PAINTING OF A FINE LOOKING DEAD MASEKO NGONI WARRIOR

Below is a painting of a dead Maseko Ngoni warrior as drawn by Sir Harry Johnston during the war against Yao slavers around  1890s. Below is a vivid description of the realities of war and the circumstances that led to the discovery of the body of this brave warrior.

In a secluded part of the precincts amid the scattered vegetation of the village outskirts I suddenly came across the body of a fine-looking Angoni, not many minutes dead. He might have been fighting on our side; he might haven been hired by the Arabs as one of their raiders, but someone had killed him with a bullet  through the head and he had fallen in his tracks, in all his panoply of war, scarcely conscious of the object for which he fought. His right hand still grasped the stabbing spear, his left still held the ox-hide shield. His throwing spears had flown from his hand and were scattered on the ground. Grimmest sight of all — four vultures had already arrived on the' scene to examine him. Two birds promenaded up and down with a watchful eye, ready on noting any sign of returning consciousness to take their departure; another bird, somewhat bolder, stood on one leg and inspected him as might a thoughtful surgeon; and the fourth whirled in circles on out-spread pinions round the body, wishing to settle but frightened, in case after all it was a swoon and not a death.

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NOTE ON CLICKS IN THE BANTU LANGUAGES

Author(s): A. Werner

Source: Journal of the Royal African Society, Vol. 2, No. 8 (Jul., 1903), pp. 416-421

Note from moderator: Alice Werner worked as a Blantyre Mission missionary in Nyasaland in 1890s and was more acquainted with the Maseko Ngoni having worked among some Maseko Ngoni as a teacher. 

IT is generally conceded that the clicks which occur in Xosa, in Zulu, and, to a limited extent in Sesuto, have been borrowed from the Hottentots. Accordingly we find a greater number of click-words, though not a greater variety of clicks, used by the Xosas than by the Zulus, the former having been more in contact with the previous occupants of the country than the latter. Dr. McCall Theal (History of South Africa, II., 196) says that the clicks "were introduced by females spared when the hordes to which they belonged were conquered, as is evident, not only from tradition, but from the words in which they occur being chiefly those pertaining to the occupations of women." This, however, scarcely holds good, at least as far as Zulu is concerned, as the following list of words (which might easily be made longer) will show. (It is scarcely necessary to point out that c stands for the dental click, q for the palatal, and x for the lateral).

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Some Notes on Angoni by Alice Werner

From 'The Natives of British Central Africa', 1906.

The Angoni were originally a Zulu clan who came from the south, under Zwangendaba, about 1825, and incorporated with themselves large numbers of the tribes whom they conquered by the way, so that there are now few, if any, of unmixed descent remaining. The 'southern Angoni '—formerly known as 'Chekusi's people'—are mostly Anyanja ; but there were, in 1894, a few head-men and others, besides Chekusi's own family, who spoke Zulu, and some of the elders wore the headring, but of a different pattern from the Zulu isigcoco (which is a smooth, round ring), being more like a crown done in basket-work. The northern Angoni (Mombera's people) all speak Zulu, with considerable dialectic modifications, such as the gradual elimination of the clicks, and the substitution of r for l. But their speech is quite intelligible to Zulus from the south. As already stated, there is a great variety of types. The young warriors introduced to me under the name of 'Mandala's boys ' (Mandala was the brother of Chekusi or Chatantumba, at that time chief of the southern Angoni) were big, swaggering, long-limbed fellows, somewhat vacant of face, and, I think, somewhat lighter in colour than the sturdy little men who went to work on the Blantyre plantations. But whether the difference

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The History of The Angoni According to Alice Werner

Note: Alice Werner worked as a Blantyre Mission missionary in Nyasaland in 1890s and was more acquainted with the Maseko Ngoni having worked among some Maseko Ngoni as a teacher.

It is not known when the Zulus moved southward into the territory they now occupy, and where they must have been settled for some generations before thebeginning of the nineteenth century, as the graves of at least four kings (some say eight), of earlier date than that epoch, are still to be seen at Mahlabatini, in the valley of the White Umfolozi. In 1687 they, and tribes allied to them, seem to have been in peaceful occupation of Natal and Zululand, living so close together that migration on a large scale was impossible. Yet, about the same time, the Amaxosa, or 'Cape Kafirs,' who are very closely related to them, seem to have been pressing on to the south ; and they reached the Great Fish River soon after the beginning of the eighteenth century. However this may be, the Zulu king Senzagakona had, about 1800, risen to a position of some importance, though still subject to Dingiswayo, chief of the Umtetwas in Natal. His son, Tshaka, succeeded in 1810, and,

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Eye witness Account of the Funeral of Chief Mmbelwa I in 1891.

The following is an account, by an eye-witness, of the funeral of the Angoni chief, Mombera, who died in 1891:—

' Men were there from all parts of the tribe, sitting in the cattle-kraal—an immense enclosure open to the sky. Before the grave was dug, one of his brothers jumped up, and placing his hands behind his head, advanced towards the place of burial, mourning all the time and performing a sort of waltzing movement. All the men at the same moment jumped to their feet and stood mourning. After this subsided, the digging of the grave was proceeded with. It was not finished till next day. Meanwhile, companies of people were coming and going, and on entering the village, stood mourning and crying at the top of their voice, "Baba be! Baba be!"¹ Before the body was brought out, there was a curious procession of his wives on their hands and knees to the grave, decorated with great bunches of feathers that only the chief is allowed to wear. Soon after, the body was brought in, rolled in cloth, and deposited in the grave in a sitting posture with his face to the east. This was the signal for all jumping up, and closing round the grave in a big circle, and there mourning and rending the air withcries. Only men were allowed in the kraal at this time. (The Zulus never allow women in the cattle kraal at any time.) They stood with their shields over their heads, crying out. Afterwards the young men came marching in in companies and stood mourning for a little, then retired. Meanwhile they were depositing in the grave along with him an immense amount of calico, dresses, etc. — I dare say the accumulation of years; cooking-pots, drinking-vessels, mats, and pipes also went in. During this time, the women were mourning in their own style and causing a fearful din. They appeared as if bereft of their senses, catching one another, and going through some queer movements.'

Note

1. Baba ='father'

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TOTEMISM IN CENTRAL ANGONILAND

From the book 'Totenism and Exogamy,' 1910.

The population of the Nyasaland Protectorate includes many tribes belonging to different stocks and speaking different languages, but they are all members of the great Bantu family. Of the various stocks the Nyanja-speaking the Bantu peoples are the most numerous and important. They include many tribes, amongst whom are the Amananja, the Ambo, the Anyanja, and the Achewa. The Angoni, who give their name to Central Angoniland, a district of the Protectorate lying at the south-west end of Lake Nyasa, are a Zulu people, who having rebelled against the despot Chaka were defeated by him and fled northward, crossing the Zambesi in 1825 and settling in the country to the west of Lake Nyasa. They have intermarried with other tribes, particularly with the Achewa, so that they are now a mixed race; but the northern Angoni still speak the Zulu language, though with some dialectical modifications. At present the Angoni are not so much a separate people as a ruling caste dwelling in the midst of British Central African tribes whom their ancestors conquered.¹ The natives of British Central Africa live chiefly by agriculture. The chase is a subsidiary pursuit, and except among the Wankonde, at the north end of Lake Nyasa, the keeping of cattle is an accident or an appanage of chieftainship. Among the principal crops raised by the natives are maize, millet, rice, beans, sweet potatoes, yams, pumpkins, and tobacco. The arts of weaving, pottery, and basketry are practised by the people, and they are acquainted with the working of iron and copper. Their houses are for the most part circular in shape with walls of wattle and daub and thatched roofs.²

The Nyanja-speaking natives of Central Angoniland are divided into exogamous and totemic clans, some with descent in the male and others in the female line.Generally children take their clan from their father, but in some cases from their mother. The name of the clan is nearly always that of an animal, but sometimes it is that of a plant or other thing.³ The following are some of the animal names of clans :—⁴

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Notes on the Angoni and Achewa of Dowa District of the Nyasaland Protectorate

Extract from 'Notes on the Achewa and Angoni of the Dowa District of the Nyasaland Protectorate. by A. G. O Hodgson, Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 63 (Jan. - Jun., 1933) pp. 123-164.

I. ENVIRONMENT.


1. Geographical Introduction.

THE Nyasaland Protectorate consists of a strip of land some five hundred miles in length and approximately seventy miles in width, lying around the southern and western shores of Lake Nyasa, which is the most southerly and the third in size of the great East African lakes. The hot, low-lying plain which forms part of the Rift valley rises gradually from an altitude of 130 feet on the Lower Shire River to 1,600 feet at the level of the lake. To the west of this

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THE CLANS OF THE NGONI ACCORDING TO GT NURSE

By G. T Nurse , Clanship in Central Malawi pp 50-62 (1978)


As might be expected, the clan structure of the central Ngoni of Malawi is one which has developed from the system current in the Nguni lands of Natal and Swaziland towards the end of Mfecane, the period of disturbances surrounding the rise of the Zulu power. It was as a consequence of the Mfecane that the two Ngoni migration which terminated in central and east Africa set out from their original homeland. Some of the modifications which have taken place in the clan structure of the Maseko Ngoni have been due to the exigencies of the migration, while others are recognizably the consequences of contact with the Maravi.

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CLANS OF THE NGONI

By Margaret Read, Ngoni of Nyasaland (1956)

Ngoni clans had a particular role in their political and social organization. These clans had certain characteristics which distinguished them from the clans of the local peoples, and which they had in common with the Nguni group of the South-eastern Bantu. The use of the clan name in address and in thanking for gifts, the strict exogamy in the clans, and the hierarchy of rank among the clans—these were all of southern origin. Mrs. Hoernle,¹ writing of the social organization among the northern Nguni, said that the clan was called isibongo, 'a word referring more particularly to the name of the group'. The Ngoni spoke of their clan name as their cibongo, and they generally added 'that is my thanking name'. Dr. Kuper²  used the term clan for 'the furthest extension of kinsmen traced through the father or the mother'. She referred also to the sub-division of clans among the Swazi—a process of fission by which a

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Some Ngoni words And Their Meaning Taken Down by A Werner in 1894 Among The Maseko Ngoni

In a list of Zulu words as used by Chekusi's Angoni, which I took down at Ntumbi (West Shire District) in 1894, I find the words amaqanda (eggs), isixwembe (a wooden ladle), and licansi (a mat), all written with a k, subsequently corrected to c. This is more probably because my ear failed to discriminate between the clicks, than because my informant (a very intelligent old woman, who had lived for a long time at Chekusi's kraal, but, I think, was not a Zulu by birth) pronounced them alike; but it is possible that, in the course of their northern wanderings, the Angoni have reduced the three sounds to one. M. Edouard Foa (Du Zambeze au Congo Francais, p. 74) says that Mpezeni's people called the head-ring (isigcogco) chijojo, which looks as though they had substituted/(probably the French sound as in jeune is intended) for the soft dental click gc; but it is also possible that M. Foa (or his Mang'anja boys, if he did not get the information direct,) failed, like myself, to catch the click.

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A White Missionary's Take On The British War on Maseko Ngoni and Killing of Gomani I

By Miss A Werner, British Central Africa.

The Angoni, also called Mazitu, or Mavitu, are an offshoot of the great Zulu nation. It appears that their ancestors revolted from Tshaka at the turn of this century, and gradually fought their way northward, probably incorporating with themselves a great part of the conquered tribes. The name Angoni is applied to a great number of people who are pure Mang’anja, as being vassals of the red Angoni. They have adopted a few Zulu words into their language, and learnt to use the shield and assagai, which, in the wars of the quite superseded the Mang’anja bow, and almost equally so the rubbishy firearms imported by traders I do not propose to trace thewanderings of the Angoni,or the history of their raids. Constant references to them, under the name Mazitu (or Mavitu),¹ may be found in Livingstone’s “Last Journals ” and in Youngs “ Search for Livingstone,” and "Mission to Nyasa.”

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Some Interesting Observation By a Sympathetic Missionary Observer on the Language and Manners of the Maseko Ngoni in 1894

By Miss A Werner, British Central Africa.

The Angoni Zulu are like their congeners in the south, a fine, manly, warlike race. Dr. Elmslie says of Chekusi’s people, “There are now no Ngoni among them, and their language is Nyanja” (ie Mang'anja), but I think this is too sweeping. Certainly, in 1894, I saw and talked with an old woman from Chekusi’s kraal,who knew Zulu; and I was given to understand that the language was still spoken by some of the older headmen.

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The Stabbing of Shaka and Ndwandwe War that Led to the Movement of The Ngoni and Others From Zululand

by A.T Bryant, a Missionary in Zululand and Natal 

The evening was come, and brought an agreeable transformation of the scene. The bright variegated gaiety of the day had now become set in a background of jetty darkness, and, lit up by the lurid glow of bonfires of dried reeds, presented a weird and fascinating study in light and shade. It was a serenade in which the great chief was himself taking a part. Suddenly a terrifying shriek rent the air; and the fires went mysteriously out! The multitude was plunged in darkness, and confusion reigned supreme. Shaka the Terrible, Shaka the Divine, had himself been stabbed! Verily now hath come the end for many there present. What shall be done? The gathering wrath must be appeased somehow, else unhappy are they whose misfortune it must be to have to come near the wounded despot; for, says the adage, the wild-beast bites those who approach it. Now, the enemy whom Shaka just at that moment had uppermost in his mind was the Ndwandwe king, Zwide, whose power had not yet been broken and whose adherents, under Sikunyana, were even then threatening the

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SONGS OF IZANUSI (DIVINERS)

From: Songs of the Ngoni People by Margaret Read 1937

When trouble or sickness attacked the Ngoni their first act was go to the isanusi and ask him to divine for them the cause of the trouble. There were several grades of izanusi, from those in " private practice " to those consulted by the chiefs in big state affairs and in time of war.

The first of these songs is an initiation song of an isanusi. The second refers to a very old prophecy among the Ngoni that their final downfall would " by way of the sea," and which they interpreted as the coming of the Europeans. The next two songs (3 and 4) are those of a famous isanusi called Manyonkolo Camango, and the second one reflects the general despair at his death. The last two (5 and 6) I took from an old isanusi who still practises his art.

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SONGS OF INQWALA

From: Songs of The Ngoni People by Margaret Read 1937. When describing their songs and dances the Ngoni say " We had many beautiful dances but the best of all were those of inqwala." This took place in February at the time of the first ripening of certain crops, and seems to have a first fruit and fertility ceremony, as well as a general gathering of the tribe. These inqwala songs could be sung only at the time of the ceremony which lasted about one month. Before the inqwala was announced, and after it had been declared closed, no one could sing inqwala songs on pain of death. The ceremony was abandoned so long ago that most of the songs are forgotten, and the meanings of the fragments which are remembered are not at all clear. In this selection the third song refers to the invasion by the Ngoni of the Bemba country, and the fourth to the village of the father of Zwangendaba where the inqwala was danced.

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Native Characteristics, Customs, And Beliefs (Mainly Angoni)

From the book, 'Wild Life In Central Africa' by Denis D. Lyell  published in 1913

(From the moderator:  Please watch out for 18th and 19th century European biases and contempt of african traditions and lifestyle. )

Most noticeable characteristics of the natives—Internecine war in olden days —Witchcraft and the things it can do—A strange custom with children —Boiling water ordeal—Charms against death—Dead returning in the shape of animals—Digging up corpses—Cooking children of enemies— Names given to commemorate events—Old name for the Angoni race— Distribution of the Angoni tribe—Marriage customs—Women workers Polygamy defended for natives—The " White Father's" Mission— Strange legend about the Angoni trek—Putting not-wanted people out of the way—Strange custom to get a case heard—Kindness of natives to others of same tribe—Superstitions about planting crops—Hardihood under painful wounds—Bible not suitable for natives—Untruthfulness of natives—Civilisation not beneficial to natives—Fondness of hunting and meat — Natives good servants — Patience with natives best — Atrocities practised by natives—Mild justice inadequate at times—Love of children — Natives as soldiers—Adaptability in learning quickly— Liking for music—Cruelty to animals—Splendid porters—Staunchness at times—Mission boys—Missions discussed—A strange custom with pigeons—A funny native woman—Old Mpseni—Peculiar ideas with regard to births—Child murder—Impossibility of natives reasoning as do Europeans.

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PRAISE POEMS OF THE MASEKO AND JELE NGONI

By Margaret Read.
Excerpt from 'Songs of The Ngoni People'.

Praise songs of chiefs and great men are so well known in South Africa that it is unnecessary to explain them at length here. In Nyasaland the Ngoni are unique in possessing praise songs, some of which go back seven or eight generations. These praise songs are today " chanted " on state occasions before the chiefs, and the tradition persists of handing them on. The izibongo, or praise songs proper, belong to a group of songs which have no music but which are " chanted " in a kind of recitative, which only a few people know how to do. Other songs in this group are the izithokozo or thanking names, and the izigiyo which the warrior shouts when coming forward in his own solo dance during the umgubo dance. All people who have any claim to distinction possess izithokozo and izigiyo, but the izibongo appear to be only for chiefs of the royal house and a few other distinguished nobles whose houses in the past were near to, if not actually, royalty.

There are certain features in these praise songs to which it is worth calling attention in order to make comparisons with the similar group of songs in the south. In the first place, the phrasing and the words of the praise songs of the line of Paramount Chiefs vary in different districts. In Mwambera's country for example, one "pattern" of praise song is heard in Ekwendeni, another in Elangeni, in each the pattern being standardised unless a very brilliant umbongi or praiser added a phrase from his own isifua. In the second place sarcastic or even insulting remarks are sometimes found in praise songs. I am told they were permitted because no one could possibly believe them, "that is, it was, a form of high praise to say ludicrous things about a chief which could not be true. In the third place, some of the praise songs were " telescoped," praises of an earlier chief being included in those of a later one. As however this is the first time any of these praises have been recorded in writing, this " telescoping " may be a fault of the recorder.

I am including here four sets of praise songs, in three of which there are alternative forms. It is interesting to see what a degree of variation was reached, and it may be possible in comparison with praise songs in the south to find out some principles of composition of these praise songs with their variations. It may be on the other hand that, "the spirit bloweth where it listeth," and isifua must have its way, and eloquence its own poetic licence.

The arrangement of the sentences will be familiar to anyone who has listened to praise songs. The beginning of each sentence (marked with a capital letter) is on a high note, generally rallentando, and the notes descend to the end of the sentence, and are held again on the last note.

(I) Ngoni : " Izibongo zikaNgwana¹ kaGoqweni "

Bayethe baba !

Bayethe Nkosi !

Bayethe Gumethe !

Inkosi yelizwe lonke

Wena umzukhulu kaNgwana, kaGoqweni

Wena kaSongobe zamakhanda, kuyâmbatha amashoba ezinyamazana.

Wena wadabuka kwaShaka ebenkundla zitha, amachamani ngesidaba soluthuli.²

Wena wakwaMdladla uBanjwa, oBanjwa ngaMasokani.

Umzukhulu kaNaNqongwane³kaGoqweni

Wena okwenda okumnyama.

Wena osilo sabantu.

Wena ingudlangudla⁴inkunzi yamalanga.

Owaphuza ubende lwezinkomo.

Owabekwa ndawonye nezintaba.

Liyasha, liyasha ungenampendulo.

English : " Praise of Ngwana son of Goqweni."

Hail father !

Hail Chief !

Hail Gumethe !

Chief of the whole country.

You the grandchild of Ngwana son of Goqweni

You the son of Songobe of the military villages, clothed with armlets of wild animals.

You who came from among Shaka's people. Shaka who was the milking place of his enemies, the calf skin for the kilt of Lutuli.

You of the Mdladla who was captured, who was captured of Masokana.

The grandchild of Na-Nqongwane daughter of Goqweni. You whose marriage had sad omens.

You the wild beast of the people.

You the biggest of all other bulls.

You who drink the blood of cattle.

You who wast placed together with the mountains.

The sun is blazing, is blazing, and you do not answer.

(2) Ngoni : " Izibongo kaNgwana, kaGoqweni noGoqweni."

Wena owajub' imithi wajub' imiyomo⁵

Wena ontethe vuyana wahlom' izinsiba zezintethe.

Owaya phansi wakhwela phezulu, wayokuthabath' inkwenkwezi yokusa.

Hamba wena lokhu bakwalakho, uyokuthabatha amashoba ezinyamazana: ezinkomo anombeyebeye.⁶

Wena ukumbuyana umyandana wakadeni.

Kuyehla wayehla ndawonye nezintaba.

Wena wasel' ubende⁷bezinkomo.

Wena waqhamukana naboShaka, uShaka kaMbelebele.

Wena waghamukana naboNyathi ekaMashaane : eladuma lasibekela.

Izinkomo ezapheya ngamaganyazana.

Wena wadabukana⁸ naboMzilikazi

Wena wadafiukana naboMpakana kaLidonga

Wena wadaBukana naBoNdwandwa.

English: "Praises of Ngwana son of  Goqweni and of Goqweni."

You who cut the trees and who cut the mouths,

You the locust, who fixed in your hair the feathers of the locust.

Who went below, and climbed up, and went to bring the morning star of the dawn.

You go, since you are rejected ; you go and bring the armlets of wild animals ; those of cattle will be much disputed.

You who remember the fault of long ago.

In descending, you descend together with the mountains. You who drank the blood of cattle.

You who separated from the people of Shaka, Shaka of Mbelebele kraal.

You who separated from the people of Nyathi the son of Mashobane ; it thundered, it was cloudy.

Thou resemblest cattle which were finished by wolves.
You who originated with the people of Mzilikazi.

You who originated with the people of Mpakana son of Lidonga.
You who originated with the people of Ndwandwa.

(3) Ngoni : " Izibongo zikaGomani kaTshikusi."

Bayeth' nkosi

Wena umzukulana kaGwaya

Wena umzukulana kaNgwana

Umabanda tshembuzi tshenkomo tshinombalo
Wena owadla muntu lapha kuboNgala.

English : " Praises of Gomani⁹ son of Tshikusi."

Hail Chief

You the grandchild of Gwaya

You the grandchild of Ngwana

One who carries a goatskin shield, because he knows a shield of cow skin brings envy¹⁰

You who ate a man there among the Ngala people.

(3) Ngoni: "Izibongo zikaZwangendaba¹¹ kaHlatshwayo."

UZwangendaba omnyama ngabomu ophik' eziyakhanya
Obej' amehlo wabej' imiyumo

Ophuz' ingazi zamanye madoda

Indima azilingani nabakwazi kulima

Ivila elidl' amabele okulinyelwa

UMcethuli wezigodo nasekhaya uyacethula nakubafo uyacethula
Owel' UZembezi ngezinyawo

Bath' UZembezi aluwelwa luwelwa ngezinkonjane zimadada
Ohlangane ngengwe emahlabeyeni

Wathi ingwe izongiyamuyeya kanti ingwe izith' ezinye
Nango, nango, umbonaphi?

Umbon' emagumeni abonina.

English : Praises of Zwangendaba son of Hlatshwayo.

Zwangendaba whose intention it is to be black, whose wings are shining

Red as to the eyes¹² and red as to the lips.

Who drinks the blood of the other men.

The plots (which he hoes) are not equal to those of the people who know how to hoe.

An idle man who eats grain which is hoed for him.

Clearer of the stumps (which are in his way) ; at home he is clearing them¹³, and in the enemy country.

Who crossed the Zambezi by foot.

They say the Zambezi is not crossed, it is crossed by swallows like ducks.

Who has encountered a leopard on his left side¹⁴.

He said : the leopard will help me whereas the leopard is some enemies¹⁵.

There he is, there he is, where do you see him ?

You see him in the fences of his mothers.

(4) Ngoni: "Izibongo zikaZwangendaba kaHlatshwayo."

UZwangendaba omnyama ngabomu ophike kwakhanya.

Muka simuke wena owaliwayo

SingaNtungwa siyishashazi lapha abantu bafa ngokhulaphaya.

Ngqaba dlan' abantu shiy' izinkomo.

Ngqaba kuLushwana kwaba uluthuli.

Nango, nango Bambonaphi ? Bambon' emagumeni abonina. 

Mathukuthela zaluke namathole.

Iqili elikhulu elega amaseko ezinyanga.

Ngenyuko ngaza ngazazu ulubombo.

Siyenzwa ngenkani inkulu yaManqumayo.

Uyabona amalembe akuhlalele amalembe angalembel' ukulinywa.

Wakubon' inkotha wadladlama.

Wakubon' udonga wafaka unyawo.

Yena owashaya amanzi ngomshiza kuZembezi.

Owakhumhul' inkomo zabalunjana.

English : "Praises of Zwangendaba son of Hlatshwayo."

Zwangendaba whose intention it is to be black¹⁶ who denies it to be light.

Go away, let us go, you the rejected one.

We are like a man of the Ntungwa¹⁷, a fat one; there the people die as fat ones.

Ngqaba you must eat people. Leave the cattle.

Ngqaba son of Lushwana there was confusion.

There he is, there he is, where do they see him ? They see him in the fences of his mothers.

One who is angry because the cattle have gone with the calves. 

His great cunning overcomes the magic stones of the doctors.

I have gone away until I have seen Lubombo Mountains.¹⁸

We are suffering on account of the great dispute with the Nqumayo¹⁹ people.

You are seeing the hoes which are waiting for you, the hoes which cannot be used for hoeing.

He saw it, the short grass, he was biting it hastily.

He saw it, the ditch, his foot slipped into it.

He who divided the water with a stick at the Zambezi. 

He who remembered the cattle of the Balunjana.

(5) " Ngoni : Izibongo zikaHlatshwayo²⁰ kaMagangatha"

UGubazi ngokwambath' ingubo enzima

Umanunk' onjengokaLongqola

Umkhulana ngokubiz' ezizzweni

'Sandla saphath' inkomo zaphalala

EzikaNdlembe ngezikaNdlembe wakuboMfekane

Bathi ubuhlalu kabulingani entanyeni

Ingani kobodade babo buyalingana

English: " Praises of Hlatshwayo son of Magangata."

Gubazi by putting on a black robe

Who smells like the son of Longqola

Who is great by calling the tribes

The hand that touched cattle and they multiplied

Those (cattle) of Ndlembe, they belong to Ndlembe of Mfekane 

They say the beads do not fit on his neck

Whereas on the necks of his sisters they are fitting.

(6) Ngoni: "Izibongo zikaHlatshwayo kaMagangatha."

UHlatshwayo omfishane anganyatheli ingubo

Ingani abade bayazinyathela

Inyama idliwa ngemikwa yamazembe

Ingadliwa ngezinsungulo ibolile

Hlatshwayo isihlahla esibenyana kulllatshwayo waMandulo 

Utshani wentongoza awushi nokusha, usha nyasisitheka usha using' intonteya.

English: " Praises of Hlatshwayo son of Magangata."

Hlatshwayo the dwarf one²¹ who cannot trail his cloth 

Whereas the tall people trail their cloths

Meat eaten with knives of axes

If it is not eaten with forks it is rotten

Hlatshwayo whose bodily vigour is finished off compared with Hlatshwayo of former times²²

Grass of deep red colour is not burned with burning ; it burns very slowly; it burns drop by drop.

Below is a video of Ngoni languages praises for Inkosi yamakhosi Gomani IV

Footnotes

1.uNgwana was leader of the Maseko group of Ngoni when they left the South. He is the great-great grandfather of the present Paramount Gomani.

2. The meaning of this phrase is very obscure and is just a guess.

3. Na is the honorific prefix for important women in Gomani's country, taken from Chewa.

4. This is obscure too but the meaning is said to be " grazing,"

5. Probably imiyonzo yempi = advance guard of the army.

6. Armlets of cattle would involve taking cattle, someone's property, and would cause dispute. Wild animals no one can lay claim to.

7. Ubende is really cooked blood, but I am told that it is used here poetically for uncooked blood igazi.

8. I am not sure whether ukudabuka is used here in its meaning of " to originate " or " to break away." Either is common usage.

9. This was the father of the present Paramount Gomani.

10. In dividing a cowskin for making shields a more honoured person receives the- right hand side. Hence disputes arose when chiefs gave skins for shields A goat skin is not divided

11. Leader of the Jere group when leaving the south. Great grandfather of the present Paramount Mwambera.

12. He was said to have blazing eyes like a man who smokes hemp.

13. Refers to his way of getting rid of rivals and those suspected of witchcraft.

14 The vulnerable side.

15. A possible reference to Basa who killed Zwangendaba's wives.

16. This may be a reference to the well-known black skin of the Jeris, sometimes jeered at by certain lighter skinned families.

17. Considered to be a superior people.

18. Meaning quite obscure uLubombo (= Lubombo Mts.) is said to be fontanel 

19. Zwidi Nqumayo was Paramount Chief of the Ndwandwe; even the Jeres were under him.

20. Was father of Zwangendaba

21. He was known to have been a dwarf.

22. A reference to his alleged impotence.
    

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MOURNING SONGS AMONG THE NGONI

By Margaret Read
Sources: Songs of the Ngoni People

There are no real mourning songs of the Ngoni as singing and dancing were not part of the burial rites except at the death of a chief, though at subsequent funeral rites, some months later, it is customary to dance ingoma. The first one is sung to the igubu and is obviously a woman's mourning for her husband. The second I heard a woman sing at tl:e burial of her grandmother, and she said her grandmother had taught it to her. Many other igubu songs are in reality mourning songs.

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POISON ORDEAL ON A ROYAL SCALE (CHIKUSE AND MWAVI) 1880s

A chapter from the book, 'After Livingstone: An African Trade Romance' by Fred L.M Moir, founder and director of The African Lakes Corporation Ltd (Now known as Mandala Group of Companies whose headquarters was and is still in Blantyre, Malawi.)

TRIAL by ordeal is practised by many kinds of primitive peoples. The common form among East Africans in our time was mwavi, bark poison. If a man or woman were accused of any crime or misdemeanour, protestations of innocence were usually accompanied by an offer to drink mwavi. Among natives near our stations it was often resorted to, usually at night, lest the white man should interfere and insist on investigations and a proper trial, with examination of witnesses.

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Note on the Tribes in the Neighbourhood of Fort Manning, Nyasaland1

Author(s): CAPTAIN C. H. STIGAND, Royal West Kent Regiment

Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol.39 (Jan. - Jun., 1909), pp. 35-43

Published by: Royal Anthropological Institute of Great Britain and Ireland

NATIVE TRIBES.

THE chief tribes in the neighbourhood are:-(a) Angoni, (b) Achewa, (c) Achipeta, (d) Achikunda, (e) Asenga; and more distant:-(f) Akunda, (g) Awemba, (h) Awisa, (i) Swahili, (j) Ayao, (k) Atonga.

There is one Swahili village, the chief being an ex-Askari,² and some Swahili among the Askari from the lake shore at Kota Kota. Since the arrival of the Angoni and the consequent wars, the tribes have become rather mixed. The section of Angoni who settled here under Mpeseni have occupied chiefly Asenga and Achipeta country. For instance, Mponda, an Achewa chief, used to have his village under the west side of Mchenje, and held out in a fortified village against the Angonii for some time, but was finally worsted and had to run away. When things had quieted he built his village near the Rusa, about fifteen miles to the east of Mchenje.

Katungwe, another Chipeta chief, used to have his village near where the White Fathers now are. A tree, in the gap between Chilembbwi and Kalulu Hills, is called Kuvakutira by the Angoni (from Kuvakuta-Bellows), as, when attacked, Katungwe at that place made the points of his arrows red hot with a lnative skin bellows before shooting them. He afterwards built his village twenty-five miles to the east. When the Angoni began to beat everybody the Achipeta concentrated in several places, many joined Mwasi, the Achewa chief, at Kasungu to the north, whilst others collected near Dowa. When peace was restored the Achipeta who had been with Mwasi had got mixed with Achewa, and there are many who still don't know whether they were Achewa or Chipeta originally. The Angoni raided and made slaves in every direction, marrying the women captured, and keeping the men to help them fight. There are numbers of Asenga, Achewa, Achikunda and Chipeta among the Angoni, who now call themselves Angoni, also a few Atambuka, but the latter are chiefly the slaves of the Mombera sectioni of Angoni to the north. There are also Akunda among the Angoni.

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