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leseyakhotsama, Sobhuza Wesibili ukubeka kucace loku nangemagama akhe aphefumula atsi: Kutsi i-Afrika iyawukhululeka ngetsembe nangifundza insimu netindzaba temhlaba letibitwa belumbi ngekutsi Vi-History of the World, lapho ngabona tive letatikhona endvulo, kusenendvulo, kukhona iGibhitha lokwakubonakala kutsi yengamele umhlaba, kodvwa yawa netive letinye tawa kwate kwetewufika kulesinye sikhatsi lapho kwangena nakubomaNgisini, nabomaJalimane nabo bonkhe, kuye embusweni lomkhulu, lokwakutsiwa yiRoma. Lapho, tonkhe letive lesetitibeke embili lamuhla kutsi ngitona tive tatisalala emihomeni, tilobola bafati ngemilente yetimpunzi. Lamuhla sowungabe uyabetfuka nasebandiza bayawufika etinyangeni, bayawufika kuphi kuphi, kutsi ngubo labebanjengatsi. (Simelane naBhembe, 2000:161). Kuyamangalisa kutsi ngibo kanye labaMhlophe lebabona tsine singemacaba kwangatsi bona bavela banje ngobe phela umlandvo ukubeka kucace kahle kutsi nanabo bebanjengatsi njengoba iNgwenyama iphawulile ngenhla. Lokubuhlungu kutsi belumbi bebati kamhlophe kutsi bantfu banayo inkholo futsi bayamati uMdali kepha bona bafika nekwabo lebekunetinhloso letehlukile kunekuletsa Iivi leNkhosi nje. Loku kufakazelwa ngunankha emavi aChidester, (1996) nakabeka atsi: While denying the Africans political rights, British government reports found that African religion provide bUilding blocks for reconstructing a racial segregated and separated South Africa. Ironically, after a century of denial, the government found not only that African had a religion but that they had a useful religion to the extent that religious beliefs and practices kept the tribal system intact. (Chidester, 1996:206). Kuyacaca nawufundza lamavi langenhla kutsi befika belumbi batfola sivele sinenkholo yetfo kepha nje kutsi bona bebanetinhloso tabo letenta kutsi bangavumi kutsi lokwetfu yinkholo kepha basihlindzabeta ngaleyabo. Loku kwenta kwangatsi bantfu abamati uMdali kube loko kungemanga laluhlata klaba. Kuyadzabukisa kuva umuntfu lomnyama aphika kutsi labaphansi bakhona futsi bayakhuluma ngetento nangemaphupho. Loku kubuhlungu 148

ikakhulu uma kukhufunywa ngumuntfu loyena wabalimbuka wambuka kulenkholo yesintfu asakhetse inkholo yekuchamuka. Kubi loku ngobe . amange nangeliphutsa umuntfu walenye inkholo wacelwa kutsi akhulume ngenkholo langayati yena. Lapha kungavakala kwangatsi bayacanjelwa laba labenta njalo kepha asesive T1hagale, (1991) nakatikhefutela ngewakhe umlomo abeka ngalolohlobo mayelana nenkholo yesintfu: Ancestor veneration is not against the first commandment. Before the advent of Christianity, the idea of God amongst African must have been very vague indeed if it existed at all. This is why some people speak of a "Deus otiosus" (an inactive God). But they also contend that Africans did believe in God. They cite various African names for God as proof. I am of the opinion that Africans invariably communicated with their ancestors only. There is no oral tradition or evidence of prayers that demonstrates God as the ultimate object of worship. (T1hagale, 1991:5). Akagcini lapha lowekunene, uchubeka akhefute kuvakale kutsi akanalo naloluncane Iwati mayelana nenkholo yesintfu. Lokugcamakolapha kutsi lowekunene sewaba lihhantanta manje kulukhuni kutsi ungayintjintja ingcondvo yakhe ngobe vele seyadvunjwa. Uyachubeka atsi: Christianity puts God on the centre stage. Now that through Jesus Christ, God the Father of all mercies has been revealed, the role of the ancestors is seen differently. They are the deceased members of one's family. They are not gods. They never were. Their role was however exaggerated. Christianity has helped to correct our understanding of the role of the ancestors, the role of Christ, the first ancestors to rise from the dead and of God. Loyalty to deceased relatives is not the same loyalty to God. The two are neither in competition nor in conflict with each other. (T1hagale, 1991:5-6). Kuyevakala nalapha kutsi T1hagale ukhuluma ngentfo langayati, akukho lapha bantfu labamnyama bake bafananisa labaphansi naMvelinchanti. Leligama leJitsi nguMveJinchanti kusho kona kutsi wavela kucala. Kantsi futsi 149

leseyakhotsama, Sobhuza Wesibili ukubeka kucace loku nangemagama akhe<br />

aphefumula atsi:<br />

Kutsi i-Afrika iyawukhululeka ngetsembe nangifundza insimu<br />

netindzaba temhlaba letibitwa belumbi ngekutsi Vi-History of<br />

the World, lapho ngabona tive letatikhona endvulo,<br />

kusenendvulo, kukhona iGibhitha lokwakubonakala kutsi<br />

yengamele umhlaba, kodvwa yawa netive letinye tawa kwate<br />

kwetewufika kulesinye sikhatsi lapho kwangena<br />

nakubomaNgisini, nabomaJalimane nabo bonkhe, kuye<br />

embusweni lomkhulu, lokwakutsiwa yiRoma. Lapho, tonkhe<br />

letive lesetitibeke embili lamuhla kutsi ngitona tive tatisalala<br />

emihomeni, tilobola bafati ngemilente yetimpunzi. Lamuhla<br />

sowungabe uyabetfuka nasebandiza bayawufika etinyangeni,<br />

bayawufika kuphi kuphi, kutsi ngubo labebanjengatsi.<br />

(Simelane naBhembe, 2000:161).<br />

Kuyamangalisa kutsi ngibo kanye labaMhlophe lebabona tsine singemacaba<br />

kwangatsi bona bavela banje ngobe phela umlandvo ukubeka kucace kahle<br />

kutsi nanabo bebanjengatsi njengoba iNgwenyama iphawulile ngenhla.<br />

Lokubuhlungu kutsi belumbi bebati kamhlophe kutsi bantfu banayo inkholo<br />

futsi bayamati uMdali kepha bona bafika nekwabo lebekunetinhloso<br />

letehlukile kunekuletsa Iivi leNkhosi nje. Loku kufakazelwa ngunankha emavi<br />

aChidester, (1996) nakabeka atsi:<br />

While denying the Africans political rights, British government<br />

reports found that African religion provide bUilding blocks for<br />

reconstructing a racial segregated and separated South Africa.<br />

Ironically, after a century of denial, the government found not<br />

only that African had a religion but that they had a useful<br />

religion to the extent that religious beliefs and practices kept<br />

the tribal system intact.<br />

(Chidester, 1996:206).<br />

Kuyacaca nawufundza lamavi langenhla kutsi befika belumbi batfola sivele<br />

sinenkholo yetfo kepha nje kutsi bona bebanetinhloso tabo letenta kutsi<br />

bangavumi kutsi lokwetfu yinkholo kepha basihlindzabeta ngaleyabo. Loku<br />

kwenta kwangatsi bantfu abamati uMdali kube loko kungemanga laluhlata<br />

klaba. Kuyadzabukisa kuva umuntfu lomnyama aphika kutsi labaphansi<br />

bakhona futsi bayakhuluma ngetento nangemaphupho. Loku kubuhlungu<br />

148

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