100 Tswana Proverbs

by ALEC C. CAMPBELL *
Lists of Tswana proverbs have been recorded before, but only one of these is generally available,
and this not in Botswana. The following proverbs were collected by Mrs Alice Molefe and myself,
mostly in 1970 in the Kgatleng. Some of them have been published in previous lists, but, these
proverbs have been chosen from a much larger collection which cover most aspects of Tswana
life.
Proverbs are an integral part of the tradition and culture of the baTswana. While not used
much in straight conversation, they are used extensively both in explanations and in putting
forward a point of view. They are also used to chide those who act anti-socially. Most of them
express right behaviour, that is the behaviour expected of a normal person under any given
set of circumstances. All of them are educational, being based mainly on experience and ob-
servation. This article attempts to provide a framework and some of the dues for a study of the
values and character of the baTswana.
The form of the proverbs has frequently been compared to the form of Tswana oral poetry.
The reason would appear to be that, like poetry, they are intended to impress and thus must be
different. Like poetry they employ abnormal construction and are exceedingly concise. To deal
first with the structure, three main devices are employed. Words, particularly the subject, are
frequently left out, but a clue is retained in the initial concord of the verb; concords, and par-
ticularly adjectival concords, are also omitted whenever not necessary to the general sense; word
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order is reversed to emphasise action; and alliteration is introduced to provide a different

rhythm to normal speech.
Eetshetlanyana elsala eerunneng
A poor (cow) can give birth to a fine (calf)
Both the subject and object have been omitted. A due to the subject is provided by the concord

Meno tshweu polaya etshega

White teeth kill laughing
All the unnecessary concords have been omitted.
NIsi eokwa keboladu
Flies gather on a wound
The word order has been reversed giving emphasis both to the flies and the wound.
Bosigo booka boroko
Night induces sleep
Thercisa playon the sounds produced by the syllables "boH and "0" and by the interplay of"o"
and "0".
These devices often provide the key word or words in a proverb; however, most important of all
is the imagery employed. The proverbs can be roughly divided into three groups: those employ-
ing no imagery, those with a little imagery, and those in which every word is imaginative. It
appears that the most important proverbs are those which employ no imagery at alL These
mostly relate to customs the breaking of which is immediately enforceable in the courts. Such

"'A.C. Campbell is Chief Game Warden, Gaborone and Curator of the National Museum. He has a degree in Sindebele
from Rhodes Ulliversity.

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 proverbs involve succession, preferential marriages, family obligations, inheritance, court
procedure and evidence. In settling cases in court reference is frequently made to these proverbs
to back up a point ofview.
Proverbs employing only a little imagery also refer to actions and customs which may be
taken to court, but usually not on the first occasion. Really imaginative proverbs are used for
gentle correction. They are often extremely humorous, thus taking the sting out of any criticism
which they may imply.
In studying the imagery employed the full range of meaning of each imaginative word must be
examined. In particular when animals are used the character of the animal as it is seen in
Tswana folk-lore is important. For instance the jackal, phokoje, is an underhand character,
cunning, sly and a thief. Whenever he enters a proverb we know that there is something not
quite honest about the person of whom the proverb is spoken. In the same way, verbs which have
double meanings are often employed and both meanings are important. To return to a proverb
already quoted Bosigo hooka horoko the verb oka not only means induce, but also means betray,
entice and coax with a view to deceive. Ifwe analyse this proverb word by word we can ascertain
the hidden meaning.
Bosigo is night, and also the time of darkness when thieves are about and witches at work.
Booka expresses the idea of betrayal, deception by gentle coaxing. BOTOko is sleep, when we are no
longer in control of our faculties and are unwary. Thus we see two meanings, the obvious that
darkness induces sleep but also the hidden meaning that we are most susceptible to trickery
when we are least expecting it.
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Some proverbs appear to have little or no imagery, but often the imagery itself is hidden.
Moeng goroga dijo dihonale on the arrival of a visitor, food appears. Moeng is a visitor and there-
fore, somebody not seen every day. He is also a traveller and, therefore, in need of hospitality.
Goroga means "arrive after a longish distance". This implies that he is far from home and not a
regular visitor. Dijo is straight forward meaning food, but also hospitality. Dihonale means that
the food appears, not that it is produced and infers that the arrival of food for the visitor is as
automati~ as the arrival of the visitor. The first meaning of the proverb then is that hospitality
should be automatic. Howeyer, two more meanings may be found: firstly that you also may be
far from home at some time and would expect that you be treated by your visitor as you treated
him; and the visitor may not be a person, but may be a disaste;r which would come from far, such
as a famine, and that it is wise to prepare for any eventuality.
Ntsi eokwa keholadu - Flies gather on a wound. 'First, the word order has been reversed giving
emphasis to both subject and copulative. Both words imply something unpleasant. Ntsi means a
fly and holadu means pus, or a supurating wound. Okwa means to be betrayed, but it also has the
meaning of being waited upon during sickness. This is given the idea of people who are un-
pleasant hanging around sickness: perhaps relatives waiting for the rich man to die. The inten-
tion is to express the idea of people latching on to something good with the hope that they can get
it for nothing.
Lady Mitchison and Amos K. Pilane have published 146 proverbs in Volume 78 of the
journal polklore. I have tried so far as possible to use different proverbs; but to provide the full
spectrum it has been necessary to use some which they also have used. Lady Mitchison has
pointed out that Tswana proverbs often have meaning at two or three levels. At the deeper levels
I am by no means sure that the meaning is at all concise, and the interpretations that I have been
given are not necessarily the only ones, al though I believe that they are the commoner. They also
suggest that: "the main impression is of a society with a set of checks and balances which are not
122
 codified into laws or rules, but are a part of the social ambience. They are not enforced, but
people who lapse are reminded through the proverbs, of correct behaviour." I believe that pro-
verbs are wider ranging than they suggest, that they are not just checks, but that they are used
even in the courts to express right behaviour. Most of their proverbs emphasise the desire of the
baTswana to live comfortably together according to their customs, and to avoid "washing their
dirty linen in public"; but that when this is necessary, there are other proverbs to assist in enforc-
ing custom, and thus reaffirming the values of the society.
Professor Nyembezi has suggested for Zulu proverbs that their origin stems from clever
utterances of people noted for skill with words, mythology, folk-tales, events in history, the
observation of human and animal behaviour and things in general in their environment. Tswana
proverbs have the same origins, except that custom has also provided a base. I have explored the
origin of a few proverbs as this appears to help with a fuller understanding of them. The proverbs
have not been grouped under categories because they often have more than one meaning and
m.ay be used under a variety of circumstances. Nor is the imagery of each proverb explained in
great detail, for this also varies depending on the circumstances. As stated earlier, the intention
is to provide a framework for the study of Tswana character. Many of the proverbs have almost
exact counter-parts in English showing a similarity in thinking between the two groups; but
others have no counterpart and it is here that the differences in thought-process are most appar-
ent. Although not grouped, there is order running through the list; the first 6 are representative
and attempt to trace the history attached to proverbs; 7 to 16 affirm custom and employ no, or
little, imagery; 17 to 24 refer to behaviour regarding the settlement of disputes and involve a
measure of imagery ; 25 to 33 are involved with family relations; 34 to 36 extend family character
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from father to son; 37 to 51 are warnings; 52 and 53 describe the rearing of children; 54 to 62
are character descriptions; 63 to 65 describe people with poor attributes; 66 and 67 warn one
who one's true friends are; 68 to 70 imply that adult character may be seen in the child; and the
remaining 30 proverbs attempt to express the great variety of imagery used under a host of
varying circumstances.

I. Botshegana ingate
Those of little loin-skins, fasten yourst'lves
(Said of a person who is too stupid to help himself)
Taken from a praise poem of Motlotle, Regent of the baKgatla about 1820. He slew all his rela-
tives and later had none to defend him.
Rramokotona amalope
tshega ingate seatia kelapile
Mokota, ikise segologolong
kakwagonnang kgole ogobonye
Maabane keletse kegongatile.

2. Mogwe thologa, tsabogadi diaya

Son-in-law hasten, the marriage cattle are gone
(Said of a person who fails to perform necessary services for his parents-in-law)
Taken from a praise poem composed by Kgamanyane of the baKgatla about 1858 concerning
the Boer attack on the baSotho when Kgamanyane was used as a servant by the Boers. He was a
son-in-law of the Sotho Chief and here is expressing his divided loyalty.
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 Mogwe thologa, tsabogadi diaya
tlala-bogadi eile kanamane
goile tshwaana, goile tilotsana
kgomo gosaile tsooMoletsane aMatebele.
3. Gakebuswe kepeba entrye
I won't be ruled by a small mouse
(Said by a person who will not be dictated to by people younger than himself)
About 1815 Kgari was chosen by Khama I to be his heir. Kgari had the nickname Pebane -
Little Mouse. His half-brother Molosiwa, who was considerably older than him, although the
son of a junior wife, refused to accept him saying Gakebuswe kepeba ennye.
4. Pela erile ge yeKgosing,yatlhoka mogatla
The dassie (hyrax) would not go to the Chief and so lost its tail
(When told to do something by your betters, do it, or it will be the worse for you)
Taken from the fable which describes the time when all the animals were called by their chief
to come to a central place. The dassic refused and consequently lost his tail.
5. Kgosi keKgosi kamorafe or Kgosi keKgosi kabatho morafe
The Chief is Chief only on account of the Tribe
(A proverb voiced in the kgotla when the Chief does not follow the wishes of the Tribe)
This is said to be a very old proverb and the basis upon which Tswana democracy is built. I tis
only because the people of the Tribe exist that the Chief can be a chief; he personifies the thinking
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of the-Tribe and must ensure that the Tribe's wishes are carried out. Should he make unpopular
laws, he is unable to enforce them without the backing of the Tribe.
6. Ngwedi etshega letsatsi are omosweu
The Moon laughs at the Sun saying 'You are white'
(Look at yourself before you criticise others)
This proverb comes from early mythology.
7. Kgosi keKgosi kaatsetswe
A Chief is a chief by birth
(The hereditary descent of Chiefs)

8. Garelebe motho, releba molato

It is not the person, but his fault that we examine
(The law is not interested in position or personality, only the crime committed)
9. Ngwana rrangwane nnyale kgomo diboele sakeng
Marry me paternal cousin so the cattle return home
(The custom of parallel-cousin marriage to ensure that the wealth remains within the
family)
10. Ngwana mogolo kwagabomogolo
A child is important at its mother's own home
or
Setlogolo sesegolo kwagabomogolo
A uterine nephew is important at his mother's own home
(This emphasises the very important part played by the mother's brother throughout a
person's life)
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 II. Ngwana wadikgoro kwagammaagwe
An illegitimate child belongs at its mother's home
(Without marriage, descent is measured through the mother's family)
12. Bogwe gabobole
Relationship-in-Iaw does not decay
(Among the Tswana there is no return of bride-wealth bogadi and, although a husband
and wife may divorce, so far as relatives are concerned, their part in the relationship
continues)
13. Segole setsholwa kebabosona
A cripple is cared for by his own
(A bit obscure, but it emphasises preferential marriages between cousins)
14. Molala lemmaagwe gaabolawe, oitsala monnawe
He who sleeps with his mother is not killed for he begets his own brother
(The levirate custom: on the death of the father, the eldest son entered the houses of his
father's younger wives to raise children for his father)
15. Lentswe lamoswi galetlolwe
The deceased's word is not transgressed
(In inheritance the deceased's wishes are carried out)
16. Ntsala wamotho kemogatse
A man's cousin is his wife
(A man should marry his cousin, but even if he does not do so he still enjoys a very free
relationship with her)
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17. j1egogolope ekgonwa kegoleLa elebagone

Cranes cry best face to face
(A dispute can only be settled with satisfaction if both parties are present)
18. Phokoje wamorago dintsa diammona
The dogs chase the last jackal
(In a series of offences it is usually the most recent offender who is caught. WhcIl an un-
married girl becomes pregnant it is usually the last boy to sleep with her who is blamed)
19. Lemme legaisa ltdifi
Ugliness is better than darkness
(Do not complain if you do not receive what you expected in damages at the conclusion of
a court case. Something is much better than nothing)
20. K.£tomo gaeke elatlha molelo wayone
A cow does not change its lowing
(Once formed, a person does not change his habits)
21. Lesepa Legolo lamoeng, lamong wagae lepitikwa kedikhukhwane
The stranger's faeces lie everywhere, a home-man's are hidden by the dung-beetles
(When a strang{~r is involved in trouble it is broadcast to the four winds, but Whfll one of
ourselves is involved we hide it)
22. A10uka ph(ifu }agagwe gaaile goswa lentswe
The eland you hunted can be stolen and you will argue until your voice burns
(If you know you are in the right you will keep on arguing until you are exhausted, and
evell then you will not stop)

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 23. Molato osekwa keditshoswane
or
Molato otlolwa keditshoswane
A case is tried by even the smallest ants
(When a person is completely innocent any fool can see it by his demeanour)
24. Fagare ga banna bampa gagotsenwe
Outsiders should not intrude upon children of one womb
(The affairs of the family are the family's own concern)
25. Bana batshipa tshwaraganang fa lokgaogana loso lwamogotlha
The genet's children cling together, separate them and you invite disaster
(A family must hang together, separated they will not survive. A second meaning is that
if you separate them they will turn on you)
This proverb may be compared with the riddle:
Mpolelle, ditshlpa tsepedi tseekare ge dilwa tsaseka tsakgao,r!,anngwa. Kebanyadi
Tell me, two genets which when they fight should not be separated. It is a married couple
This gives a clue to the similarity of imagery used in two similar situations.
26. Bosa iphuteng metlhala botshosa diletseng
F£.il to know your relatives and one day they will turn on you
(A person must respect and help his relatives otherwise when he needs help from them he
Will not receive it)

27. Matlo gosa mabapi

Neighbouring houses burn together.
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(When one member of a family is in trouble, the whole family must share the blame)
28. Ngwana yoosautlweng molao wabatsadi outlwa wamanong
A child which docs not listen to its parents' warning is hcard by the vultures
(If you don't listen to your parents no one will listen to you. The imag"ffY is deliberate:
noone is ever listened to by vultures, and the ridiculous is used to stress the stupidity of
failing to listen to ones' parents)
29. Mmangu:ana ke.yootshwaranf!, thipa kakwabogaleng
The mother docs not fear to seize the knife at its sharp point
(When a child is threatened the mother will show great bravery in defrnding it;
30. J40sadi mooka on)'a lemariga
The wife, like thr earth-bel', provides evell ill winter
(A wife will do her best to look after her family even in the most adverse times)
31. Bana bak01'we bakgaogana tlhoga yatsie
The hornbill's children share even the locust's head
(Members of a family share their least possessions)
32. Botlhale jwaphala botswa phalaneng
The impala's sense comes from its young
(The parent karns irom the child.
People without children never Icarn as much as those with children,\
33. Katlhagolela mookayare ogolo wantlhaba
I looked after you as you grew up, yet when grown up you stabbed me
(The meaning is self-evident to bite the hand that fed you)

126
 34. Tau eiphuta rr;etlhala elenosi enalemalwana majaratlhatlha
A lone lion looks after its own, but its cubs may not be so capable
(A man can look after his own business, but this docs not mean that his children will con-
duct it as well as himself)
35. Eemasi gaeitsale
(the cow) with milk may not produce a similar calf
(A good mother docs not necessarily produce a good child; children do not have to inherit
their parents' good points)
36. Eetshetlan),ana etsala eerunneng
A poor (cow) can give birth to a fint' (calf)
(A poor person may give birth to a child which will become rich)
37. Lesilo galeke leboela n~yo gabedi
The fool docs not retum to the virgin twice
(Don't do something stupid twice.
Several interpretations were given, depending whether the virgin agreed or refused.
If she agreed then there is 110 point in thinking the second time she is still a virgin. If she
refused, then she will refuse again)
38. Yare golelela mogote ebonelwe
To cry for hot food is to receive it
(Ifhe won't listen to advice, then kt him burn himsdf)
39. Sedibana pele goseikanglt'f
The well ahead is not reliable
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(Don't be certain of the future)

·to. J1aru gasepula mosi kemolelo
Clouds and smoke may be similar, but clouds don't mean rain just because smoke means
fire
Qust because one thing follows another, don't be certain that under similar circumstances
it will happen again)
41. Trhlt'ene ebonye mapalamo, majologo gaeahona
The baboon saw the way up, but did not find the way down
(Bcfi)re acting, make sun' of the cOllSequences i
4:2. Phuduhudu eemolala moleele ebolalt'a kemarumo esea.),one
The steenbuck which sticks out its neck dies with bullets meant for another
(Don't iIllcrfCrr with another's business or you will be hurl)
,t3. Osetshege .voou:eleng mareledi asale pele
Don't laugh at the fallen for the slippery path is still ahead
(Do not laugh at the misfortunatf for the same thing may also happen to you)
44. Brrjang ju:apitse kejobomomaleng jobomoganong eJlca ebohupile
The horse's grass is in the stomach, what is still in the mouth will kill it
(Be satisfied with what you have, if you are greedy your greed will destroy you)
+5. Ketlaja gasekejele, kejele k~roomompeng
"I shall eat", is not "I have eaten"; "1 have eaten" is "that which is in the stomach"
(DOll't COUllt your chickens before they arc hatched, and do 1I0t sdlthe bear skin bdorl'
you have shot the bear)

127
 46. Phuduhudu erile kelebelo, marota are kenamile
The steenbuck said "I am fast", but the hills said "We lie spread out'"
or
Thukwi erile kelebelo motlhaba ware kenamile
The aardwolfsaid "I am fast" and the sand said "I am wide"
The first proverb is Kgatla and the second is Ngwato. This shows the variation that can occur.
Both mean that boasting will not help under difficult circumstances.
47. Kgori ebonye mae, lerapo gaealebona
The greater bustard saw the eggs but not the trap
(Be careful when you sec only the good things)
48. Loseka lwaipelaela mooka gonya tlotlo legolo lebolelwa mpenl!.
Do not congratulate yourself on finding ground honey 1 later it will go hard in your stomach
(Do not think that because you have found something nice that it must be good lor you)
49. Alaano gaasitwe gosita aloso
Plans protect, but not against death
(If something is bound to happen, there there is nothing you can do to prevent it)
50. Legwatagwala labasimane nna kgolo reboya dinao
The race of the young men is not entered by the old
(Don't bite off more than you can chew)
51 . Tsela kgopo gaelatse nageng
A long road does not make you sleep in the veld
(Advice is not always good. Take the way round that you know, that way you will certainly
arrive. The short cut about which you are told may well leave you benighted in the bush)
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52. Golemala ganamane kegolala lemmayo

The way to spoil a calfis to let it sleep with its mother
(Bad habits can be broken only while people are still young)
53. Lore leoju:a lesalemetsi
A green branch may still be bent
(A child may be trained while young)
54. Almalla kgomo kotlomela oetse mhata sediba
One who seeks a cow should go deep as the digger of a well
(If you are looking for the best you must work really hard for it)
55. Boferefere gasepapadi
There is no profit in cheating
56. rare golatsiwa bobe, etswe bololo
(The cow) frequently covered develops sores
(A child too cosselted is not accustomed to life)
57. A1matla kgwana gaarobala
One who seeks a red cow with white spots does not sleep
(This proverb should be compared with No. 54.
If you want something difficult to obtain, you must search diligently)
58. Moja mo(ago pheteletsa dirope
After eating the buttocks only the thighs remain
(If you squander what you have, later you must manage with only a little. Once you have
eaten the tender meat of the buttocks you must eat the sinewy meat frol'I\ the leg)

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 59. Seila kgaka senwa moro
Abstain from guineafowl-meat but eat its soup
(To deny that you do something, yet still to do it in secret)
60. Tshwene kenaiwa mmele, makopong gakenaiwa
A baboon may be told that its body is beautiful, yet it knows how ugly is its own face
(We know our own faults and no amount of flattery will make us know otherwise)
61. Monna legapu ohutswetsa kafateTlg
Man is like the melon, the interior ripeness is not visible
(Without tapping a melon you do not know if it is ripe; and a person's bad character is
hidden by his outward appearance)
62. Meno tshweu polaya etshega
White teeth kill laughing
(The smiling villain: appearances deceive and the bad person is not always ugly)
63. Bopudi hakgonwa kehahadinaka
Goats which succeed are those with horns
(Two different interpretations are given:
Set a thief to catch a thief
People must stand up for themselves)
64. Phokoje ohatlang nokeng ore gaoanwe
What seek you at the river jackal, when you say you don't drink water
(Describes a person who does something with an ulterior motive)
65. Nonyane eedinala dintlha gaenaleshomo
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The bird with long talons is not good to eat

(A person who treats others badly' will in turn be badly treated)

66. Osehone maje gokatologana hosigo aatamelana

Stones lying apart come together at night
(A friend in need is a friend indeed. When times are good you do not know your true
friends, it is when real difficulties arise that you know who they are)

67. Montsamaisa hosigo kemolehoga hosele

In the morning I thank my guide of the night
(People often resent being told what is best for them, it is only when they have seen the
results that they are appreciative)

68. Mmamotse ohonwa mantlwaneng

The mother of the kraal will be seen in the playground
(A woman who will control others may be recognised by the way she acts when still a
child)

69. Ntshanyana ehonwa mahutho hoton

A little dog shows that it wiIJ be a hunter by running about as a puppy
(A future leader can be recognised by his actions as a child)

70. Mojahoswa gaagake

The heir is always recognisable by his actions
(A man known to be destined for good things likes to show it)
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 71. Phokoje gotshela yoodithetsenyana
The clever jackal is the one which stays alive
(Several meanings are ascribed to this proverb:
"The early bird catches the worm". Be diligent if you wish to survive
"God helps those who help themselves"
The use of the jackal implies that the person of whom the proverb is stated is not quite
honest)
72. Bohalahala gangwana gasehotlhale
A child who talks much is not necessarily clever
(Because a person appears clever, he may yet be a fool. There is an implication that fools
give themselves away by talking too much)
73. Khudu yamariga eitswe kemez
The winter tortoise is known by the one who put it there
(When something abnormal happens it is the person responsible who knows the reason for
it)
74. . Setshwarwa kentsa pedi gasethata
The (predator) caught only with two dogs has no strength
(A person without strength of character is soon apparent to others)
75. Dijo gadiratanelwe
Some do not like the food of others
(People are jealous of a rich man. When you have become rich your neighbours are
envious wishing you were still the same as them)
76. Dijo morula tshalo horamoratiwa
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A man of much food always has company

(Someone with many possessions always has many hangers-on)
77. Moeng goroga dijo dihonale
On the visitor's arrival food appears
(It is good to be generous. It is also advice to ensure sufficient food so that when a crisis
occurs (a bad harvest) the family will not want)
78. Moja morago Kgosi
The Chief eats last
(A good person ensures that his family is well cared for. Used as a warning, even to chiefs,
who squander communal assets)
79. Ntsi eokwa keholadu
Flies gather on a wound
(Desirable things always attract numbers of people to them)
80. Gagolhume dimelalafela
The thick-necked are not the only ones to grind small
(Three different intt'fpretations are given:
"The thick-necked" means a heavy bull which is brave, and also stubborn. Gothuma
can mean to grind small or to swim. It is not only brave people who are happy. It is not
only stubborn people who aresucct:ssful. Even weak people can do good work)
81. Tlou yare gotlola molapo yaho esatlhole elellou ketlotswana
An elcphau t after crossing a river is only called a little elephant
(A person ofstature in his OWl! country becomes an ordinary mortal when among strangers
where he is not known)
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 82. Bogosi mosima waphiri
Chieftainship is the hyena's hole
(When in trouble, go to the chief)
83. Sejo sentrye gaseftte molomo
A little food does not pass by the mouth
(Even a little gift is always appreciated. Accept that which you are offered)
84. Tshukudu eftta man/lana dipounama dibotthoko
The rhino's jaws ache who passes wild fruit
(There are two meanings rather at variance with each other: people accustomed to some-
thing are upset when they cannot have it. The second meaning is 'Satisfaction')
85. Dito makwati ditsewa mogobabangwe
Things are like bark, they are taken from others
(We learn by imitating others)
86. Phata are gakediswe mme lemipi lagagwe lefttwa ketapudi
The impala says "I am free", yet its fat is not as the goat
(Some people think they are better off than others and don't hesitate to say so; yet the
others have hidden benefits which are better still)
87. Mabogo dinku athebana
Hands like sheep bump together
(Two meanings are given, the one at variance with the other: 1 will help you as you help
me. Whatever yqu do to me I will do the same to you)
88. Ngwana yoosaleleng oswela tharing
Reproduced by Sabinet Gateway under licence granted by the Publisher (dated 2009).

The child which does not cry dies in its mother's carrying skin
(Those who don't ask, don't want. This proverb in this form is common to nearly all
southern Bantu peoples)
89. .Vp.lt·anakgosi ithute molodi ogopolefa malala aseo
The Chiefs son learns to whistle thinking of the time when his father's servants are absent
(A wise mall learns to do work which he would not normally be expected to do as one day
it may be required of him. The belief is that a cow will not stand and let down its milk
unless the milker whistles to it first)
90. Pelo tshweu entsha lebelo
A white heart produces speed
(A good explanation satisfies)
91. vV:f!.aka esaslt'enluaeta
A doctor who docs not die, visits
(An impossible problem is left alone. The doctor is a worker of spells, and because of his
knowledge you cannot harm him. Therefore, he is always with you. He is an impossible
problem and you know you can do lJothilJg about him)
92. Balsomi gabaka ballhakanelu'a sekgu'a
Hunters willnevcr be satisfied in the same filrest
(Each person wants something for himself and will lJever be satisfied ifhe has to shaTe it
with peopk like himself)
93. .Ha.f!.oglt'e obelaela lomepe
The hOllfy-badgfl' is llever certain of the honey
(A description of someolle who is Ilevrr satisfied)
131
 9L Sare l!,otlogelu:a lsalsing seikise morilinl'.
Whell left in the SUIl it rcmOVfS itself to the shade
(Whell a person is put into a difficult position he gelS himself out of it)
9.'). Kgetsi)'aISie ekgonu'a kel'.opalal'.anelu'a
The full bag of locusts is gathered whfn all work logether
(A hard job is only completed if all pulltogelhcr)
96. Phokoje gaake alalha moseselo wagagwe
Thc jackal willncvcr change his way OflrOtling
(The leopard will nevcr change his spots. A person who aClS in an underhand way will
always do so)
97. Lelsele gots/Ilt'arwa lamoswela, la mollhadil.t'a kemogofe
Hold the breast of a widow, that of a divorcee is 1I0t firm
(lfyou want to marry a woman who has been married before, rather marry a widow thall
a divorcee because, onCf divorced, a woman is likely to art as she did again ,l
98. .V'!.yo tshella elsala Kgosi
A poor virgin call give birth to a Chief
(A person of any rank when married to a chief provides the heir)
99. MoeT/.yana pele lebo lie laoabo
Littk visitor, you are their light ahead
(If you want something badly enough, you will find it)
100. Sedibelo molfo ge seatlhallhoga seajisa sealsu.'a metsi yafalla
As a fire flames up, so it burns, and after the blisters have dried up, the scar remains
Reproduced by Sabinet Gateway under licence granted by the Publisher (dated 2009).

(Don't play with fire. The baKgatla tell this proverb of themselves: attack the baKgatia
and you willncvcr be the same again)

BIBLIOGRAPHY

Brown, J. Tom, SelslJ..'ana Dirliollary (Gaborone, Botswana Book Centre, 1971).

Cole-Beuchat, P-D. 'Riddles in Bantu' African Studies Uohannesburg) XVI, 3, 1957.
Mitchison, N. and Pilane, A,K. 'The Bakgatla of south-east Botswana as seen through their
proverbs' Folklore (London) LXXVIII, 1967.
Nyembfzi, C.L.S., Zulu Prol'erbs Uohallllcsburg, \Vit..watcrsralld Ulliversity Press, 195+).
Schapcra, 1., Praise Poems of Tm'ana Chiefs (OxIiJrd, OUP, 1965).
Tsu:ana Lau' and Custom (Oxli:)rd, OCP, 1938).

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