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The Project Gutenberg eBook of Reynard the fox in
South Africa
 This ebook is for the use of anyone anywhere in the United
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Title: Reynard the fox in South Africa

or, Hottentot Fables and Tales, chiefly translated from
original manuscripts in the Library of His Excellency Sir
George Grey, K.C.B.

Author: W. H. I. Bleek

Release date: April 17, 2024 [eBook #73413]

Language: English

Original publication: London: Trübner and Co, 1864

Credits: Jeroen Hellingman and the Online Distributed

Proofreading Team at https://www.pgdp.net/ for
Project Gutenberg (This file was produced from images
generously made available by The Internet
Archive/Canadian Libraries)

*** START OF THE PROJECT GUTENBERG EBOOK REYNARD THE

FOX IN SOUTH AFRICA ***
[Contents]

[1]

[Contents]

REYNARD THE FOX IN SOUTH AFRICA;

OR,

HOTTENTOT FABLES AND TALES. [3]

[Contents]
REYNARD THE FOX
IN
SOUTH AFRICA;

OR,
Hottentot Fables and Tales.

CHIEFLY TRANSLATED FROM

ORIGINAL MANUSCRIPTS
IN THE
 LIBRARY
OF
HIS EXCELLENCY SIR GEORGE GREY,
K.C.B.

W. H. I. BLEEK, Ph.D.

LONDON:
TRÜBNER AND CO., 60, PATERNOSTER
ROW.
1864.
[The Right of Translation is reserved.]

[4]
[Contents]

LONDON:

WILLIAM STEVENS, PRINTER, 37, BELL YARD,

TEMPLE BAR. [5]

[Contents]

THIS BOOK BELONGS TO

CHILDREN IN SOUTH AFRICA AND ELSEWHERE,

AND TO THEIR FRIEND

SIR GEORGE GREY, K.C.B.,

NOW IN NEW ZEALAND. [7]

[Contents]
 CONTENTS.

I. Jackal Fables.

PAGE

1. The Lion’s Defeat 1

2. The Hunt of the Lion and Jackal 3
3. The Lion’s Share 5
4. The Jackal’s Bride 9
5. The White Man and the Snake 11
6. Another Version of the same Fable 13
7. Cloud-Eating 14
8. Fish-Stealing 16
9. Which was the Thief? 18
10. The Lion’s Illness 19
11. The Dove and the Heron 21
12. The Cock 23
13. The Leopard and the Ram 24

II. Tortoise Fables.

14. The Elephant and the Tortoise 27

15. The Giraffe and the Tortoise 30
16. The Tortoises Hunting the Ostriches 32

[8]

III. Baboon Fables.

 17. The Judgment of the Baboon 33
18. The Lion and the Baboon 37
19. The Zebra Stallion 39
20. The Lost Child (a Tale) 42
21. The Baboon Shepherd (a Tale) 44

IV. Lion Fables.

22. The Flying Lion 45

23. The Lion who thought himself Wiser than his Mother 47
24. The Lion who took a Woman’s Shape 50
25. A Woman transformed into a Lion (a Tale) 57
26. The Lion and the Bushman (a Tale) 59

V. Various Fables.

27. How a Nama Woman outwitted the Elephants 61

28. A Bad Sister 65

VI. Sun and Moon Fables.

29. Why has the Jackal a long black Stripe on his Back? 67
30. The Horse cursed by the Sun 68
31. The Origin of Death 69
32. Another Version of the same Fable 71
33. A Third Version of the same Fable [9] 72
34. A Fourth Version of the same Fable 73
35. A Zulu Version of the Legend of the “Origin of Death” 74

VII. Heitsi Eibip and other Legends.

36. Heitsi Eibip 75
37. The Victory of Heitsi Eibip 77
38. Another Version of the same Legend 78
39. The Raisin-Eater 80
40. Origin of the Difference in Modes of Life between Hottentots
and Bushmen 83

VIII. Household Tales.

41. The Little Wise Woman 85

42. The Unreasonable Child to whom the Dog gave its Deserts;
or, a Receipt for getting any one to Sleep 90

[11]

[Contents]
 PREFACE.

My dear Sir George,

In inscribing to you this little book, I do no more than offer that

which is your due, as its appearance is mainly owing to you. It was
by your desire that I wrote, in 1861, to different Missionaries in
South Africa, requesting them to make collections of Native
Literature, similar in nature to those which, through your
instrumentality, had been so abundantly rescued from oblivion in
New Zealand. I then wrote, among others, to the Rev. G. Krönlein,
Rhenish Missionary at Beerseba, Great Namaqualand; but it was not
till after you had left us, on a new mission of honour and duty, that I
received from him (at five different periods) the original manuscripts
from which most of the Fables given here are translated. He sent us,
altogether, twenty-four [12]Fables, Tales, and Legends, besides
twelve Songs of Praise, thirty-two Proverbs, and twelve Riddles; all
in Hottentot (as taken down by him from the mouth of the Natives)
and German, partly accompanied by explanatory notes, including
fragments of the ǀNūsa 1 Bushman language. Mr. Krönlein’s
manuscripts fill sixty-five pages, mostly in quarto, with double
columns.

You are aware that the existence of Fables among the Hottentots
was already known to us through Sir James Alexander’s “Expedition
of Discovery into the Interior of Africa” (8vo., two vols., London,
1838), and that some interesting specimens of their literature had
been given by him in that work; but that Fables form so extensive a
mass of traditionary Native literature amongst the Namaqua, has
first been brought to light by Mr. Krönlein’s communications. The fact
of such a literary capacity existing among a nation whose mental
qualifications it has been usual to estimate at the lowest standard, is
of the greatest importance; and that their literary activity (in
contradistinction to the general character [13]of Native literature
among Negro nations) has been employed almost in the same
direction as that which had been taken by our own earliest literature,
is in itself of great significance.

Some questions of no trifling importance and interest are raised by

the appearance of such an unlooked-for mine of literary lore,
particularly as to the originality of these Fables. Whether they are
indeed the real offspring of the desert, and can be considered as
truly indigenous Native literature, or whether they have been either
purloined from the superior white race, or at least brought into
existence by the stimulus which contact with the latter gave to the
Native mind (like that resulting in the invention of the Tshiroki and
Vei alphabets) may be matters of dispute for some time to come,
and it may require as much research as was expended upon the
solving of the riddle of the originality of the Ossianic poems.

But whatever may be the ultimate result of such inquiries, whether it

will confirm our idea of the originality and antiquity of the main
portion of these Hottentot Fables, and consequently stamp them
with the character of the oldest and most primitive literary remains
of the old mother tongue of the Sexdenoting [14]nations, or whether
they have only sprung up recently among the Hottentots from
foreign seed—in either case the disposition of the Hottentots to the
enjoyment of such Fables, and their easy growth on this arid soil, be
it their native or adopted one—shows a much greater congeniality
between the Hottentot and European mind than we find between
the latter and any of the black races of Africa.

This similarity in the disposition of nations can in itself indeed hardly

be considered as a valid proof of common ancestry; but if there be
other grounds to make us believe that the nations in question, or at
least their languages, are of common origin, it may render us more
inclined to assume that such a similarity in their literary taste is
derived also from the same source.

The great ethnological difference between the Hottentots and the

black nations of South Africa has been a marked fact from almost
the earliest acquaintance of Europeans with these parts, and
occasional stray guesses (for example, in R. Moffat’s “Missionary
Labours and Scenes in Southern Africa,” 1842, p. 6), have already
for some time pointed to a North African origin for the Hottentots.

It is, however, only within the last dozen years [15]that this has been
established as a proved, and, I believe to most observers, an, at
first, astonishing fact. I well remember still the feeling of most
curious interest with which I regarded Knudsen’s translation of
Luke’s Gospel (vol. i., No. 15 of your Library), when, in April 1850, it
was sent me by the then Inspector of the Rhenish Mission House,
the Rev J. C. Wallmann, for the purpose of ascertaining whether the
language was in any way akin to those of the surrounding black
nations, and whether, on that account, an already acquired
acquaintance with any of the Hottentot dialects would render it
easier for a Missionary to master one of the Negro or Kafir tongues. 2
[16]

I had, however, at that time not the least idea of the results to which
a knowledge of this language [17]would lead me; and being then
mostly occupied with the study of the Setshuâna and kindred
languages—which seemed to me of paramount interest for
comparative philology—I did not at first give undivided attention to
the perusal of this curious volume. I remarked very soon, however, a
striking similarity between the Hottentot signs of gender and those
of the Coptic language; but for some time I considered it as purely
accidental, which may be seen from a letter of mine regarding this
subject, published by Mr. Wallmann, in “Berichten der Rheinischen
Missions-Gesellschaft” [18](Reports of the Rhenish Missionary Society,
1850, No. 24, if I am not mistaken in the number).

Soon, however, what were at first mere isolated facts, became links,
in a chain of evidence, showing that all those Sexdenoting
Languages which were then known to us in Africa, Asia, and Europe,
are members of one large family, of which the primitive type has, in
most respects, been best preserved to us in the Hottentot language.

It was even as early as the end of 1850 that I could write to Mr.
Wallmann—“This language (the Hottentot) is to me at this moment
of greater interest than any other. The facts, of which once before I
have given you some account, have now so increased upon me, and
offer such strong analogies, that there is no further doubt in my own
mind that not only the Coptic but also the Semitic, and all other
languages of Africa (as Berber, the Galla dialect, &c., &c.) in which
the distinction of the masculine and feminine gender pervades the
whole grammar, are of common origin.”

Part of the result of these researches was then published in my

dissertation, “De Nominum Generibus Linguarum Africæ, Australis,
Copticæ, Semiticarum [19]aliarumque Sexualium” (8vo., Bonn, 6th
August, 1851, vol. i., No. 1 of your Library).

I was at that time not aware—nor has it come to my knowledge till

within the last few weeks—that on the 10th June, 1851, Dr. J. C.
Adamson, in communicating to the Syro-Egyptian Society some
observations on the analysis of languages, with a special reference
to those of South Africa, had stated “That the signs of gender were
almost identical in the Namaqua and the Egyptian, and the feminine
affix might be considered as being the same in all three” 3
(Namaqua, Galla, and Old Egyptian).
Another curious agreement on this point, by an apparently
independent observer (Mr. J. R. Logan), 4 [20]was pointed out to me
by your Excellency. You also suggested this name of “Sexdenoting
Languages.” But it is superfluous for me to say any thing of what
you have done for the advancement of African, as well as Australian
and Polynesian, philology.

It has been justly remarked by our learned friend, Mr. Justice

Watermeyer, that the natural propensities of animals in all parts of the
world being so much alike, Fables intended to portray them must
also be expected to resemble each other greatly, even to their very
details.

But we may well ask why it is that, so far as we know, the Kafir
imagination seems not at all inclined to the formation of this class of
fictitious tales, though they have otherwise a prolific Native literature
of a more or less historic and legendary character. This contrast to
what we find among the Hottentots appears not to be accidental,
but merely a natural consequence of that difference of structure
which distinguishes these two classes of languages, embracing
respectively the dialects of the Hottentots on the one [21]hand, and
those of the Kafirs and their kindred nations on the other; in the
former (the Hottentot), as in all other really Sexdenoting Languages,
the grammatical divisions of the nouns into genders, which do not
tally exactly with any distinction observed in nature, has been
brought into a certain reference to the difference of sex; and on that
account this distinction of sex seems in some way to extend even to
inanimate beings, whereby a tendency to the personification of
impersonal objects is produced, which in itself is likely to lead the
mind towards ascribing reason and other human attributes to
irrational beings. This is the real origin of almost all those poetical
conceptions which we call Fables and Myths. Both are based on the
personification of impersonal beings—the former by ascribing speech
and reason to the lower animals, whilst the latter substitute human-
like agencies in explanation of celestial and other elementary
phenomena in place of their real cause.

Mythology is, in its origin, most generally either a mere figure of

speech or a poetical explanation suggested by the grammatical form
or etymological meaning of words, indicating certain striking natural
phenomena. In the primary stage of their production, [22]Myths may
be supposed to have been always understood in their true original
character; and it is only when in the course of generations their real
origin has been obscured, and they have become merely the
petrified excrescences of a traditionary creed, that their apparent
absurdity makes them at first sight almost inexplicable, particularly
when found among nations of a high intelligence.

The humbler sisters of the Myths, the Fables based on the natural
propensities of animals, are not obscured in their real character so
easily as the former, and have, on that account, more generally
retained their simple usefulness as moral teachers; so, though they
may have preceded even Myths as to the date of their first
conception, they yet outlive them as real and salutary elements of
the best national literatures: not that Myths had not their own
beneficial sphere in the education of mankind, as leading them on to
higher abstract ideas, and even deeper religious thoughts, but their
very power of exerting a much deeper influence on the destinies of
our race, made it essential that they should have a more transitory
existence in the civilizing process of the Sexdenoting nations—who
have to give up mythologies so soon as through them they have
gained higher religious ideas—while [23]Fables, which never claim so
high a place among the elements of furthering the eliminating
process of our species, remain always welcome to most classes of
readers at certain periods of their intellectual development.
Children, and also simple-minded grown-up people, whose taste has
not been spoiled by the poison of over-exciting reading, will always
be amused by the quaintly expressed moral lessons which they
receive through every good Fable; and the more thorough student of
literature will also regard with pleasure these first innocent plays of
awakening human imagination. To all these the Hottentot Fables
offered here may not be unwelcome as a fresh store of original
compositions, or even as old acquaintances who gain a new interest
in different clothing and scenery.

To make these Hottentot Fables readable for the general public, a

few slight omissions and alterations of what would otherwise have
been too naked for the English eye were necessary, but they do not
in any essential way affect the spirit of the Fables. Otherwise, the
translation is faithful to the original, though not exactly literal.

It would of course be presumptuous to believe that [24]we could

here discuss fully the originality or date of composition of these
Fables, and all the many questions involved therein.

The modern origin of some of the Fables, as, for instance, that of
The Cock (12), Fish-Stealing (8), The Judgment of the Baboon (17),
and The Curse of the Horse (30), is very evident; others, e.g., The
White Man and the Snake (5 & 6), indicate clearly a European origin.
Others, however, have strong claims to be regarded not merely as
genuine products of the Hottentot mind, but even as portions of a
traditionary Native literature, anterior in its origin to the advent of
Europeans.

That the latter is a true view of the subject becomes perhaps the
more conclusive by the intimate relations in which, among the
Hottentots, Myths still stand to Fables; in fact, a true mythology can
hardly be said to exist among them; for Myths (as that of The Origin
of Death) are in reality as much Fables as Myths; but we may
consider these as analogous to the first germs whence sprung those
splendid mythologies which have filled with deep devotional feelings
the hearts of many millions among the most intelligent races of the
earth. [25]

This higher flight of the imaginative faculty which the Sexdenoting

nations possess (through the stimulus of this personification of
impersonal things, consequent upon the grammatical structure of
their languages), and what it had been to them, becomes the more
evident if we compare their literature with that of the Kafirs and
other black tribes of South Africa.

As the grammatical structure of languages spoken by the latter does

not in itself suggest personification, these nations are almost, as a
matter of course, destitute of Myths as well as Fables. Their literary
efforts are, as a general rule, restricted to narrating the doings of
men in a more or less historical manner—whence we have a number
of household tales, and portions of a fabulous history of these tribes
and nations; or their ancestor worship and belief in the supernatural
give rise to horrible ghost stories and tales of witchcraft, which
would be exciting if they were not generally told in such a long-
winded, prosy manner, as must make the best story lose its interest.

Of course for the comparative philologist, and for any one who takes
an interest in observing the working of the human mind in its most
primitive stages, [26]these pieces of Kafir and Negro native literature
will also have their own interest; it is therefore to be hoped that time
and circumstances may soon allow us to publish also the other
portions of South African native literature extant in manuscript in
your library.

Among these we have principally to mention, as new contributions

(received after your departure), twenty-three pieces in o Tyi-hereró,
or the Damara language, as written down by natives themselves,
copied by the Rev. J. Rath (Rhenish Missionary, formerly in Damara
Land, now at Sarepta Knils River), and accompanied with a German
translation by him. 5 [27]

Among these pieces there are seven ghost stories, four accounts of
transformation of men or animals, eleven other household tales, one
legend, and one fable. This last piece (No. 11, pp. 27, 29) is
probably of Hottentot origin. I have therefore thought it best to give
it a place in this little book (No. 14), where it precedes that
Hottentot Fable, to which its concluding [28]portions bear such a
striking resemblance. It is not unlikely that the beginning of this
Hottentot Fable of The Giraffe and the Tortoise is missing. It may
have been similar to the beginning of the corresponding one in
Damara. As far as it goes the Hottentot Fable is however evidently
more original than the o Tyi-hereró text. As a specimen of o Tyi-
hereró household tales, I have given Rath’s fifteenth piece, the story
of The Unreasonable Child to whom the Dog gave its Deserts.

You will also approve of my having added the Zulu legend of the
Origin of Death, which in its mixture of Fable and Myth, and even in
several details of its composition, shows a great analogy to the
Hottentot treatment of the same subject, of which I am able to give
here four different versions.

A second version of two or three other fables, and of one legend,

has also been given from one of the two important manuscripts in
German, regarding the Hottentots and their language, prepared for
you by Mr. Knudsen. 6 The same manuscript [29]supplied also a
legend of The Origin of Difference in Modes of Life between
Hottentots and Bushmen, which we do not yet possess in the
Hottentot language.

To make our available stock of Nama Hottentot literature quite

complete, three fables and four tales [30]have been taken from Sir
James Alexander’s “Expedition,” &c., and inserted here, with only
few insignificant verbal alterations.

The “Songs of Praise,” given as notes to some of the Fables in this

volume, are merely intended as specimens of Hottentot poetry. They
can hardly be expected to amuse or interest the general reader—at
least, not in the form in which they appear here, though a
Longfellow might be able to render some of them in a way that
would make them attractive.

In the same manner the materials contained in these Hottentot

Fables might be worked out similarly to Goethe’s “Reinecke Fuchs;”
and we should hereby probably gain an epical composition, which,
though not ranking so high as the latter poem, would yet, as regards
the interest of its subject-matter, far exceed Longfellow’s “Hiawatha”
in adaptation to the general taste.

How much Native productions gain when represented skilfully and

properly, your admirable work on “Polynesian Mythology” has shown.
But you had sterner and more important work on hand, and so I
have had to do this without you. That it does not appear in a still
more imperfect form, I owe [31]mainly to the help of one who
naturally takes the greatest interest in all my pursuits.

In writing the last lines of this Preface, the interest which I feel for
these Hottentot Fables is almost fading away before those rich
treasures of your library which have just arrived from England; and
as all our present efforts are of course given to the proper settling of
these jewels of our library, I can merely send, with grateful
acknowledgments, our most fervent wishes for your well-doing, and
our sincere hope of seeing you, at no distant day, again in the midst
of us.
 Believe me,
My dear Sir George,
Yours most faithfully,
W. H. I. BLEEK.

Capetown, April, 1863. [33]

1 Cisgariepian, from the Nama point of view, i.e., to the North of the Orange
River. ↑
2 I give here some extracts from Mr. Wallmann’s letter, dated Barmen, 13th April,
1850, which was the only help of a grammatical or lexical nature then available
for me in my study of this Nama translation of Luke’s Gospel:—
“I transmit hereby Luke’s Gospel in Namaqua, … which I can lend you, however,
only for four weeks, as I have already previously promised it to some one else.
“Should your labours permit it, I wish to request you to make a little trial whether
the Namaqua is somewhat related to the South African family of Languages. For
the present a mere negative decision on this point is all that is wanted, and I
should like to have very soon the opinion of some good philologist regarding it.
Moffat [16]states that when he gave specimens of Namaqua to a Syrian who came
from Egypt, he was told that he (the Syrian) had seen slaves in the market of
Cairo who were of lighter colour than other Africans, and whose language
resembled that of the Namaqua. Moffat also says that some ancient authors have
mentioned a nation in the interior of Africa who were very similar to the
Hottentots. Moffat seems himself, however, to ascribe little value to these
accounts, for his guesses fall at once upon the Chinese. According to
communications from our Missionary Knudsen, the Namaqua language seems well
formed. He mentions as personal pronouns:—
Tita saaz χyb sada sako χyku
I thou (sāts) he (ǁẽip) we you they (ǁĕiku)
but to show the modifications which the pronouns undergo according to the
gender, and whether the person (spoken to) is included or excluded (in the first
person plural), the following examples of inclusive or exclusive forms are given:—
“We are captains.”
 (incl.) Sake ke kauauke
mascul.
(excl.) Sike ke kauauke

(incl.) Sase ke kautase

fem.
(excl.) Sise ke kautase

(incl.) Sada ke tana-khoida

com.
(excl.) Sida ke tana-khoida

(incl.) Sakhom ke kauaukhoma

dual. mascul.
(excl.) Sikhom ke kauaukhoma [17]

(incl.) Saam he kautama

dual. fem.
(excl.) Siim ke kautama

(incl.) Saam ke tana-khoima

dual. com.
(excl.) Siim ke tana-khoima

“The second person of the plural is said to have not more than half as many
distinctions; and the third person plural has only the following:—

χyku ke kauauga—mascul.
χyte ke kautate—fem.
χyn ke tana-khoina—com.
χykha ke kauaukha—dual. mascul.
χyra ke kautara—dual. fem.
χyra ke tana-khoira—dual. com.

“You will therefore oblige me by looking into the Namaqua Luke, and by having
the kindness to write me your opinion regarding it.” ↑
3 Report of the Correspondence and Paper read at the General Meeting of the
Syro-Egyptian Society, Session of 1851 and 1852. Read at the Anniversary
Meeting, held April 20th, 1852, 8vo. pp. 6, 8. ↑
4 “Ethnology of the Indo-Pacific Islands.” By J. R. Logan, Esq., Hon. Fellow of the
Ethnological Society. Language, Part ii. “The Races and Languages of S.E. Asia,
considered in relation to those of the Indo-Pacific Islands,” Chapter v., sections i.
to vi. [From the Journal of the Indian Archipelago and Eastern Asia, June and
December, 1853, to December, 1854.] Singapore: Printed by Jakob Baptist, 8vo.,
pp. 229, 294, sec. 6. The Semitico-African [20]Languages, viz.:—1. General
Characters, p. 229; 2. Egyptian, p. 248; 3. Hottentot, p. 248; 4. Shemo-Hamitic, or
Assyro-Berber, p. 259. ↑
5 Mr. Rath’s Manuscript consists of sixty-one pages, with double columns,
foolscap folio. It contains the following pieces:—

The Spectre
1. Sweethearts, pp. 1, 2.
The Lion
2. Husbands, pp. 2, 5.
Tenacity
3. of a Loving Mother’s Care, pp. 5, 6.
The Girl
4. who ran after her Father’s Bird, pp. 6, 12.
The Handsome
5. Girl, pp. 12, 15.
The Little
6. Bushman Woman, pp. 17, 18.
Punishment
7. of Imposition, pp. 19, 21.
The Spectre
8. who Fell in Love with his Son’s Wife, pp. 22, 23.
The Lunatic,
9. p. 23. [27]
The10.
Girls who Escaped from the Hill Damaras, pp. 24, 26.
The11.
Elephant and the Tortoise, pp. 27, 29.
The12.
Two Wives, pp. 29, 33.
The13.
Lion who took different Shapes, pp. 34, 35.
The14.
Little Girl left in the Well by her wicked Companions, pp. 35, 38.
The15.
Unreasonable Child to whom the Dog gave its Deserts, pp. 39, 43
Rutanga,
16. p. 44.
The17.
Ghost of the Man who was Killed by a Rhinoceros in consequence
of his Father’s Curse, pp. 45, 47.
The18.
Trials of Hambeka, a Spirit risen from the Dead, pp. 47, 50.
The19.
Little Girl who was teased by an Insect, p. 51.
The20.
same as 16 (Rutanga) p. 52.
Conjugal
21. Love after Death, p. 53.
The22.
Bad Katjungu and the Good Kahavundye, pp. 54, 57.
The23.
Wife who went after her Husband, pp. 57, 59.
The24.
Little Girl Murdered by the Hill Damara, pp. 59, 61.
6 The title of Mr. Knudsen’s first Manuscript is, “Südafrica: Das Hottentot-Volk;
Notizzen (Manuscript) H. C. Knudsen.” 4to., p. 12. Its contents are, Bushman
Land, [29]p. 3; the different kinds of Rain, p. 3; Bethany (in Great Namaqualand),
p. 3; the Damara, p. 4; the Grassy Plain, p. 4; the Diseases, pp. 4, 5; Birdsnests,
p. 5; Marriage and Wedding among the Namaqua, p. 5; Extent of Authority among
the Namaqua, p. 5; Similarity with the Jewish manner of Thinking, Counting,
Eating, Drinking, Praying, Mode of Speech, and manner of Reckoning Relationship,
p. 6; Heitsi Eibip or Kabip, p. 7; Origin of the Modes of Life of the Namaqua and
Bushmen, pp. 7, 8; Coming of Age among the Hottentots, p. 8; Names of
Hottentot Tribes and their probable Etymology, pp. 8, 9; Are the Hottentots of
Egyptian or Phœnician Origin? p. 9; Are the Hottentots of Jewish or Moabitic
Origin? pp. 9, 10; Appendix, pp. 11, 12.
Mr. Knudsen’s second Manuscript has the following title, “Stoff zu einer Grammatik
in der Namaquasprache (Manuscript), H. C. Knudsen.” 4to. pp. 29. After a few
general introductory remarks, and a short explanation of the Hottentot Alphabet,
Mr. Knudsen treats of the different Parts of Speech:—I. Nouns, pp. 3, 4; II.
Adjectives, pp. 4, 5; III. Pronouns, pp. 5, 10; IV. Numerals, p. 11; V. Verbs, pp. 12,
24; Interrogative Sentences, pp. 25, 26; Concluding Remarks, pp. 26, 29. ↑

[Contents]
I.
 JACKAL FABLES.
[Contents]

1. THE LION’S DEFEAT.

(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s
Manuscript, pp. 19, 20.)

The wild animals, it is said, were once assembled at the Lion’s.

When the Lion was asleep, the Jackal persuaded the little Fox 1 to
twist a rope of ostrich sinews, in order to play the Lion a trick. They
took ostrich sinews, twisted them, and fastened the rope to the
Lion’s tail, and the other end of the rope they tied to a shrub. When
the Lion awoke, and saw that he was tied up, he became angry, and
called the animals together. When they had assembled, he said
(using this form of conjuration)— [34]

“What child of his mother and father’s love,

Whose mother and father’s love has tied me?”

Then answered the animal to whom the question was first put—

“I, child of my mother and father’s love,

I, mother and father’s love, I have not done it.”

All answered the same; but when he asked the little Fox, the little
Fox said—

“I, child of my mother and father’s love,

I, mother and father’s love, have tied thee!”
Then the Lion tore the rope made of sinews, and ran after the little
Fox. But the Jackal said—

“My boy, thou son of the lean Mrs. Fox, thou wilt never be caught.”

Truly the Lion was thus beaten in running by the little Fox. [35]

[Contents]

2. THE HUNT OF THE LION AND JACKAL.

(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s
Manuscript, pp. 18, 19.)

The Lion and the Jackal, it is said, were one day lying in wait for
elands. The Lion shot (with the bow) and missed, but the Jackal hit
and sang out, “Hah! Hah!” The Lion said, “No, you did not shoot
anything. It was I who hit.” The Jackal answered, “Yea, my father,
thou hast hit.” Then they went home in order to return when the
eland was dead, and cut it up. The Jackal, however, turned back,
unknown to the Lion, hit his nose so that the blood ran on the spoor
of the elands, and followed their track thus, in order to cheat the
Lion. When he had gone some distance, he returned by another way
to the dead eland, and creeping into its carcase, cut out all the fat.

Meanwhile the Lion followed the bloodstained spoor of the Jackal,

thinking that it was elands’ blood, and only when he had gone some
distance did he find out that he had been deceived. He then
returned on the [36]Jackal’s spoor, and reached the dead eland,
where, finding the Jackal in its carcase, he seized him by his tail and
drew him out with a swing.
The Lion upbraided the Jackal with these words: “Why do you cheat
me?” The Jackal answered: “No, my father, I do not cheat you; you
may know it, I think. I prepared this fat for you, father.” The Lion
said: “Then take the fat and bring it to your mother” (the Lioness);
and he gave him the lungs to take to his own wife and children.

When the Jackal arrived, he did not give the fat to the Lion’s wife,
but to his own wife and children; he gave, however, the lungs to the
Lion’s wife, and he pelted the Lion’s little children with the lungs,
saying:

“You children of the big-pawed one!

You big-pawed ones!”

He said to the Lioness, “I go to help my father” (the Lion); but he

went quite away with his wife and children. [37]

[Contents]

3. THE LION’S SHARE.

(From a German original Manuscript in Sir G. Grey’s Library, viz., H. C. Knudsen’s
“Notes on the Hottentots,” pp. 11, 12.)

The Lion and the Jackal went together a-hunting. They shot with
arrows. The Lion shot first, but his arrow fell short of its aim; but the
Jackal hit the game, and joyfully cried out, “It has hit.” The Lion
looked at him with his two large eyes; the Jackal, however, did not
lose his countenance, but said, “No, Uncle, I mean to say that you
have hit.” Then they followed the game, and the Jackal passed the
arrow of the Lion without drawing the latter’s attention to it. When
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