^{page 230 note 2} Cook, P. A. W., ‘The First Fruits Ceremony’, Bantu Studies, vol. iv, 1950, pp. 205–10Google Scholar; Schoeman, P. J., ‘Die Swazis se Jaarlikse Seremonie van die Eerste Vrugte’, Annale van die Universiteit van Stellenbosch, Julie, 1937Google Scholar; , Marwick, The Swazi, Cambridge, 1940, pp. 182–95Google Scholar.

^{page 230 note 3} Somcuba, brother of Mswati, was in charge of sacred cattle and these he misused, so he was reported by one of the King's henchmen and fled the country. He established himself in the Stads Valley across the Ngwenya and made himself extremely powerful. Rumours reached Mswati that his brother was dancing the Incwala, whereupon Mswati mustered the army. Once the regiments were repulsed, but the second time Mswati resorted to strategy and sent a spy ahead to pretend he was a refugee come to seek protection. He was to lead the men upon the enemy. On the prearranged day the spy pretended he was ill and constantly went outside into the bush, so that his absence from the kraal when he fetched the regiments passed unnoticed. A heavy rain had fallen in the night, and the men swam across the swiftly flowing river. They surprised Somcuba's people at dawn and he and many of his people were killed, children were captured, and a small group under the leadership of one of his sons Msutu escaped to Sekukuniland.

Then, in the reign of Mbandzeni, Mabedla, an exiled son of Mswati, entered Sekukuniland with his retainers and established contact with Msutu. After a while Mabedla began to play with Incwala. Msutu warned him to desist and told him how his father had not even danced the Incwala, but a mere rumour had led to his death. Mabedla was young and took no heed, and the news of his aggression reached Mbandzeni. When the English appealed to the Swazi for help against the Natives of Sekukuniland, Mbandzeni gave them strong assistance, and the innocent Msutu was killed, and Mabedla was taken prisoner.

^{page 231 note 1} In my original draft I wrote, ‘Swazi believe that no king dies a natural death’. Sobhuza criticized this: ‘No one, not only the King, is believed to die a natural death.’ When I appeared sceptical, he called in some people from the village and put the questions, ‘Do people die from sickness? Do they die without being bewitched? Do they die from old age?’ One after another, the informants said that without sorcery no one dies. (December 1941.)

^{page 231 note 2} e.g. Chiefs of the Mngometulu, NKosi Mamba, and Mahlalela. They have special medicines which are considered very strong and dangerous to the King who is also heavily doctored.

^{page 232 note 1} Mshudulwane Zwane, head councillor of Lobamba, co-operates particularly closely with Mandanda Mtetwa, governor of Zombode, and they report to Sobhuza. When in doubt they call upon their colleagues, such as the governors of the near-by royal villages of Nsuka, Enkanani, Ezulwini, and old Lombamba. When the regiments arrive at the capital they are controlled by the commander-in-chief.

^{page 234 note 1} Since the publication of the Golden Bhough, it scarcely necessary to emphasize the importance of water to those peoples especially who live in countries where rain is scarce and the land scorched by a tropical sun. The analogies with the Rig-Veda hymns are obvious, and it will be seen that the Incwala embodies familiar elements of well-known culture dramas.

^{page 236 note 1} Only full photographic and sound recording could convey a real idea of the dance-songs. I am very dissatisfied with my rather free translations of the words and sounds.

^{page 239 note 1} In 1935 Sobhuza sent his four eldest daughters together with two other royal maidens to his kraal at Entonjeni in the Peak to have some lessons in the Incwala tunes from two very ancient princesses, daughters of the king Mswati. He explained to me that the queens of Lobamba had not grown up in the royal atmosphere but had come there on marriage and the Incwala was relatively new to them. I accompanied the young princesses; we found the old women most exacting teachers, contemptuous of the singing and general lack of knowledge of the younger generation, and one old lady was so disgusted at a rehearsal with the warriors that she walked away and vowed she would not listen to them again. The King himself went to the Peak that year, so that it was a period of hectic festivity and enthusiastic singing and dancing.