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Kudu and oryx horns

One Wire Phenomenon

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https://satanslibrary.org/666BlackSun/Satanic_Symbols.html
Decided to do something fun after reading about what te horns represent in Spiritual Satanism and just for interest sake I'm sharing this.

The kudu is a very beautiful animal with the most beautiful horns that looks like spirals I'm wondering if it could be a sacred animal to our Gods maybe. We all know Jew steal knowledge from everywhere and claim it to be their own so think about this the Jews have nothing of their own so they must of stolen this somewhere and corrupted it's true purpose.

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https://peace-of-god.com/collections/kudu-shofar-collection#

Shofar Kudu - Natural Kudu Shofar
A Kudu Horn Shofar For Home Prayer Or Display
A kudu horn shofar is most often used during Rosh Hashanah, but it may be displayed as a symbol of Jewish faith during any point in the year.

The kudu horn comes from the African Kudu antelope, who has two graceful spiral horns coming from the top of its head. Crafted into a horn in the Yemenite tradition, the horn has a sound variety that ranges from powerful deep and sustained to sobbing or wailing as ritual calls.

In order to vary the sound coming from the kudu shofar, one will manipulate their lips, teeth, or facial muscles while blowing into the horn much like one would when playing a trumpet or saxophone. The result is a powerful sound and a powerful connected energy; as if one was opening the gates of heaven themselves.

When Is The Shofar Kudu Used?

The Shofar Kudu in the modern sense is most often used during Rosh Hashanah at synagogue services but may also be used to sound at the end of Yom Kippur as well. It may be blown each day leading up to Rosh Hashanah during the month of Elul.

Historically the kudu horn is mentioned frequently in the Hebrew Bible and rabbinic literature. A kudu horn may be used to announce each new moon, and they were even incorporated into David’s own temple orchestra. The shofar kudu was even used as a ceremonial war horn during ancient times in Israel.

Polished Kudu Shofar Horns Bring Israel Into Your Home

A kudu shofar horn made from natural kudu horn has impeccable quality to serve as a display piece or Jewish religious instrument for use during your own kosher celebrations.

Created from the horn of the Kudu Antelope, kudu shofar horns create authentic sound to connect you with Israel from anywhere. To care for the kudu shofar horn, a simple wipe with a damp soft cloth to remove dust is all that is necessary.

Here is some information about the San people's Folklore

https://www.sederkloof.co.za/page/the-ancient-people

Then I found this aswell

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https://www.reddit.com/r/Cowofgold_Essays/comments/r2yw1v/the_oryx_in_ancient_egypt/

The ancient Egyptians used a species of oryx horn to make bows and it seems the unicorn myth originated from the ooryx horn. I wonder if there could be an hidden allegory here

Anyway found these images seems they even domesticated them it's just for interest sake.
192px-Kom-Ombo-Umfassungsmauer-07-d1.jpg

sokar-god-of-cemeteries-in-the-region-of-giza-and-memphis-egypt-egyptian-CF6-HTK.jpg

https://imagenesdeegipto.blogspot.com/2015/05/bound-oryx-dish.html?m=1
9fa339f75d07206f7c3c5a2795e7de39.jpg

690ec0ed4a1b11c94c584c6def7591ab.jpg


Unicorn myth
The myth of the one-horned unicorn may be based on oryxes that have lost one horn. Aristotle and Pliny the Elder held that the oryx was the unicorn's "prototype".[19] From certain angles, the oryx may seem to have one horn rather than two,[20][21] and given that its horns are made from hollow bone that cannot be regrown, if an Arabian oryx were to lose one of its horns, for the rest of its life, it would have only one.[19]

Another source for the concept may have originated from the translation of the Hebrew word re'em into Greek as μονόκερως, monokeros, in the Septuagint.[22] In Psalm 22:21, the word karen, meaning horn, is written in singular. The Roman Catholic Vulgata and the Douay-Rheims Bible translated re'em as rhinoceros; other translations are names for a wild bull, wild oxen, buffalo, or gaur, but in some languages a word for unicorn is maintained. The Arabic translation alrim is the most correct choice etymologically, meaning 'white oryx'.[23]

https://en.m.wikipedia.org/wiki/Arabian_oryx
 
​Ok I found a very very revealing pdf there is not much information about African animals that can easily link to our Gods but this pdf is really worth looking into I will add pictures and my own view on things as I go.Since I live in this country and our people were mostly Christian therefore we don't really have deep spiritual connections to the Gods like the blacks did so I have no choice but to look for what was sacred to them and find knowledge of the Gods in them.

Im not really fond of blacks of today and how they behave here but I do see that they were once a proud people and had deep Satanic pagan roots basically and this has called to me since I was a child.

Module # 4 Component # 2
Mammals Part # 2 African Folklore

Introduction
The content that follows is written from
transcribed tapes recorded by Credo Mutwa. Credo Mutwa is
one of Southern Africa’s most celebrated Sangomas or
witchdoctors. The content therefore is not scientific but
rather represent the feelings , beliefs and experiences of this
exceptional man.The views of Credo Mutwa do not represent
those of WildlifeCampus ,it’s management or staff . In addition since this is not a Form al Academic course there are no Objectives , Outcomes or Formal Assessments . You are however encouraged to complete this Components Take the Test in order to be assigned the Top100 badge. No certificate will be issued on completion of this course.These stories are written in precisely the same way that Credo tells them, with all their original colloquialisms and styles.

​Eland: Animal of Myths
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The eland was viewed by Africans as an animal
closely associated with the sun. The creature’s
colour suggested sunlight to Africans of all tribes and all
races. And, in the language of many tribes, the eland is called by a name with two meanings in the language of the Zulu people the name for the eland is Impofu, a name which means both ‘the light-skinned one,’ ‘the golden-skinned one’ and ‘the humble one.’ In ancient times, during sacred games in honour of the sun, brave African youths used to summersault over the back of a tamed or half-tamed male eland. In fact there is a painting showing such a sport in one of the caves in the Cape Province. The eland is a gentle animal, which is very easy to tame . It has a love for human beings and will allow them to touch it. In olden days, even right up to the coming of white people to South Africa, our kings used to keep one or two tame elands a male and a female. They did this for the sport that I had mentioned before, and also for the important fact that the milk of an eland is very, very rich much richer than the milk
of a cow and it was used to give strength to sickly children. Many a princess or a prince with a delicate constitution, as a baby was brought to full strength by being given the milk of an eland and not that of a cow. Eland milk is very creamy and is gladly tolerated by African babies. And it was the milk that
we used in the days when I was a young shaman in helping children with malnutrition.When the milk of an eland had been used to savethe life of a human child, that female eland would afterwards be trussed up and gently taken back, usually on a sled drawn by warriors, to the bush were it had come from, and released unharmed as a sign of gratitude towards the entire eland race and to the sun god to whom all elands are sacred. If you are lying sick in an African village and you dream of an eland, it is a good sign. We are told it means that a great healer will arrive from far away, who will heal you from your illness, bringing you complete recovery.
An eland is a symbol of freedom, also of enlightenment and courage. If one is undergoing initiation and one dreams of an eland, one must thank the ancestral spirits for this, by depicting the animal either in clay or in wood
or as a drawing or a painting, inside the initiation hut. Dreaming of an eland was taken to mean that one’s period of initiation has ended, or was about to end, and that the gods and the ancestral spirits had accepted one as an initiate.
​If an initiate has difficulty in dreaming or seeing visions, the teacher of that initiate must, once each month, burn a bundle of eland tail hairs,the smoke of which the initiate must inhale together with a mildly hallucinogenic herb. This will bring back the dreams of the initiate, because dreams are very, very important when one is a shaman, a diviner or a sangoma.

The Eland and the Sun God
Aside from the giraffe, there was one animal
that was regarded as very sacred by all tribes throughout southern and eastern Africa. This animal was painted inside the ancient caves hundreds of times. It was engraved on flat
rocks far out in the open scores of times. This animal was the
eland. The eland is known as the animal of a thousand
legends, so many are the stories that have been woven around this beautiful antelope. Amongst the legends of the Great Earth Mother’s journey into the underworld, the eland is mentioned next to the elephant as being one of two animals that went into the underworld to bring back the Great Earth Mother. (One wire speaking) [Look this cannot be a coincidence that the Braman in Hindu is a white cow very closely related to the Eland and this is a fact so I added the pic]
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This was an act of bravery, which caused the eland to endure extreme danger, terror and hardship as it laboured to return back to the earth’s surface
with the Great Mother goddess riding on its back. The eland is seen as an animal of selfsacrifice, an animal that is always
ready to give its life for the benefit of other animals as well as
human beings.
(One wire)[ This piece below sounds like bullshit to me though and the burning bush sounds very close the the burning bush of Jew moses. Anyway I read something not too long ago about another tale of the Gods that mentioned molten rocks falling from the sky and in the ocean but I cannot remember exactly]
A beautiful story is told of how, one day, the
young son of the sun god visited Earth against his father’s
wishes. The sun god had warned his son not to come down from heaven and visit human beings because human beings were dangerous and unpredictable. And although his father had warned him, the
young sun god surreptitiously visited humankind on Earth one day and was promptly murdered by a group of jealous wizards. The great sun god was torn with grief and was very, very furious with the human race for what it had done. He increased the ferocity of the heat of the sun so that, instead of giving life, the sun gave the earth death and destruction. Fires erupted all over the land. Rocks melted in the furious heat of the sun. Rivers boiled away and so did the ocean. Human beings died in their thousands, and only those that succeeded in reaching deep caverns
under the earth survived.​The sun god told human beings that he would notstop destroying them until one of the most beautiful of them had sacrificed himself or herself, by jumping into a fire of molten rock from the top of a mountain. A beautiful princess was about to sacrifice herself for the salvation of human kind, when, out of the burning bush there appeared a beautiful eland, which galloped towards her, and stopped her from jumping into the fire pit.“Great god of the sun,” cried the beautiful female eland. “I, Pofana, the beautiful one, am more comely than this fat human being. Accept my soul, Lord of light. Accept my body, and remove your angry hand from the head of humankind.” It is
said that the beautiful animal jumped into the boiling rock and was immediately consumed by the blue flames that roared upward.And stricken with guilt, the beautiful human princess also threw herself into the fire pit, dying together with the eland for the sake of humankind. It is said that the sun god was so moved by this double sacrifice that immediately he halted the fury of the sun and once more soothing rain clouds swam across the skies and
blessed the earth with rain.



​Giraffe: The Seer
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Africans of all tribes regarded the giraffe as
one of the holiest animals on Earth. In fact, its name in the
Batswana language, Thutlhwa, is a word that means ‘the
honoured one,’ or ‘the one to be respected.’ The giraffe was
regarded as an animal that was able to foresee the future.
It was in fact the symbol of all seers and all prophets and
diviners. In the language of the Zulus, the giraffe is called
Indula-minthi, and this name means ‘the one who is taller
than the trees.’ Our people believed that a giraffe could
foretell the coming of veld-fires, and that by its actions it
would warn other animals of the coming danger. And again and again,in places where I was initiated in many parts of Africa, I found likenesses of the giraffe. Even in ancient caves where Khoi-San people used to live, you find many paintings of giraffes on the walls of those caves.
The giraffe is a quiet animal by nature, and
quietness is regarded as an important characteristic of a seer. Our
people say, “He who sees into the future must have lips that do not
speak.” When we are undergoing deep initiation into the mysteries
of African healing, we are always told by our teachers to think
very deeply about certain animals. And amongst these animals is
the giraffe, and if an initiate is praying for the intensification
of his visionary powers, he is told to either draw, or paint, or
even carve out of soft wood, the likeness of a giraffe.
Because of its very long neck, the giraffe is
capable of seeing danger far away, long before the other animals
with it see or sense that danger. When a gang of hunters approach,
the giraffe will always be the first one to start moving,
slowly at first, and then galloping away at a speed that warns the
other animals around it that there is danger afoot.
Giraffes sometimes behave strangely in the
bush. Male giraffes will sometimes mount other males, and thus the
giraffe is viewed as the animal that protects those men and
those women who fall in love only with members of the sex to which
they belong namely homosexuals or lesbians. In
ancient Africa, such people were viewed as holy people, whose life
energy was not dissipated in heterosexual activities. Some of the
wealthiest and most influential women amongst many tribes were
lesbians, who mined and processed several important metals such as
copper and silver, which were regarded as female metals.
(One wire)[ What does JoS say about Homosexuality again can someone link me please]

​According to our people’s religion, if one
dreams of a giraffe peacefully drinking water in the bush, this
was said to mean that one shall soon have the calling to
initiation and shamanism within a short time. Should you
however, dream of a giraffe galloping away, this was seen as
a warning sign that danger was stalking you, and that one of
your ancestors or ancestresses has come to warn you, in the form of
a giraffe, that you must take evasive action immediately!
(Onewire)[They had a form of divination]

The giraffe was one of two animals whose spoor
was regarded as sacred to the Great Earth Mother. It was also
the symbol of obedience and of peace. When an African child’s
grandparent blessed the newly born child, he or she used to
mention the giraffe, the wildebeest, and the buffalo in that
blessing. The blessing went this way: “May you grow, child of my
child. May you grow as tall as the giraffes of the wilderness, as
mighty as the buffalos of the plains, and as wise as the
wildebeests of the bush.” This was an African grandparent’s
blessing to his or her child. Many, many times in my childhood, I
heard our grandmothers, grandfathers and even great-grandparents
uttering this blessing upon the offspring of their children or
their children’s children.


​Kudu: The Futility of War

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Now, look my friends, look at an animal from
which our people learnt a very great lesson, a beautiful,
though clumsy-looking animal. An animal with behaviour that caused
our people to look upon it as the true symbol of the futility of
war. This animal is a kudu, one of the largest and most
beautiful
antelopes in South Africa. In the language
of the Zulu people, the kudu is called by the onomatopoeic name of
Umgakla. Now, this name is formed by the sound that the
clashing of the horns of two kudus locked in combat makes:
‘gakla, gakla,’ as the two great animals clash horns during
the mating season.
Kudus fight ferociously at this time. You will see
them charging each other like maddened knights of long ago, in the
days of King Arthur’s Round Table. But something tragic often
happens in these sylvan battles. The two animals sometimes fight so
ferociously that their spiralling horns get locked into each
other in such a way that the poor beasts can no longer
disengage from one another. And both of them locked this way
can neither feed nor seek water and are helpless before the fangs
and the claws of predators. Again and again our forefathers saw
this tragic sight two great animals locked together imprisoned by
their spiralling horns and dying in the bush.
“War,” my grandfather used to say to me, “is a
game of kudus, grandson. In a war there are no winners really.
Both victor and vanquished lose something precious, like two mad
kudus fighting over females, ending up losing their lives in agony
in the bush.” When an African parent warns his or her hot-headed
offspring not to dash into conflict without thinking, the parent
will say, “My son (or my daughter), remember the kudu,
always remember the kudu.”
There is one thing that our people found in the
kudu and it is that the kudu’s huge spiralling horns make
amazing trumpets or bugles, which are used either by praise
singers in chanting praise poetry for a king, or they are used in
tribal fights to sound signals to advancing or retreating warriors.
Whenever an African king or chief summons his elders and his
warriors, he used to use a trumpet made out of the horn of a
mature kudu. And the sound from this trumpet is really beautiful.
It sounds as if more than one bugle is being played. It is a
vibrating, thundering sound that can be heard over a great distance
“hawooooooo… hawoooooo…” through hills and valleys, across plains
and up mountain slopes, the sound of a kudu horn reaches
everyone.
​Way back in 1934, I remember, I was a child. A
strange tremor, a persistent trembling shook the entire land of
the Zulus. And all people said that it was because God was
angry with the Zulu people who had not, thanks to missionary
intervention, celebrated the Incwala festival the previous
year. On that day, when the sun grew dim in the sky, on that day,
when mountains shook and valleys trembled, our grandparents
pulled out ancient bugles from the dark interiors of their huts and
they began to play them. From village to village, from kraal to
kraal, went the sound of the kudu horn, “hawoooo… hawoooo….” People
were pleading with God to be merciful towards them. People were
appealing to the Great Spirit not to crack the earth open.



​The Sable Antelope – A True Beast of the
Gods

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The sable antelope is one of the most beautiful
antelopes that we find in Southern Africa. It is a majestic
animal that, when moving through the bush, does so like a creature
born to rule, as if it is aware of the reverence in which the
people of olden Africa used to hold it.
The sable antelope was esteemed, and sometimes
healers and shamans used its horns to make ritual bows that
were used to fire arrows on certain important occasions. Our people
believed that the sable antelope was just as holy and as sacred as
was the zebra. It was a creature of day and night, a creature of
darkness and light. Its sleek, shiny black coat and the dazzling
white of its belly filled our people with reverence.
“This,” our grandfathers used to say, “is a true
beast of the gods.” “This,” the grey ones of the past used to tell
us, “is a beast that must never be hunted. This is a beast whose
skin can only be worn by those who approach the great gods on
humanity’s behalf.”
Our people called the sable antelope by a strange
name: Inkolongwane. And this name comes from another name,
or rather another noun, ‘umkulongwane,’ which means
‘ululation,’ a sound like “li-li-li-li-li,” which African women
and Arabian women utter when they see something holy, something
sacred…umkulongwane. Now, why was the sable antelope named this way
? It is because it was such a rare animal to see out in the
open, and in daylight the creature is a beast of beauty. Its
black shiny coat, its long curving horns and the stunning white of
its belly, made our people believe that this is not an animal, but
a god. This is not a beast, but something more. And so, whenever
a sable antelope was seen near an African village, women used
to come out and line the fence of the village and ululate in
celebration of the sacred sight: “li-li-li-li-li.”
Thus, Africa celebrated sanctity, be it a sable
antelope, a zebra or even a mighty lion going past a village on a
lonely journey into exile.
One of the greatest tragedies that occurred in
South Africa was that when the white settlers arrived in the Cape
of Good Hope, they immediately started hunting every animal they
saw in the bush, not out of hunger, but for fun or greed. Their
muskets roared at the mighty rhinoceros, their blunderbusses felled
the mighty elephant, the tall giraffe bowed before their falconets.
It was murder!
Amongst the animals that the white settlers
slaughtered was the sable
antelope, Inkolongwane. An animal
that our people believed could only be
​hunted by great kings, and then only on very rare
occasions. It was a great shame, to threaten this ‘true beast of the gods.’ (onewire)[Im not even going to argue with this because it's true but let me tell you one thing. It was mostly the British that did this to a point where even I would say its a crime.They killed millions and millions of animals. Game farms and hunting is a big thing here in SA but if you stop it now the animals will go extinct because of the loss of this holy spiritual way. Blacks poach and hunt with dogs to the point where nothing is left even living trees are cut down in areas where there are no farms or anything like game reserves protecting them.


The Blue Antelope

https://en.m.wikipedia.org/wiki/Bluebuck

There was also another animal, smaller than the
sable antelope, but just as beautiful, an animal with a bluish coat
and a snow-white belly. The animal was a relative of the sable
antelope, which it resembled. The animal was called in Dutch
‘die bloubok,’ which meant ‘the blue antelope.’ This
antelope was also very sacred, together with the hartebeest.
Again and again the Xhosa people and the Khoi-Khoi
people of the Cape tried to warn the white settlers about the
sanctity of these antelopes, that they should not just be destroyed like vermin.
But there was a huge communication gap between the
white settlers and the native peoples of South Africa, a gap that still exists to this day. And as more and more of the sacred antelopes were killed, so grew a bigger hatred against the white men, in the hearts of the black people of the Cape. And the bloubok was destroyed, never to be seen again on this Earth.



​Springbok – Ray of the Sun

e855c0b6f31d40f6f46b624964a6c286.jpg

There is an animal in South Africa, a beautiful
little antelope of white and gold: this antelope is known as
the springbok. It is an animal that our people call Insepe
in the Zulu language, and in the Tswana language this
animal is called Tsepe. And both these words mean one and
the same thing – ‘the ray of the sun.’ The springbok was one of the
holiest antelopes in South Africa. It was believed to be
specially favoured by the sun god. And the ridge of white hair on
the rump of a springbok was believed to possess magical
qualities, which attracted sunlight and spiritual
enlightenment. When a hunter killed a springbok, he had to
observe an important ritual he had to tie a knot in the tail hairs
of this sacred beast, and to ask to be reborn as a
springbok.
One of the most beautiful dreams that an African
can have, who still holds to his ancient religion, is to dream
of springboks, leaping and prancing, especially a group of
several springboks. It is believed that if you dream of springboks
you are
going to acquire great wealth, and the horns of
this sacred antelope when found dead in the bush are used as
containers for a secret powder, mixed in order to promote good luck
in money, love, as well as health affairs.
During the Second World War, Batswana soldiers who
had joined to go and fight up north, used to try and hide little
containers of good luck medicine made out of springbok horn on
their bodies. But all these things were confiscated by angry
sergeant majors before the soldiers were shipped away. This did
a lot of harm to these black soldiers, because in the heat of
battle, whether with spears, bows and arrows, or modern machine
guns, man needs a source of courage; man needs something to hold on
to in the hour of the darkest peril.
At one time springboks were so plentiful in South
Africa that Batswanas used to make dresses and other items of
clothing out of them. Batswanas used to make trousers out of
springbok skin, which kept the cold away when they were herding
cattle out in the wilderness. It is said that when the last
springbok dies in South Africa, it will be a day of dark misfortune
for all the people of this
land. This is why Batswana kings were
guardians of the many millions of springboks that migrated through
the land.
You were not allowed to kill these beautiful
animals for fun. It was believed that they fertilise the land with
their dung, that they brought light upon the land, and that their
presence was pleasing to the gods. May the Tsepe, the
Insepe, ‘the antelope of the sun’ yet survive in South
Africa.


​Waterbuck
411d3559aa8fd621a5e3fd0ac88c7ca9.jpg

In South Africa, there is a strange animal known as
a waterbuck. This animal can never be eaten by anybody
because its flesh has such a disagreeable smell. It is an
animal that you find wading in deep pools of water, sometimes with
only its head and its great curved horns showing above the level of
the water. Zulu people call this antelope “Umziki”, which means the
sinker. And the Batswana people call it by a very strange
name indeed, “Serwala-Botloko”. The word, “Serwala-Botloko” means
the carrier of pain, the one who carries pain away.
Africans lived by symbols and even died by them.
And ancient Africans unlike their modern descendants, used to see
the sacred and the godly in even the most mundane of things. And in
the waterbuck whose flesh is so smelly and unpalatable, they saw a
sacred creature to be revered, to be adored and to be
respected. If you look at a waterbuck from the rear you will notice
that there is a design done in pure white hair in the rear of this
animal. The design is like a leaf and this type of design is
to the Africans the symbol of the sacred genital organ of
the great earth mother. And when our people see this animal, they
see a carrier of the holiest symbol that they know, namely a symbol
that they draw inside huts in red or white clay, a symbol
representing the vagina of the great earth mother.

b17b552197149087924269d390d8fa3e.jpg

This symbol is either shaped like a leaf or like a
lozenge or a diamond shape and it is sacred to Africans who believe
in their traditional religion as the cross is to confessing
Christians. Furthermore when you look at the horns of a waterbuck
when it is looking straight at you, the horns resemble the
sacred crescent of the moon, another holy symbol. Because of
these sacred things that are seen in the waterbuck from the
earliest times, our people looked at the waterbuck as an animal
possessing great magical powers. But what magical powers is
the waterbuck believed to possess ? Answer ? The same powers that a
zebra is believed to possess, the power of healing.
In olden days when a tribal chief was desperately
ill, when all medicine had failed to help the sick man, the chief’s
warriors used to go in the bush led by the leading shaman. Using
strong nets, made of fibre or even tanned leather, the warriors
would capture a waterbuck, wrap it around in the net and tie
its hooves together very firmly and then carry it on a sled drawn
by the warriors to the village of the chief.
Great care was taken to ensure that the sacred
animal was not in any way injured during its being captured. And
the animal was given water in which dagga had been boiled to drink
in order to sedate it and to keep it quiet. When the
​warriors
arrived in the chief’s village the animal was dragged carefully
into the chief’s hut and then the sick chief was helped to a
sitting position by his wives and his arms extended so that he
should touch one of the horns of the sacred waterbuck. The
chief would touch the waterbuck and hold the animal’s horn very
firmly and pray to the gods and the ancestral spirits to take away
his illness. And he poured all his faith and his belief into this
gesture and the tribal shamans would also do the same and
hold the horns of the waterbuck together with their chief, filling
or trying to fill the chief with the spirit of help and praying for
the waterbuck to take the sickness away.
Then this done, the sacred animal would be pulled
out of the hut and then once more loaded onto a sled and then taken
back into the bush near where it had been found. And when the
animal had been released, the people who are there, used to observe
the creature very, very closely. What would the waterbuck do? They
watched very carefully as the waterbuck rose onto its legs and then
they watched were it would go. This was very important. Should the
waterbuck escape into the bush away from the pool of water
in which it had been found; the people would know that the chief
would die. But should the waterbuck immediately seek its
native water, then the people cheered and ululated believing that
the chief would recover. And a runner would be sent ahead to
the chief’s village by the healers telling the chief and his people
that the sacred animal had taken his sickness into the water
and had waded across the pool and then gone into the bush to graze
or to seek other waterbuck.
Many chiefs were healed by this happening and yet
another chief, somewhere in the early years of the nineteenth
century was a victim of a vicious deception by a
half-brother of his. The waterbuck had been captured, taken to the
village of that chief; the chief had touched the horn of the
sacred animal and then the animal had been released. The animal
had gone straight into the pool of water and had swum around for
some time, then had gone out to seek food in the bush. But the
chief’s half-brother forced the warriors under threat of murdering
their families to lie to the chief, saying that the
waterbuck had escaped straight into the bush and disappeared. And
the poor chief now believed that he would die and when the sun had
set, he actually did die because he believed the message of the
waterbuck.
Even today many Zulu people who live next to game
reserves regard it as very, very unlucky for anyone to kill
a waterbuck. The creature’s flesh is inedible and our ancestors had
little reason to kill it because it was believed that if you killed
a waterbuck you would yourself die violently by your
own weapon.


​Zebra – Child of the Moon
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The zebra is a very sacred animal throughout
Africa, amongst people of many tribes. It is viewed as an
animal that symbolises human life. The zebra is believed
to have marital problems exactly as human beings have. It is
also believed to suffer loneliness and heartbreak exactly as
human beings do.
In the language of the Zulu people the zebra is
known as Idube, a name that comes from the verb duba,
which means ‘to mix two or more colours together.’ And it is
named in this way because of the black as well as white stripes on
its skin. The zebra is a horse-like animal, and the impression
that each one of its hooves makes upon the ground, reminds our
people of a
waxing moon, not a waning one. And because
of this, the zebra is viewed as a moon creature, which is sacred to
the Great Earth Mother when she is reborn as the waxing moon.
In olden days, the zebra was regarded as a
healer. It was believed that if a person got to within twenty
yards of a zebra, that person would be healed of any ailment from
which he or she may have been suffering. In ancient times, women
who suffered from womb trouble, used to drink herbal medicines that
were intended to get rid of the womb ailment. And they had to go
into the bush and there urinate onto the track of a zebra,
in order to ‘throw away’ the illness. “Oh, zebra,” the women used
to whisper, “may your beautiful hooves take my sickness away; take
my sickness away, oh child of the moon goddess.”
There were great families in the land of the Zulus
for which the zebra was a totem. One of these families was the Cele
clan or family, and the other one was the Dube family. In olden
days these powerful families used to protect zebras with their
lives if necessary. But if you had such-and-such an animal as your
totem in southern Africa, you not only protected that particular
animal, but also any other animal or animals which were associated
with your totem animal in the bush. Thus, in the bush, the zebra
is always seen in the company of the wildebeest, and so a
member of the Dube family or the Cele family not only had to
protect the zebra in his or her home country, but he or she also
protected the wildebeest, as well as the warthog which were animals
that often travel with the zebra as it grazes in the bush.
​It was the custom, even not so long ago, for a
member of either the Dube or the Cele family, to acquire a hoof
of a zebra that had died of natural causes or under the claws of
lions in the bush. I remember clearly members of these families
coming to Johannesburg in the 1930s and buying, in what are called
Muthi shops (African traditional medicine shops),
pieces of zebra hoof to make into ornaments, which they wore around
their necks in the very dangerous city known as Johannesburg. These
bits of zebra hoof were worn as a protection, were worn so that the
spirit of the zebra might be with its people in this dangerous
place.
Like the eland, the zebra is an animal around which
many fairytales and legends have been woven. Some of them, very
beautiful and serious, and some of them rather silly like this
little fairytale, which tells us of what will happen at the end of
the world when there is only one zebra left on Earth, and all other
animals have become extinct.
It is said that at that time we shall see the
last pygmy, and we shall also see the last Khoi-San or
bushman. And both these people will capture the last zebra and
keep it. But, as there will be no food in the land any more, as
there will be no other animals left alive, the pygmy and the
Khoi-San will argue over the last zebra. The Khoi-San will say:
“I own all the black stripeson this zebra. They are mine.”
And the pygmy will say: “Good, and I own all the white
stripes on this zebra. They are mine.” And then as the days go
by, both men will start to starve, and they will argue as to which
one of them will be the first one to kill the zebra that he owns in
this one animal. They will find that if they shot the zebra on the
black stripes it would die, and the same if they shot it on the
white stripes. They will argue and argue until they both starve
to death, and the zebra will escape once more into the
wilderness – to create new zebras.


TOO BE CONTINUED
 

Al Jilwah: Chapter IV

"It is my desire that all my followers unite in a bond of unity, lest those who are without prevail against them." - Satan

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