5117/22, 9:01 PM PDFs viewer 2 BALEKA KA MPITIKAZI 15.7,1919 File 56, nbk. 6, p.2. 2 _ Baleka of the Qvabe people arrives, brought by her sister Nomsolo, who has already related a mmber of tales. Baleka is cider than Nonsolo, her age being, as far as I can judge, about 68. Baleka ka Mpitikazi ka Nsila ka Kanyile ka Huewayo ka Sidinane ka Mahlobo ka Tshiyampahla [Mneni, in Pakatwayo's izibongo, mentions this nane] ka Nozidiya [said to be mother of Qwabe and Zulu] ka Qvabe ka Malandela.? <15.7.1919> File 56, nbk. 6, p. 21. 21 __Baleka says she was born at the time of the Ndondakusuka fight between Cetshwayo and Mbuyazi (December 1856), her father being Npitikazi; hence her age is about 63. The name Baleka was given because so many at that time were running avay.* She heard most of her tales from Sixaba, her grandnother, called also Makokela, i.e, daughter of Kokela, brother of Mbengi, the Langeni chief. jaleka was born in the Najozi tribe. She saw Ngoza when she was a child, and knew his son Luntshungu well. Nonsolo uaa the second child’ to be born after Baleka, hence would be about $7 years of age, for at the time of the Zulu War she had not long before reached the age of puberty. 16.7,1919. High Brae, Hilton Road. File 58, mbk. 16, pp. 80-93. 80 _Baleka, a woman aged about 63 or 64, born, she says, at the tine of the Ndondakusuka battZe (Cetshwayo and Mbuyazi}, daughter of Mpitikazi ka Nsila ka Kanyile [brother of Sinamane) ka Kuzwayo ka Sidinane ka Mahlobo ka Tshiyampahla ka Nozidiya ka Quabe ka Malandela. T do not know if Nozidiya was a woman or a man, My father's nother came from the Langeni tribe. She was the daughter of Kokela, brother of the chief Mbengi. Tshaka's nothet was thus a niece of Kokola. Mgabi was the chief son of Mbengi. Makedana was the son of Mgabi. Tshaka complained of the way in which he was treated by Makedama; he complained, whilst still a boy, (a) of Wakedama’'s) objecting to Tshaka drinking water higher up a stream than where he was drinking; (b) of his picking out the best of Tshaka's 4 hntps:thya orgistPDFReaderPlugin ?tlo=%2F uploads%.2F1%42Fklle-campbol-abicana-library-kcal%2F2%.2F8%2Fa%2F2Babd2246015 144507otOda... 1/115117122, 901 PM a 2 PDFs viewer BALEKA ‘stones, which represented cattle in the games they whereby kraals of couding were built and stones selected and put inside. (Tshaka's stones were better than Mekedana's and he objected to Makedana's jealously seizing and putting them in his kraal.j Makedana was later on killed by Tshake for having bulTved him when a boy whilst he was staying at home arong his mother's people. Nandi bore Tshaka out of wedlock. Tshaka is therefore ‘illegitimate. My father told ne thia. Before the name Tehaka became current there was a déacase which caused people's stomache to evell out; the nane of that dieoace as ‘itshaka'. So when Nandi wae pregnant, people vere constantly saying that she was cick, eufsering from itshaka, and she vas continually being given medicine. Increasingly her stomach stood aut; tt baoane obvious. Thay then anked, ‘By whom vere you nade pregnant?" Nandi eaid,''T was made pregnant by Sensangakona. ' ‘She then bore the chita; she bore tt at the home of her Langent people. Sensangakona was told. He adnitted that it uae he who Fad made Nandt pregnant. She then married him. She was now hie wife. Tehaka stayed with hie grandrother Mina (Nandi:'s mother). He eventually becane an inetmiz. When he had become an inatzua he nent any to the Mtetva, and beoane a great warrior. Dingteuayo, the Mtetwa ohtef, made him an indina, and he beoane a comander of the Mtetwa army. Ho thon went baok up-country to his ou people. When he arrived anong his people kis father died. He then began to make bar. He began with Masingwane, chef of the Cwm, oatbing Kin ‘Fellou who troubled my father’, for Sensangakona's nation had been anal. After thie he wont to attack Pungatohe, ohief of the Butelest, and also attacked other chiefs. Then Dingiowayo waa killed by the Névmdve. Tehaka proceeded to attack the Naiandse, for they had killed peopie of the Mtetsa, The Ndvandve vere defeated by Tehaka. They cane back and burnt Tahaka'e keaal of Siklebent, Tehaka cried, 'Yebuya, Zulu! What! Te my txaal burning, my nen?! He took his crane feather and it tn the groud, where it stood evaying. He shouted, 'To armi Tam going againet a king!" The Gulu sprang to arms. They con pletely routed the Ndvamdue. The Ndvandve fled far away. Nowadays Be call then the Tehangana. Ho then attaoked alt the peoples, agnquering thon. He finichod off all the peoples on the other etde.* After this he crossed ‘over and came against thoee on thia aide, the Sasa people. Re Killed then; he finished off the Baca in this country, and the Tala, The Baca fled; they row Live beyond the Mzinkulu. Nandi. I do not know if lobolo was given for her. I heard from ry father Mpitikast that the disease which Nandi was said to have as itehaka, My father never gave me any such version of Tshaka's birth as Mr Stuart has just related to me [i.e. Ndhlovu ka Timuni's]. Nandé was dark-akinned; che was strongly built, neither very tall nor very short. Dingana's mother was Mpikase; I do not know the nane of her father. T used to hear my father ovear by her, eaying, 'Mptkase!' 5 hhtps:thya orgstPDFReaderPlugin ?tlo=%2F uploads%.2F1%42Fkllic-campbol-abicana-library-kcal%2F2%.2F8%2Fa%2F2Babd2246015 144507otOda.... 2/115117/22, 9:01 PM PDFs viewer ALEXA My father vas of the Fasinba;* he did not eay 'Fansinba’ c++ Father eaid there used to be a rook at the Whlatuse called 'witthat'. He uae named after it. Kondhio's coustry was that of the Mhlatuse and the Mlalaxi and Ngoye and Ntwmeni. That rock te at the Milatuze, our original territory. 84 The death of Tehaka, Father said an amy went out against the amaMpondo. The anaMpondo came and defeated then, 20 they retreated. Takaka became angry, for he hineelf had not bee there. tle vas a great varvior and performed great deeds. He cried, 'So Falu does fot know ne?" fo took ite onane Feather and stuck tt in the grow, Chere #2 atood avaying. He thon armed, taking his war ehield, whtok waa blaok vith a white patch at the eide, The amy vent dam along the coast and attacked the anatpondo. Sone of the anaitponio oattle vere ‘eaten up’, while others were Left behind. The 2ulu then rehamed, driving the cattle, The army arrived home, fle ondered 1t to move on to campaign avzy at Balule.* Then his brothere, Gqugqu, Nilangana, and Dingana, hid. Tehava'e ‘inoekuy Mbopa ka Sttayi, eau thon and eaid, "au: So you are here, children of the King? You are troubled by the macnan. As soon as you returned fron Pondoland the order was given to move on. Are you not going to atab hin?’ They eaid, "What should we do to hin?" Zo uktoh he replied, 'Stab him to death. He ts a madnan.' They then said, "Bow could ve overcome hin? You stab hin’ (Mboza). Mbopa stabbed hin. After stabbing him he ran to Mhlangana alone aod oaid, 'Dingana hae overcome’ Tehaka and hae taken the ohtef= 85 tatnahip. ' He then went to Dingana and said, "lau! Milangana 13 going to kill you', then bask to Mhlangana and said, 'Dingana is going to KELL you. Cut short an asaegat and hide it in your clothing.’ Milangana did so. Nbopa then rose up and vent to Dingana and said, 'Whlangana is carrying an aseegat against yous hha te going to ké1l you.’ Nhlangana was caught, and indeed an asso Gat uae taken from hie olothing, fe was then killed, Whlangana aid, "tiki! Son of Sttayt, have you done thie to me?’ He died. Dingana then ruled. He killed all the children of hia father Sensangakona. Mpande rencined. He was caved by Ndhlela ka Sompist, who eatd to Dingana, "Surely you are not going to kill Mpande, one who te just a etnpleton? You are not going to kill this idiot, Whoei?" So Mpande was Left. ALL the oktldven of the akief Sensangakona died. ‘The warrior woginents were not thare; thoy had been laid Low by fever. They had oamped in a forest where there vere undhlete trees, ‘They breathed in the soont of the umdhlebe; they got terrible headaohee, passed blood, and died.* Othere came bak, for not alt’ had died. They arrived to find that the king vas no longer theve, and that Dingana had nov ‘stepped into his place, calling hineelf Nalamilela,® because he had intervened between the poople and the madness of Tohaka. But he himself then kitted alt the children of hie father. Tohaka, 86 though, did not KiLL the children of his father. htps:thya orgistPDFReaderPlugin?tlo=%2F uploads%.2F1%42Fkllc-campbol-abicana-library-kcal%2F2%.2F8%2Fa%2F2Babd2246015 144507otOda... 3/115117/22, 9:01 PM PDFs viewer BALEKA Tehaka did many evil things to people. Seeing a woman who was pregnant, though she had done no ham, he orderad her to be caught, killed, and cut open so that tt could be een in what position her child was Tying. The woman uas then cut open, and he bent. and looked. Seeing vultures flying above, he eried, "Wo! The bivda of the king are lungry!? People vere then killed and put out on a hill to be eaten by the vultures. And wu! the vultures were all on the hit! (i.e. all flew there) Then he eau a donga as deep as a house, and said, 'I wonder if thie donga could be filled - filled with people?! Then people vere tumbled in, and were piled up in the donga until it was filled. Three of our Quabe people, Natshongwe, Whlanganieo, and Mpesulu, jad their eyes taken out by him while they vere otéil alive. Be then put. thon at the foot of a eléff and said, ‘Look at Whlanganieo, Npeniti, and Natchongue floundering about," eaying 20 because he had taken out their eyes." He lunted my father Mpittkast because he had told the Langeni people of his mother's house to flee, for Takata waa coming to kill them. Tshaka heard from people that Mpitikasi had eaid thie, eausing the Langan? to stor auay. He sent out an inpt to KiTL my 87 father. Mpitikazi had already heard that the king was going to kill him, 20 he fled. But there was then no place 4A person would simply ssmnder about in the Land wr by witd antmats, for in those days there vere mary which ate peopte. Father olinbed into a tree. The i for him; he could see it while sitting wp in the and searched, but did not eee him, and gave up. He ate filth from the riven; ne no longer lowes food. He stept in the He thon went to the place of Mbopa ka Sitayi, 1 tion of his Mpitikazi's) but to Mbopa the Great One's place. Then he vas sent by Sitayt himoelf. And he vent, because he had been fowd, to refuse. He say that there was no it, fe KiUL heim. "If I nefuse, if I say I an not going to saye he will Kitt me." So he went off, travelling not set off in the belief that he would retumn; he simply vent mowing that he vas going to die. Re arrived, and went into the oattle kraal to the taindina, to Noqengetele.' tie watked forvard reluctantly and Linply to the wper ond of the cattle Hraal; the igindwma vere eitting inside 88 Tahaka came out of his hut. He said, 'T think I know this person, my Zulu. Look at thie red-ekinned fellov; I would say it te Mpitikast.' Then hie mother Nandi cane out. Reciting Tehaka'e Praises, che said to hin, ‘Surely you will not kill Mpittkast? What t9’Npitikasi that you should kE1L hin, he vho is just a dog?" Tehaka said, 'Go, fellov, you with the little red care. Your "nother" has’ saved you, go. Go, genet of the wildemess that outwitted the dogs’ (the force that had been searching for hin) "The genet beoane green in colour while sitting w in the tree. That te the story of Mpitikaxi's escape. | He escaped because Nandi wae hie mother's sister. He was saved because of that. There was then no place to un away to; one § : 7 hitos:thyaorgistPOF ReaderPlugin?tle=Y:2F uploads 42F1%k2Fkilie-campbel-aficana-orary-Kcal%62F2%2F0%2Fa%2F28abd2246et5144507of0da, ann5117122, 901 PM 89 31 93 PDFs viewer BALEKA could find no refuge until the white people cane. When the above happened ay father was an imsimuc. He went on the Pondo expedition, and then on to Balule. He was one of those who entered the forest referred to above containing ndhiobe. Tehaka said that the Quabe people should be picked out and alt put to death (i.e. hunted out from all parts of the country), ‘dow BILL you recognize thex? You will recognize them by their great Love of quarnelting. "'* Takaka killed hie oun mother. He stabbed her in the armpit, saying she was hiding a child. te did not father any ohildren. He did not want to father a child because, he oatd, tt would be another prince. Thie fact is true; it ie reatly true. A person Like Tehaka ts like a wild beast, a creature which doce not tive with its om you, ite nale offepring. My father said that Tshaka vas a tall man, dark, with a large nose, and wae ugly. He spoke with an impediment, (i.e, mouthed his words, as if his tongue was too big for his mouth and pressed on his teeth). Father knew Mbuyaai.'* I learnt this when ve vere travelling vite my father. The thunder roared while we vere going to Gualaguata's** place. On arriving, father saluted, saying, ‘You, son of Nowazi oF the Bay; you, bon of the finch that cane fram Fondoland; chieftatn- ship does not start with you, for we aleo lived with your father, c chief. Gualagvala said, ‘Cone into the house, Npitikast. ' We vent tn. Ho told a polioanan to give father beer, which he did. I vas etitl a girl at that time, We then retuned, the oky now being clea. The word 'Fasinba’ deccribes the mowitains when faintly visible Ge. haziness. Nae of Mpitikazi's regiment). Mpitikazi died some time after 1888 (when Dinuzulu fought Zibebu}. I don't know if he was ever photographed. He died at a very advanced age, though able to get about unassisted. I don't know what colour shield my father carried, or what finery he vore. Nombanga ka Ngidhli was the great induna of the Fasimba; he was a great warrior of Tshaka He was killed at Neome (Blood River) by the Boors. <+++ Father uae an imbongi of chiefe. He recited the praises of Hgoxa ka Tudaba, also of his son Luntshungu. My brother, Manfumfuca, who follows me in age, takes after my father in being a good inbongt. Be recites the praiecs of the Qvabe chiefs very well. He lives in Stanger Division, I don't know even if he is alive still. <+e+ “Praises of Ngoza ka Ludaba omitted - eds.> Higoaa wae dark brow in colour, very short, and ateo good- looking. He was an ikehla. His regiment was the Hlaba. One of Tshaka's praises: 'The violently wwestrained one who is Like the ear of the elephant’. I heard this fron my father Mpiti- kazi. htps:thya orgistPDF ReaderPlugin ?tlo=%2F uploads%.2F1%42Fkllc-campbol-abicana-library-kcal%42F2%.2F8%2Fa%2F2Babd2246015 144507otOda.... 8/115117122, 901 PM 95 3 PDFs viewer BALEKA [You have made a point of knowing this, i.e. the ¢atbongo of all people ~ said of me by Baleka. Baleka here refers incidentally to my enquiring intently into Zulu nursery tales, iztbongo, history, etc.] 25.7.1919, File 58, nbk. 16, pp. 93-6. Baleka returns, says: Pahaka took the blood of @ beast and sprinkled it in the doorway in his tsigodhto during the night, vithout being seen by @yone. At dan the next day he reported the matter to hie tainduna. The izinduna ane, including jelete, He said, "Look at the evil omen that has befallen me. Wen I rose this morning I found it Like thie here in the tsigodhto. Here te blood! I don't loow what hae done thie. This to an evil omen! Let all the izangoma be gathered, all the people of the land.' Indoed alt the tzangona vere gathared. They cane, and vere told to bula at once. An evil omen had befatien the king and vas in the King'e tetgodhlo. The Zulu people assembled, for an evil omen had descended on the king. The tzangona then buta'd. One would bula ad anetl out a pereon, then another would do the came. Then those ho had already done 80 vould be told to go and sit apart by then selves. Another would get up, bula, and amell out a pereon. Then he would be told to go and ait with thoee who had already done 9: Others would then be calied....untit they vere atl fintehed....'* Only taio remained. One of them got up and bula'd. He oatd, "x do not sve that this was done by an imtakati. I say that tt was done only by the heavens above.'® Tt was not done by a man.’ The last one also stood up and eaid, "I do not sea that this was dane by @ man. I divine the heavene above. I do not eee that it wae a man vho oprinkled this blood in the isigodhlo. I find that tt was done by the heavens above." Tehaka ordered than all to be killed, except for those two izagona vio Tonew how to bula. For they’ sau that tt was no untakati that had done the pouring: it had been done by the King. They said, 'I divine the heavens above.' Ke said, ‘Let them alone for they know hav to Bula," The many other tzangona all used to make wp lies. The people of the king vere always being kilted, for the tsangona lied about ‘then, saying they vere practising witohoraft. Kenseforuand a per- son would be Kitied who was enelt out by these who had omelt out Tohaka himoetf - the two who had seen that the pouring of the blood Aad not been done by an untakatt, but had been done on puapose by the ing beomion he wanted to one 27 the tecmgomn seal Jonew hes to bula. Previously people vere continually being killed; it was said that they had been anelt out by an iangona. Tehaka thought in his heart, ‘Let me see if they reatly know had to bula.' Then he ec that most of then did not. <25.7.1919> File $6, mbk. 7, pp. 31-2. The story of the Sutu okies Mabulane. [A story similar to that ~ 9 htps:thya orgistPDFReaderPlugin ?tlo=%2F uploads%.2F1%42Fkllic-campbol-abicana-library-kcal%42F2%.2F8%2Fa%2F2Babd2246015 44507otOda... 6/115117122, 901 PM 32 39 PDFs viewer BALEKA of Tshaka testing the witehdoctors. See Baleka's vorsion of that above) -] \“dabulane wae Like Tshaka in his testing of people. le once placed some fruit fron the smganu tree in hio mouth and said that he tae etek. Ho gave orders that the ixinyanga and tsangona should be called to bula, for he was sick ~ his ghoeks vere siollen. The ta ngona cane and bula'd, but could not find out what the trouble waa. There were mary of thon but they did not find what evoloece tt wae. Then one of thon rose, and went and cat dam in front of hin. He het cut hte hands and said that the chief should take out what wae in te Mabulane than epat out the fruit into the hands of the imam "This te the only true inyanga; Let these othere Leave of, and naver bula again.’ But he for his part did not kilt then. Re ta then alone and they ent back to thei hones. Mabulane Lived at Sobana, beyond the nations ukich are beyond Pretoria, ie fought the Bosre, Uro vave troubling him, He defeated then, and they ran qty. Then’ they fough! again with kia con Mpepu. pent aioe, defocted thon. thon the Dglioh arwived; they eave Uith ‘Kkindnose.?? <25.7.1919> File 56, nbk. 7, pp. 39-40. Baleka says that Tshaka once asked a woman who was in an earthen pot at a stream (possibly the Nbozano, don't you lap up the water as other dogs do?', thereby refusing him the drink, Tshaks marked her down. He then directed that she was to be put to death in order that he might see what kind of heart so unkospitable a person had. She was cut open after death and the heart found to Me close up against the lung ‘The story of the pregnant woman is well known. Tshaka said he wished to see how a child lay in the wonb, so, as Baleka says, he caused a woman who had done no wrong whatever’ to be put to death to enable him to satisfy his curiosity. This he accordingly did. <++, My father Mpitikazi married a Cenyane girl, though my own mother, who married when my father was already well advanced in years, was a Ngcotsho girl.!* My father told me of a chant sung by the regiment appointed to fetch Tshaka fron the ¢eigodkio to bring him to the man's assembly in the cattle kraal; this during an unkost. 'Cone doun! bird which devours others; come down! you who overcome the chiefs; come down! come hare!! ({.e. come down to the cattle kraal). Baleka knows the iaibongo of her grandfather Nsila, also of her great-grandfather Kanyile, though not of Kuzwayo and other ances~ tors. +++; Miscellaneous non-historical notes omitted - eds.> ka says she grew up in Msinga Division, close to the Mzi- * She seems to me to speak very good Zulu, and, although a of the Qvabe tribe, she does not tefula. 10 hntps:thya orgstPDFReaderPlugin?tlo=%2F uploads%.2F1%42Fkllic-campbol-abicana-library-kcal%2F2%.2F8%2Fa%2F2Babd2246015 144507otOda.... 7/115117122, 901 PM a a2 PDFs viewer BALEKA 26.7.1919, File 56, nbk. 7, pp. 41-5. Heroic refusal of a girl to cohabit with Tshaka. Onoo on tha day of the unkost Tshaka say a pretty girl from another part of the cowtry. He vent hie ixinocku to go and sumon her. The girt cane, and he spoke to her. The girl said, 'T don't like you." When 'he forcibly took hold of her, she orted. She hurled at insult at hin, saying, 'T don't want you; you have an ugly nose, an tetfonyo' [i.e. a large, ugly nose - a muzzle put on a calf to prevent it sucking]. He said, 'What did you ony?’ Sha oaid, 'Z Feally do not want you. Rather than aleep with you, I choose to die." He oatd, ‘Kilt her.' Sho wae taken amy outeide to be put to death, and waa duly kitted. I don't know the girl's nane or istbongo. I heard thie story fron my father; he was verinded of it by the case of hia daughter Womaheto who refused Luntahngu ka Ngosa of the Najost people. Tshaka's method of going to ask for snuff. Once vhen Tohaka‘e inpi wae going against the amalganga and Mapumilo peoples, he said he was going 0 ask for anuffs ho did not eay that ho wae to make war. "Tomorrow I shall not aoe. I am going to ask for amuff from the analganga. I ahall then go on to the Mapumulo. 't expect to see me, aseenbly of my kraat Duluza! Don't you see that tt 12 painful to be Like an anthear, which diga a hole and then dosen't live in it, being driven out by a porcupine?! He then went off to the anaNganga. He killed thom and ‘ate then up'. He went on and cane to the Mapieulo, where he did the He vetumed vith the oattle. He said, thet us keep moving, my men,?® and not stay in one place! (i.e. because he was always making war). ‘It te painful tebe Like an antbear which digs a hole and dosen't Live in it." (Wis "hole' was Dukuza at that time.)*? They cane back with the cattle of those to chief Taleo heard this from my father. I liked it. I wae aluays asking him to tell tt. mi ‘1 Father was of the Fasinba regiment. He grew sp among the Langené people, at hie mother's laual, like Tehaka, If Takaka had been an ondinary peraon they would have bean "brother nothere were born at the cae place. My father's mother was a daughter of Kotela. Kokela and Moongt were brothare. * Meng ~ KoKela Mgabi Nandi = Senzangakona My father's mother 7 Nsila Makedama Tshaka Nontoba Mpitikazi (father) a. This nane per Ngidi. b. MEunda's father, according to Ngidi, was Kondhlo. She was therefore sister to Pakatwayo. a htps:thya orgistPDF ReaderPlugin?tlo=%42F uploads%.2F1%42Fkllic-campbol-abicana-library-kcal%2F2%.2F8%2Fa%2F2Babd2246015 44507otOda... 8/115117122, 901 PM 43 44 PDFs viewer BALEKA Nomeoba used to Live at Siklebent with Langasana, the inkoetkast. Noncoba and Langazana were wable to eocapa in the uar between Cetehmayo and the Englioh. Father exprecoed adwiration on hearing tutu people say in conversation that the writes had refrained from buming the Siklebent kraal because Langasana and Nomeoba ware there and no longer able to rn aasay. the Basinta reginent had not yet twnga'd when the king (Tehaka) eaid to Mpittkast, ‘Since you are your father's only son, twiga, 20 that you will continue the howe of your father.' For it vas the custom there in 2ululand that a ma, if he was an only gon, should tiga and marry for that reason. Indeed he tunga'd.** Father told me that Mfinda called out to Tohaka, 'Tohaka! Do you think, because you KIUt people, that you are now going to Kitt Nfinda to?" T asked shy she had eaid that. Father eatd that Mfwda uae Tohaka'e grandmother, vho bore his mother, ** After Tehaka had’ defeated the Ndvandve he cried, "The bulls of the hands have met. Let the boys who are herding then go out and separate then. Let there go out Woluju' tthe Nduandive tnduna) ‘and Niggengelele' (Pohaka's tnduna). "ia! The one with the red tail! (i.e. his own impi) thas gored it! The fancies invented by the Navandve on their way here are finished. They have finished today. The one with the red tatl has gored it!" He spoke rejoteing that he had defeated then. Nagengelele was a dominant figure who comanded the attention of the whole nation; when he spoke no one else vould speak, only the king would peak. we vas like tmyanana, the great indina of Catshuayo. Tehaka weed to Kill a man simply because he vas ugly; not because he practised witchcraft but merely because he had been born ugly. He would say, "lau? liow ugly thie fellow is! Take kim quay." He’ would then be killed even though he had done nothing. That man used to play arowd with people. A man would be killed though ha had done nothing, though he had neither practioed witcheraft, camitted adultery, nor stolen. Tehaka would give the order?* permitting girls to go as thoy Liked to their lovers. Even if a girl stayed siz days with hor lover it was ali right. It uae not a offence to Tehaka; it wae good. What wis an offence vas if a mm spoiled that girl. For she belonged to the king in her reginent, as did the youth. He would now be spotting a menber of a reginent. They would die; they vould be kitted. Baleka is quite sure about Tshaka having juba'd the girls as stated. She says her father when living at Mpapala remembered Zulu girls coming up there in large numbers to their lovers, and having anacumbe*? cooked for the Sonyangwe was my husband, of the Tusi tribe. His father was Nonbanga; I have already given his praises. His chief was Lantshungu; he is dead. He was of the Indhiondhio regiment. 1 am Of Tiyane®? age. During the Zulu War T had my first child — 2 htps:thya orgstPDFReaderPlugin?tlo=%2F uploads%.2F1%42Fkllc-campbol-abicana-library-kcal%42F2%.2F8%2Fa%2F2Babd2246015 144507otOda.... 8/115117/22, 9:01 PM PDFs viewer BALEKA a girl. Nandi was dark-skinned, big, and atrongly built. 1 do not know her praises. 45 the house of Ntonbast,** by reference to ukioh Tohaka praiced one of hia uarriora. Tt wae said that no one could enter the house. If a poraon did 00, teare came from hio eyes. Articles of brave, ringe of alt sizes, shone dazslingly. Castorotl bushes grev at the back of the hut. tman heads were hung on pegs at the back, Tt was there that Duide used to purify himself. Dhiwnguana®® bunt dowm the tut. Re avied, ‘I burnt down the house of Ntonbaxt. Tt no one went into Mtonbaxt'a. és eyes, for it was full of brase and beads and neck ringe and finger rings! White Hie warrior performed a var dance he praised hin with the words, ‘The (Repeated several times whilst he is performing the dance.) Then those became the praises of the warrior. ? T do not know the name of the varrior. Notes ‘This list of Baleka's forebears is given in a marginal note. *the verb wkubaleka, from which Baleka's namo was derived, moans jit run away", In the original Zulu it is not clear whether or not Shaka's position was that of suprese comander. north of the Thukela. Stoned ¢.1818; age-group born c.1798. ‘ Z Bryant, Olden Tines, p. 604, gives 'Balule' (Bhalule) as the ‘nalarious bushveld’ of the Olifants river; Gibson, Story of the 2alus, p. 26, gives it as the Limpopo, There is a Village named Balule in Mozambique near the confluence of the Olifants and Limpopo rivers, and a rest camp of the same nane on the Olifants fiver in the Kruger National Park. "the verb used in the original, wkvegz, literally means 'to leap over’, It may imply that Dingane actually leapt over Shai body in order to derive from it the properties of chieftainship. Seo N.J. van Marnelo, ed., History of Mativane, pp. 19n, 10Sn. "The undiebe is a tree of the euphorbia family. The scent of the Flowers was believed by the Zulu to cause death. i.e. the Intervener. ‘Stn’ The Past _and Future of the Kaffir Races, p. 50, Holden names Milangana and Nphezulu as two of the three spies sent out by Dingane prior to his attack on the Bhaca in 1833. Holden states that after the campaign had ended in disaster two of the spies had their eyes taken out for making false reports. H.F. Fynn, referring to the same event, states that the leader of the Spies had his eyes taken out, while the other two were killed (The Diary of Henry Francis Fynn, p. 226). Mantshongwe, the third wan naned by Galeka, 15 described by Fynn as a chic who had his eyes taken out by Shaka as a punishment for as htps ya orgstPDFReaderPlugin ?tlo=%42F uploads%.2F1%42Fkllc-campbol-abicana-library-kcal%42F2%.2F8%2Fa%2F2Babd2246015 144507ofOd... 10/115117/22, 9:01 PM PDFs viewer BALEKA practising witchcraft (ibid,, p.29). It would seen that in the Account recorded by Stuart, Baleka vas confusing two separate events. Mone of Shaka’s principal izémduna. \27he original has, "Ni yo ba bona rgoku tanda kakul' umléto'. We have attributed to unlilo, which literally means 'fire', the metaphorical connotation of quarreling. Henry Francis Fynn. 3u.F. Fymn, junior, the son of Mbuyazi. ‘Repetition omitted. MTaulu e 12 posulu in the original - a play on the word taulu (the heavens), meaning that it had been done by Shaka. \Mabulane (Ramaphulana) and Mpepu (Mphophu) were Venda chiefs. Their relationship was in fact that of grandfather and grandson. \8the Chenyane was 2 regiment of girls forned c.1823, and the Ngcosho a girls’ regiment formed c.1852. There would thus have been an age difference of sone 30 years between the two wives. 20 Butfalo river. *the word in the Original Is mpakatt (umphakathi). Bryant's Zulu-English Dictionary and the more recent dictionary of Doke and ilaieet give aecieies ono collective moun for the’ common people. According to Colenso's Dictionary, it may also refer to Henr not specially distinguished, But "above the ordinary, ‘comon people’, and therefore ‘noticed by the chief and indunas’. 2 The: coments contained in these and the previous parentheses in the original as a single marginal note 2'5ce also Bryant's genealogy and comnents, Olden Times, pp. 125-6. though the implications of this passage are not wholly clear, it suggests the granting of an individual exemption, in the case of an only son, from the normally strict rules under which celibacy Was imposed’ on all members of a regiment until permission to narry had been granted to it by the king. **the meaning in the original is obscure. The informant's father, Mpitikazi, could be referring either to his own or to Sha descent from Mfunda. We have chosen the latter interpretation. Contrary to the statenent contained in this passage, and to Baleka's statenent about Mfunda made under date 16.7.1919, the genealogy given to Stuart by Baleka shows Mfunda, not as the grandnother, but as the great-grandnother of Shaka and Mpitikazi. Mfunda's expectation that Shaka would kill her may be explained in terns of his well-attested hatred of his nother's Langeni people. It appears from Ngidi's note to Baleka's genealogy that Nfunda’was a Qwabe who had married in the Langeni chiefly house. 28tnis paragraph appears in the original as a marginal note. 26the verb used in the original, wkujuba, is often used in the sense of ‘giving the order permitting the age-regiments to marty". 24 species of edible tuber. *"The Thiyane was an age-regiment formed by Cetshwayo in 1877 of girls born c. 1858-64. other of Zwide, the Nwandve chief, 24 well-known praise-nane for Shak: "The sense of this passage seems to be that Shaka bestowed praises ‘on one of his warriors by reference to a notable event in his own career. 4 hntps thy orgistPDFReaderPlugin?tlo=%2F uploads%.2F1%42Fkllic-campbol-abicana-library-kcal%42F2%.2F8%2F a%2F2Babd2246015 144507otOd... 11/11