VII.

[Contents]VII.HEITSI EIBIP AND OTHER LEGENDS.[Contents]36. HEITSI EIBIP.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)Heitsi Eibip, orKabip, was a great and celebrated sorcerer among the Namaqua. He could tell secret things, and prophesy what was to happen afterwards.Once he was travelling with a great number of people, and an enemy pursued them. On arriving at some water he said, “My grandfather’s father, open thyself that I may pass through, and close thyself afterwards.” So it took place as he had said, and they went safely through. Then their enemies tried to pass through the opening also, but when they were in the midst of it, it closed again upon them, and they perished.1[108]HeitsiKabipdied several times, and came to life again. When the Hottentots pass one of his graves they throw a stone on it for good luck.2Heitsi Eibipcould take many different forms. Sometimes he appeared handsome, very handsome, or his hair grew long down to his shoulders; at other times it was again short.[109][Contents]37. THE VICTORY OF HEITSI EIBIP.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)At first they were two. One had made a large hole in the ground, and sat by it, and told passers-by to throw a stone at his forehead. The stone, however, rebounded and killed the person who had thrown it, so that he fell into the hole. At lastHeitsi Eibipwas told that in this manner many people died. So he arose and went to the man, who challengedHeitsi Eibipto throw (a stone) at him. The latter, however, declined, for he was too prudent; but he drew the man’s attention to something on one side, and while he turned round to look at it,Heitsi Eibiphit him behind the ear, so that he died and fell into his own hole. After that there was peace, and people lived happily.3[110][Contents]38. ANOTHER VERSION OF THE SAME LEGEND.(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, p. 36.)All men who came near to that hole were, it is said, pushed down into it by theǂGã ǂgorip4(the pusher into the hole), as he knew well where it lay. Whilst he was thus employed, there came theHeitsi Eibip, called alsoHeigeip, and saw how theǂGã ǂgoriptreated the people.Then these two began to hunt each other round the hole, saying—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”With these words they hunted each other round for some time; but at last theHeigeipwas pushed[111]down. Then he said to the hole, “Support me a little,” and it did. Thus, being supported, he came out; and they hunted each other again with the same words:—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”A second time theHeigeipwas pushed down, and he spoke the same words: “Support me a little,” and thus got out again.Once more these two hunted after each other, till at last theǂGã ǂgoripwas pushed down, andhecame not up again. Since that day men breathed freely and had rest from their enemy, because he was vanquished.[112][Contents]39. THE RAISIN-EATER.(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, pp. 34, 35.)It is said that whenHeitsi Eibipwas travelling about with his family, they came to a valley in which the raisin-tree was ripe, and he was there attacked by a severe illness. Then his young (second) wife said, “This brave one is taken ill on account of these raisins; death is here at the place.” The old man (Heitsi Eibip), however, told his sonǃUrisip5(the whitish one), “I shall not live, I feel it; thou must, therefore, cover me when I am dead with soft stones.” And he spoke further, “This is the thing which I order you to do:—‘Of the raisin-trees of this valley ye shall not eat. For if ye eat of them I shall infect you, and ye will surely die in a similar way.’ ”His young wife said, “He is taken ill on account of the raisins of this valley. Let us bury him quickly, and let us go.”[113]So he died there, and was covered flatly with soft stones according as he had commanded. Then they went away from him.When they had moved to another place, and were unpacking there, they heard always from the side whence they came a noise as of people eating raisins and singing. In this manner the eating and singing ran:—“I, father ofǃUrisip,Father of this unclean one,I, who had to eat these raisins, and died,And dying live.”The young wife perceived that the noise came from the side where the old man’s grave was, and said, “ǃUrisip!Go and look!” Then the son went to the old man’s grave, where he saw traces which he recognised to be his father’s footmarks, and returned home. Then the young wife said, “It is he alone; therefore act thus:—“Do so to the man who ate raisins on the windward side,Take care of the wind that thou creepest upon him from the leeward;Then intercept him on his way to the grave,[114]And when thou hast caught him, do not let him go.”He did accordingly, and they came between the grave andHeitsi Eibipwho, when he saw this, jumped down from the raisin-trees, and ran quickly, but was caught at the grave. Then he said:“Let me go! For I am a man who has been dead that I may not infect you!” But the young wife said, “Keep hold of the rogue!” So they brought him home, and from that day he was fresh and hale.[115][Contents]40. ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” pp. 7, 8.)In the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth, from which game proceeded, and killed the young. The blind man, feeling and smelling them, said, “They are not game, but cattle.”The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. “Look here!” said the other, “you must throw the ointment into the fire, and afterwards use it.” He followed this advice, and the flames[116]flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: “Here, take the kirri (a knobstick), and run to the hills, to hunt there for honey.”Hence sprung the race of Bushmen.[117]1Knudsen, who heard this legend from the Hottentot Petrus Friedrik, was afterwards informed thatHeitsi Eibip[108]was not the person meant in this tale. It looks very much like the end of our 27th Fable, of the Woman who outwitted the Elephants.↑2Sir James E. Alexander, in his “Expedition of Discovery into the Interior of Africa,” vol. i. p. 166, speaking of the people at Warm Bath, or Nisbett Bath, says:—“These Namaquas thought that they came from the East. In the country there is occasionally found (besides the common graves covered with a heap of stones) large heaps of stones, on which had been thrown a few bushes; and if the Namaquas are asked what these are, they say thatHeije Eibib, their Great Father, is below the heap; they do not know what he is like, or what he does; they only imagine that he also came from the East, and had plenty of sheep and goats; and when they add a stone or branch to the heap, they mutter, ‘Give us plenty of cattle.’ ”↑3Sir James Alexander, in his “Expedition of Discovery into the Interior of Africa,” vol. ii. p. 250, states:—“On the 3rd of August the waggon went on to Aneip, or Wet Foot, and I went out of the way with Jan Buys, and two or three men, to see a hole, which was supposed to be inhabited byHeije Eibib, and was the wonder of the country.”↑4The ǂ is the palatal click, described in Note to Fable 24, p. 55; and indicates the nasal pronunciation of a syllable.↑5Theǃis the cerebral click described in Note to Fable 27, p. 62.↑

VII.HEITSI EIBIP AND OTHER LEGENDS.

[Contents]36. HEITSI EIBIP.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)Heitsi Eibip, orKabip, was a great and celebrated sorcerer among the Namaqua. He could tell secret things, and prophesy what was to happen afterwards.Once he was travelling with a great number of people, and an enemy pursued them. On arriving at some water he said, “My grandfather’s father, open thyself that I may pass through, and close thyself afterwards.” So it took place as he had said, and they went safely through. Then their enemies tried to pass through the opening also, but when they were in the midst of it, it closed again upon them, and they perished.1[108]HeitsiKabipdied several times, and came to life again. When the Hottentots pass one of his graves they throw a stone on it for good luck.2Heitsi Eibipcould take many different forms. Sometimes he appeared handsome, very handsome, or his hair grew long down to his shoulders; at other times it was again short.[109][Contents]37. THE VICTORY OF HEITSI EIBIP.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)At first they were two. One had made a large hole in the ground, and sat by it, and told passers-by to throw a stone at his forehead. The stone, however, rebounded and killed the person who had thrown it, so that he fell into the hole. At lastHeitsi Eibipwas told that in this manner many people died. So he arose and went to the man, who challengedHeitsi Eibipto throw (a stone) at him. The latter, however, declined, for he was too prudent; but he drew the man’s attention to something on one side, and while he turned round to look at it,Heitsi Eibiphit him behind the ear, so that he died and fell into his own hole. After that there was peace, and people lived happily.3[110][Contents]38. ANOTHER VERSION OF THE SAME LEGEND.(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, p. 36.)All men who came near to that hole were, it is said, pushed down into it by theǂGã ǂgorip4(the pusher into the hole), as he knew well where it lay. Whilst he was thus employed, there came theHeitsi Eibip, called alsoHeigeip, and saw how theǂGã ǂgoriptreated the people.Then these two began to hunt each other round the hole, saying—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”With these words they hunted each other round for some time; but at last theHeigeipwas pushed[111]down. Then he said to the hole, “Support me a little,” and it did. Thus, being supported, he came out; and they hunted each other again with the same words:—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”A second time theHeigeipwas pushed down, and he spoke the same words: “Support me a little,” and thus got out again.Once more these two hunted after each other, till at last theǂGã ǂgoripwas pushed down, andhecame not up again. Since that day men breathed freely and had rest from their enemy, because he was vanquished.[112][Contents]39. THE RAISIN-EATER.(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, pp. 34, 35.)It is said that whenHeitsi Eibipwas travelling about with his family, they came to a valley in which the raisin-tree was ripe, and he was there attacked by a severe illness. Then his young (second) wife said, “This brave one is taken ill on account of these raisins; death is here at the place.” The old man (Heitsi Eibip), however, told his sonǃUrisip5(the whitish one), “I shall not live, I feel it; thou must, therefore, cover me when I am dead with soft stones.” And he spoke further, “This is the thing which I order you to do:—‘Of the raisin-trees of this valley ye shall not eat. For if ye eat of them I shall infect you, and ye will surely die in a similar way.’ ”His young wife said, “He is taken ill on account of the raisins of this valley. Let us bury him quickly, and let us go.”[113]So he died there, and was covered flatly with soft stones according as he had commanded. Then they went away from him.When they had moved to another place, and were unpacking there, they heard always from the side whence they came a noise as of people eating raisins and singing. In this manner the eating and singing ran:—“I, father ofǃUrisip,Father of this unclean one,I, who had to eat these raisins, and died,And dying live.”The young wife perceived that the noise came from the side where the old man’s grave was, and said, “ǃUrisip!Go and look!” Then the son went to the old man’s grave, where he saw traces which he recognised to be his father’s footmarks, and returned home. Then the young wife said, “It is he alone; therefore act thus:—“Do so to the man who ate raisins on the windward side,Take care of the wind that thou creepest upon him from the leeward;Then intercept him on his way to the grave,[114]And when thou hast caught him, do not let him go.”He did accordingly, and they came between the grave andHeitsi Eibipwho, when he saw this, jumped down from the raisin-trees, and ran quickly, but was caught at the grave. Then he said:“Let me go! For I am a man who has been dead that I may not infect you!” But the young wife said, “Keep hold of the rogue!” So they brought him home, and from that day he was fresh and hale.[115][Contents]40. ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” pp. 7, 8.)In the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth, from which game proceeded, and killed the young. The blind man, feeling and smelling them, said, “They are not game, but cattle.”The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. “Look here!” said the other, “you must throw the ointment into the fire, and afterwards use it.” He followed this advice, and the flames[116]flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: “Here, take the kirri (a knobstick), and run to the hills, to hunt there for honey.”Hence sprung the race of Bushmen.[117]

36. HEITSI EIBIP.

(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)Heitsi Eibip, orKabip, was a great and celebrated sorcerer among the Namaqua. He could tell secret things, and prophesy what was to happen afterwards.Once he was travelling with a great number of people, and an enemy pursued them. On arriving at some water he said, “My grandfather’s father, open thyself that I may pass through, and close thyself afterwards.” So it took place as he had said, and they went safely through. Then their enemies tried to pass through the opening also, but when they were in the midst of it, it closed again upon them, and they perished.1[108]HeitsiKabipdied several times, and came to life again. When the Hottentots pass one of his graves they throw a stone on it for good luck.2Heitsi Eibipcould take many different forms. Sometimes he appeared handsome, very handsome, or his hair grew long down to his shoulders; at other times it was again short.[109]

(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)

Heitsi Eibip, orKabip, was a great and celebrated sorcerer among the Namaqua. He could tell secret things, and prophesy what was to happen afterwards.

Once he was travelling with a great number of people, and an enemy pursued them. On arriving at some water he said, “My grandfather’s father, open thyself that I may pass through, and close thyself afterwards.” So it took place as he had said, and they went safely through. Then their enemies tried to pass through the opening also, but when they were in the midst of it, it closed again upon them, and they perished.1[108]

HeitsiKabipdied several times, and came to life again. When the Hottentots pass one of his graves they throw a stone on it for good luck.2

Heitsi Eibipcould take many different forms. Sometimes he appeared handsome, very handsome, or his hair grew long down to his shoulders; at other times it was again short.[109]

[Contents]37. THE VICTORY OF HEITSI EIBIP.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)At first they were two. One had made a large hole in the ground, and sat by it, and told passers-by to throw a stone at his forehead. The stone, however, rebounded and killed the person who had thrown it, so that he fell into the hole. At lastHeitsi Eibipwas told that in this manner many people died. So he arose and went to the man, who challengedHeitsi Eibipto throw (a stone) at him. The latter, however, declined, for he was too prudent; but he drew the man’s attention to something on one side, and while he turned round to look at it,Heitsi Eibiphit him behind the ear, so that he died and fell into his own hole. After that there was peace, and people lived happily.3[110]

37. THE VICTORY OF HEITSI EIBIP.

(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)At first they were two. One had made a large hole in the ground, and sat by it, and told passers-by to throw a stone at his forehead. The stone, however, rebounded and killed the person who had thrown it, so that he fell into the hole. At lastHeitsi Eibipwas told that in this manner many people died. So he arose and went to the man, who challengedHeitsi Eibipto throw (a stone) at him. The latter, however, declined, for he was too prudent; but he drew the man’s attention to something on one side, and while he turned round to look at it,Heitsi Eibiphit him behind the ear, so that he died and fell into his own hole. After that there was peace, and people lived happily.3[110]

(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” p. 7.)

At first they were two. One had made a large hole in the ground, and sat by it, and told passers-by to throw a stone at his forehead. The stone, however, rebounded and killed the person who had thrown it, so that he fell into the hole. At lastHeitsi Eibipwas told that in this manner many people died. So he arose and went to the man, who challengedHeitsi Eibipto throw (a stone) at him. The latter, however, declined, for he was too prudent; but he drew the man’s attention to something on one side, and while he turned round to look at it,Heitsi Eibiphit him behind the ear, so that he died and fell into his own hole. After that there was peace, and people lived happily.3[110]

[Contents]38. ANOTHER VERSION OF THE SAME LEGEND.(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, p. 36.)All men who came near to that hole were, it is said, pushed down into it by theǂGã ǂgorip4(the pusher into the hole), as he knew well where it lay. Whilst he was thus employed, there came theHeitsi Eibip, called alsoHeigeip, and saw how theǂGã ǂgoriptreated the people.Then these two began to hunt each other round the hole, saying—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”With these words they hunted each other round for some time; but at last theHeigeipwas pushed[111]down. Then he said to the hole, “Support me a little,” and it did. Thus, being supported, he came out; and they hunted each other again with the same words:—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”A second time theHeigeipwas pushed down, and he spoke the same words: “Support me a little,” and thus got out again.Once more these two hunted after each other, till at last theǂGã ǂgoripwas pushed down, andhecame not up again. Since that day men breathed freely and had rest from their enemy, because he was vanquished.[112]

38. ANOTHER VERSION OF THE SAME LEGEND.

(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, p. 36.)All men who came near to that hole were, it is said, pushed down into it by theǂGã ǂgorip4(the pusher into the hole), as he knew well where it lay. Whilst he was thus employed, there came theHeitsi Eibip, called alsoHeigeip, and saw how theǂGã ǂgoriptreated the people.Then these two began to hunt each other round the hole, saying—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”With these words they hunted each other round for some time; but at last theHeigeipwas pushed[111]down. Then he said to the hole, “Support me a little,” and it did. Thus, being supported, he came out; and they hunted each other again with the same words:—“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”A second time theHeigeipwas pushed down, and he spoke the same words: “Support me a little,” and thus got out again.Once more these two hunted after each other, till at last theǂGã ǂgoripwas pushed down, andhecame not up again. Since that day men breathed freely and had rest from their enemy, because he was vanquished.[112]

(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, p. 36.)

All men who came near to that hole were, it is said, pushed down into it by theǂGã ǂgorip4(the pusher into the hole), as he knew well where it lay. Whilst he was thus employed, there came theHeitsi Eibip, called alsoHeigeip, and saw how theǂGã ǂgoriptreated the people.

Then these two began to hunt each other round the hole, saying—

“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”

“Push theHeigeipdown!”

“Push theǂGã ǂgoripdown!”

“Push theHeigeipdown!”

“Push theǂGã ǂgoripdown!”

With these words they hunted each other round for some time; but at last theHeigeipwas pushed[111]down. Then he said to the hole, “Support me a little,” and it did. Thus, being supported, he came out; and they hunted each other again with the same words:—

“Push theHeigeipdown!”“Push theǂGã ǂgoripdown!”

“Push theHeigeipdown!”

“Push theǂGã ǂgoripdown!”

A second time theHeigeipwas pushed down, and he spoke the same words: “Support me a little,” and thus got out again.

Once more these two hunted after each other, till at last theǂGã ǂgoripwas pushed down, andhecame not up again. Since that day men breathed freely and had rest from their enemy, because he was vanquished.[112]

[Contents]39. THE RAISIN-EATER.(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, pp. 34, 35.)It is said that whenHeitsi Eibipwas travelling about with his family, they came to a valley in which the raisin-tree was ripe, and he was there attacked by a severe illness. Then his young (second) wife said, “This brave one is taken ill on account of these raisins; death is here at the place.” The old man (Heitsi Eibip), however, told his sonǃUrisip5(the whitish one), “I shall not live, I feel it; thou must, therefore, cover me when I am dead with soft stones.” And he spoke further, “This is the thing which I order you to do:—‘Of the raisin-trees of this valley ye shall not eat. For if ye eat of them I shall infect you, and ye will surely die in a similar way.’ ”His young wife said, “He is taken ill on account of the raisins of this valley. Let us bury him quickly, and let us go.”[113]So he died there, and was covered flatly with soft stones according as he had commanded. Then they went away from him.When they had moved to another place, and were unpacking there, they heard always from the side whence they came a noise as of people eating raisins and singing. In this manner the eating and singing ran:—“I, father ofǃUrisip,Father of this unclean one,I, who had to eat these raisins, and died,And dying live.”The young wife perceived that the noise came from the side where the old man’s grave was, and said, “ǃUrisip!Go and look!” Then the son went to the old man’s grave, where he saw traces which he recognised to be his father’s footmarks, and returned home. Then the young wife said, “It is he alone; therefore act thus:—“Do so to the man who ate raisins on the windward side,Take care of the wind that thou creepest upon him from the leeward;Then intercept him on his way to the grave,[114]And when thou hast caught him, do not let him go.”He did accordingly, and they came between the grave andHeitsi Eibipwho, when he saw this, jumped down from the raisin-trees, and ran quickly, but was caught at the grave. Then he said:“Let me go! For I am a man who has been dead that I may not infect you!” But the young wife said, “Keep hold of the rogue!” So they brought him home, and from that day he was fresh and hale.[115]

39. THE RAISIN-EATER.

(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, pp. 34, 35.)It is said that whenHeitsi Eibipwas travelling about with his family, they came to a valley in which the raisin-tree was ripe, and he was there attacked by a severe illness. Then his young (second) wife said, “This brave one is taken ill on account of these raisins; death is here at the place.” The old man (Heitsi Eibip), however, told his sonǃUrisip5(the whitish one), “I shall not live, I feel it; thou must, therefore, cover me when I am dead with soft stones.” And he spoke further, “This is the thing which I order you to do:—‘Of the raisin-trees of this valley ye shall not eat. For if ye eat of them I shall infect you, and ye will surely die in a similar way.’ ”His young wife said, “He is taken ill on account of the raisins of this valley. Let us bury him quickly, and let us go.”[113]So he died there, and was covered flatly with soft stones according as he had commanded. Then they went away from him.When they had moved to another place, and were unpacking there, they heard always from the side whence they came a noise as of people eating raisins and singing. In this manner the eating and singing ran:—“I, father ofǃUrisip,Father of this unclean one,I, who had to eat these raisins, and died,And dying live.”The young wife perceived that the noise came from the side where the old man’s grave was, and said, “ǃUrisip!Go and look!” Then the son went to the old man’s grave, where he saw traces which he recognised to be his father’s footmarks, and returned home. Then the young wife said, “It is he alone; therefore act thus:—“Do so to the man who ate raisins on the windward side,Take care of the wind that thou creepest upon him from the leeward;Then intercept him on his way to the grave,[114]And when thou hast caught him, do not let him go.”He did accordingly, and they came between the grave andHeitsi Eibipwho, when he saw this, jumped down from the raisin-trees, and ran quickly, but was caught at the grave. Then he said:“Let me go! For I am a man who has been dead that I may not infect you!” But the young wife said, “Keep hold of the rogue!” So they brought him home, and from that day he was fresh and hale.[115]

(The original, in the Hottentot language, is in Sir G. Grey’s Library, G. Krönlein’s Manuscript, pp. 34, 35.)

It is said that whenHeitsi Eibipwas travelling about with his family, they came to a valley in which the raisin-tree was ripe, and he was there attacked by a severe illness. Then his young (second) wife said, “This brave one is taken ill on account of these raisins; death is here at the place.” The old man (Heitsi Eibip), however, told his sonǃUrisip5(the whitish one), “I shall not live, I feel it; thou must, therefore, cover me when I am dead with soft stones.” And he spoke further, “This is the thing which I order you to do:—‘Of the raisin-trees of this valley ye shall not eat. For if ye eat of them I shall infect you, and ye will surely die in a similar way.’ ”

His young wife said, “He is taken ill on account of the raisins of this valley. Let us bury him quickly, and let us go.”[113]

So he died there, and was covered flatly with soft stones according as he had commanded. Then they went away from him.

When they had moved to another place, and were unpacking there, they heard always from the side whence they came a noise as of people eating raisins and singing. In this manner the eating and singing ran:—

“I, father ofǃUrisip,Father of this unclean one,I, who had to eat these raisins, and died,And dying live.”

“I, father ofǃUrisip,

Father of this unclean one,

I, who had to eat these raisins, and died,

And dying live.”

The young wife perceived that the noise came from the side where the old man’s grave was, and said, “ǃUrisip!Go and look!” Then the son went to the old man’s grave, where he saw traces which he recognised to be his father’s footmarks, and returned home. Then the young wife said, “It is he alone; therefore act thus:—

“Do so to the man who ate raisins on the windward side,Take care of the wind that thou creepest upon him from the leeward;Then intercept him on his way to the grave,[114]And when thou hast caught him, do not let him go.”

“Do so to the man who ate raisins on the windward side,

Take care of the wind that thou creepest upon him from the leeward;

Then intercept him on his way to the grave,[114]

And when thou hast caught him, do not let him go.”

He did accordingly, and they came between the grave andHeitsi Eibipwho, when he saw this, jumped down from the raisin-trees, and ran quickly, but was caught at the grave. Then he said:

“Let me go! For I am a man who has been dead that I may not infect you!” But the young wife said, “Keep hold of the rogue!” So they brought him home, and from that day he was fresh and hale.[115]

[Contents]40. ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN.(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” pp. 7, 8.)In the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth, from which game proceeded, and killed the young. The blind man, feeling and smelling them, said, “They are not game, but cattle.”The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. “Look here!” said the other, “you must throw the ointment into the fire, and afterwards use it.” He followed this advice, and the flames[116]flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: “Here, take the kirri (a knobstick), and run to the hills, to hunt there for honey.”Hence sprung the race of Bushmen.[117]

40. ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN.

(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” pp. 7, 8.)In the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth, from which game proceeded, and killed the young. The blind man, feeling and smelling them, said, “They are not game, but cattle.”The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. “Look here!” said the other, “you must throw the ointment into the fire, and afterwards use it.” He followed this advice, and the flames[116]flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: “Here, take the kirri (a knobstick), and run to the hills, to hunt there for honey.”Hence sprung the race of Bushmen.[117]

(From a German original Manuscript in Sir G. Grey’s Library, H. C. Knudsen’s “Notes on the Hottentots,” pp. 7, 8.)

In the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth, from which game proceeded, and killed the young. The blind man, feeling and smelling them, said, “They are not game, but cattle.”

The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.

When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. “Look here!” said the other, “you must throw the ointment into the fire, and afterwards use it.” He followed this advice, and the flames[116]flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: “Here, take the kirri (a knobstick), and run to the hills, to hunt there for honey.”

Hence sprung the race of Bushmen.[117]

1Knudsen, who heard this legend from the Hottentot Petrus Friedrik, was afterwards informed thatHeitsi Eibip[108]was not the person meant in this tale. It looks very much like the end of our 27th Fable, of the Woman who outwitted the Elephants.↑2Sir James E. Alexander, in his “Expedition of Discovery into the Interior of Africa,” vol. i. p. 166, speaking of the people at Warm Bath, or Nisbett Bath, says:—“These Namaquas thought that they came from the East. In the country there is occasionally found (besides the common graves covered with a heap of stones) large heaps of stones, on which had been thrown a few bushes; and if the Namaquas are asked what these are, they say thatHeije Eibib, their Great Father, is below the heap; they do not know what he is like, or what he does; they only imagine that he also came from the East, and had plenty of sheep and goats; and when they add a stone or branch to the heap, they mutter, ‘Give us plenty of cattle.’ ”↑3Sir James Alexander, in his “Expedition of Discovery into the Interior of Africa,” vol. ii. p. 250, states:—“On the 3rd of August the waggon went on to Aneip, or Wet Foot, and I went out of the way with Jan Buys, and two or three men, to see a hole, which was supposed to be inhabited byHeije Eibib, and was the wonder of the country.”↑4The ǂ is the palatal click, described in Note to Fable 24, p. 55; and indicates the nasal pronunciation of a syllable.↑5Theǃis the cerebral click described in Note to Fable 27, p. 62.↑

2Sir James E. Alexander, in his “Expedition of Discovery into the Interior of Africa,” vol. i. p. 166, speaking of the people at Warm Bath, or Nisbett Bath, says:—“These Namaquas thought that they came from the East. In the country there is occasionally found (besides the common graves covered with a heap of stones) large heaps of stones, on which had been thrown a few bushes; and if the Namaquas are asked what these are, they say thatHeije Eibib, their Great Father, is below the heap; they do not know what he is like, or what he does; they only imagine that he also came from the East, and had plenty of sheep and goats; and when they add a stone or branch to the heap, they mutter, ‘Give us plenty of cattle.’ ”↑

3Sir James Alexander, in his “Expedition of Discovery into the Interior of Africa,” vol. ii. p. 250, states:—“On the 3rd of August the waggon went on to Aneip, or Wet Foot, and I went out of the way with Jan Buys, and two or three men, to see a hole, which was supposed to be inhabited byHeije Eibib, and was the wonder of the country.”↑

4The ǂ is the palatal click, described in Note to Fable 24, p. 55; and indicates the nasal pronunciation of a syllable.↑

5Theǃis the cerebral click described in Note to Fable 27, p. 62.↑

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