “Yes, I will go.”

So he rose up early in the morning, and went on till he arrived at his father-in-law’s village, where he was received with every mark of kindness. A very large ox was killed for his entertainment. It was so large that it was six days before it was all eaten. His father-in-law asked of him the news.

He said: “There is no news to tell to friends. All the news is this, that at my home there is not a grain to be eaten. Famine is over our heads. Will you give us some corn, for we are dying?”

His father-in-law gave him seven bags (i.e. skins of animals dressed entire) full of millet, and his wife’s sisters went with him to carry them. When they came to a valley close by his home, he told his sisters-in-law that they could now go back to their father.

They said: “How will you manage to carry all those bags alone?”

He replied: “I shall be able to carry them all now, because we are not far from my home.”

So those girls went back to their father.

Then he carried the bags one by one, and hid them in a cave under a great rock that was there. Afterwards he took some of the millet and ground it. When it was ground very fine he made it into cakes just like nongwes. Then he dug some real nongwes out of the ground, and went home to his wife.

He said to her: “There is a great famine at your father’s also. I found the people there eating themselves.”

He told his wife to make a fire. Then he pretended to cut a piece of meat out of his thigh, and said: “So are they doing at your father’s village. Now, my wife, let us do the same.”

His wife cut a piece from her leg and roasted it. The piece that Kenkebe put on the fire was some that he had brought home with him.

Then Kenkebe s little boy said: “Why does my father’s meat smell nice in roasting, and my mother’s meat does not smell nice?”

Kenkebe answered: “It is because it is taken from the leg of a man.”

After this he gave his wife some nongwes to roast. He took for himself some of those he had made of corn.

The little boy said: “Why do my father’s nongwes smell nice in roasting, and my mother’s do not smell nice?”

Kenkebe said: “It is because they were dug by a man.”

After eating, he went outside, but he had dropped one of his nongwes by the fire. When he went out the boy found the nongwe. He broke it in two and gave half to his mother.

He said: “There is a difference between our nongwes and those of father’s.”

His mother said: “Yes, my child, this one is made of corn.”

The next morning, just at the first beginning of dawn, Kenkebe got up and went away with a pot in his hand. The boy was awake, and saw his father go out. So he called to his mother, and said: “Mother, mother, wake, my father is going away with the pot in his hand.”

So she got up, and they followed after Kenkebe. They saw him go to the cave where he took some corn out of one of the bags and began to grind it. Then they went on top of the rock, and rolled a big stone over.

When Kenkebe saw the stone coming he ran away, but it followed close behind him. He ran down the valley, the stone kept running too. He jumped into a deep hole in the river, down went the stone too. He ran up the hill, up went the stone also. He ran over the plain, but whenever he turned to look, the stone was there just behind him. So it continued all that day. At night he reached his own house, and then the stone stopped. His wife had already come home, and had brought with her one of the bags of corn.

Kenkebe came in crying.

His wife said to him: “Why do you cry as if you were a child?”

He said: “Because I am very tired and very hungry.”

She said: “Where are your clothes and your bag?”

He replied: “I was crossing a river, and I fell down. The stream carried away my mantle, and my bag, and my kerries, and everything that was mine.”

Then his wife gave him his mantle, which she had picked up when he was running away, and she said to him: “You are foolish to do such things. There is no food for you to-night.”

The next morning Kenkebe rose early and went out to hunt with his two dogs. The name of the one was Tumtumse, and the name of the other was Mbambozozele. He found an eland with a young calf, which he drove to his place. He cut an ear off the calf and roasted it in the fire. It was fat, and he liked it so much that he cut the other ear off and cooked it also. Then he wished to kill the calf, but he said to himself: “If I kill this calf I shall not be able to get milk from the eland.”

So he called his two dogs, and said to the one: “Tumtumse, my dog, if I kill this calf, will you imitate it and suck the eland for me?”

The dog said: “No, I will bark like a dog.”

Kenkebe said: “Get out of my sight and never come near me again, you ugly, useless animal.”

He said to the other: “Mbambozozele, my dog, if I kill this calf, will you imitate it and suck the eland for me?”

The dog said: “I will do so.”

Then he killed the calf and ate it. He took the skin and put it upon Mbambozozele, so that the eland thought it was her calf that sucked before Kenkebe milked her. But one day the dog was sucking too long, and Kenkebe wanted him to leave off. He tried to drink just a few drops more, when his master got angry and struck him with a stick. Thereupon the dog began to howl, and the eland saw how she had been deceived. At once she ran after Kenkebe and tried to stick him with her horns. He ran one way and the eland ran after him, then he ran another way, and still the eland chased him.

His wife came out and saw him running. She cried out to him: “Jump up quickly on the big stone.” He did so, and the eland ran with such fury against that stone that it broke its head and fell down dead.

They then cut the eland up and wanted to cook it, but there was no fire. Kenkebe said to his son: “Go to the village of the cannibals that is on that hill over the valley, and ask for some fire; but do not take any meat with you, lest they should smell it.”

The boy went, but he hid a piece of meat and took it with him. When he got to the first house he asked for fire, but they sent him to the next. At the next they sent him farther, and so he had to go to the house that was farthest away. An old woman lived there. The boy gave her a little piece of meat, and said: “Do not cook it till I am far away with the fire.”

But as soon as the boy was gone, she put it on the coals. The smell came to the noses of the cannibals, and they ran to the place and swallowed the old woman, and the meat, and the fire, and even the ashes.

Then they ran after the boy. When he came near his own house, he cried out: “Hide yourselves, you that are at home.”

His father said: “My son is saying we must gather wood that will make coals.”

His mother said: “No, he is saying we must hide ourselves.”

The boy cried again: “Hide yourselves.”

Then his mother hid herself in a bush; an old woman that was there covered herself with ashes, and Kenkebe climbed up into a tree, with the breast of the eland in his hand. The boy slipped into a hole that was by the side of the path.

The cannibals came to the place. First they ate the eland. Then one of them said: “Search under the ashes.”

There they found the old woman, and they ate her. Then they said: “Search in the tree.”

There they found Kenkebe. He cried very much, but they would not spare him. They ate him and the breast of the eland. Then the wise one said: “Look in the bush.”

They looked there and found the wife of Kenkebe. They said: “We will eat her another time,” and so they took her home with them. They did not look for the boy.

The woman made a plan to escape. She made beer for the cannibals, and they all came to drink. They sat together in a big house, and drank very much beer. Then she said: “Can I go out?”

They said: “You can go, but come back quickly.”

She said: “Shall I close the entrance?”

They said: “Close it.”

Then she took fire and put it on the house and all those cannibals were burnt to death. So the woman escaped, and afterwards lived happily with her son.

ANOTHER STORY OF KENKEBE.

At a certain time, Kenkebe went to get his wife at the place of her parents. When he was on the way, he met a crow. He borrowed its eyes. Then he arrived at his wife’s parents’ place with the eyes of the crow.

When he arrived, his wife said: “Where are your own eyes?”

He replied: “My eyes have been taken away by the crows.”

Then his wife said: “Let us go home.”

When they reached home, his wife said: “Take those eyes, you silly one, to their owner, and bring back your own.”

Accordingly Kenkebe went for his eyes and got them back.

Then, as he was returning, he met an ant, and exchanged stomachs with it. When he arrived at his house, his wife gave him food. After he had finished eating, he went to milk a cow.

When he was gone out, his little boy went to the place where he had been sitting. He said, “Mother, this food that is spilt here, whose is it?”

His mother replied: “Perhaps it has been spilt by your father. You must not eat it until your father comes.”

When Kenkebe came in, his wife said: “Where does this food come from?”

The man replied: “My stomach has been borrowed by an ant.”

His wife said: “You must go and take this stomach back to-morrow.”

He went to do so. When he arrived at the ant’s place, he demanded his stomach. His stomach was given to him, and then he went home.

STORY OF THE WONDERFUL HORNS.

There was once a boy whose mother that bore him was dead, and he was ill-treated by his other mothers. On this account he determined to go away from his father’s place. One morning he went, riding on an ox which was given to him by his father. As he was travelling, he came to a herd of cattle with a bull.

His ox said: “I will fight and overcome that bull.”

The boy got off his ox’s back. The fight took place, and the bull was defeated. The boy then mounted his ox again.

About midday, feeling hungry, he struck the right horn of his ox, and food came out. After satisfying his hunger, he struck the left horn, and the rest of the food went in again.

The boy saw another herd of dun-coloured cattle. His ox said: “I will fight and die there. You must break off my horns and take them with you. When you are hungry, speak to them, and they will supply you with food.”

In the fight the ox was killed, as he had said. The boy took his horns, and went on walking till he came to a village where he found the people cooking a weed (called tyutu), having no other food to eat.

He entered one of the houses. He spoke to his horn, and food came out, enough to satisfy the owner of the house and himself. After they had eaten, they both fell asleep. The owner of the house got up and took away the horns. He concealed them, and put two others in their place.

The boy started next morning with the horns, thinking they were the right ones. When he felt hungry, he spoke to the horns, but nothing came out. He therefore went back to the place where he had slept the night before. As he drew near, he heard the owner of the place speaking to the horns, but without getting anything out of them.

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.