Umthwakazi ondlela zimhlophe: Origins of a famous expression

Pathisa Nyathi

TO date we have been writing articles based on the experiences during visits by Reverend Robert Moffat of the London Missionary Society (LMS) now the United Congregational Church of Southern Africa (UCCSA). His first visit was undertaken in 1829 when the Ndebele were settled in the Magaliesberg area near present day Pretoria in South Africa. At the time King Mzlikazi kaMatshobana had his capital town at Mhlahlandlela. The Ndebele had just moved to the new place from the middle Vaal area where the king had been stationed at Ezinyosini from about 1822 to 1827.

The second visit was undertaken in 1835 at the time when the Ndebele State had been extended to embrace Marico and Egabheni. That visit was undertaken in 1835 in the company of Dr Andrew Smith.Settlement in the new area lasted from 1832 to 1837 the year when wars against and attacks by the Afrikaners resulted in the Ndebele relocating to present day south western Zimbabwe. While the departure was a hasty affair, there was time for planning as evidenced by the creation of two parties that travelled in separate groups and directions.

Khondwane kaNdlovu kaMkheswa the king’s maternal uncle, being a bother to Cikose kaNdlovu, the king’s biological mother, was appointed to lead the group that included Queens Mwaka Nxumalo and her umsomthanyelwana Fulatha kaMabindela Tshabalala. While this party, which also included princes and princesses took off, the other party that the king took charge of, remained behind to provide cover and protection to the group which included the heir apparent, namely Prince Nkulumane kaMzilikazi. Amnyama-angankomo, led by Majijili Gwebu and Amakhanda, under Chief Dlundluluza Dlodlo were in this group which intended to settle north of the Matobo Hills.

The king and igabha, led by Maqhekeni Sithole, and Amhlophe, led by Gwabalanda Mathe, struck a more westerly route and travelled through present day Botswana towards the Zambezi River where they faced threats from Chief Sebituane of the Kololo (Amagololo kaSibindwane) and the tsetse fly.

Utshani bude buseMahalihali,
Kabutshi nakutsha,
Bothi nyakana butshayo,
Buyokutsha nemitsha yamadoda,

This excerpt from the praise poem of King Mzilikazi kaMatshobana confirms the route followed by the second party-beyond the Makgadkgadi Salt Pans. It is sad though, that not much intensive research has been undertaken concerning the migration routes and related events pertaining to the two journeys. Be that as it may, our intention here is still to visit the Moffat Journals and see what the LMS missionary recorded during his third visit to the Ndebele king in 1854.

From his accounts what do we get to know about Ndebele society? Our intention is to go beyond what he, as an outsider, documended. However, before we do that, we have to bring to the fore goings on that impacted in no small measure to Ndebele society. The two parties may have had some idea, albeit vague, about where they were going to rendezvous but they got separated for a minimum of two years. That fateful separation prompted the Khondwane party to install Prince Nkulmane as king. Prince Nkulumane, born in 1829, was still very young by 1838-9, the time of arrival. In effect, it was Khondwane kaNdlovu who was to be the de facto ruler assisted by prominent chiefs such as Mhabahaba Mkhwananzi of Entunteni, Dambisamahubo Mafu of Kogodlwayo and Mfangilele Matshazi of Endinaneni, inter alia.

The queens were probably complicit in the treasonous act. However, not all persons in Khondwane’s party agreed to the installation of Prince Nkulumane. One man who was opposed to the move was veteran soldier Mkhithika Thebe. He and a few men set off in search of the king who they located among the Nambya. They narrated the whole story to him. The king was furious and his utterances have not deserted the lips of the Ndebele people to this day. They have even informed their political philosophy regarding succession.

“Selingonele umntwana. Lalibona ngaphi ilanga elaphuma elinye lingakatshoni? There are never two suns in the sky or, expressed differently, no sun rises before the other has set. The king, in Nguni imagery, is likened to the sun whose brightness is unchallenged in the sky. Be that as it may, the king’s party was led by Mkhithika back to where the other group was-in the area between the Umzingwane-Ncema-Insiza Rivers. The king chose not to move into their geographical territory, lest that be misconstrued as tacit approval of treason. What we need to remember is that the king had, by this time, acquired ox wagons captured from the Griqua and had also bought others from traders. Rods were cleared to accommodate these wagons. It was these roads that led to the expression, “Umthwakazi ondlela zimhlophe” in reference to the roads cleared for king’s ox-wagons. Where the roads were cleared the exposed Kalahari sands gave some white (mhlophe) appearance, indlela ezimhlophe (Interview with Cont Mhlanga 20 October 2017 Amakhosi Cultural Centre Bulawayo).

Equally important is getting to know who Umthwakazi was. That will be the subject of the next article.