IKHONO LIKAHAGOLWANA JIYANE EKUSEBENZISENI IZITHOMBEHAGAHA, IZIFENGQO NESAKHIWO EZIBONGWENIZENKOSI UDINGANE THEMBA MIZRAELKHATHI IKHONO UKAMAGOLWANA JIYANE EKUSEBENZISENI IZITHOMBEMAGAMA, IZIFENGQO NESAKHIWO EZIBONGWENI ZENKOSI UDINGANE Ngu- THEMBA MIZRAEL NKOSINOMUSA KHATHI STD, BA (HONS), MA Kwethu/wa ukufeza izidingo zeqhuzu UBUDOKOTELA BENZULUlWAZI EMNYANGWENI WEZIUMI ZABOMDABU ENYUNIVESITHI YAKWAZUlU UMHlOU: USOLWAZI ZL.M. KHUMALO USUKU: 31 MASINGANA 2002 IKHONO UKAMAGOLWANA JIYANE EKUSEBENZISENI IZITHOMBEMAGAMA, IZIFENGQO NESAKHIWO EZIBONGWENIZENKOSI UDINGANE THEMBA MIZRAEL KHATHI (i) ISIFUNGO Ngifunga ngiyagomela ukuthi '1khono LikaMagolwana Jiyane Ekusebenziseni Izithombemagama Izifengqo Nesakhiwo EZibongweni ZeNkosi UDingane" wumsebenzi wami ukuthi yonke imithombo yolwazi esetshenzisiwe iboniswe ngemfanelo nokuthi 10 mqulu wobuDokotela awukaze unikezwe enye Inyunivesithi ngenhloso yokuthola iziqu. /lttAJt~ ..../. . TM KHATHI (ii) ISETHULO Ngethula 10 msebenzi kuMama ongizalayo u-Emmelina Nokuthula uMaZuke, owasikhulisayo kunzima emva kokuba sesishiywe uBaba, egcwalisa izifiso zikaBaba. (iii) UKUBONGA Ngithanda ukwedlulisela ukubonga kwami kuSolwazi uZLM Khumalo ngokungihola nokunginika ugqozi ukuze 10 msebenzi ufike kuleli zinga. Ngithi kuwena: Mntungwa! Mzilikazi kaMashobane! Mbulazi nina enidrumuntu nibe nimyenga ngendaba. Khula njalo!!! Izeluleko nezincomo zakho ziyangikhanyisela. Ngibonga bonke ozakwenu abangisizile ngezindlela eziningi ikakhulu uSolwazi LF Mathenjwa noNkk. eN Phewa. Ngibonge uDokotela GN Donda ngokuxhasa ngezindlela eziningi ngithi nje Ngonyama!!! Ngicela ukuthokoza kozakwethu esasebenza nabo sisathwasisa abafundi eSikhawini ngingabalula nemindeni yabo oMnumzane VBS Biyela no-VJ Mthembu, namakhosazaneo-T.E.Hadebe no V.N. Sithole. Ngithokoze kumkami uNonhlanhla nabafana bethu esabusiswa ngabo uMthokozi noNhlakanipho kanye noMama uMaZuke nom/amu wami uNomvula ngokufudumeza ekhaya kube nentokomalo eyenza umuntu afise ukuya phambili. Ngiyabonga. Ngibonge intombi yaseMasomini uNonhlanhla ngokungigxivizela ngomshini. Ekugdneni ngibonga uMdali ngokwenza amaphupho ami afezeke!!! (iv) IQOQA Lolu cwaningo lucubungula ikhono lembongi uMagolwana Jiyane uma ebonga iNkosi uDingane kaSenzangakhona kaJama. Lolu cwaningo luzogxila kuzithombemagama, izifengqo kanye nasesakhiweni. Isahluko sokuqala sizokwethula ucwaningo kucaciswe nenjongo yalo. Kuzocubungulwa imicabango yongoti. Kuzohlaziywa incazelo yamagama asebenzile afana no-Ephiki no-Ode. Kuzokwenekwa indlela yokuqhuba ucwaningo bese kwenziwa umklamo wocwaningo. Kuzokwenekwa umlando omfishane wembongi uJiyane. UJiyane wawabongela namanye amadodana kaSenzangakhona amakhosi angoShaka noMpande. Isahluko sesibili sizokwethula kafushane iNkosi uShaka njengombumbi wesizwe samaZulu. Uma imbongi ibonga inkosi isuke ikhuluma. ENkosini uShaka sizobheka ubuhlakani nolwazi nesakhiwo-ke sayo. Sizobuye sichaze ngobuciko bomlomo. Sidingide kafushane iZibongo kwaZulu, sibheke isizwe, izibongo nembongi. Sizobuye siveze ukuthi kukhona osekuke kwenziwa ekucwaningeni iZibongo, sibheka umklamo wezikhathi: i) Ngaphambi kweNkosi uShaka (1750-1800) ii) Ngesikhathi seNkosi uShaka (1800-1850) iii) Ngemuva kweNkosi uShaka (1850-1900) Siyophetha les! sahluko ngokuveza kafushane ngempilo yeNkosi uDingane. Isahluko sesithathu sizobhekana nolimi, ubuciko bomlomo nomnikelo wabo. Sibheke izibongo namahubo njengomkhuleko wesizwe. Sibheke ubudlelwano phakathi kwezibongo nezifengqo bese siphetha lesi sahluko ngoveza okuncane osekwenziwe ngezibongo zeNkosi uDingane. Isahluko sesine sizongena shi kwizithombemagama lapho sizobheka isifaniso ukuthi siyini. Sicubungule izinhlobo zesifaniso, sicubungule isingathekiso sibheke nezinhlobo zaso ngokuhlaziya izibonelo sizithatha ezibongweni zayo iNkosi uDingane. Sizohlaziya ukwenzasamuntu, ukwenzasasilwane size sibheke nophawu lapho sizocubungula izinhlobo zalo. Esahlukweni sesihlanu sizobhekana izifengqo lapho sizoveza ukuthi ihaba Iiyini sicwaninge izibonelo inhlonipho, isiqhathaniso, ukuhambisana kanye< novuthondaba. Isahluko sesithupha sizogxila esakhiweni lapho sizobhekana nempindwa, ukuphindaphinda, imvumelwano, ukuxhumana ifanangwaqa, ufanankamisa kanye nefuzankamisa. Isahluko sesikhombisa sizophetha ngezincomo. (v) OKUQUKETHWE ISAHLUKO SOKUQALA Ikhasi 1.0 lsethulo socwaningo 1 1.1 lSingeniso 1 1.2 lnjongo yocwaningo 3 1.3 Ukuveza inkinga 4 1.4 lmicabango yongoti 5 1.4.1 UNyembezi 6 1.4.2 ULestrade 6 1.4.3 UCope 7 1.4.3.1 l-Ephikhi 7 1.4.3.1.1 UZulu 7 " 1.4.3.1.2 UMsimang 7 1.4.3.1.3 UCuddon 8 1.4.3.2 l-(Jde 8 1.4.3.2.1 UCuddon 8 I 1.4.3.2.2 OFowler 9 II1.4.3.2.3 UDent noNyembezi 9 ?1.4.3.2.4 UDoke nabanye 9 1.5 . lndlela yokuqhuba ucwaningo 10 1.6 Umklamo 10 1.7 Umlando kaMagolwana 11 1.8 lsiphetho 19 ISAHLUKO SESIBIU 2.0 UbuZulu nobudko 2.1 lsingeniso 20 20 2.2 INkosi uShaka njengombumbi 2.2.1 Ubuhlakani nolwazi 2.2.2 lsakhiwo seNkosi uShaka 2.3 Ubuciko no!imi 2.3.1 IZibongo kwaZulu 2.4 lsizwe, izibongo nembongi 2.5 Ucwaningo 2.5.1 UNyembezi 2.5.2 UKunene URycroft noNgcobo UCope 21 22 27 29 29 32 33 34 34 34 35 37 38 40 41 42 43 44 44 46 46 46 46 47 lzibongo zamakhosi ngaphambi kukaShaka Umculo, ukuzingela nemvelo Ukweshela Ubunzululwazi lzibongo zamakhosi ngesikhathi seNkosi uShaka Ubuzwe Ubunkondlo besihluku obuqephuzayo lsakhiwo esiyisigaba lzithombemagama nophawu lzibongo zamakhosi emva kweNkosi uShaka UMsimang INkosi uDingane lsiphetho 2.5.2.1 2.5.2.1.1 2.5.2.1.2 2.5.2.1.3 2.5.2.2 2.5.2.2.1 2.5.2.2.2 2.5.2.2.3 2.5.2.2.4 2.5.2.3 2.5.3 2.5.4 2.5.5 2.6 2.7 ISAHLUKO SESITHA THU 3.0 U!imi nezibongo 48 3.1 lsingeniso 48 3.2 Ulimi 48 3.3 Ubuciko bomlomo 52 3.3.0 Umnikelo wobuciko bomlomo 53 3.3.1 Ukuhlonipheka 53 3.3.2 Amakhono 54 3.3.3 lsibuko 54 3,4 IZibongo namahubo njengomkhuleko 3.5 Izibongo nezifengqo 3.6 IZibongo zeNkosi uDingane emibhalweni 3.7 Isiphetho ISAHLUKO SESINE 54 57 58 59 4.0 IZithombemagama noma imifanekiso mqondo 60 4.1 Isingeniso 60 4.2 Isifaniso 62 4.2.1 Isifaniso esiqondile 64 4.2.2 Isifaniso esiphikayo 71 4.3 Isingathekiso 74 4.3.1 Isingathekiso esihlobene nesenzo 75 4.3.1.1 UVezi 75 4.3.1.2 UMgabadeli 76 4.3.1.3 Ezinye izingathekiso ezihlobene nesenzo 77 4.3.2 lzingathekiso ezihlobene nebizo 78 4.3.2.1 UMsuthu 80 4.3.2.2 UMkhwamude 81 4.3.2.3 INdiha 81 4.3.2,4 UNdaba 81 4.3.2.5 UNonyanda 84 4.4 Ukwenzasamuntu 85 4.4.1 Ukukhuluma 86 4.4.2 Izandla 87 4.5 Ukwenzasasilwane 88 4.5.1 Imizwa BB 4.5.2 Ukukhuluma 88 4.6 Uphawu 89 4.6.1 Izinhlobo zophawu 90 4.6.1.1 Uphawu oluthinta imvelo 91 4.6.1.1.1 Isiziba 91 4.6.1.1.2 Izibuko 92 4.6.1.1.3 Izilwane 94 4.6.1.1.3.1 Uvemvane 94 4.6.1.1.3.2 Imamba 95 4.6.1.1.3.3 Imbuzi 96 4.6.1.1.3.4 Inkomo 97 4.6.1.1.3.5 Indlovu 99 4.6.1.1.3.6 Imiba/a 100 4.6.1.1.3.7 Izikha/i 101 4. 6.1.1.3.7.1 Usungu/o 101 4.6.1. 1.3. 7.2 Umkhonto 102 4.7 ISiphetho 103 I5AHLUKO SESIHLANU 50 IZifengqo 104 51 Isingeniso 104 5.2 Imibono yabacwaningi 105 53.1 Ihaba 106 53.2 Inhlonipho 111 53.3 Isiqhathaniso 114 5.3.4 Ukuhambisana 119 5.3.5 Uvuthondaba 120 5.4 Isiphetho 122 ISAHLUKO SESITHUPHA 6.0 Isakhiwo sezibongo zeNkosi uDingane 123 6.1 Isingeniso 123 6.2 Abacwaningi 124 6.3.1 Impindwa 125 6.3.2 Ukuphindaphinda 129 6.3.3 Imvume/wano 133 6.3.4 Ukuxhumana 135 6.3.5 Ifanangwaqa 141 6.3.6 Ufanankamisa 142 6.3. 7 lfuzamsindo 6. 4 Isiphetho ISAHLUKO SESIKHOMBISA 144 146 7.0 Isiphetho nezincomo 148 7.1 Ukuhlaziywa kocwaningo 148 .7.2 IZincomo 158 8. Imithombo yolwazi 161 ISAHlUKO 1 1.0 ISETHUlO SOCWANINGO 1.1 Isingeniso KwaZulu izibongo nokubonga kwabe kuyingxenye yolimi olukhulunywayo nolwalukhonziwe njengoba sibona sekwenzeka namhla. UKhumalo, (1993:73) ubeka kanje uma echaza ngezibongo: IZibongo lezi ziwumkhakha wokuhaya ond/a/eke kabanzl: Ukuhaya lokhu okwakusemizweni nokusesemizweni nasesihlokweni solimi lomZulu okanye loMdabu ngalokho osekumthathile. Kuthi ukuchukuluza imizwa yakhe qede bese kusuka usinga nosikisiki Iwamadlingozi nombhejazana wokuqhakambisa lokho okuhle nokutusekayo osekuwele esweni, enhliziyweni nasengqondweni. Uyomethuka esedazuluka eqhuma phezulu ngengila esephotha eluka ngobugagu nes/nwe lomningo wakhe osigqi siqubula ubuzwe nobuntu bengabadi nendabuko, kwalani khona ukusuka amagqoza usuhlaba usentu, kushunqe uthuli, usudlala udlalisela ngobunyandlayandla benkomo yakwenu. - Nango phela uChakijana kaGezindaba kuVilakazi, (1943 :133) ezibonga vena eminyakeni yawo-1906. Wabe egiya agiye abese ecukuluza amabutho, eshiswa igazi, ecela inselelo kunoma ubani emabuttlweni: Yimina-ke lowo; ofuna mina nakhu lapha ngikhona. Ngilapha mina: Hlehla-nyova njengomthakathi, Intshelelezan' eshelel'amasosha kwaBhobho, Imvungamvunga edin'amajaji, UMgqum' undawonye nonongqayi. UDondolozela ngezinq'odakeni, USesha ngekhanda laph'oManyathi, Behla khona ngezinyawo. Umgwaz'ophindelayo, Owathuk'izanya Onjengevaka. Unxeb'alibonwa ngaba/andakazi, UChakijana'ohlal' ezijungujungwini zamadoda. Umh/amba bempheth' amaqana njengesibhuda, Usiqobe singameva kaMahlamb' ahla/e. Mayel Maye! Ngiyokufa. Wathi egcina lapho amadoda amadala amanye ayesengenwe usinga athwala izagila ahamba sengathi umhlangano sewuhlakazekile.' Ukuvumelana nombono wokuthi 'ukubongela kwabe kuyingxenye yolimi olukhulunywayo' uMsimang, (1987:14) uphawula uthi: Sekwande umqondo wokuthi izibongo zomdabu zo/imi /wesiZu/u yizibongo zamakhosi kuphele ngetswayi. Aku/ona iqiniso le/a. Ngokwesiko yanke into iyabongwa ngethi nje phe/a ngoba abaqaqa izibongo bagxila kwezamakhosi kuphe/a. Empeleni uma sesigxila nocwaningo siyazithola neZabantubesifazane ababegqamile kwaZulu njengoMkabayi noNandi, siyazithola futhi nezibongo zezinduna kanjalo nabamhlophe ababekhona ngezikhathi zawo amakhosi akithi oHlanga, iNkosi uShaka neNkosi uDingane. Siqonde lapha abaMhlophe, abanjengoMbuyazi (Henry Francis Fynn) noSomtsewu kaSomzica (Sir Theophilus Shepstone). UZulu wabe ebongela ngisho izilwane abe esondelene nazo izinkunzi, izinkomazi ezisengwayo ngisho izinja uma kuyozingelwa. Nezinto ezingaphiliyo njengemikhonto (amaldwa phela), izagila, izihlangu ngisho nemidada imbala. UNtombela nabanye, (1997:96) bayavumelana kahle noKhumalo esivule ngaye uma bebeka kanje: Ukubongela lokhu kUylf7to esemithanjeni yakhe uZulu wansondo. Kuwubugagu uZulu aziqhenya ngabo. Lapha ekubongeleni cisho wonke umuntu ongumZulu uyigagu kukho, akukhathalekile owesilisa noma owesifazane. Lobu bugagubuqala ebuncaneni babo besanyonkela lokho okuningi okwenziwa abadala uma bebongela. Intsha yabesilisa awayo amakhono iwadja ngokuqale ibongele izinkunzi, izinja, iZinduku zayo nokunye. Intsha yabesifazane yona iqale ibongela izingane eziphathayo nalezo zingane zayo zokudlala ezakhiwe ngezindwangu. La makhono intsha yayikhula nawo kuthi noma isibuthiwe kuthungwe izigameko umuntu ezike zamvelela empilweni bese zethulwa ngendlela yokumbongela. Izinkingana esinazo nabanye abacwaningi ngezokusebenzisa amabizo "ukubongela" no"kubonga" ngoba empeleni sibhekene no"kubonga" kodwa kuyenzeka sithi ukubongela" Igama leNkosi uDingane kanti sithola abanye abacwaningi njengoRyaoft noNgcobo bona beJokhu beyibiza iNkosi ngoDingana. 1.2 Injongo.yalolu cwaningo Injongo yalolu cwaningo ukuqhakambisa ikakhulu ubunyoninco bobumbongi bamaZulu ikakhulu uMagolwana Jiyane lapho ebonga esesebenzisa ikhono nezifengqo ebonga iNkosi uDingane kaSenzangakhona kaJama size sibone nesakhiwo. Sithanda ukuveza ukuthi sinenhloso yokuqhakambisa nokweneka ukuphakama komsebenzi kaMagolwana nekhono elibabazeka nanamhla lokhu. Phela uJiyane waphila eminyakeni edlule ekhulwini neminyaka engamashumi amahlanu. 3 Siyathanda futhi ukuphawula ukuthi sikubone kusifanele nathi ngalolu cwaningo ukuthi aSizihlanganise nenhlangano yababhali bezincwadi ezifundwayo zolimi IwesiZulu, uSiba, siyithakasele ngokubiza umklomelo webhuku lezi nkondlo nezibongo evelele ngaye uJiyane okuthiwa: "Magolwana Jiyane Award." Siyethemba lolu cwaningo luzoba umnikelo onohlonze njengoba izwe lakithi lingena ohlelweni lokubuyisa nokuphakamisa nokuqhakambisa ubu-Afrika. IZibongo , izinkondlo, iZinganekwane, amahubo kanye nomculo wesiZulu oze ufake nowomaskandi kunobuhlobo obukhulu ngaphansi komkhakha wobuciko bomlomo ngoba konke sikut!lola kulusebenzisa ulimi olunempindwa. Kuyathokozisa ukuthi kunomtheJela ekunothiseni nasekuhlwabuseni ulimi IwesiZuJu ikakhulu kulesi sikhathi esiphila kuso. 1.3 .Ukuveza inkinga Ucwaningo IwaJolu hlobo lubonakale ludingekile ngoba kakubonakali kukhona ucwaningo ezibongweni oluzama ukuqhakambisa ukuba khona kwekhono nokunothisa ulimi oluvezwa izifengqo ezibongweni. Lapha sizama ukugqamisa ukuthi izifengqo azigcini nje ezinkondlweni kodwa nasezibongweni ziyinala impela futhi zisetshenziswe kahle nje kakhulu zalunothisa ulimi, Iwahlwabusa kakhulu. Sikushayela ihlombe ukuthi nokho bakhona ababhali abafana noBryant, (1965:486) abazama ukubeka phezulu iZimbongi ezenza umsebenzi wokubongela kanje: They (izimbongi) had the gift of 'Speech' in a most extra-ordinary degree; and extra-ordinary memories too. They made it their business to know everything that the king and all his ancestors ever did or ever had done; then trJ frame the several phrases, mostly simply commemorative, but frequently disguised by metaphor (figures ofspeech) or even humorously 4 satirical; and finally to recite their composition before the king andpublic, by loud incessant shouting, whenever opportunity occurred. Nokho-ke kuyasithinta futhi kusikhathaze ukuthi abanye abalobi ababanga nawo 10 mbono kaBryant. Phela kukhona esibathola benokudelela nje izilimi zethu ikakhulu sona isiZulu uqobo. Phela sizwa uDdhne, (1857:ix) esingenisweni sesichazimazwi ebeka inkulumo yalolu hlobo: Some have expected to find much poetry among the Zulu kafirs, but there is in fact, none. Poetic language is extremely rare, and we meet with only pieces ofprose. The Zulu nation is more fond of ukuhlabelela i.e. singing, and engage more In amagama ezinkosi i. e. singing praises ofchiefs than any other kafir tribe. But their capabilities In this respect are vetylimitecl. The highest song ofpraise for their king is composed ofa few hyperbolical expressions. Empeleni sithola le nkulumo yalolu hlobo isusa uhlevana noma isikhombisa futhi Lokhu esizama ukukwenekela isizwe ukuthii kwasayena uDdhne wabe engenalwazi ngezilimi zethu kanye naso-ke nje-ke isiZulu uqobo kumbe kanye naso isihloko sobunkondlo lesi abe esingcofa. Lolu cwaningo silukhethe ngoba silubone lubeka ulimi Iwethu, isiZulu, ezingeni Iwezilimi zonke eziphambili zomhlaba uma sibheka ubunyoninco uma silukhuluma. 1.4 Imicabango yongoti ngezibongo IZibongo sizithola zibalulekile esizweni nasezweni nje lonke ngoba isizwe siyabumbeka kanti izwe Iona ziyalakha. Isizwe sakheka uma kUkhona isibuko esakhekayo lapho sizibuka khona bese kuqhakambiseka inhlonipho ngoba phela kuyakhuzwa okubi kanjalo nomlando wesizwe uyalondolozeka kanjalo nezinto 5 ezingamagugu siyakhumbuzeka isizwe ngazo kanjalo nolimi olumtoti luyakhula futhi lungakhohlakali., Ake sizwe laba bacwaningi nongoti ukuthi bathini bona ngezibongo. 1.4.1 UNyembezi UNyembezi, (1958:1) uthi: IZiOOngo lezi kusuke kuOOngwa amakhosi, kuOOngwa izinduna kuOOngwa amaqhawe kodwa akusikho ukuthi umuntu uzithola IziOOngo ngoba esemdala kupheJa. Abanye bazithola bengabantwana, kanti futhi kwejwayelekile ukuba abafana bathole IziOOngo ngobuqhawe baOO noma ngezid ezithile ekwaluseni. Lokhu-ke kukhombisa kahle ukuthi iziOOngo lezi akusikho ukucikoza nje kokuOOnakalisa ubugagu. IZiOOngo ziyincwadi kaZulu. Phela uZulu wayengenalo ulwazi lokuloba phansi ngomsizi noma ulwazi lokuloba ngokuqopha ematsheni. Izigigaba ezibalulekile zazibekwa ekhanda. Kulula-ke ukuzikhumbula uma zibekwe njengeziOOngo. Nokho-ke uNkwali simthola kusengathi ugxile kakhulu ekuchazeni umsebenzi wezibongo kanye nenjongo yenhloso yokubonga kodwa ukudedukisa kancane okungenye yezinjongo, ukubheka ngqo ubuciko obuvezwa nobubonakaliswa (ngolimi nemvunulo) ubugagu obuvezwa uJiyane obuvusa usinga namadlingozi. 1.4.2 ULestrade Lo Solwazi vena uzibona kanje izibongo kuRycroft: noNgcobo, (1988:11): ... an intermediate between epic and an ode. 6 1.4.3 UCope UCope, (1968:34) ebhukwini "Izibongo - Zulu Praise - Poems" nave uyahambisana no Lestrade uma ethi: IZibongo are eulogies combining some ofthe qualities ofboth the ode and the epic Laba bacwaningi sibathola bethi abasho into eyodwa. Nokho kuhle kesizame ukuthola ukuthi baqondeni nge-ephikhi ne-ode ngoba i-eulogy inkulumo ebonga umuntu noma into. 1.4.3.1 Ephikhi 1.4.3.1.1 UZulu UZulu nabanye, (1989:96) bathi: I-Ephikhi yinkondlo ende kakhulu, engaba yincwadi yonke iyodwa n;e exoxa ngezigameko zeqhawe lomlando noma efisuselwa ekhanda. lmvamisa l-ephikhi iba nobunkondlo obushubile impela. lzigigaba zendaba kuvama ukuba zingalandeJaniswa ngokwesikhathi, imbongi ingayiqala phakathi noma ngasekugcineni indaba, Ibuye IbuyeJe emuva ezigigabeni ezenzeka kuqala. 1.4.3.1.2 UMsimang UMsimang, (1990:82) ebhukwini elithi "UNodumehlezi kaMenzi" uthi: I-Ephikhi /ena yinkondlo yamandu/o. Umlando wayo ugxile ezinkondlweni zamaGriki. UZulu akazange 7 abenawo ama-ephikhi, cishe ukuthi indawo yawo yathathwa yizibongo zamakhosi. Ngokwamandulo i-ephikhi inezimpawu ezintathu. Okokuqala lena yinkondlo ende. Okwesibili wukuthi yinkondlo yomlando. Okwesithathu wukuthi yinkondlo yamaqhawe. 1.4.3.1.3 UCuddon UCuddon, (1976:22) ebhukwini "A Dictionary of Uterary Terms" uthi: An epic is a long narrative poem, on grade scale, about the deeds ofwarriors and heroes. Sithola ukuthi bonke laba ongoti bathi abavumelane ngokuthi iZibongo zithi impela azihlobane nama-ephikhi ngenhloso yazo nokusebenza kolimi obu "ubunkondlo obushubile" obudinga ukuthi buhlaziywe. Kanti siyabuthola ngokujwayelekile ezibongweni ubude kanjalo futhi nomlando wamaqhawe. 1.4.3.2 I-ode 1.4.3.2.1 UCuddon UCuddon, (1976: 460) kwisichazwimazwi "A Dictionary of Uterary Terms" uthi: ... an ode is rather a grand poem; a full-dress poem. 8 1.4.3.2.2 OFowler Isichazimazwi esahlelwa oFowler, (1995:820) esinesihloko esithi: "The Concise Oxford Dictionary of Current English" sona siyichaza kanje i-ode An ode is a lyric poem, usually rhymed and in the form ofan address, in varied or "regular metre - It is a poem meant to be sung. 1.4.3.2.3 UDent noNyembezi UDent beno Nyembezi, (1969:173) kusichazamazwi esithiwa "Scholars Zulu Dictionary" bathi: I-ode isizosha, inkondlo 1.4.3.2.4 UDoke nabanye UDoke nabanye, (1985:318) kusichazamazwi esithiwa "English - Zulu Dictionary" nabo futhi bathi: I-ode isizosha, inkondlo Uma-ke sesididiyela zonke lezi zimvo zongoti sithola ukuthi izibongo bazibeka eqophelweni Ie-ephikhi ne-ode okuyimisebenzi ehlonishwayo kakhulu ezilimini. Sithole okaCope ephumela obala ethi: "zixube izimpawu zakho kokubili i-ode ne-ekhiphi. " Kanti uCuddon vena uthi nge-ode, "inkondlo noma isizosha esisezingeni eliphezuJu" bese oFowler bona baze babeke nokuthi I-ode inkondlo engaculeka. Uma imbongi isithaphuza inkosi, iyibongeia, isuke isigedeza seyisondele khona 9 impela ekuculeni. Kanjalo nalabo abalalele, njengoba sekuke kwavela, bangenwaamadlingozi nosinga kushise igazi, omame balilizele kubenjeya. 1.5 Indlela yokuqhuba ucwaningo Sizofunda izincwadi kanye nalo lonke uhlobo lwemibhalo ephathelene nezibongo kanye nokuhlaziywa kwezibongo nezinkondlo. Sizohambela imicimbi nemikhosi lapho sithola khona izimbongi zibongela imicimbi - nemikhosi yakwaZulu lapho kubongwa iSilo samabandla akwaZulu kanye noMntwana wakwaPhindangene - uNdunankulu we5izwe samaZulu ngoba ibona abasalandela inqubo yakwaZulu. Sizohambela abantu ikakhulu abadala abanolwazi ngalesi sihloko kanye nomlando wakwaZulu ngenhloso yokutholisisa ukusuka nokuhlala kwaleli chophO lobunyoninco. Sizoxhumana nabozalo IwakwaJiyane, oKhoza, oMakhathini ngenhloso yokuzuza injula yakhe kwasekudabukeni kwakhe kanye nezinto ezamenza wanalolu usikisiki olungaka lokuhlobisa ulimi Iwethu. Sobuye sivakashele imitapo yezinyunivesi lapho kugdnwe khona amabhuku namaphephandaba aqukethe umlando njenge Killie Campbell Africana Museum eThekwini, ne-UZulu Collection oNgoye, Amagugu kaZulu oLundi nezinye izindawo ezifuze lezi. 1.6 Umklamo wocwaningo Lolu cwaningo luqondene nekhono likaMagolwana Jiyane lapho ebonga iNkosi uDingane kaSenzangakhona kaJama. Sizobheka ukuthi iZibongo ngempela ziyini nokuthi zihlobene yini nezinkondlo ngokucwaninga ukuthi ongoti bathini bona? 10 Sizobuye sibheke ukuthi uJiyane vena ngempela ungubani? Uqhamukaphi? nokuthi wabeluhlobo luni lomuntu. Sizocubungula ngesizwe samaZulu nombumbi waso iNkosi uShaka kanye neNkosi uDingane. Sibheke nemisebenzi yezibongo esizweni. Sizobheka nokubaluleka kolimi, sibheke izithombemagama, izifengqo nesakhiwo. 1.7 Umlando kaMagolwana nezibongo zeNkosi uDingane Lapha sijonge ukuphendula umbuzo wokuthi ubani 10 Magolwana Jiyane nokuthi simhlanganisa kanjani nezibongo zeNkosi uDingane ngoba phela uZulu wabe engakwazi ukubhala ngezikhathi lokubusa kweNkosi uDingane. Inkosi uDingane wabusa emuva kweNkosi yakwaDukuza, uShaka. Ngesikhathi sokubusa kweLembe, iSilo sakwaDukuza phela, base bekhona abeLungu. Nakho sizwa ukuthi ngesikhathi besijuma besibulala oMhlangana, uMbopha noDingane umbhali webhuku u - E.A Ritter elithi "Shaka Zulu" umlando omningi ngoShaka wawuthola kanje: Ritter, (1995:9): The most valuable source ofdirect information the author had was, however, ChiefSigananda Cube, who was bom about 1810 and died shortly after the Zulu rebellion in 1906, In which he had taken part as a leader. As a boy Sigananda had often se/Ved Shaka as an udibi and could therefore give a first-hand account ofShakas appearance andgeneral manner as well as confirming the accounts ofNjengabantu, who was well known to him. Sigananda is accepted by Pika Zulu, Shakas grand - nephew and custodian ofthe Zulu Royal Family's unwritten history, as the leading exponent ofthat histOlJlat the time of this death. I I Olunye ulwazi uRitter wabe elucobelela ebhukwini Iwemihla Iweziga lukaMbuyazi, uHenry Frands Fynn. Umlando wokuhlangana kUkaMbuyazi neNkosi uShaka siwuthola kuBecker, (1964:22) kanje: ... by making contact with Shaka and by winning his friendship, Farewell and Fynn prepared the way for other white men ... Indaba yokufa kukaShaka uRitter, (1995:369) uyibeka nayo esithi ake sibuye siyiveze lapha kanje: It is you, children ofmy father, who are killing me, " Shaka addressed them as he towered over them. The awful majestyof their brother made them quail and shnnk back. Was he human to survive two such lethal stabs? "What have I done, Dinganel" Shaka continued more in sorrow than in anger. "What have I done, Mhlangana, that you should kill me thus? You think you will rule this country, but already I see the ''swallows'' coming. You will not rule it when I am dead The white people have already arrived. Mayelana nendaba kaMagolwana, sithola emqingweni kaStuart, (Vo! IV:?3) echaza uMtsapi ethi: Magolwana kaMkatini of the Jiyane section ofthe Ntshali people. His kraal was at Nhlazatshe. Siyafunda futhi kuyena uStuart ukuthi uJiyane wabe engowebutho uMbhekenya elabe IikwaDukuza. Amadodana akhe abe ekula mabutho: Amaphela, uJulwana, iNkonkoni, uDloko, iNdlondlo, uMbonambi, uKhandampevu, Ngobamakhosi, uVe no Falaza. Kanti amadodakazi (phela nezintombi zabe zibuthwa). Ngcotsho, uGudludonga, noma uGudlane, iSitimane, iTiyane neNgcugce. 12 UMagolwane wabe enekhono elidlulele kuzo zonke izimbongi zamakhosi ezake zakhona njengoba sithola uMelaphi etshela uStuart emqingweni Dames Stuart Archieves Vol 3 (1986:87) ethi: 177ere were many imbongi in the mphakathi. Magolwane was the great imbongi. Kanti nabahleli, uRycroft no Ngcobo, (1988:17) babeka ebhukwini elithi: "The Praises of Dingana" bathi: Magolwana has been hailed as being ''the mother ofall praisers" whose excellence outshone all others. Laba bahlel; kulo leI; bhuku (1988:38) baqhuba bathi: Ofthe bards who had formerly served Shaka, it has been claimed that one named Mhayi also served Dingana. Another, named Mtshongweni is known to have sUrvived, but whether he served Dingana is uncertain. According to Stuart's informants, neither of these was as outstanding as Magolwana, who is hailed as the greatest imbongi ofall time. Ubumbongi kwaZulu kusadliwa ngoludala babe buhambisana nobuqhawe. Naye uJiyane wabe eliqhawe. Yikho lokhu okwamenza azithathele kalula isicoco ngesikhathi ephume nempi yeNkosi uDingane kuhlaselwe uMzilikazi lapho aveza khona ubuqhawe kanje kuBryant, (1929:429): '" NZobo, ofSobadli arranged the game in good old - fashionned style. 177e opposing teams first stood a while inspectjng each other. 177en the respective tribal iZiMbongi, rushed into the arena and vied with each other as to which shout his own king's praises longest and loudest Aftera time this performance began to weary, where upon a Zulu 13 captain, Lukwazi, son ofMazwana, ofDlukulu (likewise of the Ntombela's) urged his own champion to start something more exciting by shting the old Cl}', 'Tear him to pieces old cock/'(Qhude, manikinikil) A real old cock-fight immediately developed, in which the greaat hide shields served as pinions and the spears as spurs. After a fierce tussle, the Zulu cock, Magolwana proved victor, and strode from the arena dragging the corpse ofhis adversal}' with him. Ukwesekela ukuthi uMagolwana nguyena owabe ebonga iNkosi uDingane sicaphuna kuNyembezi, (1958:49) le migqa: Umkhwamude wangiSik'isilevu, Usungulo Iwangithung' impumulo. Indiha lebabayo enjengesibhaha, Sona simababa kuMahashanga. UVezi ngimfunyene bemzila, Ngafike ngamudla, Kanti ngizifak'i/oyi sesiswini. Vezi kot'abantu, kosal'izibongo, ]zona zosale zibadabula, Izona zosale zibalileJ' emanxiweni. Lapha sitshefwa yiyona imbongi amaqiniso omlando akhomba ukuthi uMagolwana owabe ebonga iNkosi uDingane fezi zibongo. IZibongo ziyaveza ukuthi uJiyane waqala ukubongela iNkosi uDingane zingekho izimbongi ezabe zimbonga. Isizathu kungaba indlela uDingane athola ngayo isikhundla sobukhosi. Ngaphambi kokuthatha ubukhosi, emva kokugudluzwa kweNkosi uShaka, wabe ethathwa njengomuntu nje qhwaba, empeleni wake wasinda ekufeni. UBecker, (1964:20) uyibeka kanje indaba: (King) Dingane's first known clash with (King) Shaka came in 1817. It was the outcome ofa love affair in which (King) Dingane was said to be involved with a seraglio woman. (King) Shaka was furious and ordered his brother's immediate arrest and execution. (King) Dingane was on a point ofbeing put to death when, bysome strange chance, he 14 managed to slip unnoticed outofthe kraal, to escape into the bushy regions to the south and thence into Qwabe country. A year later, when the Qwabe were invaded by the Zulu arm~ (King) Dingane was captured, brought back to his homeland, and then, to the surprise ofall, pardoned by (King) Shaka. Uma uJiyane ebonga iNkosi uDingane ethi: UVezi ngimfunyene bemzila, Ngafike ngamudla, Kanti ngizifak'Jloyi sesl5wini.. Nyembezi, (1958:49) Lesi senzo sakhe uJiyane sokubonga iNkosi uDingane safana nesokuthi uZiphuzise ubuthi olJuthile obenza wavelela ngekhono lokubongela. IZimbongi ezisezingeni likaMagolwana zilandelanisa izigigaba njengoba zenzeka emlandwini - lokhu kwenzeka kuqala; kwalandelwa yilokhu; kwalandela lokhu; njalonjalo. Ake sibheke zona nje ezikaDingane njengoba elandelanisile uJiyane kuNyembezi, (1958:45-52): Uqala echazwa ubunjalo bese kuba Isiglgaba sokuqala. Uyabongwa ukuthi ungubani. Umlayezo eza nawo. Izigameko. UVezi uNonyanda. 1. Wabulala uShaka. 2. Ungowozalo lukaPhunga noMageba. Lukhulu, luyeza, luyanyelela. Uhlasela amaBhunu. Uhlasela uMzilikazi. Uhlasela aMaSwazi. 15 Efinye iphuzu efigcwalisa ubuqiniso bokuthi uMagolwana Jiyane Iona obonga uDingane elokusebenzisa umuntu wokuqala kuleli binzana: ... wangisik'isilevu, Usungulo Iwangithung' impumulo. Le migqa engenhla ngeke siyehlukanise nalena elandelayo ethi: Vezi kot' abantu, Kosal'izibongo, Izona zosale zibadabula, Izona zosale ziba/ilel'emanxiweni. Abacwaningi uRycroft no Ngcobo, (1988:38) balibeka ngengcaca ukuthi uJiyane owaqamba le migqa kanje: Regarding authorship ofparticular lines or stanzas in Dingane's iZibongo, Stuart attributes to Magolwana the composition ofthe well-known "kot' abantu, kosal' izibongo"sequence and also the epilogue: "UNdaba ungithume phezulu, ngabuya ngaqangqatheka, ngalala ngidlile nangakusasa, nangalwasomhlomunye. " Inkosi yabe iwaxoshisa amaqhawe nabenze okuhle njengazo iZimbongi nje njengoba uMagolwana wagcina esen?linkomo ?liningi. UJiyane wabe esebenza "njengomlethi wokukhanya" ebonga kusukela entathakusa. Wayebonga angemi awathaphuze onke amakhosi angaphambili kweNkosi uDingane kwaZulu. Umsebenzi kaJiyane wabe umkhulu, ubalulekile futhj uhloniphekile. Kwagcina sekwakheke lesi simo. Uma iNkosi ixoshise umuntu kwakubhekeke ukuthi aZibongele ngokuthi ayibonge iNkosi. Uma-ke oxoshisiwe engakwazi ukuyibongela iNkosi wabe ecela uJiyane ukuthi ambongelele iNkosi - Iowa muntu-ke vena us?lohlomulisa uJiyane. Ngale ndlela uJiyane wagcina esen?linkomo ?liningi. Phela nayo iNkosi yabe imxoshisa 16 ngezinkomo okuthiwa kwakwenzeka zifike enanini elingamashumi amathathu ngosuku. UJiyane wabe edla ukudla kwekhethelo ukuze enze umsebenzi wakhe Iona ngempumelelo. Uchazwa njengomuntu owabe engalokothi ukuthi adle iphaphu lenkomo kanye namathumbu ngoba lokho kwabe kudliwa abafana nabantu ababe belinda esangweni. Ebhukwini elihlelwe u-Webb no Wright elisihloko sithi: The James Stuart Archieves Vol II (1986:187) sizwa uMfihlo kaMhwankele kaMagolwana enengxoxo kanje: "How is it that you Jiyane people can recite praises at such length without forgetting them?" He (Mfihlo) answered, "We used to eat animal guts and tripe. And when a man was going to recite praises he would eat the roots ofthe umklele tree. It was said that it was isigOOlo, and in the Zulu country it came to be known as part ofthe beast that belonged to the iZimbongi. " UJiyane wabe ebhinca kahle, ahlobe ayikazele uma ezobongela. Ebusweni ibala lakhe lingamnwana futhi ondlekile nje impela emzimbeni njengoba uBaleni kaSilwane akubeka kanje kuStuart, Vol 1 (1976:31): Magolwana used to stay atNOOwengu, he was of medium height, dark brown and had grown fat He was well on in years when killed. Siyathola ukuthi uJiyane wabe enolwazi olujulile ngezindaba zakwaZulu futhi ehloniphekile, eliqhawe ngokulwa enothando nobuZulu - wabe eyindoda enobuZulu. UJiyane wafa ngomlayezo weNkosi uMpande owabe eseyibongela. Isizathu sikhonjwa ezinkomeni zikaJiyane ezabe seziningi engasayihloniphi iNkosi. UBaleni kaSilwane uyixoxa kanje emqingweni kaStuart, Vol 1, (1976:30): He (Magolwana) was killed at his kraal at NtEbankulu. He used to call out to the King, "We, Mpande! We, Mpande! The cattle are 17 leaving you!"meaning by that there should be war. Umuntu oxoxela uStuart indaba yokufa kukaJiyane uMangqayi, Vol 1, (1976:31) oyixoxa kanje: Magolwana was killed simply because he was the possessor ofso many cattle, given to him for the mostpartby the King. Mpande had him killed. As soon as the force had Surrounded him at his kraalon this side ofNtabankulu, they found him in his hut He said, " Please leave me to eat before I go. Move off, you scoundrels, and sit over there. "A large fire was thereupon made and the flank ofan ox roasted. Upon this Magolwana began to eat. A vessel ofbeer was brought to him and he drank. When he had what he wanted, he said, '1 have finished. " They said, "Well, are we going to kill you inside the hut?" So they went outside. He said, ''Kill me qUickly. Do not tie me up." He went outside and they shot him with a gun. They seized his cattle and took to the King. " Maningi amaqhawe afa kanje, amaqhawe abe engakwesabi ukufa. Ake sibheke lawa, ukufakazela. UMbopha kaSithayi wabulawa ngomlayelo weNkosi uDingane. Inceku uZidumo wafa esho izibongo zeNkosi uShaka Dlomo, (1936:5). UNozishada kaMaqhoboza wakwaNzuza vena wafela empini eMaqongqo. UDlomo, (1936:100) uyixoxa kanjeeyokufa kukaNozishada:. Kuthiwa wagwaza umfo kaMaqhoboza, waze wahlala phansi, wakhokha isigqobela sakhe sikagwayi, wabhema. Yema impi kaMpande, yathi dlengelele!, ibona umhlola onjalo. lyesaba ukusondela kuye, sengathi izothi ingasondela agxumise okomvundla, aphonseke kubo. Beme. Akhulume okaMaqhoboza, iqhawe elikhulu, ath/~' " Sondelani ningigwaze, senglkhathele, ngiqoma ukufa kunokubuswa uMpande. "Asho ethatha imikhonto yakhe eyilahla laphaya, ezinza phansi. Basondela - bamgwaza. 18 Kanti imbongi yeLembe, uNomxhamana, yona yacela ukubulawa njengoba kwakubulawe iNkosi uShaka kuBecker, (1964:31) okwenzeka ngempela yabulawa. 1.8 Isiphetho Kulesi sahluko sivezile injongo yalolu cwaningo njengoba kuvelile ukuthj 'ukuhaya kusemizweni nasesihlokweni solimi lomZulu'. Kuyavela futhi nokuthi ukubongela kuyingxenye yolimi olukhulunywayo. Iyavezwa futhi inkinga yokuthi abacwaningi abakenzi okwanele kulo mkhakha. Imibono yongoti ngalo mkhakha i1ubeka ulimi IwesiZulu ezingeni Iwezinye izilimi. Lolu cwaningo luyawunikeza umlando wembongi uJiyane. 19 ISAHlUKO 2 2.0 UZULU NOBUCIKO 2.1 Isingeniso Kulesi sahluko sibheka ukwakhiwa kwesizwe, ubuhlobo obukhona phakathi kwesizwe nolimi kanye neqhaza elibanjwe yimbongi ekwakhiweni kwesizwe. Siqhakambisa ukukhula kwesizwe sakwalulu ebucikweni benjulamqondo nenzululwazi esebuchosheni nasesifubeni sembongi. Kuzokubukisiswa izehlakalo ezidonsa iso elibanzi lezingcwepheshi zomhlaba olimini nasezingqikithini ezaqhakanjiswa zimbongi ikakhulu uMagolwana Jiyane. KuloJu khalo kuyavela ukuthi uMagolwana Jiyane wayeshiyelana inkundla noMshongweni ekubongeni iNkosi uShaka. Kuhle sikuphawule ukuthi uma sithinta ukubumbeka kwesizwe sakwaZulu, ngeke sakwazi ukuthi singayiphathi iNkosi uShaka nesimo akhulela kusona nabanye abantu akhula, waphila nabo. Empeleni umlando womhlaba umqhathanisa iNkosi uShaka namaqhawe amakhulu omhlaba anjengo Napoleon Bonaparte, o-Adolf Hitler, oJulius Ceasar no-Alexander omkhulu. Siyasibona isidingo sokuveza isakhiwo, ukuhlakanipha nobuciko beNkosi uShaka ngoba abanye abacwaningi babheka ubuqhawe nokubusa ngesandla esiqinile. Sithe-ke uMagolwana walibongela iLembe kodwa umuntu ambongela isikhathi sonke sokubusa kwakhe iNkosi uDingane, waze wakapakatela eNkosini uMpande. 20 2.2 Inkosi uShaka njengombumbi wesizwe sakwaZulu INKosi uShaka wazalwa iNkosi yesizwe samaZulu uSenzangakhona kaJama, entombini yakwaMhlongo, uNandi, ngonyaka ka-1787. INkosi uShaka wabe eyinkosana kaSenzangakhona noma babengagcagcile noNandi kodwa abazali babebusisiwe ukuthi bakhe umholi walolu hlobo. Indlela iNkosi uShaka azalwa ngayo yenza ukukhula kwakhe kwaba nzima ngoba akakwazanga ukukhuleJa kubo kwaZuJu , simthola ehamba ehlala aze ayohlala nakoninalume eLangeni kodwa nakhona impiJo inzima aze ashiye agcine esekwaMthethwa ngaphansi kukaDingiswayo lapho athola impiJo engcono. URitter, (1955:27) usinika iziqubu zokuxoshwa kubo kwaZulu emzini ka Senzangakhona e5iklebeni kanye naseLangeni: At the age six he went out to care for his fathers sheep, with the other herd-boys; in a moment ofnegligence he allowed a dog to kill a sheep, his father was angry, his mother defended him, and they were dismissed from Senzangakhona's kraal.. 5hakanow~ameaher~boyath6 mothers iNguga kraal in E1angeni land, twenty miles away from his father's kraal. He was immediately subjected to much bullying by the elder boys, and what hurt him more deeply still was that his dear mother felt herselfto be disgraced through the dismissal by her husband, and tongues were not wanting to rub this in. Thus, his years ofchildhood in eLangeni land were not happy. Indaba yokungaphatheki kahle kweNkosi uShaka isakhula koninalume eLangeni iyavela ezibongweni - Nyembezi, (1958-20) uma kuthiwa: Uteku Iwabafazi bakwaNomgabhi, Bebetekula behlez' emlov/ni, 21 Bett!'uShaka kayikubusa, kaYlkubayiNkosi. Kanti yilaph' ezakunethezeka. AbakwaMhlongo yibona futhi abakwaNomgabi. 2.2.1 Ubuhlakani nolwazi IweNkosi uShaka INkoSi uShaka wabe ehlakaniphile futhi enolwaZi olujulile. Singathi ubuhlakani bakhe buwufuzo azalwa nalo nje bugijima egazini lakhe. UCope, (1968:83) ukubeka kanje: 'This atmosphere (<3roundShaka's growth) fostered the growth ofan ambitious and aggressive nature inherited from his mother, Nandi, who is praised as a man In the salutation 'Father ofTroubles; and from his greatgrandfather, Ndaba, whose praise, 'he lives in a rage with shields on his knees; he inherits". Isimo iNkosi uShaka eyazalelwa kusona saphoqelela ukukhula ngemvelo yokulangazelela nokudlubulundela okufuze unina uNandi, obongwa njengendoda abizwe ngoSomqeni, kanjalo futhi nokhokho wakhe uNdaba vena obongwa kuCope, (1968:73) kuthiwe: UTshezikazana Iwakithi kwaGcabashe, Luya luhlezi ludlondlobele, Lubek' iZihlang' emadolweni. Luqaphel'imihlambi yezindlakubi yawoMababela wakoGabela. Kanti unina weNkosi uShaka vena ubizwa ngoSomqeni. Igama uSomqeni lisuselwa esiqwini sesenzo 'nqena' okuchaza ukuvilapha. Leli bizosenzo lakhiwe ngokuba kuphongozwe isakhi esiyisifinyezo u"So-" lesi sifinyezo sikhomba igama elithi "uyise" kanje: 22 USomqeni > uyise wokunqena U~mandla > uyise wamandla U~maqhinga > uy;se wamaqhinga Ukususwa kukankamisa wokugcina u --a esiqwini sesenzo eslthi -nqena, okade ukhomba ukuvuma enkathini yamanje, kufakwe u- -j, kuveza umuntu onguyise wokungenqeni. Ubufishane nokunemba kwaleli gama kuqhakambisa ubunkondlo. UDonda, (1997:119) uveza ukuthi amabizosenzo avela ngokuba igama liveze elinye igama: In this research a word-basecf morphological approach is followed. It is thus assumecf that words are derivecf from words, thus ukuhamba > isihambi. USomqeni, wembula imfihlakalo yokukhamelela ihlule lofuzo kusuka kuNdaba kuze kufike eNkosini uShaka. Abenqeni ukufaka umqobo ehawini babambe umkhonto bawuthi xhakathisi bawuphakamisele phezulu qede izidumbu zidunuselane njengamathanga ensimini. Lokhu kuyelameleka ezibongwenl zabo. Sivezile esingenisweni ukuthi izibongo azigcini ngamakhosi esilisa kuphela. UCope uveza uMkabayi kaJama, ibamba bukhosi elabambela uSenzangankhona. Ukuhlala kukaMkabayi esihlalweni sobukhosi kwamtholisa iZibongo ezithi: USoqili! Iqili lakwaHoshoza, Elid/' umuntu limyenga ngendaba; UZondi, (1979:7) uveza uMkabayi esekela ubuqili uma ethi: Baningi abantu abanenhlanhla yokuthola izeluleko kodwa ngamaqili odwa azuzayo ngalezo zeluleko. Indaba kaMkabayi pheJa isukeJa kubona ubuweJe ngoba phela kwakufaneJe elinye lendiswe. Kufike nendaba kaSojiyisa aze asuke uMkabayi nodadewabo bakhe "iqhinga" lokweshela uMthaniya ukuze kuzalwe indodana yegazi lakwaZulu ukuze ubuKhosi buhambe ngendleJa eyiyo. Naye uyise weNkosi u5haka, u5enzangakhona,walLldlulisela ufuzo endodaneni yakhe u5haka njengoba simthola efaniswa nesilwane esinolaka inyathi kuNyembezi, (1958:10) kuthiwa: lnyath'ehamb' isengam'amazibuko, lnjengo MZingeli kuMamfekane. Kanjalo fLlthi iNkosi u5enzangakhona ubizwa yimbongi yakhe kuNyembezi, (1958:14) ubizwa ngomkhombe, esinye isilwane esifana nayo inyathi esinolaka futhi: Umkhombe ongononde wawo Nonkombo, Othe ukukha wagogoda, Weza nenqumbulo, Weza nenqumbu/ INkosi uSenzangakhona ufuzo lolaka waludlulisela endodaneni uShaka uma esebizwa ngemamba (1958:14) kuveJe nokuthi futhi wabe enenkani ethetha (1958:10): Imamba led/' umuntu bathi iloye/we, Kanti bazi ngeyakub'eloye/we. Ubhid'e/imathetha nangezinyembezi, Unjengelika Phiko waseBu/awini. 24 Kuyacaca-ke ukuthi iNkosi uShaka wabe efuzile ozalweni Iwakhe ngasohlangothini lukayise nangakolukanina. Ubuhlakani bukaShaka buvela lapho eseyinsizwa kwaMthethwa ngaphansi kweNkosi uDingiswayo. Amabutho abe efaka izimbadada noma eyolwa empini. UShaka waqala vena wazikhumula izimbadada ngoba ethi ziyaphazamisa. Amabutho onke agcina eselandela uShaka ngokuthi uma kuyoliwa angazifaki izimbadada okwaholela ekutheni amabutho kaDingiswayo aqobe eqobile ezitheni zawo. Ngesikhathi esebusa kwaZulu amabutho akhe wawaphoqelela ukuthi angalokothi afake izimbadada uma eya empini. URitter, (1995:81) ubeka kanje: Next Shaka ordered all his regiments to discard their sandals. There was consternation, especially among the oldergroups, buthe pointed to his own unshod feet, and in a contest demonstrated his own superior speed and that ofsome other unshod waniors over all those who wore sandals. Ngobuhlakani bayo iNkosi uShaka waletha umqondo wokuphatha umkhonto owodwa futhi nokuthi kungacitshwa. INkosi uShaka waveza umqondo wokuhlela amabutho ngesifuba nezimpondo zenyathi. URitter, (1995:50) uchaza ukuthi uDingiswayo uyibona kanjena iNkosi uShaka: At his (Dingiswayo) first glance into the sharp and intelligent eyes ofthe huge young wanior, he instantly recognised a leader. Afterputting a number ofQuestions to (King Shaka) him, he was agreeable surprised at the prompt and clever replies. INkosi uShaka waba nabo ubunjiniyela ngoba waya kuNgonyama owayakhe esizweni sakwaMbonambi eyofuna umcangcathi wemikhonto ukuze bakhe uhlobo lomkhonto olwaluzolwisa kahle, iklwa. Ukukhokhela umcangcathi 25 uShaka wakhipha inkomo yokuqala owayeyixoshiswe uDingiswayo ngokuhlabana kwakhe. Ulwazi oluningi iNkosi uShaka waluthola kuDingiswayo, iNkosi yakwaMthethwa. UDingiswayo uthathwa njengomkhuselisi nowakhulisa iNkosi uShaka. Sizokuyeka okokulwa nokuphatha amabutho kodwa siqhakambise ulwazi. Sisachaza ukuthi uDingiswayo ungubani, uDingiswayo wabe ebusa isizwe sakwaMthethwa ngesikhathi sokukhula kweNkosi uShaka UDingiswayo wabe ezalwa uJobe. Igama lakhe lokuzalwa kwabe kunguGodongwana. UJobe wabe enamadodana amaningi futhi wabe esemdala. Kwenzeka kwatholakala amahlebezi okuthi amadodana asefuna isikhundla sobukhosi ngakhoasehloseukumgudluza. Uma uJobe ekuzwa lokho wakhipha umyalelo wokuthi awabulawe wonke amadodana akhe. Abulawe-ke kodwa uGodongwane wasinda okwathi emva kwalokho wazidingisa. Ngesikhathi esekudingisweni waguqula igama waba uDingiswayo. Ngesikhathi uDingiswayo esekudingisweni wahlangana nabamhlophe abamfundisa ubuhlakani obuningi. Wabona nave ukuthi abamhlophe bahlakaniphile futhi wabahlonipha ngakho. UDingiswayo wabuya ngonyaka ka-1809, emva kokushona kukayise uJobe, wazothatha ubukhosi. UDingiswayo wabuya nehhashi kanye nesibhamu. ?Isona lesi sikhathi lapha uShaka athola ukuhlangana noDingiswayo ngoba vena nonina uNandi babehlala kuMbiya owabe "esegade" uNandi. Iphuzu esihlose ukuliqhakambisa elokuthi iNkosi uShaka waba nokuqonda okukhulu ngabamhlophe exoxelwa uDingiswayo. Wezwisisa nokuthi angalokothi alwe nabamhlophe futhi abahloniphe. INkosi uShaka wakwenza lokhu noma esebusa kwaZulu. 26 Ukugcizelela nokuphetha ngephuzu lobuhlakani no/wazi sizocaphuna umcwaningi uBryant uma ekubeka kuRitter, (1995:358): Strange, but true, this Shaka was as sublime a moral teacher as martial genius. Submission to authority, obedience to the law, respect for superiors, order and self-restraint, fearlessness andself-saCrifice, constant work and civic duty in a word all the noblest diSCiplines oflife were the very foundation-stones upon which he built his nation. 50 rigorously enforced was the lifelong practice ofall these excellencies, that he left them all a spontaneous habit, a second nature amongst hiS people. Kubalulekile ukuhlonipha nokwethembeka ukuze kube nenhlalakahle, ukuziqhenya kubalulekile eSizweni. Kusobala-ke ukuthi isizwe sakwaZulu sinezingxabo ezijulile esizibona kumbumbi waso, iNkosi uShaka, kwase kubakhona uJiyane eseqinisa lezi zintambo kuxhumane kwakheke uZulu. 2.2.2 lsakhiwo seNkosi uShaka Kubalulekile ukuthi sisiveze isakhiwo seNkosi uShaka, ubuhle nokwakheka kwensizwa yakwaZulu, eyibutho, enesibindi, engesabi lutho futhi eziqhenyayo ngokuba ViVo. Nakho lokhu kwabe kuwufuzo aluthola kubazali bakhe negazi elamzalayo. USenzangakhona ubongwa kanje, kuvezwa ukuthandeka kwakhe kubantu besifazane nasesizweni kuCope, (1968:77): Obemzimba muhle nangendlal' enkulu, Obebuso bungenandawo yokusolwa, Obemehlo engenandawo yokusolwa, Obemlomo ongenandawo yokusolwa, Obezandla zingenandawo yokusolwa, Obesifuba singenandawo yokusolwa, Obenyawo zingenandawo yokusolwa, 27 Obezitho zingenandawo yokusolwa, Obemathanga engenandawo yokuso/wa, Obemad% engenandawo yokuso/wa, Obemazinyo engenandawo yokuso/wa, Obend/ebe zingenandawo yokuso/wa, Obesiphundu singenandawo yokusolwa. Njengoba invosi isibike/a, cha 10 muntu wasebukhosini wabe emuhle. Kanti unina weLembe, uNandi, nave wabe emuh/e enesakhiwo eSiqatha njengomuntu wesilisa ondlekile njengoba sizwa ebongwa kanje kUCope, (1968:175): Mfazi ontongande zingazandoda, Oyishaye yanyus'isabiza. Umathanga kawah/angani, Ah/angana ngokubon' umyeni. UNandi wabe nave ethandeka kubo bonke abantu njengoba kuCope, (1968:175) ebongwa kuthiwe: Uxebe wOMh/athuze UCope, (1968:174) vena akuhumushe athi: Sweetheartofthe Mhlathuze Valley INkosi uShaka vena-ke uchazwa uRitter, (1995:34) kanje: ':4t twenty-one Shaka stood some 6ft 3in, with a robustanda magnificently proportioned body which seemed to be all musde, sinew and bone. His appearance was commanding and dignified, and the fire and intelligence ofhis eyes- showed that here was a Zulu chiefindeed" 18 Lokhu kuyasikhombisa ngokusobala ukuthi iNkosi u5haka wabe enazo izimpawU zobuholi ngokubukeka kwakhe nangokwakheka kwakhe kanti ngaphezu kwakho konke inhlakanipho nolwazi abe eluqokelela kwenza umsebenzi wokubumba isizwe sakwazulu waba impumelelo. 2.3 Ubuciko nolimi Ulimi lubalulekile kakhulu, kanti futhi ziningi izindlela ezingasetshenziswa njengolimi. Uma kudlalwa ibhola unobhutshuzwayo impempe ingashaywa ixoxe indaba. Abantu bayasebenzisa izandla ngaphansi kwezimo ezithile baxoxe indaba. Izilwane ngemisindo yazo, siyethemba, ziyaxoxa zodwa. Nokho lapho sibheke ulimi oluyimisindo abantu abalukhulumayo. Ulimi lolu Iwabantu lunamazinga, okusho ukuthi luyanongeka ngezinandisi ezithile ezifana nezaga, izisho nezifengqo. 2.3.1 Izibongo KwaZulu Injongo yethu enkulu kulolu cwaningo ukuqhakambisa ukunongeka kolimi olwenza izioongo. 5izocwaninga iZinandisi. Phela lena ingxenye esiyithola kakhulu ebucikweni bomlomo. 5izoveza ukuthi iNkosi yakwaDukuza yaba namthelela muni ekuqhakambiseni 10 mkhakha wolimi. Ake sithathe kURitter, (1995:36-7) isaga esithi: "Ngadla!" lapho kubekwa kanje: Parrying his (King Shaka's) opponent's thrown assegai with his shield, he would charge forward, hook the enemey's shield aside with his own, and stab him to death with the dreadful war cry of "Ngadla!"I have eaten. 29 Kuhle sicacise ukuthi isitha asidliwa ngomlomo njengoba kuvela ngenhla, kodwa isitha sidliwa umkhonto (iklwa), okusho ukuthi iklwa Ieli selingumninilo, ukwenzasamuntu. UDonda, (1999:21) uyavumelana nalo mbono uma ethi: Kuyenzeka futhi uma umuntu ephumelela alusebenzise loIu hlobo Iwesaga athi: ''Ngadlal '' Akabi bikho nokho obizayo kepha umuntu usuke ethokoza ngokuhlabana kwakhe. Sibuye simuzwe futhi uShaka kuRitter, (1995:48) enza le nkulumo: By our sister!"he swore, ''this day will I prove my words orfeedthe vultures. Lapha wabe efunga egomela , ethi angafa ad!iwe amanqe uma engaphumelelanga - nokho okuyihhaba ngoba kufana nokuthi i1anga lingawa Iidliwe noma licoshwe izinkukhu. Uma sibheke isiqubu!o noma isibingelelo samakhosi uBAYEDE noma BAYErHE nave oqhamuka khona ekubuseni kweNkosi uShaka uNgcongwane, (1987:7) uthi: Some people believe Shaka used to yeyeza as well, but I am not sure ofthat What I am sure ofis that the royal salute, bayecJe, was fonned through the influence ofukuyeyeza. The kindofwas greeted by his service - hungry followers shouting: ''Bayethe abafokazi, sibahlasele!" They remindecJ the King always to show them the next victims which they were ready to attack. The yeyeza people then changed the balethe into a bayethe, and ultimately even the th changed into a g when the real meaning became lost The change ofth to g is natural; all three the sounds t andg are the same; they are produced in the same way at the same spot. The littfe variation is that one is ejected; while another is aspirated, and the third is voiced. The interchange ofaspiration and voice 30 and ejection is normal throughout the linguistics of Africa. Singengeza ngokuthatha isibongo sakwaThabethe njengoba abanye bethi Thabede. Sibuye sithole isifaniso lapho uPhungashe echaza iNkosi uShaka kURitter, (1995:92) ethi: A mere boy'; replied Phungashe, ''but his fighting is as irresistible as fire, ... Umfana nje (esho iNkosi uShaka) kodwa ukulwa ngeke ubhekane nakho njengomlilo. Kuhle Mhi sikubalule ukuthi iNkosi uShaka wabe eliciko uma sekusinwa. Nango phela ethatha amehlo eNkosi uSenzangakhona kuRitter, (1995:68) kanje: While the principal dance, known as the inkondlo, ofDingiswayo was going forward, the irrepressible Shaka - still qUite unrecognised by his father - danced with such surpassing art and velVe as to attract the admiration ofthe whole assembly. ''Hau!''said 5enzangakhona, "Who is that fine, tall young man oflight-brown skin, danCing so exqUisitely?" To which Dingiswayo replied, 'That is Nodumehlezi, ofName, ofJobe. " Enye into futhi esiyikhayo eNkosini uShaka njengombumbi wesizwe samaZulu ukuthi isizwe sibe namandla, sibe nomcebo - imfuyo. Iphuzu elibalulekile ngokolimi ukuthi izinkomo zabe zihlelwa ngemibala njengoba sizwa kuRitter, (1995:93) lokhu: (l(JI7g) Shaka liked to have his herds ofcattle assembled in uniform colours or markings. Thus there would be pure white herds, or pure black and pure red. Thereafter there would be uniform mixed colours. 3\ Lokhu kusibeka kulawa magama emibala yezinkomo: indl1valiwe, amalanda, umtshezi, impevu, inkone, inco. Yona le mibala izobuye ibaluleke uma sekusikwa izihlangu ngoba anamabutho ayebonakala ngezihlangu - imibala yezihlangu. 2.4 Isizwe, iZibongo nembongi Indoda yesizwe eyabe ibongela noma ibonga iNkosi yabe futhi nanamhla isabizwa ngembongi noma inyosi, uma kuhlonishwa. Imbongi kwabe kungumuntu owabe ebalulekile kakhulu emlandwini wamakhosi nezizwe imbala. UMsimang, (1975:367) ukubeka kanje: IZimbongi kwakuba abantu abanobuqhawe, izingwazi uqobo, ezivukwa amadlingozi nosinga lapho zibona iNkosi ihlabana, ziyihashe ngezibongo. Kwakungabantu abanobuciko bokubeka inkulumo ngendlela enongayo, iNkosi kungathiwa iNkoSl~ kepha ifaniswa neziga zonke; kuthiwe um/JIo, inYathi, ibululu, indlondlo, isihlahla, njalonjalo. Kwakungabantu abanesibindi bengankumpezi uma iNkosi iSiphaphalaza kepha beyikhuza beyeluleke, kokunye bayithethise. AmaKhosi ayezithanda iZimbongi, ezixoshisa ngemihlambi yezinkomo azakhele imizi. Izibongo sizithatha njengento ebalulekile ekwakhiweni kwe.sizwe. Empeleni . nje sizibheka njengomgogodla wesizwe e.sinjengesakwaZulu. Singabheka nje ukuthi ziqukethe ulimi, njengoba sesike sabeka ukuthi ukuze abantu bazwane, baxhumane wulimi olubalulekile. IZibongo zilondoloza umlando wale.so sizwe. Manje lapha ezibongweni sithola kukhona nokulondeka nokufundisa usikompilo Iwe.sizwe. Uma imbongi ibonga iNkosi kwaZulu siyithola iqala ngamaKhosi amadala asewakhothama, ize igcine kulena esabusayo. Lokhu kubalulekile esizweni esinjengesakwaZulu ngoba sithoJa iZinyanya zibizwa, zivuswe zihlangane nesizwe lesi esiphilayo. Sithola isizwe sanamuhla sesilangazelela izinto ezabe zenzeka emandulo. IZibongo esizweni samaZulu zingumkhuleko obhekiswe ezweni lamathongo. Izibongo zenza umsebenzi omkhulu wokuzwanisa nokuthandazisa uZulu. Kanjalo nalabo asebelele bayathokoza bezwa bemenyezwa ukuthi kanti ngempela kuyenzeka ukuthi: Vezi kat' abantu, Kasal'izibonga Umkhuleko 10 wesizwe okunobuqiniso bokuthi ubushiwo imbongi. Ibibongela uma kuphuma impi kuyohlaselwa. Imbongi kulesi simo sokuphuma kwempi iyohlasela, ibima phambi kwamabutho iViyoze, igiye, ishaya isithunzi, ikhombisa amabutho ukuthi enze kanjani lapho esebhekene nezitha. Imbongi yayisebenza kakhulu uma kwehle umshophi wokukhothama .kweNkosi. Yayihola abahuba amahubo amakhulu esizwe. Umthandazo wawumelwa yizibongo zamakhosi. Uma kubongwa iNkosi kulomkhosi amabutho abeka amagabelo ezihlangu ezifuba. Kuyabonakala ukuthi iZibongo zamakhosi Ziyintshumayelo kanye nomkhuleko wesizwe. Kuyacaca ukuthi kusuka eNkosini uCetshwayo kuze kufike kuNkosinkulu imbongi yayenza umsebenzi womfundisi uma kutshalwa iNkosi. Leli khono lembongi ?Iisasetshenziswa namanje emikhosini yonke yesizwe njengokubekwa kweNkosi, owokweshwama, owomhlanga nowoselwa. 2.5 Uewaningo Inhloso yethu kulolu cwaningo ukubheka ikhono lokusetshenziswa kwezifengqo iZithombemagama nesakhiwo ezibongweni ezazihutshwa uJiyane, izibongo zeNkosi uDingane. Nokho siyathanda ukuveza futhi sichaze ukuthi bakhona 33 abanye abacwaningi abenzile okuthile emkhakheni wezibongo zamakhosi akwaZulu. 2.5.1 UNyembezi Sithanda ukuveza uNyembezi emsebenzini othi: rZibongo zamakhosi (1958) lapho okaNkwali ehlaziya izibongo zamakhosi kusukela eNkosini yakwaMthethwa, uDingiswayo kaJobe kuye kuSenzangakhona namadodana akhe omathathu aba nomnikelo ekubumbeni nokubusa uZulu. Uqhubeka uNyembezi nezibongo angene kuCetshwayo, angene kuDinuzulu aze achithekele nasemakhosini aseSwazini. Nokho-ke siyathanda ukukuphawula ukuthi uNyembezi uZihlaziyile nje kuphela izibongo kodwa akacwaninganga izithombemagama, izifengqo nesakhiwo njengoba thina sihlose ukwenza. 2.5.2 UKunene Siyathola uKunene ocwaningweni Iwakhe olusihloko sithi: An Analytical Survey ofZulu Poetry Both Traditional And Modem (1962). OkaMntimande wehlukanisa izibongo zamakhosi ngemikhakha emithathu noma iZinkathi ezintathu kanje: i) rZibongo zamakhosi ngaphambi kokubusa kweNkosi uShaka; if} rzibongo zamakhosi ngesikhathi sokubusa kweNkosi uShaka, kanye ne- iif} Zibongo zamakhosi emva kokubusa kweNkosi uShaka. 2.5.2.1 Izibongo zamakhosi ngaphambi kokubusa kweNkosi uShaka Lesi sikhathi uKunene usiklame wasenza wambandakanya amakhosi abusa eminyakeni yawo-1650 kuya eminyakeni yawo-1800. Ngenxa yokuthi ucwaningo lugxile emakhosini akwaZulu siyabaziba oLanga nOZwide 34 kwaNdwandwe, oJobe noDingiswayo kwaMthethwa; oPhungashe kwaButhelezi noDonda kwaKhumalo kepha sizoqhakambisa uNdaba, uJama no5enzangakhona kwaZulu. INkosi uNdaba kaMageba wazalwa ngo-1697 wakhothama ngo--1763. UNdaba waziwa ngokuthi wabe akha imvula, ngaleSi sizathu nokwazi kwakhe, kwabe kuthi uma kune somiso ezweni kuyiwe elibeni lakhe nomhlambi wezinkabi ezingamajongosi kuyo kwenziwa umnikelo. Ukuzingela kwabe kuyiyonanto okuphilwa ngayo. INkosi uNdaba wabe eliphisi. INkosi uJama kaNdaba wazalwa ngo-1727 wakhothama ngo--1781. INkosi uJama wabe enekhono ekusebenziseni umkhonto. Waziwa kakhulu ngolwazi lomthetho elwela amalungelo esizwe. INkosi u5enzangakhona wazalwa ngo-1757 wakhothama ngo-1816. OkaJama waganwa amakhosikazi amaningi nawo amzaleJa amadodana amaningi agcina esebulalana. OkaJama waziwa ngobuhle nokuhloba. IZibongo zale nkathi ziqhakambisa lokhu okulandelayo ngoba ikhona okwabe kubusa impilo: i) umculo, ukuzingela nemvelo iJ) ukwesheJa iii) inzululwazi 2.5.2.1.1 Umculo, ukuzingela nemvelo Isizwe sakwaZulu saziwa umhlaba wonke ngokuvelela emculweni nasekuhlabeleleni nasekuhayeni nasekusineni. Lobu buhle sesize isizwe sakwaZulu sakuthelela zonke nezinye izizwe ezinsundu zase-Afrika. Ama-Afrika asethandwa na ezinye izizwe ukuthi zizo wadlalela umculo. Sinabaculi abafunwa umhlaba wonke ukuthi bazobukisa ngomculo: aMambazo Amnyama, Abafana BeNkokhelo, oLetta Mbuli, oMbongeni Ngema, singabala singaqedi. 35 Konke lokhu kusukela kubona oNdaba, noJama, noSenzangakhona. Uma singena ekuzingeleni nemvelo ilapho umndeni wabe wondliwa khona. Nanamuhla elakwaMthaniya liziqhenya ngeziqhiwu ezivakashelwa abaphuma emhlabeni wonke. Ukongiwa kwemvelo kuhamba phambili esifundazweni sakwaZulu. Ngokwemingcele yemvelo iziqiwu oKruger National Park zazingaphanzi kombuso wakwaZulu. Yingakho-ke nje sizwa ezibongweni zalamakhosi akwaZulu ehashwa ethoshwa kuthintwa kanje: UCope, (1968:73) uveza izindaba zikaNdaba lapho kutonyulwe le migqa: Abantu behlezi nemihlambi yabo, EyawoMababela wakoGabela. Ozingel'amahlath'az'avungama, Az'athi ''NhiyaJ NhiJ" Abantu babezihlalele kahle nemfuyo yabo kodwa yona iNkosi uNdaba waphuma wayozingela wadonswa umculo wamawa. Ukuzwakala komsindo wokuvungama kwamawa kuveza umsindo wokwenanela kwamawa uma izinja zikhonkotha. Kunomqondo wokunteza komculo wenqina uma amaphisi ehuba ethi: WenyamazaneJ Thina siyayigudl'inyamazane Wenyamazanel Thina sesiyayigudl'inyamazane. Mel MeJ Thina siyayigudl'inyamazane. Ukuvuma kwamahlathi kufakaza ukuthi uma umuntu ememeza ihlathi liyamlingisa. Imbongi iveza inkulumo mpendulwano phakathi komuntu nehlathi. 36 Umuntu: nhiya! lhlathi : nhil Imbongi iqhakambisa ukuzingela nxa ithi: Namhla kakunyamazane La mugqa uveza imiqondo emeleneyo. Kukhona umqondo oqhakambisa ubuningi bezinyamazane. Impuzikazi isikwa amantshontsho. Umuntu othola intshontsho kuba sengathi ulotsholelwe. Ukulotsholwa kwentombi yiconsi lomkholongo. Sithola ubulula bezibongo ezingaculeka nokuculeka kuCope, (1968:73) kUbongwa uNdaba kuthiwa: UNdaba kaSonani bathi: Wonani? Kanjalo futhi uSenzangakhona uma ebongwa kuNyembezi, (1958:11) sithola amagama asamculo kokuphikisana: Dye ngomnyama koMaz% Wabuya ngonyezi Umnyama nonyezi kuyaphikisana kwenze umsindo osamculo. 2.5.2.1.2 Ukweshela Lesi sikhathi kwaZulu siveza ukuthi kwabe kusadliwa ngoludala ngolimi Iwanamhla kusakhonjwa ngophakathi kusabuswa. Abanumnzane bezingela bakhe imizi baganwe. Kwabe kungekho ukudla umile, ukudla ugijima. lzinsizwa namadoda kweshela kuganwe. Kwabe kusikwa amaqatha emantshontshweni kunjonjelwane. Lokhu kunika ibhungu isikhathi sokweshela njengoba sizwa kubongwa uNdaba kuCope, (1968:73) kuthiwa: 37 Az'amlobolele ngentshontsho lempunzikazi. Kuyavela kuNyembezi, (1958:12) uma kubongelwa iNkosi uSenzangakhona ukuthi wayekufisa ukugotshelwa idolo, wayebathanda abantu besifazane njengoba sazi ngoNandi nokuma kwakhe kobuntombi, kubekwa kanje: Umlunguzi wezingoje, IZingoje zilunguzelane, Owalunguz'ingoje kaZivalele. Kulemigqa kubonakala ukuphinda nokuxhumana okusezingeni eliphezulu okusakhela lesi sakhiwo: I 1 2 3 I i Umlunquzi Wezinqo;e I - : lzingoje Zilunquzelane - I Owalunguz' Ingoje yomfowabo i, OwalunQuz' InQoje kaZivalele i Phela uZivalele (3) Iona umfowabo (3). Asikhumbule ukuthi uma insizwa yeshela isebenzisa ulimi lobusoka lapho isebenzisa ubunyoninco ekuphindaphindeni ukuthi intombi iyayithanda. Kakufanele ukuthi ibe nesidina entombini sokudlulisa umlayezo. Igama ukuzingela ezibongweni zikaNdaba kuCope, (1968:73) Iingathatha izimo ezimbili - esokuzingela nokujula lisho ukweshela. Phela uma insizwa yeshela isuke isazingela umuntu ongalungela ukwakha umuzi nayo. 2.5.2.1.3 Ubunzululwazi UCope, (1968:73) noMsimang, (1975:404) baveza ezibongweni zikaNdaba le migqa enokukhulu ukujula nobunzululwazi ethi: 38 ObeyaJaJa wangangemifuJa, Obeyavuke wangangezintaba. Le migqa emibili singazululeka sizululeke ngayo ngoba inokukhulu ukujula lokhu futhi inobuprofethi obuyisimanga obugcwalisekayo futhi obunikeza inselelo emqondweni. Uma sizululeka ngalenselelo sizobuka ukulala nokuvuka. Lezi zimo empilweni ziyahambisana, ziyajahana. Uma kade ulele kufuneka uvuke. Asikho isidalwa esiphilayo esilala unomphele kanjalo futhi kasikho isidalwa esiphilayo esivuka unomphela. Kanjalo futhi umfula nentaba izimo ezimbili ezehlukene. Intaba inde ngokuphakama kanjalo nomfula mude ngobude. Ake sicabange ngezintaba ezinde emhlabeni wonke iMount EvelC'Stkanjalo nomfula omude emhlabeni wonke iMississipi River. UNdaba Iona okukhulunywa ngaye, uyise kaJama, uyisemkhulu weNkosi uSenzangakhona, ukhokho weNkosi kaShaka. Nanamhla uZulu uthi: Wena kaNdaba! Ndabezitha. Lokhu, ningasivumela, sikuchaze ngokuthi uNdaba sithi noma angakhothama kodwa uyaphila noma uyovuka. Ukutshalwa kwakhe alale njengomfula ogobhozayo njalo uye ufike olwandle, yigazi lakhe eliyokondla abantwana, izilwane kanye nezinhlanzi nemikhoma yasolwandle. Inzalo kaZulu iyophakama ithathe ubuholi iqonge izintabakazi ezinde. Singathi umugqa wokuqala usitshela ngokulala kanti owesibili usitshela ngokuqonga, uvuke. Uma sisemfuleni siphuza amanzi ukuze siqede ukoma siphile kanjalo futhi uma sisentabeni siphefumula umoya ukuze siphile. 39 Azinakubalwa izizukulwane eziyophuza amanZi anguNdaba kanjalo futhi ngeke ziqedwe iZizukulwane eziyophefumula umoya ezintabeni ezinguNdaba. Siphethe ngokucaphuna uDonda, (1999:58) ethi: UNdaba-ke njengeNkoSi yokuqala eyasebenzisa ijoz/~ igazi lakhe fathathwa njengeJinqobifeyo, negama fakhe faba /ikhufu. UNdaba ubusa abantu noma igazi fingasekho emthanjeni yakhe. Ubusa abantu noma amathambo akhe asasabalafa ingunaphakade ed/inzeni lakhe. 2.5.2.2 Izibongo zamakhosi ngesikhathi seNkosi uShaka Lesi sikhathi sisukela eminyakeni yabo-1800 kuya eminyakeni yabo-1850. AmaKhosi akwaZulu esingawafaka ngaphanSi kwalo munxa iyona iNkosi uShaka owazalwa ngonyaka ka-1790 wakhothama ngo-1828 engakahlanganisi neminyaka engamashumi amane odwa lawa. UShaka iNkosi eyaba nomnikelo omkhulu ekuguquleni nasekwakheni umbuso wakwaZulu. INkosi uShaka wakhombisa ikhono elidlulele lokuphatha amabutho. Empeleni uthathwa njengombusi omkhulu osake waba khona kWi-Afrika jikelele. Omunye ongenayo ngaphansi kwalomunxa ngaphansi kwamakhosi akwaZulu iNkosi uDingane. INkosi uDiilgane wazalwa ngeminyaka ephakathi kuka-1793 no-1798 wakhothama ngo-l840. INkosi uDingane uthathwa njengomuntu . owabe enokulangazelela noma wabe engafiki eNkosini uShaka ngokuhlakanipha nokuphatha amabutho. Omabili lawa madodana kaSenzangakhona abusa isikhathi esifishane njengoba sithola ishumi nambili leminyaka kanti omabili awaphilanga isikhathi esifika emashumini amahlanu eminyaka kanti futhi omabili ahamba emhlangeni ngokubulawa. INkosi uShaka abafowabo abambulalayo kanti uDingane vena amaSwazi. IZibongo zale nkathi ziqhakambisa ubuzwe, ubunkondlo obuqephuzayo, isakhiwo esihlukile,izithombemagama kanye nophawu. 40 2.5.2.2.1 Ubuzwe IZibongo zangalesi sikhathi ziqhakambisa ubukhulu bukaZulu kunezizwe abe akhelene nazo. Ake sizwe kubongelwa iNkosi uShaka kuNyembezi, (1958:20) kanje: Inkom' ekhal' eMthonjaneni, Izizwe zonke ziyizwil' uku/i/a, Izwiwe wuDunjwa waso-Yengweni, Yezwiwa wu-Mangcengeza wakwaKha//; Yaye yezwiwa ngamaNtungwa akwaSokhumalo. INkosi uShaka wasakha isizwe sakwaZulu ngokuhlasela izizwe (amakhosi amanye) ezinye. IZizwe wabe ezihlasela azehlule ebese ezifaka ngaphansi kombuso wakhe. Wathatha ubukhosi kwaZulu kuyisizwana esincane kodwa ngalendlela yakhe sakhula saba isizwe lesi esiyiso. Siyezwa-ke ebongwa kanje ngokuhlasela kwakhe kuNyembezi, (1958:24): Inkomo yayisikhala kithi kwaBu/awayo. UGasane kade /ugasela, Lugasel' uPhungashe wakwaButhe/ezi, Lwagasel' uSondaba woMthand' eh/ez' eband/a, Lwagasel' uMacingwane eNgonyameni, Lwagasel' uNxaba kaMbekane, Lwagasel' uGambushe emaMpondwent; UD/ond/wane luya /uh/ezi, Luya /ud/ond/obele Luyadla /ubek' isih/ang' emadolweni. Nayo iNkosi uDingane uma ebongwa uthathwa njengoZulu ebhekene nezizwe kuNyembezi, (1958:47) kuthiwa: Inkom'ekhal'osizjni kwakaNhlapho Um/omo yawubhekisa kwaZu/u, Izizwe zonke ziyizwi/e uku/i/a, Yezwaka/a kUNh/apho, kwaM/ambo, lye yazwiwa ngamaNtungw'akwaSokhuma/o. 41 Siyabona lapha ubuzwe bakwaZulu buyaphakanyiswa, buyadunyiswa, buyandlondlobaliswa ngaphezu kwezizwana ezehlulwayo. 1nkomo ayikhali ngoba ilambile noma ihluphekile kodwa inkunZi ikhonya ngoba ikhombisa ubukhulu bokubusa, ifunainseJelo. 2.5.2.2.2 Ubunkondlo besihluku obuqephuzayo 1zibongo zesikhathi seNkosi uShaka zagudluka kulesiya sikhathi somculo, sokuthula nokuzingela kodwa zangena esikhathini sokulwa nokubulalana kwezizwe zifuna ukunqoba phezu kwezinye. Isithombe sikaChakijana kaGezindaba sisibeka obala lesi simo. Uma uZulu ehlangene kugiywa kuhutshwa insizwa iphuma iqanqatheka emabuthweni izisho . Kukulesi sikhathi lapho kungabakhona ukucukuluzana kuye kuveJe nokushayana. Uma sisodwendweni kulezi zinsuku zanamhla siyaye sibone umgangela lapho izinsizwa ziqale zidlale zize zigcine sekopha amakhanda. Kungaba izinsizwa ezimbili kumbe sekugcine sekuyizigodi. Ake sizwe iNkosi uShaka kuNyembezi, (1958:24) uma kuthiwa: Okhangel'ezansi naMadungela, Izinkomo zawoSihayo zabuya, Kwaye kwalandela nezikaMafongosi, Ebezisengwa yindiki yakwaMavela. Kwakungasakhali nkomo kwaNtombazane, Inkomo yayisikhala kithi kwaBulawayo. UGasane kade lubagasela, Lwagasel' uPhungashe wakwaButhelezi, . Lwagasel' uSondaba woMthand' ehlez' ebandla Lwagasel' uMacingwane eNgonyameni. Lwagasel' uNxaba kaMbekane, Lwagasel'uGambush'emaMpondweni, Lwagasel' uFaku emaMpondweni. 42 Inkosi uDingane yona kuNyembezi, (1958:50) ibongwa kuthiwe: [thot' e/insizwa /akokaDonda, Elihambe Iiwakhah/et'amany' amatho/e, [zingazi zaphuma ngamaphumu/o, Ngoba /akhah/et' e/akwaBu/awayo, Lakhah/el'uNzwake/e kwaKhutshwayo, Lakhah/et'uMad/anga waseKuvukeni. Ithole elinsizwa lakokaDonda iNkosi uDingane ngoba indlunkulu emzalayo okaDonda. Nokho-ke imbongi lapha kayiqondile iNkosi uDingane ngqo kodwa ikhuluma ngoZulu nabamele iNkosi uDingane njengoba itHole: lakwaBulawayo, iNkosi uShaka. INkosi uDingane akuyona ephisela umkhonto. Kanjalo-ke noGasane akuqondiwe iNkosi uShaka yedwa kodwa isizwe sakwaZulu. INkosi yabe igasela ngapha igasela ihlasela yakha ibumba isizwe. 2.5.2.2.3 Isakhiwo esiyisigaba Sithola imbongi yenza isakhiwo esiyisigaba isinikeza isethulo, iselu!o, isikhuliso kanye nesiphetho. Ake sibheke izibongo zeNkosi uDingane kuNyembezi, (1958:47) lapho kuthiwa: Bantu ninemihlobo ngaseNsingweni, (isethu/o) Gijimani niyotshen'abakwa-Mashobana, (ise/u/o) Nifike nithi /ukhu/u /uyeza, /uyanyeJe/a, (isikhu/iso) Si/ufanisa noPhunga noMageba (isiphetho). . Kanjalo futhi naseNkosini uShaka kuyena uNyembezi, (1958:23) siyayithola le nto yesigaba: Umxoshi womuntu amxhoshe/e tuthi, (isethu/o) Ngimthand'exosh' uZwide eza/wa nguLanga, (ise/u/o) Emthabatha /apha /iphuma ngakhona, (isikhuliso) Emsingisa /apha Iishona ngakhona. (isiphetho). 43 Esingakuphawula lapha kulenkathi ukuthi ikhona imigqa efuze izibongo ezindala zawoJama noNdaba kanti futhi ikhona eminye imigqa engaculeka. 2.5.2.2.4 Izithombemagama nophawu Sithola izimbongi lapha zifanisa amakhosi lawa eziwabongelayo nezilwane ezinkulu. Ngesikhathi seNkosi uShaka amandla nombuso kwabe kubalulekile njengoba sikubona lokhu kuvezwa izimbongi uma zibongela amakhosi ngoba uma zibangela amakhosi zabe zibongela isizwe. Sizwa-ke imbongi kuNyembezi, (1958:23) Ibiza iNkosi uShaka ngendlovu kanje: Ind/ov'ethe imuka, Babeyi/andel'abakwaLanga, Ibuyis'inh/oko yadl' amadoda. Kanjalo futhi naseNkosini uDingane kuNyembezi, (1958:47) imbongi iyambiza ngendlovu kanje: Ind/ovu /eku/a/a kungqwambayiya, Ezinye ziya/ala ziyathokoza. Amakhosi abe ebongelwa abizwe ngesilo, inyathi, indlondlo, imamba, umlilo, ilanga, intaba, uvemvane, ithole nezibuko imbaia. 2.5.2.3 Izibongo zamakhosi emva kweNkosi uShaka Lezi zibango zamakhosi zithatha iminyaka yabo -1850 kuya ko-1900. Ake sibheke izibongo zeNkosi uDinuzulu kuNyembezi (1958:105) uma imbongi ithi: UMamonga woSuthu UMamonga kabu/a/i, Uyasizila Uqoth'imbokodo nesiseke/o Ufana nend/ov'emnyama yasOndini. 44 Sithola imbongi lapha isebenzisa ukuhambisana. Sibuye siyithole imbongi kuyena uNyembezi, (1958:107) ibonga yona iNkosi uDinizulu ikhona khona futhi ukuhambisana ithi: Mlom'owodwa, suk' ukhulume, Uyayibon' imilom'eminingi Iyavumana phakathi kwezwe, Kuvunan' oZibhebhu benoHhamu, Kuvunan' oZiwedu benoMnyamana. Lokhu kusenza sivumelane noMaphumulo noThwala uma bethi iZibongo zenkathi emva kokubusa kweNkosi uShaka (1992:33): 5engathithi lezi zibongo ziphindela ekundkeni emilolozelweni. Zikhombisa ukulangazelela ubukhulu nobukhoSi osebunyamalala, lapho amandla kaZulu esephelile. Uma-ke sesiphetha mayelana nalezi zikhathi ezintathu sibona isikhathi seNkosi uShaka saba nomnikelo obonakalayo ekuphakamiseni ubuZulu. UKunene, (1962:106) ubeka kanje: There was a great awakening of interest in human relauans. There was constant praise ofthe indiVidual qualities based on personal achievement rather than on inheritedstatus. There was a great degree ofphilosophical depth in poetry which showed its concern with what was universal application and importance. The idea ofnations (izizwe) instead ofa nation (isizwe) constantly appears in poetry. Kwabakhona izinga eliphakeme lokuzwana ngobuhlobo bobuntu. Kwaqhubeka kwenyuka izinga lokubonga umuntu ngezinto azizuzile kunezinto anazo ngokofuzo. Kwabakhona ubunzululu bokujula bezibongo kuqashelwe okwakwenzeka kumhlaba uhlangene. Umqondo wezizwe wakhula ukunomqondo wesizwe ezibongweni. 45 2.5.3 URycroft noNgcobo URycroft: noMapholoba ocwaningweni Iwabo oluthi: The Praises afDingana. IZibongo zikaDingana ngo-1988 benze uphando olujulile impela. Laba ongoti bachaza ukubusa kweNkosi uDingane nokubongwa kwayo nomsebenzi wezibongo. Basinikeza incazelo yezibongo zeNkosi uDingane baze bazihumushele olimini IwesiNgisi. Ucwaningo lolu alwehlukene noluka Nkwali. 2.5.4? UCope USa/wazi uCope ocwaningweni oluthi: IZibonga Zulu Praise - Poems ngo-1968 wenze ucwaningo oluhle oluhlanganise izinto eziningi kusukeJa kulona lukaKunene (1962) bene Nyembezi (1958). UCope wenze umsebenzi ohloniphekile enikeza umlando wesizwe samaZu/u echaza kabanzi ngezibongo. Ubuye anikeze nezibongo zamakhosi akwaZulu kanye nezinye iZiphakanyiswa kodwa okuphawulekile ukuthi amakhosi oseJwa uDingane, uMpande, uDinizulu awekho. 2.5.5 UMsimang USalwazi uThabizolo wenze ucwaningo emsebenzini: Kusadliwa Ngaludala ngo 1974. Lo msebenzi ubalulekile impela kodwa uma eseza ezibongweni ukhe phezulu firthi nave uhlaziyile njengoNkwali nabanye. 2.6 INkosi uOingane 46 Ukuphetha lesi sahluko sizoke siveze kancane imvelaphi yeNkosi uDingane. INkosi uDingane wabe engenye yamadodana eNkosi uSenzangakhona eyamzala kuNdlunkulu wave uMpikase. UNdlunkulu uMpikase wabe engowesithupha koNdlunkulu beNkosi u5enzangakhona phela yakhothama isinoNdlunkufu abayishumi nesithupha. INkosi uDingane wazalelwa wakhulela esigodlweni e5iklebeni kodwa wabuye wayohlala kwaQwabe lapho uyise u5enzangakhona waze wakhothama ekhona. Ekukhuleni kwakhe wabe eligcokama kodwa engezwani nokuhlangana nontanga yakhe. Wabe ezwana nodadewabo uBayeka kanye nomfowabo uMpande. UDingane watJeenenhlanh.la ukuthi kubo bonke abafowabo uBecker, (1975: 17) asibalela bona kanje: uShaka, uMhlangana, uBakuza, uSigujana, uMpande, uMagwaza, uNzibe, uKolekile, uGowujana, uSigwebana, uGqugqu, uMfulo, uMfihle noNxojana. UMkabayi wayethanda uDingane ukuthi abuse emva kukayise iNkosi uSenzangakhona. Ngesikhathi ebuyela ekhaya uDingane wafika sekubusa iNkosi uShaka owabe esegudluze uSigujana okwabe kunguyena owabe ekhonjwe uSenzangakhona. UDingane wafika wamthobela uShaka noma inhliziyo yayingakhululekile ngokubuswa ivezandlebe, owagcina esembulele. Intando kaMkabayi yagcina iphumelele ngoOO wagcina uDingane eseyiNkosi. 2.7 ?Isiphetho Kulesi sahluko ucwaningo luqhakambisa lokhu olukuthintile esahlukweni sokuqala ukuthi uZulu nokuhaya, nolimi oluxoxwayo akwahlukaniseki. UZulu nowanamhla kuhle akuqondisise lokhu. UZulu uyakhunjuzwa imvelaphi yakhe ngokunikezwa isithombe nomlando weNkosi uShaka nomnikelo iNkosi uShaka eyawenzayo ukwakha isizwe. Kubonakale kubalulekile nokunikeza umlando obalulekile oveza isithombe seNkosi uDingane. 47 ISAHlUKO SESITHATHU 3.0 UUMI NEZIBONGO 3.1 Isingeniso Kulesi sahluko sihlose ukubheka ulimi sibuye sigxile ezibongweni. Ulimi isipho isidalwa esingumuntu esisiphiwe esibalulekile. Umuntu ungaphezulu kwazo zonke ezinye izidalwa zakulo mhlaba ngenxa yolimi. Umuntu noma ngowaliphi ibala noma liphi izwe kulo mhlaba, wehlukaniswa kwezinye iZidalwa ulimi lolu alukhulumayo. Izidalwa ezingabantu zibuye zikukhombise lokhu ngokuthi ziyakwazi ukufunda izilimi zezinye izidalwa ezingabantu noma zehlukene ngebala noma ngamazwe nobuzwe balo mhlaba. Sikusho lokhu sivumelana ngokuthi zonke izidalwa ezinambuzelayo zinazo izinzwa ezinhlanu njengalezi: ukubona, ukuzwa, ukuhogela, ukuthinta nokunambitha. 3.2 Ulimi UPearson, (1977:12) uluchaza kanje ulimi: Language is a system ofhuman communication based on speech sounds used as arbitrary symbols. URadebe noMchunu, (1989:6) bona babeka bathi: Ngokwesayensi ulimi lungachazwa njengempiso yemisindo ezwakalayo nebonakalayo, equkethe imicabango nokusebenza kwengqondo yomuntu. Umlando nenhlakanipho yesizwe yedlulise!wa ezizukulwaneni ngalo ulimi. 48 ~ Baqhuba bath/: Ulimi lungachazwa njengesikhali somuntu esibukhali esimenza akwazi ukuxhumana nabanye abantu. Yilona futhi olumenza abemkhulu ngaphezu kwezilwane zomhlaba. Kanti uCrandell nabanye, (1963:3) uyakuqinisa lokhu esikushoyo uma bebeka kanje: Mostofus are inclined to take speech for granted because it comes to us so naturally but we should remember that it is a uniquely ? . human activity. Your ability to speak, however, is a capacity superior to that possessed by any ofthe lower animals. As a human being you can use thought, language, voice andgesture to communicate with otherpeople. Izidalwa ezingabantu zinendlela yokuxhumana engulimi zisebenzisa imisindo ephimiswayo nezimpawu okuvunyelwene ngazo ukuthi zisho ukuthini. Okusho ukuthi igama ubaba abakhulumi besiZulu bavumelana ngokuthi lichaza Iiyise okungenzeka kwezinye izilimi leU gama alisho uyise wengane nokuthi nje mhlawumbe alikho igama elinjena. Kanjalo futhi iningi lethu 'likuthatha ukukhuluma njengento elula nje ezenzekelekayo ngoba kuyimvelo kodwa lowo mbono awusilona iqiniso. Kuhle sithathe ulimi njengento isidalwa esingumuntu esiyincela ebeleni Iikanina okusho ukuthi ngesikhathi umntwana encela kunina ube efunda ukuthi kuyakhulunywa nokuthi kukhulunywa kanjani. Ukuxhumana ngemisindo esiyibangayo (ukukhuluma) kunamazinga athi awalingane. Iphuzu elibalulekile ukuthi umuntu kulezi zinzwa ezinhlanu nengqondo waphiwa kakhulu, izinkomo ziyabhonga, iZinkunzi zigcine sezilwa. 49 Inkomazi iyakhalima noma ibhonse ukuze ixhumane nenkonyane. Amakhaya ngamakhaya ayakwazi ngezindlela zakhona ukumemeza izinkukhu aZifuyile ukuthi nakhu ukudla. Izinja nezinkomo ziyaqanjwa amagama, zimenyezwe, zikhuzwe ngawo, zizwe kodwa inqobo ukuthi azikwazi ukuphendula ngomsindo nokuxoxa zodwa. Elinye iphuzu esingalibeka ukuthi thina zidalwa ezingabantu, izilimi zethu lezi esizikhulumayo asigcini nje ngokuzikhuluma kodwa siyazibhala futhi. Nokho-ke injongo yethu kulo msebenzi ikhona kulo lolu esilukhulumayo. Sithanda ukuqhakambisa ukuthi isintu siyakwazi ukuxhumana ngolimi sixoxa kanti nayo ingxoxo ingasebenzisa ulimi ngamazinga ahlukene. Kukhona abantu abanekhono lokukhulumanokuxoxa eliphakeme. Siqonde ukUZWaulimi luhlwabusile futhi luheha. Abanye baze bakwazi ukuqoqa izinkumbi zabantu ukuthi zibalalele ngenxa nje yekhono lokugelezisa ulozolo lobisi oluhlwabusayo. Siyavume!ana ukuthi ulimi ukusebenzisa amagama ezinto ukuzichaza nokuzibiza. Inkulumo yakhiwe amagama ezinto, izenzo zazo nokuzichaza ngezindlela eziningi. UCrandell nabanye, (1963:82) babeka kanje: Words are symbols that have developed as a means ofcommunication. They symbolize tangible objeCts, suchas a house . ora book, as well as intangible ideas or concepts, such asjustice, beauty, strength, aristocracy, orberevolent A basic purpose in using words is to make oneselfunderstood. Lapha ngenhla sikhuluma ngolimi nje Iwemihla ngemihla. Ulimi lubuye lujule kubasebenzisi balo. Kulo mkhakha igama esiJijwayele "ukudla" Iingasho "ukuphuza utshwala" nezinye nje izinto. Kule ncazelo yesibW "yokudla" sekungena ubunkondlo obuhambisana nezibongo. UMaphumulo nabanye, (1992:67) bachaza kanje: 50 Inkondlo (iZibongo) ingenye indlefa yokusebenzisa ulimi. Inkondlo (izibongo) yisikhali sokuthombulula okusezibilini zabantu. Ubunkondlo busolimini esilukhulumayo. Okubalulekile enkondlweni {ezibongweni} kuwukwethulwa komqondo ojiyile. Ubunkondlo abukho endlefeni ehleleke ngayo kepha busengqikithini ecashile. Inkondlo isingethwe ukunkondlaza kwayo. Inkondlo (izibongo) (z)ingalondoloza amasiko kanye nomlando wesizwe. Imbongi isebenzisa amagama kanye nemisindo evezwa amagama ukusibumbefa isithombe esithile ezingqondweni zethu. UReeves, (1965:157) uluchaza ulimi lobunkondlo athi: Poetry is language that is inescapable. Itmay contain ideas, but it is not ideas, it may tell a story, but it is not stories. It may express the whole ofhuman emotion, but unless its language is vital, fresh and surprising, those emoffons will be blurred and ineffectual. Poetry, then, is vital, fresh and surprising language, common place language will have no impact: .Lapha siveza ukuthi ulimi Iwembongi Iwehlukile. Empeleni ubumbongi busolimini. KuyaveJa ukuthi ulimi Iwembongi lunothile. Uma sikhuluma ngokunotha kolimi, sisho ukuthi luqukethe izinandisi, iZifengqo, iZithombemagama, izaga, iZisho, isigqi, nokunye. Lolu cwaningo lunaleyo njongo yokubheka izifengqo iZithombemagama nesakhiwo ezibongweni zeNkosi UDingane. UNtuli, (1984:150) uhlukanisa izinkondlo (izibongo) nolimi Iwembongi kanye 51 nolimi nje phaqa kanje: It is generally agreed that the main difference between poetry and prose is that in the rormer we find a more concentrated use ofimagery than in the/atter. 3.3 Ubuciko bomlomo Kuhle sichaze kafushane '0 mkhakha wolimi obalu/eke kakhulu ezilimini zabaNsundu baseNingizimu ne-Afrika. Lo mkhakha kade unganakekile kanti uneqhaza elikhulu. Imikhakha esinayo emibhalweni yolimi izinkondlo (izibongo), indaba, umdlalo, izindatshana kanye nabo ubuciko bomlomo. UNtombela nabanye, (1997:1) bachaza kanje: Lena yingxenye ebanzi ebuClkweni bezizwe, Ikakhulukazi esizweni samaZulu. Izwi Iinegxathu elibanzi elilithathayo empilweni yomuntu ongumZulu. Ngezwi uxhumana nayo onke into emzungezile, kusukela entuthwaneni kuyoma nezihlah/akazi ezinkulukazi zaleli Iizwekazi lakithi ezinjengomkhome. Le nkulumo ephume emlonyeni wa/esi sidalwa okuthiwa umuntu, yiyo kanye lena eyakha lokhu esikubiza ngokuthi ubuciko bomlomo okanye ubuciko bamazwi. Ubuciko bomlomo buyinhlobonhlobo zobuciko bokukhuluma noma bengxoxo, obuvela esidalweni esingumuntu. Lobu buciko buthungeleka ngenzwa yokulalela buye buyozinza bugxile engqondweni, lapho bufike bakhe khona izithombemqondo ezithile. Inkulumo ethungwe kahle ngobugagu nangendlela ethile, isabalalisa umqondo ucabange ujule bese lowo obekade elalele naye ekuthuthukisa /okho akade ekulalele. Ubuciko bomlomo sibuye sibuchaze ngokuthi izilimi zethu thina abaNsundu bengabade zazingabhalwa phansi ngezikhathi zeNkosi uDingane kuSenzangakhona kodwa kunamhla, siyazazi izibongo nomlando wale Nkosi. Lolu Iwazi nezibongo sikuthola ngokuxoxe!wa ababexoxelwa ngabakuzwa 52 ngababekubonile futhi bekuzwile. Umsebenzi Iona siwubiza ngokuthi ubudko bomlomo. La mkhakha osushicilelwa phansi emabhukwini manje usilethela omkhulu umcebo wolimi uma ucwaningwa. Umkhakha Iona uqukethe iZinganekwane izithakazelo, iziphicwaphicwano, imilolozelo, izaga, iZisho, imidlalo enhlobonhlobo: abafana belusile, amantombazane eyokha amanzi, eyotholela izinkuni nalapho kubongelwa, kusinwa. 3.3.0 Umnikelo wobuciko bomlomo Ubuciko bomlomo bubonakala busisebenzela isizwe esiNsundu ikakhulu isizwe samaZulu. Isizwe samaZulu siyisizwe esikhulu, esaziwayo nesihlonishwayo kakhulu uma sibheka le minyaka yawo-2000. 3.3.1. Ukuhlonipheka Isizwe samaZulu siyaziwa umhlaba wonke, sikhona emlandwini futhi siyahlonishwa, siyathandwa. Abantu abenza iZinto zesiZulu bayafunwa umhlaba wonke. Izwe laseNingizimu ye-Afrika Iiyavakashelwa kakhulu abavakashi abaphuma 'kwamanye amazwe. Isifundazwe sakwaZulu-Natali isona esamukela izivakashi eziningi uma siqhathanisa zonke izifundazwe zaleli. Izivakashi zithanda ukubona izindawo zomlando. Isibonelo esihle iSandlwane lapho kwabambana khona uZulu namaNgisi. Izivakashi ziyathanda ukuxoxa namaZulu. Izivakashi ziyathanda ukuthenga izinto ezenziwa uZulu njengezinkamba, ubuhlalu nokubaziwe. IZivakashi ziyayithanda imidmbi yesiZulu ngoba iveza injula yomlando namasiko esizwe. 53 3.3.2 Amakhono Isizwe samaZulu sitholakala sinamakhono axakile hhayi nje kuphela ezintweni zamasiko kodwa nasemidlalweni edinga ukuqina komzimba. Siyabuthola emidlalweni yokugijima, emidlalweni kanobhutshuzwayo, emidlalweni yamanqindi, njalonjalo. 3.3.3 Isibuko UZulu unesibuko lapha ebucikweni bomlomo lapho intsha izibuka khona. Intsha iyazibuka, izilolonge, yakhe ikusasa layo, kunokuziqhenya ukuzethemba . nokulangazelela. KwaZulu kukhona iziqubulo ezithi: Kudela wena osulapho! Uyadela wena osufile! Esisho ubuqhawe obukhulu bokufela ubuzwe nobukhosi bakho. 3.4 Izibongo namahubo njengomkhuleko Emandulo indaba yehubo lesizwe yabe ingaziwa. Nokho isizwe sabe sihuba amahubo esingawafanisa nehubo lesizwe. Uma kubekwa iNkosi kwabe kuhutshwa amahubo esizwe lapha. Ake sibheke Ieli likaCetshwayo kuNyembezi, (1958:99): Bayaziphangisa; wayeqala bani na? Sivimba ngomkhonto eNdondaku5uka, Sanqoba ngomkhonto eNdondaku5uka. Isibonelo sikaZulu wayizolo nowanamhla uhuba athi: Induna: Inkosi bayibiz' eShowe _ Ibutho: Iyawufika kusasa Induna: Bayibiz'Eshowe Ibutho: Iyawufika kusasa 54 Induna: Bayibiz'kwaNongoma Ibutho: Zinsizwa sa/ani noNyoko. Leli hubo lisukela esigigabeni sokubhekana ngamehlo abomvu kweNkosi uDinuzulu noZibhebhu. UDonda, (1999:60) ubeka kanje: USuthu /wasuka eShowe !wayobhekana nempi kaZibhebhu kwaNdunu. EShowe /apho kwakufuneka ukuba iNkosi uDinuzu/u azotsheJwa ukuba athe!eJane amanzi nOZibhebhu kaMaphitha. Bah/oma-ke abantu bephe/eze/a iNkosi yabo. Abantu babefuna ukubonisa ukuthi kubo iNkosi yabo ayisona nje isiphakanyiswa. UNtuli noNtuli, (1982:23) uyafakaza ngaleli hubo: Amahubo ayehaya amavaka ayeshaywa /uva/o uma sekuthathwa iZikhali kuphikeJe/wa koMkhu!u, okaNdaba ezofika ayiphake ayih/ase/ise. Amaqhawe ayebethuka abenza izata/a, bebika imbiba bebika ibuzi. Athi abansizwa za/utho. Mabasa/e emakhaya nonina ngoba bayizintekentekana zemitekete njengabo onina. Sithola kuleli hubo impinda :- Bayibiz' eShowe Siyofika kusasa Bbayibiz' eShowe Siyawufika kusasa. UDonda, (1999:26) ubeka kanje ngamahubo nezibongo: Amahubo anobunkond/o. Iningi /ezinkond/o ikakhu/ukazi izibongo zinezinkomba zokuthi zih/obene namahubo. Kukhona ihubo esilithola kuHlongwane, (1995:3) athi lahutshwa uMpande ebhuqa uDingane ngokuthi waphuma ebukhosini nje yingoba akhohliswa 55 wuNdlela kaSompisi kanye noNzobo kazoSobadili Ntombela elithi: Wayiwa nguNd/ela, Wayiwa -ye-hho Wayiwa nguNd/ela Wayiwa-ye, 1mbuzi kaDambuza benoNd/e/a. Phela Iiyatholakala futhi kuNyembezi, (1958:50) lapho ethi: 1mbuzi kaDambuza Abayibambe ngend/ebe yabekeze/a Ubuye aqhube athi uDonda, (1999:26): Ubunkond/o bamahubo buyand/ond/oba/a ngoba sekukhona na/awo asuse/wa ezintweni ezifike nabe/ungu. Ake sibheke nanti elidumile ihubo elisuselwa ezintweni ezafika nabelungu, isibhamu uDonda, (1999:81) uchaza isibhamu kanje: 'Sesithwe/e kabi! Sithwe/e umang%ngoJo. Sithwel' ugod' o/ushung' intuthu, Sithwele kabi, Sithwele umang%ngoJo. ' Isibhamu Sibizwa ngokuthi yisikhali somlilo. Abanezibhamu baqhosha kabi ngoba bathwele ugodo olushunqa intuthu: Le ntuthu okukhulunywa ngayo wumsizi wesibhamu obonakala umlilo ungekho. Siveza ubuhlobo obukhona phakathi kwamahubo nezibongo. 56 3.5 Izibongo nezifengqo Lapha siveza ukuthi abacwaningi bona bazibona kanjani izifengqo njengoba zithathwa njengomgogodla wezibongo. I-Compact Edition of the Oxford English Dictionary, (1971:2663) ibeka kanje: Any ofthe various forms ofexpression deviating from the normal arrangement or use ofword~ which are adopted in order to give beauty, variety or force to composition. UCorbett, (1965:149) uthi vena: The generic term for anyartful deviations from ordinary mode ofspeaking and writing. Kanti uLanham, (1968:52) ubeka kanje vena: Any striking or unusual configuration ofwords . phrases, any departure from normal usage. Siyalubona lolu Iimi lugudlukile olimini esilukhulumayo uma imbongi ibongela uDingane ithi: UMgabade/i Owagabadel'inkundla yakwaBulawayo. Ayisho ukuthi: UDingane Owabulala uShaka Owabe enesigodlo kwaBulawayo 57 UMsimang, (1986:17) vena ubeka kanje ngezifengqo nezithombemagama: IZifengqo zinhlobonhlobo. Nokho ezivamile yimifanekisomqondo. Lena yindlela yokuqhathanisa ngokusebenzisa into ethile ebonakalayo, enambithekayo, ezwakalayo, ebambekayo, njl! ukuzama ukucacisa umqondo othi/e. Ngaphandle kwemifanekisomqondo, ziningi futhi ezinye izifengqo njengoteku, isibhinqo, imbuqo, ufanagama, ukuziphikisa, nezinye izinhlobo eziningi. UFogle, (1962:22) vena uthi izifengqo ziwumgogodla wezibongo kanje: Poetic imagery is to be defined broadly as analogy or comparison, haVing a special force and identity from the peculiary aesthetic and concentrative form ofpoetry. It is to bejUdged according to its creative power, the connotative richness ofits content, and the harmonious unity and fusion ofits elements. UFogle uyavumelana nabanye ongoti ikakhulu uma egcizelela elokuloyisa ngoba siyezwa kukhulunywa ngobuhle (beauty - Compact Edition of the Oxford English Dictionary), ubuchwepheshe (artful deviation - COrbett), ukwehluka okungajwayelekile (striking or unusual configuration - Lanham). 3.6 Izibongo zeNkosi uOingane emibhalweni Ababhali abanohlonze sebenzile ucwaningo, baqoqa iZibongo zeNkosi uDingane. Iningi lavumelana ngokuthi umsebenzi kaMagolwana Jiyane, base beshidleJa izincwadi. Ucwaningo olwenziwe ukutomula emibhalweni yokuqala yalezi zingqalabutho ezingo Bryant, Stuart, samuelson, Grant noColenso nabanye. Ababhali bacoshelile futhi nakwiziqophamazwi namarekhodi abekiwe kWizigcinamlando emazweni aphesheya nakhona lapha njengako Killie Campbell 58 Museum. Babuye bacoshe)a nakubantu abadaJa abezwayo nabazizweJa kubongwa iNkosi uDingane. Bakhona-ke nabanye abacwaningi abaqhamukayo nokubona okuthile njengoNgubane (1951) noMabuza (1981) kodwa okuthi uma sekubhekisiswa, kubonakale kulandela okukaKunene. 3.7 Isiphetho Ucwaningo se!wethulile ukubaluleka kocwaningo nokumveze/a umfundi ubUZulu. Ucwaningo lukwethulile nokuthi uJiyane ungubani nemisebenzi eyenziwe ezibongweni ikakhulu okuthinta iNkosi uDingane. 59 ISAHLUKO SESINE 4.0 IZITHOMBEMAGAMA NOMA IMIFANEKISOMQONDO 4.1 Isingeniso Kulesi sahluko sizobheka iZithombemagama ezisetshenziswe imbongi uJiyane lapho ebongela iNkosi uOingane. IZithombemagama esizozibheka, kulesi sahluko, yilezi ezilandelayo:isifaniso, isingathekiso, ukwenzasamuDtu kanye nophawu. UMsimang, (1986:17) uZichaza kanje izithombemagama: Lena yindleJa yokuqhathanisa ngakusebenzisa into ethi/e ebonakalaya, enambithekaya, ezwakalaya, njll. Ukuzama ukucadsa umqanda athi/e. Olimini IwesiNgisi umfanekisomqondo ubizwa ngokuthi "imagery". Isichazimazwi sikaCuddon, (1976:322) siyavumelana noMsimang uma sibheka okucashunwe ngenhla njengoba sibeka kanje: Imagery as a general term covers the use of language to represent objects, actions, feelings, thoughts, ideas, states ofmind and any sensory or extra sensory experience. 60 USilver, (1991:814) uyavumelana nalaba bacwaningi abangenhla futhi asondele ebumbongini uma ethi nje: An image is a word ora phrase that appeals to one or more of the five senses. Enye yezinto ezibalulekile embongini ikhono eliphezulu lokuheha noma lokunxenxanoma lokuhunga isizwe ukuthi sizwe umlayezo ewushoyo ngenkosi. UMsimang, (1980:52) uveza ukuthi inyosi kumele ibe namakhono anjani: Accordingly, he (the bard) should be endowed with special attributes like courage, perception and skill .... Percepaon - because he must observe the King's temperament andgive it concr.ete form by associating it with appropriate imagery. Skill because his composiaons should manifestpoeac artistry. O-Heese benoLawton, (1975:62) bona babeka ngezithombemagama kanje: ... a reference to or a descripaon ofsomething concrete by means ofwhich the writer wishes to tell you about something else. 'Concrete' in this sense means that it can be perceived by one or more ofthe senses. The 'something else'may be abstract, or it may be concrete too. Izithombemagama zingaphansi komkhakha othiwa izifengqo. Uma sicwaninga lapha sithola sekuvela isigqizo kumbe ukunonophala kolimi. Uthi umuntu ekhulume kafushane kepha uma sekudlazwa futhi kuhlaziywa kwenzeke kakhudlwana. Lesi ngesinye seziphiwo zobumbongi sokushaya ngezimfishane kepha ezidle ngokuqina. 61 4.2 Isifaniso Lesi simo sokukhuluma yisona esijwayeleke kakhulu lapho imbongi noma umkhulumi eqhathanisa noma efanisa iZinto ezimbili ngenhloso yokucacisa umlayezo wakhe. Asigcini nje ngokusetshenziswa kaningi kodwa sibuye sibelula ukusibona ngoba sihamba nezakhi ezilandelayo: -njenga-, -nganga-, -fana na-, okwa-, no -fuze kanti size sithole nesiZulu esingasajwayelekile, isiZulu segula noma sethunga lapha kuJiyane, isakhi u- Iwanga. U- Iwanga- uyisifinyezo esakheke kanje: lu- + - a - + -nga(thi) > Iwanga(thi). Laphaya emgqeni kuNyembezi, (1958:46) kubhalwe kanje: Iwanga yinyongo yenyamazane Kuyabonakala ukuthi: 1- + [u] -. [w] + - a > Iwa- NgesiNgisi iSifaniso sibizwa kuthiwe i-simile kanti ngesiBhunu kuthiwa t vergelyking. IsiNgisi Siqhakambisa ukufanisa sisusela esiLatinini simile kanti isiBhunu siqhakambisa ukuqhathanisa "vergelyk". UShipley, (1970:304) usichaza kanje isifaniso: The comparison oftwo things ofdifferent categories ... because ofa point of resemblances and because the ass/ciation emphasizes clarifies, or in some way enhances the original. 62 UNtuli, (1984:151) uchaza isifaniso njengento eyenza umsebenzi wokucacisa kanje: ". It is chiefly through comparison that poets (bards) try to make meaningfiJl communication ofdifficult concepts to their audience. nJe poet (bard) usually compares two things from otherwise dissimilar fields because those things share a common feature. In a simile this comparison is explicitly announced by the word 'as" or ''like'; which in isiZulu is the prefix ''njenga-'' or similar formatives. UPierce noPierce, (1973: 34) bona.bayihlaba esikhonkosini uma bethi: Because ofits structure, a simile is likely to sound more arranged and formal, less startling than metaphor. U-Hawkes, (1972:3) vena ubeka kanje ngesifaniso: , It proposes the transference and explains it by means ofterms such as ''like''or 'as': Simile involves a more visually inclined relationship between its element than metaphor. Siphethe le ngxoxo yethu ngokucaphuna uThwala, (2000:07) uma ethi: A simile is always a phrase in isiZulu language. A metaphor is usually a phrase or a word. It is an error to regard their differences merely as one ofform. The real differences lies in the degree ofimaginative stimulus. Simile, which is called simile in Latin, is a figure ofspeech assumed to be a metaphor's poor relation. nJis is because it offers only the "bare bone"ofthe transferring process in the form ofa limited analogy or comparison. In a simile things are likened to another with the aim ofdarification 63 and enhancement It is a figurative ofgreat antiquity. Kulo msebenzi kwelameleka ukuthi uJiyane usebenzise lezi zinhlobo ezilandelayo zesifaniso: isifamso esiqondile kumbe esivumayo isifaniso esiphikisayo kumbe esiphikayo. 4.2.1 Isifaniso esiqondile kumbe esivumayo Ake simthathe uJiyane kuNyembezi, (1958:45) uma ethi: UVemvane lukaPhunga noMageba, . UVemvan' olumabal'aZibhadu, Ngibe ngiyaluthinta Iwahwaqabala, LunjenqolukaPhunga waseBulawini LunjenqoVuma kubangoma. Uvemvane isinambuzane esidume ngemibala egqamile futhi emihle. Singakuphawula ukuthi uma kuthiwa: LunjenqolukaPhunga waseBulawini. EBulawini, ngokukaRycroft noNgcobo, (1988:103) kwabe kuyisigodlo seNkosi uSenzangakhona. Ngakho-ke sitshelwa ukuthi iNkosi uDingane yabe ifana noyise uSenzangakhona. Ezibongweni zeNkosi uSenzangakhona kuNyembezi, (1958:10) khona kuthiwa: Ubhid'elimathetha njenqezinyembezi, UnjenqeJikaPhiko waseBulawini. 64 Lokhu kucadsa khona ukuthi eBulawini omunye wezigodlo zeNkosi uSenzangakhona. Ezibongweni zeLembe kuNyembezi, (1958:27) siyezwa libizwa ngoVemvane kanje: UVemvane, /ukaPhunga Lumabal'azizinge sengath'abekiwe. Amabala abekwe kwiNkosi uShaka awabhadekiwe kepha afana nemidwebo edwetshwe ngesinwe abayizingelezi sengathi abekwe ngamabomu. Kuyacaca ukuthi amabala akuShaka anezibusiso zikaPhunga noMageba. Ukufaniswa kobuningi babantu, ukuhloba kanye nokugcogcoma kwabo kuyavela emlolozelweni othi: Sawubona wethu! Yebo weti7u Uphumaphina? KwaMatshekana. Wad/ani na? Isinambathi Singani na? Ngomcengezana Onjani na? O/uh/azana Abantupho? Musa dad' ukungiphathe/a Izimvemvane ziyagcakagc'emagageni Imbuzikaz' ithwel' umqhe/e Kayibhekeki Mek/e! Mek/e 0' Mek/e Ubuningi babantu emzini weNkosi uSenzangakhona eBulawini njengokulandisa kukaRycroft noNgcobo, (1988:103) kucadsa ukuthi bangunge iNkosi. Uma iNkosi uDingane kuNyembezi, (1958:45) ifaniswa novemvane olumabala ayibhadu, oluthi uma luthintwa luhwaqabale yingoba imimoya yamakhosi 65 oPhunga bemthinte kumbe bambhadeka ngezandlakazi zabo. UDingane unezibhadu kanye nokuhwaqabala yingenxa yesazela sokugodusa iLembe. UJiyane kuNyembezi, (1958:46) uyakuphinda futhi lokhu okungenhla kanje: UMziziny'ungamathunz'ezintaba, UFipha IUyindlov'enamanxeba, ULuhlaza Iwanga yinyongo yenyamazane. Ubumnyama ilapho iNkosi uDingane ehamba khona enyuka nendlela yakhe yobukhosi engenakho ukukhanya - imnyama. INkosi uDingane ayizange inethezeke yabe isebunzimeni ngoba yesaba abafowabo eyababulala bonke kanjalo futhi ibheke nezinkonjane zezulu. Naso-ke nje isiqu seNkosi sabe simnyama. Siyathola neLembe kuNyembezi, (1958:27) Iiyabongwa imbongi yalo ithi: UMziziny' ongamathunz' ezintaba, Khona kUhlwa kuhamb'abathakathi. Nalapha amathunzi ezintaba abikezela isikhathi sobumnyama emva kokufa kweNkosi uShaka. Uma isizwe silahlekelwe umholi siba nokudideka singaboni phambili. Sithola nesiZulu esingasandile lapho uJiyane eboriga uDingane kuNyembezi, (1958:46) kanje: ULuhlaza Iwanqa yinyongo yenyamazane 66 Lapha sithi ubuluhlaza bekhanda lenkosi uDingane bufaniswa nobuluhlaza benyongo yenyamazane. Kubikezela ukubulawa kwakhe kwaNhlapho eSwazini njengoba afela endle njengenyamazane ibulawa ngabazingeli. UDonda, (1999:173) ubeka kanje: Jhubo JamaNgoni aseMaJawi Jiphetha ngokuthi: Bathi kananyongo kanamhJweh/we. Le nyongo okukhu/unywa ngayo inkani nende/e/o. INkosi uDingane ubongwa kuNyembezi, (1958:50) kuthiwe: Jtho/' e/insizwa /akokaDonda, Elihambe /iwakhah/el' amany'amatho/e, Lesi senzo seNkosi uDingane obizwa ngethole lapha asinambitheki. UkukhahleJa kusho ukubulala abafowabo njengoba abulala iNkosi uShaka, uMhlangana nabanye abafowabo ababalelwa ngaphezulu kweshumi nesihlanu kwasala uMpande kuphela. UNyembezi, (1958: 52) uyichaza kanje eyokusinda kukaMpande: UDingane wayengafuni ukuba kube khona osaJayo {kubafowabo} ongah/e ambangise. NoMpande wasindiswa wukuthi wayebukeka eyisi/inyana futhi eh/ushwa ngumchoboko. Inkosi uDingane, ngesenzo sakhe sokubulala abafowabo, ezinye iZimbongi zimbiza ngomthakathi njengoMsimang, (1987:4) kanje: UMthakath'osibindi simnyama nakwabakayise, Uze noMh/angana eza/wa nguyise, Uze noNgqojana eza/wa nguyise, Uze noMdungazwe eza/wa nguyise, Uze noSomajuba eza/wa nguyise, Uze noSophane ezaJwa nguyise, Uze noMfih/o eza/wa nguylse, 67 Uze nONxazonke ezalwa nguMbengi eLangeni, Uze nOZikhungweni ezalwa nguMbengi eLangeni, Uze noMkhweco ezalwa nguNxazonke eLangeni, Uze noNkomo ezalwa nguDubo eLangeni, Kazi wenzani ngaseLangeni na, -" Ngokuphindelela futhi njena na? 5ingabuye sijule futhi eNkosini u5haka njengoba kuthiwa ezibongweni zalo iLembe kuNyembezi, (1958:27): Uhlaza Iwanqa yinyongo yembuzi Lapha imbongi, ifanisa ubuluhlaza bekhanda leNkosi uShaka nelesilwane esifuyiwe imbuzi. Lokhu kwambula imfihlakalo futhi kubikezela ukuthi uyobulawa ngabantu basekhaya njengesilwane esifuyiwe imbuzi. Inyongo eluhlaza kanye nokubaba kwayo kuveza ukuhlukumezeka kotimi kulabo abazama ukuyinambitha. Yilokhu kubaba okushingisa iNkosi ibe luhlaza, ibabe njengenyongo. Inyongo isitho esibalulekile uma kuhlatshelwe umsebenzi ekhaya. Imbuzi ihlatshwa ngoba kugcinwa umsebenzi othile. Iyagcinwa inyongo ihlonywe ophahleni. Nezangoma ziyithwala inyongo yezimbuzi ezihlatshiswe zona emakhanda. Kweminye imizi omakoti bachelwa ngayo inyongo yembuzi. Inkulu indaba yenyongo yembuzi ngoba abanye baze bayifihle nasemahhovisini abanye nasezinqoleni zomsebenzi abazishayelayo. 5iyaqhubeka imbongi siyizwe imbonga uDingane kuNyembezi, (1958:46) ithi: UMhloph'owakhany'ukusa kwadabuka, Wanqanqabazinge/i bakwaMavela, Ebebezingel'izimbongolwane. 68 UMavela wabe eyiNkosi yesizwe sakwaNgcobo kanti izimbongolwane amatsheketshe andizayo amnyama. Lapha kwembuleka imfihlo, maningi amasu enziwa ukuze kubulawe-iNkosi uShaka. Acishe abengaphezu kwamasu asetshenziswa ngabazingeli bakwaNgcobo. Lapha kwaMavela iNkosi yakwaNgcobo kuzingelwa iZimbongolwane, izimbuzane ezindizayo. KuNyembezi, (1958:20) iNkosi uShaka ifaniswa nesinambuzane esindizayo intethe: lnteth' ego/we nganti zamkhonto kwaMa/ande/a. Intethe siyayazi ukuthi igxuma ihlale otshanini nasemaqabungeni. Kanjalo neLembe lakhula kanzima lihlala emizini eyahlukene. UJiyane kuNyembezi, (1958:47) unikeza lesi sifaniso: Bantu ninemih/obo ngaseNsingweni, Gijimani niyotshen'abakwaMashobana, Nifike nithi /ukhu/u, /uyeza, /uyanye/eJa, Si/ufanisa noPhunga noMageba. Inyosi lapha ivele isho iqondise ithi: Si/ufanisa ..... Iyasho imbongi kuNyembezi, (1958:48) ithi: WadI' uM/om' ud/el' emaveni nienqembuzi KwaMashobana. Kuyabonakala ukuthi 'uMlom' udlel' emeveni' insizwa eyabe i1iqhawe IikaMzilikazi kaMashobana. Lokhu kusenekela amaqiniso okuthi ingxabano phakathi kweNkosi uDingane noMzilikazi yadalwa yizinkomo ezathathwa wuMzilikazi eNkosini uShaka. Ubungcosana balezo zinkomo kufana namaqabunga ayingcosana anganqampunwa yimbuzi esihlahleni. Lezi zinkomo seziwumsipha 69 ogaxele emazinyweni. Zingameva ahlabe ulimi embuzini ebithi izindlela amaqabunga omkhamba. Ukufa kwaleli qhawe kuveza iqiniso lokuthi uDingane uyajabula. Uyathokoza phela umuntu uma ehlabe imbuzi. Kunezinkomba zokuthi akamtholanga uMzilikazi owayengase afaniswe nenkomo. UJiyane kuNyembezi, (1958:49) uthi: Jndiha lebabayo enjenqesibhaha, Sona simababa kuMahashanga. UNyembezi, (1958:58) unikeza le ncazelo: UDingane wayefana neslbhaha kumaBhunu aMahashanga kushiwo wona amaBhunu. Lokhu kusinikeza isithombe sokuthi uDingane wabe engenalo uzwelo njengoba nesibhaha sibabela noma ubani oSidlayo. Kodwa siyasetshenziswa ngenxa yokuba nosizo Iwaso. UDonda, (1999:156) uveza eminye imisebenzi yesibhaha: Uma ixolo lesibhaha liqothwa liyathimulisa futhi siyababa. Siyawuqeda umkhuhlane kanti ruthi siyavuthuzelwa ekudleni kwezinja ukuze zibe no/aka, zi/ume. Amabutho asoSuthu kwaNongoma aze akhuze isaga esithi: Uphimisa nje kubabani? Kubab'isibhaha, Jsibhah' umakhathakhatha, Isibhaha ha. 70 Ngakho konke lokhu kuveza ukuthi iNkosi uDingane wawungamudla uphimise ngenxa yobukhathakhatha okwedlula okokhanakhana ohlukumeza ulimi. ? 4.2.2 Isifaniso esiphikayo lzimbongi zisinikeza isifaniso esiphikayo. Ake sibheke uJiyane kuNyembezi, (1958:50) enza into engejwayelekile: Imbuzi kaDambuza Abayibambe ngend/ebe yabekeze/a, Av/njenqekaMd/aka ngaseNtshobozeni, Yen'ayibambe ngend/ebe, Yadabula yaqed'amadoda. Ukuvuma kungathi injengeka. Ukulandula kwakhiwa ngokuphongoza isakhi sokulandula u-a- kanje: a- + injengeka - = a injengeka - Akuvume/ekile ukuba onkamisa balandelane, yingakho kusetshenziswe unxankamisa u - / - y - / ukwehlukanisa laba onkamisa = ayinjengeka - La musho ugcina uthi: Ayinjengeka Md/aka ngaseNtshobozeni UDambuza, ngokuka Rycroft noNgcobo, (1988:131) babeka umbono othi: IZibongo zikaNzobo kaSobad/i wakwaNtombela, owabe enguNdunanku/u kaDingane kana eNtshobozweni umuzi kaMd/aka. Umqondo ovezwayo /apha owokuthi uDingane wabe enesimo sokungathi uthobile, ubhekise amehlo phansi kanti ongamqondi kahle wayengalutheka kanti usetheze olunenkume phakathi. 7\ UJiyane kuNyembezi, (1958:51) ubuye aphinde abeke kanje: USingquma kakhulumi, kanamlomo, AkanjenqodlondJwane Jwakithi kwaBulawayo, Lon'alwaJuqed' umuzi ngokunkenkeza. Ukuvuma bekuzothi: Unjengodlondlwane Iwakithi Ukuphika kumbe ukulandula kwakheke kanjena: u-a- oyisakhi sokulandula, -ka- oyisakhi-mgaxwa esenduleJa isivumeJwano senhloko -u- isivumelwano senhloko sesigaba 1 no la -njenga- isakhi sesifaniso -udlondlwane ibizo okuqhathaniswa nalo. Lesi sakhiwo sigcina sesimi kanje: a- + -ka- + -njen\-ldlondlwane o akanjengodlondlwane Lapha sinikezwa isithombe esihle sokuqhathanisa kula makhosiamabili akwaZulu, abe engamadodana kaSenzangakhona, uJiyane aphila nawo futhi wawabongela noma wawabonga. Uma ewaqhathanisa uthi abe ehlukene kodwa manje uncoma uDlondlwane IwakwaBulawayo, uShaka, ngoba uthi: USingquma kakhulumi kanamlomo, Akanjenqodlondlwane Iwakithi kwaBulawayo, 72 USingquma uqondise eNkosini uDingane. Empeleni umbusi njengomholi kufanele akhulume, athethe, afundise, akhombe indlela. INkosl uShaka wayekwenza lokhu ngesikhathi ebumba isizwe. Imbongi iyakhononda njengoba yabe isebenzisa ukuqhathanlsa okuphikisayo. Imbongi yabe itshela iNkosi uDingane ukuthi: Khuluma! Vula umlomo! Yenza njengoba kwabe kwenza vena owakha isizwe sakwaZulu. Ekugcineni kwempilo iNkosi uDingane siyezwa ukuthi waphangalala isizwe sesimlahlile ngoba wehluleka ukubusa kahle nokulawula indlela. UDlomo, (1936:107) uveza lokhu: Yonke le micabango ikhandana nJe enhliziyweni kaDingane kanti nabantu bakhe bamphethe ngalena: bakhuluma ngaye: bafakana imilomo ngaye. Phela nabo sebekhathele ukubaleka, sebekhumbule izwe labo elihle lakwaZulu. Yizinduna belu nezikhulu ezenza leli su Lokubulala iNkosi uDingane. Amabutho sizowathuma esigodini lapho kufihlwe khona izinkomo zeNkosi, sith! kawazibheke, athi lapho esesithele bese siwabiza amankengane. Athe ukuba asithele amabutho base bethelekile abakwaNgwane lapho uDingane ehlezi noMndlunkulu wakhe, atheleka maqede amthela ithala lemkhonto. Lokhu kuhambisana negama lakhe ukuthi "uDingane" ngoba edinge ezweni loyisemkhulu ellnezinto zonke zokunethezeka. Kuhle siphawule ukuthi ekuqambeni amagama emadodaneni ka5enzangakhona abaluleklle sithola ukubhula izinto ezenzekayo. UMhlangana wafela eMhlangeni, iNkosi uShaka walishakazisa izwe (walinyakazisa) kanti INkosi uMpande waba nezimpande njengoba uzalo Iwasebukhosini buqhamuka "esendeni IikaMpande" njengoba sihlale sizwa kushiwo. 73 4.3 Isingathekiso Isithombegama lesi lapho kuqhathaniswa kuso iZinto ezimbili empeleni ezingafaniyo kodwa inhloso ukunikeza isithombe esicacile sento echazayo. UCuddon, (1976:391) uchaza kanje: A figure ofspeech in which one thing is described In terms ofanother. The basic figure in poetry. A comparison is usually implicit, whereas in simile it is explicit Kanti u-Unterrneyer, (1968:225) vena ubeka kanje: A metaphor is usually more effective than a simile comparison and an imaginative fusion oftwo objects without the use ofexplanatory prepositions. Laba bacwaningi abangenhla bayavumelana noJone, (1987:159) uma nave ebeka kanje: A metaphor is a compressed simile. A simile is a comparison in which we say that one thing is like another, a metaphor is a comparison in which we say that one thing is somethiing else which in literal fact it cannot be. Siyakuzwa kahle ukuthi isithombemagama lesi esisondelene kakhulu nesifaniso nokuthi sibalulekile kakhulu ezinkondlweni kanjalo nasezibongweni. Lapha into ibizwa ngenye ukucacisa lokho okukhulunywa ngakho. Lokho kusibeka ekujuleni kolimi olusebenza ezibongweni nasebunkondlweni jikeJeJe. . 74 Simthola-ke uJiyane kuNyembezi, (1958:45) esisebenzisa impe!a lesi sithombemagama. Lapha-ke sihlele ukuthi sizehlukanise kabili iZingathekiso: kube ileso esihlobene nesenzo kanve naleso esihlobene nebizo. 4.3.1 Isingathekiso esihlobene nesenzo INkosi yabe inezinto ezenzavo. Nayo imbongi yabe iqaphile futhi ibika ukuthi iNkosi venza lokhu nalokhu. Ake sibheke-ke: 4.3.1.1 UVezi Uma kukhulunywa ngo 'Vezi', abacwaningi bavumelana ngokuthi kususelwa esenzweni -veza. UDingane ngokubulala uShaka "waveza" abantu ngoba abantu base bephelile uShaka ebabulala kakhulu. UDingane wanika isizwe isethembiso sokuthi uzoyiguqula impilo vaso - angababulali abantu angahlaseli ezinye izizwe kuhlalwe kunethezekwe. Sithola kuNyembezi, (1958:45 - 52) uVezi evela kasiphohlongo kanti uDingane vena uvela kanye. Singakuphawula ukuthi abacwaningi abanjengo Rycroft noNgcobo (1988:70 - 95) bona uVezi bamsebenzisa kaningi impela ngoba kukashumi. Phela umsebenZi wokusindisa abantu uVezi Iona kuNyembezi, (1958:45) zivulwa ngaye izibongo kanje: UVez'uNonyanda, UMgabadeli, Owagabadel'inkundla yakwaBulawayo. Odonswe ngezintab'ezimakhelekethe, UVezi wakwaSimanganyawo, UMbombosh'omnyama. 75 Kanti lawo magama obungoma abhulayo kaJiyane ayaliveza igama likaVezi kuNyembezi, (1958:4) uma efunga egomela ethi: Vezi koFabantu, Kosal'izibongo, [zona zosale zibadalula, [zona zosale zibalileJ' emanxiwem~ Kanjalo futhi nalawa athinta vena uJiyane uqobo atholakala kuNyembezi, (1958:49) athi: UVezi [Jgjmfunyene bemzlla Nqafike nqamudla Kanti nQizifak'iloyi esiswini UJiyane uveza ilaka lakhe lapha kuphindaphindeke izehlakalo ezenziwa ngumuntu ohlola inhliziyo kaDingane. Kusetshenziswe umuntu okhulumayo ukuze asheshe azizwele ukuthi othinta iNkosi uDingane usuke eziwohlozele iSidleke seminyovu. Le ndlela yesenzo endkile, ayiyikhombi inkathi yesenzo. Lokho kusho ukuthi ngaso sonke isikhathi oqala iNkosi uDingane uZigxoba ngetshe bese efunda ukuthi inkukhu imnandi ngaseqolo. 4.3.1.2 UMgabadeli Lesi singathekiso sisuka esenzweni seNkosi uDingane sokwakha itulo lokubulala iNkosi uShaka. Phela iNkosi uShaka wabe ezihlalele nje engazelele lutho, azi ukuthi amabutho ahambile kuyohlaselwa kwaSoShangane. Nampo oDingane, uMhlangana noMbopha becathama, bafike bamzume, bamgabadele, bamjuqe engazelele, angakwazi nokuzivikela ngoba engahlomile. 76 UJiyane kuNyembezi, (1958:45) usethi-ke: UMgabadeli, Owagabadel'inkundla yakwaBulawayo. INkosi uShaka owabe ebusa uZulu isigodlo sakhe esinye kwabe kukwaBulawayo. Amakhosi-ke abe abuye abizwe ngezigodlo zawo njengoba siyaye sisho sithi iNkosi yakwaKhetha uma siqonde iNgonyama uCyprian. UMgabadeli kushiwo iNkosi uDingane ngoba wabulala iNkosi uShaka ngokumzuma ngomkhonto wamjuqa. Noma kungesiyena owenza isenzo sokuyigwaza mathupha iNkosi kodwa kwabe kwenzelwa vena ngoba uyena owagcina ebusile. Siyaye sibone ekwaluseni uma kulwa izinkunzi ezimbili kukhona eseyehlulwa okungabafana abelusile sekuthi: Yayihlaba yayigabadela Uma-ke lena eyehlulwayo isibaleka lena enqobayo iyaye iyigabadele ngempela iyijaha. 4.3.1.3 Ezinye izingathekiso ezihlobene nesenzo Siyazithola-ke ziningi ezinye izingathekiso ezifana nalezi: UMatshiwulana ongazembe lomlungu, Ubengababel' ukuya kwaMashobana, Ubeyocel' inkweJ'eMhlahlandlela, Ethi kumbe bangamtshwekela, (Nyembezi,1958:48). 77 4.3.2 Abacwaningi uNyembezi, (1958:48) bathi ukutshiwula ukusika. URycroft benoNgcobo, (1988:149) bayavuma noma bebeka isenzukuthi, shiwu. UMancwaba wezwe lamaphethelo, Lona lincwaba ngemikhemezelo (Nyembezi, 1958:48). Ubuncwaba ukuba sendleleni ebukeka kahle kade ungemuhle. Inyanga uNcwaba yingoba umhlaba usuke usuqala ukuba ngcono kunokuhhohloka nezintuli zikaNhlangulana noNtulikazi. INkosi yenza izwe labancwaba labalihle abantu bangabulawa futhi kwaganwana kwanethezekwa. UMshingili ongazindlovu Zihlatshwa nabanini mahlanga (Nyembezi, 1958:50). Ukushingila ukuphenduka sakushinga ubheke lapho uvela khona. Naye-ke uDingane, ehamba namabutho, bethunywe iNkosi uShaka ukuyohlasela kwaSoshangane, washingila wabheka emuva esigodlweni ukuyobulala iNkosi uShaka. Izingathekiso ezihlobene nebizo Siyazithola iZingathekiso eziqukethe ibizo kanjalo nezakhiwe ebizweni. INkosi yabe ingabizwa nje isidanasi ngegama kodwa labe lihlonishwa bese inikezwa amagamaamaningi akhona lapha ezibongweni. Uma sicwaninga, kutholakala ukuthi ayikho iNkosi ebizwa ngegama layo ezibongweni zayo ngaphandle kukaDingane noShaka. Nakhona kwenziwa kanye futhi ngobukhulu ubusoka. 78 UJiyane kuNyembezi, (1958:46) uthi ngeNkosi uDingane: Isizib' esiseMavivane, Dingane, Isizib'esinzonzo, sinzonzobele, Nalapha imbongi yabe imbiza ngegama ngoba ikhombisa ukuthi isenzo sokugudluza iLembe kwabe kungemukelekile kahle esizweni. Phela uNodumehlezi kaMenzi isizwe sikaZulu sabe simthanda futhi simhlonipha. ENkosini uShaka lisebenze kane igama lakhe futhi ngobukhulu ubusoka lobu. KuNyembezi, (1958:19): uteku Iwabafazi bakwaNomgabi, Betekula behlez' emlovini, Beth' uShaka kaylkubusa, Kayikubayinkosi, Kanti yilaph' ezakunethezeka, UShaka ngiyesab' ukuthi nguShaka, UShaka kwakuyiNkosi yaseMashobeni. Siyabona-ke ukuthi imbongi, ikakhulu kuShaka, ize isho ukuthi "iyesaba" .ukumbiza ngokuthi uShaka kodwa naleli gama ilibize ngoba isitshela ngalaba bafazi bakwaNomgabi ababehlekisa, bemgcofa, bembiza ngegama bethi ngeke aze abuse, ngeke aze abe iNkosi. Ekugcineni kwacaca ukuthi babebiza iNkosi yabo bengazelele bona ngenxa yobuze besintu sokubuka ngeso lenyama, wahlulele uqede. URitter, (1995:84-8) uyibeka kanje indaba yokuyophindiselela eLangeni njengoba benza imbongi ukuthi imbongele njengangenhla: Shaka, having effected all his reforms in his own tribe, proposed to extend his refonnative and retributive activities. He had dealt with individuals; now he would deal with clans, beginning with eLongeni, of which his own mother was a daughter, in which he 79 4.3.2.1 and she hadspent those first hideous years ofexile andsorrow, and where they had been so cruelly treated. Shaka ordered all the inhabitants to be brought before him, andsingled outall those who, so many years before, had inflicted untold misery on his motherandhimself UMsuthu Sithola amaKhosi amaningi akwaZulu ebizwa ngoMsuthu noma singatholi ngempela ukuthi lobu buhlobo noMsuthu bususelwa kuphi. UJiyane kuNyembezi, (1958:50) ubonga uDingane athi: UMsuth' owadla nyosi zemuka, Abanye bezidla ziyazalela. 5iyawuthola futhi umugqa ofanayo uma kubongelwa uDingiswayo ocwaningweni lukaRycroft noNgcobo, (1988:144) lapho kuthiwa khona: UMsuthu owadl'izinkomo zamabheka. Umugqa ofuze Iona uRycroft noNgcobo,(l988:144) bayawucaphuna ezibongweni zikaMpande: UMsuthu owadla'nyosi zanyamalala. Siphinde futhi ezibongweni zikaSenzangakhona kuRycroft noNgcobo, (1988:144) sithole le migqa: UMsuthu wakwaMasl7wabada noNsele Ngoba washwabada izindlubu zomfowabo namakhasi Ngoba washwabada izindlubu zikaMudli namakhasi. 80 4.3.2.2 UMkhwamude Siyezwa uDingane ebizwa ngoMkhwamude ezibongweni kuNyembezi, (1958:49). UMkhwamude ummese omude. Kuthiwa: UMkhwamude wangisik'isilevu Usungulo Iwangithung'impumulo URycroft noNgcobo, (1958:134) bachaza umukhwa bathi: The noun umukhwa means a traditional knife 'shaped like a broad assegai blade, used for domestic purposes~ 4.3.2.3 INdiha Indiha umuthi othile obabayo futhi usetshenziselwa ukwelapha umalaleveva. Umuthi Iona wenza umuntu owuphuzile ahlanze aze akhiphe udenda. UJiyane kuNyembezi, (1958:49) umbiza ngawo uDingane: Indiha lebabayo enjengesibhaha, Sona simababa kuMahashanga 4.3.2.4 UNdaba Sithola uDingane ezibongweni zakhe imbongi yakhe uJiyane, njengawo wonke amaKhosi oHlanga akwaZulu, nave embiza ngoNdaba. UNdaba kwabe kungukhokho wakhe. 81 KuNyembezi, (1959:45) uJiyane umbiza kane uDingane ngoNdaba. UNdab' ugijime ngokhal' oIude, olubanzi, Eya koMzi/ikaZi kaMashobana. INkoSi uDingane - uNdaba phela akahlaselanga kakhulu ngesikhathi sokubusa kwakhe. Indawo ekude ayihlaselayo kuphesheya kweGwa lapho ayephokophele ukuyolanda izinkomo ezazibaleke noMzilikazi kaMashobana. Siphinde simuzwe kuNyembezi, (1958:48) lapho ethi khona: lzibuko /ikaNdaba, Bimadwal'abushelelezi, Lashelel' uPiti nendodana. Kanti kuNyembezi, (1958:51) uJiyane uthi: UNdab' ungithume phezu/u, Ngabuya ngaqangqayeka, Ngala/a ngidlile nangakusasa, Nanga/wasomhlomunye. INkosi uDingane yabe izixoshisa iZimbongi zayo naye-ke okaJiyane wagcina esenemfuyo eningi, Nanso phela isho ithi: Nga/ala ngidlile nangakusasa Nanga/wasomh/omunye Siyawuthola futhi umlayezo ofanayo uma sibheka uMsimang, (1987:5): UMpha nkom'inabe/e/ Ngob' uVezi ungiph' iZinkomo zifaka zonkana; Nyakawumb' uVezi uzongipha nephethe ithole. 82 Uphetha uJiyane ngokujwayelekile uma kubongelwa amaKhosi oHlanga ngokuthi: Wena kaNdaba Wen' omkhulu kakhulu Nyembezi, (1958:52). UNdaba ukhokho wesizwe samaZulu kanye nabantu bakwaZulu ngokozalo ohlonishwa kakhulu. Lokho slkuthola ngoba siyaye sithi: Leli izwe elikaMjokwana kaNdaba. Nabo abozalo bathi uma bebizana bodwa bathi: Wen' okaNdaba, noma Ndabomkhulu noma Nkonyane kaNdaba. Ukubaluleka kukaNdaba kumaZulu kuyabonakala nangamahubo amabutho awahubayo ngaye ambalwa esingawacaphuna yilawa: Uyamemez'okaNdaba, Uyinkosi yohlanga/ Hhe ... Hhe.... Uyinkosi yohlanga. Uyinkosi yamakhosi, Hhe ... Hhe .... Uyinkosi yohlanga (Donda, 1999:162). Naleli elithi: Bayethe Nkosi/ Ndabezitha. Zinyane lamakhos'akwaZulu Nkonyane kaNdaba. Wuban' ongathint'ibhubesi? (Donda, 1999:264). 83 UDonda, (1999:84) uthi: Onke amaKhosi alandela uNdaba angoJama, uSenzangakhona, uShaka, uDingane, uMpande, uCetshwayo, uDinuzulu, uMaphumzana, uNyangayezizwe kuze kufike kuZweJithini, athi ahlezi esihlalweni sikaNdaba. Vena futhi uDonda (1999:96) uthi: Kunehubo eJikhomba ukuthi iNkosi ebusayo iyinkonyane kaNdaba. Kuyacaca-ke ukuthi uyise weNkosi uyinkorno ngoba wayenika abantu ukudla ngokuhlaseJa kwakhe kuyodliwa izinkorno: We nkonyane kaNdaba! Kwanyakaz'imikhonto We nkonyane kaNdaba. Empeleni nanamhla uNdaba noma sikhona isibongo sakwaNdaba, isithakazelo esikhulu sakwazulu uNdaba noNdabezitha 4.3.2.5 UNonyanda UNonyanda yibizo elakhiwe kanje: UNo-> unina - u - > isivumelwano senh/oko - a - > isakhi sesichasiso (ongumnini) - inyanda > ibizo == unina wenyanda uno - + (- U - + a) + inyanda u no- + -w\-7 inyanda e uNo(we)nyanda uNonyanda 84 Abacwaningi, uNyembezi, (1958:45) kanye noRycroft beno Ngcobo, (1988:98), bathi ibizo uNonyanda liqhamuka ebizweni 'amanyanda' elisho inzalo. UDingane ke unguNonyanda ngakho ngoba azala abantu ngoba wagudluza iNkosi uShaka owabe ebabulala. UkuFa kweNkosi uShaka kwenza ukuba uDingane abe ngunina wesizwe esihlangene nesiboshwe saba yinyanda. Siyezwa uJiyane kuNyembezi, (1958:45) ethi: UVez' uNonyanda, UMgabade/i, Owagabadel'inkund/a yakwa Bu/awayo. Kuyacaca ukuthi uJiyane, kulezi zibongo zikaDingane, uyasisebenzisa ngempela isithombemagama esiyisingathekiso. 4.4 Ukwenzasamuntu Lesi sithombemagama isenzasamuntu. Empeleni lolu uhlobo oluthile Iwesingathekiso. Kulolu hlobo sithatha into engaphiliyo siyenze iphile. UCuddon, (1976:501) simcaphuna ebeka kanje ngesiNgisi: The personification or embodiment ofsome quality or abstraction; the attribution ofhuman qualities to inanimate objects. Personification is inherent in many languages through the use ofgender, and ifappears to be very frequent in ai/literatures especially in poetry. UCorbett, (1965:443) uyavumelana noCuddon kanjena: ... invest abstraction or inanimate objects with human qualities orabilities. 85 USilver, (1991:819) ucacisa kanjena: Personification is a type offigurative language in which a non-human subject is given human characteristics. Lapha ekwenzeni samuntu into engaphiliyo, inikezwa impilo. Impilo iyenza le nto engaphiliyo ikhulume, ihambe icabange, ibe nemizwa. Into engaphili ingaba nezitho zomuntu njengomlomo, ikhala, iZinyawo, izandla nokunye. 4.4.1 Ukukhuluma UJiyane kuNyembezi, (1958:45) sithola ukuthi uDingane wakhuluma namanzi ommfula iMbozamo kanje: Obuz'amanz'eMbozamo andukuweJa, Amanz'eMbozam'osarebabaza. Emva kokuhlubuka emabuthweni uDingane, uMhlangana noMbopha beyobulala iNkosi uShaka bawela ummfula iMbozamo - amaphaphu abe ephezulu novalo Iwabe ludlangile bezibuza beziphendula. Zonke izinto babe bebona engathi ziyababona. Imbongi iqangula ummfuJa abawuwelayo iMbozamo ukuthi kodwa wona ubona ukuthi bazophumelela yini enhlosweni yabo. Nawo-ke amanzi ommfula abukeka ngokwembongi 'ebabaza' ngale nhloso yabo. Ubuye futhi uJiyane kuNyembezi, (1958:51) akuphinde lokhu kubabaza kwamanzi: UGaga ngamanz'angawesi mlorno Amanz'cxiw'asarababaze. 86 Ukubabaza umsindo owenziwa umuntu/abantu ngesitho sokukhuluma umlomo. Lapha ukubabaza imbongi ikususela emsindweni, emazibukweni lapho amanzi ehhaza eshayisa emadwaleni. Siyamthola futhi kuNyembezi, (1958:49) enikeza izibongo amandla okudabula amandla okulila. Umuntu ulila ngesitho sokukhuluma umlomo: Vezj kof' abantu, Kosal'izibongo, lzona (izibongo) zosale zibadabula, Izona (izibongo) zosale zibalilel' emanxiweni. Le migqa kaJiyane ithathwa njengebhulayo uma sibheka inamuhla. Nomlando wesizwe omningi siwuthola khona lapha ezibongweni zamaKhosi oHlanga. Imbongi yabe ibhula njengesangoma ngoba namhla senza lolu cwaningo ngeNkosi uDingane. INkosi uDingane nayo imbongi sibenza baphile - abantu abaphilayo banamhla nabasazozalwa bayazi futhi bayokwazi ngeNkosi uDingane nembongi uJiyane. INkosi uShaka kugujwa usuku Iwayo minyaka yonke kushiwo nezibongo zayo umlando wonke uyatholakala ezibongweni. Kunamhla siyathola abanye, ezith.ombeni ezingamabhayisibho bedlala njengamaKhosi oHlanga kanjalo nasezikoleni kudlalwa imidlalo yamaKhosi namabhuku afana no "Ukufa kukaShal0" ebhalwe okaMancinza. 4.4.2 ?Izandla UJiyane kuNyembezi, (1958:49) unikeza ummese, umkhwamude izandla zokusika kanjalo futhi nosungulo izandla zokuthunga. Uthi: UMkhwamude wanqisik'is/fevu, Usungufo fwanqithunq'impumufo 87 4.5 Ukwenzasasilwane lZimbongi Zibuye zithathe izilwane zizenze abantu ngokuzenzisa nokunikeza isimo sabantu. Lapha kusetshenziswa isu lokuphica lokuthatha umuntu anikezwe ukuba enzise okwesilwane. 4.5.1 Imizwa Siyamthola uJiyane kuNyembezi, (1958:47) enza inkomo umuntu eyinikeza imizwa yosizi aze ayinike nomlomo ikhale izwiwe oNhlapho kwaMlambo, ilile ize izwiwe ngamaNtungwa akwaSokhumalo kanje: Umlomo yawubhekisa kwaZulu, Izizwezonke ziyizwil' uku/i/a, Yezwakala kuNhlapho, kwaMlambo lye yazwiwa ngamaMungw'akwaSokhuma/o, AmaNtungwa'odw' esab' ukumeh/e/a. 4.5.2 Ukukhuluma lZinkomo azikhali kodwa inkunzi iyakhonya kanti inkomazi iyakhalima noma-ke ibhonse. Umuntu okhalayo. Sizwa uJiyane kuNyembezi, (1958:47) ethi: lnkom'ekhal' osizini kwaNh/apho UDingane wahlupheka kakhulu esezofa. Wafela ngakhona kwaNhlapho kwaNgwane. Uma sixoxelwa uDlomo, (1936:108) siyezwa ukuthi iNkosi uDingane wagwazwa induna yakhe uNgceba, njengoba neNkosi uShaka, yajuqwa isethenjwa sayo uMbopha. Nalapha iqhinga labe lakhiwe izinduna zayo iNkosi uDingane. Ukufa kufanele umuntu kumfikele ngokugula noma-ke mhlawumbe ngengozi ehlelwe uMdali njengomphezulu kodwa ukuthi impilo yomuntu onjengeNkosi ithathwe ngomunye umuntu njengokumbulala yayingejwayelekile 88 kwaZulu izilwane ezifana nenkomo kuphela ezabe zibulawa ngemikhonto asisho empini. 4.6 Uphawu UPhawu into ethile echaza okuthile ukuyehlukanisa nezinye. UMnumzane angaba nophawu Iwakhe oluthile emfuyweni yakhe ukuyehlukanisa kweyabanye. Siyazazi izimpawu zomgwaqo. Kanjalo-ke nasemsebenzini wobuciko, izinkondlo nezibongo, imbongi iyasebenzisa amagama ezinto ezithile ukuchaza okuthile esihlokweni sayo esidingidayo. UPhawu ezibongweni nasezinkondlweni kufanele luzimele ngoba uma seluchazwa noma lulinganiswa nalento ofumiselwe yona alube lusaba uphawu kodwa kunengozi yokuthi luphenduka isingathekiso noma isifaniso. UThwala, (2000:114) ubeka aceze ubunzima kanje: It is not easy to differentiate metaphor from symbol, but it should be remembered that the metaphor is an implied between the images or recurrent images which establish the pattem ofsymbolism. A symbol can be a representation ofassociated ideas, comparison or contrasts. UHeese noLawton, (1988:85) babeka kanje ngophawu: ... metaphor is an implied comparison between two fairty specific things, and is based on one or more correspondences, a symbol is a representation rather than a comparison, a way ofmaking the abstract concrete, and is based not on direct correspondence but rather on more general associations. 89 UNowottny kuNtuIi, (1984:175-6) ubeka kanje: With metaphor- the poet talks about object x as thought it were y; he uses y-terminology to refer to x. With symbolism, he presents an object, X, and without his necessarily mentioning a further object, his way ofpresenting x makes us think that it is not only X, but also is or sounds for something more than itself-some y or other, or a member ofY5; x acts as a symbol for y or for y5. UNtuIi, (1984:176) ebese eqoqa kanje: ... the poet (bard) need notsay that x stands for y, but when we read the poem (praises) we feel that we cannot stop at the literal level. Something invites us, as it were, to see further significance in what is presented to us. 4.6.1 Izinhlobo zophawu UMsimang, (1980:72) usinikeza izinhlobo ezintathu zophawu kanje: a) Ezomhlabuhlangene. Isibonelo: I1anga limele umdali. b) Ezesizwe. Isibonelo: lzibuko likaNdaba limele uDingane. c). Ezingasese. Uthe azikho izibonelo esiZulwini. Emsebenzini kaJiyane kuNyembezi, (1958:45) sithole unonile kUsithombemagama. Uphawu luzocwaningwa ngaphansi kwalezi zihlokwana: imvelo. Izilwane (ezincane nezinkulu), imibala kanye nezikhali zomdabu. 90 4.6.1.1 Uphawu oluthinta imvelo UZulu uyayihlonipha imvelo nemvelaphi yezinto. Indaba kaMvelinqangi, ukufa (unwabu nentulo) uNomkhubulwane (imvula namanzi). Ukhona iningi lethu thina Zulu elikholelwayo ekutheni indaba yonwabu nentulo iliqiniso. Izilwane intulo nonwabu azithandeki kanjalo futhi sisenawo futhi sisawugubha umkhosi ohlobene noNomkhubulwane futhi siyamkhumbula ngezikhathi zesomiso. Sithola uJiyane ethinta kakhulu izinto eziphathelene namanzi uma ebongela uDingane. 4.6.1.1.1 Isiziba UChevalier noGheerbrant, (1969:1082) bawachaza kanje amanzi (isiziba) njengoPhawu: ..., like all symbols, water can be regarded from two diametrically opposite points ofview which are not, despite this, irrecondble, and this ambivalence occurs at all levels. Water is the source oflife and ofdeath, is creator and destroyer. UJiyane uyakwenza lokhu uma ebongela uDingane kuNyembezi, (1958:46) kanje: [sizib' esiMavivane, Dingane [sizib' esinzonzo, sinzonzobele, Siminzis'umunt'eth'uyageza, Waze washona nangesicoco. 91 Amanzi ayimpilo. Siyawaphuza ukuze siphile. Amanzi anikeza impilo ezitshalweni. Isiziba indlu yamanzi. Naye-ke uDingane uyimpilo futhi ethule esizweni kodwa usebulala uShaka nabanye abantu: Uyesabeka. UDingane kuyavela ukuthi wabe ekhule engumhambawodwana njengoba uBecker, (1975:17) emchaza kanje: According to present-day tribal chroniclers ofZululand, Dingane was not a happy boy. In contrast with the otherprinces ofesiKJebheni who carelessly frolicked, romped or squabbled about the huts, he was reserved and sullen. He snapped at those who_ ventured to tease him but5e.ldom became involved In fights, lackadaisical and unassertive, Dingane was often assured ofshirking his duties and then repriminded orbeaten by hiselders. Lapha ezibongweni uma siphatha ukufa kweNkosi uShaka, iNkosi uShaka wabe ephethe isicoco sobukhosi - "waze washona nangesicoco" ebulawa isiziba esinguDingane. INkosi uShaka siyithatha njengOCoco ngoba siyibona kuyiyona eyakha yaphatha ubukhosi bakwaZulu ngendlela ehlonishwayo futhi esahlonishwa kakhulu nanamhla. Sikubalula ukuthi iNkosi uShaka uhlonishwa njengezingwazi ezimbalwa zomhlaba kanjalo-ke ngakolunye uhlangothi. INkosi uDingane ngogudluza iNkosi uShaka wabulala umsebenzi nekusasa IikaZulu. 4.6.1.1.2 Izibuko UJiyane kuNyembezi, (1958:48) ubiza uDingane ngezibuko likaNdaba kanje: Izibuko likaNdaba, Bimadwal'abusheJeJezi, LasheJel'uPiti nendodana. 92 Basiqwashisa ngokuthi amaBhunu kwakumele awele ezibukweni elinguDingane ukuze athole ingxenye yezwe lakwaZulu. Kukulolu khalo lapho uPiti nomntanakhe bashelela ingqakala yabheka phezulu. Phela uma iNkosi uDingane ayenzanga iphutha lokubulala amaBhunu ngabe mhlawumbe izinto kuleli likaMthaniya azikho kulesi simo. UDingane iNkosi yokuqala kaZulu eyalwa nabaMhlophe (amaBhunu). Wawabulalela esibayeni emzini wakhe eMgungundlovu. Ayeholwa uPiet Retief. UChevalier no Gheerbrant, (1969:400) bathi ngezibuko: Fords symbolize the struggle to gain possession ofa narrow passage, from one world to another or from one inner state to another. They bring together the symbolism ofwater and ofopposite banks. UDingane wabe ezwe ngezinyoni zezulu ezabe zizothatha ubukhosi, vena angabe esabusa. UDingane uxoxa noNzobe kanje kuDlomo, (1936:34): Uthi wena icebo elihle liphi lokuba sihlangabeze ngalo amaBhunu lana na? Nami kangiwethembi nempela. Yizo lezi izinkonjane ezabikwa nguShaka. Uma Singaziqapheli zingase zisilimaze. INkosi uDingane wabe engakhululekile ebheke noma kwasani okwakungaba "izinyoni" okwabe kubikezelwe iLembe. 93 4.6.1.1.3 Izilwane INkosi inikezwa uphawu lobulwane. Kungaba ngobuhle, ngobukhulu, ngokubusa nokunye. OChevalier no Gheerbrant, (1969:25) babeka kanje ngezilwane: Whether animals are taken singly oras categOries orsocial groups, they correspond to symbolic rather than to allegorical 'Character' because a single meaning will comprehendso many andsuch complex concepts. 4.6.1.1.3.1 UVemvane INkosi inikezwa uphawu lobumvevane. Uvemvane isinambuzane esinemibalabala eminingi emihle. Okuqaphelekayo ngesakhiwo salemibalabala ukuthi uma uvemvane luzigudla ezintweni noma uma umuntu elubamba, kuyasalela okwale mibala esandleni njengento egcotshiwe. Ubuvemvane buveza ukuthi ngemuva kweNkosi uShaka noDingane umbuso kaZulu wake waba sesimeni sobuqanda, obubungu kanye nobuphungumangatha. Kusukela kuNkosinkulu kuze kufike kuJama ibingagqamile imibala emihle yobukhosi bukaZulu. Ukundiza kobuchopho bukaDingane ekubeni abulale amaBhunu esibayeni, kufana nokundiza kovemvane. Uvemvane alundizi ibanga elide njengenyoni. Empeleni lesi senzo seNkosi uDingane singafaniswa nokudonsa amanzi ngomsele uwangenise ekhaya. Umlando usitshela ukuthi uzalo luka5enzangakhona Iwabe luneziboya emZimbeni, esifubeni kanye nasentanyeni njengoba sizwa uDingane ebizwa kuthiwe kuNyembezi, (1958:45): UVemvane lukaPhunga noMageba, UVemvan' olumabal'aZibhadu, 94 Ngibe ngiyaluthinta Iwahwaqabala, Kubuye kuthiwe kuDingane kuNyembezi, (1958:48): UBhunqebhu ongaboya bengonyama. 4.6.1.1.3.2 Imamba Uphawu Iwemamba luveza ubuqili, inhliziyo yokuthanda ukujuma kanye nokuba nesihlungu. Izibongo azichazi ukuthi luhlobo luni Iwemamba efana noDingane. Kukhona imamba empofu, eluhlaza nemnyama. Lezi zinhlobo zigatela qede zimbe zimbuJule. Imamba ebizwa ngempofu ayijumi kodwa iSiqonda ngqo isitha sayo. Abaqondene nempofu basuke besotavataveni. UJiyane kuNyembezi, (1958:47) udabukela abakwaMashobane ngokuqala okaNdaba. Inyoka isilwane esiyingozi ikakhulu yona imamba kumuntu. Imamba inesibiba esibi esibulalayo futhi iyakhula ize ibe indlondlo. Siyamuzwa uDingane ebizwa uJiyane kuNyembezi, (1958:47): AbakwaMashobana balelesile, Bazibukul'itshe linemamba Sebejiyelwe nokulisibekela. AbakwaKhumalo babeleJesile, bonile nje, amabutho afike athumba amaqhikiza akhona oNginani, amakhosikazi oNsizwana nezinsizwa oMahabulangweb' isashisa aze adla nezinkomo. 95 4.6.1.1.3.3 Imbuzi Imbuzi isilwane esithobile futhi esibekezelayo. Uphawu Iwembuzi lukhomba ukuthi inkosi wumuntu oxhumanisa abaphansi kanye nabaphezulu - abaphilayo yigazi lembuzi okuthethwa ngalo idlozL UNyembezi, (1958:27) uthi kubongelwa iNkosi uShaka: Uh/aza /wang'inyongo yembuzi. Sizwa uJiyane ebonga uDingane kuNyembezi, (1958:50) ethi: Imbuzi kaDambuza Abayibambe ngend/ebe yabekezela, AyinjengakaMdlaka ngaseNtshobozeni, Yena'ayibambe ngendlebe, Yadabu/a yaqecJ'amadoda. Kuyabonakala Ukuthi ukuthoba kwembuzi kungathekiswa nokulalela kweNkosi uDingane abeluleki bayo. UNyembezi, (1958:50) uqhathanisa amakhosi uShaka noDingane. INkosi uShaka wabe engahlali e1alela abeluleki bakhe wabe abuye azenzele ngekhanda. Wayendlubulundela nakumabutho akhe kanye nasemanxulumeni, kuze kuse amanxuluma ebikelana. INkosi uDingane wayelalela abekezele. Yingakho uDingane wathatha izeluleko zezinduna waze wabulala amaBhunu, wehlulwa nasempini yaseMaqongqo. Kwakuthi nomaiNkosi uDingane efuna ukubulala uMpande, njengoba abulala abanye abafowabo, kodwa akhuzwe kuthiwe uMpande yisilimana sakwabo. URycroft noNgcobo, (1988:131) bathi imbuzi kushiwo iNkosi uDingane kanti uDambuza izibongo zikaNzobo kaSobadli wakwaNtombela owabe enguNdunankulu. Manje uDingane wabe elalela futhi enze yonke into eshiwo uNzobo njengokuhlasela amaBhunu. UMdlaka vena umuzi wakhe kuseNtshobozeni - wagcina ebulewe uDingane 96 4.6.1.1.3.4 Inkomo Inkomo isilwane esifuyiwe kwaZulu. Inkomo ibaluleke kakhulu kuMzulu. Yakha isithunzi kumnumzane nasesizweni sonke esifuyile ngoba sicebile. lzinkomo zibalulekile ekwakhiweni komuzi. Amadoda nezinsizwa zidinga izinkomo ukuze zilobole abafazi, zizale abantwana, kwande isizwe. Izinkomo zitholakala ngokuxoshiswa amakhosi emva kokubakhona kwezenzo zobuqhawe. Nawo amakhosi abe ezithola ngokuhlasela, kwehlulwe izizwe, kuphangwe izinkomo. Izinkomo ziyazalana. Izinkomazi zisengwe, kudliwe amasi, izingane zithole ubisi, zikhule zinempilo. Ubisi namasi wukudla okubalulekile. lzinkomo ziyahlatshwa kudliwe inyama, kubuswe. Inyama wukudla okubalulekile. Kweminye imizi inyama iphekwa ngomhluzi wenye. Uma-ke inkomo isihlatshiwe, kwadliwa, kwabuswa, sekuzosala isikhumba. Isikhumba sibalulekile ngoba amadoda asika izihlangu ukuze azivikele kanti amakhosikazi athunga iZidwaba, embathe, ahlobe. IZimp:mdo zezinkomo nazo zinomsebenzi wazo wokwakha iZimpondo ezifuthwayo, zenze umsindo odingekayo kanjalo. Njengoba inkomo ifuyiwe kwaZulu kanjalo neNkosi ifana nokuthi ifuywe abantu. Iwuphawu oluhlanganisa isizwe inkomo njengoba inhloko idliwa ibandla, isifuba sidliwa abafazi, iphaphu Iidliwa abafana, ibele lidliwa izintombi. Wonke umuntu uyahlomula enkomeni. Kanjalo yonke imikhakha yesintu kufanele ihlomule enkosini. IZimpondo zezinkomo zasetshenziswa iNkosi uShaka ukuthi zibe izimpondo zempi agwaza ngazo impi yezitha, njengoba umnikazi wempi kUyinkosi kanjalo 97 nomnikazi wezimpondo inkosi. Inkosi ejuba amabutho ukuthi alwe avikele isizwe. Inkom'ekhal'osizini kwaNhlapho Nyembezi (1958:55). Inkunzi iyabhonga noma ikhonye kanti inkomazi eshiswa ubisi iyakhalima noma ibhonse kodwa umuntu uyakhala noma alile. Inkomo kayikhali ukuzwakalisa usizi Iwayo. UJiyane ukhombisa ubuciko bakhe uma ehlanganisa imizwa yomuntu neyesilwane ukuze kuqhakambiseke ukuthi iNkosi ingabizwa ngenkomo kodwa inemizwa yomuntu. 5izwa-ke uJiyane ebonga uDingane kuNyembezi, (1958:47) embiza ngenkomo esosizini: Inkom'ekhal'osizini kwaNhlapho, Yebo uDingane wabe ekhala esosizini ngesimo sakhe kodwa nazo lezi zinto ekade sizibala ngokubaluleka kwerikomo, yizona kanye lezi ezabe zilahlekela uZulu ngesimo abe engena kusona. Izinto ezabe zilahlekela uZulu imfuyo, ukudla nokunethezeka. Ithole inkomo esencane. UJiyane kuNyembezi, (1958:50) uthi: Ithole elinsizwa lakokaDonda, Bihambe liwakhahlel' amany'amathole Izingazi zaphuma ngempumulo, Ngoba lakhahlel' elakwaBulawayo, Lakhahlel' uMagaye kaDibandlela, Lakhahlel' uNzwakele kwaKhutshwayo, Lakhahlela uMadlanga wasekuvukeni. 98 Ithole kushiwo vena uDingane kodwa kuthiwa alinampondo. UDingane wabe engazilweli, wabe engababulali abantu siqu sakhe, engayi futhi empini. OkaDonda unina wakhe uDingane. BakwaBulawayo ithole uShaka owagwazwa uMbopha kanti uMagaye kaDibandlela owakwaCele bese kuthi kwaKhutshwayo, uDube kaSilwane. UDlomo, (1936:55) ucaphunekaeveza isisusa sokufa kukaDube kaSilwane kanje: UDingane ungena nje ebukhosini bakwaZulu isizwe samaQadi sibuswa nguye uDube kaSilwane, sakhe ezansi noThukela. Sihleli kahle kakhulu. Uthe ukuba asingathe ubukhosi uDingane njengoba bese sishilo, wathi qalaqala, qalaqala. Wawabona amaQadi. lsono sawo-ke sizoba ngesokuthi ayehleli kahle kusabusa uShaka, okusobala-ke lokho kuDingane ukuthi ayeyizihlobo zikaShaka. lzihlobo zikaShaka, uDingane wayengazifuni nokuzibona nje. 4.6.1.1.3.5 Indlovu Indlovu isilwane esikhulu kunazo zonke izilwane emhlabeni. UChevalier noGheerbrant, (1969:347) basinikeza 10 mlando ngendlovu: Bephants were ridden by kingsand first and foremost by Indira, Lord ofthe Heavens. They therefore symbolize the power of kingship, Shiva being titled ''the elephant"in the exercise ofhis kingly office. Since the effects ofsettled kingship are peace and prosperity, whoever invokes the power ofthe elephant is given their heart desire. The elephant is also a symbol, not ofexcessive weight, butofchanging stability. 99 NakwaZulu amakhosi abizwa ngezindlovu. Yingakho uJiyane kuNyembezi, (1958:47) ebonga uDingane ethi: Indlovu lekulala kungqwambayiya Ezinye ziyala/a ziyathokoza. UDingane wabe engathokozile, kungasehli nobuthongo ngezinsuku zokugcina. Encwadini kaDlomo, (1936:106) sizwa lokhu: Kuthe lapho esecabanga ngegama lakhe elibi waba manzi uDingane. Usebona impela ukuthi nelakhe klizogcwaliseka namuh/a. Igama elithi nguDingane lisho ukuthi wodinga ezweni, afele kude nezwe lakwaZu/u: nangu namh/anje esebhace ehlathini lakwaH/athikhu/u kwaNgwane - kasekho kwaZulu: usesele oba/a: uyadinga. Ngapha nangaphaya izitha zakhe zimbhekile, zifuna ukumbula/a. Nanamhla UZulu, ikakhulu, amabutho ayasho athi: Wena weNdlovu! Bayethe. Ubukhulu bendlovu njengoba iNkosi ibizwa kanjalo kuqhakambise amandla . nobukhulu nokukwazi ukugabadela kweNkosi. 4.6.1.1.3.6 Imibala UJiyane kuNyembeZi, (1958:46) ubonga uDingane ambize ngemibala kanje: Inkon' eth' isankona kwaphuk'islhlalo. Umziziny' ungamathunz' ezintaba, UApha IUyindlov' enamanxeba ULuhlaza /wanga yinyongo yenyamazane UMhloph'owakhany'ukusa kwadabuka. 100 OChevalier no Gheerbrant, (1969:214) bathi ngumbala: The prime characteristic ofthe symbolism ofcolour is its universality. This is not merely geographic, butapplies to all levels ofbeing and knowledge and to cosmoslogy, psychology, mystidsm and so on. Interpretation may differ and red, for example, might receive interpretation which vat}' with the cultural environment, yet colour remains always and evel}'Where the mainstay ofsymbolic thought 4.6.1.1.3.7 Izikhali KwaZulu indoda nesikhali akwahlukani. Indoda yakwaZulu ayikwazi ukuhamba ingaphethe lutho esandleni; ngisho uswazi nje lodwa ngoba uma-ke sinqwamana nenyoka, izoyishaya ngani? UChevalier noGheerbrant, (1969:1091) bazichaza kanje izikhali: Weapons are instruments intended to counter the monstrous and which become monsters in their turn. Forged to fight an enemy, they may be tumed from their purpose and used to intimidate friends and neighbours. Similarly fortifications may serve both as means to absorb the shock ofinvasion and as .. springboards for aggression.? .The ambivalence of weapons is that they may simultaneously symbolize the instnJments ofjustice and ofoppression, of defence and ofconquest However, whatever the circumstance, weapons proVide the physical expression ofwill directed to a given end 4.6.1.1.3.7.1 Usungulo UJiyane ubonga uDingane kanjena: Usungulo Iwangithung'impumulo (Nyembezi, 1958:49). 101 Usungulo isaliva lokuthunga lakwaZulu kodwa lapha imbongi uJiyane ibona amakhala esevaliwe kodwa isiphefumula ngomlomo. Ukukhulumela futhi kufana nokuphefumula. EsiZulwini siyasho uma sikhuluma sithi siyaphefumula. 4.6.1.1.3.7.2 Umkhonto Umkhonto isikhali UZulu abe "edla" ngaso izitha zakhe; UZulu wafundiswa umbumbi wakhe, iNkosi uShaka ukuthi uma beyolwa baphathe umkhonto owodwa kanye nesihlangu. IZizwe eziningizabe ziphatha isixhasemikhonto futhi kwabe kungaliwa bukhoma kodwa kucitshwa. Siyazi namhla kuliwa ngezibhamu. URitter, (1995:47) usichazela ngokuhloma kweNkosi uShaka empini: Much interest was displayed by Shaka's comrades in the fact that he wore no sandals, and in the single massive stabbing - assegai which he carried instead otthe usual three throwing spears. INkosi u5haka wawafundisa amabutho akhe ukuhloma ngomkhonto nesihlangu kanjalo-ke neNkosi uDingane wabusa sekusebenza wona umkhonto. UChevalier noGheerbrant, (1969:901) bafakaza kanjena ngomkhonto njengophawu: The spear is universally regarded as an aXial, phalliC, fiery or solar symbol. The fact that the spear held by Irish heroes are often compared with candlesticks or pillars only serves to corroborate this. Almost exactly the same symbolism is to be found in Black Africa where a bundle ofspears, as the agglomeration ofpower, denotes the king. 102 UJiyane-ke ubonga uDingane athi: Umkhont' owadum'ekusen'eSwazini WadI' uNdomba, lnduna kaMswazi e5wazini. 4.7 Isiphetho Sibona uJiyane ephumelele ukusebenzisa iZithombemagama zozine lezi ekade sizicwaninga kulesi sahluko: isifaniso, isingathekiso, ukwenzasamuntu kanye nophawu. Lokhu kunikeza isithombe esihle sokuthi izilimi zethu ikakhulu isiZulu siwulimi oludala njengoba lezi Zibongo zabe zihutshwa ngeminyaka eminingi edlule kodwa zisezingeni lezi zibongo nezinkondlo ezazihuba kuyo leyo minyaka. 103 ISAHlUKO SESIHLANU 5.0 IZIFENQO S.l Isingeniso Itifengqo nezithombemagama kuthi akuhambisane kodwa-ke ngempela uma sesicubungula, sithola ngaphansi kwezithombemagama lezi: isifaniso, isingathekiso, isenzasamuntu isenzasilwane kanye nophawu kanti ezifengqweni sithola ihaba, inhlonipho, ukuqhathanisa, ukuhambisana, uvuthondaba, ibohlololo, uteku kanye nendida. umsebenzi wezifengqo nezithombemagama ubalulekile kakhulu olimini ikhona okusakhela ubunkondlo. UMsimang, (1986:20) ubuchaza kanje ubunkondlo: Ubunkond/o wu/imi o/uju/i/e, o/ungaqondisi, o/ucebe kakhu/u ngezifengqo ukuze /ukwazi ukusembu/e/a amaqiniso ngenda/o noMda/i nezida/wa zakhe - okungamaqiniso ngenda/o noMda/i nezida/wa zakhe - 9kungamaqiniso afih/ake/e. ??Lo/u /imi o/uju/i/e kumele /uh/obe kah/e, tube nesakhiwo esenza isigqi fiJthi esibumbanisa umqondo owethu/wa ilo/u /imi. Kulesi sahluko kanye nesilandelayo sizocubungula ukuhloba kanye nesakhiwo ezibongweni zeNkosi uDingane. UDonda, (1999:219) ubeka kanje ngezifengqo: Aku/ona ihaba ukuthi iZifengqo zenza ukuba igama e/isemsebenzini wobuciko lihlube udlubu ekhasini kunoma iZifengqo zingasetshenziswanga. 104 Kuyacaca futhi kusobala ukuthi izinkondlo nobunkondlo bakhiwa futhi busekelwe izithombemagama, izifengqo kanye nesakhiwo. 5.2 Imibono yabacwaningi ngezifengqo. Baningi ongoti ababhalile bechaza izifengqo. UPollard (umhleli), (1994:296) uthi: (A) figure ofspeech (is) a word orphrase used for vivid or dramatic effect and not literally. UFrye nabanye, (1985:193) bazichaza izifengqo bathi: An expression extending language beyond its literal meaning. The most common rhetorical figures are . simple repetition, parallelism, antithesis, climax, hyperbole and irony. UPuttenham kuMhleli uFowler, (1995:96) uchaza izifengqo kanje: A novelty oflanguage eVidently estranged from the ordinary habit and manner ofour daily talk and Writing, . and figure itselfis a certain lively orgood grace set upon words, speeches, and sentences to some purpose and not in vain, giving them ornaments or efficacy by manner of alterations in shape, in sound, and also in sense, sometime by way ofsurplusage, sometime by defect, sometime by, disorder or mutation, and also byputting into our speeches more pith and substance, subtlety, qUickness, efficacy,or moderation, in this or that sort tuning and tempering them, by amplification, abridgement, opening, closing, enforcing, meekening, or otherwise disposing them to the bestpurpose. Kanti uBamet, (1964:67) ubeka kanje: ... saying one thing in terms ofsomething else - applying to a thing a word that belongs to something else. Words have their literal meaning, but they can also be used In such a way that something other than the literal meaning is implied. What is literally impossible may, as a figure of 105 speech, be highly evocative, significant and moving. UFrye nabanye, (1985:47) bachaza kanje: .... In earlier times, tropes (figure ofspeech) were considered as omaments or embellishments to language. IZifengqo kungaba igama noma ibinza lamagama okusetshenziswayo kodwa kakusiyona indlela ejwayelekile okusetshenziswe ngayo noma incazelo ejwayelekile eqondiwe. Inhloso enkulu ukuhlobisa ulimi lombhali noma isikhulumijumkhulumi. Izifengqo zenza umsebenzi omkhulu woku"thinta" izinzwa zo/alele. Ezifengqweni sithola ihaba, inhlonipho, ukuqhathanisa, ukuhambisana, uvuthondaba nebohlo. Ezibongweni zeNkosi uDingane, uJiyane uyasenzela impela lokhu okuchazwa abacwaningi, izifengqo. 5.3.1 Ihaba UCuddon, (1976:316) ulichaza ihaba kanje: A figure ofspeech which contains an exaggeration for emphasis. Isichazimazwi, "The Oxford Paperback Dictionary", (1994:392) sithi sona: An exaggerated statement that is not meant to be taken literary. UMsimang, (1986:20) uchaza ihaba abuye anikeze isibonelo kanje: 106 Lapha imbongi iyeqisa ekuchazeni kwayo. Kungenzeka ukuthi abantu bebaningi, kokunye babe ikhulu noma kweve. Imbongi isizothi bangangoZulu eya emakhem: Awu! 5ekuyihaba lelo. Labo babebaningi ngokudidayo, babeyizinkulungwane. Kanti uMaphumulo kuDonda, (1999:256) ulichaza kanje ihaba: Lokhu kungukunweba inkulumo, yandiswe ngokwenza lokho okukhulunywa ngakho kube kukhulu kunobuqiniso bakho - intuthwane ibonakaliswe isiyindlovu. Olimini Iwethu isiZulu esilukhuluma nsukuzonke siyasisebenzisa lesi sifengqo. Siyaye sisho sithi: "Ngafa ukoma" noma sithi "Inyoka igcwele indlu" sibuye slthi: "Ngifile indlela ngiya komalume ehlanzeni". Uma sithi: "Ngafa ukoma" kanjalo noma "Ngifile indlela ngiya komalume!". Asikho nesincane isimo sokugula noma-ke sokufa. Umkhulumi usho into engasondele neze neze ekufeni nokho esingakuphawula ukuthi uyaphumelela ukuthi imizwa yomlaleli ithinteke athole ukuzwelwa, sakheke isithombe sokuthi umkhulumi uke wathwala kanzima. Kanjalo nakulesi simo senyoka "egcwele indlu" umlaleli uyethuka ngeke nje ahlale phansi kodwa anyakaze kwakhiwe intulo lokuyolungisa lesi simo sendlu esigcwele inyoka. Lesi sifengqo, noma sisisebenzisa nje kalula, ngoba sisenkulumeni yansukuzonke kubakhulumi bolimi IwesiZulu kodwa sinokuthinta imizwa nokwakheka kwesithombe okujulile kumZulu. UJiyane uyasisebenzisa isifengqo lesi uma ebonga iNkosi uDingane. Ake .simbheke kuNyembezi, (1958:47) ethi: Indlovu lekuJala kungqwambayiya, ezinye zjyakulala, ziyathokoza. 107 UJiyane lapha ubiza iNkosi uDingane ngendlovu. Indlovu siyayazi ubukhulu bayo ngomzimba, inkulu indlovu. Isidalwa esiyindlovu sikhulu kakhulu ukuthi singaqhathaniiswa nesidalwa esingumuntu. Noma thina bantu sinakho konke ikakhulu ngesikhathi seNkosi uDingane kodwa sasingeke sibhekane nendlovu ngokulwa ngoba imikhontwana kwakungazibhizela nje. Uyabuqongisa lobu bumbongi bakhe uJiyane uma esethi: "Iekulala .kungqwambayiya" ngoba siyazi ezinye izilwane azilali ubuthongo. Akesithathe izinkomo lezi esizifuyile njengoba singasho nje ukuthi zilele kodwa sithi ziqulile njengoba siyaye sizibona zentshisa kanjalo nendlulamithi nayo indlovu ngoba ngalesi sakhiwo somizimba wave uma ike yaquba ngeke iphinde ivuke ime ngemilenze yayo. UJiyane ubuye abize iNkosi uDingane, kuNyembezi, (1958:46) athi: UMzjziny' ungamathunz'ezintaba, UFipha luyindlov' enamanxeba, ULuhlaza Iwanga yinyongo yenyamazane. Nalapha iNkosi uDingane ubizwa "ngendlovu enamanxeba". Sithe laphaya ngenhla "ngifile indlela eya komalume ehlanzeni". Ukuthi ngifile - inkathi edlule. Kanti phD uma sengifile ngikhuluma kanjani? Kanjalo-ke nalapho uma "indlovu inamanxeba" ingawathathaphi? Indaba yokubizwa kweNkosi uDingane ngendlovu kakugcini kuJiyane njengoba uma sikhuleka emakhosini oHlanga sithi "Wena WeNdlovu! Bayede". Onke amakhosi akwaZulu ayizindlovu. Namanje amakhosi oSelwa abe ebizwa ngendlovu njengoba sithola iNkosi uShaka ebongwa kuthiwa kuNyembezi, (1958:23): 108 Indlov'ethe imuka, BabeyilandeJ'abakwaLanga, Ibuyis'inhloko yadl' amadoda. Kanjalo neNkasi uCetshwaya uyabizwa ngendlavu kuNyembezi, (1958:90) kuthiwe: Indiav' enesihlanti UJiyane ubuye abonge iNkosi uDingane kuNyembezi, (1958:50) athi: Obhambath'iNgome phezulu Zaphum'izinkomo zikaBheje zamlandeJa, Ziphume zimnqini zonkana. Ukubhambatha ibiza elisendleleni esasenza elisuselwa esenzukuthini esinhlamvumbili - bhamba. Ukubhamba ukushaya ikakhulu umuntu angasengane, eshaya futhi ngenduku yehliswa emahlambe emzimbeni. INgome intaba engapha phakathi kwakaNangama neFilidi. UNyembezi, (1958:59) uyibeka kanje indaba yaseNgame: ENgome kukhona umhume lapho uBheje wakwaKhumalo wayecasha khona uma ingozi ayenqenile. Indle/a yayiyinye kuphela engenela, kulowo mhume ngokucaca emthini. Yayingekho indlela yokuwuqhamukeJa ngaphezulu 10 mhume, uBheje-ke ubeyaye aqhube izinkomo azifake ehlathml laseNgome, yena abesecaca emthini ayongena emhumeni wakhe. Waze wakuzwa uShaka ukuthi uBheje 10 ucasha emhumeni, nokuthi ufinyele/a kuwo ngokucaca emthini. Nembala kuthe ngelinye ilanga ukuba ezwe uBheje ukuthi nangu uShaka, wanikela khona enqabeni yakhe. UShaka wathi awugawulwe Iowa muthi. Akuqondakali-ke ukuthi Bheje ndini wehla kanjani lapho. UDingane uthabatha ubukhosi nje uyaphila uBheje. Yaphuma-ke impi kaDingane iyohlasela uBheje. Yabuya naye nezinkomo zakhe. 109 Intaba nomhume izinto zemvelo. Imvelo isidalwa esingumuntu neNkosi imbala ayinamandla okuyinqoba nokuyiguqula. Sithola imbongi uJiyane enikeza iNkosi uDingane amandla okwenza umathanda ngaphezu kwemvelo, umhume iwubhaxabule uthule, uthobe, inqobe, ithathe izinkomo. Siyithole iNkosi uDingane iyindlovu isilwane esizehlula zonke izidalwa. Ake siyibheke futhi imbongi inikeza iNkosi uDingane amandla phezu kwemvelo kodwa manje amanzi. Ithi imbongi kuNyembezi, (1958:48): Ibhaka lamanzi /awoNdikidi, UsibekeJ'izinkomo zamaSwazi zanyamalala, Nezimpondonde zanyamalala, NoNgwane kaZikode wanyamalala. Intaba (izintaba) nemifula izinto zemvelo ezibalulekile ngoba aZiguquki futhi aZishabalali, ziyohlala zikhona njalo kuze kuphele umhlaba. Isihlabelelo samaLuthela, (1991:6) sithi: Ungakabi nazintalJa, Ungakenzi namh/aba, Nkulunkulu oyinqaba, Wawuvele wakhona! Nsuku ziyinkulungwane, KBnti kuwe lunye zwi .Kuzo iZinkulungwane Uyinsik' emiyo, ngqi. (Ihubo 13). Lokhu kucacisa ukuthi izintaba zindala. UJiyane usenza sibuye sikhumbule imbongi yeNkosi uSenzangakhona, kuNyembezi, (1958:13) uma ekhuluma ngentaba nomhume kanye nebhaka amanzi nomfula, ithi: Uthe wakulala wangangemifiJla, 110 uthe ukuvuka wangangezintaba. Ezintweni ezidaliwe ezendlaleke emhlabeni ayikho ebude bayo bungalinganiswa nomfula, isibonelo lapha kwelikaMthaniya uThukela. Uma futhi sesibheka ' izintaba singathatha ezoKhahlamba. INkosi u5enzangakhona mude umlando futhi uphakeme njengoba yaba umzali wombumbi wesizwe samaZulu. IsiZwe samaZulu sikhulu futhi siphakeme. INkosi uDingane uyibhaka lamanzi. Imbongi iyaxhumana nabangasekho, ibone nemibono ezayo, iyakwazi ukubhula, iyisangoma, ibona ingomuso, ibona kukhona ukunyamalala kwezinkomo, umnotho, ibona kukhona ukunyamalala kwababulali bayo izitha, amaSwazi kumbe nokunyamalala kwamandla abamhlophe, uguquko Iwale minyaka esiphilayo kuyo. Sibuye simuzwe uJiyane kuNyembezi, (1958:48) ethi: Ngikhuluma nje nanamhla Akuphekwa kwaMashobana. Kusemuva kokuhlasela kweNkosi uDingane kwaMzilikazi lapho afike wathumba nezintombi oNginarii namakhosikazi oNsizWana, unina kaMzilikazi, unina kaMzilikazi, okwaholela ekutheni bangabibikho abaphekayo. Siyazi ngesiZulu siyaye sithi "ikati selilala eziko" noma "angisakwazi nokuthi mbibi". Lezi izisho eziyihaba. KwaMashobana babe besele abesifazane ababepheka ngoba phela akukho muntu owayengaphila kungasaphekwa ngempela. Ingani nanamhla uzalo lukaMzilikazi lukhona e2imbambwe. 5.3.2 Inhlonipho Isichazimazwi i-The Oxford Paperback Dictionary, (1994:273) siyichaza kanje inhlonipho: I I I A mild or roundabout expression substituted for one considered improper or too direct. Kanti UCuddon, (1976:245) vena uchaza athi: The substitution ofmild and pleasant expression for a harsh and blunt one, such as 'to pass away' for 'to die: Euphemism has become the bone ofmuch writing in the 2d" century, especially in the jargon language of sociologists, educationists and bureaucrats. UFrye nabanye, (1985:179) bona bathi: Greek for 'good speech'an attractive substitute for a harsh orunpleasant word or concept, figurative language or circumlocution substituting an indirect or . oblique reference for a direct one. UZulu nabanye, (1989:105) bachaza kahle kanje bona: Lesi sifengqo sisho ukusetshenziswa kwegama elithambile nelikhombisa inhlonipho esikhundleni segama elingahle lilumele kwabaningi ngenxa yokugagula kwalo. Umsebenzi wesihlonipho osemqoka ukuthambisa umoya ongemukeleki kahle kubantu, njengomoya wovalo, wokvthukuthela, wokudabuka, njalonjalo. Bonke laba bacwaningi esibacaphunile ngenhla basichaza isihlonipho njengesithambiso. Lokhu kuhambisana kahle nolimi Iwethu IwesiZulu ngoba kunolimi lokuhlonipha. EsiZulwini umakoti akaziphimisi izinhlamvu ezisondele emagameni oyisezala njengokuthi nje uma uyisezala kunguDlanini vena usezothi 112 ukudla ukumaya kanjalo futhi uma igama Iisondele emanzini vena usezothi amanzi amada noma amacubane. AmaZUlu asakuqikelelayo ukuhlonipha nanamhla awasho ukuthi igatsha noma imbongi ngoba ehlonipha uMntwana wakwaPhindangene kanjalo neSilo samaBandla onke kodwa athi iziko kanjalo futhi nenyosi. Amagama ahlonishwayo uGatsha noMbongi. Kakugcini lapho kodwa nezitho nezenzo ezithile kazigagulwa kodwa ziyahlonishwa. Akushiwo ukuthi umuntu omdala udakiwe kodwa kuyahlonishwa kuthiwe udlile noma uginge ithodlana. Akushiwo ukuthi iwele libulewe kodwa kuthiwa lendile kanjalo futhi iNkosi ayiguli kodwa iyadunguzela kanti kayifi kodwa iyakhothama futhi ayingcwatshwa kodwa iyatshalwa. Sithola kwinhlonipho kukhona ukuhlobisa okuthile kwamagama, iNkosi ingaguli, ingafi futhi ingalahlwa noma ingcwatshwe. Ukutshalwa lokhu kuchaza indaba yokuthi iNkosi ihlala iguquguquka kodwa iyodwa nje. Kusetshenziswa amagama azothile. Sithola lapha kWinhlonipho kusebenza ubusoka bokugwema amagama agagulayo abonakala ukuthi angase alumele kwabaningi njengokuthi nje "umuntu ufile" kodwa sithi "usethule" noma "usedlule kulomhlaba". . Ake sibheke uJiyane ebonga uDingane kuNyembezi, (1958:47) ethi: AbakwaMashobana be/e/esi/e. Bazibukul'itshe /inemamba, Sebejiye!we noku/isibeke/a. Igama ukulelesa lihlonipha ukuthi umuntu ugile umhlola, wenze icala elibi, icala angabulawa abulawele Iona. Kulesi sigameko uMzilikazi kade ethunywe iNkosi uShaka ukuthi ayohlasela namabutho aphange nezinkomo okwathi uma sebebuya, wathatha umhlambi wawugodla wangawuyisa eNkosini uShaka. . 113 Isenzo esibi lesi esenza afunelwe ukubulawa. Isimo samphoqa uMzilikazi ukuthi abaleke kwaZulu. Empeleni lapha igama ukulelesa Iigweme igama ukweba isenzo sobusela, ukuntshontsha. Sibuye simuzwe uJiyane kuNyembezi, (1958:51) ethi: Inzima eyiwukwena komkhumbane, Khona kwena kungafakwa !unyawo Kunjengamanz' aseMkhumbane, Won'angafakwa !unyawo. . Ukwena kusho indawo enotshani okungahambeki kuyo ngoba kungase kube khona izinyoka. Umeno iSikhotha esisegcekeni, esingabukeki kahle noma endleleni okuhanjwa kuyona manje kwesatshwa izinyoka kanye namazolo uma kusekuseni ehlobo. Endleleni nasegcekeni kwabe kukhanyiswa ngandlela thize. Lapha imbongi iqondise emzini weNkosi uDingane owabe ubizwa ngoMgungundlovu eduze nawo okwabe kukhona umfula uMkhumbane. Kule .ndawo kwabe kungahambeki ngoba ilapho kwakulahlwa khona izidumbu zabantu ababebulewe. Ngakho kwabe kwenile. Kukhona amathambo abantu. UZulu nalapho kukhona indle yabantu uyagwema khona athi kwenile noma athi kunameva. Imbongi-ke lapha ithi kuyesabeka lapha eNkosini uDingane. Siyaye sithi uma umuntu esatshwa enolaka. "Alufakwa lubuya nodaka" nakuyo iNkosi uDingane kuthiwa ukufa kuseduie kwabaseduze nayo. Nayo iNkosi uDingane wayebabulala abantu njengoba sizwile ngabafowabo ukuthi wababulala bonke. 5.3.3 Isiqhathaniso UCUddon, (1976:154) usichaza kanje isiqhathaniso: The juxtaposition ofdisparate or opposed images, 114 ideas, or both, to heighten or clarify a scene, theme or episode. UFrye nabanye, (1985:123) bona bachaza bathi: (contrast) Latin for ''standing against" images, ideas, or other literary elements standing in opposition to one another, or considered for their differences. In rhetoric contrast is frequendy paired with comparison as a device for explanation and clarification. UMaphumulo noThwala, (1992:92) nabo bayavumelana nalaba bacwaningi abangenhla uma bebeka kanje: Isiqhathaniso sisho ukumiswa kwamazwi enkulumo aqhathaniswe ngendlela yokuthi aphikisane. Lapha kubekwa igama noma umqondo ukuba uphikisane nomunye otholakala kumshwana oncikile ukuze kugdzelelwe ukuqhathanisa. Bayavumelana lapha laba bacwaningi uma bethi imbongi iqhathanisa izinto ezimbili ezingafani kodwa kube kukhona ezifana ngakho. Lapha injongo ukugcizelela umqondo wokuqophisana phakathi kwezimo ezimbili ezenzeka ngokulingana. Ngamafuphi nje singathi esiqhathanisweni sithola kukleliswe imiqondo emibili eqophisanayo ngenhloso yokugqamisa ukuqophisana kwayo. Siyaye sithi esiZulwini: Koko muntu nwayinwayi kokwakho gongo. Lapha siqonde ukuthi umuntu oncishanayo obonakala esondela ezintweni zabanye kokunye ngokucela, kokunye ngokuzigaxa nje kodwa uma sekuyiwa kokwakhe uyangoqa. 115 Ake simuzwe-ke uJiyane ebonga iNkosi uDingane kuNyembezi, (1958:47) lapho ethi khona: Indlovu lekulala kunqqwambaviva Ezinye ziyalala zivathokoza. Ukulala kungqwambayiya kuchaza ukuphazamiseka uma ulele, ulokhu ukhathazeka uqwasha kanti ezinye izindlovu ziyalala kahle kanje zingaphazamiseki.? Lapha sivezelwa ukuthi iNkosi uDingane akazange akuthole ukukhululeka nokuntanasa kule minyaka eyishumi nambili ayibusayo (1828-' 1840). Kwadingeka ukuthi "agudluze" abantu abaseduze nave. Wabona ukuthi ngeke akhululeke uma abafowabo, esibabalele eshumi nesihlanu, besaphila kusukela kuyena uMhlangana. Awukwazi ukuthokoza uma abantu obesabayo beseduze nawe bekuhaqile. Abehli ubuthongo. Kwadingeka ukuthi abulale izinduna ezinkulu zakwaZulu kusukela kuyena uMbopha kaSithayi. UDlomo, (1936:23) usibekela kanje ngeNkosi uDingane: Wathi ukuba asithathe isikhundla sobukhosi bakwaZulu uDingane waqala ukuqalaza ngapha nangaphaya. Wasebulala bonke abafowabo nalezonceku ezabe zithandwa kakhulu nguShaka, ethi wenzela ukuzivikeJa phela ngoba nakhu ebuleJe uShaka efuna ukumephuca ubukhosi bakhe. INkosi uDingane akazange anethezeke ekubuseni kwakhe ngoba iNkosi uShaka wabe eshilo ekuphangalaleni kwakhe ukuthi bambulala nje kodwa ngeke baze balibuse ngoba ziyeza izinkonjane ezimhlophe abanye bathi ezindiza phezulu. Uma iNkosi uShaka ikhomba izinyoni ezindiza phezulu kasithandi ukuthi sivumelane nombono wokuthi wabe eqondise kwabamhlophe, abelungu, kodwa 116 simbona eqonde abantu abahlakaniphile njengoba sibona namhla kubusa ukuhlakanipha. Ubuye athi kuNyembezi, (1958:50): USobathinte/e, UMa/amu/e/a, Owa/amu/eI'abafazi namadoda, Wa/amu/el' Izintombi namasoka. Lapha sithola "ukuqhathaniswa ngendlela yokuthi kuphikisane". Umfazi nendoda izinto ezimbili ezehlukene. Umfazi, noma kuyisidalwa esingumuntu kodwa wehlukile endodeni. Ukwehlukana kwendoda nomfazi kunokuphikisana. Uma umuntu engesiyo indoda ungumfazi kanjalo futhi jntombi nesoka. Indoda nomfazi kusezingeni e1i1inganayo kodwa kwehlukene wena obona iMpumalanga neNtshonalanga kanjalo nentombi nesoka kwehlukene njengaye umfazi nendoda. Lapha iNkosi uDingane walamula ngokubulala iNkosi uShaka ngoba abafazi bake bathola ithuba lokuba bahlale ndawonye namadoda kwakhiwe imizi. Kanjalo namasoka athola ithuba lokubona iZintombi, ashele. Ngesikhathi sokubusa kweNkosi uShaka sabe singekho isikhathi "sokwakha imizi" nesikhathi . "sokweshelana" ngoba' kwabe kungukundlendlemuka, phansi phezulu, kuliwa . izimpi. UNyembezi, (1958:53) uyibeka kanje indaba: Abantu baqa/a ukuphefumu/a ka/u/a /apho sekukhothame iNkosi uShaka, bethemba nokuthi nokubu/awa kwabantu akuzufana nakuShaka. Ubizwa ngokuthi wuVezi ngakho ngoba eveze abantu ngokubu/a/a uShaka. Kanti futhi umthetho kaShaka wawu/ukhuni ngokuthi wayengavumi ukuba amabutho asheshe aganwe, aze abe mada/a kakhu/u. Kanti futhi noma nezintombi sezijutshwa, zazendiswa kubantu ezingabafuni. Kwabonaka/a-ke ukuthi si/am/eki/e /esi simo ngokufa kukaShaka 117 Abuye futhi uJiyane kuyena uNyembezi, (1958:51) athi: Singquma khuluma bukuzw' umoya Abasevitheni nabasekhava. Isitha akufanele sibe sekhaya kodwa singaphandle kwekhaya. Yingakho nje neNkosi uDingane aqala ngabakwabo wababulala. Wabe ebona ukuthi sikhulu isilingo kubona sokuthi bambulale befuna nabo ukubusa njengoba nave abe enzile ebulala umfowabo uShaka. Sithola lapha kukieliswe kwalandelana okuqophisanayo eyitheni nasekhaya. Siyamthola uJiyane eliveza leli su lokuqhathanisa kuNyembezi, (1958:47): Izicuvez'aZimhlabang'eva ohambili Zalibal' ukumbuk' izinyawo, Zathi siyakumhlab'eseqoduka. Kuth' esegoduka zase zilibele Ukubamb'izingxangxa semfuleni. Siyakwazi futhi siyawubona umehluko phakathi kokuya phambili nokugoduka. Uma uya phambili yilapho ubheke khona, yilapho uyofuna into ethile khona kodwa uma usuyizuzile into leyo uyagoduka uye ekhaya. Sithola imbongi isebenzisa imishwana njengoba abacwaningi uFrye nabanye bethi " ... elements standing in opposition to one another or considered for their differences" kanjalo noMaphumulo noThwala uma bethi "igama noma umqondo ukuba uphikisane nomunye otholakala kumshwana oncikile ukuze kugcizelelwe ukuqhathanisa. Kungesikhathi lapha iNkosi uDingane ikhiphe amabutho ayo eyohlasela kwaMzilikazi. Ngesikhathi isaya phambili kwaMzilikazi iyohlasela izichwe zathi, hhayi sizobonana sebebuya, kodwa futhi uma sebegoduka beza ekhaya kwaZulu zakhomba izanya. I 18 Siyasithola futhi esinye isiqhathaniso kuyena uNyembezi, (1958:51) uma ethi uJiyane: Mlung' unqaohesheva komfula Omuny'enqaneno kukaMpehlela noMaqhwakazi. 1ngaphesheya nenganeno ukuqhathanisa isimo sendawo. Lapha kuqondwe ummfula uThukela kanti unganeno kwezintaba uMpehlela noMaqhwakazi. Isigoolo seNkosl uDingane lesl esinganeno uMgungundlovu. Abanye abelungu babe ngaphesheya koThukela kanti abanye bese duze nomuzi weNkosi uMgungundlovu. 5.3.4 Ukuhambisana UScott, (1939:218) ukuchaza ukuhambisana kanje: It is the similarity ofconstruction or meaning ofphrases side by side. Kanti uCuddon, (1976:480) vena ubeka kanje: Parallelism (in Greek means longside one another) a very common device in poetry and not common in the more incantatory types ofprose. It consists ofphrases orsentences ofsimilar construction and meaning placed side by side balancing each other. UScott noCuddon bayavumelana uma bekhuluma ngezingxenye zemisho noma imisho efananayo ngencazelo nesakhiwo futhi imelene emishweni. UJiyane uma ebonga iNkosi uDingane uyasenzela Ieli su lokuhambisana kuNyembezi, (1958:47): 119 lnkom' ekhal'osizini kwaNhlapho, Umlomo yawubhekisa kwaZulu, lzizwe zonke ziyizwil' ukuli/a, Yezwakala kuNhlapho, kwaMlambo, lye yazwiwa ngamaNtungw'akwaKhumalo, AmaNtungw'odw' esab' ukumehlela. Ukukhala nokulila kusho into eyodwa kanjalo futhi nesakhiwo siyefana njengoba igama ngalinye linezinhlamvu ezintathu kanjalo futhi izenzo ezisendleleni esabizo: ukulila/ukukhala. 5.3.5 Uvuthondaba UMsimang, (1990:88) uthi ngovuthondaba: Lapha kuba nochungechunge lokwenzeka kwezinto .Ngezinga e/iya ngokuya likhuphuka, lijiya, liya kuvuthondaba. Ngale ngokuthi uvuthondaba sijwayele ukuluthola ezindabeni, kodwa nazd ezinye iZimbongi ziyasenzela kahle lokhu. Vena kanye uMsimang, (1990:19) uyasenzela uvuthondaba enkondlweni esihloko esithi: "Inkondlo yezingqalabutho" uma enza kanje: Ngema, ngalalela, ngashay'ihlombe. Siyabona ukuthi umhayi wenkondlo lapha waqala wema, emva kokuba esemile walalela kodwa kakugcina lapho kodwa nave wagcina eseyingxenye yalokhu okwakwenzeka ngoba wagdna esekushayela ihlombe. UJiyane, ezibongweni zeNkosi uDingane, uyasenzela uvuthondaba. Ake simbheke kuNyembezi, (1958:47): 120 Bantu nineniihlobo ngaseNsingweni, Gijimani niyotshen' abakwaMashobana, Nifike nithi lukhulu, luveza, luvanvelela, Silufanisa noPhunga noMageba. Lapha iNkosi uDingane yabe ithumela amabutho ayo ukuba ayohlasela kwaMzilikazi. UMzilikazi wabe elelesile wabaleka nezinkomo zeNkosi yamaZulu, ? uShaka. INkosi uShaka wakhothama engakaziphindiseleli kuMzilikazi ngalesi senzo ngakho-ke uma uDingane esebuthathile ubukhosi sekufanele aqedele izinhlelo zikaZulu. Imbongi-ke yabe ibongela uma amabutho esephuma eyohlasela. Imbongi yabe yazi konke nokuthi isizwe sidinwe kanjani. UJiyane wabe azi ukuthi impi ezophuma iyohlasela inkulu nokuthi ihlasela kuphi nokuthi ayitatazeli ngoba iyazi ukuthi izonqoba. UJiyane ubuye ayiphinde futhi intoyovuthondaba kuNyembezi, (1958:52) athi: Nqalala ngidlile nanqakusasa, Nanqalwasomhlomunve. Ngolimi Iwethu, olungesilona olobumbongi, uJiyane uthi: Ngalala ngldlile namhla, Ngolala ngidlile nakusasa, Ngidlile futhi nangomhlomunye. UJiyane wabe eyimbongi ngakho-ke iNkosi yabe imxhoshisa ngezinkomo ngalo msebenzi. UJiyane wabe ebona imfuyo yakhe yanda okwabe kumnikeza iqiniso lokuthi ngeke akweswele ukudla. Uma ekhuluma ngekusasa nangomhlomunye uqonde esikhathini esizayo. 121 5.4 Isiphetho UJiyane ubonakala ephumelele ukusebenzisa lezi zifengqo ngendlela eyiyo. IZifengqo ngenye insika ebalulekile emsebenzini, ihaba Iingabukeka lizwakale njengolimi Iwansukuzonke kodwa lenza umsebenzi obalulekile ezibongweni kanjalo nenhlonipho. 122 ISAHLUKO SESITHUPHA 6.0 ISAKHIWO SEZIBONGO ZENKOSI UDINGANE 6.1 Isingeniso lsakhiwo ezibongweni nasezinkondlweni umkhakha obalulekile ngoba iwona mkhakha ozehlukanisayo izibongo nezinkondlo kweminye imibhalo. Izinhlobo zemibhalo zinhlanu. Kukhona indaba, kube khona umdlalo, kube khona indatshana noma indaba emfishane, kube khona ubudko bomlomo bese kugcina zona izinkondlo nezibongo. Laphaemkhakheni wesakhiwo asibheki nje umlayezo kodwa sigxila ekwethulweni kwawo. - Ekubhekeni isakhiwo sicwaninga imigqa ukuthi yakhiwe kanjani, sibheke iZimpawu, sibheke imisindo yokuphindaphinda amagama noma izingxenye zawo. Sibuye sibheke ukwakheka kwezigaba. Lokhu kusiholela ekutheni sicwaninge izakhi. UZulu nabanye, (1992:87) uchaza kanje: Uma kukhulunywa ngesakhiwo enkondlweni (ezibongweni) kusuke kuqondiswe ekubumbekeni kwayo inkondlo, ikakhulu lokho umuntu angakubona ngamehlo kuyo inkondlo (izibongo). Ukwakheka kwemigqa yenkondlo, ukwakheka kwezigaba zayo, ukusetshenziswa kwezimpawu zokukhanyisa, konke lokho kuyizingxenye zesakhiwo senkondlo. Nemisindo yokuphindaphinda amagama athile noma izingxenye zawo. Kufanele sichaze ukuthi sifinyele!a kanjani ekutholeni imigqa njengoba iZibongo lezi esizicwaningayo kulo msebenzi zabe zingabhaliwe emabhukwini kumbe emaphepheni. Empeleni uma ulalele umuntu ekhuluma noma exoxa, kulula ukuzwa ukuthi lapha kudingeka lolu phawu, kungaba ikhefu, ungqi, umbuzo, umbabazi. Kulula futhi nokuzwa ukuthi manje usengena kwesinye isigaba noma esinye isihlokwana eza naso manje. Lokhu kuba sobala kakhulu uma uzwa imbongi ephusile izihasha izibongo noma ingazange yaya esikoleni. 6.2 Abacwaningi UCuddon, (1976:227) ubeka kanje ngesakhiwo: .. When we speak ofthe form ofa literary work we refer to its shape and structure and to the manner in which it is made - as opposed to its substance or what is about Form and substance are inseparable, but they may be analysed and assessed separately. A secondary meaning . ofform is the kind ofwork. UNtuIi,(1984:188) ubeka kanje: When the word form is mentioned, we usually imagine some kind ofexternal shape or structure in which the material we are viewing has been organised. While in some categories ofart this form is shape in the physical sense, in the other categories form can only be conceived intellectually. Uma usucubungula isakhiwo asiqondisile kulokho okuqukethwe inkondlo noma izibongo kodwa kuhle sikucacise ukuthi isakhiwo kanye nalokho okuqukethwe inkondlo akwehlukaniseki njengoba izicubu namathambo esidalweni esiphilayo kungehlukaniseki. UThwala, (2001:15) ucacisa kanje: ... form is an organisation ofthe parts ofa poem (praises - izibongo) into a whole. It is the complete package which has a distinguishable content Form involves letters, syllables, formatives, words, lines, 124 stanzas and type. The form ofa poem (izibongo) is not independent ofits contentbut serves and emerges from the subject - matter. Kuyasicacela ukuthi isakhiwo sezibongo noma-ke nje somsebenzi wobunkondlo siqonde ukuhlelwa kwamagama. Amagama ezibongweni ayahlelwa, ayacubungulwa, ayakhethwa ukuze kwakheke umugqa. Kufanele sikugcizelele lokhu ukuthi imbongi isebenzisa obukhulu ubunyoninco ekukhetheni amagama ngezinjongo zokufishanisa nokunika umoya kulo mbono wayo ewubekayo, . ewudlulisela esizwerii. Imigqa isakhela indima ukuze kwakheke umsebenzi wena obona izicubu zakha izitho ukuze kwakheke umzimba womuntu, kugcine sekuyisidumbu sonke. 6.3.1 Impindwa Impindwa yigama elisetshenziswa ukusho umugqa othile noma ingxenye yawo, ngasekuqaleni noma ekugcineni, e10khu iphindwa. UCuddon, (1976:564) uyichaza kanje impindwa: Repetition is an essential unifying element in nearly all poetry and much prose. Itmay consist ofsounds, particular syllables and words, phrases, stanzas, metrical patterns, ideas, allusions and shapes. Thus refrain, assonance, rhyme, internal rhyme, alliteration and onomatopoeia are frequent in repetition. UMsimang, (1986:13) uyichaza kanje impindwa: Lapha siphinda umugqa othile noma ingxenye yawo ekuqaleni noma ekugcineni kwendima enkondlweni. Uma okuphindwayo kubuyiswa njengoba kunjalo kuzo zonke izindima, kugcina sekudale isicefe kuthi ohayayo ezwakale sengathi uhaya umlolozelo, into yokuthulisa abantwana. Abahluzi bathokozela ikakhulukazi impindwa ede ithi ukuguquguquka. 125 Kuba nomgqumo omnandi uma imbongi isilokhu ibuyelela ichaza. Nawe uma ukade unganakile, uze unake, ubone ukuthi hhayi bot Kubi manje! Ukuphinda okunjalo, wukuphinda kokugcizelela. UFrye nabanye, (1985:393) bathi bona uma bechaza impindwa: Repetition is a restatement, either exnetor approximate, ofa sound, word, line, and the like. It is an essential of rhetorical andpoetic emphasis. UJiyane kuNyembezi, (1958:48) uyayenza impindwa uma elokhu ebiza iNkosi uDingane ngoVezi kanje: UVez' uNonyanda UMgabadeli, Owagabadel'inkundla yakwaBulawayo UVezi wakwaSimanganyawo, UMbombosh'omnyama UVezi bath' umoya mnandi ngokunuk'inyama. UVez' uyadlala, umhlandl' uvele . Ngokuswela qoqo limsithayo. UVezi ngimfunyene bemzila, Ngafike ngamudla, Kanti ngizifak'iloyi sesiswini. Uvez' owadl'ezivezayo, Owadl' ezikaManaba nezikaMandeku, WadI' ezawoMgqeheni kwaNonkokhela, 126 NezasoPhondweni emaNzimeleni. UVezi, yisizwa, kubi Angahl'athath'isihlang'asihlom'umgobo Ame ngas'emnyango kwaMpikase, NakwaBhibhi, kuze kus'evevezela Engasa!a!anga nabuthongo? UJiyane uyenze kahle le nto yokusebenzisa impindwa ezibongweni zeNkosi uDingane ezikuNyembezi, njengoba embize ngoVezi kasikhombisa. Uvule ngokumbiza echaza isigameko sakhe sokugabadela inkundla yakwaBulawayo. Isigameko sokuqala seNkosi uDingane esamphendlela indlela eya ekubuseni. Isizwe sakuthokozela ngoba wabe esiveza, esephula ekubulaweni iNkosi uShaka. Imbongi uJiyane imbiza uDingane ngoVezj okwesibili imchaza isakhiwo sakhe sithi: UMbombosh'omnyama. (Nyembezi, 1958:45). lze ithi: UVemvane lukaPhunga noMageba. Ubuye uJiyane kuNyembezi, (1958:48) ancome isiphiwo sakhe sokuphana uma esethi: UVezi bath'umoya mnandi ngokunuk'inyama. 127 UJiyane kuNyembezi, (1958:48) ubuye amsole ngokubulala abafowabo kanye nasondelene nabo, siqonde nezinduna njengoMbopha ngoba phela ibona abantu abangamvikela ezitheni uma ethi: UVez'uyadlala, umhlandl' uvele Ngokuswela qoqo limsithayo. Ubuye azibeke vena uJiyane esesondelene neNkosi uDingane eseyibonga. Usebenzisa umuntu wokuqala athi: "ngi-". Abuye asebenzise isenzo: ... Owadl'ezivezayo Owadl'ezikaManaba ... WadI' ezawoMgqeheni ... Eqonde ukuthi "wahlasela" Siyezwa nokuthi iNkosi uDingane wabe enolaka edinwa aze angalali nobuthongo. Kuyiqiniso ukuthi kukhona ubuhlobo phakathi kwamahubo nezinganekwane kanye nezibongo nobuthongo. Imbongi lapha siyithola yenze njengoba siyaye sithole eculweni lase sontweni. Uma kuhutshwa esontweni kuba mnandi uma sekuphindwa lokhu okuyimpindwa kanjalo uma nayo imbongi isihasha, iNkosi kuba nomgqumo ozwakala kamnandi uma isilokhu iphinda, ibonge iborige ibuye. Singake sithathe amakholwa aseLuthela uma ehuba ejabule ngezinsuku zikaKhisimuzi kuzelwe iNkosi uJesu ethi: Wozani, makholwa, jabulani nonke; Wozani, wozani eBethlehem! Nangu umntwana ozalelwe thina! 128 Masiye sikhuleke, masiye sikhuleke, Masiye sikhuleke eNkosinif LeNkosi enkulu, 'Nkosi yamabandla, Yazalwa, yazalwa nguMariya, NguSimakade yen' onguSomandla, Masiye sikhuleke, masiye sikhuleke, Masiye sikhuleke eNkosinif Zanini sibonge, sijabule sonke, Sihube, sihube sisindllef Kube udumo kuy' uNkulunkuluf Masiye sikhuleke, masiye sikhuleke, Masiye sikhuleke eNkosini! (Ihubo 81). Ezinganekwaneni siyayithola impindwa uma sibheka ekaDemane noDemazane ethi: Itshe likaNtunnjambili. Amawele lawa ayehlala etsheni HkaNtunjambili. Njalo nje uma efuna ukuphuma noma ukungena abe ecula leli culo. Silithola leH culo selilokhu liculwa njalo uma eseqede akade ekwenza noma eseyofuna ukudla. Uma lawa mawele efuna ukuvulelwa abe ehlabelela athi: Utshe! Utshef UkaNtunjambili, Alivulwa ngabantu, Uvulwa iZinkonjane, Zona zindiza phezulu Ngivulele ngingenel UJiyane uyazibeka eqophelweni uma esebenzisa impindwa. 6.3.2 Ukuphindaphinda Sithola imigqa emibiH, emithathu noma nje eminingana iphindwa. Ziningi izindlela zokuphindaphinda. UMaphumulo noThwala, (1992:102) bachaza kanje: Ukuphindaphinda kusetshenziswa 129 kakhulu ezinkondlweni (ezibongweni). Ukuphindaphinda kwezinhlamvu, amalunga amagama kanye nemigqa uqobo yinto evamile ezinkondlweni (ezibongweni). Kusemqoka ukuphindaphinda ngoba kuletha umgqumo othile enkondlweni (ezibongweni). Ukuphindaphinda kUyimvunulo yomsebenzi wobunkondlo, kuyanonga, kuyahuha, kuyagcizelela. IZimbongi zisebenzisa amaqhinga amaningi ukuvunulisa iZibongo, ukunonga ulimi Iwazo ezibongweni, ukuhuha abalaleli ukuthi bazilalele. UJiyane kuNyembezi, (1958:46) wenza kanje: Uqambi lankomo, Ukuba zilahlekile, Ziyakufa umdlebe kwaSoshangane, Ezinve ziseMatiqulu Ezinve ziseMkhumbane. Imigqa emibili yokugcina iyinto eyodwa ngoba yomibili imifula aMatigulu noMkhumbane futhi yakhelene, incikene kunjalo nje iseduze nesigodlo seNkosi uDingane, eMgungundlovu. Uyaphinda futhi uJiyane kuNyembezi, (1958:49) ezindaweni eziningana enonga, ehuha, evunulisa izibongo: Omunye kunguPiti, Omunye kunguNoziwawa. (Nyembezi, 1958:49). Kwasabel' uMdleleni, Kwasabel' uMakhatha. (Nyembezi, 1958:51). 130 Ubuye enze nje uJiyane: WadI' uPhuzukuhlokoza kumaBhunu, WadI' uHwahwini kumaBhunu, WadI' uJanomude kumaBhunu, WadI' uJanejembuluki kumaBhunu, WadI' uMazinyansakansaka kumaBhunu, WadI' oSisini kumaBhunu, (Nyembezi, 1958:49). Lapha uJiyane uyaphindaphinda kuze kube imigqa eyisikhombisa. Inhloso yalokhu ukuphindaphinda ukuthi kulalelwe lesi sigameko esikhulukazi. Lesi esinye sezigigaba ezinkulu lapho iNkosi uDingane aqotha khona amaBhunu esigodlweni sakhe eMgungundlovu. Esinye isigigaba esikhulu futhi esaba impumelelo yilapho iNkosi uDingane ahlasela khona uMzilikazi kaMashobane. Imbongi uJiyane kuNyembezi, (1958:47) uthi: WadI' oNginani kumakhosazana, WadI' oNgiyalila kumakhosazana, WadI' uNoyipholo engowaseNdinaneni, WadI' uNtanase noNozinyanga kwaMashobana. Wathi bayobon' inkundla yakith'eMgungundlovu. WadI' uNsizwazana, unina kaMzilikazi, kwaMashobana, Waze wafika ngaphakathi kith' eMgungundlovu. WadI' uMahabulangweb' isashisa kwaMashobana, WadI' uNsimbakaz' emsila lugaju kwaMashobana. WadI' uMlomo udlel' emeveni njengembuzi kwaMashobana. WadI' uMhlanebeleth' igudu kwaMashobana. WadI' uMlomowezinqaba kwaMashobana. WadI' uGundanekumitha kwaMashobana. WadI' inkorn' ikulala kalukhuni khona kwaMashobana. Kuhle sikuveze ukuthi nezinye iZimbongi zazikwenza lokhu uJiyane asenzele khona ngenhla noma uJiyane simsondeza kuyo le misebenzi. 131 Siyayizwa imbongi yeNkosi uShaka esikholelwa ukuthi nguyena uJiyane kuNyembezi, (1958:27) ithi: Oth'esadl'ezinye wadI' ezinye, Watf7' esadl'ezinye wadI' ezinye, Oth' esadl'ezinye wadI'ezinye, Watf7' esadl' ezinye wadI' ezinye. Sibuye siyizwe futhi imbongi yeNkosi uShaka yenza lokhu kuNyembezi, 1958:25): Wamudl' uNomhlanjana ezalwa nguZwid' emaPheleni, Wamudl' uNqabeni ezalwa ngu-Zwid'emaPheleni, Wamudl' uMpepha ezalwa ngu-Zwid'emaPheleni, Wamudl' uDayingubo ezalwa ngu-Zwid' emaPheleni, Wamudl' uNombengula ezalwa ngu-Zwid' emaPheleni, Wamudl' uMdandazi ezalwa ngu-Gaq'emaPheleni, Wamudl' uMntimona ezalwa ngu-Gaq' emaPheJeni, Wamudl' uMpondophumelakwezind' emaPheleni, Wamudl' uNdengezimashumi emaPheleni, Wamudl' uNozigaba kaThatf7o, Wamudl' uNkayishana ecwecweni. INkosi uShaka wabe ehlasela izizwe afike anqobe. Yingakho nje kuthiwa wathi esadla ezinye izizwe wabe edla ezinye. Kanjalo nakuZwide wahlasela wafika waqotha wasizila ngoba uZwide wabulala umuntu abe emkhonzile, uDingiswayo. Ukuhlasela nokubhuqabhuqa uZwide esinye sezigigaba iNkosi uShaka aziwa ngaso kakhulu. Yingakho nembongi igxila lapha iphindaphinda. INkosi uMpande, nayo imbongi okungase kube nguyena uJiyane, iyaphindaphinda kuNyembezi, (1958:65) ithi: Izul' elidume phezu kwamaqongq' omabili, Laduma lazitf7atf7' iZihlangu zoMbelebele, Lazitf7atf7' izihlangu zikaBulawayo, Lazitf7atf7' iZihlangu ze2inyosi, Lazitf7atf7' iZlhlangu zoDlambedlu, Lazitf7atf7' iZihlangu zikaNomdayana, Lazitf7atf7' izihlangu zoMgumanqa. Lapha eNkosini uMpande kubalwa amabutho. Siyathola ukuthi lapha ekuphindaphindeni kuhambisana nobukhulu besigigaba. Uma isigigaba sisikhulu kuphindwaphindwa kaningana impela. INjongo ukuthi isizwe sazi ngomlando kanti uma iNkosi isolwa, kubekwa ngamafushane ngolimi oluhloniphayo. 6.3.3 Imvumelwano UZulu nabanye, (1989:119) uyichaza kanje imvumelwano: Imvumelwano siyithola ngokuve!a kwemisindo efanayo emalungeni athize amagama asemigqeni elandelanayo esigabeni. Umsebenzi osemqoka wemvume!wano ukunandisa inkondlo (iZibongo) ngaleyo misindo efanayo ephindwa emigqeni ehlukene. Yona fi.Jthi leyo misindo, uma isekuqaleni kwemigqa, ikhombisa osuke elalele leyo nkondlo ukuthi sekuqala umugqa omusha, kanti uma isekugcineni kwemigqa ikhombisa ukuthi umugqa usuyaphethwa sekuzoqala omusha. Lena yindlela enobuciko yokuqala kumbe ukuphetha imigqa, fi.Jthi edala nokubumbana kwemigqa esigabeni. UMsimang, (1989:7) vena ubeka kanje: (Imvumelwano) yonaitholakala umaimigqa ehambisanayo enkondlweni igcina ngamalunga noma izinhlamvu ezinernisindo efanayo. Ezinkondlweni (izibongo) kuvame imvume!wanosigcino. Iningi nokho nemvume!wanosiqalo. OFrye nabanye, (1985:397) bayavumelana noMsimang uma kuza kWimvumelwanosiqalo, imvumelwanomaphakathi kanye nemvumelwanosigcino uma bebeka kanje: Rhymes may also be classified by position. Most rhyme is end rhyme (terminal rhyme), found at the end ofpoetry. Initial rhyme comes at the beginning, and is sometimes combined with end rhyme, ... Intemal rhyme occurs . within one line or in successive middles. I "JJ The functions ofrhyme are essentially four: pleasurable, mnemonic, structural and rhetorical. Uke meter and figurative language, rhyme provides a pleasure derived from fulfillment ofa basic human desire to see Similarity in dissimilarity, likeness with a difference. As mnemonic aid, it couples lines and thoughts, imprinting poems andpassages on the mind in a manner that assists later recovery. As a structured device, it helps to define ends and establishes the pattern ofcouplet, quatrain, stanza, ballad, sonnet and otherpoetic units and forms. As a rhetorical device, it helps the poet shape the poem and the reader understand it Ake sibheke uJiyane kuNyembezi, (1958:45) ukuthi uyiveza kanjani imvumelwanosiqalo: JjVemvane uPhunga noMageba, JjVemvan , olumabal'aZibhadu, Ngibe ngiyaluthinta Iwahwaqabala, LunjengolukaPhunga waseBulawini, LunjengoVuma kubangoma. Ubuye futhi uJiyane kuNyembezi, (1958:46) athi: U5ela lintongande lawoBaleka, ythath' umshiza lawetshatha, yyawugaleJa ngaw' emaNkenganeni. Siyathola imvumelwanosigcino uJiyane esenzela yona kuNyembezi, (1958:49) lapho ethi: Ibhaka lamanzi lawoNdiki, Usibekel'izinkorno zamaSwazi zanyamajafg, Nezimpondonde zanyamalag, NoNgwane kaZikode wanyamalala. 134 Sisithole isibonelo semvumelwanomaphakathi uJiyane eenza kuNyembezi, (1958:45) lapho ethi khona: Obuz'amanz'gMbozamo, andukuweJa Amanzi~Mbozam'osar ebabaza. OweI'jMbozam' umntakaJama, wawer jMbozamo kwashiziziba. Le mvumelwano uJiyane ayenzile lapha ezibongweni zeNkosi uDingane zenza iZibongo lezi zizwakale kahle futhi zibe nomgqinqo nesigqi esizwakala kahle. 6.3.4 Ukuxhumana UMsimang, (1986:14) uchaza athi ngokuxhumana: Le/i yisu lokuxhumanisa imigqa emibili noma Engaphezulu kwamabili ngokuphinda igama elithile noma ingxenye yalo. Ziningi izindlela zokwenza lokhu. Kokunye igama eliphindwayo /ibasekuqaleni kwalowo nalowo mugqa bese sithola ukuxhumanasiqalo kokunye kuphindwe amagama asekugcineni bese sithola ukuxhumanasigcino. . UZulu nabanye, (1989:122) bakuchaza kanye ukuxhumana: Ukuxhumana kusho ukuphindwa kwegama noma isiqu salo ezindaweni ezithile emigqeni elandelanayo ukuze kudaleke ukuxhumana kwemiqondo phakathi kwaleyo migqa. Kusobala-ke ukuthi ukuxhumana ukuphindwa kwegama noma ingxenye yalo emgqeni olandelayo njengoba abacwaningi abangenhla bebeka. Kulo msebenzi kaJiyane sihlatshwa umxhwele indlela asenzela ngayo ukuxhumana okuyinxemu kuNyembezi, (1958:48) uma ethi: 135 Uma sicubungulisisa le migqa esezibongweni zeNkosi uShaka ngenhloso yokucwaninga ukuxhumana sithola ukuJula nobuhle obuyisimanga: 1 2 3 4 5 Oth' esadl ezinye wadi' ezinye, 6 2 3 4 5 Wath' esadl' ezinye wadi' ezlnye, 1 2 3 4 5 Oth' esadl' ezinye wadi' ezinye, 6 2 3 4 5 Wath' esadl' ezinye wadi' ezinye. 1 6 1 6 a f a f 2 2 2 2 b b b b 3 3 3 3 c c c c 4 4 4 4 d d d d 5 5 5 5 e e e e Njengoba imidwebo ivumeJana ixabanrsile ikhomba la ikhombe le ibeka sona 137 ngempela isimo esasenzeka ekubuseni kweNkosi ushaka. INkosi ushaka wabe edla ezinye ebe esadla ezinye, ubuye abizwe ngogasane. Imbongi iveza umgqumo oselimini kodwa onikeza isithombe esabe senziwa amabutho enkosi. Amabutho abe ehlasela lesi isizwe afike anqobe adle izinkomo isizwe leso esinqotshiwe singene ngaphansi kombuso wakwazulu. UZulu wabe ehlasela ngapha afike anqobe adle, ashone ngapha afike anqobe adle. Ukuphindaphinda lokhu kwakha isithombe esicacile bha kubalaleli esikuthatha njengezinga eliphakeme lobu mbongi nobunkondlo. Sibona umugqa uphinda amagama asesebenzile: 1 2 3 2 3 00' esadl' ezinye wadi' . ezinye 1 2 3 2 3 Wath' esadl' ezinye wadI' ezinye 1 2 3 2 3 00' esadl' ezinye wadi' ezinye 1 2 3 2 3 Wath' esadl' ezinye wadI' ezinye 1 0th ' Iesadl' ! IWath' I ez~nye , 1 I 2 2 3I I , i 1 2 i 3 2 3I I I I 1 ! 2 3 2 3 I II 1 2 3 2 3 138 Sinamabhokisana amele amagama angamashumi amabili kodwa ngempeJa imbongi isebenzise amagama amathathu. Oth' noma 1 wadi' 3 Uyasenzela futhi ezinye izinhlobo zokuxhumana uJiyane uma ethi: a) Ebigezwa uDukuza neNkisimana, Beyigeza bebheke kithi kwaZulu, Nanamhlanje abanini Mbozama basamangele, Kumangel' uManqondo wakwaShiyabanye, Kwamangal' uPhampatha wakwaNkisimana. Abuye axhumanise kanje: b) UNdab' ugijime ngokhal' olude, olubanzi, Eya koMzilikazi kaMashobana, AbakwaMashobana belelesile, Bazibukul' itshe Iinemamba. Aphinde athi: c) UMvus' omnyama wawoSikhakha, Ovusel' abant' ukuhlatshwa. Sigcine uma esethi: d) Ibhaka lamanzi lawoNdikidi, Usibekel' iZinkomo zamaSwazi zanyamalala, NeZimpondonde zanyamalala, NoNgwane kaZikode wanyamalala. 139 Okuma kanje emidwebeni. a) I - I - I Kumangel' Kwamangal' - b) I - 1- kaMashobana, IabakwaMashobana i- c) I UMvus' IIOvusel' d) 140 basamangele zanyamalala, zanyamalala, wanyamalala. 6.3.5 Ifanangwaqa UGilgillan noScheffler, (1995: 164) bachaza kanje: (AJliteration) is the repetition ofthe same letter or sound in a sequence ofwords. The recurrent sound usually occurs at the beginning ofa word. UCuddon, (1976:27) uyavumelana noGilfillan, ababeke ngenhla, uma vena ethi: A figure ofspeech in which consonants, especially at the beginning ofwords or stressed syllables, are repeated. UMaphumulo noThwala, (1992:103) babeka kanje: Ufanangqwaqa usho ukuphindaphinda ongwaqa abafanayo emshweni owodwa. Lokhu kungukudlala njena ngongwaqa abathile ukuze kuveJe isigqi noma umgqumo othile emigqeni. Ake sibheke lesi sibonelo sikaJiyane uma ebonga iNkosi uDingane kuNyembezi, (1958:47) ethi: Inkom'ekhal'osigini kwaka Nh/apllo, Umlomo yawubheldsa kwa~ulu, I~igwe ~onke ~iyi~il' ukulila, Y~akala kuNhlapho, kwaMlambo, lye yegwiwa, ngamaNtungw'akwaKhumalo, AmaNtungw'esabukumehleJa. Lapha uJiyane usinikeze ungwaqa u -~-. UJiyane lapha udlala ngalo ngwaqa ukusakhela isigqi kanye nomgqumo okuyinto ebalulekile ezinkondlweni nasezibongweni. 141 6.3.6 Ufanankamisa UFrye nabanye, (1985:52) babeka kanje: Assonance is a repetition ofmiddle vowel sounds: fight- hive, pane, make. Assonance, most effective on stressed syllables. is often found within a line ofpoetry, less frequently it substitutes for end rhyme. UCuddon, (1976:60) uyichaza kanje: Sometimes called "vocalic rhyme", it consists of the repetition ofsimilar vowel sounds, usually close together, to achieve a particular effect of euphony. Isichazimazwi i-The Oxford Paperback Dictionary, (1994:45) sinikeza le ncazelo: Resemblance ofsound between two syllables. a rhyme depending on similarity ofvowel .sounds in syllabfes that do not form a complete rhyme or In consonants only. UGilfillan no5cheffier, (1990:160) bona bathi: Assonance is the repetition ofsimilar vowel sounds In a sequence ofwords. Kanti uMaphumulo noThwala, (1992:103) bona bathi ngofanankamisa: Ufanankamisa kusho ukuphindaphindwa kwemisindo yonkamisa abafanayo emagameni amabili noma angaphezulu kepha ahlukene. Lokhu kuphindaphlnda kwenzeka konkamisa kuphela hhayi kongwaqa abatholakala kUlawo-magama. Ukuphindeka konkamisa kwenza umSlndo omnandi kanti nenkondlo (izibongo) kuyinika lsigqi esithile. 142 Ake sibheke lesi sibonelo kuNyembezi, (1958:50) lapho uJiyane ethi khona: USobgthintele, UMg&mufelE, OWgfgmufef'gbgfgzi ngmgdodfL Wg&mufel'iZintombi ngmgsokg. Singabuye futhi lesi sibonelo kuNyembezi, (1958:46) uma uJiyane ethi: lsjzjb' esjseMavjvane, Dingane, lsjzjb' esjnzonzo, sjnzonzobefe, Sjmjnzjs' umunt'eth' uyageza, Waze washona nangesjcoco. Aphinde futhi uJiyane kuNyembezi, (1958:45) athi: Obuz'gmgnz' eMbozgmo gndukuweffL !!mgnz' eMbozgm'gSflI' ebgbgzfL Owel'iMbozgm'umntgkg.JgmfL Wgwel'iMbozgmo kwgshizizibg. Sibuye simthole uJiyane kuNyembezi, (1958:49) ethi: Wgmfgmfgthg wgkhgfuffL Wgthi bgygbgbg kgbgngnyongo, Uma imbongi ibonga iNkosi isuke ingamile nje kodwa isuke iphume yathi qekelele emabuthweni futhi yehla yenyuka igxumagxuma igiya ishaya ihhawu. Ngesikhathi yehla yenyuka, kudaleka isigqi nomgqumo. Yikho lokhu kanye okuvusa usinga emabuthweni ikakhulu uma esechelwe ngezintelezi. 143 6.3.7 lfuzamsindo I-Elements of literature, (1993:313) ichaza ifuzamsindo ithi: One way poets creates images ofsound is through Onomatopoeia or words that echo the sounds they refer to. Onomatopoeia is an important element in creating the music ofpoetry. UMaphumulo noThwala, (1992:104) bona balichaza kanje ifuzamsindo: lfuzamsindo lisho ukusetshenziswa kwegama elifuza noma olilingisela lowo msindo asuke ulingiselwa. lfuzamsindo lisho ukusetshenziswa kwamagama okuthi uma ephinyiswa asho noma akhombe incazelo yawo. Lo msindo wenziwa ngamagama asuselwa emsindweni wezinto ezithile. Uthi lapho uwafunda lawo magama bese uyazikhumbula lezo zinto le misindo esuselwe kuzona. lfuza lisuselwa kusenzukuthi. Ake sibheke lez; zibonelo lapho kwakhiwe ibizo noma isenzo kususelwa esenzukuthini. UJiyane kuNyembezi, (1958:46) uthi: UNomashikizela, UMashiy'imp yakhe. Ibizo uNomashikizela lisuselwa esenzukuthini u- shiki bese kwakhiwa isenzo ukushikizela ibizomuntu-ke kulesi senzo seNkosi uDingane noMhlangana noMbopha lapho bajika baphindela emuva bathi shiki, bephenduka, beyobulala iNkosi uShaka, amabutho wona abe eqhubeka eyohlasela kwaSoshangane. Esinye isibonelo kuNyembezi, (1958:48) lapho uJiyane ethi khona: UMatshiwulana ongazembe lomlungu 144 Obengababel'ukuya kwaMashobana, Ubeyocel' inkwel' eMhlahlandlela, Ethi kumbe bangamtshwekela. UMatshiwulana umsuka wakhe use senzukuthini "tshiwu". URycroft noNgcobo, (1988:149) bachaza kanje: The praise - name uMatshiwulana may possibly be related To ideophone ?'tshiwu'~ Amabizo uNomashikizela noMatshiwulana akhOmba nokho, ubulili besifazane. Isizathu ukuthi iNkosi uDingane lapha yayenze izenzo zomuntu wesifazane. Isenzo sokuthi indoda yehlukane namadoda amanye futhi eya empini, eyolwela isizwe, iphindele ekhaya, ubugwala obuwubuvaka obabungenziwa kwaZulu kanti isenzo sokuzuma indoda enye sasenyanyeka kakhulu. Ukutshiwula-ke khona ukuluma omunye ngomlomo ngamazinyo. Amadoda kwaZulu ayelwa ngezandla hhayi ngomlomo. Abe engathethisani njengesimame. Kanjalo futhi nalezi zenzo ezilandelayo khafula kususelwa kukhafu: Wamfamfptha wakhafula, Wathi bayababa, kabananyongo. (Nyembezi, 1958:49). WamtshobotsheJa < tshobo Owadl' uPiti kumaBhunu Wamudla wamtshobotshela. (Nyembezi, 1958:48). 145 Wanyamalala < nya Usibekel'izjnkomo zamaSwazi ZiJnvamalala. nezimpondonde Zanyamalala, noNgwane kaZikode Wanyamalala. (Nyembezi, 1958:49). Bhambatha < bhamba Obhambath' iNgome phezulu zaphum'izinkomo zikaBheje zamlandela, ziphume zimqini zonkana. (Nyembezi, 1958:50). UMshingiJj < shingili UMshingili ongazindlovu Zihlatshwa nabanini mahlanga. (Nyembezi, 1958:50). Ukushingila ukuphenduka ubheke okwakujwayeleke kusadliwa ngoludala ukuthi uma insizwa ibona intombi iyinhle futhi iyithanda yabe icela ukuthi intombi iyishingilele. Intombi isizophenduka ibheke bese iphakamisa lokho ekubhindle iveze izinqe. Insizwa-ke isizobonga iqale yeshele. Uma-ke ayinazo izinqe kodwa inesishwapha. NgesiZulu kuthiwa akusishwapha wena owabona indlovu ifulathele. 6.4 Isiphetho Kuyaphawuleka-ke ukuthi uJiyane isakhiwo sakhe ezibongweni zeNkosi uDingane sihlaba umxhwele. IZibongo zeNkosi uDingane zinonge kahle ngolimi Iwazo futhi zinesigqi esisezingeni eliphezulu eliqhathaniseka neminye imisebenzi yobuciko 146 eyaziwa umhlaba wonke. 147 ISAHLUKO 7 7.0 ISIPHETHO NEZINCOMO 7.1 Ukuhlaziywa kocwaningo Sikholelwa ekutheni ikusasa lethu ngolimi Iwethu njengesizwe samazulu nama Afrika jikelele Iiyacaca kahle uma sibheka izinguquko ezenzekayo, sizwa nezinkulumo zababusi zimemeza ukuvuselela ubu-Afrika. Sikholelwa kulo mbono kaDlomo, (1948:85) othi: When men seek for first and fundamental pnndples, they go back to the beginning, to the years ofancient times, to the work and spirit oftheir forefathers. We cannot build by foresaking our origin. We mustgo back to go forward, and employ the process ofliterary necromancy. The primitive in the embodiment ofthe fundamental. Originality is not the quality ofbeing ahead ofthe times, but the capacity to discover a simple, fundamental law that others in their march forward, have missed. Sisesikhathini lapho sizama ukuzakha sibe ngabantu, siziqhenye ngobuthina. Ukuze sikuzuze lokhu ukuze siphumelele kule njongo yethu yokuya phambili, kuhle siqale ngokubheka emuva, sibuke lapho siqhamuka khona. Sicubungule, sikhethe okuhle kwalokho osekwazuzwa, sikucoshe, sikuthintithe size nakho kulesi sikhathi esiphila kusona. Uma sesizibona ukuthi sikuphi, sesilubekile unyawo sagxila saba nesiqiniseko sokuthi siphi lapho sikhona, sesingaqala-ke sihlele indlela eya phambili. Kufanele sibalekele amaphutha asake enzeka, singabe sisaphonseka ezikhisini abanye bakithi asebake baphonseka kuzona. 148 Singakhumbuzana ukuthi ezikhathini ezisanda kudlula cisho ezibalelwa eminyakeni edlule esemashumini amahlanu, iningi Iwentsha Iwabe lubukela phansi ubuZUlu nobu-Afrika ngezindlela eziningi, luthanda okwabezizwe zokufika. Ubumhlophe ngokwebala babuhamba phambili kuwona wonke umuntu. IZinsizwa nezintombi zifuna ukuba mhlophe ebusweni noma izingalo nemilenze kumnyama. Izintombi nezinsizwa imbala zabe zizikalabha ngezimonyo nezigcobo ezikhucula isikhumba esimnyama kusale esimhlophe. Kwakuculwa emishadweni kuthiwe: Wamuhle makotJ Wafana nekhaladi OkwakuholeJa ekutheni intombi ezogcagca yabe icasha ingaphumeli elangeni amasonto ambalwa ngoba phela kuzogqunqa ibala Iibe mnyama ukuze ibe "mhlophe" kakhulu ngosuku lodwendwe. Sebezokikiza-ke omama bekhetho, besondela eduze komthimba bathi: Akamuhle nJe umakotJ ungathi umlungu III Kil Kil Ki 11' OkwakuyinkoleJo yokuthi umuntu ompisholo ngebala mubi kodwa onebala elimhlophe muhle. Kwabe kungaqhakambiswa "ubudoni bamanzi" kodwa kukhulunywa "ngobunkwishe/ana". Nokho namhla iningi lalaba "bahlophekazi" banezihlisa ezibafikisela amahloni. Imvunulo yomdabu yakithi kwaMalandela ike yabukelwa phansi, abanye baze bathi iyanuka. AmaSonto nawo imvunulo ayibona ingeyabaHedeni, izoni. Ukubhinca imvunulo kwaba into yabafaka iZiqhaza. Lokhu kuze kwaba nomtheJela nasezinweleni ngoba bezishiswa zeJulwe ukuze umuntu afane nabokufika baseNtshona/anga. 149 Ulimi Iwakithi nalo ludlule kuyona le nkinga njengoba amagama esiZulu izingane bezingaqanjwa ngawo noma kube khona elesiZulu elasekhaya kodwa esikoleni, esontweni nakumaziSi kube elesiNgisi futhi eliseBhayibhelini. Bekwenzeka uma umfundi ebizwe ngomunye ngegama lesiZulu lasekhaya esikoleni, sekuyoliwa endleleni ebheke ekhaya ngoba ephoxiwe. Kanjalo nabefundisi ngeke bambhabhathize umntwana ngegama lesiZulu nomabhalane engeke amsikele umuntu umaziSi onikeza igama lesiZulu. Nazo izibongo zamakhosi oHlanga lezi ekade sizicwaninga, bezibukelwa phansi kanjalo nomculo wesiZulu ofana nesicathamiya bekuyinto yabantu abangafundile. Uze wanakwa lapha kubo e-Afrika umculo wesicathamiya uma seSizwa ngaphesheya ukuthi ulozongo lolu. Lapha e-Afrika besiwubiza ngengoma-busuku. Isibonelo esingasithatha esaMambazo aMnyama, athola udumo phesheya kwezilwandle. Mayelana nobunkondlo nezibongo nakho konke nje uNgcongwane, (1974:2) uyavumelana nombono kaDlomo ongenhla uma enika lesi seluleko: The Western poets discovered themselves through the study ofclassic poetry. They were influenced by it for generations until they developed other forms ofexpression. Sibonakala sithi: MAYIBUYE I-AFRIKA khona lapha olimini nasemasikweni njengoba nakwezombangazwe sinqobile yabuyiswa. Enye yezinjongo zalolu cwaningo ukuthi ake sibheke ukuthi siqhamukaphi isizwe sakwaZulu, sakhiwa kanjani, ababumbi base bangobani? Lapha kade sihlaziya izibongo zamakhosi oSelwa akwaZulu, sigxile eNkosini uDingane kaSenzangakhona. Izibongo ziqukethe umlando weNkosi nowe5izwe. 150 UKhathi, (1985:4) ubeka kanje: The history ofa nation was recorded and revised each time the imbongi recited. This cemented the idea of unity - the King being one with his subjects. National pride was always partofthe imbongi and izibongo. Imbongi iyayichaza iNkosi uDingane isimo save njengebala, isakhiwo nomzimba wayo uma ithi: UMbombosh'omnyama (Nyembezi,1958:45) Lapha sithola ukuthi iNkosi uDingane yabe impisholo isikhumba sayo noma nje ke yabe insundu, ingamunwe. UJiyane ukhombisa ikhono eliqondile lokumchaza ukuthi wabe eJuhlaza ngebala. URycroft noNgcobo, (1988:101) babeka kanje: Among eyewitnesses, Gardiner mentions Dingane as being very dark in colour: 'Being composed ofseveral tnbes and conquered nations, a great difference ofcomplexion is perceptible among the Zoolus, some few are nearly as light as a copper as the Bushman on the borders ofthe colony, buta dark chocolate is the prevailing shade, though others, especially from the neighbourhood ofDe la Goa Bay areJet black. Dingane himselfis nearly so. Another eye-witness, Lunguza, describes him as ''dark brown in colour': Imbongi uma isiqonde isakhiwo sesidumbu seNkosi uDingane ithi: UPheqe ongakumana kwamaqhikiza (Nyembezi, 1958:50). 15 J INkosi uDingane yabe inesakhiwo sesidumbu esimisise okwesentombazana, izinqe zithe pheqe wena owabona intombazane esikhulile. Intombazane ikhula ikhule ize ifike ezingeni lapho isakhiwo sayo sehluka kwesomfana. Kanjalo futhi umzimba weNkosi uDingane wabe uneziboya njengoba siyizwa imbongi ithi: UBhungebhu ongaOOya bengonyama (Nyembezi, 1958:48). UNyembezi, (1958:48) uluchaza kanje uBhungebhu: (UDingane) wayenembunga entanyeni imbunga yezinwele ezithambile entanyeni ngemuva. Uma sibheka lawa magama uJiyane awasebenzisile amane: UMbomboshe, UPheqe, Ubhungebhunge no-UMpha akhiwe esuselwa kwisenzukuthi kanye nebizo nesenzo: moo - isenzukuthi pheqe - isenzukuthi imbunge - Ibiza pha - isenzo Lezi zibonelo ziyasinikeza isithombe esicacile seNkosi uDingane. Izibongo ziyaqhubeka zisinikeze ukuthi iNkosi yabe izalwa obani, kuphi, unina nodadewabo, omafungwase. Uma imbongi ithi: UVemvane lukaPhunga nOMageba, (Nyembezi, 1958:45). 152 Ibuye ithi: OweI'iMbozam' umntakaJama, (Nyembezi, 1958:45). UPhunga noMageba okhokho kanti uJama uyisemkhulu weNkosi uDingane. Imbongi ibuye ithi kuNyembezi, (1958:52): Angahl'athathisihlang'asihlom'umgobo, Ame ngas'emnyango kwaMpikase, NakwaBhibhi, kuze kus'evevezela Engasalalanga nabuthongo? UMpikase kwabe kungomunye woNdlunkulu beNkosi uSenzangakhona, uyena ozala iNkosi uDingane. Lo Ndlunkulu, uMpikase wabe ezalwa isikhulu saseMaqungebeni sozalo lukaMlilela njengoba sizwa imbongi kuNyembezi, (1958:50): Ithol' elinsizwa lakokaDonda, Bihambe liwakhahlel' amany'amathole, Odadewabo beNkosi uDingane esizwayo ngabo uBaleka noSikhakha. Babalulekile odadewi3bo ngoba bangomafungwase. Imbongi kuNyembezi, (1958:46) ithi ngodadewabo: USela lintongande lawoBaleka, Uthabath'umshiza lawetshatha, Uyawugale/a ngaw'eMaNkenganeni. Umvus' omnyama wawoSikhakha, OvuseJ'abant' ukuhlatshwa. 153 Abafuwabo asizwa kakhulu ngabo ngoba iNkosi yayingabafuni ibabulala ngoba yesaba ukufela umbango. UJiyane uphumelele ukusibekela ukuthi iNkosi izalwa ngobani ngasohlangothini lukayise kanjalo nakolukanina uMpikase waseMaqungebeni ezalwa uMlilela. Siyezwa nangodadewabo. Kunombono wokuthi wabe ephatha isihlangu esinkone njengoba ebongwa kuthiwe: Inkon' eth'isankona kwaphuk'isihlalo. INkosi uDingane yabe iphana njengoba sizwa imbongi ithi kuNyembezi, (1958:51): Umpha nkom'inabele. Ibuye ;thi ku Nyembezi, (1958:48): UVezi bath' umoya mnandi ngokunuk'inyama. INkosi uDingane yabe iphana ngezinkomo, ingakhathazeki noma sezimithi, sezifake amabele kanti futhi esigodlweni inyama yabe iphekwa ngomhluzi wenye, kudliwa, kufinywa ngendololwane njengoba abusisa namaBhunu mhla eze abulawe. Amadoda kwaZulu abe engab;zwa ngamagama kodwa ngemizi yawo kanjalo namakhosi. Nanamuhla oBaba babizwa ngezindawo abaphuma kuzona. Siyaye sizwe enkulumweni kuthiwa: 154 INkosi yakwaKhetha, UMntwana waseNkombabantu, UBaba waseSikhawini. Kanjalo nakuyona iNkosi uDingane siyezwa ezibongweni kuNyembezi, (1958:47) kuthiwa: Wathi bayobon' inkundla yakith' eMgungundlovu Waze wafika ngaphakathi kith' eMgungundlovu. UMgungundlovu ikomkhulu leNkosi uDingane. Imbongi ithi "kithi" ngoba nayo iyingxenye yeNkosi. Umuntu onguMzulu noma isibongo sakhe singesona esakwaZulu, engowakwaMthimkhulu, kodwa kwaZulu kukubo. Siyezwa nangezigameko Zi!Jyo zezimpi, iNkosi uDingane elwa noMzilikazi, elwa namaBhunu aze ahlasele naseSwazini. Lokhu kusinika umlando njengoba sizwa ukuthi impi yeNkoSi yabe ihlabana kanjani, ngobani. Ngesikhathi iNkosi uDingane ihlasela uMzilikazi: AbakwaMashobana belelesile, Bazibukur itshe linemamba, Sebejiyelwe nokulisibekela. (Nyembezi, 1958:47). . Ingxenye le yezibongo indke esenzweni semfene uma "izingela", ihamba izibukula amatshe ifuna ofezela. Uma ike yathi iyaligumbekeleqela itshe, yafumana inyoka, i1iphindisela ngesikhulu isinono bese ishaya ichitha. UMzilikazi, ngokukaBryant, (1929:42) wahlaselwa kabiJi n90-1830 nango-1837 lapho washaywa waqothulwa njengoba kubalwa oNgina, oNgiyalile, oMahabulingwebu noGundanekumitha. 155 Kanjalo noma uZulu esebhuqabhuqa amaBhunu ngomhla ziyisithupha kuNhlolanja kunyaka ka-1838 esigodlweni eMgungundlovu. Sithola uhla olude IwamaBhunu afayo, umholi wawa uPiti, oMzibhelibheli, oMazinyansakansaka noSisini. Unyaka ka-1839 iNkosi uDingane yahlasela ngawo eSwazini lapho uZulu abulala khona oNzimazane, oHoho, oSiphika, oPhambana nabahluzayo noNozizwana. Izibongo ziqopha umlando wesizwe noweNkosi. UJiyane ukhombisa ikhono e1/phezulu njengembongi. Singake sibheke is/fan/so lapho kuze kwavumbululeka umcwaningi athe esiphikayo. Is/bone/a: USingquma kakhu/umi- kanam/omo, Akanjengod/od/wane /wakithi kwaBu/awayo. Ukuphika akuthi: ?kakhu/umi kanam/omo, akanjengod/od/wane. ka kana Akanie 1. 2. 3. uh/amvu izinh/amvu izinh/amvu u- ka- no -a no -i kusakhela ukuphika okusezingeni eliphezulu le nkulumo. U -ka, u-i no -a izakhi eziphikaya ngakolimi IwesiZulu - kodwa uma imbongi isenzela lokhu ngesikhathi seminyaka yawo - 1800 futhi ikuhlanganisa kahle kakhulu novuthondaba kwenza abacwaningi basibone isidingo salolu cwaningo. Ulimi lukaJiyane olunokubhula kanye nobunzululwazi lapho ethi: Vezi kaf'abantu, Kosal'izibongo 156 lzona zosale zibadalula, [zona zosale zibalilel' emanxiweni. Lawa magama ashiwo eminyakeni engaphezulu kwekhulu namashumi ayisithupha. Uma lawa magama uwacubungula ayabonakala ukuthi ayathombululeka namhla kanti abaphile eminyakeni eyikhulu bawathola ethombululeka. Ubunkondlo uyabukhombisa ngolimi Iwakhe olujulile uma ethi: lndiha lebabayo enjengesibhaha Sona simababa kuMahashanga. Igama leNkosi uNdaba, ongumazala-makhosi, uyalisebenzisa impela kwamanye amadodana eNkosi uSenzangakhona kanti igama likaDingane ulisebenzise kanye. Umbeka kahle kanje uNdaba: lzibuko likaNdaba, Elimadwal'abushelelezi, Loshelel' uPiti nendodana. UPhawu okuyisifengqo (isithombemagama) esibadidayo abaningi usisebenzise kahle njengoba enze esizibeni nasovemvaneni. UJiyane usebenzise ihaba ngendlela ephakeme kakhulu uma sibheka lesi sibonelo: Obhambath'iNqome phezulu, Zaphum'izinkomo zikaBheje zamlandela, Ziphume zimnqini zonkana. Uze wahJobisa ngefuzangwaqa u-~-. Nenhlonipho ayisebenzisile uJiyane yenza izibongo zeNkosi uDingane zibe sezingeni eliphezulu njengoba esebenzisa amagama afana nokulelesa, ukwena. 157 Imbongi uJiyane kuyavela ukuthi wafa engumuntu onothile ngenxa yokusebenZisa ikhono lakhe lokubongela nokuthi wazakhela udumo esizweni njengoba nabamhlophe bokufika baze benza ucwaningo babhala namabhuku ngaye. OSolwazi, ababhali bamabhuku nabacwaningi uma beklelisa iZimbongi uJiyane bambeka phezulu njengoba okaThabizolo enzile (1975:403). UJiyane singamfanisa nabo abombangazwe banamhla (osopolitiki) abayishayangapha baye ngapha - abaphika akade bekusho njengoba simuzwa ebiza iNkosi uDingane ngo "Vezi" abuye amlahle athi "Wawel' iMbozamo kwash' iZiziba, beyigeza bebheke kithi kwaZulu.... lsakhiwo sikaJiyane sishayelwa ihlombe uma ubheka impindwa ehambisanayo neminye imikhakha yemibhalo. Isibonelo: amaculo esonto nezinganekwane. Ukuxhumana kutholakale kukwazi nokuthi kwethulwe ngemidwebo. 7.2 Izincomo Umsebenzi wezibongo ungomunye webaluleke kakhulu okufanele ukuthathelwa phezulu MhiuqhlJt5helwe phambili. Kufanele isizwe sikhumbule imikhosi nemidmbi yasa emihle, siyibuyise, siyigubhe. Siqonde imikhosi enjengowokweshwama, umkhosi womhlanga, nomkhosi kaNomkhubulwane. 5enze nemigubho yamaqhawe njengoweLembe namanye amaqhawe. Imikhosi nemicimbi enjena iyona ehlanganisa isizwe, isibumbe. Isizwe samaZulu kanye nesamaSwazi zibonakala zikuthanda futhi zikuzama lokhu. lZizwe zithi uma zihlangene kule mikhosi kube khona nabaholi bazo ruthi zihlobe imvunulo yazo yomdabu. 'Zjyaye Zihube amahubo amadala avusa amadlingozi kube khona nezimbongi zibonge amakhosi amadala nasekhona okuthathwa 158 njengomkhuleko wesizwe. IZibongo ziwumkhuleko wesizwe osibumbayo, usixhumanise nabangasekho, amadlozi. UDonda, (1999:297) ubeka kanje: KunenkoJo yokuthi iSintu sifinyelela kuMdali ngamadlozi. UMvelinqangi uyiThonga elikhulu ayakhoJwa futhi amaZulu ukuthi kunempilo emva kokufa. Imibono le ayingqubuzani nenkolo yeBhayibheli ngakho uZulu akalahJekile. lzibongo ziyingxenye yobuciko bomlomo ngakho-ke ukugxila ezibongweni kungaba nomtheJela omuhle ekwenzeni izifundo zolimi zibe nesisekeJo esihle. Ogogo uma bexoxela abazukulu iZinganekwane, babefundisa isikole sOjahidada ulimi, bebancelisisa ebeleni ulimi. lzinganekwane futhi ziba nesifundo ekugcineni. Lesi sifundo sibalulekile kumntwana osakhulayo, umntwana uma nave esenikezwa ithuba lokuxoxa eyakhe inganekwane, usethola ithuba lokuveza awakhe amakhono okuxoxa indaba. Umdlalo wokuphicaphicana wona welekeleJa umntwana ukuthi akhule ekhonweni lokushesha acabange efuna impendulo. Kwenzeka umcintiswano, yilowo nalowo efuna ukugqama aphendule kuqala. Kukho konke lokhu kugijima, isakhiwo sobuntu nenhlonipho esidingwa kakhulu isidalwa esingumuntu ikakhulu osakhulayo, kwande ukuziqhenya nokuzigqaja ngobuntombi nobunsizwa, ngobudoda nobufazi. ISiZulu sithi: "Inkonyane isematholeni". Uma sifundisa abantwana bethu izinto zesiZulu sakha uZulu wakusasa. Abaholi bemfundo kudingekile ukuthi bafundiswe ubudko bomlomo. 159 Izikole kufanele zihlele imincintiswano yokuhloba ngemvunulo yase-Afrika, imincintiswano yokusina nokugiya komdabu kungaze kube nemincintiswano yokuqeketha izibongo zamakhosi, imindntiswano yokuxoxa izinganekwane kanye nemindntiswano yokubhala izinkondlo. Kungakuhle nabagcagcayo bakhuthazwe ukuhloba ngemvunulo yoMdabu, nezikole zikhuthazwe ukuthi abafundi banikezwe izinsuku ezithile onyakeni abangavunula ngazo badle nokudla koMdabu, njengezinkobe nemifino. Imisebenzi kaJiyane iyasetshenziswa ezikhungweni zemfundo ephakeme kanti zingasetshenziswa nasezizindeni zemfundo nasemazingeni aphansi kukhule kuye phezulu njengezihloko zezingxoxiswano (topics for essay writing and debates). Izihloko ezinikeza inselelo zivuse nodlingozi ezithi: Vezi kofa abantu kosala izibongo Izizinda zemfundo ephakeme njengayo iyunivesithi yakwaZulu ingahlonipha iZimbongi ezithile njengo Nsukuzenkosi Dlamini ngemiyezane yokubahlonipha ngemisebenzi yabo ehlonishwayo umhlaba wonke kwakhiwe nezikhwama zemifundazwe. 160 IMITHOMBO YOLWAZI Bamet, R.K. Becker, P. Becker, P. Bryant, A.T. Bryant, A.T. Chevalier no Gheerbrant Cope, T. Cornett, E.PJ. Crandell, S.J. Cuddon, J.A. 1964 1974 1964 1965 1929 1969 1968 1965 1963 1976 The Third Bamhart Dictionary ofNew English. 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