Yintoni iTappach?

the ‘Tappach‘ (Iapile yesiHebhere) kubhekiselwa kuyo ngokuthe ngqo njengesiqhamo okanye umthi 6 amaxesha kwiTestamente eNdala; ukususela kwixesha likaSolomon; nge 4 iimbekiselo kwiNgoma kaSolomon, omnye kwiMizekeliso omnye kuYoweli. Nangona kunjalo, Kufuneka kwakhona kuqatshelwe ukuba kukho amagama eendawo aliqela asusela kwixesha leMfuduko anokuthi anxulunyaniswe nesi siqhamo.: ‘Tappach‘ (Joshua 12:17, 15:34, 16:8 & 17:8), ‘eBeth-Tappuach‘ (Indlu ye ‘Tappach', Joshua 15:53) yaye ‘En-Tappuach‘ (Intwasahlobo ye ‘Tappach', Joshua 17:7). Ngokuqhelekileyo iguqulelwe njenge-'Apple.’ Kodwa, njengoko i-Jewish Encyclopedia isitsho, ‘Malunga nokuchaneka kwenguqulelo ye “tappuaḦ” kukho umahluko omkhulu phakathi kweengcali zezityalo neengcali ngeelwimi.’¹

In 2012 Ndabhala incwadi, ‘Iguqulwe luthando (Ibali leNgoma yazo iiNgoma),’ apho ndifake inguqulelo yeNgoma, eguqulela eli gama ngokuthi ‘iapilkosi.’ Kodwa, kwinkqubo yokulungiselela uhlaziyo olutsha, Ndazibuza ukuba ngaba ndeyiseke ngokulula kakhulu kwaye kufuneka ndiyibize nje ngokuba ‘yitappuach,’ ukubonakalisa amathandabuzo aqhubekayo malunga nobuyena bokwenene. Ekugqibeleni ndaye ndagqiba ekubeni kufuneka ndiphinde ndihlole ubungqina obukhoyo bamva nje ngaphambi kokuba ndithathe isigqibo.

Kutheni ingekho iApile?

'Apile’ ibe yintsingiselo eqondwa ngokubanzi ye ‘tappach‘ ngesiHebhere ukususela kwixesha leMishnaic (10-220AD), xa izithethe zomlomo zabaFarisi ukususela kwixesha lesibini (kwaye yokugqibela) itempile yayisenziwa ngokusesikweni. Kodwa intsingiselo yayo phambi koku ithandabuza kakhulu. Obona bunzima buphambili:

• Oko sikubiza ngokuba ‘ngamaapile’ ziindidi ezifuywayo ezivela kumxube weentlobo, Malus Sieversii (eyavela kwimimandla enemozulu epholileyo kuMbindi Asia) kunye neentlobo eziliqela crabapple zasendle. Yeyokuqala, kunye nale mihla, ubungakanani obufanayo kunye nokwahluka okumile, leyo namhlanje eyaziwa ngokuba yi ‘tappach.’ Kodwa oku akufanelanga kushushu kwaSirayeli, imozulu eyomileyo. Nangona kumaxesha anamhlanje kuye kwenzeka ukuzala iintlobo ezininzi zokunyamezela ukushisa, abukho ubungqina bokulima ngempumelelo kwaSirayeli ngexesha leTestamente eNdala. Kanjalo, kwangethuba 1867, ICanon H.B. Tristram uhlomle: “Ngokunjalo ne ‘tappach’ kuba Apple; Kuba eso siqhamo silinywa kakuhle ezindaweni eziphakamileyo zeLebhanon, ngaphandle kwemida yeLizwe eliNgcwele, ukanti awukho kwilizwe ngokwalo. Nazi, kanjalo, imithi embalwa kwimiyezo yaseJaffa, kodwa abaphumeleli, kwaye ube nosizi, iziqhamo ezinomthi; kwaye mhlawumbi kusenokubakho abathile eAskelon. Kodwa yintoni ababhali bamaNgesi nabaseMelika abayibiza ngokuba ‘yiApple’ ngokwenene iQuince. Imozulu ishushu kakhulu kumthi wethu weApile.”²
• Crabapples zasendle, enokufunyanwa kwaSirayeli, zincinci kwaye zinencasa kakhulu, enenkuni. Kodwa abaphengululi beMishnaic, owabhala izithethe zamaYuda zomlomo ngexesha leTempile yesiBini, kubhekiselwa kwezi kusetyenziswa amagama ahlukeneyo; nangona babebavuma ‘njengabafana,’ ngeendlela ezithile, kwi ‘tappach'.
• Nangona kunjalo, kwalo igama lesiHebhere kucingelwa ukuba lisuka kwigama elithetha ‘ukuvuthela okanye ukuvumba’ okanye ukusuka kwenye intsingiselo ‘ukudumba okanye ukuba ngqukuva.’ Njenge, inokuba ligama elichazayo laso nasiphi na isiqhamo esifana ne-apile ngokubanzi. Ukuthi ngqo, kuyaziwa ukuba igama elilinganayo lesi-Arabhu, ‘inkulu,’ yayisetyenziswa ngaloo ndlela kwiintlobo ngeentlobo zeziqhamo.³ Ngokunjalo igama lesiNgesi elithi ‘apile’ (kunye nenani elilinganayo kwezinye iilwimi) yayisetyenziswa de kwayinkulungwane ye-17 ngengqiqo eqhelekileyo yaso nasiphi na isiqhamo ngaphandle kwamaqunube.
• Iapile ayisokuphela kwesiqhamo esichazwe kwimibhalo yamva yamaYuda, njengeMishnah, apho kukho ukuthandabuza kwamagama awo antlandlolo eBhayibhile. Izizathu ezinokuthi zibangele oku kubhideka kuya kuxutyushwa kamva.

Iimpawu zeTappach.

Ezi mpawu zilandelayo zetappuach yebhayibhile zinokongezwa kwiimbekiselo zeBhayibhile:

• Amagama eNdawo kaYoshuwa. Ukuba ngokwenene ezi zimbekiselo kwi ‘tappach,’ emva koko kubonakala ngathi ikhona, Yaziwa ke kwaSirayeli ngelo gama, ukususela ngaphambi kwexesha leMfuduko. Nangona kunjalo, usebenzisa igama ukuchaza iindawo ezithile, ibonisa ukuba ubukho babo, ngela xesha, ibingaqhelekanga.
• Song 2:3. Njenge tappach phakathi kwemithi yehlathi, injalo intanda yam phakathi koonyana. Ndahlala phantsi emthunzini wakhe ndinovuyo olukhulu, Isiqhamo saso sanencasa ekhuhlangubeni lam.
  Ibalasele njengekhethekile phakathi kweminye imithi. Oku kunokubonisa ukuba, ngexesha likaSolomon yayiyinto enqabileyo: kodwa iyaziwa ngokwaneleyo ukuze uthelekiso luqondwe ngokulula. Ikwaphawulwa ngokunika umthunzi onzulu elangeni kunye neziqhamo ezinencasa eswiti.
• Song 2:5. Ndimeleni ngezicumba zeerasintyisi, ndihlaziye nge tappachs; Ngokuba ndisifa luthando.
  Xa uziva utyhafile, ukutya esi siqhamo kunceda umntu azive ephumle kwaye ehlaziyekile.
• Song 7:8. Ndithe, “Ndiya kukhwela entendeni. ndiya kusibamba isiqhamo sawo.” Amabele akho makabe njengezihloko zomdiliya;, ivumba lomoya wakho ngathi tappachs, Zintanda.
  Isiqhamo sinevumba elimnandi.
• Song 8:5. Ngubani na lo unyuka evela entlango?, engqiyame ngesithandwa sakhe? Ngaphantsi kwe tappach Ndikuvusile. Apho wakhawulwa ngunyoko. Wazala wena, wazala wena.
  Kubonakala ngathi kunonxulumano olukhethekileyo nokwenza uthando, ukuzalwa komntwana okanye ezinye iziganeko ezimnandi.
• Prov 25:11. Ilizwi elithethwe ngokufanelekileyo lifana tappachs ngegolide kwizakhelo zesilivere.
  Ibonakala igolide ngombala xa isengcono. Kutheni ‘izakhelo zesilivere’?
• Joel 1:12. Umdiliya womile, labuna umkhiwane; irharnati, nesundu, kwaye i tappach, yonke imithi yasendle yomile; ngokuba iphelile imihlali koonyana babantu.
  Ngeli xesha (ezinye 200 iminyaka emva koSolomon) ibonakala ingowona mthombo uphambili kwaye uxhomekeke ngokuqhelekileyo wokutya kunye nolonwabo.

Ukuba ayisiyiyo iApple-Yintoni?

Ngaphandle kweApple, abanye abaviwa abathathu abaphambili bacetyisiwe:

• Citron. IsiHebhere sanamhlanje se-citron sithi etrog ‘etrog.’ Yahlulwe kwi tappach ngaphakathi Mishnah Ma’asrot i.4. Inevumba elimyoli lesitrasi kwaye isetyenziselwa amayeza kunye nokugxotha izinambuzane: kodwa akujongwa njengento efanelekileyo ukutya ekrwada. Kanjalo, enye yokusetyenziswa kwayo, xa ixutywe newayini, yayikukugabha xa ityhefu iginyiwe. Into ephawuleka kakhulu kukuba lo mthi mnye unokuthwala zombini iintyatyambo kunye neziqhamo kumanqanaba ahluke ngokupheleleyo okukhula nakweliphi na ixesha lonyaka.. Ekuqaleni wayeyinzalelwane yaseIndiya, iye yakhethwa ngokweendlela ezininzi, kuquka iilamuni, i-lime kunye ne-grapefruits kwaye iwele kunye ne-mandarin (inzalelwane yaseTshayina yohlobo olufanayo) ukuvelisa iiorenji.
  I-citron ayichazwanga ndawo ngokucacileyo eBhayibhileni; yaye kuthiwa waziswa kummandla weMeditera nguAleksandire Omkhulu, malunga 6 kwiinkulungwane emva koSolomon. Kodwa ukugrunjwa kwegadi yebhotwe lasePersi eRamat Rakeli, IYerusalem, Iirekhodi zokufumana umungu we-citron ofakwe kwi-plaster evela kwinkulungwane yesihlanu ukuya kweyesine BC⁴.
  Ukususela kwixesha letempile yesibini kuye kwafundiswa ukuba isitron ‘yayisisiqhamo (ye) umthi hayi‘ eyayiza kusetyenziswa kwimibhiyozo yeSukkot Lev 23:40. KwisiHebhere samandulo, ‘hayi‘ yayithetha 'ubuhle': nangona kusetyenziso lwangoku iqondwa njenge 'citrus'. Kodwa nini Neh 8:14-17 ichaza ukuvuselelwa kweSukkot (ekubonakala ukuba yaphela emva kokufa kukaMoses noYoshuwa), i-citron ibonakala ingekho kwi-akhawunti. Kwakhona kuye kwacetyiswa ukuba yayingumthi owavelisa isiqhamo esalelweyo kuMyezo wase-Eden. Kodwa njengoko abukho obunye ubungqina obubambekayo balo naliphi na ibango leengcaphephe zezityalo zinoluvo lokuba yaqala ukungeniswa kwaSirayeli njengohlobo olungaqhelekanga ngabathinjwa bamaYuda ababebuya eBhabhiloni., okanye abalawuli bawo bamaPersi, yaza kamva yamkelwa njengomzekelo ofanelekileyo ‘wesiqhamo somthi omhle.’ Oku kwenza i-citron ithandabuzeke kwimihlaba yomibini kunye nokufaneleka.
• Quince. IsiHebhere sanamhlanje sequince sithi פריש ‘irhamente.’ Yahlulwe kwi tappach ngaphakathi iMishnah Mahasroti, (evela ku-i.3 kuno-i.4) kwaye ukusuka kwi-crabapple ngaphakathi Mishna Oktzin i.6. Kwakukade kucingwa ukuba iquince inzalelwane yaseMeditera: kodwa uphando lwakutsha nje lubonisa ukuba isuka kwindawo yaseNtshona Asia, Azerbayijani, Thekhi, Jojiya, N. Iran kunye Afghanistan. Yayinxulunyaniswa nothixokazi wothando wamaGrike, Aphrodite, inkolo yakhe inokulandwa emva kwihlelo lamaSumeri lase-Inanna. Nangona kunjalo, lo mbutho ubonakala usekwe kumbongo kaCallamicus, ibhalwe ngenkulungwane yesi-3 BC. Iimbekiselo ezikwiMishna bobona bungqina bakudala obaziwayo bokubakho kwayo kwaSirayeli: kodwa iyachuma apho kwaye inokuba yenziwe yendalo kakuhle phambi kweli xesha.
  Xa sele ivuthiwe, Iquince inombala wegolide-tyheli kwaye inevumba elimnandi. Ngokubonakalayo, ifana kakhulu neapile, nangona ithande ukumila kancinci, kwaye bemgama bobabini babhideka ngokulula. Kodwa incasa imuncu kakhulu; yaye, njenge citron, akujongwa njengento efanelekileyo ukutya ekrwada. Nangona kunjalo yenza ijeli ezilungileyo kwaye igcine, kwaye enye intsingiselo yegama layo ithi ‘iyasasazeka.’ Ngaphandle kwencasa yayo xa ikrwada, iquince ibonakala njengomgqatswa othembisayo. Kwi- 1890 inqaku leRev. W. UHorton wakuphikisa ngamandla oku, ecebisa ukuba inkcazo ye ‘tappach‘ ‘njengeswiti kwincasa’ kunokuba kuthetha ubumnandi ngengqiqo yaseMpuma, “mhlawumbi kungekuphela ngenxa yencindi yeasidi yesiqhamo, kodwa ngenxa yokunxulumana kwayo nobuhlobo nothando.”⁵ UHoughton ukwakhankanya ibango lokuba iquince ‘yaziswa ukusuka eKrete ukuya eGrisi naseItali malunga nombindi wenkulungwane yesixhenxe neyesithandathu ngaphambi kweXesha Eliqhelekileyo.)’: kodwa ngaphandle kokukhankanya umthombo wakhe. Nangona kunjalo, nokuba ichanekile, ayisixeleli ukuba iquince yayikwaSirayeli ngexesha likaSolomon, amakhulu eminyaka ngaphambili.
• I-aprikothi. NgesiHebhere sale mihla iapilkosi yaziwa ngokuba nguמשמש ‘imishmish‘ – igama elithatyathwe kwelamaKaledi; nangona i<em>Jewish Encyclopaedia ikubiza njalo ‘i-appanuth.’ Oku kwamkelwe ngoku njengevela kuMbindi Asia, kumda waseTshayina: kodwa ngaphambili kwakucingelwa ukuba ivela eArmenia, apho imbewu ye-apricot ifunyenwe khona ekugrunjweni kwangaphambili kwi-Bronze Age. Zininzi kuSirayeli wale mihla: kodwa umhla wabo wokuqala awaziwa. Nangona kunjalo, UAlexander Omkhulu (356–323 BC) kubangwa ngokuzazisa eGrisi ngokuthi “iiPlums zaseArmenia”; nto leyo eye yakhokelela abaninzi ekubeni bagqibe kwelokuba abazange bafike kwaSirayeli de kwasemva kwexesha likaSolomon. Kodwa ngokubhekisele kwabanye, makhe ndicaphule kwakhona kwiCanon Tristram⁶ …
  ‘Iapilkosi yaziwa ngokuba yinzalelwane yelizwe elingummelwane laseArmenia, kwaye ke ngoko mhlawumbi waziswa kwangoko njengoMdiliya, eyayisuka kwimimandla efanayo, yaye ngokuqinisekileyo akangomthonyama wasePalestina. Kodwa kuyo yonke indawo iApricot ixhaphakile. Mhlawumbi kunjalo, ngaphandle kokukodwa koMfanekiso, esona siqhamo sininzi elizweni … kwaye ivelisa isivuno esikhulu kakhulu. Amaxesha amaninzi siye samisa iintente zethu emthunzini walo, kwaye sandlala iikhaphethi zethu ngokukhuselekileyo kwimitha yelanga… Kunqabile ukuba kubekho isiqhamo esinevumba elimnandi kuneApricot; kwaye sesiphi isiqhamo esinokufanelana ngcono ne-epithet kaSolomon, “Iiapile zegolide kwizitya zesilivere,” ngaphezu kwesi siqhamo segolide, njengoko amasebe awo egoba phantsi kobunzima ekumiseni kwawo ukukhanya, kodwa ngamahlamvu aluhlaza?’
  Iapilkosi inezinye iimpawu eziluncedo kuyo. Isiqhamo sityebile kwiswekile yendalo, ukuyenza ibe nencasa eswiti kunye nokutya okugqwesileyo okunamandla (Song 2:3,5). INgoma yazo iiNgoma ibonakala iqalwa ngentwasahlobo: kwaye iapilkosi sesinye seziqhamo zokuqala, ukuvuthwa ekupheleni kwentwasahlobo (igama lesiNgesi, 'I-aprikothi’ livela kwisiLatini, ‘ubuncinci,’ intsingiselo, “ukuvuthwa kwangoko”). Kwaye ukuvunwa kwe-apricot akukona nje kuphela ekuqaleni - kwakusetyenziselwa ukuba kudume ngokufutshane; kunye neeapilkosi ezininzi ezijika zibe mushy phakathi kosuku lokukha. Oku kwavelisa intetho yesiArabhu, ‘I-bukra iqulethe i-mishmish‘ (‘ngomso kwiapilkosi’); ngokusisiseko kuthetha, “Libala! Ayinakwenzeka!” Ke, uphawu oluphikisanayo lweeapilkosi ezivuthiweyo lelo lithuba elihle, ungaphoswa; ukuboleka okunokubakho okubalulekileyo kwiimbekiselo kwi Song 2:3 & 8:5.

Umba onameva womhla

Zombini iQuince kunye neApricot zikhangeleka njengabaviwa abalungileyo. Iapilkosi ngokuqinisekileyo inenzuzo kwinkangeleko jikelele kunye nencasa: kodwa kumbandela wokuba zazisaziwa na kwaSirayeli na ngexesha likaSolomon, asinakubanga ubungqina obubambekayo bako nasinye; ngoko ke kufuneka siqhubeke ngesiseko samathuba.

Mishna Citations

Ngokugxotha ‘iapile’ njengoguqulelo olucetywayo ‘tappach‘ kwiTestamente eNdala (ngeli lixa kwangaxeshanye ivuma oku njengentsingiselo yayo yesiHebhere sanamhlanje) ngokuyimfuneko siyayivuma into enokwenzeka ukuba iimbekiselo kuyo ‘tappach‘ kwiMishna kusenokuthetha nokuba ‘iapile’ okanye nasiphi na isiqhamo esicinga ukuba sisesona sithwala elo gama. Imithombo echongelwe uviwo yiMishna Ma’azrot (Izishumi), exubusha ngemithetho ephathelele izishumi ezimele zihlawulwe kubaLevi, Mishnah Oktzin (Iziqu), exoxa ngeendlela ezichaza ukungacoceki kwezikhondo kunye neziqu kunye noMishnah Kilayim (Kwiintlobo ezimbini), echaza izilwanyana ezithile, izityalo kunye nezixhobo ezingavunyelwanga ukuba zixutywe, imiliselwe okanye idityaniswe. IMishna yaqulunqwa ngomlomo ngexesha leMishnaic okanye lamaTannaitic (phakathi 10 yaye 220 AD) ukuze kucaciswe kwaye kugcinwe izithethe zoorabhi ezisusela kwixesha leTempile yesiBini (536 BC - 70 AD) kwaye bazibophelele ekubhaleni phakathi 190 yaye 230 AD.

Ingqalelo ngokukodwa kufuneka inikwe kwiimeko apho amagama eziqhamo athelekiswe ngabom, yahluke okanye isetyenziswe kufutshane, kunye nayo nayiphi na eminye imikhondo malunga nokumila okanye uhlobo lwesiqhamo ekuthethwa ngaso. Kwakhona, inkangeleko okanye ukungaveli kwegama kweso sikhundla kwiMishna kusixelela ntoni ngokubaluleka kwalo ngelo xesha??

Iquince entsha ‘irhamente.’

IsiHebhere sanamhlanje ‘irhamente,’ ibhalwe ngokucacileyo kwi iMishnah Mahasroti, apho idweliswe ku-i.3 njengethathwa njengemfanelo yokukhupha isishumi xa ulusu lwayo lugudileyo. (Iquince engekavuthwa idla ngokuba nolusu olufiphele.) Ingxaki kukuba tappach idweliswe kwindinyana elandelayo (i.4) njengoluxanduva lwesishumi nokuba siqokelelwe kwasekuqaleni okanye emva kwexesha lokuvuthwa. Oku kubonakala kungenakwenzeka ukuba tappach yaye irhamente babesisiqhamo esinye! the irhamente ikwakhankanyiwe kwi Mishna Oktzin i.6; apho isiqu saso sithathwa ngokufanayo nakwezo zamapere kunye neecrabapples (echanekileyo ngokwendalo kwiquince): kodwa i tappach ayidweliswanga. Ngoko ukuba i-quince hayi a tappach ke zombini ezi mbekiselo zingasentla zicaciswa ngokulula. Kodwa phawula oko, ukuba ama-apile ayeqhelekile kwaSirayeli ngeli xesha kwaye tappach yayiligama labo eliqhelekileyo, ke kuba nzima ukuthethelela ukungabandakanywa kwayo kuluhlu lweziqhamo ezineziqu ezifanayo ezidweliswe kwiMishna Oktzin i.6.

Kodwa Mishnah Kilayim i. 4 ibonisa intwana yephazili - ngokucacileyo ichaza a tappach efana ne-crabapple; ukanti kwakufuneka igcinwe yahlukile kubo. Iquince ibonakala ngathi inkulu, iapile elimile kancinci; ke kukho ukufana okuqinisekileyo phakathi kwabo kunye neecrabapples: kodwa isilumkiso ngokuchasene nokuxubana kuya kwenza ingqiqo engcono ukuba ‘tappach‘ ziguqulelwe apha njenge ‘apile,’ kuba iiquinces azixubanisi kwaye azimiliseli nama-apile.⁷ Ke, ukhumbula ukuba ii-apile ezilinywayo mhlawumbi bezifumaneka kumazwe angabamelwane ngeli xesha kwaye ezinye iinguqu zesigama zinokwenzeka kwiimeko ezahlukeneyo., kunokuba sengqiqweni ukuphikisa oko ‘tappach‘ ifanele iguqulelwe ngokuthi ‘iapile’ kulo mzekelo.

Yintoni esinokuyiqinisekisa nangona kunjalo, ukusuka kwiinkcukacha ze-anatomical ezinikeziweyo, kukuba iQuince yayisaziwa kakhulu koorabhi ngeli xesha.

Iapilkosi ‘imishmish‘

Kwelinye icala, into ebalulekileyo ngeapilkosi kukuba ayibhekiselwanga kwigama layo langoku ‘imishmish‘ kuyo nayiphi na kwezi Mishnah zingasentla. Nazi 3 iingcaciso ezinokwenzeka:

1. Yayingaziwa ngooRabhi belo xesha. Ukuba kunjalo, ayinakuba yiyo tappach.
2. Kwakwaziwa; kodwa kwakucingelwa ukuba kugutyungelwe ngokwaneleyo yimizekelo ethile kunye neenkcazo ngokubanzi kwintsalela yezi ndinyana.. Oku kunokwenzeka: kodwa ukuba besisiqhamo sithile kwaSirayeli, kubonakala kumangalisa kakhulu.
3. Kukhankanyiwe; kodwa ngegama layo lokuqala – i tappach. Ukuba bekunjalo, kukho ingcaciso eyanelisayo ngokuvela kweli gama kwiMishnah Ma’asrot i.4 kodwa hayi kwiMishna Oktzin i.6? Ewe, Nantsi lapho: Iapilkosi zinokuqokelelwa nokuba zivuthiwe kakhulu kwaye zomiswe ngelanga ukuze zigcinwe ixesha elide; ngaloo ndlela uthethelela ‘kwangoko okanye kade’ umqathango. Kwaye iiapilkosi azinasiqu xa zivunwa; echaza ukushiywa kwayo kwiMishna Oktzin.

Kodwa kwakhona Mishnah Kilayim i. 4 ibonisa ingxaki - iiapilkosi kunye ne-crabapples zahluke ngokucacileyo. Ke, kule meko siya kunyanzeleka ukuba siphinde siyamkele loo nto ‘tappach‘ yayingumzekelo wokuqala wentsingiselo yalo yanamhlanje, okanye ngenye indlela ukuba isalathiso 'kwi-crabapple’ yona ngokwayo iguqulelwe ngokungachanekanga. Oku kunokuba njalo; ekubeni igama elisetyenziswe 'crabapple’ ayihambisani nendlela isiHebhere esisetyenziswa ngayo namhlanje; endaweni yoko kubonakala ngathi sisinciphiso sesiAramiki, intsingiselo ‘iapile encinane.’

Ukulinganisa iindlela ezizezinye

Ukwamkela nayiphi na enye indlela kuyasinyanzela ukuba sijongane nokwenzeka ukuba amagama aqhelekileyo eziqhamo aye atshintsha ngeli xesha. Ngokuziswa kweziqhamo zombini ezazingaziwa ngaphambili kunye nemihlanganisela emitsha iye yaxhaphaka ngeli xesha lokwanda korhwebo lwamazwe ngamazwe, olo tshintsho lwamagama lunokwenzeka ngokwenene. Nangona kunjalo ukuba namagama amabini ahlukeneyo asetyenziselwa iquince kwiindinyana ezimbini ezilandelelanayo kubonakala kungenakwenzeka kunokuba nentsingiselo endala kunye entsha ye-'tappach.’ kwiincwadi ezimbini ezahlukeneyo. Ke, nangona iqinisekisa ubukho bayo ngelo xesha, ityala lequince libonakala libuthathaka. Kwelinye icala, ukuba iapilkosi inokuba yomelele - ukuba kunokuboniswa ukuba kukho isizathu esibambekayo sokuyikholelwa yaba Eyaziwa kwaSirayeli ngexesha likaSolomon yaye isenokuba yayisaziwa ngoorabhi ngegama layo lokuqala.

Yafika Njani kwaye Nini Iaprikosi kwaSirayeli?

Nangona iapilkosi zaziwa kudala ngaphambi koSolomon eArmenia, malunga 800 imayile ukuya kumntla-mpuma, ukufikelela bekunzima. Iindlela eziphambili zokurhweba zakwaSirayeli zazisecaleni kwe UCwangciso oluNcinci idibanisa iYiputa neMesopotamiya. Kodwa iArmenia yayimi phakathi kweentaba eziseMantla, phakathi koLwandle oluMnyama nolwaseCaspian. Emantla ezi lwandle imimandla ebanzi yeSteppes yolule phakathi konxweme olungasentla-ntshona loLwandle Olumnyama kunye nePasifiki., kumantla eTshayina. Ezi zazihlaliswe zizizwe ezibhadulayo ezibhadulayo zaza zayila indlela yendalo yorhwebo lwaseMpuma-Ntshona, ebizwa ngokuba yi ‘Indlela yeSteppe'. Kodwa imimandla yeentaba yaseArmenia neeCaucuses yayithintela urhwebo lwaseMntla-Mzantsi; kangangokuba kubonakala ukuba iArmenia yayingenalwalamano oluhle noSirayeli kwiinkulungwane ngaphambi okanye emva kolawulo lukaSolomon.. Ngoba, ngoko, nabani na ofuna ukurhweba ngeapilkosi noSirayeli?

Iiapricots ezomileyo – iBhokisi yeSidlo sikaNomad

Njengoko kukhankanyiwe ngokufutshane kwingxubusho yethu yeMishna, Iapilkosi zazinendawo enye ekhethekileyo eyayizenza zibe luncedo ngokukhethekileyo kubarhwebi ababehambahamba; zazinokomiswa lula elangeni, ukunciphisa ubunzima babo kunye nokuvelisa ukugxila kakhulu, ukutya okunencasa kunye nokuqina okunamandla.⁸ Oku kwabenza bakulungele ukuthwala umxhesho wobuqu kulo naluphi na uhambo olude. Olu phawu lweapilkosi bekufanele ukuba lufunyenwe kwaye lusetyenziswe kwangoko ekulimeni kwayo - okanye nangaphambi koko.. Njengoko sele kukhankanyiwe, Ixesha le-apricot liqala kwaye lifutshane. Ama-Gluts aqhelekileyo; nomhlaba ugutyungelwe ziziqhamo ezininzi eziwileyo. Emthunzini, bakhawuleza baphele ngathi yisikhova esinyathelweyo: kodwa kwicala elijonge ilanga lomthi, njengama-apricot omisiwe esele enziwe. Kwaye, kanjalo, le ndawo yayingeyoxabiso kubahambi kuphela; kwakubenza basebenziseke njengeevenkile zasebusika. Ngoko akunzima ukubona indlela umrhwebi ohambahambayo anokuthi ‘athethe kamnandi ngayo’ abantu barhwebe ngamatye eapilkosi anesandla esithenjiswe ngentabalala yezivuno ezizayo. Ke esi siqhamo besinokusasazeka ngokulula ecaleni kweendlela zorhwebo zoonothwal’ impahlana – ngakumbi kwindawo ekufutshane neendawo zabo zokunkcenkceshela abazithandayo.; ezinokuthi zibangele i tappach-amagama eendawo ezinxulumeneyo akhankanywe ngaphambili.

Iindlela ezimbini zokuSasazwa

Kwiminyaka yakutshanje kuye kwasetyenziswa kakhulu uhlalutyo lwe-DNA ukuze kutyhilwe imbali yemfuza neyommandla wezityalo nezilwanyana.. NgoMeyi 2020 funda⁹ yokusasazwa ehlabathini lonke kweentlobo zeapilkosi kwavelisa ubungqina obunamandla bokuba, emva kokuqaliswa kweapilkosi kwinto ebizwa ngokuba yi-Irano-Caucasian’ ummandla (equka iArmenia), Ukusasazwa kwawo ngakumbi ngasentshona ukusuka apho kulandele iindlela ezimbini ezahlukileyo. Enye yezi ekuqaleni yaya emazantsi eYiputa yaza yaya ngasentshona, ecaleni konxweme olusemazantsi eMeditera kuMntla Afrika; omnye wabalekela eTurkey, IGrisi kunye nasentshona malunga nonxweme olukumantla lweMeditera eYurophu. Le ndlela yokugqibela iyahambelana neengxelo zembali yokuqaliswa kweapricot ukuya eGrisi ngo UAlexander Omkhulu nenkqubela phambili yamaPersi ‘Indlela yaseRoyal‘ indlela yokurhweba. Kodwa kuthekani ngendlela yokusasazwa komzantsi-ntshona, eyayiza kucanda kumaSirayeli? Ukujonga i imephu yokusasazwa kolu phononongo lungentla, kubonakala kungenakwenzeka ukuba ezi zintlukwano zibini zinento enye yemvelaphi kwindawo nakwixesha, njengoko ukwakheka kofuzo kwabemi kwahluke kakhulu. Ke nini kwaye kutheni ukusasazwa komzantsi-ntshona kwenzeka?

URhwebo lwamaHashe

Kukholelwa ukuba ihashe laqala ukufuywa kwi-Steppes ye-Asia Ephakathi. Kodwa ngokuqhelekileyo kucetyiswa ukuba Hyksos, owaba ngabalawuli baseYiputa ngexesha elaziwa ngokuba liXesha leSibini eliPhakathi, ivela kwiLevant (Siriya) weza ne ihashe neenqwelo zokulwa ukuya eYiputa njengesixhobo semfazwe. Ngexesha leMfuduko yamaYuda eYiputa, IBhayibhile ithetha ngeenqwelo zokulwa zaseYiputa ezazivaleleke zaza zantywila emanzini ngoxa zazisukela amaSirayeli. (Exodus 15:1-4); kwanakwezinye izizwe zamaKanan ezazinamandla kunamaSirayeli ngenxa yokuba ‘zazineenqwelo zokulwa zentsimbi’ (Joshua 17:16-18; Judges 1:19).

Nakwixesha lakwangoko, amanani amahashe abandakanyekayo kwimikhosi eyahlukeneyo ekhuphisanayo ayemaninzi. (In Judges 4:3 sixelelwa ukuba umkhosi kakumkani waseKanan wawuquka 900 iinqwelo zokulwa.) Kodwa zazifunyanwa phi ezi? A 2012 isifundo sofuzo¹⁰ Ugqiba kwelokuba mhlawumbi zininzi iziganeko zasekhaya kwingingqi yaseSteppe: kodwa kwanokuba amahashe afuywayo ayehlala ekhwelana neemazi zasendle. Ababhali bophononongo bacebisa ukuba olu qheliselo lwamva lunokuba lubangelwe kukumitha okulambathayo ekuqaleni kweemazi zasekhaya. Ke, kukho amathuba aphezulu okuba, ngeli xesha, kwakunokubakho ukurhweba rhoqo ngamahashe ukusuka eSteppes ukuya emazantsi, ukutyhubela iArmenia neKanan, ukuya eYiputa.

Nangona kunjalo, ngemihla kaSolomon, sifunda:

Amahashe abenawo uSolomon, abephuma eYiputa; nabarhwebi bokumkani bawathabatha eyimihlambi, ngamnye waqhuba ngexabiso. Kwenyuka inqwelo yaphuma eYiputa ngamakhulu amathandathu eeshekele zesilivere, nehashe ngekhulu elinamanci mahlanu; benjenjalo ke nookumkani bonke bamaHeti, nakookumkani bakwa-Aram, bazikhuphe ngezandla zabo. (1Kings 10:28-29)

Ngoko ngeli xesha kubonakala ukuba uSolomon wayeshishina ngamahashe neenqwelo zokulwa ezaziphuma eYiputa ziye eSiriya.. Oku kubonisa ukuba impumelelo, Inkqubo yokuzimela ngokuzimeleyo yayisebenza eYiputa. Ngenxa yoko, kusenokwenzeka ukuba ukuhamba ngasezantsi kwamahashe ukusuka kwi-Stepes kuya kuba kuncipha; kunye nayo inkuthazo yorhwebo lwaseMntla-Mazantsi neArmenia. Ke, elona xesha linokwenzeka lokuqalisa kokusasazeka kweapilkosi emazantsi yayiya kuba ngaphambi kweMfuduko yamaYuda eYiputa.. Ngokulandelelana kweziganeko, oku kuhambelana kakuhle nokukhankanywa kwe ‘tappach‘ ngamagama akwincwadi kaYoshuwa.

Umdla, Ndiye ndafumanisa ukuba uRev. Houghton, ngelixa bexoxa kakhulu ngeQuince, nangona kunjalo ivumile ukuba iApricot yayiyeyona nto inamandla yokukhuphisana; nokuba yayinokwaziswa ngabarhwebi bamahashe baseTogarma, ‘emantla akude’ (Ezekiel 27:14 & 38:6).¹¹ Nangona kunjalo, ubonakala ephenjelelwe ekuthandeni iQuince ngebango lokuba yayiyinzalelwane yeMeditera yaye ‘yaziswa ukusuka eKrete ukuya eGrisi naseItali malunga nombindi wenkulungwane yesixhenxe neyesithandathu ngaphambi kweXesha Eliqhelekileyo.)’

Lingatshintshwa Njani kwaye Nini Igama?

Igama lesiHebhere lanamhlanje, Iapilkosi 'mishmish', iphantse yafana negama lamaKaledi, ‘mɨʃmɨʃʃa‘ (IPA upelo)¹². Ngenxa yoko, utshintsho ukusuka ‘tappach‘ ukuya ‘imishmish‘ icaciswa lula. Xa uhlaselo lwamaBhabhiloni ekugqibeleni lwaphelayo ulawulo lookumkani bakwaYuda, kwakukho inyambalala yabathinjwa abangamaYuda besiwa kwelamaKaledi; apho bahlala khona 70 iminyaka ngaphambi kokuba ekugqibeleni avunyelwe ukuba abuyele. Ke, kwizizukulwana ezibini ezizeleyo abantu bekuya kufuneka bathenge baze bathengise kwiimarike zasekuhlaleni besebenzisa igama lamaKaledi, ‘imishmish'; ngoko ngexesha lokubuyela kwaSirayeli babeya kuba mbalwa kakhulu abakhe balisebenzisa ngokuqhelekileyo igama lesiHebhere lantlandlolo. Ngaloo ndlela isibakala sokuba ngoku eli ligama elamkelekileyo lesiHebhere ayisothusi kwaphela.

Yintoni efuna ingcaciso encinci ngakumbi kukuba kutheni igama ‘imishmish‘ ayiveli kwiMishna nakwintsingiselo yantlandlolo ye ‘tappach‘ kubonakala ukuba ulibele. Apha, sineengcinezelo ezimbini eziphikisanayo. Umntu angacinga ukuba, xa ooRabhi babechaza imithetho yokutya ngexesha letempile yesibini, ngebabefuna, ngenxa yokucaca, ukusebenzisa isigama esiqhelekileyo somhla wabo. Kodwa kwelinye icala, abo besizukulwana sabadala ababenenzondelelo yokugcina ukholo kunye nezibhalo zooyise ngokuqinisekileyo babeya kukhumbula intsingiselo yantlandlolo yezibhalo ezibhekiselele kwizibhalo. ‘tappach‘ kwaye unokufuna ukukhuthaza ukubuyela kumagama emveli.

Nangona kunjalo, umntu ebenokuyilindela loo nto, njengoko ixesha lihamba kunye neenkumbulo ziphela, bekunokuthethwa into yokucacisa ukungangqinelani. Kodwa iminyaka ephakathi kokubuya kwabathinjwa netempile kaHerode yayingamaxesha anzima; kuquka uloyiso luka-Aleksandire, ukutshutshiswa kuka-Antiochus Epiphanes, imvukelo yeeMaccabee kunye nokuvela kweRoma, ukukhankanya iimbalasane ezimbalwa. Kwakhona, kufuneka kuqatshelwe ukuba ukusetyenziswa kwegama elithi 'apile’ ukuchaza oko kubonakala ngathi ziapilkosi kubangele iingxaki ezimbalwa kakhulu kwixesha elidlulileyo 2 iwaka leminyaka. Nokuba ngaphandle kokwazi kanye ukuba yintoni a ‘tappach‘ i, kuselula kakhulu ukuqonda imigaqo yesishumi kunye nokungahlambuluki okuvela kwimizekelo enikiweyo. Ngoko mhlawumbi oku kulibala kuyathetheleleka emva koko.

Ngaphezulu, impumelelo ka-Aleksandire namaRoma yakhokelela ekwandeni korhwebo lwezizwe ngezizwe; kunye neziqhamo zangaphandle kunye neentlobo ezintsha eziye zaxhaphaka. Ngokungaphephekiyo, oku bekuya kuba nesiphumo soxinzelelo malunga nokubekwa emgangathweni kwegama lamagama, hayi kuphela iziqhamo ezisanda kufunyanwa kunye neentlobo, kodwa nezikhoyo zichazwa ngeelwimi ezahlukeneyo. Sele sikuqaphele ukufana kwe-entymological phakathi kwesiArabhu ‘inkulu‘ yaye ‘tappach'; kunye nento yokuba ‘inkulu‘ yayisetyenziswa ekuqaleni njengegama elichazayo kwiintlobo ngeentlobo zeziqhamo ezahlukeneyo ngaphambi kokuba ekugqibeleni lisetyenziswe ngokuthe ngqo kwiapile. Ama-Arabhu ayegqalwa njengabarhwebi: ngoko kunokwenzeka ukuba intsingiselo eqhelekileyo ye ‘tappach‘ ngeyitshintshile ecaleni kwaleyo ye ‘inkulu‘ ngeli xesha.

Wenza ‘impazamo’ Ithetha 'iApricots ezomisiweyo'?

Ekugqibeleni, Ndityekele ekucingeni ukuba kunokubakho esinye isizathu sokuba kutheni ‘imishmish‘ ayithathi ndawo ‘tappach‘ kwiiMishnas: intsingiselo yalo yantlandlolo isenokuba ligama lobugcisa, ibhekisa ngqo ku ivuthiwe okanye yomisiwe iiapilkosi. Ukuba le ngcamango ingqineke ichanekile, bekungayi kubakho sizathu sokutshintsha ‘tappach‘ nge ‘imishmish.’

Ndisalukhumbula kakuhle olunye utyelelo lwam lokuqala eMpuma Yurophu, kwiminyaka emininzi eyadlulayo. Andikhumbuli nokuba kwakuseRashiya okanye eUkraine: kodwa yayilixesha leapilkosi. Izitrato endandizihamba zazinemithi yeapilkosi ukuze ibe nemithunzi: kodwa iindlela kunye neendlela zokuhamba zazigcwele a i-mush yokutyunyuzwa, Iapilkosi eziwileyo ekwakufuneka ndihlale ndijonge phantsi ukuze ndiphephe ubumdaka kwizihlangu zam! Kumaxesha amandulo, Iapilkosi zazivunwa ngobuninzi ngokushukumisa nje amasebe kunye nokuqokelela umoya. Siqaphele ukuba iiapilkosi ezintsha ziqala ukujika zibe mushy kwisithuba sosuku lokukha; ngoko ke eyona ilungileyo yayityiwa ngokukhawuleza, kufutshane nalapho babekhule khona. Kodwa ezinye - ezimbalwa zingekavuthwa, kodwa ezininzi ezigruzukileyo kwaye zivuthwe ngokugqithisileyo - zaqokelelwa zomiswa ukuze zilondolozwe okanye zithunyelwe ngenqanawa kwiimarike. Indlela yokulungiselela ezi ukuze zomiswe iyahluka. Iisampulu ezincinci zinokomiswa kuqala, kwaye ‘wagxothwa’ (ukususwa ngamatye) emva koko. Imizekelo emikhulu yayidla ngokusikwa ivuleke ize ifakwe imingxuma ngaphambi kokuba yomiswe. Ezingqushiweyo kusenokwenzeka ukuba zomiswa kakade; kwaye kwezinye iimeko kusenokwenzeka ukuba ziye zacudiswa zibe ngamacwecwe amancinci okanye iikeyiki ukuze kube lula ukuphatha. Ibiya kuba ziapilkosi ezinjengezi ekusenokwenzeka ukuba zaziyindlela eqhelekileyo yokuthenga emarikeni kubantu abahlwempuzekileyo abahlala ezixekweni; kanti imimiselo ekwiMishna ijongene noxanduva lokunikela isishumi xa iiapilkosi ziqokelelwa emthini okokuqala..

Kulwimi lwesiArabhu kwakukho ngokwenene amagama amabini ama-apricot: ‘mushamash‘ yaye ‘al-barquq.’ Eli gama lokugqibela lathathwa kamva, ukuqala ngesiLatini ‘ubuncinci‘ kwaye ukusuka apho wadlula eGrisi ukuya eYiputa, UMntla Afrika, ESpeyin naseFransi (Ukubizwa kwamagama kunye nopelo kutshintsha ngalo lonke ixesha), ngaphambi kokuba yamkelwe njengegama lesiNgesi, 'I-aprikothi.’ Ngeli xesha iapilkosi yayijongwa njengesiqhamo esingaqhelekanga kunokuba ibe kukutya okusisiseko: ngoko ke kunokwenzeka ukuba ‘al-barquq‘ kubhekiselwa kwisiqhamo esitsha, kunokuba omisiweyo. (IThe Jewish Encyclopaedia ikwakhankanya nelinye igama leapilkosi: ‘i-appanuth;’ nangona imvelaphi kunye nokusetyenziswa kwayo kungachazwanga.)

Kusenokwenzeka ukuba kukho unxibelelwano lwe-etymological phakathi ‘imishmish‘ okanye ‘mushamash‘ kunye namazwi ethu, 'imishmash', 'umtya’ kunye ne 'mush.’ Ngokwe Merriam-Webster isichazi-magama ukusetyenziswa kokuqala okwaziwayo kwe-mishmash ngokwengqiqo yayo yangoku yayikwinkulungwane ye-15. I-etymology yayo ichazwa njenge “IsiNgesi esiphakathi & Yiddish; Umthungo we-mysse wesiNgesi esiphakathi, mhlawumbi ukuncitshiswa kwe mash mash; Yiddish mish-mash, mhlawumbi ukuncitshiswa kwe-mishn ukuxuba.” Ngaba eli gama endaweni yoko lifikile ngabantu abafanisa umxube we-mushy kunye nowenziwa ziiapilkosi eziwileyo?

Ukuqukumbela

Xa zonke iziqhamo ezine zithelekiswa nemibhalo yeBhayibhile ngokweempawu zabo zomzimba kunye nonxulumano lwenkcubeko, i-apricot iphuma njengento esondeleyo-egqibeleleyo. Ama-apile enza kakubi kuloo mozulu. Zombini i-citron kunye nequince ziyasilela uvavanyo lwencasa kwaye azilungelanga ukutya ekrwada. Ukuphononongwa kweembekiselo kwiMishna kukwabangela amathandabuzo angakumbi kumabango equince.

Ngokubhekiselele kubungqina bokuthandana buchaphazelekayo, abukho ubungqina obungenakuphikiswa bokuba nasiphi na kwezi ziqhamo zazikho kwaSirayeli ngexesha likaSolomon; nangona kukho ubungqina obuhle kakhulu bokuba i-citron, Iquince neapilkosi zonke zazikho ubuncinane ukususela kwixesha lokubuya kwamaYuda awayethinjwe eBhabhiloni. Nangona kunjalo, Uhlolisiso lwakutshanje lwemizila yemfuza lunikela izizathu ezibambekayo zokucinga ukuba iiapilkosi zazinokuziswa kwaSirayeli zisuka eArmenia ngaphambi kwexesha likaSolomon., njengemixhesho yokutya yabarhwebi bamahashe abahambahambayo abavela kwiiSteppes.

Uphando olongezelelekileyo lwezenzululwazi nolwezinto zakudala lusenokunika ubungqina obuninzi, ingakumbi eqinisekisa imihla yangaphambili yentshayelelo: kodwa kufuneka kuqatshelwe ukuba kunzima kakhulu ukubonisa ukuba isiqhamo sasingekho ngexesha elithile kunokuba sasinjalo.. Kukho ubuchule bokuqikelela imihla enokwenzeka yokuvela kokwahluka okuthile okusekwe kumyinge wotshintsho lwendalo.: kodwa oku kunzima kakhulu ukwenza xa ukhetho lwabantu lubandakanyeka. Ngenxa yoko, akuyi kuba lula ukubhukuqa ezi mpikiswano zingasentla, nangona ezinye iinkcukacha (ngakumbi inkcazo ye'mishmish’ njengama-apricot omisiwe) kunokubuzwa.

Ke, Ndingacebisa ukuba igama elithi 'tappach,’ nangona ngoku isetyenziswa kwiapile, ntlandlolo yayiligama lesiHebhere leapilkosi. Kwaye, okwangoku noko, Ndiphumle ityala lam.

Kevin King, 16/7/2020

Imibhalo esemazantsi

1. 1906 Jewish Encyclopedia Vol.2 p.23. Inqaku elithi 'Apple’ nguMorris Jastrow, Omnci., Umrhwebi uKohler, UFrank H. Knowlton. (Indawo kawonke-wonke). Uguqulelo olungahlelwanga olupheleleyo olukwi-intanethi ©2002-2011, JewishEncyclopedia.com. Onke Amalungelo Agciniwe)
2. ‘Imbali Yendalo YeBhayibhile,’ ngu-H.B. Tristram M.A., 1883 7th edn. kwiphepha.334. (Indawo kawonke-wonke).
3. 'Igama lesi-Arabhu elihambelanayo, inkulu, ayithethi ama-apile kuphela, kodwa ngokubanzi zonke iziqhamo ezifanayo, njengeorenji, iilamuni, iiquinces, iipesika, iiapilkosi, etc. kwaye luthelekiso oluqhelekileyo lokuthetha ngayo nayiphi na into, “livumba elithozamisayo.” Igama lesiHebhere linokuthi, mhlawumbi, ziye zasetyenziswa ngendlela efanayo ngokubanzi.’ ‘Isichazi-magama sikaCalmett seBhayibhile Engcwele,’ Augustin Calmet, Crocker kunye Brewster, 1837, pg. 83.(Indawo kawonke-wonke).
4. HORTSCIENCE UMQULU. 52(6) ISILIMELA 2017 kwiphepha.817. ‘Ityhiliwe Indlela yeCitrus: Ukusuka eMzantsi-mpuma Asia ukuya kwiMeditera’ nguDaphne Mfutshane Uguqulelo lwePDF luyakhutshelwa kwiAcademia.Edu
5. ‘Umthi Nesiqhamo Esimelwa yiTappach yeZibhalo Ezingcwele’ nguMfu W. Houghton, Iinkqubo zoMbutho we-Archaeology yeBhayibhile,” vol.12 pp.42-48
6. Ibid. 2, kwiphepha.335. (Indawo kawonke-wonke).
7. “Ngokwendalo, Imixube echumileyo ye-intergeneric yenzeke phakathi uninzi lwePomoidea kodwa hayi kuyo nayiphi na indibaniselwano UMalus; enye igenera inokumiliselwa ngempumelelo enye kwenye kodwa UMalus ayihambelani nezinye. Njengokuba, umthi wequince unokumiliselwa ngokulula kunye ne-scion of pear, hawthorn, … kodwa khange kwenzeke ukudibanisa ngokusisigxina isebe leapile kumthi onjalo.” ‘Ukuzaliswa kweZityalo eNew Zealand’ nguG.S. Wratt, H.C. Smith. 1983, pg. 83. I-pub. eGcuwa-Heinemann, ISBN 0409701378 (©1983 iSebe. yeNzululwazi & Uphando lwezoShishino, Wellington, N.Z.)
8. Iapilkosi ezomisiweyo emoyeni ziwohloka ngokukhula, ukujika ube mdaka, emva koko umnyama kwaye ulahlekelwe lixabiso labo lezondlo: kodwa nangona kunjalo zihlala zityiwa iinyanga ezininzi, ngokuxhomekeke kwiimeko zokugcina. Iapilkosi ezomisiweyo zanamhlanje zinyangwa ngesulphur dioxide ukugcina umbala wazo kwaye ziphantsi kommiselo ongqongqo wobomi beshelufa..
9. Imida kwiiNzululwazi zeZityalo, UCanzibe 2020 Umqulu. 11, Inqaku 638. ‘Ubume beMfuzo kwiNgqokelela yeNtsholongwane yeNtsholongwane yeHlabathi yePrunus armeniaca L. Ityhila iiNdlela eziNtathu zoNxibelelwano eziBalulekileyo kwiintlobo ngeentlobo eziphuma kwiZiko leNdlela yeMvelaphi’ nguBourguiba et al. Vula ufikelelo. Ikhuphela kwi frontiersin.org
10. PNAS, Ngomhla wama-22 kuCanzibe 2012, Umqulu. 109, No.21. 'Ukwakha ngokutsha imvelaphi kunye nokusasazeka kwezilwanyana zasekhaya kwi-Eurasian steppe’ nguWarmuth et al. Ilungelo lokushicilela ©2020 iZiko leSizwe leNzululwazi. I-ISSN ekwi-intanethi 1091-6490. Ikhuphela kwi pnas.org
11. Ibid. 5, pp 48.
12. ‘Ingcaciso yamaKhaledi ale mihla’ nguSolomon I. USara, ©1974, Mouton, pg 55. Umqulu. 213 yoMcango weeLwimi, Uthotho oluncinci.