In the folk-lore of the Zulus, one of the most quick-witted and intelligent of African races, the cannibal possesses many features in common with the Scandinavian Troll, who also has a liking for human flesh. As we saw in the preceding paper, the Troll has very likely derived some of his characteristics from reminiscences of the barbarous races who preceded the Aryans in Central and Northern Europe. In like manner the long-haired cannibal of Zulu nursery literature, who is always represented as belonging to a distinct race, has been supposed to be explained by the existence of inferior races conquered and displaced by the Zulus. Nevertheless, as Dr. Callaway observes, neither the long-haired mountain cannibals of Western Africa, nor the Fulahs, nor the tribes of Eghedal described by Barth, "can be considered as answering to the description of long-haired as given in the Zulu legends of cannibals; neither could they possibly have formed their historical basis..... It is perfectly clear that the cannibals of the Zulu legends are not common men; they are magnified into giants and magicians; they are remarkably swift and enduring; fierce and terrible warriors." Very probably they may have a mythical origin in modes of thought akin to those which begot the Panis of the Veda and the Northern Trolls. The parallelism is perhaps the most remarkable one which can be found in comparing barbaric with Aryan folk-lore. Like the Panis and Trolls, the cannibals are represented as the foes of the solar hero Uthlakanyana, who is almost as great a traveller as Odysseus, and whose presence of mind amid trying circumstances is not to be surpassed by that of the incomparable Boots. Uthlakanyana is as precocious as Herakles or Hermes. He speaks before he is born, and no sooner has he entered the world than he begins to outwit other people and get possession of their property. He works bitter ruin for the cannibals, who, with all their strength and fleetness, are no better endowed with quick wit than the Trolls, whom Boots invariably victimizes. On one of his journeys, Uthlakanyana fell in with a cannibal. Their greetings were cordial enough, and they ate a bit of leopard together, and began to build a house, and killed a couple of cows, but the cannibal's cow was lean, while Uthlakanyana's was fat. Then the crafty traveller, fearing that his companion might insist upon having the fat cow, turned and said, " 'Let the house be thatched now then we can eat our meat. You see the sky, that we shall get wet.'
The cannibal said, 'You are right, child of my sister; you are a man indeed in saying, let us thatch the house, for we shall get wet.' Uthlakanyana said, 'Do you do it then; I will go inside, and push the thatching-needle for you, in the house.'
The cannibal went up. His hair was very, very long.
Uthlakanyana went inside and pushed the needle for him. He thatched in the hair of the cannibal, tying it very tightly;he knotted it into the thatch constantly, taking it by separate locks and fastening it firmly, that it might be tightly fastened to the house." Then the rogue went outside and began to eat of the cow which was roasted. "The cannibal said, 'What are you about, child of my sister? Let us just finish the house; afterwards we can do that; we will do it together.' Uthlakanyana replied, 'Come down then. I cannot go into the house any more. The thatching is finished.' The cannibal assented. When he thought he was going to quit the house, he was unable to quit it. He cried out saying, 'Child of my sister, how have you managed your thatching?'
Uthlakanyana said, 'See to it yourself. I have thatched well, for I shall not have any dispute. Now I am about to eat in peace; I no longer dispute with anybody, for I am now alone with my cow.' " So the cannibal cried and raved and appealed in vain to Uthlakanyana's sense of justice, until by and by "the sky came with hailstones and lightning Uthlakanyana took all the meat into the house; he stayed in the house and lit a fire. It hailed and rained. The cannibal cried on the top of the house; he was struck with the hailstones, and died there on the house. It cleared. Uthlakanyana went out and said, 'Uncle, just come down, and come to me. It has become clear.
It no longer rains, and there is no more hail, neither is there any more lightning. Why are you silent?' So Uthlakanyana ate his cow alone, until he had finished it. He then went on his way."[144]
[144] Callaway, Zulu Nursery Tales, pp. 27-30.
In another Zulu legend, a girl is stolen by cannibals, and shut up in the rock Itshe-likantunjambili, which, like the rock of the Forty Thieves, opens and shuts at the command of those who understand its secret. She gets possession of the secret and escapes, and when the monsters pursue her she throws on the ground a calabash full of sesame, which they stop to eat. At last, getting tired of running, she climbs a tree, and there she finds her brother, who, warned by a dream, has come out to look for her. They ascend the tree together until they come to a beautiful country well stocked with fat oxen. They kill an ox, and while its flesh is roasting they amuse themselves by making a stout thong of its hide. By and by one of the cannibals, smelling the cooking meat, comes to the foot of the tree, and looking up discovers the boy and girl in the sky-country! They invite him up there; to share in their feast, and throw him an end of the thong by which to climb up. When the cannibal is dangling midway between earth and heaven, they let go the rope, and down he falls with a terrible crash.[145]
[145] Callaway, op. cit. pp. 142-152; cf. a similar story in which the lion is fooled by the jackal. Bleek, op. cit. p. 7.
I omit the sequel of the tale.
