🧚 Proverbs and Figurative Expressions. · page 2

Kukuza kuka Nxele.116

The coming of Nkele.117

Nkele (the lefthanded), or Makana, one of the most remarkable men that Kaffirland has produced, rose by his own merits from a private station to be the leader of the Ndlambe clans in the second decade of this century.118 It was he who united them against the English after Lord Charles Somerset invaded their country with a view of compelling them to recognise a chief whom they detested.119 He led in person the attack upon Grahamstown, and only retreated after the flower of his forces was swept away.120 To obtain peace for his people, he voluntarily surrendered to the English troops, and was sent as a prisoner of state to Robben Island.121 In attempting to make his escape from the island in a boat, he was drowned.122 But the Kaffirs would not believe that Makana was dead, for they deemed him immortal.123 All through the wars of 1835, 1846–7, and 1851–2, they looked for his reappearance to lead them to victory.124 Ten years ago his personal ornaments were still in preservation at a village near King William’s Town, but about that date the hope of his return was generally abandoned.125 Injunctions which Makana laid upon his countrymen are still implicitly obeyed.126 Before his time the corpses of common people were not usually interred, but by his orders it has been done ever since.127

The saying implies anything long expected, but which never occurs.128 It is now in general use, though it is only of a few years’ standing.129

Ilizwe lifile.130

The land is dead.131

A saying which implies that war has commenced.132

Ubukulu abubangwa.133

One does not become great by claiming greatness.134

This proverb is used to incite any one to the performance of noble deeds.135 It means, a man’s actions, not his talk and boasting, are what people judge of his greatness by.136

Kuhlangene isanga nenkohla.137

The wonderful and the impossible have come into collision.138

A saying applied to any intricate question.139

Yinkungu nelanga.140

The mist and the sun are together.141

A saying denoting a very great number.142

Lunyawo lwemfene.143

It is the foot of a baboon.144

A saying denoting a treacherous person.145

Sova singasemoyeni.146

We shall hear, we are on the side towards which the wind blows.147

The saying denotes, we shall soon know all that is going on.148

Umke namangabangaba aselwandhle.149

He has gone in pursuit of the (fabulous) birds of the sea.150

A saying applied to one whose ambitious aspirations are not likely to be realized.151

Umona wasemlungwini ubandeza icitywa ungaliqabi.152

They prevent us from getting red clay from the pit, and they do not use it.153

This saying is used of Europeans, to denote that they act as the dog in the manger towards the Kaffirs.154 It has unfortunately become a very common expression.155

Usela ngendebe endala.156

You drink out of the old cup.157

The indebe is a drinking vessel made of rushes.158 The saying is used to a wealthy man, and means, You use a vessel handed down to you from your ancestors.159

Ukasela eziko.160

You are creeping on your knees to the fireplace.161

This saying is used as a warning to any one who is following a course that must lead to ruin.162 It is as if one said, You are like an infant crawling towards the fire circle (in the middle of a Kaffir hut), who is sure to get burnt.163

Ukuhlinza impuku.164

To skin a mouse.165

A saying which implies, to do anything secretly.166 A mouse can be skinned without any one seeing it, but an ox cannot.167

Yeyele ngelomkono.168

It has stuck fast by one of the front legs.169

This saying is used when one has committed oneself to any matter of importance.170 An animal cannot extricate itself easily when fast by one of its front legs.171

Ugqada mbekweni.172

One who eats the remains of a meal without first obtaining permission.173

This saying is used of an uncalled-for expression of opinion.174

Ukaulela inkawu ziyakasela.175

You disturb monkeys on their way to drink.176

This saying is used to express uncalled-for interference.177

Umafa evuka njengenyanga.178

It dies and rises like the moon.179

Said of any question that springs up again after it is supposed to be settled.180

Akuko nkanga idubula ingeti.181

There is no wormwood that comes into flower and does not wither.182

A proverb descriptive of the life of man.183

Unyawo alunampumlo.184

The foot has no nose.185

This proverb is an exhortation to be hospitable.186 It is as if one said, Give food to the traveller, because when you are on a journey your foot will not be able to smell out and avoid a man whom you have turned from your door, but to your shame it may carry you to his.187

Uzicandele umgalagala.188

You have exposed yourself.189

This saying is applied as a warning not to give anything to an importunate person, as he would very likely be encouraged thereby to continue asking for more.190

Inkala ixingetyeni.191

The crab has stuck fast between the stones at the entrance of its hole.192

Said of any one who is involved in difficulties of his own creation, or of one who raises an argument and is beaten in it.193

Ubopelele inja enkangeni.194

He has fastened a dog to a shrub.195

This saying is used to denote a very greedy person, one who is so greedy as to fasten his dog to a shrub that the animal may not beg for food while he is eating.196 The shrub denoted is the very common one that is covered with yellow flowers at midsummer.197

Yimbini yezolo yakwa Gxuluwe.198

Guluwe’s two of yesterday.199

This is a saying of any one who goes away promising to return, and does not do so.200 It had its origin in an event which happened five generations back.201 Guluwe was a hunter of great renown, who crossed the Kei with Khakhabay, the great-grandfather of the late Sandile.202 No man was ever so skilful and successful in the pursuit of game as he.203 But when Khakhabay took possession of the Amatolas, which he purchased from the Hottentot chieftainess Hoho, he found them infested by great numbers of bushmen.204 One day Guluwe, who had two young men with him, killed an eland, but while he was still shouting his cry of triumph: “Tsi! ha! ha! ha! ha! the weapons of Khakhabay!” he was surprised by a number of these inhuman abatwa.205 They said: “Look at the sun for the last time, you shall kill no more of our game.”206 Guluwe offered them a large quantity of dacha (a species of wild hemp, used for smoking) for his ransom.207 One of the abatwa was unwilling to spare him, but all the rest agreed.208 They kept him with them while he pretended to send the two young men for the dacha, but privately he told them not to return.209 The bushmen then commenced to eat the eland.210 They ate that day, and all that night, never ceasing to watch Guluwe.211 The next morning they asked him when the young men would be back with the dacha, and he replied that he did not expect them before sunset.212 The abatwa, gorged with meat, then lay down to sleep, all except the one who advised that Guluwe should not be spared.213 That one watched a while longer, but at length he too was overcome by drowsiness.214 Guluwe then with his assagai put one after another to death, until, forgetting himself, he shouted his cry: “Tsi! ha! ha! ha! ha!215 Izikali zika Rarabe!”216 This awakened the bushman who had advised that he should be killed; he now sprang to his feet and escaped, calling out as he ran with the speed of the wind: “I said this Guluwe of the Khakhabays should be destroyed; you who are dead have perished through not following my advice.”217

NOTES.218