ENYUVESIYAKAZULU - UZSpace Home
ENYUVESIYAKAZULU - UZSpace Home ENYUVESIYAKAZULU - UZSpace Home
lekutinsika talo lelolikhaya. Kubikwa kubo nje ngekutalana kwabo. Manje nobe wena uyatsandza nobe ungatsandzi kepha inkholo yesintfu isengatini . yakho. Inkholo yesintfu yindzala cishe kunato tonkhe tinkholo letikhona emhlabeni ngobe phela vele wonkhe umuntfu kantsi futsi nanato tonkhe tive tinemasiko ate letiwalandzelako le inkholo yesintfu i1apho. l1nkholo leti letinsha tona tiyafundziswa futsi uyakwati nekutsi umuntfu umcele kutsi ayongena kuleyo nkholo kantsi nobe safuna kuphuma kuleyo nkholo. Inkholo yesintfu kuphuma kuyo kungakutsi kumpontjwa yonkhe fengati lekuwe, untjintje nesibongo ube ngumlumbi nobe lesinye sive kepha hhayi usolomane umuntfu lomnyama. Lapho-ke ngabe uyilwile, wayincoba. Kubalulekile kusho tisasuka nje kutsi inkholo yesintfu ifaka kutalwa, kukhuliswa kanye nekufa kantsi besekushiwo kutsi emasiko nenkholo akuhlukaniseki. Dickson, (1984) uyichaza kahle lendzaba nangemagama akhe abeka ngalendlela: Culture involves many things: language, morality, art and generally material creations, including implements (whether used in agriculture, art, or generally for the purpose of ensuring life goes on). This means that the culture of a people embraces its economics, politics, legal systems, and all other societal systems and arrangements set up to ensure the welfare of the community. Moreover, in some societies all this is inseparable from religion; certainly in African society culture and religion are not easily separated. Religion is a regular accompaniment in a person's life; the chiefs role, the relations between members of a society, morality, the stages in a person's life (birth, puberty and marriage, and death), the practice of medicine, architecture, warfare, traditional education, etc.: all these areas are not dissociated from religion in traditional African society. (Dickson, 1984:47). Lapha kubekwe kwacaca kutsi inkholo ingiko konkhe lokukuphila kwemuntfu lomnyama. Inkholo ifaka konkhe lokwenteka emphilweni yemuntfu kusukela atalwa adzimate ayongcwatjwa kantsi nalesikhatsi salidloti isuke isachubeka. Manje kuyakhombisa kutsi nawunyembenya inkholo yesintfu, usuke unyembenya bubona babo. 144
4.2 Mvelinchanti Sive semaSwati lesikubuka njengalokubalulekile emphilweni yemuntfu, imphilo lenhle, kuhlalisana kwebantfu kanye nekuhlalisana nako konkhe lokukhona eveni lekufaka ekhatsi kutsembela kuMvelinchanti. EmaSwati ngekusho kwaKasenene, (1993) asive lesimesabako futsi sibe simhlonipha uMdaJi. Kasenene, (1993) ngemavi akhe uyibeka kanjena lendzaba: According to Swazi Traditional Religion, the existence of the universe, human beings, animals, plants, order in the universe and Mvelinchanti. He is the ultimate reality who was there from the beginning and will always be there. He was not created, since he was there before anyone else or anything else eXisted. He brought himself into existence after which he created the universe and everything in it. Although the Swazis do not know how Mvelinchanti created the universe, they believe that whatever exists derives its existence from him and everything is sustained by him. The beliefs about the Supreme Being and are clearly expressed through the attributes given to him. (Kasenene, 1993:12). Loku kuhambelana naloku lokwashiwo nguSullivan, (1995) nangemagama akhe abeka ngalendlela: The African concept of God the Creator of all the life, with the mankind suspended between heaven and the underworld, controlling, yet dependant on and interwoven with things seen and unseen, has much in common with pagan Celtic beliefs. (Sullivan, 1995:13). Kwangatsi nakubeTswana vele uMdali ungiko labangenhla ngekusho kwa5etiloane, (1976). ngamagama akhe atsi: loku lokushiwo ngulaba Asimuve natisholo yena Modimo is invisible, intangible. For this reason •Modimo gaOitsiwe' (is unknown): the Supreme Being no man hath ever seen; He is remote, inscrutable. (Setiloane 1976:80). 145
- Page 108 and 109: 2.11.2.11 Umcwasho Umewasho wentiwa
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- Page 112 and 113: During my first visit to the Queen
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- Page 116 and 117: phela umsunguli waso noma basunguli
- Page 118 and 119: ngenca yemphucuko yaseNshonalanga.
- Page 120 and 121: Mswati Wesitsatfu Shongwe. Ntombi T
- Page 122: Loku futsi kuhambelana naloku lekuc
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- Page 132: Mpembe lefihle lakaLokotfwako Ndleb
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- Page 137 and 138: Mahle emacusi Ageza ngelubisi. Indl
- Page 139 and 140: achamuka kulelemaTfonga. Kutsiwa in
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- Page 146 and 147: Yicala elikhulu elalimlahla umuntu
- Page 148 and 149: Kuntjintja kwemagama esilumbi kuset
- Page 150 and 151: Lomkhulu, Hurley. Ngenhlanhla saphu
- Page 152 and 153: ukumbiza kahle uthunjana wami zimng
- Page 154 and 155: lamabili leyetsiwa wona isatalwa fu
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- Page 161 and 162: of all creation, no matter the diff
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- Page 202 and 203: Kuphakanyiswa kutsi bacwaningi baJu
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- Page 207 and 208: Marwick, A.G. (1955): The Attitude
4.2 Mvelinchanti<br />
Sive semaSwati lesikubuka njengalokubalulekile emphilweni yemuntfu,<br />
imphilo lenhle, kuhlalisana kwebantfu kanye nekuhlalisana nako konkhe<br />
lokukhona eveni lekufaka ekhatsi kutsembela kuMvelinchanti. EmaSwati<br />
ngekusho kwaKasenene, (1993) asive lesimesabako futsi sibe simhlonipha<br />
uMdaJi. Kasenene, (1993) ngemavi akhe uyibeka kanjena lendzaba:<br />
According to Swazi Traditional Religion, the existence of the<br />
universe, human beings, animals, plants, order in the universe<br />
and Mvelinchanti. He is the ultimate reality who was there from<br />
the beginning and will always be there. He was not created,<br />
since he was there before anyone else or anything else eXisted.<br />
He brought himself into existence after which he created the<br />
universe and everything in it. Although the Swazis do not know<br />
how Mvelinchanti created the universe, they believe that<br />
whatever exists derives its existence from him and everything is<br />
sustained by him. The beliefs about the Supreme Being and<br />
are clearly expressed through the attributes given to him.<br />
(Kasenene, 1993:12).<br />
Loku kuhambelana naloku lokwashiwo nguSullivan, (1995) nangemagama<br />
akhe abeka ngalendlela:<br />
The African concept of God the Creator of all the life, with the<br />
mankind suspended between heaven and the underworld,<br />
controlling, yet dependant on and interwoven with things seen<br />
and unseen, has much in common with pagan Celtic beliefs.<br />
(Sullivan, 1995:13).<br />
Kwangatsi nakubeTswana vele uMdali ungiko<br />
labangenhla ngekusho kwa5etiloane, (1976).<br />
ngamagama akhe atsi:<br />
loku lokushiwo ngulaba<br />
Asimuve natisholo yena<br />
Modimo is invisible, intangible. For this reason •Modimo<br />
gaOitsiwe' (is unknown): the Supreme Being no man hath ever<br />
seen; He is remote, inscrutable.<br />
(Setiloane 1976:80).<br />
145
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