The Zulu, numbering about 4 030 000 persons, are a Nguni people who live mainly in the province of Natal in the Republic of South Africa. It is this people that is described in the present study. The anthropological/ethnographic literature on the Zulu people is extensive. So is the linguistic and historical material. Written evidence has been made use of, particularly in instances where differences in rites, rituals, customs, ceremonies, symbols, etc. have been recorded. But because the study is focused on an understanding of patterns of behaviour, thought, and expression rather than description of them, the material on which the study is based is to a large extent my own fieldwork. The data presented is, from this angle of approach, original. Comparative evidence published on neighbouring Nguni peoples and other African peoples has been used as a guide in my own investigations and analysis of material collected in the field.

Submitted to the Faculty of Arts in fulfillment of the requirements for the degree of MASTER OF ARTS in the Department of African Languages at the University of Zululand, South Africa, 2005. / Lomsebenti ucwaninga ngekubaluleka kwetangoma nemisebenti yato ekutfutfukiseni lulwimi IwesiSwati. Kulapho kuvela khona kutsi buyini bungoma tutsi bubaluleke ngani emphilweni yesive ngekwemisebenti nangekwelulwimi. Sehlukosekucala setfula tinhloso telucwaningo, indzima noma umkhawulo welucwaningo, tindlela tekucwaninga letiluhlolomibuto (interview) nekufundvwa kwetincwadzi. Imigudvu yelucwaningo i1andzela indlela yemisebenti (Functional approach) nendlela yeluchumano (Communicative approach). Kulapho kuchazwe khona lokushiwo ngemagama lasisekelo salolucwaningo latana nalawa: sangoma, inyanga, lldloti, lugedla, kutfwasa/litfwasa nendumba. 5ehluko sesibili siniketa inchazelo ngalokuphatselene netangoma kusukela ekutfwaseni, timphawu tekutfwasa, kubhoboka kwelidloti, tinhlola, sangoma nebuhlobo, sangoma nemabitongco kanye nemabitomuntfu, sangoma naleminye imikhakha yemphilo, sangoma netinanatelo, sangoma nesitsembu, umtsakatsi, umtembi, sangoma nenhlonipho. Sehluko sesitsatfu setfula tingcikitsi letehlukene tetingoma tetangoma letihlelwe ngalendlela: A. Kufundzisa, kukhutsata nekumisa sibindzi. B. Kubalisa, umbusave nesimo senhlalo. -ivC. Lutsandvo, bunye nelubumbano. D. lnkholo, inkholelo nemlandvo. E. Emandla, inkhani nelunakashelo. Emasu ekwakheka kwetingoma letehlukene acwaningiwe. Sehluko sesine sicwaninga ngetangoma, tihlahla netifo. Kubukwe imitsi leyakhiwe ngetilwane tasendle, ngetilwane tasekhaya, tinyoni netimila letehlukene. Lapha kutsintfwenetinhlobo tetifo letimbalwa letelaphekako nembulalave loseseyinkinga lenkhulu kubelaphi. Sehluko sesihlanu siligcogca Iwalokucwaningiwe. Kulapho kuniketwe tincomo ngekubuka kuhleleka kwelucwaningo, tingoma nelulwimL imitsi nelulwimi kanye netifo nelulwimi. -

This collection of interwoven short stories revolves around a small Southern women's college and its inhabitants. Written in first-person from various perspectives, the stories combine, much like Sherwood Anderson's Winesburg, Ohio, to create a final cohesive work that is not quite a novel. Main characters include the gentle, introspective teenage son of a faculty member, the garrulous student with whom he is enamored, and her skeptic of a half-sister. One parallel narrative involves a search for self and story through music and musicians, the other via a campus ghost. The focus, as with Eudora Welty's Delta Wedding, is character-driven rather than plot-based. Shared experiences--an ice storm, a betrayal by college trustees--are viewed through multiple characters, leading to a decision each, though searching for connection, must make alone.

During recent years, there has been a renewed interest in the study of the historical and religious values of the Old Testament. Christians everywhere seem to have become obsessed with an inherent thirst for a better understanding of this great book and the faith it teaches. This renewed desire to probe into the rich background of Semitic culture that is the very historical foundation of Christianity seems to have been brought about by two distinct and quite general conditions. The first and most obvious condition is the age in which we are living--the age of science. Today, this age is probing everywhere to discover and verify with facts the true meaning of the ever increasing amount of archeological evidence that is constantly being uncovered in the field of Old Testament research. Scientific research has far outdistanced the ability of the average man to assimilate even the wealth of knowledge that has already been uncovered. At this point, we are experiencing a cultural lag which in time should be overcome. A second motivating factor that has caused man to turn once again to a more critical study of the Old Testament has been his honest endeavor to bridge this cultural lag and also erase from posterity a blot of religious illiteracy concerning the great religious truths of this book. Many of these truths have never been brought into the full light of scientific discrimination and understanding until very recent years. One of the ideas of the Old Testament about which very little is generally known is the nature of the sacrificial system of the ancient Israelites. It is from this sacrificial system that the worship service of Christianity found the seeds of its early development. It is the purpose of this thesis to trace a view of the origin, purposes, and development of this sacrificial system from its most humble beginnings down to its completion in Jesus Christ. The fundamental aim of the thesis is to convey to the reader the idea that eternal truths were enshrined in the crude forms of early sacrificial worship and that, ultimately, these truths had their fulfillment in the person and work of Jesus Christ.

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