This is a saying of any one who goes away promising to return, and does not do so. It had its origin in an event which happened five generations back. Guluwe was a hunter of great renown, who crossed the Kei with Khakhabay, the great-grandfather of the late Sandile. No man was ever so skilful and successful in the pursuit of game as he. 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. 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. They said: “Look at the sun for the last time, you shall kill no more of our game.” Guluwe offered them a large quantity of dacha (a species of wild hemp, used for smoking) for his ransom. One of the abatwa was unwilling to spare him, but all the rest agreed. They kept him with them while he pretended to send the two young men for the dacha, but [[206]]privately he told them not to return. The bushmen then commenced to eat the eland. They ate that day, and all that night, never ceasing to watch Guluwe. 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. The abatwa, gorged with meat, then lay down to sleep, all except the one who advised that Guluwe should not be spared. That one watched a while longer, but at length he too was overcome by drowsiness. Guluwe then with his assagai put one after another to death, until, forgetting himself, he shouted his cry: “Tsi! ha! ha! ha! ha! Izikali zika Rarabe!” 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.” [[207]]
NOTES.
Story of the Bird that made Milk.
(a) The word amasi, translated milk, means that kind of fermented milk which is used by the Kaffirs. When taken from the cow, the milk is put into a skin bag, where it ferments and acquires a sharp acid taste. When poured out for use by the master of the household, who is the only one permitted to touch the milk-sack, a portion is always left behind to act as leaven. Amasi is very nutritious; it forms one of the principal articles of food of the Kaffirs, and is relished by most Europeans in Kaffirland. In warm weather, especially, it is a pleasant and wholesome beverage.
(b) Among the Kaffirs the work of cultivating the ground fell entirely upon the women in olden times. The introduction of the plough has caused a change in this respect, but to the present day the planting and weeding is performed by females.
(c) Ikùba, a pick or hoe. Before the advent of Europeans, the largest implement that was made was this instrument for breaking up the ground. It was of nearly the same shape as a European hoe; but in place of having an eye, into which a handle could be fastened, it was made with a top like a spike, which was driven into the large knob of a long and heavy club. It was at best a clumsy tool.
(d) Kaffir law recognises the right of individuals to possess [[208]]landed property. The chief allots a piece of ground to a family, by whom it is retained and held in possession as long as it is cultivated. It is forfeited by abandonment for a long time without assigning sufficient cause. It cannot be sold. Pasture land is held in common.
(e) Itunga, a basket used to milk the cows in. It is woven so nicely as to be watertight. The Kaffirs are expert in making baskets and mats, but never attempt to dye any of the materials of which they are composed, or otherwise to ornament them. They use mats as we use dishes, to eat from.