O)00 . and religion philology. and other records of the remote past have been deciphered." Times. SIR AND PRODUCTS.I.S. W. its history. Being a Eevised Edition. and is a marvellous combination of It gives a complete account of the Indian literary condensation and research. and to give in a popular. philoas necessary to the general reader of the present day as an acquaintance with the Latin and Greek classics was a generation or so Immense strides have been made within the present century in these ago.S. out the numbers of scientific periodicals. and a group of scholars speak of still more recondite Accadian and Hittite monuments . Empire. price 2is. Second Edition. in a spirit of enterprise which does them infinite credit. : cloth. 748. Sanskrit has been brought within the range of accurate " A knowledge of the commonplace.I. brought up to date. HISTORY. xxxii.D. TRUBNER & Co.. at least." The Times. By the HON.. have determined to supply the constantly-increasing want. all this mass of knowledge to the world.TRUBNER'8 ORIENTAL SERIES. W. Nothing could be more lucid than Sir William Hunter's expositions of the economic and political condition of India at the present time. "It forms a volume of more than 700 pages. of Oriental literature. peoples. a comprehensive form. or more interesting tban his scholarly history of the India of the past. C. and products.. the language and sacred books of the Zoroastrians have been laid bare Egyptian.E. Director-General of Statistics to the Government of India. but the results of all the scholarship that has been devoted to these subjects have been almost inaccessible to the public because they were contained for the most part in learned or expensive works. or. Member of the Viceroy's Legislative Council. or scattered through. C. C. Assyrian. branches of learning . Messrs.I. and its invaluable ancient literature thoroughly investigated . with Map. post 8vo. and incorporating the general results of the Census of 1881. K. at least. is sophy. LL. .. THE INDIAN EMPIRE ITS PEOPLE. HUNTER. and forms the worthy outcome of seventeen years of labour with exceptional opportunities for rendering that labour fruitful. pp. . BEAL. TI- Late of the Universities of 3 PH. ESSAYS ON THE SACRED LANGUAGE. Martin II. by Max Midler's English. E.. or either of the. B. 1 V.itions.' by the "'Essays on tinW.AKfiED BY DR. II. the thirteen aboverendering Mr. added Biographical Memoir by Prof. II Y MARTIN HAUG. as edited by Fausboll. 176. from the Earliest Times down to the Present. AND RELIGION OF THE PARSIS. P. I-:. TEXTS FROM THE BUDDHIST CANON COMMONLY KNOWN AS " DHAMMAPADA.atioii . 428. W.<. THE FOLLOWING WORKS HAVE ALREADY APPEARED: Third Edition. furiii. conThe students of Pali who possess Fausboll's text.eal. xvi." With Accompanying Narratives.TRUBNER'S ORIENTAL SERIES.i of Sanskrit in the Poona M. and Bonn . in li. as to its Origin and Development. a history of f i be sacred writings and volition of the 1'arsis fr-mi the em 'i on tho laimua^es of ti.e I'arsi Srrii '.-. aiskrit Studies.v -utahied in this work into a (. from India. as hitherto known by the Pali Text Editum. aii'l Helicon of the Parsis. pp. cloth. i. London. mi his return Dr. as now translated by Mr. viii. The Zoroastrian Religion. T. WRITINGS. I . price i6s. and Albrccht Weber's (Jennan consists only of twenty-six chapters or sections. Professor of Chinese. I'to them in any otliei' foi in additional sections Q< .A. To which I. Ms untimely account of the '/. or the Scripture of the Parsis.in and dcveloiiment.tion on the Zorousof tlie Zend-Avesta. price 73. Languages of the I'arsi Scriptures. qilicity <>f the tales and The i : i whieh they 1 idilli rule inally with iiinuii" H a founder ficoi as himtflt . 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GUST. and this volume will supply : "When them with " I all they want on the subject. It occurred to him that it might be of use to others to publish in an arranged form the notes which he had collected for his own edification. Two Language A SKETCH OF THE MODERN LANGUAGES OF THE EAST BY ROBERT N. price 123." Times.A. " The book before us is then a valuable contribution to philological science. "A very spirited rendering of the Kumdrasambhava. Conn. and THEOUOR ZACHARIAE. THE HISTORY OF INDIAN LITERATURE. Ph. pp. xii. I frequently felt the want of such a work to which I could refer the students. A Poem. " Mr. Yale Post 8vo. Second Edition.TRUBNER'S ORIENTAL SERIES. Inspector of Schools in India. pp. They have now been brought up to date by the addition of all the most important results of recent research. Hindu students are intensely interested in the history of Sanskrit literature. Second Corrected Edition." 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Times. writes to the students in our Indian colleges and universities.A. writes was one of the class to whom the work was originally given in the form academic lectures.A. cloth. writes: fessor of Oriental Languages in Elphinstone College. M. post 8vo. GRIFFITH. BY KALLDASA... Much had been written about the languages of the East Indies. The Author has attempted to fill up a vacuum. and it gives." "It will be especially useful Professor CoWELL. Translated from the Sanskrit into English Verse by RALPH T. with the sanction of the Author. Br ALBRECHT WEBER. 6d.." " Is perhaps the most comprehensive and lucid survey of Sanskrit literature extant." Saturday Review. It passes under review a vast number of languages. which was first published twenty-six years ago. cloth. BUHLER. Griffith's very spirited rendering is well known to most who are at all interested in Indian literature. M. of Cambridge. pp. U. Translated from the Second German Edition by JOHN MANN.D. Newhaven. Professor WHITNEY. cloth. revised and augmented by considerable Additions. accessible of Indian but is also of great general interest. so far as it. pp.. Staff College. . is possible for industry and criticism to ascertain them. 376... LL. as it gives in a concise and easily form all that need be known about the personages of Hindu mythology whose names are so familiar. . and <.TRUBNER'S ORIENTAL SERIES.i any . cloth. A voluiin. cloth. and BY . vi.D. or Hindu. An agreeable in' fair illusrrai ". Calcutta. Edition. ". Translator of " The Thousand and A New One Nights drc. pri< METRICAL TRANSLATIONS FROM SANSKRIT WRITERS." English..S. &c. i.1. . . price gs..ition 1 1< to ti. Member of (lie Bombay Asiatic Boden Professor of Sanskrit in the University of Oxford. the well-known translator of The present editor has enhanced the value of his the 'Arabian Nights. Ml'IIJ. D. " . and Parallel Passages from Classical Authors." is " It space ... NOTES. many 1'r. 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" In this volume we have the thoughtful impressions of a thoughtful man on some with our Indian Kmpire.L. D. but of whom so little is known outside the limited circle of savants. and prefixing an introduction. relative's work by divesting the text of a great deal of extraneous matter introduced by way of comment. BY JOHN DOWSON. AND LITERATURE. L.\vliieh may' : 11 id of / the lc. GEOGRAPHY.R. . cloth. Saturday Review.A. BY EDWARD WILLIAM LANE.D. Dowson's work. BY MONIKR WILLIAMS. M. Post 8vo. . -hniail for . HISTORY. Lane. Ph. their iiecobs. Society. AND ESSAYS... Professor . xliv. with an Introduction by STANLEY LANE POOLE. BEING A SERIES OF IMPRESSIONS. Poole tells us "Mr. cxii. pp. SELECTIONS FROM THE KORAN.. the lato Mr. Poole is both a generous and a learned biographer. A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION.. . 172.LB. Post 8vo. price i6s. Aborigines of the Nilgiris.. The Native Method of making the Paper denominated Hindustan. 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OB K I IT XKKDIiAM CUST. 268 and viii. . such as is only "It to be gained by long-continued study on the spot. ." : Indian 1:' life. A VOLUME OF SKETCHES." British Quarterly Review. CHINESE BUDDHISM. cloth." Dublin Review.it form :i perfect encyclopedia of Buddhist lore. . post 8vo.'ii. is furnished with copious notes. Third Edition. its importance is sulYicicnt to place students of the subject under " This work is one of the greatest authorities upon Buddhism." All^.TRUBNER'S ORIENTAL SERIES. Two Vols.ho. and Notice on the Phongyies or Burmese Monks. and Author of " The Modern Languages of the East Indies. and "ThcyHf "II : remarks. Vicar-Apostolic of Ava and Pegu. which not only illustrate the subjcct. Post 8vo. pp." Athene " wo know of no work comparable to it for the extent of its the whole. LINGUISTIC BY T of 1 1 AND ORIENTAL TKF. thirty-five years subjects us full of fascination as M to to ci many iih the history and antiquities of India "authority..veil in this light. Hon.. and expressly of those ttion of Christianity. and that on . The "Ways to Neibban. sympathy. price i8s. It deserves most careful study i:i the history of the religious of the world. BY THE EIGHT REV." .D. THE LIFE OR LEGEND OF GAUDAMA. EDKINS. cloth. Post 8vo." J. price 2is. 326. pp."- -V. price 183. D. "The whole volume is replete with learning." I " A work which will furnish 'n'sm with a most valuable Kuropcau stu<l lldiiilni in of their the investigations. i:h i . 420." r<jh Daily A prosecution help p ISigandet's. With Annotations. Secretary to ic Her . " Religion in China." deal of important information on the subject. Upon original research. cloth. Bishop of Ramatha." &c. xxiv. literature. THE BUDDHA OF THE BURMESE. viii. BY Author of J. especially the u:d life of the natives. It is this the authority of prrsonal r\ n with tlm country and the people which gives such a vividness of the pages. &c.Majesty's Indian Civil Service. Society. Dr. WuiTTrN FKOM YEAR l8-}6 TO 1878. ESSAYS. Jataka Tales. . : Collection of Folk-lore Extant BEING THE JATAKATTHAVANNANA. " To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Christians at least. " Daily News.. James's Gazette. 362. just as they were passing through the first stages of ." St. we believe. cloth. bad. Author of " Genesis According to the Talmud. " Will convey to English readers a more complete and truthful notion of the them all . . time Edited in the original Pali. we meet with a version of the Judgment of Solomon. Hershon is a very competent scholar. pp. They are probably the nearest representatives of the original Aryan stories from which sprang the folk-lore of Europe as well as The introduction contains a most interesting disquisition on/the migrations India. Compiled and Translated by PAUL ISAAC HERSHON. upon those Scriptures which are the common heritage of Jew and Christian alike. " It is a capital specimen of Hebrew scholarship a monument of learned. lovingf* . direct or refracted. FAUSBOLL And Translated by T. BY V. His well-established reputation as a Pali scholar is a sufficient guarantee for the fidelity of his version." British Quarterly Review. indifferent. " These are tales supposed to have been told by the Buddha of what he had seen and heard in his previous births. RHYS DAVIDS. . " Mr. " This book is by far the best fitted in the present state'of knowledge to enable the general reader to gain a fair and unbiassed conception of the multifarious contents of the wonderful miscellany which can only be truly understood so Jewish pride asserts by the life-long devotion of scholars of the Chosen People. civilisation. tracing their reappearance in the various groups of folk-lore legends." John Bull. . Translation. " Its peculiar and popular character will make it attractive to general readers. . Volume T. OR. a fair set . " No more competent expositor of Buddhism could be found than Mr. " The value and importance of this volume consist in the fact that scarcely a single extract is given in its pages but throws some light. "Without overlooking in the slightest the several attractions volumes Mr.'" Leeds Mercury. Contains samples of the good." Inquirer. it presents to us a nearly complete picture of the social life and customs and popular beliefs of the common people of Aryan tribes. AND THE KABBALAH. THE MIDRASHIM. With Notes and Copious Indexes. Rhys Davids. pp. cloth. W." Talmud than any other work that has yet appeared. "It is now some years since Mr. In the Jataka book we have. light-giving labour. " All who are interested in Buddhist literature ought to feel deeply indebted to Mr. Post 8vo. closely related to ourselves. and of the previous of the ' Oriental Series." &c. Rhys Davids. The Oldest For the first or. Post 8vo. 348. A THOUSAND AND ONE EXTRACTS FKOM THE TALMUD. then. Among other old friends. civ. BUDDHIST BIRTH STORIES. price i8s. a priceless record of the earliest imaginative literature of our race and . and the style of his translations is deserving of high praise." Edinburgh Daily Review. and especially extracts that throw light upon the Scriptures." Jewish Herald. price 143." Times.' we have no hesitation in saying that this surpasses in interest." Academy. Hershon has thus given English readers what is. Rhys Davids asserted his right to be heard on this subject by his able article on Buddhism in the new edition of the ' Encyclopaedia Britannica. xxviii. The Record of specimens which they can test for themselves. " Tim&s. of these fables.TRUBNER'S ORIENTAL SERIES.. . A TALMUDIC MISCELLANY. R.TRUBNER'S ORIENTAL SERIES. .A. or HOLY MESNKVI) (OUR LORD) JELALU '1KDIN ilii! MUHAMMED * ER-RUMI. 164. &c. xii. B.B. BED HOUSE. Post 8vo. (Son of Sennacherib). It does not pretend to in their infancy.A. Its primary object is to translate." Tablet. \KIFI. it " HALL CHAMBERLAIN." to reproduce But he has evidently laboured con amore. "Students haddon. pp. English. THE CLASSICAL POETRY OF THE JAPANESE. it M. Illustrated by a Selection of i the Avthor. But the more on that account for the way in which he has acquitted himself i in his laborious task. price 2is. Post 8vo. M. THE MESNEVI (Usually \ known as Tin: MKSNI. " Mr. Cambridge." The author has manifestly devoted much labour to the "f the Japanese. 448. who is into a very impon of the literature . pp.S. Explanation! of the Ideographs by Extracts from the Bi-Lingual Syllabaries. price ys. \'-isiliod. Ire. cloth. Yeigo Henkaku Shiran. and Ads of of In.'" '1 of scriptural archaeology will also appreciate the 'History of Esarto attract the scholar in this volume. THE HISTORY OF ESARHADDON KING OF ASSYRIA. First. and List of Eponyms. and it oilers both to the professed to the ordinary nonal Semitic scholar the means of "There but it is much and "M: nil yrian scholars and mainly addiv very numerous class.. 681-668. his efforts are successful to a degree. as Collected ! : : by Mi:\! tlirir Historian.VIYI SIIEKIK. cloth. cloth. i.A. 6d. B. Chamberlain set himself a difficult task an Kn^lish form. kis DCSCCII* stic Anecdotes. 228. Christ's College.S.la] i:in graceful "It is undoubtedly one iy in of the best translations of lyric literature which has "Mr.. the first attempt which has ure of the Japanese to the AVestern -world. and rendering characteristic of Ul.t I. Assyrian Exhibitioner. price 103. It is to that we must turn for indigenous Japanese thought. &c. Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in the British Museum Collection together with a Grammatical Analysis of eacli Word.. BT ERNEST A. BY BASIL Author " A very curious volume. pp. Chamberlain's volume i are aware. when he undertook Post 8vo. in \v. xii. 6d. BUDGE. and London and China Express.C. the volume before us we have a selection from that poetry rendered into . Arnold success in his attempt to popularise Indian classics. A. " The poem abounds with imagery of Eastern luxuriousness and sensuousm ss the air seems laden with the spicy odours of the tropics. Rhenish Mission Society. pp." Standard. We regard the book as reading. and other Oriental Poems. Nothing could be more graceful and delicate than the shades by which Krishna is portrayed in the gradual process of being weaned by the love of Beautiful Radha. Mr. cloth. Bengal Asiatic Society. xvi. MENCIUS. 6d. price IDS. in whom the five senses are typified." " It is full of interesting matter." from the Sanscrit Two Books from "The Iliad of " India" (Mahabharata). C. 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Mr. Faber is already well known in the field of Chinese studies by his digest of the doctrines of Confucius. ' Times. " We certainly wish Mr.M.." Record. For those who will give it careful study. Arnold has done in his splendid paraof phrases language contained in these mighty epics. BY REV. . as his preface tells us. efforts. Arnold will have introduced it among popular English poems. INDIAN POETRY. jasmine-bosomed Radha. Post 8vo. " In this new volume of Messrs. while producing a very enjoyable poem. price 73. 270. Containing a of the " Indian Song of Songs. " Altogether. price 6s. C. 6d. Translated from the German. Mr. THE MIND OF MENCIUS OR. the goal towards which he bends his Allen's Indian Mail. By the REV.S. through the medium of his musical English melodies.S.R.' that being." Overland Mail. F.TRUBNER'S ORIENTAL SERIES. with Comments and Explanations. EASTERN PROVERBS AND EMBLEMS ILLUSTRATING OLD TRUTHS. Post 8vo. cloth. 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Post 8vo. .1 ' t not only on the whole the best but the only manual of the religions of Buddhism.R. and has added the literature of the subject to date the translation may. to the student of philolucid interpretation it would be dilheult to appre- 'H book as a valuable addition to our philosophical V neriet. BY The system department <>f JOHN DAVIliS. v. at the request of the publishers. . 336. The present work MI" the facts and power of clear exposition. ch M. M." Modern Hi Tin. of an article reproduction. learned author two years a_ro to the Encyclopedic des Sciences by much notice when it first appeared. and is generally 'immary extant of the vast subject with which it . therefore. . > ' ." Ac" is a ona and additions.). pp.A. THE SANKIIYA KAKIKA System OF IS'WAIIA KRISHNA.S. THE RELIGIONS OF INDIA. . which is here given in a transMril..mo-it of the work haw been emphatically recognised by the most authoritative But probably Orientalists. cloth. (Cantab. The author has.f Kapila with that of Schopen- Hindu Philosophy f ' is an undoubted gain to all students Kapila. 152. arise in every thoughtful na oi man and his f:i of mind about and the origin of ]< in his sophy MII the Sankhya system with the philo. and supplies him with a clue !em of . which it promises to describe. produced in the of Kapila contains nearly all that India has purr philosophy. Appendix on the An Exposition of the of Kapila. cloth. Indiaiiists (if we may use the word) who would not derive a good deal of information from it. . Barth has drawn with a master-hand. Post 8vo. and especially from the extensive bibliography provided in la is India. M. oly ^ volume valuable manual of the religions of India. price 6s.i troin reason - whir). apart from . price 163. HINDU PHILOSOPHY. . BY A.TRUBNER'S ORIENTAL SERIES." Critic (New York). both in this country and on the continent of "Europe. Translated from the French with the authority and assistance of the Author.ution of India to pure philosophy. which we have in English. viii. tin. but also a useful work of reference. with an Nyfiya and Vais'eshika Systems. considerably enlarged the work for the translator. finds in Mr. but also into the inner history and the deeper meaning of the great religion 'sight dity only one. . Corresponding Member of the Anthropological Society. " It is full of good things. cloth. price 6s." Calcutta Review. 6d.. Vol. the ordinary arguments and interpretations. I. TSUNI GO AM : THE SUPREME BEING OF THE KHOI-KHOI. I I cloth. Wherry's book is intended for missionaries in India. " As Mr. an accurate summary of the doctrines of the Vedanta.. pp. vi. cloth. The design of this little work is to provide for missionaries. III. but in every University of Europe. pp. that the diligent student will rise from their perusal with a fairly adequate view of Hindu philosophy generally. 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DRESDEN CORRESP. ' PH. S.D. LONDON TRUBNER & CO. CUSTODIAN OF THE GREY COLLECTION. CAPE TOWN MEMBER OF THE GEOGR. S. . CORRESP.. 1881 LUDGATE HILL [All rights reserved] . VIENNA. ETC. ETC.V-m r TSUNI-IIGOAM THE SUPREME BEING OF THE KHOI-KHOI BY THEOPHILUS HAHN. MEMBER OF THE ANTHROPOL. . POTT OF HALLE ON THE SAALE .TO OF THE LATE GEHEIMRATH HANS CONON VON DER GABELENTZ OF POSCHWITZ AND TO PROFESSOR AUG. FRIEDR. . and to the Ethnologist and Anthropologist in general. to 'boohs. I Mythology. may. contribute voluntarily such records. who indeed. have tried to please Colonists have still to be taught to look on all parties. the standard works on Comparative Philology. Ethnology. where. are still desiderata. I sorry to say. Berlin. and London. than in the South African Public The blame. and own small collection of books. and documents as . The reader will be sometimes disappointed on finding that my I fine had often references to authorities are not always exact enough. however. to quote from memory. attach to the Committee of Management. to Africa. and especially to South Africa. in a true patriotic spirit. and Anthropology. confined to I live here in a country village. as well as the am leading Journals and Periodicals of the Societies which With regard cultivate these sciences. expect that the reader will be lenient towards my failings on this point. THE they following pages must speak for themselves trust. if he puts himself in my I position. however. and had then to con- myself to mentioning the names of the authors only. does not Library in Cape Town. be welcome to the student of Comparative . South African Public Library as a National Instituand with this view. the tion. will.PREFACE. more and better selected materials are found in the Libraries of Vienna. with the limited means in their hands. am entirely my The nearest and largest Colonial Library is in Cape Town. VI 11 lear specially on our country. Then, and then only, the South African Public Library will thrive as a public institution, and soon become the workshop and nursery of South African science. With the spread of education, no doubt the interest in " Our Library" will increase. The name of Dr. Dale, the Superintendent General of Educais a guarantee that education will continue to advance with daily greater strides and thus we may hope that, ere long, Colonial youths will aspire to ; tion in this Colony, distinguish themselves in historical and purely philoso- Bantu words, employed, with slight modifications, the excellent Standard Alphabet of Professor Lepsius, which pr> after all, the most serviceable, as far as South African I phical studies. For the orthography of the Hottentot and languages are concerned. The words and names quoted from in their travellers are given in a few instances, however, I idered it necessary to substitute for their spelling that introduced by Professor Lepsius, in order to render the ; own orthography phonetic composition of words more transparent, and, consequently, their etymology more evident. The clicks, which are of vital importance for the etymologist, are very indiscriminately treated sole exception of Professor Dr. by most travellers, with Gustav Fritsch. the of who wish to serve the cause South .African Philology should be well acquainted with the principles of Phonology before they venture to write Travellers and missionaries illiterate languages. No missionary should be heathens without having acquired as thorough a kno\\ Inl-c nt' Phonetics as he has of the Gospel, and he down texts (,[ to tin; should he. taught to respect every vowel, every accent, ; y consonant in fact, " every jot and tittle, 'in f<> >'////. barbarous, dialect he may hereafter have <>!' <>///, Comparative Philology is entirely based upon phonology, and if the laws of phonology for a group languages arc * Max Muller, " Lect." ii. p. 42, ed. 1SG8. IX once correctly established, the natural offshoot will be a This science is the telescope true scientific etymology. with which, where all other records fail, we can draw prehistoric times into our immediate view, and which allows " us a look far back into the very dawn of man's life." It is an urgent want for us here in South Africa that a Standard Orthography for the Native Languages should be introduced in ments. all official, is The task not as educational, and public departdifficult as it may appear at first sight, In the present clicks as follows : and where there is a will, there is a way. Standard Orthography we write the 2 3 4 The The The The Lateral ] 1 1, ||a, 5 j, Una, 6 7 ||kha, 8 ||ga, Cerebral Palatal |a, 9 10 jna, jkha, 12 |ga, ja, 13 |, jna, 14 15 jkha, 16 jga. |ga. Dental |a, |na, |kha, The importance of the clicks will be best illustrated by giving the meanings of these words here at once, thus, 6 1 to wash, 2 to drop, 3 to be able, 4 to split, 5 to fall, to light, 7 to bore, to perforate, 12 to plant, 13 to refuse, 8 to serve, 9 to wash, 10 to pour, n to be sharp, 14 to filter, 15 with, 16 iso- lated, separated, thin, &c., dotted. Those who wish to inform themselves about the nature and their bearing on the phonology of the Hottentot language, I refer to Henry Tindall's excellent " Grammar and Vocabulary of the Namaqua-Hottentot " Language," and to my Sprache der Kama." of these clicks tion In Tindall's book, however, and in my own no menis made of a harsh faucal sound peculiar to the old Cape Hottentot dialects of which Witsen and Leibniz to the of the have supplied some materials jKora-Hottentot and iKham, jAi, |Nuni, I write jKoang, Heifguis, Matsanakhoi and |Gabe. this consonant, which most resembles a forcibly produced to the Bushman languages short croaking sound just as if a person is endeavouring with the Hebrew to get rid of a bone in the throat y (njin). Ti. if- --'I Iji tlu't- ////.s' sound is produced it In/ /lit/if* proper, and inspiration places not <(/ito/i;/ the clicks* among the Most of the materials contained in this treatise have last nine years. Aware of the responsibility resting upon me, I have been careful to adduce such facts only as I can with full confidence steadily accumulated during the declare to be genuine productions of the Khoikhoi mind. The following pages were written down in their present shape in the months of August and September last year, known to Professors Max Mliller, of Oxford, and is Friedrich Mliller, of Vienna, and other friends to whom I either wrote or spoke on the subject at the time.f as as to-day a copy of the comes to my hands, in 1880, Ausland, February which an article, Die Religion der sogenan ten "Wilden. 1 mention this the more 16, reviewing Gustav Eoskoffs book, "Das Eeligionswesen der rohesten Naturvolker," Leipzig, 1880, contains views and opinions coinciding so strikingly with those expressed by me, that the reader could easily be led to believe that must have perused Professor RoskofF s work, or that had corresponded with me. This, however, is not the case, and therefore this peculiar coincidence may serve as a striking evidence of what I say, towards the conclusion either I lie of the. h n in" n mind. third chapter, about the psychical identity of the At the same time it is a great satisfaction and encouragement to find that one does not stand alone and that there are comrades and fellowla.l>< nivcrs in the battle-field, where one least expected witli his views, them. I desire to inscribe these leaves to the memory of the Lite Heir i.o ( ieheiinnith Hans Conon von der Gabelentz, ami 1'roiessor will Lars August Friedrich Pott, of Halle. These always be mentioned first in the history of 2, * Vide Thcopli. II aim, "Sprache der Nama," f Tin- full manuscript was read over to my 1,-iniis &c. friends Profs. Walker of Stellenbosoh. THEOPHILUS HAHN. 129-158. STELLENBOSCH. have to tender my sincere so obligations to Professor Max Miiller for undertaking kindly to see this treatise through the press. In availing myself of gratitude. 241. and H. schrift * Pott. in der D. March 24. . as the pioneers who laid the foundation-stone of the Comparative Grammar of the Kafir- Congo or Bantu Languages. C. Zeitv. 1880. Gesellschaft. in the "Proceedings" of the same Society. Gabelentz. M.XI South African Philology. Die Sprachen vom Kaffer und Kongostamme. 5-26. d. while I studied at the University of Halle.* Whatever has been written afterwards on Bantu Grammar. but not least. and holidays were often spent at my I Poschwitz. where I had free access to his excellent African library. the castle of Herr von der Gabelentz. ii. i. CAPE OF GOOD HOPE. is based on the researches of these twin-stars in the realm of the Science of Language. I was Pott as master of this opportunity I simply pay a debt so fortunate as to have Professor my and foster-father in the Science of Language for nearly four years. seq. Last. . sheep and goats. even after they had received a very provoking treatment at the hands of the Europeans. BASED ON THE EVIDENCE OF LANGUAGE. When European navigators. who possessed large 3 herds of cattle. became acquainted with the Cape of Good Hope. khoi generally go by the name of Hottentots. I doubtless. a term to which I must object. CHAPTER small. and were on the whole. however are MAX MULLER. especially to ethnologists. as up to this moment it has been the cause of gross misunderstanding and heartburning. especially the Dutch. peaceably and 4 hospitably . In order to introduce to the reader the worshippers of Tsui-Hgoab and to lay a secure basis for the study of the 2 Science of Religion as regards the Khoikhoi branch. historical facts. when they had in view the classification of the South African races and nations. they found a yellowish race of men. of the shall THE Khoikhoi form endeavour in a short sketch to delineate their prethe first historic ethnical condition. I. INTRODUCTORY REMARKS ON THE ETHNICAL CONDITION OF THE KHOIKHOI IN PREHISTORIC TIMES. The fads of language. most interesting race of all the repreThese Khoisentatives of mankind on our continent.TSUI-IIGOAB. a branch of the most peculiar and. and having only a phonetic relationship. and means in Frisian Low German Dutchmen. par excellence). of which the clicks formed the essential part. from those the Dutch had met This other branch differed also entirely in language first. who were so much puzzled and did not know what to make of such an unheard-of language. a mere gibberish. stellt ein Wort zur rechten Zcit sich em. where ideas fail. The old Dutch Hottentots race. as regards certain peculiar sounds.. more akin to the chat of a parrot than to human speech. so highly. than can do is extirpate it." (For there precisely. They very little knew that they had before themselves a therefore the old highly-developed language. differing from each other totally in language. for the custom of two centuries has sanctioned its use and all we to define it more accurately.) It is useless therefore to more. in ancient times the greater part of South 6 Africa. the Sonqua of the Cape Records.e. indeed. that the ingenious Martin Haug supposes that its higher and more refined constituents must have been acquired by contact with a civilized people. "We should apply the . faucal sounds and clicks. and Wo Da die BegrifFe fehlen. called it Hottentot i. . in harsh language abounding the Dutch called tilt them Hottentots. at least the territory south of the rivers Kunene as and Zambesi. of also did not know that their so-called formed only one branch of a wide-spread which the other branch divided into ever so many tribes. they called those other tribes Sa. While the so-called Hottentots called themselves Khoikhoi (men of men. i Tin's inhabited yellow race. A word comes in most opportunely.On account of their curious inclined towards strangers. The appellation Hottentot be lias " it : is now en vogue. or Hottentot or 5Hiittena quack. consisting of these two branches. Khoikhoi tamcib. he is of low ex- Bushmen) and runaway sailors who One also often hears. The word Sa(b) has also acquired a low meaning. of this term is not quite intelligible." and to three Essays published by me. one. Sonqua or Soimqua. to be located. that is. in the B 2 . Die Namas." Nama will say of a man very proud and reserved in his manners. to dwell.term Hottentot to the whole race. Bosjesman. plur. to be quiet. and also. each by the native name. and I frankly confess that. In the Nama Bushmen are called Sa-n (com. " Khoikhoisen ra aob ke." the man is A makcs-a-Khoikhoi-of-himself. Sa(n) consequently would proper. &c. The Khoikhoi often speak of \Uri-Scin mean visit " the low white vagabonds and their country as traders.) as they are styled in the Cape Records. " he is no gentleman. or he is who a rascal. after nine years. Those who desire to have information on the natural and physical condition of the Khoikhoi and Sa-(n). is and the call the two families. mean Aborigines or Settlers These Sa-n or Sa-gu-a. (obj. I did not succeed in arriving at a quite satisfactory etymology. and I must still adhere to the interpretation which I first gave in the Gloltus. a name given to them to indicate their abode and mode of living. he keeps himself very much much to himself. that the so-called Hottentot proper . 1870. (white traction. which means to say. one of the the Bushmen. msc. borenen Siid-Africas. of which I have spent nearly language. I " Die Eirigerefer to Dr. he is a Sa. lie stands very upon his dignity. (Sd) or the other the Sdn Khoikhoi idioms. The meaning plur). seven amongst the Khoikhoi. and is not considered to be very complimentary. Sab ke" he is no Khoikhoi. the Khoikhoi. are often called Bushmen the Bossiesman. where I traced the word Sa-(b) to the root SA. to inhabit. Bosmanneken of the Colonial Annals. and Die Buschmanner. Gustav Fritsch's standard work. who only mixes in good society. to be settled. ui>-:iih.i 86 8 and 1870. (icrni. Suabians. were naid. on more than one occamanifesting more chanty for a dog than for It is the life of ' a starving Irishman. tots in 1868 .rJit dun. or more particularly those remnants of the tribes formerly occupying the logy is concerned. ]>roi>< vicinity of Cape Town. to (daini for themselves the title of Knglislinicn. would be as absurd for us to call only and apply to all the other tribes trihal to (ieruiany their names. in JifJnr^^ri. of the South Kalihari. just as if they were not irot. Bavarians.'ins. as far as ethnological. (Iriquas. M tiller's excellent work "Allgemeine Ethnographie. that the Bushmen lead a Pariah. it not for the confusion it generally brings in its train.pf. having to suffer hy most." enough meanwhile to say. from the hands of their own nearest kith and kin. or for denying Londoners Tliis tin/"/. and that they are hated and chased all other nations of South Africa. while extfluding the Northumberland and Sussex men from is my protesting emphatically against Indiscriminate and superficial use of the. and Beitrage zur Kunde der 'is fur EnlLi'mlc. are generally called. Xama<[uas. them the attribute German. Xamaijualand are called by their tribal names. term /JW/Y//and tlii'refore I have. anthropological The Khoikhoi or linguistic termino- Sometimes they are called the Hotti-nfot* proper in our Colonial But very often. whom I have. Jfu/fr/i/n/s or t'f. the Khoikhoi. not to forget the chapter on the Hotten> Hottentoten. taken the lilterty of taxing the reason for ]atiener df thi< subj< my readers by dwelling at some length on . jlvoras or Koranas. language.JhtUnitiitx. it. while on the other hand the of inhabitants (Jreat of Uriqualand West. Friedr. Hottentots. our Khoikhoi in the Colony. however. are called Hottentots. as I have already a term to which I would not object.ots as much as the Khoikhoi tribes of the Cape Colony.tent. the of It I'rus^iiiiis. void of prefixes. and accepted the office of classifiers and registrars of substantives or substantified expressions. and while the Bu. which branches off in as many idioms and dialects as there are tribes. The Khoikhoi language is entirely of the root. or with the wild animals. indeed not so or striking. where nobody can follow them. in this new shape and sometimes melted together into one. the necessary condition of the development of a more articulate speech and a higher intellectual culture.5 While nomads. however. our prepositions are postpositions. no inducement is given to them for a settled difference . differ among themselves. either w ith other tribes. The Khoikhoi. The idiomatic peculiarities. have all the same language. as to hinder a Gei||khau or jAuni of Great Naniaqualand. ing easily with the inhabitants of the A strict prominent feature in all the Klwikhoi idioms is the monosyllabism ending in a vowel.sh- family has with the Khoikhoi. the various Bushman much languages hitherto recorded. nay. so that some of our most eminent philologists did not hesitate to consider them homogeneous with the article of . only the clicks and some harsh sounding fauwils and a few roots of words in common. 111:111 tlic cattle Bushmen are hunters. and the use of pronominal elements as suffixes for the purpose of forming derivatives. r life. as as they differ from the Khoikhoi idioms. are their abode constantly on the alert. and the jNube Q HHabobe Qvamboland. or the Geijnam of the North Western Kalihari. constantly on the move. linguistically speaking. and with the (Koras and Griquas of Griqualand West and the Orange Free State. are not very prominent. This and variety in speech is mainly due to their The wild inacceswandering habits and unsettled life. or Nomadic Hottentots. constantly on the path of war. The pronominal elements have in the course of time crystallized. the Khoikhoi are and sheep farmers. sible mountain strongholds and the arid deserts of South Africa. convers- Khamies Bergen (North Western Colony). i Subjective b m (mi) s (si) I Objective ba. ~. The following Table will at once explain article is what I mean : Masc. and obj. sometimes again one ucli is strongly incline" 1 pronomiiiiil would-be-suffixes. have no such derivabecoming acquainted tive siml formative elements at least. But I am convinced that a more careful investigation will lead to the result. if they had. The Bushman languages. chiefly of the Semitic and :itic class. or are distorted to such a . that they defy every analysis. such IKIVC now entirely disappeared. (bi). that the language is not sex-denoting in the sense of Khoikhoi Aryan or Semitic grammar. Plur. call those classifiers which serve as of the three classes of the substantives. bear among nearly the same relationship to the Klioikhoi as. the \Y<- In saying this I do not for a single the so-called article was en route to moment deny North. ( Fein.other sex-denoting languages. English holds to . ma kha sa ra ti (ia) e Dual. ra SubJ ective Su | Objective ga (gua) te (tia) n na that develop into the moaning and sense of the Aryan article. because the root of the Khoikhoi not the same throughout the genders. nor throughout the numbers. for dilapidated remnants of (dements. f Subj. The present Bushman langu. until a more appropriate of classifying is established. tempted to bdiY'Vi! that there are embryonic indications of such elements. Articles. Com. when by the the Bantu from destructive contact with other races the European from was development suddenly checked. of as far as I had an opportunity with them. the Indo-European languages. and the South this may therefore ten n for this particles way safely. Sometimes one is decree. The so-called "article" is not an article in the sense of grammar. Sanskrit. As to the dictionary of Khoikhoi and Bushman, there remains no more doubt as to their primitive relationThe following list will convince the greatest ship. sceptic : Khoikhoi. \ K ham-Bushman. Ilgei-Kgei Tooth Intestines llgub Khoilchm. Cattle \Ai-Busliman. Call Khoikhoi. \Ai-Bushman. bi Milk bi-s Honey dani-s (dini-s) Igina-a dini Igini My I the Light subu yai (jKora) subu yal mil I To laugh To see To kiss mu ||oa lobe It is of vital importance that the roots, especially in ; first syllables and clicks (Anlaut), should agree this is here the case. and strict Khoikhoi dialects is a and all roots end with a monosyllabic tendency, u e and o are contractions and with vowel, i, ; chiefly prominent feature in all , A of the three primitive vowels. As is regards the roots in the Bushman languages, they appear more or less poly- syllabic, although a great number monosyllabic. They end generally in a vowel, very often also in a very strong nasal which I believe is an old crippled suffix, originally a having vowel at the end. For instance, |gu, to go, is by some pronounced [gun (jgungjj this n, as can be proved, is contracted from nlge or m-ge-ni. These vowels, howThose roots which appear ever, have gradually worn off. % ; to be polysyllabic, very likely after a more careful study will prove to be compounds of radical elements. While the Khoikhoi dialects all agree in having the same (sing., suffixes for the forming of three distinct numbers, dual, plur.) the Bushman languages show from the 'rule in great this irregularities and departures In the |Kham language (Northern Colonial Border about Kenhardt and Zakrevier) mirabile dictu the words man \kui goai, and woman \kui \aiti, differ respect. and women even in the root entirely from the plural men, \ega tugen, \ega \gagen. They can therefore not be styled plurals in the general sense of the word. Then again the plural will be formed simply by reduplication ; but it also must be said that some indi- mouth of three individuals of the lAi tribe. some A As but this is evidently derived . who inhabit the North travellers speak of three "Western Kalihari in the neighbourhood of Xaltses. \Ai-Busliman. and for the sake of completeness I give these as I have written them down from the numerals here. which so. (west from Lake ISTgami or Njlganii) count up to twenty. . dual exists only for the first personal pronoun. because they are of a collective nature. The |Ai-Bushmen. are not used in the plural.10 viduals of the same tribe do not form a plural at all from the same word. from the Khoikhoi word jnora or jnona for those. it seems that the Bushmen languages have not developed them beyond two . however. regards the numerals. where another individual would do There is also a goodly number of substantives. as will be seen from the following schedule taken from various authors who lived and travelled among the different Khoikhoi tribes at different times : Wiisen. in finding a Bushman tribe which could count beyond three.1 1 I was so struck with the novelty of this discovery. this system of however still maintain the suspicion that numerals is not genuine Bushman counting. 1691. K'qni II. but which was established long before the Khoikhoi or Nomadic Hottentot branch split into tribes. or to the influence of the Mashona of the Lake n||Gami. the Europeans. who often used to extend their hunting expeditions westward as far (Ghanze of Galton) and even to the jungles of iKhunobis (Tunobis of Galton and Anderson). that I repeatedly cross-examined those individuals I separately. K'kam . and spread over the various parts of South Africa. but that we have to ascribe it to the influence of the neighbouring Bakoba tribes of the Touga Eiver. A remarkable feature of the Khoikhoi language is the decimal system of counting a system not adopted from as Xaltses . I. Cape. Iionko VLIL Khyssi IX. Cupe. 1719. K'hessi X. Xiinni VI r. llakka V. . Barrow. IV. haka VI. Oyssi Schmelen. Eastern.12 Kulli. Koro 1797. the regard. that it must have followed the period when the Khoikhoi family had left the isolating stage. di-si. have the derivative-pronominal-suffixes. " at/' if he clear. I. there was necessary. The meanings of some \Gm. one. all i. but also the honour. \goab the number. Khoisi khoise disi X. Hence to that \goa. gore nani Hugu Ilkhaisa VIII. but when they had taken and sheep. |kui Oudtshoorn. llvain |kam jnona liaga III. VI.Tli. Tl>. North 1871. hu-gu or hu-ni-gu. they had to count (Jgoa) and the richest man was the most honoured counting. Bergdamara. We also know that the Khoim. ha-ga. E. thinks that he is unfairly treated. jno-na. the lonely one. |Xona IV." will a Khoikhoi indignantly say. Hohn. is the of these numerals are single. Idioi-si. honour. ||khai-si." that is. |Kui II. nothing worth to breeding their flocks. to is also used in the respect. gu. and means not only " I am not looked I am not counted. IIKhaisi IX. jna-ni. " [Goalie tamata ha. This much we know of the time when the numerals were formed. Haka V. H< den. cattle it is man. the respect. to count. ga. na. Koro VII. derivatives Iga-m. khoi could not have invented the numerals before their domestic and social condition made counting and taxing As long as they were hunters. si. very For . Pror. Disi JNuwi-Namaqua from the Kaoko veldt counted in the same way as the Great Namaquas. meaning. re. and their language availed itself elements in order to form of A the aid of pronominal |Gui. ni. go-re. 1875. meaning with. names from the abundance. The same. |kha. the middle it is finger of every hand being the root-finger. \(i<uii. one would |ka. the open hand. because the natives count with the aid of the fingers and whether they commence with the thumb or with the little finger. Is he alone I derive from the root originally a post-position. five. She answered. The word goreb. jKora in the Free State . that this finger should have provided the obvious for the name number three. or |ya. is \Nona. Koreans told in of these trees. and told her to be careful and not to break the dish. tiro. I cannot venture to explain. . . |ga. palm is of " Gorcb jna ta ni tani" (I will carry it in the my hand). which means nothing else than the palm of the hand. and shows at the dis- tance the profile or appearance of a vertically stretched arm with the open hand. the In every plant the central root the radix of a tree. More interesting again is the derivation of gore. the radical and strongest root.14 instance. gore and the this tree kore both are served same age. t'Ji. This is the way in which the girls Khoikhoi 7 Gonb always carry their milk-vessels. " contributed. " ask. three. the central or middle finger always will turn out to be the third finger. comes from \no-na-s or \no-ma-s." root. for palm of the hand. The bark of //e/v-treo lias from the earliest times as the chief material for the Places have received their manufacturing of the quiver. four. also the Euphorbia candelabra." in connection with. number the //^r-tn-o have derived the name It is also koreb). to know whether ? a man ? is by himself. is which added. I once told a girl to take a dish of food to her mother in return for milk which I had received. and thus this finger became the symbol of the abstract number Saga. is antiquated but still in use. |6r>mseb ha. It is certain that both the number gore and from goreb of the (also certain that the. 1 There a is a the North-western ( me that he was born at Kore^as ape Colony. disi-lgui-Ikha . twelve. Whether here the seven colours of the rainnicely. almost entirely confined to mountainous territories. is not intelligible. where I am not able to give a satisfactory explanation. that is. mix the coffee with the milk). disi-|gam-|kha &c. Twenty is learn disi. that the Khoikhoi before they This circumseparated lived in a mountainous country. " and you will drink (that is. to do. or simply with striking off disi. ten-one-with.." liuni. in stance allows us to account for the higher development which they received before Khoikhoi. is All I can say is. amalgamated Eor instance. and so forth. eleven. eight. Disi. their cousins. amalgamate. KTioisi. conclude. if milk is thrown into coffee. four turning back again. the " Bushmen. to turn . |gam-|kha.." has with klioib.15 Kore^as is in the [Gami-Jnus territory in Southern Namaqualand. &c. but I think it possible. from di." " Stir at first a man says. that it " man. thirty is Inona disi. ten. stir." "finished." bow gradually flowing into one another originated the idea of the number seven I cannot tell. ten-two-with. as the ^ore-tree does not grow in is. two tens . would give us the meaning And the Khoikhoi now continued done. It is well known that the Euphorbia candelabra shows the most beautiful and gigantic forms in the Khalamba Mountains another and in Sekukuni's country and the Hoogeveldt (High- From this lands) of the Eastern Transvaal.e. nine. six. two-with. the root khoi in common.and another Kore^as in the Northwestern Kalihari. we may flats." the ones. between Gobabis and Ghanze. \\khai. three . but very few exceptions. " mixed huyu (originally hunigu) mean the " from to to ones. \\Khaisi or \\khaisa. " " Hunire eibe ots ni Igaise a. ten. It also points out to us the primordial fatherland" of the We Hu come now or to the number \nani. is very clear from the root " thus Ilkhaisi means turning number" i. buying a shows the Khoikhoi origin. and religious daily life of the primitive Khoikhoi. These numerals are the oldest records of philosophical thinking among the Uedinen. he could anoint himself A with fat Therefore the word gou-aob. court. great For thousand. and both have now become the words by which rulers. in contact with the black IJantu races. when they first came for the. as lie liked . identical and lords are addressed. and thus . in is ||a. could afford to to still buy wives to as many \\ama.i6 tens. domestic. ten. it would be enough to excite our admiration for the intellectual achievements of the pre-historic Khoikhoi. and there must have been remembrance of that custom still. lie Naturally rally used for chief or king. and possessed large herds of cattle and The cattle (gomdn) and sheep (yfui) were his sheep. v. from its click. could afford to be fat (gousa). originally which fuller form is use for buy. masters. viz. kings. (youl).i Khoiklioi bought their wives. and gradually rose to the station of a could buy as many wives as he liked. to love. |oa gei disi. is now in use. to This shows that the . rich man '(gou-aob) was a fat man . sometimes simply jklmb. fat-man. and rank their inventors with the ancestors of our If we had nothing own Aryan fortunately race as far as mental power is concerned. he riches (\tin). Zulus a word which. have the same word ||ama for marry ing wife.. rick-men. Hundred. He was a Xomaxl. is with \Mu-aob. clear that the richest man became the most He man. else but these numerals. gou-aob. or gei disi. or gao-aub. now Influential chief. full-great-ten. being and Jkhu-aob for master or lord. disi disi. chiefs. but I am not in the position to decide whether it is of very recent date or not. ten tens. barter. in which form it is " also used for the Lord in ln-n the richest man had the largest family. But there are some more fragments and reb'cs which open to us a clear view into the social. that another man is made chief.. and also \Hauklioi. or. For instance. friendship. or khoi^a and klioiyjisis. who is expected to be more liberal. when he formed from the root kiwi such abstract words as klwisi. when \Giiri-Khoisib. indeed. marriage. ||Ha-bo-be. kindness. friendly. while Khoikhoi and Sa are not. The present Bergdamaras are called Dama. most intimate friend. |Go-na. still expected that a Khoikhoi chief must have an open hand and an opi-n house and .ruled through the number on him. It proves that San or Bushmen. the man of men i. German.. khoisigagus. of another the strange people. friendli. There is.. tribes jKo-ra. kind and kindliness ship . people nation or tribe. It happens sometimes. as can be seen from the following enumeration |Ko-bi-si. man par excellence . Ou-te-ni-. greatly -lefthandcd or stingy. jAu-ni. JGo-ra-^a. friendklwiyaklioib.e. the conquered people. Herzensfreund. as we say in . all the names of the Khoikhoi tribes are derivatives. that to live now he is ijd-\ \are i.e. ness. of relations It is and such admirers who had . or foreigners i.e. there were no other nations known to the Khoikhoi. This indicates that these came of character lished. It was a great event in the history of the Hottentot language. the ancestor of the pre" sent nomadic Hottentots called himself the Only-man." or k/wikhoib. ^:Nu-be. humanity.the worst that can be said of a chief is. a great and striking difference between the feelings and ideas of a Bushman and a Khoikhoi. before the time the Khoikhoi canie in contact with black races. This word Khoikhoi opens to us another page of the records of besides the the pre-historic Hottentots. &c. into existence only after the agglutinative the Khoikhoi language was fully estabof and perhaps most them after the primitive c . intimacy. human khoisis. (Ga-mi-Jnu. The very fact that the word Da-ma is that the a derivative. shows us word Sa and Khoikhoi were formed some con- siderable time before Dama that is. '!<mf (hi' jx'opli'. commit i. true n-iinl what is in a straight line. word ||oi'el) |!o-rc-l>.<ilul> many names for and bn-lb. or ba-Beli. As we shall see in the follow- second wife. spend . straight. and he had to his first years like the i/tinn. tin. . Fatherland. not to steal and not to ill-treat the other \\kli (trull. as we can see from the appellations gri-ri*." estab- relationship \\gu-l already Father as genitor was other as protector i-l. uncle and grandfather. a gent it-man's. A greatmore familiarly. in the present Free State..e. sinful. goat.litwas the Jacob in the service of his father-in-law. and it was a disgi'ace to greata. But I am more inclined to derive the a word <{ua tribe.i].th. the clifrr wife. ing chapter. Amongst mother was that suggestive expres- sion ei-goSftheone who looks vpon viz. were told not in practice. the f/mtf-fifc. Strange enough. Sin.-/-. Polygamy was customary. and this appellation is generally derived from Iriri. and are of Suto (Basuto) extraction. IV fore the Khoiklioi the various degrees of lished. Tyuana who formerly lived more to the South. and go to look. iiitni'x. word was " (u ami). left their " primordial Avere . as master xcntb . thus the Tyuana are the i. as friend ah. not to was to die thus means what makes lill<- t<> ilm.-ckod. or ba-Bedi. were called ||naub .i. from ba-J5m. their separation. or. ro sjieak . man's coin]) mion in the hunting-field as we'll as in the war. and M-ickcdncss was exjuv evidently derived from the word ||d. to see). The by vfiidciiji. doing-in-retum. who form again a sub-family of the Tyuana. sex.>/ Unu-ri-b. and j/7-. and a w. which means f/n:guilt. Jlianub means what is right. Heitsi-eibib.tl./''/- /'///. Boys when they became [a.iS Khoikhoi family had separated. 'iiun" to speak untruth. or ancestor. the son-in-law was i>/. the child (from ci upon. or of age to tyumi or c/iim. Here I may add that Kho-ikhoi name for Betyuana is Bri or Biri (I>ri<[ua of the Cape Records). tti. had a and inheritance are now-a-days the same among the they weiv before. And the laws of succession their great-grandfather. to //V.s. surviving tribes as Law. Thus. the sons are Gobabis. a lady. in the valleys of the Breede river. exactly the Middle -High-German mouwe. or the eldest jArise. is the supreme ruler . which is to be added to the stock of the wife. the woman. to master.. fftiHJi We have still the name of Tradouw i. the name of an old queen. as ruler of the house. the queen of the tribe ruling woman son who was not of age. i . Tara- for is Tunis it is a mountain-pass not far from Swellendam. the in place of the i. Taras is also a custom expresses In every Khoikhoi's house the a woman of rank. and the suffix ra or an intrinsic peculiarity. C2 . The root da to conquer. has been handed down of to us. 8A11 the daughters are called after the father and all the sons after the mother. to do it. ruling I mean the the Xam|ha. it often happened that his energetic wife became the gau-tas (contracted from gautaras). who left the Colony seventy years ago.e.e. While If a man ever should try without the wife's permission. If a chief died. Amraal-family. nothing at all to say. :(:Ariseb g e ib i. in the present Worcester district. where they rule the tribe. In the house the wife always occupies the right side of the husband and the right side of the house. the mistress . who ruled the Cauquas (|Khauas) at the time of Simon van der Stell. or taras. if the father is Xam\ha-b and the mother is ~$. even as to take a mouthful of sour milk out of the tub. Thus. JArise the big one..19 All the Khoikhoi tribes use tlie expression Taras for woman. or ta means woman. and which proves how well the conjugal ties were already established before the Khoikhoi separation. and her descendants now still live on the outskirts the Kalihari. Xam|has. consisting in cows and sheep. or so-called Gei-lKhauas of Here I must mention a peculiar old custom common to all Khoikhoi tribes. to rule. the husband has in public the men take the home at they have not so much power prominent part..Arises.e. his nearest female relations will put a fine on him. the dark one. or the second. 2. 2. 3. There is a nice charming little song illustrating entirely this. to her was This was in left the milking of the cows. :fAriseb ^ ie younger one the youngest. us. ga^ub. which means the mere cog- nomina such as ^nub. then the following appellative or cognominal distinctions are 1. &c. the red one. :fAriseb [naga-ma-lfkharni. the denomination is like is the preceding. But from knowing her sou's name to be [Urisib. Our old storyteller did not give us the name of the wife of jUrisz'5. the suffix s of the feminine gender is simply put in i. 3.e. the fawn-coloured [nubub. : JAriseb geib. made : ijiAriseb geib. 4. &c. Xam Xam-llias geis. 3. This custom will guide. are used. son of Heitsi-eibili. JAriseb fkhami. jAriseb Jkhami. |awab. If there are three sons. tall one. ll'risib. If there are five sons.. we quite correctly infer that her name certainly was jUrisi-. ^Ariseb ^ikliami. " called and off. Avhen in |has Jkhams. : the sequel we have to explain the relationship of is. i. the short one. accordance with the respect shown to the female sex in LM'iieral. for instance.s. jAriseb jnaga-mab i. .2O 2. Xani-|liab being the father. place of the masculine b and we thus receive Xam |has liia^a-mas. J Arise the-lower-standing. one. mythothe logical persons. the fifth one Jgaob. where there are four. If there are four sons. There for instance. fAriseb jnaga-mab. :fArise the younger one.. The eldest daughter AVUS highly respected.e. the In exactly the same way the daughters are called the father. cut And there are more than five sons. 2. |haib. the denomination runs thus 1." if it if is a daughter jgaos.. even punishment on a grown-up brother. Nam aquas style. brother's or daughter. clay and ground-quartz. the lioness. The art of making mats (Igaru-ti) and of bending poles (jhana-gu) for their beehive-shaped mathouses was common to all Khoikhoi and pottery. was to swear by his eldest sister. and wooden dishes (joreti). for the substance of which their pots are made is the same. so. I wish that somebody will tell my sister that I wish to &c. ke ]ausi \\gani lomsal ! a fleshy hand i.. and if he should abuse this name. I have fragments of pots dug from the shores of the Southern Cape Colony. . or in absence of anybody." &c.21 Ti ^amse ! My ? lioness ! JGaibista \aote Art thou afraid that I will bewitch Cf omasa Thou milkest the cow with soft hand. calls The uncle always " his niece.e.e. of the present sell though traders day still make pots in the old to them iron pots very cheap . and the manufacture of milk vessels (||hoe-ti). with a Natere ! Bite ! me i. he says " so that his sister can hear. kiss me ! \Gdbi-\khatere Pour for me (milk) ! Ti yamse ! Gei khoits oase sister's My ! lioness.. and no law could prevent her from doing . A man never can address his own sister he must speak to another person to address personally the sister in his name. if he omits the established traditional rules of courtesy and the code of etiquette.. and from the outskirts of the Kalihari. the sister will walk into his flock and take his finest cows and sheep. Ti yamse" my The highest oath a man could take and still takes. which in shape and substance show no difference and the . and wooden basins and bowls (a-^u-ti or Igabi-ti). Great man's daughter. must also have been established before their pre-historic migration took place. The eldest sister can inflict have a drink of milk. (Jerman aiisscheiden. to cook sfii). speaks well for the refined taste of the ancient. it was only a of wooden short step to the fabrication (Hhoe-^oa-jna) vessels in which they could keep their milk and fat. and metal rings both of copper and iron. on account of the diffiore . (Rings jganugu. and the art of riding. when s] to Alossc.Archive teaks of jxicl'-oxen .ay to see saw * women riding on oxen down the new comer (the ship of da (Jama). Khoikhoi. conseculty of manufacturing them. and also Yasro da(!am:i. and is derived from separate (intransitive and transitive). spears (goagu). as our gourmands prefer it. P. * "Their brides on alow-paced oxen ride bebind. always well boiled. that they were fond of perfumes (sa-h or hu^u). Food. from bind. or if he lias make an operation. We |/~/. men and women both were experts in much unlike the Kalir. as ornaments for arms and legs. but always a splint of a sharp quart/.) |gai tools.eing. especially meat. not entirely abandoned. Tin l." Hook V.rib is tlie word for iron or any other separation to metal used by all clans and tribes. is (]>it sfi-s. existed among the Hottentots is proved by the fart that the priest (Igai-aob) up to this clay never uses an iron knife. Van to the P. Oxen were broken in for the purpose of carrying and to to riding (jgabi). That a Stone Age must have .XS.22 to boil. But iron and copper tools were.lhay. as yet too valuable stone of more the the quently implements primitive ngc were. and children have alongside of lie 1658 came It K'iebeeke's journal in the ('ape . such as knives and axes and spears.nx<u<L . and not underdone. or if a sheep or cow is slaughtered as an offering to the deceased or to the Supreme. They also manufactured knives. must also conclude that the process of melting was known to the Khoikhoi before their general for \it. CAMOT. literally meaning the to From the invention of iron ties. when he lias perform the rite of making a boy a man. who will ride to trot while his wife him. from toro. die. to bore. but chiefly with Bu^n. the blue vault went on in the same way as here on earth. singSuch heroes had then to undergo a ing their praise. thus spared. the Belt that the \KJmseli (jKhuof Orion or \yorcgu the Tauri (Aldebaran) aob. to barter). Bravery was highly admired. | lOtsatamab. and knives. Zebms. and where they assembled to offer prayers "to the deceased or to the Supreme Being Tsuillgoab. directed towards the sky. spears. dishes. and of flSTu-jhoas the Diosma. We know that in the earliest times a lar^o trade was carried on (llamab. Lion-killer. were known to all the Khoikhoi before the There was a star-mythology. and these sweet aromatic herbs of a certain Diosma were also sprinkled on those cairns which still are objects of worship. trade. the chest of the brave man with a flint stone. And the leaves of on the Khamies Bergen. or Pleiades. growing opposite Sandwich harbour. a name still remembered by the old men of the |Amas tribe). The of Aogullob. were the known all over the Khoikhoi territory. jii-aob) who returned to the kraals laden with booty. to trade. to exchange. The ancient Khoikhoi were a brave and warlike people. not only with pottery. as is evident Certain it is were an early object from the number of of names imseti) for the stars. and things in separation. That the eyes of following chapter. &c. we ancient Khoikhoi were early shall see from a myth in the The stars too contemplation to them. the husband. Hainagu. a Orionis yami. Destroyer heroes.23 The most costly present lovers could lavish on each other was buxu. One who cannot Names of places . war means the perforator. and of the |Khomab Mountains in Great JSTainaqualaiid. The priest or jgaiaob cut certain marks on ceremony. the Lange Zwarte Bergen (jNu-Hkhara. the Lion. and girls used to meet the victorious heroes (Igari-b. and it characterizes their wars that women and children were War was torch. and he received then on such an occasion a cognomen as XamaI jgamteb. to perforate . (gob. . after of We the greatest and shall see here- that Heitsieibib.e. amab. the last one caught " I am not afraid. " " Prophets (gebo-aogu. the thought. to cause to .n send: insen. I have already shown in the forms derived from Ihui. to come.'. shape.7x (^///V).sY'?i-s.e. %ci-^. fail." jA^als. I shall give only a few specimens. amasib. truth . to work . |nam. form. S'/r// tnixrliirki-n. fondness. beautiful." Other \Kylya&. to consider. of battles once fought.u.24 and such " rivers as up to this day tell us \K1mmi and \Kliams. IMII^. IA7/M-||<>< . and iya. .i^ii^. to think. truthfulness. that the Khoikhoi are able to form abstract 'words. to send oneself i. :jv/-:j:>7-. the result of one's own consideration. to think over again . Hying from love. like \Gal\\nais and \Gai\\iw. (lenium. ama. lw. to appear. /. -/. true love of truth. i.ci-sc. feelings seem to be as characteristic of them as of the writers of fashionable novels now-a-days.. fond. seers) could tell to new-horn children as well as to heroes their fate." \Khotoas. . Tsu-||goab and the Moon.. ^. nalnlnamsa. to . perception." singing. Battlefield. J>ushmen This distinguishes them most favourably from all the tribes. from %")ii to cut to pieces. You cannot me ." has probably been the scene of a very tragical love affair. and this important institution was in the hands most respected old men of the clan. apof pearanee Xi. full form. hence. to ?'. to slaughter. to arrive si (from sini). |N'ai:. names again bear testimony to the love for dancing and singing. all were endowed with the power of prophecy. and proves how high their mental de- velopment must have been before they emigrated from their primitive territory. pleasant And even sentimental Reed-dance. dear. "Good. pi< handsome. idea. peace \I-fn-ritamas.yes. $Ei. catch . to shine. . likeness. end. refined. lasib. the end. endless. . . A mind in peace with all below. " Which tell of days in goodness spent. a niece of his. . I To show what the Khoikhoi mean by anu and anuyct. handsome. to feel to feel tsctb. beautiful also anuya anusib. badness. Why missionaries have committed the absurdity of forming from a Hebrew root the word doyoresa i. but ami." no missionary This was amongst Khoikhoi who had yet. clean. every girl can but such an appearance as hers we call anuyji man (full of purity). being without elohim is to me a t a very pregnant Khoikhoi word to and wicked wickedness. the point o is used as the a privativum in Thus lamo. almost indignantly said. what is without Greek. (German Mitgefiihl). holiness. pure. neat.. express riddle." I used in my conversation the word Isa (beautiful). when the old be Isa. my camp. iKhom. to forget the hatred. eternal. daily some milk to A girl. to forgive i. Jkhaba. and I could not help being complimentary to the old It was indeed one of those faces man. to have mercy .25 This lamo is be pointed hence |anio.e. purity. condolence . to forget . and means without. condole tsa-|khasib. |u. mercy.e. sacred. and who still lived in national primiis tive independence. when we have . |u. Nothing. sacredness. may give the following conversation I once had with an old Namaqua. lAmo. JKha. " No. A heart whose love is innocent. lamosib. Tsa. wickedness. . taste. used to bring Her lovely face and the pure expression of the eyes had struck me repeatedly. eternity. \Anu.. i. to wicked . sentiment tsa\kha. %kharefuse stubborn. Ikhoms. more convincing of the abstract power of the Khoikhoi language than the great number . to . with to the feeling. . however.e. |a derived from to be sharp. must be remembered that the colours named in the following are not all which are known to the Khoikhoi. 'lava-Jgani. appearance. green-shining (for n instance. |awa (|aua. The name of the rainbow of is tsawirub and dabitsirub. red. have been collected in the most barren territory of South For this reason we need Africa. blue. . n lava). the. black.e. ^Jgama-^ui'a. ^gama-lgaru. Be this however as it may. like (he Viju-ra Cornuta. Now bile-coloured. while we shall learn from the following that the Klioiklioi disnot doubt that.uccphalus Capensis). green. 'Java-Jura. Then we have the fol2 lowing subdivisions 3 Muri-jlumi. Jnu-|ho. weeping willow the leaves are tion of rain-bow. whitish-yellow. reddisli. The colour of brown-shining.sr////ArW). grey. '"jiiaiju. but a verbal transla- As to tsawirub. red-shining. tsawib is the ebony-Live. blue (the colour nf r. only in two cases I heard that it was considered to be \(mt. |hai. in Great Namaqualaud. brownish. and tsabab. yellow. the rainbow is always jam. :|:nu-|garu. 8 black-patched. dotted. it is difficult to say whether from the . white. among the other tribes. green. brown. fawn-coloured. "jkhun.ible lransl:itions is missionai-ies we read \nri-\Jnnutl). '^nil-Jura. the same. bile. and that in China the number of colours was originally five. "lavara or lava^a. fl 4 lam. whitish. tinguished very strictly between Muri.. 4 lurisi. ^'jani-^ura. dotted. and nothing else. :i - ijinu. but that also more subdivisions were known. the coluur of the Xaja Ifaje) ^Igama-|lio. "Jgama-Jhoa. Igi-Jho. chestnut-colour. we are told that Demokritus knew only of four colours. "jhuni. %nM-\am. This very incorrect. black- black-shining |awa-|ho or (German. the etymology is not quite clear. which must surprise the more if we recollect that they of names colours. schwarz- . tlni'k 'iri'ni. |garu.26 for the various divisions and subdivisions of The colour itself is lxib It i.lcs in appearance tin-. which much ivscml. brown. not only the same words were in existence. with white and red patches. dotted. tsulmyji. gama. red. In J'. 8 'ijllioa. green. leopard. the root original and certainly has with . to imis . mon jAm. is white. prayers. jNai-Ju is the colour of the jnaib. ju in com- consequently juri means egg-coloured. that is. the vley a water-pond. earth. is nothing but bloodis coloured. brown. sacred and The sacred hymns. Bos elaphus. or to look to hit. name from In. as well as the profane profane. giraffe and also of the zebra. the ostrich egg. from ^oa to scratch. /x'thth. invocations. from jhu-b. to beat green leaves |a. |Ava. ||nau-ja and ||nau-!an to hear to hit. is Igartib.! after ami also whether the rainbow. calle. i. and on the so-called "jftV/y/dance" Jab. more significant he is also called ^oasaub. means originally springing up. I cannot conclude this chapter without adding some remarks on Khoikhoi poetry. |Huni the colour of clay or ground.Heitsieibib. the colour of a vlcy . and sail to mark. or shoot /'//// like in German ausscklayend. . the mark scratcher.e. and then the bottom shows a brown colour. of praise in . ground. to understand mu-[a and nan-Jan. The same root for white and egg we had in the |Ai Bushman language. and the par excellence. are sung accompanied by the so-called Reed-music The sacred hymns are generally or Eeed-dancers. which is dry in the winter.e. yellow. songs. The Khoikhoi have two kinds of poetry. jUri is the green colour of the /s^nY///>. received its the. to bleed. clay. trcffen . or |au-b. red. forth. to observe. to which in the following chapters repeatedly reference will be made. to acknowledge. songs. |aua. is the colour of ifgab.. JGama. hence this animal is called The other name of Igarub. print.27 ebony-tree has baen bile. grey.and the honour of and such sacred Moon. used for the fresh to hit. blood. from |au. and songs Tsu||goab. is the colour of the jkhani. a derivative from \ubus. German. egg. i. zfnou-ja. to see . to hit.. and Jnou-lan. however. jKhan. else to perceive. |Garu is dotted like a leopard. originally Jgamab. very soon the tongue of the women " that they cannot of whom a Khoikhoi proverb says lakes sweet. is formance formances is deplored. Stell.. I saw a chief sitting it young girls sung into his face. Either the fate of songs are of a very different nature. or Letter. was honoured in the same way. will gladly be admitted traveller. mountain in a . a burgher of Stellenin Governor van bosch. telling him that hungry hyena and a roguish jackal he was the brown vulture. is The profane reed-dances or reed\<d)K yjilrc. barkpipe*. If chiefs have become unpopular by some whimsical 1 or despotic. who is not only satisfied with by. and to ]ifrform them with a dance on reed-pipes. the present Copper mines.who Eyk Tulbagh'a time went on nn expedition to Great Xaniaqualand. received the congra- The Dutch Governor van der tulations of the HHabobes at the foot of the HKliaras Alexander grand reed-dance performance. have much in " common with can also the German Singspiel. orders. and on such an occasion a perIn such a case the perconnected with it. the be only understand with them. who came to the was received with a reed-dance. but also occasion. a hero who fell in a battle or lost his life on a hunting expedition. tearing the. feasted on On another a very old . when the " that he was a . milk to get sour'" will lecture long (pn'i'tas him in a sarcastic reed-song. Hop. Thus the first Moravian missionary. HHeisiqua Hottentots (leorge in the Calodon district." We compare medheval them with our modern operas. the famous Jonker Afrikaner |TIaranmb and up to this time. Once. entering the place. Schmidt. on his journey to the Copper Mountains. if how to to fralcrni/e their witness simple merry-making.28 and the performance with dancing is called \ycil while the general profane songs are called \faai -tsanali. If an illustrious stranger visits ii with a reed-dance while he is often welcomed place. flesh the intestines. received the same honours from his Nam aqua host." from the bones. my darling antelope my . and such was it . fright. now and then the whip. Boys who perform well. they say This reminds one very nothing of the style of Heinrich and even more of the way of the Middle-High-Ger- still oh. And Heine . the teaches the young boys how to perform and to play on the pipes." perI and that confess formed. he is sure to get the whip severely. merely to make a noise and to frighten them.it the |aris (second wife). class. caricaturing people. The reed-music sounds exactly like the playing on a harmonium. antelope is so poor. please. his or. my antelope is an orphan." : Other songs again are of a very simple character Don't. petting " to praise a person in a song. is are petted by the girls. The Gripes. Nithart. but then generally on the kaross." Such was the culture of the Khoikhoi before they migrated from the grave of iGurikhoisib. It is very pleasant indeed to hear it at a distance. and this kind of called \kho-\kha. as gn-. kill my antelope. which means. it is ! much " I saw this play. its bandmaster. sympathizing with a patient who suffers from gripes : Poor young HKharis got into a She is suffering from gripes. Helmerding could here have found his match in man poet. ei-\(/un-aob.29 man had sung : married a very young wife) is girl. "Age does not prevent " man making a fool of himself. and her friends only The thought geiris is (first dismissed. And bites the ground like the hyena which The people run to see the fun They all were very much frightened j \ ate poison. a we should say. laughed until the tears honestly came. Every larger kraal has leader. and if a boy should remain out of Also the girls. Or they are of a comical nature. to touch the body." and are simply an instance of the thrift of poetical productiveness. He if receive they are too lazy and do not pay attention enough. annihilated. when compared with that of the excellent publications of Schmelen. and with sacred as extant have lost so much of well as profane. tin. Kolb. Hessaquas. Nevertheless. the language of the Khoikhoi tribes. KJonaquas. and the remnants of the IKora and the so-called Cape Hottentots. Those their national peculi- arities a. Liechtenstein. and Tindall. Ivmulsen. Barrow. Vollnier. and an litted to interpret equal abundance of abstract ideas and expressions well the most sublime and sacred Feelings the of human heart. Burchell. Attaquas. lest such I I should be accused that from a certain natural intr in. Spaarman. Thunberg. away to assign to them a higher 1 had been station in the . the most powerful tribes have been their traditions. find it still to he amongst the tribes of (Jreat Namaqualand. and the the Namaquas. &c. such as the Kochoquas. and carried sympathy with. Le Vaillant. iKhauas. the same agglutinative peculiarity. that for this reason following pages ]>rel'err<'d to give less than I could give. the Christian ideas to introduced a. Khoikhoi. and few remnants of the Chrichriquas. show the same structure.. The orthography of the few specimens of the old Khoikhoi language of the Cape Colony. by missionaries have. the present Griquas. Ludolf. and jKoras. jAmas. Leibniz. the same decimal system of counting. 9 And such we below the old Khoikhoi kraal ||llu-lgais. by contact with civilization. and when (Governor Jan van Kiebeeke hoisted the banner of the Netherlands at the foot of Tuhle Mountain. Valentyn. the same sex -denoting tendency. pivsent now swept from idioms of living the face of the earth. An them still uniuereiful fate has overtaken the Khoikhoi . degree with the national religious amalgamated have in the ideas and mythologies.30 still at the time when Bartolomeo Diaz discovered the Cape. Charigurunas. Outeniquas. and have adopted such number of Indo-European beliefs and customs and . is very much distorted. given by "YVitsen. my and as to the charge of being insipid. gives to the foreigner reason to believe that it savours too much A of missionary influence. in llgoaw. and a common lichen to the botanist. \Khuni and \Khtii. I to represent the religious ideas of the Khoiklmi wanted and the and had worship of their Supreme Being in its true li^ht. and that men of leisure hours world-wide experience are happy to fill up their with reading those simple tales over again. To the man of sive stories race-horse. told me in a blunt way that these stories were insipid. were heard from the lips of science. although it may be genuine. thus we . as to the repulsiveness. in their childhood. which. &c. friend of mine the other day in Cape Town. the same was said at the beginning of the Nursery Tales collected by Grimm. and educated man would look at them ! I had to remind friend that. On the title-page I have written Tsuni-llgoam. who would perhaps pass unnoticed a famous some old nurse.scale of culture than they are entitled to claim. 1 Tsui-llgoab. &c. and some even very repulsive no sensible . he simply showed that he was very little acquainted with Greek mythology. Some Cape m Dialects. and especially the jKora. NOTES TO THE FIRST CHAPTER. have preserved m . which. or a gigantic cabbage. ^Anisa- Jgaobeb and j^&oKfgaobebj f(?am#-^gorib and As to the suffix JGa-ijzgorib. because this is the reconstructed original The nasal " was originally an n or form. which are now translated into Dutch and English . these so-called insipid and repulhave the same interest as the Bathybius Haeckelii has to the biologist. it is more primitive than 5. therefore to leave out every legend or myth. m have still the forms |lnm-khoib and |hu-khoib. when we were speaking about the traditions of the South African races. We are led to believe that the Central African natives originally had no sheep. particularly known for its long tail and hair in place of wool. The Hottentot sheep is were rich in cattle and sheep." Then again. and Mho Zulu. 2 b." I>oth remarks evidently show that the word Hutentiit. the Herero (Damara). Kolb and Yalentyn give some striking proofs. pp. 78 and 93. Schimpfwort auf einen unniit/en Art/t. In the " Idioticou llirhey : dc den Liidcn dat water besiiht. or Hottentot. and the present Herero sheep is the true The Herero come from Africa. " P>ri'. the had no sheep the heart of type of the old Hottentot sheep. p." p. thus. from parts where no sheep are to be . jKora ||khilin. It is also a prominent feature in the character of the Khoikhoi that they are not inclined J to steal.miscli NiedersachsischWorterbuch" in-iint (ii. to the prehistoric condition of the Hottentot race. " p. &c. All the records of the Cattle. p. Hahn. &c. Miiller. sheep. 3. iflgfi.by Michael (Hamburg. sub Dritte Per- and As 65. " The Graves of Heitsi-eibib. Saldanha Bay. 29. Xaina " Vule Th. Xaina Xaina jgam. Dutch and English and Portuguese navigators agree on the point that the Khoikhoi they met with at St. 1879). there is the following remark " Huttentiith. Hamburgense. &c.. Algoa Bay. Mann in Hamburg riiion Stiini]ii-r in dcr Ai'/ncy Kunst. Mossel Bay.where the Nama Ilkhab. and goats. Certainly the Kafir. something which is out of order. the Cape. jKora mfib. means something irregular. met 4 with.the Tyuana. also p. ioi. 67. Of the hospitality and kind-heartedness of the Khoikhoi. 1878). 678): Jliillcnti der gjnn'. wdrlirr bcim gcmcinrn Mann lirisst-t: Doctor Hiittcntiitli. Die Sprache der Xaina" uses . Helena Bay. 1870). 3 and Friedr. " Hahn." in the < Monthly Magazine (May. Allgemeine Ethnographic" (Wien. [gab jKora mum. something . (Leipzig. son.inc. 175 5). vide Th. I 846). to strike with a club. and applied to the inhabitants of the neighbourhood of the Cape by the early Portuguese settlers on the coast but the meaning of the term it would seem almost impossible to trace. means nothing else than the Great Paver. as hitherto its roots have not been found either . or the Sichuana languages. large. we know. in his Memoir respecting the Kaffers. D . and " that the Dutch to also apply as a reproach the " Hottentot one who stammers and stutters too word much. in the Portuguese. from about the year 1600. p. dootes would thus mean. therefore." says this author. the Arabic. p. origin. the Dutch. "that the term Hottentot is either an original native appellation. 11 Dapper. meaning. on account of the curious clicks and harsh sounds in that language. although sought for by some learned persons who have taken much interest in the research. of course. the Hottentot. the corruption Hottentootes." Sutherland. 626. 2." 6 Ku-ne'ne. a people struck down conquered by Holland. Umbstandiiche und Eigentliche Beschreibung von Africa" (Amsterdam. ii. in liis excellent work. and Bosjemans of South Africa" (Cape Town. expressly says that the name Hottentot has "been given by the Dutch to the natives they found at the Cape of Good Hope. and again the word toote. by that name already old coloured to the early Portuguese. from the adjective nene in the Mbo The derivation of Zambesi is not quite great. footnote. big. perhaps. is sometimes found Hollandootes. referring to the well-known weapon of the Hottentot as well as of the Kaffer. that this river was known so much but clear. appears. to may favour the idea of its Arabic for it which the Dutch might have added the Holland. witli the tongue. a missile or projectile of any kind. Hottentots. belonging to some tribe farther north or north-east (which tribe is apparently lost).33 extraordinary and confused. language. Yet the Arabic word oote. ( Where ?) HolloiiHence. in what he " It says about the origin of the word Hottentot is wrong. On a very map of Africa. 1670). G. Theal. earth. Mr. which falls down to the. and ||hus or the ||hus copper beads. ^Ki^a|kha||nabiseb Loses the lightning. arm and branch of a tree. find the name tion 7 is also to be found with the quite correct translatlie " Groote Bivier." Khoikhoi transferred other names and furniture. Njgika and |Galcka. and Gorcl).crs All are called after the father. an evidence that the Khoikhoi exercised an influence on tlie Kafir. fe'eigu. bag. llharan. who is also especially the game where verb. to tie. the flo\\ pockets from call ||has or ||hos pocket. t.Jtc- the slipper-flower. |( called fEi^alkha||nabiseb. ||hii the root of a " to condense/' hence ||hu-s. gives a map. word is still used ||hus is also game. our excellent South African historian and custodian of the colonial archives. A'ulentyii.34 we River Zainltcrc . loses all his This is metaphor. the ears. an old word meaning for eh <!. for instance. a. a certain flower in Germany J'i'nf <!/!'</- Hume 8 i. on which also a part of South Africa is sketched. to envelop. informs me that they have adopted tlie same way of name-giving from the Khoikhoi. to surround. battle. game is the game. as in so many at the present day. or utensils : the leaves of the trees and plants or little . > it . or //////////////. AYe.e. This is tlie known wherever This name consists is the name by which Tape Town Khoikhoi tongue is spoken. 9 1 1 ////-!///*. That of certain parts of the body. the work also marked. or light in the clouds the In the thunderstorm thunderstorm. is quite evident from the following examples lloab.{}{(".. (/fctty/if. ||Ilu-lgais . and where the said river is pretty fairly laid down with The Kunene's the two names Zuiuln:*l and llmpondo. and that this custom is still in vogue Here we have also. other instances. and Jurikhoisib. (gai is to bind. who spent many years among the frontier Kafirs. of two words. to plants. iu his per's admirable work on the Dutch "East Indian Colonies. on the map attached to DapZ". consequently means of Town will admit that this is a inhabitant Cape every significant " name for " Table-mountain." " AVe still say. lie if the clouds envelop the top of Table-mountain." has his "tablecloth" on.ud. indc." And. D 2 .35 veiled in clouds. east of the C'ap<".CHAPTER Tln> IKIIK II. says " : were inarching generally in a S. Miid Bosjesnians. as it is pra< up to this day all over (iivut Xama([ualand and . KaH'ers. in .. '!/<///' ////-. in October. which wo did not understand on asking what it meant. If.E. 1655. is " still nothing else hut the Hritsi-cihih worship. p. described here at the cairn. reserving for my next chapter the inferences I have drawn from them. rc. IN this chapter I propose to give extracts from the accounts of former travellers as much as my own observations.rnj'iniis inxliiict In . We in her hand. travelling with the Hottentot interpreter Harry along the False Bay./r. as if they would say. . the " word J /(//. 88. '//. 'It is an offering to / branch stone." vol.< hie" is only a distortion of Jlrilxi-i-Hnb" and the form of worship. (Jod. BACKED FRAGMENTS AND RELICS. .' Mini pointed above.' "("Sutherland Memoir respecting the ii. Hot- tentots. ulinitld <tn<l i:i. lay. laid down upon her face on the and spoke words.) As w ill r be seen from the sequel of this chapter. where a. Corporal Miiller. direction after marching half an hour one morning we saw a strange proceeding of the Hottentot women on the side Each woman had a of our path. < 7. they said. ijmif s/<>. Worship of Ucil*i-< /////. con- Sell LING. hands together. hymns) " Nay. 1 . dated Cape of February 19. " They also believe that they themselves can make and can prevent the wind from blowing It appears also that there is a certain superstition about the new moon. Dapper. jumping. and who makes the heat and the cold : " rain. dancing. landing of aliquot ' Governor Jan van liiebeeke at the Cape " : Nobilissimus vir miscebat adorare sermonem cum farniliaritate Hottentottis. . and also making merry the whole and singing clasping their murmuring some words (singing . the following interesting letter. 626. together. qui pro sua erga nihil ipsum docekuit cerium aliqui //> cuius caput nianus seu pugni magnitudinein haberet grandi eundem esse et deducto in latitudinem corpore se dissimulando ' ' Deum . says They know and believe that there is One. and the worship is offered to iGambeb or Tsiii-llgoab. where ITeitsi-eibib has changed nanu's. as early as 1671. 627. burgomaster of Amsterdam.. auxilium vero eius irnplorari tempore famis et anonsu canons aut alterius cuiuscunque necessitatis. in Nama or jKora \huim. und Eigentliche Umbstandliche Beschreibung von Africa. communicates to his learned friend Jobst Ludolf. forty years after the Good Hope. Worship* Nicolas Witsen. whom they call humnia or summa (i. \\Kliab (Moon) and Heitsi-eibib (Dawn-tree). who sends rain on earth. heaven). who makes the winds blow." Amsterdam. pp. in Germany. 1671.e. Worship of Tsui-\\godb (Dawn). jKoranaland. 1691." (0. speaking of the Khoikhoi at the " Cape of Good Hope. or Tsui-\\goab. For if the moon is seen again (the new moon) they crowd night. their before erected stones " women and children are seen to kneel and bow before them. Dapper.37 .) Heitsi-eibib. ' ' or Tli-ik-yna call (Tsui-llgoab) . Lnnl (Xania. somsi And p. 158 our -author continues: "I must say. jKhub) from which it that the. they have that whole night a great merry-making and clasping of bauds. but lnit their tin- in carefully examining this. lings. v. ten or twelve of them. tells us volume of his great work " Keurlyke IVschryving van Choromandel. &c. (torob) suave olentibus herbis. and throw some balls or dumpis certain. whom they call in their or Thul-ini. the Grcr/t Chief is angry with us !ig. whom i call Daninlt.s^///. in more than one Kliourrou." . p. that I really observed " many things amongst them which looked like religious It worship when the new moon reappears.suas sol ere liuclm et sacrificio aliis caput Dei conspergere terra rubra.sv>///r/ Some :i of them i. oblato quoque eidem non imo. Ex quo demum 2 intelligi coeptum est. 109: "I heard from the chieftains and various others that they the fifth God' in their language not only the (!tri (Vtlcf. blnck cliief. also call Supivmi'. and to whom they showed and lightning. vol. a very trustworthy authority. They also. in 1 made that of I clay. Danyoli and Dwinoli whom they fear very much. of Valentyn. Deuin I and \\f!a /i/ird). as he often persecuted them. who was a man high education and of a classical training. . Hottentottos colere etiam aliquem Tsui-\\yoal>. into the water It of a also is often heard them speaking (lirnl who dwells on lii<'f own language 77/.. i :illy durii: lorms of thunder of a They a also know Devil. but the Ruprcmc littler . a they Kltourrou the Devil. but they generally call 'God' in their language Thukini call . sit on the banks of a river together. wlio docs much harm noi ! to Mkingnf him.7/'v/ ( high. it is .' in if it thunders. &c. \Guru-b. and who had an eye to observe what in many others overlooked. touched the in the at the Cape. 62. While which. although one can observe that they have some worship of At new moon they come together and make a noise the whole night. it informed about the Christian religion him such an understanding of religious to hear was quite a pleasure him sj teak- Valentyn.39 V. the King of Denmark. Germann. pp. where they had an opportunity the Hottentots (Khoikhoi). where they offer some prayers. this have a curious behaviour. at the Cape. He ha been a minister of the gospel in Amboina. that they could not exactly say this. sent by \\Khal). They hipped Ob Great Chief. the Lord.ilcntyn then continues telling ns that he had a conversation with a Hottentot who Lad been trained by the 4 Dutch clergyman van Kalden. Pliitschau vsaw how the natives light.) \\Khab. Ziegenbalg 1868. and took a great interest in native customs and manners. and he (Valentyn) found the man so well in and discovered matters that ing. for mor to As than twenty years. traveller of the seventeenth century. to India commencement of the eighteenth century. however. of which he had acquired a great knowledge. und Pliitschau. &c. and \Khub. and while Sometimes they dancing they clasp their hands together. but it was the old custom of their ancestors to do so. he touched on his return voy from the East Indies. tells us about the Khoikhoi he met at the Cape " Another : Of God and His nature they know very little or nothing. Moon. they turn doing they very are seen in . the moon.. (W. dark caves. Frederic IV. the Lord. missionary asked whether they worshipped the Moon ? The answer was. a European does not understand. Erlangen. and \Khub. dancing in a circle. in 1705. the Moon. Wilhelm Vogel. of intercourse with danced in the moon- The singing and clasping their hands together. The missionaries Plutschau and Ziegenbalg. 40 their c}-es towards the sky and one makes to the other a cross on the forehead. religious And this is, -perhaps, a " kind of -worship." (Wilhelni ..Vogel, Ostindianische Eeise/' p. 67.) \\Khtib, the Moon Li > ; Tt>fii~\\f/oal, (lie \\dtt !',inih, ///< Dawn ; \Kliiib, the ril ; Jh'x/i'nt/i't'. worthy German ]\Iagister, Peter Kolb, whose reports have been repeatedly doubted by European writers, but without any good reason. Any to the We now come traveller or missionary who is well acquainted with the manners and customs of the l.ergdaimirus, a black tribe in Great Namaqualand, which entirely has adopted Namaqua manners and language, and which preserved these elements even much better than the Namaquas themselves, will endorse the greater part of Kolb's book on the Hottentots. The good and kind-hearted old Magister bore no hatred iist the natives, and he is a great admirer of their simple and unvarnished manners. He has paid special lie- and attention to the religion and worship of ti his observations on this subject deserve well to noticed. Kolb quotes first from other authors, and ;. but not least, his " own observations : Saar, an oilieer of the Jhileh distinctly Government (p. 157), says: 'One does not know what kind of religion '"' they have, but early, /'///// Hie </// i/nn'itx, they assemble and take each other by the hands and dance, and call out in their language towards the heavens. From this one may conclude " that they must have, some idea of the God-edition. head.' ( IVter Kolb, p. 406. German Niirem- 1719.) From Father Tachard, Kolb also quotes: "TI; know nothing of the, creation of the world .... nothing if the Trinity in the Godhead of .... Zii lift, they i>r<i/> In a duil" (Kolb, p. 406.) The contemporary Danish Kolb and also a missionary, Moving, wi ami tin- re is triiir* of an. iiJt'n (perception} of a God. //./ For they know, at least the iitf<lli</< among a God, who has made the earth and heavens, who causes thunder and rain, and who gives them food and skins for clothing, so that also of them may be said what St. Paul says, Rom. i. 1 9." (Kolb, p. 406.) mow them, that It is obvious that own experience runs thus Hottentots believe in a God, they know him and confess it to him they ascribe the work of creation, and they maintain that he still rules over everything and that he Kolb's " : all ; gives life to everything. On the whole he is possessed of such high qualities that they could not well describe him Then our author continues, that nobody has given better information on the subject than the above- mentioned Boving. " Because the station of a chief is the highest charge, 6 therefore they call the Lord Gounia, and they call the But if they mean the him his true name, they call He is a i.e., .the God of all gods. harm and therefore man and does not do to them, /nod any Kolb affirms that his they need not be afraid of him ?" own experience, gathered during a long residence among " the natives, is, that the Khoikhoi give the moon the name moon so, as their visible God. to give and intend him Gounia Tiquaa Invisible, < of the Great Chief!' He had observed how they performed dances in honour of the new moon, and how they address Be welcome, give us plenty of honey, give grass to our cattle, that we may get plenty of milk." In offering this prayer they look towards the the in moon " singing : moon. and After our author has described the whole performances, all the rites connected with the religious worship of : " the Hottentots, he exclaims And who now dares to deny that this dancing, singing, and offering invocations at the time of the full moon and new inoon, is not a religious worship?" (P. 412.) I need not quote any more authorities on this subject. 42 It may suffice to state, Hint I have ol-servcd the 8 dancing and singing towards the moon, t;nd that I fully can endorse Ivolb's statements. As will lie seen in another page deity, of this essay, the moon really /////. is considered to be a -ii-Jm ]>ut to return to our of another being, whom power, from whom worthy JMagister, he speaks also he calls the other Cnj_>ta'ui <>/ some of the natives (; rers, Jle never <l<'s (jmul to Igai-aogu) have learnt witchcraft, wt fear ////a, men, lul />//>(///$ Inu-ni. They, //-. respect to him, find serve I This coincides, according to my the IIGauna worship of the JAimi sho-i'' own experience, witli tribe, close to AVale- iish ||(<auna, kills and Sandwich Harbour, who oiler prayers to although they call him an evil-doer, who even them when they are out hunting. If Kolb says the JJay ; name of this being is Tom/fiou, then he is mistaken he has simply misunderstood his informer. Oif pages 416,417, and 418, Kolb speaks of the worship of the Mantis various authorities. to observe, Kolb's insect. This has been doubted by ]>ut from what I often h;ul occa remarks are quite <pias believe that this The iNamainsect brings luck if it creeps on a percorrect. it. son, call and one it is not allowed to kill Strange enough, ; also tin- At 7 launab, as they call the eiiciny of Tsfii-|| goab. conclusion of liis remarks on the. religion of the ||( Khoikhoi, Kolb supplies us with some valuable information about the places of worship. He says: "Tluse Hottentots have neither churches nor chapels, ma.de, with the hands :in of men, but they consider in their mind that places are sacred, because their ancestors have : luck at such spots. deserts, Those places arc of stone, to be found in the and consist in are rhers, .... and they offering heaps, others such a deserted the saint spot or hill without worship of to who, according so to their belief, inhabits the place, and who has much good to so many them." (P. 418.) and \Khunuseti. Tiqua. The first sent in " At the return of the Pleiades. 9. ( good year. could not help thinking that a only. He settled amongst the Hessaquas. and had protected him. ing spot. a tribe inhabiting the present Caledon district. the Hottentot. "a Hottentot caught dancing and singthat round a told such he. p. " little spots. was 1737 by the Moravian Mission to the Cape.' " Burkhard's Missionsgeschichte. now Genadendal. uientjes. and Easier Magazin. Dutch vessel." I says Kolb. send 12. &c. The place formerly called Baviaanskloof. 8 and he considered it his duty not to forget this kindness. us a 1831. will ones on their arms. quotes from George Schmidt's reports. on the banks of the Zondereinde River." (P. that the fruits (bulbs. the Pleiades.43 "Once on an IIKanima. commander spent a considerable time at the Cape. ii. and teach to stretch their little them hands towards them. is still occupied by the United Brethren. give rain to us. vol. occasion. p. and says In the Appendix to his Travels. me. and was not devoured this at by a lion who place." " 9 Africa.). who : They have no religion or rites. on a journey. Khoikhoi missionary. 4 1 9." says Schmidt. slept in the act of whom approached him during the night at a few yards distance He. and they only believe . may ripen. and that we may have plenty " The chorus always ' : of food. of a " De Jong. our Father sings above our heads. The people of a kraal will assemble to dance and to sing according to the old custom of their ancestors. George Schmidt.) Tsili-\\cjoal. these as soon as these stars natives celebrate an anniversary mothers will lift their horizon above the eastern appear . and running up to elevated show to them those friendly stars.) Tsui-\\fjoab. saint (ghost) inhabited the spot. nativea . 27.) I 'risen ' Hoifnung." nach dcm Vorgebiirge der guten Hamburg. particularly that he (in Hottentot the moon is masculine) had brought them into contact with a nation from tlic. believe in a devil. about lat. cS8. the Moon. 1803. They also whom they give the name '(lamia. 1 but they ' do not care much about him. Srj..se whom ' they had received so rites. clasping hands. would have is more particular information about tin 1 religion ! of the Khoikhoi. the natives. 274. to whom they call Tui'qua." pp. and We should have expected that the Swedish travellers. i. much kindness. For if they want to express that something is beyond their conception. By order of the Dutch Governor. praised the moon. dance round the men. that the last moon had protected them and their cattle so well. the commander of that expedi- find the following remark: "Their (the Kainaqna) religion chiefly consists in worshipping and praising The men stand in a circle together and the new moon.) \\(. Jt.44 that there is a Lord. (De Jong. unit/I. and who is great and powerful. as se. They a continually sing in a praying manner.'.md Sparrniann. Ityk van Tulbagh. men of great learning. which reached as far as the Kamob river. appears that their learning on the. and they The Cabonas (very hope the same from this new moon. vol. tlic. however. one side made them underrate the On the other hand.rg.\ama jKliul) or IKhunib). Tlumbc.il tlici/ Hud //// Ixnl Xiij. likely the ||Ilabona or ||Haboben) whom we met. we blow on hollow pipe or similar instrument. 10 Journal of Hop. we (tl*<> ulwri-c. then they say it is a work of 'Chuyn" ("Hop's Journal. and \Khub.i'< me JJciiif/. \\Khtib. In the tion. vlioni call Cltui/n (the . an expedition was undertaken to the Great Nanw<|iuis. p. Although were the only of a. and the women. (Thunberg. but chiefly through a stubborn unwil- lingness. especially if he shows any hauteur. partly through a natural shyness and fear of ridicule. " threw some branches. in passing by. " they answered that a Hottentot was buried there. one It very well informed on the subject. of greyish grasshopper (mantis fausta) the people here believe to it. legends one seldom will get out of a native by questioning. native. for all that. I shall relate what they have recorded. 84. according to the statement of the Khoikhoi themselves. By the side of the road. He informs us that.) Sparrmann. they never heard of a Supreme Being. did not believe in his own state- . is that the Hottentots offer prayer i." says Thunberg. p. Our author. In justice to our travellers. 68. however. however. Asking them for their reason in doing so. This. These of travellers utterly get confidence the natives. especially of a Khoikhoi. i.45 children to the thinly disguised contempt of the foreigners.) Of a certain kind (Thunberg. My experience relates. which still characterize failed to Khoikhoi. 1792." vol. tots after all very doubtful whether the Hottenbelieve in a Supreme Being'. I observed a heap (stone heap) covered with branches and shrubs. who tra" velled in the Eastern Province of our colony. though. based on a the into the fear of ill-treatment. Berlin. would lead me to explain It is a striking feature in the nature of every savage. But myths. on which each of our Hottentots. very trying and annoying indeed to a traveller. however. p. who will answer at once questions of that kind to an inquisitive stranger. to pre- what Sparrmann tend the greatest is knows that he is ignorance. does not entitle our author to infer that the Khoikhoi had no God or religion. tales. they were too stupid to understand anything. with He must be a very intelligent an unprejudiced mind. again. " German edition. rendered fruitless all attempts to gain deeper insight into their religious ideas. drew. He of all searched in vain in one riosities and antiquities (p. cold." and and thunder. This eibib cairns we meet with . gives a few but very valuable remarks. Sparrmann cairns. but very powerful and fiendish Being.46 inents.) something (Sparrmann. and whose memory was honoured by the custom. by stating /////*/ believe in a Supreme. and the them to show the road. He that the Khoikhoi very soon turns against himself./// the. according to the general tradition of this people. not far from the road. long before the the road Christians had immigrated into these parts of the world. . our attention to the grave of a Hottentot. " Liechtenstein. had been considered to be a great doctor and a v man." who hud offered himself to show us field cornet " for some distance. The Graves of with Heitsi-eibib. who. also makes mention is of those mysterious He describes their size to be three to four feet in diameter. We actually saw some half-dried branches which might have been thrown n The. grave. tenstein and party wore travelling in the Eastern Province Outeniqualand. Colonists had told him ///. The learned Dr. and he adds that various thunder. Liechtenstein. who travelled in 1803 the Dutch Commissioner de Mist through the LiechColony. thro wing at the lightning UGaunazi. lightning. Compare in the sequel the hymn to the Thunder and to the Lightning with this statement. KlmlLlial curte at the . stones about twenty to thirty yards in circumference. 13 calling him 12 " Gutseri and p. Rademeiei was with The well-informed Juidemeier. &c. lltmifki'. that each Hottentot who passed by threw a fresh bianeh of flowers on the. those stone heaps for cuhe found was a few pieces of wood 549). 196. from whom they expect rain. grave consisted oi' a heap of only a few days ago. the general size of those Heitsiin Great Namaqualand. German edition. serves as a proof of the higher culture to which the Gonaquas had developed before the other Hottentots. Kemp's assertion. that Edmund Sandilli. " Before it became dark we passed a narrow saying : spot in the mountain. i." says: Liechtenstein again. station in who is now a prisoner at the convict Cape Town. the son of the late Sandilli. and Liechtenstein continues his journal. they borrowed from the Hottentots. speaking of the Ama--||khosa-Kafir. according to van der Kemp. p. which h.) add. vol. Here are various large grave-mounds which are heaped up with stones. van der . 349. and Bruintjeshoogte. and the first colonists in their pious simplicity believed kloof (the Pass of that these were monuments left by the children of Israel who to 15 passed here on their wanderings through the desert Canaan. 410. there is no name for it in their language. which word." To this I may (Liechtenstein. according to Dr. however.ul not obst'i'ved by former travellers. has created the world but. because it was iu their country to which this territory belonged.47 It is U'i'ii 14 interesting that this circumstance. "Amongst the ||Khosa there is no trace of a religious who worship. They believe in a Supreme Being. p." original edition. but never have I met with anything of the (Liechtenstein. The Gonaquas. to the kind in other parts of Africa. call him Theuke. But they have 16 adopted a name from the Gonaquas (a Khoikhoi tribe) and they call God now Thiko. The Kafirs evidently have also taken over the custom of which Liechtenstein speaks. p. means the one who inflicts pain' and from some Kafirs I heard it also pronounced ' Tiitniqua. Afterwards we often found such graves towards the borders of Katirlund. told me that they use u-Ti \\yo for a word God. which is called the ' Israelitische the Israelites). 411:" There are spots which nobody will pass without adding a stone.) Afterwards the travellers German came Camdeboo. a . 1i. innnnl<'<l two words. of his having received some injury tin Having been held in high repute for extraordinary i lowers during life. who died at Bethelsdorp Province) about i8ii. a missionary. as follows Hottentot: Tsoei'koap. appeared to IK. invoked even after death. Kemp. which together mean the said to been originally applied to a doctor or sorcerer of considerable. but these spots are of of persons graves high reputation. a of the Xania. Appleyard in his Kafir Grammar. a term which they have universally applied. outline of the jKora language.has published a Catechism in the Hottentot language. like the lotlentots. generations cuiL-eipu-iicc. as one who could still relieve and protect in his knee. Unfortunately nothing but the title of it. or a handful . notoriety and skill have. : name : Xannujua Koi'anna is ': TsoeTkoap. ho. which was written in the Eastern der . un. of whose bodies pious superstition being injured desires to protect from and therefore everyone who passes by enlarges the stone heap by adding new stones and branches.11 Van and jGronaqua idiom. . TsuTuiqua or Tigoa and Taiujuoa short 18 Further. amongst hack. has been handed down to us in this title appears the word Thiiu-lirc. 13. doubtedly the same as 17 Tsi~ii||goab llgoam of the jKora. Tlicy themselves do not know very tlio reason the likely this practice. Its derivation is curious. to designate the Divine l'>eing. since the introduction of It consists of It is ( 'hristianity. the and says in a footnote: "This word from which the Kafirs have probably derived I their u-Tixo. Tsui-\\gocib. . for (Jod. and of the Cape Hottentots. in Hottentots or Nama<[Uas some. p.48 1iriim-." by wild animals . and notes the (lod in Khoikhoi. Tshu'koal). Leonhardt Ebner." Berlin." p. missionary the London Missionary Society amongst the Narnaquas.he says it also means a " sore knee" (p.49 an hence in process f timo lie became nearest in idea to their first conceptions of Tstli \\yorib Hod. with an old man. in South Namaqualand. The following are the results of Ebner's lIFoa-iarab God researches concerning their religions ideas They did not know of a God.e. a clear proof that Schmelen. whose chief was at that time Jager Africa: n-r (Catrib)." an-'l- \\<l(>/niab. Rejoicing over this victoiy. a missionary who had worked amongst 19 the famous Afrikander tribe or ||Eixa-||ais. like Van der Kemp and "\Vnras.) Here I may say that the Rev. : " himself... he made a deep kole and of it. challenged IIGaunab for a fight to and because IIGaunab was not as strong as this man man.& UGaiinah). but they believed in a devil. must have clearly understood from his and other natives that. Tsui E . the wise old people slaughtered a big fat " sheep.e. who spoke the N"am-i<[iia language wife fairly.. the old man threw him into the hole. and This is 'Kauaap (i. where he perished. 340). Tsui Hgoab). who is much more clever and wiser than Because this old man could not bear any longer the wickedness of IIGaunab. the Supreme Bad Being. and that \\Gav. IIGauab. was the Supreme Good Being. or IIGaunab). Schrnelen. according to their idea. 1829. for devil the expression Tsoeikwap (i. gives for the expression Siiquap. as they style themselves. whom This IIGannab fights they called Gaiiab (i. planted sharp-pointed sticks at the bottom And one day this hole this old . God he always employs. 237. nay.nab \\fjocib was his opponent. who assisted him For in translating the four Evangelists and a Catechism. Eeise nach of Slid Africa. We must most sincerely regret that Schmelen has not left some notes on the Hottentot religion to future generations. (Ebner. 20 married a pious half-caste Hottentot woman. r.wor causing death. notable warrior a desperate struggle in flic. He commenced his work in about 1815 amongst the above-mentioned Afrikander tribe. and often told me how well acquainted Schmelen was with the customs In fact. though I had the researches. foietf. Kama. He was an enthusiastic and zealous missionary. (wounded knee). the N among the still living old missionaries. assistance of Africander (the chief) in The. hut having vanquished his enemy. . but could not come to any factory conclusion on the subject. To or the pi.i. told my father that he had worked out a comprehei 1 dictionary with the aid of his \ We come now to the worthy Dr. In T my was journey that to tin- back parts of Great Namaqualand doctor (Igaiaob) that met with an aged he who stated a had always understood Tsfii-Hgoab that in of great physical strength with aii-ither chieftain lie received . his name was lost in the mighty combat which rendered the.'-'' .s. f When I referred to the import of the my surprise *<>. without suffering from fanaticism as so many mission. He himself dictionary of his somewhere in existence.50 My father was an intimate friend of his. and he also undertook a journey in towards the centre of Great Namaqualand. Moffat.I helieve there is still a manuscript Hottentot do.. was very sore indeed. he was a white and manners of the X. name they use is Tsui ||kuap. that he thought death.enefactor. nation indefor no one could conquer the Tsui-llgoab pendent . one wto word. adding..' 01 that they should give such a name to the Creator and P. he: replied in a way that induced call that he applied the term to what we should the devil. or as some tribes "While my pronoun or >. mmml /.ma.. or to death itself. In his "Missionary Labours and Scenes Africa" he says: South living among the Namaquas I made many inquiries respecting the name they had to denote the Divine Being. manifesting inflicts pain. Christian /r/////Vw has existed among the ancients. It is painful to think that a certain religious narrow- mindedness true prevented religion and faith them from seeing the spark of which was still left in the advisable for all missioni3 heat lien's heart.t quarter. an During tremendous thunderstorms which prevail in tlia. who had an education superior to their brethren. reverence I nor land " shoot their poisoned arrows at the lightning in order to arrest the destructive fluid. Africaner. already. from St. . Hence the fear of a savage 2I to communicate the sacred MolVat igt feelings is and yearnings of his heart. ridicule and expose their superstitions nay.him. and how now. communicating what he was and absurd superstition." too apt to treat the religions of work. and still he could not arrive at a satisfactory Africaner was a convert. himself felt ashamed of bound was a to consider a foolish chief. and which it might be supposed speak to the mind of man with have known tin. that he had the chief. to man who him. especially to a tells ns sent to destroy them." (Compare the . " and was until not absent from existed the beginning of the to human called (J/tri*t came in the flesh: from which time the be tnif i-rH'i'ioii ir/i ir/i. and they do not hesitate to express this to their converts Missionaries are devil's heathens as . natives of Xamai|uaan iiAvl'ul voice. they even and religious manifestations. aries It is indeed to 1 learn mll'il tin W7iat is now Augustine. He impression a fool of himself. at least. if he result. as inspirations of Beelzebub. began Christian.''iing quotations from Sparrmann. did not succeed in collecting sufficient detailed accounts on the religious ideas of the Khoikhoi.) It is der Kemp ami exceedingly to be regretted that men like Van MoH'at. this Tsni-||goah was love. a> to neither of many others. and did not like to make an unfavourable he took very good care not to make E 2 . speak of him in the highest terms. -5 is a moon. " ' They mutter. cattle. graves COY with a heap of stones) large heaps of stones on which and if the Namuquas had been thrown a few bushes their are asked what these are.' said the and tell men you also perish. of it is nn-n them of performed.Ilcitit-ciUl) \\KhCtl. K'un. they moon. shall tl ' say." 167. Tusib and (!n' Serpent.' "(Alexander.' Old NamaqiiMs will not therefore touch hare's that is. He was the first specimens of Khoikhoi : folk-lore. to supply us with In these pages we can only reproduce his notes on the mythology and religion of the Namaquas "These Namaquas. "thought that In the country there is they came from the East. An old Namaqua said to me of him That man had lAva-khoii khemi ko tsfi Ihfib ke. wished to send lie messenger to ' The men. a Kxpedition of Discovery.Gama-tyoTib. so shall and am renewed. die consists in slaughtering and eating an ox or a couple of sheep. later Sir Captain James Alexander. and praise his social and familiar habits. had. " English traveller knew how to fraterni/e with them." says Alexander. then. occasionally found (besides the common .' 'As I die and perish. James Alexander. Alexander's observations.) "There little is better than their slrange story about the usual ignorant a. they say that Ileijo Kibib great father is below the heap." . (live us plenty i. t. moaning say that the. we must consider very valuable. before the but the young men may partake. ^. 110 doubt. a very fascinating way of gaining the The Namaquas even now confidence of the natives. so Hut the hare deceived men. moon which notions. and ley also be renewed. therefore." to the flavour of a Redman. which merely making ceremony said. and the hare said that would take that as I it. and accused her husband of having committed a great crime. The Namaquas immediately cried out. which Aus). and a watersnake. vol. and did not know stranger that the snake he had killed at the edge of the water was of Blood a woman the snake of the fountain. when the fountain be dried up. seeing the snake there. lay dead beside it. it strange to to say. about six feet long.iggon wi-nl. with J. 'Almas was not the only fountain in Namaqualand which was superstitiously believed to be preserved by a snake. came to me labouring under an attack of 2S dysentery. brown above and yellow below. or In this was said to dwell a snake. to see a hole which was supposed the p. 'Ahuas. was a heap of stones.53 On the 3rd of August. on to Aneip (|An-ieili) or \Vetfoot. near our . 250. or the water of the beast tribe. guarded it was reached but. was found ' Some one it is and the therefore dried has killed the snake of the Fountain of Blood. up/ Not far from the Fountain young Bushman and his wife was met.ii) Buys and two or three men. and near Again : it half high. Kibib. called Kuisip.i l>e wonder " inhabited by Hcijo. f. " -7 " Xumeep. the Bushman ! guide. . It was singular enough that it should have dried 26 up immediately after the death of the snake. an<l of the country.) This water-place was called Kuma Kains (Goina-Hgams). She said that the day before they had drank at 'Ahuas." (Alexander. and the Bushman. killed it. in the bed of the Kuisip Paver. or the Devil. and said that he was about to die I asked him what had occasioned the disease and he said it was from having dug for water at the place . (lie w. He excused himself by saying that he was a in that part of the country. ii. and 1 went out of the way. eight yards long by one and a in a cleft between two emi/un <<**. which the said was a heap over their deity Heije Eibib Xama<[uas (Heitsi-eibib) " I blood (| turned aside to get water at the fountain. Vv. that if you had not helped of the zebra. vol. seeds of 29 the jnaras. up to date unsurpassed in . any Bushman. or an arrow. chielly JMien: ion. give the flesh of the rhinoceros. 'digs for water he must lay down a piece of flesh.lly among savages. Inn-inn made ii j and that therefore he was sure to die unless I could help him and I asked him what he meant l>y saying that he had made no offering at Kuisip.iiy . translation style of St. The human sorrow always mure and communicative when in esprr. ii. whose still manners.' "'Do you say anything to him when you put down ?' your offering at the water place "' We .' I asked Xumeep if he had ever " ' seen Toosip. I I must have died. Jirxf.ia. by missionaries of the Knudsrn has left us a this The Luke. or anything else he may have IJefore " ' at Kuisip. of the ! what I require to have But I gemsbock. No . say.54 last watering-place. I. without. who was in great anxiety. as an offering to Toosip. nor has he a wife. the. like those of children. . was in such a hurry to drink this morning that I scratched away the sand above the water and took no notice of Toosip and lie was so angry. missionary work am Namaquas was eoninienred more vigorously. or . Oh! me food give me great father. I I know of. son of a Bushman. old about him and can spare. 125. have never seen him. but white hair.' said jXumeep. very simple and and not dictated by the rules of an absurd etiquette and fashion. are natural. UK. with and who can do us good and harm. He has :UI neither bow nor assegai. nor has anybody else that we believe that he is a great Redman. the About the year 1842.. p. the man of the water.' fere we have heart is " (Alexander.) the most open-hearted confession of a N"ani!U|iia (Khoikhoi) troubles. not only because they confirm what has been stated by former Khoikhoi . and an enemy pursued them.55 otlier missionary who 3l attcmitv'. it closed again upon them and they perished. and missionaries. and close thyself afterwards. as. On arriving at some river he said. but because they have been amongst Khoikhoi (the Amas. Knudsen possessed a great natural talent both for To this it is due that he has languages and ethnology. their enemies tried to pass through the opening also. us with some very remarkable legends. The tribe during that time could hardly have exchanged the old Cape idiom for the Namaqua. and they went safely through. that in the following religious relics of the so-called Cape " HeitKnudsen's account now runs thus Kabib was a great and celebrated sorcerer : Hottentots. from Jierg river all along the west coast to the mouth of Olifants river. changed the Khoikhoi Tsui-llgoah while i'or it from the Hebrew Elohim .d the difficult task of translating the . When Knudsen came amongst travellers collected 1 . | them they had a2left the colony just twenty-seven years. however. he left is the name of the evil-doer ||(Jauab. among the ' My grandfather's father.' as So it took place Then lie had said. sieibib Namaqua. of the in liecords") who lived in the immediate neighbourhood of the Cape. He could tell secret things. they had not intermarried with Namaqua women." . into Kid).Pil>le into Khuiklioi. The \\urd Klob hrd in generally used wherever the Gospel is Great Namaqualand. but when they were in the midst of it. with very few exceptions. or jAmaquas. but it has not supplanted now yet the old Tsui-llgoab. and what was to happen afterwards. and his notes are of great value. open thyself that I may pass through. taking ]>evil Knudsen. Once he prophesy was travelling with a great number of people. which provided us a good insight into the religious ideas of the. I am notes we have some or therefore justified in saying. that when ll-itsi-eibib was travelling about the they came to a valley in which raisin-tree was ripe. very handsome. for <>f ! i ad ye will surely die in a simil >oung wife " said. for lie was too prudent but he drew the man's attention to something on one. The latter. old man Hcitsi-eibib. tfeitsi-eibib. fan's) wife said. with sof' This is the tiling which :ini :' And he fnvtln to do. death not I here at the place. illness. " however. Some- times he ." luld I The ." The D>lli of said . So he arose and went to the man. and be was there attacked b\ liis family. thou must " whitish one). Heitsi-oibib hit . when lie " dead. t feel it. and told passers by to throw me at his forehead." Heitsi-eibib could take many different forms. declined. rehonnded into the hole. so that he fell At last Heitsi-eibib was told that in this manner many people died." "At first they were two (Heitsi-eibib and JGama- One (JGama-ifGorib) had made a large hole jGorib). side.56 " Ueitsi-eibib died several times mid eaine to tlie life ajjam. II< Is taken ill on f the . him behind hole. in the ground and sat ly it. and killed the person who had thrown it. The stone. at other times it short again. This brave one is on account of these raisins.appeared handsome. I shall therefore cover me. and people lived happily. if I order shall you Of the yc this valley ye not eat. so that he died and that fell into his own After there was peace. or his hair grew down to his very shoulders . who challenged Ifeitsi eibib to throw a stone at him. however. " Then his is young (second taken ill wife. When " Hottentots pass one of it liis graves. they throw a stone on for good luck. and while he turned round to look at it. the ear. however. li\r. I who had dying to eat these raisins live. Then they went from him. marks. go and look !" Then the son went to the old man's grave." p. according as side and singing. but contains nothing new. but was caught at the grave. and returned home.ymird the Fox." He did accordingly. ran : whence they came. therefore act thus : windward side. " Then he ! said : go not infect you hold of the rogue !" I Let me for I am !" a man that has been dead that ' But the young wife said. father of |Urisih. a noise as of people eating raisins In this manner the eating and singing " I. During my wanderings . Then intercept him on his way to the grave.) The evidence of Francis Galton and Charles Anderson on the subject corroborates what has been given in the foregoing. and said. jumped down from the raisin-trees and ran quickly. that thou creepest upon him from the leeward. and they came between the grave and Heitsi-eibib. When moved to away they and were unpacking there. had another place.57 raisins of this valley. and from that day he was fresh and hale. And The young wife perceived the noise came from the side where the old man's grave was." Let us bury him quickly and let us So lie died there and was covered flatly with soft he had commanded. I therefore make no quotations from them." and died. So. may " Iie. 80. 33 (Vide Bleek. Father of this unclean one. ate raisins to the man who And when thou hast caught him do not let him go. " jUrisip. " Keep So they brought him home. where he saw traces which he recognized to be his father's footThen the young wife said. when he saw this. Take care of the wind. " It is !) he alone so to the . who. they heard always from the stones. let rain the thunder cloud ! En :t '. T took much trouble to add to Of what I found I shall give the most these fragments. ! ^Khabuta I ///'/// . . ||0-geis. Tsui- llgoam.s i.. This name is is also pronounced Tsu-||goab off. and by the Gei-||Khous. and Tsti-||gnam. and the ^Aunis first of the East of Sandwich harbour. Tsui-|lg<>ab. however.e. This Tsu-||goal> is still invoked almost in it the same words as George Schmidt heard at JJuvimnis Kloof in 1737. Pleiades for a |gei : At the |Kliomab Mountains time when the gather :ii appear above the eastern horizon the people a religious dance and sing the i.e.y. the most worn in and Tsuni-llgoab Xanuupia Tsu-||goab. ! Thou Father Wild II of the FutluT. this form. Tsui-||lvhoab and Tsui-ligoab amongst the iKora. .//<"> am BO very weak in<! IK-Vv. amongst the The following hymn is still in IIHabobes or so-called Veltschoeiidragers (sandal-wearers) the North-east IIKharas. ! following r*tii-\\f/(jft- Thou.From . All ! Thou our Father stream ! i.e.. instances important TsHi-\\goab. as condensed as possible.s X '> thi ' . ! Tsiii-llgoa . are forms which have preserved more the original feature of the name. the sung aiimiig jGami-^nus in the IIKharas Mountains.58 amongst the Xamaquas.. oh Aba-It*'. live (our) Hoc: Ed 1 1 xi i /if Hire i ! live ])lc. Son of the Thundercloud \Gurutse! ! \Gari-kJioi. That we may give thee in return (that that we may Abo-Use bless thee). and. oh. they also assemble for a \fjci. The \Nanumat8e I Hymn of the Thunder. Tsui-||goa a heavy thunderstorm ! resounding from the roaring : \Gurub di \Gcis. while dancing. sing the following If is is Thou. loud-speaking [Guru ! gobare ! ! Talk softly please \Havie t'am u-hd-tamdu For I have no guilt ! ! I Uhttcrc I . Thou ^. and the of the thunder. country and the lightnings disperse the darkness.\As \ao ! From :r ' li unger ! Eta \in'uia amre ! That I may eat iield fruits $a/s gum \ave s a %tsao ? ! ^ Art thou then not our Father Abo Itsao ! The father of the fathers ! ? Tstii-\\goatse ! Thou Tsui-llgoa! ^-- Ed ii sida gangantsire ! ! That we may praise thee Jfda sida \\lJuird \L-lmitxire ! is. ! ! Thou father of the fathers Xida \Klmtsc I Thou our Lord T&si-\\goatse ! ! approaching.Oiise brave. killed thy brother so well dli ! '/inn \nii \\f /<'<">.Mission Station. by the name of ^K ^trab.6o Leave inn alone ! (Forgive me!) I For I have become quite weak i. have.sv'//. klu-iiti . I am ! quite perplexed. like Jdoro! ^. am quite stunned. swig by a person who 'laved ! : ] the part of the lightning. of Ti \jjalid (jo [(/((/liar ! Thou who hast Therefore thou Vj'/. the other part being represented by the inhabitants of a kraal.GrOTob 37 liest (now) in a hole.. who had great-grand-children.sv. Thou Thundercloud's daughter.nur-wnuj of I he Lightning.' Thou who dost not drop the :!S men ^. oh ICJuru Son of the Thundercloud Another song-dance I saw performed in the following manner Tliere was a solo.v ./<> |//. . daughter-in-law the Fire.nit/lit laiiKixi' . Thou who Xn in -\iiii I hast painted thy it I body " red. and told me that he.e. (Well) therefore thou ^^. AYarmbad. The di. Thou. of whom a member was supposed to have been killed by the lightning.l']iyji\klnt\\intl>ix<-1) mw ! Thou wife of the Copper-bodied man ! An old IIHabobe-Xama. had big grown-up children when the . killed my brother ! liest now so nicely in a hole ! In <j<> I indeed. \Grfi/ises MI \gdbd <> \i/ci/i. who has been now more than fifty years amongst the jKoras. and several times And whenever he came back to us. in fact. because he was very rich. 1811. went to war with another chief. He gives rain. 1879. and he makes our cows and sheep fruitful. dated Bethany." Henceforth he could sore hue. because the . by giving him one blow behind the ear. he makes the clouds. " " wounded knee. Orange Free State. fight." or He could do not walk properly." " Tsu| Igoab lives in a beautiful heaven. quite separated from the heaven | of Tsu| Igoab. because he was very wise. by Jager Afrikaner |Hf>a|. said to me "Tsiii-| Igoab was a great powerful chief of : the Khoikhoi first Khoikhoib. which no other man could do. and at last he was so strong and big that he easily destroyed IIGaunab. he rose again. While IIGaunab was expiring he gave Since that day the his enemy a blow on the knee. and slaughtered. he was the whom all the Khoikhoi tribes always killed great numbers of Tsuil Igoab's people. of Bethany. Orange Free State. he lives in the clouds. that the Koranas always told him Tsui\\yodb lived in the Red Sky . from took their origin.6 1 destroyed. writes to me in a letter. and could not help thinking that we had here some Christian ideas transferred into the Hottentot mythology. and IGaunab lives in a dark heaven. but in every battle the former latter In this grew stronger . however. Wuras. He could tell what would happen in future times. Superintendent of the Berlin Mission. conqueror of IIGaunab received the name Tsuillgoab. He died several times. July 9. But the worthy Uev. were great feastings and from every kraal." 1 could not for a long time understand what was meant by the two heavens.irul>. Tsuillgoab was repeatedly overpowered by IIGaunab. fat cows Milk was brought and fat ewes were Tsuillgoab gave every man plenty of cattle and sheep. ||Gaimab. wonderful things. But This Tsuillgoab Tsuillgoab was not his original name. because he was lame. there rejoicings. but yon will know- Tsu-||g(ia. Here we have a very clear instance that Tsu-||goab is looked at as the aven-er. where to the we will trace all the names back say that Tsfiillgoab The Koran-is again man. 3 But " is also used as a formula of impi sats Iguitsa. and that the snake was together with the first man on the earth. expression of of " viz. m T8U-\\go<xt86t what it I </<>//>'. I have to colonial Khoikhoi or remark that. Tsuillgoain w. that he will punish you]. Saranyu in the Vedahs. i'-Jutf ///// become me an as ?" either &c. and Tsiii||goal> received a knee from ||Gannam. following chapter. and posse numbers of cattle. I repeat it here because throughout the Khoikhoi territory the belief is extant that in every fountain is a snake/19 ever 'I To return met to Tsuillgoab. 80 severdy kedf tion. as he is a great evil-doer.//. Jut-re 1 surprise or anxiety " 7's/HI//'"'/*' ." Do Jl . has do with the lied to llgoab we shall see what Tsni- made the first much of the second chapter of Genesis. thus: Tsu-||goatse. fJmf I am ^laii.!ts ta khemi dire. as we say. whether Christians or heathens." or llgoaba Jan. when we enter on the original meaning of the name Tsfii||goah. . yowl God" or simply interjectionaUy. lhaviota I ha |khei<V' "Oh. where- Namaqua. The person from whom the Eev. Here dent I may not be out of place to mention an inciexperienced on a journey in Great Xaniaqualjind. ^avets ni Tsuiwhat yon think. Mothers also used to tell their children to beware of UGanna. " am without guilt.. their workshop. and those two T>< fought together in former times.//.. the word T#iu-\\</t>(ffi' is used " " 6W. and sort-cm the great among jKora. thon alone knowest that iind oiit Tsui-||goab" [that he will see your doings. In the following chapter we shall discuss this point more closely. Although this note savours /. " . it . Wuras heard this was a man far over hundred years of age. who at his blow chief 1 could In kill them. similar to the Dawn.62 and \\nmin>iin in the Hl<n'l- >'/. -ir/m ///// In-lp /. however. Master. which. Even in the night the air appeared to come from a hot I scolded the guide. Mini i W\ the jackals and vultures." I " " : What non- you and your Tsui-llgoab are both stupid fools!" He " : Amase ti Truly. we he will help. my guide said. about latitude wanted to go to a Mission-station in westerly Tim distance to our next water was calcudirection. because. ||eib ni hui. was almost conIn the night before the fourth day we lost our sumed. llnai !" ko jgamte-^gao ha. means by Tsui-||goab. angrily for his carelessness. with all his heathendom. Who will now help us out of this The man coolly answered: "Tsui-llgoab gum trouble ?" ni huidao" sense. a raw heathen from the oven. " Tsui-||goab will help us. and talking " over our troubles. yesterday you could almost "My have killed me. In the morning. and it was only after some hours that we discovered road. after three days. three days' however. The famous |Nanib. not one of us would have seen the next day." Ihukhoitse. and asked. hard riding with the ox-waggon. laughingly. "What have you done? to-morrow we will be eaten by 26. who simply out of spite made common . reached the water. and were relishing a cup llarits of coffee and a pipe.63 Wi> were on tlic outskirts of the Kalihari." After we had quenched our thirst. but the Lord refused you (to do so). If we had to pass another twenty-four hours our mistake. about nine o'clock. Ti Ihutse ke Jklratsi. But still it may not be uninteresting to hear the evidence of another Hottentot. a little water in a cask. had made the calculation without the host. ^aveb ke Tsui||goaba ko ko nesiri hui jkheisa mu-jants ko tsi ||eib dear Master. who of fell so bravely in the battle of jHatsamas. but have you nowconvinced yourself that the Lord has helped ?" We require no further evidence to see what the rawest Namaqua. IIHabobe tribe. like this. we found ourselves still another We had only for ourselves twelve hours from the water. when surrounded by the treacherous tribe the IIGau-lgoas. was culled upon to turn a Christian. and herbs come. sun riseth. ////'//// rnui or the splendour of the fain" tij'i. even tender grass springeth out of the earth by clciu. we do the same what you white people do in asking payment for your lead and powder. and answered. bitter I : and if we ask payment for our grass and water. You will see to-day rain.*//. the ||Habobe. adored . an old we're towering Very heavy thundei-elouds :J:Auiii. His brother. as he used to do in the times of my grand'/'. and he makes this country. we say: This shall 7Vs-/7> \ln!l<t 7WA <-nrlk" lie.64 cause with the Damaras against their own llesh and blood. A second good r." As to Tusib. the morning. my Tsui||goab He was strongly op. the present chief of the ||llabol>es. and in the morning 3 you UK: " see that green shining Lr colour r<i. 4. about whom I quoted from Sir James Alexander in the preceding pages. "Never . liraigu^ub or is as to missionary work. calculating that in great enjoyment a few hours' time the whole country ought to swim in " " there comes Taili ||//fW. We both looked witli above the horizon. and very soon the fathers. when as the a morning without clouds the. old manner. good as your Christ. the towards clouds. when he told me That very thing. over <> the country. reminds as one of light of 2 Samuel xxiii. ZJlArisiinab. and jKliub has made us. I asked him what country will be covered by u When the iirst green he meant by 7W/7>/ lie answered. has been made by Tsui-||goab in this country. spread I////. I have the / following from the grass grow . Ah." he said.eing who is bears all the eharaeteristies lie is ascribed to Tsui||goab Jlcitsi-eibib. 1 a Namaqua. in his water. after the rain." and considered the missionaries to be a set of mischief-makers. had uiicc a conversation "With this younger brother " about the origin of his tribe. and given us He gives to us the rain. before he received the finishing stroke.n' And be the . is us an enemy of the missionaries as he was himself. Heitsi-eiUVs battles with \Guma~\gorib \Hau-\gai-\gaib. I heard the following story. and came first to the place of jGama-Jgorib. jKharagei-khois. who killed He was very clever and wise. Heitsi-eibib sent At last he heard a for them. or iGamifnus. : invitation. And these people were Heitsi-eibib's people. and could what was going to happen in future. as a Khoikhoi generally travelling (and passes a kraal of another). and a great powerHe lived originally in the East." But on the place of jGama-Jgorib there was a I hole. Therefore they make the doors of their huts towards the East. foretell among the MHabobes. his enemies. but he waited in vain. rumour why they did not come. with the front towards sunrise. but (Hau-jgai-jgaib and the Lion lived on the other side. where the sun and moon rise. and . and the face of the deceased his is also turned to that direction. He then started to look after them.i id to after my people. more or less varied. and had plenty of cattle and sheep. which I afterwards traced. v X. in the middle (between him and his people). and ||0-geis. all Heitsi-eibib conquered and annihilated people. following the " I have come to look jGama-Jgorib sent. and the Lion. But he passed and did not call. This custom is so peculiar to them that those who possess waggons always put these vehicles alongside of All the their houses.ima from is whom I inquired told me that this H'it<i-cihib ful rich chief. s. does when he is was and Heitsi-eibib.65 ami worshipped up tants of (Jre:it to this very moment by ami the the inhabi- Namaqualand North-western Colony. There were also people living in the neighbourhood. Amongst the Bundle-Zwart. their great-grandfather. Heitsi-eibib lived on one side. on three roads. Again the Hare eibib. arc directed towards the East. his messenger the Hare to call Heitsisent ^Gama-^lgorib But the latter gave no answer. " Hole of hole the to my ancestors." Thus lie cursed the Hare. called. And lie was again The. and ^Garna-Jgorib could not prevent it.uaib. Heitsi-eibib the news ?" And " : the : man " I said What." of my ancestors." And first Heitsi-eibib was thrown into the hole. and the air resounded jap ! And Heitsi-eibib perished there. thou shalt only be allowed to eat during the night. Again Heitsi-eibib said " : Hole out. They played a second match. but he did not greet the master. : "Hole of my ancestors. and so Heitsi-eibib.. and passed And he. and give me a lift. and Heitsi-eibib was again pitched into the hole. I>ut Heitsi-eibib refused. second I time he went up greeted " : to the kraal of iHan-lgai-j. was JAmab." And my Tip your bottom. and said: "Come. before ^(Jama-Jgorib could prevent Heitsi-eibib from jumping And they played a third match. and Heitsi-eibib jumped I out. and all the children of HeitsiAnd ^Gama-Jgorib : eibib this came out. he spoke to the hole. heave spoke again children that may come out." Again. the hole raised the bottom.66 all the people who into passed this this place were thrown by they perished. thou shalt not carry any more messages. leitsi-eihih the man and is sat quietly down. and then only will your voice be heard. 'r's name. jHau-jgai-lgaib said Where art thou going to ?" . thou shalt not eat during the daytime. and still runs up to this day. but jGama-Jgorib was exhausted. give me a lift that I may jump The hole heaved up. He arrived there. and the Hare ran away into the field. that can jump out. and that nieson." The hole obeyed. answered have no news. was called by the messenger. and Heitsi-eibib out. pitched :j:Gama-:|:gorib into the hole. by giving him a dead blow behind the ear. and said heave up your bottom a little. And Heitsi-eibib cursed the Hare " : From very day I curse thee. Hat- us play the :j:Hi-gaine." Heitsi-eibib started for jHaft-jgai-jgaib's kraal. JGama-^gorib JGama-jgorib challenged let 40 hole. my was And hole." where he had his nest. commencement. and killed him at once. lived on the tree. And the Lion's son one clay came to the water. (doro-heib). So Heitsi-eibib took the fire-drill ." The end of this story is told by the ifAunis. Heitsi-eibib F 2 . and then returned to the tree and asked the white Vulture (jUrikoras). but was Lion. And thou. in the following version . eyes. and struck the man who threw it.And lie answered: the. Heitsi-eibib. instead of the stone at the man's forehead. who lived on a tree. : And fire and destroyed the tree. to fetch water. on very good terms. it jumped hack from there. and and if they telling them to throw the stone at him . this day. so that he fell into the hole arid perished. this way to hunt. This stone he always gave to people passing his place. threw the stone at this man's forehead. all this. thy voice shall not be heard anymore from And the Lion had no messenger from that day. and complained. and made this he said " : From on a tree he shall white Vulture. day the Lion shall not live any more now walk on the ground. and I will throw. not called. where Heitsi-eibib's daughter was. The man fell into And when the hole and perished And Heitsi-eibib cursed the mes- senger ijiAmab. take the stone and throw it. hit him with it throwing behind the ear. who looked after " Where is thy Lord the Lion ?" the house of the Lion : perhaps he has gone jUrikoras said: "I do not know The Lion. clever. and knew for The other then told l)iit lleitsi-eilui) said him to "Shut thine : Heitsi-eibih was very he was a great sorcerer." From here Heitsi-eibib started for the place of the He arrived there." also a And jHaft-jgai-jgaib had a stone on his forehead." the other shut his eyes. The girl went to the father And he insulted the girl. in the The Lion and Heitsi-eibib were. however. and after he had given him a good flogging " From this day thon shalt not be any more a he said : messenger. He passed. " T am going in search of there. >n place of |Hafi-!gai-[gail> people. at and all the fat But the pot absorbed fat. and lightning In the morning he feasted on them the whole night. They have killed enough of my people. and he used to fly high into the saw game or people. and when they took out the meat there was no fat in the pot. however. and the mountain. when they came to the spot where he had disappeared. There was grass growing. The Lion. he could not ily. And the people came together one day in order to But he ran away down hill. and she became pregnant. And the people. he came down like when he and air. and had to walk home through a narrow pass in Here Heitsi-eibib lay in ambush. ffcitsi-cibib's. Where is the bull that passed down " here?" He said. has he then passed here?" And become a. bull. tried to fly home. and a cow came and ate of that grass.ll the while it was he himself who had again Beitsi-eibib. with me. Hut followed him to turn him back and to catch him. and cut his wings off. F do not know. waited for him. from the sky and killed all the cows. * people and the Lion's children. They " asked this man. and has to walk on the ground. became a pot. and they slaughter him. and made a fire.Birth. Another Lcijcnil o On Heitsi-eibib And another occasion people slaughtered a cow. since that day there is enmity between Heitsi-eibib's said " : I am now his children. had wings. filled the pot . . and she brought And this bull became a very large forth a young bull. they found a man making milk tubs (llhoeti). and came unexpectedly down from behind Prom that day the Lion the rock.68 tired of the impudence of the Lion and and I am not going to suffer from them any move. And is without wings. but on account of being too lazy and heavy from feasting on the meat of the game. firewood. . another occasion young girls went out to fetch and one girl took a |hobe-| ga (a kind of juicy And sweetish grass). and tells them how He to kill the Lion's children and other wild animals. Let me be lucky. chewed it. passes. in the evening.69 ir< itsi-eibib's Graves. also prevents danger befalling men. on those graves. And all the other young women came and helped her to nurse the child. and he soon became a big man. Art thou not our Great-grandfather I Thou Heitsi-eibib I Sometimes honey and honey-beer his graves. On she became pregnant from this juice. Heitsi-eibib. His graves are generally to be met with in narrow n>ad. if they honour him. our Grandfather. and she was delivered of a son. between two mountains. or flowers. That I may bless thee again. or dung of the zebra. Give me game. And this they do to be successful on their way.u-eibib and his Mother. Those who pass by throw pieces of their clothes. or skins. and she called that boy Heitsi-eibib. Once on an occasion the mother and other friends of And her boy was very naughty hers were travelling. He gives the Khoikhoi good advice. mutter the following prayer They : generally. Oh. Thou. he glad to honour him. or twigs of shrubs and branches of trees. on Loth sides of tin.if. Let me find honey and roots. and stones. and swallowed the juice. is left if The Namaquas say that 43 as an offering at he returns from is his walks over the veldt. see that they still Another Lee/end of He itsi-eibib's Birth. //. who was very clever. if hunting. came with all the animals together on a flat rock in the ' if-doullgami River to play the ||IIiis-game. there was ihc Wild Dog. whose name is ^Ei^alkhal Inabiseb. there was the Hyena. was the pulled him to the ground. word is Xai-si.s men ?///// do. and healed He sat She also gave him milk and "wentjea. Then fEixalkhallnabiaeVs mother gave to the ]>aboon copper beads. and ran away and sat on the top of a . mother of the man. and took the Baboon into the lions*!. At last her mother said: "Don't yon " I hear. " u (Jo tliou. man who played the There was the Leopard. brought them to the. there was the 1'ed Cat. the copper beads. and the Baboon nearly fainted. but she did came to the. fEi^alkhallnabiseb liacl lost all his beads. and fetch at home.d. were going when went lie mother. on. hear your child crying?" The daughter said: on. After a while she called the dogs.o and fie'ful.:ek. and there were all the The Baboon delivered All looked at the game. and his mother had to stop. and IK. she put him down on the ground. the mistress of the house.// u y. and care not to interfere. him. until the other . there was Illms with the Lion." tltc '/. and when he attacked JEi^a|kha||nubiseb the dogs There. awhile and looked round and saw the skulls of various animals as trophi d on the poles of the hut. and did not take any notice of him.. but let big men t help themselves.ih'x f'jld ! The first man. and forced his mother to the ground.I. and said to the Baboon. tiie doldi-n . and put herbs on his wounds. Snakes.) After this he again became a bab}r and when she came to her mother. again was naughty. and dirtied himself and his And she had to clean him. cum matre co'rit. while her fri< She went on again and curried him. In this way he women were out of sight.house of him." all in i-'-serve my copper beads which I have The Baboon went. Then became a uddenly big man. and committed incest (In Khoikhoi the. as big or i 'V. in order to see and then he drank of the water." said |Gurikhoisib. "Ail |kho. he shouted at his dogs. and yai*e-ed him. arrived at his mother's kraal. throwing it with two fingers into the mouth. from the sacred tub.-aos/ Towards the side of [Khubitsaos I see the thunderstorm The Lion said: "I shall run towards jKlndiitraining. he poisoned his arrows with fresh poison. 46 has the courage to drink the thunder-rain-water of |Khuhit. and went home." saos. drink the \vaters of the ponds and fountains in this manner. and riied down house bitch's I to all the animals. Since that day all Namaquas when in the /'/'//. and drove the Lion. and could hardly loss of blood. so that he also could watch sweat off his clearly. And his mother anointed him with butter which had been melted over the fire she took it . and I should like to see " drinking it ?" I will. and he washed at first the Lion." said both parted in anger. where the first Lion lay waiting for him under a large mimosa tree. The next morning he went to jKhubitsaos. " In fEi of " all llnabiseb's have seen the skulls the animals. The Lion was exhausted. took his arrows. he was half dead from the also soiled the water. and drove them into the Lion tin-in into . and he mo from And jEi^a|kha||nabiseb." and the dogs attacked the Lion and pulled him down. At he let the dogs drink. and yare-ed him breathe . Eix'i|kha||nabiseb got up. After they had done drinking he told them to keep watch on the movements of the And he kneeled down. the Lion." " What son. Ari jkho. and he put his weapons in order. When it became dark the man who will prevent sharpened his spears. and she smeared him with fresh-roasted butter. which The Man at last called his dogs. collected his spears and arrows.roi-k. : . and she sprinkled sweet-smelling 4r ]>iiL'hu on her son. brows and out of his eyes. to encourage him. he took his spears. And 48 took the calabash with sour milk and poured his mother for him. and tuM her what he heard. Thou son of a red she-Bull (i. Gei llgana Inau^atse. and when he approached the kraal lu. and she.e. And the Lion's mother sat up late until the eveningstar had set.e. lAva llgotse. Ti||a x atse. And she sent her messenger. thou whom I nursed very carefully. said " Call the Leopard ami the Let them take Hyena. and the girls singing and praising the deeds of jEi^a|kha||nabiseb. Thou red Bull. of a heroine)! Thou who drankest my milk Thou whom I did not give the breast slowly (i.lava-llgos oatse ! ! Ti daie go atse 4:0 use ta go daisi tamatse ! of a great woman.smelling Buchu. 49 Thy body looks like a cow's body Thou big acacia with large branches. Gei Jnuvisa fgomtel My " sweetheart. " there And tie ^Ki^a|kha||nal)iseb's dogs can the hell round my empty belly. Gei. ! Thou son milk).. .72 Gel kliois oatse ! Gomas khema | gotse. ! Thou daring one Aise !" said One can smell and smoke of are great rejoie: the fat dropping into the fire the smell the flesh of fat ewes lies over the kraals. and I must lie went hack to the mother of the Lion. to ask at | Gurikhoisib's kraal after her son..'' eat fat. and gave much ." Ami they . the Jackal.heard from afar the melodies of the reed-dance. and lei us lie nil' to iKhubitsaOS. the Jackal. And the Jackal went. : digging-sticks to dig a grave for my child. And she sprinkled him with sweet. become ill on account It is at jKliubitsaos. ta-te. tn' dere ha. has sharp spears and poisoned arrows.tiitu'. . of the my son. : Be'! tu'. ta-te. son. like " : ! expiring. the Lion's voice) " lias " the Son the Mimosa" !" Mimosa-root) of con voice). he shouted the short-eared one not drunk enough of the water of : : j and they buried him." ||Khu- jnomab ke " ta-te. who And " she wept : Did Beware "\Vlio I not tell thee. quered said is it me (again imitation the Lion's He one with a mournful and tremulous voice. "Why didst thou not listen to what thy mother thee ?" told And there he died. to "revenge the death of his great-grandfather. and the Lion he finds a man unawares. ? Thou yellow child of the Liontail.nd of llvliubitsaos and towards the dawn. can drink that water without taking ill. that his mother walks alone over the fields ?" " Xo he has the girls of |Gurikhoisib's kraal said: .tu tu' tii. And they and when they passed jAvasab And Khubitsaos. when they came near the the Lion awoke. children wherever they meet if them kill . will him. ing . "Whose dogs' teeth are like poisonous arrow-heads Thou son of the short-eared one. one who walks quite straight." the voice of Hark that is His mother said found him in and went And she my the agony of death.73 went jx." Since that day all Klioikhoi will kill drinking too much of the water no water for jackals only big men of the Lion's also. tii-te Alas ! tu of " (imitation of (or. . and his eyes were broken. and he was shiverand he raised his voice from the cold. to returned again " Has the son of the kraal of |Gurikhoisib. died the devil's death (||gauna-|l<">). and be our equals ? There now. and leads them that lire. we also call Soho-khoin or |Ifai-|nuii people.. grandfather (i. But he did not hit. " The Rainbow (Tsavirub) has lire which The Rainbow is a.b.''. Kven rich people. he ha^ kindled. My \Aib" (i. or ghosts. | fin old XituKKjiKi tulJ : me of \\Gaundb.e. We "Go thou the if The Khumiseti | (Pleiades) said to their husband.74 The or the Ilic 'fi/th. shadow. and the man could not go and pick up his arrow to shoot again.. that no wild animals could enter." . Hum and shoot those three /ohms for us. And the Klmnuseti said to the other men: "Ye men. home. do you think that you can compare yourselves to us. And my llo-khoin of the colour).e. but were devoured by the vultures. These HUaunathat (/." And husband went out only with one arrow. And such people were not buried. and they shut the kraal. who had food enough. fawnfeet. and there iliey die. On the other side stood the Lion and wat-hed the /('bras. we defy our own husband to come home because he has not killed >-ame. people with a fawn- r'ormerly the Xamaipias used to leave old and aged people in the kraal with some food and water. people to be possessed witchcraft of which they supposed left them behind in the .. and he shot with his bow. Jii'r). and there the people. thou darest not conic. grandfather also called the h'ainbow He said that ||(launah deceives Uninto said people. And because his wives had cursed him he could not return and there he sat in the cold night shivering and sullering from thirst and hunger. and he sat there bee his arrow had missed the /ebras. Some people say thus been made by ||(}auna. but dost not shoot. ||Gauna-||o-khoin then people arc called devil-dying-people. gelling afraid of the aged kraal. because they do not explain events naturally. be he the most radical freethinker." Superstitions. certainly speaks from experience. In giving the fragments of the Khoikhoi religion and mythology our chapter would be incomplete if we omitted what we know of the superstitions of the Khoikhoi. the heart clings stubbornly to some old superstition.e." nation has yet completely is to say. Goethe. A. no doubt. should con- vince us of such a connection. this fact. religion ideas are rooted in the past.75 Wlwt the same old Khoikhoi told me about the Pleiades. and there is hardly a man. because we imbibed it with the mother's milk " : No that purified itself from superstition Temnants of earlier religious notions. |Nub is a certain mythological Being. that the broken chain to primeval men. Superstitions and Charms. are like belief in miracles. so long will there be And crave with Even where the superstition as her darling child.. religious ideas have been developed to the purest conceptions of the Invisible. who makes in the winter the hoar-frost. covered by a then they call this cloud the jnu-jauib thundercloud Inanub. if he only carefully observes himself. earth. who. and hearts wonderful works religious faith as long as man exists on this for an explanation of the of the Invisible. If the Pleiades set in a thundercloud i. No is without superstition. from the still And where the religious sentiments of a race are . the excrement of iNub. " who makes Faust say : From faith her darling miracle hath sprung. and that our religious most cultiitself of vated mind cannot rid superstition. would not find that on more than one occasion he has been influenced by superstitious If anything proves that we are linked in an unfear. and this hoar-frost they call (Nub di vouba. /'//. where a tyrant rules despoti- case with the cally with an iron rod. am sure. abandoned. justify the policy of the greatest statesman of the chiefs. either to own who. I found among ancient It is a. submit common true with him the one "great-grandfather" It is a this is work wh'di can he done only in the course of centuries. The true religious sentiments in this case are nipped in the bud. even those. from a certain faint-hearted feeling the so-called Exeter Hall philanthropy advocate the of barbarism and will for ever be heathendom. Here. as well the heathens. with sorcery. right stained with the mark of Cain as traitors to the cause of selfish object. (hat as parade in the mission reports model congregations from I whom we civili/ed Christian races could learn. be. . and carry on another parasitical life. there superstition will manifest This is actually the gloomy and direful forms. we should not meet d. the law.76 in itself in an undeveloped state.iy. the sweat of his -bread in his To train the savage to eat brow to teach him to . not out of fear for punishment. one clay. and not in one If it could be done in one day. may superstitions easily transplant themselves like spores on the new cieed. who ever came to our shores. but for the sake of moral principle to teach him to respect his neighbour and to love him as the brother who lias in to . and superstition in native comreligion and true philanthropy. I and Civilization in South Africa. munities. superstitions as as in the /-. present cry " Those who at gain their down this policy.. Here give some specimens of them on mission stations. or civilization in South Africa. curious while the forgotten and the heathen form of reli-ion myths niiiy he. the writer of a History of Culture will. fact. by the aid of a wicked set of demoniacal sorcerers. witchcraft. JJantu race. which policy consists in breaking the power and opening to the individual a prospect of sharing in the blessings of civilization. I 5. the husband will not be lucky. If a a fire. : Bethelsdorp. Campbell. then she must go to the water and commence fire throwing it about the ground. the one which lives in a hole. 6. At a child's "birth a fire is made in the house with the are firedrill (dorob). This fire to be maintained until the navel of the child has healed. Capt. If the fire should be extinguished. and have already mentioned that throughout Great it is believed that in each fountain lives if that snake leave the fountain or be This snake is called killed. which is found on the sea-shore. off. 2. tired. the circumference of this snake . neglected.Gdlcb." 4. i. in the eastern province. the fountain will dry up. ' Before their husbands went to hunt they used to set this on fire. If she is servant must continue pouring water about. his wife will kindle She may not do anything else but watch the and keep it alive. 3. visiting v. Kemp's mission station. Namaqualand a snake. and the 52 umbilical cord has fallen that fire. If she does not like to make a fire. is occasionally The natives is say that. and while the fire ascended they prayed to the Great Being for their success. No is steel or flint or matches allowed. " the ^. there will be abundance of rain that year. says They (Hottentot women) likewise gave me a piece of something like rosin. to be . in 1812. found here and an immense snake whose trace on the sand is a foot broad. the rainy season the Khoikhoi say book. Khoikhoi go out hunting. If these points be not the child will die. Alexander tells us in his admirable " Expedition of Discovery to the Country of the " Namaquas. If snakes before the commencement of move about more than usually. d. her If this be J. buck seen. the husband will not be successful. 115: Hares I found plenty of at the Orange River mouth there is also the large eland. if coiled up." vol.77 1. &a. Nothing may be cooked or roasted on strictly observed. ami craves for satisfaction..inst thee that man has been i.sw//r.. But \mi |^//-. That man hears an ill-feeling aga. to Jlou\ is And \tnt-u. as |. the (/ftityJtlcr is The name always named after the father. According to \mi-ya. is the rain is. masc. and was identical with //7//V// |au-b. blod. trin(tiny). bleeds. This phrase expresses extreme pain. the rain it is also derived rally written from the root |Au-ib. the river or the brook sneaks It through the valley is i. is the one who/ws over the ground. \<nt-s. Thus one often can hear. lie jloir* or . . however. he feds sore.^i/s / the it is a sign of yowl season for for snake is \nn-l (sing. (Vide AVeigand's "Deutsehes of the cloud |au. to rain. hurt by you. he. with (Jrimm's law. is |au-i or |avi to be streaming. as I pointed out in the first chapter. and consequently to be angry. and in German we say. Uoed.t</Ji. Mimf.). should at that least be |avib). AYe say also. AViirter- The streaming and Howing is that is.s*. which also meant that jltm'*.. lUood is also \<i u-b . blood.s7/c Jltnr*. and Jlintmr and jliilmr. blood. |Autsi-ra klmib ke. to have an ill /<''//////. is It is there- fore obvious that the fountain water considered to originally be the daughter of |au-b the snake.e. //>? u-Jn ii if n'. saturated with "blood. feni). Latin Jim-lux. Moody. . was the one ivho flows. Hut. "l)er Fluss oder der liaeli whluii'ji'lt sich durch das Thai" (i. snake.1 .78 equal to that of a waggon wheel Ortuif/c Jiircr ///(. quite transparent that the original meaning of \au-b. The snake. and for fountain \an-s (sing. means tain.e. Khoikhoi custom. to be ilowing..e. My hen i. it 'more* Hie. the now It does not require an explanation why the flow-cr" blood flowing through the veins should be called the A similar idea connects in the Teutonic lan"flow-er" " with the guages. the snake. or the foun- nothing else than saying. a . ]>//><>/. although the change of consonants does not appear to lie quiti' in accordance MM. full of blood. |Au signifies also to bleed. or.iwib (it by the missionaries. also takes its luvii origin from |. and sometimes immediate death became masculine and the soft cooling water. |au. if water to Ivulmos and his followers. the water. wo. .snake. blood-like. To return no\vonec more to |""1>. and herbs. the people say: "A dragon has come out." In Denmark " that in the spot where once Miillenhof found a legend. OTTO Kpartpoio /3ioto' At the fountain of Ares watched a dragon. . received the feminine suffix. And as these words came from the same root. meaning the flow-er. mythology got hold of \aub and \aus. the milk.e. tv^a SpaJCacPOV ycts Ato<. refer to Hercules. come appellatives. a rivulet suddenly streamed out of the hole of the Dragon" All legends of dragons and serpents have their origin on the banks of lakes or rivers.79 The colour Lleed red.. who refused In Switzerland.m. blood-coloured And to at last. the object which made the and this was greatest impression on the human mind certainly the poisonous fiery snake. to cause to flow. we sue how both words were predicative expressions. fountain.uui. better.. the When serpent and the water brought into connection. or. and laws. to i. hence or |. fountain. AYe. and gave life to the plants . who killed the Lernaic Hydra. to -milk is also \<ui that is. " Winkelried killed the Dragon. when the original meaning of to flow and to stream was forgotten. which refreshed the exhausted wanderer. according to the emphasis of the speaker aftenvards these words In-1 1 1 1 . |ava. and made sure that iii fountain lived a snuL'<\ In Gorman. rivers break down from the mountains after a thunderstorm.. red. all over. as one Apollo of Python close to a fine flowing the Homeric hymns tells us kills : v e Kprjvrj KaXippooq. Then. which in Khoikhoi jbur* <>r streams can be either masculine garni. whose bite caused pain.. we see. and nursed the trees. make streaming viz. saying r Jnviz. in the whole realm of IndotTi /// Kuropean folk-lore and mythology. or feminine gams. he whistled. as we find among the Kafir tribes. he would call as many snakes as lie wished to see. now a brook is "'''winding. &c." p. I a goat for each pair.So a Lindwurm's (i. . 59.. a dragon's) trail was to be seen. the Khoikhoi. so that the eyewitness from whom I have this. Upon which he. of about twentyto me and said he would brin. especially pp." Berlin. whistled. them." Lubbock. years of age. So much as to the Serpent among vain. and all at once snakes of "all sizes and of all descriptions came and assembled round their master. if lie doubted his witchcraft. years ago end approaching. especially the Ama-Zulu. as I liked. . Miiller. payment to the value of three and four shillings for large snakes. and snakes of every kind approached from all directions. Schwartz. especially for very poisonous animals. in Great Namaqualaud. when the man told him that. When he felt a sorcerer died. the River-god. but he .e. became a serpent when Hercules fought for Dei'aneira. numerous " to mention. No sooner was this known than came a young fellow. pent Worship. I 86. but in a serpent worship among the Xa m aquas. "Origin of Civilization. 58. 1860. Beowulf kills the dragon who lives in Acheloos. for I of indications and Fountain superstition have eagerly searched. 252 "On Ser. Siegfriet kills the dragon in and many more instances too the cavern on the Ehine the lake. "Races of Man. I was on the mission station "Warm I offered Bath (or Nisbet Bath)." pp. 1872. What I heard and saw with my own eyes amongst the natives may here Not his so many find place at once. " Americanische Urreligionen. (See on this subject.") &c. and the sorcerer took them from the ground and put them round his neck. In January. Ursprung der Mythologie. . Peschel. wished many with a of he returned hours and after some pair agreed. cleared out as fast as their feet could carry The same person told me that he had a dispute once with that sorcerer about the power he exercised over the snakes. and other people who were in the hut. and crept over him. they immediately fainted. another occasion we were travelling. or And if a woman refuses even to women in the house. Not a single woman was to be her. and everybody had some weapon to defend himself against the jGanin-|gub. is said to have geniand while women are asleep this snake tries to have I was once at a kraal. is me " jgai-aob with a certain awful respect. And he opened the shirt over his chest. T asked. Not seeing them. 7. the HHuitsibis. in were great excitement. and I applied a dose of tobaccowith a brush to the mouth and nose of each. approaching jgub persuaded to go to sleep. jgai-aob ke. kept always had some trouble afterwards contrary." he is a sorcerer at a respectful distance. I to convince them of the a sorcerer. and were secured in large Afterwards the same fellow brought me ever so many other snakes. however. very good charge in the neck and head and in her agony she flung herself a distance of more than thirty yards It struck me that my people after this into the bushes. where snakes ?" He took 1 s. is said to live on the forehead of the eland-antelope. and sate up the whole people a because girl while milking had seen the jGaninnight. To proceed in our account of superstitious customs G . when a large yellow cobra moved towards the waggon with the inten- On tion of attacking one of my bullocks. treated other. they bite her. I immediately grasped the shot-gun. gave her a . when " bottles. They go at night to the cows in the kraal and suck there. The same thing happens when a cow kicks them tals. and the connection with them. all alone. Snakes are also said to be very fond of milk. the jGanin-jgiib. Another kind of snake. I. Another snake.8i Where are the yellow cobras. them oil ear-li by the neck. and jumped when the snake took to flight. off. down from the waggon. and telling each he ke.iw the heads of the two dangerous animals. our grandthese roots. " and murmur. will put such roots in his pockets and in the every pouch where he keeps his bullets. they set these roots alight. or stolen cattle of the enemy. The Korannas If king of the beasts. smell us out. believing that the arrows or bullets of the enemy have no effect. they us : " Some of . but that man his own before they And also bullets will surely kill the enemy. and cattle or . they turn a piece of it in the fire. \vnmg track. that the wild animals may not destroy them. Herdsmen. I had often occasion to observe the practice of these superstitious ceremonies. and being on a journey they light them in a lire or chew them. they " thank thee. not follow us until sort of we have is Another shrub safely escaped. them wear round the neck roots. They believe that The roots they these roots keep off the wild animals. 621. blind. in rivers. if especially. believing alight. : We the enemy sleep. root. that he may 9.82 and manners. that they cannot find us. and lead him on the." called \nhib. My grandfather's root. tells in his description of Africa. chew are spit out around the spot where they encamp for the night and in a similar way if they set the roots blow the smoke and ashes about. or had the day previously met with the footprints of the 8. carry pieces of its wood as charms. if they have oil' large booty. that the smell will keep the wild animals off. and say light Let father's. if they must sleep the night out in the Held. that limn hast given us*cattle to eat. and cover eyes of the lion that they cannot carried Make them their noses. also have these roots as safeguards with them. especially when we were in a part of the country where we heard the roaring of the lions. which they find far inland. Dapper. lie down to sleep." Also. . bring sleep on the and leopard and the hyena. p.slurp have gone astray. And they believe that the cattle remain safe until they can be found the next morning. a Commando (a warlike expedition) goes out. The root is not poisonous at all. expecting that food will be This kind of charm is called the ko^OUes. that when the weather is very close. it is believed that it will a matter experienced by every one. in order to cause the death of the person drinks of it. If one is hungry. Having a great practical knowledge of the meteorology of their country. showing that in the remotest ages the obser- made that the northerly wind was the bearer shake their heads and soon rain. into milk. who in former times must have been very numerous. and throw them into the fire for the same purpose. to pieces. which are strewn about. if the goats commence to rattle with their ears. indications of certain rain. no Throughout the Khoikhoi territory. he takes the dust and goes to his neighbour's house.83 The root of a shrub called \Kharab is taken and eut and minced on stones. or food-finder. the northerly breezes are called tu^Loab i. Thus they sprinkle their mine into a burning fire. food-provider. being convinced that it soon will rain. they pretend to have power over the clouds and to bind them. but since the introduction of Christianity are only met here and there on the kraals of the heathen tribes. and as soon as the wind turns G 2 . the fire. These sorcerers naturally take good care not to display their tricks of witchcraft if there are. he throws it into ottered to him. Another class of sorcerers. are chiefly occupied in making rain. sufficient according to their own practical experience. in order to produce clouds and ashes.dbus are also taken and thrown . Also. They also cut the nails of their fingers. and it is i who still believed to cause the death of a person. the mosquitoes and a smaller kind of It is flies are very easterly wind numerous and troublesome. where 10. In summer the is very close. They catch a kind of caprimulgus (ifga| Igoeb). 2..e. 1 1 The roots of a shrub ^. rain-wind vation was of rain. I 3. as far as I could ascertain. and burn the bird to ashes. The Korhaaii (Otis Kori). which I heard dozens and dozens of times : all over Great Nama- the jackal has discovered an ostrich nest.84 l<> the. they are sure to be lucky. Lion. If The bird now follows him. or on anything belonging to him. from The where he drops the stone on the breeding-hen. follows a hunting party. If a certain kind of chameleon (laro\ab) creeps on a where he 1 hunter or his weapons. believe it. 17. by very respectable and truthful old Namaquas. and both he and the vulture have a grand feasting in the most annVabli. but if it continues to better return. part. On the party has rested. especially. whole. cutting pain. into the air . Hence the origin of this superstition.manner. if the Egyptian vulture (Neophron percnopwhich we already met in Heitsi-eibib's fight with the terus). runs sudden off. and for my the. this vulture seems to be a prophetic bird. the vulture tak: stone and goes into the air vertically over the nest. If a hunter has shot game. and always rests where the 6. have superstitions of their own. and then scream out. covered by the ostrich lien. 1 down. Hunters. the man will throw a handful of sand. believed to ily far away the hunter had if 8. Then reynard approaches. from startled the ostrich. and its :city is well known from the following story. 15. it is considered a good sign. the hunter will immediately return home . successful. north it generally rains. and as soon as they come to the nest. is resting on the road. but I have been assured I. mid breaks the eggs. 1 iiivsrlf hiive never seen it. hare crosses a hunter's path.. and the bullet does not cause immediate death. qualand he will look for the white vulture. he is believed to be Also. taken from the footprints of the game. sits if it does not is fly far from hunter and soon again luck. 1 If a 4. but if the hare runs in the same direction as the hunter's path lies. " eyes of the deceased. or devil's death.. and these the word Here we have the people who if died the Especially llgauna death. are not buried. to beat key to the original meaning of He was at first a ghost.). There one.e. This kind of spectres goes by the special name of jhausan. They is are very mischievous. and their greatest pleasure people almost to death. but devoured by people . from the Star of also a grandfather. according to his belief. mid pull A his legs up. will soon ]>ring the animal hunter also may not sleep on his back. if I am a Ugauna this a ghost. plur. llgou) them. I will hear it. There is a saying: ||Xaiia llgauna ta ni i. whose greatest aim was to harm people and to destroy (llgau. Seele. my This proves. Some people are said to die from the influence of this evil are called llgauna llora khoin i. may form of imprecation " Thou misfortune fall on thee. Sobokhoin (com. 2 1 These ghosts and spectres are believed in dark nights to leave the graves and come to the kraals. 1 air. |Hai|nugu (msc. About a future life : there are certain indications. so that his knees stand bent up into the If he has done so he is sure to have bad luck. plur.). as is expressed in German. the belief 20. beyond doubt. " Das Auge happy ist der Spiegel der. means. Fawnfoot has stolen it. a rattling noise as if they were dragging skins over rocks and stones in order to frighten the people. which I now do not understand. UGaunagu (msc. Also. which. chief-maker and evil-doer. plur.). and lHai-khoin (com. if I am they say |Hai|nub ke |a.." in a life after this. " from the following sayings That the M Stars are the of the and also that the Stars are the souls deceased. 9. a misHGaunab. Ghosts and spectres have various names.). then I will have a better insight into things. plur. spirit. The Khoikhoi appear to connect " eye" and " soul" in the same way." is The eye is the reflector : of the soul. They make : . if a person has lost something and cannot find it.e.down. they arc ||ora. Inquiring into the reason of this so repulsive practice. as :Auiii-Nama. some food and water is left with them. Ilei^guin (or they fear as an the jXiinin. of which I have convinced myself that is. who had not food enough to support the aged parents. or who is slain according to the rules of the vendetta. was . Tsfiillgoab. the lAi-l>ushmen. and did secretly mischief by practising witchThe people. Klioiklioi branch. or enemies of fill !>. so that f/iri/ considered Ugauna entirely they are also ||ora klioin. is They promised him is as not to provoke his anger. in the AValcfish the case among 1 the 15ay territory. to leave elderly people to their fate. and especially among ||(launa. especially women. also considered A man who is killed as a criminal. ||(launab. I was told that it sometimes was done by very poor people. all know lind whom evil-doer. who had cattle and milk-cov their own. the ofVerin- evil- spirit. compelled lly they were It is. . to from them. and the younger folks remove to another spot. It I is strange that the j( iabe-Hushmen. gave suspicion that they were under the in1h.< are left to the animals the desert to be feasted iuiihihitc<i. There is also a cruel custom among the Khoikhoi.i iidary Jlcing. or a slave killed in the battle killed all by the master. before the Klioiklioi tribes separated. we no trace of the name Tsui||goah For these reasons I am of opinion that the ||(Jauna was an evil demon. this bad l>eing. these the wooden or 1 noses). before there was a distinction between San and Khoikhoin. however.86 vultures and hyenas. left to die from starvation. while leitsi-eibib. and if people. that ||(!aunab. known already to ihe primitive Hottentot race. were almost awe-stricken. not strange also invoked. am almost certain that. even if there was food enough. upon. tin' national <iod of the. therefore. l>ut sometimes. and is of much older date than Tsui|lgoab and leitsi-eibib. was generally worshipped. of IKlaunab. craft. was among the [Gami^inus. 25. and we are entitled to conclude that. Another custom. nothing but cows and sheep-ewes may slaughtered. it appears that this custom is a sacrifice or offering to IIGuana. human sacrifice kind of must have been practised by the Hottentot race. 23. it is a sure sign that the marriage will be a continuation of fights and quarrels between husband and wife. If If this hangs down in be neglected. As all sicknesses are expected to come from IIGauna. and if any other cattle is killed the couple is sure to live The fattest cow or the finest unhappy. in very remote times. the next morning she is caught. The girl or girls who have become of age must.87 22. and a piece of : skin. during the night commences to groan in her sleep. The belief is that they will get fruitful and have a large offspring. when the roaring of the thunder was deafening and the whole This sky appeared to be one continual flash of lightning. I have on three occasions witnessed this running in the thunder-rain. run about in the first thunderstorm. the owner of the cow soon will die. or from his servants. or some near relation. is a girl becomes of age. just above the nose. after the festival. If she still should everybody kick and show fight. or if a wedding to be be celebrated. Bushmen and Berg-Damara of whom the latter have entirely adopted the Khoikhoi language and manners is the practice of This is done even to new-born cutting off a finger. is cut. If a woman's or young girl's breasts itch. my cousin. on the banks of the Geijab . they say "My son. and thrown with stones and beaten with clubs. so that the rain which pours down washes the whole body. 26. the practitioners of witchcraft. If a cow. until she is so exhausted to and trembling with fear that she allows come near and touch her. will soon arrive. young heifer is chased about the place by the young men. so that it the shape of an ear-ring or ear-drops. common to Khoikhoi. but they must be quite naked. children who are not a day old." 24. it a sheep I once had a very unpleasant. celerity. and said . I will have my day. as a mistress (lady. become of age. who once drank panther blood in . 1 I part of the country. one of his mates a cow. assured that even young converts. and said to me: "Take :it and it. 28.river. He come repeatedly and " apologize. They ferocity. swiftness. howA yenr after he met me on the road in another ever. and when lie friends but did not notice him. he will bring a present or a cow or whatsoever he may . 27.>Ubrd to give. on the banks of the jKhani river. Also. if am. that you will get the best of me !" He laughed. A khoi. and among I the HOgeis. to outlying away from the mission washed by the waters to have their bodies of the thunder-clouds. I spoke to her. She said. and was very cruel to her slave. temper. until to he hears the word |fitago. order to get ferocious children. I got vexed. because about. feel I ashamed of herself. and it was a misunderstanding " I shall on my side. geitaras). there is nothing more painful to him than not will to 1 >o talked to. if a woman during her pregnancy eats of the meat of the lion or leopard. left. he saw that at I greeted his once boi rowed from this." don't be angry any further I can't bear I accepted his apology. am the only white man here. I. and thought that was in fun. too . ever. quarrel with a ^amaqua perhaps he was more in fun. Anyhow. she could not help it must scold her mother. But . also consider the drinking of lion and and panther blood as having influence on the nature of a person A woman los: or on the child in the mother's womb. her child will have the characteristics of these animals strength. and mind what yon are do not think that." I have forgiven and show be his gratitude. : never forget what yon have done. and asked whether she did not. and told him to keep the cow. howthey have pi. great influence is also attached to the power of an If one had a quarrel with a Khoiimprecation or curse. . among the Gei |Kliauas at HXuis. absent themselves stations. the desert was a flowergarden. as long as I refused to accept his cow. When. They commence " to cry aloud. as my accepting it . or | proaching. that He never again will give you a year so rich in honey !" Strange enough. we are going to die. If the cold westerly sea breeze (huri-Joab) blowing. alive. I asked the old chief. or a comet is seen in the blue vault. and I shall not accept Nama is " No you want . will certainly return home.89 he insisted upon given him. "UGaunabi ge dahe ha/' we are overpowered by IIGauna." war is ap- omen. The year 1848 was a very lucky year. present of ammunito possess that most to pay my it. because lie believed for- that. The same if is said at the appearance of the Aurora australis. up to this date there has never again been an abundance of honey. you ask me for honey ? and honey. tion." 29. a few years ago. and. . and the new converts very soon had too much of a good thing. he said cow. are some superstitions of a very which show that the mythological power is recent is still 30. and say. father expressed " : and said I wish. and they say. the awful tail of There date. The following Sunday my My father in Society Bethany. I had not I afterwards made him a : anxious as a precious material. . to take back his curse and you will again eat The eclipse of the moon is always considered a bad an expedition of war. HISTai^ab of Bethany." was missionary of the Ehenish Mission Great Namaqualand. if he could get me some " What. |o ge ni. after you have made such bad use of what the heavenly Father has given you to enjoy moderately. he answered father has cursed the bees not to make honey. quite accidentally. Tell your : him. and honey was brought by waggon-loads to the station but honey-beer (jkharis) was also made in immense quantities. Hunting parties. at honey. torob ni ha. first. his indigntion at their drunkenness. that khoi in the Mast greatly influenced the Ania-||khosa. these superstitions are of a very recent date who is obvious from the fact that the Khoikhoi. and even customs. and ammunition." the white 31. 32. and they burnt and pounded and loaded into will disperse like timid crows. Another most powerful charm is the Duba. which things. or tlie trader is coming. If a party goes out is on a warlike expedition a crow's a. 33. and then put into the If a girl pipe. the owner is sure chased to death. have become acquainted with fowls.Khoi. these people became less ferocious than the Zulus. If hens try to crow they are caught and killed or If this be neglected. In this respect each clan is has its own superstition. with' the fellow smokes this mixture she will fall in love That offered her the pipe. Therefore. and of the size of a fowl's egg. 34. that the rule of the chiefs despotiral as it among is generally the ||Khosa was no lung among the rest of the IJantu . to die.90 the Xamaquas say " : I Hub ke ni ha. only through the white people. Gona. and they believe that as this pounded heart is blown into the air. the door of a house and a cock stands before crows into the house. man If is coming. pounded and mixed with tobacco. pipes." or " Smaub niha. It curious to observe that the Khoikhoi have not accepted anything from the I'antu nations. it cannot be denied that the r>antu nations. who came in contact with the Khoikhoi. in the same manner the enemies will fly and become faint-hearted. gun is fired into the air. guns. while as regards language and religion. adopted effect much which had That the an I improving on their original condition. brought klioi tribes. The duba is This duba is generally found in ant heaps. have. heart The gun. such superstitions in from foreign countries. a sub- stance of white colour. are mencannot be considered to be common to all Khoitioned. visitors are expected. The place's name 2 is C/ia Ratau. if compared with the manners of the more northerly Hereros towards the Kaoko and Ovamboland. and at the same time spit at it. buchu. who was possessed of gigantic proportions. To him they prayed for assistance in times of famine. . has left an impression on those natives which manifests itself in softer manners and a kinder disposition towards strangers. rain. been a peculiar-shaped " stone fetish. 500: "In a great the we found a big granite block. whose head was as large as a hand or fist. worked 1868. From this it can 3 be seen that the Hottentot worship also a god. NOTES TO THE SECOND CHAPTER. who had a hollow in his back. spread on the head of this deity a red kind of earth. or other sweet-smelling herbs. The honourable gentleman had a conversation with some Hottentots. tira mi khoiga . : " |Guru'irao ogu ge jKhub ta goba. and who led a Bushman life in the mountains west of G-ei\aus He said (about latitude 24 25'. such as Wangemann describes in Ein Eeisejahr in channel. 1 There must have Berlin. They informed him that they worshipped a certain god. by about six feet in diameter and as round as a ball. p. but one of many. or in It was a custom that their wives any other calamity. They dance round it on one leg. who were on the most friendly and confidential terms with him. close to Sekukuni's stronghold. Almost verbally the same said a Namaqua.tribes who could deny ? Nay. and longitude 16). stood under the sway of the tribe of the Gei|Khaua. which Siid-Afrika. scarcity." material. this being not one of their offerings only. even the short time that the Bandieru. rested on a basis of a softer This stone the Basuto worship as their God. who never had come in contact with missionaries. a branch of the Herero. and in Siam. evidently from the verb gou or gao. the Bad Being. to rule. Monatsbericht der Knngl. from the root llgau. who had written a Latin essay on the Hottentots all these documents refers to certain . say. and to the very learned Secretary of the Dutch Government at the Cape. 357. or medicine. K///. \\Gati mil) means the The evil-doer. -Nanui. r/VA: Bastian. To this I could add.." Jan. from the root llgau.e. It is still the way of the Aborigines of Great Namaqualand to leave their huts with the lirst rays of the dawn. has understood i. and destroyer. This convinced me beyond ammunition. documents authority.92 Igabehegu gonia ra.. to destroy and Mantis is called \\Gaundb. "Die Sprarhe der in language " of 23." Here we have an instance that in 1 same word spoken. Steinthal. Mandcn Spraehe Berl. who fights against Tsui-\\<jo(d>. 34. a different tone will have a different meaning." 1877. if it is thundering. that T ha. "one the t*'/iu dun'-* lurk. doubt. Halm." the Lord is speaking 4 The people . the demon who opposed 7 to Tsui-\\goab. p. 1867. I'reuss. Akademie in Berlin. Grevenbroek. As to Valeiityn's Simon van der Stell. ptic. both derived from a root llgau. more minutely explained hereafter. who often in expressing the clicks. add that he were also put at Valeiityn's 5 disposal. that 8 . is I careless am.ve often observed true gratitude shown to me by Xaniaipias whom F had helped in troubles either with food. is that insect Mantis fct^lfi. the The same instance we have " the Mandi'iig'is. and will also convince the giv. 6 Gaunia. suspicious that Kolb. He is scolding them. however. with the Dawn." p. is also called As will be \\Gaanab. and to implore Tsui-\\goab. I may of the Governor. to show. from experience.i-\\f/oi(J) worship. \\Gaunia is \\Gauna. Tlicoph. as I have identified in the third chapter Tsui-\\yoal. This is nothing else but the Tsd. \\Gaundb. and is the . 1778. cannot acquainted question can learn from Hop's Journal. is now a wealthy farmer at Misklip. are wealthy.93 the 9 Klioikhoi know how to be thankful. another member of and much respected the same Expedition. Seventy years Sir afterwards Captain who managed Alexander. at the foot of the Vogelklip Mountain. p. Keetmanshoop or Zwartmodder (latitude 26 32'). must have drawn from Kolb. and returned safely to the Cape 1762. on the 27th of April. quoting Adams' there is View Religions/' But when comparing Adams with Kolb. door het land der kleine en The Expedition the groote Namaquas. farmers in the town of Stellenbosch." about twenty miles Rhenish mission-station. According to p. Alexander. nevens een Beschryving Dagverhaal naarhet binnenste van Afrika. and crossed the Xamob River at a place jNanebis. no doubt that Adams. only a few miles below the above- mentioned of that ford. to reach later James Walefish Bay by land. that Journal. 1816. took almost the same route. and are very offers sensible of kindness bestowed upon them. Jacobus Coetsee. the most r i8 was latitude 26 . . who never was at the Cape. whose remarks we have given above. the most northerly station of Sir Thomas Macclear's astronomical survey and the descendants of Pieter Marais. started from the Cape of Good Hope on 1 6th of July. The grandson of one of the members expedition. . the most northern spot they reached was the observation and as every who is with " the territory in Eiver. we . 1761. " 10 This journal is contained in Meuwste en beknopte van de der Kaap Goede-Hoop. 50 of northern latitude they reached As their instruments were not expect a one great correctness very of exact. thus the corrected latitude of Commander Hop's most northern of Ford the Xamob south of the present point should be 26 50'." Amsterdam. The Easier Magazine on " of 366. some remarks the Eeligion of of the Klioikhoi. " Be off \\Gauna.e. " lied rock. to whom this stone. wherever in pre-historic times the Hottentot race had lived.!<rnii(( . Tgutseri nothing else but go. in Biblical " language. rocky country. "Get away. to whom I showed a stone. An \Ai Bushman." or. in sandy flats like the Bushmen. 'Fountain " Black rock" and \Ar<i\h<mx. other. Satan. Oli and lautscre \\Gaunatse is." or "^Nulkoas." The Namaqtias nowadays still shoot with arrows at the lightning. like Dapper. as can be seen from the foregoing pages. also serves as a proof that the pre-historic Khoiklioi lived in a mountainous. mountain (rock). Thunberg. interjectional WltiuiKi.e. stated by traditions and customs. as we should say. appears \JIii^n\iui^.. form of please. Mast." to and therefore means. and not on any is \ffil. vocative ! formed by the suffix tse or ze (msc. and all Khoiklioi jho-mi. " in names like. on the graves of only. graves are heaps of stones. where I quoted we meet these from the following pages that graves (Heitsi-cibeya) all over South Africa. j//v)/. be off!" Tyaunazi is form. or. and . in the rock. 13 Get thce hence. Kolb. 14 The learned Doctor shows by this remark simply that he had not carefully enough studied the works of former travellers.94 11 I must remark. which rock.ihilt I observed and could gather. a single conical granite hill. and shows that it was in existence before they the while in the jAi Irishmen (North-west Kaliseparated the hari) \Koan of the Okavango Dorstveldt. and not of earth. had spread over South Africa. and that the multitude of these cairns in the East corroborates the opinion. there is no word for stone. i. 2 pers. coming from the The very fact that those. with. i.) thus \\Gauna-tse means \\yauna.sv/r.. because there are no stones to be met . Sparrmann. 12 branches are thrown the imperative " Go thou the of ." or jho-ab. that It will appear from them. that from what IL'itxi-c. and not And the word \Jlo.worship is peculiar. and tell him to be off. thou \\(. nomadic Khoiklioi. pron. is common to tribes. 95 risked for the call it |ui, word in his tongue, said for " : The Namaquas but we have no name it, because you will not see stones in our country." 15 This is not a bad specimen of the geographical notions of the South African Boers. Boer once said that he A should like to go to England, but he did not exactly know 16 How the Owtspan, or halting-places, on the road. this name inay have has been introduced to the clearly Kafirs I have, I think, shown in an essa}", The Cape Monthly Magazine, May, 1878, p. 263, where I say: "The Kafirs, however, on the east coast, who must have made their inroads and Heitsi-eibib, Graves of encroachments on the Eed man's territory at least two thousand years ago, had even a friendly intercourse with the Hottentots they intermarried with each other, as is evident by the present remnants of the jgonas or ; at first sight, And I can add that every anthropologist he musters a number of Njgika, |Galeka, and ||Khosa, easily will discover Khoikhoi blood in their jgonaqua tribe." if veins. inclined than Women, on the whole, are said to be more religiously men they are the guardians of the language ; The children imbibe the religion of their tribe. with the mother's milk the first accents of the language and of of the tribe, and with the language the religious ideas. The Germans have the pregnant and beautiful expression, " " Mutter'sprncke" mother's language. We speak of Vatcr" " Vater sprache," and we are well aware land but not of why. are renowned polygamists, and we can well after that having been victorious in a battle, they, imagine their to custom, may have killed the men, but according The Kafirs certainly spared the female prisoners, with the view of increasing the number of their wives, as it is considered a great honour and a sign of wealth amongst them to have a large family. Now, it will be clear how it was possible that the 96 children, as they are entirely left during their infancy to the care of the mother, were the medium through which the Hottentot clicks got introduced into the Kafir idioms and with these elements they in(Zulu, HKhosa, &c.) troduced the mother's religious ideas and the name of the ; Supreme Being, 17 Tsftllgoab." Vide Theoph. llulm, Der hottentotische Tsui-llgoab und der griechische Zeus: Zcitschr. d. 6Vx. //'Y Ei'ilL'inidc, Berlin, 1870, p. 452. 18 Here we have a specimen of the blundering I spoke of in the beginning of the first chapter, where I protested It against the indiscriminate use of the word Jf<>/ /<///<>/. is obvious that after the word Hottentot has become so But it deeply rooted it would be difficult to annihilate it. must be used either to designate the whole race, Bushmen and Khoikhoi, or it must be simply applied to the Nomadic Hottentot or Khoikhoi. Or, from the Khoikhoi words for Bushmen and Nomadic Hottentot, Sa- and Khoikhoi, we should form, analogous to our "IndoGernianic," a word Satsi-Khoikhoi, to be applied to the whole race. Missionaries, who live among the natives, and the superintendents of missions at least, should not commit any blunders as regards the ethnological nomenclature. Thus, we, read in a mission " tract, written for Al<m>j the west coast cur <//s/r/h/>f<><? general edification: ffi /</<>, the various //////* <>f lie Hottentots, N<nmn[ini, Damr."--l'"nli > Dr. Wangemann, "Maleo und Sekukuni, Ein Lebensbihl ;ms Siid Africa," Berlin (1868), p. 53. That the Herero, a Bantu nation, suddenly were transformed into clicking Hottentots I had to learn from Dr. Wangemann. 19 ||Ei^a||ais .... This tribe is a branch of the Cape Records) who formerly inhabited the country between Brrgrivrr and Olifants river. ThejAiiKis ngiiin \vere a branch of the |Khauas (('auquits of the Records) whose head-< quarters were in the Worcester jAmas (the Aniaquas of the district, the present Goudini. It appears that the greater 97 number of the so-called Cape- Hottentots less were tribes who were more or connected with the |Khauas, and actribe as the paramount tribe, as about that knowledged fifteen or twenty years ago the Geillkhous of Great Namaqualand had the supremacy over tribes. all the Nama Certain of it is that the Geillkhous once ruled from to the borders Ovamboland tribute the mouth of Olifants river, and that all the tribes of Great and Little to Namaquachief, land sent annually a the paramount generally consisting of a heifer, buchu, spears, and copper The last tribute of that or iron beads, and milk-tubs. kind was paid in 1863 and in 1856, even from Korannaland the chief Poffadder came to do homage to lOasib ; | " on^Hatsamas, acknowledging that his tribe, the Springa of the were branch Geillkhous. bucks/' To return to Jager Afrikaner and his tribe, the IIEi^a||ais, they formerly occupied the valleys of the Upper a Olifants river and the of Upper Breede-Eivier, in the vicinity mountain named after Witsen, the famous burgomaster of Amsterdam. Early in the Cape Eecords, in Simon van der StelTs time, we meet the Witsenberg, a chief is of that which vicinity by the name of Harramac, lHara-mub, as no name or word in Khoikhoi ends in c or k. the chiefs of the I And we meet this name again among This justifies the conclusion |Ei^a| |ais. that the Harramac of the Cape Eecords was an ancestor of the come down The following names have still Tsau^ab, about 1720; jGaru^ab, about 1750; jGaru^amab, about 1780; |H6alarab geib, 1790-1823; iHaramub geib, 1823-1861; and iHoaJarab It appears that their love or Jan Jonker, 1861 for freedom was the reason that they left their native hills and dales, under the rule of the old chief jGaru^amab, and went to the north as far as the jHantam, where they in some way or other came under the sway of a Boer | |Ei^a| lai-chiefs. to us: Pienaar, living on the Groot Doornberg farm, near the Pienaar's unjustice, however, was so present Calvinia. H and under the ||Ei^a||ais of guidance [Garu^amab's son. is If// //'-<'</*/ 1' The title of this valu- able translation " : Annoe Kayn or. after the visit of Captain Alexander. with a short inter- ruption. . With Jonker |Haramub's death. where they settled at IIHamis or Blydeverwacht. the brothers came Albrecht. kirk." written with the letters of the Igaljhoati standard alphabet. they fled with the Boer's flocks and ammunition towards Griqualand. lHaramub. and. Aim Holy good news. however. started with one part of the tribe towards the north.e. were the cause that the Herero rose. in contact with the tribe.Kowapna Jfoekays na Kaykoep l>ri<le- 1831. ^oahehati.uvs <>f Space does not allow us here this much we. who encroached upon the Namaquas. they had a at the foot of the permanent mission station at |Ai| Iganis. and in a war of nearly The present chief ten years. who embraced Chris- Jager Afrikaner died in 1823. Nam have been Bridekirkib Dlheko gobab Ina language in they ||Hulgais jna geijKhub a. partieulars. (Jan id). with few exceptions. Printed Capetown in. I gowayhiihati. and other Europeans. gigantic Auiis mountains in North Namaqualand.. Since 1842. Nama ^a. but of this pa. is iHoajarab. great-man (i. and recording deeds of which our mediaeval knights need not * be. ||Ei^a||ais tribe would to go into ean say. the famous Jonker Afrikaner. against the Herero. son of the late |Hara|mub. as the were styled by the Boers. Diihiiko hoeaati Nania-. Here the German missionaries. that the history iill the most interesting South African history. not lacking in romance. Hottentot women. written. tianity. and from there again all along the Orange Eiver to South Kama qualand. ashamed.98 provoking that he was killed by the Afrikaners. reconquered their freedom. and afterwards Moffat and Ebner. conquered and enslaved them. kipga. the late Andersson and Green. called by the then paramount chief of Great Namaqualand. and his second son. Jager Afrikaner |Hoa|arab. Little Namaqualand. to her country. belonging 22 and lightning 23 to " drive p. that a simple child and the greatest But it is savant will find satisfaction and pleasure in it. she said. Schmelen. August. and silliness. quae jam " erat. appellari Max Miiller. where is the prefix masc.13. beauty and truth. 380. " A. it away. I feel my end is near. xi." She returned with her husband. Chips. is so full of wisdom." 24 religio. Wangemann. 21 I am afraid that Moffat has allowed himself to be misled.) Bridekirk by. They are of dirt. " over the last looked task is proof-sheets. Zeitschrift fur Ethnologic. Mr. close to the river Berg." 2 with the fables of the Basutos. Christiana nuncupate. 1831. coepit i. nee defuit ab initio generis human! quousque Christus veniret in carnem. however. erat apud antiques. and also so full of filth and that one soon sees they only say stupidity thought to be nice his sinful ideas. and what he." 1." vol. a tribe to the black used to scold at the thunder Tatars. U Shoot their poisoned arrows. The following extract. when she was taken suddenly ill and died. Thus it is They are not worth knowing. He appears to have heard something of the Kafir t/"-Ti||go. in the neighbourhood of Melks farm.99 When this pious woman had Mr. unde vera Christiana. The the word of the Almighty Lord. Bastian. from a German Mission Tract by Dr. The Urjangkut. Superintendent of the Berlin Missionary Seminary. will serve as a specimen of the information given to the European public concerning the religious emotions and how prejudice is excited against him of the " : savage. H . They were. taken They even ridicule. 1872. different full with the legends of absurdities all the heathens. what man in his and agreeable. in invented about a self-made god. Bible. not far from the Cape. The Khoikhoi language does not employ prefixes. Ees ipsa quae nunc religio Ketr. Her grave is not far from the western slopes of Piquetberg. just My done. by saying that some called God 7-tigoab. ]. And still we are not justified in which is very strange. 25 i it is. according to the above If this be the case. there would be no base of operation for the missionaries in the heart of the savage.s he. should be conferred upon mankind. and all that they boast of the progress of the Gospel among the heathens would be untrue. Berlin. or the leopard his spots ? then to do evil? may ye explain also Jeremiah to xiii. nil if id to us to charge Dr. pharisaical as director of Missions. which. 82. that to say. Wangemann with this strata. we were renewed stale. sooner he cedes his position to a more enlightened man the better. Wangemann. disappear and then return in a h'a-Kalavn (he nit. L'a-Yula.. do good that are accustomed And how will our 23. appears to be." vol. " disputed whether other. Wangemann. We But to if he is well no reason ened the we must presume heathens simply to make the doubt this. 19: " Because God is manifest in them them ?" that which . " Lebensbilder aus Slid Afrika. concluding that the one nation has borrowed it i'rom the " Two "'ods. St." the Fijians relate. informed.IOO Dr." coincidence of decisive strange customs and peeuliai . for may be known of God hath showed it unto hardly can believe that Dr. If the heathens were as black as they are painted here by Dr. the statement. Wangemann is as ignorant about the savages a. and we that he blackI success of his It is yny mission work appear in a whiter light. i. Does the prophet not say " : Can the Ethiopian change his skin. author then us what Paul says to the Romans i. The temptation is great to explain the carried the day. p. eternal life. does not do credit to a almost direct coincidence between this Th Khoikhoi myth of the moon and one anion^ the Fijians. and h'a-Kalavo proposal. the moon. however refused the to ]\Ien were to die as rats die. 1871. wished to Lpve us is a death like his own. The seeds taste almost like almonds. lau-b fountain. 461 and 462. to stream. 27 Alexander is mistaken of this if he calls man.101 legends." Peschel. or if they lead a Bushman's have no cattle and sheep. and all the Bushmen tribes along the coast of Great Namaqualand. 29 \naras. in this superstition. bleed. are all derived from the root |AU to flow. live partly on this fruit. |avi (from laui to stream) to rain. given London. the third come back lau to to and only blood. |au-b snake. I shall hereafter. and are at present to be got from confectioners in Cape Town. or |Ava-khoib. * life. The flesh of it is eaten raw. the same objects have regions. the brackish water works so strongly on the bowels that one who drinks it is immediately taken ill. pp. . live in the territory here The jAuni tribe The poor Namaquas especially are also called by the others. But such coincidences merely corroborate the old among different varieties of men. maxim that 26 After the death of the snake. Bushmen. when and they are servants. is identical with Khoikhoib. The Topnaars or JAunis of Walefish Bay and Sandwich Harbour. The name so-called jNumeep a BushBushman proves sufficiently that he was a Khoikhoi. |au to bear ill-feeling. This fruit is a Cucurbitacea. in different and at different times. Java red. " rise to the same idea. when there is no fruit. now mention jau-s that the words. and the seeds are kept for the dry season. and we shall see why it is that in every fountain there is a snake. Eaces of Man. Sometimes Labouring under an attack of dysentery. by supposing that the people among whom they are found descended from a common ancestry in primordial times. chapter. 1876. lau to flow. It is to be met with from the Orange Eiver mouth as far as latitude twenty-one degrees but it grows only on the : sandy 30 coast. almost as large as a newborn child's head. Redman. spoken of. and we have in this way an excellent specimen of the In 1850 they told my old Cape. Hottentot idioms.lcn gave the place the new name. iron spears and tinder-bo \ and Schme. Schrnelen in 1814.102 while the Europeans are called jUri-khoin. or Tusib. in a farewell circular. according as far to the Cape Eecords. who left with about three hundred jAmas the station Pella in Bushmuiiland. black men. as they (Lion tail) are now styled.ethany. Mr. The mission station. for axes. the Animals and Boois. lived in 1665 South as the Olifants river. and trecked north until they came to the beautiful fountain on the banks of the ||Goa|gib Ifiver. Dutch father that they were called upon by the Government in 1805 to fight against the English. For Toosip. Their language is the one in which Knudsen's St. or. 31 The difficult task this the more. see the third chapter. and still are. had not long ago the opportunity of convincing myself that a missionary. They have ah been.only 'in mi who was destined ly the Lord to give the Khoilhui I the Bible in their language" What have seen of the publication of the said missionary does not corrobo: this opinion. in Great Namaqualand. Tin- Amongst the Namaqua. was founded by the Eev. knives. and I can state that his publications require 32 much polishing in style and grammatical correctness. that "he was the. Luke is translated. Bethany. The jAmas bought the rights of this place and neighbourhood from the then paramount chief of Great Nania<]ualaiuL -I. 33 At first sight this myth shows some resemblance to " the words of the Lord to Adam Of every tree in the : . as I I mention of translating the ]llllc. They had left the colony. white men and the Bantu fNu-khoin. by far the most powerful tribe among all the Khoikhoin. r. had assured to his brethren. lUifganis leaders of the [Arnas were the Xam|hfi and |Hoa|ara (Cat rib) families. shows us that Tsuillgoab was invoked by all Khoikhoi with the same prayer. of which such verses as are here and there interwoven in the For prosaic parts of the present myths are fragments. especially those which tell us of the heroic deeds and fights of and Tsuillgoab. thou shalt not eat of it for in the^day that thou eatest thereof thou shalt surely die. I myself have fruit." I am of opinion that the greater part of the Khoikhoi myths. Genesis ii. 1 6. Various diseases break out. At Lord's Prayer. or Jous. and that it is better adapted for securing the strict accuracy of historical myths. which we gave in one of the preceding pages. and the natives then 4 more healthy spots. and died. compared with George Schmidt's statement. where I met ostrich hunters from the HO-geis tribe who never had a missionary. in the same way as to remove This hymn of Tsuillgoab. 17. were all in a poetic form. Sometimes cattle suddenly swell up and die." which Christ taught the same time this hymn confirms the that a poetic form is more easily remembered than a prose form. we now Heaven " a days " all over the world invoke " " the Father in with the his disciples. and almost every :J:Auni O f the iKhoma Mountains and every Gei||khau knows it too. to The natives having no medicine It is besides often succumb a well-known fact.103 garden thou mayest freely eat but of the tree of the knowledge of good and evil. and the consequence was that I had an attack of dysentery. detrimental to cattle and sheep." men who distinguished themselves in the late Namaqua and Damra war. Heitsi-eibib . that the flowers and herbs at a certain time of the year prove such attacks. the last fifteen years these epical myths have been sung and performed exactly in the same way as the " Songs of Sana%ab and Geilaub. Adam still partaking of the same myth on the outskirts of the Western Kalihari. known by our colonists as gahickte and Uoedziekte. fact. forbidden I heard the eaten of the fruit of the so-called wild raisin tree." : . and in this case it means cattle and sheep in Colonial Dutch. brass-coloured.). x^ri-i. Heitsi-eibib were honoured in the same way. obj.m). One sees the whole fight. honey. the Bulb Mountains.104 I was present told Tsiiillgoab at one of these ceremonies. . JEixa. body and ||ual>iteb is the backbone (Rttckgrcd The thunder-cloud has often a bra /on colour.e. and klein vee. x u which means "something" a tiling which has a concrete substantial origin. and. and means matter. . 35 qualand is Mountains. Here Iklillb ( is in !<:nii. groot vee. ^urina and xuna evidently have the same root. Here one can see how mythology and a sulphur tint. and an old Namaqua and that. red clay. com. They strip him naked. driven off by the horsemen. in which dancers and We see the cows and sheep pipe-blowers are actors. while jkheis is abstract. and leave him a prey to the vultures. from singular % U1 means simply things.). singular The bulbs are called food which is found in the field. com. $nr/n\ bulbs are Mountains are the > . the (Han-Jami In Colonial Dutch The jHan-fami or same which Captain (Hanifama Xuna (plur. is Som-|aub the " menses. > 38 ifGorab 37 38 is ochre. the Khoikhoi the other name of |Guriis Adam." is jEixa|kha||nabiseb khoisib. from Jei. Alexander wrongly spells 'Unuma. copperlike. and bulbs. xurina (plur. copper-coloured.. copper. German Uin*t<iml. vee. return and collect his bones in a grave. these called i. full of copper. also jhani. the friends having slain the enemy. and a long mountain range in Central Xaina\urina. At last. which soon approach and commence to devour the body. after the |han. however. berries. and we see them retaken at last the daring and plucky Gei|aub receives a mortal . from the \una form are roots. . . me wound by a bullet of the enemy. obj. sing a very doleful burial song. in his young days. called Uientjes. ancestor-worship flow into one another. IDS is identical with jNanub." vol. . They also talk of a Kaunaam. We shall see more particularly in the third chapter that the snake. evil-doer. which is identical with |Nabas. the fountains will flow very strongly. a man Kanima. : . a jackal tail to wipe the perspiration off the brow. the ancestor of the Khoikhoi. and a woman. 7 1) Bielefeld. This remark very likely also comes from Wuras " There is hardly a trace of religion to be found among the Korana but the old people say that they have heard from their grandfathers that Tsfii-koab had made two persons. ostrich feather. at once add a note. ii. the wife of JEi^a|kha||nabiseb. He gave them cows. We shall have to recur in the third chapter to these Jlnabiseb i. a staff with a club (kiri).cloud. and a shield. in a light sky. if the snakes go about that is. Tsullgoab. ( Vide They fear him very much. if the fountains flow very abundantly then it will be a good year. the ancestor of men. and lavib the rain. to stream that is. to give in the text." Die Evangelische Mission. which I forgot together. whose milk they should drink. he challenges the .|aub come from the same root |au. If a man takes offence. and in another myth he changes names with iGurikhoisip. where he causes the cloud to \au. If there is plenty of rain. to flow. 1 860. " or |Nanus. the thunder-cloud with Tsuillgoab. Hau na Maos. the blue sky. lives in the thunder. that the snake and the first man originally lived Here I may. names 19 again.. p. who is an Burkhard. and a bow. In every fountain again there is much said to be a snake. hence the natives say.e. He lives at the other side of expect all the good things. It should be noticed that we have here again Yellow Copper. Thus the |Kora say. he causes the water-snake to come down. the creator of the Khoikhoi. The ijiHi-game is an old kind of duel amongst the Khoikhoi. yellow copper. a quiver with From Tsullgoab they arrows. Vt'lill. 1 For this reason the Namaquas pretend not to eat the fact. the grazing-grounda and sheep-walks. 13. for instance. r<-I<f. in proper Dutch. many r/////-. or to knock each other down by fencing with knobkirris. and the challenge is accepted. The drink the blood of the leopard or lion. game is is also called called Ikhoros. by eating hare-flesh. wherein dwell the "birds four-footed of ///< greatness of " ///< v<>lj\ but vith i Injs . but there grill'ms. however. as are in the river L'actolus . they will become as faint-hearted as a hare. had wings. and then the one who made the challenge throws the dust into his face. doml-iimuc. 116. in order to become ferocious and courageous and strength of these beasts. In duelling together two men try to kick each other. is metaphor. and Indians of America.. "De Rebus In" : There is speaks of grill'ms in the following way " also gold. and holding The enemy then "beats the adversary. that they believe. "Early History of Mankind/' p." 2 ac- cording to Tylor. 318. 152. challenger on the hand. They. This kind of duelling was called ijlhigu. Ctesias. eat the flesh of the lion. 27. 79. If the other is a coward. Ctesias." he says. to get the courage The same custom we find the among Malays. When the battle in the clouds fought . covering themselves the meanwhile with their shields.io6 other it man by taking a handful of dust. 42 Tln\ lion. means the fields. and ///r Linux. or. not found in dicis. as they are. Polynesians. and Other savages who drink the blood of wild animals or slain enemies. out to his he will not beat the dust to the ground. or to throw each other with spears. Why again the jkhoros Here e have. an antiquated word for cloud. in the Indian country. Herodotus repeatedly mentions these griffins (r/ovi//). iii. De Rebus Jndieis. ||h' a kind of \\ dice. Jiowever. 44 ||Hus-game literally translated is tin-. This ||hus from Ulifis. 43 iv.s and great mountains. the uncultivated grounds. is. or flesh of the hare. so that the dust falls to the ground." the streams and washed. thunderstorm is legend expressly 45 Uientjes. mimosa bushes pointed the spot where the lion lay. and aibas. we see the lightnings i. 47 Gares is an extemporized love song . &c. aibasah. 23 29'. There is a pond of about fifty yards in length and It lies fifteen [Khubitsaos been to the spot.e. to signify the coverer (Sanscr. by the name of Dousamab. long. so that it signifies a dry gourd scooped . It means onions. where |Gurikhoisib kneeled and cooled his face with water. according to this root. or ^Ei^a|kha||nabiseb and the lion. the lightnings dropping to the earth. Took the calabash with sour milk. on the southern slopes of the iKhoma Mountains of the highlands of North Namaqualand. I have On the banks of the pond grow and on the south corner. 43 and this way of praising is called gare. calabaza. Sicilian cara vazza. afterwards saw place on me taking observations in order to fix the my map. from the Arab garah. . where the dogs made the first attack on the lion. a man of the Gei||khau tribe with me. Portg..between Tsui||goab and UGaunab. Nature. Calabash. f . dry. about five I had yards from the water. 16 28'. from calebasse. Khoikhoi mothers. are in the habit. or nurses. In the third chapter the meaning of jgurub will be found. as it also is pronounced. the dice of TsuiAnd this phenomenon in llgoab thrown to the earth. is a very old mimosa tree. calabaga and caba$a. a kind of gourd. while washing or anointing a child. lat. the mentioned. In |Khubitsaos. suddenly to extemporize a song of praise. the Colonial Dutch expression for the various |kha||nabiseb kinds of eatable 46 bulbs. to cvoer. or. The good fellow got quite excited and warm when he saw that I took a great interest in the matter the more so when he . have afterwards given rise to the story of |Gurikhoisib or JEi^aIn our playing at dice with the lion. |Gubi-tsoas. Sp. It was quite interesting to see how he in breadth. Vritra). we have again the root jgu. sr<|iiel of the third eliapter I shall give. criminal order to among hundreds their ire 51 I of people. means thou hast a beautiful. and had come that Still Also of revenge his people. . especially of the so-called das adder. or the Pleiades or a Tauri. on account of Tririkgeschirr. One man especially distinguished himself by extraordinary bloodthirstiness and cruelty. the root is a. and produce butter by shaking the calabash. they went out to shoot the Hereros or Cattle Once they Damaras. In Spain these calabashes serve as wine vessels. the. of jAmas had taken the shape distance in believe that that black lion up to this day the was a . In the. and kill him. elephants and snakes. The Khoikhoi use the calabash also for churning purposes. without turning on anybody else. when after some time a black lion en me and took that man out of his hut. and to rob them of their cattle. In Namaqua the calabash abas. an explanation of the names and the meaning of this myth. tore him to pieces and killed him. because stars belonging most of the to the constellation Orion act a certain part in it. is the aob of the myth. calabashes growing there in abundance. consequently the tub for drinkables. have called this legend the Orion myth. fat like a cow's body. strong the belief is among the Khoikhoi that animals even are revengeful.Damara who the beast. The distance from Bethany to Damaraland is about 250 miles. German One place is called Almln*. can be seen from the following How historical fact : When the jAmaquas had settled at Bethany. and His bow is are his wives. iKliunuseti. it is said that they can deled. to drink. They had returned home. and are called either caldbaza or caldbacino. 49 Thy 10 ~body looks fine. in which milk and other drinkables are carried. The Aldebaran.io8 out. is abas . had a wholesale massacre amongst the Damaras. body. star is Igoaros.. the rainstars of the ancient Greek. the feather to the that Hyades. The one is Jonob. eye (Bastian). the for for same names iKhuseti Orion. as well as among And the Khoikhoi. and c is fixed. the Pleiades are called worrul And in Australia. And another The ISTamaquas call the stars the eyes of the deceased. for instance. the Orionis. Orion among the Greeks. the little daughter . Ms sandals. stand so close jams. Eidley. a and |3 Centauri are called mura. time. in BurchelTs the Pleiades. are The arrow Jab it is marked by llnaus. have still these names and the same version of the above-mentioned legend. according bee's In Greenland the Pleiades represent dogs chasing a bear And among the Bambaras. are of c and 8 . e. had still. believe these stars to be dancers.-^.109 TT TT Orionis . the eyes of the lion. lion in the Orion myth. the jgoregu Geilkhauas. Orionis. i. Anial Ikhosa. who formerly lived in the immediate neighbourhood of the Cape. it After the cord has fallen off the in a mussel is New Zealanders place shell to say. (Whose eyes ? certainly of some being . i. the opposite end. Bapedis. served as a base for a myth of a hunter. the Pleiades are the messengers of the rainy The Indians of North America and planting season. and (Bastian).. the man with the fingers cut off. of is which again called arrowhead. and Khoikhoi tribe. in the same with which . Certain it is that the Hottentot myth is of very old date. where It is very strange indeed that the Pleiades. S and y d. jgoregu.e. of the Hyades. llharon. 3. c. and here we have a remnant of an old One Then /* I and 2 Scorpionis are called Xanii di myth. New one Zealanders believe the Pleiades to be men with to nest. the Hyades Leo is the lion.) mura. as the jKora. the rainstars of the Khoikhoi. the two eyes. is his kaross is the zebras. lz It is interesting to see how widespread is stition connected with the that umbilical cord of the supera child. There seems to be another Venus has various names. Die Gliickshaube. 75 1 rovi'O/na TIO irorafjao' Scliwartz." ( : on 53 this subject. And Fischhart says in gantua. C. 56). "Medic. flight For more contributions also dem Teufel zu entfliehn. soned. p. 1872. Zeitschrift. * p. however. "We of great droughts for wet weather they then pray to the dragon of tin On each house pieces of paper are fixed containing prayers. 39. 56). W. (Hooper. the mussel capsizes it death." &c." Berlin. t/rf/f/on and also the likenesses of the this of the rain Also images of dragon made if it of wood or paper are carried in procession. as in Celebes keep the umbilical cord. Yolksglanlien " lar1 865. a sick cord to the umbilical is and pulverized many given medicine (M. &c.no it bilical cord had been separated from the mother and put the umwith the mussel on the water of a river. "Ursprungder Mythologie. Krebel Volksmedicin. in Ethnolog. with great The Kalmoucks Diedrich). 59. And does not rain." cap. the river Orontes took its origin tyaal SE : rvTrrofjicVov roiq Kspavvoit. meinten." p. K. of the cowardly soldiers who took to " Etliche zogen ihre Kinderpelglin herfiir. In Syria also. Buck. . vide " Ploss. ruder the rule of KiaKiug there was a great drought.. in Asia use it as a charm in aus Schwaben. The emperor The dragon would not send rain. " In (Jcrlawsuits (E. If these things remain above the water and do not sink the means early logical child will be lucky." child as a charm (F. if. iii. namely. the dragon is smashed. Typhon) Qtvytiv Kara Svaiv foroJWa roiq JJL^V rr\v yr)v /ecu Troirirrai TO pt^Spov TOV F HC yi]v avappri^ai rr\v TT^yrji'. 1860. 1869-72). at the spot where Typhon went into the ground. (tivai Sc cpaKovra. The Alfurus care. f/c of TOVTOU e< Strabo. in Journal of the EthnoSociety. heard now why the Christians were imprirefused to contribute money towards the had They which the Chinese observe in times customs superstitious . banished the poor dragon to the province of Torgot. of The ancient Egyptians represented Knuphis. " if invoked. " water flows. king Thou art in the prophecy against the same as a whale in the seas ." bearbeitet von Karl Andree. p. thence will I command the serpent!' A similar is Strabo " I idea to that expressed in the quotation from contained in the words of Ezekiel xxix. Zeitschrifl fur Ethnologic. Ursprung der Mythologie. The aborigines of Peru the believed that every animal had a representative amongst The Yurucares-Indians believed the same." p.Ill But last all the mandarins prayed for his return. be brought back. p. 1867. Peschel. King of Egypt. his star falls down from the sky to the Among the Indians of California the Pleiades are said to be women who went to heaven. p. In the Old Testament we have also the water and serThus in Amos ix. 261. 67." 1868. stars. "Races of Man. Bastian. 3. Pharaoh. But even if we had not these proofs of a future life . Beitrage zur vergleichenden Psychologic. the pent brought into connection. If a person earth. I we And he shall slay the dragon that is in the sea! read 54 In Germany there is a belief that at the birth of earnest forth " : every child a dies. The Caribs of the West India Islands saw their immortal in heroes the constellations of the stars. 3 : against thee. 89. My " : river is mine own and 2." 61. Kirghiz where. the great dragon that lieth in the midst of his rivers. Lord says. The Bastian. out of which a stream of Vide Schwartz. the god the snakes. new star appears in the sky. and thou . when at the emperor ordered him " Vide Hue und G-abet. also transfer their deceased to the from stars." Wanderungen dun-h das to Chinesische p. which hath am said. I have made it for myself" Also Ezekiel xxxii. with thy rivers. 1872." And in Isaiah xxvii. Reich. they can come to the earth. 357. holding a jug. " And though they be hid from my sight in the bottom of the sea. and he will give luck to niy ." she said. who sent the Hare to men with the about the riddle of a future message of immortality. Xamaquas I was very much surprised to once stayed at her kraal. correctly remarks further details as to the opinions : of the intellectually gifted Hottentots. so thai we can . who was with the party. " What find her so far away from her home. formerly so greatly underrated. That the pre-historic myth-makers thought very much life. This feeling of a future ethnologists and travellers life is not as dim as some and missionaries like to reprewhat I experienced myself. To they bury them also our " Ex oriente lux" had a deeper meaning." p. who died in the hunting iields when " are My ." stoneheaps and branches of thorns to prevent the hyenas devouring the bodies. it would be enough that. going to pray and weep there and he will see my tears. which they place the body of the deceased in the same position it once occupied as an embryo in the mother's womb. and I am going to I the grave of my father. . am husband who is now out ostrich-] uniting.112 among the Khoikhoi. sent it. if we knew no Man. I am in lost a great number of sheep and cattle we distress great through the drought and the Bush men. The meaning of this significant custom is. I shall refer to I Once met on the in outskirts of the Kalihari a party of an ox waggon. treated mo for she had very hospitably when I very well. 259. we have seen in the myth of the Moon. and asked : brings you into these waterless hunting grounds. which belonged to a woman I knew her of rank (Geikhois). don't make fun. previous to burial. in his " " Eaces of Again. since women going to shoot game ?" " dear friend. he will hear my voice. from the custom that with their dead the face towards the east. that the dead will mature in the darkness of the earth in preThe graves are covered with paration for a new birth. we should coine to the conclusion a belief. of the existence of such Peschel. in order to cool the is soul of the deceased. like the old kings of France. but in a very energetic way. was so eager to play the part of the Eldest Son of the Church.e. . 1875). "Kaces of Man. if we are in trouble. the unhappy. discontented |au signifies dissatisfied. dead/' she answered. We down upon of us from Heaven and be with protect us. When " asked why they do this. they protest against the death Another word is llauam. go and pray at the graves of our grand-parents and ancestors ." Emperor. but he only We Khoikhoi always. 1875. of ours. for instance." they say." p. who. live.buy again milk-goats and cows. is that of throwing water on the grave shortly after the burial. an ox is slaughtered. is genuine ? " that writes the those we love look remember. also if he proves (Allgemeine Zeitung. if the recently pub" must lished will of April 1 4th. 261.e. the cattle are dissatisfied i.) Another custom. Then the Khoihoisay Goman ta ||au. the cattle can be seen to hold a gathering at that spot. : means. Thus will it worthy of his name. how will he hear " " Yes. The grave | also called " | |aus i.. it is an old custom. throwing up dust with their horns and feet. which also of their comrade. and who was sleeps certainly addicted to ancestor worship.. Vide also proves that the Peschel." " that our " little ones may ?" But your father he is ! is dead'" I said. . which Khoikhoi believe that the person in the grave is not quite dead.." my son. It is the soul my great uncle which has always guided and supported me. to protest." Is there a difference between this woman and Napoleon III." If. and the bulls especially commence roaring like lions. they belong to that race of man- my My kind which in science. number of my readers flight are missed that high of ideas. I hear similar but the more I hear. the more I am expressions daily . GRIMM. this collection will be considered very insipid and tasteless.Aryan mythologies. AND ANALYSIS OF THE MYTHOLOGICAL NAMES. in -order . as a standard to earth. and religion will for ever serve other races on the surface of I ho to The characteristic of true science always has IMM-II draw objects of the most simple nature and the its most simple organization under microscope.114 CHAPTER I III. find them very insipid. prised my time am fully task. comparing these myths with our Indo.that a good nants of a primaeval religion. alive to the difficulty of I do not reproach those who. I HAVE endeavoured to give a collection of the fragments of a very old mythology. nay. readers are Aryans. and even to that of the Polynesian races. As I said in the first chapter. disappointed because they and that beautiful but deceptive charm which poetry adds to the mythology of the Aryan. and I shall not he surif some will find fault with me for not employing I in researches concerning a worthier object. all arts. shall indeed interpret all fit at I But I cannot interpret all can. aware of such objections . that I should like. in which are contained the remI am sure . COMMENTARY TO THE PREVIOUS CHAPTER. by the very best men on both but after a hard and severe contest. I 2 . von der Gabelentz. Schwartz. Kulm. The same with the science of comparative mythology. has been done in the realm of the languages of the Great Dark Continent. whose full importance is beyond human conception. entirely in an embryonic state. short glance at the controversial literature A on Darwinism fill a magnificent library a literature which. which led to results look at the present standard of zoology and was the study of the most simple organisms which the wildest imagination of our The greatest philosophers never could have dreamt of. Bopp. comparatively. as regards South Africa. theory of evolution has become an established fact. at present. and the mutual connection and reciprocal working of the various powers in Nature. they never would have arrived at such astonishing facts. Norris. which could deny its invigorating and propelling power on all the other sciences. and Max Mliller. Pott. Grimm. is sufficient to shows that the cudgels were taken up pro and contra. If our anatomists and zoolowould have been satisfied with the investigation of gists the structure and organization of the most developed animals only. and only can be dimly guessed. But all those men had chiefly as their object of investigation the Aryan races very little or nothing. or so-called Bantu languages and a few years before them.to discover the origin of the object. and its mother. The science of language and the science of religion are. by itself. in Prichard's "Natural . . comparative philology. If we it biology. we admire in the works of Wil- helm von Humboldt. with the exception of the Hamitic languages. the theory of sides . What has been achieved by this science for the knowledge of the condition of our pre-historic races. and on itself. evolution carried the day. Pott and von der Gabelentz. famous through their discoveries in the Aryan realm. were the first to draw an outline Sketch of the Kafir-Congo. and there is no science. uninfluenced by public opinion and newspaper criticism. such a hatred. Bishop Callaway has commenced to collect materials for the foundation of a comparative mythology of the South African races.. Tin's ill feeling can only be removed if Ethnology and Comparative Philology will form one of the subjects in our code of higher education.do Christians. who succumbed under the gigantic work he had begun to give to us. that there a great lack of that truly scientific idealism. pursue that its it is course with an indomitable spirit. the stumbling-block in the pro-. only could imagine that there is in those black lux!. we. but nothing of any importance has been done since. show them their place among the tongues Then followed the late Dr. And the great stumblingblock to carry out a fruitful native policy is the mutual Tlici hatred between the Europeans and aborigines. call and ourselves "Christenmenschen. we would soon drop our self-conceit. fully convinced done in the service of the elevation of mankind.n6 History of Man/' was the one to analyse the Khoikhoi idioms. is The fact of the matter is." We. which will. Who can deny that nine-tenths of the white population of South Africa look down upon the aborigines as a superior kind And still we pretend to be good of the baboon tribe. are. religious sentiment which craves for a sight of the Un- known. after the model of Bopp. as our own heart yearns for the Invisible. and to of the world. There is no Chair as yet for Comparative Ethnology and the Science of Language in our colleges. and I should think that. I i' i. Our native policy will remain a fruitless experiment as long as we do not know our coloured brethren. and it is dangerously increasing. after twenty years. where the younger generations could be made acquainted with the natural and mental condition of the aborigines. a comparative grammar of the South African languages. knew more about the way of thinking of the natives. Bleek.only not see how paradoxical and pharisairal we. . manners. think of constructing such an edifice. of whom we had some dim idea. and to collect every possible and reliable material what already is collected should be thrown on the market. for the purpose of learning the prehistoric condition of the Aborigines. but where are the languages. Our task. of and both America. of Bopp. customs. and religion. Since is George Grey our shores. This would be the practical value of the study of Ethnology. world. it almost seems that the work. will learn to We appreciate in the native what is anxious to bring the good qualities to a For his faults and vices our harmonious development. and be education and training will supply the necessary remedy. under which heading I comprise the theoretical study of the South African languages. Only a of sound study and luitive an unprejudiced mind will qualify us to produce a the knowledge sound and safe native policy. Pott.of civilization in our colonies will be removed. good. The linguistic and to be moulded and shaped into bricks. and is . the myths. Europe ethnological Quid novi ex Africa ? The foundation-stone is well laid. and that of the next generation. before all the materials are prepared and their collection is secured. so energetiWe cannot yet cally commenced. in Sir South Africa. not more amongst us. the Comparative Grammar and Comparative Mythology of the Aryan races. and their present natural condition. which could stand a comparison with that grand temple erected by Bopp. what have we to boast of ? left And Bleek here. we should that glorious When not forget that more than twenty centuries had contributed towards the bricks and mortar and tools with which that magnificent temple was erected. daily ask. and legends of those nations. and Grimm laid the foundation-stone work. is going to collapse. whose existence has been confirmed by the discoveries of Cameron and Stanley ? And in the most southern part . and Dr. and few others. Ten Ehyne. of the |Kora. British South Africa. we The few words recorded by Witsen.uS of our continent that is. Barrow. moment some our Govern m n their of r/ttnl a small and collecting from lips these long-forgotten dialects. are still unrecorded. George Schmidt. to vian whom the Mora- missionary. customs and manners ? There are sundry translations of parts and extracts of the Bible. . Of the know old Colonial Khoikhoi. Thunberg. it is < There are at this s/nni/</<ir<inl importance that sum for the purpose of searching for such individuals. their old lan-r. Twelve dialects. who all spoke. Moddergat. a vast territory bordering in the north on the there lives Kimene and Zambesi race. are written in such unintelligible and distorted orthography that they are useless for Even the student who is well comparative purpose. and six years a-< another last year close to the l tiarl one in Cape Town. I has been done to secure the materials may ask. and this tribe is now on the point of dying out. alive. mythologies. like Sanscrit among the ancient type of the Indo-European languages. necessary for a comparative study of their languages. another old Cape I . but more or less in one and the same Khoikhoi dialect. Valentyn. Liechtenstein. spoken in Great The little we know Namaqualand. Hervas. died at >rediisdrop eight months ago. little so-called Cape Hottentot. is very insufficiently known. which bears the most Khoikhoi. by the Khoikhoi and Bushman family. iated that the Cape type had entirely died end. Khoikhoi The late Dr. Stellenbosch district. Leibniz. acquainted with a Hottentot dialect is hardly able to use these specimens with any success.died at > . Bleek old tlierei'ore was misinformed when out. the or nothing. brought the (iosprl. and Le Vaillant.. Four years ago a man of the tribe. Kolb. represented in rivers banks of the a most unique two peculiar branches of the Hottentot What race. I. Spaarmann. writers with fruitless controversies about our right to locking up savage tyrants and allowing them a smaller number of wives than they had been accustomed to. such men. What we possess in this respect understand the importance of this science. Leipsic. with so results for which our Darwins. anatomical measurements and studies for anthropological purposes could be carried on ? Africa where. at the Cape is not we require an ethnological museum. all that we could wish for ? There is the Breakwater Convict Station. Fritschs. the eyes world would look with admiration towards the Cape. Huxleys. there is no pologists beg and crave ear to hear them Is there a better opportunity for our . and of the laws and treated by newspaper Instead of that. we are relationship. But our students must be taught. " what to observe. than at the Breakwater ? where the method of anatomical measurement could be taught with greater success ? . There are at present chiefs from whose lips valuable information of the history of of inheritance their tribes of the be collected. Haeckels. and have also pointed out the practical result it would have for a sound and just native policy. it seems. And have however. of the customs. model of the ethnological museums in Berlin. and London. and other anthroand still. If this could be done. Is there a place in the little whole of South expense. ! Cape Colleges to demonstrate anthropology. we must have men who shop. Vogts. ad oculos. we not got in Cape Town. close at hand. and how to observe/' To draw the public interest towards these studies after the beyond the appearance of a curiosity But before we can expect valuable contributions towards such an institution. and a warm enthusiastic interest for these I studies of the scientific be instilled into our rising generation. we must educate up to the mark.I said ethnology should be taught at our colleges. and wanderings could manners. with natives from almost every tribe in South Africa. Weissbachs. i'ic} sciences expedient and cheapest way of furthering the progress of comparative sciences in our country. however. and . we shall find that these of myths are not more meaningless than the germs which have filled those mytho!'* of our with deep devotional feelings the hearts ancestors. where hundreds of hands stand ready to coin the ore thus proThis would not only give to all comparative duced. members of Parliament. As soon. or no establishment of such an anthropological institute. the most psychuh). if we read them without a commentary. microscope of the etymologist.//vra new stimulus. especially to comparative psychology ( / V. as we put them under the. Most others. Every one almost will come in contact . farmers magistrates or magistrate's clerks and merchants. Board and the Philosophical Society. again. with natives. own Aryan to But come to a clear understanding the > . East and West. our Government. before they migrated to the. South. superintendence and editorship of an enthusiastic and In this way only should we be able competent scholar? to supply the scientific market in Europe. but it would In. some are of a repulsive character. The fragments recorded in the preceding chapter are. ?" of our young college students become public They enter the civil service some become fieldcornets. on the whole not very poetical nay. is there no influential savant who would raise if for the voice to induce the to various Governments of the " Interco-operate in founding an national Anthropological Institute at the Cape of Good civilized world Hope men. judges of the peace. in connection with the Educational to organize and to of the collecting linguistic and mythological encourage should be published under the which materials materials.I2O And means his the Cape Government has no eye and ear. Our college students come from every Does it not lie in the power of part of South Africa. North. knowledge of the nature of the game and the topographical So the mythologist with the condition of the country. Mythology. mind as a cloak . well acquainted with the way of I use the expression examines and on their track follows of the thinking game. as far as hear expressing the idea that mythology and heathens and savages are concerned. are synonymous. may Sometimes every pebble turned in their hasty flight. is a secondary element in the history of the development of the human They seem not to know common to all mortals. in a certain sense of the word. until we arrive at the naked root and original meaning of the word.121 should be careful not to mix up terms of sucli essential difference as religion and mythology. If we want to understand the original meaning of a We myth. Many an educated man we religion. with an almost childlike way of expressing himself. the footprints are very clear. one religion that there is only that this religion is based on faith. or of the human body. He always must bear in mind " that language is at the . Sometimes they disappear altogether on rocky ground and here it is where the hunter has to call in his practical . mythology will serve and in to disguise her true beautiful form the same way as the cloak sometimes adopts the form of a statue. where the soil is very soft. until he arrives at the true meaning of it. which time and every new generation have added to it. religion. in the same way mythology often copies in a bewildering manner from . have to study the history of the names of the persons who act a part in a mythological tale back to its origin. honest endeavour to feel and think like a primaeval man. however. The comparative philologist. who. works like the Bushman. by stripping off all garments. and wherever religion crops up. with a keen the habits and eye. and same time well trained in the method and practice of comparative philology. we have to trace it back to its fountain. has to follow up the history of a mythological name. and require an historical explanation. and to replace it. Tstti\\goab. as " amongst the Aryans. study of the discard matter. some ten years ago. OB to my the former translation were correct. called was the ''. have in a controversial paper/ " Dor Hottentotische Tsui||goab uud der Crieehische After a more Zeus. begin with that name which calls forth even to-day the deepest feelings of devotion and reverence in the heart of a Khoikhoi. generally I'rnm explain it." been in favour of this explanation.Kedmen the Infinite. however. have these myths meaningless and insipid to we In the growth and change of the Khoikhoi mythology find an analogy to the growth and change of mytho- logy among the Aryan nations." Therefore. and even to misinterpret the praises given to them.122 it (dtcoys meant something ori</uially" the essential character of a true myth." 2 In into Tsui\\goal. to misunderstand the many names given to those powers. by a more reasonable explanation. The facts of language. and llgoab or ||khoab. there was a tendency to change the original conceptions of divine powers. inasmuch as I do not care considered a conglomerate of tales. this manner some of the divine names were changed the half-divine. based on For if the method of sound etymological investigation. however small.fc//i</i/>/<'.such as serve " on mission Jffnee? stations. And 1 wounded. Swc or wouinlal tsu /*/)/. I shall try in the sequel of this chapter to give for each mythological name a rational and etymological explanation. I shall originally Tsumltyoam." Max Miiller. careful L have now good former opinion. Amongst the Khoikhoi also. are historical facts. the knee. and if this name by . that and "that " it is it shui'/i/ be no U>n</< r nt. sore. as I hope. myself. . mime Modern by translators which the and or interpreters. . \goa-b. the daybreak \goa-b.e. the knee.. to march on. to go or on. day. the-going-one.e.. there is no difference whether I \ he comes. in Khoikhoi I mu-b mu-m. the-eye i. but simply a person who acts a Let us therefore try a new part in some common fable. the tlie- dawn. what is hurt. \\goa-b. just as our / wish you a good morning" has col" " Good morning" and even Morning" lapsed into It is now obvious that \\goab in Tsui\\godb cannot be \gore ta " niga. among " We what wounded. Metaphorically means also " to pray" because it is an old Khoikhoi custom to go out away from the house as soon as the first beams of the dawn shoot up in the East.. It meant originally is sore.. to " I go. approaching-he or whether I say. he approaches the-approaching-one i. hurt. \goa-m. I the day dawns. mean " sore." I translated with knee. The word is composed of and \\goa. generally. pray). and tsu the Nama-tribe tsui." Derivative forms were tsuni. Tsuillgoab invoked were so transparent as to could not be a mythological being. or the morning. come now to the root Tsu. I say. has a . but meaning. the-seer.e. of tsuni. roots. \\Goa means approach. I . analysis. i. 1 1 Goa-b. coming-he.e. it is dawning.. \goa I go out to pray" (Igore or Igure. Now." has dwindled down into " \goatara" i. he-sees. the : I say. \\goa-b. or if walking-one We have in Khoikhoi the following words knee the morning. to it Now say. what is wounded. walk. " / pray. viz. \\goatara. .e.I2 3 which the Infinite is demand such an interpretation. what is and tsu. approaching day to dawn. to come is exactly the same whether tsu two independent to on. seeing-he. while tsu. affected a more dilapidated form with a wound. or mu-b. \\goa-m. I it dawns. \\goa-m. and to " The original kneel behind a bush to pray. painful. the-seeing-one. tsui. or with pain. The same. \goara. the we have metaphorical adopt the other the i. mu-m. The colour of a wound is red. the evil-doer." him. third. blood)." We especially their if the Khoikhoi. or. verbally translated. lie inhabits. red. troublesome. Here. unpleasant. and fnou-tsutsu. to hurt a person by beating. Hence the lie ing. bloodcoloured (\au-b.e. women. tin man of (!< nt. Tsu| |goa. the dawn. however. Then. tsu-tsu. as well as in our daily life. when the day dawns the Khoikhoi go and pray. difficult. as it often happens in mythology. Jlmla. a person is often called after the abode or We have in our Colony names as plaee. to beat a person Hack and blue. He . and that he kills IIGaunab. van Gent. This.. in the next pages will be proved that ^. especially of a fresh wound received in a battle. and in the Hymn of ^Ei^\kTm\\nabiseb is said of " thou who painteth thyself with red ochre. the-red-morning. but the man of Jlmln. with themselves red ochre. and thus tsu can signify red. : All-Father. paint also are told that they offer prayers at the cairns of Heitsi-eibib (Dapper. as we say. by reduplication. meaning originally certainly nothing In the else. I have said in the second chapter : that the [Koras believe Tsui\\goam to live in the RedHeaven or Eed-Sky. of his supposed aUnle origin of upon the Him who thrones on high. myth now us that Tsui\\yoab is the avenger of men. And. is not the case in all Naina painful.Ei^a\kha\\nabisel} and Tsui\\goab are identical. From this tsu. is formed a verb. nounced and applied. is Tsu\\goab or Tsui\\goa"o therefore. " just as \ava or \aua. to hurt a person." meant originally bloody. name Tsui\\yoab for the tells Supreme Tin.. same manner the ancient Khoikhoi in their yearning after the Infinite transferred the nann-. &c." dialects sometimes the two words are promiscuously pro. This etymology is strengthened by the following circumstances First. Witsen). the-red-daybreak i.I2 4 " metaphorical meaning. with the face turned towards the East " Oh. $Ei x &Of these we shall treat \kha\\nabiseb. infected. the one who annihilates. to annihilate. and tainly nothing the one is not derived from the other. Dyaus or Saranyu. And certainly still.125 seer. Heitsi-eibib. of misery. and to analyze his name. the name always confers to him the idea of pain. bad. ing : The Germans have still the proverbial say- Es ist nichts so fein gesponnen. worthless. in a certain sense. spoiled. llgaub. until it produced the legend with the variations recorded in the preceding chapter. and veneration. to The . generation after generation. for the Infinite among the Khoikhoi are \Nanub \Gurub. and \Gurikhoisib. If the name Khoikhoi with of \\G-aunal} Tsui-llgoab only fills the mind of a joy. ruination. \\Khal). nection with his opponent. gratitude. and Tsui\\goab stand in very close connection. (Nothing It is must come so finely spun. . for the same figure of speech. we shall have at first to deal with him. root IIGau means mangle from this we have to destroy. Tusib. tion. and consequently will use certain striking phenomena in - Nature as a base Other names \Rhub. annihilation. is also the avenger. and can also predict what will . before the sun. hence \\Gaundb. \\Gaunam. the Dawn. or better with the demon \\Gaunab. and death.) The Sanskrit Saranyu to or Dyaus has etymologically cer- do with the Khoikhoi Tsui\\goab. Es kommt doch endlich an der Sonnen. according to the maxim that the human mind all over the world is the same. destruc- the destroyer. In the Vedic mythology Saranyu. the derivative llgaura. As Tsui-\\goab is always mentioned in conhereafter. and then we shall see how mythology set to work. also can see happen. what is going to happen in future he is a a prophet. and the dark night covered him. blood-red. every clan. Blood had been spilled. ||dm. crime. who lives in the red sky. whilst their original meaning was lost. Then the words Tsui||goa and IIGauna came down to the following generations. death. he felt refreshed. what was more natural than that his mythological instinct invented the story of a battle his simple puerile between \\Gaunab. and if his name is lost. The rosy dawn was exchanged for a lame. to More^a. Consequently the black sky. however. who does wonderful things. is the night sky The night the destroyer. who lives in tin. to die. and as he came to with the dawn.black sky. die. the approaching dawn opened his eyes to new life. guilty. Man died every evening. or Horn. following derivatives: is liable to ||o. \\Gdiiii ah. in the dawn ? Tsui||goab was now a hero. to sleep. the night makes the people (\\o asleep or to die \\orn).. Khoikhoi say that IGaunab black sky. He turned his eyes towards the East. a battle had taken place. Now.126 AVI 10 was now. every family. naturally has an ancestor. illness. Tsuy^iil. ||om-s. is the black sky. disease. | be in a death-like state. Mythology and religious sentiment stepped in at and Tsui\\goa were intended illustrate once and set to work. so he fancied in life way of thinking. the destroyer ? Certainly nobody else but the We have the root \\o. sleep. power very soon will invent one. fall 5 criminal. and Tsui llgoab. ||5-b. what death. broken knee. Every tribe. It will now be obvious that originally the words \\0cnna for nothing else than to metaphorically the change of day and night. the myth-forming Such ancestor. lives in the black The heaven or sky.wound. that is. according to the idea of the ancient Khoikhoi. and from this the night. sleep. guilt. naturally enough. who had received a wound at his 7<//<r. sinful. is a hero. There was the belief of a power which sends its blessings to the earth to benefit men. sin. at whose approach men \\o. sore like a fresh battle. lloreb. . wicked. and saw the sky red. rich man has always been an influential man. vice versa. like the rain.I2/ Tsui-llgoab. Hence we have the worship growing together with the worship of the Infinite that is. is If Tsui} \goab is the father and ruler of the addressed. also bestow blessings on men. Tsui\\goab is also called \Khub. to be a lord. a master. Hence we all find. the moon. This is the general term with which a man. jKliub signifies the Lord. the thunderstorm. a rich A something. the dawn. Tsui\\goa~b. not only among the Khoikhoi. grandfather. a ruler. a laden.e. the giver of all blessings. the Father on high. and as these powers also have been personified.. the clouds). thus identified with the ancestor of the tribe ancestor- forgotten. chief). themAnd as there are other powers in Nature which selves. All-Father. pregnant woman is a \khuni taras i. a ruling . Khoikhoi he must be rich (\Khu) and powerful. |Urisis . that this Being must have a wife. other. the sun. to be laden with \khui or chief. This brings us to the next point. king. became the mythical ancestor of the Khoikhoi. a real Olympian genealogy. and is derived from the root \Khu. a son. it was only quite natural that they are either qualities as were peculiar identified sidered as is with the Supreme Being. and hero. or that they are conTherefore it emanations or relations of his. jUrisib. in the \ \Khu has adopted the meaning Tarie\ \naha ra \khu ? (who is who rules there ?) has become identical is that . wind. to this hero such and popular among. who fought daily the battle for liis was whose name was people. but among especially the higher. with Tarie \naba ra gao-ao ? (gao-ao-b. Each tribe afterwards ascribed to. to show how. the avenger. a burdened woman. the wind (especially the rain. mythologies. A man hence it to rule. like every human father. \Klmib. king there ? or. It means especially that kind of streaming which a man can observe if he digs for water in the sand of a periodical river. A of volcanic means the coverer. did not like to destroy the rest. the thunder. Also the skin or cloak which the which means to cover. or the cloud itself is speaking. on first sight. that if it thunders. to envelop verhlillen. and shows and streaming together of the water from various sides is \nd. savage believes. \gu again. and \Gfurub. umhiillen. to stream. makes the impression of being an onomatopoeticon. jGubis). \Nanub is the filterer. Tsui\\godb is identical with \Nanub. but this is only a delusion. when he said \Cir/. two mountains in Great Namaqualand are called Geitsi-lffubil (Great jGubib). to " c de Zuiverwater. which well to the nature of the rainexpression applies pouring cloud. some of which were already on I the point of breaking open and producing chickens. imitating the sound of the thunder . the thunder-cloud. . That filtering \Nanu~b the root \na. The root of jgurub is jgu. | Gurub. : women wear round covering it. I once had bought ostrich eggs. without being \Gurub therefore origin. \Nanul). and asked the Namuqua who had given them to me how to hatch them. bedecken). the coverer.tymms \khats ni \gute (You must cover them with a jackal caross). (in German. or. and jKharisi-jgubis (Little The Geitsi Igubib is a crater-shaped mountain.128 capacity as \Khub. which covers the sky. to filter. the pourer. From this. somebody is speaking out of the cloud. and was one of the names of the thunder-cloud \Nnnl>. Therefore. the lower body for the purpose of 7 is called \gulib. The following will plainly show what the Khoikhoi understand by the word \gu." an speak in South African Dutch. jGurub. is in Khoikhoi the thunder-cloud. it assumed the That there is still a recollection meaning. |nanub ge jhomga ra jgu-Jga (or If the thunder-cloud lies on the jguru^ga). the thunderer. was the called \Gwrub. 895 and Schwartz. i. In the Jligveda. One if often hears the : following sayings \ among the is. who " demon keeps the sunlight from the earth. mountains. The cloud. tira mi. after a heavy thunderstorm had passed " over the country |Gurub ke geise ko lavi. Here. the ancient worshippers of Dyaus have developed almost the same idea. it says. ei Hgoeo. 50. ( " Sanskrit Dictionary. then the people say the clouds envelop the mountains.cloud. " the thunder-cloud has rained very hard. then it will the cloud And again |Nanub ga jhomgu pour down very much. meaning crops up again. meaning was forgotten and lost.129 Iii the same Tsuillgoab. for his abode. All these sayings show the true of clearly meaning jGurub. this first meant the of the first meaning : said to me An old Namaqua is quite certain. is often original : implored thus iNanutsel .) ." Here the ra \ctvi is ra tu. Namaquas \Nanub ga is Iguruo. \Nanub Ice ra \avi. or \Nanub ke the cloud is raining. by the agency of the myth-forming power. And again: |Avi-||aib jnati ge Ikhunusete : Inanubi ra Jguru-Jgahe. Vide Benfey. ob ge geise ni \na that covering (rising from the horizon.e." meaning. and only in the course of time. and towering one above the other towards the zenith)." p. vritra slain by Indra.. on ge khoina. that it originally when coverer . For \Gfurub generally said. quite independently from the Khoikhoi. way as the Infinite was called the Dawn. accepted and hence lie In the Rigveda the cloud is also called the cove*er and Vritra is also the name of the name of the thunder-cloud." pp. now the Thunder.95. once. Ursprung der Mythologie. In the rainy season the Pleiades are enveloped by the thunder. that Indra with the Maruts (winds) fights Vritra. \Nanul. in the same manner. 132. to teach.e. as for jGurub especially to | is addressed. mjnin for instance. is nover. then. ("Collectanea Etymologica." Han377). Tuiqua (Tsui\\yoal\ and Gourrou (\Guriib). |Gurub is called. in the second chapter. are all in the same manner implored. the pronoun ||khab. the still in jKora. is. our Lord. back for instance. to turn a person again and to go the learns straight co'urse . retaliation to bring ||khai. lest we should become very tedious in our I will briefly point out the most essential explanations. derived from the root wrm. he walks. punishment." who else. Heitsi-eibib. all these derivatives come from the radix. h. there is no difference in Klioiklmi if I say mfi-li. 1717.. others. t' generally those ancient travellers and writers to g.lni. to turn over and over again. ||A7/<7. ||Kli. again. originally 7V* /7y. again. God. is IIKhami. Ilkharas. k.vire or |avi geire ! And in is let rain. and IGurub.e. to train gomaba. always uses the name Thoro. ||kha-||kha. parts of comparison and similarity. in a hymn. \G(u-nlnl) n. (Oh Cloud. who scolds his children? Valentyn. to revenge do to a person the same that he has done to . IIKlia. or simply. As I pointed out some pages Lack. 8 and llgoa-b.ul \\Kliab. Consequently there . the eye i. |Nanub. also quotes both we saw the names same god. I Ikhai i. \Nannl>. to turn. no doubt left as to llSTanub and jGurub.130 Sida iKlnitsel |A. for else than [Guru. and words like Ilkhaba or Ilkhuva. . or a click with \\Rhtib. or or mub. \Nanumatse. ||khara. Identity of Tsui\\yoab It is and \0urub and not necessary now to enter into any further analysis in order to identify |Nanub and jGurub with Tsuillgoab. that to in return. thou son of the cloud. the same. the seer . Tsiiillgoab. Leibniz p. can he be than the AllTsui Igoab. "not to ^cnl !<><> men .. " let rain" angrily Father. lie-sees. rain then !) the preceding chapter. which nothing being applied by express the click. until he. turn the ox . to punish. and when they were deceived by the hare. the walker no difference if we say a ||Kha-mi. is the course of time. that is. " Ah. he also the avenger. returns. in llgoa-b. became the appellative. moon. IIKhab. ||Kha-m. or the return-er after a few dark nights the silver crescent of the moon appeared again on the western horizon. the Psalmist praying : K 2 . the moon. he also can disappear.in the same way there the knee i. on different shapes. the Moon. morning gives life to men. the returner par excellence. to die . Those prepared for a or hunting expedition. great anxiety One would almost believe that a great calamity prevails. are very striking. When he-is-returning. or ||Kham. ||Kha-m or ||Kha-b. | the second chapter that the to moon promises immortality is men.again. the pronoun of the third person had also accepted the office of a sex-denoting classifier or then the predicative. The resemblances between IIKham.. will and postpone their underreturn home. He the moon's face. and from Tsuillgoab every the battle with IIGaunam he received a wound. also the hare scratches Of Tsuillgoab it is also said. the ancient Khoikhoi would say. immediately Does it not sound to us as if we hear the old takings. . and sometimes disappears of the The disappearing the or moon of is called \\o. punishing the latter.e. that he often dies and rises again. When even this meaning was lost." And when. dying disappearing especially if there be an eclipse of the moon. suddenly It is the who assumes altogether. and We said in Tsuillgoam. such occasions. same again with the moon. has befallen a kraal. (Tsuillgoab) take all being a person of supernatural powers can kinds of shapes. like the moon. there he is again. already hunting in the field. the Dawn. the next generation beheld |Khab as a nomen proprium of the moon. hearticle. or ||KM-b. he-is-there. I is the disturbance on such have seen the people moaning and crying as though suffering great pain. or become invisible. si.sr//) and hei-i. to send (from hei. the whole mythology in regard to him would collapse into a meaningless and We therefore must look for a more insipid fable.132 Have mercy upon me. to give a message. the Life." Generally. wood-like.. rich in wood. derivative. to Conbeforehand. a collection of trees (German. a tree in general. having the appearance of a tree./. and rational satisfactory explanation. foreteller. order. a pole. anything that lias a wooden nature. We have thus hei-b. roots. We come now to Heitsi-eibib. to tell. as we remarked in the analysis prophet. and before. to send a stick to be. mimosa to send) to send. unto is me the. To the linguist it will be quite clear that only two >ntained in the word Jfri-fxi-i-i-li-lt . juice also of tin." " the one who can predict what will happen. And it is also obvious from the antiquated and obliterated nature of the name itself. interpreters translate it prophet.'" And this translation or etymology is based on cutting Heitsi-eibib up into two words Heisi. (gum is." can. or a shrub. a piece of . hei-s. full of ti< heitsi or heisi. Uut there is a verbal si. that the Moon was already worshipped as the Visible God of the Khoikhoi before their separation.s/. he no longer doubtful. eibe. f. Hci means everything that belongs to the wood or slirnl //. God Cast me not away from thy presence la-store . after these explanations. that order. Jici and all the other syllables are suffixes. sequently Here. As to him.Y7///. again. the. of Tsiiillgoab. would mean the the foreteller. (a- adjective tree derivative). a tree. joy of thy salvation! as " That the Moon Lord of Light and identical with Tsiiillgoab. arabic). if the word Heitsi-eibib is so transparent as to be so easily explained. fern. Heitsi-eibib < a stick. and a. previously. full of shrubs. ////-*?. must not mixed up with suffix pronominal . like From this hei we have derivatives hei-xa. This message. the etymology of his name offers considerable " " difficulty. stick. a staff. wood. .-. and lieirab. ).). Here. bring the cattle to the water. and then. I . could never be the trans- formed into daitsi. give the messenger. could never change into tsi. tree. to cause to suck or heisi. maintaining same is meanings as verbs.).). (masc. to send dtsi. appearance. Thus. also a name of a mountain. ||gu^||gubib (fern. the messenger. wood-like. or daisi. sing. to send. originally. staff derivative hei-si. to order. to cause to drink. to send a stick. which is identical with our ly. sing. sing. Heis^-eibib. a staff. tree-like. in our second chapter.. if they send a man with a summons to another person. and In into tree-like. i. a message heitsi. the male frog. it signifies.133 and suffix adjective. let the cattle drink daisi. Chiefs. \g\isi\ Igubis (masc.. as a credential. to nurse. or similar to a tree. But i. asi gomana. but with the adjective derivative heisi or heitsi. to order. to cause the child to drink. their staff. Great-Tree (from hei. wooden. sing. to come back to heisi. great). the following compounds are formed . . hence the name heisi-aob. the female bat. to to nurse. but the verbal form si. and the only correct translation therefore is. and vice versa. to send a message. asi. having a tree-like For we have the form Hete-eibib. we have Geifeijgubib and JKharmjgubis a name of mountain.e. to send. Therefore Heitsi in Heitsi-Qibil) the adjective derivative suffix for the masculine gender. and not 9 Only the adjective suffix tsi can change into si. cause to drink.e. the emblem of their power . \Grurikhoisib.). we have not to do with the verbal i. sim|gubis (fern.). . the female frog sir^jgubib (masc. The fact also that the other and shorter name of Heigeib. forces us to translate Heitsi the sequel we shall see that this Heitsi-eibib is identical Heitsi-eibib is with seb. sing. With : si. sing. however.e. Thus. gei.. the staff-bearing man touched with the The man summoned is simply and he has to follow immediately. whose other name is f Ei^alkhal |nabi- And of this person the Lion. Asi. to put the child to the breast. the male bat (fern. for instance. And do Hie Khoikhoi.otli are invoked as prayer commences X/VA/ or Abo-Itse.Kfwa-eib. " Tsui\\yoal>.. Itse. says : These evidences are strong enough to defend our position against any insinuation in favour of the translation " to send a message. The bodies of the deceased are also placed towards the East. Then we have the names all See-eis. on the of we as have had sides. Conseappearance. /. why they always ancestor answer. as already state.n those who possess wagons pla-c.e. if When. pieces of wood. I do not identify him. quently the only correct translation of Hcitxi-ciliib is/" the One who has the appearance of a tree. so that their faces may look towards sunrise. I do not find out his appearance do i. Both . so. know him. Mimosaroot has killed me. Ani\a-eibib. The points of comparison between Heitsi-i-ibib and TsuiMgoal) and ||Khfib are hero again very striking. came from the F/7icr" or " All-F<ifh." and this tree is the latitudes. he has any love for the grandeur of Nature." We Eis or have now eib means the surface . and the graves are found in I. ||eib eiba ta hoijiui tama. branches of trees. and leave no doubt as to their being identical. or our when asked for the reason "Our grandfather Heitsi~eibib. likeness." I'. containing the root ci. for instance. does not admire those beautiful beams and rays shooting up from a central point like the gigantic branches of a magnificent tree. that the front is open to the morn- ing sun. likeness. graves repeatedly occasion to show. Heitsi-cibib. All three conic from the East. them in such a position.134 And be\\Khu\nomab. earth's- terrarum eis or eib also means appearance. Kve. that direction. to analyse the meaning of eibe or cil}. orbis not eib. \II<>//i- ^.. who. and flowers are strewn as an offering. I face. and the doors of the huts this is why. we look towards the East at daybreak. \Jwl-c il. with the meaning face. especially in our magnificent Dawn-tree. taken in its literal committing rape is very repulsive. similar to a period in the primitive history of our own The Namaqua. with the code of morals and decency among the Khoikhoi. and his certainly not a recent date the it could not even have been formed those abstract at time when words "humanity. decency. they can disappear and Heitsie-ibib." and many more of those beautiful abstract expressions with which the Khoikhoi abounds. and fight with the bad beings they kill the enemies of their people. three can reappear. we have the fact of the contact fatal to the with civilized races having proved the Aborigines. It is impossible to and those among the pened. me that when he heard from his grandfather. is full of tricks. The sacred legend accuses him of the same crime as that for which Hippolytus and (Edipus have become famous. deny that the story of Heitsie-ibib on his mother. truth. promise immortality to men. love. The laws and customs of the Namaquas are against incest in any form. and not at all in accordance meaning. from whose told lips I it gathered that legend. self-respect. so-called 10 Orlam tribes. friendship. and a gloom was cast mother is over the whole tribe to which they belonged. like an erratic block.J35 are They and possessed of plenty of cattle and sheep. is alter their shape . faith. It is one of the oldest mythological relics brought down to us. when decency among the Hottentots were race. the feelings of morals and still a tohu wabolm. were formed. purity. and his character not altogether blameless. In the last thirty years only three cases. When thrown out of society. the . and shows that there was a period. these cases happened there was throughout Great Namaqualand a general outcry of indignation against the criminals . The myth of of Heitsi-eibib . All rich all . however. have hapmorals of Here. they were punished most severely. certainly. below the first ^layers of culture. the sky. man was one. seen. into the banks of her face is no longer clear. A look at the evening sky. and back until it is the last quarter. even mist. sin-. they when that planet has reached her greatest size. and a taste and a flavour in the most insipid. ahsent and the glorious light of the moon rules now on earth. il> ^ets big. : The sun sinks into the hazy horizon. bigger until we have are. and his mother carries him on her back in the Hottentot fashion. Then. again. no doubt gave rise to He is dirty like the idea of a mother carrying her child. we shall find this old myth intelligible. In our style modern we should say the full in : Kvery day the moon grows . her li-ht disappears. when the throws other people are absent. and his mother to the ground. how. moon the stars are not to be the daylight. he resumes his former childlike. J/< if */-</'/. a share of the a helpless child. Hritsi-cil. we shall soon discover that it is nothing else but an illustration of what passes in the journey of the moon from the first quarter until it is the full moon. his mother does not. take notice of him. I identified Heitsi-eibib with the If we now transfer this legend from the earth to moon. body ean observe from full moon This. and covers her.il> then becomes small again.old of opinion that the story was a very repulsive Such things were not done now. At the full moon. the sun sinks immediately below the hori/oii. and discover a meaning in the most meaningless. appearance. it becomes dusk. But if we take the trouble to divest it of the repulsive crust which language and mythology in their natural decay have formed around it. or on top of the sun. A few pages back. throws him aside. This shows us that the story must be a very old one. where Formerly sunlight ruled. when the crescent disc of the moon appears almost above. everyto the last . and the mother who carries him receives This we translate into our language filth. At first Heitsi-eibib is a baby. small patches of clouds appear before her. and also about the soIt is moon. until at last nothing of His mother. between I have. who throws ashes in his face. is the last is. most ingeniously endeavoured to prove this legend to be the explanation of the phenomenon we see passing every month in the sky. Omueze uanos' ombi that hare (Hahn. also drawn a Tsui\ \goab. mud over his On the Isthmus of Darien we also meet with the superstition that the so-called of incest with his sister. the South-west Africa. a Bantu nation in superstition. the Dawn. The Khasias in North. between moon and sun. CEdipus marries Jocaste (the Dawn). the sun. In Germany . survey of kind. who smears some face to frighten him away. in the preceding pages. accusing him of being inflamed with love for his step-mother. the suu. And for this very reason it is that we see the spots in the moon. after he has killed his father Laios (the Night). are very curious. all impossible to give here a tions the supersti- and legends of this The most interesting that the It is very peculiar may." p. however. moon has burnt the 155). him away. comparison In Greek mythology we meet with a similar interpretation of the changes produced in Nature by the rising and setting sun. if it Besides the Khoikhoi. " Hererogrammatik. the inoon loses in size. when compared with briick has DelHeitsi-eibib and his mother. Still more striking is the similarity of ideas in the myth of Hippolytus and Phaedra. man in the moon is guilty The called various ideas entertained about in the man the which different nations have moon. and Heitsi-eibib. have a the quarter of the moon. has thrown HKluib is to be seen.western India have also brought sun and moon into connection.137 quarter. that. The Esquimo also accord to the moon an unnatural love for his sister the sun. here find a place. Herero. moon and the hare are brought into connection in various parts of the world. This name of Heitsi-eibib is a mere local appellation. that if see in the late the great commentator of Ulfilas." relates an Indian fable. . child is born with a of split lip. he is asking food from the moon. Shakspeare evidently must known also some of these superstitions regarding the moon. and the moon a rabbit pounding Hans Conon von der Gablentz. Benfey.. a disciple of Buddha. showed me a drawing of a Chinese coin. rice in a mortar. Soester Borde) the country people say. one of the Sanskrit messenger of the moon. "the one with the hare (vide Benfey. if a of . "Sanscrit-English Dictionary. in Northern Bavaria and in "Westl'alia. \Qurubeb. lill a. Also. small volume to enumerate all It would. The natives of Ceylon also pretend to see a hare in the moon. in the missionaries. when Caliban says to Stefano. the hare celebrated. and in the neigh1 Magdeburg. In Saxony an old nurse told me that a luire was to be seen in the moon.348. Panchatantra. indeed.the is names moon 1 ' fapin. the various ideas each bourhood nation entertains about the moon. according to which Indra puts the hare into the moon " The lioman Catholic Panch. 2. or a so-called hare-lip.133 a hare screams in the daytime." 1. represents himself to the king of the elephants. The moon above it. In the Hitopadesa. in a sitting carriage drawn by two antelopes and having a hare in his hand. the nurses will ascribe it to the influence of the moon. Adolf Bastian tells us somewhere that the Japanese (AYestfalia. feast of the moon-cakes was Their host. travelling in Central Asia. on which was to be seen a hare sitting under a bush.549). " Hue and came to a city where the Gabet. (Benfey. as the In fact." c/ioin and The god of the moon is often represented eaca-dhara). "I have seen thee in the moon 1" lie this enough. gave to each of them a cake on which the likeness of a hare and the moon was imprinted. he is also called.Ei^a\klia\\na'biseb. but that it stands about in tufts. offer great difficulty. the one who spreads the green shining over the earth (vide note in second chapter. is what grows in tufts. like grass. or.es from that is. \ga. however. also a local name for Tsui-||goab. the Moon. or the spotted-one. better. therefore. those who stand in The myth says also that Heitsi-eibib's mother tufts. Tusib. and . identity at the moon's spotted face explains easily the name. . the leopard (the spotted one). it is a characteristic of the grass that it does not equally cover the whole ground. or. became pregnant in swallowing the juice of a certain grass. defends the Khoikhoi against evil- . and that for the following reason In the preceding pages I have shown the look of Heitsi-eibib with IIKhab. from which Jgarubeb. Stars mean accordingly the dots. derive their origin. Tu means to rain. either translate iGarubeb. who com. \Garu means spotted. giver. . therefore. I cannot say. tufted. Evidently the word \gamirob comes from the same root. in South Here. We can now man. Africa. the Eainthe one who looks like rain. the points. as Like Heitsi-eibib. the spotted-one. |Ga is grass Igaru. Igarub. An me old Cape Town. but it is not impossible. : A Igarubeb. the grassI am.139 in use among the j Kora of the Middle Orange Eiver and jKora at the convict that |Garubeb often died the Eiver of station. and possessed The etymology of the name does not plenty of cattle. told and rose again that on his grave are strewn branches and stones that he was a great chief. IIHaintas. more inclined to adopt the latter interpretation. Whether the ancient Khoi- khoi saw in the spots of the moon a great tufts. or the rain colour Tusib). \Gurikhoisib and ^. jGurikoisib. lf:Eixa|kha| Inabiseb. many grass Tusib is |Nanub. Tusib. It may that the lightning. The name jEi^alkhal Inabiseb . the first man." This is the lightning. who descends from heaven (|homi). of the lightning and the bloody together afterwards introduced the use of red ochre or other red paint into the worship of the Khoikhoi. torob) they also use frequently the red lannic juice of the Acacia . n'h/'t'. man. consists of three words Jeixa (from Jei). I cut off a finger. ochre (torob) on certain sacred and that there was remarked previously that we have reason to believe among the Khoikhoi also a period when ///' man sacrifices formed a They part of their offerings. Here we have. the explanation why the Khoikhoi women on ochre. body. primitive man. brass-like. a. have already quoted in the second chapter from " Uxores solere conLudolf's and that the red colour sacrifice I "Commentary. and ||nabiseb. means the only man. in killing a.140 doers. meaning. In place of this terra. sacred . derives meaning man with the suffix si it has a from the root KHOI more collective IGurikhoisib. against the Lion. 228. and thus demanding blood. xi/if/fc. sper-crc cnput dei terra." ru bra (red ochre. certain occasions anoint themselves with also for the purposes of worship red and red make marks stones with cairns.stones with red ochre was merely an act still to replace the cruel oilering of human Mood by also be. the back-bone thus the whole name conveys the meaning: "The man whose body has a brass-coloured buckbone. perhaps. offers no difficulty.' t p.that the painting of the. I shall not be surprised if continued investigations corroborate the idea. or from the cloud (|nanub) to the earth. The etymology \Guri means of iGurikhoisib only. especially alone. |kha. simple symbolical ceremony. like mankind. might in the commencement have led to human sacrifice. Here the of the and ancestorworship Supreme Being worship have become amalgamated. therefore. y Khoi-si-b . and \ Urisis. the boiling instrument. stones in India. word tse is very obscure. Suris Suris. failing in this.e. or Daylight. it frequently ornamented with red. however. Sureb or soreb (masc.. the white one . Khoikhoi custom of giving the son j again called Sums. the ornaments. the son of jUrisis was \Urisib i. According to the the name of the mother. is day. The myth tells us that Urisib is Heitsi-eibib's son. the white one. in Congo.). The root of this word is |u. the Dawn. the sweetheart. and the ostrich egg. when they kill an animal. and as its colour is but as the shape of the Sun is round.e. to boil." Urisib | p.. inflaming-one. in the second the white. or who inflames with love . which the contents are eaten. to be in love. of as a water-cask. Soregu. Derivative forms from su are sai. and jAi Bushman. are is So also. the Sun. to fall in love. I addressed . the wife of Heitsi-eibib Tsuillgoab. rub some of Even this seems the blood on the mouths of their idols. Tseb.. sores the lover. It is now obvious that jUrisis is Soris. or (fern. of which the shell serves and of which the Bushman makes his Here in our myth is Urisis. Thus the sacred at length to be replaced by red paint. the Day. sus. the daylight. the one who is inflamed with love. gives the root su. therefore. 270.). and will I have searched in vain for a satisand. Tseb. where word \u served.141 The Ostiaks. the Urisis. to be hot . to express the colour white. explanation. and that the sou of this i. to court. Certainly instance. Soris or broil. as it is still preserved in the it originally means the egg. customary to daub the fetishes with red every new moon. Vide Lubbock. to means the broiling-one. Tseb j and Suris. is white. it is not unlikely that it was originally called the egg par excellence. marriage bond is Urisib j The etymology factory of the never be unveiled. white. as Colonel Forbes Leslie has shown. viz. j Sun. the pot. the the heating-one. "Origin of Civilization. to give road. .i</ . in the analysis of the name that Hgoa means to come. arrive. to to go to one ^. are proIf we now reconstruct tse we shall get miscuously used. to if . J//. that perhaps may lead those who still labour among the Khoikhoi on some track. or throw i. but I claim for it a greater possibility than one would claim for such an etymology as is offered in tse from meaning is identical with viz. side. the opponent of etymology of tliia \Gwma. or si and se. however. again. to approach. make some suggestions of my own. and tsi becomes Now we have in Khoikhoi the verb si. from the root Jgo. nuiko room. go to one side.Gamatyorib. this derivation is a mere suggestion. from the root tively used to throw down. The name offers great difficulty. to develop. This is quite unscientific. shown and here we I have. to si. to come. the form tsia.1 jump out of the way. in forms like bi and be. person meets another. identical is with \\Gauncib.142 Mr. to fall down. again. have only in tseb another form. I wish. a missionary who pretends to have some He told me that he derives knowledge of the Khoikhoi. to grow. we have the instance that e and i. the one will say to the other. j. as there is not a single instance in the Khoikhoi idioms It seems that the original root of the g changing into ts. to approach. is quite lost. theivl'mv. tyo. and we have also the fact that ts has worn off into s. to drop. and so is its meaning.. fGamaJgorib is the one who in falling down. Kronlein. to put into the ground. and nothing more. For instance. tse from gei. Tsuillgoab. the approaching one to be clearly understood however. by but it is also transisinking down to enter the ground . We have numerous instances in Khoikhoi that ia contracts into e. tsia then becomes tse or tsl . signifies to sink down. plant. Almost Tsui\\goal). which in \(f/oab. day. give way. I shall.Gori. somebody. a good Being. to oppose. fawnThese words As to fawn-foot. We need not be surprised at such idiosyncrasies name with in mythology. (Haujgaijgaib and ^Amab are also mythological perbut their derivation is not quite clear to me. We khoisib was also called f Eixajkha) Inabiseb. Sobo-khoin. Ghosts and Spectres \Hai\nun and Sobo-khoin. as some interpreters explain it. After the evidence produced. ^. and so is IIGaunam.H3 This himself down. it to \Khunuseti. although it bears in many respects comparison with the myths of Greece and Eran. [das. and especially in the so-called lower mythois only a repetition of the maxim that the religious sentiment of mankind originally saw in Nature the working of demons and that only after a higher state of culture the idea of a good Being is This . the Pleiades. called The ghosts and feet. always moves to the side. and we interpreted this iGurikhoisib is Lightning. which certainly has nothing to do with rather mourn. or spectres are |Hai|nun. sons. nothing else but the lightning.Amcib and \~0as. whose nature to is certainly it is never go in a straight line. for the simple reason that the Khoikhoi language has not yet left the agglutinative stage. ein fahles G-espenst or fahl wie ein Gespenst. It is not very easy to explain the original meaning of . the hare. The same. Jnub. must be classified with the lower mythologies. to go to meet. we must developed. |Hai are of a very simple etymology. we also say in German. \Hau\gai\gaib. logy. but always to go out of the previously stated that the |Gurioriginal course. men of the shadow. may be derived from |6'a. admit that the Khoikhoi mythology. but :J:Gama:f:gorib is a bad Being. against Joa. After invoked to give rain. . family. also.144 this iniinc. to pray.. to heap. the ()J/'x/t <>/*.. thu nearest man closely Igure or Igore to (Iklumnl) or |kunub). Tsui||^oab is particularly the rain. same name for the accacia and for the Pleiades. or |kn. Tli us. also applied in the meaning of branch. the one who approaches i. the primunlia of . or |go. even in our own joins the other who phraseology of the hand ? are not the fingers the twigs and branches Hence. as we have in (Jerman. the twig. iKlmnuii '/>. and leaves join forth herbs . and I think we are with this in the possession of the key to unlock the iKhunuseti. This is But iKhunuti lineage. and also joint of the finger and joint of the reed. branches link to brandies. adv. which branches off like the fingers of the hand. mean close.. Igu-khoib. adire regcm.. approach the gods Jemumlfii ant/cJtcn. the branch. I once heard a. or Ikunuseti. to cluster. the other. a shrub-like acacia. . From this Igu or |khu we have the derivative Igumib .. Thus. meaning both finger and reed. also |ko and Khoikhoi idioms of Great Namaquanext. seen second chapter. is called in the Here we have the plural form Ikunuti and Ikunuseti. to i.e. Thus the one who is the of closes himself finger original meaning up one to the other. the Pleiades. man speaking of In the Orion families of a clan. mean exactly the Latin the the offshoots. the the join-er. stars that is. the return As we have of the. the stars Vergil inof the branches (Jupiter in the Viminius). to conic. the same as of original meaning of the name Pleiades. we get IKhunuseti. the daughters of myths and if they are the daughters.ni(l |klio. join . in Latin. Igu-se. Tsni||noab's the . neighbour ?>.e. the Pleiades. and speaking and thinking in the way of a primitive man or a child nay. the link. we have iKlmnnseti. the Fathers Tsuillgoab name must have bri-n |Khunusib. in the various land. hence |khu or |gu. |(Ju. is the one explanation of IKhunuseti. adire deos. at Pleiades. |khu. the earth shoots ' to leaves. The thorn-stars. I do not absolutely right. Now in Khoikhoi the clan or tribe is . but always after the mother Thus we have the Nama-s. is fang. fingers. Those who are heaped. better. this Khoikhoi word also. was misunderstood or. Thus iKhunuseti means nothing else but primordium. Namaqualand the true meaning of |Khunub and IKhunu- many things . jKhaxas. never Nama-&. jGami^nus. the All-Father of the Khoikhoi.H5 the Khoikhoi. It is not impossible that. I received the following explanations : (i. UranThis explanation East. while it meant offshoot. the same with families. a new turn if it of is life. &c.) (5. I Now.) (4. year. the masculine form as a tribal appellation.) (3. This latter explanation again brings to our mind the name the Lion gives to |Kurikhoisib Tsuillgoab. in jAmas. come from the "Fatherland. in Zulu we have curious to is. the reed. like Tsuijlgoab. Uthlanga that reed. opinion is also supported by the fact that mean to say that my explanation is but I can at least claim as much right My the Khoikhoi calculate their time according to the rainy With the setting-in of the rains commences their season. never called after the father. seti.) (2. Root of the Thorntree. ||Khaus. misinterpreted in a one-sided way. \Khunusib or \Khunuseti." where the Khoikhoi say is their Very say. as so and customs have been adopted by the southern Bantu from the Khoikhoi. We can also now understand and Heitsi-eibib the meaning said of Tsuillgoab ..) Those who stand together. and notice for it as others claim for their explanation of this name. supported by the fact that the Pleiades. which lay nearest to the grasp of the Zulu mind and thus |Khunusib Uthlanga was explained reed. Those who stand together like Those who cluster together. He calls him iKhulnomab. Thus it is that the Zulus say they take their origin from Inquiring from the natives of Great Uthlanga. 31) Orion. "Seek him. In jKorn we have the form kuseti (contracted from Ikunuseti). and in Hottentot we have Igoti and |kuti (contracted from This confirms beyond doubt that Igonoti and Ikunuti). and maketh the day dark with night calleth for the waters of the sea. at the return of the Pleiades. there already existed land. and L'leindes. while the word lias come down to the present genera- tions. have no myth about Uthlanga. And it is the same with the w ord [Khunuseti. "A returns. 8). or loose the bands of Orion not quite " T [This translation is Hebrew It is text. but that." : " : Canst thou bind the sweet influences of the Pleiades. "!' the Pleiades certainly to be considered of extraordinary importance that the 1'leiades and Orion are mentioned . ?"] It should be. besides. and turncth the shadow of death into that morning. and also have no clicks in their language. because they have been too short a time in contact witli the Herero.. Callaway correctly remarks that the meaning of Uthlanga has heen lost. "that maketh the Seven and Orion. "AVhieh maketh. in George Schmidt's time.146 that they are possessed of plenty of cattle. 9). r That the Namaquas have not borrowed this name from the Bantu (Herero) is quite obvious. the Khoikhoi not only had the same name for the Pleiades previous to their separation. Among which Stars the Israelites ideas seem also to have existed connected the Lord with the Pleiades and Orion. the same prayer was uttered which is still annually heard among the heathen Khoikhoi of Great Namaquadays. and poureth them out upon the face of the earth: the Lord is his name. And the same author (xxxix. who. The Pleiades in a certain sense represent a Hock." says Amos (v. in those remote < among them a sidereal mythoand In the second chapter we saw that logy worship." says Job (ix." And again. Dr. in accordance with the Canst thou join the //////. " . I think no objection could be raised as to a derivation from the form TrXct'on' "those " and thus irXtia&g would mean." i. a star of the third magnitude. 1866. And of the it caniiot be merely accidental. 5. sing. Now. is also brought " into connection with the Pleiades. how Tsuillgoab also buildeth his stories in heaven ? As to the connection of the Pleiades with the religious it is certainly a strange coincidence that they. i. Here the Supreme Being of the Greeks. Zeus will be a great Zeus. bushes may grow. " It is He that Lord the same Prophet Amos says. or. TrXa'u&c. and the Psalmist " The heavens declare the glory of God. " Jupiter Virgarius (djorei a name which Professor Aufrecht compares with that of Jupiter. Alcyone. why were the priestesses called TrXaaSce. Zeus. Agnone. 8).147 together. Zeus of Zeus at Dodona. geneof the rally translated Here. and the word . Professor Max Miiller certainly has his reasons for deriving TrAe/aSec from TrXtw. or priestesses is. Zeus was. " In the Oscan vol. and especially the foot-note 5 " : We inscriptions verehasioi. the brightest of them.) a occurs. like Uthlanga and pigeons. And have we not heard buildeth His stories in heaven ?" and seen. better." sang. Sphdrengesang). (comparative) The who are in a heap. in the second chapter. Song speak of a We Spheres" (German. but after what has been explained in the preceding pages. were ideas of the various nations of the world. who fosters the This ex89).b is invoked for rain. the original meaning was lost. where Tsui||goa. planation is more analogous to the idea of the Khoikhoi. that the grass and growth of twigs (Kuhn's Zeitschr. those who are many. of dat. have also to note what Max Mliller says in his Lectures on the Science of Language" (London. IKhunuseti. considered to central point round is occupy the apparent positions of which our universe of fixed the stars revolving." says. the circumstance that at the rise of the Seven stars on the eastern horizon the shipping season com" Zeus. was applied to the priestesses who sang the "Hymns of the Spheres" and were called pigeons. the word irAc/a? (pigeon). \\liieh were under the protection of the original meaning of TrAaaScc (the was heaped stars") forgotten. This name was formed long before the tribes necessary to form a clear idea of the Godhrtnl. \\Khtib (the moon). this they have done in a most cmphalical wav : . but unjustly men underrated. And when menced. This explanation of mine is merely a suggestion. " and the word TrAav (to navigate) led to the new We Pontus Euxinus. I>c Fore the Khoikhoi called Tsui \\yoab (the Dawn). as Plato would wa TToAtriKa. bears testimony to that. they are always in numbers. My race of task so far is done. in he:i]>s. Although. Conclusion. on the one hand. religious sentiment of a of whom it is generally believed that they belong to the lowest of the low. these mythology. down to posterity. derived also from the same root. A certain kind of pigeon was called TrtXaac- Pigeons are. (lods. the Lord. it was the first And name |Klmb." may be almost certain that the name TrAaWtc existed long before the Greeks thought of crossing the Mediterranean and the stormy nation. or Heitsi-eibib (Dawn tree). In the woods around the Temple of Dodona were numbers of pigeons. on which I shall be glad to learn the opinion of competent etymologists in the Indo-Germanic realm.148 only brought say. the phonetical coincidence of the root of Pleiades explathe shipping stars. it myths must be grouped among the lower does not follow that the religious sentiment expressed in them should not be strongly developed. the liuler. as My to intention was solely to produce hitherto such evidence prove the strong. When this etymology was forgotten. 149 separated to correct migrate to the right and left. cannot be denied to gift. Khoikhoi the same place in Nature that we to the assign The great gulf which separates man claim for ourselves. shadow of turning . and we are presuming that at that time their religious ideas were much purer than we find them now. where various circumstances have worked to accelerate their in annihilation. and an acknowledgment Divine government on we cannot for a single moment hesitate to the other. in a better world to see Him face to face . cometh down every good gift and whom is no variableness. The time has passed when we could build up lofty theories. amply rewarded if. if not here on earth. if he searches for those precious jewels which are the most sacred and dearest to the human heart. from whom with . however." if this father is an avenger. Heavenly Father" who religion means faith in a is near to his children in their troubles. who gives " and good seasons if it involves the idea of a Father . science require are positive facts. and rewards the good if religion manifests that craving of the heart after the Invisible. then of Lights. neither every perfect gift. from This the feelings animal kingdom is the gift to express the and yearnings of our heart in articulate speech. the pre-historic intellectual and religious I have only produced the . by Such facts as regards the Science of Eeligion in reference I only regret to the Khoikhoi I have tried to produce. in a very great measure. I shall. the Khoikhoi. who sees everything. What we that they are so few. in the shape they will be of use to the student of the Science of Religion. feel offered. and if they have opened to us new avenues into condition of the Khoikhoi. owing to the difficulty a traveller has to contend with. if it indicates a sense of human weakness and dependence on of a the one hand. and punishes the bad and the criminal. if it expresses If " rain the belief in an almighty and powerful Lord. which regions. And irivpu the in. I regret to say.) The abode of true religion J mean of the true yearning . best to clean it. (Grey. this a /ealotism which can never hear To them. somebody should be induced to infer from this that I belong to that class of scholars sake of upholding some biblical dogma. however. is something like in fanaticism fruit. and done mould it into my shape. is all theory. isl.ISO ore. If. in different and at different times. and pointed out the striking resemblances between those nations and our Khoikhoi. which in ethnological mythical. the poet gives the warning: Und Grau. as aries. are so apt to treat the heathen gods (Aliijoftrr.M''" iroe of life. and to tell them of the differences of and Lutheranism. Freund. There. who. have no doubt it is. to claim anthropological or ethnic relationship for the worshippers of Tsnillgoab and those of Dyaus or analogies. for the grasp at such most emphatically to protest It has not been done against any such insinuations. I among different races of mankind. ('iilvinisni very done by certain mission- or evil spirits wrong to teach our dogmas.. as demons Gofzcri). my scientific views. friend. also." And if this be correct. whether social or to Jehovah or Buddha. we have thus to explain the psychical identity of human nature. Missionaries.Theorie ewig grim <K> U-U-ns goldcner Baum. I beg herewith Nothing could be more opposed and mythological matters may be condensed in the following words " The same objects and the same phenomena in Nature will give rise to the same ideas. Perhaps they may discover some more sparks of the primeval revelation. the student must For the purpose of facilitating a better understanding. It is also is the heathen so eagerly. I hope that these pages may be an impulse to missionaries to look deeper into the eyes of a Hottentot. I have now and then made an excursional trip to other races. all. lgoab. .down Hottentots. as long as be glad to hear such concerned whether my own views be overI shall it And will serve to solve one of the difficult. long before their separation.and craving after the Infinite is our is heart." But as the Greeks had to learn that some of these so-called barbarians possessed virtues which they might have envied themselves.. dogmatists. which always compels its inhabitants to renew their wanderings." without offence to I do not pretend that my as any friends comments and not to admit inferences are absolutely infallible. little thrown. the discovery of the Origin of Religion. would be if this little book will induce my countrymen to look with a different eye at the natives. has precluded any density of population. but their language was even " then Aryan in dignity. the gipsies of South Africa. To judge from the fragments we just had before us. The greatest satisfaction to me. which la- becomes deaf and dumb as soon as it the mist and clouds of dogmatism. however. one of the most We necessary factors for the progress of civilization. whom they all invoked by the name of Tsfti-l. What I have or foes. " Hibbert Lect. so we also shall have to confess that these savages have a religion and a philosophy of life which may well bear comparison with the religion and philosophy of what we call the and civilized nations of antiquity" (Max civilizing Muller." said I mean. had an idea of the Supreme Being. opinions. but at the same time most problems namely. we can clearly see that the Khoikhoi very early. but the dearth of water in South Africa. most interesting. surrounded The key-note of true religion is love a key-note which is never touched in the fanatical controversies of our modern. so of the opinion of others. should never forget that the social condition of our Teutonic ancestors at the time of Caesar was little better than " that of the Khoikhoi. especially at the unjustly cried." 70). They undoubtedly possess every disposition for social improvement. us about the. Hellas. also. . combined with their mythopoeic power.asntoland. 129-158. p." ii. notions of the is Bushmen and in same idea entertained by the |Kham Bushmen the Northern Colony. i. Gabelentz on the same subject in the same Proceedings. or more emphatically.152 just as the of our own name Dyaus was used among the ancestors race. must have become an inflecting language. Livingstone.o.Erdfownde. morgenlandischen Hans Conon von der 5-26. sleep. and Thule. Chips. to our Certain it is.. undoubtedly would have produced as charming and fanciful mythologies as we admire in the myths of Eran. 452. that came the decay decay boldly of if of the nationality went a hand retrogression and in hand the religious ideas. "' IVrlin.sr ////// der I : call \n/i. Gesellschaft. Zeitschrift ii. Xuiver water is a corruption. 4 Tsuillgnah Gesellschaft fih. arin. chiefly in order to distinguish themselves from the much-hated black races. i <S. 1 Confer Pott in : Die Sprachen vom Kaffer und Kongoder (/rittxc/ic'u stamme. NOTES TO THE THIED CHAPTEE. Khoikhoi often employ. I do I maintain that the Khoikhoi not speak too if language. whom they sometimes dogs. for the correct word r> is " Zypdcn? to filter. )er Hottentotische Theophilus Halm. The Bushmen whom him that death was the. met of in the Kulihiiri tells told Similarly Arbousset I'. 241. and lias been handed down to us. Eedmen is a nnmc which the lAva-khoin i. And then the intellectual vivacity of the Khoikhoi. its makers would only have had the necessary inducement. 262. und der Indogennanische /ens /fr//. 2 3 Max " Miiller. historical times. tilings.e. is orlam" (that fellow clans very shrewd). " Die kerel is banje shrewd. he is not boar" (he is very handy he is not In the North-western Colony. Suffix tsi." 9 p. broek form of the tives. 45 fur Erdkunde. and are Bastard Hottentots. p. Hahn. and afterwards stayed amongst the Namaquas and married a Hottentot girl. that about 1720 there was a man at the Cape of the name of Orlam." without experience. lives a large family of the is . explains Orlam to people. 8 1 8). meaning trousers. 20. a diminutive form of Vide On the Formation of Diminukhob. im Those Hottentot now and live in Great Colony. The word Dutch. They manufacture stone pipes. shrewd people) . On b. He was a trader. howmeaning M . who left the He they give a traveller a man as a servant. call themselves Orlams. people be a corruption from the Malay Orang lami (old who have experience i. who say that a trader. If." 1868. 8 Theoph. vide Theophilus Hahn. bi. about the stupid). and Baaren. 29." mi. m. came about a hundred years ago to Little Namaqualand. and visited chiefly Little Namaqualand and the KhamiesPeter -Kolb. Namaqualand. by the name of Orlam. the Namaquas. see " Theoph. Dresden.. smart fellow. skin. vi. they say. in his bergen. der Hottentoten. for instance. and by this they mean to say that they are no longer uncivilized.153 7 In South African Dutch the Igubib the trouser-shaped is is callrjd brook- karos. Hahn. 1719. " Orlams. I. who had come from Batavia. Bari. 1869. Sprache der Nama. 10 Orlam. hide. and vii. The meaning of this word is not quite clear. n. he says. " new hands. Beitrage zur Kunde Jahresbericht des Vereins p. is a corruption of Orang bari.e. mission station Steinkopf. The truth is. At present this word signifies in South African Dutch a Thus they say. and karos is a corrupt Khoikhoi kho-ro-s. the suffixes " Sprache der Nama. cover or skin. in distinction from the aborigines. very orlam . "Caput Bonae Spei hodiernum" (Nuremberg. meaning uncovered. Anglo-Saxon. LONDON ANL) EDINltU'KGll . baar. an old person or : acquaintance . destitute. 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