inyoka (Snake): incazelo yephupho ngokwamasiko (amaZulu, amaXhosa, amaSotho)

Amagama

• IsiNgisi: Snake
• isiZulu: inyoka ^[9]
• isiXhosa: inyoka ^[10]
• isiSuthu: noha, ubuningi dinoha ^[11]

Uhlolojikelele

Imibiko eshicilelwe evela emiphakathini yamaZulu, amaXhosa namaSotho iyavumelana ngokuthi izinyoka zihlobene kakhulu namadlozi. Abantu abangamaZulu abaxoxwa nabo ngeminyaka yawo-1860 bathi umoya wedlozi (itongo) uyinyoka, nokuthi abangasekho bakwazisa lokhu ngamaphupho. Ucwaningo olwalandela ngezangoma luchaza ukuthi ukuphupha izinyoka kuyinto ecishe yenzeke kubo bonke ngesikhathi sokuthwasa, ngezinye izikhathi kube nemiyalelo yokubamba inyoka, ngokuvamile emanzini. Ngokunjalo, ngokwesiko lamaSotho, kuthiwa badimo bangabonakala njengezinyoka eziletha inhlanhla nokuvikelwa. Izangoma zisahlukanisa inyoka yedlozi enhle neyingozi: esinye sayichaza inyoka ekhanyayo njenge-mamlambo kunokuba ibe umlayezo ovela emadlozini, kanti izinyoka ezishwabadela izinkomo zomndeni zazihambisana nokugula okukhulu. Umongo, imizwa nokuphindaphinda yikho okunquma incazelo.

Ingqikithi: Izilwane emaphusheni

isiZulu

inyoka

Imithombo yesiZulu ibheka inyoka njengendlela amadlozi (amadlozi/amathongo) angabonakala ngayo. Abantu abaxoxwa nabo batshela uCallaway ukuthi abangasekho baveza ngamaphupho ukuthi bayinyoka, kanti ucwaningo lwangemva kwalokho luchaza inhlwathi noma inyoka njengamadlozi avakashayo emaphusheni noma ngokoqobo. Kulabo ababizelwa ekwelapheni, ukuphupha izinyoka kuvamile kuzo zonke izigaba zokuthwasa; ezinye izangoma zatshelwa emaphusheni ukuthi zibambe izinyoka, futhi zazibamba emanzini. ^{[2] [5] [6] [8] [4]}

isiXhosa

inyoka

Phakathi kwezangoma ezikhuluma isiXhosa, umbuzo oyinhloko ukuthi inyoka ivela emadlozini yini. Kokunye ukuhumusha okurekhodiwe, kwathiwa inyoka ekhanyayo yimbi, iyi-mamlambo kunokuba ibe umlayezo ovela emadlozini, futhi ukwesaba komphuphi kwathathwa njengophawu lokuthi ayiveli emadlozini. Ucwaningo lukaMlisa ngamagqirha luphinde luphawule ngenyoka evikela isizwe sakwaMajola nokuthi, kwenye indawo kulesi sifunda, ukuphupha izinyoka kusho ukubona amadlozi akho. ^{[3] [1]}

isiSuthu

noha

Enkolweni yesintu yamaSotho, kuthiwa badimo (amadlozi) bangabonakala benesimo senyoka. Inyoka enjalo ayibulawa, kukholakala ukuthi iletha inhlanhla, futhi iza ukuzovikela umndeni. Isiko laseLesotho liphinde ligxile eNyokeni Yamanzi, noha ea metsi. Le mithombo ichaza izinkolelo ngezinyoka ngokujwayelekile kunokubika ngamaphupho, ngakho incazelo yephupho iyisiphetho esithathwe kuleyo nkolelo. ^{[7] [12]}

Imibuzo evamile

Kusho ukuthini ukuphupha inyoka ngokwesiko lase-Afrika?

Ngokwesiko lamaZulu, amaXhosa namaSotho, inyoka ephusheni ivame ukuqondwa njengedlozi (idlozi, itongo noma badimo) elizama ukuxhumana. Izangoma zichaza ukuthi ukuphupha izinyoka kuvame kakhulu lapho umuntu ebizelwa ekubeni isangoma. Izangoma zisabheka ukuthi inyoka izwakala sengathi ivela emadlozini noma iyasongela yini ngaphambi kokunquma ukuthi isho ukuthini. ^{[1] [2] [7] [8]}

Ingabe inyoka ephusheni iyidlozi noma iyisixwayiso?

Kungaba yikho kokubili. Imithombo eminingi ibheka inyoka njengedlozi elivakashayo, kodwa esinye isangoma sachaza inyoka ekhanyayo njenge-mamlambo, inyoka eyingozi engathunyelwanga ngamadlozi, futhi sathi iphupho elivela emadlozini belingeke lesabise umphuphi. Isangoma sakhumbula izinyoka zishwabadela izinkomo zikayise ngesikhathi sokugula okukhulu okwaholela ekubizweni kwaso. ^{[3] [4] [5]}

Kusho ukuthini ukuphupha inyoka eduze kwamanzi?

Amanzi ahlobene kakhulu namadlozi kanye nokuqaliswa kobunyanga. Izangoma zamaZulu zabika ngamaphupho lapho amadlozi ezitshela khona ukuthi zibambe izinyoka, futhi zazizibamba emanzini. Ucwaningo ngezindawo ezingcwele ezinamanzi luchaza inhlwathi noma inyoka njengamadlozi avakashayo emaphusheni, ngokuvamile ukuze adonsele umuntu ekwelapheni. ^{[6] [5]}

Ingabe ukuphupha izinyoka kusho ukuthi ngibizelwe ekuthwaseni?

Akusho lokho kukodwa, kodwa ukuphupha izinyoka ngokuphindaphindiwe kungolunye lwezimpawu ezibhalwe kakhulu zokubizelwa ekubeni isangoma. Ucwaningo ngezangoma zamaZulu luthi ukuphupha izinyoka kuvamile kuzo zonke izigaba zokuthwasa. Imindeni ivame ukubonisana nenyanga enolwazi ukuze iqinisekise ukubizwa, kunokuncika ephusheni elilodwa. ^{[8] [6] [1]}

Indlela yokucabanga ngaleli phupho

Bhala ukuthi ubani noma yini oyibonile, lokho ekwenzile nokuthi iphupho likwenze wazizwa kanjani. Iphupho elilodwa liyisiqalo sokuzindla, alisona isiprofetho, ukuxilongwa kwesifo noma isinqumo mayelana nobizo. Gcina imininingwane ku-ithuluzi lokuzindla ngephupho ngaphambi kokuba uyikhohlwe.

Izimpawu ezihlobene

Okuvamile

• Water
• Ancestors

Ingqikithi efanayo

• Crocodile
• Lion
• Cattle
• Dog
• Chameleon

Joyina umphakathi

Joyina umphakathi ukuze nixoxe ngokuthi iphupho elifana naleli lichazwa kanjani emndenini wakini.

Imithombo

Le misebenzi eshicilelwe iyimithombo yezincazelo ezikuleli khasi.

Akukho ndima ecashuniwe kuleli khasi.

1. Mlisa, Lily-Rose Nomfundo (2009). Ukuthwasa initiation of amagqirha: identity construction and the training of Xhosa women as traditional healers. University of the Free State (PhD thesis, Centre for Africa Studies). PDF page 277.
2. Henry Callaway (1868). The Religious System of the Amazulu ... in Their Own Words (with a translation into English, and notes). Trübner and Co. (digitised by Google from University of Michigan). Part II Amatongo, section 'Dreams, etc.', approx. pp. 236-238 (dreaming of death/burial of the sick; dream of a house full of dead men); also approx. p. 135 (dreaming of a dead man).
3. Robert David Schweitzer (1983). A phenomenological explication of dream interpretation among rural and urban Nguni people. Rhodes University, Faculty of Humanities, Department of Psychology (Doctor of Philosophy thesis). PDF page 280.
4. Axel-Ivar Berglund (1972). Zulu thought-patterns and symbolism (PhD thesis, University of Cape Town). University of Cape Town (OpenUCT). PDF page 227.
5. Penny Bernard (2001). Sacred Water Sites and Indigenous Healers in Southern Africa: The Need to Protect Knowledge, Nature and Resource Rights (Indigenous Knowledge Conference 2001). Indigenous Knowledge Conference 2001 (hosted at University of Saskatchewan iportal). PDF page 8.
6. Mfusi, Kingsford Sikhumbuzo (1984). The role of dreams for Zulu indigenous practitioners (MA dissertation). University of Zululand. PDF page 73.
7. Tinyiko Maluleke (per Academia listing; unverified). A critical comparison of the concepts of Modimo (God) in Sotho traditional religion and the concepts of the Christian God as a missiological problem. PDF page 286.
8. Joel Mort (2003). From Snakes to Meaning: Interpretation and Explanation of Traditional Sub-Saharan African Religious Ethnographic Data (MA thesis). Western Michigan University, ScholarWorks at WMU (Master's Theses 1436). PDF page 33.
9. Charles Roberts (1900). A Zulu manual, or vade-mecum, being a companion volume to "The Zulu-Kafir language," and the "English-Zulu dictionary,". London : K. Paul, Trench, Trübner & Co. Ltd. section 74.
10. T. S. Simelane; G. I. H. Kerley (1997). Recognition of reptiles by Xhosa and Zulu communities in South Africa, with notes on traditional beliefs and uses. ResearchGate listing. I-DOI: 10.1080/21564574.1997.9649975. section 8.
11. sesotho.org (Bukantswe dictionary). Sesotho dictionary - Bukantswe (letter N). sesotho.org. entries nale e nang le dikokwanhloko; nale ya tlhabo.
12. Rakotsoane, Francis Lobiane Clement (1996). Religion of the Ancient Basotho with Special Reference to 'Water Snake'. University of Cape Town (MSocSc dissertation, OpenUCT). PDF page 11.

Indlela esenza ngayo ucwaningo