VII. Animals and their Habits—Adventures with them—and Hunting

The Leopard and the Jackal

The jackal watches the leopard, when the leopard has killed a springbok. The jackal whines (with uplifted tongue), he begs the leopard for springbok flesh. He howls, he begs, for he is a jackal. Thus he howls, he indeed begs, because he is a jackal. Therefore he howls when he begs, he indeed wants the leopard to give him flesh, that he may eat, that he also may eat.

Then the leopard is angry, the leopard kills him, the leopard bites him dead, he lifts him up, he goes to put him into the bushes; thus he hides him.

Doings of the Springbok

The mother springbok is wont to do thus, as she trots along, when she has a springbok kid which is little, she grunts,* as she trots along; she says— “ắ, ắ, ắ,” † as she trots along. Therefore they (the springbok) make a resounding noise(?), because they are numerous; while the springbok kids also cry (bleat), while their mothers cry (grunt). Their mothers say—“ắ, ắ, ắ,” the springbok kids say— “mé, mé, mé,” while their mothers say— “a, a, a,” as they grunt. The springbok children say—“me, me, me, me,” while their mothers say— “4, a a, a,” as they grunting go forward.

Therefore,* we are wont to say— “O beast of prey! thou art the one who hearest the place behind, it is resonant with sound. Therefore, I said that I would sit here. For these male springbok which stand around, are those which will go along, passing behind you; because I am lying down, and they do not perceive me; they will have to(?) go along, passing behind you, when ye have gone behind (the hill); they will have to(?) go along, passing behind you.”

Habits of the Bat and the Porcupine

Mamma said to me that the bat,† when the porcupine is still at the place where it is seeking about for food, does not come, for the bat remains with it, while it is seeking about for food. When it (the porcupine) returns home, then it is that the bat comes to its hole then I know that the porcupine appears to have returned.

Mamma told me about it, that I should watch for the porcupine, if I saw the bat; then I know, that the porcupine appears to come; for the bat comes. And I must not sleep; for I must watch for the porcupine; for, when the porcupine approaches, I feel sleepy, I become sleepy (on account of) the porcupine; for the porcupine is a thing which is used, when it draws near, to go along making us sleep against our will, as it wishes that we may not know the time at which it comes; as it wishes that it may come into the hole while we are asleep. Therefore, it goes along making us sleep; while it wishes that it may come, while we are asleep, that it may smell whether harm awaits it at the hole, whether a man is lying in wait for it at the hole. And if the man is asleep it steals softly away (lifting its quills that they may not rattle], when it has smelt the man’s scent. Therefore it is used to cause us to become sleepy, when it wishes to smell whether peace it be.

Therefore mamma used to tell me that I should do thus, even if I felt sleepy, I should know that the porcupine was the one who went along making me sleepy against my will; it was the one who went along causing me to sleep. I should do thus, even if I felt that I wanted to sleep, I should not sleep; for the porcupine would come, if I slept there. And the porcupine would steal gently away, while I slept. I should not know the time at which the porcupine came; I should think that the porcupine had not come, while the porcupine had long come; it had come (and) gone away, while I slept. Therefore, I should not sleep, that I might know when the porcupine came. For, I should do thus, if I slept, I should not know when it came.

Therefore, I am used to do thus, when [I lie in wait for a porcupine, I do not sleep, when I am watching for the porcupine; the porcupine comes, while I am watching for it; I see it return, while I feel that I am the one who did not sleep. For mamma was the one who thus told me, that I must not sleep, even if I felt sleepy; I must do as father used to do, when father watched well for the porcupine. Therefore, father used to know when the porcupine came, while he felt that he watched for the porcupine. Therefore, he used to know when the porcupine came; even if he felt sleepy, he did not sleep, because he felt that he wanted to know the time at which the porcupine came.

For, these things are those about which my mother and the others told me, namely, did I not see that the porcupine is a thing which does not go (about) at noon; for it goes (about) by night; for it cannot see at noon. Therefore, it goes (about) by night, while it feels that night is (the time) at which it sees; it would, if it went (about) at noon, it would be going into the bushes, while it felt that its eyes were not comfortable. Therefore, it would be going into the bushes, while it felt that its eyes were not comfortable. For its eyes would feel dazzled. Night is (the time) when it sees well. For, it knows that this is the time, at which it perceives; on the place where it goes it sees the bushes at night.

Father used to tell me that, when lying in wait for a porcupine, at the time at which the Milky Way turns back, I should know that it is the time at which the porcupine returns. Father taught me about the stars; that I should do thus when lying in wait at a porcupine’s hole, I must watch the stars; the place where the stars fall,* it is the one which J must thoroughly watch. For this place it really is which the porcupine is at, where the stars fall.

I must also be feeling (trying) the wind. Things which I should watch, father in this manner taught me about, things which I should watch. Father said to me about it, that I should not watch the wind (i.e. to windward), for the porcupine is not a thing which will return coming right out of the wind. For, it is used to return crossing the wind in a slanting direction, because it wants to smell. Therefore, it goes across the wind in a slanting direction, because it wants to smell; for its nostrils are those which tell it about it, whether harm is at this place.

Father used to tell me, that I must not breathe strongly when lying in wait for a porcupine; for, a thing which does not a little hear,† it is. I should also not rustle strongly; for, a porcupine is a thing which does not a little hear. Therefore, we are used gently to turn ourselves when sitting; because we fear that had we done so (noisily), as it came, it would have heard.†

The Saxicola Castor* and the Wild Cat

It (the Saxicola Castor) says: “Tchă, tchă, tchă, tchă,” when it is laughing at the wild cat, when it has espied the cat, while the cat is lying down, lying asleep; and it is laughing at the cat, on account of it.

The other little birds (hearing it) go to it, they are all laughing at the cat.

The Baboons and ǁΧÁbbitenǁΧÁbbiten

The baboons espied ǁχábbitenǁχábbiten, as he was coming away from the white men whom he had been to visit. He was carrying flour, which the white men gave him. And the baboons said: ‘Uncle ǁχábbitenǁχábbiten seems to be returning yonder; let us cross his path (?), that we may knock him down.”

The baboons did so; ǁχábbitenǁχábbiten thought he would speak to them, he asked them what they were saying. And ǁχábbitenǁχábbiten remarked upon their foreheads’ steepness (?).—And the baboons angrily (?) came down to ǁχábbitenǁχábbiten; they broke off sticks, with which they intended to come to beat ǁχábbitenǁχábbiten.

The baboons’ children also came; going along, they called out to their parents about it: “O fathers! ye must give us ǁχábbitenǁχábbiten’s head, that we may play with it.”

ǁχábbitenǁχábbiten did as follows, when he heard that the baboons’ children were speaking in this manner, he thought to himself, ‘What shall I do? for the baboons are not a little numerous.’ He thought, ‘I will climb a krieboom, that I may sit above in the krieboom; the baboons will have (?) to drag me down from the krieboom.’

And the baboons went up to him, as he sat above in the krieboom; the baboons’ children spoke to each other about it, they said: “First look ye at ǁχábbitenǁχábbiten’s big head; we should be a long while playing there, with ǁχábbitenǁχábbiten’s head; for ye are those who see that its bigness is like this; it seems as if it would not quickly break.” A baboon, who was grown up,* spoke to the baboons’ children; he questioned the baboons’ children: Did not the baboons’ children see that ǁχábbitenǁχábbiten was grown up—that they who were children should think that they could possess the pieces of ǁχábbitenǁχábbiten? They spoke as if he were their little cousin; that they should possess his pieces. Did they not see that those who are grown up would be the ones to get the pieces of ǁχábbitenǁχábbiten; those who are grown up?

And ǁχábbitenǁχábbiten thought to himself: ‘What shall I do, (in order) that the baboons may leave me? for, they speak angrily about me. It sounds as if they would really attack me.’ And ǁχábbitenǁχábbiten thought to himself: ‘Wait, I will first tell about the baboons to the white men. For baboons are not a little afraid of a gun; I shall see whether they will not be afraid, if they hear that I am talking about them to the white men.’

And ǁχábbitenǁχábbiten called out,—while he deceived them,—he said: “O white men! the baboons are here, they are with me, ye must drive them away” (?). And the baboons did thus, when they heard that ǁχábbitenǁχábbiten spoke about them, that the white men should drive them away (?), the baboons looked about, on account of it. And the baboons ran, leaving ǁχábbitenǁχábbiten; and he escaped, at the time when the baboons went away in fear, he quickly descended from the krieboom. He ran away, aS he escaped from the baboons; while they ran to the cliffs he ran away.

A Lion’s Story

The child cried there for “Bushman rice”; a lion hearing came to her, while she cried there; her parents lay asleep; she sat by them, sat crying.

And the lion heard, as she cried there. And the lion came to her, on account of it.

And she took out (some of) the grass * upon which her parents were lying; because she had perceived the lion; the lion intended to kill (and) carry off her parents; she set the lion on fire with it;* the lion ran away; the bushes took fire.† Because the child had set the lion on fire.

And the child’s mother afterwards gave her “Bushman rice” (because) she felt that the lion would have killed them, if the child had not set the lion on fire with grass.

And the lion went to die on account of the fire. Because the fire had burned, killing it.

And the child’s mother said: ‘Yes, my child, hadst thou not in this manner set the lion on fire we should have died. For thou didst set the lion on fire for us, for we should have died, hadst thou not set the lion on fire for us. Therefore it is, that we will break for thee an ostrich eggshell of ‘Bushman rice”; for, thou hast made us to live; we should have been dead, we should have died, hadst thou not set the lion on fire for us; hadst thou not, in this manner, set the lion on fire for us, we should have died.”

The Man Who Found a Lion in a Cave

My grandfather, ǃχũgen-ddí, formerly told me, that a man long ago did thus: when the rain fell he thought that he would go (and) sleep in a cave; when a lion had been the one who had made rain for him, so that he should not know the place at which (his) home seemed to be, that he might pass (it) by (in the darkness), so that he might go to a different place, that the lion might get hold of him.

The place was not a little dark, for, he continned to go into the bushes; he did not see the place along which he was walking. He did not know the place at which (his) home seemed to be. And he thought, ‘I must go along in the darkness seeking for a cave, that I may go to sleep in it, if I find it; I can afterwards in the morning return home; for, the rain does not a little fall upon me.’

And the lion had come first to the cave; it came to wait for the man in the cave.

And it felt that it was also wet; when it had sat (for a little while) inside the cave, it became warm, and it slept, when it had become warm; while it had thought that it would sit watching for the man, that it might do thus, if the man came in,—while the man thought he would look for a place where he could lay down his things,—it might catch hold of the man. It had thought so; (but) it fell fast asleep.

And the man came, while it sat asleep. And the man, when he had entered the cave, heard a thing which seemed to breathe; and the man thought: ‘Can people have come to the cave? Do they wait at the cave, those who breathe here?’ And he thought, ‘How is it that the people do not talk, if people (they) be? Can the people have fallen fast asleep, that the people do not speak to me?’ And he thought: ‘I will not call out to the people, for I do not know, whether they are people; for, I will first feel gently about (with my hands), that I may feel whether real people (they) be. For, I should, if it were a different thing, I should call awakening it.’

And he felt about; and he felt that a thing which seemed to have hair was there. And he gently approached a little nearer to it; and he felt well about, and he felt that a lion was the one which slept sitting inside the cave. And he gently stepped backwards (and) turned round; and he went out on tiptoe.

And, when he had gone to a little distance, he ran swiftly, because he thought that the lion would smell his scent (where) he had gone to feel about for the lion; the lion would run to seek him.

And when he had gone to a little distance, when a little time had passed, he heard the lion, because the lion had smelt his scent, while the lion slept. And as the lion had in this manner sat sleeping, the man’s scent had entered its nose, and, because of the man’s scent, which seemed as if the man were standing beside it, it had growling arisen; because the man’s scent which it smelt, seemed as if the man were standing beside it; that was why it snatched at the place at which the man seemed to be.

And the man heard it; and the man exclaimed: “It sounds as if it had perceived my scent; for thou (addressing himself) art the one who hearest that the cave sounds thus; for the lion sounds as if (it) had been startled awake by my scent; for it sounds as if (it) were biting about, seeking * for me in the cave.” And the man thought, that he would not go home; for, he would run to a different place; for, he knew that the lion would find his spoor; he would afterwards do as follows, when the day had broken,—if the lion had not killed him,—he would afterwards look seeking for (his) home in the morning.

And the day broke, while the man was (still) running, because he had heard the lion, namely, the noise that the lion made, while the lion sought to get him. And, as he ran along, he espied the fire of some other people, which they kindled to warm themselves. And he thought: ‘I will run to the fire which stands yonder(?), that I may go to the people who are making fire there, that I may go to sleep (among) them.’ And he thought: ‘Dost thou not think (that) our fathers also said to me, that the lion’s eye can also sometimes resemble a fire by night? I will look whether it be a real fire which burns there.’ And he ran nearer to the fire; he looked, and he saw that people were lying round (?) in front of the fire. And he thought: ‘I will go to the people; for the thing seems as if they are people.’

And he went to the people. And he told the people about it: “Do ye think, that I have not walked into death this night? It happened to me that the lion slept; therefore ye see me! For, ye would not have seen me, had the lion not slept; because it slept, hence it is that the thing seems that ye see me; I have come to you. For, I had thought that I would go to wait there (in) the cave, but, the lion had come to wait for me in the cave. I did not know that the lion was sitting inside the cave; I thought that I would feel about, seeking for a place which was dry, that I might lay down my things there. Then, when I walked into the cave, I heard a thing which sounded as if it breathed; and I thought that people seemed also to be waiting there (in) the cave. I heard that the breathing of the thing did not sound like a man; I thought that I would first feel about, while I did not lay down my things. I felt about, while I (still) had my things; and I felt gently about. I felt that I was touching hair; and I became aware that (it) must be a lion which slept, sitting in (the cave). I turned softly back, when I became aware that it was a lion.”

He told the other people about it: Did not the other people hear its seeking? Therefore, the other people must watch for the lion; for the lion would come, when the lion had found his spoor. And they heard the lion, as the lion questioned, seeking to get him. The lion asked, where was the man who had come to it—because it smelt that the scent of the man’s spoor had ceased at this house? The thing seemed, as if he were at this house; it wanted the man to become visible, that it might get hold of the man.

Day broke, while the lion was (still) threatening them. When the day broke, then it was, that the lion went away, leaving the people; because the sun was rising; therefore, it went away, leaving the people, while it felt that the sun rose. For (otherwise), the people would perceive it; for the lion is a thing which is not willing to come to us, when the sun stands (in the sky).

Certain Hunting Observances, Called ǃNĂNna-SsĔ

When we show respect to the game, we act in this manner; because we wish that the game may die. For the game would not die if we did not show respect to it. -

We do as follows: a thing which does not run fast is that which we eat, when we have shot game; because we desire that the game should also do as it does. For the game is used to do thus, if we eat the flesh of a thing which is fleet, the thing (i.e. the game) arises; it does like that thing of whose flesh we did eat. The thing also acts like that thing the flesh of which we had eaten, (doing) that which it does.

Therefore, the old people are accustomed to give us the flesh of a thing which is not fleet. They do not give us all (kinds of) food; for they only give us food (of) which they know that it will strengthen the poison, that the poison may kill the game.

The people do thus, when we have shot a gemsbok, they do not give us springbok flesh, for they feel that the springbok does not a little go. For it is used to act thus, even if it be night, it is used to walk about; day breaks, while it is (still) walking about. Therefore the old people do not give us springbok meat; while they feel that the game, if we ate springbok meat, would also do like the springbok; it would not go to a place near at hand, while it felt that we ate springbok which does not sleep, even though it be night. It (the game) would also do that which the springbok does; and the springbok is wont to do thus, when the sun has set for it in one place, the sun arises for it in a different place, while it feels that it has not slept. For it was walking about in the night. Therefore, the old people fear to give us springbok’s meat, because they feel that the gemsbok would not be willing to go to sleep, even at night. For it would, travelling in the darkness, let the day break, while it did not sleep.

Therefore, the old people also do not allow us to take hold of springbok’s meat with our hands, because our hands, with which we held the bow and the arrows, are those with which we are taking hold of the thing’s flesh; we shot the thing, and our hands also are as if we had smelt the springbok’s scent; because our hands are those which held the arrows (when) we shot the thing. Therefore, if we take hold of springbok’s meat, the thing is as if we ate springbok’s meat, because our hands are those which (make) the thing seem as if we had eaten springbok’s meat with them. We have not eaten springbok’s meat; for it is our hands. We think, ‘How can it be? I have not smelt the things which I am (now) smelling?’ Another man, who is clever, he thus speaks: “Thou must have taken hold of springbok’s flesh, it must be that which has acted in this manner; for, I feel that thou dost not seem to have smelt other things.”

Therefore, the people are used to act thus with regard to the man who shot the thing, they do not allow him to carry the springbok; they let him sit down at a little distance, while he is not near to the place where the people are cutting up the springbok. For he sits at a little distance, because he fears lest he should smell the scent of the springbok’s viscera(?); that is why he sits at a little distance, because he wishes that he may not smell the scent of the springbok’s viscera (?).

ǃNĂNna-SsĔ. Second Part. Further Information; Particularly with Regard to the Treatment of Bones

They (the Bushmen) put the things’ bones nicely aside, while they do not throw them (about).

They put down the bones opposite to the entrance to the hut (the place which the hut’s mouth faces; they call it “the hut face’s opposite” (?)); and they go, they pour down the bones at it. Therefore, they call it, “The heap of meat bones;” * while they feel that this is the place to which they go, at which they pour down the bones; they pour down the bones by the side of a bush (a little thorn bush), at the place to which they go to put down the bones.

And another person [who lives opposite] gnaws, putting the bones upon an (ostrich) breastbone;;† he does as follows, when he has finished gnawing the bones, he takes up the bones, he goes to pour down the bones at this place.‡

is called ǀŭhãĩten as well as ǀkă.

And when they have boiled other bones, they again gnaw,* putting them upon (the ostrich breastbone dish). When they have finished gnawing the bones, they take up the ostrich breastbone upon which the bones are, they go to pour down the bones opposite to the entrance to the other one’s hut. The other one (i.e. the neighbour living opposite) also when he has boiled, takes the bones which he gnaws, he goes to pour them down, opposite to the entrance of the other one’s hut, (upon) the other one’s heap of bones,† he goes to pour down the bones upon it. Another man also does thus, when he has gnawed the bones, he also goes to pour down the bones opposite to the entrance of the other one’s hut, (upon) the other one’s heap of bones.

And, they † also (do it), a different man does

The women do not eat (the meat of) the springbok’s shoulder blades, because they show respect for the men’s arrows, so that the men may quietly kill. For, when we miss our aim, the place is not nice; for we are wont to be ill when we miss our aim; when we shoot destruction to ourselves, when we are going to be ill. Therefore we become ill.

The springbok are in possession of (invisible) magic arrows (?). Therefore, we are ill on account of the springbok. Therefore, we do not allow the little children to play upon the springbok skin, For the springbok is wont to get into our flesh, and we become ill. And the springbok is inside of us and we become ill on account of it. Therefore, we do not play tricks with springbok’s bones; for we put the springbok’s bones nicely away, while we feel that the as follows, he also boils, he also gnaws, putting the bones upon an ostrich breastbone; he also comes to pour down the bones opposite to the entrance of the other one’s hut.

They also do thus when they cut up a springbok, they also take out the stomach, as they, cutting open (the springbok), take out the stomach; they go to shake out the contents of the stomach opposite to the entrance of the other one’s hut; they go to shake out the contents of the stomach there (upon the other one’s heap of bones). They [having washed it well] come to lade blood into the stomach, they dip up blood with their hand,* they lade blood into the stomach with their hand, while they turn with their hand (holding the right hand like a scoop); they holding, form a tortoise [shell] with their hand. With regard to the blood which has spilt, that which lies upon the earth, they also take it up (with the earth on which it lies), together with the bushes ‡ upon which there is blood; they go to put them down opposite to the entrance of the other man’s hut (the hut of the man who killed the springbok).

With regard to the ǃkáuken bones,§ from which the children (breaking them) eat out the marrow, they also collect them together; they go to put them down opposite to the entrance of the other one’s hut.

With regard to the shoulder blade bones, when they have gnawed them, they put them away in the

springbok is wont tor get into our flesh. The springbok also possesses things which are magic sticks; if they stand in us, we, being pierced, fall dead. hut;* because they desire that the dogs may not crunch them; while they feel that the other man (who shot the springbok) would miss his aim.

They take to the other man (who shot the springbok) the upper bones of the fore legs, while they intend that the other man’s child shall go (and) eat out the marrow from them; for the other man was the one who killed the springbok. Therefore they take to the other man the upper bones of the fore leg. The shoulder blade bones which they gnaw, they put away in the sticks of the hut, they are those into which they put them.

They cut off the back of the springbok’s neck, they take it to the other man (who killed the springbok); while they boil the springbok’s back, they gnaw its bones, together with the tail, which they wish the wife to put away, that the wife may, rubbing, make soft for him bags, that he may go to get things, when he bartering goes to another man; he goes to give them to another man, when the wife has rubbed, making soft for him, springbok skin bags. The wife rubs, making them soft for him; he folds them up, he lays them into (his own) bag, and he goes to the other man.

They (the man and his wife) go, to give them to the other man; and the other person (that is, the other man’s wife) also gives her (the first man’s wife) “6,† which is red; she also gives some ǁhára with the ttò, because the other one (the first man’s wife) gave the other bags.

Then, the man also gives to the other man his own bags,—he who is the man, his own bags. And the other man also gives him arrows; because he (the man who brought the bags) wishes that the other man may give him in exchange poisoned arrows, that the other man may give him in exchange poison (i.e. poisoned arrows). Therefore, the other man gives him in exchange poison.

Treatment of Bones by the Narrator’s Grandfather, Tsatsi

Thus my grandfather (Tsátsi) was one who put away (in the sticks of the hut) the upper bones of the fore leg, and the shoulder blades, and the springbok’s ǁkhúruken; because the first finger (of our right hand) is apt to get a wound when we are shooting, if the dogs eat the springboks’ ǁkhŭǁkhúruken, our first finger has a wound; we do not know how to manage with it, when we pull the string as we are shooting.

Therefore, we sew our first finger into a cover (?) (it is skin which has been rubbed and made soft), which the wife cuts out, she sews it for us; we put our finger into it; and then we pull the (bow-) string, while we feel that our finger is inside. We are shooting, when we lie in wait for the springbok. Then it is that our finger gets a wound, when we shoot, lying in the screen of bushes, while the springbok come up to us as we lie, because the springbok are not a little numerous, when we have gone by night (among them, making a shelter behind which to shoot). Therefore, this male springbok,—he comes out from this place, he walks, coming up to us,—we shall shoot (him). He runs away, he goes to lie down (to die), while we lie inside the screen of bushes which we have made.

How the Father-in-Law of the Narrator Treated Bones

‘Dream’ was the one who threw bones upon a heap; therefore, I did so, while I felt that I had married into them (i.e. into the family).

I threw the bones upon a heap, (and) gave the shoulder blade bones to the dogs, while I felt that my father-in-law, “Dream,’ was the one who did thus. Therefore, “Smoke’s Man” (the son of “Dream”) does the same.

Tactics in Springbok Hunting

This man [who stands at 5], he has ostrich feathers upon sticks.* Therefore, he sticks (into the little bushes) a large stick with ostrich feathers (upon it) here [at 6], because he wants it to look like a man who stands, so that the springbok may see it, ‘when they go towards the (lesser) feather brushes. For, the springbok would (otherwise), turning back, pass behind him, when he was driving † the springbok for the other people, the springbok would, turning back, pass behind him, at the place where he had stood, calling them. He runs forward from it. Therefore, he sticks in a feather brush at it [at 6]. He goes, also to stick in a little feather brush, which is short [at 7]; while he intends, with the little feather brush which is very small to drive the springbok, as he wishes that the foremost one may run, passing through, may run passing by the man who lies between [at 9]; he is the one to whom he (the man who drives the springbok) intends the foremost to run.* Therefore, the springbok do thus, when this man shoots the springbok which follows the leading one, they divide nicely; because, the springbok which was following the other turns aside, it darts aside, while the springbok which had been following it turns aside [in an opposite direction], while they, springing aside, divide at the noise of the arrow on the other one’s skin, that and (the noise of) the feathers, which went so quickly.