Bahumbe, or rather BahumBELa

The post "BEL- means To Dig", as presented in the blog "myikalanga dot blogspot dot com" broadly defines who the Bahumbe are. In that post I stated that I did not know whether the English word "Bell" was derived from the Anunnaki word "BEL". Well, now I know that it was.

The word "BahumBE" is a short form for "BahumBELa". They are ancient stone masons. They dug/hewed the toilet holes on the Mapungubwe mesa. I know this because the Batugwa (Batlokwa), who hated them for taking their time and not hurrying to offload the latter (Batugwa) of provisions that the Batugwa carried to the top of the Mapungubwe mesa, called the Bahumbe -"dibetsa". The word "Dibetsa" suggests that the BahumBELa HIT something which made a loud noise, similar to hitting a BELL! The word "humBELa" today, in modern Kalanga, refers to the nocturnal, burrowing ant-eater; thereby associating the "BEL-" prefix with digging. The hatred of the Batugwa towards the BahumBELa has been immortalised in the adoption of the ant-eater (Thakadu) by the Batugwa as their totem. The rock-hewn churches of LaliBELa in Ethiopia also associate the BEL prefix with stone-masonry.  "La" means liquid/water; "li" is a verb, means "doing"; "BELa" means "hewing/digging".

The totem of the BahumBELa is the hoopoe bird. The African hoopoe is called "TjiBELu" in Kalanga. It is a beautiful red, black and white bird. I have stated in the past that I suspect that the original tjibelu was not the hoopoe, but a more or less similar dark grey little bird known in Kalanga as a "khoodza-ntanda". The khoodza-ntanda makes a "BEL-" sound as it hews dry wooden branches/logs, presumably to nest in there. This puts it as a good candidate for the name "TjiBELu". If my suspicion is correct, then this would suggest that in assigning the hoopoe, which is similar in features but not in color to the khoodza-ntanda, as the totem of BahumBELa, the Anunnaki could not see the obvious color difference between the two birds - a trait that makes the Anunnaki possibly color-blind! I know this sounds like BS. I don't know of any scientific basis that could have rendered the Anunnaki color-blind on earth. So maybe it's BS alright!
Speaking of themselves, the premordial stone-mason BahumBELa, simply said "Ndi mBELa/e/i" meaning "I am a stone-mason". "Ndi mBELe" metamorphosed to the modern word "Ndebele".

I have written before that the persistence of the Kalanga language among the communities surrounding the gold mines of Nyangabwe (Francistown) was due to Kalanga being the lingua franca of the mines WHEN MODERN HUMANS WERE ENGINEERED BY THE ANUNNAKI. Thus when a Kalanga says "I am a child of THIS soil", s/he means it almost literally!

Further proof that Kalangas are associated with mining lies in the Bakhwa (Bushman) language. The Bakhwa refer to Kalangas as "GUBU". In premordial language, "GU" meant "house/enclosure", while "BU" meant "below ground", as in the Kalanga word "tjiBU" which means a young, sweet, succulent root. Bakhwa are thus, the only tribe that I know of that refers to Kalanga SPEAKERS as "miners".

Speaking of Tjikhwa (language of Bakhwa), the word "ABA" in Tjikhwa means a "dog"; and in Nguni (Xhosa/Zulu)language the verb "uKU Donsa" means to pull (I think!). Thus when we were young (2 or 3 yrs old) we were taught a song which went something like  (sorry I'm musically illiterate):

Soh soh mih reh doh, ABA ka Donsa; mih reh doh, ABA ka Donsa.

Initially we were told that it was a song of Bushmen driving a span of draught dogs. So we loved singing it. I guess this unsettled the adults quite a bit. So we were later told that the song was infact a song of witches (Baloyi). We no longer sang it, but our fear of baloyi meant that we could never forget the song.
I only recently learnt that the Anunnaki word "ABA" meant "Run". From this I figured out that the song was infact:

Soh soh mih reh doh, ABA ka to sa; mih reh doh, ABA ka to sa.

"ABA ka to sa" means "Run, we are lighting up!" This is the song that the Anunnaki used to sing to warn human mine workers that explosives were being set off! Almost any Kalanga knows this song, but perhaps like me, did not really know what it meant. There is nothing political about the song, so there was no need for political panic from certain quarters :-))
     

Final word on the BaKhurutshe

Like most Kalanga tribes, the Bakhurutshe have a Sotho/Tswana-speaking component and a Kalanga-speaking component. Those of the "Bakhurutshe" component predominantly speak Kalanga, while those of the "Bahurutshe" component predominantly speak Sesotho/Setswana. Why the two tribal components adopted two different names may not be very difficult to work out.
In the post "Ku Tsha means To dig" I presented two possible explanations as to what the task of the human workgroup "Bakhurutshe" was, under the Anunnaki:

1 As Ba(Ku)Lutshi, they gathered LUTSHI (tree bark) from the forest to be used for making rope to hoist gold miners and Chinese (Ba-Tsha-ina) from their work holes.

2 As Ba(Kulu)Tshi, they served as the seniors in mining/digging operations.

I reached the conclusion that given the fact that Ma(Kulu)kuSa (blasting supervisor) was not Khurutshe but Humbe, explanation 2 fell away; thus leaving explanation 1 as the only correct explanation.

I now believe my conclusion was not justified, primarily because certain aspects of Makulukusa's job could still have been subject to the Bakhurutshe being his seniors - e.g when he was being hoisted from below ground level by Bakhurutshe. The reason why Bakhurutshe could have been assigned the senior role in mining operations, i.e. the reason why possibilty 2 does NOT fall away, is that the lives of other mining cadres depended on the Bakhurutshe's rope-making and hoisting skills. If I was a soldier executing an assault on enemy combatants, I would feel a lot safer being covered by gunfire from my senior than from my junior! Or isn't that the way the military do it?

And so both possibilities 1 and 2 apply, with 2 being a natural consequence of 1. But initially, the core responsibility of Bakhurutshe was 1. It was at this time that their queen "MadaEn" (lover of the Lord), a daughter of Enki (possibly with a human woman) left Southern Africa for Egypt or Ethiopia (ka Mabunde) to get married.  She was accompanied by a large contingent of Bakhurutshe, who were probably going to get trained in rock masonry at Lalibela. MadaEn (Madene) never returned to Southern Africa. She died in north Africa, according to oral history.

By the time the Bakhurutshe returned to Southern Africa, they already had facial appearances of Ethiopians or north Africans. But they still called themselves Bakhurutshe, nevertheless. The component group that had stayed behind in Southern Africa however, had gradually changed from gatherers of LUTSHI to seniors-at-mining (BaWuluTshi/BaHuluTshi). This metamorphosis might have been driven partly by advancement in technology, such as using sisal instead of LUTSHI.

And so the Southern African Bakhurutshe, by then known as BaWuluTshi/BaHuluTshi ended up being BaHurutshe, due to Sesotho/Setswana corruption.

Lorraine Evans's "Kingdom of the Ark" on origins of Scots.

I just came across a fascinating story about an Egyptian princess, name of Scot, settling in Scotland, then in Ireland and finally conquering Scotland again. Apparently this is contained in a book titled "Kingdom of the Ark", by Lorraine Evans. Ms Evans believes that Scot may have been Meritaten, daughter of King Akhenaten of Egypt.

I find that fascinating, because in SeTswana language, a variant of Sesotho, the word "sekota" means the back-end of the head. It is known that Pharaoh Akhenaten had a highly pronounced "sekota", therefore it is not far-fetched to imagine that his daughter would have been nicknamed "sekota" or "Scot".

Ms Evans probably has the key to who the Scots really are. I have been wrecking my brains for years trying to figure it out in vain. It is worth remembering that the Italian language has a close relationship to Sesotho/Coptic/languages. Words like "Morena; Massimo etc".

More on the Ba-Khurutshe

Every Kalanga tribe, be it Ba-Khurutshe, Bakhwa (Bushmen), Bakwena, Bayela, Banyai, BaHumbe etc, is further divided into subgroups, nearly all of which originate from the Anunnaki-constituted workgroups. Because these sub-tribes' work was more specific than the tribes' general responsibilities, one can deduce a lot about what exactly was going on. The names of the sub-tribes are inherited, as honorary titles, by the female members of the sub-tribe.

Take BaKhwa (Bushmen) for example. I know of two (2) subgroups: BaNishakhwe and Basubula. The former suggests that the subgroup fanned (khwe) the Anunnaki, while seated (sha). The latter suggests that the sub-tribe peeled off (ku subula) the scales from Anunnaki skin. In fact today the Kalanga word "shakhwe" expresses a form of envy for those whose situation is less demanding than one's own.

The sub-tribe names of the BaKhurutshe are quite telling: Ba-Ng'watshe/BaMoatshe; Ba-Madisakwane; Ba-Madimabe; Ba-Marema; Ba-Sikwana; Ba-Marwala. These names have been highly corrupted by the SeSotho/Coptic language which they picked up in north-east Africa.

Ba-Ng'watshe:-corrupted to Ba-Moatshe by Sesotho. The Kalanga verb KU NG'WAYA means to cut/collect (e.g. grass). This group collected the raw LUTSHI from the bush.
Ba-Madzisakwani:- corrupted to Ba-Madisakwane by Sesotho. The verb KU KWANA means to be enough for a purpose. This group basically measured the LUTSHI collected against the amount needed.
Ba-Madzimaabe:-corrupted to Ba-Madimabe by Sesotho. "Maabe" means "not compact, but ripped into strands", like the head of a mop. Such LUTSHI was probably considered unsuitable for making rope and was therefore rejected.
Ba-Matema:- corrupted by Sesotho to Ba-Marema. This sub-tribe chopped down (KU TEMA) difficult-to-reach branches.
Ba-Sikwana:- same as Ba-Madzisakwani.
Ba-Marwala:- This sub-tribe is said to be a relatively new branch of the Ba-Ng'watshe. It is said to have started at Nswazwi, by new Khurutshe arrivals who were carrying (Sesotho "rwala") their possessions on their heads!

The above sub-tribe names further strengthen the argument that Ba-Khurutshe are a tribe that was responsible for gathering LUTSHI (plural - TSHI). The reader will hopefully notice that I have not used the word Setswana, for the simple reason that the language called Setswana in "Botswana" today, is actually Sesotho. There is no such language as Setswana. Sesotho language and the BaSotho nation are some of the groups that came from north Africa. The Sotho nation are from Southern Egypt, - BaSuthu meaning the SU people.  

Ku Tsha means To dig

As already explained, the Kalanga verb KU TSHA means TO DIG. From the verb KU TSHA, following Kalanga grammar, one arrives at the noun LUTSHI. It seems quite strange that the object we Kalangas call LUTSHI could have anything to do with digging. I don't know what LUTSHI is called in English, but I will try my best to describe it.

If you peel the bark off some species of tree, all the way to the wood core, and then from the bark, you peel off the outer hard brittle part, the soft inner bark remaining is called LUTSHI. It is flexible and two or more such strands can be twisted (twined) together to make rope. This activity is called KU KOSHA LUTSHI. This blog has already shown that the human work-group that was responsible for making such ropes was the Cushites (Ba-Kosha). The Cushites are of course the ancestors of the Lemba/Jews.

And so grammatically, LUTSHI means "digging tool". But we don't really know if its application by the Anunnaki was purely as a lifting rope, or  there was some other digging technology that utilised LUTSHI in some hi-tech fashion. What we do know is that LUTSHI was widely used by the Anunnaki in Lalibela Ethiopia, where Ba-KOSHA (Cushites) flourished.

We have already identified a Southern African group, Ba-KHURUTSHE, as physically resembling  Ethiopians. We know through oral history that Bakhurutshe left Southern Africa to accompany their queen who was going to get married in KA MABUNDE (Egypt?) where she lived, died and is buried. Ba-Khurutshe and Ba-Hurutshe are essentially the same group of people, but when the Bakhurutshe left for North Africa, the Ba-Hurutshe remained in Southern Africa. Consequently, the "Ethiopian" look is much more prevalent among the Ba-khurutshe than the Ba-Hurutshe.

There is a strong likelyhood that Bakhurutshe/Bahurutshe, as a human workgroup were therefore, BA-KULUTSHI, meaning those who fetch/make LUTSHI. This would really explain the close affinity that the Bakhurutshe have towards the Baperi/Lemba/Jews. The BaKhurutshe would have been fetching/making lutshe, while the Cushites/Bakosha/Jews would have been twining that LUTSHI into ropes used in the construction of Lalibela.

But there is another possibility, which though slightly different, nevertheless accomodates  the affinity between Bakhurutshe and Baperi/Jews. It may even explain why the Bakhurutshe are considered by most human work-groups in Southern Africa, to be the most senior national grouping.
The possibility I am referring to is this: BA-KULU-TSHI could mean "the supervisors during digging". If the real reason for BaKhurutshe leaving for Ethiopia, was to be trained in underground digging operations at Lalibela, in preparation for underground mining operations in Francistown/Nyangabwe on their return, then the possibility of a supervisory role in their name assumes great importance.

But there is a problem - Makulukusa was not a Khurutshe but a HUMBE. Makulu-kusa was, as the name suggests, supervisor of "burning". In modern language we would call him "blasting supervisor". I will delve into the HUMBE in a later post; hopefully I will have figured out how to present a known Anunnaki song to the reader, a song whose meaning has only just become clear to me.

The safe conclusion we can draw about the BaKhurutshe/BaHurutshe is that they were the work-group responsible for fetching/manufacturing LUTSHI.

More on the word "SHA".

It seems my post on why Botswana should be called SHASHE has touched some raw nerves somewhere. I readily acknowledge that the words SHA and CHA mean BURNING in a number of languages, Tswana and Sotho among them. But I still think that in ancient Kalanga, the word SHA also meant residence, or domicile. If we accept that at the "Tower of Babel" the Lord did scramble one common language to produce many, then it will be futile to argue over what SHA meant when the gods walked the earth. However, if we undertake to "prove" that it meant what it means in Setswana today, we should live up to our undertaking and provide the proof; something which some columnists are dismally failing to do.

One columnist's quest for the "ancient" root of the word SHA, starts with what the word means in Setswana today - BURN. He then jumps to the Hebrew word SHEM and claims that there is a link between the two words. I dispute this. The way ancient text is rendered in modern writing has one big flaw. Ancient text often "embedded" a vowel into a consonant, especially into the last consonant. Thus the last M in SHEM may actually be MA, ME, MI, MO or even MU.

An Anunnaki rocket was called CHIMA or CHIMI which mean the same thing - something that stands (Ku MA, in Kalanga). An oxen whip is also called CHIMI. I believe it got so called because of the explosive sound it makes - just like an Anunnaki rocket. A very good pointer to the word CHIMA for a rocket is that a maize cob is called CHIMANGA in Kalanga. CHIMANGA literally means "resembling CHIMA". Another word used for the rocket was SHAMU. In modern Kalanga SHAMU means a lash. And so we have two Kalanga words, CHIMI and SHAMU, both referring to an Anunnaki rocket, and both also referring to a lash/oxen whip. The graphic/mnemonic representation of these words has been shown in the "ancient Maori hieroglyphic script" found on Pitcairn Island. That script has a picture of a person brandishing a whip, which picture I interpreted as CHIMI/SHAMU meaning A ROCKET.

 It can be argued that the word SHAMU does conform to the "Tswana root" :- SHA (meaning BURN), and the word MU (meaning ground). That would vindicate our Tswana friend, because a rocket (SHAMU) would mean BURNING THE GROUND. But it can also be argued as I do, that the SHA in SHAMU means domicile, while the MU still means ground. In this case the word for rocket i.e. SHAMU means "the one that sits on the ground". Maybe I am right, maybe our Tswana friend is right; hard to say for sure.

But like I said, subsequent to the scramble of the original common language at Babel, it is possible that the Tswana root SHA may have also originated then. Let us examine a few words in Kalanga with the SHA component:

SHAmbnga or SHAngwa: meaning "dirt"; breaks down to SHA (residence or domicile), MBNGA or NGWA (dog). In other words the Kalanga word for DIRT has its roots in "a dog's house". This makes a lot more sense than our Tswana friend's "SHA" for burn, and MBNGA for dog; burning dog or hot dog? LOL, doesn't make any sense at all!

NSHASHA is a roof-less enclosure, usually made of reeds or twigs to mitigate against wind. There is usually a fire in such an enclosure, therefore the SHA here can refer to "domicile", or to "burn"!

SHANGU is a shoe. NGU is "cover", as in NGUbo (blanket) or NGUpe ( a girl under initiation, who gets covered). SHA here could mean "burn" - the shoe covers the foot from burning. But it could also mean "the ground where we STAY/SIT, in which case the word SHANGU means covering the ground. Both meanings are quite plausible.

Just about any human emotion is sometimes referred to as a "burn": - will; anger; love; happiness; desire; loathing. It could therefore be sheer coincidence that the Tswana word SHA (meaning BURN) is spelt the same way as the Arabic word for WILL (i.e. sha), and not an indication that the two words share a common root.

What all this shows is that our Tswana friend has really not demonstrated, contrary to his claims, that the morden Tswana word SHA has any root more ancient than today, where SHA means BURN, in SeTswana language. My claim that SHA means "residence or domicile" still stands, and therefore I still believe that SHASHE means "King's domicile", i.e. King Anu's domicile, and that the Republic of Botswana is best named Republic of SHASHE!

Botswana best named Shashe

What is Shashe?

The simple answer is "It is the name of the river partly forming the boundary between Botswana and Zimbabwe, and depositing its waters into the Limpopo river right next to Mapungubwe heritage site". But is that all? Why was the river named Shashe?

As I have written before, Kalanga language is largely composed of monosyllabic words which were combined to bring out various meanings: KA (meaning spirit)combined with NYO (meaning penis) to make NYOKA - a snake; WA/WE (meaning fall) combined with NGA (meaning resembling) to make WENGA - a parrot (which resembles the Illui (fallers)).

It would seem that the word SHA means residence, or domicile or living (place). This can be deduced from the word NSHA which means the open place where a family sits for meals or just chatter in their compound. Another word is SHAKA, which means a nest, i.e. SHA (residence) and KA (something alive, such as a bird).

The word SHE of course means KING. And so the composite word SHASHE (with high probability) means WHERE THE KING RESIDES. I believe the king referred to here is none other than King Anu himself.

 I understand Sumerian records, as translated by Zecharia Sitchin, show that King Anu of the Anunnaki visited planet Earth sometime in the ancient past. Considering that man was engineered to work the gold mines of earth, and that some of those gold mines were, and still are in Francistown, it stands to reason that King Anu must have at least set foot at Mapungubwe, from where the Francistown mines are reachable by dry bed of the following rivers SHASHE, TATI (DATI), NTSHE.
The TATI is a tributary of the SHASHE, while the NTSHE is a tributary of the TATI. Indeed the gold mines are at the confluence of the TATI and the NTSHE.

And so the dry river bed path from Mapungubwe to the Francistown gold mines suggests that the correct names for the rivers SHASHE, TATI and NTSHE are SHASHE, TATE (father) and NTSHI (the digger). The "father" referred to was of course King Anu himself. These names must have been given to the three rivers in remembrance of King Anu's visit to earth.

It is for this reason that I think that there is no better fitting name for our Republic than Republic of SHASHE. Note that there is another SHASHE river near the North Western town of Maun. My research has so far not identified the reasons why that river was also named SHASHE, but I am working on it.