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THE

I-WORD

JULY 1913


I-Copyright 1913 ka-HW PERCIVAL

AMADODA NABANGANE

Kungcono yini ukuba indoda iphume emzimbeni wayo engazi lutho, ukuthi umphefumulo ungangena esimweni saso sephupho?

Kuhle kakhulu ngendoda enomthwalo wemfanelo ukuba iqaphele konke ekwenzayo ngokwenyama nakuso sonke esinye isimo sokuphila. Uma umuntu—umuntu esho isimiso sokucabanga esisenyameni—enquma ukuwushiya umzimba wakhe wenyama, akawushiyi engazi; uma eshiya umzimba wakhe engazi, akanakukhetha kule ndaba.

Akudingekile ngomphefumulo—ukuthatha ukuthi “umuntu” kanye “nomphefumulo” embuzweni ohloselwe ukuba ufane—usuke emzimbeni wawo wenyama ukuze ungene esimweni sawo samaphupho. Umuntu akavamile, uma kwenzeka, ashiye umzimba wakhe wenyama ngaphambi kokufa.

Umuntu uyazi lapho evuka; uyaqaphela esimweni sephupho; akazi lutho ngesikhathi sokudlula ekuvukeni kuya esimweni sephupho; okungukuthi, phakathi komzuzu wokugcina lapho ephapheme kanye nokuqala kokuphupha. Ukudlula emzimbeni kuya esimweni sephupho kuhambisana nenqubo yokufa; futhi nakuba ngomcabango nangesenzo umuntu enquma ukuthi kuzoba yini futhi kanjani uguquko, akazi noma akakwazi ukudlula lapho isikhathi sesifikile, nakuba engase abe nemibono ethile ngokudlula.

Lapho umuntu efunda ukuthi ungena kanjani nokuthi usishiya kanjani isigaba samaphupho ngokuthanda kwakhe, uyayeka ukuba ngumuntu ojwayelekile, futhi ungokuthile okungaphezu komuntu ojwayelekile.

 

Imiphi imiphefumulo imifinyelelo efinyelelekayo eshiya umzimba wayo ngokucophelela futhi ohlala ekhumbula ngemva kokufa?

Lokho kuncike ekutheni yayiyini imicabango nezenzo zalokho obuzayo akubiza ngokuthi umphefumulo, nasekuzuzeni ngokwengqondo nokomoya kwezinye izimpilo zenyama futhi ikakhulukazi kweyokugcina. Uma umuntu ekwazi ukushiya umzimba wakhe wenyama eqaphela lapho efa, angathanda noma ajezise ukufa. Noma ngabe umuntu udlule enqubweni yokufa eqaphela noma kube engazi, isimo sokuqaphela, azongena kuso, sihambisana futhi sinqunywa yilokho athole ulwazi ngakho ngesikhathi ephila emzimbeni wakhe wenyama emhlabeni. Hhayi ukuzuza nokuba nesamba semali nezinto zezwe, kungakhathaliseki ukuthi zikhulu kangakanani, noma isikhundla emphakathini, noma ukwazana nokuphatha amasiko nezimiso, noma ukufunda nokujwayela lokho abanye abantu abakucabangayo; akukho kulokhu okubalulekile. Ukuzuza ngemva kokufa kuncike ezingeni lokuhlakanipha indoda elifinyelele ngesikhathi sokuphila; kulokho azi ukuthi ukuphila kuyikho; ekulawuleni izifiso zakhe; ekuqeqeshweni kwengqondo yakhe neziphetho aye wayisebenzisa kuzo, nasesimweni sakhe sengqondo ngabanye.

Umuntu ngamunye angakha ekuphileni umbono othile wombuso ngemva kokufa ngokuqaphela lokho “akwaziyo” nalokho akwenzayo kulokhu kuphila naye ngokwakhe, nokuthi siyini isimo sakhe sengqondo ngezwe langaphandle. Akukhona lokho umuntu akushoyo noma lokho akholelwa kukho ngemva kokufa okuyokwenzeka kuye ngemva kokufa. Ezombangazwe zenkolo ezakhiwe zaba izihloko zesivumo sokholo nenkolelo izazi zemfundiso yenkolo ezinethemba noma ezinenzondo ngokumelene nezwe ngeke zenze abantu bakuqaphele futhi bathole ngemva kokufa lokho ababekuzwa ngaphambili, ngisho noma babekukholelwa ababekuzwa. . Isimo sangemva kokufa asitholakali siyindawo eshisayo elungiselwe labo abangakholwa, futhi inkolelo nje kanye nobulungu bebandla azinikezi isikhundla sezindawo ezikhethiwe ezulwini. Ukukholelwa ezifundeni zangemva kokufa kungasebenza lezo zifundazwe kuphela lapho zithonya isimo sakhe sengqondo nezenzo zakhe. Akekho unkulunkulu ezulwini ongaphakamisa umuntu emhlabeni nasesifubeni sakhe; akekho udeveli ongabamba umuntu ngemfoloko yakhe lapho edlula emhlabeni, kungakhathaliseki ukuthi izinkolelo zakhe beziyini phakathi nokuphila, noma lokho athenjiswe kona noma ukusongelwa izazi zenkolo. Ukwesaba namathemba ngaphambi kokufa ngeke kuguqule amaqiniso ezimo zangemuva kokufa. Amaqiniso aqala futhi achaza isimo somuntu ngemva kokufa yilawa: lokho ayekwazi nalokho ayeyikho ngaphambi kokufa.

Umuntu angakhohlisa abantu ngaye ngesikhathi esemhlabeni; ngokwenza angase afunde ukuzikhohlisa ngaye phakathi nokuphila kwakhe ngokomzimba; kodwa akakwazi ukukhohlisa uBuhlakani bakhe obuPhakeme, ubuYena, njengoba bubizwa kanjalo ngezinye izikhathi, ngalokho akucabangile nakwenzile; ngoba yonke into ayicabangile futhi wakugunyaza inemininingwane futhi iphelele ngokuzenzakalelayo kubhaliswa engqondweni yakhe; futhi ngokomthetho wobulungiswa ongaguquki nowomhlaba wonke, lapho kungekho sikhalo futhi kungekho ndlela yokubalekela, uyilokho akucabangile futhi wakugunyaza.

Ukufa kuyinqubo ehlukanisayo, kusukela esikhathini sokushiya umzimba wenyama kuya ekubeni nonembeza esimweni sasezulwini. Ukufa kuhlwitha yonke into kumuntu okungeyona eyasemhlabeni. Ayikho indawo ezulwini yezigqila zakhe namabhange akhe. Uma umuntu enesizungu ngaphandle kwabo angeke abe sezulwini. Yilokho kuphela kwakhe okungangena ezulwini elingowesimo sasezulwini, futhi lokho okungekho ngaphansi kwesihogo. Izigqila zamaholo nomhlaba namabhange kusele emhlabeni. Uma umuntu ecabanga ukuthi unazo ngesikhathi esaphila emhlabeni, wayenephutha. Akakwazi umnikazi wazo. Angakwazi ukuqashisa ngezinto, kodwa uphethe kuphela lokho angeke akulahlekele. Lokho umuntu angeke akulahlekele kuya naye ezulwini, kuhlala kusemhlabeni, futhi uhlezi ekwazi. Angase aligubungele alisibekele emhlabeni ngezinto okungezona ezakhe, kodwa usuke esazi. Isimo sengqondo umuntu angena kuso futhi asazi ngesikhathi sokuphila uyongena futhi azi ngemva kokufa, kuyilapho empilweni yenyama ephazanyiswa yizinkinga nezinkathazo zomhlaba. “Ezindaweni eziphakeme,” noma ezulwini, lokho akwaziyo akunakwesaba nokucasuka. Noma yini evimbela injabulo emhlabeni iyasuswa kuleso simo.

Umngani [HW Percival]