The Religious System of the Amazulu: With a Translation Into English, and Notes, Volum 1J.A. Blair, 1868 |
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The Religious System of the Amazulu: With a Translation Into ..., Volum 1 Henry Callaway Uten tilgangsbegrensning - 1868 |
Vanlige uttrykk og setninger
abamnyama abantu abantu ba abanye Amadhlozi Amatongo Amazulu asked aziyo ba ti bed of reeds bona bone bulala bullock buza cattle chief dhla dhle disease diviner doctor dream ekaya endhlini enquire enza enze ezwa father fika fike futi gula hamba hambe heaven hlala idhlozi imilozi indaba inkomo inkosi inyama inyanga isikati Itongo izinkomo izinto izinyanga izulu kakulu kanti Kepa killed Kodwa kona konke kqala ku tiwa kuba kufa kukqala kulo kuluma kumina kuye kwa ba kwake lapa lapo leyo li ya loko loku lowo muntu luto medicine native naye nayo Nembala ngaloko ngi nga ngoku ngokuba ngokuti njalo nkulu noma omunye pakati pezulu puma snake So-and-so spirits tanda tell things tina tshaya tshela tshiwo tsho tsho ukuti Ubani ukuba ukufa ukuti ukuze umuntu umuti Unkulunkulu Uthlanga Utikxo vela village worship yena yona zala zonke
Populære avsnitt
Side 256 - By the Rev. Canon Callaway, MD Vol. I., 8vo, pp. xiv. and 378, cloth. 1868. 16s. , CALLAWAY.— THE RELIGIOUS SYSTEM OF THE AMAZULU. Part I. — Unkulunkulu ; or, The Tradition of Creation as existing among the Amazulu and other Tribes of South Africa, in their own words, with a Translation into English, and Notes.
Side 263 - It is apparent also from his being very fond of snuff; not allowing any long time to pass without taking some. And people begin to see that he has had what is good given to him. After that he is ill; he has convulsions, and when water has been poured on him they then cease for a time.
Side 66 - Namaquas are asked what they are, they say that Heije Eibib, their Great Father, is below the heap ; they do not know what he is like, or what he does ; they only imagine that he also came from the East, and had plenty of sheep and goats ; and when they add a stone or branch to the heap, they mutter,
Side 223 - And if a child sneezes, it is said to it, "Grow!" meaning by this that it should continually advance in prosperity. It is a sign of a man's health, and that the Itongo is with him. So then sneezing among black men gives a man strength to remember that the Itongo has entered into him and abides with him. And he returns thanks with great joy, having no doubt about it. When a man, on sneezing, says, "Chiefs," it is because he does not like to say, "So-and-so of our people...
Side 197 - If the snake has a scar on the side, someone, who knew a certain dead man of that place who also had such a scar, comes forward and says, "It is So-and-so. Do you not see the scar on his side?" It is left alone, and they go to sleep.
Side 82 - ... a wish to explain the difference between themselves and us, has its counterpart among the native tribes of South America: — "They believe that their good deities made the world, and that they first created the Indians in their caves, gave them the lance, the bow and arrows, and the stone-bowls, to fight and hunt with, and then turned them out to shift for themselves. They imagine that the deities of the Spaniards did the same by them; but that, instead of lances, bows, etc., they gave them...
Side 55 - ... or spirit of a deceased person, existed after its departure from the body, but attributed every untoward occurrence to its influence, slaughtering a beast to propitiate its favour on every occasion of severe sickness, &c. As is customary among all these nations, a similar offering is made by the ruling chief to the spirit of his immediate ancestor preparatory to any warlike or hunting expedition, and it is to the humour of this capricious spirit that every degree of failure or success is ascribed.
Side 82 - Uthlanga, the Great Spirit, to avenge their wrongs; that he had power to call up from the grave the spirits of their ancestors to assist them in battle against the English, whom they should drive, before they stopped, across the Zwartkops river and into the ocean; 'and then,' said the prophet, 'we will sit down and eat honey!
Side 266 - ... acquainted with what is about to happen, and then he divines for the people. This then is what I know of familiar spirits and diviners. If the relatives of the man who has been made ill by the Itongo do not wish him to become a diviner, they call a great doctor to treat him, to lay the spirit, that he may not divine. But although the man no longer divines, he is not well; he continues to be always out of health. This is what I know. But although he no longer divines, as regards wisdom he is like...
Side 259 - The condition of a man who is about to become a diviner is this; at first he is apparently robust, but in the process of time he begins to be delicate, not having any real disease, but being delicate.