ILembe laliyiciko lokwetha amagama ngezigigaba
Ukwetha into igama ezokwaziwa ngalo, kwaqala mhlazane uMvelinqangi ayedala izulu nomhlaba. Yena owaVela Kuqala, kuthiwa ekuqaleni wadala umhlaba owawulihlane elingenalutho, kungubumnyama phezu kotwa, kepha uMoya kaMvelinqangi wehla wenyuka phezu kwamanzi ayengenalutho. Waqala-ke uMvelinqangi wadala ngokukhuluma izwi nje ukuba kubekhona okuthile, ekubiza-ke ngegama lakho, njengoba namanje nje umuntu uyaye akhulume izwi nje eliyigama, kube njalo useyethile into igama eyokwaziwa ngalo.
Asazi-ke ukuthi yena wayekhuluma luphi ulimi ekukubizeni ngamagama lokho ayethi akubekhona maqede bese kubakhona. Asithi-ke wayekhuluma isiZulu, ulimi esilwaziyo, noma-ke yena ezazi zonke izilimi, futhi zaqanjwa nguye. Wakufakazisa lokho ngomhla wePentekoste, lapho abaPostili abakhuluma khona, kwezwa wonke umuntu ngolimi azalwa nalo. Baze babuza bathi: “Yini, pho, ukuba sonke ngabanye sizwe ngolimi lwakithi esazalwa nalo na?” (iZenzo 2:8).
Encwadini yeBhayibheli yokuqala eyabhalwa nguMose eyaziwa ngokuthiwa uGenesise, uNkulunkulu-uMvelinqangi phelaunamagama ehlukene esinye nesinye isizwe esimbiza ngawo, njengathi nje sithi uNkulunkulu, kanti amaJuda wona athi nguJahwe, abenkolo yobuSulumane bathi nguAla, abeSuthu bona bathi Modimo. NelikaJehova siyalisebenzisa. Onke lamagama asakhomba yena oMkhulukakhulu, Owavela Kuqala. Yena wathi, “Akube khona ukukhanya”; kwaba khona ukukhanya. Wabona ukuthi ukukhanya kuhle, wayesehlukanisa ukukhanya nobumnyama, ukukhanya wakwetha igama lokuthi imini, nobumnyama wathi, ubusuku.
UMvelinqangi wetha umkhathi igama lokuthi, izulu, wathi lokho okomile akwehlukanise namanzi wakwetha igama lokuthi umhlaba. Amanzi wona ayeseqoqanele nganxanye, wathi-ke wona ulwandle. Umvelinqangi Wadala nezinkanyiso ezinkulu ezimbili inkanyiso eyayiyokhanya emini wathi, yilanga, eyokhanya ebusuku wathi, yinyanga. Izinkanyiso ezincane ezikhanya ebusuku, wathi yizinkanyezi.
Esemdalile umuntu, u-Adamu, uMvelinqangi wamnika igunya lokuba kube nguyena ozokwetha izinto ezintsha amagama. Kwathi lapho umuntu, u-Adamu, elala ubuthongo uMvelinqangi ayemlalise bona ukuze amhlinze engezwa, akhiphe ubambo lwakhe okuyilona adala ngalo owesifazane u-Eva, kwaqala isimanga esikhulu esisenzeka nanamuhla ukuthi umuntu alaliswe ubuthongo esibhedlela, ahlinzwe engezwa lutho.
Yibo-ke lobu buthongo abathi nanamuhla busayibambile indoda, obenza ukuba ihlakanishelwe ngumuntu wesifazane, njengoba naye uMvelinqangi imbala wahlakanishelwa ngu-Eva emhlanganisele ndawonye nendoda yakhe u-Adamu, walalela inyoka kunokuba alalele uMvelinqangi nendoda yakhe u-Adamu. Yaqala lapho-ke impicabadala. Kwathiwa umuntu usewele esonweni.
Esevukile u-Adamu, wafica sekukhona omunye ofana naye, uMvelinqangi wathi ku-Adamu: “Ungubani-ke lona?”
U-Adamu wathi: “Lo useyithambo lamathambo ami nenyama yenyama yami; uyakubizwa (esemetha igama) ngokuthi indodakazi, ngokuba ethathwe endodeni.”
Ekufikeni kwezizwe eziMnyama zivela kwelaseNyakatho ne-Afrika, nazo zafika kuleli zetha izilwane, izihlahla, izinyoni, izintaba nakho konke ezakubonayo amagama, nanamuhla izinto ezintsha zethiwa amagama ngokuya ngomumo wazo kumbe ngokukhala kwazo nomdumo eziwenzayo, mhlawumbe ngokuhamba kwazo njalonjalo. Naboke bathi uma bebona inyamazane edla ezinye bathi yingonyama, abanye bathi yibhubesi, nendlulamithi bayetha lelo ngoba yedlula imithi, nalapho idla amaqabunga emithi, idla akwelenyoni. Nengwenya umgundatshani wakudala, uhodoba uqobo lwakhe, bayetha lelo lobugebengu njengoba nomuntu oyisigebengu kuyashiwo ukuthi uyingwenya. Angithi nentaba iNhlazatshe bathi yinhlazatshe njengoba inamatshe aluhlaza.
ISILO uShaka kuthiwa yena wayeyiciko elinekhono ekwetheni izinto amagama, ngisho nezintaba imbala nemifula, isekhona eyaziwa ngamagama eyawanikwa yiLembe eleqa amanye amalembe ngokukhalipha! Kukhona izindaba ezazisematheni kwaZulu nezisaxoxwa namanje okuthiwa zenzeka uShaka esabusa, ngenxa yalezo zenzo ezazenzeka, nalapho ezazenzekela khona, wazetha amagama lezozindawo.
Ngelinye ilanga uShaka ehamba namabutho akhe angamaqembu amabili, bedlula ngaphansi kwentaba ethile, amabutho ekhuza izaga zempi, ehuba amahubo empi, ebetha imilozi, eshaya amakhwela, kubhibha incele endodeni, ede eshaya nengomane, kuklolobe iziwa, ebongelela futhi ehasha iNgonyama yamabandla onke. Kuthiwa izilwane zasendle zabaleka zayobhaca ezithobothobeni zamahlathi amnyama zithuswa yisaho samabutho. Kwathi lapho amabutho esengenise ngaphansi kwayo lentaba, kwasuka enye indoda yamemeza inceku umsebenzi wayo okwabe kuwukusenga izinkomo ezisengelwa uShaka. Kwathi lapho ithi: “Wesibanibani!” Izwi layo layoshaya entabeni, yakloloba nayo isiyenanela lokho kumemeza, yathi nayo: “Wesibanibani!”
UShaka wakuzwa ukwenanela kwezwi lommemezi, wahleka okaNdaba, nokuhleka kwakhe nakho kwezwakala kukloloba entabeni eyayikwenanela. Ibutho layibongela inkosi, kwaduma “uBayede!” Nabo obayede labo, intaba yabenanela, kwakloloba iziwa. Kwathi lapho amabutho eshaya ingomane, ebhula izihlangu namahawu, lowomsindo wenanelwa yilentaba. Wezwakala uShaka esethi: “Hhabe, kanti lentaba iyalibuyisa izwi? iSabuyazwi!”
lbutho laduma limbonga ngegama elihle kangaka alethe lentaba, limbonga nangokuhlakanipha kwakhe. Nanamuhla lentaba engakwaMaphumulo isabizwa ngokuthiwa iSabuyazwi, noma-ke abanye sebethi iSabuyaze, abanye bethi, iSabuyazwe!
Akusizo izintaba kuphela uShaka azetha amagama, nemifula wayeyetha amagama. Indaba ekhumbulekayo ngeyamhla uNodumehlezi kaMenzi ayehola impi yakhe ukuyohlasela emaMpondweni, kungathi kwakungonyaka we-1828, okwathi ukuba impi ifike emfuleni othile, udibi lukaShaka lwayomkhelela amanzi ngesigubhu, wasigcwalisa, wasisa enkosini ukuba iphuze. UShaka wayehlezi emthunzini ngaphansi kwesihlahla somdoni. Kuthe lapho ethatha ithamo kancane kancane, ewanambithisisa amanzi, wezwakala ethi: kanti amanz’ amtoti!” Njengenhlalayenza, amabutho ababaza inkulumo yakhe, kwaba njalo lomfula kuthiwa Amanzimtoti.
Umfula iSezela wethiwa leligama lisuselwa egameni lendoda ethile eyayidla izingwenya, okwathi lapho uShaka ezwa ngalendoda eyayidla izingwenya izibamba emfuleni iSezela, uShaka wathumela ibutho ukuba liyombulalela ingwenya ngoba efuna isikhumba sayo. Kuthiwa ibutho layibamba ngezandla ingwenya izwa, layithwala layiyisa enkosini, layibulalela phambi kwayo.
UShaka wetha nezihosha amagama. Khona lena ngakwelaseMzimkhulu, kukhona izihoshana ezirnbili ezixosha inyamazane ilinoni, ethi-ke lezizinja ezimbili-lapho izihosha zihlangana khona olwandle-ethi-ke lona luyinyamazane eziyixoshayo, zona-ke wathi iNjambili igama lazo.
Abantu baqamba abantababo amagama ngezizathu eziningi ezehlukeneyo, njengoNomasonto nje owazalwa ngeSonto, uNomgqibelo owazalwa ngoMgqibelo kugqitshelwa, nanjengoRiphabhuliki Mthethunzima Vusani owazalwa ngosuku kugujwa umkhosi weRiphabhuliki yoMzansi Afrika. Kukhona nawoThemba ngoba kwethenjwa ukuthi bayokhula babengamadoda ethembekayo, nawoZanele manje izintombi bakhona, uma engabe labo abasho njalo kuyilokhu beqhulula amantombazane kuphela sebefuna ukuphendula bathole abafana.
Kukhona namanye amagama esingathi ayahlekisa kanti wona abe eyizifenqo, engikholwa ukuthi nabaniniwo abanaqholo ngawo. Kuthi noma umninilo esezisho ukuthi unguyena bani uma esezindondonya isifuba, amaqhude esezokweqana, kwedlule kube sengathi uthelwe ngamanzi nalowo ozishoyo ukuthi unguyena bani. Ubone esengathi nogqozi aluvuki kumninilo. Ngisho amagama anjengawoMbhikli, uMlomunethikithi, uNtshibongo noNgxathu!