ISAHLUKO SESIHLANU
Isaiah Shembe, the founder of the church of Nazareth was born into a Zulu polygamous family.
(Vilakazi, 1986:23).
Wabusiswa ngamadodana amabili iNkosi uGalile Johannes Shembe obizwa ngokuthi iLanga leZulu kanye neNkosi iNyanga yeZulu.
Ucwaningo lenze iqoqa leminyaka yokuphila nokuphatha kwaMakhosi.
Luthole ukuthi iNkosi uMqaliwendlela yaphila iminyaka engamashumi ayisikhombisa (70) yaphatha engamashumi amabili nanhlanu (25). INkosi iLanga leZulu yaphila iminyaka engamashumi ayisikhombisa nambili (72), wabusa iminyaka engamashumi amane nanye (41). INkosi iNyanga ye Zulu yaphila iminyaka engamashumi ayisishagalombili nesishagalolunye (89), waphatha eyishumi nesishagalombili (18).
Ucwaningo lubuye lweyama kwinsizakuhlaziya ephathelene namalungelo abesifazane (Feminism theory) abantu besifazane kuleli bandla basaphila ngaphansi kwenkulu ingcindezi.
The women still play the traditional role; they cover their heads and sit at a separate place from men altogether. Also, a woman may not preach or start a hymn in the church when there are men present. In sitting arrangement the young girl and married women all sit separately, although the men, both married and unmarried are mixed.
(Vilakazi, 1986:98).
Abantu besifazane kumele banikezwe indawo yabo ebafanele emabandleni.
Sesiphila phansi kwesimo lapho beonke abantu sebaba namalungelo. Kuleli bandla sithola ngokocwaningo becindezelwa.
Women do not share in power and control of the church.
(Mpanza, 1986:166).
Eqinisweni elimsulwa abantu besifazane kukhona nabo abakwenzayo okuhle okuletha ukuthuthuka kwebandla.
However, women do have a role to play in the life of the Shembe church as educators and in child guidance.
(Vilakazi, 1986:166).
Kuyahlaluka ngokocwaningo ukuthi leli bandla liyakugcina ukuhlangana ngezikhathi ezithile zonyaka.
URobert, (1967:101) mayelana nokuhlangana uthi:
The Nazaretis celebrate four big festivals a year.
On the 25th of January, in April, in July and the 25th of September. In April and July there is no fixed dates for commencement of the festivals, but the convenience for those who wish to attend is taken into consideration.
Ukuhlangana kuqala emabandleni abakhonza kuwo bese kuqhubekela emigidini. Amadoda aseshadelwe nezinsizwa ezingakathathi zihlangana zingamashumi amabili nantathu (23) enyangeni. Ekuhlanganeni kwabo bebulili bunye basuke beyofundisana kahle ngokuphatha imizi. Kukhona izifundo ongeke uzedlulise kahle uma ubulili buxubile. Izinsizwa lezi ezingakathathi nazo zithola ithuba lokuthola izimfundiso zokuthi bayobaphatha kanjani abafazi nezingane zabo. Omama bahlangana zilishumi nane enyangeni (14). Omama nabo baqhuthana kahle amakhizane bebodwa.
Bayafundisana ngokuthi kumele amakhaya abayeni kanye nezingane bakuphatha kanjani? Ukusina bakufundisana khona lapho behlangana khona.
Ucwaningo luthole ukuthi into leli bandla elizigqaja ngayo okwedlulele imvunulo yalo. Leli bandla uma selivunule laphelela amehlo ezinye izizwe ayathatheka ubuhle obusuke busesigcawini.
UMsimang, (1975:72) uthi:
Kuyathokozisa nokho ezigodini ezimbadlwana ukubona abantu bembethe izinto zakubo zoMdabu zibanika isigqi, isithunzi, ubuhle, igugu kanye neqholo.
Imvunulo yeNhlalisuthi iyona esika ukhasi kunazo zonke. Into edala lokhu ukuthi yona yenziwe ngezilwane zikaSomnininini. INhlalisuthi uma isivunule ihamba ishayele phezulu ubone nawe obukelayo ukuthi ihamba ngeqholo nesigqi soMdabu.
Eqhulwini lemvunulo iNhlalisuthi ivule ngomqhele. Lo mqhele wenziwe ngesikhumba sengwe, indlozi noma insimba.
UMsimang, (1975:192) uthi:
Phela insimba kwakungeyabamnumzane hhayi abantukazana.
Kuyahlaluka ngokocwaningo ukuthi insimba ibaluleke kakhulu ngenxa yesikhumba sayo esihle ngendlela emangalisayo.
UMsibi, (2000:92) uthi:
Isikhumba sensimba kuqoshwa ngaso imvunulo yekhethelo, izinjobo nezinene nezindidla noma izitobo. Imvunulo yensimba ingeyekhethelo kangangoba izinene zakhona zimbathwa yinsizwa esinelwayo ngodwendwe, kanti futhi nentombi echanguzayo ivunula ngaso lesi sikhumba.
Ucwaningo luthole ukuthi uDube, (2010) yena ubeke wathi ngensimba:
Ngaphandle kwemvunulo thina siyazi ukuthi namafutha ayo abalulekile ekutheni abe yisihlanganiso senduku ukuze umuzi wendoda ungavilaphi kodwa ukhuthale kakhulu.
Kuyahlaluka ngokocwaningo ukuthi idlokolo lifakwa iNhlalisuthi esimnkantshubomvu naleyo esezikhundleni eziphezulu ngoba liwuphawu lokuhlonipheka ngokobudala nobungqalabutho. Imbatha emvunulweni ngokwentengo limba eqolo. Into edala ukuthi limbe eqolo ukuthi isikhumba sokulenza asitholakali kalula. Lona lenziwa ngesikhumba sengwe, indlozi noma ingulule. Ishoba alisali nalo basina ngelimhlophe. Into edala ukuthi iNhlalisuthi iphathe ishoba elimhlophe ukuthi ishloba elimnyama liphathwa yizangoma.
UMsimang, (1975:195) ubeka kanje ngeshoba:
Noma isiphi isangoma, esesilisa nesesifazane kufuneka seluke imiyeko. Okwesibili kufuneka siphathe ishoba lenkonkoni.
Ubumhlophe beshoba leNhlalisuthi kusho uxolo nobumsulwa ezinhliziyweni zabo. Ucwaningo lucacisa lubuye lukhanyise ukuthi imvunulo yeNhlalisuthi isuke ingaphelele lingafakiwe ibheshu. Ibheshu elenziwe ngesikhumba senkonyane noma amadlaka ucwaningo luvundulule ukuthi ilona elidla umhlanganiso. Into uma idla umhlanganiso isuke iziqwaqwade zonke emakhanda ngobuhle. Akukho okwedlula imvunulo yesikhumba ensizweni yoMdabu.
Lokhu kufakazelwa uBiyela, (2000:35) uma ethi:
Akukho phela okwedlula ukubhinca ibheshu ensizweni evunule ngokwesintu.
UMsimang, (1975:172) ugcizelela kulokhu okushiwo okaMvundlane uma ethi:
Okunye esikufundisiwe yizembatho, yizikhumba zalabo abembethe. Ngokunjalo izembatho ziyasitshela ukuthi lona yinyanga, lona isangoma, lona ithwasa njalonjalo.
UNyembezi noNxumalo, (1966:4) ibheshu balibeka bathi:
Lenziwa ngesikhumba, okoqobo lwalo ngelokubhinca phaqa, kodwa-ke lisikwa ngokusikwa futhi nemibala ibekelwa ngokubekelwa, lokho okwenza libe yimvunulo yokuhloba nxashana kuyiwa emicimbini ngemicimbi.
Alihambi lodwa-ke libekelwa ngesinene ngaphambili. Isinene samakhosi oselwa siphothelwa ngesikhumba sengwe.
UNyembezi, (1992:327) usichaza ngale ndlela isinene:
Imvunulo yesikhumba ebhincwa ngabesilisa ifihle ingaphambili ngezansi nokhalo.
Isinene yisona esisibekela umuzi wendoda nokuthi lapho uhlanya seluvuka umbhejazane phambi kwezintombi ezizishayela ngezigege zazo, isinene simboze wonke amahlazo angaze avele emehlweni ezihlwele. Selekelelwa isiphenama ngaphezu kwaso.
Ucwaningo luthole ukuthi isiphenama asibizi mali engaka ngoba kuvele kuthathwe izinsalela zesikhumba ezisale kade kushukwa ibheshu. Uma sekubalwe ibheshu, isinene, isiphenama kusuke kungaphelele uma kungakabalwa izinjobo.
UHlongwane, (1996:101) uthi ngezinjobo:
Imvunulo yabesilisa eyenziwe ngesikhumba ngokuvama kuba esensimba. Zibhincwa okhalweni eduze nebheshu kanti zingaba sesikhundleni sesinene.
Kuyahlaluka ngokocwaningo ukuthi imizi yamadoda ifakwa umncedo.
UMsimang, (1975:200) uthi:
Yilowo nalowo umncedo wakhiwe ulinganiswe nesithupha somniniwo. Owesilisa uwufaka emtsheni ukuze kuthi noma sekuchephuka isinene kungaveli ihlazo. Usuke elinuku umuntu wesiZulu owembatha isinene engayifakile inkamanga.
Ekuguduzeni luvumbuka lushona ucwaningo luthole ukuthi izinhlobo zamahawu ziyisikhombisa. Kukhona isihlangu/inkumba, umbhumbuluzo, igqoka, ugabelomunye, umdlelo, isaphula kanye nengcwayi. Ucwaningo luthole ukuthi iNhlalisuthi isina ngegqoka.
UMsimang, (1975:198) echaza ngemibala yehawu uthi:
Kungaba ubulima ukufaka amagabelo amnyama ehawini elimnyama. Ukuze libe lihle ihawu lakho, hlobisa elimnyama ngamagabelo amhlophe kuthi elimhlophe ngamagabelo amnyama noma abomvu. Amagabelo izibeba ezibhonqe ihawu.
Ukubekela kwamahawu kusukela emibaleni yezinkomo. Miningi imibala yezinkomo singeyiqede, ukubalula imibala eyimbijane nje.
UPoland, (1965:35) ubeka uhla lwemibala yezinkomo kanje:
Amaqanda kacilo (eggs of the lurk), umzumbe (sugar beans), inyonikayiphumuli (the bird that never rest), inkanku (Jacobin), imfezi (spitting cobra), izikhala zemithi (spaces between branches), bafazi bewela (the woman that cross the river), njalonjalo.
Ucwaningo luveza ukuthi indlela abaphatha ngawo amahawu esigcawini yinye abaphathwa ngokuphambana.
UVilakazi, (1962:198) uthi:
All groups carry shields of various colours in their left hand and white cow tail whisk in their right hand.
Emvunulweni yezinzalabantu kuyahlaluka ngokocwaningo ukuthi ubuhlalu ibona obudla ikhasi.
UBiyela, (2002:137) ebeka ngobuhlalu uthi:
Noma kungavunulwa ngemvunulo yesikhumba zezilwane ezihlukeneyo kuvunulwe ngezimpaphe zezinyoni ezidumileyo nezinhle njengendwa negwalagwala, kuvunulwe ngamazinyo endlovu, isuke inqaphelele imvunulo uma bungekho ubuhlalu.
Ubuhlalu nabo bunendawo yabo ebalulekile.
UKhumalo, (1997:292) ubethela isipikili ngobuhlalu uthi:
Ubuhlalu yimbunulo yoMdabu enhle nengaconsi phansi.
Ngokocwaningo kuyahlaluka ukuthi ubuhlalu buhamba phambili komama nasezintombini.
UMaphumulo, (1995:44) esika elijikayo naye ngobuhlalu uthi:
Different colours and types of beads have symbolic function in traditional courtship. The mixture of certain colours of beads conveys the message to another person.
Ucwaningo luthole ukuthi ayikho into eligugu neyaziswayo kumuntu ongumZulu njengemvunulo yesintu. Ichaza ubuzwe bakhe mba. Ibeka obala imvelaphi yakhe isuse usikisiki ngisho noma ngabe umuntu ukuliphi izinga lempilo.
UBiyela, (2000:221) uthi:
Usikisiki luvuswa wukwazisisa nokwazisa izisekelo nezikhonkwane zakwabo, ikwabo eliyisikongqangi lesizwe sonkana.
Kuyahlaluka ngokocwaningo ukuthi imvunulo yesintu kumZulu igovuza leyo nsila yobuZulu umuntu azalwa nayo wayincela ebeleni likanina eligeleza umjuluko wobuntu boMdabu. Leyo nsila igovuza qede isuse ugqozi nofundululu kumuntu ongumZulu. Ebandleni lamaNazaretha lo mjuluko ulokhu ugelezile ngoba bayazigqaja ngokulandela amasiko abo.
Eqhulwini emvunulweni yezinzalabantu bafaka inhloko. Umama ongaqhoyisiwe wagcagca waphelela akayifaki inhloko. Ubonakala ngombala umama ongagcagcanga waqhoyiswa wathelwa ngenyongo. Uhlaluka kuyo imvunulo le ngoba ngisho angalobiza kanjani afune ukufaka inhloko asobe ayifaka engaqhoyisiwe.
UKhumalo, (1997:441) ngokuqhoyiswa uthi:
Umntwana uyaqholwa ngamakha amahle, amasha namsulwa asekhaya. Uthelwa ngenyongo yalapha ekhaya ngoba eqholelwa ukuba aphethuke iphunga lalapha ekhaya manje. Uyakhishwa kwelakubo ngokosiko loMdabu, ungeniswa ephungeni elaziwa izinyanya zekhaya nokufanele zimuzwe ngalo ukuze zimnyale njengayo yonke imizukulu, yazo. Lesi senzo siwukubusisa ngephunga elimnandi uyaqholwa.
Ubuhle benhloko buphelela ngokuthi ifakwe umnqwazi, umnqwazi uphicelwa ngobuhlalu obunhlobonhlobo. Phezu kwenhloko kufakwe isiqhova. Isiqhova sakhiwe ngomsila wensimba.
Entanyeni bafaka isihheshe, isihheshe senziwa ngobuhlalu obumhlophe bodwa.
UKhumalo, (1997:154) uthi:
Umbala omhlophe uyazisho nje ukuthi ngumbala wentokozo, wokuthula nothando.
Ngemuva ekhanda bafaka ikhulu. Lona liphicelwa ubuhlalu obumhlophe nobubomvu. Emvunulweni yezinzalabantu oJamengweni kukhona izindwangu ezimbili, enye imnyama enye ibomvu. Emnyama ifakwa emahlombe, inguphawu lokuthi kumele bahloniphe. Emandulo umuntu wesifazane oganile wayehlale ehloniphile emahlombe futhi ethwele ekhanda.
UMsimang, (1975:185) uthi:
Inkosikazi emahlombe ihlala ihloniphile ngolwembu noma injweza.
Kuyahlaluka ngokocwaningo ukuthi noma beya esontweni omama kumele bafake inhloko nesidwaba.
UMsimang, (1975:184) ugcizelela ngesiko lokuhlonipha komama:
Umakoti usho ngenhloko yakhe nesicwayo phezu kwamabele ahloniphe ngaso oyisezala, akahlukani nesidwaba.
Ngesiko lokuhlonipha komama uKhumalo, (1997:153) uthi:
Ukubeka kwabo emahlombe…. Kuwukuhlonipha okungaphezulu kokuhlonipha abayeni babo kanye nomndeni.
Isidwaba singenye yemvunulo yezinzalabantu.
UMsimang, (1975:180) uthi:
Isidwaba isembatho esiyisikhumba senkomo noma sembuzi esibhincwa ngowesifazane oganileyo noma ingodusi.
Sekunenkulu indida manje kwelikaMaphunga noMageba isidwaba sesifakwa noma ubani nje uma enza umcimbi wakhe. Uthole esesithe dlu isidwaba.
Isidwaba sibhincwa owesifazane oganileyo noma oseyingodusi. Isidwaba sithungelwa isicwayi phakathi nendawo naphambili. Isicwayi siwuphawu lokuthi useshadile simele indandatho ngokwesimanje.
Ngokosiko lesintu intombi egcagcayo beyisiphiwa uyise isidwaba ngosuku lomgcagco njengesipho.
Isisu siboshwa ngesibhamba. Lesi sibhamba abanye bathi isifociya abanye bathi ixhamo ngoba ilona elivikela inkwabazana komama.
Yingakho nje umuvi wona unokhalo olushile kwathiwa kuwo ‘uyadela umuvi owazibopha ngexhama wabonakala,’ okuchaza ukuthi uyadela umuntu owenza izinto zaphumelela noma zabonakala.
UBiyela, (2000:140) echaza ixhama uthi:
Ibhande elenziwe ngotshani lase lihlotshiswa kahle ngobuhlalu.
Esigcawini isandla sobunxele sisuke siphethe ihawu, esokudla siphethe isambulela esimnyama. Esingomunye umbala asiphathwa zisuke zimnyama zonke. Lokhu kukodwa nje kukhombisa ubuchule obuseqophelweni eliphezulu emvunulweni yabo. Umbala omnyama ukhombisa ukuzotha.
Isizotha kuleli bandla yinto ehamba phambili. Ihawu lomama lilula, asikho isidingo sokufaka umgobo, kwazise phela ligabelomunye.
Kuhlalukile ngokocwaningo ukuthi imvunulo yezimbali zakuleli bandla isebenzise kakhulu ubuhlalu. Izimbali phela izintombi. Izintombi zisuke zihlobise isigcawu kwazise phela ziyinsimu ehluthulelwe. Imvunulo yezintombi ivuselela isiko ngempela ngoba ubuhle bazo sezivunule bomisa ulwanga.
Into eyenza lobu buhle bomise ulwanga ukuthi imizimba yazo ipholisheke sengathi kade zihlanzwa inhlwathi. Imizimba yazo ilondiwe. Phezu kwamabele bafaka isibeba, isibeba asiwambozi amabele kepha sihlala ocabangweni.
UVilakazi, (1962:198) uthi:
They do not cover their breast because the concealing of women’s breast is interpreted in Zulu culture, as hiding the loss of virtue which is judged by the firmness of the breast.
Imibhamba ibekwa phezu kwesisu eminye imibhamba ibekwe phezu kwezinqe. Imvunulo yezintombi zikaTubhani ibuye ibenakho ukuyoboleka emvunulweni yaseNtshonalanga, iziketi ezibomvu abazifakayo zinamapiliti yonke indawo. Inebo ihlala phezu kwezincu. Izintombi esezikhulile impela uJehova ongaziphanga umendo zona zisina ngesidwaba. Phela izipho zonke zivela kuJehova. Eqinisweni akusona isidwaba mbo…mba isingasidwaba.
Senziwe ngendwangu emnyama esihingelwe ngensonto emnyama.
Ucwaningo luthole ukuthi intombi uma seyawela ehlazweni yathola umntwana ingashadile ayilokothi ingene esigcawini isine. Lokhu kuhle futhi kuyabongeka ngoba kugqugquzela ukuziphatha kahle. Emandulo kwakuba yihlazo lamahlazo ukuthola ingane ungashadile.
Phezu kwesidwaba zifaka imigingqo. Imigingqo iba yizincu ezinde ezihigelwe ngobuhlalu obumhlophe. Ubuhlalu obumhlophe abusileli noma ngabe kwenziwe yiphi imvunulo. Kufanele phela kungasali kumele ubumsulwa ukuhlanzeka nobuhle bento.
UBiyela, (2002:142) ngobuhlalu obumhlophe uthi:
Umbala omhlophe umele uthando, ubungcwele bento. Uma intombi ithumela iqabane noma ucu olumhlophe ensizweni elixila isuke seyithi uthando lwayo lumhlophe qwa.
Ucwaningo luthole ukuthi kunezinyanga ezihlonzwe onyakeni njengezinyanga zokuqhuba imigidi. Ziyisithupha onyakeni izinyanga okuqhutshwa ngazo imigidi; uMasingana, uNhlaba, uNtulikazi, uMandulo, uMfumfu kanye noZibandlela. Ngenyanga kaMasingana umkhosi wamaNazaretha usuke uhlangene noma ubuthene entabeni iNhlangakazi.
UVilakazi, (1986:102) uthi:
On the 25th of January, Shembe and thousand of his followers go to iNhlangakazi Mountain near Ndwedwe to pray for rain. This was the first festival instituted by prophet since 1916.
Ngenyanga kaNhlaba umkhosi kaJehova amabombo asuke esebheke eGibizisila emzini weNkosi yamaNazaretha eMpambeni. NgoNtulikazi usuke umkhosi usubheke eBuhleni eMzinyathi eNanda ngasemaphethelweni eTheku.
UVilakazi, (1986:102) uthi:
The grand festival is held at Ekuphakameni in July. Between four and six thousand people attend. It last for 3 weeks. During the first week a ceremony known as the ‘Feast of the Dead’ is held. They visit cemeteries to place flowers on the graves.
NgoMandulo amabombo asuke esebheke eBuhleni eNanda.
UVilakazi, (1986:106) uthi:
th
gather to hear Shembe’s preaching, feast and to dance. This celebration is held in honour of uNomkhubulwane.
Ngenyanga kaMfumfu umkhosi kaJehova usuke uhlangene eJudiya eGingindlovu kweseNkosi uNzuza. Enyangeni yokugcina onyakeni uZibandlela umkhosi wamaNazaretha usuke usulibhekise ePort Durnford, Esikhaleni kweseNkosi uNkwali.
Ukuhlangana kwamaNazaretha kusuke kungukuzolalela izintshumayelo kanye nokusina. Umgidi iwona obahlanganise babe yimbumba.
UVilakazi, (1986:102) ngomgidi uthi:
Dance acts as an important means of maintaining social solidarity.
Empeleni imigidi le kungenye indlela yokudumisa nokubabaza uNkulunkulu.
Efakazela lokhu uVilakazi, (1986:86) uthi:
The most characteristic feature of Nazarite Church is the dance. It is not just a social dance, it has a religious purpose and people engage in it to praise God.
Ukudumisa kwabo ujehova ngokusina kuhamba phezu kwesisekelo seBhayibheli.
Haleluya!
Dumisani uNkulunkulu endlini yakhe eNgcwele, Nimdumise emkhathini wakhe wamandla, Nimdumise ngenxa yobukhosi bakhe obukhulu.
Mdumiseni ngesigubhu nokusina,
Nimdumise ngezingubhu ezinezintambo eziyishumi nemitshingo.
Amahubo, (150:1-4).
Ucwaningo luthole ukuthi ukuze umuntu abe mdibi munye nabasinayo kumele agcine imithetho ethile. Inhle into ehamba phezu kwesisekelo somthetho.
Indawo engenamthetho ayinasibusiso sikaMvelingqangi. Ikhaya nje
elingenamthetho liba kwampunz’ edlemini. Kanjalo nebandla elingenamthetho liba kwamachanca. Imithetho yaleli bandla ihlukene ngokwezinhla. Kunemithetho yeNhlalisuthi, imithetho yoJamengweni, imithetho yezinsizwa nezintombi. INhlalisuthi kweminye yemithetho kumele ilandele umthetho wokusoka, wokungahambi amacece nemigagela. Kumele ihambe umhlangano wamashumi amabili nantathu (23).
UVilakazi, (1986:99) uthi ngokusoka:
It is a sign of the Covenant that God makes with his people and so a Covenant idea is strong in the Church they also took circumcision.
Leli bandla lihamba ngokomyalelo weBhayibheli nalo liyakugcizelela ukusoka.
Yilesi isivumelwano sami phakathi kwami nawe nenzalo yakho emva kwakho eniyakusigcina ukuthi bayakusokwa bonke abesilisa bakini.
Niyakusoka inyama yejwabu lenu, kube luphawu lwesivumelwano phakathi kwami nani.
Owesilisa ongasokiwe, engasokwanga enyameni yejwabu lakhe, lowo muntu uyakunqunywa kubantu bakubo, ngokuba waphulile isivumelwano sami.
(Genesis, 17:10-13).
Esikweni nasemthethweni wabo wokusoka kwemukelekile impela ngoba kuyimanje nje kunomkhankaso omkhulu osukunyelwe izinhlelo eziningi ukuthi abafana kumele basokwe. Ukusoka kuthathwa njengenye yezindlela zokunqanda lolu bhubhane olungumashayabhuqe oseluqothe imbokodo nesisekelo.
UNyembezi, (1966:109) uthi:
Kwakulisiko kwaZulu ukuba abafana basoke.
bahambe baye entabeni basokwe. Babehlala khona kuze kuphole.
Kweminye yemithetho elandelwayo negcinwayo owokungagundi.
UVilakazi, (1962:77) uthi:
Shemberites must not cut their hair.
Kuyahlaluka ngokocwaningo ukuthi lo mthetho ungomunye wemithetho eyayigcinwa abantwana bakwa-Israeli.
UNumeri, (6:5) uthi:
Zonke izinsuku zesethembiso sakho sobuNaziri kungasondeli-mpuco ekhanda lakho; uyakuba- ngcwele zize ziphelele izinsuku azahlukanisele ngazo kuJehova, avume isihluthu sezinwele zekhanda lakhe sibeside.
Kweminye yemithetho kuleli bandla owokungazigqoki izicathulo uma beya endlini yenkonzo nasemigidini.
UVilakazi, (1962:99) uthi:
People do not go to Church with shoes on. This symbolises the holiness of the place. The practice comes evidently from Moses experience when he went to the burning bush and God told him to take off his shoes for he was standing on the holy ground.
Indawo yokukhonzela bayithatha njengendawo eNgcwele kaJehova okungamele bafake izicathulo kuyo. Balandela umyalelo kaJehova eyala uMose ukuba akhumule izimbadada ngoba indawo ayesoyonyathela kuyo iNgcwele.
… ungasondeli lapha; khumula izicathulo zakho, ngokuba indawo omi kuyo ingumhlabathi oNgcwele.
(Exodusi:3-5).
Kuyahlaluka ngokocwaningo ukuthi iminikelo bayigcina ngokwendlela efaneleyo. Bayanikela iminikelo ibhalwe encwajaneni ebizwa ngokuthi ubhukwana. Kuyavela ngokocwaningo ukuthi leli bandla alikangeni lona kulo mkhuba osubhubhise amasonto amaningi wemali. Amasonto amaningi asephenduke inkundla yokuthela imali. Abampofu emabandleni abasanakwa kepha amabandla asephenduke indawo yokucebisa abefundisi abathile. Lesi sihlava kumele sisishunwe nezimpande zaso siyolahlwa kwahlongasiphi.
Ucwaningo luthole ukuthi imigidi ayiqale uma iNkosi yamaNazaretha ingamemezelanga ukuthi awuqale. Imigidi isinela esigcawini naso sisuke sikhonjwe yiyo iNkosi ukuthi kuzoba isiphi. Abasinayo basuke sebevunule beconsa, basuke bebhaliwe emabunzini ukuthi benza into abayithandayo nabayijabulelayo.
Imisindo esinelwayo esigcawini yehlukahlukene yonke le misindo kusuke kuyindlela yokudumisa ukutusa nokuphakamisa uSomafu. Amaphimbo, izimbomu, iziqomu, izimpempe, izigubhu kanye namacilongo yikho okusuke sekuduma isigcawu ngakho. Le misindo banika uSonininini udumo ngayo.
Mabadumise igama lakhe ngokusina, bamhubele ngesikhumbu nehambu. Abalungilwyo mabethabe ngobukhosi bahube ngenjabulo emacansini abo.
(Amahubo, 149: 3-4).
Ucwaningo luthole ukuthi izintombi noJamengweni uma zisina unyawo abaluphakamisi, bashaya incwenga yomshwezo. Ukungaluphakamisi nje kwabo unyawo kukhombisa enkulu inhlonipho. Empeleni umuntu wesifazane uzakhela ugazi ngenhlonipho yakhe. INhlalisuthi nezinsizwa zeSikotshi unyawo lubuya phezulu kusiphuke izidindi. Isikotshi sehlukene kabili, kukhona esibomvu kanye neSikotshi esimnyama. Izinsizwa esezithombile
UMsimang, (1975:281) ngokuthomba uthi:
Umfana wayefunda kuzo izingqwele ekwaluseni ukuthi kufanele enze njani uma mhla ashaywa izibuko. Wayephupha isalukazi ebusuku …..
Ucwaningo luthole ukuthi zintathu izinhlobo zosinelwa iNhlalisuthi esigcawini, igxalaba, isikhihli kanye nesigekle. Isigekle sinamaculo aso esisinelwa ngawo. Ucwaningo luthole ukuthi mafushane amaningi anevesi elilodwa.
UVilakazi, (1962:192) ewabala uthi atholakala encwadini yokuhlabelela kula makhasi:
158, 172, 175, 176, 182, 183, 196, 207, 209, kanye no- 210.
Uqhubeke uVilakazi, (1962:192) wathi:
Isigekle carries a phrase or two instead of a long text. The idea of telling a story through long music stanza is not found in Zulu music. Music in isigekle is functional as opposed to music for listening.
Izinsizwa zesibomvu nesimnyama azehlukani esigcawini, zisina ndawonye zehlukana ngemigqa nje kuphela. Kuyahlaluka ngokocwaningo ukuthi njengoba imigidi iqaliswe iNkosi kanjalo nokuyeka kwayo ukusina kuba semandleni ayo ukukumisa. INkosi uma isizomisa ukusina esigcawini isuke igqoke ijazi layo elimhlophe nesigqoko esimnyama iphethe isambulela.
Lokhu kunguphawu lobukhulu nobuNkulunkulu bakhe kubantu abaholayo.
UVilakazi, (1962:98) ngalokhu uthi:
His dress must proclaim him king and it must add colour to the court.
UVilakazi, (1965:66) ubuye athi:
Our values, norms, customs and rituals are intricately intertwined with our language, music, dress and dances.