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DABIYAKI AND UPAPAZI, 
AMAZULU BOYS IN DANCING-DRESS. 
We have here two tolerably fair specimens of the rising generation amongst the Zulus, Dabiyaki and Upapazi, 
aristocratic-looking lads, arrayed in their visiting costume, and perfectly conscious of their pleasing appearance. Dabiyaki, 
the lighter-coloured boy of the two, is playing carelessly upon a simple reed pipe, the sounds of which are modulated at 
pleasure by applying one finger to the orifice at the end: he is leaning against a hen-house, built of osiers and plastered 
over with clay. To the left is a small thatched “ izzelulu,” or corn-store. Upapazi is a lad of an amiable countenance, 
and is some shades darker in colour than his companion. I have observed a great difference in the intensity of the 
hues of the skin amongst the Kafirs: here and there we meet with individuals who are scarcely darker than the 
Hottentots, exhibiting a yellowish brown complexion; whilst others again have skins vieing in blackness with the people 
of Mozambique and the Negro races of the north. Occasionally, however, Albinos occur among the Kafirs, as they do 
also, though rarely, amongst other dark-skinned tribes. 1 was fortunate enough to meet with a boy belonging to a 
kraal of Zulus in the southern district of Natal, who was a true Albino, and of whom I obtained a correct likeness. Both 
father and mother were as dark as ordinary Zulus, yet both their children — two boys — were perfectly white, with whitish 
yellow wool on their heads, and restless pink eyes. The youngest boy had been dead some months, and the one I examined 
was about twelve years of age, repulsive in appearance, and remarkably timid in his manners. The skin hung in loose 
folds about the arms and body, and looked rough and almost leprous in places. The natives regarded the boy as some¬ 
thing extraordinary; he was employed to herd cattle, and went naked like the other Kafir children. 
The names of the Zulus are frequently significant of some peculiar trait in their character, whilst many of them 
are amusing to an European ear; for instance, amongst girls we often meet with the following: Unomashinga, “she has 
rascality;” Unjakazana, “a little female dog;” Unozindaba, “she has news,” or “brings tidings;” Unozinyoka, “she 
hath serpents,” or “is with serpents;” Umpezikazi, “a she-wolf or hyena;” Unozimpezi, “she has wolves,” or “is with 
wolves or hyenas,” or “possesses them.” There is a boy at Umvoti called Unjokana, “the little serpent;” Utchaya 
ikanda means “beat the head;” and Usothliauga, “we will eat the sun.” A Christianised native at the Rev. Aldine 
Grout’s, one of the American Missionary stations (where I experienced the utmost kindness and hospitality whilst suffering 
from a violent fever), rejoices in the extraordinary name of Untaba-kayi-konjua, “a mountain not to be pointed at:” 
he has lately married, and has a child, which nothing could persuade him from calling Unkomo-ka-yethle, signifying “a 
nice cow, or calf.” 
