AmaXhosa athi, ukuba wawukhona ngewawufe fi, yiva sikutyele indaba. Abafazi bamaXhosa babezingca ngesinxibo sabo esiqatywe imbola ebomvu ekuthiwa ngucumse.
Mandulo phambi kokufika komLungu abafazi bamaXhosa babebhinqa izikhakha ezenziwe ngofele lwenkomo elisukiweyo; emzimbeni ngasentla babenganxibi beqaba imbola ebomvu ekuthiwa lichitywa, baze amabele bawagqume ngeemfele zezilwanyana ezazibizwa ngokuba ziincebeta.
Entloko zingekafiki iiqhiya nabeLungu babehomba ngomzi ophothiweyo okanye umpikico, bahombe nangeentsiba zeentaka..
Xa kubanda babesambatha iingubo ezenziwe ngeemfele zeenyamakazi ezisukiweyo zaze zadityaniswa zathungwa. Zonke ezi mfele zazisukiwe zisembathwa ngeli cala linoboya. Lize eli cala lisukiweyo baliqabe imbola ekuthiwa ngucumse khon’ukuze zingangundi.
Ukuqatywa kwale mbola kwizinxibo zabo yiloo nto eyenza ukuba bananyathelwe ligama elithi, ‘amaqaba’ ngethuba lokufika komLungu nokugqobhoka kwabantu besebenzisa impahla yomLungu. UmLungu uthe akufika kweli lizwe wafika nelaphu lefelane wenza ngalo umbhaco nomtishi; wenza ngalo incebeta nebhayi lokwambatha. Waphinda futhi wathunga neqhiya.
Ezi zinto ziye zathabatha indawo yezikhumba, abafazi bamaXhosa banxiba zona. Mandulo phambili phaya zazisithi ezi zinto phambi kokuba zinxitywe khe ziqale kuqala zikhutshwe ivumba lomLungu ngokuthi ziditshwe ngembola ekuthiwa ngucumse.
AmaXhosa ivumba lomLungu babeloyika besoyika ukuloywa okanye bathakathwe ngeentlanzi zabeLungu. Abafazi bamaXhosa babengongxathi xa behlala, babehlala ngohlobo oluqala lugobe umlenze wasenxele edolweni okanye wasenene, uze ubekwe kakuhle ngecala apha emgamgathweni.
Olandelayo umlenze uza kuba bubekwa ngohlobo olugobileyo phezu komnye. Abafazi bamaXhosa bamandulo isidima sabo sobufazi babesibonakalisa ngendlela le yokuhlala, baze batshaye uhlobo lwenqawe ende eyayisenziwa ngomthi womnyamanzi ekwakusithiwa ngumbhekaphesheya. Xa betshaya babemane betshica amathe, bade babalasele ekutshiceni abafazi abanemihlantla.
Le nqawe yabo babesithi bakugqiba ukutshaya bayigqogqe baqongqothe isixhaxha, basitye. Kwakhona babekrolonqa ingcaphe yale nqawe ngemicinga yengca yomsingizane okanye yequnde, bekrolonqa intshongo, bayitye.
Zonke ezi zinto zazikrakra kamnandi, kwaye zazithandwa kakhulu ngamakhosikazi amandulo. Umfazi xa efuna isixhaxha wayede athumele umntwana siye kucelwa nakomnye umzi.
Kwakuthunyelwa umntwana kuthiwe: “Ndiyele phaya kuyise kaNonzantoni utsho andiqongqothele apha isixhaxha. Andiphandele nentshongo! Esi sixhaxha sasikwaliyeza lokubulala nokukhupha ubuhlungu benyoka xa umntu etyiwe yinyoka; esi sixhaxha sasisetyenziswa nakunqulo lwesiNtu, xa kuza kuphakulwa iimpukane ezinkulu, iinyosi, kwakuphandwa isixhaxha siqongqothwe sigalelwe ecaleni kwazo, kubekwe nemicinga enentshongo; nakwimizi efikelwa zizilwanyana ezifana nenyoka ehlonitshwayo uMajola kwakuqongqothwa isixhaxha sigalelwe ecaleni kweso silo kunqulwe.
Naxa umntu engenalo icuba lokufakela umbhekaphesheya wayethumela umntwana athi: “Thatha le nqawe Notyantoni undiyele phaya kuNozamile utsho andincazele icuba, okanye andifakelele apha enqaweni.”
Ukuncazela kukupha umntu ibathu lecuba aza kulitshaya amaxesha amaninzi; ukufakelela kukunika umntu icuba elilingene inqawe yakhe, kukumnika nje icuba aza kulitshaya ngelo xesha anqanqatheka ngalo.
Ukutshaya umbhekaphesheya kwakudala ubuhlobo phakathi kwabantu, ngezaa mini zamandulo zookhokho bethu. Xa umntu engenamlilo wokulumeka icuba lakhe ebethatha ilahle komnye umntu atsho alunyekelwe. Laa nto kuthiwa: “Kukwakhelana imililo!”
Umsi ophokoka kwezi nqawe wawubalulekile kakhulu kuba ukuqhuma oku kwakusenza ukuba umzi unganuki amalongwe. Umsi lo wecuba kwakukho inkolo yokuba unxibelelanisa abantu abahleliyo nabangasekhoyo.
Kangangokuba xa abantu bamandulo besenza amasiko kwakukho icuba elalisithi libekwe ezantsi kweziko khon’ukuze abantu bafakele iinqawe zabo baqhumise bemana betshica ukwenzela ukuba izinto zabo zilunge, kube chosi, kube camagwini.
UGwashu, E.F. kwincwadi ethi, ‘Amasalela,’ uyangqina naye ukuba kubantu abaNtsundu abangamaXhosa ukuncazelana ngecuba oko ibeyenye yeendlela ezenza ukuba abantu bazane bakwazi nokuqala ukuncokola.
Ubalisa uthi: “Kuthe ke phakathi kweencoko ezo zamadoda, ndambona efaka isandla engxoweni yakhe yesikhumba sempunzi, wakhupha icuba ukuba afake enqaweni atshaye. Ndizifumanele ithuba lokuthetha naye ngeli xesha, ndathi, “Okhu!
Ungabi satsho ukuthi ndincaza ngokubona, mfo wakowethu. Undixolele, mfo kabawo; khawundishiyel’intwana kwelo lisesandleni ndikhe ndifake kule yam inqawa, ndikhe ndithi thaphu-thaphu imisana. Nceda, mnumzethu.”
Okunene ke wenjenjalo, esithi, “Bekungasekho nto ikhoyo noko wena, mhlob’am, bendidywashula nje nam kule ngxowa.”
Ndikhongozele ngazo zozibini – ngokwendlela yembeko yesiNtu kakade – nditywakanisa ndityobela ukubulela oku ndisithi, “He-e-e-ke, mhlob’am, he-ke. Lanel’eli wena, kunjalo nje lininzi. Bendingenayo nentwana enganeno kwale othi yintwana wena.
Bendikhohlwe mpela yinto yokwenza, yabe ke iyinto enzima ukuncaza kubantu ongabaziyo, nabo bengazanga bakubone, ‘de usuke uzincame kulowo othe wakhanya kuwe ngokubona ukukhululeka kobuso bakhe. Kwokhu! Undincedile ke, mfo wakuthi.” Ewe, kakade kaloku; incoko yesiNtu ibifudula iqala ngecuba.
Ukuncaza bekuvula ukuthetha kubantu abangazaniyo, kanti oko kuthetha kozala incoko, incoko ke yona yoza nokwazana, ukuze ukwazana oko kwakhe ubuhlobo obuya kuphela ngokufelana.”
Abafazi aba mandulo yayingumsebenzi wabo ukuqhumisa endlini nokulumeka isibane, babeke nembiza eziko.
Ukukhanya kwesibane kuko ekwakunceda ohlelweyo ukuba ukufutshane nomzi onabantu.
Baqale uqhankqalazo abaqhubi beenqwelomoya