Folk-tales of Angola. Fifty tales, with Ki-mbundu text, literal English translation, introduction, and notes. Collected and ed. by Heli Chatelain.
Chatelain, Héli.

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Page  I A 1!I MEMOIRS OF ItLce amertcan 1folIt-ore Voctet VOL. I 1894

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Page  IV Copyright, z894, B~v THE AMERICAN FOLK-LORE SOCIETY. All right reserved.

Page  V PREFACE. EARLY in 1885 I landed at Loanda, as pioneer and linguist of Bishop William Taylor's self-supporting missions in Africa. My duty was to acquire the languages, impart them to the missionaries, and prepare grammars, vocabularies, translations, and other elementary books needed by missionaries in the course of their labors. During the first two years spent at Loanda the necessity of supporting myself and the station by means of tuition, which had to be given in the Portuguese tongue, added to chronic dysentery and fevers, left me practically no time for the study of the native language. But I was compelled to master Portuguese, which in Angola is indispensable for dealing with the educated classes, and is always of utility in intercourse with the common natives. My attempts to acquire the native language in Loanda, though largely unsuccessful, taught me several things: (I) that the books hitherto published on the language were worse than useless, being positively misleading; (2) that the Portuguese and the educated natives were not to be relied on as informants; (3) that the form of speech in daily use among Loanda natives, needlessly mixed with Portuguese elements, offers poor material for the study of the genuine Ki-mbundu; (4) that the latter, and not Ambundo, Bunda, N'bundo, or any of the other current terms, is theionly satisfactory and proper name of the native tongue. My third year was spent in the interior, chiefly at Malange, the farthest inland settlement of the Portuguese, and the point of convergence of important trade routes. Here I had better opportunities for linguistic studies, although the necessity of teaching in Portuguese still left me only a few late hours of the night for the record of daily observations. Before the close of the year I had collected about three thousand 280649

Page  VI vi Priface. words, discovered the principal rules of Ki-mbundu phonology, mor. phology, and syntax, and firmly established the following important facts: (i) that the dialects spoken at and between Loanda and Malange are mutually intelligible, while those of Kisama, Lubolo, Songo, Ndongo, and Mbondo become so after very little practice; that, accordingly, all these dialects form one language, and that books printed in either the Loanda or Mbaka dialect would be useful to these tribes; (2) that the political and commercial importance of the Loanda district, where Ki-mbundu is the vernacular, the number and partial civilization of the inhabitants, the vast extra-territorial use of the language -in the coast-belt, wherever there are to be found Portuguese traders, troops, or authorities, and eastward as far as the Lualaba, wherever the ubiquitous Ambaquista (native of Mbaka) has penetrated-fully warranted the founding of a Kimbundu literature; (3) that I was at the time the only person willing and able to spend and be spent in this laborious task. The sense of this great need of the Angolan people brought me back to civilization. During i888, while recuperating in the mountains of the Swiss Jura, at the house of my mother, I wrote and published a primer and a gospel, as well as the first reliable grammar of Ki-mbundu, and prepared a dictionary of the same. The specimens of the language, namely, proverbs, riddles, and two short tales, contained in this grammar, were also the first examples of Ki-mbundu folk-lore placed before the public. In I889 I was again in America, and accompanied as philologist the United States Scientific Expedition to West Africa (called also the "Pensacola Eclipse Expedition ") as far as Loanda. Here and in the neighborhood I took especial pains to obtain folk-tales and proverbs, and succeeded in securing hundreds of the latter and about a dozen of the former. My intention was to publish this material in one of the volumes containing the contemplated Reports of the Expedition. A few days prior to my sailing once more for America, Jeremiah, my former pupil and friend of Malange, arrived at Loanda and volunteered to accompany me to Christendom. To him I owe the bulk of my tales and the best of them, as also much reliable information in regard to native beliefs and customs. A few of his stories were written on shipboard; the greater part were dictated,

Page  VII Preface. vii and subsequently type-written by him at Vineland, N. J., in 1890 and x891. In June, 1891, when I returned to Angola as United States Commercial Agent, the manuscript, consisting of eighty folk-tales, with interlinear translation and notes, was practically ready for the press. It was then hoped that the Smithsonian Institution would undertake its publication. Since that time additional stories have been collected, and now there is material available for one or two additional volumes. Proverbs, riddles, and songs have also accumulated, so that the present volume, containing fifty tales, is only a first instalment of what I intend to publish as soon as means are forthcoming. This will meet the objections of those who would have preferred to find in this volume examples of all the classes of native traditional literature. The remarks already made will also account for the prominence of the linguistic features of this book, which is intended to serve as a text-book for students of African languages as well as for students of comparative folk-lore. The scientific reader will appreciate the local coloring of the literal version and the proof of genuineness given by adding the original text. The Comparative Notes are not intended to be exhaustive, but simply to give a few stray hints to the folk-lorist, and to furnish the general reader with some idea of the world-wide dissemination of folk-tales and of mythologic elements. Those who are acquainted with the animal tales of American negroes will readily recognize their variants in this collection. Fictitious tales (mi-soso), including animal stories, are placed first, and followed by narratives taken to be the records of events (maka); historical traditions (ma-lunda) are left for future publication. Within each class the tales are grouped with the intention of bringing together those mutually explanatory. The chapter on African folk-lore, in the Introduction, was written in i890-9r. Students of folk-lore will notice that recent articles contained in folk-lore journals, and easily accessible to specialists, are not mentioned. Since I890, Stanley's expedition into "Darkest Africa" has furnished a contribution to African folk-lore in J. M. ~Jephson's "Stories told in an African Forest." J. McDonald, in "Folk-Lore" (London), and E. Jacottet, in "Revue des Traditions Populaires" (Paris), have published interesting articles on Bantu

Page  VIII iii Vana Preface. folk-lore. Very recently Dr. C. G. Bittner has published an "Anthologie aus der Suaheli-Litteratur" (Berlin, E. Felber, i894), which appeared but a few days before the author's death. As this excellent work is a publication and translation of Swahili manuscripts, it is not surprising that only one story is entirely African.1 The bulk of the written literature of Zanzibar is, naturally, either wholly or in large measure of Arabian origin. No collector of folk-tales in a virgin field will be astonished to hear that mountains of prejudice were to be overcome by dint of diplomacy, perseverance, and remuneration before Angolan natives could be induced to reveal the treasures of their traditional lore to a stranger armed with pencil and paper. Now the spell is broken, and not a few natives volunteer, for a compensation, to have their stories taken down in writing. The future of native Angolan literature in Ki-mbundu, only nine years ago so much derided and opposed, is now practically assured. J. Cordeiro da Matta, the negro poet of the Quanza River, has abandoned the Portuguese muse in order to consecrate his talents to the nascent national literature. The autodidactic. and practical Ambaquistas of the interior have begun to perceive the superiority, for purposes of private correspondence, of their own tongue to the Portuguese,-to them what Latin is to the Lusitanian peasant; finally, indications are not wanting that the Portuguese authorities, civil and ecclesiastic, are becoming awake to the importance of a general language like the Ki-mbundu as a link between the official speech and the multitudinous Bantu dialects of their vast province of Angola. In Africa, Portugal is caught as in a trap between powerful and encroaching neighbors, each one.of whom is more than her match. The only safeguard of the last, but still magnificent remnant of her once unequalled colonial empire lies in the affection of her African subjects; and in no wise can she secure this better than by giving them what they desire, have patiently awaited, and are promised by the Constitution - namely, a rational system of elementary, industrial, and higher education. Nor can the primary school be a success so long as teacher and pupil are expected to read and write a language which neither understands. To the Department of State at Washington and to the American 1 Der Fucks. unddas WiEn, a parall of ur No, XXIX.

Page  IX Preface. ix Geographical Society are due my thanks for the plates of my two maps of Angola. 1 It will give me pleasure to receive suggestions or criticisms from any person interested in African philology or folk-lore. HELI CHATELAIN. NEW YORK, February i, x894. Permanent Address: Care of National Museum, Washington, D). C.

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Page  1 INTRODUCTION. I. DESCRIPTION OF ANGOLA. As defined by the recent treaties with Germany, England, and the Kongo State, the Portuguese province of Angola is one of the largest territorial divisions of Africa. Owing to its geographic situation, variety of climates, resources of soil, mineral wealth, and the progress already made in civilization, its intrinsic value and other possibilities surpass those of any other tropical African possession. From 4~ 40' to 17~ 20' south latitude, it owns over twelve degrees of seacoast, with the two best harbors of the whole West Coast, the. mouth of the Kongo, and the Bay of Loanda. To the interior it extends to the Zambesi River from its bend to its source, to the Kassai River from Lake Dilolo to 79 south latitude, and to the Kuangu River from 8~ to 6~ south latitude. In the north, its boundary runs along the 6~ south latitude and a long stretch of the Kongo River. To this must be added the "enclave" of Kabinda. Thus this province forms a slightly irregular quadrangle, covering about 1,250,000 square kilometers. In the south, it borders on German Southwest Africa, in the southeast on British Zambesia; and the Kongo State is its eastern and northern neighbor. As regards geographic latitude, the whole of Angola is Condtins. tropical, but the temperature is everywhere advantageously modified: on the coast, by the sea-breeze and a high bluff, where the heat in the shade is never disagreeable; in the interior, by the elevation of the land. Of course the distance of twelve degrees between the extreme north and south latitudes implies a variety of climates irrespective of orographic conditions. From north to south the country may be aptly divided into four zones or belts.: - I. The coast-belt, between 50 and 15o miles wide, with an average altitude of xoo to i50 feet; more or less sterile, because of its

Page  2 2 Introduction. sandy soil, but rich enough in subterranean water to become valuable as soon as capital introduces wells and pumps. 2. The mountain-belt, formed by the lace-work of erosion on the partition wall between the highlands and the low coast-belt, with occasional signs of volcanic action. This is also the zone of luxuriant vegetation and mineral treasures, of grand scenery, of sultry vale bottoms and breezy peaks, of cascades and inspiring panoramas. 3. The plateau, or highland, belt, extending from the Kongo to the Kunene, and rising from 2,000 to 6,000 feet. This is the realm of the prairie and parkland, the home of antelopes, gazelles, zebras, and of herds of sleek cattle; the foreordained granary and live-stock ground of the coming century. Its general aspect differs little from that of undulating lands in the temperate zone. In its southern, and widest portion, rising between 3,000 and 6,ooo feet above sea-level, the white race can and will get acclimated, and thence raise the sunken native population of Southwest Central Africa to its own moral and political level. 4- The fourth zone, a recent accession, and still unoccupied, may be called the inland depression, and is formed by the Kuangu and Upper Zambesi basins, separated by the high flats of their watershed. Rather low, swampy, distant, and covered by the darkness of our ignorance, this region is at present uninviting to the civilized man; but its rich soil and its wide network of water-ways navigable by river-steamers, will one day make it no less desirable than its more advanced western sisters. As a rule it may be stated that, as moist heat is detrimental to the white organism, while beneficial to vegetation, the most fertile regions are also the most unhealthful, and that the most salubrious districts are the least favored as regards vegetation. This rule, however, has many exceptions. Thus, on the coast north of Benguella it is possible for whites, with a sound constitution, who can afford the comforts of life and an occasional trip to the moderate zone, to live a goodly number of years; though not without paying their tribute in fevers and other endemic troubles. Yet, as a race, the whites cannot expect to prosper anywhere in Angola north of I~ south latitude. American negroes, however, though suffering individually, would, as a race, find a genial home in all the highland of the interior. Thus, again, the high plateaus of the province, south of I ~, while perfectly adapted for the white race, are by no means sterile. They will yield abundant crops of all that is produced in the sub-tropical and temperate zones. But, before it can offer any inducement to white settlers, the highland must be connected with the seaports

Page  3 Description of Angola. 3 by means of railways, and the duties on necessary articles must be abolished, or not exceed ten per cent. ad valorem. The mean temperature of Loanda is 23~ centigrade, that of Malange, 19.5, that of Mossimedes, 20~. The average temperature of the coolest month is: at Loanda, I4.6~ centigrade, at Malange, 43~; of the hottest month, at Loanda, 31.7~ at Malange, 32~. The staple exports are: (I) india-rubber, which is still Prource. found in the forests of the Kuangu basin, and imported from the Kongo State; (2) gum-copal, and other gums, the collecting of which constitutes the main occupation and source of income of thousands of natives; (3) coffee, growing spontaneously and cultivated in the mountainous zone from the Kuanza to the Mbidiji River, but susceptible of cultivation through the whole length of said zone; (4) wax, which is produced, to some extent, among most independent tribes; (5) hides, near white settlements; (6) orchilla-weed, which is exclusive to the arid coast-belt; (7) palm-oil, which comes from the river banks; (8) ivory, which is mostly brought to the coast from hunting grounds back of Angola. A few herds of elephants are still found in the southeastern corner of the province. As to mineral resources, copper, though no longer exploited in exportable quantities, is found at Bembe and many other points of the mountain-belt; gold is found in the sand of the Lombiji River; silver is said to exist in the mountains of Ngola; iron is abundant everywhere; salt is exported from Kisama, and coal crops up at Dondo. Clay for brick and tiles, or limestone, sandstone, and granite for building purposes are nowhere lacking. The exports of Angola for I890 amounted to slightly Tripdepin below $5,ooo,ooo, the imports to $5,35o,000. Regular lines of steamers, two Portuguese, one English, one German, one French, one Belgian (Kongo), one Dutch, connect the province with Europe. The principal ports are: Kabinda, Kongo, Ambrizette, Ambriz, Loanda, Novo Redondo, Benguella, Mossimedes. A line of three steamboats plies on the Quanza River, between Loanda and Dondo; and the lower courses of the Lifune, Dande, Bengo, and Longa are accessible to sailing crafts. The railroad from Loanda to the interior is built as far as the Lukala River, and Catumbela is connected with Benguella by a small railway; yet the whole produce of the interior is still brought down to the coast by caravans of native traders, of whom the Mbaka (Ambaca), and Kasanji (Cassange), with terminus at Dondo or Loanda, and the Mbalundu (Bailundo), and Viye (Bihe), with terminus at Benguella, are the most important.

Page  4 4 Introduct~iox, The province, as governed by Portugal, is divided into ivision. four districts: (I.) In the north, the recently organized Kongo District, with capital and governor at Kabinda. (2.) The central District of Loanda, with this city as provincial and districtal capital, and residence of the Governor-General, who is also districtal governor. (3.) The District of Benguella, with governor at this port. (4) In the south, the modern District of Mossimedes, with this city as capital. Each district is subdivided into " Concelhos," which may be compared with counties, and these again into Divisions, which correspond in some respects to townships. The Governor-General and the District Governors, with right royal powers, are by tradition naval officers; the "chefes " of the "Concelhos " are, as a rule, officers of the colonial army; and the "commandantes" of the divisions are resident traders or educated natives. In the Kongo District, the heads of the " Concelhos " are called "Residentes," and are five in number. Being part of the Kongo Basin, this district is placed under the liberal r6gime of the Act of the Berlin Conference; which will, however, soon be modified by the adoption of the Brussels Act. The other three districts are under the old regime of high tariff and differential duties. The residences of the Kongo District are: Kabinda, Kakongo, S. Salvador, St. Antonio, and Ambrizette. The "Concelhos" into which the District of Loanda is divided are:Loanda, Barra do Bengo, Icolo e Bengo, Barra do Dande, Alto Dande, Ambriz, Encoge, Zenza do Golungo, Golungo Alto, Cazengo, Ambaca, Duque de Braganqa, Talla Mungongo, Malange, Pungo Andongo, Cambambe (Dondo), Massangano, Muxima, Novo Redondo. The ' Concelhos " of the District of Benguella are:Benguella, Catumbella, Egypto, Caconda, Quillengues, Dombe Grande. The new posts of Bailundo, Bihe, and Cubango are not yet 4' Concelhos." The "Concelhos" of the District of MossAmedes are:Mossimedes, Bumbo, Lubango, Humpata, Huilla, Gambos, Humbe. The boundaries of the districts coincide to some exEtnogrpc tent with those of the nations constituting the native Division. population of the province. Thus the Kongo nation occupies most of the Kongo District, but overlaps the northern part of the Loanda District. The latter is occupied by the Angola (A-mbundu) nation, whose name has been extended to the whole Province.

Page  5 Descrztion of Angola. S The District of Benguella is all occupied by the Ovi-mbundu nation and tribes closely allied. The people of the District of Mossimedes do not seem to form an ethnic unit, but differ little from the Ovi-mbundu stock, though many have more affinities with the kindred Ova-Herero and OvaNdonga group of the German possessions. The people beyond the Kuangu and those of the Zambesi Basin, are not yet administered by Portuguese authorities, and are not comprehended in any of the above districts. The tribes of the Kongo nation, as far as included in Angola, are r (l.) Ngoio, occupying the Kabinda enclave, north of the Kongo River. (2.) Solongo and (3) the Eshi-Kongo proper; both south of the Kongo River. (4.) Mbamba, on the Mbidiji River and in scattered colonies. (S.) Luangu, scattered as wandering blacksmiths, but settled in strong colonies in the upper Dande basin. (6.) Hungu, around the headwaters of the Loji and Lukala (Lucalla) rivers. The tribes of the Angola, or A-mbundu, nation are:(I.) The federation known as Ji-ndembu (Dembos), between the Dande and the Lifune rivers. Still independent (2.) The Mbaka, comprising, besides Ambaca, much of Golungo Alto, Cazengo, Malange, Duque de Braganga, and scattered in small colonies as far as the Kassai River. Subdued. (3.) The Ngola (proper) or Ndongo, in the Hamba basin. Independent. (4.) The Mbondo, northeast of Malange, on the watershed of the Kuangu, Quanza, And Lukala basins. Half subdued. (5.) The I-mbangala, or Kasanji, between the Tala Mungongo depression and the Kuangu River, east of Malange. Independent (6.) The Songo, divided intoGreat and Little, occupying the whole right basin of the Quanza from Malange to Viye (Bihe). Mostly independent (y.) The Haku, between the upper Quanza and Ngango rivers, on the left bank of the former. Independent. (8.) The Lubolo, between Haku and Dondo, on the left bank of the Quanza. Independent. (9.) The Kisama, between the Quanza, the Longa River, and the sea. Independent. To these must be added the mixed population under Portuguese rule, which forms all the larger settlements on the right bank of the Quanza River, between Malange and the sea. The Loanda type predominates in this section so much that, but for its mixed elements and semi-civilized state, it might be called the Loanda tribe. It is the most advanced in European civilization and corruption. The tribes between the Longa River and Egito occupy a some.

Page  6 6 Inztroduction.iz what isolated position. They are the Mbwiyi (Amboim) between the Keue (Cuvo) and the Longa rivers, the Ba-sumbe and Ba-sele, north and south of Novo-Redondo, and farther inland the Kibala. The Ovi-mbundu people are the Highlanders of Angola. They embrace the people between the headwaters of the Quanza and the coast region. The principal tribes are the Mbalundu (Bailundo) and Viye (Bihe), forming one linguistic stock. Smaller tribes are the Ndulu and Ma-lemba on the left bank of the upper Kuanza. The various tribes of the Nano (i. e. Highland) between the upper Kunene and the depression belong to the same group. Along the coast and small river courses are found.: the Ba-ndombe, Ba-Kuando, Ba-Kuise, Ba-Koroka, Ba-Kaoko, which are little known, but owing to their savage state all the more interesting. The larger tribes of the District of Mossimedes, excepting those of the coast, just mentioned, are: the Ba-Ngambue (Gambos) Banianeka, Ba-londo, Ba-nkumbi, Hai, Jau, Ba-ximba and Ba-kubale. Beyond the Kunene River are the Kua-mati, Kua-niama, Handa, Nyemba, Fende, and the Ba-kankala of the yellow Bushmen race. In the fourth climatic zone, which is formed mainly by the recent accessions of Angola, what is now known as its political zone of influence, we find from north to south, in whole or in parts, the following nations and tribes: - The Ma-Xinji (Ma-shinji), on the right bank of the Kuangu, ethnically, but not politically, allied with the Ma-Kioko. The Lunda, farther east, once the greatest nation between Tanganyika and Loanda, now almost annihilated by civil wars and the slave-raiding Ma-Kioko. The Minungu, on the upper Kuangu, neighbors of the Ma-Songo and Ma-Kioko. The Ma-Kioko or Ba-Chibokue, along the upper course of Kassai, and now far scattered as bold hunters, traders, and slave-raiders. The Ngangela, east of Viye (Bihe). The A-mbuela, south of the Ngangela, and occupying most of the southeast comer of Angola, as recently enlarged. The Ba-rotse, in the upper Zambesi valley, who are, by treaty, divided between England and Portugal, as the Lunda are between Portugal and the Kongo State. The Ma-mbunda on the Lower Kubango River. What constitutes a nationality in the natural state is A^ntgotaDPrpet much less the political organization than the language. Our ethnologic division into nations and tribes corresponds to the linguistic division into languages and dialects. The people speaking one language constitute a nation, and each tribe has its own dialect. The political predominance of a tribe makes its

Page  7 Description of A4tgola. 7 dialect the basis of the national literary language, which is enriched and developed by the assimilation of forms and words from the various dialects. Thus the court-dialect of Kongo becomes the literary language of the Kongo group; and the dialects of Loanda and Mbaka form the basis of the literary Ki-mbundu. Angola proper is limited, in the west by the ocean, in the north by the Dande (Ndanji) and Susa rivers, in the east by the Kuangu, in the south by the Longa River and the boundary line between the Lubolo and Mbalundu tribes. The dialects of the Ki-mbundu language are those of the tribes already enumerated above: Kisama, Lubolo, Songo, Mbondo, Ndongo or Ngola, Mbaka, and that of Loanda. Besides these, there are on the borders some intermediate dialects, which partake almost equally of the languages north and south of them. Thus the Mbamba and Hungu in the north, the Holo in the northeast, the Haku and Sele in the south. All the stories of the present work belong to the Ki-mbundu group, that is, to Angola proper, and to various tribes; but all are written in the two main dialects of the semi-civilized population: the Loanda and the Mbaka. Therefore we limit the ethnologic data which follow to the Kimbundu stock. Still most of them apply as well to the neighboring groups in the north, east, and south. Every native community however small or large, inhabPoial a d iting one place, that is, forming a village or town, is governed by a chief who is elected and controlled by the body of the elders. In an old community the chief is generally chosen in one family according to the tribal law of succession, provided the lawful he' be deemed fit for the office. If he is not, the dignity passes to the next heir. In new communities -as is the case of fugitives meeting in the bush and building together —the community by mutual consent organizes itself in accordance with its needs, traditional preferences and superstitions, and the council of the elders bequeath to the following generation the constitution which they have framed. The form of government is neither purely monarchic, oligarchic, or democratic, but a happy combination of all three. The council of the elders, which might be called the parliament and forms the legislative and controlling power, is composed of all the adult and free males who show any ability. It delegates the executive power to a chief whose choice is determined by definite traditions and rules, and who is constantly controlled by the leading elders, whom he has to consult in every important matter. Within the limits of the tribal constitution or traditional laws, the chief or king has absolute power

Page  8 8 Ixtroduedoll.~tlo~t over his subjects' lives and property. His chief officers are: (I.) His premier, who often is his presumptive successor, and whose title is Ngolambole. He is the chief's right hand, represents him in his absence, and is regent during the interim between the chief's death and the inauguration of his successor. (2.) The secretary, called Tandala, Muzumbu, or Sakala, who corresponds to the foreign secretary or minister of foreign affairs in European states. He is the chief's mouth-piece, publishes his orders, receives and introduces strangers, and attends to the official correspondence, when he can write. Besides these two standing officers, Angolan chiefs have, according to their importance and tribe, a larger or smaller number of accessory officers who carry out the chief's orders, and keep him posted on the state of things; thus, the captain of the militia, the collector of this or that tax, the superintendent of roads, or markets, and others. In some tribes, the chief may be a female as well as a male; and in most tribes the head-wife of the chief has great power, even under the reign of his successor. The Kimbundu title of the chief is generally Soba. A vassal chief is called a Kilamba of his suzerain. A suzerain of many vassals is called in some tribes kaka (Portuguese Jaga), in others Ndembu. The latter name prevails among the independent chiefs between the Nzenza (Bengo), Ndanji (Dande), and Loji rivers, where a soba used to be an inferior chief. It is from this title of Ndembu that the whole district derived its official name " Dembos." The independent Ndembu form a federation. In former times every tribe had a head-chief or king; now the only tribe which still has one great head is that of Ngola. It is still absolutely independent, and enjoys an elaborate system of elective and hereditary nobility. In Angola there is no trace of the military despotic system of the Ama-Zulu. The social organization of the family in Angola is similar to that of most Bantu peoples. As fatherhood is never absolutely certain, while there can be no doubt about motherhood, it is the mother, not the father that determines consanguinity or kinship, and succession or heredity. The father's relation to his children is as loose as, with us, that of a step-father to his step-children. Of course, affection is commensurate with the belief in consanguinity. Therefore, the closest relation is that of mother and child, the next that of nephew or niece and uncle or aunt. The uncle owns his nephews and nieces; he can sell them, and they are his heirs, not only in private property, but also in the chiefship, if he be a chief. Polygamy is honored, although its evil concomitants are not ignored. In the absence of metal or paper money to represent capital, a large

Page  9 Descrip/ion ofAngola. 9 number of wives, of children, and hence a wide circle of blood-connection and influence, is considered the best investment and most substantial element of wealth. Each wife occupies a separate house and tills her own fields. She provides her husband with food and tobacco; he builds her house and procures her clothing. The wedding ceremonies are minutely described in the story of the Four Uouas. The money and other things given by the suitor to the girl's parents are not the "price" of the girl, as is often said, but the "' pledge" and symbol of the contract thereby executed. If he treat her unmercifully he may lose the money; if she prove untrue or unfruitful the parents have to return the gifts. Impotence in men and barrenness in women are the greatest misfortunes that may befall them. Blindness and lameness are trifles compared to that; so great is the abomination in which these infirmities are held. One of the most important institutions is that of the tambi, or funeral and mourning. The moment one dies, all those who are in the house and all those who soon come in, raise the most heart-rending wail, and this is repeated daily at stated hours, and for weeks and months by the nearest relatives. The corpse is wrapped in a mat and carried on a pole to the grave, followed by howling men and women who march in the quickest trot. Broken pottery and other objects are placed on the grave. On the grave of a hunter a mound of stones is raised, or skulls of wild animals are placed on the trimmed limbs of a dead tree. In Loanda, the nearest relative of the deceased stays for months unwashed and unkempt in the bed just vacated; the windows are closed, the room kept unswept, and the mourner can break his or her silence only for the funeral wail. The greatest thing about the mourning, however, is the gathering of all the relatives and friends from afar for the mourning dance, and the regular Irish wakes they keep up at the expense of the successor and next of kin, as long as money lasts. Circumcision is very widely practised, but obligatory only among a few tribes. Slavery and its unavoidable concomitant, the slave-trade, are practised all over Angola. It is based on three facts: (i) The right of the uncle to dispose of his nephews and nieces as merchandise, (2) the absence of penitentiaries, (3) war. If a man is unable to pay a debt, or has committed a crime and cannot otherwise pay the fine, he is sold himself or he sells his nephew or niece in his stead. Prisoners of war are reduced to slavery and sold to the highest bidder. As a rule, the slaves of uncivilized natives are not worked hard, nor cruelly treated; and they have a chance to redeem themselves, as is shown in the story of the Young Man and the River. Civilized masters and the plantation owners, on the contrary, make the slaves' yoke a galling one, and sometimes thrash them to death.

Page  10 10 Introduction. This brings us to the subject of jurisprudence. Whenever natives quarrel, one party or both call one or more umpires, generally old men, to settle the case. If it is an important case it is also brought before the chief. In vital questions, as that of witchcraft, the case is decided by the poison test, in which case the medicine-man is practically the judge, and frequently the executioner as well. The ever repeated assertion that Africans are fetishists, that is, worshippers of inanimate objects, is utterly false, or else all superstitious people are fetishists. The Angolans have the same religious system as the Bantu generally. They are not idolaters in the strict sense, nor atheists, nor fetishists, nor polytheists, but superstitious deists. They believe in one great, invisible God who made all things and controls all things. But they confess they know very little about his character. Tradition says men have offended Him, and He has withdrawn his affection from them. They do not formally worship God, nor do they ever represent Him in any visible form, or think He is contained in a fetish of any sort. That is, inasmuch as they are purely native. They do, however, carve wooden images which they call gods; but the images thus called are always in the shape of a crucifix, and every native knows that the image does not represent their own great, invisible god, but the god or fetish of the whites. True fetishism I have found, in Africa, among ignorant Portuguese, who do assert and believe that this or that image is God, does work miracles and must be worshipped, not as a mere symbol of its spiritual prototype, but as the actual incarnation or embodiment of it, equal in all respects to the original. What other figures the natives have are not idols, for they have no connection with the Deity; they are simply charms, amulets, or talismans, to which the medicine-man has, by his incantations, imparted certain virtues emanating from an inferior spirit. These inferior spirits of Bantu mythology are generally, but without foundation, called African gods. It would be as rational to call the native chiefs gods because they are saluted by the most worship-like prostrations. In their various attributes and powers, these spirits (ma-bamba) correspond pretty closely to the gods of classical antiquity, and to their modern substitutes the saints, minus their intercessory office. Each spirit or demon represents some force of nature, is morally no better than sinful men, and, according to his capricious passions, deals with men in a friendly or unfriendly manner. The friendship of the demons must be secured and maintained by presents, offerings, sacrifices, and in these consists the only visible worship or cult of the Bantu negro. The media between demons and men-are the professional medicine-men or women, the diviners, and any individual having the gift of possession or inspiration. These

Page  11 Description of Angola. II media constitute a kind of secret order, and have much influence individually; but they are not organized into a hierarchy, nor do they exert any combined effort. A few of the genii, or demons, are: Kituta or Kianda, who rules over the water and is fond of great trees and of hilltops; Muta-Kalombo, who is king or governor of the woodland; hence of the chase and of the paths, and is to be propitiated by hunters and travelling traders; Lemba, to whom pertains the mysterious province of generation, gestation, birth, and childhood, The belief in the reality of these entities and in the power of their media is so deep, that even the civilized natives, whatever their position in the state, the church, the army, or commerce may be,though nominally Christians or professed rationalists and materialists conversant with Comte, Spencer, Renan, - will secretly resort to them as soon as they find themselves in great straits. Yea, not a few whites, after prolonged intimacy with native women, have been found to become secret adepts of those heathen superstitions. The spirits or shades of mortals are never confounded in the native mind with the genii of nature; but their enmity is dreaded as much as that of the genii, and they are propitiated by the same or similar rites. All the natives of the interior, that is, outside the cities ndusia Arts of Loanda and Dondo, are supposed to know the rudiand Commerce. ments of certain arts. For instance, all women must know something of midwifery, washing, cooking, trading, tilling, sewing, carrying on the head or back, etc. Every man must have learned something about building a house, hunting, carrying loads, cooking, trading, medicine, etc. In small, isolated communities a man has to be jack-at-all-trades; in large settlements, division of labor produces specialties, and increases the exchange of commodities, that is, trade. The principal crafts or trades of native Angola are: - (r.) Medicine and Divining. This has already been referred to under the head of religion. (2.) Hunting. This has to be pursued as a specialty in order to be profitable, for since the introduction of firearms the game has become both scarce and wary. (3.) Fishing. This is, on the coast, one of the most important crafts, as the fish attracts the farthest inland tribes to the coast. But for its famous dried fish, Loanda would scarcely be visited by any inland caravans. The quantity of dried fish yearly sold from Loanda to the far interior is truly astounding, and the quantity of fresh fish daily consumed in the capital is not less amazing. The nets, the canoes, and the sails used in this fishing business are all of native manufacture. A large proportion of the cotton thread is spun in

Page  12 12 Ixtrducion Kisama and sold in Loanda. The fish of the rivers and lagoons of the interior is also dried and sold far away from where it was caught. Dried " bagres" stuck in a slit of a stick are to be seen for sale in most market-places. (4.) Wood-carving. Spoons, tubs, drums, mortars, stools, images for charms, ornamental clubs, smoking pipes, sceptres of chiefs, plates, bowls, snuff-boxes, combs, and a variety of other objects are produced by native sculptors in wood. As a rule every tribe has its own pattern or design. (5.) Pottery. Clay is found everywhere, and is used in the manufacture of cooking-pots of all sizes, of water jugs resembling the amphoras of the ancients, of pipes, lamps, dishes, clay figures, and, in some parts, of adobes for house-building. (6.) Spinning and Weaving. The African loom is well known. The material used in weaving is either palm fibre or cotton thread. The cotton-tree thrives all over Angola; and among all tribes spin. ning and weaving is carried on to some extent. All native textiles are very strong and durable. With the palm fibres natives make mats, which were, of old, the principal garment, and formed, with the cowrie shells of Loanda, the curfency which European cloth and coined money have not yet quite superseded. Mats are still manufactured and sometimes beautifully dyed, around the headwaters of the Lukala and Ndanji rivers and around Pungo Andongo; cotton mantles, hammocks, and loin-cloths are still woven for export to neighboring tribes by the people of Kisama. (7.) Smelting and Smithing. This trade is chiefly in the hands of wandering smiths whose original home is found in Luangu north of the Kongo River. They still speak their Luangu dialect along with Ki-mbundu. Their largest settlements are found between the Mbengu and Lufuni rivers, in the country of the independent Dembos. The articles they chiefly manufacture are: hoes, with single or double handles; hatchets, either for cutting or for ornament and cult; knives; needles for basket and mat making; arrow-points; heads of spears; arm-rings and anklets; earrings of brass or copper; and any object that may be ordered of them. (8.) Basket, mat, and rope making. All Angolans sleep and eat on mats; the walls, doors, and shutters of many huts are made of mats. This alone gives an idea of the quantities of mats that must be continually produced to replace the worn and torn. Angolan mats are principally of three kinds: (a) The coarse papyrus-mat (ngandu); (b) the fine and large grass-mats (ma-xisa), made of disenu grass; (c) the fine and small palm-mats (ma-bela), used as clothing, for sacks, for covering tables, or for the ornamentation of rooms. Baskets are made of all sizes, shapes, and qualities: for carrying

Page  13 Description of Angola. 13 earth or stones; for holding flour and corn; for winnowing and for sifting; for carrying loads either on head, shoulder, or back; for holding mush or cassava-meal, and so on. The baskets are made of mateba palm-leaf and fibrous grass. The former material is also used for sacks, fans, brooms, and ropes. The baobab fibre is used for skirts (among the Kisamas), for ropes, sacks, and caps. Hats are made of straw or mateba fibre by the Mbaka tribe. (9.) Throughout Angola are now found a few rudimentary trades of Europe: (a) Tailoring, which comprises the sewing of native loin and shoulder cloths, as well as the making of shirts, pants, vests, and coats; (b) Shoemaking, which includes the old manufacture of leather sheaths for knives and swords, quivers, sacks and satchels, cartridge-boxes and any other object made of leather; (c) Carpentering, for making tables, chairs, trunks, bedsteads, doors, shutters, window and door frames, beams, rdfters, wooden locks, and repairing any wooden article of European manufacture; (a) Cooperage, which, owing to the extensive manufacture and trade in rum and wine, as also to the export of palm-oil, has become an important industry; (e) Masonry. There is already a host of natives who can build a very good stone house. The internal native commerce of Angola is almost exclusively that of barter, one commodity being exchanged for another. The Kisama people have salt, wax and honey, cotton cloths, orchilla weed, some game, cattle and agricultural produce, to export to the north bank of the Quanza, where they receive in exchange guns, powder, Manchester cloth, blankets, rum, and minor articles. The Lubolo tribe exports cniefly slaves, its greatest market being Dondo. As long as the trade in human beings continues, there is little hope of the Lubolos tapping the exhaustless resources of their spontaneous vegetation, fertile soil, and minerals. Though in relatively small quantities, they do, even now, bring some food produce to barter for European goods. The Songo tribe trades to some extent in rubber and wax; and some of the men earn a living by carrying loads between Malange and Dondo. The Mbondo tribe gets its very limited requisite of European goods in exchange for cattle, food, and scraps of rubber and other produce from the Kuangu River. The Ngola tribe has only recently entered the labor field as carriers from Malange and Cazengo to Dondo or to the far interior. Most of the resources of the country are still untapped, and trade with the whites is on a very small scale. The Mbamba people of the Malange district obtain what they want of European articles by carrying loads and hammocks for the whites

Page  14 14 IntrodEuctionr.t of Malange and Pungo Andongo. As this suffices for their modest requirements, they do not produce anything. The bulk of the Mbamba, however, around the headwaters of the Lukala and Loji rivers, produce coffee. The great Mbaka tribe displays its best qualities away from home. They used to be active agriculturists; and their peanuts (groundnuts) were exported to Europe in great quantities. But the extortions of some Portuguese "chefes" discouraged them from producing, and scattered them to the neighboring districts and to the farthest interior, where they are doing well as farmers, traders, tradesmen, secretaries of chiefs, clerks and servants of whites, and generally as pioneers of civilization. It is not the Portuguese, nor the Germans or Belgians, but the black Ambaca people, who have opened up the Kuangu, Kuilu, and Kassai basins. They are the only people in Angola who cultivate rice. Their tobacco, too, is greatly appreciated. The main native produce of the districts of Cazengo, Golungo Alto and Dembos is coffee; nearly all of which is exported via Loanda. The different tribes constituting the Angola nation have DhtYaologic no characteristic features distinguishing them from any other African negroes. Even the famous difference between the so-called Negro and Bantu stocks exists only in the imagination of writers who had no chance of making comparative observations west and south of the Niger. A pure tribal stock in countries where slavery, the slave-trade, and polygamy have existed for centuries, is an impossibility. Nevertheless, a few tribal features have developed and still remain. Thus, the Kisama people are rather medium-sized and slender; have high foreheads and protruding cheek bones, small and flat noses, scarcely any calves. The Lubolo people are rather of a light bronze; have coarse, angular skulls, and are medium-sized. The Songo people are tall, fine-built, have an open countenance and well-fed limbs, very much like the Ovi-mbundu of Bailundu. The I-mbangala, Mbondo, and Mbaka are mixed in stature, but rather slim, dark in complexion, and wiry. The Ngola, as a rule, are tall and spare, symmetric, oval-faced, with fine hands and feet, and dark complexion. Much depends on the occupation and food of the people. The most miserable native lad, born of rachitic-looking parents, develops beautiful proportions as soon as he is made to take wholesome exercise and gets plenty of appropriate food. Abnormities, like dwarfs, giants, albinos, occur here as well as in other parts. Blindness, caused by small-pox, is frequent. Insanity is not very rare. Longevity is not inferior to that of most countries; but mortality among the young is much greater than among civilized peoples.

Page  15 Angolan Folk-Lore. 5I The sleep-sickness is as common and as incurable as on the Kongo. Syphilis is found everywhere, but in its worst forms only near white settlements. Goitres are not uncommon in the highlands. Elephantiasis is frequent, especially in the cities of the coast, and more common among men than women. Malarial fevers trouble the natives as well as the whites; but all those who cannot stand a certain degree of fever succumb while young. However, the havoc made by the fever does not seem to be greater, among the natives, than that caused in America and Europe by the sudden changes in temperature. Diseases of the breathing apparatus are largely due to defective clothing and disregard of hygiene; diseases of the digestive organs to defective food and impure water. While, in the uncivilized state, one never meets with an exceedingly fat native, obesity is very common among the civilized blacks and mulattoes. II. ANGOLAN FOLK-LORE. "I have often wished I could get inside of an African for an afternoon and just see how he looked at things, for I am sure our worlds are as different as the color of our skins," says Prof. Henry Drummond in his "Tropical Africa." This glimpse into the interior of an African's mind-for more than one afternoon-is afforded by the study of African folk-lore and the perusal of this book. The professor had traveled in Central Africa, had scanned parts of its coast and highland scenery, and lived in contact with various tribes during several months, and this only made him realize the more his failure to reach and grasp the inner, the living, world of Africa. Now that the great geographical problems of the Mysterious Continent are solved; now that the solution of its greatest moral problem, slavery, has been vigorously undertaken by the whole of Christendom, and the European powers have assumed the position and duties of political guardians over portions of Africa greater than themselves, it behooves every member of Christendom -for every vote weighs in the balance of these vital questions —to form an intelligent opinion on the present status and possibilities of Africa's teeming millions, in whose education he has his share of responsibility. Never have more momentous questions come before the bar of public opinion than these between European civilization -including the rum and cannon power —and the inoffensive native races, nations, tribes, and citizens of Africa. Yet the great court has hitherto

Page  16 16 Introduction. heard the voices of only one side; yea, the principal, the offended side, has not even been notified of the proceedings, much less invited to testify on its own behalf and advocate its own vital interests. Nobody will deny that before a person or a people can be judiciously dealt with, their character must be studied and considered. The character of an individual can be known only by prolonged intimacy, that of a nation by intimacy with typical representatives of its constituent classes, and by a thorough study of its literature. In Africa, where there are no facilities for intimacy with the natives, and where there is no written literature, the only way to get at the character, the moral and intellectual make-up, of the races and tribes, is to make a thorough study of their social and religious institutions, and of their unwritten, oral literature, that is of their folk-lore. Books of African travellers have been prominent before the public for the last two decades, but, as a rule, only such accessory parts of folk-lore as strike the sense of sight - native dress, arms, and strange customs —have been described, and seldom accurately at that. The essential constituents of folk-lore, those embodied in words, have been ignored, and the moral and intellectual world of Africa is, to-day, as much a terra incognita as geographical Africa was fifty years ago. The failure of African explorers in this respect is due, first of all, to their ignorance of native languages, then to their vagrancy; but also to their lack of training in, or taste for, this youngest of sciences, comparative folk-lore. Missionaries alone, whose duties imply an intimate acquaintance with native languages and habits, have thus far revealed to us a few leaves from the wonderful mnemonic archives of African nations. Missionary linguists, like Krapf, Rebmann and Steere, in East Africa; Grout, Dohne and Colenso, Brincker, Kronlein and Biittner, in South Africa; Bentley, Mackey and Goldie, Kolle, Schbn and Christaller in West Africa, had to unravel the tangles of African grammar and lexicology before the collecting of authentic native lore could be successfully attempted. With one exception it is among these linguists, too, that we find the few authors who have cast some light upon our subject Few folk-lorists are acquainted with their works, and none has, to our knowledge, gathered and compared the available material and arrived at some positive conclusions. Recently Dr. Haarhoff, now pastor of a Dutch church in Transvaal, published in German a dissertation on the Bantu and their folk-lore; but the material on which he worked consisted of but a few volumes on South African tribes, and he often fell into the

Page  17 Angolan Folk-Lore. i7 common error of predicating of the whole race, the Bantu, and even of all Africans, what he had found to hold true in several South African tribes. To this habit of unwarranted generalization must be attributed, very largely, the distressing inaccuracy and the con. tradictory statements with which books and articles on African topics are replete. Avoiding this error, we define our geographic field as Africa south of the Sahara. The people inhabiting Egypt, the Great Desert, and what lies north of it, belong to the Semitic and Hamitic families, of the white, red, or tanned complexion. The woolly-haired, but yellow-colored, race of the Ba-tua, including the Hottentots, Bushmen, and pygmies, we only refer to as compared with the Bantu. Thus our ethnologic field is confined to the black or negro race in Africa, generally divided into two families, the Nigritic, or pure negro, and the Bantu, or modified negro. Our studies, however, have led us to reverse this division, and to hold, as Lepsius did, that the pure and main branch of the black or negro race is to be found among the so-called Bantu, ethnically as well as linguistically, and that the so-called Nigritic family is but another branch of the same stock, linguistically modified by the admixture of Hamitic elements. Reviewing now the published material, we find that East Africa offers but few native tales, scattered in prefaces of grammars and in missionary journals. The collection of Suahili stories which we have seen is really one of Arabian tales in Suahili garb, and does not properly belong to our subject. The work of Almeida da Cunha on the customs of the Mozambique tribes is excellent as far as customs go, but it fails to give any specimens of native literature. Since the above was written, the Rev. W. E Taylor has published a collection of Swahili Proverbs, the best of its kind in any African language. South Africa is the best worked field in African folk-lore. As early as in the forties and fifties, Casalis and Grout gave important specimens of the Sutu and Zulu folk-lore. In the sixties, Bleek published his "Reynard the Fox in South Africa," containing translations of forty-two short tales and fables collected by German missionaries. They are mostly of Hottentot origin, and therefore out of our special sphere. From I866 to 1870, Dr. Callaway printed at the Springvale Mission Press his "Zulu Nursery Tales" and his "Religious System of the Zulus," which are by far the most valuable works yet published on African folk-lore. The first contains a number of long as well as short tales and myths in the Zulu language, with an excellent English translation and suggestive comparative notes. The second treats in the same threefold and exhaustive manner the Zulu Tradition of Creation, Ancestor Worship, Divina

Page  18 18 Introduction. tion, Medical Magic, and Witchcraft. Callaway's notes prove beyond all doubt two important facts: (I) that the folk-lore of the Ama-zulu is intimately connected with that of most other South African tribes; (2) that dozens of incidents and peculiar notions found in the Zulu tales are also familiar to the folk-lore of Polynesia, Asia, Europe, and America. Unfortunately Callaway's books are rare, and they were brought to our notice only when the present collection was completed. In i886, McAl Theal, the historian of the Boers, published a second edition of his volume on Kaffir folk-lore, which proves that the subject is becoming popular in the young states of South Africa, although a journal of South African folk-lore had only a short life. In 1886, too, some Herero tales appeared as a supplement to Brincker's Grammar and Dictionary. To these Dr. C. G. Buttner added several others; and this collection, kindly sent us by the author, was the first intimation we got of the importance of African folk-lore studies. In that collection, Dr. Bittner already doubted the correctness of Bleek's double assertion, (i) that the Bantu have no animal stories or fables, (2) that they have none, because their languages have no grammatical gender. Bleek based his assumption (I) on the theory that mythology is a product of the corruption of language, (2) on the fact that among the scanty Bantu material at hand he had found few animal stories, and these, in obedience with his theory, he forthwith declared to be of Hottentot origin. Our Angolan animal stories, which are purely Bantu and totally disconnected from Hottentot lore, added to similar specimens of other Bantu nations published since Bleek's day, demonstrate that the Bantu folk-lore is as rich in animal stories as that of any sex-denoting language. Proceeding to West Africa, we look at the great province of Angola, where Europeans have been settled for about four centuries, and we search in vain, through a pile of colonial publications, for a single native folk-tale. When intelligent Europeans have been four hundred years living and mixing with a native population and never recorded a single sample of the natives' oral literature, is that not superabundant proof of its non-existence? So it looks. Yet as soon as we intelligently and persistently searched for it, that literature revealed itself to us in amazing luxuriance. One of the dullest native boys was able, unaided, to dictate to us, from the book of his memory, over sixty tales and fables, a material equal to that of the largest collection of African tales ever yet published. The stories of this book do not represent one half of those already collected in manuscript. This completes the review of the folk-lore collections among the

Page  19 Angolan Folk-Lore. 19 Bantu tribes, and we now pass to the Nigritic branch, which covers all Upper Guinea and most of the Sudan. In 1854 appeared S. W. Koelle's "African Native Literature," containing twelve tales and fables and several historical fragments, all in the Kanuri, or Bornu, language. Bornu is situated on the southwest bank of Lake Tshad. This valuable collection was followed, in 1885, by Schon's "Magana Hausa," giving the original and translation of eighty-one short tales and fables of Hausa. Most of these stories were drawn from the traditional lore; one part was dictated by Dorugu, a Hausa lad who had been taken to Europe; another collected by the native missionary C. J. John of the Niger Mission. In all these Sudanese productions it is relatively easy to distin. guish the purely negro and African elements, which are identical with the Bantu lore, from the Semitic and Hamitic additions introduced with Islamism. On the folk-lore of Yoruba we have a description of customs and a collection of proverbs by the American missionary T. J. Bowen, published with his dictionary in I858, and a collection of proverbs published by Abb6 Bouche in 1883. Much valuable material on the folk-lore of the Gold Coast can be culled from the journals of the Basel mission. J. G. Christaller, a member of this mission, has published a collection of three thousand six hundred proverbs, unfortunately without translation; recently also a few legends with a German translation and notes. Nor should we forget F. R. Burton's "Wit and Wisdom of West Africa," The folk-lore of Sierra Leone is partially illustrated by Schlenker's "Temne Traditions," published in I86I. In addition to a few historical traditions the author gives seven Temne fables, which differ in nothing from similar productions of the Bantu. Boilat's Grammar of the Wolof contains a number of native tales and fables, and casts some light on the folk-lore of French Senegambia. For the Fulah group we only have a few historical and poetical specimens scattered in grammars and scientific periodicals. Summing up, it appears that the only collections of African negro tales, published as such, are Callaway's for the Zulu, Theal's for the Kaffir, our own for Angola, Koelle's for Bornu, and Schon's for Hausa. All the others are merely appendices to grammars or contributions to linguistic or ethnologic journals. The conclusions arrived at after a careful comparison of the whole material are briefly these: — (i.) Comparing the African folk-lore with that of other races, we find that many of the myths, favorite types or characters, and pecul

Page  20 20 Aitrod~rction.t Jar incidents, which have been called universal, because they recur among so many races, can also be traced through Africa from sea to sea. African folk-lore is not a tree by itself, but a branch of one universal tree. (2.) Though the influence of Portuguese and that of Arabian folktales is evident in many stories, still the bulk of the tales published is purely native. As to the foreign stories, they have been so well adapted to the already existing native lore of kindred nature, and intermingled with genuine African elements, that nothing remains of the exotic original except the fundamental canvas or skeleton. (3.) African folk-lore is especially rich in animal stories or fables. (4.) Considered in itself, the folk-lore of the Bantu appears to be remarkably homogeneous and compact, the most distant tribes showing often more identity in some, and similarity in other particulars, than those who are conterminous. (5.) After the exotic elements connected with Islamism are eliminated from Nigritic folk-lore, the latter is found to be virtually the same as the Bantu. (6.) The mythologies and superstitions of the various tribes are easily reducible to one common-the original-type, and this again is strikingly similar to the popular conceptions of the Aryan and other great stocks of mankind, when not identical with these. (7.) In the fables, or animal stories, each personified animal, while true to its real nature, shows the same character and is made to play the same r61e from one end of the field to the other. (8.) Among the Nigritic and Bantu tribes a great number of the stories have the peculiar feature of being used to account for the origin or cause of natural phenomena, and of particular habits, in animals as well as in men. Such stories are also met, though it seems less frequently, in the folk-lore of other races. They may properly be called the etiologic class of tales. The space allotted to this chapter forbids our fully elucidating each one of the preceding points, and for data we refer to the notes. Two points, however, ought to be dwelt on in this introduction: (I) the native classification of Angolan folk-lore, and (2) the part played by animals in African folk-lore generally. The native classification of Angolan folk-lore, as manifested in its terminology, strikes us as both practical and rational, and it may be applied as well to other national folk-lore of Africa, because the material is of the same nature throughout For convenience we will number the classes, as followed in this work, and give the first place to fiction. (r.) The first class includes all traditional fictitious stories, or rather, those which strike the native mind as being fictitious. They are the fruit and food of the faculty of imagination and speculation.

Page  21 Angolan Folk-Lore. 21 Their object is less to instruct than to entertain, and to satisfy the aspirations of the mind for liberty from the chains of space and time, and from the laws of matter. These stories must contain something marvellous, miraculous, supernatural. As personifying animals, the fables belong to this class. In native parlance these stories are generally called mi-soso. They are always introduced and concluded with a special formula. (2.) The second class is that of true stories, or rather stories reputed true; what we call anecdotes. Strictly historical accounts form another class. Though entertaining, too, these stories are intended to be instructive and useful as a preparative for future emergencies. The faculties which prevail in these productions are memory and foresight combined, that is, experience, practical wisdom, common-sense. The didactic tendency of these stories is in no way technical, but essentially social. They do not teach how to make a thing, but how to act, how to live. These anecdotes are called, specifically, maka, which in its widest sense means any kind of Logos, i. e., embodiment of thought in words. (3.) Historical narratives are called ma-lunda, or mi-sendu, and make a special class of history. They are the chronicles of the tribe and nation, carefully preserved and transmitted by the head men or elders of each political unit, whose origin, constitution, and vicissitudes they relate. The ma-lunda are generally considered state secrets, and the plebeians get only a few scraps from the sacred treasure of the ruling class. (4.) The fourth class is that of Philosophy, not metaphysical, but moral; and is represented by the Proverbs, calledfji.sab. That the negroes are deficient in philosophical faculties can only be said by those who ignore their proverbs, which both in diction and depthbof meaning, equal those of any other race. This class is closely related with that of the Anecdotes. Often an anecdote is but an illustration of a proverb, and a proverb is frequently an anecdote in a nutshell. The proverb is the product of the faculty of generalization, of getting at the principles, of inference and discrimination, combined with the gift of graphic and concise expression. (5.) The fifth class is that of Poetry and Music, which go hand in hand. The epic, heroic, martial, idyllic, comic, satyric, dramatic, and religious styles are all represented, though not with equal prominence. As a rule, poetry is sung or chanted, and vocal music is rarely expressed without words. African negroes are the readiest extemporizers. Not even a child finds difficulty, at any time, if excited, in producing an extemporaneous song. Of course, not many pieces are really original, nor do artists abound. The proverbs, though never sung, combine as well as the worded song the elements

Page  22 22 Introduction. of blank versification. In Ki-mbundu poetry there are few signs of rhyme, but many of alliteration, rhytIhn, and parallelism. Songs are called mi.imbu. (6.).A sixth class is formed by the riddles called ji-nongonongo, which are used only for pastime and amusement, though eminently useful for sharpening the wits and strengthening the memory of adepts. Often the nongonongo is nothing but a game or play with words. Like the mi-soso they are introduced and concluded with traditional formula. In African folk-tales, the animal world, as also the spirit world, is organized and governed just like the human world. In Angola, the elephant is the supreme king of all animal creation, and the special chief of the edible tribe of wild animals. Next to him in rank, the lion is special chief of the tribe of ferocious beasts, and highest vassal of the elephant. Chief of the reptile tribe is the python. Chief of the finny tribe is, in the interior, the di-lenda, the largest riverfish. Chief of the feathery tribe is the kakulu ka humbi, largest of eagles. Among the domestic animals the sceptre belongs to the bull; among the locusts to one called di-ngundu. Even the ants and termites have their kings or queens. Every chief or king has his court, consisting of the ngolambole, tandala, and other officers, his parliament of ma-kota and his plebeian subjects, just like any human African soba.. At:the general assembly of the whole animal creation, in its proceedings and in the execution of its resolutions, every animal exercises the office for which it is qualified. Thus, in the fables, the elephant is equally supreme in strength and wisdom; the lion is strong, but not morally noble, as in European lore, nor wise as the elephant. The hyena is the type of brutal force united with stupidity; the leopard that of vicious power combined with inferior wits, The fox or jackal is famous for astuteness; the monkey for shrewdness and nimbleness; the hare or rabbit for prudence and agility; the turtle or terrapin for unsuspected ability. The partridge, on the contrary, is silly and vain. The mbambi antelope is swift, harmless, unsuspecting; the ngulungu antelope (tragelaphus gratus or scrptus) is foolish and ill-fated. The turtle-dove is, as with us, symbolic of purity, chastity, and wisdom.; but the dog, on the contrary, personifies all that is mean, servile, and despicable. The myths and tales of the negroes in North, Central, and South America are all derived from African prototypes, and these can easily be traced in collections like the present. one. Through the medium of the American negro, African folk-lore has exerted a deep and wide influence on the folk-lore of the American Indians; and that of the American white race itself bears many palpable signs of Af

Page  23 Literature of Ki-mbundu. 23 rican inroads. This gives the study of African folk-lore not only an additional charm, but, for Americans, a decidedly national importance, and should induce American anthropologists to promote the study of negro folk-lore on either side of the Atlantic, by encouraging the collection and publication of more original material. III. LITERATURE OF KI-MBUNDU. P. PACCONIO, C. J. Gentio de Angola, etc. Lisboa, 1642. A catechism in Ki-mbundu, translated from Portuguese. The second edition, printed in Rome, I661, in Latin, Ki-mbundu, and Portuguese, bears the Latin title, "Gentilis Angola," etc. The third edition, printed in Lisbon, appeared in I784. The fourth edition, of I855, is given under another title below. PEDRO DIAS, C. J. Arte da lingua de Angola, etc. Lisboa, I697. A very short, but pretty correct, sketch of Ki-mbundu grammar. We have seen only a manuscript copy of this rare work. BERNARDO MARIA DE CANNECATTIM. Diccionario da lingua bunda. Lisboa, 1804. Owing to its incorrectness, confused spelling, and erroneous ren. derings of words, this large dictionary, written by an Italian Capuchin, has never been of any use to students of Ki-mbundu. (Same author.) Collecqao de Observac5es grammaticaes. sobre a lingua bunda. Lisboa, 80o5. Second edition, I859. This grammar is no better than the dictionary of the same author. Both works are far inferior to those of the seventeenth century. F. DE SALLES FiRREIRA. ExplicaSoes de Doutrina Christ', etc. Lisboa, i855. This is a new but very incorrect edition of the old catechism of 1642, reproduced from the very faulty edition of 1784. It is now as rare as the older editions. DR. SATURNINO DE SOUZA E OLIVEIRA and M. A. DE CASTRO FRANCINA. Elementos grammaticaes da lingua nbundu. Loanda, 1864. Written by a Brazilian doctor, assisted by an educated native, this work is slightly better than that of Cannecattim; but it is as short and rare as Pedro Dias' work, which surpasses it in grammatical value.

Page  24 24 A O u i X In i864, Dr. Saturnino de Souza e Oliveira began the publication of his Diccionario da lingua n'bundu." A large part or the whole was printed, but never stitched, and only a few unique manuscript slips and printed pages of this valuable work are left. Vocabularies of Ki-mbundu have been collected by Dr. Livingstone, of whose work an unpublished copy exists in the Grey Library, Cape Town; by the German explorer Lux, published as an appendix to his book, and by the Brazilian Dutra. The vocabulary of the latter was published without the author's name, as an appendix to Capello and Ivens' book "De Benguella is terras de Iacca,' Lisboa, 188i. In 1887 it was republished, and again without the author's name, by the then Bishop of Angola and Congo, Don Antonio Leitao e Castro. The original manuscript is, for the present, in my possession. About 1883, Sebastiao de Jesus completed a " Diccionario n'bundo," which was not without value, but the author died before he could find a publisher. It still exists in manuscript, but is not worth publishing now. HELI CHATELAIN. Karivulu pala ku ri longa kutanga kimbundu, I888. The first primer in Ki-mbundu. A Portuguese translation accompanies the Ki-mbundu words. HELI CHATELAIN. O Njimbu ia mbote kua NzuA. B. & F. Bible Society. London, I888. A translation of John's Gospel into the Loanda dialect of Kimbundu. HELI CHATELAIN. Vocabularies of Mbamba and U-mbangala (with translation in Portuguese, English, German, and Ki-mbundu), published in " Zeitschrift fur Afrikanische Sprachen." Berlin, 1889. HELl CHATELAIN. Grammatica do Ki-mbundu (Ki-mbundu Grammar). Geneva, x888-89. (Price $1.50.) Written in Portuguese, but with English rendering of examples, so that with its help, an English student, too, can learn Ki-mbundu. HELI CHATELAIN. Grundzuge des Kimbundu oder der AngolaSprache. Asher & Co. Berlin, 1889-90. This Germari edition has no practical exercises, as the Portuguese edition; but it is enriched by many additional notes, and by tables comparing Ki-mbundu with the six principal West Central African languages. (Price 3 shillings, or 75 cents.)

Page  25 Pronunciation of Kz-mbuxdu. 2 25 J. D. Coi.0"XRO, DA MATTA,. jisabu, jihengele, etc. Lisbon, i891. A collection of proverbs and riddles in Ki-mbundu with Portuguese translation. The author, a full-blooded and self-taught native, published this book, an~d the following, at his own expense. J. D. CORDnEIRO, DA MATTA. Cartilha Racional. Lisbon, 1892. A Ki-mbundu primer without Portuguese translation. J. D. CORDEIRO DA MATTA. Ensaio, de Diccionario KimbunduPortuguez. Lisbon, 1893. Th.e. best vocabulary of Ki-mbundu yet published. NOTE. - Most of these books may be procured through H. Chate-.lain. IV. PRONUNCIATION OF KI-MBUNDU. Vowels. The vowels are pronounced as in Italian. The letters e and o have the open sound, though not quite so much as open e and a i mnost Romanic languages. a like the English a in father, far. e 6 ai in fair, hair. * 4 S ee in feet, heel. a 4 vowel sound in fought, taught. *14 o0 in foo4 shoot. iPortuguese im, almost like English ing. 01 Semi- Vowels.I (z.) Before a vowel, in the same syllable, i' and u become semivowels, and are then pronounced like English y and w, thus:ua like wa ia like ya ue iswe ie 99ye lii 11 wi x U0 49we10 cc Y UU "Wu iu Y In Ki-mbundu every syllable is open, and every word has as many syllables as vowels (not including semni-vowels). Bearing these rules 'in mind, words like the following need no accent in order to be read correctly: -

Page  26 26 iiii equals ii-ii equals yiyi nia equals nya iii " ui-ii " wiyi ie " nye uiua " ui-a "U wiwa nii " nyi i " e-ii " eyi nio nyo uiii muiii " mwiyi niy mwi niu nyu kizuua " ki-zu-ua " kizuwa iau " ia-u " yau Exception: When, however, the accent rests on i or u, the latter keeps the full vowel sound. In this case the accented i or u is written with an acute accent, e. g., Kuij(a, kizza. Sometimes these and similar words are written and pronounced kuyiiia, kizuua (pronounce: Kwiziya, kizuwa), in which case the reduplication of the letter takes-the place of the accent. (2.) In rapid speech, unaccented e and o before a vowel, without intervening pause, become semi-vow.els i and u. However, this change of sound is not usually shown in writing when e and o are final, e. g., pange ami pronounce pangi ami or pangyami, kt mmoo t pronounce kt momu t or kt momwA. Diphthongs. Final ai, au, ei, eu, ou, though pronounced in rapid speech like diphthongs, are in reality two full vowels; hence two syllables. E.g., sai is sa-i, dikau is di-ka-u, and according to the rule the accent rests on the penult. When an enclitic is added, the accent is shifted to the next vowel, e. g., sai-ku pronounce sa-i-ku. In kuzauka, for instance, the accent is on'u (kuza2zka) because that is the penult (ku-za-u-ka). In aimu, both a and i have the same tonic value, because the accent falls on the last syllable, not as usual on the penult; thus a-i-u6. But for this accent on the last syllable, the word should be pronounced a-i-ue. Consonants. Those sounding as in English are b,f, v, h, 4. A, n, z. In the standard dialects of Ki-mbundu, p, t, k are pronounced as in French or Italian, i. e., without the explosive h generally heard after them in English. The letter s represents the harsh sound, never the soft z sound; as in son, not as in has. The letter g is always hard as in anger, never soft as in atgel. The letter x represents the English sk, never English x. The letter i represents the English ch or tsh. It occurs only in dialects of the interior. In the Mbaka dialect it always stands in the place of a Loanda x, e. g., Loanda, muxima; Mbaka, muximta. In the Bantu mother-tongue this x was a t, mutima.

Page  27 Pronunciation of Ki-mbundu. 27 The letter j has the sound of the French j, which in the English words azure and -measure is symbolized by s and s. The letter d before -i represents a peculiar African sound, which in various tongues is written 1; r, d, but in pronunciation is never exactly that. In Loanda, it is pronounced almost like simple (soft) Portuguese r; in the interior it sounds almost like d. For English people it is safest to pronounce it like d. In all other cases d is pronounced as in English. Hitherto this di has been written ri, which is also correct. It is a parallel of the Spanish b and v. Syllabication. For the correct pronunciation and understanding of Ki-mbundu, it is essential to know the rules that prevail in the syllabization of words. (i.) All syllables are open; that is, they end with a vowel. (2.) The letters m- and n- are never pronounced with the preceding vowel, but with the following letter, whether it be a vowel or a consonant, e. g., ki-nzo-nji, a-mbu-ndu, ndo-ngo, ki na-ma. (3.) Every syllable can have only one vowel; but it may contain a semi-vowel preceding the full vowel, e. g., i-mbua, ki mbia-mbia. Tonic Accent. (I.) The general rule is that the tonic accent rests on the penult. (2.) Exceptions are indicated by an acute accent, e. g., band, divulu. When the accent rests on the last syllable of a genuine Ki-mbundu word, one may depend on it that there has been an apocope of part of the original word. When the accent is on the antepenult, the word is of foreign origin. In polysyllabic derived verbs, however, it is admissible to put a slight tonic accent on the root of the verb; e. g., zdnguta; but zangila is equally correct. (3.) Monosyllabic words may be accented or not. When they are not accented, they are pronounced as one word with the preceding or the following, the sense indicating to which they belong. If they belong to the preceding word, the accent of the latter passes from the penult to the last syllable; e. g., Ngana 'ngo is pronounced ngandngo, and kutunga 'nzo is pronounced kutungdnzo. Enclitic particles (not nouns) are tied to the preceding word by a hyphen; e. g., NVgi bane-kiu, kutala-mu. When a monosyllabic word is not to be pronounced enclitically, it is distinguished by an acute accent; e. g., Kid, id, id.

Page  28 Introduction. Diacritic Sigs. ' (.) The acute accent indicates the tonic accent, when this is not on the penult, or when a monosyllabic word is pronounced separately from the preceding or the following,. e. g., divu/u, kid. (2.) The grave accent is used to distinguish words which, though differing in meaning, could otherwise not be distinguished in writing. Thus the locative, 4, is distinguished from any other by the grave d, e.g., Ngdbeka, udkala, mud Bangu. (3.) The circumflex distinguishes, graphically, words which, in spoken language, are pronounced with a different intonation. This a foreigner will hardly ever be able to learn, and it is of no practical use to explain it here; e. g., Njila, path, njtia, bird, mbambi, cold, mbdmbi, deer. Perhaps it may help some if we tell them to pronounce the word with circumflex rather slowly and with equal stress on both syllables, as is done in French. The word without circumflex to be pronounced as usual. The negative ki is pronounced longer than ki meaning when. The suffix - of the third person singular is distinguished by circumflex and a prolonged sound from - suffix, of the second person singular. So is -4 suffix of the third person plural from -d demonstrative. (4.) The trema in i and i indicates the crasis, or contraction of two vowels, with or without ellipsis of an intervening consonant, e. g., ng&eana for ngaixana (a + = e), mdoungu for maulungu (a+ u= o) ngdbana for nga ku bana (nga 'u bana). (5.) The apostrophe indicates the dropping of a letter, e. g., 'ngo instead of ingo, mu 'amenemene instead of mu kamenemene, ngu 'u bana instead of ngu ku bana, mon' a mutu instead of mona a mutu. The apostrophe also distinguishes k'a negative from any other ka, e. g., Iabanga, he, she, it, does not; kabanga, he, she, it, does. When the word is negative the first syllable is pronounced longer and higher; but the tonic accent remains as usual. (6.) The til over any vowel makes the same nasal, e. g., i, pronounce ing. This i is a contraction of inga. It occurs only in the Mbaka dialect, and is the only nasalized vowel in the standard dialects of Ki-mbundu.

Page  29 FOLK-TALES OF ANGOLA. I. NGANA FENDA MARIA. Version A. Eme ngateletele I ngana Fenda 2 Madia, uauaba3 k'a ratt uabelitv I often tell (of) mgazva Fenda Maria, beautiful none more beautiful. Uakexidi 03 inga6 uvuala mona. 0 mon' 6, inga, u mu ixana ud She lived on, and gave birth (to) a child. Child hers, anJ she her called also ngpna Fenda Madfa. 0 manii a, se uauaba kavua, o mona ngana Fenda, Maria. Mother hers, if (she) was beautiful the ninth, the daughter uauaba kakuiui.7 was beautiful the tenth.Manui A inga. utuma ku Put8 kusumba lumuenu luzuela. Mother hers thin sent to Portugal to buy a mirror that sneaks. Kamenemene Morning koso, ki azuba ku di sukula nii kuzuata, uia every, when she had washing herself and dressing, she wrent finished mu lumiuenu lu6, inga uibula o lumuenu: to the mirror hers, and asked the mirror: ElI lumuenu luami, elI lumnuenu luami; ngauaba, inga "s0 mirror mine. I 0 mirror mine I am tbeautiWu or nagaiiba? "Kana mbAi - 9 uauaba muene; ku mundu oko kueni6 am Iugly?" "Not at all; thou art indeed; in world this there is bot beautiful mutu, uauaba usokela n'eie." a person, teautiful equal with thee."' Izi~a ioso, ki azuba o kuzuata, uak~bula 9 o lumuenu 1u. Days all, when she had finished dressing, she then questioned the' mirror hers. o lumuenu inga lu mu tambujila, kiomuene. The, mirror and (Ct) her answers the same. Kiz~ia kimoxi, o mon5 6, ngana, Fenda Maidia dia Mona, inga. Day One, child hezs, Miss Fenda Maria the daughter, and u~akulu kWA, o manii a ki atundile, o mona ujukula20 o dibitu grown up already, mother hers when had gone out, the daughter opens the door dia m'o'nzo 11 mu ene 22o lumuenu, inga, ukala ku di of the room in Which is the mirror, and she looks and looks at herselflnait Ki azubile ku di tala, inga, utund'e. Whofs she had done looking at herself4 then she goes out.

Page  30 30 FolIk -Ta les of Ango la. Kizi~a kiamukuA, o manii A, ki azubile o kuzuata, Inga uia fly the other, mother hers, when she ha d done drsig thn hew t mu lumuenu 1u6 o ku lu ibula. 0 lumuenu inga lu mu to the mnirror hers to it question. The mirror then it her tambujila: "1Ambula mba, ngana Fenda Madfa. Uauaba muene; answers: "1Leave it alone, ngana Fenda Maria. Thou art beautiful, indeed; maji, se eie uauaba kavua, o mon' 4, ue"Jile maz~imom~o, uauaba but, if thou art beautiful ninth, daughter thine, who camne yesterday in here, she is beautiful kakuinii." KaW mu izi'a. itatu, ki aia mu lumuenu, o lumuenu tenth."s Up to days three, when she went to the mirror, the Mirror lu mu tambujila kiomuene. (it) her answered the same. 0 mama inga uamba kiki: "1Kana; 13 o mon' ami mu kuuaba ua The mother then says thus: " No; daughter mine in beauty has ngi tundu. Se ngilombuela 14 kiki, o mon' am i uando ku ngi mie surpassed. if I let pass this, the daughter mine Will from me tanmbula o m-ala. Ki a di bange kala kiki, o mon' ami., ngando take the men. As it has happened like this, daughter mine, I Will ku mu katula ku bat' oko."15 0 mama finga utuma kubangesa her remove from house this." The mother then ordered to be made o 'nzo, inga uta-mu o mon' 6 ni maseka 16 i6, kiiadi kiA. 0 a house, and tshe put in daughter hers with nurse hers, both of them. The mama inga utuma kuxitisa o mabitu n~i jiinjanena,'7 inga ubangesa * mother then orders to block the doors and windows, an to make ng6 kadizungu, buoso bu abitixila'8 o kudia ni menia.,only a small hole, through which they shall pass the food and water. 0 mon'a ngan"19 6 ni maseka i6 inga akala m'onzo. mueniomo The young lady this and nurse hers then stayed in house in there ndumba ia mivu. a lot4 of ye~ars. Kiziia kinmoxi, o ngana Fenda Madi'a dia mona uakexile ni vondadi Day one, ngana Fenda. Maria the daughter had a craving ia kudia muenge, inga uambela maseka e~ "4E! maseka iami; to eat sugar-cane, and she tells nurse hers: "t0 nurse mine; ngala ni vondadi O ia. kudij. muenge. NdU ku Palaial k& ngi I have a craving to eat sugar-cane. G3o to the beach, there for me sumbile mnuenge." buy sugar-cane-" o maseka inga 11 mu ibula: "'Aba ngana, ngisumba kiebi The nurse then (she) her asaks: " But, mistress, I shall buy how the muenge, maji kana dibitu buoso bu ngibitila? 0 ngana ie inga, sugar~cane, but nO door through which I (can) passSP The mistress hers then u mu ambela: "1Tubange dizungu 22 bu mbandu ia kipalelu 2' (she) her tells: "1Let us make a hole in the side of wall nda utunde." Inga abanga o dizungu. 0 maseka inga utunda, that thou mayest go out." And they make the hole. The nurse. then goes out, uia ku~sumba2' o muenge. goes to buy the sugar-cane.

Page  31 Ngana Fenda Maria.; 31 Ki ejile,. ngana Fenda Madfa inga ukala mu kudia o muenge, When she had come ngana Fenda Maria and was eating the sugar-cane, (back), mu kuta o poko ku muenge, i mu tula ku mulembu; poko while striking the knife at he sugar-cane, it(the her hits on a finger; the knife knife) inga i mu kuama. and (it) her wounds.2 Ngana Fenda Madfa inga uixana maseka i': "E! maseka, e! Ngana Fenda Maria then calls nurse hers: "O nurse I O maseka; ngafika o polo iami ng6 iauaba; manii, ki ngauaba nurse I I thought face mine alone is beautiful; but, as I am beautiful o polo, ni maniinga mami mauaba." in the face, (so) also blood mine is beautiful." O mon'a diiala, uexile26 mu kubita bu kanga, o ki evile m'o'nzo A young man, who was passing outside, when he heard in the house mu azuela kiki, muene bu kanga inga utambujila: "Nga ku ivu, speaking thus, he outside then answered: "I have thee heard, mon'a ngana, uazuela m'o'nzo omo, kuma ki auaba o polo id, young lady, who hast spoken in house this, that as is beautiful face thine, ni maniinga m6 u6 mauaba. Aba, se uamuene ngana Fele also blood thine too is beautiful. But, if thou hadst seen Mr. Fele Milanda, tandu 2f ki auaba, o madiabu 25 ma mu sueka mu ikandu." 80 Milanda,t7 so much is he beautiful, (that) the demons have him hidden in Ikandu." Ngana Fenda Madfa, ki evile bu kanga bu a mu tambujila kiki, Ngana Fenda Maria, when she heard outside that one her answers thus, inga ukala mu banza ngana Fele Milanda, ua mu tundu mu then she begins to think of ngana Fele Milanda, who her surpasses in kuuaba, tandu ki auaba, o madiabu ma mu sueka mu ikandu. beauty, so much is he beautiful, (that) the demons have him hidden in Ikandu. 0 kizu' okio ngana Fenda Madia k'adidi6 dingi. Day that ngana Fenda Maria not ate more. Kizda kienieki, inga ubongolola o ima i6 ioso, inga u i ta mu Day this same, then she gathers things hers all, and she them puts into kalubungu81 k6, inga utuma maseka it bu kitanda ku aki mu "kalubungu" hers, and sends nurse hers to the market to there her sumbila ndumba ia makezu ni jinjfbidi.83 0 maseka inga u mu buy a lot of kola-nuts " and ginger. The nurse and (she) her sumbila o makezu. buys the kola-nuts. 0 m' usuku, ene oso muene azeka kiM, ngana Fenda Madia, bu In the night, they all indeed are asleep already, ngana Fenda Maria, in hama i6, ukatula o kalubungu kU, inga ukuata makanda mu njila.84 bed hers takes the "kalubungu" hers, and catches (her) soles on road. Ukala mu kuia kuI86 ngana Fele Milanda. She is going to ngana Fele Milanda. Inga uenda, uenda: uzuba mbeji moxi, mbeji iadi; uenda And she walks, walks: she completes month one, months two; she walks

Page  32 32 Flk- Tales of Angola. mai'.8 0 ki azubile o kuinii dia mbeji, usanga o kaveia k tzala on and on. When she completed the ten (of) months, she mets an old woman full (of~ kitanga;87 k'eni ku ki kulala.88 Ngana Fenda Madia inga u mu lepros; there is no one to it cure. Ngana Fenda Maria and she her kulala; ua mu sukula, ua mu tumbu, inga u mu ta o milongo. cures; she her washes, she her dresses wounds, and her puts on the remedy. 0 kaveia inga uia ku kilu. The old woman then goes to sleep. Kiosueki o kaveia ki azeka, ngana Fenda Madia inga u mu While the old woman sleeps, ngana Fenda Maria (and) (she) her lambela o mbiji ni funji.3 Ki iabile inga ufundumuna o kaveia; cooks the fish and the mush. When they are ready then she a*akes the old woman; inga o kaveia kadia. Ki azubile o kudia, o kaveia inga u mu and the old woman eats. When she had done eating, the old woman then her bana o manongonongo:40 "Kuma eie ualoi' 6, Fenda Madia, eie gave the instructions: "Where thou art going thus, Fenda Maria, thou uazuba kii kuinii dia mbeji. Ku& ku kamba mbeji jiiadi hast completed already ten (of) months. There is for the lacking months two pala kubixila. Maji, ki uakabixila,41 ki uakasanga o jihoji, for arriving. But, when thou shalt there arrive, when thou there findest the lions, jingo, jinzamba, iama iama kii; iala bu muelu; iazeka leopards,- elephants, wild beasts, wild beasts all over; that are at the door; asleep iedi 4 kala iafu, k'ukale ni uoma. Somboka-iu, ubokole mu as though they were dead, don't be with fear. Pass beyond them, to enter the kololo.^ hall. 0 ki usanga o hoji ionene, iajukula mu kanu, ta o lukuaku When thou findest the lion great that has open his mouth, put (thy) hand mu kanu die, usunge-mu o jisabi: kuinii dia sabi ni sabi jiiadi,46 into mouth his, pull out from it the keys: ten keys and keys two (1s), mu kuinii dia kuldutu ni kuilutu jiiadi. for the ten rooms and rooms two. Uie ' ku kitadi, ukatule-ku o kuinii dia masanga ni masanga (Then) go to the yard, take out thence the ten jugs and jugs maiadi, u m' ambate, u ma bandese ku tandu. Inga udila, two, them carry and get them upp up stairs. And thou shal cry, ubuka, udila, ubuka, kate mu kuinii dia masanga ni moxi. 0 thou shalt fan, cry, fan, until the ten jugs and one (the xth). The dia kaiadi ki dizala, o ki difafela boxi, o ngana Fele Milanda twelfth when it gets fll, when itrns over totheground, (then) ngana Fele Milanda ufukunuka." will revive." Ngana Fenda Madfa inga ui'L. Inga usanga o kaveia kamukul Ngan Fenda Maria then.goesher And she finds an old woman other way. -lukuaku lumoxi, kinama kimoxi, mbandu ia polo ni mbandu ia -arm one, leg one, one side of ace and one side of

Page  33 Ngaxa - Fonda Maria. 3 mukutu - kalotua. Ngana Fenda Madfa umenekena, utarmbu14 body - she is pounding. Ngana Fenda Mania greets, takes from o kaveia o muisu. Ngana Fenda Madfa inga utua o jimbombo, the old womau (her) pestle. INgana Fenda, Maria then pounds the dried cassava, inga usesa:; ubanga o fuba, ubana Q kaveia. and sifts; snakes the flour, gives (it) to the old woman. Kaveia inga u mu sakidila, inga u mu bana o manongonongo, The old woman then (she) her thanks and (she) her gives instructions, kala m'a mu bene'7 o kaveia kadiaga. like those her gave the old woman first. Fenda Madfa ukuata makanda mu njila, uenda. Fenda Maria takes (her) soles to the road, walks Ki kua mu kambele kihi izida iiadi ng6, inga uivua bu-1u, When there was her lacking already days two only, then she hears in heaven, 1bu ala ku mu ixana: "Fenda Madfa!I Fenda Madfa!I ualoia -there is (one) her calling: " Fcnda Maria!I Fends Narial thou art going ku6? 's Fenda Madfa usakuka koko, usakuka koko; kua16 where?" Fends, Maria turns hither, turns thither: there is no mutu. Ukala mu kui'Ll, inga a mu ixana dingi kate lutatu. 0 person. She is about to go on, and they her call again; up to thrice. Tti lua kauana, Fenda Madfa inga uimana,.inga uzuela, uixi: "9Eje,i. fourth tme Fends Maria then stands (still) and speaks, saying: ",Thou, uolo ng' ibula! inga u mutu, inga u nzutmbi inga eie -whomst me asking I whether thou be a persn, whether thou be a ghost, whether tho he Ngana Nzambi, ngaloia kut ngana Fele Milanda, tandu ki auaba, the Lord God, I am going to Mr. Fele Milanda, so snuck he is beautiful, o madiabu ma mu sueka mu ikandu." -"Kidi muene, Fenda (that) the demons have him hidden in Ikandu."t- "Truly, indeed, Fend Madfa, utena o kuia ku& Fele Miland'AS? ~'~. Ngiia.".- Wi' Ur?" Maria, canst thou go to Fele Milanda?"1 - "I am going." - " Thou art Oing?" itNgi~a.".- Poji,60 ija nakiu, kuma eme Ngana Nzambi, ngala."I shall go."- "Then, know this, that I am. the Lord GoI that am kuu zuelesa. 0 -tuveia tuiadi, tu uasange mu njila, eme muene. to thee speaking. The old women two,, whom thou hast met on road, (were) I myself. Ngabilukile pala kutala, se u mutu uenda o ngongo.63 I had treesformed mayself to see, whether thou art one to standhadip Ngomono; 52 kuma u mutu, uenda o ngongo, k'ujimbidila. Ki I have thee seen; as thou art one, that stands hardship, thou shalt no! get lost. MU a di bangeTM3 kala kiki, eie. o ngongo ua i, ende kidi, uende things are like this, thou, the hardship thou hast it endured already, thou heat walked okuinui dia' rnbeji ni mbeji jiiadi, k'udi6, k'unu6; kudia kued ten months and months two, not eating, not drinking; food tdice (was) dikezu, kunua kuA mdakania. Tunde ki uatundu ku bata dienu, kolanuu, drink thine (Was) tobacco.54 Since thou leftest home yoU"s, k'uzeke', uenda- o usuku ni muania. Enme ngi ku ambel' 6." then didst snot sleep, whiking eight and day. "I thee tell this."

Page  34 34 I9oIk - T a les of Angla Inga u mu bana o manongonongo kala m'a mu bene a tuveia. And be her gives the instructions s those that her gave the old wornen. U mu bana u6 kalubungu, pala j'oso, i abindamena, uvunda o He her gives too a " kalubuugu," in order that all things, she may need, she throws the kalubungu boxi; mnu kalubungu inga mu ene mutunda ioso box on ground; out of the box then there will come out all things i andala. she. wants. 0 ngana Fenda Madfa, ki akexile kiA pala kubixila, o 'nzo uala Ngana Fenda Maria, when she was already about to arrive, the house she is ku i mona EA~, usanga a dizanga di akondo-joka a jinjila; inga it seeing already, she meets slake which are surrounding birds; 56 and uxikama bu mbandu a dizanga. she sits down on shore of lake. Kiosuekli ki axikama, ualokoxila, inga ukala mu kuanda a nzoji: While she is'seated, she falls into a nap, and begins to have a dream: Bu dizanga buatu-ndu o njila imoxi; iai ku mu ambela: "INgana 'From the lake comes-out bird one; it comes to her tell: "Ngana Fenda Madfa, ualuka k'ujimbe- o manongonongo, m'a ku bana Fends Marilt, take care that thou not forget the instructions, which to thee gave Ngana Nzambi." 0 muene inga utambujila: " Kana; ki ngijimbiamithe Lorc& God." She then answers: "9No; I shall not forget them",1 Fenda Madia inga upapumuka k1 u kHu, inga ui'&~ Fenda Maria then starts out of (her) sleep, and goea on. 0 ki abixidile, usanga o sabalalu 57 ionene. Bu kanga 68 bue-zala When she arrived, she found a palace great. Outside. it was full iama iama EL~ 0 muene, uoma ua mu kuatele dingi; a (of) wild beasts and wild beasts. She, fear takes hold on her again; (the) muxima ua mu xikan6.W9 Fenda Madfa ubokola mu kololo, usangra heart is her failing. Fenda Maria enters into the hall, finds a kihoji kionene, kiajukula mu kanu. Inga uta-mu a lukuaku, the lion big, that opens (wide4) his mouth. And she puts in (her) arm, usunga-mu o kuinii 4ia sabi ni sabi jiiadi, mu kuinii 'dia ku6.lutu pulls out the ten (ol) keys and keys two, for the ten (of) roomas ni kuAlutu jiiadii. and rooms two. tfjukula kudilutu: ahatu a mindele ala-mu; mu anmukuA: jimosa;60 She opens a room: white ladies are in it; in another: mulatto ladies; mu amukuA.: mindele "la mala; mu jikuailutu jamukul.: i'alu, jimeza, in another: white men; in rooms others:- chairs tables, itadi,, ndumba ia ima. 0 mu kualutu iasukinina, mu asangele metal-ware, lots of things. In the room last, in it she fcoad o mundele, uazeka bu harna, uauaba k'a mu uabelit a white man, asleep in bed, beautiful there is no more beamtiful.

Page  35 Ngana Fenda Mariat. 35 Fenda Madfa inga uia ku 'itadi -In usanga-ku ndumba i' atu Fenda Maria then goes to the yard; finds there s lot of people azeka: abika a ngana Fele Milanda. asleep: the slaves of ngans Fele Milanda. Fenda Madfa uambata o kuinii dia masanga"~ ni maiadi, ubanda Fends Maria carries the ten jugs and two, goes up namu 62 ku tandu, inga udila, ubuka, udila, ubuka, ka6t ki ezalesele with them UP-stairs, and weeps, fans, weeps, fans, till she bad filled o kuinji' dia masanga ni moxi ni kaxaxi. Ki kuakambele o kaxaxi ten of the jugs and one and a half. When, there lacked one half (only) pala Fele Milanda kufukunuka, uiva bu kanga: "1Nanii usumba o for Fele Milanda to revive, she hears outside: "9Who will buy a mubika mu meni' V? slave with water?"1 Fenda Madfa uia bu njanena; uixana o mutu, ualosumbisa o Fends Maria goes to the~window; calls the one, who is selling the mubika. Mukua-mubika inga ubanda ku tandu. Fenda Madia inga slave. The seller of the slave then goes up up-stairs. Fends Maria then u mu ambela: " Eme ngalamni ni menia. 0 menia, mu ngala nam u, him tells: ",I have not any water. The water, which I have, masoxi. Se uandala, zuela." 0 mukua-mubika inga utambujifla: is tears. If thou wantest, speak." The seller of the slave then answers: "Ngandala." "9I want." Fenda Madfa inga ubana o mukua-mubika ni aku& o masoxi; ene Fends Maria then gives the seller of the slave and his people the tears; they inga anua. MamukuA, inga u~za1esela648 o midingi." then drink. The other (tears) then she with them fills (their) juigs. Fenda Madia uambata o mubik' Ck; uia n'6 ku 'itadi; u mu Fends Maria takes sway slave hers; she goes with her to the yard; she her sukula, u mu zuika, inga u mu luka Kamasoxi. washes, she her dresses, and she her calls Kawasoxi.65 Uia n'6 ku tandu, inga u mu tuma: "-1Kamasoxi, mubik' arnli, She goes with her up-stairs, and she her commands: itKamnasoxi, slave mine, didila mu disang' omo. 0 ki dikala pala kuizala, ngi fundumune." weep in ug that. When it is about to he full, me arouse." Fenda Madfa inga uzendalala66 ku meza. Kiosueki ki azendalala, Fends Maria then reclines on the table. While yet she was reclining, uai ku kHu. she west to bleep. Kamasoxi udila, ubuka, udila, ubuka. 0 ki ezalele o ditangi,67 Xamasoxi weeps, fans, weeps, fans. When got full the jug, ki,diafafele boxi, Fele Milanda uafukunuka. when it ran over on the ground, Fele Milanda revived. Ki atala kiki Kamasoxi, o muene, Fele Milanda, ubixila bu When saw this Kamasori, he himself role Milanda, comes where

Page  36 36 Folk - Tales of Angola. Kamasoxi, u mu bana kandandu, uixi: ""Eie uanugi bana Iaaoi(Was), h her gives a hug, saying: "'thou heat tae given (saved) omueniu." Akatuka, aia mu sala. life."s They start, go into the parlor. 0 Kamasoxi utunda, uia m'o'nzo, mu ala Fenda Madfa. U mu Kmsti goes out, goes to the room, where is Fends Mwas. -She her ixana:1 "Kamadi'a6 diabu,.6 fundumuka." Fenda Madfa ufundumauka. c-als: - " Kamaria," devil, get up.") Fenjla Maria gets up. Ki atala kiki Kamasoxi, uixi: "1NdU, diabu Kaniadla, u~temese When sees' this Kaniasxi, she says: "Go, devil Kamaria, go to warm menia pala ngana i-6 ia dfiala." the water for master thins (muale)."f Fenda Madfa uabanze; utunda, uia ku kitadi, utemesa o menia; Fenda Maria thought; goes out, goes to the yard, warmns the water uta bu mbanielu 9 ku tandu, uvutuk'6 ku itadi. puts (it) into the bath-tub up-stairs, returns to the yard. Fele Milanda uabange kili mbeji jiuana, o ki iebula Kamasoxi: Fele Milanda, had been (thus) already months four, when he asked Karnasori: "E! Kamasoxi, o Kamadia ua mu sumba70 ku?" Kamasoxi uixi: "0 I-saoi KamIi thou her boughtest where?" Kamnasoxi says; "Nga mu sumbile ku. PNt." "I her bought in portugal."s Klizu~a kimoxi, Fele Milanda uatumu kuludikisa o lopa iL~ pala Day one, Yele Milanda, ordered to get ready clothes- Wis for kuia ku Putu, ku~menekena 0 ndandu jj.71 to go to PortUgal to Visit relatives his. Ki akexile pala kuia., utuma kufolomala abik'e oso. U a ambela: When he was about to go he orders to formt in line slaves his all. He them tells:,"Ngaloia kui Putu. Zuelenu ioso i nuandahla" En' oso muene 72 "I am going to Portugal. Speak out all ftht you wish." Tiiey All indeed inga abinga ioso i andala. then ask everything they desire. 0 Fele Milanda inga uambela Fenda Madia: "1Zuela u6, Kamadfa, Fele Milanda than tells Fenda Maria: "1Speak also, Karnaria, ioso i uandala." Kuala Fencla Madfa: Eme, ngana, kt ngandalami whatever thou wishest." Then Fenda Maria: deI, master, I do not want kima; mukonda eme, ioso i ngandala loko73 n gi ku. 'snga, ku. anything (now); for 1, all that I wish directly I shall thee find on telasu,78 inga ng.t ku bekela IelasA ia ioso i ngandala." terrace, and there I thee will bring a list of all things I wish."1 Fenda Madia ubanga o Measil: Navaia di-zuike, ditadi dia muambi Fends Maria makes the list: A razor sharpen~thyselfp a stone speaker a kidi, lubambu, ni an'a mixaxiniu 74 kiiadi, kandeia di-sendele, ni of truth, a chain, and dolls two, a lamp light-tysef, and lumuenu di-.muike." a mirrot look-thyself.""1 Ngana rele Milanda inga uia ku Putu kuAmenekena 0 jindandu ji16. Ngaa Fole Milada then goes to Portugal to visit relatives his.

Page  37 Ngaxa Fenda Maria. 37 Ki abixidile ku Putu, ma i A, pai A, ni ndandu ji6 joso, When he had arrived in Portugal, mother his, father his, and relations his all, atambulula mon' A: kubanga fesa,"8 kudia, kunua, kutonoka. they received son theirs: feast-making, eating, drinking, playing. 0 kubanga izi'ia, Fele Milanda inga utangela manii A o ngongo Doing (after) days, Fete Milanda, then related to mother his troubles ji6 joso, inga u mu ambela kunma: "Is0 ua ngi bene 77 o mueniu, his all, and he her told saying: "She who me saved wie (i s) xnuhatu ua mumbundu, jina di6 Kamasoxi; maji uene ni mubik' e a woman of negro name hers (i's) Kamasoxi; but she has a slave hers *a mu ixana Fenda Madfa, uauaba k'a mu uabel.A. Muene ua ngi called Fenda Maria, who is beautiful exceedingly. She has mue tumu ku mu sumbila: Kandeia di-sendele, navaia di-zuike, ditadi sent to for her buy: A lamp light-thyself, a razor sharpen-thyself, a stone,dia muambi a kidi, lubambu, ni an' a mixaxiniu kiiadi, ni lumuenu teller of truth, a chain, and dolls two, and a mirror di-muike." Manii a Fele Milanda uabanze o imbamb' eii1 i atumnu look-fthysl ith'e mother of Fete Milanda thought over the things these, which had sent kusumba Fenda Madfa, inga uibula mon' 6: "1E I mon' ami; a tobWY Fenda Maria, and shesmks son. hers: " 0 son mine!I that Fenda Madfa, mundele78 inga mumbundu?" Fenda Maria, (is she) white or black?"I Fele Milanda uatambujila kuma: "1Mundele." - "10 Kamasoxi Felo Wilanda answered saying: ItsWhite." "Kamasoxi, -ua mu sumbile ku6? " - " Kamasoxi uambele kuma ua mu sumbile she her bought where?"' " Kamasoxi said that she her bought ku Putu." -" Eie, mon' ami, k'uatob&. 0 ku Putu kuene ku o in Portugal."- "Thou, son mine, be not foollish In Portugal where thou wait valela,79 udvile kii kuma ku Putu ene mu kusumbisa-.ku abika?" born heardest thou (ever) that in Portugal they are wont to sell there slaves?" "1Kana." -"1ijia-kiu, kuma Kamasoxi ua ku nganala. Fenda "eNo-1 "Know this, that Kamasoxi has thee deceived. Fenda, Madia, muene o ngana; o Kamasoxi, muene o mubika. 0 ima i Maria, she (is) the mistress; Kamasoxi she (is) the slave. The things which atumu kusumba Fenda Madfa, pala ku di honda. 0 im' eii ku ordered to buy Fenda Maria, (are) for killing one's self. Things these in Putu oko, k'a i sumbisl ng6; ita kitadi kiavulu." Portugal here, they not them sell for nothing; they cost money much."1 Fele Milanda, ki azubile kubanga mbeji Jiuana ku Putu, inga Fete Milanda, when he finished spending months four in Portugal, then usenga 80 o ima ioso, i a mu tumine abik' 6. 0 i a mu tumine he bought the things all, that binm ordered slaves his. Those, that him ordered Fenda Macia, inga u i jimba. Fends Maria, then he them forgets. 0 papolo,81 ki iendele kMA izu'a iuana mu 'Alunga, Fele Milancla The steamer, when it bad gone already days four in Ocean, Fete Milanda ulenibalala82 a ima i a mu tumine Fenda Madia, inga ubinga remembered the things that him ordered Fonda Maria, and he begged

Page  38 38 FolIk -Ta les of A ngo la. kabitangu 33 ka naviiu pala kuvutuka. Kabitangu k'axikanenie. the captain of the ship to go back. The captain would not. Fele Milanda inga u mu futa kondo; kabitangu inga uxikana. Felb Mflanda, then (he) him paid a thousand; the captain then agrees. Inga avutuka dingi ku Putu, kusota o imbamb' eii. 0 mu loja And they return again to Portugal, to fetch things those. In the shop (store) mu a i sangele, inga a mu binga kondo jiuana, inga ubana o kitadi. where he them found, then they him demand thousands four, sand he gives the money. Fele Milanda inga u di long's mu naviiu. Felb Milanda then -emnbarked in the ship. 0 ki abixidile ku bata die, oso muene a mu menekena;- inga When he arrived at home his, all indeed they him greet; and ubanga, izd~a fiadi. 0 kia katatu, inga uixana abik' LA oso, inga u hespeads days two. on the third, then he calls slaves his all, and he a bana o ima iA, i atumine. Inga ukatula 0 padi 84 ia jibixa them gives things theirs, which they had sent for. And he takes a pair of earrings jia Wlu, ja madiamande, jivolota jia ulu, ni nela ia ulu, ia madiamande, of gold, of diamonds,_ wristlets of gold, and a finger-ring of gold, of diamonds, inga ubana Fenda Madfa kuma: "1Tambula 0 im' cii, i a ku tumisa. and he gives Fends Maria saying: "4Take things these, which to thee sent (them) manii etu ku Putu, sandu W e mother mine in Portugal, namesake thine." Fenda Madia inga utambula 0 im' cii; m~aji 0 Kamasoxi lumbi Fenda Maria then takes things those; but Kamasoxi envy -lua mu kuatele. (it) her grasped. 0, mu ngoloxi, ngana Fele Milanda inga uia ku telasu; 0 Fenda, In the evening, Mr. Fele Milauda. then goes to the balcony; Fenda. Madfa inga u mu batesa 86 kate ku telasu, inga ubinga 0 ima iC Maria then (she) him follows up to the terrace, sand asks for things hers i atumine. Fele Milanda inga u mu ta makutu, kuma kana, k'a ubich she had sent for. Fele Milanda. then (he) her tells a lie, that no, be not i bek6. Fenda Madfa. inga, uzuela, kuina: " Abik' 6~, eie ua thema brought. Fends Maria then speaks, saying: "Slaves thine (own) thou hast a bekela lo0so, i atuminfe;- maji erne, kum a ngi mubik' a mukaj i them brough all, that they sent for; but to me, because I (am) the slave of wife 4, k'uaxikan6 ku ngi bekela ioso i ngatuma. Manii, uakexile ni thine, thou wouldst not to me brings alttIsetfr Forsooth, wast thou with uoma, xila a ngi ku futumi?" Fele, Milanda inga ukatula o ima, fear, lest I thee pay not?"1 Fele ULi~n~a then took the things. inga u mu bana naiu.88 Fenda Madfa inga utambula inga u mu and he her gave them. Fends ara then received(them) sand she- him ibula, se89 kikuxi? Fele Milanda inga u mu ambela kuma: "0 asked, sayirng how much? Fele Milsada then he her told saying: "Th oe kitadi ki ate 0 im' cii, k'uten6 ku ki bana."money that cost things these, thou canes not it give." -

Page  39 Ngana Fenda Maria. 39 " Zuela; iene, inga se makuiniatatu a kondo, eme ngi ma bana." "Speak; the same, even if (it be) thirty thousands, I shall them give." Fele Milanda uabanze uixi: "0O mubika uala ni makuiniatatu Fele Milanda thought saying: "The slave has thirty (of) a kondo, maji o ngana i6 k'al namu? mukua-kizuatu kimoxi thousands, but mistress hers has not them? having cloth one kuabu?" Fele Milanda inga uambela Fenda Madia kuma: " Ndai6, only?" Fele Milanda then tells Fenda Maria saing: "Go, k'ufute kima." pay not - anything." Fenda Madia inga. usakidila Fenda Maria then thanked (him). O m'usuku-oso muene azeka kia — o ngana Fenda MadiaAt night - all indeed were asleep already - ngana Fenda Maria kuma a mu bana 'nzo k'ubeka u6 ni kaveia kene ku mu zekesa90 as they her had given a house alone to herself with an old woman who used to sleep with her -Fenda Madfa inga utula ku tandu a meza o im' eii, i a mu - Fenda Maria then set down on top of table things those which to her bekelele Fele Milanda, inga uxikama ku kialu.91 Uabundu kii9A had brought Fele Milanda, and she seats herself on a chair. She has knocked already o kalubungu k6 boxi. Muatundu izuatu ia mbote, iofetale 98 ni ulu kalubungu hers on ground. Out come dresses elegant, adorned with gold ni matadi ma jibilande. Uakembe 4 k'a mu kembeli. and gems of brilliants. She dressed (as) none else could dress. Inga ukala mu kufundila 9 o im' eii, iala ku tandu a meza, And she began to plead (before) things those, that were on top of table, inga utanga o ngongo ji6 jioso, m'oso 96 mu abitile pala Fele Milanda and told trouble hers all, which she went through for Fele Milanda kufukunuka. 0 ki azubile, inga uzuela: "Se makutu mu ngazuela, to revive. When she had finished, then she said: "If (is) a lie what I sid, eie, tadi dia muambi a kidi ni an' a mixaxiniu, o navaia di-zuike thou, 0 stone teller of truth and (ye) dolls, the razor sharpen-thyself i ngi batule o xingu; ni lubambu lu ngi bonde." 0 ki azubile let it me 'cut off neck; and thechain may it me hang." When she finished o kuzuela, o kandeia kasendela; o navaia ia di zuika ku ditadi dia speaking, the lamp lit itself; the razor sharpened itself on the stone muambi a kidi; o lubambu lua di niengeneka bu lu. 0 lubambu, teller of truth; the chain hung itself on high. The chain, ki luakexile pala ku mu nienga, o navaia pala ku mu batula o xingu, as it was about to her hang, the razor about to her cut off the neck, ana a mixaxiniu inga akuata o im' eii. the dolls then seized things those.97 Manii, kiosueki ngana Fenda Madia ki alobanga o im' eii, o kaveia However, while ngana Fenda Maria was doing things these, the old woman katono 6. Mu kamenemene o kaveia inga ka di xib'6. Fenda Madfa was awake. In the morning the old woman then held her peace. Fenda Maria inga u ki banga kat6 mu mausuku matatu. O ua kauana, mu then she it did as much as nights three. On the fourth, in

Page  40 40 Folk- Tales of Angola. kamenemene, o kaveia inga kambela Fele Milanda kioso ki alobita. the morning, the old woman then told Fele Milanda all that was going on. Fele Milanda inga uambela o kaveia, kuma: "0 m'usuku, ki ujika Fele Milanda then told the old woman, saying: "At night, when thou closest o dibitu, k'u di jike ni sabi." the door, do not it lock with the key." Fele Milanda, o mu kaxaxi 9 ka usuku, inga utuluka, inga ubatama, Fele Milanda, at mid of night, then he goes down, and hides, inga ukala mu kuzongola mu musula99 ua dibitu. Fenda Madfa and begins to peep through a crack of the door. Fenda Maria uazuata, inga ubanga ki ene mu kubanga-jinga, inga utanga o ngongo dressed, and did as she used to do always, and related troubles je joso, inga uamba: "Aba eie, Kamasoxi, kuamba kidi, eie, uabene hers all, and said: "Say thou, Kamasoxi, speaking truth, thou, who didst save Fele Milanda o mueniu, o sabi ia palata ia kualutu ia Fele Milanda, Fele Milanda (his) life, the key of silver of the room of Fele Milanda, palanii k'u i telekal? Se makutu, mu ngazuela, enu, nuala ku why didst thou not it deliver? If (is) a lie, what I said, ye, that are on tandu a meza, ngi bondienu." 0 im' eli, ki iakexile pala ku mu top of table, me hang I" Things those, when they were about to her jiba, Fele Milanda ujukula o dibitu, ubokola. Fenda Madfa uai ku kill, Fele Milanda opened the door, entered. Fenda Maria went into kiambu; Fele Milanda u6 uai ku kiambu. 0 kaveia inga ka a swoon; Fele Milanda also went into a swoon. The old woman then she a bangela milongo; ene inga apapumuka. for them makes medicine; they then wake up. Fele Milanda uamesenene kuambata Fenda Madia ku tandu ni Fele Milanda wanted to carry Fenda Maria upstairs with izuatu it, i azuata; maji o Fenda Madia k'axikanenie, inga uta dresses hers, which she had on; but Fenda Maria refused, and put o ima i6 mu kalubungu k&; inga uzek'6. things hers into kalubungu hers; and she went to bed. 0 Fele Milanda, ki abixidile ku tandu, inga ubanga o mikanda ia Fele Milanda, when he arrived up.stairs, then he made letters of kutuma kukuvitala o makamba me pala ku di mosalela 100 ku bata die. sending to invite friends his for to take breakfast at house his. Mu kamenemene inga utumisa o mikand' eii; inga utuma kutesa In the morning then he sent the letters these; then he ordered to put kalakatal 101 mu pipa. coal-tar in a barrel. En' oso muene, ki ejile ku di mosala, o ki akexile mu kudia, They all indeed, when they had come to breakfast, when they were - eating, o Fele Milanda inga uibula Kamasoxi: "0 sabi ia kualutu102 Fele Milanda then asked Kamasoxi: "The key of the room iebi?" Kamasoxi uixi: "Kana; 10 ngasangediami-mu sabi."where (is it)?" Kamasoxi said: "No; I not found there a key." -

Page  41 Ngana Fenda Maria. 4 41 teTanga hanji m'oso mu uabitilc pala, ku ngi katula mu ikandu." "1Tell please all through which thou wentest for to me rescue froin Ihandu."1 Kamasoxi uedi pfi! 10'IKamasoxi not a word!I 0 Fele Milanda inga. utangela o makamba m6 ioso iabiti mu Fele Milanda then told friends his all that happened in mausuku matuana ni Fenda Madfa; inga utuma kuixana Fenda the nights folur with Fends Maria; aud he ordered to call Fenda Madfa ku kitadi. Maria from the yard. Fenda Madfa inga uiza. Fele Milanda inga u mu binga o sabi. Fenda Maria then came. Fele Milanda then (he) her asks for the key. Kuala Fernda Madia: "4Eme, ngana, kana nga i ijiami. Utokala Then Fenda Mari&; itI, master, not do it know. Whom it behooves ku i ijfa ngana Kamasoxi." Ni ku mu jijila kuala Fele Milanda to It huow (is) mistress Kaaoi" With being urged by Fele Milanda inga ukatula o sabi, inga u i telekala,'05 inga utanga kioso kiabiti'le then she takes out the key, and she it delivers, and tells all that happened ni' Kamasoxi, ni m'oso mu abitile, muene Fenda Madfa, pala with K~amasoxi, and what she went through, she Fends Maria, to kukatula Fele Milanda. mu ikandu. resue Fele Milanda from Ikandn. Mindele iloso muene, elelenu! '106 Kamasoxi, sonii ja mu kuata. The white men all indeed, laugh ye!I (applaud). Kamasoxi, shame her stized. Fele Milanda uixana an'a mala kiiadi. Azangula Kamasoxi, inga Fele Milanda called young men two. They lift xanmasoxi, atid a mu ta mu pi']pa ia kalakatatll, inga a i' ta o tubia. Kamasoxi they her put into the barrel of coal-tar, and they it set on fire. Kawasoxid inga tibia, uj ikata; 107 o kafuba kattika, katula Fenda Madfa. then burns, gets charred; a little hone *flies up, alights on Fencds Maria. Fenda Madfa inga u di xisa-kn.'* Fele Mianda inga ukazala'106 ni Fenda Maria then rubs herself with it. Fole Milands then married (with) Fenda Madfa; aia ku Putu ku& ndandu je, inga avutuka. Inga Fends M~aria, they went to Portugal to kinsnien his;, and returned. And akal'A: "IAdia nguingi, aseiala musobo." they lived on: " They eat cat-fish, they sup on musolo-fish. 11 'O Ngateletele o kamusoso kami. Se kauaba inga kaiiba, ngazuba. I have told little story mine. Whether (it be) good or bad, I have finishedU

Page  42 42 42 ol7k- Ta le s of Anxgola. NGANA FENDA MADIA. Versmn 1?. Eme ngateletele ahatu a mindele kitatu, jipange, atungile mu muxitu. Kiziia kimoxi, umoxi ua ndenge uexile' -2mu njanena mu kudia muenge, inga u di batula o mulembu. o mubidi113 uexile mu kubita, inga o muhatu. ua mundele u mu ambela: "ITala hanji, e' mnubidi, o kima kizela kia di fangana ni kikusuka; o kikusuka kia di fangana ni kizela." " Kala ngana Vidiji Milanda; mu konda dia kuuaba kuavulu, nganga1"~ ja mu louela ku mbandu a palaia." o muhatu u~budixile o m-~ibidi, uixi: " 1Pala kuenda kui ngana Vidiji Milanda, uenda iziia ikuxi? "Uenda izida nake. 0 kia kavua u~Lbixila bDu ene ngana Vidiji Milanda. 0 muene pala kufundumuka, udila kuinii dia masanga ni maiadi'." o ngana Fenda Madla inga uenda o iziia nake. 0 kia kavua, ki abixidile bua' ngana Vidiji Milanda, linga ukuata mu dila o kuinii dia, masanga ni maiadi. o ki abixidile mu kuinii dia masanga n' umoxi, uexile mu bita mutu, uexile mu sutmbisa mubika mu disanga dia menia. Ngana Fenda Madfa inga u mu ixana; usumba o mubika mu disanga dia masoxi, inga ukuata mu kudila o disanga di asumbile-mu o mubika. 0" ki' atenesene o kuinii dia niasanga n' umoxi ni kaxaxi, inga uixana o mubika: "1E' Kamasoxi!1 iza, udidile lrl& mu disang' omo. Ki dimateka o kuizala, ngi tonese, mukonda mesu molo ngi kata kiavulu." o mubika inga ukala mu dila. Kia mu kuatedie kima ni i oso ia mu ambelele ngana i6. Uezalesele o disanga, ngana Vidiji Milanda inga upapumnuka. o ki apapumukine, u mu. ambela: "1Ngi be ndandu, mukaji ami." 0 muene, ku mu anibela: "1K' emiami mukaj i 6; mukaj i 6, i6 uazeka " ua mu ambelele: "1Ngi be ndandu, munume 116 ami," inga a di ambata,"17ni muene ngana Vidiji Milanda. Kamasoxi uabilukile"18 Fenda Madfa; o Fenda Madfa uabilukile mubika, inga u mu luka Kamadia. Inga aia mu tunga o'nzo il, ku akexile kut di tuma I'l kiambote. Kizi~a kimoxi, ngana Vidiji Milanda ue~xanene abik' en'oso, inga u a ambela: "Eme ngoloia ku Putut. Enu, nu abik! ami, zuelenu ioso i nuamesena, pala, ki ngi'za,,12 ku nu bekela." 0 umoxi uatinbele: "INgamesena kolodA ni milele ia mbote." 0 uamukuA

Page  43 Ngana Fenda Maria. 43 NGANA FENDA MARIA. Version B. I often tell of three white ladies, sisters, who were living in the forest. One day, one of them, the youngest, was at the window eating sugar-cane, and she cut her finger. The shepherd 11 was passing by, and the white lady tells him: "Look, please, thou shepherd! the white thing that looks like the red thing, the red thing that looks like the white thing." "Just like ngana Vidiji Milanda, because of (his) great beauty, wizards have bewitched him on the side of shore." The lady asked the shepherd, saying, "To walk to the place where ngana Vidiji Milanda is, one walks days how many?" "One walks eight days. On the ninth day thou shalt arrive (at the place) where is ngana Vidiji Milanda. For him to revive, thou shalt weep (full) ten jugs and two." Ngana Fenda Maria then walks eight days. On the ninth, when she arrived (at the place) where (was) ngana Vidiji Milanda, then she began to weep (full) the ten jugs and two. When she reached the ten jugs and one, there came passing a person, who was selling a slave for a jug of water. Ngana Fenda Maria then calls him; she buys the slave for a jug of tears, and begins to weep full the jug she had bought the slave with. When she had completed the ten jugs and one and a half, then she calls the slave: "0 Kamasoxi! come! weep into this jug. When it begins to get full, wake me up, because my eyes are paining me much." The slave then begins to weep. She cared nothing about all that her mistress had told her. She filled the jug; ngana Vidiji Milanda then wakes up. When he awoke, he said to her: " Embrace me, my wife." She, instead of to him saying, "I am not thy wife; thy wife is she yonder who is asleep," said: "Embrace me, my husband;" and they go arm in arm (she) with himr ngana Vidiji Milanda. Kamasoxi became Fenda Maria, (and) Fenda Maria became the slave, and she called her Kamaria. And they go to build their house where they lived in fine style. One day ngana Vidiji Milanda called all his slaves, and says to them: " I am going to Portugal. You, my slaves, speak out everything that you want, in order, when I come,12 to bring (these things) to you." The one said: " I want a cord (necklace) and fine clothes."

Page  44 44 44 ~Folk- Tales of Angola. uambele: "1Ngamesena, jingondo 'm ni jibixa." 0 uamukuAL ua mu ambelele: "1Ngamiesena, jinela ni misanga, ia mbote." o ki extanene o Kamadfa, ua mu ibudixile: Eie, uandala 'nii? Inga u mu ambela: "1Eme, ngana, nguami' kuzuata; mukonda o m'bika ki k'aten6 kuzuata ima ia mbote. Ngana, kima u ngi bekela: Kandeia Di-sende, navaia Di-zuike, tujola, Di-batule, ni ditadi dia Muambi-a-kidi." o ngana Vidij i Milanda inga, uambela o mukaj i C: "Abik'etu, en"~ oso muene, abingi ima, ia, mbote ia kuzuata. 0 Kamadla k'abingie ima ia, kuzuata, mu konda, dia 'nii?" Mukaj i 6 inga u mu tambuj ila: "Kamadfa munzenza.12 Ki k'~Ji6 o ima ioso i abingi akuA. -Eie,, k'u mu bekele o ima i abingi muene; mukonda muene k'e-jie ioso i azuela. Munzenza ua, mutu." o ngana Milanda, u mu ambela:- "IKana; en' oso ng~L a bekela ioso i abingi; o Kamadfa ue ngu 12 mu bekela ioso.I a mu. tumua mnuxima ue." o ngana Vidiji Milanda inga ui'6 ku Putu, ku akexile o izida ioso i andalele. 0. ki exile pala kuiza, uia, mu kui'budisa o ima ioso i a mu bingile Kamadfa. K'emueni&1'5 Inga uia. ixi iamukuI mu ku,~ sota o ima, i a mu tumine m'bik'6, inga u i mona. o ki e-jile, en' oso aia ku mu tambulula: "9Ngana ietu udza! tuondokenmba! " 0 Kamadla ua di xibidi &. Ki k'endedi'L mu tambulula ngana i6. o ngana, ki amatekene o kuban' en' oso, ki a mu ibudixile: "Enu oso muene, mueza mu tambula, o, ima, ienu i nga, nu ambelele; aba o Kamnadfa, uebi? " o ngana ia muhatu u mu ambela: "1Kamadfa, kima kia mne nza, k'u mu bane ng6 kima." 0 ngana Vidiji Milanda uambele: "IKamadia mubika kala akuA. Ngu mu bana, ioso i a ngi bingile, ia. ng' endesa ndumba ia j ixi. " Uixana, Kamadia: "1Za, utambule ioso i ua ngi bingile." 0 Kamadia uexile mu kamulele kamoxi Jisonji ja mu kuatele, ja kubixila bu polo'12 ia, ngana Vidiji Milanda. Ua di suekele ku dima. dia dibitu. 0 ngana Vidijii Milanda uemanene, inga uia bu exile Kamadfa, u mu bana o ima i a mu bingile. En' oso muene, o abik' a ku bata, azuatele, ing-a abanga. o jifesa, mukonda o ngana. iA uabixi-dile ni sauidi.127 0 Kamadia ua di xibidi e mu kanzo' 12k6, mu exile ni kaveia. 0 kutula ni usuku -~ en' oso azeka khi - Kamadfa ki akatuile, ima i a mu bekelele ngana i6, ubunda o kalubungu ke boxi: Mu atundile jivestidu ja mbote, ni ima ioso, i zuata muhatu ua mundele. Inga. ukuata o ima ia Putu, u i ta ku tandu a meza, inga ukala mu kuzuela;-1 "Eie, ngana Vidiji Milanda, uatazubula o nmubika; ua. ngi

Page  45 Ngana Fenda Maria. 45 Another said: "I want copper beads l2 and earrings." Another said to him: "I want finger-rings and fine beads." When he called Kamaria, he asked her: "Thou desirest what?" And she says to him: " I, master, want not clothing, for the slave cannot wear fine things. Master, these are the things that thou mayest bring me: lamp light-thyself, razor whet-thyself, scissors cut-yourselves, and stone the speaker-of-truth." Ngana Vidiji Milanda then tells his wife: " Our slaves, they all of them asked for fine things to wear. Kamaria asked not for things to wear, because of what?" His wife then says to him: "Kamaria (is) a bush-slave.a She does not know all the things that the others asked. Thou, do not bring her the things that she asked; for she does not know what she says. She is a bush-woman." Ngana Milanda tells her: " No, they all, I will bring them all that they asked; Kamaria, too, I will bring her everything that her heart told (ordered) her." Ngana Vidiji Milanda then goes to Portugal, where he stayed all the days that he wished. When he was about to come back, he goes to ask after all the things that Kamaria had asked him for. He did not find them. Then he went to another city to look there for the things that his slave had sent him for, and he finds them. When he came (back) they all go to receive him. "Our master has come! we shall dress up!" Kamaria she kept silent. She did not go to receive her master. The master, after beginning to give the things to them all, then for her he asked.:. I' You all, indeed, have come to receive the things that I had promised you, but Kamaria, where (is she)?" The mistress says to him: " Kamaria is a thing just from the bush; do not give her anything," Ngana Vidiji Milanda said: " Kamaria is a slave like the others. I will give her all that she asked me for, that made me go to many cities." He calls Kamaria: "Come! receive all that thou hast asked me for." Kamaria was in one small loin.cloth. Shame seized her, to come in the presence of, ngana Vidiji Milanda. She hid herself behind the door. Ngana Vidiji Milanda stood up, and went where Kamaria was; he gives her the things she had asked him for. They all indeed, the slaves of the house, dressed up, and had a merriment, because their master had arrived with health. Kamaria held her peace in her little hut, where she stayed with an old woman. The night arriving-they all were already asleep - Kamaria, after taking the things that her master had brought her, knocked her kalubungu on the ground. Out came dresses fine, and all things that a white lady wears. And she takes the things of Portugal, she sets them on top of the table, and begins to speak: "Thou, ngana Vidiji

Page  46 46 46Fo Ik -Ta es of A ngokla. xisa; eme, nga ku endelelle o iziia nake mu solongo dia muxitu, mu enda mon' anjtla, mon' amutu k'a mu muena-mu. 0Okiziia kia kavua, ki ngabixidile ni paxi iami ni ngongo ianmi, inga ng' u didila o kuinii dia masanga n' umoxi ma masoxi, ki buabitile mutu, uexile mu su4 mbisa o mubika mu menia, eme inga ngikuata o disanga dia masoxi; ngisumba o m'bika pala ku ngi kuatesa mu paxi jami ni ngongo jami. Eie, ngana Vidiji Milanda, ni uatambula o m'bika, ni ua ngi xisa eme, ngi ngana, ng' o muenene 'm o j ipaxi ni j ingongo. Eie, kandeia Di-sende; eie, navaia Di-zuike; eie, tujola Di-batule; eie, ditadi' dia Muambi-a-kidi, (s' eme ngazuela makutu),'-10 ngi batujudienu."'181 o kandeia ka di sendela; o navaia ia di zuika; o tujola tua di batujula; o ditadi dia Muambi-a-kidi di'olo di pangajalal':~' boxi. 0 muene, Karnadi'a, inga uamba: "Ee, Nzambi,. ngi kudile! " 0 ima ioso inga ibuika. o kaveia kexile mu kumona o ima ioso eii; ingra uzuela ni muxinma u~: "10 una', uala ni ngana ietu, manii kii mueni6 ngana ietu ia muhatu? 0 ngana ietu ia muhatu manii i6, a mu bake kuma Kamadfa? 0 Kamadfa muene, und, uala ni ngana ietu." Inga u di xiba ni muxima u6, pala kutala, se m6suku M moso muene, o Kamadfa ubiluka kala ki abiluka o usuku ua lelu. Fenda Madfa inga unanga. Kaveia ka di xiba ni muxima ue. o kutula ni usuku, ~.n' oso azeka EAd, o kaveia ka di bangesa I kala uazeka, manii uolotala. 0 Kamadia ukatula o kalubungu k6; u ka bunda boxi: ima ioso muene pala kuzuata ieza. Uazuata, i6 uate o ima ku tandu a ineza; uate navaia Di-zuike, ni kandeia Disende; tujola Di-batule, ni tadi dia Muamnbi-a-kidi, inga ukala mu zuela: "IS6 salavande! 135 ng.Akale eme,'35 ngu muhatu, ngatundile ku bata dia ndandu jami, inga rtgenda o izida nake mu solongo dia muxitu ni paxi jami ni ngongo jami. Eie, ngana Vidiji Milanda, ngbdidile o kuinii dia masanga ni sanga dimoxi, ni kaxaxi, inga nga. raibela o m'bike ami: 'Tenesa o kui'nii dia masahiga ni maiadi; maji, ki dikala pala kuizala, ngi tonese pala eme ku di zubidisa.'187 0 mubik' ami, nga mu sumbile mu masoxi mami, kt k'a ki bangedi6, inga uehela o disanga ku di izalesa. 0 ki apapumukine ngana Vid ij Milanda, inga u mu ambela ' ngi be ndandu, mukaji ami;' muene, ku mu ambela 'k'emiami ngi mukaji 6; nmukaji 6 i6 uazeka;' ua mu amnbelele ' ngi be ndandu, mulume ami,' pala eme kubiluka ngi Kamadfa. Eie, ditadi dia Muarnbi-a-kidi; eie, tujola Di-batule, eie, navaia Di'-zuike; eie, kandeia Di-sende, (se ngazuela makutu) ngi battujudienu."

Page  47 Ngana eda Fnda iria. 47 Milanda, hast taken the slave, hast-left me; me, who for thee walked eight days in the heart of the forest, 'where goes the child of Bird, the child of Man is not to be seen therein.' The ninth day, when I arrived with my trouble and mny misery, and I had wept for thee the ten jugs and one of tears, when there passed one who was selling a slave for water, I then took a jug of tears; I bought the slave to aid me in my trouble and my misery. Thou, ngana Vidiji Milanda, thou both didst take the slave, and leave me, me, the mistress, who for thee underwent hardships and misery. Thou lamp light-thyself; thou razor whet-thyself; thou scissors cut-yourselves; thou stone speaker-of-truth, (if I have spoken lies)1s0 cut me to pieces." The lamp lights itself; the razor whets itself; the scissors cut and cut themselves; the stone speaker-of-truth is knocking and knocking itself on the ground. She, Kamaria, then says: "Thou, God, succor me!" And the things all disappear. The old woman was seeing all these things, and she speaks with her heart: " That one who is with our master, whether she indeed is not our mistress? Our mistress, whether (she is) this one, whom they put down as Kamaria? The true Kamaria is she who is with our master." And she holds her peace with her heart, to see whether all nights Kamaria will be changed as she was changed on the night of to-day. Fenda Maria then lives on. The old woman holds her peace with her heart. Arriving in the night, they are all asleep, the old woman makes herself as though asleep, but she is looking. Kamaria takes her kalubungu; she knocks it on the ground: all things indeed for dressing come out. She dresses and sets the things on the table; she sets the razor whet-thyself, and the lamp light-thyself, the scissors cut-yourselves, and the stone speaker-of-truth, and she begins to speak: "So salavande! 16 If it were not I, a woman! I left the home of my family (kin), and walked eight days in the heart df the forest, with my troubles and my miseries! Thou, ngana Vidiji Milanda, for thee I wept the ten.jugs and one and a half, and I said to my slave: 'Finish the ten jugs and two; but, when it is going to be full, wake me up for me to finish it.' My slave, whom I had bought with my tears, she did not do it, but she allowed the jug to be filled. When ngana Vidiji Milanda awoke, and said to her: 'Embrace me, my wife,' she, instead of saying to him, 'I am not thy wife; thy wife is that one (yonder) asleep;' she said to him: 'Embrace me, my husband,' for me to be turned into Kamaria. Thou stone, the speaker-of-truth; you scissors cut-yourselves; thou razor whet-thyself; thou lamp light-thyself, (if I have spoken lies) cut me to pieces."

Page  48 48 48Folk - Ta les of A ngo la. Kandeia ni i'ma. ioso ia di sendela; o ditadi diolo di pangajala; o navaia iolo di zuika; o tujola tuolo di batujula. 0 muene, bu 'axan bueniobo, inga uvutula: "1Nzambi, ngi kudile!I" Ima ioso inga ibuika. Kaveia katale. 0 muhatui ua mundele uazula o ima i azuatele, pala kuzuata o kadikoza inga ubongolola o ima ie, inga u i baka mnu katutu 13 ka kaxa. Inga azek',A. Kizt'a kiawaukuA, o kaveia kaia mu fetela ngana i6: "1Eie, ngana, uadia 'nii? 189 uanua 'nii? se o i6 ua mu tambula kuma muene mukaji i6 Fenda Madia, ki muenii&? 0 Fenda Madfa una-ze, nua mu bake kuma Kamadfa.") o ngana Vidiji Milanda, inga, u mu ambela: " Eie, u kaveia, uakambe ujitu; uamba kuma mukaji ami o kahatu kanil kabolo, kala ku 'itadi.," "IEie, ngana, k'ufike makutu, mu'111 ngolo ku tangela. Loko, n'.usuku, eme ngizekami m 'o' nzo. Ngambela o kahatu: 'lK~tzeke k'ubeka u6; eme ng~zeka bu kanga, bu a ngi kuvitala bu kizonmba."41 Ngibanga dizungu bu dibitu. Eie, Vigana, ni' uambele mukaji 6, kuma: I'Ngolotunda ni usuku. Kt ngizami, kikala mako'bombolo.' Ni' tua mu tale ioso i abanga, m'o'nzo ni usuku." o ngana inga uanibela mukaji 6: "1Eme lelu ni usuku, ngoloia, bama; 142 ondo ngi banga ujitu."'42 Inga ananga. oki atzubile o kudia, o ngana Vidiji Milanda, inga utunda makutu, inga u di sueka bu kididi, ki a mu dikixile o kaveia. Kutula nii usuku, o Fenda Madia uixana Kamadia,: "1Kamadia, z4, ngi bekele o menia; ngisukule o inama." Kamadi'a uabeka o mania pala kusukula Fenda Madfa o inama. 0 ki azubile, inga u1 mu ambela: "IElI kahatu I nd6 m'o'nzo, u~zekec. Ktttula o mako.. lombolo, uW.jukuila o dibitu ngana. Vidiji Milanda." o Kawadfa uatambujila, inga, ui'e" mu zeka m'o'nzo i6. tljika ku dibitu, inga. uzuela ni muxima u6: I"Lelu ngala k'ubeka uamni; kiabeta'*. ku ngi uabela. Kana mutu u ngi mona." tUkuata o kalubungu kC-; u ka bunda boxi: mu tunda abika; mu tunda, sea;1 mu tunda jivestidu ja mbote; ioso i zuata muhatu ua mundele. Inga u di longalO. mu. seia, u di sukula; abika. a mu tukuta kiambote; a mu kondona, inga a mu zuika o vestidu ia mbote ia jitetembua. Muene uizat ku mneza. 0 ngana Vidiji Milanda, uolotala o ima ioso, i olobanga Kamadfa mu o'nzo. Kamadia ukala mu zuela: "1Kiakale ewe I Vidi'jil Milanda, nga ku cndelele o izida nake. Ngendele mu muxitu, ewe ngu muhatu ua Nzambi,14 ni paxi jami ni ngongo jami. 0 Ida kavua, ki ngabixidile

Page  49 Ngana Fenda Maria. 49 The lamp and things all light themselves; the stone is knocking itself; the razor is whetting itself; the scissors are cutting themselves. She, in the middle there, says again: " God, succor me!" All the things then disappear (in darkness). The old woman saw it. The white lady takes off the things she had put on, to wear (again) the small rag; and 4he gathers her things, and keeps them in her rotten little trunk. Then they sleep. The next day, the old woman went to whisper to her master: "Thou, master, why eatest thou? 139 why drinkest thou? if that one whom thou hast taken as thy wife, Fenda Maria, is not the same? Fenda Maria is that one, whom you (both) put down as Kamaria." Ngana Vidiji Milanda then tells her: "Thou, old woman, lackest courtesy; thou sayest that my wife is the little woman yonder mean, that is in the yard?" "Thou, master, do not think it (to be) lies, what I am telling thee. Soon, at night, I shall not sleep in the house. I shall say to the little woman: 'Sleep alone; I will sleep outside, where they have invited me to the dance.' 41 I shall make a hole in the door. Thou, master, also tell thy wife, ' I am going out at night. I shall not come, except at cock-crow,' that we may look at her, and all she does in the house at night." The master then tells his wife: "To-day, at night, I shall go somewhere; 42 they will give me a party." And they live on. When he had finished eating, ngana Vidiji.Milanda then goes out falsely,'" and hides himself in the place which the old woman had showed to him. The night coming, Fenda Maria calls Kamaria: " Kamaria, come, bring me water that I may wash my feet." Kamaria brought the water to wash Fenda Maria's feet. When she had finished, then she tells her, "0 little woman! go to the house to sleep. When it is cock-crow thou shalt go and open the door for ngana Vidiji Milanda." Kamaria assents and goes to lie down in her hut. She shuts the door, and speaks with her heart: "To-day I am alone with myself; it greatly pleases me. Nobody sees me." She takes her kalubungu; she knocks it on the ground: out come slaves; out comes a bath-. tub; out come splendid dresses; everything that a white lady wears. And she lays herself in the tub; she washes herself; the slaves rub her well; they wipe her; and they put on her the beautiful dress of stars. She comes to the table. Ngana Vidiji Milanda is looking at all the things that Kamaria is doing in the house. Kamaria begins to speak: " But for me! Vidiji Milanda, I walked for thee for eight days. I walked in the forest, I, a woman of God,l14 with my troubles and my miseries. On the ninth day, when I arrived

Page  50 50 50FolIk Ta les of A ngo la. mu palaia,'49 mu a ku louelele o jinganga, mu konda dia kuuaba k~uavulu, eme ngexile mu ku didila o kuinii dia masanga ni waiadi, mu ng' ambelele o mubidi; inga ng' u didila o ~kuinii dia masanga n'umoxi. 0 ki ngatenesene kuinii dia masanga n'umoxilW5 ni' kaxaxi, buexile iMl mu bita o mutu, uexile mu sumbisa mubika, inga ngu mu sumba mu sanga diami dia masoxi. Ngli mu luka Kamasoxi; inga ngikala mu dila pala kutenesa o kuinii dia masanga nii maiadi. o ki ngabixidile mu kuinii dia masanga n'umoxi ni kaxaxi, ki ngfxanene Kamasoxi, o mubika, nga mu sumbile mu masoxi mami, mu ngexile mu didila ngana Vidij i Milanda, inga ngu mu ambela: ' Tenesa, mubik'ami, o kuinii dia masanga ni maiadi. Ki dikala pala ktiizala, eie ngi tonese; mukonda ngana Vidiji Milanda uondotona. Ele, u m'bi'k' ami, se muene uatono, eme hanji ngazeka, ki a ku ambela: "1Ngi be nd'andu, mukaji' amii" eie u mu ambela: "K'Iemiamni ng-i mukaji 6; mukaji 6 i6' uazeka."' 0 Kamnasoxi, ki atonene o ugana Vidiji Milanda, ua mu ambelele: I'Ngi be ndandu, mukaji ami;' a muene inga ui mu tambuijila: ' Ngi be ndandu, mulume ami.' Kiakale eme!, Vidiji Milanda, nga ku endelele o jipaxi, ni jingongo, ni malamba. eie uatambuile o m'bika kuma mukaji 6, eme, ngi mukaji 6, nu ngi bange ngu m'bika. Eie, kandeia Disende; eie, navaia Di-zuike; eie, tujola Di-batule; eie, ndundulu Di-pangale; eie, ditadi dia Muambi-a-kidi; eie, lumuenu Di-muike, (se ngazzuela makutu) ngi batujudienu! " lene ioso ia di sendela; ndundulu iolo di pangajala; tujola tuolo di batuijuvla; a lumuenu luolo di mui'ka; o navaia iolo di zuika; a ditadi' dia muambi a kidi, diala mu zuela o- kidi. 0 ki iexile pala kubuika,'6' ki ~bokuele Ngana Vidiji Milanida, inga u mu ambela: "Ngi be ndandu, mukaji amuL"' Muene, ki amuene ngana Vidiji' Mi'landa uabokuele, linga ubana selende; '55 ngana Vidiji Milinda uia ku kiambu u,6. 0 kaveia, kexile-bu, kabangele o milongo pala ngana Vidiji Milanda ni Fenda Madfa kutona,, inga atona. Abanda, ni Fenda Madfa ni Vidiji Milanda, kusanga Karnasoxi, uazeka bu hama. 0 Kamasoxi, ki amuene Fenda Madfa uabokola m 'o'nzo ni ngana Vidiji Milanda, uaxala uatukumuka. 0 Vidiji Milanda ue~xanene abika patla kukuata Kamasoxi, ni ku mu ta mu pipa ia kalakatali,. 0 kifuba, kiatundile mu pipa ia kala.. katali kiabangele o pemba, pala Fenda Madi'a ni VidijL Milanda ku di~aa Ngateletele a kamusoso kami; se kauaba inga kafiba, ngazuba.

Page  51 Ngana Fenda Maria. 5I on the shore,49 where the wizards had bewitched thee, because of great beauty, I was weeping for thee the ten jugs and two, which the shepherd had told me; and I for thee wept ten jugs and one. When I had finished ten jugs and one and a half, there was passing one, who was selling a slave, and I bought her for a jug of tears. I called her Kamasoxi, and I resumed weeping, to finish the ten jugs and two. When I had arrived at ten jugs and one and a half, then I called Kamasoxi, the slave whom I had bought with my tears, that I was weeping for ngana Vidiji Milanda, and I said to her: ' Complete, slave mine, the ten jugs and two. When it is going to get full, thou, wake me up; for ngana Vidiji Milanda will awake. Thou, my slave, if he awakes, I being still asleep, when he says to thee: " Embrace me, my wife;" thou to him shalt say: "I am not thy wife. Thy wife is that one (yonder) who sleeps." Kamasoxi, when ngana Vidiji Milanda awoke, he said to her: 'Embrace me, my wife;' but she then answered him:' Embrace me, my husband.' But for me! Vidiji Milanda, who for thee went through the hardships, and trials and miseries,... thou tookest the slave as thy wife, that me, thy wife, you (both) might make a slave. Thou lamp light-thyself; thou razor whet-thyself; you scissors cut-yourselves; thou pebble knock-thyself; thou stone speaker-of-truth; thou mirror look-thyself, (if I have spoken lies) cut me to pieces! "152 They all light themselves,163 the pebble knocks and knocks itself; the scissors cut and cut themselves; the mirror is looking at itself; the razor is whetting itself; the stone speaker-of-truth is speaking the truth. When they were going to disappear,'6 then entered ngana Vidiji Milanda, and says to her: "Embrace me, my wife." She, when she sees ngana Vidiji Milanda entering, then she faints; ngana Vidiji Milanda also goes into a swoon. The old woman, who was there, made a. remedy for ngana Vidiji Milanda and Fenda Maria to awake; and they awoke. They go up, both Fenda Maria and Vidiji Milanda, to find Kamasoxi, asleep in bed. Kamasoxi, when she saw Fenda Maria coming into the room with ngana Vidiji Milanda, she was appalled. Vidiji Milanda called slaves to catch Kamasoxi, and put her into a barrel of coal-tar. The bone, that came out of the barrel of coaltar, made the white clay, for Fenda Maria and Vidiji Milanda to smear themselves. I have told my little story; whether good or bad, I have finished.

Page  52 52 52 ~Folk -Tales of Atrgroa. FENDA MADIA NI KOTA DIE NGA NZUA. Eme ngateletele nga NzuA dia mon!, a Kinoueza, kia. Tumb' a NdalaW6 0 pai A uafu; o manii A uafu. A mu xila ni pange 6 Fenda Madfa, mon' a Kinoueza kia Tunib' a Ndala. 0 ngana Fenda Madfa, manii A ua mu xila kahombo. Ki akexile mu kufua, nmanii, A ua mu ambelele: "6Mon' ami, kahom~bo k6 koka, nga ku xila, muene manii enu, muene pai enu." Manii A uafu; afundu manii A. Akal'A, ni kota die nga Nzui, Adia nguingi; aseiala musolo. Kuala Fenda Madfa uixi: Kota diami, aku'enu asokana; eie k'usokanc6 mu konda. dia 'nil'? 0 kitadi kiki, ki a tu xila papaii ni mamnanii. Eme ngu muhetu, diial eie; ki usokana, ki ngi uabela." 0 dikota dixi: "1Di xibe 4, nga Madfa." 0 ndenge ua di xib'6. Kizu' okio, nga Nzui uazuata; ua di longo mu maxila;167 uaii mu paxiiu.,15 kate mu Luanda. Usanga nga Nzuana 1r dia mon' a ngu.. vulu mu~k Ngola.10 Ki amona nga Nzwti, uatekuka, uixi: "Tunde ki a ngi vual' ami, kihia ngamono diiala uauaba, o kuuaba kua nga Nzu~i dia mon' a Kinoueza kia Tumib' a Ndala. Ku lu dia. mundu,161 kilda ngasange dfiala kala nga NzuV." Nga NzuAi uia ku bata d~i6 ku museke.1'2 Usanga udenge e, ngana, Fenda Madia dia mon' a Kinoueza ida Tumb' a Ndala, uixi: "1Ndenge ami, o muhatu, nga mu mono, nga Nzuana dia. mon' a nguvulu muA\ Ngola, ua ngi uabela kinene. Muene ua ng' ambela, uixi: ' Eie, -nga Nzu~i, la'111 uamesena kukazala n' eme, o ndenge 4, ngana Fenda Madfa, ukala mubike ami;- u mu ta u6 mu kulemba."16 Ng"Ji a mi ioso i ngibanga." Ndenge-pe k'e1~1m kima; ua. di xib'e. 1i uazekedi 8. Kutula mun 'amenemene, kuala nga NzuA uixi: ",,,0 muhetu, ngA mu takana kiUL" Uambatesa o ilembu, uia mu Luanda; usanga ngana nguvulu; u mu binga mon' 6 nga Nzuana. Pai A, ngana. nguvulu, uaxikana, uixi: "Mon' ami, kikala u1kazala ni nga Nzud; manii o kuleinba, naguamnami-ku, " 145 AR mu ngeleja. Nga Nzu& ni nga Nzuana akazala; abange o fesa. Mu izta. iiadi fesa iabu. Aia ku bata dia nga Nzu&i Nga Nzuana usanga ngana Fenda Madfa dia mon' a Kinoueza kia

Page  53 Fenda Maria and her Elder Brother nga Nzud. 53 II. FENDA MARIA AND HER ELDER BROTHER NGA NZUA. I often tell of nga Nzui, son of Kinoueza kia.Tumb' a Ndala.16 His father died; his mother died. They left him with his sister Fenda Maria, daughter of Kinoueza kia Tumb' a Ndala. Ngana Fienda Maria, her mother left her a kid. When she was dying, her mother told her: " My daughter, this thy goat, which I leave thee, it is thy mother, it is thy father." Her mother died. They buried her mother. They lived on, (she) and her elder (brother) nga Nzui. They breakfast on " bagre;" they sup on catfish. Then Fenda Maria says: "Elder mine, the others get married. Why dost thou not marry? The money is here, which our father and mother left. I am a woman, thou art a man; if thou marriest, it shall please me." The elder says: " Hold thy peace, nga Maria." The younger (sister) held her peace. One day nga Nzui dressed; he placed himself in a maxila;167 he went for a tour, down to Loanda. He meets nga Nzuana,'59 daughter of the Governor in Angola.160 When she saw nga NzuA, she wondered, saying: " Since I was born, never saw I a man beautiful like the beauty of nga Nzui, son of Kinoueza kia Tumb' a Ndala. On the face of the earth,161 not yet have I met a man like nga Nzui." Nga Nzul goes to his home, in the Muceque.l62 He finds his sister, ngana Fenda Maria, daughter of Kinoueza kia Tumb' a Ndala, saying: "My sister, a girl whom I saw, nga Nzuana, daughter of the Governor in Angola, she pleased me much. She told me, saying: 'Thou, nga Nzui, if'thou wantest to marry with me, thy sister, ngana Fenda Maria, shall be my slave; thou shalt put her also in the wooing-presents.' I don't know what I shall do." The sister; however, said nothing; she was silent. He went to sleep. Arriving in the morning, nga Nzua says: "The girl, I will fetch her at once!" He gives to the carriers the wooing-presents, goes to Loanda; he finds the Lord Governor; he asks of him his daughter, nga Nzuana. Her father, the Lord Governor, assents, saying: " My daughter, it shall be that she marries with nga Nzui; but the wooing-present, I will not (take) it." 166 They went to church. Nga Nzua and nga Nzuana are married; they make the feast. In two days the feast is over. They go to the house of nga Nzui. Nga Nzuana finds ngana Fenda Maria, daughter of Kinoueza kia

Page  54 54 54Folk -T7aks of A4nxgola. Tumb' a Ndala, uixi: "1Eie, m'o'kulu uakexile u ngana. Fenda Madia; akikil, uala eie Kamadfa." Akal' i. Muene uxanga, o jihuinii;168 muene utek' o menia. 0 kizi'ia kiL. moxi: " ElI Kamnadia.." "1Ngana." " Iza, uie mu sukula milele." Uazangula o ngamela;'809 uaii bu tabu'170 mu sukula. Ubixila moxi a mulemba;171 utula ngamela boxi. Ukuata mu kudila, u~ix: "1Aiu6! aiu61I72 tund' ami.,173 ki a ngi vuala pai etu ni manii etu. kala 174 Meu a ngi tuma kusukula. Mu konda dia 'nil?" Ueivu o kahombo k6, kalokuiza ni kudila: "1M66! m66 I m66 kiebi, ngan' ami? 176 Uadidila 'nii, ngan' ami ia ndenge?" "1Ngidilami kiebi? Tunde kli a ngi vual' ami, kiliia ngasukuile o milele; asukula akama.'76 mai.A.177 0 kiztia kia lelo,178 mukonda pali etu uafu, o manii etu uafu, o kota diami, nga NzuAi -uga ku tuma. kusota o muhetu?-kizt'a kia Weu, ngikala ngi m'bika. Ngixanga jihuinii; ni menia, ngitek' o menia. " Kuala kahombo uixi: "Di xibe 6, ngan' ami. Kirda umona ungana'17 u6; o umbanda. ndenge." 180 Kahombo kakatula o milele mu ngamela; usukula jimbinza, jikalasa', jikazaku; uaneka. Usanga ngana i., Fenda Madfa, uixi: "1Ngan' ami, uadidila 'nii? "Nga.. didil' ami o ngongo iami." "1Za, ngan' ami, ngu ku tala o jina." 181 Ua mu tala o jina. Ki azuba ku mu tala o jina, uaii mu bunjika o izuatu. IUebunjika, uebana ngana id. Fenda Madia uazangula, utula ku bata. ElI Kamadfa, eie uasukula o lopa 182 iiii?" Uixi: "Eme ngesukula."8 IUali mu o'nzo; uazek'&. Nga Nzuana ueza ue~mita; uia mu vuala: mon'a diiala. Akuata mu sas' o mona. Mona uakulu; uaii bu xikola; ue~jfa kutanga ni kusoneka. Pai A ua mu ixana ku meza: "1Za. udie, mon' ami." "Nguamiami, pai etu." "1Uandala 'nil? uandala ngulu? " "INgua.nami, papaii." I" "mni i uandala?" "INgandala, hombo." "H-ombo kuxi'86 uandala?" "Ngandala o hombo ia Kamadfa." Ejiba; etale; ekatula o midia; ebana Kamadfa: "1K~sukule midia iiii, ni dikutu." Uasukula mudia: uaii ni mbiji 18 usukula rnudia u1amukuA: uaii u6; midia ioso iabu. 0 dikutu, a di ambata kuala nguingi., Uixi: "1Aiuk I aiu6 I ngibanga kiebi 6?" Utakuata mu 1(1 ala. mu tala bu tabu, se iamoneka, o ngamela, o menia nabta

Page  55 Fenda Maria and her Elder Brother nga Nzui. 55 Tumb' a Ndala, (and) says: "Thou, of old thou wast ngana Fenda Maria, but now art thou Kamaria." They live on. She fetches the fire-wood;8 she gets the water. One day: "0 Kamaria I" "Mistress." "Come, go to wash the clothes." She lifted up the tub; 69 she went to the landing 170 to wash. She arrives under the fig-tree;171 she sets the tub on the ground. She begins to cry, saying: "Woe! woe to me!17 Since me,178 since my father and mother gave me birth 174... But to-day they send me to wash! Because of what?" She hears her little goat that is coming and crying: " Mey! mey! mey! How (is it) mistress mine? Why criest thou, my young mistress?" "How shall I not cry? Ever since I was born, never did I wash clothes. They who wash are always slave girls.l76 Today, because my father is dead, (and) my mother is dead, my elder brother, nga NzuA.. did I bid thee to seek that wife?.. this day of toaday, I must be a slave. I fetch the fire-wood; also the water, I get the water." Then the goat said: " Be quiet, mistress mine I one day thou shalt see thy glory;179 the medicine is inferior." 180 The goat takes the clothes out of the tub; she washes the shirts, the trousers, the coats, she spreads (them) in the sun. She finds her mistress Fenda Maria, says: " My mistress, why dost thou cry?" " I am crying over my misery." "Come, my mistress, I will louse thee." 181 She looks her (over) for lice. When she finished looking for her lice, she went to fold the clothes. She has folded them; she gives them to her mistress. Fenda Maria lifts up (the tub), arrives at home. "Eh! Kamaria, didst thou wash these clothes?" She says: "I washed them." 1' She went to her room; she lay down. Nga Nzuana comes to conceive; she goes to be delivered; (it is) a male child. They begin to bring up the child. The child grows up; goes to school; knows (how) to read and to write. His father calls him to the table: "Come (and) eat, my son I" "I will not, my father." "What wishest thou? Desirest thou pork?" " I will not, father." "What dost thou desire?" " I want goat." "Which goat dost thou wish?" "I want the goat of Kamaria." They kill it; skin it; they take out (its) tripes; give them to Kamaria: Go, wash these tripes and stomach." She washes one tripe; it is gone with a fish;186 she washes another tripe; it is gone, too; all the tripes are gone. The stomach is carried away by a bagre. Says she: "Woel woe to me I What shall I do?" She begins to cry. When she went to see at the landing, whether the tub appears (is

Page  56 56 Folk - Ta les of A ngo la. o ngamela. Kamadfa u di ta. mu menia; uazouo; ualembua. Utomboka boxi.... kate' ku bata 18 dia ngana. Nzuana. Uixi: "1Kamadia, o midia iebi?" "1A i ambata kua jimbiji." A mu kuata mu kibetu.890 Azek' I. Kutula mu 'amenemene, ki abalumukine, Kamadla ualenge 6 Ua di ta mu muxitu; ukuata mu kuenda; uend'6! Usanga kaveia ka Kinouezaida Tumb' aNdala. Tunde k-iamu vuala kua manfi A ni tat'., uabindamena, mutu u mu kulal~a o kitanga. Kamadfa u mu kulala. Kuala kaveia ".ItEie, u mulaul' ami, tala. " Uj ikul' o'nzo: fazenda! ujikul' o'nzo: ualende! ujikul' o'nzo: kobidi! 190 ujikul' o' nzo: sela!1 191 ujikul' o'nzo: maju a nzamba! 192 dikonge! 198 Azek' A; akar'A Kuala Kamadia uixi': "1Kuku etu, ngalui' ami ki~i." StNga Madla, tata,'"~ tukal' etu hanji." Uimi Ngalui' ami." Kaveia u mu bana kalubungu ka fazenda, kalubungu ka ualende, kalubungu ka abika, kalubungu ka jimaxu,195 kaluburngu ka masoladi,'96 kalubungu ka mujika,'97 kalubungu ka kitadi, kalubungu ka jivestidu. Kuala nga Madia: Xal' 6, kuku etu." "Bixila kiambote i6."t UP' 6. 0 kizu'a ki avuala Fenda Madla dia. mon' a Kinoueza kia Tumb' a Ndala mu 'xi ia. Ngola, o kizi'a kieniokio ki avuala Ndunge dia Mon' a makixi ma. Lumba.199 Buene bu atula nga Madfa. 0 makixi a Lumba endele mu kutomba. "1Tenda!1 ua~tendela 'nii? " 200, Ngatendela muiji, uiza ku bata dietu." "1Makutu me' uazuela." "9Uatend~ia. 'nii? " "IMukongo ua Tumba, ue-jile mu kutomba. Usuku ualembe; k'amon6' kididi kia, kuzeka. UJivi: 'Ng~zcek ami bu bata bani." "Makutu m6; k'uatendel6." Kuala mukull: "Tenda! uatendela 'nii? " "1Ngatendela muf'ii." "1Makutu m6."' "1Ngatendela m'o' uzo ietu muiza, ngana Fenda, Madla dia. mon' a Kinoueza, kia Tumb'a Ndala mu 'xi ila Ngola; iidt ualuia kiA ku 'xi a. "Makix moso mexi: "1Kiauaba, kiauaba, kiauaba! " Atula ku bata. Kuala Kixi a Lumba: "itNga Madfa, tukuluk' 6!1" Nga Madfa uatukuluka. 0 kiz-da ki avuala Fenda Madia, a kizi'a ki avuala nga Kixi a Lumba.201 Pal A uavua, vua dia, midi ia mitue: mutu. umoxi mukua vua dia midi ia mitue. T-Tixi "Nga, Madifa, tua ku bindamena; Ielu tu ku mona." Avunda kalubungu boxi: mu tunda akama kiiadi; mu tunda, hama ia felu; mu tunda papinki. A mu zalela. Makixi a Lumba akuata mu kutonoka.. -. kat6 kuma kuaki.= Nga Madia uixi: "1Ngalui' ami UV'1 Exi: "-1Kana, tuzek' etu

Page  57 Fenda Maria and her Elder Brother nga Nzul. 57 there) the water had carried off the tub. Kamaria threw herself into the water; she swam; she gave in. She got out on land (and went) as far as the house of ngana Nzuana. Says she: "Kamaria, the tripes, where are they?" "They were carried off by the fishes." They take her and beat; they sleep. Arriving in the morning, when she got up, Kamaria ran away. She enters the forest, begins to walk; walks and walks. She finds an old woman of Kinoueza kia Tumb' a Ndala. Since she was brought forth by her mother and her father, she needed somebody to attend to (her) leprosy. Kamaria nurses her. Then the old woman: "Thou, granddaughter mine, behold!" She opens a room: cloth! she opens a room: rum! she opens a room: copper! she opens a room: wax! she opens a room: teeth of elephant! 192 indiarubber! They sleep; they live. Then Kamaria says: "My grandmother, I am going!" "Nga Maria, dear, let us stay together longer." She says: "I am going." The old woman gives her a box of cloth, a box of rum, a box of slaves, a box of mules, a box of soldiers, a box of music,97 a box of money, a box of dresses. Then nga Maria: "Farewell! my grandmother!" "Get there well!" She goes away. The day that was born Fenda Maria, daughter of Kinoueza kia Tumb' a Ndala, in the land of Angola, that same day was born Ndunge, son of the Ma-kishi of Lumba.199 There (it was) that nga Maria arrived. The Ma-kishi of Lumba had gone a-hunting: " Divine! thou.divinest what?"0 " I divine a thief, who comes to our house." "Thy lies, that thou speakest." "Thou divinest what?" " Hunter of Tumba, who came to hupt. Night darkens: he finds no place to sleep. He says ' I will go and sleep in yonder house.' "Thy lies; thou divinest not." Then another: "Divine! what dost thou divine? "I divine a thief." "Thy untruth." "I divine that in our house there arrives ngana Fenda Maria, daughter of Kinoueza kia Tumb' a Ndala in the land of Angola; she is going now to their land." The Ma-kishi all said: "Splendid, splendid, splendid!" They arrive at home. Then Kishi a Lumba: "Nga Maria, appear!" Nga Maria ap. pears. The day when Fenda Maria was born (was) the same day when ngana Kishi a Lumba was born. His father owns nine thousand of heads: one person owns nine thousand of heads! He says: "Nga Maria, we wanted thee much; now we see thee." They knock a kalubungu on the ground: there come out two slave-women; there comes out a bed of iron; there comes out a mosquito-bar. They prepare her (bed). The Ma-kishi of Lumba begin to dance (and dance on) until daybreak. Nga Maria says: " I am going now." They say: No, we will

Page  58 58 58 Folk- Tales of Angola. hanjt" "1Henda ia ngi' kuata ia kota diami, nga mu xdsa, nga Nzui dia mon' a Kinoueza kia Tumb' a Ndala." Kuala makixi: "4Kinga hauji kofele. " MaiA-ku: kalubungu ka kudia, kalubungu ke~zuatum kalubungu ka mujika. Nga Madia ualui' 6 kia'. A mu xinjikila: ",1Bixil' 6" " Xalenu. kiambote 6!" lbixila ku bata dia kota di6. Kuala ngana Nzua-. na,, "I "Ee, Kamadfa? tunde ki uaj imbidila nuka tua ku monene;lelu umonek' 4? " A mu kuata, a mu bana ibetu. 0 dikota nguaid6 kuzuela; ua di xib' 6. Azek' A. Mungu kialumingu.2" Atula mu 'amenemene, kuala nga Nzu~i: "1ElI nga Nzuana, zuata, tuie mu ngeleja." 20 0 nga Nzui, ki ata..ku o dima, kuala nga Madfa: "IElI Katalaiu,m eme ngiz' 6. Ngalui' ami uami mu ngeleja." "1Ngan' a ndenge,20 tata., uzuata-nii? " Uixi: Ng' ambudi ami, m'bik' ami-." Uniungunuka ku dima dia 'nzo; uvunda kalubungu boxi: mu iza vestidu, i abindamena ngenji;2 uzuata. Uvunda kalubungu boxi: mu iza masoladi;2 mu iza kaluaji; mu iza akama kiiadi; mu iza muji'ka. Nga Madfa u cli longa mu kaluaji, mujika ku dima.. kat6 mu ngeleja. Asanga mu ngeleja mueizala, ni mindele ni ambundu; ni ifofo ni inema. Oso muene a di uana: "Kilda tuamono ngan' a muhetu uauaba kala its." Abange o misa,210 atunda bu kanga. Uvunda kalubungu boxi: mu iza kialu, ki abindamena ngana ngu.. vulu nmu& Ngola. Uaxikamna bu, kanga dia ngeleja. Mujika iakuata. Ngana nguvulu id utala ue, ni mom' 6, nga Nzuana, ni holome 6, nga, NzuAi; hI' atala o muhatu a tnundele 6. 0 Fenda Madia, ki ak~tuka o kui' 6, iii" a mu kaiela, ni mujika i6. Ki atula ku dima di'a'nzo, dmbamaba~lioso iabokola mu kalubungu. Kuala Katalaiu: "1Ngan' a ndenge 6 1 uabixidile nmuene mu nge.. leja?" ",'Ngabixidile muene. Nga Nzuana, nga mu sange mnu ngeleja, k'a ngi monuarni.", M 0 ki abanga katangana, nga Nzuana ubi'xila ni nga NzuAI. '"And~i, o lumoso iai kii bu meza? E I Kamadia." "1Ngana iami." "'1 Za, ngi' zule o jisabatu eji." Ua mu zula; ua mu bana o jixinelu. "sE I Kamadia, tata, tuendele mu ngeleja; tua di uana muhatu a mundele; o kuuaba kut6, ko lo dia mundu, kt tua mu muenietu." "A I miakutu m6!1 0 kuuaba, ku uauab' eie, ngana iami, o mruhetu ua mundele, ua mu tumbul' 6, ukala kota se215l eie.?" Uixi: "IKidi muene, ki ngalu. zuela, Kamadfa." Akal' A. Azek' A Kuma kuaki; anange A. Azeka dingi.216

Page  59 Fenda Maria and her Elder Brotter nga Nzua. 59 still sleep (another night)." "Longing holds me after my elder brother, whom I left, nga Nzua, son of Kinoueza kia Tumb' a Ndala." Then the Ma-kishi "Wait yet a little." They go on: a box of food, a box of clothes, a box of music. Nga Maria is going now. They accompany her: "Get there (well)." "Fare ye well." She arrives at the house of her elder (brother). Then ngana Nzuana: "Thou, Kamaria? Since that thou gottest lost, never we saw thee; to-day thou appearest?" They seize her; they give her a flogging. The brother will not speak; he is silent. They go to sleep; to-morrow (is) Sunday.*' They arrive in the morning, then nga Nzui: " Eh! nga Nzuana, dress up. that we go to church." Nga Nzui, as he turned his back, then nga Maria: "Eh! Katalaiu,206 I am coming directly. I am going also to church." "Young mistress, dear, what wilt thou wear?" She says: " Let me alone, my slave." She goes around to the back of the house; knocks a box on the ground: out comes a dress, such as a trader greatly desires; she puts it on. She knocks a box on the ground: out come soldiers; out comes a carriage; out come two slave-girls; out comes a band. Nga Maria enters into the carriage, the (band of) music behind, they go up to church. They find the church is full, with both whites and blacks; both blind and cripples.210 All together wonder: "' Not yet did we see a lady beautiful as this." They have done the mass; they go outside. She knocks the box on the ground: out comes a chair, such as greatly desires the Lord Governor in Angola. She sits outside of church. The band strikes. The Lord Governor looks, and his daughter, nga Nzuana, and his son-in-law, nga Nzui; they look at the white lady there. Fenda Maria, when she started to go away, they followed her and also her band. When she arrived behind the house, the things all entered into the box. Then Katalaiu: " Young mistress, didst thou arrive indeed in the church?" " I got there indeed. Nga Nzuana, whom I found in the church, did not see me." When they passed a moment, nga Nzuana arrives with nga NzuA. "Well, then! the breakfast, has it gone already on the table? Eh! Kamaria!" "My mistress." "Come, take off these shoes." She takes them off. She gives her the slippers. " Eh Kamaria, why! we went to church: we wondered at a white lady, her beauty, on the face of the earth we have not seen her like." "Oh I thy lies.21' The beauty (with) which thou art beautiful, my mistress, the white lady, whom thou mentionest, can she be superior to thee?" She says: "Truth indeed, (is) what I am speaking, Kamaria." They live on. They sleep. Day breaks. They spend time. They sleep again.

Page  60 6o 6o Folk - Ta les of A ngo la. o ngana nguvulu mu& Ngola uabana ngonge 217 MU 'Xi: ",Uoso U ngi monena o muhatu a mundele 6', uendele mu ngeleja; uoso, ukatula ngo6 o sabatu i6 ku kinama, ngA mu bana sakv218 jiiadi." la' akal',.. Aking' o kizu'a, ki a mu Mona, ki Aia dingi mu ngeleja. Kutula kialumingu. Kuala nga Nzu6.: "E! nga Nzuana, tuiie mu ngeleja." Akatuka. Kuala nga Madfa: "1Katalaiu 6! eme ngiz' 6. Ngalui' anmi mu ngeleja." Uixi: "INgan' ami; ndai&." Uakatuka *. kate mu ngeleja. Oso, asange mu ng'eleja, e~xi: "'Tua di uana, aba; talenu, ualokuiza o muhatu a mundele 6." Ubixila mu ngeleja. Ngana nguvulu ua di uana. Abange o misa. Ngana Madfa, ki atundu bu kanga,, uvunda kalubungu boxi: muatundu ialu iiadi. Uaxikama ni kadifele219 k6. U mu ambela: " Ndoko, tui' etu khi." A di longa kia' mu kaluaji; mujika iala ku a kaiela ku dima... kat6 ku dima dia 'nzo. Ukatul' embamba, i azuatele, udta mu kalubungu; ubokola m' o'nzo.m Mutu ua mu mono; uai mu tangela ngana nguvulu. Ngana ngu.. vulu uatula. Akuika nga NzuA dia holome a ngana nguvulu. Kuala ngan a nguvulu: "IManiii, eie uabaka id, Kamadia? In i i6?" Niga NzuA uixi: "Pange ami." Nga Madia uixi: "IMakutu me, ngana nguvulu, ngakexile ngi pange e; akiki ngala mubika." "1Kidi muene, Kamadfa, ki ualozuela kiki?" "Kidi muene." "A ku banga om'bika! Manii, eie muene, uendele mu ngeleja kialumingu? " "4Ngana iami, ngana nguvulu, tata., eme, o vestidu, ngesanga kuebi, ngezuate, eme ngu m'bika? " "EjMe muene-pe uendele mu ngeleja; uala ku ngi tela ng6 makutu." Uixi: "Kidi muene, ngana nguvulu, kt makutu e." Ngana nguvulu uixi: ".Nga Madfa, nga ku mesena, mungu uia ku bata diami ku ngi zuelesa." Ualui' e kiA ku bata die'. Kutula mu 'amenemene, ngana Fenda Madfa uvunda kalubungu boxi. Uzuata; u di longa mu kaluaji... kate ku palaxu. 0 masoladi, ki a mu mono, akolo: "Azalma! "221 Utuluka mu kaluaji; uabokola mu palaxu; ubanda ku tandu. A di men ekena ni nguvulu. A mu bana o kialu; uxikama. Ngana Penda Madfa uixi: "Kiebi? ngana nguvulu, eme ua ngi bindamena?" Nguvuju uixi: Nga ku mono." A di mosala. Azuba ku di mosala; anang'&~ Kutula mu ngoloxi, ngana Fenda Madfa uixi: "9Ngalui' ami kiA; manii, tuma ku k'ijfa,2 ngana nguvulu, mungu tuzuela." A di xalesa: "1Bixil' i!1" "1Xala kiambote."

Page  61 Fenda Maria and her Elder Brother nga Nzu&.. 61 The Lord Governor in Angola gave a proclamation 217 in the land: "Whoever shall let me see that white lady, who went into the church, whosoever shall take off only a shoe from her foot, I will give him two sacks."' 8 People live on. They await the day, that they shall see her, when she goes again to church. Sunday arrives. Then nga Nzuana: "Eh! nga Nzui, let us go to church." They start. Then nga Maria: "0 Katalaiu! I am coming soon. I am going to church." He says: "My mistress, go." She starts (and goes) as far as the church. All who assembled in the church, say: " We wonder! ah! behold, she is coming, that white lady." She arrives in the church. The Lord Governor wonders. They have done the mass. Ngana Maria, when she has gone outside, she knocks the box on the ground: out come two chairs. She sits with her ensign. She tells him: "Come, let us go now." They get at once into the carriage. The band is following them behind, as far as back of the house. She takes off the things she was wearing, puts them into the box; enters into the house.d Somebody has seen her; goes to tell the Lord Governor. The Lord Governor arrives. They arrest nga NzuA, son-in-law of the Lord Governor. Then the Lord Governor: "Then thou keepest this one, Kamaria? What to thee (is she)?" Nga Nzui says: " My sister." Nga Maria says: " His lies, Lord Governor; I was his sister, but now I am his slave." " Truth, indeed, Kamaria, what thou art telling here?" "Truth itself." "They made thee a slave! Is it thou indeed, who wentest to church on Sunday?" " My Lord, Lord Governor, why! the dress, where shall I find it, to wear it? I who am a slave?" " Thou indeed didst go to church; thou art telling me only lies." She says: " Truth itself, Lord Governor, it is no lie." The Lord Governor says: " Nga Maria, I wish thee tomorrow to go to my house, to talk with me." He now goes to his house. Arriving in the morning, ngana Fenda Maria knocks a box on the ground. She dresses; she gets into the carriage; she goes up to the palace. The soldiers, when they see her, shout: "Present arms! " She descends from carriage; enters the palace; goes upstairs. They greet each other, she and the Governor. They give her a chair; she sits down. Ngana Fenda Maria says: "How? Lord Governor, me, thou didst want me?" The Governor says: " I have seen thee." They breakfast. They finish breakfasting; they. pass time. Arriving in the evening, ngana Fenda Maria says: " I am going now; but know thou well, Lord Governor, to-morrow we shall talk." They part: " Reach (home well)." "Farewell."

Page  62 62 62 Folk- Tazles of Angola. Ua di longo mu kaluaji -,mujika uala, ku mu kaiela, katt6 ku bat.di'6. Azeka. Kutula, mu 'amenemene, atambula kafu6. 0 kuinii, a di mosala,. Uzuba kudia, utunda ku meza, uzuata. Azuika o kaluaji; u, di Ionga mu kaluaji... kate ku palaxu. Utula; a di menekena. "nii, ngana. Fenda Madia, ia, ku beka?" "Ngi bange favolo,22 ngana nguvulu;tuma kutakana kota, diami ni miukaji 8," Uiatumu ku a takana; abi-.~ila. Kuala nga Madia uibudisa nga NztuA: "1Eme ngi ini i6?" Nga NzuSi uixi:-1 "Eie u ndenge ami." "1Makutu m6, ki uazuela, nga NzuA,. Ki ngakexile ngi pange 6; akiki ua ngi banga ngala ngu m'bika?" Nga NzuA, a mu ta mu 'aleia.2" Uazeka, momo. U di zuelela ku mnuxima: "Ee, nga Nzu4, kiabekesa a ku ta mu 'aleia, ndenge 6. Pala ku mu lemba, muhetu, ua ngi nganalaY'= Kiabekesa ndenge ami, nga Madfa, ku mu ta k' ubika, muhetu; muhetu ua ngi nganala. Tuma ku k"'ija, nga NzuA, kikala a ku folokala; kikala u6 nga Nzuana a mu beta mixinga ku mataku. Mukonda 'ki zuela o muhetu, dijala k'a di tune;' mukonda I'etu, tu ahetu, tuata, mu konda dia uenji uetu.' Ngana Fenda Madia, kiabekesa kota di6 pala, eie ukala m'bika a huedi 4, kiazuela o muhetu." Kutula mu 'amene,. mene a mu jittuna. Mu palaxu, ngana Fenda Madia uamba kala kiki: "Ee, u ngana nguvulu, mu 'xi ia Ngola, kikala kiki: o kota diami ni eme, tukal etu ku bata dietu. 0 mon' 64 mu bane diiala diengi." Ngana nguvulu uixi: "1Uala kuebi? " " Akatuka. Ki atula ku. bata diA, ngana Fenda Madia uvunda kalubungu boxi: mu atundu sabalalu, i abindamena ngenji, k'eimone. "Kota diami, sabalalu ifii pal'ecie." Uvunda kalubungu, boxi: mu atundu abika, nii jihombo, ni jingombe. Uvunda dingli kalubungu boxi:- mu atundu jimama jiiadi: "Pal' eie, u, kota diarni, ku di tuma n' A." Uvunda kalubungu. boxi: mu atundu alumazZ-29 ia fazenda, alumaz6 ia kitadi ida ngondo, ni kitadi kia palata, ni kitadi ida uWu, nii kitadi kia s~dula. Aka'., ngana. Fenda, Madia, ni kota die, nga Nzuai A di mosala ikusu,2w asej'ala musolo. Ngana jami ja ahatu, ini ngana jami ja mala, eme ngateletele o Icamusoso kanmi, se kaiiba anga kauaba.

Page  63 Fenda Maria aud her Elder Brother nga Nzud. 63 She gets into the carriage; the band is following her, as far as her house. They sleep. Arriving in the morning, they take coffee. At ten, they breakfast. Having done eating, she leaves the table, dresses. They prepare the carriage; she gets into the carriage, as far as the palace. She arrives; they greet each other. "What, ngana Fenda Maria, brings thee?" " Do me a favor, Lord Governor, send to fetch my elder (brother) and his wife." He ordered to fetch them; they arrive. Then nga Maria asks nga Nzui: "What am I to thee? " Nga Nzua says: " Thou art my sister." " Thy lies! what thou sayest, nga Nzui I If I was thy sister; now hast thou made me to be a slave?" Nga NzuA they put him in jail.2 There he sleeps. He talks to himself in (his) heart: " Thou, nga Nzui, what caused (them) to put thee in jail, was thy sister. In order to woo her, a woman has beguiled me. What caused my sister, ngg Maria, to be put in slavery, (was) a woman; a woman has beguiled me. Consider thou well, nga Nzui, maybe they will hang thee; maybe nga Nzuana also, they beat her (with) floggings on the buttocks. For 'what the woman speaks, the man refuses not;' for 'we, women, are costly, because of our merchandise.' 27 Ngana Fenda Maria, what made thy brother cause thee to be slave of thy sister-in-law, (is) what a woman spoke." Arriving in the morning, they set him free. In the palace, ngana Fenda Maria speaks like this: "Thou, Lord Governor, in the land of Angola, let it be thus: my elder and I, we shall live in our house. Thy daughter, give her another man." The Lord Governor says: "Where is he?"228 They start. When they arrive at their house, ngana Fenda Maria knocks a box on the ground: out comes a two-storied house, which a trader wants, but does not get. " My elder, this house (is) for thee." She knocks a box on the ground: out come slaves, and goats, and cattle. She knocks again the box on the ground: out come two nurses: "For thee, my elder, to keep house with them." She knocks a box on the ground: out comes a warehouse of cloth, a warehouse of money of copper, and money of silver, and money of gold, and money of bank-notes. They live on,'ngana Fenda Maria and her elder, nga Nzui. They breakfast on i-kusu, they sup on catfish. My ladies and my gentlemen, I have told my little story, whether bad or good.

Page  64 64 64Fo lk- T al!es of A ngo la. III. NA NZUA DIA KIMANATJEZE. Tuateletele na Nzu~i dia Kimanaueze kia Tumb' a Ndala, kilundu kia inakamba.231 Na Kimanaueze uatunga, uasoma.282 Na mvuale e ui~mita. K'adi xitu; k'adi kudia kuoso; umesena mbiji ia menia.2m Na Kimanaueze uene mu tuma Katumua = k6, uxi:= "Nd6 ka'ambe jimbiji mu Lukala= pala mvuale jami, k'adi xitu."' Katumua uazangula uanda; uaii ku Lukala. Uatambe2 —~ jimnbiji; - abekela na mvuale. Na mvuale uateleka ji'mbiji; uadi. Azekele. Kirnenemene., uxi: Ngidia-hi? Katumua, zangula uanda, uAtambe." Katumua uazarigula; ubikila km Lukala; uatambe jimbiji. Ueza najiu; uabana na mvuale. Ua ji di joso kiziia kimoxi. Katumua uxi: "Jimbiji, ji ngala mu tamba, uala mu ji dia kizi~a kimoxi." Uaii dingi mu tamba; u mu bekela dingi. Izt~a ioso kiU; k'adi kudia kuengi. Mbeji joso, kiene. Kizu' eki240D mbanza241 uxi: "Katumua, k~tambe." tUaza-ngula uanda;- ubigila m ku Lukala. Uazaie uanda; unanga katangana. Usunga uanda; uanda uaneme. U u sunga dingi luamukul; kt ulikina kuiza. Katumua uxli: ""Eie, uakuata o uanda! koxi m a menia, ham~ u kiximbi,20 ha u ngandu, ng' ehele o uanda uanmi. Eme a ngi tmmu; k'eme nga-d'ijfila." Usunga o uanda; uanda ii~ uiza. Ki atala mu uandai, klima kiala-mu; uoma ma mm kuata; uanda, uotakula boxi. Umateka kulenga. 0 kima, kiala mu uanda, kixi: "K' Kulenge; imana! "1247 Uemana. Uasungu o uanda; motakula km kanga.248 Kima kiatula ku kanga. Katumua, uoma ua mu kuata din~gi; iii uteketa. 0 kima kixi: "1Eme muene, ngu mukua'xi, ngeza. Nd6 km bata, kitakane ma Kimanaueze kia Tumb' a Ndala ni mvuale je, 6ne mm km tuma kukuata o jimbiji." Katumua uakatuk ni lusolo: ubjijila ku bata. Mulele, uoxi km menia. Ki abjiila km bata, munduA9 mxi: "lEie, Katumt a, ihi i km endesa o tugi? uasaluka?" Katumma uxi: "Ng' ehe-enm hanj i, ngi di jimbule km mbanza." Ubilila ku mbanza. tlxikama boxi; mate-bin o dikunda; uxi muezu-bu.250 Na Kimanaueze uxi: "Di jimbule." Katumua uxi: "Kalunga,251 ki nga mi xi., ngabbi-kia km Lukala. Ngatakula uanda mu menia; nganange katangana. Ngisunga uanda; uanda maneme. Ngixi': ' Eie, uakuata o uanda, ha u kiximbi, ha u ngandu, ng' ehele

Page  65 Na Nz u dia Kimanaueze. III. NA NZUA DIA KIMANAUEZE. We often tell of na Nzua of Kimanaueze kia Tumb' a Ndala, favorite of friends.231 Na Kimanaueze built, dwelt.232 His headwife 28 conceived. She eats no meat; she eats no food; she wants fish of the water.234 Na Kimanaueze is wont to send his Katumua,M saying: "Go and catch fish in the Lukala, for my head-wife, who eats no meat." The Katumua takes up the net; goes to the Lukala.237 He catches fish; 2 brings (them) to the head-wife. The head-wife cooks the fish; eats. They sleep. At morning she says: "What shall I eat? Katumua, take up the net, go to fish." Katumua starts; arrives at the Lukala; catches fish. He comes with them; gives them to the head-wife. She eats them all in one day. Katumua says: "The fishes which I am always catching, thou eatest them in one day!" He goes again a-fishing; he brings her (fish) again. Thus every day, she eats no other food. Every month the same. One day, the chief241 said: " Katumua, go fishing!" He took up the net; arrived at the Lukala. He casts the net; he waits a while. He pulls the net; the net is heavy. He pulls it again, another time; it refuses to come. Katumua says: "Thou who holdest the net under the water, whether thou be the river-genius,) or a crocodile, let go my net! They sent me; I have not come of myself." He pulls the net; the net, here it comes. When he looks into the net, a thing is in it; fear possesses him; the net, he throws it down. He begins to run. The thing that is in the net says: "Do not run; stand!" He stood. He pulled out the net; he threw it on land.24 The thing lands on dry land. The Katumua, fear again takes him; he is trembling. The thing says: "I myself, I, the Lord of the land, I have come. Go home, and fetch na Kimanaueze kia Tumb' a Ndala and his head-wife, who always send thee to catch fish." Katumua starts off in haste; he arrives at home. The loin-cloth, he left it by the water. When he arrives at home, the crowd said: " Thou, Katumua, what causes thee to walk naked? art thou crazy?" Katumua said: " Let me alone, please; let me explain myself to the chief!" He arrives at the court. He sits on the ground; he lies down on his back; he sets down the chin.60 Na Kimanaueze says: "Explain thyself!" Katumua says: "Lord,21 when I left you, I arrived at the Lukala. I threw the net into the water; I waited a while. I pull the net; the net is heavy. I say: 'Thou who holdest the net.

Page  66 66 Folk -Tales of A ngo la. uanda uami. A ngi tumu; k'eme nga d"'iila.' Ngisunga uanda; o ngiji iene iato~mboka: Lukala muene. Ngirnateka kulenga. Uxi: 'K'Wulenge; imana. hanji. Nd6 k~takane soba ienu ni mnvuale je, ene mu ~ku tuma o, kutamba jimbiji. Eze kunu,,m ngizuele kioso kia ngi kala ku muxima.' Eme, Katumua, kiene kia ngi beka o lusolo. Kalunga, mahezu."M~ Na Ki'manaueze uxi: Kiauaba. Eie, na mnvuale, uzuata. Tule ku a tu tumu." Na mvuaia uazuata kiambote. 0 na Kimanaueze, ue, uakembe kiambote. Akatuka ni ngolambole m- i, ni muene, Katumua. Abigila ku Lu~. kala. A mu sange, hi6, uaxikama kru kialu.m Ene, uoma u a kuata. Muene, Lukala, uxi: "1(1 mukale ni' uoma. Zukamenu boba; ngizuele, ki ngamesena." Axikama boxi. Lukala uxi: "1Eie, na Kinianaueze ida Tumb' a Ndala, kilundu kia makamba, o, ki ueza mu tunga m'o'xiW ua ngi kana, eme ngi lgiji. Uatungu m 'o'xi iarni. 0 Weu, muhetu 6 uemita; k'adi kudia kuengi'; uamesena mbij)i ngoho. Tztia ioso kid, udia jimbiji. Kikala, ukala mu zuba o mundu uami". Palahi?258 Eie, ngolambole je, u~za n'e6, o, divumu di emita na mvuale ia Kimanaueze, diala mu zubila o, mundu uami. H-inu, ki avuala o, mona, ha mon' a muhatu, mukaj i ami; mu ngi bekela ne; ha mon) a diiala, kamba diami, ba sandu j'ami. Eme, Lukala, ngazuba; ngii'ami." Na Kimanaueze kia Tunib' a Ndala uxi: "1Kalunga, kia.. uaba. Tubanga dingi kiebi?" Ki azuba o, kutaia, atala buakexile okiximbi: ku kiaii, maniL2M Abalurnuka; abitila ku bata. Akal' A ku izi~a. Katumua, iii mu tamba o, jimbiji. Kizu' eki, na mvuale, kizi~a ki kieza-bu, ida kuvuala; iii boxi, iiS buI1u? Uavuala mona.. Au' mu tula ku mbanza, exi': " 1Na mvuale uavuala mon! a diiala." TUxi: "1Kiauaba." Uazangula hombo; uabana o mundu, avualesa na mvuale.261 Akal'i ku, izd1a. Ene mu sasa o mona. Mona uakulu; ueza kid mu 'IWOla kia kusakana. 0 Lukala, ild ubeka jinzoji kir kilu, uxi: "1Ngi bekelienu kamba diami; ngikala nr'6 kunu. Ha ki mu mu beka, ngu mu jiba; ufua." Atukumuka nzojii ki azuela, Lukala. Na Ki'manaueze, uxi: "Eie, na mvuale, tubanga kiebi? Eie, monvarmi, na NzuA, ki azuela o ngiji, ia ku mesena." Na Nzu., ki dvu kiki, uorkia ua mu kuata. tUxi: "1Ngibanga kiebi? Eine Ntui1,

Page  67 Na Nzua dia Kimanaueze. 67 whether thou art the river-genius, or a crocodile, let go my net. They sent me; I came not of myself.' I pull the net; the river itself comes ashore: Lukala himself. I begin to run. He says: Do not run; stand, please. Go and fetch your King and his Queen, who are wont to send thee to catch fish. Let them come here, that I speak all that is on my heart.' I, Katumua, that is what brought me in haste. Lord, I have said." 2m Na Kimanaueze says: "Very well. Thou, queen, shalt dress. Let us go where we are sent for." The queen dressed herself well. Na Kimanaueze, too, decked himself well. They start with their prime-minister,2 and Katumua himself. They arrive at Lukala's. They find him there, sitting on a chair.2 They, fear seized them. He, Lukala, said: "Be not with fear. Approach here; that I may speak what I want." They sat on the ground. Lukala said: "Thou, na Kimanaueze kia Tumb' a Ndala, favorite of friends, when thou camest to build in the land, thou camest to see me, the river. Thou didst settle in my land. Now thy wife is pregnant; she eats no other food; she wants fish only. All days, indeed, she eats fishes. It will be that she will consume my people. Why? Thou, his prime minister, who camest with him, the pregnancy that conceived the queen of Kimanaueze, is finishing my people. Soon, when she gives birth to the child, if it is a girl (she is) my wife; you bring her to me; if a boy, (he is) my friend, or my namesake. I, Lukala, have finished; I go." Na Kimanaueze kia Tumb' a Ndala says: " Lord, very well. How shall we further do?" When he finished to assent, they look (to see) where was the genius; where he went, they don't know. They get up; arrive at home. They live on some days. Katumua, he goes on catching fish. One day, the queen, her day has come to give birth; she is down, she is up.2~6 She gives birth to the child. They go to announce to the King, saying: "The queen has born a male child." He says: "Very well." He takes up a goat; he gives (it) to the people, who have assisted the queen.26 They live on some days. They bring up the child. The child grew up; he has come now to the age of marrying. Lukala, he brings dreams in sleep, saying: "Bring me my friend, I will stay with him here. If you do not bring him, I shall kill him; he shall die." They start from dreams, after that Lukala has spoken. Na Kimanaueze says: " Thou, head-wife, how shall we do? Thou, my son, na Nzui, what the river said (means that) it wants thee." Na Nzui, when he heard this, fear took him. He says: "How shall

Page  68 68 68FoIk - Ta/les of Ango la. dia Kirnanaueze kia Tumb' a Ndala, ngilengela kuebi? lJ~xana kahatu: "INgi tele menia bu ngamela." Kahatu kate menia. bu ngamela. Na Nzui uazeka bu ngamela; unanga-bu katangana. TUala mu xingeneka ku a di tela. Uzangumuka-bu, uxi: "1Ngibanga kiebi, papaii?" Pai A uxi: "1Eme ki ngimona, kioso ki ngibanga. Zai; ngu. 'u bana o ima i6, ia ku tokala; kuabu. U di tele kuosokuoso." Na Kimanaueze uazangula abika aiadi a niala, ua mu bana, uxi: "Aba263 abika aiadi a mala." Uanomnona monde 2" jiiadi. ljakatula mama jiiad'i ja bombo, ni mama jiiadi ja ngulu. Uxi: "0I huta i6, ia kudila mu njila, kuoso ku u di tela. Hinu, ki tu di mona dingi. o kuoso ku u di tela, k'uzauke n-giji. Ngiji joso, ubande najiu; u ji kondoloka bu o to." Mona uataia. Uazangula ni ima i8, i a mu bana. Umondala ku monde; abika ala mu kaiela ku ema.26 Ala mu bita ngoho mu iangu, mu kax~i ka ditutu. Kiziia moxi, kiz~ia kadi, kizt'ia tatu, kizi'ia kauana; 6ne mu kondoloka o jingiji. Mu kukuata kizi~a kia katanu, abikila mu kaki ka ditutu; na Nzua' uamondaia ku, monde ie. Ki atukuluka bu kota dia muti; 2 ki at~aa o mesu: xitu,267 xitu joso j'abanga Nzambi; kana xitu ia kiama,267 iaxala mu ngongo.268 Ni ibamba267 iogo, i abanga Nzambi, ia di bongolola beniaba, ni bene takitaki. Ni iama ia menia, ni jinjila joso j'abanga Nzambi.269 0 kia a bongoluesa o kididi kimoxi, ajiba mba'mbi; kana mutu uatena ku, i uana, iama iene ioso'ni itena. 0 ki amono n-a NzuAi, e~xi: "ITuazediua. " 0 na Nzu~i, ki abiscila-bui uoma ua mu kuata. 0 iama ixi: "1Enda! tuabindemena u tu uanena o mba'mbi ietti. Kiki tuazediua." Na Nzua' uxi: "1UauH! Eme ngi'banga kiebi? Eme, Nzua' dia Kimanaueze kia Tumb' a Ndala, kil undu kia makamba?" 0 iama ixi: "Kukale ni uoma. Tuluka ku monde." Uatuluka. "Fomona poko i6 mu mbunda."270 Muku', etu uafomona poke. Ixi': "Tu uanene o xitu ifii." Muene uxi: "10 mundu uoso., mb~mbi i'moxi; ngi i uana kiebi? " lxi: " Uana kiambote ni tutene." Ukuata mu batujula; uala mu uana; mb-Ambi iabu. 0 mundu ua iama ni ku mbandu ki ue~za-ku. lama ixi: "1Hanji tuala mu kutala. Uana kiamnbote, tusoke." Muene uxi: Mbambi iahu. Ngibanga kiebi? " Muene uakexile ni imbua e~ ia ndumbe, Uekuata; uiejiba; ueuana. Hanji k'atena; ni ku mbandu k'eza-ku. Uajiba o monde i'; uauana: k'atena. Ujiba mubik'6t; uauana: k'atena. TUajiba mubika ua kaiadi;

Page  69 Na Nzua dia Kimanaueze. 69 I do? I, Nzui dia Kimanaueze kia Tumb' a Ndala, where shall I flee?" He called a girl: " Put for me water in the trough." The woman put water in the trough. Na Nzui lies down in the trough; he stays there a while. He is thinking where to go. He gets up from it, says: "How shall I do, father?" His father says: "I do not see what I shall do. Come; I will give thee thy things that belong to thee; enough. Go thou anywhere." Na Kimanaueze took up two slave-men; he gave them to him, saying: "Take two male slaves." He took two riding-bulls. He took two mothers of goats, and two mothers of swine. He says: "Thy food, to eat on the road, wherever thou goest. Soon, we shall see each other no more. Wherever thou goest, do not cross a river. All rivers, follow them up; thou shalt go round by their springs." The son assents. He sets out with his things, that they gave him. He mounts the riding-bull; the slaves are following behind. They are passing through the grass, in the midst of the bush. First day, second day, third day, fourth day; they always go round the rivers. On the beginning of the fifth day they arrive in the midst of the bush; na NzuA riding his bull. When he appears in the open circle of a tree,26 when he looks with eyes: game 67 all the game that God made; there is no ferocious beast that is left in the world. Also all insects, that God made, have gathered there; and there they are thick. Also the beasts of the water, and all the birds that' God made. What brought them together in one place (is) that they killed a deer; nobody is able to divide it, so that all the beasts get a share. When they saw na Nzui, they said: "We are fortunate." Na Nzuu, when he arrived there, fear held him. The beasts say: "Go on! We needed (one) to divide for us our deer. Now we are lucky." Na Nzui says: "Alas! How shall I do? I, Nzui dia Kimanaueze kia Tumb' a Ndala, the favorite of friends?" The beasts say: "Be not with fear! Get down from (thy) bull." He gets down. "Unsheathe thy knife from waist." Our friend unsheathes the knife. They say: "Divide us this meat." He says: "All this crowd, one deer; how can I divide it?" They say: "Divide (it) well, so that all eat." He begins to cut it in bits; he is distributing; the deer is finished. The crowd of beasts, not even in part has come to it. The beasts say: "Still we are looking. Divide (it) well, that we be equal." He says: "The deer is finished. What shall I do?" He had his male dog. He took it; killed it; divided it. Still not complete; even in part they have not come to it. He kills his bull; divides; not complete. He kills his slave; divides; not corn

Page  70 70 70 Folh Tales of Axgola. uauana: k'atena. Iama ix: "1Eie, na NzuA, uana, tusokele. KI busu~. buke kiama. kimoxi." Uakuata o monde id iamukul; ueijiba. 0 jixikiniia, u ji bana, ngoho jindemba; o iama ia makota, u i bana ngoho kakifuba kofelefele. Hanji k'atena. lama ixi: ",'Uana, tusoke." Uxi: "1Ngi'banga kiebi? " Abik' e' ni ngombe j6 jabu ni kuuana. K'axala dingi ni kima; muene ngoho, kuabu. Iama ixi': "Tata, uauane; tuatena kkii; uaxala ubeka u6." o hoi ixi: "h Ia baba; ngi zukame. K'ukale ni uoma." Na Nzui uazukama hoji. Hoji ixi: "1Bana mu kanu." Na NzuA uabana mu kanu. Hoji ua mu tutuina mate mu dikana die, uxi: "1Eie, na Nzua', kizi~a kia ku'u konda o ngongo, k~kele,27u uxi: 'Telej i!272 kandumba ka, kidia-rnakongo.' " o kimbungu u6 uxi: "1Za baba." NzuAi uabulix'a; uafukama boi Kimbungu uxi: "B lana mu kanu." Nzui uabana mu kanu. Ua mu tutuina mate mu kanu, uxi: "1Kizt'ia kia ku'u, konda o paxi, kUkle uxi: I'Teleji I ngudi273 a ngumba, ku tutu kui mahamba."' Nzu~i uabalumuka-bu. Njinji274 uxi: "1Iza baba." Ueza, uafukama boxi. Uxi: "1Bana mu kanu." 275 Uabane dikanu. Njinji b'xi: "1Kiz~ia kia ku konda o ngongo, kAkele uxi:- ' Telej i?. nj inj i a vg.P9 Xixikinia uxi': ",1Za baba." NzuAi ua mu sueta, uaxikama boxi. tlxl " Bana mu kanu. Kizi.a ki u~bindama, k~\kele uxi: ' Teleji! kaluxixikinia."' Ingo ue uxi: "1Za baba." Ueza. Uxi: "1Bana mu kanu." Uabane. "14Kiz~a kia ku kuata malanmba, k~kele uxi: ' Teleji' I ingo."' Mukenge uxi: "Za baba." Liazukama. Uxi: "Bana mu kanu." Uabane dikanu. "Kiztia kia ku kconda ngongo, kikele uxi: ' Teleji! mukenge a mbulu."' Kikuambi uxi: "1Sueta baba." IUasueta; uabane mu kanu. U mu tutuina mate mu kanu, uxi: "1Kizila, ki u~mona hadir, k~k&ge uxi: ' Teleji!l kikuanfzombar'8 njila iakuatele ndenge; dikamba diakuata kutonoka."' Kikuambi ki kilazuba o kuzuela, holokoko uxi: "lZa baba." Nzud ueza. Holokoko uxi: "1Kizda, kia ku kuata o ngongo, Ukdce uxi: 'Teleji I holokoko njtla ia kabungu; = uasua mibambe ni diulu.j"' Iama ioso kiene; ibamba ioso kiene ki abange. Exi: "cNdai6."O Uazangula mibangala id; u di tela mu kaki ka ditutu, ngoho. Uende, uende; inama ia mu kata. TUxi: Ngibanga kiebi? P Uxi: ccTelejiI

Page  71 Na Nzua dia Kimanaueze. 71 plete. He kills the second slave; divides; not complete. The beasts say: "Thou, ha Nzui, divide so that we be equal. Let not one beast be left." He takes his other bull; he kills it. The ants, he gives them only the hairs; the large beasts, he gives them only a little bone, tiny, small. Still some are left. The beasts say: " Divide to us equally." He says: "How shall I do?" His slaves and his bulls are used up distributing. He remains with nothing more; himself alone, that is all. The beasts say: "Sir, thou hast divided; we are satisfied; thou alone remainest." The lion said: "Come here; approach me. Be not with fear." Na Nzui approached the lion. The lion said: "Open thy mouth!" Na Nzui opened his mouth. The lion spat spittle in his mouth, saying: "Thou, na Nzui, on the day of thy pressing distress, thou shalt speak, saying: ' Teleji! small heap of having debts.' "2m The wolf, too, says: "Come here!" Nzui arrives; kneels on ground. The wolf says: "Open thy mouth!" NzuA opens his mouth. He spits spittle in his mouth, saying: "Day of thy pressing need, speak, saying: 'Teleji wolf of assegay, in the bush of the spirits."' NzuA stood up hence. The njinji274 said: "Come here " He came, kneeled down, Said he: " Open thy mouth!" He opened his mouth. The njinji said: "The day that hardship presses thee, speak, saying: 'Teleji! njinji of leopard.'" The ant says: "Come here!" Nzui approaches it; he sits on the ground. Says: "Open thy mouth! The day that thou be in need, speak, saying: 'Teleji! little ant."' The leopard, too, said: " Come here!" He came. Said: "Open thy mouth!" He opened. "The day that misfortune grasps thee, speak, saying: 'Teleji! leopard."' The mukenge276 says: "Come here!" He approaches. Says: "Open thy mouth." He opens (his) mouth. "The day that distress holds thee, speak, saying: 'Teleji mukenge of jackal.'" The hawk said: "Approach here!" He approached; he opened his mouth. He spat spittle in his mouth, saying: "The day that thou seest hardship, speak, saying: 'Teleji hawk,278 the bird who caught a child; the friend began to play."' The hawk, when he has finished speaking, the eagle says: "Come herel" Nzu! comes. Eagle says: "The day that distress grasps thee, speak, saying: 'Teleji! eagle, bird without a tail, the neighbor to the sky. " All the beasts the same; all the insects did the same. They say: "Go." He took up his staff; he went into the midst of the bush, alone. He walked, walked; his feet hurt him. He says: "How shall I

Page  72 72 72 Folk- Tales of -Axgola. kikuanzomba, njila, iaki~atele ndenge; kamba diakuata kutonoka." Uakituka kikuambi. hi bulu; uala mu kuendela bulu. Nzala ia mu kuata. Uabikila bu j ifundu. Uxi: ",,Telej i! mnutu alubila-suku." tUakituka mutu; uatula bu fundu. Uxi: "Ngidia-hii?" Uxi: "Teleji! njinji a'ngo." Uakituka njinji. Uai ku mbandu abata, diakexile kadlikanga. Uabetemena o jisanji. Sanji' je-za mu dia mu iangu. Uakuata makolombolo aiadi. Atu, ki &vu o sanji ja di kola, abalumuka ni lusolo. Abjiiia bu kididi, bu akuatela; exi: "1Njinji!1 kaienu-iu." A i kaia; a i lembua. Muene ubiiila koko, uxi: "1Teleji! mutu alubila-suku."280 Uakituka mutu. Uakutile o makolombolo aiadi ku moxi; uanienge ku mbangala. Ubhkila bu fundu. Uasange-bu jingenji; uaxikama boxi. Jingenji jixi: "Eie, mon'a mundele.,28 tata, uatundu kuebi?" Muene uxi-: "INgala mu ia kua' pange ami. Nga mu ambetela makolombolo aiadi; afila mu njila. 0 nzala ia ngi kuata; o ua ngi telekela-u, ki ngi mu mono.") jingenji jixi: "1Beka, a ku telekele-u." A a tambula; a a vuza. A a lambe; a mu bana. Uadi; uazekele. Kuma kuaki; uakatuka; uende. Muania2O uatu. Nzala ia mu kuata, uxi: "1Ngibanga kiebi?" Uxi: "Teleji! ngudi a ngumba, ku tutu ku~k maharnba." Uakituka kimbungu. Uai mu iangu; uabetemena boxi; ua di xib'&. TUsuku u~za; uai mu sanzala; uabokona mu kaii ka sanzala. Uasange kibanga kia jiinguiu kiki; uakuata-mu maletA m maiadi. jingulu ja di kola. Atu atukumuka. Exi: ",,,Kimbungu kiala mu kuata jingulu; kaienu-kiu." A ki kaie; a mu lembua. Uai mu iangu; uazeka. Kuma kuaki, uxi: "1Teleji! mutu alubila-suku." TUabiluka mutu. Uakutu o maletAi bu muhambau ua u idikila mu iangu; uazangula. Ubixila bu jifundu; usanga jingenji Exi: ",1Eie, mon'a mundele, u"jla kuebi P'" Utambujila, uxi: "Ngala mu ia ku' pange ami'ng mu ambetele maleti maiadi. Afila mu njila ni muania. 0 u& ngi lambele-u,m ki ngi mu mn.286 jingenji jixi: "'Mu tambulienu-u, mu a kulule." A a tambula; a a kulula. A mu telekela o xitu imnoxi. TUadi; uazekele. Kimenemene, uxi: "dLelu ki* ngitena kuenda; inama iala mu ngi kata; nginanga." 0 jingenji u6 jixi: "ITunanga uetu; mungu tuia." Akuata kut minangu.287 Atubula a xitu ia ngulu bu kanga; a i arieka

Page  73 Na Nzu6 dia Kimanaueze. 73 do?" Says: "Telejil the bird who caught a child, the friend began to play." He becomes a hawk. He is in the sky; he is moving on in sky. Hunger grasps him. He arrives at a camp. Says: "Teleji! man, who is the last."20 He becomes a man; he comes to the camp. Says: "What shall I eat?" Says: "Teleji! njinji of leopard." He becomes a njinji. He goes to one side of a village, that was (at) a small distance. He lurks for the fowls. The fowls come to eat in the grass. He catches two cocks. The people, when they heard the fowls shrieking, they arose in haste. They arrive at the place, where he caught (them); they say: "It is a njinji! chase him!" They chased him; they gave him up. He arrived there, said: "Teleji! man, who was the last." He became a man. He tied the two cocks together; he hung (them) on (his) staff. He arrived at a camp. He found there travellers; he sat on the ground. The travellers said: "Thou, gentleman,28 please, hast come whence?" He said: " I am going to my brother. I was bringing him two cocks; they died on the road. Hunger grasped me; one to cook them for me, I do not see." The travellers said: "Give here; they will cook them for thee." They take them; they pluck them. They cook hem; they give him. He ate; slept Day shone; he started; walked; the noon-heat set in. Hunger grasped him; he said: "What shall I do? Says: "Teleji! wolf of assegay, in the land of the spirits." He becomes a wolf. He goes into the grass; squats down; keeps quiet. Night comes; he goes into the village; enters into the centre of the village. Here he finds a sty of pigs; he takes out two sucklings. The pigs cry out. The people are startled. They say: "A wolf is catching pigs! chase him!" They chased him; they gave him up. He went into the grass; he slept. Morning shone. He said: "Teleji! man, who was the last." He became a man. He bound the sucklings in the basket,84 which he had made in the grass; he starts. He arrives at a camp; finds travellers. They say: "Thou, gentleman, hast come whence?" He answers, saying: "I am going to my brother, that I (may) bring him two sucklings. They died on the road from heat. He who will cook them for me, I see him not." The travellers say: "Take them for him, that you scrape them." They take them; they scrape them. They cook for him the meat (of) one. He ate; he slept. At morning, he says: "To-day I cannot walk; the feet are hurting me; I will rest." The travellers say, too: "We will rest, too; to-morrow we shall go." They begin to pass the time. They take the meat of the hog outside; they spread it on the roof of a camp

Page  74 74 Folk-Taks of Angola. bu bongo ia fundu. Ahatu a akua 'xi eiza, mu sumbisa, makudia ku jingenji. Asange xitu ia ngulu ku hongo, 6xi: " jingenji, tu sumbise enu kaxitu ka ngulu." 0 jingenji jixii: "1Kt xitu ietu; ia ngene; ia mon' a mundele, uazeka bobo." Ahatu a di xib' &;.amuangana. Abi-tila ku bata;- asange nmala. A a tangela:- " Tude2e8 bu jifundu. Tuasange-bu xitu ia, ngulu. Etu tuafika tuxi 'o ngulu j etu, imbungu ia ji kuata, musuku.' Manii, o mon' a diiala uaniana o ngulu jetu? o mala cxi: "1Tui'enu; mu tu londekese28 ne 0 mala azangula, o rnata, ni jimbangala, ni jingumba, ni jingaia, exi: "1Tui mu beta." Abi-tila bu. fundu, 6xi: "1Uebi, uaniana o nguiu jetu? " Ahatu e-id: "Muen'iti." Muene uxi: "1Eme nginiana o ngulu jenu?" Ene i:d "0 xitu liiii, ua, i sange kuebi? Akuata n6 mvunda ia ku di beta. NzuA uatolola. Aii 1u bata; akola aku., ita muene ia muvimba.m Abitila, dingi bu fundu, e~xi: "Tubuka." 0 mundu uxi: "Ee ua di muene uiala; kiki tubuka." Nzui. uatundu. Akuata mu kuzoka. Maku a mu suku. Uxi: "9Te. leji I kandumba ka. kidia-niakongo." Mueza munzangala ua. hoji; uxi mbimbinu. Mundu ua ita uamuangana ni lusolo. Amoxi, mata a a takula, mu i'angu; amoxi, ku di balela291 mu njila, rnukonda, ni uoma ua hoji'. Hoji iakuata mu dila; ni jingenji u8 jamuangana. Uaxala ubeka, u6. Uxi: "1Teleji! mutu alubila-suku." Uakituka mutu. Uxi: Ngibanga kiebi? Ngii' ami kid." Ukatuka. mu njila; utula mu kaii ka ditutu. Uxingeneka, uxi: "Ku ngala mu ia, ku Luanda, eme kihxia. ngiia-ku. Kuene kt kuala ndandu iami; ki kuala, kamba, diami. Ngkbanga kiebi? Ngktula bata dia. nanii?" Uemana; uala mu xingeneka. Uxi: "Ngabindama, eme NzuA dia Kimanaueze kia Tumb' a Ndala; ku ngiia, kd rngimnono-ko." TUxi: " Telej'il kikuanzomba; njila, iakuatele ndenge; kamba, dikuata, o kutonoka." Uakituka, dingi kikuambi. UI bulu; uobilila. mu sanzala I'a Luanda; uakondoloka o sauzala, ioso bulu. LUxi: "1Teleji!I kanjila mu ngongo." Uakituka, kanjtla. 0 kanjil' aka, o nmabab' 6 kala ulu, nii muzungu ue. Ixi ioso, kana-mu njtla, kala HIfi Ufza ku tandu a 'nzo ia na, Nguvulu; uala mu zunga bulu. Na Madfa, nman' a na Nguvulu, uala, mu bela dia 'nzo, mu tunga izuatu. tltala boxi; utala, kilembeketa kia, kanj Ila. Kia mu uabela; usakt'Ia mesu bulu; utala, kanjila kanil.

Page  75 Na Nzua dia Kimanaueze. 75 hut. A '(few) women of the villagers came to sell eatables to the travellers. They found hog's meat on the roof; they said: "Travellers, sell us a little hog's meat." The travellers said: "It is not our meat; it is the meat of another; of the gentleman who is asleep there." The women said nothing; they separated. They arrived at home; found the men. They tell them: " We went to the camp.. We found there hog's meat. We thought saying: 'Our pigs, the wolves caught them in the night.' Maybe, that young man has stolen our hogs?" The men say: "Let us go; you show us him!" The men take up their guns, and staves, and spears, and lances, saying: "We will beat him!" They arrive in camp, saying "Where is he, who stole our hogs?" The women say: "He is here!" He says: "I, steal your hogs?" They say: "This meat, thou foundest it where?" They begin with him a quarrel of fighting. Nzui conquers. They go home; call the others; an army indeed complete. They arrive again in camp, saying: "Come out!" The crowd says: "Thou hast (already) seen victory; now come out." Nzui comes out. They begin to fight. (His) arms are tired. He says: "Teleji! small heap of having debts." He becomes a youth of a lion; he utters a roar. The crowd of war scatters with haste. Some, they throw their guns into the grass; some fall on the path; because they are with fear of the lion. The lion begins to roar; even the travellers, too, scatter. He remains alone. He says: "Teleji man, who was the last." He becomes a man. He says: "How shall I do? I will go, now!" He enters the path; arrives in the midst of the bush. He thinks, saying: "Where I am going, to Loanda, I have not yet gone there. There, there is no kinsman of mine, there is no friend of mine. How shall I do? At whose house shall I stop?" He stands; he is thinking. He says: "I am perplexed, I, Nzui dia Kimanaueze kia Tumb' a Ndala, where I am going, I have not seen that place." Says he: "Teleji! hawk, a bird who caught a child; the friend began to play." He becomes again a hawk. He is in the sky; he arrives in the city of Loanda; he circles round the whole town in the sky. Says: "Teleji! a little bird in the world." He becomes a little bird. This little bird, its wings (are) like gold; so (is) its bill. In all the country there is not a bird like this. He comes over the house of the Lord Governor; he is circling in the sky. Na Maria, the daughter of the Lord Governor, is in the verandah of the house sewing clothes. She looks on the ground; she sees the shadow of a little bird. It pleases her; she turns her eyes upward; she sees the little bird (is) there.

Page  76 76 FoIk - Ta les of A ngola.Uxi: "UA kanjila kaka, ngi ka kuata, kiebi? kanjila kauaba kiosueki." Uzangula dilesu die dizela; u di zala boxi. Ufukama puna imoxi; ua ka tangela misa. Kanjila kaka katuluka; kabitila bu dilesu. Ua ka kuata, uxi: "1Kanj il' aka, ngi ka baka kuebi, pala lii kafue? Uatumu ngaielu292 ia ulu; ieza. Ua ka bokuesa-~mu; uabake m' o 'nzo i6. Uate-mu loso; uate-mu menia. Uat-umu, kuambela pai A, na Nguvulu, ku tandu, uxi: "1Eme, kunu, ngala ni kanjila. Eie, pai etu, kilia u ka mona; ni ku Putu ki kala-ku, ni ku Kimnbundu ki kala-ku. ManilT, ku katundu." Pai A ua mu tumu, uxi: "1Z4i ni kanjila k6; ngi ka tale." Uabande ku tandu ni kanjila. Pai A utala kanji'la, uxi: "1Kidi; kanjil' aka, mu ngongo kIt kala-mu." Na Madfa dia na Nguvulu uabalumuk' ~ uakulumuka boxi. o kanjila ki kakikina kudia. Uabake-mu kudia kuengi, kua Putu. IKanjila nguaid kudia. Uxi: " Kanjil' aka, ngi ka banga kiebi? Kandala kufua." o muene, na Madia dia na Nguvulu, uene ni kifua kie- kia kudia mu muania ni mu dikolombolo didiangam~ Azala meza m'o'nzo ie. Kudia, a ku baka ku tandu a meza; o tuhatu tukala mu langa. Kizu' eki, ate kudia ku meza. 0 kanjila kakala mueniomo. Mu kaki kosuku, kanjila ke-xi: ",,Teleji!I kaluxixikinia." Njila iakituka luxixikinia. Luala mu zauzala boxi; lubonga tufufuta tua kudia, tuasonokene boxi; luadi. Luavutuka mu ngaielu, luxi: "1Teleji I kanjila." Uakituka dingi kanjila. Iziu'a ioso kiene. Kizi'a kiamukuaui "Teleji! kaluxixikinia." Uakituka luxixi'kinia; uatuluka boxi, uxi: "Teleji!I mutu alubila-suku." Uabiluka mutu uazuata kiambote. Uaxikama ku meza; uadi o kudia. Uabalumuka, uxi: "Teleji I luxixikinia." Uakituka luxixikinia. Uasambela mu ngaielu i4, uxi: "Teleji!I kanjifla. " Uakituka kanjila; uazek'6. Mu dikolombolo didianga, na Madla uabalumuka; uiza ku meza. Kudia ki kuala-ku. Uxi: "6Enu, tuhatu, kudia kuai kuebi? " Tuhatu tuxi: ",1Ngana, nianif." Ua tu beta, uxi: "11Enu muene, mua ku di." Kuma kuaki; usuku uamukuA ueza. Tuhatu tuxi: "'Etu, lelu tutona, nii tukuate mufiji, mazvi ua tu betesa" Mu kaxi ka usu.. ku, kanjila ke-xi: ",TelejilI kaluxixikinia." Kakituka; huatuluka boxi.

Page  77 Na Nzud dia Kimanaueze. 77 She says: "Oh! this dear little bird, how shall I catch it? the little bird is beautiful altogether!" She takes her white handkerchief; she spreads it on the ground. She kneels on one knee; she recites the mass to it. This little bird descends; it arrives on the handkerchief. She -has caught it; says: "This little bird, where shall I keep it, that it may not die?" She ordered a cage of gold; it comes. She put it in, she kept (it) in her room. She put in rice; she put in water. She sent to tell her father, the Lord Governor upstairs, saying: " I, here, have a little bird. Thou my father, sawest it never yet; neither in Europe is it there, nor in Negro-land is it there. I do not know whence it came." Her father sends her (word) saying: "Come with thy little bird, that I see it." She went upstairs with the little bird. Her father looks at the little bird, says: "Truth, this little bird, it is not (to be seen) in the land." Na Maria of the Lord Governor arose; she went downstairs. The little bird refused to eat. She put in different food, from Europe. The little bird will not eat. She says: "This little bird, how shall I treat it? It will die." She, na Maria of the Lord Governor, had her own habit of eating at noon and at the first cock-crow.23 They would spread the table in her room. The food, they set it on the table, (and) the girls were watching. This day they put the food on the table. The little bird is in that same (room). In the middle of the night the little bird said: "Teleji! little ant!" The bird became an ant. It is crawling down; it picks up the crumbs of food that had fallen to the ground; it has eaten. It returns to its cage, says: "Teleji! little bird!" He became again the little bird. Every day the same. Another day he says: "Teleji! little ant." He becomes an ant; he gets down on ground, says: " Teleji! man, who is the last." He becomes a man elegantly dressed. He sits at the table; eats the food. He arises, saying: "Teleji! an ant." He becomes an ant. Having climbed into his cage, he says: "Teleji! little bird." He becomes a little bird; he sleeps. At the first cock-crow na Maria gets up; she comes to the table. Food, there is none. She says: "You girls, where is the food gone?" The girls said: "Mistress, we don't know!" She beat them, saying: "You yourselves, you have eaten it." Day comes, another night has come. The girls say: "We, to-day we'll wake; that we may catch the thief, (who) yesterday caused us the beating." At the middle of night the little bird says: "Teleji I little ant." It is transformed; it (ant) gets down on the ground.

Page  78 -0 7-0 78 Folk ' Tales of Angola~. Luxi: "1Teleji! mutu." Uakituka diiala dia mbote. Uaxikama ku meza; uala mu dia. Tuhatu tua mu mono. ljoma ua a kuata ku mu zuelesa. Uazuba o kudia; uabalumuka. Uxi: "4Teleji!I kalu.xmxikinia." Luasamubela mu ngaielu; luakituka kanjila. Ua di xib'e. Dikolombolo didila; na Madfa uabalumuka. Ueza ku meza; kudia ki kuala-ku. Uxi: "1Tuhatu, kudia kuai kuebi?" Umateka ku tu beta. Tuhatu tuxi: "1Ngana, k'u tu betele ngoho. Kinga, tut ku ambele. Etu., m' usuku, tuamono, mundele ua diiala uaxikama ku meza; uala mu di'a. Ki tutena ku mu ibula, mukonda uoma ua tu kuata. K'ukuate pata. Mungu tuia mu ku balumuna, eie u6 umone." Na Madfa uaiikina. Azekele. Kuma kuaki. Anange dikumbi. Usuku uatuluka. Azale meza. Mu kaki kbsuku, kanjila k~xi: "1Teleji I kaluxixikinia." Uaki'tuka luxixikinia. Luakulumuka boxi, luxi: "ITeleji Imiutu."' MuEza, 2 mutu, uazuata muene kiambote ni boxi ni bulu.m Uaxikama ku. meza; uala mu dia. Tuhatu tua mu mono. Tuabalumuka; tuaji mu kuambela ngana Madia: "1Ngana, z;, utale mundele uala kta meza." Na Madfa uabalumuka; uaii ku meza; u mu kuata mu lukuaku. Na Nzui dia Kimanaueze kia Tumb' a Ndala, kilundu kia makamuba, nii na Madfa, a di mono, a di bubala. Axikama ku meza;- a di tala ngoho kienieki. Kuma kuaki; na NzuA uasoneka nmukanda. Mukanda uaii ku& na Nguvulu. Na Nguvulu ufutumuna o mukandp. Mukanda uxi: "1Eme, na NzuAi dia Kimanaueze kia Tumb' a Ndala, kilundu kia mnakamba, ngamesena kusakana nii na Madfa dia na Nguvulu." Na Nguvulu uvutula mukanda kuma: "4Kiauaba. Muene, ki ngu mnu ijfa Ida o polo. Mungu Eze xii mon'ami' muene; ng'j'fa o diiala." Mukanda uabiiila ku& na NzuA. Ua u futumuna; ua u tange. tUxi': "1Kiauaba. Ngizeka; mungu nii tuie. " Azekele. Kuma kuaki. Na NzuA uxi: " Na Madfa, zuata, tuie kuA pal enu." Azuata, kiiadi kia; abi'Xila ku tandu. A a bana Wau; axi'kama. Na Nguvulu utala na NzuA; utala mon' 6, na Mad&a U mu ibula: "Na Madfa, usakana nii 'idi?" Na Madfa ualikina. Uibula dingil o dijala, uxi: ",,Eie, na Nztui, uamesena kusakana ni mon' ami? Ha uaana n4, u ngi bangela ikalakailu. Ha uebange, i ngamesena, ki ngi uabela." Na Nzui uxii: "1Kikalakalu kiahi?)" Na Nguvulu uxi: " U~ ngi takena w mon' anmi ku Putu. A mu amubata ku NWtu; kmaa

Page  79 Na Nzu& dia Kimanaueze. 79 It says: "Teleji! man!" It becomes a handsome man. He sat to table; he is eating. The girls saw him. Fear held them from addressing him. He has finished eating; gets up. Says: "Teleji! little ant." It climbed into the cage; it became the little bird. He kept quiet. The cock crows; na Maria gets up. She comes to the table; the food is not there. She says: "Girls, where is the food gone?" She begins to beat them. The girls say: "Mistress, do not beat us unjustly. Wait, that we tell thee (all). We, in the night, have seen a gentleman sitting at table; he was eating. We could not question him, because fear held us. Do not have doubts. To-morrow we will go to awake thee, (that) thou, too, mayest see." Na Maria assented. They slept. The day shone. They passed the day. Night came down. They spread the table. In the middle of the night the little bird says: "Telejil little ant." It becomes an ant It gets down on the ground; says: "Teleji! man." He becomes a man, dressed indeed elegantly both below and above.29 He sat to the table; he is eating. The girls saw him. They arose; went to tell ngana Maria: " Mistress, come, see the gentleman who is at table!" Na Maria arose; she went to the table; she takes him by the arm. Na Nzui dia Kimanaueze kia Tumb' a Ndala, favorite of friends, and na Maria, they see each other, each other embrace. They sit at the table; they only look at one another like this. Day dawned; na NzuA wrote a letter. The letter went to the Lord Governor. The Lord Governor opened the letter. The letter said: "I, na Nzua dia Kimanaueze kia Tumb' a Ndala, favorite of friends, I want to marry with na Maria of the Lord Governor." The Lord Governor returned a letter, saying: " Very well. He, I do not yet know his face. To-morrow let him come with my daughter herself; I must know the man." The letter arrived at na NzuA's. He opened it; he read it. He says: "Very well. I will sleep; to-morrow we shall go." They slept The morning dawned. Na Nzui said: "Na Maria, dress, that we (may) go to your father." They dress, both of them; they arrive upstairs. They give them chairs; they sit down. The Lord Governor looks at na Nzui; he looks at his daughter na Maria. He asks her: "Na Maria, wilt thou marry with this (man)?" Na Maria consents. He asks again the man, saying: "Thou, na NzuA, wantest thou to marry with my daughter? If thou marry with her, thou shalt do me service. If thou do it, what I want, it will please me." Na Nzui says: "Which service?" The Lord Governor says: "Thou shalt fetch me my daughter from

Page  80 80 8o Folk Ta/es of A ngola. mutu utena ku A mu sanga-ku. Ha ueza ne, o kifutu ki4 uiza k'unguvulu." Na Nzuli ualIikina. Na Nguvulu u mu ambela, uxi:"1Ki uakibitila ku IPutu, ha umona mon' a muhatu, uala mu te utoka297 bu dixita, mu-ene mnion arni."0 Na NzuA uakatuka: ualekela muhatu 4, uxi: "1Xala kiambote." Na Madfa ujia: "1Ndai' oko."2" Ki azuba o kukatuka, na NzuAi uxi: "1Teleji! kikuanzomba." Uakituka kikuambi; id bulu. Uxi: "tTeleji!1 holokoko, njila ia kabungu, iasua mbambe ni diulu." Uakituka holokoko. Uabilila. ku Putu. Utala mon'a muhatu uala mu tubuka m'o'nzo; uala mu kuiza bu xita mu texi utoka. Mon'a xnuhatu uxi: ",,Aiu6 I hadi iahi, i ngitala." Na Nzua'i, uala bulu, u~vu; ue~jfa kMA, uxi: ",,Muene, a ngi tumnu ne." TUxi: ",Teleji! kikuanzomba." Uakituka kikuambi. Uabutu kitala; uazangula mon'a muhatu. Exi: "1Talenu!I njila iambata mutu." Uxi: "9Telejii! holokoko, rijila ia kabungu." Uakituka holokoko. Uai ni mon'a muhatu dikanga dionene bulu. Uabi'xila mu Luanda. tlxi: "1Telej i! mutu alubila-suku. " Uakituka mutu. Uabokona m'o'nzo ia ngana Nguvulu; uasange mukaji 6, na Madfa, uxi: "KI mnuene pange 6 idi, a ngi tumu n6?" Na Madfa uaxikina, uxi:. Muene." Azekele. Ki kuaki, uxi: "Ngfia kuA na Nguvulu mu mu bana mon' a." Aia, na Nzuil ni mon'a muhatu; abidla, ku tandu. A mu sange id'. Na NzuAi uxi: "Mon' 6 id, ua ngi tumine ne." Na Ngu.. vulu uxi: "1Kiauaba. 0 ungana ua u kalakela.29 ZAl k'unguvulu; tambula ungana ue', ua ku fuania." Ha akal'A, na NzuA dia Kimanaueze kia Tumib' a Ndala) ni na Madfa dia mon' a Nguvulu. Bene bu tua u ivila. Ha tuamesen, tuta dingi; ha ki tuamnesena, tuzeke-etu. Mahezu.

Page  81 Na Nzud dia Kimanaueze. 8i Portugal. They carried her off to Portugal; nobody can find her there. If thou comest with her, thy payment, thou shalt come to the governorship." Na NzuA agreed to it. The Lord Governor tells him, saying: "After arriving in Portugal, if thou seest a young woman, who is throwing out ashes on the refuse heap, she is my daughter." Na Nzui starts; he bids adieu to his wife, saying: " Stay thou well." Na Maria says: "Go there." When he had started, na Nzui said: "Teleji 1 hawk." He became a hawk; there he is in the sky. He says: "Teleji! eagle, bird without a tail, that is neighbor to the sky." He becomes an eagle. He arrives in Portugal. He perceives a young woman, who is coming out of a house; she is coming to the refuse heap to throw out ashes. The young woman says: "Alas! what misery I have to see!" Na NzuA, who is in the sky, hears; he knows now, says: " (It is) she, they sent me for her." He says: "Teleji! hawk." He becomes a hawk. He lowers his height; he lifts up the young woman. They say: "Look I a bird carries off a person!" He says: "Teleji! eagle, the bird without a tail." He becomes an eagle. He went with the young woman a great distance in the sky. He arrived in Loanda. Says: "Teleji! man who is the last." He became a man. He enters the house of the Lord Governor; he finds his wife, na Maria, says: "Is not this thy sister, for whom they sent me?" Na Maria assents, saying: "She is." They slept. When it dawned, he said: "I will go to the Lord Governor to hand him his daughter. They go, na Nzui and the young woman; they arrive upstairs. They find him present. Na Nzui says: "Thy daughter (is) here, thou hadst sent me for her." The Lord Governor says: " Well done. Thou hast earned the dominion. Come to the governorship; take thy glory, which befits thee." And they lived together, na Nzu, dia Kimanaueze kia Tumb' a Ndala and na Maria, the daughter of the Governor. Thus far we heard it. If we want, we will tell more; if we will not, let us go to sleep I Finished.

Page  82 82 82Fo lk- Ta les of A ngo la. IV. MUHATU., UASEMA MBIJI. Eme ngateletele ngana Kimalauezu kia Tumb' a Ndala, uakexidi 6 ni mukaji 6, ku dima dia kukala; m anga akal' A. Mukaji e -anga uiza uimita. Kana k'adi6 xitu; usema 31 ng6 mbij i. 0diiala, ki aia mu tamba, ubeka ndumba dia jimbiji; o jimbiji anga jilengela mu ngiji iengi. Kizd~a kimoxi, o diiala uambela o muhatu, uixi: "Ngi didikile m huta," ngiie mu tamba." Anga o muhatu udidika huta. 0 diiala anga dilia bu ngiji, bu alengelele o jirnbi'ji; anga ubanga-bu o fundu i6, anga udia. Ki azubile, uixi: "1Ngiia mu tamba," anga utakula o uanda. Luadianga k'akuatedi6 kima; Iua kaiadi kiomuene. 0 lua katatu anga uivua8" uaneme.;5* Moxi a menia anga muixi: "1King' anji - 0 rmukonda mnuku'enu8O7 mukua-mona." Ki azubile o kukinga, anga uivua dingi muixi': "1Sunga kiVL Muene anga usunga kiub~ij kionene; anga u ki ta bu muhamba; anga umateka o kuenda. Maji' o jin~biji joso jakexile mu kaiela o kimbiji eki; o dlijala anga divuajinga ng6 mu iangu: ualalU ualala! 8.-08 Ki akexile kia mu bixila ku bata, o muhatu e uendele ku mu kauidila n? akua-diembu die. Ki abixidile ku bata, o diiala anga ubana o mbiji pala ku i banga. 0 muhatu anga uambela o diiala, uixi: "1Eie, banga-iu." 0 diiala uixi: "1Nguami." 0 muhatu anga umateka o ku i banga. Maji o mbiji iakexile mu kuimbila, ixi: "Ki 11 ngi banga, ngi bange amni kiambote. Ki u ugi banga, ngi bange ami kiambote."' Ki' azubile anga u i ta mu 'mbia; mnaji o mbiji iakexidi 6 hanji mu kuimba. 0 mbiji ki iabile, o muhatu anga udidika malonga matanu anga ukuvitala " o diiala n' akua-diembu die. Ene anga a di tun'l. Muene anga udia k' ubeka ue. Ki azubile, anga ukatula pex, —i i6 ni dixisa; anga u di zala mu kanga-810 Ki axikamene, anga uivua mu divumu muixi: "1Ngitundila ku?" 0 mubatu uixi: Tundi'la ku makanda mi~nama." 0 mb~ij ia mu kumbuluile: "9Ku mnama i6, ku ueniodiatela matuji, kuene ku. ngitundila? " 0 muhatu uixi: "1Tundila mu kanu." "1Mu kanu, mu ua ngi minimna, mu ene mu ngitundila? " 0 muhatu uixi: " Sota buoso bu uandala." 0 mbiji ixi: "IEme-ze ngitund' 6." Anga o znuhatu ubaza bu 'axaxi. 0 mbiji anga ui'et^.

Page  83 The Woman who Longedfor Fisk. 83 IV. THE WOMAN WHO LONGED FOR FISH. I will tell of ngana Kimalauezu kia Tumb' a Ndala, who was staying with his wife, a long time back; and they lived. His wife then came to conceive. She ate no meat; she longed only for fish. The man, when he went fishing, brought a lot of fish; the fishes then fled to another river. One day the man tells the woman, saying: "Prepare me food, that I go fishing." And the woman prepared the food. The man then went to the river, where the fish had fled; and he made there his camping-hut, and ate. When he finished, he said: "I will go to fish," and he cast the net. The first time he caught nothing; the second time the same. The third time he feels 04 it is heavy. Under the water then it says: "Wait, please; because thy friend is the father of a child." When he finished waiting, then he hears again there saying: " Pull now!" He then pulled (out) a big fish, very large; and he put it into (his) basket, and began to walk. But the fishes all were following this big fish; the man heard always in the grass only: ualal I ualal I a0 When he was already about to arrive at home, his woman went to meet him with her neighbors. When they arrived at home, the man then gave the fish to be scaled. The woman, however, then told the man, saying: "Thou, scale it 1" The man said: " I won't." The woman then began to scale it. But the fish was (all the time) singing, saying: "When thou me scalest, scale me well T When thou me scalest, scale me well! When she had finished, then she put it in the pot; but the fish was still singing. When the fish was done, the woman then prepared five plates, and invited the man with her neighbors. But they refused. She then ate alone by herself. When she had finished, then she took her pipe and the mat; and she spread it in the open. When she was seated, then she heard in her belly, saying: "Where shall I get out?" The woman said: "Get out by the soles of (my) feet." The fish answered her: "By thy feet, wherewith thou art wont to tread on dirt, there shall I get out?" The woman said: "Get out by the mouth." "By (thy) mouth, where thou didst swallow me, there shall I get out?' The woman said: " Seek wherever thou wishest." The fish said: "Then I get out here!" and the woman burst in the middle. The fish then went away.

Page  84 84 84 Folk - Tales of Anxgola. V. SUDIKA-MBAMBI.811 Tuateletele ngana Kimanaueze kia Tumba, a Ndala, kilundu kia makamba; uavuala mon' e, dijina die' na Nzu~i dia Kimanaueze. Na Kimanaueze uxi: "1Eie, mon1 ami, na Nzui, nd~ mu Luanda, uakWt uenji." 0 mona uxi: "IKindaula3'12ngabenga o muhatu." 0 pai uxi: "1Nd; eme nga ku tumu." Uazangula; uabikila mu Luanda; uate ue ji. o pai A, kut ema, ku axala, o makixii alu o dibata die-, dia na Kimanaueze, dioso. 0 mom, uendele mu Luanda, ubikila ku, bata dia pai A; usanga kana-bu atu. 0 nzala ia mu kuata, uxi: "Ngibanga kiebi?" Uxi: "Ngiia mu mabia." Ki abikila mu mabia, utala kahatu kani. U mu ixana. Ki a mu tala, muhetu 6, ua mu xile, uxi: " Eie ue-jila kuebi? " 0 diiala uxi: "1Ihi ia mi. bange kiki?"I 0 muhatut uxi: ",1Makixi a tu lua. " Akal'A. 0 muhatu uemita. Kiziia kiabilila kia kuvuala; uivua mu mala: "Mamanii, o xibata R1' iami ii iza. Mamanii, o poko lami Hi iza. Mamanii, o kilembe $16 kiami, ki kiz'okio.~186 Mamanii, o mbamba iamni ii iza. Mamniani, di idike MI~ kiambote; eme ngiz' 6."1 o mona uatundu, uxi: '"Jina diami, eme Sudika-mb~inbi. Boxi ngita mbaniba; Bulu ngisudika mbimbi."1 o muhatu ui'vua dingi mu mala o ndenge, iaxala-mu, uxi: "Mamanii',o xibata iami ii iza; o poko Wam' ii iza; o mibaniba iamri ii iza; o kilembe kiatni ki kiza. Mamniani, xikama kiambote; eme ngiz' 6."1 Mona uatundu; mona uxi: "10 jina diami, Eme Kabundunguiu Ka miu~i ua lukula.817 Mbua iami idia ndende; o kimbundu kiami kikambula ngombe."18 U 0 mon' a dikota, Sudika-mb.Ambi, uxi: ",10 kilembe kiami, kunakiu ku xilu dia 'nzo." Uxi dingi: "1Maman"i ihi ia mi bake boba?"

Page  85 Sudika-Mbambi. 85 V. SUDIKA-MBAMBI.m1' Let us tell of ngana Kimanaueze kia Tumba a Ndala, favorite of friends, who begat a son, his name (was) na Nzua of Kimanaueze. Na Kimanaueze says: "Thou, my son, na Nzui, go to Loanda to do business there." The son says: "Just now only I brought home a wife." The father says: "Go, I have commanded thee." He started; arrived in Loanda, did business. His father, behind, where he remained, the Ma-kishi sacked his home, of na Kimanaueze, all. The son, who had gone to Loanda, arrives at the house of his father; he finds there are no people. Hunger, it grasps him, he says: "How shall I do?" He says: "I will go to the fields." When he arrives in the fields, he sees a little woman yonder. He calls her. When she sees him, his wife whom he had left, she says: "Thou hast come whence?" 818 The man says: "What has done this to you?" The wife says: "The Ma-kishi have destroyed us." They live together. The woman is with child. The day has come to give birth; she hears in belly: " Mother, my sword, here it comes. Mother, my knife, here it comes. Mother, my kilembe,815 here it comes. Mother, my staff, here it comes. Mother, place thyself well now; I am coming here." 16 The son is out, he says: "My name, I (am) Sudika-mbambLi On the ground I set (my) staff; In the sky I set up (an) antelope." The woman hears again in belly the younger, that remained there, saying: " Mother, my sword, here it comes; My knife, here it comes; My staff, here it comes; My kilembe, here it comes. Mother, sit well; I anw coming here." The son is out; the son says: " My name, I (am) Kabundungulu Of the tree of lukula.817 My dog eats palm-nuts; My kimbundu swallows a bull." 81t The elder son, Sudika-mbambi, says: "My kilembe, plant it at the back of the house." Says again: " Mother, what has placed you

Page  86 86 86 Folk- Tales of Angola. o inanjiiA uxi:- "INgi di uana, o mon' a uisu, nga mu vuala kindaula, uala mu zuela." 0 mona uxi: "1K'u di uane; enu nuanda$19 kumona i ngandala kubanga." 0 mona uxi dingi: "Tuie mu sua masoko, tutungille adi,82 etu Ojinzo."? Azangula a ji'xibata, ni ndenge 6; abi-:ila mu iangu. SudikambAmbi uabatula soko dimoxi: masoko ene oso a di su. Ni ndenge ue, kiene ki abange dikota, ni muene kiene. 0 kota ni ndenge aku~tu o masoko; &za; atula bu kanga. Avutukila mu sua o iangu; e6za, atula bu kanga. o kota ni ndenge dza mu kub' o'nzo. Sudika-mb~mbi uakubu soko dirnoxi: o'nzo ioso ia di kubu kiA. Uatate ngoji imoxj: ngoji joso ja di tate. Uazambela kiiangu kimoxi:- o' uzo ioso ia di za.mbela.w" Kuala Sudika-mbAmbi uxi: "Mamanii, nii papaii, bokonenu; ngatungu kii." Uxi luamukuA: "1Eme ngiia mu lua makixi. Eie, ndenge ami Kabundungulu, xala n' adi etu. Manii, ha uamono o kilembe kiami kiakukuta, eme, ku ngaii, ngafu." oSudika-mba'mbi uakatuka. Ubi~kila mu kaki ka ujila; uivua mu iangu, fotofoto! Uxi': "1Nanii?" 0 mutu uxi: "IEme Kipalende kia kuba 'nzo ku ditadi." m 0 Sudika-mb-Ambi uxi: "ZS, tuie." Enda. Uivua dirigi mu iangu, fotofoto!1 Uxi: "1Nanii? " 0 mutu utaia: "sEme Kipalende kia kusonga kuinii dia, hunia ku kumbi." M Kuala. Sudika-mba'mbi uxi: "1Zn; tuie.." Ubixila dingi mu njila; uivua mu iangu, fotofoto! Uxi: ",Nanii?" 0 mutu utaia: ",Eme Kipalende kia kukula isaxi ku 'alunga." 0 Sudikamb~mbi uxi': "1ZAi, tuie. " Akuata mu njila. Uivua dingi mu iangu, fotofoto! TUxi: ",Nanii?" Utaia, uxi: "Eme 'Kipalende, kiazenzemesa8324 muezu ku 'alunga." 0 Sudika-mbAmbi' uxi': "IZA; tuie." AbjdIia mu -njila. 0 Sudika-mb-Ambi utala mutu, uala mu kuiza, mu sambua di'a ngiji. Ua mu ibula: "Eie nanii?" Uxi: "CEme Kijandala-midi,m hama ngasake mu kanu." 0 Sudika-mbimbi uxi: "1Emne Sudika-mbAmbi, boxii ngita mbamba; bulu ngisudika mbAmbi." 0 Kijandala-midi', ki iivile kiki, ualenge. Abi'lila mu ka'i' ka ditutu.m 0 Sudika-mbAmbi uamnbela o Ipalende iuana: "1Tutunge-enu beniaba pala kulua makixi. " Ai ku masoko. 0 Sudika-mnbAmbi uabatula soko dimoxi: ene oso a di SU. Uakutu soko dimoxi: ene oso a di kutu. Eza mu kuba. 0 Sudika-mb~mbi uazangula o disoko; ua di bana Kipalende kia kuba 'nzo ku ditadi, uxi: "1Oba." 0 Kipalende

Page  87 Sudika-Mbambi. 87 here?" His mother says: 'I wonder, the child baby, I gave it birth just now, it is speaking!" The child says: "Do not wonder; you are going to see what I will do." The child says further: " Let us go to cut poles, that we build for our parents houses." They take up the swords (he) and his younger; they arrive in the bush. Sudika-mbambi has cut one pole: the poles they all cut themselves. And the younger too, just as the elder has done, he also (does) the same. The elder and the yoanger bound the poles; they come; they set (them) down outside. They return to cut the grass; they come; they set (it) down outside. The elder and the younger come to erect the house. Sudikambambi erected one pole; all the house erected itself at once. He tied one cord; all the cords have tied themselves. He thatched one grass-stalk; the house all thatched itself.21 Then Sudika-mbambi says: "Mother and father, enter; I have built already." He says another time: " I go to fight the Ma-kishi:Thou, my younger, Kabundungulu, stay with our parents. But, it thou seest my kilembe withered, I, where I went, I died." Sudika-mbambi set out. He arrives in midst of road; he hears in the grass a rustling. He says: "Who?" The person says: "I (am) Kipalende, who erects a house on a rock."82 Sudika. mbambi says: " Come, let us go!" They walk. He hears again in the grass a rustling. He says: "Who?" The person answers: " I (am) Kipalende, who carves ten clubs per day." Then Sudika-nrbambi says: " Come; let us go! " He arrives again on road; he hears in grass a rustling. He says: " Who?" The person answers: " I am Kipalende, who gathers cornleaves in Kalunga." Sudika-mbambi says: " Come; let us go I" They take to the road. He hears again in the grass a rustling. He says: "Who?" He answers, saying: " I (am) Kipalende, who bends down the beard to Kalunga." Sudika-mbambi says: Come, let us go!" They arrive on road. Sudika-mbambi perceives some one, that is coming on the other side of the river. He asks him: "Thou (art) who?" He says: "I (am) Kijandala-midi,326 (with a) hundred I rinse (my) mouth." Sudika-mbambi says: "I (am) Sudika-mbambi; on earth I set staff; in sky I set up antelope." Kijandala-midi, when he heard this, ran away. They arrive in midst of bush.86 Sudika-mbambi tells the four Kipalendes: "Let us build here in order to fight the Ma-kishi." They go.for the poles. Sudika-mbambi cut one pole: they all cut themselves. He tied one pole: they all tied themselves. They come to erecting. Sudika-mbambi takes up a pole; he gives it Kipalende, who erects house on rock, saying: "Take.' The

Page  88 88 Folk - Ta les of A ngo la. uatambula 0 disoko; u di kuba, ku ditadi: ki di,Aikina. lUa di kubu dingi: k~idi'Yikina. - 0 Sudika-mb-rnbi uxi: "Ee uawbele kiki, uxi 'ng-ikuba. 'nzo ku ditadi;' ua i lembua? " O-Sudika-mb.Ambi uatungu o jinlzo. jinzo jabu. Azekele. Kuaki mu kimene, wi o Sudika-mbAmbi uxi: "ITui'enu mu lua, o makixi." Buaxala Kipalende kimoxi, kia kus6nga kuinii dia hunia; uambata" Ipalende itatu. Abii'ila ku makixi. Ala mu Ioza. o ku bata, ku axala, Kipalende kimoxi, kue~za kakulakaji ka muhatu ni mulaurt- ua muhatu. Uasange Kipalende, uxi: "ITu di xine. Ha ua, ngi iini,= usakana, ni mulaul' ami." A di kuata. Kipalende a mu ikMiiii. 0 kak-ulakaji uazangula, ditadi;- ua, di jika, M Kipalende. Kakulakaji uai'6. o Sudika-mb.Ambi uamono kuma Kipalende a mu jika. Uambela, 0 Ipalende itatu, uxi: "10 muku'enu a mu jika." 0 Ipalende exi:"1Sudika-mbimbi, uazuela makutu. Etu tuala dikanga; eie uamono kiebi kuma a mu jika? Kuala Sudika-mbimbi uxi: "1Kidi muene." Azumbuka mu loza. Exi: "Tui' enu ku bata." Abikila; asanga Kipalende a mu jika. 0 Sudika-mbArnbi uxi: "Nga mi tangela kiebi?" 0 Ipalende ixi: ",Kidi. " A mu jikula, o ditadi, 6xi: "1Ihi ia ku bange kiki? " 0 Kipalende uxi: "110 kakulakaj i ka. muhatu ke"Jile ni mulaul' 6, uxi: 'Tu di ijue. EMe, ha ua ngi ~kini, usakana, ni mulaul' ami.' Eme nga, di kuatele n'e. Muene ua, ngi ~kini." Aku' I a mu olela, exi: "10 muhatu, muene ua, ku tini? " Azekele. Kimenemene, Sudika.-mb~mbi uxi: "ITui' enu ku ita." Buaxala Kipalende kiengi. Abifila ku ita. Ala mu loza. 0 ku bata, ku axala 0 Kipalende, kakulakaj i kdza ni mulaul' 6, uxi: "ITu di line." o Kipalende uxi: "IKiauaba." A di kuata. 0 kakulakaji uafcini 0 Kipalende. Ua mu jika, ku ditadi. Sudika-mbAmbi ueijia ki~i kuma. Kipalende a mu jika. Uambela, akull: "10 mukuenu a mu jika." "1Tui'. enu ku bata." Abitila; a mu jikula 0 ditadi, xi: "Ihi ia ku bange kiki?"Ui: "IMaz4, kakulakaji, ki abange mukuetu, n' eme u6 kiene." Azekele. Kuaki mu kimenemene, azangula; aia ku ita. Buaxala, Kipalende kiengi. Ala mu loza. Kunu, ku axala, Kipalende, 0 kakulakaji keza. Uasange Kipalende, uxi:- "ITu di kuate. Eje, ha ua ngi jini, usakana nii mulaul' ami." A di kuata. 0 kakulakaji uakini Kipa.

Page  89 Sudika-Mbambi. 89 Kipalende takes the pole; he erects it on the rock: it will not (stand). He erects it again: it will not (stand). Sudika-mbambi says: "Thou didst speak thus, saying: ' I erect a house on rock;' thou givest it up?" Sudika-mbambi built the houses. The houses are finished. They slept. It dawns in morning, Sudika-mbambi says: "Let us go to fight the Ma-kishi!" There remained one Kipalende, (he) of carving ten clubs; he takes along three Kipalendes. They arrive at the Makishi's. They are firing. At home, where remained one Kipalende, there came an old woman with her granddaughter. She found Kipalende, says: "Let us fight! If thou beatest me, thou shalt marry with my granddaughter." They fight. Kipalende is beaten. The old woman lifted a stone; she laid it upon a Kipalende. The old woman went away. Sudika-mbambi saw that Kipalende was under stone.80 He tells the three Kipalendes, saying: "Your companion is under stone." The Kipalendes say: "Sudika-mbambi, thou tellest untruth. We are far off; thou sawest how, that he was under stone?" Then Sudika-mbambi says: "Truth indeed." They stop firing. They say: "Let us go hone!" They arrive; they find Kipalende under stone. Sudika-mbambi says: "I told you how?" The Kipalendes say: "Truth." They remove the stone from him; they say: "What has done this to thee?" Kipalende says: "An old woman came with her granddaughter, saying: ' Let us fight. Thou, if thou beatest me, thou shalt marry with my granddaughter. I fought with her. She has beaten me." The others laugh at him, saying: "A woman, she has beaten thee?" They slept. Morning, Sudika-mbambi says: " Let us go to the war!" There remained another Kipalende. They arrive at the war. They are firing. At home, where the Kipaleende stayed, the old woman came with her granddaughter, saying: "Let us fight!" Kipalende. says: "Well." They struggle. The old woman has beaten the Kipalende. She weights him down with a stone. Sudika-mbambi knows already that Kipalende is under stone. He tells the others: "Your companion is under stone." "'Let us go home!" They arrive; they lift the stone off him, saying: "What has done thee this?" He says: " Yesterday, the old woman, as she did to our comrade, so to me also the same." They slept. It dawns in morning, they start, go to the war. There remained another Kipalende. They are firing. Here, where a Kipalende stayed, the old woman comes. She found Kipalende, said: "Let us fight! Thou, if thou beatest me, thou shalt marry with my grand

Page  90 ,11f 90Felk - Ta les o~f A ngo la. lende; ua, mu jika ku ditadi. TUai' 6. o Sudika-mbAmbi ua k'ijfa kii. Uambela aku.!: "4Titienu ku bata.. Muku'enu a mu j ika." Abitfla ku bata. A mu j ikula o ditadi, ixi: "1Ihi ia ku bange kiki? Uxi "0 kakulakaji, ki abange aku' etu, n'eme kiene." Azekele. Kimenemene, Sudika-mbAmbi uxi: "Tui'enu ku ita." Buaxala Kipalende kimoxii. Abix*ila ku makixi. Ala mu loza. o ku. bata, ku axala Kipalende, o kakulakaiji k~za, uxi:'Tu di kuate. Eie, ha ua ngi Rini, usakana ni mulaul' ami." A di kuata. Kakulakaji uakini Kipalende; ua, mu jika. o Sudika-mbAnibi, k-u ai, u"Ji'a kii. Uxi: "Tui'enu ku bata. Muku'enu a mu jika." Azumbuka mu loza. Ku mnakixi kuaxala sanzala imoxi. Abikila ku bata. Ajikula o Kipalende. Azekele. Kuaki, o Sudika-mbimbli uxi: "IMazi, kuaxala sanzala imoxi. Enu, Ipalende iuana, ndenu k~iozienu. Eme, lelu, ngixala." Ai mu loza. o ku bata, ku axala Sudika-mbaimbi, kakulakaji ke~za, uxi: "1Tu di' kine. Eie, ha ua ngi xkinli, usakana ni mulaul' ami." A di,lina; kakulakaji a mu ~infi. 0 Sudika-mbAmbi uajib' o kakulakaji; uaxala o mon' a muhatut uxi: "ILeiu ngabana mueniu; 81' mukonda kuku etu ua ng-i jikidile m'o'nzo ia ditadi, ki ngizunge. Lelu tuanda kusakana ki6 ni- Sudika-mb.Ambi." hi uakikina. 0 Ipalende keza, ixi: "1Makixi Ielu abu." 0 Sudika-.mbAmbi uxi: "tKiauaba." Akal' A. o Ipalende iuana iala mu ta pungi ia kujiba Sudika..mbArnbi, i6xi: "Mon' a ndenge ua tu tundu. Tu mu jiba kiebi?" Akandele dikungu boxi. Azale-bu o ngandu < ni dixisa. A mu ixana. Exi: "Xikama, boba." Uaxikama; uakuzuka mu dikungu; a mu vumbika. Ene axala ni muhatu. o ku bata, ku atundile, kuaxala ndenge 6 Kabundungulu. Uakondoloka ku xilu. dia 'nzo;- utala o kjlembe kia kota di6: kialela. Uxi: "10 kota diami, ku an1 nandala kufua." Ua-ki tabela o menia; kiabuingita. o dikota, Sudika-mb.Ambi, ki akuzukat-mu di'kungu, koko uakutuka mu njila;- uala mu kuenda. lUbiscila mu kaii ka njila; nasange kakulakaji, kala mu dima ni mutue; o mabunda utibake mu kilembeketa. 88' 0 Sudika-mbAmbi

Page  91 Sudika-Mbambi. 91 daughter." They fight. The old woman has beaten Kipalende; she weights him down with a stone. She goes away. Sudika-mbambi, he knows it at once. He tells the others: " Let us go home! Your comrade is shut down." They arrive at home. They lift the stone off him, saying: "What has done this to thee?" He says: "The old woman, what she did to our comrades, (she did) to me the same." They slept. Morning, Sudika-mbavabi says: " Let us go to the war!" There stayed one Kipalende. They arrive at the Ma-kishi's. They are firings At home, where Kipalende stayed, the old woman comes, says: "Let us fight! Thou, if thou beatest me, shalt marry with my granddaughter." They fight. The old woman beats Kipalende; she weights him down. Sudika-mbambi, where he went, knows at once. Says: "Let us go home! Your comrade is weighted down." They stop firing. At the Ma-kishi's there was left one village. They arrive at home. They free Kipalende. They slept. It dawns, Sudika-mbambi says: "Yesterday, there was left one village. You, four Kipalendes, go ye to fire (guns). I, to-day, shall stay behind." They went to fire. At home, where stayed Sudika-mbambi, the old woman comes, says: "Let us fight! Thou, if thou beatest me, shalt marry with my granddaughter." They fight; the old woman is beaten. Sudikambambi killed the old woman; he remained with her granddaughter. The young woman says: "To-day I got life; for my grandmother used to shut me up in house of stone, that I (should) not go about., we will marry now with Sudika-mbambi!" He assented. The Kipalendes come, say: "The Ma-kishi to-day are finished., Sudika-mbambi says: "Well." They live on. The four Kipalendes are making a plot for killing Sudika-mbambi, saying: "A child has surpassed us. We shall kill him how?" They dug a hole in the ground. They spread on a mat and a mat.82 They call him. They say: "Sit down here." He sat down; dropped into the hole; they covered him up. They stayed with the woman. At home whence he came, there stayed his younger, Kabundungulu. He goes round to the back of the house; looks at the lifetree of his elder; it is withered. Says: " My elder, where he went, is going to die." He pours water on it; it grows green. The elder, Sudika-mbambi, when he dropped into the hole, there he found a road; he is walking. lie arrives in midst of road; he finds an old woman, who is hoeing with -the head (part); the lower (extremity), she kept it in the

Page  92 92 92Folk - Tales of A ngo la. uabele o kakulakaji o muania: ",1Kuku etu, muani'6 6!" 0 kakulakaji' uataia: "IMuania iii, mulaul' ami." 0 Sudika-mb~mbi uxi: "1Ngi dikise o njila." 0 kakulakaji uxi: ",1Mulaul' ami, tata, ngi' dimineku hanji, ngu ku dikise o njila.'" Sudika..mbAmbi utambula o ditemu; ua mu dimina. IKakulakaji uxi: "1Ngasakidila. Zt~ ngu ku idike s* o njila. Di tele njila iiii iofele, k' u di tele nji'la ionene; ujimbidila. 89 Manii ki' uanda kubikila bu kanga-dia na Kalunga-ngombe, uambata mudini ua ndungu Wl ni mudingi ua ndunge." o Sudika-mb~nmbi ua~cikina; uakuata mu njila; uabitila bu kanga dia na Kalunga-ngombe. 0 imbua ia na 'Alunga-ngombe ia mu bozela. Muene uebazela; iabokona mu o'nzo, i. Muene a mu zalela mu kijima. Kumbi diafu. A mu kundu.= Uxi: "INgeza mu sakana ni mon! a na 'Alunga-ngombe." Kalunga-ngombe uxi:,"Kiauaba. Eie usakana mon' ami, ujia mudingi ua ndungu ni nmudingi ua ndunge." o Sudika-mb~mbi a mu telekela kudia mu ngoloxi. Mueneuangunuine, utala: dikolombolo dia sanji' nii ngalu M ia funjji'. Uazangula o dikolombolo; uabake moxii a hama.8" Uanomona xitu i6; iene, i adila o, funji. Ubiila mu ka*.i ka usuku; uivua mu sanzala: "INanil' uajiba o dikolombolo, dia ngene? dia na 'Alunga-ngombe? 0 dikolombolo ditai'a moxi a hama:. kokoloku6! Kuma kuaki. 0 Sudika-mbatmbi uxi: ", eNa 'Alunga-ngombe, ngi bane kit mon3 6 ua muhatu." Na 'Alunga-ngombe uxi: "1Mon' ami a mu ambata kuala Kinioka ida Trumba. Nd6 kaj mu tambule-ku."' o Sudika-mb~mbi uazangula; ubi~ila bu kanga dia Kinioka, uxi: "0 Kinioka uai kuebi?"P 0 muhatu ua Kin'i oka uxi: "IUai mu loza." Sudika-mbAmbi ukinga katangana kofele. Utala ji'nzeu an ji jiza Sudika-mbaimbi ua ji beta. Kue~za kisonde; ua ki beta. Kueza jiniuki; ua ji beta. Ku~zm madimbuende; ua a beta. Kueza mutue ua Kinioka; uo~batula. Kueiza mutue, uengi; uobatula ue. Kueiza mutue uengi,'ilabatula o fidende ia Kinioka; uabatula o mutue. Kueza mutue uengi; uabatula o mutue ua 'mbtta ia Kinioka; uabatula o mutue ua Kinioka. Ku~za mutue uengi; uabatula dihonjo dia Kinioka;- uabatula o mutue. Rinioka uafu. o Sudika-mb~mbi uabokona m' o'nzo, ia Kinioka. Uasange o mon3 a Kalunga-ngombe, uxi: ",rTui'enu. Pai enu ua ku tumu." Abitila bu kanga dia na 'Alunga-ngombe, uxi: "9Mon) 6i.) Na 'Alunga-ngombe uxi: "9Ngi jibile Kimbiji ida malenda a ngandu,3" uala ku ngi kuatela o jihombo ni jingulu." 0 SudikambAmbi uxi: "Beka diletA U5 dia ngulu." A mu bana-diu. Ua di te

Page  93 Sudika-Mbambi. 93 shade.8 Sudika-mbambi gave the old woman the day: " My grandmother, warm thered " The old woman responds: " Heat of day (is) here, my grandson." Sudika-mbambi says: "Show me the road." The old woman says: " My grandson, sir, hoe for me a little, please, that I show thee the way." Sudika-mbambi takes the hoe; he hoed for her. The old woman says: " I thank. Come, let me show thee the way. Take this narrow path, do not take the wide path; thou wouldst gQ astray.8 But when thou art going to arrive outside of na Kalunga-ngombe's, thou shalt carry a jug of red-pepper87 and a jug of wisdom." Sudika-mbambi assents; he takes the road; he arrives outside of na Kalunga-ngombe's. The dog 8 of na Kalunga-ngombe barks at him. He scolds it; it enters their house. They spread for him 8 in guest-house. The sun is set. They have saluted him.8 He says: " I came to marry with the daughter of na Kalunga-ngombe." Kalunga-ngombe says: "Well. Thou shalt marry my daughter, (if) thou hast a jug of red-pepper and a jug of wisdom." Sudika-mbambi, they cook for him food in the evening. He uncovered (it), looked; a cock and a basket 84 of mush. He took out the cock; he kept (it) under bed. He takes his own meat; that he eats with the mush. He arrives in midst of night; he hears in the village: "Who has killed the cock of another? of na Kalungangombe?" The cock answers under the bed: "Kokoloku!" Day breaks. Sudika-mbambi says: "Na Kalunga-ngombe, give me now thy daughter." Na Kalunga-ngombe says: "My daughter was carried away by Kinioka kia Tumba. Go and rescue her I" Sudika-mbambi starts; he arrives outside of Kinioka's, says: "Kinioka is gone where?" The wife, of Kinioka says: "He has gone shooting." Sudika-mbambi waits a while. He sees driverants;2 here they come. Sudika-mbambi he beats them. There comes the red-ant; he beats them. There come the bees; he beats them. There come the wasps; he beats them. There comes a head of Kinioka; he cuts it off. There comes another head; he cuts it, too. There comes another head; he cuts the palm-tree of Kinioka; cuts the head. There comes another head; he cuts the head of the dog of Kinioka; cuts the head of Kinioka. There comes another head; he cuts the banana-tree of Kinioka; he cuts the head. Kinioka is dead. Sudika-mbambi enters into the house of Kinioka. He finds the daughter of Kalunga-ngombe, says: " Let us go! Thy father sent for thee." They arrive outside of na Kalunga-ngombe's, says: "Thy daughter is here." Na Kalunga-ngombe says: "Kill me Kimbiji kia Malenda a Ngandu,84 who keeps catching my goats and pigs." Sudika-mbambi says: "Bring a suckling of pig." They give him it He puts it

Page  94 94 94FolIk - Ta les of A ngo la. mu nzolo; N6 uatakula, mfu menia. 0 Kimbiji uiza mu tambula; uami-nia o ngulu. Sudika-mbArnbi umateka o kusunga; ua di bale mu menia. 0 Kirnbiji kia malenda, a ngandu ua mu minia. 0 ku bata, ku axala ndenge 6 Kabundunguin, ujinguluka ku xilu dia 'nzo mu tala o kilembe. 0 kilembe kiakukuta;. uxi: "1Kota uafu. Ngikai'ela ku ai kota, diami." Uakutuka mu njila, mu aui kota, die'. Ubiscila ku bata. dia kota di6; usanga, o Ipalende; uxi: "Kota diami uai kuebi?" 0 Ipalende ixi: "IManfi." 0 Kabundungulu uxi: "Enu nua mu jiba. Fukununenu a mbila." A i fukununa. Kabundungulu, uakuzuka; uakutuka mu njila, mu abitile kata die. Usanga o kakulakaji, kala mu dima ni mutue, rnbunda iala mu kilembeketa. Uxi: "ThEe, kakulakaji ng dikise o nj ila, i endela kota diami." 0 kaku'lakaji ua mu londekesa o njila. UbdIkia bu kanga dia na 'Alunga-ngombe, uxi: "IKota diami. uebi?" 0 na 'Alunga-ngombe uxi: "4Kimbij i kia, mu minia. " Uxi: "1Ngi bane ngulu." A mu bana-iu. Ua i te ku nzolo. Uatakula, mu menia. Kimbiji uaminia o nzolo. Kabundungulu uexana a mundu pala kusunga o Kimbiji. A mu sungu; ueiza ku kanga. Kabundungulu uanomona poko i6; uatandula Kimbiji. Usanga o ifuba ia, kota, di6; ua i bongolola. TUxi: Kota diami, balumuka." Sudika-mb-Imbi uabalumuka. Ndenge uxi: "1Tui'etu ki~i, kota diami." 0 Sudika..mb.Ambi, na 'Alunga-ngombe ua mu bana mon' C. Akutuka mu njila. Abiajia bu dikungu, bu, afila Sudika-mb~mbi. Mavu, ala mu budijika.,347 Atubuka ku kanga. Asanga, o, Ipalende iuana. A i kaia. Akal' A.. 0 ndenge uxi: "1Kota diami, ngi bane muhatu umoxi; mukonda uala ni kiiadi." 0 dikota uxi: "1-Kana; mukaji ami, eie u pange ami, k' uten6 ku mu sakana." o dikota, ki aia mu nianga, o ndenge uiza mu o'nzo ia kota di,6 ni ku-zuelesa ahatu a kota di&6 0 dikota. uatundu mu nianga, ubitila my o'nzo. 0 muhatu u6 ua mu tangela: "0 ndenge 6 uala mu kuiza mumu mu tu zuelesa." o dikota, ki Evifle kiki, kia mu ibila. A di kuata jimvunda, dikota ni ndenge &, A di beta; amesena ku. di jiba. Kana znutu uatena kuj iba mukul. A di tela a j ifalanj i; kana j atu. Kia a kumu. 0 dikota, Sudika-mbAmbi, boxi uta o, mbamba, bulu usudika mbAmbi, uia mu tunda. Ndenge e, Kabundungulu, ka muki ua lukula, mbua i6 idia ndende, a kimbundu kie kikambula ngombe, uia mu luiji. Kiene, kota ni nden~ge a di kuatelele ahatu; iUi ainuangana.

Page  95 Sudika.Mbambi. 95 on hook;8 he casts into the water. Kimbiji comes to take; he swallows the pig. Sudika-mbambi begins to pull; he tumbles into the water. Kimbiji kia Malenda a Ngandu swallows him. At home, where his younger Kabundungulu stayed, he goes around to back of house to see the kilembe. The kilembe is dry; he says: " (My) elder is dead. I will follow where my elder went." He enters the road, where his elder went. He arrives at house of his elder; he finds the Kipalendes; says: "My elder, he went where?" The Kipalendes say: "We don't know." Kabundungulu says: "You have killed him. Uncover the grave." They uncover it. Kabundungulu gets in; he strikes the road, on which his elder passed. He finds the old woman, who is hoeing with the upper body, the lower is in the shade. He says: "Thou, old woman, show me the way, which my elder walked." The old woman shows him the way. He arrives outside of na Kalunga-ngombe's, says: "My elder, where (is he)?" Na Kalunga-ngombe says: Kimbiji has swallowed him." He says: "Give me a pig." They give him it. He put it on hook. He casts into the water. Kimbiji swallows the hook. Kabundungulu calls the people to pull (out) Kimbiji They pull him; he comes on dry land. Kabundungulu takes his knife; he cuts open Kimbiji. He finds the bones of his elder; he gathers them. Says: " My elder, arise!" Sudika-mbambi arises. The younger says: "Let us go now, my elder." Sudika-mbambi, na Kalunga-ngombe gives him his daughter. They take the path. They arrive at the hole where Sudikambambi died. The ground is crackling. They get out on earth, They find the four Kipalendes. They drive them away. They live on. The younger says: "My elder, give me one woman, for thou hast two." The elder says: " No. My wife, thou my brother, canst not marry her." \ The elder, when he went hunting, the younger comes into the house of his elder to entertain the wives of his elder.. The elder left the hunting, arrives in the house. His wife tells him: "Thy younger keeps coming here to make love to us." The elder, when he heard this, it displeased him. They begin to quarrel, the elder and his younger. They strike each other; they want to kill each other. No one can kill the other. They thrust (at) each other their swords; they don't cut. They get tired of it. The elder; Sudika-mbambi, on ground he sets the staff, in sky he sets up antelope, goes to the East. His younger, Kabundungulu of wood of lukula, his dog eats palm-nuts, his kimbundu devours a buil, goes to the West. Thus the elder and the younger quarrelled about women; then

Page  96 96 96Fo lk Tales of A ngo la. Kia-xalela k-ala kiki: o mvula ki inuma, o dikota, uaamu tunda; o mvula iamukuA, itaia, ndenge 4, iaia mu uIji. Tuateletele o musoso uetu. Mahezu. VI. NGANA SAMBA NI MAKIXL. Tuateletele kasabu.8" Atu atunga, asoma. Ki'xibu " ki'&za; axi: "Tuie mu ximika kitumba." wO Ahetu ni' mala a di bongolola. o mala ajiba ji'xi'tu; o ahetu ala mu kanda jipuku,861 0 mundu uene uoso uai kili ku, bata. Mu kitumba muaxala kahatu kamoxi; ualanduka ni kukanda o puku ia dixinji'.85 o ki ala mu kanda, dikixi di diza; dia mu sange. 0 dikixi hau mu ambela, uxi: "1Eie, kahatu, ua ngi uabela. " Muene, ki amona o dikixi, uoma ua mu kuata; mukonda makixi adia atu. 0 dixi ua mu ibula: "1jina dit6, nanii? " 0 kahatu uxi: "1Eme Samba." 0 dikixi' uxi: ",1ZA; tuie ku, bata. Ueza ni nanni?" 0 kahatu ha uimba o kamuimbu: "Tuakandele kazenze -ku mulenga; Tuakandele kazenze -ku mnulenga. Baku'etu bakuata kuinii - ku mulenga; Eme ngakuata kamue-ku mulenga, Ku muleng'd! - ku muleng'd I u o di~kixi uolela, uxi: "-10 kamuimbu, ku uembi, ka ngi uabela. Z6., tuie ku, bata." Akutuka mu njila. o kahatul, ku bata, ku atundu, aku'& a mu sotele; k' amoneka. Exi: "1Samba uajimbidila." o di'kixi, ki abixila n'4 ku bata di6, uatangele o makixi ii' aku A 1* 8" Eme ngt~za ni kahatu, uala irm kuimba kamuimbu ka rrbote." Aku'A exi: ",A k' e~mbe hanji. Muene ua mu xaen "Samba, z7t; imba o kamnuimbu ketu." IUxi: "iTuakandele kazenze - ku nfulenga; Tuakandele kazeaze - ka mukunga. Baku'etu bakuata kui"ii-]cu mienga;, Eme ng-akuata kamue -ka uega Ku inuleng'6 1- ku muleng',61 Aku'A olela; exi: "1Kauaba." Akal' A. Ki abange kitangana, makixi n'akul ala mu longesa o mukua..kahatu; 6xi: "Tu mu dile; kizida uleng'e." 0 muene, dikii uxi: "Nguanii ngu mu sakana."

Page  97 Ngana Samba and the Ma-kishi. 97 parted. It remained like this: The storm when it thunders (is) the elder, who went to the East: the other thunder, that responds, (is) his younger, who went to the West. We have told our story. The end. VI. NGANA SAMBA AND THE MA-KISHI. We often tell a little story. People built, dwelt. The dry season came, they said: "Let us go to burn the prairie." Women and men gather themselves. The men kill the game; the women are digging (after) rats.851 The people indeed all have already gone home. In the prairie there remained one little woman; she tarried in digging for a dixinji-rat.352 While she was digging, a Di-kishi came (that way); he found her. The Di-kishi then tells her, saying: "Thou, little woman, thou pleasest me." She, when she saw the Di-kishi, fear took her; because the Ma-kishi eat men. The Di-kishi asks her: "Thy name, which?" The little woman says: "I am Samba." The Di-kishi says: "Come, let us go home. Thou camest with whom?" The little woman then sings the little song: "We dug crickets - in plantation; We dug crickets - in plantation. The others caught ten-in plantation; I caught one -in plantation. In plantation! - in plantation!" us The Di-kishi laughed, said: "The little song, which thou hast sung, it pleases me. Come, let us go home i" They take the road. The girl, at home, whence she came, the others sought her; she appeared not. They said: "Samba is lost." The Di-kishi, when he arrived with her at his home, he told the other Ma-kishi: "i have come with. a girl, who is singing a good little song." The others say: " Let her sing it again." He called her. "Samba, come; sing our little song." She sings: "We dug crickets - in plantation; We dug crickets -in plantation. Our people caught ten-in plantation; I caught one -in plantation. In plantation! - in plantation! The others laughed, saying: " It is nice." They lived on. After spending a time, the other Ma-kishi begin to persuade the man of the woman, saying: " Let us eat her; one day she will run away." He, the Di-kishi, said: "I will not; I will marry her."

Page  98 98 98Folk - Ta les of Anxgola. Ua mu tungila inzo; uabokona. Ki abanga ku mivu, uavuala n'eana atatu a mala. Kizu' eki,- o makixi a di ongolola 355r b~i kanga; ala mu ta pungi, c~xi: "cMungu tudia kana kamoxi.", 0 tuana tue~vu; tua, tuatangela manii A, tuxi: "Ala mu tu ta kikutu kia ku tu-jiba." 0 tuana, majina mat: 0 dikota, Ngunda; o kadi, Kadingu; -0 katatu, Papa. Azekele. Mu kimenemene o muhatu uxi: 'IfNgala mu kata; ki ngitena kuia mu mabia mu dima." 0 munume 6 ua mu ambelele: " Xala; lelu Wt ngu 'u sanga." Mundu Uoso uai mu mabia. o Samba ki atale bu bata kana-bu mutu, buaxala tuana tua ndenge,,ualongele o imbamba ii~ ni jimbutu je joso; uazangula. Uatuamekesa. 85 o tuana tue tuiadi; o ndenge u mu ambata ku ema. Akutuka mu njila. o tuana tua. makixi tuala mu ia mu kuixana munume a Samba, tuxi: "Samba., ini ualenge." 0 munume a Samba uazuinbukile lusolo; ubitila m' o'nzo: Samba uai. Uakuata mu njila, mu abiti Samba. U mu mona Uala mu bita dikanga. Ukala mu mu ixana, uxi ni kuimba: "Ngi xile Ngunda; Kadingu, ndd n'e. Ngi xiie Ngunda; Kadingu, nd,6 n6. Ngi xidle Ngunda; Kadingu, ndtd n's." 1 o muhatu ue~mbile ue: "Ngunda mona; Kadingu mona; Papa, Ngunda, Kadingu, tui' etu."1 O Samba uazangula kitutu kia mbala; ua ki takula boxi. 0 mnunume 6 uabikila-bu; uasange o mbala boxi. Uala mu nona ni kuimba: "Nonon'6! Kidima, kelekexi.11 Bo (Luiadi.) o mbala iabii. U~zanguka ni kuimba dingi: "1Nggi xile Ngunda; Kadingu, nc16 n's"1 (Luiadi.) 0 muhata uavutuile ni kuimba u6: "Ngunda mona; Kadingu mona. Papa, Ngunda, Kadingu, tui' etu.'1

Page  99 Ngana Samba and the Ma-kishi. 99 He built her a house; she entered. After some years had passed, she had begotten with him three male children. One day the Makishi gather themselves outside; they are making a plot, saying: "To-morrow we will eat one child." The children heard; went, told their mother, saying: " They are making a plot to kill us." The children, their names: the eldest, Ngunda; the second, Kadingu; the third, Papa. They slept. In the morning, the woman said: " I am sick; I cannot go to the fields to hoe." Her husband said to her: "Stay (here); to-day I '11 find thee (again)." The people all went to the fields. Samba, when she saw (that) in the village there was nobody; there are (only) little children, she packed all her things and all her seeds; she started. She makes go ahead her two children, the baby she carries it, on back. They enter the road. The children of the Ma-kishi are going to call the husband of Samba, saying: " Samba, she has run away." The husband of Sanba left work quickly; he arrived at the house: Samba is gone. He takes the path, where Samba passed. He sees her passing afar off. He begins to call her, saying and singing: "Me leave Ngunda; Kadingu, go with him. Me leave Ngunda; Kadingu, go with him. Me leave Ngunda; Kadingu, go with him."86I The woman sang too: "Ngunda (is) a child; Kadingu is a child; Papa, Ngunda, Kadingu, let us go." Samba took up a cracked calabash of millet; she threw it on the ground. Her husband arrived there; he found the millet on the ground. He is picking up and singing: "Pick, pick up! A fruit, don't waste it." (Repeat twice.) The millet is finished. He starts, singing again: "Me leave Ngunda; Kadingu, go with him." (Repeat twice.) The woman replied singing also: "Ngunda is a child;.. Kadingu is a child. Papa, Ngunda, Kadingu, let us go!"

Page  100 Too Folk - Tales of Anrgola. Samba utakula boxi kitutu kia ukoto.16' 0 munume e uabibila-bu; uala mu nona ni kuimba: " Nonon'6! Kidima, kelekexi." (Luiadi.) o ukoto uabu. Ukuata mu kaiela ni kuimba: "Ngi xile Ngunda; Kadingu, nd cn',." (Luiadi) o inuhatu utambujila, uxi: "Ngunda mona; Kadingu mona. Papa, Ngunda, Kadingu, tuil etu." Uatakula boxi kitutu kia -luku. 0 dikii uabitila-bu; ukuata mu nona ni kuimba: "1 Nonon'6! Kidima, kelekexi." (Luiadi.) o luku luabu. Ukuata mu kaiela. 0 Samba uabitila ku ngiji ia dikota. Uazauka n'an' 6 kitatu. 0 dikixi ki abilila ku ngiji, uasange o ngiji iezala; k'atena kuzauka. o muhatu uabiicila ku bata, ku atundile. Ki a mu mona bu bata, idxi: "Samba ueza. Tuafikile, tuxi 'uafu.' Uendele kuebi?" Muene uazuelele, uxi: "Dikixi dia ng' ambetele. Muene ngavuala n'e ana atatu: o id Ngunda; o id Kadingu; o ndenge Papa. Eme ngalenge ami." 0 ndandu jC ja mu tambuluile, ha a mu jibila hombo. o dikixi, ki avutukile ku bata din, aku'W a mu olela, ezxi: "Tua ku ambelele, kuma 'tu mu die; kizda uleng'6;' eie uxi: 'nguami.' 0 kiki mukaji 6 ualenge 6 n' am' enu." 0 muene uavutuile: "Aba, eme ngibanga kiebi?" Sabu iabu. Mahezu.

Page  101 Ngana Samba and the Ma-kishi. IO1 Samba throws down a calabash of sesamum. Her husband arrives there; he is picking up and singing: "Pick, pick up! A fruit, don't waste it." (Repeat twice.) The sesamum is finished. He resumes pursuing and singing: "Me leave Ngunda; Kadingu, go with him." (Repeat twice.) The woman answers, saying: "Ngunda is a, child; Kadingu is a child. Papa, Ngunda, Kadingu, let us go!" She throws down a calabash of Eleusine. The Di-kishi arrives there; begins to pick up, singing: "Pick, pick up! A fruit, don't waste it." (Repeat twice.) The Eleusine is finished. He begins to pursue. Samba arrives at a large river. She crosses with her three children. The Di-kishi, when he arrived at the river, he found the river full; he could not cross over. The woman arrived at home, whence she had come. When they saw her in the village, they said: " Samba has come! We thought, saying, ' she is dead.'- Where wentest thou?" She spoke, saying: "A Di-kishi carried me away. He, I begat with him three children: this one (is) Ngunda; this one (is) Kadingu; the youngest (is) Papa. I ran away." Her kindred received her, and for her killed'a goat. The Di-kishi, when he returned to their home, the others laughed at him, saying: "We had told thee, saying: 'Let us eat her; one day she will run away;' thou didst say, ' I will not.' Now thy wife has run away with your children!" He returned: "Well, what shall I do?" The story is finished. The end.

Page  102 102 102 Folk- Tales of Angola VII. AN' A AHETU NI MAKIXI. Ngateletele minzangala ia an' a ahetu klitatu, atonokene ukarnba ni makixi. Ahetu 6ne mu ia ku nmakamb' A a makixi izt'a ioso. Bu kati kia. sanzala i' an' a ahetu nii ia makixi bala dikanga. Kizu' eki, an' a ahetu xi~d: "1Ku makamb' etu, ki tu~ne: mu ia-ku, mungu tuia-ku." Azekele. Kuaki, fti: "1Tui' eniu." A di ongola kitatu kil. Bala muku'A umoxi, uala ni kandenge k6 ka muhatu, kexi: "1Uami ngiia; ku mu~ne mu i' enu, iztia ioso, kuene-hi? " Makota Exi: '"Nguetuetu." 36 Kandenge uxi: "1Uami ngiia." Makot' Wx: "Bu kaki bala ng-ijIi ia dikota.; k'utena kuzauka." Kandenge uxi: "1Kate ngaii." m Makota aiadi amnbela muku'A, uavu ndenge 6, 6xi: "1Etu nguetuetu kuia ni nmon'a ndenge." Kota di6 ua mu kuata; ua mu beta, uxi: "1Aku'etu. a di tunu A." Asuluka. Kandenge uala mu ku a kaiela ni malusolo. Abi~ila mu njila; kandenge ua a kuata. Makota asakuka ku enia; a mu tala ida uiza. ]gxi: "Ee, mon' a kimi, uajijfila-hi? A ku beta kiUi hanji uiza? Tui' etu kiAL" Akua~ta mu njila; abilila. ku ngiji; azauka. Enda dikanga; abixkila bu sanzala ia makamb'& a niakixi. Mvakamb'A a a zalela. Ngo.. Ioxi idza; a a telekela kudia; adi. 0 makixi Weu ate pungi ia kujiba an'a ahetu pala ku a dia. Eza mu kusungidisa-8 o an't a ahetu; asungila; atubuka. An' a ahetu axala kiuana kiA m'o'nzo. Mundu uoso uazeka kU~; an'a ahetu azeka, o makota atatu. 0 kandenge, mu mesu mua mu kala xixi. Kitangana, uivua bu kanga bu muelu ua 'nzo, i a a zalela, makixi atula. Muene ua di xiba hudi; uoma ua mu kuata. Uivua ding'i, makixi ala mu kuibula m'o'nzo: "Ngingi, ngingi, muazeka kadia?" Kana ka muhetu kala mu xingeneka ni mukima, uxi: "gBabai ngi. banga kiebi? Ngimbamnuimbu uahi?" Dikixi dixidingi: "'Ngingi, ngingi muazeka kadia? " a* Kana ka muhetu kajimi tubia bu jiku; kakala mu tambujila: "Tuazeka; tuazekele-ku; Muiima ku 'inganga Kia ngang' a njila, Mbambi d5 I kumna ngui ii.

Page  103 The Girls and tie Ma-kishi. lo3 VII. THE GIRLS AND THE MA-KISHI. I will tell of youths, young women, three, who played (at) friendship with the Ma-kishi The girls used to go to their friends, the Ma-kishi, all days. In the middle (between) the village of the young women and that of the Ma-kishi there is distance. One day, the young women say: "To our friends, as we are wont to go, to-morrow we will go." They slept. It dawned, they say: "Let us go." They gather, the three of them. There is one of them, who has a little sister, a girl, who says: "I, too, will go; where yoou always go, all days, what is there?" The elders said: "We won't." 2 The child said: "I, too, will go." The elders said: "In middle there is a large river; thou canst not cross over." The child said: "Until I have gone."88 The two elders said to the other, who owned the young sister: "We will not go with a child." Her elder caught her; she beat her, saying: "The others have refused." They go away. The child is following them in haste. They stop on the road; the child overtakes them. The elders turn back; they see it is coming. They say: "Thou, child, thou art obstinate, why? They have beaten thee already; yet thou comest? Let us go now." They take the path; arrive at the river; cross it. They walk far; arrive at the village of their friends, the Ma-kishi. Their friends spread (mats) for them. The evening comes; they cook for them food; they eat. The Ma-kishi to-day had made a plot to kill the young women, to eat them. They come to have a chats with the girls; having chatted, they go out. The girls remain, the four of them, in the house. All the people are already asleep; the girls are asleep, the three elders. The child, in her eyes there is wakefulness. A while, she hears outside, at the door of the house, where they stayed, the Ma-kishi have come. She keeps quiet, hush! fear has taken her. She hears again the Ma-kishi are asking into the house: "You, you, are you asleep now?" 5 The little girl is thinking in her heart, saying: "How shall I do now? I shall sing what song?" A Di.kishi said again: " You, you, are you asleep now?" The little girl put out the fire in fire-place; she begins to sing in response: " We are in bed; are not asleep; The heart to the great wizard Of the wizard of the road. Cold, oh! outside red!

Page  104 104~ Folk- Tales of Angola. Nzala ud! kuma nguiii. Huina ud! kuma nguiii. Jimue ud i kumna nguiii." O Makixi amuangana bu kanga; aii mu takana o makudia n'abane a di tendemT o uzala. Kitangana, atula ni mbinda ia ualua, ni funji. Abana o kana; kana katanbuila bu mbandu a muelu. Ma' kixi exi: "'0 ki adia n'6kuta o mona, uia ku kilu; etu ni tuijfa ku a jiba." Kana katambula imbamba; ka i bake. Kitangana, uivua dingi: "Ngingi, ngingi, muazeka kadia?" Kana kdxi: "Tuazeka, tuazekele-ku; Mu~m-a ku linganga Kia ngang' a ujila, Mbambi 6! kuma nguiii. Nzala ud! kuma nguiii. Huina u6! kuma nguiii. Jinue ud! kuma nguiii." 1Makixi amuangana dingi. 0 ki ala mu banga o kandenge ni inakixi, a makota k'a k' ijfa; azek'A. Kitangana, makixi atula dingi. Eza ni mbinda ia maluvu, ni muiele manii M ku di futa o kana. A mu bana; uatambula; uabake koko. Kana kexi ni mukima u6: "Nguami kuzeka; ha ngazeka, loin a tu jiba." Makixi amuangana bu kanga. Makolombolo adidi; makixi k'atena dingi kuvutuka. Kuma kuaki, mundu uoso uabalumuka. Kana katangela makot' 6, kexi: "Enu, makot' ami, ki muala mu zeka kiambote, a ima lelu iRjile bu kanga, enu mua i ivua-jinga? " Makot' Exi: " Eie, kana ka kimi, u ndololo; 8 kiene mazi ki tua ku vutuila. Etu, izira ioso i tu~ne mu kuiza kunu, ki tu~ne mu i ivua; ielu, eie ua i ivu?"? A tmu bana kingodi. Kandenge uxi: "Kiauaba ki muazuela; usuku mamnukul ki uiza, ki muzeke, enu muivua." Makota aijkina; anange. Kumbi diafu; a a telekela makudia; adi. Akuata ku sungi ni makarhb'& a makixi. Mundu uoso uazeka kiM. Makixi a a lekela,370 8xi: "Zekenu kiambote." Ahetu ataia; azeka bu jihama. Kizia kiliza mu kaAi,871 evua bu kanga: "4 Ngingi, ngingi, muazeka kadia? Ngingi, ngingi, muazeka kadia?" Randenge katuama kutambujila, kexi:

Page  105 The Girls and the MAa-kishi. I05 Hunger, too! outside red! Thirst, too! outside red! Mosquitoes, too! outside red!" 8" The Ma-kishi scatter outside; they go to fetch victuals, to give to those that complained of hunger. A while, they come with a gourd of beer and mush. They give to the child; the child receives (it) at the side of the door. The Ma-kishi say: "When the child has taken, and is full, it will go to sleep; we then shall know (how) to kill them." The child received the things; she put them aside. A while, she hears again: "You, you, are you asleep now?" The child says: " We are in bed, are not asleep; The heart to the great wizard Of the wizard of the road. Cold, oh I outside red! Hunger, too I outside red! Thirst, too! outside red! Mosquitoes, too! outside red!" The Ma-kishi separate again. What the child and the Ma-kishi are doing, the elders do not know it; they are asleep. A while, the Ma-kishi come again. They come with a gourd of palm-wine, and a cloth for the child to cover itself. They give her; she received: put (them) aside there. The child said in her heart: " I will not sleep; if I fall asleep, forthwith they will kill us." The Ma-kishi separate outside. The cocks crow; the Ma-kishi cannot come back any more. Day dawns, the people all get up. The child tells her elders, saying: "You, my elders, when you were well asleep, the things to-night that came outside, did you ever hear them?" The elders said: "Thou, child, art naughty; therefore yesterday we sent thee back. We, all days that we have been coming here, we did not hear them; now thou hast heard them?" They give her a snap. The child said: "(It is) well, what you said; another night, when it comes, do not sleep, that you may hear." The others assented; they passed the time. The sun set; they cook them food; they eat. They begin night-chatting with their friends, the Ma-kishi. All people are asleep now; the Ma-kishi leave them saying: " Sleep ye well." The women respond; they lie down on the beds. The day (night) has come (to be) in the middle,an they hear outside: "You, you, are you asleep now? You, you, are you asleep now?" The child was first in answering, saying:

Page  106 io6 io6Folk- Ta/es of Ange,-ola. "Tuazeka, tuazekele-ku; Mu*Ima ku 'inganga Kia ngang' a njila; Mbambid! kuma nguiiii. Nzala ud! kuma nguiii. Huina u6! kuma nguii'i. Jimue ud! kuma nguiii." Makix amuangana. Ku ema ku axala ahetu, kandenge ututa makota, uxi: "1Mua k'ivu?" Makot' exi: " Tue~vu; k'ukole dingi." A d'ibula mu diA, exi: "0O kiki, tubanga kiebi?" Muku'l uxi: "T~ulenge-enu n' usuku." Akul ai "1Ha tualen-ge mu kumbi unmu, tutakanesa ni iama. 0 kiki tubanga kiebi?" Exi: "Tuzeke WA~, mungu tu~ije kioso ki tubanga." A di xiba. Makix atula dingi; ala mu kuibula: "1Ngingi, ngingi, muazeka kadia?" Kandenge kala mu tamnbujila, kexi: "Tuazeka, tuazekele-ku; MuidUma ku 'inganga Kia ngang'a njila; I 12mu buabua ixoto."1 Makix amuangana. Atakana jimbinda ja ualua nii maluvu, ii funji, ni milele. Eza dingi; bbula bu kanga: "Ngingi, ngingi, muazeka kadia?" Kandenge katambujila: "Tuazeka, tuazekele-ku; Muiirna ku 'inganga Kia ngang' a njila; la' mu buabua ixoto."~ MAkix abana o ima, i eza naiu. Kana katambula; kabake koko. Makixi aiil; azuela, exi: "0 kan' aka k'akolela-hi mu mesu? Makolombolo adidi; k'atena dingi kuiza. Kuma kuaki; ruakixi eza mu menekena nmakamb'A a ahetu. Ahetu c~xi: " Lelu ki tuazekele; tuala mu kata." MAkix Edx: "1Mutu umoxi ukata, i- enu oso muala mu kata?"873 Ahetu cxi: "'Etu ene 080 tuala mu kata." Ala mu nang'A; kizila kia katatu. Kumbi diafu; ngoloxi iatoloka. A a bana makudia; adi. Ahetu ala mu d'ibula, efxi: "Tuenda kiebi?" Exi: ""Tutuama kusungila n',A; o ki amuangana, etu ni tulenge." A di taia kitatu ki&, ifxi: "Kiene ki tubanga." Makixi ezta mu sungila; ala mu sungila. Mundu uoso uazeka; 87' makixi alekela ahetu, fxi: "1Zekenu- kiambote." Ahetu, ataia. Makixi atubuka.

Page  107 Thze Girls and the Mka-isi. 107 "We are in bed, are not asleep; The heart to the great wizard Of the wizard of the road. Cold, oh! outside red! Hunger, too! outside red! Thirst, too! outside red! Mosquitoes, too! outside red!" The Ma-kishi separated. Behind, where the girls stayed, the child taunts her elders: "Have you heard it?" The elders said: "We heard; don't talk loud again." They ask each other, saying: " Now, how shall we do?" Another said: "Let us run away in the night." The others said: " If we run away at this hour, we shall meet with wild beasts. Thus, how shall we do?" They said: " Let us sleep now; to-morrow we may know what to do." They kept quiet. The Ma-kishi come again; they begin to ask: " You, you, are you asleep now?" The child is responding, saying: " We are in bed, are not asleep; The heart to the great wizard Of the wizard of the road; They are breaking wind." The Ma-kishi separate. They fetch gourds of beer and palmwine, and mush, and cloths. They come again; they ask outside: "You, you, are you asleep now?" The child answered: ' We are in bed, are not asleep; The heart to the great wizard Of the wizard of the road; They are breaking wind." The Ma-kishi gave the things that they came with. The child received; put aside there. The Ma-kishi went; they speak, saying: " This child, why is it awake as to (its) eyes?" The cocks have crowed; they cannot come again. Day breaks; the Ma-kishi come to greet their girl friends. The girls said: "To-day we slept not (well), we are sick." The Ma-kishi said: Is one person sick, or are you all sick? " 87 The women said: "We indeed are all sick." They are passing time; the third day. The sun sets; the evening comes. They give them food; they eat. The girls are asking each other, saying: " How shall we go? " They say: "We will first chat with them; when they separate, we may flee." They agree, the three of them, saying: "So we shalldo." The Ma-kishi came to chat; they are chatting. The people all have retired; 4 the Ma-kishi take leave of the girls, saying: "Sleep ye well." The girls respond. The Ma-kishi go out.

Page  108 '108 io8FolIk- Ta les of Anago la. Ahetu ku ema ku axala, anomona. tuma tul; a tu futika mu jihomba.87r6 Atundu bu kanga; atuanmekesa o kandenge k&. Dieji diatu. Ala mu kuenda ni nguzu mu njila. Abilila, ku ngiji; asange ngiji ikzala; k'atena kuzauka ni usuku. Exi: "1Kiki, tubanga kiebi?" Ku mbandu a ngiji, kuala kimuki; asambela ene oso ku, muli ueniuku. 0 makota atatu, ene asukila ku pondo ia muli; o kandenge kasukila boxi. A d~i xib'A. o ku ema, ku sanzala ku atundu, makixi eza k'o'nzo mu kuibNigiugngmuak kda 'Ngingi, ngingi, muazeka kadia?" M'o'nzo muL~di hudi. Makixi afik' Exi: "Azeka." Anomona makongolo a tubia; akondoluesa inzo ioso: inzo i'auama. 0 j imbinda, ja maualua, jala m'o'nzo, jala, mu baza ni tubia. 0 makixi,. ki dvu, o jimbinda jala. mu baza, txi: "1Ene atu. ala, mu jokota." Ala mu kuolela: "1Hah~i hahi! hamene tudia. mbun'da, mbunda, i'a make-~ nia."878 Inzo' jabuila; eza mu tala bu utoka.; asanda-bu: jimbinda. jala-bu; atu k'amueneka. Kia a fibila; ala, mu zuela, e-xi: "1Mbunda iaia! mbunda, iaia!" Akutuka-mu njila; atala manianiu Of mu njila. IA uA ait'&;ala mu kaiela n'usuku uenid~. Abitila. ku ngiji, ku ala, ahetu. Kuma, kuaki; atala, mu muki: ii Makixi cxi: "1Mbunda iiii; mbunda Mii." An' a ahetu icxi: "1Uau6!1 tuabulukile;- o kk ki a tu landula, tuandala, kufua." Makixi akuata makila; ala mu koka, a muii ni kimene. An' a ahetu ala, mu kui'mbila bu Iu, dia muxi, 8xi "tA! ngimbu! a! ngimbu! Bukuka! Tulandula ngimabu, Ku embu." 0 makixi asuina, kukoka. 0 Kikuambi uala, mu zunga bulu; an' ahetu c~xi: "Tata, Kikuambi, tu bulule; tu~k ku, fute878 ku bata." Kikuambi uxi: " Nguamiami; kl mua'xikina ku ngi futa!" Exi: "Tua ku diondo; tube ku futa." Kikuambi uala mu zung'e; k kId mu kuatela, kima. An' ahetu ala mu mu bomba:- "1Tata, eie Kikuambli, u tu. ehelela, ni tufu? "' Ha ua, tu, bulula, amj.etu. 88 a ku futa. Ha ak'aikina ku ku. futa, etu ene tutena ku. ku futa." Kikuambi uxi: ",1Kiauaba. " Uazangula mutu. umoxi ku, mu~it; ua mu tula, ku sambua. Uavutukila, dingi m ukuA, kadi; ua. mu tula, ku sambua. Uavutukila

Page  109 The Girls and the Ma-kishi. log The girls, behind where they stayed, take their little things; they wrap them in their bosoms.375 They go outside; they send ahead their little sister. The moon shines. They walk with strength on the path. They arrive at the river; find the river full; they cannot cross by night They say: " Now, how shall we do?" By the side of the river, there is a large tree; they all climb on that same tree. The three elders, they get tip to the top of the tree; the child gets up beneath. They keep quiet. Behind, in the village whence they came, the Ma-kishi come to the house to ask: " You, you, are you asleep now? You, you, are you asleep now? " In the house there is silence. The Ma-kishi think, saying: "They are asleep." They take brands of fire; they surround all the house; the house is aflame. The gourds of beer, that are in the house, explode with the fire. The Ma-kishi, hearing the gqurds, that are bursting, said: "They are the people who are reasting." They are laughing: "Haha! haha! to-morrow we shall eat meat, meat of delicacy." The house is consumed; they come to look in the ashes; they scratch them: the gourds are there; the people fail to appear. It displeased them; they speak, saying: "The meat is gone, the meat is gone!" They go to the path; they look for the tracks on the road. They too go; they pursue that same night. They arrive at the river, where are the girls. Day dawned; they looked into the tree: here they are. The Makishi say: " Meat here; meat here." The girls say: "Woe! we had escaped; now that they followed us, we are going to die." The Ma-kishi take (their) hatchets; they are felling the tree from early morning. The girls begin to sing in top of the tree, saying: "Oh! hatchet! oh! hatchet! Do break! We shall replace hatchet At home." The Ma-kishi are hard at felling. The Hawk is circling in heaven; the girls say: " Please, Hawk, save us.; we shall pay thee at home." The Hawk said: " I will not; you will refuse to pay me." They say: 'OWe beseech thee; we will pay thee." The Hawk is circling on; he does not care a bit The girls are imploring him: " Please, thou Hawk, wilt thou abandon us to die? If thou savest us, our mothers will pay thee. If they refuse to pay thee, we ourselves can pay thee." The Hawk said: "Well." He took one person from the tree; he set her down on the other side. He came back again for another, the second; he set her down

Page  110 P I0 Folk Tales of Angola. mukuA, tatu; ua mu tula mu sambua. Kuaxala kandenge kA. 0 mnakixi asuina kukoka; muji uanienge kiai. Makot' atatu, ala ku sambua, lxi: "AiuW! ndenge etu uandala kufua. Kikuambi, lenga; mu zangule ni malusolo." Kikuambi ubiWila ku muii; uzangula kana; mu~i uabu. Makixi abuila; 381 a di zuelela, eixi: "Mbunda iaia;" exi: "Mbunda iaia." Kikuambi utula kana ku sambua, uxi: "Kiebi? ku ngi futa." An' a ahetu itxi: "Tata, tuasakidila; ua tu bulula. Baba, ki tuala ni kima kia ku ku futa. Eie muene umona o kizia ki6 n' u tu sange ku bata, etu ni tu ku futu." Kikuambi ua'ikina. An' a ahetu akutuka mu njila; ala mu kikina ndenige A, iixi: "INdenge etu, mazadini, tua mu betele ngoho; manii kidi ki6; muene ua tu bana o mueniu." Abikila ku bata di-A; asange adi A. A a tudila ioso i amono, edxi: "Ndenge etu ua tu bana o mueniu; ni Kikuambi u&, muene ua tu bana a mueniu. " Adi A xi: " Kiauaba." A di xib' A. Abanga izda ijadi, Kikuambi uatula, uxi: "Ngi fute-enu kid.." Exi: "Ki tutena ku ku futa bu maku; eie muene, jisanji jiji, di nomuene." Kikuambi uarikina. Ni kiki ki kiaxalela: Kikuambi, kiene mu kuata o jisanji, m'ukulu k'akexile mu kuata jisanji, uakexile mu dia mahoho ni tunjila ngoho. Kia mu kuatesa-jiu, mudimu w u6, u abanga. Ngateletele musoso; mahezu. VIII. 0 ANA A MUTUDI. Muhetu uavualele an'&. Ki azuba kuvuala an'C, ana akulu. Pai A uafu. Umoxi, dikota, uixi: "Ngi di longa o ufunu ua ukongo." 0 ndenge uixi: " Ngi di longa uami o ufunu ua ukongo." Azangula o mauta; ia' ala, kat6 mu mbole. Kana k'amonk xitu. 0 mvula ii iza; exi: "Tulenga o mvula." Alenga; eza mu 'nzo ia makixi; abokola. Asange-mu mbanza ~' ia makixi; ii axika. Dikixi iM uiza; uambata pakasam jiiadi.-"6 Uibula se: "I n6, uoloxika o mbanza? " Uivila mueniomo, kuma: "Se.u mukua-nguzu, bokola m'o'nzo, ukala huta ia jimbua jami."

Page  111 The Children of the Widow. III I on the other side. He came back for another, the third; he set her down on the other side. There remained their child. The Ma-kishi work hard at felling; the tree is bent already. The three elders, who are on the other side, say: "Woe! our child is going to die. Hawk, hasten, take her up in haste." The Hawk arrives at the tree; takes up the child; the tree falls. The Ma-kishi are disappointed; 881 they speak, saying: " The meat is gone;" saying: " The meat is gone." The Hawk sets down the child on the other side, saying: " How about paying?" The girls said: "Sir, we are thankful; thou hast saved us. Here, we have nothing to pay thee. Thou thyself shalt see thy day and find us at home, we, that we pay thee." The Hawk assented. The girls entered the road; they are giving right to their child, saying: " Our younger, before yesterday, we beat her wrongly, for truth was hers; she saved (us) life." They arrived at their home; they found their parents. They announced to them all they had seen, saying: "Our younger has saved our life; and Hawk too, he has saved our life." Their parents said: "Well." They are silent. They spent two days, the Hawk arrived, saying: "Ye pay me now." They said: "We cannot pay thee into (thy) hands; thou thyself, the fowls are here, help thyself." The Hawk assented. And thus it remained: the Hawk, who is wont to catch fowls, of old he did not catch them; he was eating locusts and small birds only. What caused him to catch them, his job, that he once did. I have told the story; finished. VIII. THE CHILDREN OF THE WIDOW. A woman gave birth to her children. When she had finished giving birth to her children, the children grew up. Their father died. One, the elder said: " I will learn the craft of hunting." The younger said: "I will learn also the craft of hunting." They took up the guns; they go, until (they are) in the woods. They see no game. The rain comes on; they say: "Let us flee from the rain." They run; they come to a house of Ma-kishi; they enter. They find in it a mbanza884 of the Ma-kishi; they play. One Di-kishi comes; he carries two buffaloes.885 He asks: "Who (is) he, who is playing the mbanza? " He hears in there, saying: " If thou art a

Page  112 112 112Folk - Ta le s of Anago la. Muene uasukila - bu kanga. Dikixi diamukul ii'i uiza; uambata ua jipakasa jitatu. U~eula o mukuA, uala bu kanga, kuma: "Mo'nzo ini ualenge.-mu? Uxi "Ngalengc atu kiiadi, ala-mu. Amesena ku tu jiba pala kudia kua jimbua jA" AmukuA i~ia &uA, ni soba iA. Soba uibula, kuma: " M'onzo, ini nualenge-mu? Exi: "Etu tualenge-mu atu kiiadi, amesena ku tu jiba." o soba uabokola; uamenekena, kurna: "1Tundenu bu kanga." 0 atu kiiadi e~xi: "KI tutenetu kutunda bu kanga." Soba ue~xana aku' einji,887 kuma: "A tundisienu bu kanga." Azuba ku a tundisa. o dikota, id~ uaxikama; o ndenge, iii ulua, ni makixi. Uajiba makixi kiuana. Kuaxala nake dia makixi. Uajiba dingi kiuana. Ndenge u6 uaxi'kama. Dikota ualendela ue'; uaj iba o kiuana kiaxala-bu. Uakuata o soba; u mu batula o mutue. Buabingana dingi, mutue; uobatula dingi. Buabingana dingi uamukuA. 0 dikota uxi: "1Tu mu tenetu,; tuxikame banji." Dikota uabiluka nguingi. Dikixi u mu zangula; ue~minia. 0 nguingi uia, ku~tala mu mhidma88 i6, se muala jisabi ja jiinzo jA. Ua ji sange;- ua ji katula; uatundu. Ndenge, uabingana-ku, uabatula o mutue ua dikixi. Dikixi diafu. Ajikuile o jinzo. Asange-mu abika; a a bana kudia. Abanda ku sabalalu anga ajikula-ku. Asanga-ku jingana ja ahetu jitatu, anga a. a bana kudia uie. Exi:.- "1Tukal'etu kia' benobo." Ku axala, manii A uaia ku 'xi iengi ni tuana tue6 tuiadi. 0 manji A uixi: " 0 kudia, ku tuolodia, ki kut tut tenetu.,39 K~xangienu. jihuinii." AH mu jihuinii;- ajimbidila. Eza m'o'nzo ia ngene, ia kaveia. Evile o kaveia, kurna: "1Enut nut an' ami; ndenu mu jihuinii." Ad mu jihuinii; Gaza ni jihuinii. Adi; azeka; abalumuka. Kuala o kaveia: "1Ndenu dingli mu jihuinii." Au" mu xanga. 0 udenge, ia muhetu, uai flu huinii je; o dikota uaxala. Usanga 8iunu91 pai A, uxi: "0O jihuinii nuoloxanga palanlii?" "Mani! kiAi, papalii." Pai A uxi: "1Loko ngu ku ambela, kioso a ku tuma ku nmenia." Dikota uvutuka ue ku& kaveia. LUa a ambela:- IINdenu mu tek' o menia." Dikota ni ndenge ai ku menia. 0 ndenge itateke o nienia; itea. Dikota utaxala, uixi:. "IPai etu, ng' ambele kW." Pai A uxi: "II0 kaveia, loko ki &ta o menia bu jiku;, ki a kut ambela kuma I'tala o menia, se matema,' eie

Page  113 The Children of the Widow. 113 strong man, enter the house, thou shalt be food of my dogs." He stopped outside. Another Di-kishi comes; he also carries three buffaloes. He asks the other, who is outside, saying: "In the house, what didst thou flee from?" Says he: "I fled from two men who ate in it. They want to kill us for food for their dogs." Others they come too; also their chief. The chief asks, saying: "In the house, what did you flee from?" They say: "We fled from two men, who want to kill us." The chief entered; greeted, saying: "Be gone, outside." The two men said: "We cannot go outside." The chief called the others, saying: Put them outside!" They manage to put them out. The elder, he sits down; the younger, he fights with the Ma-kishi. He kills four Ma-kishi. There remain eight Ma-kishi. He kills again four. The younger too sits down. The elder conquers too; ke kills the four who remained. He takes the chief; he cuts off his head. There succeeds again a head: he cuts it again. There succeeds further another. The elder says: "We cannot (kill) him; let us sit down, please! " The elder becomes a bagre-fish. The Di-kishi takes him up; he swallows (him). The bagre goes to look into his hearts,a9 whether there are the keys of their houses. He finds them; he takes them; comes out. The younger, who succeeded him, he cut the head of the Di-kishi. The Di-kishi died. They opened the rooms. They found (in them) slaves; they gave them to eat. They go up to the upper story and open there. They find there three ladies, and they give them to eat, too. They say: ", Let us live now here!" Where she stayed, their mother had gone to another country with her two little children. Their mother said: "The food, which we are eating, it is not sufficient for us. Go to fetch firewood." They went for the firewood; they went astray. They come to the house of a stranger, of an old woman. They hear the old one, saying: "You (are) my children; go ye for firewood." They went for firewood; they came with firewood. They ate; they slept; they got up. Then the old woman: " Go ye again for firewood." They went to cut. The younger, a girl, went with her firewood; the elder stayed. He finds his deceased father, saying: "The firewood, you are cutting it why?" "I don't know, father." Their father says: "Directly I will tell thee, when they send thee for water." The elder returns also to the old woman. She tells them: "Go ye to get the water." The elder and the younger went for the water. The younger got the water; came (home). The elder stayed, said: "My father, tell me now." His father said: "The old woman, forthwith when she puts the water

Page  114 114 I 14 Folk- Tales of Angola. uamba kuma I ngejiami.' Kioso ki Atala o menia o kaveia, eie u mu xhijika mueniomo; u mu bondeka o niutue mu menia matema." o dikota, kioso ki a mu ambela pai 'a, kiene ki abange. Ualundula o kaveia, ua mu jikila mueniomo mu menia;- o kaveia anga, ufua. Kota ni ndenge abokola mu 'nzo. Akatula-mu kitadi Jdoso. Alenge.A kuA manii' I Mahezu. Ix. KIANDA NI MON'A MUHETU. Muhatu uexile n' an' 6 kiiadi. Buiza Kaholongonio ka mutue ua. mutu, uam esena mon' e umoxi ua ndenge pala ku mu sokana. Mona ua dikota anga u ka zangula, anga ukatula utokua, anga u mu nokena -nau. Ki azubile ku mu nokena utokua, anga u mu texi mu dizanga. K'axidivil' M kima Pala kusokana ndenge e. Muene koxi a menia ubiluka Kianda. 0 kinmenemene anga uiza mu zuela ni manii A, ua mona mueni6 uixi: "1Ngamesena mon' 6' pala ku musokana." ManjiiAangautambujila. Ki azubile kutambu.. jila, o Kianda anga uambata o, muhetu, anga ui'a n'e koxi a menia. Ki azubile kuia n'e koxi a menia, anga u mu zuika kiambote ni jikoWAd 898 bu xingu ni mu maku. Ki a mu zuiki'le, anga uiza n'41 ku bata dia manii A4, anga u mu bekela pipa ia viniu, anga ukatula dikuba dia. fazenda, u mu bana-diu. Ki abekele o im' eii, o muhatu anga uia ku bata dia -munume e, anga aklAO akal'.A. o diiala anga ukatula kalubungu; u ka bunda boxi Buttunda abika avulu, anga buiza kMA jinzo pala abika. Ki azubile o imi' efi9 o muhatu inga uiza uimita, anga uvuala. 0 mona anga ufuia. o diiala anga uamba kiki, kuma: "IMon' atmi i6 uafu 6. Manii enu k'~z-bu ng6 bu tambi." Manii A anga uiza, o diiala ki exile mu kina. Muene ki asakuka, utala ku polo manii a muku'avalu k&. Ki atalele anga ui'6 ku bata di6, anga uambela mukaji 6, kuma: "INga ku am belele ki6? kuma ' mon' ami uafu; bu tambi maniji enu k'&&6 Ki azubile o kuzuela, ukatula o kalubungu anga u ka bunda boxi. jinzo joso anga jiia mu kalubungu. Bu akexile sanzala anga. busa

Page  115 The Kianda and the Young Woman. "15 on fire-place; when she tells thee, saying, 'Look the water, whether it is boiling,' thou shalt speak, saying: ' I don't know.' While the old woman looks at the water, thou shalt push her into it; shalt plunge her head into the boiling water." The elder, as his father told him, thus he did. He pushed the old woman, held her down there in the water; the old woman then died. The elder and the younger entered into the house. They took. out of it all the money. They ran away to their mother. The end. IX. THE KIANDA AND THE YOUNG WOMAN. A woman was with her two children. There came Skull of the head of a man, who wanted one of her daughters, the younger, for to marry her. The elder daughter took it up and took ashes, and filled (its apertures) with them. When she finished smearing it (with) ashes, then she threw it into a lagoon. It was no good to marry her younger sister. The same under the water became Kianda. In the morning, then he comes to talk with the mother of that same daughter, saying: "I want thy daughter to marry her." Her mother then assents. When she finished assenting, Kianda then carried off the woman and went with her under water. When he had done going with her under water, then he dressed her finely with strings on neck and arms. When he has dressed her, then he comes with her to the home of her mother, and brings her a barrel of wine, and taking a bale of cloth, he gives her it. When he brought these things, the woman then went to the house of her husband, and they stayed and stayed together. Theman then took the kalubungu; he knocked it on the ground. There came out many slaves, and there came at once houses for the slaves. When these things are finished, the woman then comes to be pregnant and gives birth. The child then dies. The man then speaks thus, saying: "My child is dead here. Thy mother, let her not come to the funeral." Her mother then comes, as the man was dancing. He, when he turned, saw, in front, the mother of his consort. When he had seen, then he went to his house, and told his wife, saying: " How did I tell thee? saying 'my child is dead; thy mother (need) not come to the funeral'?" When he had finished speaking, he takes the kalubungu, and knocks it on the ground. The houses all then go into the'kalu.

Page  116 ii66 FolA -Tales of A ngo la. bUka iangu. Ki azubile, o diiala anga ui'e kuosokuoso. Muhatu ua mu kaiela, kuoso ku oloia o diiala, anga ukala mu kuimbila, uiWi: "iMunume ami ua henda! Munume ami ua honda!" Atu ala bulu anga akala mu tambujila: "EEl ehndenu! Mbengela kende xibu."I" o diiala anga usanga buama, bu ala kiditadi kionene, kiala, ni dibitu. Muene ubokola, moxi a ditadi. 0 muhatu k'a mu mueni8 dingi. Anga uvutuka kuoso ku atundu, anga uia ku bata dia manii A. Ki abixidile ku bata dia manii &, anga ufua; manii C u$ anga ufua; ni atu oso afua ulYm Buaxala ng6 nautu umoxi, ua muhatu. Io uaxala mu o'nzo ie. Dikixi anga diza anga u mu ambata; uia n'et ku bata di4. Anga akal'l. 0 muhatu anga uiza uimita; uvuala mona. Uatundile mutue umoxi. Muhetu anga uimita luamukuA; dikixi anga u mu arnbela kiki,: "Se uvuala dingi mona ua mutue umoxi, ngi ku ixanena aku' etu pala ku ku dia." 0 muhatu anga uvuala mona ua mitue jiadi. o muhetu anga uambata mon'6 ua mutue umoxi, anga uleng'C. Usanga jinzo, anga usuama mueniomo. Buexile mu bita dikixi, anga uivua o dizumba dia mutu. Dikixi anga ubokola mu o'nzo; usanga a muhatu uazeka, anga u mu dia ni mon' 6, kiiadi kil o inzo anga ibiluka inzo ia makixi. X. A.-UOUA KIUANA. Tuateletele a-Uoua396 kiuana; ua makota aiadi, ni ndenge jiiadi. Na Kimanaueze kia Tumb' a Ndala, kilundu kia makamba, uatunga, uasoma. Uavuala an' 6 kiuana; ahatu ene oso, Kana dingi mon' a diiala. Ene oso, mama i& imoxi. Dikota, ki Eza mu di lukaw7 uxi: "Eme Uoua." 0 ndenge C., ia mu kaiela ku kunda di6, uxi: "liEme Uoua." Pange A, ia katatu, uxi: "Eme Uoua." Kasule kA, kauana, uxi: "Eme Uoua." Akul cixi: "0 dijina dimoxi, di mua di luka, m'upange uenu kiuana. A M' ixana kiebi?"

Page  117 The Four Uouas. II7 bungu. Where there was a village: then there sprouts the grass. When he had finished, the man then goes away, anywhere. The woman follows him, wherever the man is going, and she keeps on singing, saying: " Husband mine of love! Husband mine of love!" People who are in heaven, then keep answering: ' 0! run ye, O run! Soon is gone the dry season." a94 The man then finds a place where there is a large rock, that has a door. He enters inside the rock. The woman saw him not again. And she returned where she came from, and went to the home of her mother. When she arrived at the home of her mother, then she died; her mother also then died; and all the people they died too.89 There remained only one person, a woman. She remained in her house. A Di-kishi then comes and he carries her off; goes with her to his house. And they live together. The woman then becomes pregnant; she gives birth to a child. It came out (with) one head. The woman then conceived another time; the Di-kishi then said to her thus: " If thou bearest again a child with one head, I shall call our folk, to eat thee." The woman then bore a child of two heads. The woman then carried her child of one head, and ran away. She finds houses, and hides there. There was passing a Di-kishi, and he scents the smell of human beings. The Di-kishi then enters into the house; he finds the woman asleep, and he eats her with her child, both of them. The house then was changed into a house of Ma-kishi. X. THE FOUR UOUAS. We will tell of the four Uouas,5 of the elder two, and the younger two. Na Kimanaueze kia Tumb' a Ndala, favorite of friends, built, lived. We begat his four children; all females. There came no male child. They all (had) one mother. The eldest, when she came to name herself,87 said: "I (am) Uoua." Her younger, who followed her behind, also said: " I (am) Uoua." Their sister, the third, says: " I (am) Uoua." The youngest, the fourth, says: " I (am) Uoua." The other people say: " The name is one, that you called yourselves, in your sistership of four. How shall they call you? "

Page  118 ii8 i iS Folk- Tales of Angola. Akulu; kiza mu itala 89 ia kusakana. Kueza diiala mu beka, ku~ "a oua ua kota. Ene inzo imoxi, ia, unzangala.89 A mu bake mu kijima. Kumbi diafu. A mu tele. kela kudia; uadiL Usuku ueza; diiala diatubuka; diaii m'o'nzo ia, an' ahetu. Uxi: "1Ngoloxi, enu, jingana." An' ahetu a I'O* tambula xi': "Ngoloxi Mfi." A mu zalela dixisa boxi; uaxikama. An' ahetu a. mu nangesa, xI: "Uanangre kiebi, mon' a diiala?" Muene uxi: 0 "1Ng-anange munangi402 a nzamba. Ngasete museti a kiela. Nzamba katenguna, a mu ase. Njila kafufuka, a i endela.40 Kangalafa ka masangu, kiwdia kua jinjlaY.40 o milernba nii mibangu, kijingiisa kia, dibata.406 Mu tunda, tu an' a nguvu; Mu ngela, tu an' a Nguvulu.406 o mon' a diiala, ha ua di futila, Dibeka ku kiasu.407 Mbamba, mbamba; xibata, xibata: Mbamba, tua i kuatele, makembu; Xibata, tua i kuatele, usalajendu.408 Makania azekele bu hete; Maluvu azekele mu kobo: 4 Makania, telu dia mate; Maluvu, telu dia maka. Kuene ku a mu ii o mutima. Mu maxila,410 jingana."1 Ene idi "Tuaxamenena." Exi: " Tu~nange-etu. Kuinbi diafu;ngoloxi ialembe. Ki ujia, uxi: ngfia mu ku a bana ngoloxi,' tua ki ximana, ki uabange. Mahezu 6." Muene uataki, uxi:- "A Nzambi." Ala mu ta a mak'A. Uxi: " Nga ku endela, eie, na Uoua ua. kota."' 411 Na lUoua uxi: "Kiauaba. U ngi sakan' eme, u tu sakana etu oso, kiuana kietu. Ha ue~di, uxi eme ngoho, ngi dikota, k'utena k-u ngi sakana. Kikala tusaka~na iala dietu dimoxi, kluana kietu mu uana ua mama."t Diiala ditaja, uxi: " Eme ngitena ku mi sakana." Ua a bana, makania; uai'e mu kijima ki6; uazekele. Kuaki; idi uia ku& na Kimanaueze, uxi: "1Ng~za mu ta maka; ngamesena kusakana n' an' 6." Na Ki'manaueze uxi: "Kiauaba.. Ha uatena kiuana, kiA,' ngi lembele." 0 dij-ala ua~ikina, uxi: "Ngatena. Kiauaba." Uvutuka ku bata die. Uasange pali A; uxi: "Ku ngendele, a ngi xikina. A ngi bingi ilembu ia an'ahetu kiuana." Pal 4 uazangula mama jiuana ja ngombe; ua mu bana-.jiu; uxi: "1Kilembe." Uazekele.

Page  119 The Four Uouas. Il9 They grew up; have come to the age of marrying. There came a man to woo, to Uoua the eldest. They (were in) one house, of virginity.8 They placed him in the guest house. The sun died. They cooked food for him; he ate. The night came; the man went out; he went to the house of the girls. He says: "Evening, you, ladies." The girls accept it, saying: "This is evening." They spread for him a mat on the ground; he sits down. The girls entertain him; saying: "Thou spentest (the day) how, young man?" He says:40 " I spent the day as an elephant spends it. I played, as a player of backgammon. The elephant is lame, (because) they shot him. The path is worn down, (because) they walked it.4" A nice bottle of bird-seed, (is) food of birds.404 The wild fig-tree and the Mubangu tree (are) ornaments of a home.05 In the East, we are children of the hippo; In the West, we are children of the Governor.40e The young man, when he covers himself, (Casts) the mantle over the left (shoulder).407 Staff, staff; sword, sword: Staff, we took it for ornament; The sword, we took it for sergeantship. The tobacco slept at head of bed; The palm-wine slept in the glass; Tobacco, (is) the cause of spitting; Palm-wine, (is) the cause of talking. There is where his heart went. This is the end, ladies." They say: "We accept." They say: "Let us pass time. The sun is down, the evening dark That thou thoughtest, saying, 'I will go to give them (good) evening,' we praise it, that thou didst so. The end." He answered, saying: (Is) of God." They continue their conversation.. He says: "I came (because of) thee, thou, na Uoua the eldest." 41 Na Uoua says: "Very well. Thou shalt marry me, (if) thou marriest us all, the four of us. If thou thinkest, that (thou wilt have) me alone, the eldest, thou canst not marry me. It must be that we marry our one man, the four of us in the fourhood (of) one mother." The man assents, saying: " I can marry you." He gives them tobacco; he goes to his guest house; sleeps. At daybreak, he goes to na Kimanaueze, saying: " I have come to have a talk; I want to marry with thy daughters." Na Kimanaueze says: " Very well. If thou canst afford the four of them, bring me the price." The man agrees to, saying: "I can. All right." He returns to his home. He finds his father; says: "Where I went, they accepted me. They asked me for the wooing-presents of four girls." His father took up four mothers of cows; he gave them to him, saying: " Go and woo." He slept.

Page  120 120 120 Folk- Tales of Angola. Kuaki, uakatuka. Uabitila ku makoii412 6; uabana jingombe. Atambula. Dilemba41 dx:Emngmi bana izu'a juna Kizd~a kia katanu eme ngiza mu benga o mabanga." A mu telekela mama ia hombo. Uazekele. Kuma kuaki, uvutuka ku bata die. Uazekele izi'a iuana. Kizd~a ida katanu kidza-bu,, diiala uazangula akunji'.414 Aija mu takana mnabanga; abiffila. Anange dikumbi. A a telekela hombo ni funji. Ngoloxi idza; a a bana, mabanga. Eza n'l. A a bokuesa mu manzu 4]h.1 Dikota n' inzoli6, ndenge n mnzo. i6; katatu n' inzo ie; kasule kA n inzo ie. A a jibila homtso. Adila 'mu manzu a ubanga. Izfia iiadi iabu. Mundu ua imbaladibi uamuagana.416 0 diiala, nguO kuiza mu manzu a mabanga. Izi~a ioso uala mu zeka m'onzo ia unzangala. Ki'zu' eki pai A ua mu ambe, uxi: "IEie, na NzuAl, an' a ngene, hanji ki ua a benga, mu jinzo jA ngu6 kubokona palahi?" Muene uvutuila pai' A, uxi: "Papaii, sonii ja ngi kuata, mukonda, hanji ki nga a benga, k'adi hu'a kudia kua mbote. Mungu ngiia mu iangu mu mbole; sumba ngi'jiba-mu kambAmbi n' adie." TUazekele. Kuaki kimenemene, uazangula uta ut-, ni poko i6, n' imbua i6, ni kamoso k4. tfxi: ",,Tuie mu mbole." Akatuka; abitila mu mbole. Atungu fundu; abokona. Azekele. Kuma kuaki. Na NzuA uia mu ta mibetu ia ji'puku. Uatundu..ku; u~za mu fundu ie. IUazekele. Aii mu tala mibetU.417 Ajitula jipuku; makuinii-a-uana a puku. Avutuka bu fundu. Na NzuA uambela kamoso k6, uxi: "1Sua, mafue a uisu." "8 Karnoso kasu mafue. Uxi: "iKuta mabunda auana a jipuku." Uxi: OfKamoso, ngu ku tuma kindaula ku bata. Ubi~kila n'usuku; k'uibi~ile ni muania Mabunda auana iU, ambat' A 419 ku~k akaji amL" Kamoso uai. Utuama Uoua ua kota. Ubokona m'o'nzo, uxi: "9Dibunda didi, di a ku tumisa muadi, uxi: ' dibunda didi, di akutu njimu, kioua, ki. di jitule.421 Eme ngaxala kunu; kt ngitena lia kuia.' Muene, muadi, ua, ng' ambela, uxi: '0fdibunda didi, kA di bane na Uoua, ua kota; k'u di tangele o pange jo." Kamoso katubuka. Uai dingi mu~k n Uoua uamukug.; ua, mu jikuila. Kamoso uxi: "Dibunda didi, muadi uxi, ' dibunda, di akutu njimu, kioua ka di jitule. Eie ngoho, nga ku tumnikisa o dibunda; pange j6 k'u a tangele-diu. Eme ngaxala hanji"' O Kamoso katubuk'e.

Page  121 The Four Uouas. 12 In the morning, he starts. He arrives at his parents-in-law's; he hands the cows. They accept. The bridegroom says: " I give you four days. The fifth day I shall come to fetch the brides." They cook him a mother of goat. He slept. Morning comes; he returns to his home. He slept four days. The fifth day having come, the man took the companions.4" They go to fetch the brides; they arrive. They spent the day. They cooked them a goat and mush. The evening came; they gave them the brides. They come with them. They introduce them into their houses. The eldest has her house; the younger has her house; the third has her house; the youngest has her house. They kill them a goat. They eat in the houses of brideship. The two days are over. The band of the companions scatters.46 The man will not come into the houses of the brides. All days he is sleeping in the house of bachelorship. One day his father scolded him, saying: "Thou, na Nzui, the girls strangers, since thou hast brought them home, in their houses thou refusest to enter, why? " He replied to his father, saying: "Father, shame has held me, because since I brought them home, they not yet ate nice food. To-moriow I will go to the bush to hunt; perhaps I may there kill a deer for them to eat" He slept. When shone the morning, he took up his gun, and his knife, and his dog, and his boy. He says: " Let us go to hunt." They start; they arrive in bush. They build a hut; they get in. They sleep. Morning shines. Na Nzui goes to set traps for rats. He comes away; comes to his hut. He slept. They went to look at the traps. They loosened the rats; forty rats. They return to the grass-hut. Na NzuA tells his boy, saying: "Cut green leaves." The boy cuts leaves. He says: "Bind four bundles of the rats." He says: "Boy, I will send thee directly home. Thou shalt arrive at night; do not arrive by day. These four bundles, carry them to my wives." The boy went. He begins with Uoua the eldest. He enters into the house, says: "This bundle (is) that which the master sends thee, saying, 'the bundle, which the wise bound, let a foole untie it.421 I remain here, I cannot yet go.' He, the master, told me, saying, ' this bundle, go, give it na Uoua the eldest; do not mention it to her sisters."'" The boy went out. He went again to Uoua the second; she opened to him. The boy said: "The bundle here, master says, 'the bundle, which the wise bound, let a fool untie it. Thou alone, I sent thee the bundle; thy sisters, do not mention it to them. I still remain."' The boy went out.

Page  122 122 ~~22 Folk-.Tales of Axpgo/. Uai dingi mu& Uoua, ua katatu; ua, mu jikuila. Uabokona: "Muadi uxi: 4 dibunda di akutu njimu, kioua kU di jitule. Dibunda didi, eie ngoho nga ku, tumikisa-diu; pange j6 k'u a tangele-diu."' Kamoso katubuk'6. ~aii dingi mu& lUoua ua, kasule; ua mu jikuila. Kamoso kdxi: "Muadi uxi: ' dibunda didi, eie ngoho nga ku tumikisa-diu. Dibunda, di akutu njimu, kioua kA di jitule."' Kamoso kdxi: Ngala mu i' arnii kA Mungu k'u ngi tange ku pange jo." Kamoso kai' 6 ni usuku. Uabitila kui ngana, i mu mbole. Ngana id u mu ibula: "IUabange ki nga ku tumu ' Kamoso kxi:c "4Kiene ki ngabange."I Ahatu ku bata, a a tumikisa mabunda, Uoua uadianga uabake o dibunda, mu kaxa. Uoua ua kai'adi ua di bake mu kaxa. Uoua ua katatu u6 ua di bake mu kaxa. TUoua ua kauana uxingeneka, uxi: "19Dibunda, di a ngi tumikisa, uxi I'kk di jitule,' eme ngi di jitula ni ngitale kioso kiala-mu." Ua di jitula; utala jipuku, jala-mu. Ua ji kubula; ua ji kulula. TUa ji te m'o'mbia; ua ji lambe. Ua ji niange ku musoma; uosomeka, mu hongo. Ua. di xib'6. Akal'A ku iziia, kuiniii dia kiz~a. Na NzuA, uendele mu mbole, ueiza; i4~ m'o'nzo ia Uoua ua kota, uxi: "1Beka, dibunda, di nga ku tumikisa."' tjikula mu kaxa; unomona dibunda; u di sangununa. Puku jabolo joso; jakituka. nandui. Dfiala uatubuk'6; uai mu& Uoua ua kaiadi: ",Beka, dibunda, di nga ku tumikisa." Muhatu ujikula mu kaxa; u di nomona;- u di sangununa. Muala mandui oso. Dfiala uatubuk't6; uai' mu& Uoua, ua katatu. Uxi: ",Beka dibunda, di nga ku, tumikisa." Muhatu ujikula mu kaxa; unoumona, dibunda; u di sangununa. Muala mandui ngoho. Diiala uatubuka; uai mu&. loua ua kasule. "'Beka dibunda, di nga ku tumikisa." Muhatu ubalumuka; unomona, musoma mu hongo. 0 ji'puku jakukuta. Dfiala uolela. Utubuka bu kanga; uixana o mundu u' akuasanzala. Uxi: " Enu, jingana, eme ngele mu mbole. Ngakutu mabunda auana; nga a tumikisa ahetu, ngixi I dibunda di akutu njimqu, kioua. kA di jitule.' Eme ngabange kuinii dia kiztia mu iangu. Lelu ngeza ku bata, ngixi I'enu, ahetu, bekenu mabunda, u nga mi tumikisa.' Anomona mnabunda. a makota atatu abolo; o dibunda dia kauana, dia kasule,diakukuta. Jipuku j~jiji Makota atatu maioua; k'adimuka. Ngisakana okasule." Makota atatu ai'&.

Page  123 The Four Uouas. 123 He went again to Uoua the third; she opened to him. He entered: "Master says, 'the bundle, that the wise bound, let a fool untie it Thou only, I send thee this bundle; thy sisters, do not mention it to them."' The bcy went out. He went further to Uoua the youngest; she opened to him. The boy said: "Master says, 'this bundle, thou only I sent it to thee; thy sisters, do not mention it to them. The bundle, which the wise bound, let a fool untie it."' The boy says: " I am going now. To-morrow do not mention me to thy sisters." The boy went in the night. He arrived at his master's in the bush. His master asks him: "Didst thou do as I ordered thee?" The boy says: "I did do so." The women at home, to whom the bundles were sent, Uoua the first kept the bundle in the box. Uoua the second kept it in the box. Uoua the third also, she kept it in the box. Uoua the fourth thought, saying: "The bundle, that he sent me, saying, 'let her open it,' I will open it, that I see what is in it." She opened it; she sees the rats, that are in. She cleans them out; she shaves them. She puts them in pot; she cooks them. She sticks them on a spit; she sticks it in roof. She kept quiet. They live on some days; ten days. Na NzuA, who had gone hunting, comes; he is in the house of Uoua the eldest, saying: " Bring the bundle that I sent thee." She opens the box; takes out the bundle; she unties it. The rats are all rotten; they have become maggots. The man goes out; he goes to Uoua the second: "Bring the bundle that I sent thee." The woman opens the box; she takes it out; she unties it. In it are all maggots. The man goes out; goes to Uoua the third. Says: "Bring the bundle that I sent thee." The woman opens the box; she takes out the bundle; she unties it In it are maggots only. The man goes out; goes to Uoua the youngest: "Bring the bundle that I sent thee." The woman stands up; she takes off the spit from the roof. The rats are dried, The man laughs. He goes outside; he calls the crowd of the people of the village. He says: You, gentlemen, I went a-hunting. I tied four bundles; I sent them to my wives, saying 'the bundle which the wise tied, let the fool untie it.' I made ten days in the bush. To-day I have come home, saying, 'you, wives, bring the bundles, that I sent you.' They take out the bundles; those of the elder three are rotten; the bundle of the fourth, of the youngest, is dried. Her rats are these. The elder three are fools; they are not intelligent. I will marry the youngest." The elder three went away.

Page  124 124 124FolIk - Ta les of A ngola. Kiabekesa o kuila: "I Kota ni ndenge k'asakana diiala dimoxi." Mukonda o, kasule uatambuile makot' 6 o diiala, mu konda dia unjimu u6. Bu tua u ivila. Mahezu. Xi. NGANA KAMUAMBATA NI NGANA KAMUAMBELA. Ngana Kamuambatl ni ngana KamnuambelA '12akutu o uenji uA;'2" aluia mu Luanda mu ta uenji, ni ngamba ja.A Ate o uenji mu 'xi ia Luanda; akuta o mihamba; azangula. Ai'A kate bu 'Ifuangondo.4-2 Kuala ngana KamuambelA: "1Kupatele, tui'etu ku9' Uixi: "1Ng~zekedi ami kMA." Anange. Atula mu ngoloxi: "Kiebi? Kupatele, uanange kiebi?" Uixi: "INganangiami." Azek'.A. Utula mu 'amenemene: "1Tui'etu, kupatele kuami." Uxi: 'INgitenami kuenda." Kuala kupatele kue: "Tunange etu. Enu, jingamba, ndenuenu ku bata. Ki mu~b~ilia ku bata, A\tangedienu adiakimi ku Mbaka muixi: ' 0 ngana Kamuambat.A ualukata. Tua a xisa bu 'Ifuangondo, ni ngana KamuambelA ni ngana KamuambatA. Ngana KamuambatA ualokata; mukuA uaxala, u mu talela, katd ki bua o, uhaxi."' 0 ngamba jai' A1. Ene, axala ku dima, anrange A; azek'IA Kutula mu 'amenemene, kuala ngana KamuambelA uixi: "Kamba diami, o uhaxi uavulu. Za ngu ku ambate, tui'etu." ",1K'a ng' atba. tami." "1Makutu m6." Uixi: "1Moso, kidi ngazuela. Eme, k'a ng' ambatami." Uixi: "1Ngu ku ambata muene; ngalu ku ambel'6 " Uixi: "1Eme, k'a ng' ambatami-ze; k-ijia-ze'26 kia muiji uamni." Uixi: "1Makutu m6; emne ngu ku ambata muene." Ua mu te ku dima. Akatuka... kat6 mu Nzenza mui Palma.=~ "IMoso, tuluka!" Ngitulukarni. Ngakexile mu ku ambel'6: ' eme, k'a ng' ambatami.' 0 kiz~ia kia lelu, ua ng' ambata, ngitenami kutuluka." Uazeka n'6 ku dikunda, kat6 kuma kuaki. Azangula.. Kutula mu njila, ngana Kamnuambel.A uamesena kunena, uixi: "14Moso 6, tuluka, nginene." "IEme, nga ku ambelele kid; eme, k'a nig' ambatami. 0 kizi-ia kia Meu, uala ku. ng' ambata, nigitenami kutuluka." Ngana KamuambelA uanena ueimana. Akatuka... kate mu Jipulungu.42 Kuala ngana KamuambelA: "Tuluka, moso, niginioke." 42 tlixi: "1Kamba diami, ngitulukai dingi."

Page  125 Mr. Carry-me-not and Mr. Tellne-not. I25 This brought about the saying: "Elder and younger shall not marry one man." Because the youngest took from her elder the man, because of her shrewdness. Thus far we heard it. Finished. XI. MR. CARRY-ME-NOT AND MR. TELL-ME-NOT. Mr. Carry-me-not and Mr. Tell-me-not428 bound their merchandise;42a they are going to Loanda to make trade, with their carriers. They made trade in the city of Loanda; they bind their baskets; they lift (them). They go as far as Kifuangondo.42 Then Mr. Tell-me-not: "Friend, let us go now!" Says: "Let me sleep first!" They rest. They reach the evening: "How? friend, thou hast rested how?" Says: "I rested not." They sleep. (He) arrives in morning: "Let us go, friend!" Says: "I cannot walk." Then his friend: " Let us rest. You, carriers, go ye home. When you reach home, tell them, the old people at Ambaca, saying: 'Mr. Carry-me-not is sick. We left them at Kifuangondo, both Mr. Tell-me-not and Mr. Carry-me-not. Mr. Carry-me-not is sick; the other remained, to look after him, until the sickness is over."' The carriers have gone. They, who stayed behind, spend the day; they sleep. Arriving in the morning, then Mr. Tell-me-not says: " My friend, the sickness is much. Let me carry thee that we may go." "They do not carry me." "Lies thine." Says: "Friend, I spoke the truth. I, they do not carry me." (The other) says: " I will carry thee indeed; I am telling thee so!" He says: "I, they do not carry me at all; it is a law426 of my family." (The first) says: "Thy lies! I will carry thee anyhow." He puts him on (his) back. They start.. as far as on Bengo River at Palma's.427 "Friend, get down!" "I shall not get down. I have been telling thee: 'I, they carry me not.' The day of to-day, thou hast carried me, I cannot get down." He sleeps with him on (his) back until day breaks. They set out. Halting on the road, Mr. Tell-me-not wants to do something, says "Friend, get down, that I may do something." "I have told thee already; me, they carry me not. The day of to-day, thou art carrying me; I can no more get down." Mr. Tell-me-not did it standing. They start... as far as Pulungo.428 Then Mr. Tell-me-not: "Get down, friend, that I may rest." He says: "My friend, I shall not get down any more."

Page  126 1 26 126Folk - Tales of A ngo la. Ngana Kamuambel.A k'adiA6 kima, k'anue memia. Ngana Kamua. mbatA k'anue& meniga, 'k'adie' kudia. Akatuka. Atula mu njila; ngana KamuambeIA ua di bala boxi. Pai jA atumisa o uanda. A a longo mu uanda,... kate' ku bata. 0 ngana KamuambelAt, o ngana KamuambatA, abange nake dii~zt'aA43 Ngana Kamuambeli uafu, ngana KamuambatA uafu. Mukul, ngana KamuambatA, uafile ku dikunda dia muku.A. A a funda, mutu mu mbila i6, mutu mu mbila Ki kaxalela, k' o lo dia mundu, o mutu uevua ki azuela mukuA: Ej e, moso, kienieki k'u ki bange; ki ku bekcla maka," ki uixi "Idk "KiA ngi bangami kima," uele. K' o lo dia mundu, mutu. udvua mukuA; eie u6 u~vua muku'enu ki azuela. Eie, k'uvu6 mutu, u, kiama kIa muxitu; umona ng,6 i ku dia, i ku tanga k'u i mon&21 Kiebi'? ngana jami ja ahetu. Eme ngateletele ngana. KamuainbatA, o kamusoso U. La kauaba, la kafiba, ngana, jami ja mala, ngazuba. Mahezu.."ma Nzambi." XII. MLTTELEMBE NI NGUNGA. Tuateletele Mutelembe ni' NgungaAm Mala aiadi, kota nii ndenge, "xii: "Tuie mu mbole." 0 ndenge, muene uala nii jimbua jA, jiiadi'; o ifii ji'na di6 Mutelembe, o ifii jin di,8 Ngunga. Akutuka; abigila mu mbole. Atungu fundu; abo.. kona; akal',A. Ndenge iala mu loza a jixitu, o dikota kana. Abange mbeji., ndenge uxi: "1Kota tui' etu kiU ku, bata."1 Azangula. Dikota uxmigeneka uxi:- "1Tuejile mu mbole. Mon' a ndenge, muene uajiba o j'ixitu; eme, ngi dikota, kana. Ki ngibIida ku bata, sonii ji ngi' kuata." Uaj'iba ndenge 6. Uanomona o mnidia ia ndenge 6; ua i bana Mutelembe. Mutelembe ua i nuha; ngudl. Ua i bana imbua iamnukuA, Ngunga; ngu6. Uazangula o muhamba ua xitu. 0 jimbua jatale ngana il a mu jiba;- jikl~a mu kuirnbila: "Ndala ia kota Ni Ndala ia adenge, Ele mu ngongo Mu dia akul.

Page  127 Mutelembe and Ngunga. 127 Mr. Tell-me-not eats nothing, drinks no water. Mr. Carry-me-not drinks no water, eats no food. They start They halt on the road; Mr. Tell-me-not falls on the ground. Their fathers sent a hammock. They put them in the hammock... as far as home. Mr. Tell-menot, Mr. Carry-me-not, they made eight days. Mr. Tell-me-not died, Mr. Carry-me-not died. The one, Mr. Carry-me-not, died on the back of the other. They buried them, (one) man in his grave, (the other) man in his grave. If there is left, on the face of earth, somebody who hears that another says: 'Thou, friend, do not do this; it will bring thee trouble," if he says "It will not do me any harm," he is wrong. On the face of the earth, one listens to another; thou, too, shalt listen to thy companion when he speaks. Thou, who dost not listen to any one, art a beast of the forest; thou shalt find only what will kill thee, what thee will report thou shalt not find. How is it, my ladies? I have told of Mr. Carry-me-not, his story. Whether good, whether bad, my gentlemen, I have finished. The end... "is of God." XII. MUTELEMBE AND NGUNGA. We will tell of Mutelembe and Ngunga. Two men, elder and younger, say: " Let us go a-hunting I" The younger, he has his two dogs; this one, his name (is) Mutelembe, this one, his name (is) Ngunga. They start; they arrive in gameground. They build a hut; they go in; they stay on. The younger is (always) shooting the game, the elder none. They spent a month, the younger says: " Elder, let us go home now " They start. The elder thinks, saying: "We came a-hunting. The child, he killed the game; I, the elder, not. When I arrive at home, shame will take me." He killed his younger. He took out the bowels of his younger; he gave them to Mutelembe. Mutelembe smelled them; he refused. He gave them to the other dog, Ngunga; he refused. He lifted the basket of meat. The dogs looked at their master (who was) killed; they begin to sing: ' Ndala the elder And Ndala the younger, They went into the world To destroy others.

Page  128 128 Folk- Tales of Angola. Tuximana Mutelembe ni Ngunga; A a tezile midia; Ngul ku i dia." Ndala ia kota uatula o muhamba ua xitu boxi; uajiba imbua imoxi. Uxi: "Jjanda ku ngi tanga ku bata, jixi 'muene uajiba idenge "' Uazangula muhamba; usuluka. Imbua, iajiba fiji iza dingi ni kuimba: " Ndala ia kota Ni Ndala ia ndenge, Ele mu ngongo Mu dia akul.. Tuximana Mutelembe ni Ngunga; A a texile midia; Ngu& ku i dia." Uatula dingi o muhamba ua xitu boxi; ua ji jiba jiiadi. Uakande kina; ua ji vumbika. Uzangula; usuluka. Jimbua ji jiza dingi ni kuimba: "1 Ndala ia kota Ni Ndala ia ndenge, Elems mu ngongo Mu dia akua Tuximana Mutelembe ni Ngunga; A a texile midia; Ngu& ku i dia." Uabilila ku mbandu a bata. Uazuata; uazangula; ubokona m ~opnzo. A mu ibula: "Enu muendele kiiadi; o mukuenu uebi?" Muene uxi: " Ua di tele ni ixi ie." Uzuba kuzuela, jimbua jabilila; jabokona m'o'nzo iH ngana i&; jikala mu kuimba dingi. Atu cixi: "Ivuenu o jimbua jala mu kuimba. Eie, Ndala ia kota, ndenge C uendele n'4 ua mu jiba. 0 jimbua j6 ja tu tangela." Adidi o tambi.

Page  129 Mutelembe and Ngunga. 129 We praise Mutelembe and Ngunga, To whom were thrown the bowels; They refused to them eat." Ndala the elder set down the basket of meat on ground; he killed one dog. Says: " They will report me at home, saying, 'he killed his younger."' He took up the basket; he goes ahead. The dog that he killed, here it comes again, singing: "Ndala the elder And Ndala the younger, Went into the world To destroy others. We praise Mutelembe and Ngunga; They threw them the bowels; They refused to them eat." lie set down again the basket of meat on the ground; he killed them both. He dug a grave; he covered them up. He lifts up; goes on. The dogs, here they come again, singing: " Ndala the elder And Ndala the younger, Went into the world To kill others. We praise Mutelembe and Ngunga; They threw them the bowels; They refused to them eat." He arrives in vicinity of the village. He dresses; lifts up; enters into the house. They ask him: "You went two; thy companion, where is he?" He said: " He went to his country." He finishes speaking, (and) the dogs arrive; they enter the house of their master; they begin to sing again. The people say: "Hear the dogs are singing! Thou, Ndala the elder, thy younger thou wentest with him, thou hast killed him! His dogs, they told us!" They wailed the mourning.

Page  130 I -%N 0 130 Folk- Tales of Angola. XIII. MON' A KIMANAIJEZE NI MON' A KUMBI NI MdBEJI. Eme ngateletele na Kimanaueze, uavuala mon'e ua diiala. Mona uakulu; usdza mu kitala ida kusakana. Pai.1 uxi: "1Sakana." Muene uxi: "1Eme nguami kugakana muhetu boxi." Pai A; uxi: "1Kikala usakana kuebi? " Muene uxi: "1Eme, kikala ngisakana mon' a ngana Kumbi ni' Mbeji." Mundu idxi: " Nanii utena kuia bulu, b'ala mon a ngana Kumbi ni Mbejii?" Muene uxi:, "Eme muene nga mun mesena; ha boxi, nguami kusakana-bu." Uasoneka mukanda ua kusakana;- u u bana Mb~imbi.'m Mb~mbi uxi: "Eme k't ngitena kuia bulu." Ua u bana dingi Soko.48 Soko Uxi: "Eme ki ngitena kuia bulu." U u bana Kikuambi. Xikuambi uxi: "1Em'e ki ngitena kuia bulu." Ua u bana Holokoko.4m Holokoko uxi: "Eme ngisukila mu kaii; buu kid ngitena kubi'Aila-bu." Mon! a dijala uxi: "1Ngibanga kiebi?" Ua u bake mu kaxa; ua di xib'&. Akua na Kumbi' ni Mbeji, 6ne mu kuiza mu taba o menla boxi. Kazundu uiza; usanga mon' a Kimanaueze, uxi; "Na velu,4m ngi bane rnukanda, ngiie n'l." Muene, na veln, uxi: "Tunda baba; ku aleinbua atu a mueniu, ala ni mababa, eie uxi 'ngii'a-ku?' Utena kubitila kiebi.?" Kazundu uxi: "Na velu, eme ngasoko-ko." Ua mu bana mukanda, uxi: "Ha k'utena kui'a.ku, n'uvutuk niA, ngu ku bana kibetu." Kazundn uakatuka; uia bu fn~ci, b'~e mu kuiza aka na Kumbi ni Mbeji mu taba. Uamumata o mukanda; uakntuka mu fuki; ua di xib'6. Kitangana, akua na Kumbi ni Mbeji dza mu taba o menial. Ata disanga mu futi;- Kazundu uabokona mu disanga. Atabe menia; azangula. Ene k'ejfa kuma mu disanga mau abokona Dizundu. Abi'xila bulu; atula masanga bu kididi kin; atunda-ku. Kazundu uatubuka mu disanga. 0 mn'o'nzo, mu 6ne mu baka a masanga a menia, abaka-mu ni meza. Kazundu ualukula mukanda; ua u tula ku tandn a meza. LUaii; uabatama mu hota ia 'nzo. Kitangana, na Kumbi muene uiza m'o'nzo ia menia; utala ku meza:- mukanda uala-ku, U u nomona; uibula, uxi: "Mukanda uatundn kuebi?" Exi': "INgana, manit." Na Kumbi u u jikula; u u tanga. A u soneka exi: "IEme, mona a na Kimanaueze kia

Page  131 The Son of Kimanaueze. 131 XIII. THE SON OF KIMANAUEZE AND THE DAUGHTER OF SUN AND MOON. I often tell of na Kimanaueze, who begat a male child. The child grew up; he came to the age of marrying. His father said: " Marry." He said: " I will not marry a woman of the earth." His father said: "Then where wilt thou marry?" He said: "I, it must be, (that) I marry the daughter of Lord Sun and Moon." The people said: "Who can go to heaven, where is the daughter of Lord Sun and Moon?" He said: "I indeed, I want her; if on earth, I will not marry here." He wrote a letter of marriage; he gives it to Deer. Deer says: "I cannot go to heaven." He gives it again to Antelope. Antelope says: " I cannot go to heaven." He gives it to Hawk. Hawk says: " I cannot go to heaven." He gives it to Vulture. Vulture says: "I reach half way; to heaven I'cannot arrive." The young man said: "How shall I do?" He laid it aside in (his) box; he kept quiet. The people at Lord Sun and Moon's used to come to get water on earth. Frog comes; he finds the son of Kimanaueze, says: "Young master, give me the letter, that I go with it." He, the young master, said: "Begone; where people of life, who have wings, gave it up, dost thou say: ' I will go there?' How canst thou get there?" Frog said: " Young master, I am equal to it." He gave him the letter, saying: " If thou canst not go there, and thou return with it, I will give thee a thrashing." Frog started; he goes to the well, where are wont to come the people of Lord Sun and Moon to get water. He puts in his mouth the letter; he gets into the well; he keeps quiet. A while, the people of Lord Sun and Moon come to get water. They put a jug into the well; Frog enters into the jug. They have got the water; they lift up. They don't know that Frog has entered into the jug. They arrive in heaven; they set down the jugs in their place; they go thence. Frog gets out of the jug. In that room where they were keeping the jugs of water, they kept also a table. Frog spat out the letter; he set it on the top of the table. He went; he hid in the corner of the room. A while, Lord Sun himself comes into the room of the water; he looks on the table; a letter is on (it). He takes it, asks, saying: "Whence comes this letter?" They say: "Lord, we don't know." Lord Sun opens it; he reads it. Who wrote it says: ("I, son of

Page  132 . An I J.4 132 Folk Ta les of A ngo la. Tumb' a Ndala, boxi, ngamesena kusakana ni mona a na Kumbi ni Mbeji." Na Kumbi uxingeneka, uxi ku muxima ue: "0O na Kimanaueze u~ne boxi; eme ngi mutu ngene bulu; o ue~za ni mukanda mukuahi P'" Uabake mukanda mu kaxa; ua di xib'6. Na Kumbi ki azuba o kutanga o mukanda, Kazundu uabokona mu disanga. Kitangana, menlia abu mu masanga; tuhatu tu' akuakutaba azangula masanga; atuluka boxi. AbLitia bu fu~i; ata masanga mu menia. Kazundu uatubuka; uaii koxi a menia; uabatam'& Tuhatu tuazuba kutaba; ai'A. Kazundu uatubuka mu menia; uai'~ mu sanzala jA; ua di xib'p. Ki abange iztia ikuxi, mon' a na Kimanaueze uibula Kazundu: "I a1'6, ku uendele ni mukanda, kiebi? " Kazundu uxi: "1Ngana, mukanda, nga u. bene; k'avutula 1hia njimbu." Mon' a na Kimanauez,-, uxi: "1Ial't6, uatange makutu; k'uele-ku." Kazundu uxi: "itNgana, k',iene ku ngendele, uandala kumona." Abange iziuia isamanu; mon' a na Kimanaueze uasoneka dingi o mukanda ua kuibula o mukanda uatuama, uxi: "1Ngatumu ku mi sonekena, enu na Kumbi ni Mbeji. 0 mukanda uami uendele; kana ki mua ngi vutuila o nj imbu ia kuila, ' tua ku iikina, ba, tua ku di tunu."' Uazuba ku u soneka; ua u jika. Uexana. Kazundu; ua m,.u ban' A. Kazundu ukatuka; ubitila bu fu~i. Uamumata o mukanda; ukutuka mu menia; uabatam'6 bu hole ia fuii. Kitangana., tuhetu tu' akua-kutaba tuatuluka; abikfila bu fuii. Ata msasanga mu menia; Kazundu uakutuka mu disanga. Azuba kutaba; azangula. Abandele ku, uandanda,4 u aleke KabubeA 8 Abikila bulu; abokona m'o' nzo. Atula masanga; ai'A. Kazundu utubuka mu disanga; ulukula mukanda. Ua u tula ku meza; uabatama mu hota. Kitangana, na Kumbi ubita m' o' nzo ia menia. Utala ku meza: mukanda uala-ku. U u futununa; u u tanga. Mukanda uxi: "1Eme, mon' a na Kimanaueze kia Tumb' a Ndala, nga ku ibul' eie, na Kumbi, o mukanda uami, uatuamene o kuia. Kana k'u ngi vutuila njimbu." Na Kumbi uxi: ",1Enu, tuhatu, muala mu ia mu taba, enu muala mu kuambata o mikanda?" Tuhatu tuxi: "IEtu, ngana, kana." Na Kumbi, pata ia mu kuata; uabake mukanda mu kaxa. Usoneken~n mon' a na Kimanaueze, uxi: " Eie, uala mu ngi tumikisa o mikanda ia kusakana mon' ami, ngakikina, ha kima eie muene, diiala, uiza ni diiikina die; eme ue ni ngi ku ijfe." Uazuba, kusoneka; uabudika mukanda. Ua u tula ku meza; uai'L Kazundu utunda mu hota; uanomona mukanda. Ua u mumata; ubokona mu dis~anga; ua di xib'&.

Page  133 The Son of Kimanaueze. I33 na Kimanaueze kia Tumb' a Ndala, on earth, I want to marry with the daughter of Lord Sun and Moon." Lord Sun thinks, saying in his heart: "Na Kimanaueze lives on earth; I am a man that lives in heaven; he who came with the letter, who is he?" He put away the letter into the box; he kept quiet. Lord Sun, when he finished reading the letter, Frog got into the jug. A while, the water is out of the jugs; the water-girls lift the jugs; they go down on earth. They arrive at the well; they put the jugs in the water. Frog gets out; goes under water; hides himself. The girls have finished bailing out; they go. Frog comes out of the water; he goes to his village; he keeps quiet. When many days had passed, the son of na Kimanaueze asks Frog: "0 fellow, where thou wentest with the letter, how?" Frog said: " Master, the letter, I delivered it; they have not yet returned (an) answer." The son of na Kimanaueze said: "0 man, thou toldest a lie; thou didst not go there." Frog said: "Master, that same (place) where I went, thou shalt see." They spent six days; the son of na Kimanaueze wrote again a letter to ask about the former letter, saying: "I wrote to you, you Lord Sun and (Lady) Moon. My letter went; not at all did you return me an answer, saying, 'we accept thee,' or 'we refuse thee.'" He finished writing it; he closed it. He called Frog; he gave it to him. Frog starts; he arrives at the well. He takes in his mouth the letter; he gets into the water; he squats on bottom of the well. A while, (and) the girls, the water-carriers, come down; they arrive at the well. They put the jugs into the water; Frog gets into a jug. They finish filling; they lift up. They go up by the cobweb, which Spider had woven. They arrive in heaven; they enter the house. They set down the jugs; they go. Frog comes out of the jug; he spits out the letter. He lays it on the table; he hides in the corner. A while, (and) Lord Sun passes through the room of the water. He looks on the table; a letter is on it. He uncovers it; he reads it. The letter says: "I, son of na Kimanaueze kia Tumb' a Ndala, I ask thee, Lord Sun, (about) my letter, that went before. Not at all didst thou return me an answer." Lord Sun said: "You, girls, who always go to fetch water, (are) you always carrying letters?" The girls said: "We, master, no." Lord Sun, doubt possessed him; he laid the letter into the box. He writes to the son of na Kimanaueze, saying: "Thou, who art sending me letters about marrying my daughter, I agree; on condition that thou in person, the man, comest with thy first-present; that I too may know thee," He finished writing; he folded the letter. He laid it on the table; he went away. Frog comes out of the corer; he takes the letter. He puts it in his mouth; he enters into the jug; keeps quiet.

Page  134 134 134 Folk" Tales of Axgola. Kitangana, menia abu mu masanga; tubatu tue-za;- azangula Masanga. 1A ku ngoji ia Kabube; atuluka boxi.- Abitila bu fu~ki; ate masanga ~mu menia. Kazundu utubuka mu disanga; uaii bu hole ia fu.*i. Tuhatu tuazuba kutaba; tuabande. Kazundu uatomboka; ubitila mu sanzala il; ua di xib'e' Ngoloxi ie-za, uxi: "1NgAbeka MA~ o. munkanda." Ua u lukula; ubjilfa k'onzo ia mon' a na Kimanaueze.' Ubaba ku dibitu; mon' a na Kimanaueze uibula, uxi: "Nanjii?" Kazundu uxi: "Eme, Mainu, dia Kazundu." Moi; a na Kimanaueze uabalumnuka bu hanma, bu azendelele, uxi:. "Bokona." Kazundu ubokona; u mut bana mukanda; utubuk'6. Mon' a na Kimanaueze u-. u futununa; u u tanga. Ki a di kundu na Kumbi, ida mu uabela;- uxi: "1Kazundu, manii kidi ki ki a ng' ambelele, uxi ' uandala kumona ku ngendele.'" Ua di xib'6; uazekele. Kimnenemene, uanomona makuinii-a-uana a mukuta;- uasoneka mutkanda, uxi: Enu, na Kumbi ni Mbeji, dikikina di diz' odio; eme ngaxala mu kenga o kilembu. Enu koko, ngi tumikisienu o suilu ia kilembu." Uazuba mukanda; uexana Mainu dia Kazundu. Ui~za; ua mu bana mukanda ni itadi, uxi: "1Ambata." Mainu dia Kazundu uzangula; ubikila bu fuki. Uabokona koxi a futi;- ua di xib'eA. Kitangana, tuha-tu tuatuluka; tuta masanga mu menia; Kalzundu uabokona mu disanga. Tuhatu tuazuba kutaba; tuzangula. Tubandela ku uandanda; abitila m'o'nzo i'a menia. Atula masanga; ai'A. Kaziindu utubuka mu disanga; uatula mukanda ku meza ni itadi. Uaii; uabatama mu hota. Kitangana, na Kumbi u~iza m'o'nzo ia menia; usanga mukanda ku meza. Ua u nomona nii itadi; ubtange. TUtangela muhetu e o njimbu, iatundu ku holome; muhetu C- uaxikina. Na Kumbi uxi: "1Uala mu kuiza ni mikanda, ki ngu mu ijfa; o kudia ku4 ngu ku lambesa kiiebi?" 0 muhetu e uxi: ",Tu ku lamba rngoho, ni tutula ku meza, kuene kuala mu kala o mikanda." Na Xumbi uxi: "IKiauaba." Ajiba mama ia sanji;- a i teleka. Ngo. loxi kiza; alambe funji. Atula makudia ku meza; ajika-ku. Kazundu ueza ku meza; uadi makuclia. Uai'k mu hota; ua di xib',&. Na Kumbi usoneka mukanda, uxi: "4Eie, holonie ami, diiikina, di ua ngi tumikisa, ngatambula. 0 suilu ia kilembu, u. ngi bana saku. ia itadi." TUazuba mukanda; ua u tula ku meza; uai. Kazundu utunda mu hota; uakatula mukanda. Uakutuka mu disanga; uazekele.

Page  135 The Son of Kimanaueze. X35 A while, the water is out in the jugs; the girls come; they lift the jugs. Now (they go) to the cord of Spider; they get down on earth. They arrive at the well; they put the jugs into the water. Frog gets out of the jug; goes to the bottom of the well. The girls have done filling; they go up. Frog goes ashore; he arrives in their village; he keeps quiet. The evening come, he said: " Now I will take the letter." He spat it out; he arrived at the house of the son of na Kimanaueze. He knocks at the door; the son of na Kimanaueze asks, saying: "Who?" Frog says: "I am Mainu the Frog." The son of na Kimanaueze got up from bed, where he had reclined, saying: "Come in." Frog went in; he delivered him the letter; he went out. The son of na Kimanaueze he uncovers it; he reads it. What Lord Sun announces, it pleases him; says: " Frog, why, (it was) his truth he told me, saying, 'thou shalt see where I went."' He paused; slept. Morning, he took forty macutas; wrote a letter, saying: "You, Lord Sun and Moon, the first-present is coming here; I remain to seek for the wooing-presentV You there, ye send me the amount of the wooing-present." He finished the letter; called Mainu the Frog. He came; he gave him the letter and the money, saying: i" Carry." The Frog starts, he arrives at the well. He enters under the well; he keeps quiet A while, (and) the girls come down; they put the jugs in the water; Frog enters into a jug. The girls have finished filling; they take up. They go up by the cobweb; they arrive in the room of the water. They set down the jugs; they go. Frog gets out of the jug; he puts down the letter on the table with the money. He went; hid in the corner. A while, (and) Lord Sun comes into the room of the water; he finds the letter on the table. He takes it with the money; he reads it. He tells his wife the news that came from the son-in-law; his wife assents. Lord Sun says: "Who is coming with the letters, I do not know him; his food, how shall it be cooked?" His wife said: "We will cook it anyhow, and put (it) on the table, where'are usually the letters." Lord Sun said: " Very well." They kill a mother hen; they cook it. Evening comes; they cook the mush. They set the eatables on the table; they shut (the door). Frog comes to the table; he eats the victuals. He goes to the corner; he keeps quiet. Lord Sun writes a letter, saying: "Thou, son-in-law (of) mine, the first-present, which thou hast sent me, I have received. The amount of the wooing-present, thou shalt give me a sack of money." He finished the letter; he laid it on the table; went. Frog came out of the corner; took the letter. He entered the jug; slept.

Page  136 136 136 Folk- Tales of Angola. Kimenemene, tuhatu tuanomona masanga; atuluka boxi. Abi.. kilia bu fu~i; ate masanga mu menia. Kazundu uatomboka mu disanga. Tuhatu tuazuba o, kutaba; abande. Kazundu uatubuki mu menia; ubiiila mu sanzala iU. U~bokona m' o'nzo i6; unang'6. Kumbi diafu; ngoloxi iatuluka; uxi: "1Ng&beka kiA mukanda." Uakatuka; ubi.ila k'o'nzo ia mon' a na Kima. naueze. Ubaba ku. dibitu; mon' a na Kimanaueze uxi: "1Nani? " Kazundu uxi: "1Eme Mainu dia Kazundu." Uxi: "1Bokona." Ka-. zundu uabokona; uabana mukanda; uatubuk'6. Mon' a na Kimanaueze ufutununa mukanda; uotange; iu' uobake. Uabange iziia isamanu; uatenesa o saku ia kitadi." Uixana Kazundu; Kazundu ueza. Mo'ana Kimanaueze uasoneka mukanda, uxi: "Enu, mnakou' ami, kilembu ki kiz' okio; hinu eme muene, ngimona o kiziuia kia kubenga niukaji ami." 0 mukanda, ua u bana Kazundu, ni itadi. Kazundu uakatuka; ubiiila bu fu*i. Uabokona koxi a menia; uasuam'e. Kitangana, akua-kutaba atuluka;- abbi~kia bu fuki. Ate masanga mu menia; Kazundu uabokona mu disanga. Azuba ku.. taba; azangula. Abandele ku uandanda ua Kabube; abikila bulu. Atula masanga m'o'nzo ia menia; atundu-ku. Kazundu utomboka mu disanga; utula mukanda ku mneza, ni itadi. Uaii mu hota; uasuam'e Na Kumbi uiza m'o'nzo ia menia; usanga mukanda ni itadi. Uakatula; uidika mukaji 6, na Mbeji, o itadi. Na Mbeji uxi: "1Kiauaba." Akuata seseme"O ia ngulu; a i jiba. Alambe kudia; atula ku meza; ajika-ku. Kazundu ue6za mu dia; uadi. Uazuba; uabo,kona mu disanga; uazekele. Kimenemene, akua-kutaba azangula masanga; atuluka boxi. Abi.. Ycila bu fu~ki; aboteka masanga mu menia. Kazundu uatundu mu disanga; uasuam'&. Azuba kutaba; abanda bulu. Kazundu uatomiboka; ubikila mu sanzala iA.. Ubokona m'o'nzo ie'; ua di xib'4; uazekele. Kimenemene, utangela mon1 a na Ki'manaueze, uixi: "1Na velu, ku ngendele, kilembu nga a bana; atambula. A ngi lambela seseme ia ngulu; eme ngadi. 0 kiki, eie muene umona o kizi~a kia kuia mu beng'a." Mon' a na Kimanaueze uixi: "1Kiauaba." Akal'A; kuinji dia kiztia ni iadi. Mon' a na Kimanaueze uxi: "1Ngabindemena atu, aia mu ngi bengela a dibanga; kt nga a mono. Exi, I'kt tutena kul bWu.' 0 kiki, ngibanga kiebi, eie Kazundu?" Kazundu uxi; ".1Na velu iami,

Page  137 The Son of Kimanaueze. 137 Morning, (and) the girls take the jugs; they go down to the earth. They arrive at the well; they put the jugs into the water. Frog got out of the jug. The girls finished filling; they went up. Frog went out from the water; he arrived in their village. He enters into his house; he waits. The sun is gone; evening has come down; he says: "I will now bring the letter." He started; arrived at the house of the son of na Kimanaueze. He knocks at the door; the son of na Kimanaueze says: "Who?" Frog says: "I am Mainu the Frog." Says he: "Come in." Frog went in; he gave the letter; he went out. The son of na Kimanaueze uncovers the letter; he reads it; now he sets it aside. He spent six days; he has completed the sack of money. He called Frog; Frog came. The son of na Kimanaueze wrote a letter, saying: "You, my parents-in-law, the wooing-present comes here; soon I myself, I shall find a day to bring home my wife." The letter, he gave it to the Frog, with the money. Frog started; he arrived at the well. He went in under water; he hid. A while, (and) the water-carriers came down; they arrived at the well. They put the jugs into the water; Frog entered into a jug. They finished filling; they take up. They go up by the cobweb of Spider; they arrive in heaven. They set down the jugs in the room of theA wter; they go out. Frog gets out of the jug; he lays down the letter in the table with the money. He goes into the corner; he hides. Lord Sun -comes into tho house of the water; he finds the letter and the money. He takes them; he shows the money to his wife, Lady Moon. Lady Moon- says "Very well." They take a young hog; they kill it. They have cooked the food; they set (it) down on table; shut (the door). Frog came to eat; he ate. He finished; entered into the jug; slept. Morning, (and) the water-carriers take up the jugs; they get down on earth. They arrive at the well; they dip the jugs into the water. Frog gets out of the jug; he hides. They finish filling; go up to heaven. Frog went ashore; he arrived in their village. He entered his house; kept quiet; slept. Morning, he tells the son of na Kimanaueze, saying: "Young master, where I went, I gave them the wooing-present; they received it. They cooked me a young hog; I ate. Nohw, thou thyself shalt choose the day of going to bring her home." The son of na Kimanaueze said: "Very well." They lived on; ten days and two. The son of na Kimanaueze said: "I need people, to go to bring home the bride for me; I find them not. They say, 'we cannot go to heaven.' Now, how shall I do, thou, Frog?" Frog said:

Page  138 138 138Folk - Ta les of A ngo la. di xibe 6;- eme ngasoko-ko, o kuia mu mu benga." Mon' a na Kimanaueze uix: "EjDe k'utena. TEi uatena khi kaambata mikanda; ha ku mu benga, k'utena." Kazundu uxi dingi: "1Na velu, di xibe 6; k'ubindame ngoho. Eme muene ngitena kuia mu benga; ku ngi tende." Mon' a na Kimanaueze uxi: "1Ng& ku tale." Uakatula huta; n abana Kazundu. Kazundu ukatuka; ubikila bu fuii. Ubokona mu fufci; uabatam'6. Kitangana, akua.-kutaba atuluka; abi~ila bu fuki Aboteka masanga; Kazundu uabokona. Atabe; abande bulu. Abikila m'o'nzo ia menia; atula masanga; ai'r. Kazundu utubuka mu disanga; uasuazma mu hota. Kumbi difua; mnu ngoloxi ia usuku, Kazundu utunda m'o'nzo ia menia; uia ni kukenga m'o'nzo mu azekele mon' a na Kumbi. U mu sanga, hi uazeka. U mu lokola disu; ulokola dingi diamukua. Ua a kutu bu dilesu; ue~za m' o'nuzo ia menia, mu hota i6. Uabatam'6, uazekele. Kimenemene, atu oso abalurnuka; mon' a na Kumbi k'atena kubalumuka. A mu ibula: "EjDe k'ubalumuka?" Uxi: "10 mesu a ngi hadikinia; ki ngitena kutala." Pai A ni manii A e~xi: " Ihi ibanga kiki? Muene mavi k'a di tende." Na Kumbi uazangula akunji aiadi, uxi: "1Ndenu ku Ngombo, muazambule mon' ami, uala mu kata o mesu." Akatuka; abi~ila ku mukua-Ngombo. A a zalela; mukua-Ngombo uatubula kita.441 Akua-kuzambula k'atumbula mahaii; exi ngoho: "1Tue~za mu tu zanibula." Mukua-Ngombo "~ utala mu kita, uxi: "1Maha~i a nii' beka; o uala mu kata, muhetu; o mahaki a mu kate, mesu. Enu mueza, a mi tunmu; k'enu mua di ijila ku muiima uenu. Mahezu enu." Akua-muzambu " eiW: "1Kidi. Tala kii, kioso kiabeka o kukata." Mukua-Ngombo utala dingi' uxi: "'Muene muhetu, uala mu kata, kiliia asakana; a mu mono ngoho. 0 ngan' e, ua mu zuelesa, muene uatumikisa o uanga, uxi: ' Muhetu ami dze; ha k'eza, ufua.' Enu, mueza mu taha, kk mu bekienu kui. munume 6, abuluke. Mahezu enu." Akua-muzambu atkikina; abalumuka. Asanga na Kumbi; a mu tudila jinjimbu ja Ngombo. Na Kumbi uxi: "1Kiauaba; tuzeke. Mungu a mu tulula boxi." 0 Kazundu, uala mu hota ie, id uivua ioso, i ala mu di kunda. Azekele. Kimenemene, Kazundu uabokona mu disanga. Akua-kutab' eza; azangula tnasanga, Atuluka boxi; abitila bu fu~ki. Ate masanga mu menia; Kazundu uatundu mu disanga. Uabatam'6 koxi a fulli. Akua-kutaba abande.

Page  139 The Son of Kimanaueze. 139 "My young master, be quiet; I am equal to it, to go and bring her home." The son of na Kimanaueze said: "Thou canst not. Thou couldst indeed carry the letters, but bring her home thou canst not." Frog said again: "Young master, be quiet; be not troubled for naught. I indeed am able to go and bring her home; do not despise me." The son of na Kimanaueze said: "Let me try thee." He took victuals; he gave to Frog. Frog starts; he arrives at the well. He gets into the well; he hides. A while, the water-carriers come down; they arrive at the well. They dip in the jugs; Frog enters. They have filled; they go to heaven. They arrive in the room of the water; they set down the jugs; they go. Frog gets out of the jug; he hides in the corner. The sun set; in the evening of the night, Frog went out of the room of the water; he went seeking in the room where slept the daughter of Lord Sun. He finds her asleep here. He takes out one of her eyes; he takes out again the other. He tied them up in a handkerchief; he came in the room of the water, in his corner. He hid; slept. Morning, all people got up. The daughter of Lord Sun cannot get up. They ask her: " Dost thou not get up?" She says: "(My) eyes are closed; I cannot see." Her father and mother say: "What may cause this? Yesterday, she did not complain." Lord Sun takes up two messengers, saying: "Go to Ngombo, to divine (about) my child, who is sick as to the eyes." They start; they arrive at the Ngombo-man's. They spread for them; the Ngombo-man takes out the paraphernalia.44 The divining people,"4 (they) do not let know the disease; they say only: "We have come to be divined." The Ngombo-man looks into the paraphernalia, says: " Disease has brought you; the one who is sick is a woman; the sickness that ails her, the eyes. You have come, being sent; you have not come of your own will I have spoken." The divining people said: "Truth. Look now what caused the ailment." The Ngombo-man looks again; says: "She, the woman, who is sick, is not yet married; she is chosen only. Her master, who bespake her, he sent the spell,"8 saying, 'my wife, let her come; if she does not come, she shall die.' You, who came to divine, go, bring her to her husband, that she may escape. I have spoken." Thedivining mend assented; they got up. They find Lord Sun; they report him the words of Ngombo.44 Lord Sun said: "All right. Let us sleep; to-morrow they shall take her down to the earth." Frog being in his corner, he hears all that they are saying. They slept. (At) morning, Frog got into the jug; the water-carriers come; they take up the jugs. They descend to the earth; they arrive at the well. They put the jugs into the water; Frog came out of the jug. He hid under the well. The water-carriers went up.

Page  140 140c 40Folk- Tales of Angola. Na Kumbi uanbela Kabube, uxi: "Leka uandanda ua dikota, kate boxi; manii lelu o kutulula nion' ami boxi." Kabube ualeka; uazuba. Ala mu nanga. 0 Kazundu uatubuka mu fuli; uia mu sanzala iA. Usanga mon' a na Kimanaueze, uxi: "Na velu 6! dibanga dik lcu diza." Mon' a na Kimanaueze uxi: "Tunda baba, ial'6! u mukua-makutu." Kazundu uxi: " Ngana, kidi kiene. Nganda ku ku bekela ne mu ngoloxi ia usuku." A di xib'l. Kazundu uavutuka bu futi; uakutuka mu menia; ua di xib'6. Kumbi diafu; mon' a na Kumbi a mu tulula boxi. A mu tula bu fuki; abande A. Kazundu utomboka mu fuji; uambela mon1 a muhatu, uxi: "Eme muene ngu mukunji u6; tuie ng. ku beka ku& ngan' enu." Kazundu ua mu vutuila mesu 6; akatuka. Abokona m'o'nzo ia mon' a na Kimanaueze. Kazundu uxii: "Na velu 6 1 banga di6 didi." Mon' a na Kimanaueze uxi: "1Tana-ku! Mainu dia Kazundu." Mon' a na Kimanaueze asakana "9 ni mon' a na Kumbi ni Mbeji; akal'l. Ene oso alembuele kuia bulu; ua ki tena, Mainu dia Kazundu. Ngateletele kamusoso kami Mahezu. XIV. DIBANGA NI HUEDI JE. Ngateletele kamusoso. Mon' a diiala u~ne ni pange j6 jiuana ja mala; tanu muene. Uamuene muhatu; ua mu benga. Dibanga diazeka izda iuana 'a ubanga; a di tubula. Uate imbia ia funji bu jiku; ualambe funji; iabi. Uakandula ngalu ia ngan' A; uakandula dingi ngalu ia huedi jC jiuana. Uai mu ku a bekela. Huedi j6 jixi: "Ia tudia o funji i', tu tumbule majin' etu." 0 muhatu uxi; "Majin'enu ki ngejfa." Exi: "Ha k'uejfa, ambata funji ik." Ua i zangula; u~za naiu m'o'nzo iL&. Adi funji ji, ni diiala ni muhatu; azekele. Kimenemene, ualambe dingi o funji. Uai mu ku i bekeLa o huedi je. Huedi j' jixi: "Ha tudia o funji i, tu tumbule o majin' etu." Muhatu uxi: "Majin'enu kf ngejfia." Exi: "Zangula funji ik." Tazangula; ubokola m'o'nzo i& Adi funji iW. 0 muhatu uala mu

Page  141 A Bride and her Brothers-in-Law. l4I Lord Sun tells Spider, saying: "Weave a large cobweb, down to the earth; for to-day is the taking down of my daughter to the earth." Spider wove; finished. They are passing time. Frog got out of the well; he goes to their village. He finds the son of na Kimanaueze, says: "0 young master! thy bride, to-day she comes." The son of na Kimanaueze says: " Begone, man, thou art a liar." Frog says: "Master, truth itself. I will bring her to thee in the evening of the night." They kept quiet Frog returned to the well; he got into the water; he was silent. The sun set; the daughter of Lord Sun, they take her down to the earth. They leave her at the well; they go up. Frog gets out of the well; he tells the young woman, saying: "I myself am thy guide; let us go that I bring thee to your master." Frog returned to her her eyes; they started. They enter the house of the son of na Kimanaueze. Frog says: "0 young master I thy bride (is) here." The son of na Kimanaueze said: "Welcome! Mainu the Frog." The son of na Kimanaueze married with the daughter of Lord Sun and (Lady) Moon; they lived on. They all had given up going to heaven; who could (do) it (was) Mainu the Frog. I have told my little story. Finished. XIV. A BRIDE AND HER BROTHERS-IN-LAW. Let me tell a little tale. A young man had four brothers; the fifth (was) himself. He saw a girl; he married her. The bride slept the four days of brideship; they brought her out. She set the pot of mush on the fire; she cooked the mush; it is done. She took out the dishful of her master; she took out moreover the dishful of her four brothers-in-law. She went to bring (it) them. Her brothers-in-law said: " If we eat thy mush, tell us our names." The woman said: 'Your names, I know them not." They said: " If thou knowest them not, take away thy mush." She took it up; went with it into her house. They ate their mush, both the man and the woman; they slept, (In) morning, she cooked again the mush. She went to bring it to her brothers-in-law. Her brothers-in-law said: "If we eat thy mush, tell us our names." The woman said: Your names, I do not know them." They said: "Take up thy mush." She took up;

Page  142 142 Folk- Tales of Angola. xingeneka: "10 huedi jami jala mu di tunao funji iami. Eme muene ki ngeji'a majin' A." Azekele. Kuaki; anange. Utula mu kumbi dia ngoloxi, muhatu. uanomona mbombo,"8 uxi: "1Ngiia mu zuka." Uabitila bu kinu; uate mbombo mu kinu; umateka kuzuka. Kanjila katula mu muiui, uala bu kiuu. Kanjila kala mu kuimba, k~xi: "Kuddi zai dzi, K'u zf zi' mazin' A? HI-Ilakana, ngu ku Ambe1'' 1 UtuA! Hdlakana, ngu ku Aimbe1'6!1 o Tdmba Siktlndu; o Ttimba Sikiindu Mun~i Hdlakana, ngu ku Ambel1'61 Utud! Hdlakana, ngu ku Ambel'e6! o Tiimba Katilu; o Tt'mba Ka-Alu Murni Hillakana, ngu ku dmabel'6!1 Utud!I HdIakana, nga ku, dmbel'd I1" "7 Mon' a muhatu uatakula muixi boxi; uanonmona ditadi; uakaie kanjila, uxi: "1Kala mu ngi bakela jinguzu." Kanjila ka. Uazuku; mbombo iabi. Uazangula; uabokona ni'o'nzo. Uate inibia ia funji bu jiku; iabi. Uakandula ngalu jiiadi; uazangula, ubekela huedi j6. fluedi je jixi': "Tu tumbule maj in' etu." Uxi: "1KI ngi m'e~jfa, majin enu." Exi: "Ambata funji Ma." IUazangula; uabokona m'o'nzo. Adi funji iA; azekele. Kimenemnene, uazangula dingi o mibombo; uabitila bu kinu; uate mbombo mu kinu. Uazangula muixi; umateka kuzuka. Kanjila katula dingi, kbxi: "Kuddi zai &zI, K'u zf zi mazin' A? HtIlakaiia, ugu kut Ambel'dt1 utui I HdIlakana, ngu, kut ttnbel'd I o Tilmba Sikiidu; o Tdmba Sikdndu Muni! HdIlakana, ngu ku 4mbel1' I UtMAI HdIlakana, ngu kut Ambe1'61 o Tfimba Kadlu;

Page  143 A Bride and her Brothers-in.Law. 143 entered her house. They ate their mush. The woman is thinking: "My brothers-in-law keep on refusing my mush. I indeed do not know their names." They slept. It dawned; they spent the day. Arriving at the hour of evening, the woman took the mbombo,"4 saying: " I will go to pound." She arrived at the mortar; she put the mbombo into the mortar; she begins to pound. A little bird alights on the tree, that is near the mortar. The little bird begins to sing, saying: I "Thy brothers-in-law these, Thou knowest not their names? Listen, I will tell thee She pounds I Listen, I will tell thee! (One is) Tumba Sikundu; (One is) Tumba Sikundu Muni! Listen, I will tell thee She pounds! Listen, I will tell thee (One is) Tumba Kaulu; (One is) Tumba Kaulu Muna Listen, I will tell thee She pounds! Listen, I have told thee I " 4 The young woman threw the pestle on the ground; she took a stone; she chased the bird, saying: " It is making me noise." The little bird went. She has pounded; the mbombo is finished. She takes up; enters into the house. She set the pot of mush on the fire; it is done. She takes out two dishfuls; she takes (it) up, brings (it) to her brothers-in-law. Her brothers-in-law say: "Tell us our names." She says: "I know (them) not, your names." They say: "Take (away) thy mush." She took it up; she entered the house. They ate their mush; they slept. Morning, she took up again the mbombo; she arrived at the mortar; she put the mbombo into the mortar. She has taken up the pestle; she begins to pound. The little bird alights again, saying: "Thy brothers-in-law these, Thou knowest not their names Listen, I will tell thee She pounds I Listen, I will tell thee! (One is) Tumba Sikundu; (One is) Tumba Sikundu Mun! Listen, I will tell thee I She pounds Listen,. I will tell thee I (One is) Tumba Kaulu;

Page  144 144 Folk- Ta/e s of A xgola. o Timba Katilu Mur! Hidlakana, agu ku lmbel'1 I UtuA! Htilakana, nga ku dmbe1'l I" Muhatu ua ka kaie. Ki azuba o kukaia, uxingeneka ki ala mu, kuimba o kanjila. Uxi: "Kala mu ngi tangela o majin' a buedi jiami; o kiki ngatukumuka I" Uazuku; mbombo iabi. tIzta m'o'nzo; uate funji bu jiku. Ua i lambe; iabi. UTakandula; uia mu ku a bekela. Exi: "Ha tudia funji i4 tu tumbule majin' etu." Muhatu uxi: "0 id, Tumba Sikundu; o id, Tumba Sik-undu Muni; o iii, Tumba Kaulu; o idi Tumba Kaulu Muni." Huedi j6 jolela; atambula o funji iU; adi. Muene ueza m'o'nzo ie; akal'A, ni ngan'A. o mon' a dijala uasakenene o rnsbhatu e. 0 diiala uakexile ni pange jiuana. 0 muhatu, ua anu sakenene, k~jidile muajin'A Ki idle mu zuka, kanjila ka mu tangelele majina a huedi j. Ngateletele kamusoso kami. MAOTanM XV. 0 JIHOJI NI KIMONA-NGOMBE. o jihoji mu ngongo jatunga. Muvu umoxi, nzala ieza mu ngongo.4' Kana kuma ku adia. o jihoji jixi: "(Tu'banga kiebi? 0 nzala iavulu. 0 mutu uene ni jingombe jd. Tuia-ku kuebi? Buala dikanga ria fundu.450 imoxi ng6." Azangula; abitila mu kanga. o munzangala ua hoji ia muhatu uakitnka mutu. A mu zuika kiambote; a mu tokola kiambote. A mu bana jindunge, exi: "Ubita bu sanzala ia iuni uala ni jingombe javulu; muene, jina die ngana Kimona-ngombe kia na Mbua.0 Eie, ki ubita-bu, uamba kiki: 'Ngala mu ia ku&. pange ami, uatunga kuku.' 0 ngana Kimonangombe kia na Mbua, muene, ki a ku mona, u-I ku zuelesa pala ku ku sakana. 0 ki anda ku ku sakana, eie u mu jiba; etu tukuate o jingombe pala kudia." o munzangala Ra hoji iataia. Uakutuka kil mu njila. Uabi~ila bu kangp dia Kimona-ngombe; u mu sanga uaxikama bu muelu ua vnzo.

Page  145 The Lions and Kimona.ngombe. I45 (One is) Tumba Kaulu Muni! Listen, I will tell thee! She pounds! Listen, I have told thee " The woman chased it. When she had chased, she thinks what the little bird is always singing. She says: " It was telling me the names of my brothers-in-law; now I perceive! She has pounded; the mbombo is finished. She came into the house; she put the mush on the fire. She cooked it; it is done. She took out; went to bring them. They said: "If we shall eat thy mush, tell us our names." The woman said: "This one (is) Tumba Sikundu; this one, Tumba Sikundu Muni; this one, Tumba Kaulu; this one, Tumba Kaula Muni." Her brothers-in-law laughed; they accepted their mush; ate. She came to her house; they lived on, with her master. A young man married his wife. The man had four brothers. The woman, whom he had married, knew not their names. When she went to pound, a little bird told her the names of her brothersin-law. I have told my little tale. Finished. XV. THE LIONS AND KIMONA-NGOMBE. The lions in the land settled. One year, famine came in the world.449 There was no place (where) to eat. The lions said: " How shall we do? Hunger is great. Man has always his cattle. How shall we get there? It is the distance of one camp 460 only." They start; arrive in outskirts. A youth of a she-lion turned into a human being. They dressed her finely; they trimmed her hair nicely. They give her instructions, saying: "Thou shalt pass through the village of him who has many cattle; his name is ngana Kimona-ngombe kia na Mbua.461 Thou, when thou shalt pass, shalt say this: 'I am going to my brother, who lives yonder.' Ngana Kimona-ngombe kia na Mbua, he, when he will see thee, he will talk to thee, to marry thee. When he will thee marry, thou shalt kill him, that we may catch the cattle to eat." The young lioness assented. She took at once the road. She arrives outside of Kimona-ngombe's; she finds him seated on the threshold of the house.

Page  146 i46 146 Folk- Tales of Angola. Muene ua mu ibudixile: "Eie, u mon' a muhatu, uala mu ig kuebi?" 0 muhatu uavutuila, uxi: "INgala mu ia mu menekena pange ami. Ngabuila; a ngi bane tumenia, nginue." A mu bana. 0 ngana Kimona-ngombe ua, mu ibudisa dingi, uxi: "6Eie, mon. a muhatu, uasakana kWA?" 0 muene uxi: "IKilda ngisakana'." IUa mu tesele maka; o muhatu uatikina. Uxi: "1Ngiie hanji ku bata, ng~tangele adi ami. Ngiza mu izida iiadi."I Uabikila ku bata diA; uatangela akul, kuma: Kimona-ngombe ua. ngi zuelesa ku ngi sakana. " AkuA ~exi:- "IKiauaba." 0 muhatu uazeka i'zta iiadi; i6 'uavutuka ku diiala; ua mu sange. A mu jibila. hombo; uadii. A mu tungila o'nzo; uabokona. o dijala, ngana Ki'mona-ngombe, uxi: I"Ngiia mu zeka m'o'nzo ia dibanga." 0 mon' e, a mu vuala ni na mvuale, jin'a di6 Ndala ja Kimona-ngombe ki'a na, Mbua, mon' a ndenge hanji, uanienganana pai A, uxi: "1Ngizeka ni papaii." Kuala manii A uxi: ",10 pai enu uala 1-fu ia mu zeka m'o'nzo ia dibanga; eie, tuzeke n'eme."M 0 mona nguai6; uala mu didila pai A. Pai A ua~kikina: "10 mona ua ngi nienganana; ngiia n'6L" M Abjitla m'o'nzo ia dibanga; axikama bu hama. 0 dibanga uxi:"0 mbanza ueza ni mona." 0 mbanza uxi: "10mo' ami ua ngi nienganana; ngue kuxala ku& manii A. Azeka. 0 diiala uazeka ni mon' 6 boxiA4" Abikila mu kaki ka usuku. 0 muhatu ubalumuka bu hama; uaki-1 tuka hoji; uainesena kukuata o diiala. 0 mona, uazeka ku, ema dia diiala, ua mu mnono. Uabalumuna pal' A, uxi: "1Papaii, boxi bala, mu lumata." Pal A uabalumuka. 0 hoj i iakituka muhatu. Kuma kuaki. Anange dikumbi. Ngoloxi iamuku4 ieza. Diiala ni mon' 6 eza mu zeka. 0 muhatu uxi: "1Mbanza, o mona ua ku balumuine MA~ mu usuku; palahi u~za n'6 dingi?" 0 mbanza ua mu ambela, uxi: "1Mon' ami ua ngi nienganana." Azeka. 0 muhatu uiva k'o'xi iA, ku atundu, ala mu mu ixana: "1Eie uaia mnn dia Kimona-ngombe kia na Mbua, k'uiz'i? " 0 muhatu ha utaia, lixi: "4Hombo ia Kimona-ngombe iazeka; Mubika ua Kimona~ngombe uazeka; Sanji ia Kimona-agombe iazeka; Ngulu ia Kimona-ngombe iazeka; Mbudi la Kimona..ngombe iazeka;, Mduene Kimona-ngombe uazeka;

Page  147 Th e Lions and Kimona.ogombe. I47 He asked her: "Thou, young woman, art going where?" The woman replied, saying: "I am going to visit my brother. I am tired; let them give me a little water, that I may drink." They give her. Ngana Kimona-ngombe asks her again, saying: "Thou, young woman, art thou married already?" She says: "Not yet (am) I married." He made her proposal; the woman accepted. She says: "Let me go home first, that I tell my parents. I shall come in two days." She arrived at their home; she told the others, saying: " Kimonangombe has talked to me, to marry me." The others say: "That is good." The woman slept two days; then she returned to the man; she found him. They killed for her a goat; she ate. They built her a house; she entered. The man, ngana Kimona-ngombe, says: "I will go to sleep in the house of the bride." His son, begotten with the head-wife, his name (is) Ndala ja Kimona-ngombe kia na Mbua, a child yet, hangs on to his father, saying: " I will sleep with papa." Then his mother says: "Thy father is going to sleep in the house of the bride; thou, let us sleep with me." 2 The child will not; he is crying after his father. His father consents: "The child is hanging on to me; I will go with him." 46 They arrive in the house of the bride; they sit on the bed. The bride says: "The chief has come with a child." The chief said: "My child was hanging on to me; he would not stay with his mother." They lie down. The man lies down with his son, on the ground.45e They arrive in middle of night. The woman gets up on bed; she turns a lioness; she wants to catch the man. The son, who is lying behind the man, he sees her. He rouses his father, saying: "Father, on the ground, it is biting." His father got up. The lioness turned a woman. Day shone. They spent the day. Another evening is come. The man and his son come to sleep. The woman says: "O chief, the child has aroused thee already in the night; why dost thou come with him again?" The chief speaks to her, saying: "My son was hanging on to me." They sleep. The woman hears in her country, whence she came, (how) they are calling her: "Thou, who wentest to kill Kimona-ngombe kia na Mbua, art thou not coming?" The woman- then answers, saying: "The goat of Kimona-ngombe is asleep; The slave of Kimona-ngombe is asleep; The hen of Kimona-ngombe is asleep; The pig of Kimona-ngombe is asleep; The sheep of Kimona-ngombe is asleep; Himself Kimona-ngombe is asleep;

Page  148 148 148Folk - Ta les of A ngo la. Ndala ja Kimona-ngombe k'ene kilu mu polo, ptlti! Ndala ja Kimona-ngombe k'ene kilu mu polo, pddIil omuhatu, ki dmbila kiki, uakituka hoji; uamesena kukuata diiala. o mona uazeka ku ema dia diiala, u mu balumuna, uxi: "1Papai balumuka, boxi bala mu lumata." 0 pai A u mu vutuila: "1Inzo, ia ube; ihi ilumata boxi?" 0 mona uxi: "1Boxi bala mbanze ni mandu'." 0 pai A ua mu vutuila dingi: "1Eie, mona, uala ni makutu; eme ki ngala mu kuiva." 45 Azeka dingi katangana kofele. o muhatu uivua akuA, ala mu mu ixana: "1Uaia mu dia Kimona.. ngombe kia na Mbua, k'uiz'A??" 0 muerne utambujila, uxi: "0 hombo ia Kimona-ngombe iazeka; o mubika ua Kimona-ngombe uazeka o sanji ia Kimona-ngombe iazeka; o mbudi ia Kimona-ngombe iazeka; o ngulu ia Kimnona-ngombe iazeka; o muene Kimona-ngombe uazeka; o Ndala ja Kimona-ugombe k'ene kilu mu polo, pdd I o Ndala ja Kirnona-ngombe k'~ne kilu mu polo, pdd Ii o Ndala uabalumuka ku ema dia pai A uxi: "1Papaii, balumuka!I mu o'nzo muala kiama!I" 0 pai A, njinda ja mu kuata, uxi: "1Tuie., nga' ku beka ku& manii enu. Ua ngi' fidisa4Wo kiu." Atubuka bu kanga mu kali ka usuku. 0 mona ha uambela pai A1 bu kanga, uxi: "10 muhatu t6 uala mu 'kituka kiama." 0 pai A uakuata jipata, uxi: "Mon' ami, uazuela makutu." 0 mona uxi: "Kidi muene, papaii. Tuvutuke m'o'nzo; eie u~zeka makutu, u mu tale." Avutuka; azeka. o muhatu uxi': "10 mona, uendele khi mu mu beka kuA manii A, palahi uvutuka dingi?" 0 diiala uxi: "9Mona nguV." Azeka. 0 diiala ua di futu o inulele mu mutue; uala mu tala. o muhatu uivua iU a mu ixana k'o'xi jA, Exi: "1Uaia mu dia. Kimona-ngombe kia na. Mbua, k'uI'z'A? " Muene utambujila, uxi: "0 hombo ia Kimona-ngombe iazeka; o mubika ua Kimona-ngombe uazeka; o sanji ia Kimona-ngombe iazeka; o ngulu ia Kimona-ugombe iazeka; o mbudi ia Kimona-ngombe iazeka; o muene Kimona-ngombe uazeka makutu; o Ndala ja Kimona-ngombe k'ene kilu mu polo, pd4)I

Page  149 The Lions and Kimona-ngombe. x49 Ndala ja Kimona-ngombe has no sleep on face, pooh! Ndala ja Kimona-ngombe has no sleep on face, pooh " The woman, after singing this, turned a lioness; she wanted to catch the man. The son, who was lying behind the man, rouses him, saying: "Father, arise, on the ground, it is biting." His father replies: "The house is new; what (can) bite on the ground?" The son says: "On the ground are roaches and maggots." His father answers him again: "Thou, child, hast lies; I am not listening" 466 They sleep again a little while. The woman hears the others, who are calling her: "'Thou who wentest to killKimona-ngombe kia na Mbua, art thou not coming?" She then responds, saying: "The goat of Kimona-ngombe is asleep; The slave of Kimona-ngombe is asleep; The hen of Kimona-ngombe is asleep; The sheep of Kimona-ngombe is asleep; The pig of Kimona-ngombe is asleep; Himself Kimona-ngombe is asleep; Ndala ja Kimona-ngombe has no sleep on face, pooh! Ndala ja Kimona-ngombe has no sleep on face, pooh!" Ndala stood up behind his father, saying: "Father, get up! in house there is a wild beast." His father, anger possessed him, he said: " Let us go, that I bring thee to thy mother. Thou disturbest my sleep." They get outside in midst of night. The son then tells his father outside, saying: "Thy wife has been turning a wild beast." His father has doubts, says: " My son, thou tellest lies." The son says: "Truth itself, father. Let us return into the house; thou shalt sleep falsely, to see her." They return; lie down. The wife says: "The child, thou wentest already to bring him to his mother, why does he return again?" The man says: "The child would not (stay)." They lie down. The man covers himself with the cloth on head; he is looking. The woman hears them who call her in her country, saying: "Thou, who wentest to kill Kimona-ngombe kia na Mbua, art thou not coming?" She answered, saying: "The goat of Kimona-ngombe is asleep; The slave of Kimona-ngombe is asleep; The hen of Kimona-ngombe is asleep; The pig of Kimona-ngombe is asleep; The sheep of Kimona-ngombe is asleep; Himself Kimona-ngombe is asleep, falsely; (But) Ndala ja Kimona-ngombe has no sleep on face, pooh!"

Page  150 150 20Fo Ak- Ta les of A ngo la. o muhatu ha ukituka hoji; uamesena kukuata o diiala. Kimona. ngombe ua mu mono; uakikina ki azuela Ndala: "1Ndala uazuela kidi.". Uabalumuka m' usuku, uxi: "1Mon' ami, tuj'e, ng& ku beka ku& manj'i enu I " Atubuka bu kanga. 0 Ndala a mu bokuesa nio'nzo ia manii A. 0 ngana Kimona-ngombe uambela o sanzala id i' abik' C- n'usuku uenhi, uxi: "1Zenu, mute inzo mu tubia. 0 muhatu, nga mu sakana kindaula, uala mu kituka hoji." Akondoluesa o inzo ioso, mu tubia. Muhatu uajokotela m'o'nzo. Kuma kuaki. Kiaxalela kala kiki: "10 kuvuala ki'di." 4,5 0 ngana Kimona.. ngomxbe, muhatu ue-jile ku mu jiba; a man', Ndala, muene ua mu bele o inueniu. 14vahezu.__ _ _ _ _ _ xv'. MUSUDI NI A4IULOMBE. N~gateletele Musudi a Tuinba, uasudile matemu e, uxi: Ngii*a ku a suinbisa." Uakatuka; ubiiila bu sanzala. Uasange a-Mulombe *8 a Nganzu, uxi; "Sumbenu inatemu!I A..Muloinbe a Nganzu iixi: Tu xile-u;~ hinu. utakana a sela. Tuia mu dia a jingoma; eje Uiza. bu inbeji ia katatu." Musud'i uakikina; ua a bana matemu ene oso. Uai'e ku bata die. Uabange jimbeji; ubi*.ila bu mbeji' ia katatu. Uxi;- '"lene a mbeji, i a ngi bele a..Mulombe a Nganzu. Ngiia 1Cit mu takana sela iamni" Uakituka; ubiiila bu sa~nzala. Ene oso, ua a sange. "Ngi futienu kit a sela iami!" A-Mulombe a Nganzu iixi: "-1Nanii ua mu bana matemnu?" M usudi a Tumba uxi: "4Enu muene." A-Mulombe a Nganzu e~xi: "Hondo, ku mu sula; mbondo, ku mu tumuna.461 Mutu a mu ila nganji; k'uile ngoho 'enu, enu.' Etu ene aso, tuala baba, etu a-Mulombe a Nganzu. Polo jetu jene j imoxi; kolo'02 ietu iene imoxi. Moso4O ua mu bele matemnu 6, u mu tumbula, uxi: I'u na Petele, ba na Lumingu,' n'a ku futa inateinu e." Musudi a Tumba, mu tulu inua mu xiti; k'amono ki ~banga ni ki Azuela. Uxingeneka, uxi: "1Ngiia mu mi kolela.""'M TUakatuk' t; idi ku bata di&.~* Uazekele. Kimenemene, uxi: "Ngiia mu ku a xitala." Uabikila. kuA na Katete, uxi: Ngaxi. tala a-Mulombe a Nganzu. A ngi dia matemu amni; ngul ku ngi futa." Katete uxi: "Kiauaba." Uatumu kue~xana. Ene oso eza, ni bene ndand6! Musudi a Tumba uxi: '" Ere mnuene nga mi xitala pala ku ngi futa a matemu ami."

Page  151 The Blacksmith and the Blackbirds. 15L The woman then turns a lioness; she wants to catch the man. Kimona-ngombe saw her; he believed what Ndala said: "Ndala spoke the truth." He arose in the night, saying: "My child, let us go, that I bring thee to thy mother!" They get outside. Ndala, they put him into the house of his mother. Ngana Kimona-ngombe tells the village and his slaves that same night, saying: " Come to set the house on fire. The woman, whom I married just now, keeps turning a lioness." They surround the house with fire. The woman is roasted in the house. The day breaks. It remains like this: "Begetting is truth." 47 Ngana Kimonangombe, a woman was going to kill him; his child, Ndala, he saved his life. The end. XVI. THE BLACKSMITH AND THE BLACKBIRDS. I will tell of Blacksmith; who had forged his hoes (and) said: I' I will go to sell them." He started; arrived in village. He finds the Blackbirds,48 says: "Buy some hoes I" The Blackbirds say: "Leave them; later on thou canst fetch the wax. We will go to empty the hives; thou shalt come in the third month." Blacksmith consented; he gave them the hoes, all of them. He went to his home. He spent months; arrives at the third. Says: "This is the month, that the Blackbirds gave me. I will go now to fetch my wax." He started; arrives in village. They all, he found them. "Pay me now my waxl" The Blackbirds say: "To whom didst thou give thy hoes?" Blacksmith says: "Your. selves " The Blackbirds say: "The baobab-fibre is to be hammered; the baobab is to be peeled.461 A person is to be named, So and So; do not say only 'yourselves.' We all of us, who are here,.we are Blackbirds. Our faces are alike; our color is alike. Whoever (it was) thou gavest him thy hoes, thou shalt name him, saying, ' thou na Petele, or na Lumingu;' that he may pay thee for thy hoes." The Blacksmith, it chokes him in the breast; he finds not what he shall do, nor what he shall say. He thinks, says: "I am going to summon 4 you." He started; here (he is) at home. He slept. Morning, he says: "I will go to summon them." He arrives at Lord Katete's, saying: "I summon the Blackbirds. They owe me my hoes; they refuse to pay them." Katete says: "Very well." He sent to call them. They all come, and there, what blackness! Blacksmith said: "I myself, I summoned you to pay me (for) my hoes."

Page  152 I 5-2 152Folk - Ta les of A ngo la. N a Katete uxi: "Enu, a-~Mulombe a Nganzu, palahi kM mufutu Musudi a Tumba?" A-Mulombe a Nganzu e~xi: Ngana, kidi. H-ondo, ku mu sula; mbondo, ku mu tumuna. Mutu u mu tumbula, uxi: 'unganji ua ngi di o kima kiami.' Etu ene oso, tuatena baba; muene, Musudi a Tumba, iii uaxi'kam' 6, anomone o mutu, uoso ua mu di o nmatemu 'e. Etu, a-Mulombe a Nganzu, tuazuba kufunda. Eie, na Katete, mukulu466mu jinjila, mahezu." Na Katete uxi: "IMulonga ua ngi bonzo 67 ku u 58 batula. lEie, Musudi a Tumba, tumbula muoso ua mu bele matemu &." Musudi a Tumba uxi: "1A-Milombe a Nganzu." A-Mulombe a Nganzu e~xi: "4Etu' tuatena; eie, Musudi a Tumba, sola muoso ua mu bele matemu 6, n' a ku futa." Musudi a Tumba k'atena ku mu tumbula. Na Katete uxi: "1Ki ngitena ku u batula." Ua- di xib'. Katangana, Kadiembe ueza. Uatula mu muii, uxi: "IMaka-hi, muala mu zuela? ' Musudi a Tumba uxi: "1A-Mulombe a Nganzu a ngi dia matemu ami; nguA ku ngi futa. Ene, nga a xitala." Exi: "Kt tu ku dia matemu." Kadiembe uxingeneka, uxi: "1Eme ngiz'6, ngu u batule." tUatuka; uai koko. Katangana, iiUi uiza. Uatula dingi mu muxi, uxi: "14Eie, Musudi a Tumba, id, mu kute! idi, mu kute! idi, mu kute! id, mnu kute! " Musudi a Tumba ua a kutu. Fl a di tukulula,469 icxi; "Eme ngadi. IYA uxi:- "'Eme, k'eme. Ngi jitule, ngA ku kuatela muku'a kongo die." Ene oso, a a kutu, a tnu futu o sela iM; makongo abu. Mulonga ua Musudi a Tumba, uabele matemu 6 ku& a-Mulombe p Nganzu; kiz6a ki e"Jile mu kufutisa, a di tunine A; uabatula o mulonga, Kadiembe. Ki ene mu dila, fxi: "1Diembe diala mu dila." Manii kana. Uene mu batula mulonga ua Musudi a Tumba. Mahezu. XVII. MtJTU NI MBAXI. Ngateletele Mbaki a Koka.470 Mutu a Lubi la Suku uakuatele o Mbaxci mu iangu; u~ia We~ bu sanzala. Exi: " 1Tu i j ibienu" Exi: "1Tu i jiba kiebi? Exi: "1Tu i tenda ni mak-da." Mbaki u a vutuila, uxi: "Mbaici a Koka, Ni Kda a Koka; Dikdia k'a ngi di kama."1

Page  153 Man and Turtle. 153 Na Katete says: "You, Blackbirds, why do you not pay Blacksmith?" The Blackbirds say: "Master, truth. The fibre, they hammer it; the baobab, they peel it.461 The man, he shall name (one), saying, 'So and So, he owes me my thing.' We all, we are here in full; he, Blacksmith, who is sitting here, let him take out the one whosoever owes him his hoes. We, Blackbirds, have finished pleading. Thou, na Katete, chief among birds, finished." Na Katete says: "The case is to me hard to decide. Thou, Blacksmith, name the one to whom thou gavest thy hoes." Blacksmith said: "The Blackbirds." The Blackbirds say: "We are complete; thou, Blacksmith, take out the one to whom thou gavest thy hoes, that he (may) pay thee." Blacksmith cannot name him. Na Katete says: "I cannot decide it." He is silent. (That) moment, Turtle-dove comes. She alights on a tree, says: " What dispute are you debating?" Blacksmith says: "The Blackbirds, they owe me for my hoes; they refuse to pay me. I have summoned them." They say: "We do not owe thee any hoes." Dove thinks, says: "I am coming directly to decide it." She flew; went yonder. A moment, here she comes. She alights again on the tree, says: "Thou, Blacksmith, this one, bind him! this one, bind him! this one, bind him! this one, bind him!" Blacksmith bound them. These confess, saying: "I owe (them)." This one says: "I (do) not. Untie me, that I catch thee (thy) debtor." They all who were bound, paid him his wax; the debts are finished. The dispute of Blacksmith, who gave his hoes to Blackbirds; the day when he came to make them pay, they denied (it); who decided the case, (was) Dove. When she is cooing, they say: "Dove is cooing." But not so. She is judging the case of Blacksmith. Finished. XVII. MAN AND TURTLE. Let me tell of Turtle of Koka. Man of Lubi la Suku caught a Turtle in the bush; he came with it to the village. They said: " Let us kill it " Some people said: "How shall we kill it?" They said: "We shall cut it with hatchets." Turtle replied, saying: " Turtle of Koka, And hatchet of Koka; Hatchet not kills me t bit." 470

Page  154 I54 '54 Folk.. Tales of Angola. Atu ifxi: "Tu mu jiba n'ihi?" Amoxi e~xi: "Tu. mu jiba ni mnatadi." Mbaid, uoma ua mu kuata, uxi: "1Ngandala kufua." Uxi mu kanu::471 "Mba~ki a Koka, Ni' Tadi a Koka; Tadi k'a ngi di kama." Atu dxi: "Tu mu tienu mu tubial1" Mba~iiuxi: "Mbax'i a Koka Ni Tubia a Koka; Tubia, k'a ugi di kama. Ku kunda diami, Kuala kala tadi; Kt ku tena Kutata tubia."1 Atu exi: "Tu mu jiba ni jipoko." Mba~ki uxi: "Mbaii a Koka, Ni Poko a Koka; Poko k'a ngi di kama." Atu e;xi: "l al' 6, tu mu banga kiebi? Tu mu jiba kiebi?"L fti: "4Tu mu takulienu bu d~ija dia menia." Mbaki uxi: "Aiuct ngifu 6! Ngibanga kei Atu exi: "1Eua I Tuamono kioso ki tu mu jiba!" A mu "ambata; abi.*ila We~ ku ngi'ji'. A mu takula bu dijfa. Mba~i uakoboka; kitangana, uatumbuka. Id~ uala mu zoua ni kidmba: "Mu menia, mu embu dietu t Mu menia, mu embu dietu 1" Atu eixi: "A!I Mbakti ua tu tobesa. Tue"Jile ku mu jiba ni diktda, uxi ' dikdza kit di ngi di kima.' Tua mu tumbula ku mu takula mu menia, uxi ' ngandala kufua.' Tuiiza, tua mu takula mu menia; manii tua mu bulula." Kiabekesa Mba~ci kukala mu menia: atu e"Jile ku mu jiba; muene, iii uadimukine. Mahezu.

Page  155 Man and Turtle. 55S The people said: "What shall we kill him with?" Some said: "We shall kill him with stones." Turtle, fear grasped him, he said: " I am going to die." He says by mouth:471 "Turtle of Koka, And stone of Koka; Stone will not kill me a bit." The people said: "Let us cast him into the fire! ' Turtle said: "Turtle of Koka And fire of Koka; Fire will not kill me a bit. On my back, It is like stone; Not there can Catch on fire." The people said: "We will kill him with knives." Turtle said: "Turtle of Koka, And knife of Koka; Knife will not kill me a bit." The people said: "This fellow, how shall we do? how shall we kill him?" These said: "Let us cast him into the depth of water." Turtle said: "Woe I shall die there! How shall I do?" The people said: "We have it! We have found the way we can kill him 1" They carry him; they arrive with him at the river. They cast him into the depth. Turtle dives; (after) a while he emerges. There he is swimming and singing: ' In water, in my home t In water, in my home!" The people said: "Oh I Turtle has fooled us. We were going to kill him with hatchets, he says, 'hatchet will not kill me a bit.' We spoke of casting him into the water, he says, 'I am going to die.' We came, we cast him into the water; but we saved him." (This is) what caused the Turtle to live in the water: the people were going to kill him; (but) he was shrewd. End.

Page  156 156 156Folk - Tales of A ngo la. XV III. NIANGA DIA NGENGA NI NA NGO. Nianga dia Ngenga uzangula uta u4, uxi: "Ngiia mu mbole." Uabitila. mu tutu, uaniange; k'amono xitu, uxi: "INgii'ami." Ki alunga ku. bata, usanga na Ngo, a mu badika bu pandanda -ia mugi. Ki amono Nianga, uxi: "Tata Nianga, ngi sukumune!" Nianga uxi: "Ihi iaku bange kiki?" Uxi: "Ngi sukumune hanji; ngu ku ambela." Nianga ua mu katuile-bu; ua mu tula boxi. Uxi: "1 Nzamba ua ngi badika bu pandanda. ia muxti. Tata, a mu bana mueniu, a mu bela-ku.r'2 Ngakuata izu'a iiadi bu muii; ngi bane kakudia." Nianga. uxi: "Kudia ngu ku sanga kuebi?" Uxi: "-Kuoso-kuoso." Nianga uazangula o imbua. i6; ua i bana na Ngo. Na Ngo utedi, uxi: "1Ki ngeikuta." 0 Nianga uzangula dingi imbua iamuku&l; uebana na Ngo. h6 uadi, uxi: "1Hanji ki ngdcuta." Nianga. dia Nggenga uazangula di —agi patonona; ua mu bana-iu. Na Ngo, ki edi, uxi: 'IHanji ki ngekuta." Kabulu uiza; u. a sanga mu zuela, uxi:- "Ihi rnua di kuatela?" Nianga uxi: "1Na Ngo, nga mu sange bu pandanda ia muli. Uxi: '1ngi katule-bu!' Nga mu katula. Uxi '1ngi bane kvdia I' Nga mu bana o jimbua jami ji'iadi ni patonona iami. Uxi ' ngi bane dingi kudia.' Iene tua di kuatel' eliL" Kabulu uxi: " Na Ngo akale hanji bu. niu~i, buoso bu akexile;ngitaie." Na Ngo uavutuka bu mugi, bu akexile. Kabulu uasanduka mu kanga; ue6xana Nianga. Uxi: "Eie, Nianga, uatoba. Na Ngo kiama, uene mu kuat' atu. Eie, ua mu sukumuna bobo, uamesenene ku ku dia. Mu loze." Nianga ha uloza na Ngo. Mahezu... "9a Nzambi."

Page  157 Nianga dia Ngenga and Leopard. I57 XVIII. NIANGA DIA NGENGA AND LEOPARD. Nianga dia Ngenga takes up his gun, saying: " I will go a-hunting." He has reached the bush; he has hunted; he saw not game; he says: " I will go." When he returns home, he finds Mr. Leopard, whom they have stuck up in the fork of a tree. When he sees Nianga, he says: "Father Nianga, help me out!" Nianga says: "What has done this to thee?" He says: " Unfork me first; I shall tell thee." Nianga took him out; he set him on the ground. He says: "Elephant has stuck me up in the fork of the tree. Sir, to whom one has given life, one gives more.472 I have been two days on the tree; give me a little food." Nianga says: "Where shall I find food?" He says: "Anywhere." Nianga takes up his dog; he gives it to Mr. Leopard. Mr. Leopard ate it and said: "I am not satisfied." Nianga takes up also the other dog; he gives it to Mr. Leopard. He has eaten, says: "Still I have not enough." Nianga dia Ngenga took up his cartridge-box; he gives him it. Mr. Leopard, when he had eaten it, said: "Still I have not enough." Hare comes; he finds them talking; says: "Why are you quarrelling?" Nianga says: "Mr. Leopard, I found him in the fork of a tree. Says he, 'Take me out!' I took him out. Says he, 'Give me to eat!" I gave him both my dogs and my cartridge-box. He says, 'Give me more to eat.' That is what we are quarrelling about." Hare says: " Mr. Leopard, let him be again on the tree, where he was; that I may see." Mr. Leopard returns to the tree, where he was. Hare moves off to a distance; he calls Nianga. He says: "Thou, Nianga, art unwise. Mr. Leopard is a wild beast, he is wont to catch people. Thee, who didst get him out' of there, he wanted to devour thee. Shoot him." Nianga then shoots Mr. Leopard. The end... "(is) with God."

Page  158 x58 58Folk - Ta les of A ngo la. XIX. MON' A NIANGA NI MON' A MBAMBI. Mukaji a Nianga uavuala; o mukaji a Mb-Ambi u6 uavuala. 0 mon5 a Nianga, ku, mu tubula, o jihaku j647mulima ua nmbAmbi, ni funji, ni feji, ni mbiji ia menia. 0 mon1 a Mb~mbi ue, amesena ku mu bana o jihaku. Q haku j& mudia-mbAmbi475 ngoho. Dinianga uxi: "INgiia mu batemena." tiazangula uta; ubicila mu tutu. Uasange mudia-mbAmbi;- uatudika-.bu o kisumbula.475 Uasambela; unanga katangana. Mbtm~bi uatula; Dinianga uamateka kutudika uta bu kisuxi. MbAmbi uxi: "1Imana hanji! Kiiadi kietu tuabindama. Eie,- Nia.. nga, muka~ji 6 uavuala. 0 mona uabingi jihaku je, mutima ua mbArnbi Eme uami, MbAmbi, mukaji ami uavuala. 0 mona uabingi jihaku je, mudia-mblmbi. Eie,, ha utuama o ku, ngi jiba, mon' ami k'andala kumona jihak j6. Kinga; nginomona ji'haku ja mom' ami, ng~ mu tubule. Mungu., ki ngiza, eie Dinianga, u& ngi loze, utubule mon' k." Dinianga uakikina. MbAmbi uambata mudiamubimbi. Dinianga uatuluka. Uai ku bata; uazekele. Kimenemene, uazangula uta; uabI~ia bu kisumbula. tlasambela; unanga katangana. Mbfimbi iabikila; ualozo; iafu. tlatuluka; uakutu o MbAmbi. Uazangula; ubikila ku bata. lUatale Mblmbi; uanomona mudima. Atubula o mom' a Nianga. 10 XX. DINIANGA DIA NGOMBE NI MBAMBI. Dinianga dia Ngombe uazangula uta ue, uxi: "1Ngina mu mbole." Uiabjilia mu tutu; usanga Mb~mbi, iala mu dia o mudia-mbAmbi. Uiatudika nzambi; uavutuka ku bata. Uaximbuisa o dikumbi, di idia o MbAmbi, uxi: "Ngiia ki~i! Uazangula uta; uabikila bu kisumbula. Uasambela-mu. Ubanga katangana'; MbAmbi ueza. Uatudika uta bu kisuxi; ua u tengununa; ualozo. MbAmbi i'abu boxi. Muene utuluka. Ukuata MbAmbi mu kinama; uczubidisa ni dikida; iafu. Uianomona poko mu mbunda; uala mu tala o

Page  159 The Child of Hunter and the Child of Deer. 159 XIX. THE CHILD OF HUNTER AND THE CHILD OF DEER. The wife of Hunter gave birth; the wife of Deer also gave birth. The child of Hunter, to take it out, its first-food (is) liver of deer, and mush, and beans, and fish. The child of Deer also, they want to give it first-food. Its first-food474 is mudia-mbAmbi476 only. Hunter says: "I will go to lie in wait." He takes up the gun; he arrives in the bush. He finds a mudia-mbimbi (tree); he sets up, in it, his tree-seat.476 He climbs; spends a while. Deer arrives; Hunter begins to put up (his) gun to shoulder. Deer says: "Stay, please! Both of us, we are in need. Thou, Hunter, thy wife has born. The child needs its first-food, liver of deer. I too, Deer, my wife has born. The child needs its first-food, mudia-mbAmbi. Thou, if thou killest me first, my child will not get its first-food. Wait; I will take the first-food of my child, that I may take him out. To-morrow, when I come, thou Hunter, shoot me, that thou mayest take thy child out." Hunter consents. Deer carries off mudia-mb&mbi. Hunter comes down. He goes home; sleeps. In the morning he takes up his gun; he arrives at the tree-seat. He climbs up; waits a while. Deer arrives; he shoots; it is dead. He comes down; binds the Deer. He lifts (it) up; he arrives at home. He skins Deer; takes out the liver. They take out the child of Hunter. XX. DINIANGA DIA NGOMBE AND DEER. Dinianga dia Ngombe took up his gun, saying: "I will go hunting." He arrived in the bush; he found Deer, who was eating mudia-mbimbi. He set up a tree-seat; he returned home. He awaited the hour, when Deer eats, and said: " I am going now!" He takes up the gun; he arrives at the tree-seat. He climbs into it. He spends a while; Deer comes. He sets the gun to the shoulder; he cocks it; he fires. Deer falls on ground. He gets down. He grasps Deer by a leg; he finishes it with the hatchet; it is dead. He takes the knife from waist; he

Page  160 i6o z~oFolk - Tales of A ngo la. Mbambi. Mb~mbi, uazuba o ku i tala; uasunga a kiba boxi dia, MbAmbi; Mb~mbi iabalumuka! Ialenge 6 n~i malusolo. Itula, mu kanga; ikmana. 0 dinianga, diaxala ni kiba bu maku, uxi: "IIsuma iahi, i nga di uana? 0 mbAmbi i ngaj iba, i ngii xila kliba bu maku!" Uxi: "Ee, MbAmbi,) sonii jA ku kuata, ki uak~bi~ila kua' tat'enu ni man' enu; &. Iu ibula 'uza tuii; okiba ua kixiku6? '" MbAmbi uxi: "ISonii jai-eie, Nianga; sonii jair-i-eme, Mb~mbi. EMe ki ua'bitila kut bata, u~sanga akuenut ni mukaji 6, uxi ' ngele mu baternena;. ngalozo, mb~mbi. Iafu; nga, i tale. MbAmbi iabaluinuka; ia ngi xila o, kiba bu maku.' Sonii jA ku kuata." MbAmbli uazuela; Dinianga k'a mu vutuila dingi. Uxi: "1Ngii'ami ku bata." Uazangula uta u6; uia kut bata. Uasange akuA ni muihetut 6. Uxi: "1Nga, di uana kisuma.! Ngd6e mu batemena. MbAinbi ikza; nga i lozo; iafu. Nga i tale; MbAmbi jiabalumuk' 6; ia ngi xila o, kiba bu maku." Akul a mu olela. Kienieki Mb.Ambi ualungu; Nian-ga uabele. xx'. NGANA NGO NI NGULIJNGU NI HIMA. Version A. I. NGANA NGO NI NGULUNGTJ. Eme ngateletele ngana Ngo ni ngana Ngulungu. Ngana Ngulungu mulaul' a ngaiia Ngo. Ngana Ngo uixi: "N6477 u1nibkekolu'ai"478 Ngana Ngulungu uambata j ingalafA 479 jitatu ja, ualende.4-' Azangula. Kutula mu njila, ngana Ngo uixi: "1Mulaul' ami, bonga o, u mu sanga481 mu njila pala mukaji etu."481 0 ki a mu bongo: jinzeu;48 ji mu lumata. Ngana Ngo uixi: '"Mulaul' ami, u kioua. Man ii, j inzeu a j i kuata n i mako? M Jilumnata. Tui'etu kMA, mulaul' ami." Kutula mu njila, nzala i a kuata. Asanga o, mienge, ngana Ngo, uixi: "4Mulaul' ami, o mienge ili k~ddiA, kala4,8adia o, mienge iofele." Ki abokola mu dibia dia mienge, o ngana Ngo uadi o, mie-nge iauaba; inukuetu, ngana Ngulungu, uadi o, madianga.48 Muzumbu ua mu

Page  161 Leopard, Antelope, and Monkey. 16 is flaying the Deer. Deer is done being flayed; he pulls the hide from under Deer; Deer stands up! It runs away in haste. It reaches a distance; stands. The Hunter, who remained with hide in hands, says: "What (is this) ominous wonder, that I meet with? The deer that I killed, it leaves the hide in my hands!" He says: "Thou, Deer, shame will seize thee, when thou shalt arrive at thy father's and thy mother's; they will ask thee, 'Thou comest naked; the skin, thou didst leave it where?'" Deer says: "Shame is thine, Nianga, (as) shame is mine, Deer. Thou, when thou shalt arrive at home, and findest thy people and thy wife, thou sayest, 'I went to lurk; I shot a deer. It died; I flayed it. The deer stood up; it left the hide in my hands.' Shame will seize thee." Deer has spoken; Dinianga does not reply to him again. He says: "I am going home." He took up his gun; he went home. He found his folks and his wife. He says: " I met with an ominous wonder! I went to lurk. Deer came; I shot it; it died. I skinned it; Deer stood up; it left me the hide in my hands." The others laugh at him. Thus Deer won; Nianga lost. XXI. LEOPARD, ANTELOPE, AND MONKEY. Version A. I. LEOPARD AND ANTELOPE. I will tell (of) Mr. Leopard and Mr. Antelope. Mr. Antelope (was) grandson of Mr. Leopard. Mr. Leopard said: "Please accompany me to my father-in-law." Mr. Antelope carried three demijohns of rum.48 They set out. Stopping on the road, Mr. Leopard says.: "Grandson, pick up what thou findest on the road, for my wife." When he picked it up, (they were) driver-ants,482 which bite him. Mr. Leopard says: "My grandson, thou (art) a fool. Driver-ants, does one ever take them with hands? They bite. Let us go now, my grandson." Stopping on the road, hunger seizes them. They find sugarcanes; Mr. Leopard says: "My grandson, these canes, they don't eat them; but they eat the small canes." When they entered the field of cane, Mr. Leopard ate the good canes; our friend, Mr. Ante

Page  162 i62 162 Folk- Tales of Angola. kala jifidila. Ngana Ngo uixi: "IEie k'u kiou' 6? Madianga Wa ma diA; ima ikuama ku muzumbu. Mulaul' ami, tui'etu khi." Atula mu njila. Nzala i a kuata. Asang' o masa ma kindele mabi; ulixi: "1Mulaul' ami, ndoko, tutolole masa pala tu Mt oha." Uixi: "'Mulaul' ami, o masa makusuka k'a ma tololA. Utolola o masa maluzeza-ke;87 o masa makusuka k'a ma diiA." Atula ku i'dima. Ngana Ngo uatolola o masa makusuka; a mukuetu, ngana Ngulungu, uatolola o maluzeza-ke. Ki atula bu dixita,48 uixi: "Mulaul' ani, ohela boba, bu ala o tubia." Ki ata o masa bu jiku, o ma ngana Ngo mabi, a ma Ngulungu ki mabi 6. Uixi: " Mulaul' arni, zangula, tui'etu; eie u kioua. TUax~isi48 buala a tubia; manii a masa ua ma te b'o'tokua. Ndoko, tui'etu kid.." Kutula mu njila, asanga ahetu,490 adima jinguba. Uixi: "IMulaul' ami, ngiz'6." Utula ku divunda dia muxitu, ujituna dibunda; ukatula mbinza; ukatula xilola; ukatula jikalasii; ukatula kulete; 01 ukatula kazaku; uazuata. Ki azuba a kuzuata, jungu bu maku, uakatuka. Uasange an'ahetu: "1Boas-tadi,492 jingana, nuanange?" "6Tuanange; eie ku6? Ku bata dii,akuenu apasala kiambote?" "IAla kiambote, a-muadL" "Ej1e ualuia kuebi? "Ngaluia k'olou'ami, ku~menekena o'kou' ami." A mu bana dilonga dia jinguba; a mu bana dilonga dia jimbombo. Ki azuba a kudia, a mu bana mudingi ua menia; a mu uikila pexi ia makania. IUazuba o fumala, uixi: " Ngalui'ami kii. Xalenu kiamabote. Loko ngu flu bita dingi." "Bixila kiambote; ka'menekene muku'avalu ks." Ki azuba a kutula, usanga ngana Ngulungu, ua mu xisa, uixi: "1Kiebi? mulaul' ami. Ku ngendele, a ngi kaie; ka ngi banami kima; nge-za ni nzala iami. Ngalenge- ami; andala ku nlgi beta. Tui'etu kid." Ngana Ngulungu uixi: "1Kana; ngiia uami ku uendele eie; ngiia uami Pala ku a tala-ku." Uixi: "IM u~bixila; ki u a menekena, k'uanibe: 'boas-tadi;' uamba kiki, uixi: Ivioko,4" vioko, kidienu tuji. 'IV Ngana Ngulungu, ki atula-ku, uzuela ki a mu longo ngana Ngo; A mu kuata; a mu beta,"~ exi: "10 kuku enu, ngana Ngo, a ki eza boba, k'a tu xingi etu.41 Eie u tu xinga palanii? 0 kukun enu, ki atundu boba, tua. mu bana kudia;- uadi; tua mu bana mudingi ua inenia; uanu; tua mu bana a pexi; uafumala; uixi: I'Ngaluiami kill; xalenu kiambote. Loko ngu nu sanga.' I Bixil'61I Kimenekene

Page  163 Leopard, Antelope, and Monkey. i63 lope, ate the wild cane. His mouth becomes (all) wounds. Mr. Leopard says: "Art thou not a fool? Wild canes, they eat them not; (they are) things (that) wound the mouth. My grandson, let us go now." They stop on the road. Hunger has seized them. They find ripe maize; he says: "My grandson, come, let us break corn for us to roast." He says: " My grandson, the red corn, they break it not Thou shalt break the green corn; the yellow corn, they eat it not." They the plants. Mr. Leopard plucks the yellow corn; our friend, Mr. Antelope, he plucks the green. When they come to the straw-heap,488 he says: "Grandson, roast here where the fire is." When they put the corn in the hearth, that of Mr. Leopard was done, that of Antelope was not done. He says: "My grandson, arise, let us go; thou (art) a fool. Thou hast left 8 the fire; but the corn, thou puttest it in the ashes. Come, let us go." Stopping on the road, they meet women, who are planting peanuts. He says: "Grandson, I come directly." He goes to a thicket of the forest; he unties (his) bundle; takes out a shirt, takes out drawers, takes out trousers, takes out a vest, takes out a coat; he dresses. Having finished dressing, cane in hand, he goes. He finds the girls: "Good-afternoon, ladies, you are well?" "We are well; thou, too? At thy home thy folks are getting on well?" "They are well, ladies." "Where art thou going?" "I am going to my father-in-law, to visit my father-in-law." They give him a plate of peanuts; they give him a plate of jimbombo. When he finished eating, they give him a jug of water; they light for him a pipe of tobacco. Having done smoking, he says: "I am going now. Fare ye well Soon I shall pass by you again." "Arrive safely; greetings to thy wife." When he had arrived, he finds Mr. Antelope, whom he had left, (and) says: "How, my grandson? Where I went, they chased me; they did not give me anything. I have come with my hunger. I ran away; they wanted to beat me. Let us go now." Mr. Antelope says: "No. I also will go where thou wentest; I, too, will go in order to see them there." Says: "When thou arrivest, do not say, 'Good-afternoon;' speak like this, saying: 'Vioko, vioko, go and eat dung. " Mr. Antelope, on arriving there, speaks as Mr. Leopard instructed him. They take him; they beat him, saying: "Your grandfather, Mr. Leopard, when he came here, he insulted us not Thou insultest us, why? Your grandfather, when he left here, we gave him food; he ate; we gave him a jug of water; he drank; we gave him the pipe; he smoked; (then) he said,' I am going now; fare ye well

Page  164 i64 164 Folk -Tales of Angola. akua-bata.'4rl Ki ku bekesa o kuxing' atu, kianii? Ki endo ~ku betela, mukonda -difting' atu, va a sange. Eie uasange ntkuenu, k'ua a menekeni6 kiambote, kala ua a xingi. Ndai6. Tuandele49' ku 'u bana kudia; kala kiki, kana. K'uimane dingi boba, kiene tu ku beta; mukonda uakambe o ujitu. Ndai6 kEAL" Ki atula mu njila, usanga kuku A, uaxikamna. " Mulaul' ami, kiebi, ku uendele? A ku bange kiebi? Aba, ku uendele, uabange-ku kiebi?"* "IM ngatula, ngambe: 'Vioko, vioko; k?~dienu matuji.' o ahetu, ki &vi1e, njinda i a kuata; a ngi beta, a ngi kale." Ngana Ngo uixi: "1U kioua. Eie uasange akuenu, kala u a xinga? Tamina a ku betele; uabukumuka. Zangula, tui'etu." Uazangula. Ki azuba o kuzangula, asanga honga; uixi: "1Mulaul' ami, ki ubita o hong' eii, kikala ubadikinia pala kutuka." Ki aii mu tuka, ua di vundu boxi; kingalafa kia ualende kiabudika. Uixi: "1Aba, ki u kiou'e'? Uabitila mu honga, mesu ua, ma badikinia; o kingalafa kia ualende ua kii bulu. A kiki, tua'bangra kiebf? Tualuia ni ujitu ku makouakimi. A tu tamnbulula kiebi? 0 kingalafa ua ki bulu mu njila,. Ndoko, tui'etu UVd. Ki azuba o kutula ku bata di' o'kouakimi "Holome ami, muapasala?" IUixi: "1Tuapasala kiambote. Kana kima kiajiba ki tuamono." Ku a tambulula - jingalafa jiladi, jaxala.wo A a bana maxisa pala' ku a zalela m'o'nzo, mu ene mu akala. 0'kouakimi uaii-ku; ujiba kiletA ki'a ngulu pala, kulamnbela o holome. Kudia kuabi, 6 -10 tumisa ku meza; ali mu bekela holorne. 0 holome iatambuluk' o, kudia, uixi: "9Ngana Ngulungu, ndai6 mu honga muni, k~katule muzila; tekela menia pala' kunua."p Ngana Ngulungu ki ala mu tekela o menia mu muzida, menia malubub'&. Ki azuba o kuvutuka, usanga ngana Ngo uadi 6 ki6.. Uixi: "1Kuku etu, ngala ni nzala iami;- o kudia kuebi, ku ua ngi xila?" Uixi: "0O kudia kuabu 6. Ndumnba I' atu akexile boba. Ene adi o kudia. Kinga mu ngoloxi, kiene kii udia-ki." 02 Kukuata mu ngoloxi, kudia kuabi, uixi "Mulaul' ami, ndai4, kitakane kit o muzida ua menia." Ki ala mu takana muzu'a, ki abu~jula o, menia, malubub'e. Uixi: "A! nganange ni nzala iami; ngibulula o menia mu muzd~a, mnabub'e. Kota, ng&' ami; o menia nga ma lembua."

Page  165 Leopard, AnteZope, and Monkey. 165 Soon I shall meet you. 'Safe arrival. Greet the home-folks.' What induced thee to insult people, what is it? If they beat thee, (it is) because of insulting people, whom thou mettest. Thou didst meet others, didst not greet them well; rather didst insult them. Begone. We would have given thee food; but thus, no. Stand not longer here, else we beat thee; for thou lackest respect. -Go at once." When he arrives on the road, he finds his grandfather seated: "My grandson, how, where thou wentest? How did they treat thee? Well, where thou wentest, how didst thou do?" "When I arrived, I said: 'Vioko, vioko, eat ye dung.' The women, when they heard, anger possessed them; they beat me, they chased me." Mr. Leopard says: "Thou (art) a fool. When thou meetest others, then dost thou insult them? (It was) right (that) they beat thee; thou wast insolent. Arise, let us go." He took up (his load). When they had started, they meet a brook. He says: "My grandson, when thou crossest this brook, it shall be (that) thou shuttest (thy eyes) for jumping." When he went to jump, he tumbled down; the demijohn of rum, it broke. He says: "Now, art thou not a fool? Thou crossest the river, (with) eyes shut; the demijohn of rum, thou hast broken it. Now, how shall we do? We are going with a present to parents-in-law. How will they receive us? The demijohn, thou hast broken it on the road. Come, let us go now." When they had arrived at the house of the father-in-law: "Sonin-law, how do you do?" Says: "We are well. Nothing bad, that we have seen." (They are) receiving them; (he gives) the two bottles, that remained.50 They give them mats to spread for them in the house, in which they are to stay. The father-in-law has gone; he kills a big suckling of hog to cook for his son-in-law. The food is ready; they send it to the table; they bring it to the son-in-law. The son-in-law receives the food, says: "Mr. Antelope, go to the river yonder, and take out the fish-trap; dip out water to drink." Mr. Antelope, when he goes to dip out the water with the fish-trap, the water runs out. When he had returned, he finds Mr. Leopard has eaten already. He says: "Our grandfather, I am with my hunger; where is the food, thou hast left me?" He says: "The food is finished. A lot of people were here. They have eaten the food. Wait till evening, then thou shalt eat." The evening having come, the food is ready, he says: "My grand. son, fetch quickly the fish-trap with the water." When he goes to fetch the fish-trap, when he dips out the water, it runs out. He says: "Ah I spent the time being hungry; I dip out water with the fishtrap, it runs out. Better I go away; the water, I give it up."

Page  166 i66 i66Folkh - Ta les of A ngo la. Usanga ngana Ngo; uadi 6 US~. Uixi: "1Kuku etu, tunde kanienemene, ki tueza, ngadiami; ngizeka ni nzala iami? Kienieki kiauabV." Uixi: "1Mulaul' ami, di xibe 6; mungu udi'6." Kutula m'usuku, ngoma jakuata bu sungi. Ngana Ngo uatundu; ngana Ngulungu uatundu; n'e~umba" if ii boba bu sungi. Eza mu tambujila, o ngom~a. Atonoka kate mu dikolombolo. Kuala elumba, Exi: "1Tuala. ni kilu kietu, tu~zek'etu." Exi: "1Mungu 6 I" Akatuka. Aii mu xinjikila o mujitu, ugana, Ngo. Ki atula m'o'nzo, akuata mu sungila, dxi: deMungu 6; zeka kiambote, huedi ami." Kutula m'usuku, ngana, Ngo uixi: "1Ngana Ngulungu, o kididi kiatolo; zeka bu, tala." Ngana Ngo uabilukile; uakexile mutu, akiki uala kiama. Uabokola mu kibanga kia ukou' 6; uasange o jihombo ni jimbudi; uaj'iba makuiniadi a mbudi ni hombo. Uatambula. o maniinga ua ma te mu 'mbia. Usanga. ngana Ngu-. lungu uazeka; u, mu xamuina o 'mbia ia, maniinga. Uiza, bu hama Mu 'amenemene ka selu, uakatula o mbanza i6; uakuata mu xika niuimbu u6. 0 'kouakimi, ki atula, mu kibanga, uasange o jimbudi joiibe, uixi: "'Aiu.6! ni mal'61 homnbo joso a ngi jibila naj'iu; ihi ia, ngi bange kiki? Kiki, ngiban ga, kiebi? Kuala ngana Ngo WMxi "1Kiebi, ukou' ami? Uixi: "1Holome ami, o hombo joo a ji jiba." "Kitadienu hanji; ngana Ngulungu uazeka. Manni, W" muene uajib' o jihombo?" tUai ku. mu balumuna. Uatono; uatundu bu kanga. Ki a mu tala kiki, o rnukutu uoso uaiiba ni maniinga, exi: "STua mu fikile mujitu, manii mufii. Kiki tu mu banga kiebi P' Exi: ".1Tu mu jiba; mukonda, muifi. La ua~kexile mujiftu, k'andele kuniana." A mu jiba; a mu tali; akatula-ku kinama kia xitu; a ki bana ugana Ngo, o mulaul'6 tnmufi. Azeka. Atula mu 'amenemene, ngana Ngo uixi: ",Ngalui'ami kii" A mu longela 50 dilet-A ~ia ngulu, kizongelu kia fadinia;- a mu bana o gam~ba, i mu ambatela o muhamba. Ki akatuka: "-1Xalenu Idambote! " "1Bixila, holome ami 61 Kimenekene akua-bata." Ki azuba, o kutula kua bata die, ukatula o kinama kia xitu ia NguIungu, u ki sasa mu 'axaxi; mbandu i'amukuA pala muene, mbandu iamukuA pala kuibekelsa muku'avalu ka ngana Ngulungu. U i be.. kela, uixi: "1Tumenu o ku ki ijfa: o xitu ifii, i a ku tumisa mutat' t6." A i dia. Kuala o mona ulxi: "IMamanii, o xitu, if ii, ialunuha kala, papaii. Manii, ku endele papaii, manii 1' a mu jiba? Nguam'iam

Page  167 Leopard, Antelope, and Monkey. t67 He finds Mr. Leopard, who has eaten already. He says: "Our grandfather, since early morning, when we came, I have not eaten; shall I lie down with my hunger? This is not right." He says: "My grandson, hold thy peace; to-morrow thou shalt eat." Arriving at night, the tom-toms begin in the dancing place. Mr. Leopard went out, Mr. Antelope went out; also the girls, here they are in the dancing place. They begin to respond to the drum. They dance until the cock-crow. Then the girls say: " We are with oir sleep, we want to go to bed." They say: "To-morrow " They leave. They go to accompany the visitor, Mr. Leopard. When they come to the house, they begin the night-chat, (and) say: '" To-morrow I sleep well, my brother-in-law." The night having come, Mr. Leopard said: " Mr. Antelope, the place is (too) small; sleep on the shelf." Mr. Leopard changed; he was a man, now he is a wild beast. He enters the fold of his father-in-law; he finds the goats and sheep; he kills twenty sheep and goats. He takes the blood; he puts it into a pot. He finds Mr. Antelope asleep; he throws at him the pot of blood. He comes to his bed. In the morning early, he takes his instrument; he begins to play his song. The father-in-law, when he came into the pen, he found the sheep killed, said: " Oh I woe to me I all my goats, they killed them; what has done this to me? Now, how shall I do?" Then Mr. Leopard says: "How, father-in-law?" He says: "My son-inlaw, the goats, they have all been killed." "Look, please; Mr. Antelope is asleep. Maybe he has killed the goats?" 60 He goes to make him get up. He wakes up; comes outside. When they see him thus, the whole body ugly with blood, they say: "We thought (he was) a visitor, but (he is) a thief. Therefore how shall we treat him?" They say: " We shall kill him; for (he is) a thief. If he were a guest, he would not steal." They kill him; they skin him; they take off a leg of meat; they give it to Mr. Leopard, whose grandson (was) a thief. They go to sleep, Arriving in the morning, Mr. Leopard says: "I am going now." They pack for him 60 a suckling of pig, a measure of cassada-meal; they give him a carrier, who shall carry for him the load-basket. When he starts: " Fare ye well I" "Arrive (well), my son-in-law. Greet the home-folks." When he finally arrives at his home, he takes out the leg of the meat of the Antelope; he cuts it in the middle, one half for himself, one half to bring to the wife of Mr. Antelope. He brings it, saying: "Know ye well; this meat (is) what thy husband sent to thee." They eat it. Then a child says: "Mama, this meat is smelling like papa. I wonder, whither papa went, whether they killed him I

Page  168 i68 i68Fo/Ik- TarIes of Atzgoila. kudia o xitu ifii, ialunuha. pal etu."1 "Eie, u i.Lona, us mba B pai enu ku mu jiba palanii? VI ujz' A Dia ng6 o xitu." Ngana Ngo uambele kiki: " 0 xitu, ki flu i dia, kId mubake-ku dingi xitu; ioso lie mu 'mbia. U ngi xile ng6 kaxitu, mukonda eme ngi ngiz'ami." 0 xitu ioso dlambe. Ki azuba,.ku i lamba, funji iabi, adi, Ki azuba, o kudia, ngana Ngo uixi: "Tuma o kuijfa, eie, mumama a ngana, Ngulungu: o mutat'6., ku tuendele, uanianene o hombo ja ngene. IA a mu jibile; ii a tu banene o xitu ifti. Eme ngambe I'ngidiami ng6 k'ubeka uami; nga' i bekela mum-am' e udia-ku pala ku k"'jfa.' hi a ng' ambelele: 'EMe u mu tangela: tuma, ku kii ijfa, o mutat'e' ku endele k'ujitu, a mu jibile.' Tumenu o ku k'ijfa: o xitu i m-uadi mutat'6 nua mu di 6'. Pala mu k'ijfe; ki nukinge ng6. Bangenu tambi; mutat'6 uafu mu konda dia ufli." Kuala o mona. ulxi: "1Mamanii, nga ki ambele; o xitu liii inuha papaii. Kidi kiami ki ngambele. Kiki papai uebi?" Akuata mu dila tambi.m Tambi iabu. Kizida ki abua, tambi, kuala ngana Kahima, -'r uixi: 9"Kizd~a, eme uami ngiia ni kuku etu, ngana Ngo; la utena ku ngi banga kala. ki abange nmukuetu." hi akexidi A; adia niguingi, aseiala, musolo. Alubanza, ngana, Ngulungu, cxi: "1Kia mu dia, kianii? 0 kalunga, ka mu dia, muene kanii?" Kana, mutu ue-jfa o kalunga, kadi ngana Ngulungu. II. NGANA NGO NI NGANA IIIMA. Ngana Ngo uixi: " Mulaul' ami, ngana Hima, zil, ua& ngi beke k'o'lou' ami.". Azangula. Kutula mu nj ila, uixi: ",1Mulaul' ami, bong' o u mu sanga, i16 uxikelela, pala mukaji etu." Uixi: "1Kuku etu, eie kuata ku mutue; er,-e ngikuata ku mbunda; mukonda ua. k' ijia kuma jinzeu, jilu. mata." Uixi: "1Mulaul' ami, ki uarr'ateka kubanga mu nji'la, ki kiauabeA Zangula, tui'etu! " Azangula. Kutula mu njila, asanga dibia dia masa. Uixi: "Mulaul' ami, udia o masa momo,; la udia o masa momo makusuk'omo, ki anda ku sanga mukua-dibia di6, uanda ku ku beta." 0 ngana Hima, ki abokola mu dibia, uadi o masa makusuka, manii uaxi o masa maluzeza-ke. 'Ki atula bu dixitai bu ala tubia, uixi: "1Mulaul' ami, ohela, boba. o masa m6." lUixi: "Ai! kuku, o boba, tubia tuaji'mi; o masa maxikana o kubi'Al?" "Ohela buoso bu uandala." Ki' adi kia', ngana

Page  169 Leopard, Antelope and Monkey. I69 won't eat this meat, that smells like our father." "Thou, child, why dost thou say that your father is killed? He will come. Only eat the meat." Mr. Leopard had said thus: "The meat, when you eat it, do not lay by any meat; let it all go into the pot. Leave me. only a little bit, for I shall soon come." The meat they cooked it all. When they had cooked it, the mush was ready, they ate. When they had done eating, Mr. Leopard says: "Know thou well, thou, wife of Mr. Antelope, thy husband, where we went, stole the goats of others. These killed him; these to us gave this meat. I said: 'I will not eat alone to myself. I will bring it to his wife; she will eat of it, that she may know.' They had told me: 'Thou shalt announce her: know thou well, thy husband, where he went on a visit, they killed him.' Know ye well, the meat you ate (is) thy husband, whom you ate here. That you might know, and not wait in vain. Make the mourning; thy husband is dead because of stealing." Then the child said: "Mama, I said it; this meat smells of father. Truth mine, which I said. Now, papa, where (is he)?" They begin to wail the mourning.507 The mourning ended. The day, on which the mourning ended, then Mr. Monkey said: "One day, I too will go with my grandfather, Mr. Leopard: whether he can do to me as he did to our friend." Thus they lived; they ate bagre, they supped on cat-fish. They keep remembering Mr. Antelope, saying: "What killed him, what (was it)? The death that he died, what was it?" No man knew the death that destroyed Mr. Antelope. II. LEOPARD AND MONKEY. Mr. Leopard said: "My grandson, Mr. Monkey, come, accompany me to my father-in-law." They start. Stopping on the road, he says: " My grandson, pick up what thou findest, this black thing, for our wife." He says: "My grandpa, thou take hold at the head; I will take hold at the tail; for thou knowest that (these are) driver-ants, which bite." He says: "My grandson, the way thou hast begun to behave on road is not nice. Get up, let us go!" They start. Stopping on the road, they find a field of corn. He says: "My grandson, thou shalt eat the corn yonder, that (is) green; if thou eatest this yellow corn here, when the owner of the field will find thee, he will beat thee." Mr. Monkey, when he entered the field, he ate the yellow corn, but left the green corn. When they arrived at a straw-heap where is fire, (he) says: "My grandson, roast here thy corn." He says: "Oh! grandpa, here, the fire is out; the corn, will it cook?" "Roast wherever thou wilt."

Page  170 170 170Folk - Tales of A ngo la. Ngo uambela ngana Hima: "1Zangula, tui'etu kiii, mulaul' and." Azangula. Kutula mu njila, asanga dibia dia mionge. Kuala ngana Ngo, uixi: "10 mienge oio k'ediii; udia o mienge iofele oio." 0 ngana Hima, ki a mu ambela kua kuku &, uabokola mu diblia, manii s6 ku ki banga, ki a mu tumine ngana Ngo. Uabukula o niienge ienene.0 M Ngana Ngo uixi: "1Nanii ua ku tumu kubukula o mienge eii?" Uixi: "1Kuku etu, k'uadimukc6; uamonene ki& m-utu, udia madianga?" "Kuabu ki~i, mulaul' ami; zangula, tui'etu ki4." Kutula mu honga, ulixi: Mulaul' ami, o muzi-ia ii, etu tuala ku ui sisa~m boba. Loko uiza mu takana-mu o nmenia." Kuala ngana Hima, uixi: " Kuku etu., eie k'uadimuk6. Uamuene, k~ia o mutu utekela menia mu muziL?.-P" "1Nd6 tui'etu ki4, mulaul' ami." Kutula k'o'lou' a ngana Ngo, ahetu e-xi: "1El ngana Him' 6! Uapasala?" "'Ngal'ami kiambote." "'Akaji 4, ala kiambote?" "Ala kiambote. " "IEie, ngana Ngo, ku bata di6, kuala kiambote?" Uixi: ",Kuala kiambote." A a jibila sanji; sanji iabi. 0 kudia kuiza m'o'nzo pala ngana Ngo ni ngana Kahima. Uixi: "1Mulaul' ami, ndai6 k~takane o jingutu pala kuiza mu dia." Ngana Hima uasuam'6 ku dima dia 'nzo. tUvUtuka, usanga kuku A, ngana Ngo, ii'i ualudi`6 kid. U mu kuata o lukuaku: "IEme, ua ngi tumu kuia mu takana o jingutu; eme ng'u sanga ualudi',6 ki, s6 ku ngi king' eme. Kinga ki ngidi'ami hanji uami." Uta o lukuaku bu dilonga dia mibiji, uta mu kanu; ukatula ku dilonga dia funji, uixi: "11Ngadi kii uami; ndoko, tudie MU~, kuku etu!" Akuata mu kudia; kudia kuabu. Asukula maku; axikam'A. Kumbi dialembe. 0 kudia kuiza dingi. Ki azuba o kudia, akuata mu kusungifla. jingoma jiza; akuata mu kutonoka. kate kolombolo diakokola. Ngana Hima uiza mu kuzek'6. Ngana Ngo uaxala bu kanga. Uabokola mu lumbu lu' o'kou'& ~.Usanga jihombo; ukuata mu kujiba. Ujiba hombo, utambula o maniinga; u maa ta mu 'mibia. Usanga ngana Hima; uamesena ku mu texila o maniinga ku mukutu u6. Manii Kahima uatono 8. Ki azuba ku mu mona ualukuiza ku mu xamuna o maniinga ku mukutu u,6, u mu lundula nii lukuaku. 0 'Imbia ia mailinga 610 iatula ku mukutu ua ngana Ngo. Azek'A. Kutula mu 'amenemene, o 'kouakimi, ki aia mu tala mu kibanga, usanga jihombo joso jojibe. Kahima ubokola m'o'nzo; ukatula mba

Page  171 Leopard, Antelope, and Monkey. 171 When they had eaten, Mr. Leopard says to Mr. Monkey: "Get up, let us go now, my grandson." They go. Arriving on the road, they find a field of sugar-cane. Then Mr. Leopard says: "Those canes there, they don't eat (them); thou shalt eat that small cane there." Mr. Monkey, as he was told by his grandfather, he entered the field, but without doing that which Mr. Leopard had bidden him. He broke the large cane. Mr. Leopard said: "Who ordered thee to pluck this cane?" He says: "Grandfather, thou art not wise; hast thou ever seen a man that eats wild cane?" "Enough, my grandson, take up (thy load), let us go now." Arriving at a brook, he says: "My grandson, this fish-trap, we are leaving it here. Soon thou shalt come (and) fetch water in it." Then Mr. Monkey says: " Our grandfather, thou art not wise. Hast thou ever seen a man dipping water with a fish-trap?" "Come, let us go, my grandson." Arriving at the father-in-law's of Mr. Leopard, the women say: "Eh t Mr. Monkey here! (How) hast thou been?" "I am well." "Thy wives, are they well?" "They are well." "Thou, Mr. Leopard, at thy home, are all well?" He says: "They are well." They kill for them a hen; the hen is cooked. Tie food comes into the house for Mr. Leopard and Mr. Monkey. He says: "My grandson, go (and) fetch the spoons to come and eat." Mr. Monkey hides himself behind the house. He returns; finds his grandfather, Mr. Leopard, who is eating already. He seizes his arm: "I, thou sentest me to go and fetch the spoons; I find thee eating already, without awaiting me. Wait until myself also eat." He puts the hand into the plate of fish, puts in mouth; takes out of the plate of cassada-mush; says: "I also have now eaten; come, let us eat now, our grandfather 1" They begin to eat; the eating ends. They wash hands; they sit down. The sun has set. The food comes again. When they have done eating, they begin to have night-chat. The drums come, they begin to dance; (they dance) until the cock crows. Mr. Monkey comes to sleep. Mr. Leopard stays outside. He enters the yard of his father-in-law. He finds goats; begins to kill. He kills a goat, takes the blood (and) puts it into a pot. He finds Mr. Monkey; wants to throw the blood on his body. But Monkey is awake. When he has done seeing him coming to him (to) pour the blood on his body, he pushes him with the hand. The pot of blood upsets on the body of Mr. Leopard. They go to sleep. Arriving in the morning, the father-in-law, as he goes to look at the curral, finds the goats all killed. Monkey enters the house,

Page  172 172 172FoIk - Ta les of A ngo la. nza,511 ukuata mu xika, uixi "l atobesele nna Ngulungu," uixi:"Manii Kahima ue a mu tobesa? " 1512 0 'kou' 6, ua ngana Ngo, uatula: "1ElI Kahima, kuku enu uebi? " "h Iu m'o'nzo, uazek' 6'." Aia. ku mu balumuna. A mu sanga o mukutu uoso ua mu iiba ni maiinga. A mu kuata, a mu jiba. 0 'kouakimi ua ngana Ngo uixi: "1Kahima, ngana Ngulungu, tua. mu jibile ng6. Ki muen e, uajibile o jihombo. Kiki, eie usokana kMi mon' ami." Azek'A. Kutula mu 'amenemene, ajiba ngulu; apaxala ni ngana. Hima, ualui'6 MAl ku bata did. A mu bana kinama kia. xitu ia ngana Ngo, a mu jiba. Exi: "10 xitu eii, uaka'bana o mumam' a ngana Ngo." Uatambula o xitu; uai'6,, anga ubixila ku bata dia ngana Ngo. Ubana o xitu, uixi: "Ij1.ienu, kuku etu, ngana Ngo, uabiti mu tomba. 0 xitu eii, ua nu tumisa-iu. Dienu maienu; nu ngi xile ng6 kama; ngalokuiz'ami selu." Alambe o xitu, adi. Kuala o mona, uixi: "Mamanji', o xitu iffii inuxima ua ngi bumu. 0 xitu ialonuha papaii. "Ej1 e u dilaji. Pai enu i6' uiz'6. I'0 xitu, manii iene inuha pai enu? " Ki azuba o kudia, asukula o maku. Ngana Hima. utunda bu. kanga, uixi: "1Turnenu o kuij fa, o mutat' 6, ngana Ngo, k'o'lou' 6, ku endele, uajibile hombo ja ngene; ia' a mu jiba ue. Ngalui'ami." Exi: ",Mu kuatienu! " A mu kaie; a mu lemibua. Ngana Hima uai'6. Axala mu dila o tanmbi. Ngana jami, ngateletele o kamusoso kami, la kauaba, la kaiiba; ngazuba. V~ersion B. I. NA NGO NI NA NGULUNGtT. "1Aba-diu." "1Abenu-diu." "1Dize." 618 Eme ngateletele musoso ua na Ngo ni na Ngulungu. Na Ngo uxi: "1Na Ngulungu, zA, uA ngi beke ku makou' ami'."' Na Ngulungu ua~kikina. Akutuka mu njila. Ki abikila mu ka~ci ka njila, asanga jinzeu. Na Ngo uxi: "1Na Ngulungu, zangula ponda ia mukaji etu." Na Ngulungu uvota j inzeu nii maku; ua j i fuicika bu bomba. Ja mu lumata. Ua j i takula ni malusolo boxi, uxi: "1Kalunga,514 jala mu lumata." Na Ngo

Page  173 Leopard, Antelope, and Monkey. 173 takes out the banjo,611 begins to play, saying: " He has made a fool of Mr. Antelope," says: "Whether Monkey too is to be fooled? "612 His father-in-law, Mr. Leopard's, arrives: "Eh! Monkey, your grandfather, where (is he)?" "He (is) here in the house sleeping." They go to make him get up. They find his body all ugly with blood. They take him; they kill him. The father-in-law of Mr. Leopard says: "Monkey, Mr. Antelope, we have killed him unjustly. Not he (it was) who killed the goats. Therefore now, thou shalt marry my daughter." They go to sleep. Arriving in the morning, they kill a pig; they accompany Mr. Monkey, who is going now to his home. They give him a leg of the meat of Mr. Leopard, (whom) they killed. Saying: "This meat, thou shalt give it to the wife of Mr. Leopard." He takes the meat; he goes away and arrives at the house of Mr. Leopard. He gives the meat, saying: "Know ye, our grandfather, Mr. Leopard, went (further) on, hunting. This meat, he sent it to you. Eat away; for me leave only a little; I am coming directly." They cooked the meat; they eat. Then a child says: "Mama, this meat, my heart is sick. The meat smells of papa." "Thou art crazy. Your father, he is coming. The meat, how can it smell of your father?" When they had done eating, they washed (their) hands. Mr. Monkey goes outside, saying: "Know ye well, thy husband, Mr. Leopard, at his father-in-law's, where he went, killed the goats of others; these killed him also. I am going." They say: "Catch him!" They pursue him; they give up. Mr. Monkey is gone. They remain wailing the funeral. Gentlemen and ladies, I have told my little tale, whether good or bad; I have finished. Version iB. I. LEOPARD AND ANTELOPE, "Take (thou) it," or, "Take (ye) it. "Let it come. 618 I often tell the story of Mr. Leopard and Mr. Antelope. Mr. Leopard said: "Mr. Antelope, come, accompany me to my parents-in-law." Mr. Antelope agrees to it. They enter the path. When they arrive in middle of the road, they find driver-ants. Mr. Leopard says: "Mr. Antelope, pick up the girdle of our wife." Mr. Antelope gathers up the driver-ants with (his) hands; he wraps them up in his bosom. They bite him. He throws them down in great haste, saying: "Sir,514 they are biting." Mr. Leopard laughs,

Page  174 174 174 Folk- Tales of Angola. uolela, uxi: "Jene jinzeu. Eie u ji vota ni maku? U kioua. ai tui'etu!" Ki' asuluka, asange kisonde. Na Ngo uxi': "1Na Ngulungu, zangula ponda ia mukaji etu, ia baiita.",515 Na Ngulungu ua ki6516 vota; ua ki fu~ika bu homba. Kia mu lumata. Ua ki takula boxi, uxi: "IKalunga, kiala mu lumata." Na Ngo uolela, uxi: "1U kioua. Kisonde, ui ki vota ni maku? Zi, tuie! " Asuluka; abiiila m'o bia. Na Ngo uxi: "EjSe, na Ngulungu, di tele mbandu ifiii; ukanze j inj ilu 517 j a imbondo; mukonda m'o bia dia ngene.515 Eme u6, ngi di tela kuku. Tutakana ku polo. tUvuza nii fadinia pala kuelela o jinjiiu.; uvuza ku fadinia ia kazeia." Na Ngulungu uagikina. Tiakanze imbondo iia jinjilu;- uavuza kazeia ka fadinia. 0 na Ngo uakanze jinjilu jakolo; uavuza fadinia ia makota. Atak-ana ku polo. Na Ngo uxi: "IZAi hanj'i'; ngitale, ji uakanze." Na Ngulungu uxi: "1Kalunga, jiji." Na Ngo ua mu olela, uxi: "Ngulungu, eie uatoba; ukanza idima ia uisu." Adi. Abikila ku ngiji; anu menia. Asange-rnu muzdia. Na Ngo uxi: "N Ngulungu, leiu ki a tu lambela funiji, eie uiza mu takana o menia." Na Ngulungu uxi: "1Kalunga, ug' a anibetela kuebi? " Na Ngo uxi: "1U& 4. ambetela mu muzi~a." Na Ngulungu uakikina. Asuluka. Abiicila ku mbandu a bata. Na Ngo uazangula o ngolamata,619 uxi: ".1Na Ngulungu, nienga-iu ku rnbangala." N4a Ngulungu ua i tambula. Abitifla bu kanga. A a zalela mu kijima. Ngoloxi' ieza. A a lambela funji ni' sanji. Na Ngo uxi: "Ee, na Ngulungu, lenga, uitakane menia." Na Ngulungu uatubuka; uabi*.ia ku ngiji. Uzangula o nmuzida. Menia abubu. Uote dingi mu menia. U u zangula. Menia abu-mu. Ua ua boteka dingi mu menia. Uxi: "1Ngii'ami." UMmkula ni njinda mu menia. 0 na NgoA ku ema ku axala, uadi funji ie; ua mu xifla kofelefele. Na Ngulungu uabiicila m'o'nzo, uxi: "1Kalunga, muz~a uala mu buba." Na Ngo uxi: "1Eie, Ngulungu, u kioua. Muzida k'dne-mu kutaba menia. Eme, na Ngo, ku ema, ku ngaxala, jimbua, funji ja i di. Kofele, ku ngatambula ku jimbua, dia ng6, keniaka. Erae, nganda kuzeka nzala iami'." Mukuetu, na Ngulungu, uadi. Asu.. ngila; azeka.

Page  175 Leopard, Antelope, and Monkey. 175 saying: "They (are) driver-ants. Thou gatherest them up (in thy) hands? Thou (art) a fooL Come, let us go!" Having gone ahead, they found red ants. Mr. Leopard says: "Mr. Antelope, pick up our wife's girdle, of red cloth." Mr. Ante. lope gathers them up; he wraps them up in (his) bosom. They bite him. He throws them down, saying: "Sir, they are biting." Mr. Leopard laughs, saying: "Thou art a fool. Red ants, thou gatherest them with (thy) hands? Come, let us go!" They go on; they arrive at a field. Mr. Leopard says: "Thou, Mr. Antelope, go this side; pluck egg-plants,517 unripe ones; because in the field of others.618 I too shall go that side. We shall meet in front. Thou shalt also tear out cassada to eat together with the egg-plants; thou shalt pull out from the unripe cassada." Mr. Antelope obeyed. He plucked green egg-plants, and pulled-out unripe cassada. Mr. Leopard plucked ripe egg-plants, and pulled out cassada (tubers), large ones. They meet ahead. Mr. Leopard says: "Come, please, let me see which thou didst pluck." Mr. Antelope says: "Sir, these." Mr. Leopard laughs at him, saying: "Antelope, thou art silly; thou pluckest fruits (that are) green." They ate. They arrive at a river; they drink water. They find in (the river) a fish-trap. Mr. Leopard says: "Mr. Antelope, soon when they cook Ifor us mush, thou shalt come and fetch water." Mr. Antelope says: "Sir, in what shall I carry it?" Mr. Leopard says: "Thou shalt carry it in the fish-trap." Mr. Antelope assents. They go on. They arrive near the house. Mr. Leopard takes up (his) ngolamata619 saying: "Mr. Antelope, hang it on the staff." Mr. Antelope takes it. They arrive in front (of the house). They spread for them (mats) in the guest-house. Evening comes. They cook for them mush and a chicken. Mr. Leopard says: "Thou, Mr. Antelope, run (and) fetch (there) water." Mr. Antelope goes out; arrives at the river. He lifts out the fishtrap. The water runs out He puts it again into the water. He takes it out. The water is out of it. He dips it again into the water. This keeps not in. He says: "I am going." He casts it with anger into the water. Mr. Leopard, behind where he stayed, ate his mush; he left him (but) very little. Mr. Antelope arrives in the house, (and) says: "Sir, the fish-trap is leaking." Mr. Leopard says: "Thou, Antelope, art a fool. The fish-trap, they do not dip out water with it. I, Mr. Leopard, behind, where I stayed, dogs ate the mush. The little that I took from the dogs, eat (it) only, that little. I shall go to sleep (with) my hunger." Our friend, Mr. Antelope, ate. They had their evening chat, (and) went to sleep.

Page  176 i -6 SI.,Folk -Tales of A wgo la. Mu o'nzo, mu a a zalela, ku muelu akuikila-ku ji'hombo ni jimbudi. — Na Ngo, uabalumnuka m'usuku; uajiba hombo ku, muelu. Uanwmona kitutu; uazunjila-mu o maha~i 52 a bombo. Ui~za; uaxilaar"2 na Ngu.. lungu mu mutue. Na Ngo uia bu hama i6. Kuma kuaki. Eza mu ku. a menekena. Na Ngo, uaxikama bu kanga. Exi: "Kalunga, o, mona, maz~i ueza ne, uebi?" Na Ngo vixi: "Kioua kia mona; hanji ki azeka." Akua-.bata abokona m'o'nzo; atala ku muelu: hombo iojibe! Abokona mu xilu. Na Ngulungu, mutue uakusuka mahaki. Exi: "'Na Ngulungu, muene uajib' o hombo." Na NgO uxi: "1Kidi muene. Ki ngimesenami kuenda ni mona ua muffi. Tu mu jibienu 1" Na Ngulungu'a mu jliba. Na Ngo a mu bana o kinama, Azekele. Kiz~a kia kaiadi, na Ngo, uxi: "1Ngii'ami." Makou' e a mu bana mona., u mu ambetela o kina'ma kia Ngulungu. Akutuka mu njila. Abiaila ku bata di6. Ubokona ni'o'nzo; e~xi: "1Kalunga, tusangeku." Muene uxi: "1Tuavulu." o mukaj i a na Ngulungu udza mu kuibula na Ngo, uxi: "1Kalu nga, o uendele n'6,r6,2 uebi? " Na Ngo uxi: "1Uabiti mu kobalala dikongo die." Muhetu ua na Ngulungu uataia. Na Ngo ua mu bana o kinama kia Ngulungu. o muhatu uaii A. Uate o xitu bu jiku; iabi. Uate o funj.i bu jik~u; iabi. Uauanena o ana o xitu. Mona uta xitu mu kanu, uxi: "11Xitu iiii iala. mu nuha tata." Manii A ua mu beta: "1Eie, monakimi, ihi i -ku zuelesa kiki? Pai enu, eixi uabiti mu kobalala dikongo." Azuba xitu iA. If. NA NGO NI KAHIMA. Ki abange ku. izt'a, na Ngo, uxi: "INgiia mu menekena makou' amil. Eie, Kahima, tuie." Kabima uxi: "IKiauaba, kalunga." Akatuka. Abi~la mu kali ka njila; asange jinzeu. Na Ngo uxi: "1Kahima, zangula ponda ia mukaji etu." Kahima uxi: "1Kalunga, jiji jinzeu; jilumata." Na Ngo uolela, uxi: ",,Kahima, uadimuka." Asuluka. Asange dingi kisonde. Uxi: "1Kahima, zangula ponda ia mukaji etu." Kahima uxi: "1Kalunga, kiki kisonde; kilumata." Asuluka. Abikila m'o, bia. Na Ngo uxi: "1Kahima, di tele mbandu ifii, ukanze jinjilu ja imbondo; uvuze ni fadinia. ia kaizeia; mukonda dibia dia ngene. Eme ngi di tela mbandu Hifi Tutakana ku polo."

Page  177 Leopard, Antelope, and Monkey. I77 In the house in which they slept, by the door they had bound goats and sheep. Mr. Leopard got up in the night; he killed a goat by the door. He took a piece of gourd; he let the blood of the goat run in (it). He came; he threw it at Mr. Antelope on (his) head. Mr. Leopard goes to his bed. The day shines. They come to greet them. Mr. Leopard is seated outside. They say: "Sir, the boy, yesterday thou camest with him, where (is he)?" Mr. Leopard said: "A fool of a boy; still he is asleep." The house-people enter the house; look inside the door; a goat is killed! They enter the sleeping-room. Mr. Antelope, his head is red with blood. They say: "Mr. Antelope, he has killed the goat." Mr. Leopard says: "Truth itself. I do not want to go about with a-son (who is) a thief. Let us kill him!" Mr. Antelope is killed. Mr. Leopard, they give him a leg. They slept. The second day, Mr. Leopard says: "I am going." His parents-inlaw, they give him a boy, who will carry for him the leg of Antelope. They start on the road. They arrive at his home. He enters the house; they say: "Sir, welcome." He says: "We are back." The wife of Mr. Antelope comes to ask Mr. Leopard, saying: "Sir, he thou wentest with him,622 where (is he)?" Mr. Leopard says: "He went to recover a debt of his." The wife of Mr. Antelope assents. Mr. Leopard gives to her the leg of Antelope. The woman went away. She put the meat on the fire-place; it is done. She put the mush on the fire; it is done. She divides (among) the children the meat. One child puts the meat in (his) mouth, (and) says: "This meat is smelling of father." His mother, she beat him: "Thou, son, what makes thee talk thus? Your father, they say he went to recover a debt." They finish their meat. II. LEOPARD AND MONKEY. When several days had passed, Mr. Leopard said: " I will go to visit my parents-in-law. Thou, Monkey, let us go." Monkey says: "All right, sir." They start. They arrive in middle of road; they meet with driver-ants. Mr. Leopard says: "' Monkey, pick up the girdle of our wife." Monkey says: "Sir, these (are) drivers; they bite." Mr. Leopard laughs, saying: " Monkey, thou art shrewd." They go on. They find again red ants. Says: "Monkey, pick up the girdle of our wife." Monkey says: " Sir, these aie red ants; they bite." They walk on. They arrive at a field. Mr. Leopard says: "Monkey, take thou this side, (and) pick green egg-plants, and pull out also unripe cassada, for (this) field is of others. I shall take that side. We shall meet ahead."

Page  178 178 178 Folk- Tales of Angola. Kahima uaii Uabbiia ku jinjilu. 'Uakanze jakolo; uavuza ni fadinia ia makota. Na Ngo, u6 uakanze jinjilu jakolo, uavuza ni fadinia ia makota. Atakana ku poio. Na Ngo, uxi: "1Kahima, zA hanji, ngitale jiiuakanze." Ua mu idika-jiu. Na Ngo uolela, uxi: "Kahima, uadimuka." AdiL Asuluka. Abixila ku ngiji. Anu menia. Na Ngo uxi': "Eie, Kahima, lelu ki a tu telekela o funji, uiza mu takana o menia." Kahirna uxi: ",'Ng a ambetela kuebi?" tUxi: "1Uk1 a ambetela mbinda ifii.", U mu idika muzi~a. Kahima uataia. Asuluka. Abikila ku mbandu a bata dia makou' &. Na Ngo uxi: "Kahima, nienga ngolamata ietu kit mbangala." Kahima uetambula, ue-nienga. Abitila mu sanzala. A a zalela mu kijima. Ngoloxi idza. A a telekela kudia. Na Ngo uxi: "1Kahima, k~takane menia." Kahima uabalumuka; utubuka bu kanga, ukondoloka ku xilu dia 'nzo. tlimana katangana kofele; ubokona m'o'nzo; usanga na Ngo, uamateka kusukula o maku. Na Ngo, uxi: "1Kahima, meni' ebi?" Kahima uxi: "1Kalunga, i6 muz~a; ki uiikina kutaba menia." Na Ngo uolela, uxi: "Kiauaba. Xikama boxi; sukula maku; tudie funji." Kahima uaxikama; uasukula maku; adia funj i iA. Akua-bat' e-za. Exi: Kalunga, uamnono,, mona,, utza n'6, uadimuka." Amuangana; azeka. Ngana Ngo uabalumuka m' usuku; uatubuka ku muelu. 0 ki aba.. lumuka, Kahima iii u mu tala; ua di xib'&. 0 na Ngo uafika, uxi:-, ",,Kahima uazeka." Na Ngo, uajiba hombo; uazangula mahaii mu kitutu; ii uiza mu ku a texila Kahima. Umateka o kuzengaw Wu. kuaku. Kahima u mu vutuila-lu. A mu texikila muene, na Ngo. Na Ngo uai mu hama i6, uazeka. Kuma kuaki. Kahima uatubuka bu kanga ni ngolamata ia na Ngo. Ua' mu xika, uxi: "Uatobesa Ngulungu; Ni Kahim'4?" Uxi: "Uatobesa Ngulungu; Ni Kahim'A?" Aku' a bat'e-za, ifxi: ",Mbanza uala kuebi?" Kahima uxi: "Mbanza hanji iazeka." Exi: ".1Tuie, tu mu balumune." Abo.. kona mu xilu;- asange mbanza ua di futu, ini mutue. Exi: "1Mbanza, balumuka." Muene uxi: "1Uatungile o kanzu aka, uatungile."

Page  179 Leopard, Antelope, and Monkey. 179 Monkey went. He came to the egg-plants. He picked the ripe ones; he pulled out also large cassada. Mr. Leopard, too, picked ripe egg-plants, and pulled out also the large cassada. They meet ahead. Mr. Leopard says: " Monkey, come please, let me see which thou hast picked." He shows him them. Mr. Leopard laughs, saying: "Monkey, thou art shrewd." They ate. They walked on. They arrive at a river. They drink water. Mr. Leopard says: "Thou, Monkey, to-day when they cook us the mush, thou shalt come to fetch water." Monkey says: "Where shall I carry it (in)?" Says: "Thou shalt carry it in this gourd." He shows him the fish-trap. Monkey assents. They move on. They arrive near the house of his parents-in-law. Mr. Leopard says: " Monkey, hang up our ngolamata on the staff." Monkey takes it; hangs it up. They arrive in the village. They spread for them (mats) in the guest-house. Evening has come. They cook them food. Mr. Leopard says: "Monkey, go and fetch water." Monkey gets up; goes outside, goes round to back of house. He stands a little while; comes into the house; finds Mr. Leopard, who has begun to wash (his) hands. Mr. Leopard says: "Monkey, the water, where (is it)? " Monkey says: "Sir, that thing (is) a fish-trap; it will not dip out water." Mr. Leopard laughs, saying: "All right. Sit down (on ground); wash (thy) hands; let us eat the mush." Monkey sits down; washes (his) hands; they eat their mush. The house-people come. Say: ' Sir, thou hast seen; the boy, thou camest with him, he is shrewd." They separate; they go to sleep. Mr. Leopard stands up in the night; he goes out into the door. room. When he stood up, Monkey, he looks at him; (but) keeps silent Mr. Leopard supposes, saying: "Monkey is asleep." Mr. Leopard kills a goat; he lets the blood run into a piece of gourd; then he comes to pour it over Monkey. He begins to lift his hand. Monkey, he pushes it back. It (the blood) spills upon himself, Mr. Leopard. Mr. Leopard goes to his bed, to sleep. Morning shines. Monkey goes outside with the banjo of Mr. Leopard. He is playing, saying: " Thou didst fool Antelope, Whether also Monkey?" Saying: S Thou didst fool Antelope, Whether also Monkey?" The house-people came, saying: "The chief, where is he?" Monkey says: " The chief is still asleep." They say: "Let us go, that we make him get up." They enter the bedroom, they find the chief covered up, even the head. They say: "Chief, get up." He says:

Page  180 180 i~oFolk - Ta les of A ngo la. Eza mu mu balumuna; edxi: "1Balumuka. Kuma kuaki." T Uxi: "1Uatudikile kaham' aka, uatudikile."' A mu vungumuna mulele mu polo: mutue uoso uaiiba ni mabali. Atubuka ku, muelu, atala jihombo: ajiba-ku hombo imoxi. Exi: "Tuafikile, tuxi Ina Ngulungu uaj ibile o, hombo;' manii na Ngo, muene? " Kahima uxi: "1Mukuetu, na Ngulungu, ua mu tobesele; ii'eme ua-mesena ku ngi tobesa." 0 makouakimi' a na Ngo ajiba na Ngo. Exi: "1Manii holome ia kiama!" Exi: "1Eie, Kahima, eie usakana kkia ni muhatu; 52 kiama." A mu tale; azangula kinama; a ki bana Kahima. Azekele. Kizika kia kadi, Kahima uxi: "1Ngii'ami." A mu bana mona, u~mbata o kinama kia na Ngo. Abikia ku bata. Exi: "IKahlima., tusange-ku." Uxi: "1Tuavulu." TUabokona m,'o' nzo, ia na Ngo. Exi: "110 mbanza, muene uebi? " Uxi: "IMbanza uabiti mu kobalala dikongo di6. 0 kinama kia xitu, kiki, ki a tu bana-ku." Mukajii a na Ngo uatambula. Kahima uaii 6 ku bata di4. Mukaji a na Ngo uate o xitu bui jiku; iabi. Ualambe funji; iabi. IUuana xitu; ubana ana. Mona uxi: "1Xitu iala mu nuha tata." Muhatu uzangula ngima,62 ubeta mona: "IIhi i ku. tangesa kiki? Tat'enu uabiti mu kobalala dikongo." Azuba kudia. Kahinma ifi uiza; ubokona m'o'nzo, uxi: "IMukaji a na Ngo, ngi bane kaxitu." Muhatu, uxi: ",1Xitu iabu." Kahima uatubuka bu kanga. Uai ku mbandu a sanzala. Uasamibela muki, uxi: "1Mukaji a na Ngo, ujia, uxi I'ngadimuka.' Kiki, ngan' enu, ua mu di o kiriama." Kahima ualenge 6 mu iangu. Mukaji a na Ngo ukuata mu dila, uxi: "1Manii kidi, -ki azuelele mona." Adidi 0 tambi. Tuateletele kamusoso ketu., ha kauaba ha kafiba. Ha bala, mutu, uamba kuta, ate. Mahezu. (Akul atambujila: "A Nzambi.")

Page  181 Leopard, Antelope, and Monkey. r8 "(He) who built this little house, he built (well)." They have come to make him get up; say: "Get up. It is day." He says: "He who set up this little bed, he set up (well)." They uncover the cloth from his face: his whole head is ugly with blood. They go to the door-room, look at the goats; they have killed one of the goats. They say: "We had supposed, saying, ' Mr. Antelope killed the goat;' whether (it was) Mr. Leopard himself?" Monkey says: "Our friend, Mr. Antelope, he fooled him; me also, he wanted to fool me." The parents-in-law of Mr. Leopard kill Mr. Leopard. They say: "Why, (our) son-in-law (is) a wild beast!" They say: "Thou, Monkey, thou shalt marry now with the girl; 6 this one (was) a wild beast." They skin him; take a leg; give it to Monkey. They sleep. The second day, Monkey says: "I am going." They give him a boy, who will carry the leg of Mr. Leopard. They arrive at home. People say: "Monkey, may we meet." He says: "All well." He enters into the house of Mr. Leopard. They say: "The chief, where is he?" He says: "The chief went to recover a debt of his. This leg of meat (it is) that he gave us of it." The wife of Mr. Leopard receives (it). Monkey goes to his house. The wife of Mr. Leopard set the meat on fire-place; it is cooked. She cooked the mush; it is done. She divides the meat; she gives the children. A child says: "The meat is smelling (like) father." The woman lifts up the mush-stick, beats the child: " What makes thee talk thus? Your father went to recover a debt." They finish the food. Monkey, he comes; enters the house, says: "Wife of Mr. Leopard, give me a little meat." The woman says: "The meat is finished." Monkey goes outside. He goes to side of village. He climbs a tree (and) says: "Wife of Mr. Leopard, thou thinkest, saying: 'I am wise.' Now, thy lord, thou hast eaten his leg." Monkey runs away into the bush. The wife of Mr. Leopard begins to cry, saying: "Then (it is) truth, what the child said." They wailed the funeral. We have told our little story, whether good, whether bad. If there is one, who says ' to tell' (more), let him tell The end. (The others in chorus: "(Is) of God.")

Page  182 182 i~a Folk-~Tales of Angola. XXII. NA NGO, NI KAHIMA, NI KABULU. Eme ngateletele ngana Ngo. Mu 'xi, mu Gaza nzala. Ngana Ngo anga udima muzondo;52 rnuzondo uabi. Uasange alodia o muzondo: "Nanii ualuniana muzondo uami?" Uabatama; uia mu tala: Kahima ni Kabulu. Uixi: "Ee, Kahima, eie u mulaul' ami, leiu ue6za ku ngi niana o muzondo uami 6? N'eie u6, Kabulu, u mulaul' ami, ualombuela i alobanga Kahima; ualokuiza ku ngi niana? " Ngana Ngo uia ku bata. dia kaveia, uixi: Kaveia, ngi bangele inilongo ia kukuata Kahima ni Kabulu, alokuliza ku ngi niana. " ",,Uambata kikuxi? 0 mukolomono uebi?" "INgamnbata dikolombolo dia sanji." "10 kitadi kia milongo kiebi?" "U ngi bangele hanji o milongo. Ki ngabindamena, la nga ki mono, kiene ngu ku futa okitadi ki&. Ngi bandulule hanji." Kuala kaveia: "IKiambote; tuzeke-etu. 0 mungu, kiene tubanga o milongo." Kaveia uatubula o di-kolombolo dia sanji, di ambata ngana Ngo; uate o 'mbia bu jiku; menia matemna. Uabondekam o dikolombolo dia sanji; ua di vuza; ua di bange. Uate maji mu 'mbia; ua di fokala'; diabi. U.ate o funji bu jiku; funji iasekuka; ualambe o funji. Uate bu malonga; uazale o dixisa; ue~xana ngana Ngo, uixi: Z4, ujandale." Uiza mu jandala. A mu bana dilonga dia kusuku'ila maku; uasukula maku. Uakuata mu dia funji; uadi. A mu bana menia. Uazek'6. Utula mu 'amenemene ka selu. Kuala kaveia, uixi: ",,Uamono, eie -ngana Ngo, ki u~banga ku bata di6. Ki u?~sanga o muxi ua muzondo, u~kanda o madila pala ngana Kahima ni ngana Kabulu. Ene ki anda ku~banda muxi, eie uk di xib'6. Ki uanda628 ku a mona abande kia' ku muxi, eie uebudisa: 'A-nanii 6?' Ene, Kahima ni Kabulu, ki anda kuiva, andokala ni uoma u6, ngana Ngo. Anda kuL~tuka boxi, anda kugfua mu inakungu." Ngana Ngo uiza ku bata di; uakande o xnakungu rnoxi dia muri ua muzondo. Ki azuba kukanda o makungu, uvutuka ku bata die. Ki anange kitangana, utunda ku bata di6; uia mu tala. Moxi a muxi, Kabulu iii; Kahimna uala ku tandu a muxi. Ngana Ngo ki aii mu kuata Kabulu, Kabulu ualenge e. Ki akuata ku mu kaia, ua mu lembua. Kahima ue ualenge e'. Ngana Ngo uia ku bata die.

Page  183 Leopard, Monkey, and Hare. x83 XXII. LEOPARD, MONKEY, AND HARE. I often tell of Mr. Leopard. In the country there came a famine. Mr. Leopard then planted a muzondo;626 the muzondo is ripe. He finds they are eating the muzondo: "Who is stealing my muzondo?" He hides; goes to spy: (it is) Monkey and Hare. Says he: "Thou, Monkey, my grandson, now thou comest to steal my muzondo? And thou, too, Hare, thou, my grandson, thou dost imitate what Monkey is doing; thou art coming to rob me?" Mr. Leopard goes to the houso of the old one, says: " Old one, make me a charm to catch Monkey and Hare, who are always coming to rob me." "How much dost thou carry? The doctor-fee, where (is it)?" "I bring a rooster." "The money of the medicine, where?" 'Do thou make me the medicine first. What I need, if I get it, then I will pay thee thy money. Help me, please." Then the old one: "All right; let us sleep. To-morrow then we will make the charm." The old one took out the cock, which Mr. Leopard had brought; she palt the pot on the hearth; the water is hot She soaks the cock;627 she plucks it; she prepares it. She puts oil into the pot; she roasts it; it is done. She puts the mush on the fire-place; the mush boils; she has cooked the mush. She puts (it) on plates; she spreads the mat; she calls Mr. Leopard, saying: " Come (and) dine." He comes to dine. They give him the basin to wash hands in; he washed (his) hands. He begins to eat mush; has eaten. They give him water. He sleeps. He arrives in the morning early. Then the old one says: " Thou seest, thou Mr. Leopard, what thou shalt do at thy home. When thou hast gone to the tree of muzondo, thou shalt dig holes for Mr. Monkey and Mr. Hare. When they are going to climb the tree, thou shalt keep quiet. When thou shalt see them having already climbed on the tree, thou shalt ask them: ' Who are there?' They, Monkey and Hare, when they will hear, will be with fear of thee, Mr. Leopard. They will jump to the ground, and die in the holes." Mr. Leopard came to hib home; he dug the holes under the tree of muzondo. When he finished digging the holes, he returned to his house. 'When he passed some time, he goes out of his house, goes to look. Under the tree, Hare (is) there; Monkey is up on the tree. Mr. Leopard, when he went to catch Hare, Hare ran away. When he took to chasing him, he gave him up. Monkey also ran away. Mr. Leopard goes to his home.

Page  184 184 184 Folk - Tales of Axigokz. Mu 'amenemene ka, selu, ukatula, uta, mu o'nzo i6, ni patonona, ni diselembe, ni hunia; ukuata. mu kuenda, kate ku bata, dia. kavei'a. "U ngi bane o sanji iami! 0 madila, ua, ngi tumine o kubanga, Kabulu, ngalembua ku mu kuata;- ni muku&, Kahima, ene ai'a. 0 sanji iami, ngi bane-iu, ngiie naiu." Kuala o kaveia: "1Tuzeke-etu, ngana, Ngo. Mungu, kiene uia-ke." Azek',A. Ki atula mu 'amenemene, kuala, kaveia: "1Nd6 mu solongo dia, muxitu, u~batula tumixi pala, ku tu songa. Tubanga, iteka; iteka ia, ahetu nii mesu m&, ni mele mA, ni matui mA, ni mazunu ml, ni makanu m.A. U~itubula, o matui mA, uta, o jibixa; uitakana. o misanga, ni hula; u~uaia, o hula; eie ua'sema, uasu ua mulemba, u,'uaia u6; o tumikolo u6 uA tu takana. Eie, ngana, Ngo, ki u~tula. ku bata, di6, uAzek'6. U~tula, mu 'amenemene, u~katuka, u~ia bu muxi. Ki uibixila-bu, u~banda, mu muxi, uitudik' eteka. Kiene eie utunde-ku, usuame moxi a divunda, nii tumikolo tue. Mu ene mu ukAl'6 md kinga, Kahima, ni Kabulu." Ngana, Ngo uvutuka ku bata; uabange ioso i a mu tumine ka.. veia. Kiztia kiamukuA, ki atudika, o iteka, uala moxi' a divunda. Ki abange katangana, umona, Kahima, ni Kabulu; iU ea, kiA. Ki atula, bu muxi, kuala Kabulu, uixi: "1Moso 61 Kabulu 6! a~ utal' elumba, iala, ku tandu, a muxi." Ki' azuba. kutala, Kahima uixi: "Enu, ilumba, nuanange?" A di xib',A. "Nuala ni soni'?" A di x~ib'.1. "4Nual~a ni' nzala,?" A di xib'A. Kuala Kabulu uixi: "IMoso 6! ku bata di6 kuala-hi? " Kahima, ui'xi: "Ku bata, diami kuala mbudi. Eie u6, Kabulu, ku bata, di6 kuala-hi?" Uixi': "IKu bata, diami kuala, ngulu." U'ixi: "Moso, tui'etu kiA." Atula ku bata; aj iba ngulu; - bange; eta mu 'mbia. Xitu iabi;funji iabi; eta, bu malonga. Azangula mudingi' ua, menia, nii ngandu, ni kudia kuoso. Akatuka... kate bu kota. dia, muxi. Kuala Kahinma: " Enu, ilumba, tulukenu; tudienu kid." Nguai.A kutuluka. tiebudisa: "1Nuala ni sonjii " A di xib'a. Kuala Kahima: "1Moso 6! Tui'etu hanji; mukonda, ala nii soniui ietu/t' Ai'A. Ngana, Ngo uatundu mnu di'vunda; usanga, o kudia; ukuata, mu kudia. Ki azub' o kudia, uanu o menia. Uiza, kididi, usukula, maku; uiza, ki'didi kiamukuA, usukula, o maku.5,' Uia, dingi mu diviinda; usuam'LA

Page  185 Leopard, Monkey, and Hare. 185 In the morning early, he takes off the gun in his house, and a cartridge-box, and hatchet, and club; he begins to walk, up to the house of the old one. "Thou give me my chicken! The holes, thou didst order me to make, Hare, I got tired of catching him; with the other, Monkey, they went off. My fowl, give it me, that I go with it." Then the old one: " Let us sleep, Mr. Leopard. Tomorrow, then thou mayest go all right." They sleep. When they arrive in the morning, then the old one: "Go to the heart of the forest; there to cut small trees for to carve them. We shall make images; images of girls, with their eyes, with their breasts, with their ears, with their noses, with their mouths. Thou shalt pierce their ears, and put (on) earrings; thou shalt fetch beads, and red-wood; thou shalt smear the red-wood; thou shalt tap gum of the wild fig-tree, and smear too; small ropes also, thou shalt fetch them. Thou, Mr. Leopard, when thou arrivest at thy house, shalt sleep. Thou arrivest in the morning, thou shalt start, go to the tree. When thou arrivest there, thou shalt climb into the tree and set up the images. Then do thou go hence, to hide under a thick bush, with thy small ropes. There shalt thou stay awaiting Monkey and Hare." Mr. Leopard returns home; he did all that the old one had ordered him. Another day, having put up the images, he is under the bush. When he passed a moment, he sees Monkey and Hare; they have already come. When they arrive at the tree, then Hare says: "Ah, friend! O Monkey I come to see the girls, who are up on the tree." When he finished looking, Monkey said: " You girls, how do you do?" They are silent. "Are you with shame?" They keep quiet. "Are you hungry?" They are silent. Then Hare says: "Eh, friend I at thy home, what is there?" Monkey says: "At my home there is a sheep. Thou, too, Hare, at thy house, what is there?" He says: "At my house there is a hog." He says: " Friend, let us go now " They arrive at home; they kill the pig; they cut it; they put it in the pot. The meat is done; the mush is ready; they put it on plates. They take up a jug of water, and a mat, and all the food. They start...up to the place of the tree. Then Monkey: " You, girls, come down; let us eat now!" They will not come down. He asks them: "Are you bashful?" They are silent. Then Monkey: " 0 friend! Let us go please, for they are bashful with us." They go away. Mr. Leopard comes out of the bush; he finds the food; begins to eat. When he finished eating, he drank water. He comes to one place, washes his hands; comes to the other, washes (his) handsa. He goes again under the bush; he hides.

Page  186 i86 ~86 Folk-Tales of Angola. Kabulu, uatula, uixi: "'Moso 6! Kahim'6! elumba iadi UVM" Alozalulam o imbamba, i; abeka-iu ku mabata, m&. Kahima uiza ni mbanza, i6. Akuata, mu kuxika, akuata mu tonoka. Kuala Kabulu ni Kahima: "1Enu, iRumba, zenu tutonokienu!" Elumba nguai& kutonoka. IXahimna ukuata mu kukina; Kabulu ualuxika mbahza. Kahima uatuka ku ilumba; ki aia mu kubelelaA531 uanaminina ku tiasu. lUixi: "1Moso 6!1 ZA utale, o mon' a muhatu ua ngi' kuata." Kabulu utakula o mbanza boxi; uia mu belela; uanaminina. Lli"xi: ",Aiu6 I Moso 6! tuanaminina." Ngana Ngo utula ni hunia i6. TUsanggt Kabulu id~; u mu vunda hunia; u mu ta mu kitakala 5m kie. Tjsanga uC- Kahima; u mu bana hunia; u mu ta mu kitakala ki6. Utuluk6. Uabixila ku bata die; uxi: "Mukaji ami, Kahima ni Kabulu, nga a bindamena, nga, a kuata; mungu tu, a lamba." Azek'a.1 Atula mu 'amenemene. A mu tudila tambi ia ukou' 6. UiAi "Mukaji' ami, mungu. uzuka o muteba; ukatula Kabulu mu kitakala. Umu tala, u mu lamba. Eie udia o xitu i6;- u ngi xila o iami. Kala kiki, xala, kiambote." Ngana Ngo, itUi ui'6 kii. 0 muhatut ui~vu mu kitakala muixi: "'Tu jitune; tfa, ngana Ngo, ua tu ambela, u tu jitune, pala tu mu kaiela bu tambi." Mubatu ua, a jituna. Kuala Kabulu: "'Tu bane o jisabi ja kaxa; tuzuate, tu mu kaiele bu tambi'." Ua a bana o jisabi. Ajikula a mbaulu; azuata. Ngana- Kabulu. uala kadifele m xibata mu mbunda; bon6 ku mutue. 0 ngana Kahima uala kabitangu: = xibata mu mbunda; bon,6 ku mutue. Akatuka.. kat6 but tambi, bu aii ngana Ngo. Asanga ngana Ngo idi. Kuala ngana Kabulu itixi: ".1Mu kutienu! ngana, nguvulu ua mu tumu." A mu kutu,, maku ku, dima. Uixi: ",,Ngate-mnu dilet~i dia ngulu Pala ku, ngi zozolola M o mikolo! kizongelit kia fadinia! hamna ia mukuta! "~A-ngana Kahima ni Kabulu atamobula. Anange 4. Atula mu ngoloxi. Kuala ngana Kabulut uixi: "'An' a ngamb' 6!". Alenge A- Ue~xana o j'ihuedi ja ngana Ngo: "Ambatenu huedi enu! nui'enu kui ngana nguvulu, ua mu tumu." A mu ambata ku mukambu ua muxi; kat6 ku. bata di6, dia, ngana Ngo. A mu tula boxi. Kuala Kabulit: "Tuamesena tudia." Ngana Ngo ukatula ngulu iasokela kiki,537 itokala hama, j itatu; uia-ku kibutu kia fadinia. Kuala ngana Kahima, uixi: "Nguetuetu fadinia; tuamesena fuba." A a bana. a kibutu kia fuba. Atambula. Ajiba a ngulu; ebange; iai' mu jimbia. Xitu iabi, 6tebtia. Ate

Page  187 Leopard, Monkey, and Hare. x87 Hare has come and says: "' Eh, friend! Monkey! the girls have eaten!" They pick up their things; they bring them to their houses. Monkey comes with his banjo. They begin to play; they begin to dance. Then Hare and Monkey: "You, girls, come, let us dance I" The girls will not dance., Monkey begins to dance; Hare is playing the banjo. Monkey has jumped to the girls; as he goes to smack,e he sticks to the gum. He says: " friend! Come and see, the young woman is holding me." Hare throws the banjo on the ground; he goes to smack; he sticks. Says: "Woe to me O comrade, we are stuck!" Mr. Leopard arrives with his club He finds Hare here; he knocks him (with) club; he puts him in his side-bag.6 He finds also Monkey; he gives him a clubbing; he puts him in his sidebag. He comes down. He arrives at his home, says: " My wife I Monkey and Hare (whom) I wanted much, I have caught them; to-morrow we will cook them." They go to sleep. They arrive in morning. They announce to him the funeral of his father-in-law. He says: "My wife, to-morrow thou shalt pound the cassava; then take Hare out of the side-bag. Thou shalt skin him, cook him. Thou shalt eat thy meat; (and) leave me mine. So now, farewell." Mr. Leopard, he goes now. The woman hears in the side-bag, saying: "Let us out; uncle, Mr. Leopard, told us, thou shouldst let us out, that we follow him to the funeral." The woman frees them. Then Hare: " Give us the keys of the trunk; that we dress and follow him to the funeral." She gives them the keys. They open the trunk; they dress. Mr. Hare is ensign: sword on waist; cap on head. Mr. Monkey is captain: sword on waist; cap on head. They start - up to the funeral, where Mr. Leopard went. They find Mr. Leopard here. Then Mr. Hare says: "Bind him the Lord Governor sent for him." They bind him, hands on back. He says: "I offer a suckling of pig for slackening the ropes I a measure of meal! a hundred macutas!" 6 Messrs. Monkey and Hare accept. They pass time. They arrive in evening. Then Mr. Hare says: " Carriers, hallo!" They run away. He calls the brothers-in-law of Mr. Leopard: " Carry ye your brother-in-law! ye shall go to the Lord Governor, who sent for him." They carry him on a pole of a tree; as far as his house, of Mr. Leopard. They set him down. Then Hare: "We want to eat." Mr. Leopard takes a hog, like this,637 worth three hundreds; there goes a sack of meal. Then Mr. Monkey says: "We don't want meal; we want flour." They give them a sack of flour. They receive (it). They kill the hog; they prepare it; it goes into the pots. The

Page  188 188 i88Folk - Tales of Anxgo la. o funji bu jiku; nmenia ma funji masekuka. Exi: "1Kana mutu ulamba o funji; ngana Ngo u. i lambam ni maku." Ki atumu Kabima, ngana, Ngo uiza mu lamba o funji ni maku. Muhatu ua ngana Ngo uate o fuba; mutat' 6., ngana, Ngo, uakuata mu kulamba. Lukuakiti luaxomoka. Ngana Kahima: "1Ta-mu lukuaku luamukul! " Lukuaku luamukua luaxomoka. Kuala Kahima: "10 menia ma funji, a ma texi;- ki mauab6. Tudie kill fadinia ietu." Ngana Ngo, a mu zangula;- a mu beka mu o'nzo i6. Ki azuba o kudia, Kahima ni Kabulu, aia ku di'ma, dia 'nzo. Azula o lopa ia ngana Ngo; fta bu dibunda; i~mana mu kanga murni. "1Tuma, ku. keijfa!I etu 6 I a-Kahima n'cme Kabulu 6 6 ua tu tele mu kitakala. 0 kizila kia. lelu, etu, tualengele etu.w Mumam' 4, muene ua tu jitunu etu. mu kitakala. Etu tuendele bu, tambi pala. ku ku kut' eie;, ngana, Ngo. Tualui' etu 6 I Kaienu." 0 jihuedi ja ngana Ngo alokaia Kabulu, ni Kahima. Akaie; alembua. Kiabekesa ngana Kahima uzeka mu muxi: mu konda dia kulenga ngana Ngo, k'a mu kuame. Kiabekesa ngana Kabulu kuzeka mnu divunda, k'alozek6 mu kanga: mu konda diblenga ngana, Ngo. 0 ngana Ngo, kakexidie ni madinga, o kia mu bekesa, ukala ni madinga, ngana Kahima ni ngana Kabulu. Enu, ngana jami ja ahetu; enu, ngana jami ja mala, ngateletele kamusoso kami. La kauaba, la kaiiba; ngazuba. Mahezu - "Ma Nzambi." XXIII. NA NGO NI JIXITtU. Na Ngo uakala. Kizu' eki, nzala ia mu kuata. tUxi: ",,Ngibanga, kiebi? Ngixana o jixitu joso mu ngongo, ngixi 'izenu; tubange umbanda 1' 0 ki jiza o jixitu, eme ngikuate, ngidie." Uatumu kiil kuixana Mb~mbi, ni Ngulungu, ni Soko,"I ni Kabulu, ni Kasexi. Abongroloka, e~xi: "Ua tu tumina-hi?" Muene uxi: "1Tukuatienu umbanda, tu di sanze!" Kumbi' diatoloka. Akuata o jingoma bu, kanga, ni niiimbu. 0 ngana Ngo muene uala mu xika o ngoma; uala mu kuimbila, uxi:

Page  189 Leopard and the other Animals. 189 meat is done, they take it from the fire. They put the mush on the fire; the water of the mush boils. They say: "No one shall cook the mush; Mr. Leopard shall cook it with (his) hands." m8 As Monkey commanded, Mr. Leopard comes to cook the mush with (his) hands. The wife of Mr. Leopard put in the flour; her husband, Mr. Leopard, begins to stir. The hand peels off. Mr. Monkey: "Put in the other hand!" The other hand peels off. Then Monkey: "The water of the mush, throw it away; it is not good. Now let us eat our meal." Mr. Leopard, they lift him up; they bring him into his house. When they finished eating, Monkey and Hare, they go to back of house. They strip the clothes of Mr. Leopard; they put them in a bundle; they stand in distance yonder. "Thou must know it! we are Monkey and Hare; thou puttest us in the side-bag. The day of to-day, we ran away. Thy wife, she let us loose out of the sidebag. We went to the funeral to bind thee, Mr. Leopard. We are going away. Chase (us)! " The brothers-in-law of Mr. Leopard are chasing Hare and Monkey. They chased; gave up. What causes Mr. Monkey to sleep on tree; (is) because of flying from Mr. Leopard, that he should not hurt him. What causes Mr. Hare to sleep in the bush, he does not sleep in the open field; (is) because of flying (from) Mr. Leopard. Mr. Leopard, who had no spots, what caused him to have spots (was) Mr. Monkey and Mr. Hare. You, my ladies; you, my gentlemen, I have told my little story. Whether good, whether bad; I have finished. The end-" (Is) of God!" XXIII. LEOPARD AND THE OTHER ANIMALS. Mr. Leopard lived. One day hunger grasps him. He says: "How shall I do? I will call all the animals in the world, saying, 'come ye, let us have a medical consultation.' When the animals come (then) I may catch and eat." He sends at once to call Deer, Antelope, Soko,n Hare, and Phi. lantomba. They gather, saying: "Why didst thou send for us?" He says: " Let us consult medicine, that we get health." The sun is broken (down). They begin the drums outside with the songs. Mr. Leopard himself is beating the drum; he is singing, saying:

Page  190 Igo 190 Folk - Tales of Axgola. "Ngulungu 6! Mbimbi!I Mukuenu ukata; K'u mu boloke!I Ngulungu 6 I Mb~mbi! Mukuenu ukata; K'u mu boloke!1 Ngulungu d! Mb~mbi! Mukuenu ukata;, K'u mu boloke!1." o Mb.Ambi uxi: "Mbanza, o ngoma, uala mu i xika kiebi? Bekaiu kunu; ngi i xike." Na Ngo, ua mu bana-iu. Mbimbi uak-uata a ngoma, uxi: "Kt kukata; Ndunge ja ku kuata!I Ki kukata; Ndunge ja ku kuata I Kit kuk-ata; Ndunge ja ku kuata!" o na Ngo uabalumuka boxi, uxi: "Eie, Mbimbi, k'uijfa kuxika ngoma.11 o jixitu joso ha jileng'6, jixi: "1Na Ngo uala nii jindunge ja ku tu kuata." XXIV. MON' A NGO NI MON' A HOMBO. Ngateletele Kabidibidi ka moom' a ngo ni Kabidibidi ka mon' a hombo, atonokene ukamba uA. o Kabidibidi ka mon' a hombo uxi: "9Eie, kamba diami, uenda ni kuiza mu ngii nangesa ku bata dietu." Kabidibidi ka mom' a ngo uxi: ",1Eme ki ngitena kuia-jinga ku bata dienu; mukonda papaii, ki ene mu ia mu mabia, u~ne mu ngi xila kulanga bu muelu. Kikal' eie uia..jinga ku bata dietu." Kabidibidi ka mon' a hombo uxi: ",Kiauaba." Amuangan'&; azekele. Kabidibi'di ka mon' a hombo uai ku~ kamba die, Kabidibidi ka mom' a ngo. Atonok-a; kumbi diafu. Kabi'dibidi ka mon' a hombo uiatundu-ku; ueza ku bata diA; azekele. Izi~a ioso, Kabidibidi ka mono a hombo uene mu ia ku~ kamba die, Kabidibidi ka mon' a ngo. Kizu' eki, Kabidibidi ka mom' a ngo, uatangela pai A, uxi: "I'Papaii 6! Kabidibidi ka mon' a hombo, kamba diami, ngene mu nanga nWe beniaba izt~a ioso." Pai A uxi: ",11Eie, mon' ami, u kioua. 0 hombo,

Page  191 The Young Leopard and the Young Goat. 19t " 0 Antelope I 0 Deer! Your'friend is sick; Do not shun him! 0 Antelope! 0 Deer! Your friend is sick; Do not shun him! 0 Antelope I 0 Deer! Your friend is sick; Do not shun him! " Deer says: "Chief, the drum, how art thou playing it? Bring it here; that I play it." Mr. Leopard gives him it. Deer takes the drum, says: " Not sickness; Wiliness holds thee I Not sickness; Wiliness holds thee! Not sickness; Wiliness holds thee!" Mr. Leopard stood up from ground, said: ' Thou, Deer, knowest not (how) to play the drum." The animals all then ran away, saying: "Mr. Leopard has a scheme to catch us." XXIV. THE YOUNG LEOPARD AND THE YOUNG GOAT. I will tell of Kabidibidi, the young leopard, and Kabidibidi, the young goat, who played their friendship. Kabidibidi, the young goat, said: "Thou, my friend, shalt be coming to me to pass time at our house." Kabidibidi, the young leopard, said: " I cannot go always to your house; because father, when he is wont to go to the fields, he leaves me to watch on the threshold. It must be that thou comest always to our house." Kabidibidi, the young goat, said: "All right." They separated; they slept Kabidibidi, the young goat, went to his -friend, Kabidibidi the young leopard. They played; the sun died. Kabidibidi, the young goat, left there; went to his house; they slept. All days, Kabidibidi, the young goat, used to go to its friend, Kabidibidi the young leopard. One day, Kabidibidi, the young leopard, told his father, saying: "0 father! Kabidibidi, the young he-goat, my friend, I am always passing time with him here all days." His father says: "Thou,

Page  192 192 192FolIk - Ta les of A ngo la. iene xitu ietu; kuene o. kudia kuetu, ku tuene mu dia. Ki eza mu ku nangesa, palahi u mu eha n'ai'.&? Ku mu kuata ngu6,, ni tu mu die? 0 kiki', oba o saku ietu. Lelu, ha uiza, u mu ila, uxi: ' kamba diami, tuala mu tonoka; bokona mu saku ietu mumu.f 0 ki abokona, eie ukuta ku saku. 0 ki uzuba o kukuta, unomona mbangala n'u mu vunda-iu ku tandu a saku." Mon' 6 uxi: "1Kiauaba." Na Ngo uai'6 mu mabia, ni mukaji e. Ku ema, ku axala Kabidibidi ka mon' a ngo, o Kabi'dibidi ka mon' a hombo ueza. Ala mu tonoka. Kabidibidi ka moo' a ngo uanomona o saku, uxi: ".11Kamba diami 6 I Bokona mu saku mumu, tuala mu tonoka. " Kabidibidi ka mozi' a hombo uabokona mu saku; kamba did uakutu-ku ngoji. Kitangana, Kablidibidi ka mon' a hombo uxi: "1Kamba diami 6! ngi jitule!V' Kamba did uxi': "1Kala hanji nmomo!1" Kabidibidi ka mon' a hombo uci dingi: "INgi jitule; ha k'u ngi jitula, ngisuxina-. mu." Kabidibidi ka mon' a ogo uxi: "ISus' 6! " Uxi: "1Nginenena-mu." Kamba did uxi: "1Tunda mu saku ia pai etu; k'unenenemu."' Ua mu jitula; atonoka. Kabidibidi ka mon' a hombo uaz e. o ku ema, na Ngo, uendele mu mabia, uatula. TUxi: "IKabidibidi ka moo' a hombo uebi?" Mon' 6 uxi: "1Ue~jile; nga mu tele mu saku. Uxi: 'ngisuxina-mu;9' ngixi I'sus'6 V' Uxi: 'nginenena-mu.' 1Wgix: '1tunda mu saku ia pai etu; k'unenene-mu.' Eme nga mu jitula; uai'V." Na Ngo uxi: " Eie, won' ami, hanji uatobo." Azekele. Kimenemene, na Ngo, ua mu bana d-ingi o sk, uxi: "1Lelu, ki e6za, u mu bokuesa-mu dingi. 0 ki 6la uxi I',' u mou ila 'sus'6!' 0 ki &la '1nginenena-mu.' u mu ila I'nen'6! ' 0 aku- iawi ewe muene; tu i sukul' i." o Id ala mu zuela kiki, manfi, Kabidibid'i ka moo' a hombo lelu ua di meneka ku?~ kamuba die-. 0 ki eivu o kuzuela, uakondoloka ku xilu dia 'ozo; uasuama. Na Ngo uai mu tnabia. Ku ema, Kabidi'bidi ka mon 'a homobo uatukuluka; ala mu tonoka. Kabidibidi ka mon' a ngo uanomona o saku, uxi: "1Kamba diami zA mu saku mumu." Kamba di6 uabokona; uakutu-ku. Kitangana, uxi: "1Ngi jitule." Kamba did uxi: "IKala hanji." Uxi: "1Ngisuxina-mu." Uxi: "'Sus'6!" "1Nginenena-mu." Uxi: "K'unenenemu; tunda mu saku ia pai etu." Ua mu jitula; moo' a hombo uatundu,

Page  193 The Young Leopard and the Young Goat. 193 my child, art a fool. The goat, that is our meat; that is the food which we are wont to eat. When he comes to pass time with thee, why dost thou allow him to go away? Wilt thou not catch him, that we eat him? Well now, here is our sack. To-day, if he comes, thou shalt tell him, saying: 'My friend, we are playing; enter into our sack, in here.' When he is in, thou shalt bind the sack. When thou hast done binding, thou shalt take a staff, and shalt knock it on him over the sack." His child said: "All right." Mr. Leopard went to the fields with his wife. Behind, where stayed Kabidibidi, the young leopard, Kabidibidi, the young goat, game. They are playing. Kabidibidi, the young leopard, took the sack, saying: "My friend! enter into the sack here; we are playing." Kabidibidi, the young goat, entered the sack; his friend tied on (it) the cord. A while, Kabidibidi, the young goat, says: " 0 my friend! let me out 1" His friend says: "Stay in there!" Kabidibidi, the young goat, says again: " Let me out; if thou dost not let me out, I shall pee in it." Kabidibidi, the young leopard, said: "Just pee!" He says: "I must mess in it." His friend said: " Get out of the sack of my father; do not mess in it." He let him out; they played. Kabidibidi, the young goat, went away. Behind, Mr. Leopard, who had gone to the fields, has arrived. He says: "Where is Kabidibidi, the young goat?" His child says: " He came; I put him into the sack. He said: 'I must pee in it;' I said: 'Just pee!' He said: ' I must mess in it,' I said: 'Get out of the sack of my father; do not mess in it.' I let him out; he went away." Mr. Leopard said: "Thou, my child, art still foolish." They slept. (In the) morning, Mr. Leopard gave him again the sack, saying: "To-day, when he comes, thou must make him get in again. When he speaks, saying, 'I must pee in it,' tell him, 'just pee!' When he says, ' I must mess in it,' tell him, 'just mess!' The sack is mine, my own; we can wash it! " When he is thus speaking, behold, Kabidibidi, the young goat, to-day has come early to his friend. When he heard the talking, he went round to the back of the house; he hid. Mr. Leopard went to the fields. Behind, Kabidibidi, the young goat, appeared; they are playing. Kabidididi, the young leopard, took the sack, saying: " My friend, come into this sack here." His friend entered, he tied (it) up. A while, he says: " Let me out." His friend says: " Stay longer." He says: " I (must) pee in it." Says: "Just pee!" " I must mess in it." Says: "Do not mess in it; get out of the sack of my father." He let him out; the young goat came out.

Page  194 194 '94 Folk - Tales of Aixgo la. Kitangana, Kabidibidi ka mon' a honmbd uxi:-, MEe' u4, bokora.~ MU." Kabidibidi' ka mon' a ngo uabokona mu saku. 0 mon' a hombo, uakutu-ku. Kabidibidi ka mon' a ngo, uxi: ",Ngi jitule." Mukul uxi: ",11Kala hanji." Uxi: "1Ngisuxina-niu." Mukul uxi: 4"1Sus'6! " Uxi: "" kamba di6 uxi: ",1Nen'6!" Kabidibidi ka nion' a hombo unomona mnbangala; uevundu Kabidibldi ka won' a ngo; w on' a ngo uafu. Kabi'dibidi ka mon' a homnbo uazeka mu hama ia na Ngo. Uano.. mona ngubu; W ua di futu, ni mutue; ua di xib'e. Kitangana, na Ngo uabi~la, uxi: "Mon' amli, uai kuebi?" Kabidibidi ka mon' a hombo, uatolesa kadizui 60 mu zuela, uxi: "Eme 16! papalii -wutue uala mu ngi kata. 0 Kabidibidi ka mon' a hombo nga mu jiba; nga mu te mu saku. Eie pe, k'u i jitule." Na Ngo uxi: "1Kiauaba." Muhatu a na Ngo, uate imbi'a ia dikota bu jiku; menia afuluka. A mu kuzula ni saku m'o'bia; -naxomokena momo. Kabidibidi ka won' a hombo, uala mu bama, uxi: "Eme ngiza, papaii;- ngi mu kulula." Ua di futu o ngubu i a na Ngo; uatubuka bu kanga ni saku. Ua mu xornona; ua mu batula a wakanda. Uabokona. mto'nzo; uazek'e. Ateleka xitu; 'abi. Na Ngo uxi: "Mon' ami, balunmuka k5ia, tudie." Kabidibidi ka won't a homnbo uxi: "1Papaii, kt ngitena kuxikama m'o'nzo; wuala munza. Ngi bane enu kudia kuami; ngiia bu kanga." A mu bana kudia kue.' Ua di futu ni mutue;- uatubuka. Uaboloka mu kanga; uhandekela, uxi: "1Eie, na Ngo, ujia uxi I'ngadimuka;' o, kiki, won" 4 ua mu di. Erne Kabidibidi ka mon' a hombo;- eme ng "ami iu." Na Ngo utubuka bu kanga;- utala. Kabidibidi ka won' a hombo uala mu lenga ni lusolo. Ua mu kaie; ua mu lembua. Kala kiki, na Ngo kiene ki azembela o jlihombo, mukonda won' 6 uatonokene ni won' a hombo; o won' a H~i ua mu disa won' 4. N.1gateletele kaniusoso kami. Mahezu.

Page  195 The Young Leopard and the Young Goat. 195 A while, Kabidibidi, the young goat, says: " Thou, too, get into it." Kabidibidi, the young leopard, got into the sack. The young goat tied (it) up. Kabidibidi, the young leopard, said: "Let me out" The other said: "Stay longer." He says: "I must pee in it" The other says: "Just pee!" Says: "I must mess in it." His friend says: "Just mess " Kabidibidi, the young goat, takes. the staff; he knocks it on Kabidibidi, the young leopard; the young leopard is dead. Kabidibidi, the young goat, laid (himself) down in the bed of Mr. Leopard. He takes the sheet;42 he covers himself over (his) head; keeps silent. A while, Mr. Leopard arrives, saying: "My child, where art thou gone?" Kabidibidi, the young goat, makes a small, tiny voice 6 in speaking, says: " I am here! papa; (my) head is aching "me. Kabidibidi, the young goat, I killed him; I put him in the sack. Thou, however, do not untie it." Mr. Leopard said: "All right." The wife of Mr. Leopard set a pot, a large one, on the fire; the water boils. They put him with the sack into the pot; he is scalded in there. Kabidibidi, the young goat, who is in bed, says: " I am coming, papa; I will scrape him." He covered himself with the bedsheet of Mr. Leopard; he went outside with the sack. He peels him; he cuts off his paws. He goes into the house; he lies down. They cook the meat; it is done. Mr. Leopard says: "My son, get up now; let us eat." Kabidibidi, the young goat, says: " Papa, I cannot sit up in the house; in here there is heat. Ye give me my food; I will go outside." They gave him his food. He covered himself over head; went out. He moved off in distance; he shouts, saying: "Thou, Mr. Leopard, thinkest, saying, 'I am shrewd'; but now, thy son, thou hast eaten him. I am Kabidibidi, the young goat; I am going here." Mr. Leopard rushes outside; he looks. Kabidibidi, the young goat, is running away in haste. He pursued him; he gave him up. Thus, Mr. Leopard, therefore he hates the goats, because his son played with the son of the goat; the young of the latter, he made him eat his (own) son. I have told my little tale. Finished.

Page  196 x96 Folk- Tales of Angola. XXV. KABULU NI NA NGO. Kabulu uendile muhamba ue ualeba, uxi: "Ngiia mu kuta maniangua mu tala." Uakatuka; ubitila mu kati kia 4 njila. Utakanesa ni na Ngo; na Ngo uxi: "Eie, Kabulu, ua di kaka; o muhamba uos' 6? uia n'. kuebi?" Kabulu uxi: "Kalunga, ngiia mu kuta tumaniangua mu mabia." Na Ngo uxi: "Eie muene, o muhamba ua ku tundu; ha uazala 65 o maniangua, u u ambata kiebi?" Kabulu uxi: " Kalunga, ha eie muene, ngasoko ku ku ambata!" Na Ngo uxi: "Eie, Kabulu, ua di metena. Ha ua ngi lembua, ng 'u banga kiebi?" Kabulu uxi: "Kalunga, ngi bete." Na Ngo uakutuka bu muhamba. Kabulu uxi: " Kalunga, ki ngikuta o mikolo ku muhamba, k'u di kole; manii uavula kusonoka boxi." Na Ngo uxi: "Kiauaba." Kabulu uanomona mukolo; uambela na Ngo, uxi: "Kalunga, tandela kiambote." Na Ngo uatandela; Kabulu uakutu. Ufomona dikia di& mu mbunda; u di ta na Ngo mu mutue. Na Ngo uxi: "Eie, Kabulu, uandala ku ngi banga liiebi?" Kabulu uxi: "Enu mua tu zemba." Kabulu u mu tonia dingi; na Ngo uafu. Kabulu ua mu tale; uvutuka ku bata dil. Uadi xitu i6; uakal'6. Ngateletele kamusoso. Mahezu. XXVI. O MULONGA UA NGANA NGO NI NGULUNGU, Ngulungu uavile hombo ia muhatu; o Ngo anga uvua hombo ia kisutu. Ngulungu anga uia kui Ngo ku mu binga o hombo i6 ia kisutu, pala ku i baka mu 'ibanga kie ni hombo id ia muhatu pala ku i vualesa. Uixi, o ki akuata o mavumu matatu, n'a mu bana o mon' a hombo ia muhatu ni hombo i6 ia kisutu; o Ngulungu n'axal'a ni hombo i6 ni an'& Ingo anga itambujila, anga ubana o kisutu. O ki avualele o mavumu matatu, Ngulungu ukuata mona a hombo ia muhatu ni kisutu kia ngana Ngo. Uia ku& mu bekela, anga u

Page  197 The, Lawsuit of Leopard and Antelope. i97 XXV. HARE AND LEOPARD. Hare plaited his long basket, saying: " I will go to bind squashes in the field." He started; he arrives in middle of road. He meets with Mr. Leopard; Mr. Leopard says: "Thou, Hare, thou art courageous; this whole basket here? Where dost thou go with it?" Hare said: " Lord, I am going to bind a few small squashes in the fields." Mr. Leopard said: "Thou indeed, the basket is bigger than thou; if it be full of squashes, how wilt thou carry it?" Hare said: " Lord, if (it be) thou, thyself, I am able to carry thee!" Mr. Leopard said: " Thou, Hare, art presumptuous. If thou givest me up, what may I do to thee?" Hare said: " Lord, beat me." Mr. Leopard gets into the basket. Hare said: "Lord, when I fasten the ropes to the basket do not shriek; but beware of falling on the ground." Mr. Leopard said: "All right." Hare took a rope; he tells Mr. Leopard, saying: "Lord, stretch (thyself) out well." Mr. Leopard stretched out; Hare bound. He takes off his hatchet from waist; he knocks (with) it Mr. Leopard on the head. Mr. Leopard says: " Thou, Hare, how dost thou mean to treat me?" Hare said: "You do hate us." Hare hits him again; Mr. Leopard dies. Hare flayed him; he returns to his house. He ate his meat; lived on. I have told the little story. Finished. XXVI. THE LAWSUIT OF LEOPARD AND ANTELOPE. Antelope owned a she-goat; Leopard, he owned a he-goat. Antelope then goes to Leopard to ask him for his he-goat, to keep him in (his) corral with his she-goat, to breed. Saying that after she has had three gestations, he would give him a young shegoat with his he-goat; (while he) Antelope, would keep his goat and her young. Leopard then assents, and gives over the he-goat. When she had born three times, Antelope takes a young nannygoat and the billy-goat of Mr. Leopard. He goes to bring (th6tI) to

Page  198 i98 198 Folk- Tales of Angoila. mu ambela: "1Kisutu ki6 kiki, nii mon' a hombo ia muhatu; ubange u6 o kibaku ki&'" Ingo uixi: " Kana; ngalarni 16a ni kibanga. kiotunge. Vutuka hanjii ni jihombo, uL ji bake &. Ki ngandotunga o kibanga, ng~L ji takana." Ngulungu anga uvutuka ni hof-ibo je jiiacli anga u ji baka mu 'ibanga ki6. Hombo i~ ia muhatui imateka mu kuvuala, kate mu kuinii dia mavumu. Ki akala, uia ku& ngan~a Ngo ku mu ambela kutarmbula o hombo, i,6 ia kisutu ni hombo ia muhatu, i a mu banene. Ngana Ngo ua di tunu ku ji tambula, mukonda kibanga hanji k'a ki tungue. Kii abange iz6a, ngana Ngo, ki amono Ngulungu uala kiA ni makuinii-a-uana ma hombo., uia kui Ngulungu ku mu ambela, kuma: "0 jihombo, tu ji uana." Kuala Ngulungu: "1Ngitenami kuuana; mukonda eme ngobekelele o kisutu, k6, ni mon' a hombo ia muhatu, anga u di tuna, uixi'ngalami ni kibanga ki'otunge;' kat6 ni lelu. Ngu ku bana hombo, jiiadi ja ahetu ni kisutu ki&" Kuala Ngo: "1Nguamiamni." Uia ku bata; uxitala Ngulungu. Ngana Nzamba utumna Mb~mbi kuj'a mu kuambela ngana Ngulungu- kuma: "IMungudin~i uia mu mbanza rnua ngana Nzamba pala ku~funda o mulonga ua jihomnbo, u ntuala nau ni ngana Ngo. Ni jilhombo jiia u6&" MbAmbi uambela ngana Ngulungru, anga uvutuka ku bata dieA Ngana Ngulungu ualodila, ualobanza; ioso i Abanga k'a i "ij6. Kasexi ubita buA Ngulungu, u mu ibudisa ioso ialodidila. Ngulungu u mu tangela o mulonga ua jihombo ni ngana Ngo. Kuala Kasexi: "1Eme nglifunda o mulonga kiambote, ni uvutuke ni hombo, j6;u ngi futa kikuxi?" Kuala Ngulungu: "1Eie, Kasexi, ndai6. K'U ngi kuatese jinjinda; xin~i ngu. 'u kuama." Kasexi, ni uoma ua Ngulungu, ni jinjinda. javulu, ji a mu sange najiu, Kasexi ui'e. 0 ki atenene izda iiadi, Ngulungu uambata o jihombo; uia mu mbanza ia ngana Nzarnba. Usanga muezala; a-.ngana Palanga, Pakasa, Sefu, Hoji, Kisebelie, Semvu,"6 ni muene ngana Ngo. Ngulungu, ki abixila, uamenekena ngana Nzamba. 16 u mu tuma: "K~xikame." Ki abange kitangana, amnona Kasexi ualobita ni nmalusolo, ni kijinga k1i6 k-u mutue, anga umenekena mu kanga, ngana Nzamba ni iama iamukuA.. Kuala ngana, Nzamba: "Mukuanjii uni, uabiti ni lusolo ni kijinga ki6 ku mutue, s6 ku ki tulula mu ku ngi menekena?" Uixana Mb~mbi; u mu tuma kukajiela Kasexi: "KA mu kuate; uize n'e. Se ngu6, mu jibs4"

Page  199 The Lawsuit of Leopard and Antelope. I99 him, and says to him: "Thy he-goat.(is) here, with the young shegoat; that thou, too, mayest raise thy cattle." Leopard says: "No; I have, not yet a corral built. Return yet with the goats, and keep them. When I shall have built the corral, I will fetch them." Antelope then went back with his two goats, and he kept them, in his corral. His nanny-goat begins to breed, until it had ten gestations. After a time, he goes to Mr. Leopard to tell him to take his hegoat and the she-goat, that he had given him. Mr. Leopard refuses to them,. because he has not yet built the corral. After spending days, Mr. Leopard, on seeing (that) Antelope has already forty goats, he goes to Antelope's to tell him, saying: " The goats, we will divide them." Then Antelope: "I cannot divide, because I had brought thee thy he-goat, with a young she-goat, and thou didst refuse saying: ' I have no corral built,' until to-day. I will give thee two she-goats with: thy he-goat." Then Leopard: " I will not." He goes home; summons Antelope. Lord Elephant sends Deer to go and tell Mr. Antelope, saying: "The day after to-morrow thou shalt go to the court of Lord Elephant, there to plead the lawsuit of the goats, that you have, (thou) and Mr. Leopard. And the goats, they shall go too." Deer told Mr. Antelope, and returned to his home. Mr. Antelope is crying, is thinking; what he shall do, he does not know. Philantomba passes by Antelope's, and asks him what he is crying about. Antelope tells him the lawsuit of the goats with Mr. Leo. pard. Then Philantomba: "I will plead this lawsuit well, so that thou shalt return with thy goats; how much wilt thou pay me?" Then Antelope: "Thou, Philantomba, begone. Do not make me angry; lest I hurt thee." Philantomba, in fear of the Antelope, and of the great anger, that he found him to have, Philantomba goes away. When the two days were complete, Antelope took the goats; he went to. the court of Lord Elephant. He finds the place full; Messrs. Palanga, Buffalo, Sefu, Lion, Kisebele, Semvu,m and Mr. Leopard himself. Antelope, when he arrived, greeted Lord Elephant. The latter bid him: " Sit down." When they had spent a while, they see Philantomba, who is passing in a hurry, with his cap on his head, and he greets from a distance Lord Elephant and the other beasts. Then Lord Elephant: "Who is that, who passed in haste with his cap on (his) head, without taking it off while greeting me?" He calls Deer, he orders him to pursue Philantomba: "Go, catch him (and) come with him. If -he^will not, kill him! "

Page  200 '200 200 Folk- Tales of Angol4r Mbimbi anga uia; ukuata Kasexi; u mu bekela ugana Nzamba. Ngania Nzatmba uturna ku mu kuta. "Kituxi kiani'i., ki ngi dia?" Kuala ngana Nzamba ulixi: "0 ukambu ua uoma, ua kubita ni lusolo bu ngala, s6 kutulula o kiji'nga." Kuala Kasexi: ",1Ngasakamana, mu konda dia pai etu, nga, mu xi ualovuala. Eme ngaloia ni lusolo mu takana man ii etu, uaia, mu ita." Ki azubile kuzuela, ngana lioji, ni ngana, Nzamba, nii iarna ioso atukumuka ni kuzuela: "1 Man ii IPai enu uvual'?" Kuala Ka-.sexi: ",110 Pati etu, jingania, nubanga, pata ia, kuvuala, mu konda, dianii I? Ene atambujila: "10 diiala dialovuala, kili~a tua mu mono.") Kasexi uidbudisa: "1Milonga ianii iala. mu mbanz' omo, nii ngana Ngulungu ni ngana Ngo? Kuala ngana Nzamba. ni ngana Hoji: "1Kasexi, mu jitunienulI 0 milonga, iabatuka. Eie, ngana Ngo, u mukua-hombo ia kisutu; o ngana Ngulungu uobingila-iu pala, kuvuala ni hombo i6 ia muhatu. U3tambula o hombo eji jiiadi ja ahatu ni kisutu kid. Ki flu ji uanienu, mukonda, o diiala kt divua1l." XXVII. HOJI NI KIMBUNGU. Hoji uadidile, uxi: "Mu ngongo ki muene mukuetu ngasoko n'6 ku nguzu; mukuetu ng'oho, Nzamba, Ngola 'Anfinii, ni Kisonde kia Malemba, a mu zalela ngongo,47 ene ngasoko n'.A." Manii o Kimbungu, uabatemene mu kisasa, ha ubalumuka; usanduka kadikanga, uxi: "tHoj i, uatange makutu, uxi 'mu ngongo kt muene mukuetu ngasoko n'6.' 0 Vula-ndunge ukola." lUenda, kofele, uxi dingi:- '"0 Niengena-maku ukola! " Hoji utala Kimbungu. Njinda ia mu kuata, ha u mu kaia; ua mu lembua. Kiene ki a di zernbela, mukonda, Hoji uatangele tnakutu; 0 Kimbungu id ua mu tungununa.

Page  201 Lion and Wolf. 201 Deer then goes; he catches Philantomba; brings him to Lord Elephant. Lord Elephant orders to bind him. Then Philantomba: "What crime is it that kills me?" Then Lord Elephant says: "The lack of respect, to pass in haste where I am, without lowering the cap." Then Philantomba: "I am in a hurry because of my father, whom I left giving birth. I am going in haste to fetch our mother, who is gone to the war." When he finished speaking, Lord Lion, and Lord Elephant, and all the beasts, start up, saying: "Possible? Thy father giving birth?" Then Philantomba: "My father, gentlemen, you have doubts of (his) giving birth, because of what?" They answer: "The male, that gives birth, we have not yet seen him." Philantomba asks them: "What lawsuit is there jn this court between Mr. Antelope and Mr. Leopard?" Then Lord Elephant and Lord Lion: "Philantomba, unbind him I The lawsuit is decided. Thou, Mr. Leopard, wast owner of a hegoat; Mr. Antelope asked him of thee, to breed with his she-goat. Thou shalt get these two she-goats with thy he-goat. Do not divide them, for the male does not give birth." XXVII. LION AND WOLF. Lion roared, saying: "In the world there is not another equal to me in strength; only my friend, Elephant Ngola 'Aniinii and Redant of Malemba, whose couch is pain,47 they are equal to me." But the Wolf, who had lurked in the thicket, then gets up; moves off a short distance, says: " Lion, thou toldest a lie, saying 'in the world there is no other equal to me.' The Know-much is stronger." He walks a little, says again: "The Hang-arms is stronger I " Lion looks at Wolf. Anger takes him, and he chases him; he gives him up. Therefore (it is) they hate each other; because Lion (once) told a lie; but Wolf, he ekposed him.

Page  202 202 202Folk - Tales of A ngo la. XXVIII. NZAMBA NI DIZUNDU. Eme ngateletele ngana Nzamba ni ngana Dizundu, akexile mu namulalel a 14 ku bata dimoxi. Kiziuia kirnoxi, ngana Dizundu uambelele mukaji"9 a ngana Nzamba, uixi: "'Ngana Nzamba kabalu katni." Ngana Nzamba, ki ciie ni usuku, anga ilumba i mu ambela, &xi: "1Eie u kabalu ka ngana Dizundu! " Ngana Nzamba anga uia ku& ngana Zundu, uixi: "Ee uambele mukaji ami kuma eme ngi kabalu k6?" Nga Dizund'uuamba,.kuma: "1Kana; eme nga ki ambiami." Aia buamaxi. mu sanga mukaji a ngana Nzamba. Mu njila ngana Zundu uambelele ngana Nzanmba, uixi: "IKuku, ngalami ni nguzu ia kuenda. Za ngibande ku dikunda die!" Ngana Nzamnba uixi: "1Banda, mulaul' ami." Ngana Dizundu anga ubanda. Ki abangele katangana, uambelele ngana Nzamba: "1Kuku, ngondo di bala. Za nigisote tungoji pala ku ku kuta mu dikanu." Ngana Nzamba anga uxikana. Nga Dizundu anga ubanga ioso i abingile. Ki abitile katangana, uambelele dingi ngana Nzamba uixi: "1Za ngisote kasanzu pala ku ku bukila o jihamua." Nga Nzamba uixi: "Ndai6&" Muene anga usota o sanzu. Ene, ki akexile mu bixila kil, o Rlumba iU a muene, anga itunda ku a kauidila ni ku di kola, ixi: "Iie., uga Nzamba, u kabalu muene ka ngana Zurdu 1" XXIX. MUKENGE NI SUTE. Mukenge ni Sute 115 a di kuatele ukamba ua nzangu imoxi. Mukenge uxi: "1Eie, mukuetu Sute, eme ngiia-jinga mu kuata o ji'sanji." Sute u6 uxi:- "1Eme ngiia-jinga mu tuta o fuba bu z ukl dia ahatu." Mukenge uxi: "1Kiauaba." Azekele. Kimenemene, Mukenge uai mu kuata o sanjIi. Sute u6 uatumbu maturnbu kate bu zuki'lu dia ahatu. Uatubul1& kinda kia tuba; uasukurnuina mu saku i8; iezala. Uvutuka; ubi*ila m'o'nzo Us. Usanga mukul., Mukenge, u&za kii ni sanji. Alambe; adi;- azekele.

Page  203 Fox and Mole.. 203 XXVIII. ELEPHANT AND FROG. I often tell of Mr. Elephant and Mr. Frog, who were courting at one house. One day Mr. Frog spake to the sweetheart 49 of Mr. Elephant, saying: "Mr. Elephant (is) my horse." Mr. Elephant, when he came at night, then the girls tell him, saying: "Thou art the horse of Mr. Frog!" Mr. Elephant then goes to Mr. Frog's, saying: " Didst thou tell my sweetheart that I am thy horse?" Mr. Frog says, saying: "No; I did not say so." They go together to find the sweetheart of Mr. Elephant. On the way, Mr. Frog told Mr. Elephant, saying: " Grandfather, I have not strength to walk. Let me get up on thy back!" Mr. Elephant said: "Get up, my grandson." Mr. Frog then goes up. When a while passed, he told Mr. Elephant: "Grandfather, I am going to fall. Let me seek small cords to bind thee in mouth." Mr. Elephant consents. Mr. Frog then does what he has asked. When passed a little while, he told again Mr. Elephant, saying: "Let me seek a green twig to fan the mosquitoes off thee." Mr. Elephant says: " Go." He then fetches the twig. They, when they were about to arrive, the girls saw them, and they went to meet them with shouting, saying: "Thou, Mr. Elephant, art the horse indeed of Mr. Frog I" XXIX. FOX AND MOLE. Fox and Mole 6 took to each other the friendship of one board (of eating together). Fox said: "Thou, comrade Mole, I will go always to catch chick. ens." Mole also said: "I will go always to carry off flour from the poutding-place of the women." Fox said: "All right." They slept. (At) morning, Fox went to catch a fowl. Mole, too, threw up (his) mole-hills as far as, the pounding-place of the women. He bored a basket of flour; he drew (it) off into his sack; it is full. He returns; arrives in their house. He finds the other, Fox, who has come already with a fowl. They cooked; they ate, slept.

Page  204 204 204Folk - Tales of Anxgo la. Kimenemene, DMukenge uxi: "I1 a1', erne ngala mu ila mu kuata o sanji." Sute u6 uxi: "1Eme ngala mu ia. ku fuba." A di muanga. Ku ai Mukenge, uakuata, dikolombo dia sanji. 0 Sute uasukumuna fuba mu saku i6. Uvutukisa; usanga mukuA, ueza kiti ni sanji. Alambe sanji;- alambe funji. Mukenge uxi: "I al'e' u6! tuie tuakA.zoue;- ki tuiza, tudie kiua." Sute uxi: Kiauaba." Akatuka; ab'icila, ku ngiji. 0 Sute uabanga "I ngenda BNij tunde k'o'nzo i-A kat6 ku ngiji. Mukenge uakutuka mu menia; uai ni kuzoua kate mu kaid i a menia. Uvutukisa; utomboka. Sute uxi: "li me ki ngikutuka mu mnenia, k'u ngi mono kindala." Mukenge uxi: "1Kutuka, ngitale." Sute uakutuka; uaboba. Uakutuka dingi mu uina u6; uala mu kuenda. Ubikila m'o'nzo i&; uatubuka mu uina. Unomona makudia, axi ni mukuA; uadi. Ubokona mu uina; uenda. Ubitxila mu ngiji; uatumbuka koxi a menia. Uxi: "Ial'e6, Mukenge, tui'etu kiV" Akatuka. Abi'xila ku bata; abokona m'onzo. Mukenge, b'axile makudia, makudia a a di. Mukenge uxi: "1Ial1'6, Sute, nanii uadi makudi' etu?" Sute uxi: "1Manfi. Tuendele kiiadi kietu mu zoua. Eimengi mu jfa kiebi, muoso uadi? A di xib'A; azekele. Kimenemene, Mukenge uxi: "lime ngala mu ia mu batemena, o jisanji." Sute ue uxi: "1Eme ngala mu ia ku fuba." Amuangana. Ku ai Mukenge, uakuata, mama ia sanji. Ueza m'o'nzo mu lamba. 0 Sute u&, ku ai, uanomona fuba. Uvutuki'sa; ubokona m'onzo, i.A. Usanga mukuft, sanji uelambe kii. Alambe funji. Sute uxi: "Ial'6, tuie hanji mu zoua. Ki tuiza, tudie kiua." Mukenge uxi: "Kutuaw~a, kuia mu zoua, tuala mu sanga makudia a a di." Sute uxi: "1Kiki, kId tunange-ku." MukuA uakikina. Akatuka; abikiia bu tabu. Mukenge uakutuka, mu menia; uazouo; uatomboka. Sute u6 uakutuka; uaboba koxi a menia; itA mu uina. u6. U~ala, mu kuenda; ubiiila m'o'nzo U~. Uatubuka, ku kanga; uadi kudia. Ubokona, dingi mu ngenda i6; uenda. Ubitcila ku ngiji; uatumbuka; it'i ku kanga. Uxi: ".1Ial!6, tui'etu kii Akatuka; abi~ila, ku bata. Abokona m 'o 'nzo. Mukenge utala b'abakele o makudia;- a a di. Uxi: "I al'6, nanii uadi o kudia kuetu?" Sute uxi: "Mani!." Mukenge uxi: "1Kiene ki ngambela, ngixi ' tudie hanji'; eie uxi 'tuie mu zoua; ki tunange-ku.' 0 kiki, makudia, a a di." A di xib'A; azekele.

Page  205 Fox and Mole. 205 (At) morning, Fox says: "0 man, I am going to catch a fowl." Mole also said: "I am going for flour." They separated. Where Fox went, he caught a cock. Mole drew off flour into his sack. He returns; finds his comrade, who has already come with a fowl. They cooked the cock; they boiled the mush. Fox said: "0 man! let us go to have a bath; when we come, we will eat well." Mole said: "Very well." They start; arrive at the river. Mole had made his tunnel, starting from their house down to the river. Fox went into the water; he went swimming as far as in the middle of water. He returns; gets ashore. Mole said: I, when I get into the water, thou shalt not see me so soon." Fox said: " Get in; let me see." Mole went in; dived. He entered again into his tunnel; he is walking. He arrives at their house; he gets out of the tunnel. He takes the eatables, which they had left, (he) and his chum; he eats. He enters into the tunnel; walks. He arrives in the river; he emerges from under water. Says: "0 fellow, Fox, let us go now." They start. They arrive at home; they enter the house. Fox, where he had left the victuals, the victuals are eaten. Fox says: "0 man, Mole, who ate our victuals?" Mole said: " I don't know. We went both of us to bathe. How can I know him who ate?" They are silent; slept. Morning, Fox says: "I am going to lie in wait of the fowls." Mole too said: " I am going for the flour." They separate. Where went Fox, he caught a mother-hen. He came to the house to cook. Mole also, where he went, he took flour. He returns; enters into their house. He finds the other; the fowl, he has cooked it already. They cooked the mush. Mole said: "0 comrade, let us go first to bathe. When we come, we will eat well." Fox said: "By first going to bathe, we always find the victuals eaten." Mole said: "Then, let us not tarry there." The other assented. They started; arrived at the landing. Fox entered into the water; he swam; came ashore. Mole went in, too; he dived under the water; he is in his tunnel. He is walking; he arrives at their house. He gets out on earth; he eats the food. He enters again into his tunnel; he walks. He arrives at the river; he emerges; he is on the ground. Says: "Comrade, let us go now!" They start; they arrive at home. They enter in the house. Fox looks where he had set the food; it is eaten. Says he: " 0 fellow, who ate our food?" Mole said: "I don't know." Fox says: "That is why I said, saying, 'let us eat first;' thou saidst, 'let us go to bathe; let us not tarry there.' Now, the victuals, they are eaten." They keep silent; slept.

Page  206 2o6 206 Folk-,Tales of Angola. Kimenemene,, Mukenge uxi: "IEme ngiia mu mvuania mu kuata o sanji." Sute uxi: "Eme ngfia kiAi. Ha nganange kitaigana kat6 mu muania, leuaetu ngi a sanga amuangana." Uakatuka., o Mukenge, ku ema ku. axala, uxingeneka, uxi: "l ala muenivi, manii muene uala mu dia o makudia? Ngiia ni kukenga kuoso ku ala mu kuijla." Ukenga mu iangu, usanga matumbu a Sute, atundu k'o'nzo il kat6 ku ngiji. Mukenge uxi': "1Manii, ial'ti uala mu kuendela koxi a mavu." Uasu mubetu;' ua mu tela mu ngenda i6. Uatundu..ku; uai mu batemena o sanji. Uakuata kolombolo dia sanji;. uiza ku bata. Atakanesa ni mukul; c~xi: " Tulambe kiAi makudia. " Alambe. Sute uxi:. "Tuie mu zoua." Mukenge uxi: "Ndoko." Akatuka; abix'ila ku ngiji. Mukenge uakutuka mu menia; uazouo; uatomboka. Stute ue- uakutuka mu menia; uboba koxi a menia. Uabokona. mu uina u6; uenda. Ubikila, ku mbandu a 'nzo iU; uafu bu mubetu, u atele Mukenge. o Mukenge, bu tabu, bu axala, uatale mukuA, uakutukile mu menia. Kitangana kiavulu k'amoneka., Uxi: "'Ngiiami." Ukatuka; ublikila k'o'nzo jA. Ubokona m'o'nzo, utala makudia:iAu. Ukondoloka ku xilu; utala niubetu uazabuka.. Uiza-bu; kamba di6, Sute, uafu. Mukenge uxi: "IIal'i6, manii, muene u~ne mu ngi dia o jisanji jami!I" tUa mu kulula; ua mu di. Mukenge uakal'6. Ngateletele kamusoso. Mukenge ni' Sute: Sute o ufi'i u6 ua. kuendela koxi a mavu, n'adie o kudia, ku axi ni mukuA, uene ua mu dia. Mahezu. xxx. KOLOMBOLO NI MUKENGE. Ngateletele Kolombolo dia sanji, uatonokene ukamba ni Mukenge. Kolombolo u~ne mu tunda ku bata,; uia mu nangesa kamba dite, Mukenge, izt'a ioso. Kizu' eki, uai mu mu nangesa, Mukenge uxi: "EjMe, kamba diatni Kolombolo, o kima kia ku 6ne bu kaxci ka mutue, ha u di kuata ni mukuenu, n'u. mu te-kiu, utua?" Kolombolo uxi: "1Eje, kamba duiami, Mukenge, uatoba. Jiji jixitu; ki jikuama." Mukenge uxi: "Eme, ki ngene mu ki mona, uonma uene mu ngi kuata, ngx lo kinia, ki ala nakiu kanmba diai Kolombolo, ha ngala mu tonoka n'e, n'a ngi te-kiu, ngitua;' manii kana." Kolombolo uolela;- atonoka. Kolombolo uai'6 ku bata die Muktenge uai'L& ue mu dilundu die.6"

Page  207 Cock and Fox. 207 Morning, Fox said: " I will go at noon to catch a fowl." Mole said: "I am going now. If I delayed as long as to noon, then the women, I should find them scattered." He started. Fox, behind where he stayed, reflects, saying: "This fellow, whether he is eating the victuals? I will go. to seek where he is coming in." He seeks in the grass; he finds the mole-hills of Mole, starting from their house down to the river. Fox says: "Why, this fellow is walking under the ground." He cut a trap-stick; he set it in his tunnel. He wtnt hence; went to lie in wait for a fowl. He caught a cock; he comes home. He meets with the other; they say: "Let us cook now the victuals." They cooked. Mole says: "Let us go to bathe." Fox said: "Let us go." They start; they arrive at the river. Fox entered into the water; swam; came ashore. Mole too went into the water; he dived under the water. He entered into his tunnel; walks. He arrives to near by their house; he dies in the trap, that Fox had set. Fox, at the landing where he stayed, looked for the other, who had gone into the water. A long time he appears not. Says he: "I am going." He starts; arrives at their house. He goes into the house, looks for the food: here it is. He goes round to back of house; looks at the trap; it is up. He comes near; his friend Mole is dead. Fox said: "This fellow, why, he was always eating my fowls! " He scraped him; he ate him. The Fox lived on. I have told the little tale. Fox and Mole: Mole, his thievery of walking underneath the ground to eat the food, that they left (he) and his comrade, the same killed him. Finished. XXX. COCK AND FOX. I often tell of Cock, who played friendship with Fox. Cock used to go out from home; he went to pass the time (at the house) of his friend, Fox, every day. One day, that he went to pass time with him, Fox said: " Thou, my friend Cock, the thing that is in the middle of thy head, if thou strugglest with another, and thou hittest him (with) it, is he wounded?" Cock said: " Thou, my friend Fox, art foolish. These (things) are flesh; they do not wound." Fox said: " I, whenever I saw it, fear used to grasp me; I said, 'the thing, that my friend Cock has, if Iam playing with him, and he hit me (with) it, I shall be wounded;' but no." Cock laughed; they played. Cock went to his house. Fox went also into his ant-hill.4

Page  208 2o8 208 ~Folk -Tales of Angola. Mukenge uxingeneka, uxi: "10 kamba diami, Kolombolo, ngene mu mu lenga ngixi ' ha ng-I mu kuata, u ngi ta o kima kid;' manji kana; jixitu, ngoho." Uazekele. Kuaki kimenemene, Kolombolo ueiza; ala mu tonoka. Mukenge uabiti ku dima dia Kolombolo; ua mu kuata bu xingu. Ala mu banga. Kolombolo uxi: "Hai! u. ngi banga kiebi? eie,, kamba diamil" Mukenge ua mu numata nguzu bu xingu; ua mu jiba. Kolombolo uatonokene ukamba ni Mukenge. Mukenge, ki akexile, ukuata sanji ia mukaji, k'aiikina kujiba dikolombolo, uxi: 9"Di ngi kuama." Kia mu bekesa o kukuata makolombolo, Kolombolo muene ua di tobesa kua Mukenge, uxi: "1Kiki ki kidi kima; jixitu ngoho." Ngateletele kamusoso kami. Mahezu. XXXI. MBULIJ NI KABULLI. Ngateletele Mbulu a Ngonga, uatonokene ukamba ni Kabulu. Kizu' eki Mbulu, ux-i: "1Moso Kabulu. 6! ZAi tuie mu tonoka mu iangu!I" Akatuka; abitila mu iangu; ala mu tonoka. Mbulu uxi: "Linme, za ngisuame; eie, Kabulu, u ngi tukulula." Mbulu uai mu suama. Kabulu iii uiza ni kukenga. U mu sanga uabatama. Kabulu uxi: "L ie, Mbulu, uabatama baba." Mbulu uabalumuka ni kuolela. Mbulu. uxi: "1Ngisuama di~ngi." tfasuama. Kabulu iii uiza ni kukenga; ua mu sange dingi. Mbulu, uabalumuka. Kabulu uxi: "1Eme ud, za ngisuame. Lie, Mbulu, k'utena ku ngi mona." Mbulu uxi: "Linme ngu ku mona." Kabulu uai; uasuama mu dikungu; uatuina mesu. Mbulu, idi uiza ni kukenga. Ubita bu, dikungu; utala mu dikungu. Kabulu, uatuina mesu mu dikungu. Mbulu uoma ua mu kuata; ualenge malusolo ni kudila, uxi: ",1Eme, Mbulu, 6! nga di uana isuma! Isuma iahi iala, ni mesu a kutala? Eme, Mbulu 61 nga di uana isuma! Isuma iahi iala ni mesu, a kutala? " Kabuiu uabalumuka ni kuolela, uxi: ",,Manii, Mbulu, u kioua? Ua' mu ia ni kudila? Eme nga ku batemena. Lie uazuela, ux 'ngitena ku ku mona; ki ua ngi sange, uala mu lenga ni kudila!" Bene bu uasukila. Mahezu.

Page  209 7ackal and Hare. 209 Fox thought, saying: " My friend, Cock, I used to flee him, saying, 'if I seize him, he will hit me with his thing;' but no; it is flesh only." He slept. There. shone the morning; Cock came; they are playing. Fox passed behind Cock; he seized him by the neck. They are struggling. Cock says: "Shame! how art thou handling me? thou, my friend!" Fox bit him hard in the neck; he killed him. Cock played friendship with Fox. Fox, when he was (of old), he caught a female fowl, he would not kill a cock, saying: " He will hurt me." What caused him to catch cocks, (is that) Cock himself caused himself to be fooled by Fox, (by) saying: "This kills not anything; it is flesh only." I have told my little tale. Finished. XXXI. JACKAL AND HARE. I will tell of Jackal of Ngonga, who played friendship with Hare. One day Jackal said: "Comrade Hare! come let us go to play in the bush " They start; they arrive in the bush; they are playing. Jackal says: "I, let me hide; thou, Hare, shalt bring me out." Jackal went to hide. Hare, he comes with seeking. He finds him crouching. Hare says: "Thou, Jackal, art crouching here." Jackal stood up with laughing. Jackal said: "I shall hide again." He hid. Hare he came seeking; he found him again. Jackal got up. Hare said: "I also, let me hide. Thou, Jackal, canst not see me." Jackal said: " I shall see thee." Hare went, hid in a hole; opened big eyes. Jackal, he comes seeking. He passes by the hole; he looks into the hole. Hare opens big eyes in the hole. Jackal, fear took him; he fled in haste with crying, saying: "I, Jackal, oh! I have met an omen! What omen has eyes to look? I, Jackal, oh! I have met an omen I What omen has eyes to look?" Hare got up with laughing, saying: "Why, Jackal, art thou silly? Thou art going away crying? I was hiding from thee. Thou spakest, saying 'I can see thee;' when thou didst find me, thou art running away crying!" Thus far it reached. The end.

Page  210 210 Folk- Ta les of Angola. XXXII[. KAXINJENGELE N' UNGANA. "Kaxinjengele" mundu iixi "hadia tu mu bana ungana." Muene uxi: "Kikala lelu." Mundu &xi: "Tuala mu kenga o ilumbua ia ungana." Kaxinjengele uxi: "Eme, kikala leiu a lele." 68 Mundu exi: " Muene, tua mu ambela ngoho, tuxi 'tuala mu kenga o ilumbua' muene uxi 'kikala lelu;' manii, nguetu dingi ku mu ban'.A.6 Ha tua mu ban'., k'atena kulanga o mundu." Kaxinjengele, ambele ku mu bana ungana. Muene uxi: "Kikala lelu." Kiaxalela ku~ atu: "Lelu a lele diafidisa Kaxinjengele o ungana." 6 Ngateletele karrusoso. Mahezu. XXXIII. IMBUA N' UNGANA. Na Mbua, amesenene ku mu lunduisa ungana. Akenga ima ioso ia ungana: kijinga,50 mbas'i55 maluselu, kiba kia mukaka.560 Ima iatena; exi: " Kiz'ia kiabikila kia kuhinga." Makot' oso atena; atuma jingamba ja ngoma ni dimba; eza. Azale jingandu, ni maxisa. B'andala kuxikama o ngana, abake-bu ngandu; azale-bu dixisa; ate-bu mbenza.M6l Exi: " Ngana ixikame." Uaxikama. Mundu uala mu uana makudia. Muene, na Mbua, ki Amono petu ia sanji, luimbi lua ru kuata. Uabalumuka ni malusolo; uanomona o petu ia sanji; ualengela ku iangu. Mundu e~xi: "Ngana, i tuala mu lunduisa, ialenge ni petu ia sanji ku iangu I" Mundu amuangana. Na Mbua, iijile ku mu hingisa ungana, mu konda dia ufii u6, ungana ua u lembua. Ngateletele kamusoso kami. Mahezu.

Page  211 Dog and the Kingship. 211 XXXII. SQUIRREL AND THE KINGSHIP. "Squirrel," the people said, " directly, we (will) give him the kingship." He said: "It shall be to-day." The people said: "We are looking for the insignia of the kingship." Squirrel said: "I, it shall be to-day, at once." The people said: "He, we only told him, saying 'we are going to get the insignia,' he says 'it shall be today'; why, we will give it to him no more. If we gave him it, he could not govern the people." Squirrel, they talked of giving him the kingship. He said: " It must be to-day." It remained among the people; "To-day at once deprived Squirrel of the kingship." 657 I have told the little story. Finished. XXXIII. DOG AND THE KINGSHIP. Mr. Dog, they wanted to invest him with the kingship. They sought all the things of royalty: the cap,s the sceptre,9 the rings, the skin of mukaka.660 The things are complete; they say: "The day has come to install." The headmen all came in full; they sent for the players of drum and marimba; they have come. They spread coarse mats and fine mats. Where the lord is going to sit, they laid a coarse mat; they spread on (it) a fine mat; they set a chair 61 on. They say: "Let the lord sit down." He sat down. The people begin to divide the victuals. He, Mr. Dog, on seeing the breast of a fowl, greed grasped him. He stood up in haste; took the breast of the fowl; ran into the bush. The people said: "The lord, whom we are installing, has run away with the breast of the fowl into the bush I" The people separated. Mr. Dog, who was going to be invested with the kingship, because of his thievery, the kingship he lost it. I have told my little tale. Finished.

Page  212 212 212Folk - Tales of A ngo la. XXXIV. NA MBUA NI KULUKIJBUA. Na Mbua uatonokene o ukambapji Kulukubua. 0 Mbua uia mu nangesa Kulukubua iztia ioso. Kizu' eki, na Mbua uai mu nangesa kamba die' Kulukubua. 0 Kulukubua uxi: ",1Enu, jimbua, mudne n'atu, e.-lu muia mu kuata o jixitu mu iangu; enu muene mu dia xitu iavulu." 0 na Mbua. uxi: ",,KI tuene mu dia xitu." 0 Kulukubua uxi: "1Enu mu~ne mu ia mu tesa. o jixitu, enu. jimbua; enu mukuata o jixitu." 0 Mbua uxi: ",1Mungudinia 52 tuanda kuia mu tesa. Eie, Kulukubua, ki tutunda mu tesa, usambela bu muii u6, bu tuene mu uanena o ji'xi'tu. Eme ki nganda kukatula kaxitu, eie ua'tala ki a ngi bana o mbangala mu mutue." Azekele luiadi. Kuaki kimenemene; atu e~xana o ijimbua: Tui'enu mu nianga!I AbdIjia mu mbole; ajiba jixitu; eaza b'6ne mu uanena. Ala mu uana. 0 Mbua uzangula kaxitu kofele. A mu bana mbangala ionene. Na Mbua ua di kola: "1Ue'! ut!"Y Uatalela o xingu bu lu dia muii; kupatele ku6 uataia ni mutue: "Manii, kidi, ki uatangele." xxxv. IMBUA NI MBULU. Mbulu ue'ne 6 mu iangu ni ndandu ie' Tmbua. Mbulu ha utuma Imbua, uxi: "1NdM bu bata, uAtakane-bu katubia. Ki uiza naku, tuximike kitumba kia iangu; tukuate mahoho, tudie." Imbua ua~kikina. Uakatuka; ubikiila bu bata. Ubokola m'o'nzo; uasange mubetu, uala mu disa mon' 6 funji. Imbua uaxikama; tubia, ngu6 ku tu nomona. Muhetu uadisa mon3 6; uakolola imbia. Uanomona matete; ua a bana Imbua. Imbua uadi; uxingeneka, uxi: "1Man ii, ng~ne mu fua ngoho ni nzala mu iangu; bu bata b'ala kudia kua mbote." Imbua uaxikam'&. 0 Mbulu, ku, ema ku axala, uatale mukul, a mu tumu tubia; k'amoneka. Mbulu, ki' 6ne mu dila, atu i~xi: " Mbulu Maidi tu6 I" Manfi' kana; ikne mu kuila, uxi: "INga di uana, eme, Mbulu a Ngonga; Imbua, nga mu tumine o tubia, ki asange o matete, a mu londola;uakaI'6 Wi."

Page  213 Dog and yackal. 213 XXXIV. DOG AND LIZARD. Mr. Dog played friendship with Lizard. Dog goes to entertain Lizard all days. This day, Mr. Dog went to entertain his friend Lizard. Lizard says: "You, dogs, who are always with men, you go to catch the game in the bush; you always eat much meat." Mr. Dog says: " We do not often eat meat." Lizard says: " You always go to hunt game, you dogs; you catch the game." Dog says: "The day after tomorrow we are to go a-hunting. Thou, Lizard, when we come from hunting, shalt climb on thy tree, where we usually divide the game. I, when I shall take a bit of meat, thou shalt see that they give me the staff on (my) head." They slept twice. Day breaks in morning; the men call the dogs: " Let us go a-hunting!" They arrive on game-ground; they kill game; they come where they are used to divide. They are dividing. Dog lifts a small bit of meat. They give him a heavy clubbing. Mr. Dog he yelled: "U! u!" He looked with (his) neck up to the tree; his friend nods with (his) head: " Why, truth, what thou didst say." XXXV. DOG AND JACKAL. Jackal used to be in the bush with his kinsman, Dog. Jackal then sends Dog, saying: "Go to the houses, to fetch some fire. When thou comest with it, we will burn the prairie of grass; so as to catch locusts and eat." Dog agreed. He started; arrived in the village. He enters a house; finds a woman, who is feeding her child (with) mush. Dog sat down; fire, he will not take it. The woman has fed her child; she scrapes the pot. She takes mush; she gives it to Dog. Dog eats; thinks, saying: " Why, I am all the time just dying with hunger in the bush; in the village there is good eating." The Dog settled (there). Jackal, behind where he stayed, looked for the other, who was sent for fire; he does not appear. The Jackal, whenever he is howling, people say, "The Jackal is howling, tway!" But no; he is speaking, saying: " I am surprised, I, Jackal of Ngonga; Dog, whom I sent for fire, when he found mush, he was seduced; he stayed for good."

Page  214 214 214 Folk. Tales of Angola. Atu, ki akexile mu sanzala, k'akexile ni jimbu&a Kiabeka G jimbua, Mbulu uatumine Imbua o kutakana o tubia bu bata. Imbua, ki dza bu bata, uasange-bu kudia; kua mu uabela. 1i4 u~ne kid n'atu. Mahezu. XXXVI. NGULU NI KIOMBO. Kiombous uakexile ni ndandu i~ Ngulu mu muxitu. Ki akala, Ngulu uxi:- "INgiia mu bata, ng~kala n'atu." Kiombo uxi: "Mu bata k'uie-mu; azemba-mu o jixitu." Ngulu uxi: "INgii'ami mu bata; ngidia..jinga kudia, ku dia atu; mu iangu muala mili ialulu." Ngulu uakatuka; ubilila mu bata. A mu tungila kibanga; uabcokona; uakala. Uavualela mu bata; a mu kuata. hi a mu jiba, mukonda uaxi' ki~i o mbutu. Ki L~ne mu di kola o ngulu, ki a i jiba, iene mu, kuila, ixi: itKio-. mbQ ua ng'ambele, uxi ' mu embu,, k'uie-mu;' eme ngi'xi ' mu ene mu ngiia." Ki ixala kiA ni kamueniu kofele, ixi: "1Ngafu, ngafu, eme, Ngulu.", Atu, ki akex~ie, k'akexile ni jingulu; kiabeka o ngulu mu bata, o kudia, ku C-ne mu di' atu, kuauaba., Mahezu. _______ XXXVII. NGUADI NI MBAXI. Ngateletele Nguadi, a di kuatele pata ni Mbaii. Nguadi uxi: "1Eie, kamba Mbaki, k'u~ne mu tena kulenga. Ki 6ne mu kuiza o tubia mu ngongo, uene mu jokota." Mbaii uxi:. "Eme kt ngitena kujokota. tUjokot' eie, Nguadi." Nguadi uxi: ~Eme ngala nii mabab' ami; ngituka. Eie k'utena kutuka, k'utena kulenga; ujokotela beniaba, kididi kimoxi." A di xib'A. Abange iz-6p,; kixibu kifta. Matubia akuata mu ngongo. 0 kitumnba, ki ala Mbaii nii Nguadi, a ki te mu tubia. Tubia tuazukama b'ala Mbaki; Mbaii uabokona mu dilundu. Tu&za bVala Nguadi;

Page  215 Partridge and Turtle. 215 The people, when they were in villages, had not any dogs. What brought the dogs, Jackal sent Dog to fetch fire in the village. Dog, when he came to the village, found food there; it pleased him. Now he lives with the people. Finished. XXXVI. THE HOUSE-HOG AND THE WILD BOAR. Boar 3 used to be with his kinsman, Hog, in the forest. As they were, Hog said: " I am going to the village, to live with the men." Boar said: "To the village, do not go there; there they hate the animals." Hog said: "I will go to the village; I shall always eat the food, that men eat; in the bush there are bitter plants." Hog started; he arrives in the village. They built him a sty; he entered; stayed. He bred in the village; they seized him. Now they 'kill him; because he has already left seed. Whenever the hog squeaks, when they kill it, it is speaking, saying: "Boar, he told me, saying 'in the village, do not go there;' I said, 'to the same I will go.'" When it is left already with little life, it says: "I die, I die, I, Hog." People, when they were, they had no hogs; what brought the hogs to the habitations, (is) that the food, which the people are wont to eat, is good. Finished. XXXVII. PARTRIDGE AND TURTLE. I will tell of Partridge who had a discussion with Turtle. Partridge said: "Thou, friend Turtle, never canst run away. When the fire is coming into the land, thou art always burnt." Turtle said: " I cannot be burnt. Thou art burnt, thou, Partridge." Partridge said: " I have my wings; I fly. Thou canst not fly, canst not run; thou shalt burn just here, (in this) very same place." They were silent. They spent days; the dry season came. The fires begin over the country. The bush, where are Turtle and Partridge, it is set on fire. The fire approaches where Turtle is; Turtle gets into an ant.

Page  216 2i6 216 Folk' Tales of Axgola. Nguadi ulenga; k~i kuiikina.m Tubia tua mu zukama; umateka kutuka o tubia. Tubia tua mu kuata; uajokota. Tubia tuabuila mu ngongo. 0 manianga, e"Jile mu kitumba, amuangana. Mbaki uatubuka mu dilundu; utala boxi; Nguadi uajokota! Uxi: "Ail moso Nguadi, ngakuatele n'e o pata, uxi 'eie ujokota;' manii muene uajokota." Mbali ua mu kuata mu kinama; ua mu katula o 1upisa. Ukala mu xika ni lupisa lua Nguadi, uxi: "1Kalumbingar, ka Nguadi, Nguadi uafu, Kalumbinga kaxala." Nguadi uakuatele o pata nii Mbali; Nguadi uajokota; o Mbaxi uabuluka. Mabezu. _ _ _ _ _ _ xxxvIII. KAZUNDU N' AKAJI E AIADI. Ngateletele Zundu a Kumboto, uasakenene66m ahetu aiadi. Mu.. hatu id', ua mu tungila ku tunda; mukuat, ua mu tungila ku luiji. Muene, bu nangu6% die bu kati. Ahetu. ateleka funji, kiiadi MA~; iabila kumoxi. Muhetu ua dlikota uakatula mukunji, uxi: "INd kktakane pai enulI" Muhatu ua ndenge u6 uazangula mukunji, uxi: "1K~takane pai enu 1" Akunji akatuka; abi-tila kumoxi. Id~ uxi: "A ku. tumu." Mu.. kuA uxi: " A ku. tumu." Kazundu 59 uxi: "1Ngibanga kiebi? Ahetu aiadi a ngi tumu. Ha ng~ituama o kuia kui dikota, ndenge uxiI' uai hanji kui na mvuale;' o ki ngituama o kuj'a kui ndenge, dikota uxi: 'uai hanji ku~kkt r1( id6.'"o Kazundu ukala mu kuimbila, uxi: "1Ngatangalal'! 671 Ngatangala1'd I Ngatangala1'd I Ngatangalal'd I" Kazundu uasakenene ahetu aiadi; ateleka funji kumoxi. A mu tumina kumoxi. Zundu uxi: "1Ngibanga kiebi?" 1i6 ki 6ne mu dila:- Ku6..ku6! ku6-ku6! atu exi "Dizundu diala mu dila." Manii kana; diala mu kuila, dixi: "1Ngatangala1'd! I"

Page  217 Frog and his Two Wives. 217 hill. It comes where Partridge is; Partridge runs; it will not (do). The fire comes nearer him; he begins to fly from the fire. The fire catches him; he is burnt. The fire came to end in country. The hunters, who had come to the fire-hunt, have scattered. Turtle comes out of the ant-hill; he looks on ground; Partridge is burnt! He says: "What! comrade Partridge, I had with him that discussion, he saying ' thou shalt be burnt; but he himself was burnt." Turtle took him by the leg; he took off from him a spur. He begins to play with the spur of Partridge, saying: "Little horn of Partridge, Partridge is dead, The little horn is left." Partridge had a discussion with Turtle; Partridge was burnt; Turtle escaped. End. XXXVIII. FROG AND HIS TWO WIVES. I will tell of Frog Kumboto, who married two wives. This wife, he built for her on the East; the other, he built for her on the West. He, his favorite place 62 (was) in the middle. The wives cooked mush, both of them; it was done at the same time. The head-wife took a messenger, saying: " Go and fetch your father t" The inferior wife also took up a messenger, saying: " Go and fetch your father!" The messengers started; they arrived at the same (time). One said: "They sent for thee." The other said: "They sent for thee." Frog said: " How shall I do? Both wives sent for me, If I begin by going to the superior, the inferior will say ' thou wentest first to the head-wife;' but if I begin by going to the inferior, the superior will say 'thou wentest first to thy sweetheart.'" Frog began to sing, saying: I am in trouble! I am in trouble! I am in trouble! I am in trouble!" Frog had married two wives; they cooked mush at the same time. They sent for him at the same time. Frog said: " How shall I do?" He whenever he is croaking: Ku6-ku6! ku6-ku61 people say: " The frog is croaking." But no; he is speaking, saying: " I am in trouble "

Page  218 218 218 Folk - Tales of Angola. XXXIX. NIANGA DIA NGENGA NI JIMBUA JE. Ngateletele Nianga dia Ngenga, mutu uakexile dinianga; uasakanene ahetu aiadi. Ue'ne ni jimbua j6 jiiadi; ia niukaji ni ia ndumbe. Ualozele jixitu; uta~la k'ala mu loza dingi; uxi: "INgixana kimubanda pala ku ngi idika umbanda ua kuloza." Ue~xana. kimbanda. Kimbanda kiaidika umbanda; uabu. Ha ki mu ambela ij ila, uxi: "Ha uazekele m'o'nzo ia dikobt, usambela, mu kisumbula; ha uazekele m'o'nzo ia ndenge, k'usambela mu kisumibula; uxikama ku dilundu." Dinianga uafcikina. Uene mu loza o jixitu;. Kizu' eki, uakatukca ni jimbua j6 jiiadi. Uabikila mu tutu; uaidika kisumbula; uasambela. Jimbua jaxikama boxi dia kisumbula. Kitangana, mb~mbi ieza. Utudika uta; uloza mibAmbi. MbAmki iabu; jimbua jezubidisa. Muene umateka kutuluka; k'atena. Uala mu banga mu muki nii kutuluka; ualembua. 0 dikumbi diafu kii. Imbua i6, ia ndumbe, ixi ku mu~kima u6: "1Ha nga' di xiba, o ngana ianmi keatena kutuluka." Tambela ngana i6, ixi: "1Takula dikda boxi, tu ku bane mueniu; kuile uxi I'nga di uana."' Dinianga uasonona diki'ia boxi. Imbua ia di zangula; iakoka mu~ki. 0 imbua ia mukaji iambata mu~ki; &za n'&. A u imika ku kisumbula. Imbua ia ndumbe iambela ngana i6, ixi: "1Diota kinama ku muki." Dinianga uate kinama ku mu~ki; uatuluka. Uatale mbazmbi i6; iabu. Ua i sese; ua i kutu bu kiba. Jimbua j~6 jixi: "1Eie, ngana ietu, ki tuandala ku ku ambela, k'uile, uxi I'ngamono kisuma.' EMe uakolomuene kirmbanda. Kiki, ki a ku bangeWee o kirnbanda, ua ku bele ijila. Lelu, eie uajirnbila o kijila; uanarninina mou lu dia muii. Etu tua ku tuM&a 0 ki tuazuela k~i, eie uevu. 0 ima ioso u i iva-jinga, ki izuela. Ki zuela o sanji, u k' ivua; ki zuela o hombo, u k' ivua; ki zuela o 'mbua, u k' ivua; ki zuela kanjila mu iangu, u k' ivua. Uivua ngoho; u di xib'i. Ha ui ki tangela mutu ni mukuenu, ufua." Nianga dia Ngenga uxi: " Kiauaba. " Uazangula mibAmbi i6; uabiiila ku bata. Ubokona m'o Inzo; uazekele. Kimenemene, ateleka funji. Uanomona xitu; ue-bake bu dilonga ni muzonge ni funji. Uabana jimbua je. Ahetu eiW: "1Palahi ubela

Page  219 Nianga dia Ngenga and his Dogs. 219 XXXIX. NIANGA DIA NGENGA AND HIS DOGS. I will tell of Nianga dia Ngenga, a man who was a hunter'; who married two wives. He had his two dogs; a female and a male. He shot game; he sees he is not shooting any more, says: "I will call a medicine-man to prepare me a medicine for shooting." He called the medicine-man. The medicine-man prepared a medicine; it is ready. Then he tells him precepts, saying: "If thou sleptest in the house of the elder, thou shalt climb into thetree-seat. If thou sleptest in the house of the younger, thou shalt not climb into the tree-seat; thou shalt sit on a termite-hill." Dinianga assented. He keeps on shooting game. One day, he started with both his dogs. He arrived in bush; he arranged the tree-seat; climbed. The dogs sat under the tree-seat. A while, the deer comes. He shoulders the gun; he shoots the deer. The deer fell; the dogs finished it. He begins to get down; he cannot. He is struggling on the tree, to get down; he gives in. The sun is dead already. His dog, the male, says in his heart: "If I keep silent, my master cannot come down." He tells his master, saying: "Throw the hatchet down, that we save thy life; do not think, saying 'I met a bad sign.' Dinianga let the hatchet drop on the ground. The dog took it up; he felled a tree. The female dog carried the tree; they come with it. They set it up to the tree-seat. The male dog tells his master, saying: " Step (with thy) foot on (this) pole." Dinianga set (his) foot on the pole; he came down. He flayed his deer; it is finished. He cut it open; he bound it into the skin. His dogs say: "Thou, our master, what we are going to tell thee, do not think, saying: 'I have seen a bad omen.' Thou didst call a medicine-man. Now, when he made (medicine) for thee, the medicine-man, he gave thee injunctions. To-day thou didst forget the injunction; thou didst stick up in the tree, We have taken thee down. What we have spoken now, thou hast heard. All things, thou shalt ever hear them when they speak. What the fowl speaks, thou shalt hear it; what the goat speaks, thou shalt hear it; (what) the dog says, thou shalt hear it; what the little bird speaks in the bush, thou shalt hear it. Thou slalt only hear; thou shalt hold thy peace. If thou tell it to any one else, thou shalt die." Nianga dia Ngenga said: "Very well." He took up his deer; he arrived at home. He entered the house; slept. Morning, they cook the mush. He took meat;- he put it in 4 plate with gravy and mush. He gave to his dogs. The wives said:

Page  220 220 220 Folk- Tales of Angola. o, jinmbua o xitu ioso eii?" Muene uxi: "1Mukonda jene ji ngala mu kuenda naJiu." Ahetu a di xib'A. 0 xitu iamukuA, Dinianga ua i uanesa akul bu sanzala. Akal'A ku, iztia. o Dinianga, ki erie mu zuela o ibaku, u~ne mu kuiva. Ua di xib'6. Kizu' eki, uaxikama bu kanga ni jimbua je jiiadi, ja mu kondoloka. o muhatu u6 ua dikota uala bu kinu; uala mu zuka. 0 jisanji jala mu di fetela ni hombo, ixi: "1Musonii uala mu kuiza. Lelu, sanji, andala ku ku jiba." 0 sanji jixi: "A ku jib' eie, u hombo, uakulu,." Hombo ixi:. "lAtuama ku ku jiba, eie sanji; o, mungu, n'a ngi jiba kiu' eme." o Dinianga, uala mu kuivua, uala mu kuolela; mnanii ukou' 6 uala mu, kuiza. 0 muhatu, e, ki e~vu ngan'l uala mu kolelar,72 usakuka ku mu tala. Ki atala mu kanga, manji' & uala mu kuiza, uazuata makoza. Muhatu uxi: "ie, ngan'etu, uala mu kuolela manii etu, uala mu kuiza, uazuata makoza." Dfiala uxi: -"1Muene, manii enu, ki ngu mui mono, ku ala mu kulijila. Eme. ngolela mak' ami engi, u ngaxi.. ngeneka." Muhatu uxi.: "1Makutu 6! manii etu ua mu olela." Mu.. hatu uambela manii' A, uxi: ",1Eie, manii etu, uamona kukindana, holome 6 ua ku olela." Manii A, ki evu kiki, kia mu libila; uxi: "11Holome ami, ua ngi xingi. " Ukouakimi, m'o'nzo, ia mon' 6 ngu6 kubokona-mu dingi. Utula inzo iengi mu sanzala. Mon' 6 uateleka kudia; ubana manii A. Manii A ngue. Muhatu ua di kuata ni ngan' A, uxi: "1Eie uaxingi manii etu." Ngan' A uxi: "1 Hanj i ngamateka ku ku ambela, ngixi: ' mak' ami engi' ngaxingeneka."' Muhatu uxi: ",1Eme, kikala u ngi tangela o, maka, u u-axingeneka. Ha k'u ngi tangel' A, manii etu ua mu olela." Diiala uxi: "1Tuzeke; mungu ngizuela." Azekele. Ki'menemene, diiala uatumu kuixana akuA mu sanzala; atena. Diiala u~xi: "IEnu, akuetu, ivuenu ki ngizuela; mukonda ngandala kufu' ami. 0 kalunga kami, kt mu ka tukumuke." Uxi: "1Enu, akuetu, nga di longa ufunu uami ua unianga. Eme ngexanene kimbanda; ua ngi bangelele umbanda; ua ngi bele ijila; uxi: 'ha uazekele m'o'nzo ia ndenge, k'usambele mu kisumbula.' Ngai mu nianga ni' ji'mbua jami jiiadi. NgaJimbila kiila, ki a ngi bele kimbanda. Ngalozo mbAmbi; mb~inbi iabu boxi. Eme ki ngitena kutuluka. 0 jimbua jami jabatula mnuxi; ngatuluka. Ha ji ng' ambela,

Page  221 Nianga dia Ngenga and his Dogs. 221 "Why givest thou the dogs all that meat?" He said: "Because they are (those) with whom I always go out." The women are silent. The other meat, Dinianga he divided it to the others in the village. They lived on some days. Dinianga, whenever animals were speaking, he always heard. He held his peace. One day, he is seated outside with his two dogs who are around him. His wife, the principal, is at the mortar; she is pounding. The fowls begin to whisper with the goat, who says: "A visitor is coming. To-day, fowl, they will kill thee." The fowls said: "They will kill thee, thou goat, so fat." The goat said: "They will first kill thee, thou chicken; to-morrow then they will kill me, me too." Dinianga, who was hearing, begins to laugh; however, his mother in-law is coming. His wife, when she hears her master, who is laughing, she turns round to look at him. When she looks in the distance, her mother is coming wearing rags. The woman says: f' Thou, my master, art laughing at my mother, who is coming, wearing rags." The man said: "She, thy mother, I saw her not, where she was coming. I laughed about my own affairs, different, that I was thinking." The wife says: "Thy lies! my mother thou didst laugh at her." The woman tells her mother, saying: "Thou, my mother, who comest to visit, thy son-in-law has laughed at thee." Her mother, when she heard this, it displeased her, she said: "My son-in-law, thou hast insulted me." The motherin-law, in the house of her daughter, she refuses to enter there any more. She puts up at another house in the village. Her daughter cooks the food; she gives (it) to her mother. Her mother refuses. The woman grapples with her master, saying: "Thou hast insulted my mother." Her master says: "But now, I began to tell thee, saying, 'matters of mine, others, I was thinking.'" The woman said: "I, it shall be thou tellest me the matters, that thou wast thinking. If thou tellest me not them, my mother, thou didst laugh at her." The man said: " Let us sleep; to-morrow I shall speak." They slept. Morning, the man sent to call the other people in the village; they come in full. The man said: "You, our folks, listen to what I speak; for I am going to die. My death, do not remember it." He says: "You, our people, I learnt my craft of hunting. I called a medicine-man; he made for me a medicine; he gave me rules, saying, 'If thou didst sleep in house of younger, do not climb into tree-seat.' I went a-hunting with both my dogs. I forgot the rule, that the medicine-man had given me. I shot a deer; the deer fell on ground. I cannot get down. My dogs, they cut a tree; I got

Page  222 222 Folk - Tales of Axgola. jixi: I'tua, ku tulula mu- kisumbula. 0 ki zuela-jinga o jixitu, u k ivua. K'u ki tangele mutu; ha ul ki tangela mutu, ufua.' Ezue, kiene ki ngakikina. Eme ngene armi. 0 miaz~i, o jisanji ha jala mu di fetela ni hombo. Eme nga j ivu; ni ngolela. Eme ki ngejfa ngixi I'ukou'ami uala mu kuiza;' ngolela jisanji. Muhatu ami usa. kuka; utala manii &, uala mu kuiza. Uxi: ' Manii etu ua mu olela.' Ngixi ' kana.' Uxi: ' Kikala u ngi tangela kioso ki uolelW4 Erna, -akuetu, o kijila, ki a nigi bana o jimbua jarni, jixi ki tuzuelarlg k'u ki tangele mutu,' o Weu muhatu, ami, iii ua ngi jijidika, uxi 'ngi' tangele ki uolela.' Kiene ki nga m' ixanena, enu akuetu. Ngand~1a ikufu'ami. Mahezu enu." Akua iixi: "A Nzambi." Dinianga dibalumuka; ubokona m'o'nzo i6; unanga kitangana kia ndumba. Muhetu 6 ubokona m'o'nzo; u mu sanga uafu kit. Jirndandu ja Dinianga jixi: "IEie, muhetu, eie. uajiba ndandu ietu; mukonda eie, ha k'u mu jijidikile, hinu k'afu; mu fute." 154 Malemba a muhatu dxi: "1Tufuta kikuki? " Enie eixi:- ",Mu tu futa ngombe jisamanu." Malemba. a muhatu anomona ngombe ji'samanu; afutu. Nianga dia Ngenga uasakenene muhatu e. Ki aia mu nianga, uajimbidile o k~ijia; jimbua j6, jiji ja mu bele o mueniu. Jixi: "Ku ki tangele mutu." 0 kizi~a, ki a mu jijidika o muhatu, kiege ki a ki kunda, kiene kiztia ki6 kia. kufua. 0 jimbua j6 ue, jafile ni nigana iA kumoxi. Ha tuamesena o kuta, tuta dingi; ha tuarnesena o kuzeka, tuzeka. Mahezu enul1 xi. MBANZA KTTAMBA KIA XIBA. Mbanza Kitamba kia Xiba, soba iakexile mu 'Asanji, uatungisa bata di6; uaka'e. 0 ki akala, kuku jef7 mbanza Muhongo, uafu. A rmu fundu; adidi tambi; iabu. Mbanza Kitamba uxi: "1Ki afu kuku jami, eme nigi di kota; o sanizala iami ue, kana. mutu ubanga-bu kima. An' a ndenge k'akola; ahetu k'azuku; kana mutu uzuela bu sanizala." 0 makota xiW: 4tMbanza, o muhetu uafu; uxi ' bu sanizala k'azuela; eme ki nigidi,

Page  223 King Kitamba kia Xiba. 223 down. Then they tell me, saying, 'We have got thee down from the tree-seat. Whatever animals speak, thou shalt hear it. Do not tell it to anybody; if thou tellest it to any one, thou shalt die.' I, the same, I agreed to it. I lived on. Yesterday, the fowls, they are whispering with the goat. I heard them; and I laughed. I knew not to think 'my mother-in-law is coming;' I laughed (about) the fowls. My wife turns round; she sees her mother, who is coming. She says: 'My mother, thou didst laugh at her.' I said: 'No.' She said: 'It shall be, thou tellest whatever thou didst laugh about.' You, our people, the rule, which my dogs gave me, saying, ' what we speak, thou shalt not tell it to any one,' to-day, my wife, she has forced me (to break), saying, 'tell me what thou didst laugh at.' Therefore I called you, you, our people. I am going to die. I have finished." The people said: "With God." Dinianga stands up; he enters his house; he stays a long time. His wife enters the house; she finds him dead already. The kinsmen of Dinianga say: "Thou, woman, thou hast killed our kinsman; for thou, if thou hadst not forced him, now he would not be dead; pay (for) him."674 The uncles of the woman said: "We shall pay how much?" They said: " You shall pay us cattle six (heads)." The uncles of the woman took the six cattle; they have paid. Nianga dia Ngenga had married his wife. When he went a-bunting, he forgot the injunction; his dogs, these saved his life. They said: "Thou shalt not tell it to any one." The day, when the woman forced him, that same (day) that he told it, that same (was) his day of dying. His dogs too, they died with their master, together. If we want to tell, let us tell more; if we want to sleep, let us sleep. Finished. XL. KING KITAMBA KIA XIBA. Mbanza (King) Kitamba kia Xiba, a chief who was at Kasanji, had built his village; he lived on. When he was thus, his head-wife, Queen Muhongo, died. They buried her; they wailed the mourning; it ended. Mbanza Kitamba said: "Since my head-wife died, I shall mourn; my village too, no man shall do anything therein. The young people shall not shout; the women shall not pound; no one shall speak in the village." The head-men said: " Master, the woman is dead;

Page  224 224 224Folk - Tales of A ngola. kd nginu, ki ngizuela;' etu kiltia tu ki mona." Muene, mbanzauxi: "Ha muarnesena, muxi eme ngolela, ngizuela, bu sanzala azuela, kikala mu& ngi takenena kuku jamni, mbanza Muhongo." Makot' cxi: "IMbanza, o mutu uafu kMU; tu mu takana kiebi.?" Muene uxi: "Ha ki mutena ku mu takana, eme ngala ni kikoto; bu sanzala iami, kana mutu uzuela-bu." Makota a di zuelesa mu di&, exi: "Tukengienu kimbanda." Atumu kimbanda; mukolomono ua kimbanda, uta. Kimbanda ki& 2a; teleku i6, mama ia ngombe. Kimbanda uxi: "1Tangenu, i mnua ngi ti-imina." Exi: Mbanz' a kuku Muhongo uafu; o mbanza Kitamba uxi 'ngi di kota; bu sanzala kana mutu uzuela-.bu; ha muamesena kuzuela, muA ngi takenena kuku jami, nibanza Muhongo.' Kiene ki tua ku tumina, eie, kimbanda, n'ua' mu takana, mbanz' a kuku, ku 'Alunga; mundu n'usanguluka.", Kimbanda uxi: "1Kiauaba." Uabiti mu ngongo ni kubanda; uabake kinu kia umbanda bu kanga, uxi: "1Mbanza muene edze, azoue; nmundu uoso uzoua." Mbanza uazouo;- mundu uoso uazouo. Kimibanda uxi: "1Kandenu kina mu kijima kiami, bu dijiku." Akande kina; kliabu. Uakutuka mu kina ni kana kt6, k"'jile naku. Uambela muhetu u~i uxi: Izida ioso, k'uzuatele ponda; u di kumba v6 ngoho. Iziia ioso, uta-jinga menia bu jiku beniaba." Muhatu uatikina. Kimbanda uxi: "1Vurnbikenu-.kiu." A ki vumbika, ni kimbanda ni mon' 6; a ki balela, kala ki buakexile o dijiku diene." Aka1'A.. Muhatu u~ne mu ta o menia bu jiku, iztda ioso. 0 kimbanda, ki akutuka mu kina, muakubuka njila ionene. Uakuata mu njila; muene uatuamena, mon1 6 uaxala ku ema. Enda kitangana; abikila ku mbandu a sanzala; kuene ku 'Alunga-ngoxnbe. Kimbanda utala mu kaii kia sanzala; mbanza Muhongo iuniU, uala mu tunga ngalu. Ubjijia b'ala mbanza Muhongo; mbanza Muhongo usakula mesu. Utala mutu, uala mu kuiza, uxi: "6Eie, uala mu kuiza, uatundu kuebi?" Kimbanda uxi: "Eie muene, nga ku iakana. Hanji ki uafua, mbanza Kitanmba nguC- kudia, ngu6 kunua, ngu6 kuzuela. Bu sanzala k'azuku, k'azuela; uxi 'ha ngizuela, ha ngidia, kitakane-enu kuku jami.' Kiene kia ngi beka kunu. Mahezu." Mbanz' a kuku uxi: "1Kiauaba. ZM utale iuni~i;r677 nanii uaxikama?" Kimbanda uxi: IKM nga mu ija." Mbanz' a kuku uxi: "Muene na 'Alunga-ngombe;. muene uene mu tu dia, etu ene oso."

Page  225 King Kilamba kia Xiba. 225 thou sayest, ' In village they shall not speak; I will not eat, not drink; not speak;' we never yet saw this." He, the king, said: "If you desire, that I laugh, (that) I talk, (that) in the village they talk, it shall be (that) you bring me my head-wife, Queen Muhongo." The head-men say: "King, the person is now dead; how can we fetch her?" He said: " If ye cannot fetch her, I am in mourning; in my village, no person shall talk." The head-men consult among themselves, saying: "Let us seek a medicine-man." They send for the medicine-man; the callingpresent to the doctor (is) a gun. The doctor has come; his cooking (is) a cow. The doctor said: "Tell, what you sent me for." They said: "The head-queen Muhongo is dead; King Kitamba says, ' I will mourn; in the village no one shall talk; if you want to talk, you must fetch me my head-wife, Queen Muhongo.' Therefore it is we sent for thee, thee, the doctor, that thou fetchest her, the headqueen, from Kalunga; that the people may rejoice." The doctor said: "All right." He went through the country gathering herbs; he set a medicine-mortar outside, saying: "The king, he shall come (and) wash; all the people shall wash." The chief washed; all the people washed. The doctor said: " Dig ye a grave in my guest-hut, at the fire-place." They dug the grave; it is done. He entered the grave with his little child, which had come with him. He told his wife, saying: "All days, do not wear a girdle thou shalt tuck in only.676 All days thou shalt constantly put water on the fire-place here." The woman assented. The doctor said: " Cover ye it up." They filled it up, with the doctor and his child; they rammed it down as when there was the fire-place itself. They lived on. The wife always puts the water on the fire-place, all days. The doctor, when he got into the grave, there opened a large road. He starts on the road; he goes ahead; his child walks bet hind. They walk a while; they arrive beside a village; that is at Kalunga-ngombe's. The doctor looks into the middle of the village; Queen Muhongo is yonder; she is sewing a basket. He arrives where Queen Muhongo is; Queen Muhongo turns (her) eyes. She sees a man who is coming, she says: "Thou, who art coming, whence comest thou?" The doctor said: "Thou, thyself, I have sought thee. Since thou art dead, King Kitamba will not eat, will not drink, will not speak. In the village they pound not; they speak not; he says, sIf I shall talk, if I eat, go ye and fetch my head-wife.' That is what brought me here. I have spoken." The head-queen said: "Very well. Come look at that one; who is it sitting?" The doctor said: "I know him not." The head-queen said: "He is Lord Kalunga-ngombe; he is always consuming us,

Page  226 226 226Fe lk - Tales of A ngo la. Uxi dingi: "0 iuni4, nanii? uala bu lubambu." Kimbanda tixi: ",,Ua di fu nii mbanza Kitamba, nga mu xi ku ngatundu." Mbanz' a kuku uxi: "1Muene mbanza Kitamba; muene ku lu dia rnundu k'ala-ku dingi; kuakambe mivu, iku-ti, 678 mbanza uandala kufua. Eie, kimbanda, ueza mu ngi takana, etu, kunu ku 'Alunga, ki ku~ne' mu kuiza mutu, n'avutuka dingi. Aba luselu luami, lu a ngi fundile nalu;- manii ki uia koko, k'a ku kuatese makutu, tixi 'k'u~1e-ku.' 0 mbanza muene, k'ua' mu tangela-kiu, uxi ' nga ku sange kili ku 'Alung~'Ua di xib'6. Uxi dingi: "Ee muene, kimbanda, kd ngitena ku ku bana kudia kunu. Ha uadi kunu, k'utena dingi kuvutuka." Kimbanda uxi: "1Kiauaba." Uasuluka. UbWI~a b'akutukila mu kina ni mon' 6, uendele n'eA. 0 muhatu, uaxala ku kanga, u~ne mu ta o rnenia bu jiku. KI'zu' eki utala bu jiku: b'a di bulu misula. Kitangana, utala: mutue ua kinmbanda uatundu. Kimbanda utakula maku ku kanga; uafomoka; i4- ku kanga. Ukuata mona mu lukuaku; ua mu te ku kanga. Mona utala ku dikumbi; uambuka. Kimbanda uai mu iangu; uabande. U~za; ua mu sukula. Mona uatukumuka. Azekele. Kimenemene, kimbanda uxi: "Enu, makota a sanzala, nwa ngi takanene, izenu. baba, ngikunde ku ngendele." Makota atena; uakun'du ioso, i a mu kundila mbanz' a kuku. Kimbanda uxi: "Ma.. hezu. Ngi kuenu kii." Makot' Exi: "1Kiauaba." Anomona abik' aiadi; a mu ku. Kimbanda uai'6 ku bata die. Makota akundila mbanza, i~xi: "1Kimbanda kia di kundu, kixi 'ngendele ku 'Alunga-ngomibe. Mbanz' akuku nga mu sangengi'xi "9hanji ki uafua, mbanza k'~ne mu dia, k'6ne mu nua; iza, tuie." Mbanz' a kuku ua ngi vutuila, uxi "e tu kunu, ki ku~ne mu kuiza mutu, n'avutuka dingi. Luselu luami lulu, ambata-lu, k'a ku mone znakutu."' Kiene ki a tu kundila kimbanda. Eie, mbanza, mahezu. Luselu lueniulu, lu afundile nalu mbanz' a kuku." Mbanza uxi: "Kidi; luene." Ki abange ku izu~a, mbanza iii udia; rnbanza id~ unua. Akuata ku mivu, mbanza uafu. Adidi tambi; i'amuangana. Mbanza Kitamba kia Xiba mu 'Asanji uaxia mak' A.

Page  227 King Kitamba kia Xiba. 227 us all." She said again: "He yonder, who (is he)? who is in the chain." The doctor said: " He looks like King Kitamba, whom I left where I came from." The queen said: "He is King Kitamba. He is in the world not any longer; there lacks how many years,678 the chief will die. Thou, doctor, who camest to fetch me, we, here in Kalunga, never comes one here to return again. Take my armring, that they buried me with; that when thou goest there, they accuse thee not of lying, saying, 'thou wentest not there.' The chief himself, do not tell it him, saying, 'I found thee already in Kalunga"' She paused. She said again: "Thou thyself, doctor, I cannot give thee to eat here. If thou eatest here, thou canst return no more." The doctor said: " Well." He departed. He arrives (at the place) where he got into the grave with his child, that he went with. The woman, who stayed on earth, kept putting water on the fire-place. One day, she looks at the fire-place: there are cracks breaking. A while, she looks: the head of the doctor has come out. The doctor throws (his) arms outside; he gets out; he is on ground. He takes the child by the arm; he sets him on ground. The child looks at the sun; he faints. The doctor goes to the bush; he gathers herbs. He comes; he washes him. The son comes to. They slept. In morning, the doctor says: " You, head-men of the town, who fetched me, come here that I report where I went." The head-men all come; he reports everything that the head-queen had told him. The doctor said: " Finished. Pay me now." The head-men said: "Well." They took two slaves; they paid him. The doctor went to his home. The head-men reported to the chief, saying: "The doctor reported, saying, 'I went to Kalunga-ngombe's. The chief's wife, I found her, said, "Since thou didst die, the chief does not eat, does not drink; come, let us go." The queen returned to me, say. ing, "We, here, there comes not a person, to return any more. This my arm-ring, take it (along), that they see thee not (with) lies."' That is what the doctor reported to us. Thou, king, we have spoken. The ring is here, which they buried the queen with.", The chief said: "Truth; (it is) the same." When they spent a few days, the chief, he eats; the chief, he drinks. They spent a few years, the chief died. They wailed the funeral; they scattered. King Kitamba kia Xiba in Kasanji left this story.

Page  228 228 228 Folk- Tales of Angola. XLI. MON'A DIIALA NI NGIJI. Mon' a dfiala a mu bakele ngunji kualarl,9 leniba die, ngunji ia ngombeANO Akal'A. Lemba die uafu; kana ku mu kula.581 Pai A uatu; kana ku mu kula. Ndandu j6 joso jafu; kana, mutu uatena ku mu kula. K'ungu~. nji kuene udima; uxanga; utaba. IA a mu beta. 0 ngana jC- ja ngunji k'a mu zuika kima.m lUzunga ni makoza, n'ende ni ku di didila mu iangu. Uxi "Ngala mu tala hadi iavulu, mu konda dia kukamba ndandu iami, u ngi kula." Uakal'6. 0 ki a mu banene lemba die ku ngunji, mon' a ndenge, o kiki uEza, pesam ia diiala. Uene mu kaaaa o ubika. Kizu' eki, uia ku kilu; uanjuua nzoji kuma Ngiji iala mu mu ambela, ixi: "Mungu mu kimenemene, atu k'ajikula h1ia,5" di meneke bu tabu. Ima itatu, i usanga-bu, kioso ki A\ ku uabela, k~nomone. Kota o ngonga; ha o, ira ijadi, ndenge." Mon' a diiala utukumuka ku kilu: nzoji. Uxingeneka; uxi: "1Nzoji, i nganjuua, iende kiebi? " M6 Ua di xib'C. Uabange izi'a itatu; kia kauana, uanjiua w dingi; Ngiji ixi: "Eie, nga ku ambelele, ngixi I'mungu mu kimenemene, di meneke bu tabu. Kioso ki i ku uabela, k~nomone.' 0 kiki, mu konda diahi k'uEle-bu,?" Ng"ji ia di xib'e. Mon' a diiala utukumuka: nzoji. 0 kuma kuamateka ngoho o kukia. Ubalurnuka, ene oso kiliia ajikula. Ukutuka mu njila; ubikilia bu tabu. Uemana ku mbandu a rmenia. Katangana, utala kita kia mata kiala mu kuiza ku. tandu a menia. 0 mazulu 5% a a beteka koxi a menia, o ihunji iatalela mu-1u; ua di xiba. Utala dingi: makuba aiadi a fazenda ala mu kuiza ku tandu a menia; asomboka. Katangana dingi, utala: kangonga ka k~za; m kabi-kila b'emana. Kene ue ke-mana. U ka kuata; uvutuka ku bata. tUbilila ku mbandu a bata; uasu kakisasa. Uabeta kangonga; ua ka sueka mu kisata kia 'nzo. Uabokona m'o'nzo; ua di xibe. Ngana je jixi: "IDiabu,590 zangula ditemu; uia mu dima. Ki uzumbuka mu dima, uiza ni kita ida jihunii." Uazangula ditemu;

Page  229 The Young Man and the River. 229 XLI. THE YOUNG MAN AND THE RIVER. A young man was given as a pledge by his uncle, the pledge of an ox.580 They lived on. His uncle died; there is none to redeem him.681 His father died; there is none to redeem him. His relatives all died; no person was able to redeem him. In bondship, there he hoes; he cuts wood; he gets water. Now they beat him. His masters of bondship, they do not dress him at all. He goes about in rags, to walk and cry to himself in the bush. He says: "I am seeing great misery, because of lacking a relative of mine, who (can) redeem me." He lived on. When his uncle gave him as a pledge, (he was) a child; but now he has become a young man.688 He keeps on doing (his) slavery work. One day, he goes to sleep; he dreams a dream, that the River is speaking to him, saying: "To-morrow in morning, (when) the people have not opened yet,84 be early at the landing. Three things, that thou shalt find there, whichever pleases thee, take. The best (is) the ngonga-basket; 58 as to the other two things, (they are) inferior." The young man awakes from sleep: (it is) a dream. He thinks, says: "The dream, that I dreamt, it meant what?" 6 He kept quiet. He spent three days; on the fourth, he dreamt again, the River saying: ''Thou, I have told thee, saying, 'to-morrow in the morning, be early at the landing. The thing that pleases thee, take.' Now, because of what didst thou not go there?" The River paused. The young man awakes: a dream. Outside it was just beginning to, dawn. He gets up; they all have not yet opened. He enters the road; arrives at the landing. He stands at the side of the water. A moment, he sees a bundle of guns that is coming on top of the water. The muzzles588 are downward under the water, the buttends are looking upwards; he keeps quiet. He looks again; two bales of cotton cloth are coming on top of the water; they pass by. A moment again, he looks: a small basket is coming;" it arrives Where he stands. It also stands (still). He takes it; returns home. He arrived at the side of the house; he cut a small twig. He struck the basket; he hid it in the grass-wall of the house. He went into the house; kept quiet. His masters said: Devil,69 take up the hoe; go to till. When thou leavest.the tilling, thou shalt come with a bundle of fire-sticks."

Page  230 230 230 Folk- Tales of Angola. uai ku mabia. Uadimi; uazumbuka. TUaxariga; uakutu. Uaza. ngula; ubi~kila bu bata.' Uatula jihunii; ua di ziba; uazekele. Kimenemene, uxi: "1Ngitala hanji moxi a ngonga." U i jikula: jipelu joso mnuene mu jala. Uajika dingi; uabake. Uai mu xanga; ueza, uatula. Exi:. 1 "Nd bu tabu.," Uai, uatabe; u;6za, uatula. Kumnbi diafu; uzeka. Uanjiua ala mu mu idika o miki ia umbanda, cxi:" Ki uia mu saka mahaxi a nganji, o milli i,6 kinganji. Uoso uala ni -fidilar*1 muki u6 ua kinganj i. 0 umbanda ua jisoba, -u u banga kinganji nii kinganji." A di xiba; - uene utukumuka: nzoji. Ubalumuka; uai mu mabia. Uakalakala; ui~za ku bata. Uazeka iziia ijadi.- Bu sanzala b'eza atu aiadi, ala mu sota kimbanda. Muene uala m'o'nzdl atu aiadi ala mu zuela ni ngana i6 ia ngunji. Ngana i6 uxi: "1Etu baba, ki b'ene kimbanda. Ndenu k~sotienik kuengi." Muene, mon' a dij'ala, utubuka m'o' nzo;- uibula atu aiadi, uxi: "1Ngana, uhaxi uahi, u akata mueza mu sotela o kimbanda? Atu aiadi eixi: "1Uhaxi, u& u sanga eie muene." Uxi: "9Ngi banienu, mukolomono." Exi: "1Mukolomono- kiku'i'?" Muene uxi: Pens." r,9 Exi: "1Tua~kikina." A mu bana o pesa- 0 ngana ie ia ungunji uxi: "h4Id ua di mnetena. Eie muene, hanji ki tuene adi,69 o mu~ki ua dibuka k'ua u. iji;r o umbanda ua kusaka o haxi, u u sanga kuebi?" Muene uxi: "INgana, ngafikisa ngoho." 0 ngana i6 ia ngunji uambela atu aiadi, uxi: "I-Ha k'a u tena m k mu betienu; mukonda ua di metena." Akatuka n't6; abjijila ku bata, ku ala o haxi. Ambela o haxi, &$i: "1Kimbanda, tueza nakiu." Muene, kimba.. nda, uatale o haxi, uxi: "4Ngu mu tena ku mu saka." Uakuata k'umbanda iztia ioso. Boso b'a mu kambe, a mu idika ku kilui. Mu makuinii aiadi a kizu'a haxi ieluka. Kimbanda uxi: "IlHaxi ia di sanze kid; ngi kuenu, ngii'amii." Exii: "IKikue ki6 kikukii? " Uxi: "'Seseme ia ngombe." Atikina; mukonda o imbanda ioso ia mu lembuele, muene ua mu tena. A mu ku; uvutuka ku bata diA. Usanga ngana i6 ia ungunji. Ngana ie u mu ibula, uxi: "IUmbanda uotena?" Uxi: "1Ng6tena; haxi iel1uka;* a ngi ku seseme ia ngombe." Ngana ie uxi: "1 Kiauaba." lUatambula seseme i,8 ia ngombe. Akal'.A ku iz~ia. Kuie'za dingi atu mu kenga kimbanda. Uai n'A; uasake; a mu futu dingi seseme ia ngombe. Ue~za ku bata;- uafumana kit ixi ioso. Exi: " Muene kimbanda kia kidi."

Page  231 The Young Man and the River. 231 He took up the hoe; he went to the fields. He hoed; he left (hoeing). He cut wood; he bound (it). He took (it) up; he arrived at home. He laid down the fire-sticks; kept quiet; slept. Morning, he says: I will look first inside of the basket." He opens it: medicine-things all complete are in it. -He closed it again; laid it aside. He went to cut wood; came, laid (it) down. They say: "Go to the landing." He went, bailed; came, set down. The sun died; he goes to sleep. He dreams (that) they are show. ing him the plants of medicine, saying, "When thou goest to cure such diseases, the plants are such. Whoever has sores, his plant is such a one. The medicine of chiefs, thou shalt make it this way and this way." They are silent; he wakes up: a dream. He gets up; goes to the fields. He has worked; has come home. He slept two days. In village, there have come two persons who are seeking a doctor. He is in the house, the two persons are speaking with his master of bondship. His master says: "We, here, there is not a doctor. Go ye, and seek elsewhere." He, the young man, goes out of the house; asks the two men, saying: "Gentlemen, which sickness is ailing (him) for whom you come to seek a doctor?" The two men said: " The sickness, thou shalt find it thyself." He says: " Ye give me the calling-fee." They say: "The fee is how much?" He said: "A piece."692 They said: "We agree." They give him the piece. His master of bondship said: "This (one) is presumptuous. Thou indeed, ever since we are two,693 the plant of the thread-worm thou knowest it not;694 the medicine to cure the sick man, where wilt thou find it?" He said: " Master, I am learning only." His master of bondship told the two men, saying: " If he does not master it,69 beat him; because he was presumptuous." They started with him; they arrived at house where was the patient They tell the patient, saying: "The doctor, we have come with him." He, the doctor, looked at the patient, said: "I can cure him." He begins to doctor every day. Where it fails him, he is shown in sleep. In twenty days, the patient is safe. The doctor says: "The patient is already well; pay me, that I may go." They say: "Thy pay, how much?" Says he: "A heifer." They agree, because all the doctors had given him up, (but) he mastered him. They paid him; he returned to his home. He finds his master of bondship. His master asks him, saying: "The medicine, couldst thou (do) it?" Says he: "I could; the patient is cured; they paid me a heifer." His master says: "All right." He took his heifer. They lived on some days. There came again people to seek a doctor. He went with them; he cured; they paid him again a heifer. He came home; now he is famous (in) all the land. They say: " He is a doctor of truth."

Page  232 232 232 Folkb Tales of Angola* Uabange mivu itatu; uala kia' mu ngombe jisamanu. Uxinge.. neka, uxi: "1Ngi di kula. kiA." Uibula ngana, i ia. ungunji, uxi: "Ngamesena ngii'ami kuoso ku ngamono;- ngi di kula kikux'i?" Ngana ie xi"Beka mama jitatu ja ngombe." 595 Ua mu bana-jiu; uatundu-bu.. Uai ixi i16 iengi ia mu uabela. Uatungu; uasakana; uakal'6 mu banga maumbanda. Mu mivu isamanu uala ni' kibanga kia jingombe javulu;- ueza kinjenge. Mukuetu, a mu bakele ungunji, ha ukala, mu tala hadi iavulu, Ngiji ia mu bele umbanda. IA uakalakelele o jingombe; ua di kudile; uakitukile kiU mutu uonene, uafumana. "Unjenge uatundile m'umbanda." Mu kiziuia kia Meu, kiaxalela kiui sabu:"1Dim'd! ni bu mulolo; Zuel'6 f ni bu kisuke; Ndenge utudika b'asoko." 697 Eme ngateletele misoso ni misoso, ha mue~vu, hudi! Mu kanu mnuaxala dimi ni mazu.519 Uaxangene, ukuta; uadimine; uzumbuka. Uejile o kuenda, ujia: ",1ngii'ami." 69 Mahezu enu. XL11. KINGUNGU A NJILA NI NGUNDU A NDALA. "1Azokela mu 'itumba; mbangi, Tu ji kuatela bu madimi."700 Kingungu a Njil1a uazangula uta, uxi: ",1Ngiia mu loza." Uabikila mu muxitu; uala mu zomba. o jinzamba. Ua ji zukama; ualQoz nzamba imoxi; iabu boxi. 0 Ngundu a Ndala. ue~vu o uta ua Kingungu a Njila. Uala mu tala: " Nanii ualozo kuku? " Uabi~kila b'ala o nzamba ia Kingungu a Njila. Muene ue ualozo-ko, uxi: " Nzamba iami." Kingungu a Njila utiza; uxi: "1Nzamba iami iifi; ua ngi sange naiu. Eie, palahi uzuela, uxi, I'nzamba iami'?" Ha a di kuata jimvunda ja nzamba. Exi: Tuie ku bata, tuakAfunde!" Kingungu a Njfla uai ku. nganji; uaxi'tala. Exana, Ngundu a Ndala, exi: "1Fundenu." Kingungu a Njila uafundu mu ajibila 0 nzamba. 0 Ngundu a Ndala uafundu u& 0 nganji uxi: "1Milo.. nga., 60 ngi i batula kiebi? Ki iala mbangi, uarnono muoso uazuela

Page  233 Kingungu a Njila and Ngundu a Ndala. 233 He spent three years; he is already at six cattle. He considers, says: "I will redeem myself now." He asks his master of bondship, saying: "I want to go wherever I choose; I shall redeem myself for how much?" His master said: " Bring three mother cows." 6 He gave him them; he left there. He went to another country that pleased him. He built; married; lived on, practising medicine. In six years he has a herd of many cattle; he has come to be a rich man. Our friend, who had been put in bondship, and had to see much misery, River gave to him medicine. He earned the cattle; he redeemed himself; he soon became a great man, celebrated. "Wealth came from medicine." In the day of to-day, it has become already a proverb: "Hoe on! even to the tree; Speak on! even to the end; A youth must stretch as high as he can reach." l7 I have told stories and stories; if you have heard, hush! In mouth there remain tongue and teeth.s8 He who has cut wood, binds; he who has done hoeing, leaves work. He who came to go, says, "I am going."" Finished. XLII. KINGUNGU A NJILA AND NGUNDU A NDALA. " They quarrelled in the bush; witnesses, We get them from (their) tongues." 00 Kingungu a Njila took up (his) gun, saying: "I will go a-shooting." He arrived in forest; he is stalking the elephants. He approached them; he shot one elephant; it fell on ground. Ngundu a Ndala heard the gun of Kingungu a Njila. He is looking, "'Who has shot here?" He arrives where is the elephant of Kingungu a Njila. He too shot (it) again, saying: "The elephant (is) mine." Kingungu a Njila came; said: "This (is) my elephant; thou foundest me with it. Thou, why speakest thou, saying 'the elephant is mine'?" Then they begin a quarrel about the elephant. They say: " Let us go home; there let us plead! " Kingungu a Njila went to So and So; he accused. They call Ngundu a Ndala; they say:4 "Plead ye." Kingungu a Njila explained how he killed the elephant. Ngundu a Ndala pleaded too. So and So said: " The case, how shall I judge it? There is no wit.

Page  234 234 Folk- Tales of Axgola. o kidi ni muoso uazuela o makutu." Uxi: "1Ndenu ku bata. Milonga, mungu ngi i batula; rnukonda muhatu ami k'ala-bu." Amuangana. Kumbi'diatoloka. Kingungu a Njtla uai bu nzamba i6; o Ngundu a Ndala u~za u8. o Kingungu a Njila uakuata mu dila, uxi: "Nza. —nzamba ifii, nzambA iami!" 0 Ngundu a Ndala. u6 uakuata mu dila, uxi:. "1Nzamnba jiii, nzamba iami I Nzamba iiii, nzamba iami I " 60 Uadidile uola imoxi. Uatundu-ku. Kingungu a Njila uakuata mu dila: "1Nzamba iiii, nzamba iami 1 Nzamba iiii, nzamba iami I" Uazekele beniobo ni kudila. Kimenemene kiaki. A &xana: "1Zenu kii mu funda." 0 Kingungu, a Njila uafundu mu ene, mu afundile, maz~L 0 Ngundu a Ndala uafundu makutu. 0 nganji uibula o jipunga, uxi: " Enu, muazekele ni Kingungu a Njila, nii Ngrundu a Ndala, lelu nanii uazekele ni kudila kat6 kuaki?" 0 jipunga jixi: "1Kingungu a Njila uazekele ni kudila. 0 Ngundu aNdala mazai uadidi uola imoxi." 0 nganji uxi: "1Kingungu a Njlla uandala kulunga." Eza kiti mu batula o milonga. 0 nganji uxi: "1Eie, Kingungu a Njila ualu.. ngu; eie, Ngundu a Ndala uabele. Mukuenu uamesenene ku mu tambula ngoho o nzamba i6." Bene, bu tua u ivila. Mahezu. XLIII. MALA KIIADI, MUHETU UMOXI. Muadiakimi ua diiala uexile ni mon' 6 ua muhatu umoxi$ jina di'6 nga Samba. Mon' 6, ndumba dia mala dia mu mesene. Pai 6, k'axikan6 ku mu bana. Ki buiza diiala, pai.4 u mu, binga mbAmbi ia mueniu. Mala moso muene, mamesenene mon' 6, anga ma di tuna, kuma: "0O mbAmbi ia mueniu, ki tu i monetu." Kizida kimoxi, butukuluka mala maiadi, i~xi: "1Tueza kuA muadiakimi, uavua mon' 6 nga Samba." Muadiakimi anga utunda, anga a di menekena n'6. Utibudisa se-. "muni i nuandala? " Umoxi anga u mu ambela: "1Ng&za kubinga mon'4, nga mu mesena." Usakukila mukuA; u mu libudisa ne ia mu beka. Mukull anga u mu ambela kuma: "1Ngeiza mu kubinga mon'6$; riga mu mesena ukala muku'avalu kami." Kuala o pai A. kuma: "0O muhatu urnoxi NU=z ku mu binga

Page  235 Two Men, One Woman. 235 ness who saw which one spoke the truth and which one spoke untruth." Says: "Go ye home. The case, to-morrow I shall decide it; because my wife is not here." They separate; the sun goes down. Kingungu a Njila went to his elephant; Ngundu a Ndala came too. Kingungu a Njila begins to cry, saying: " This, this elephant (is) my elephant!" Ngungu a Ndala too begins to cry, saying: "This elephant (is) my elephant! This elephant (is) my elephant! i" 8 He cried one hour. He went away. Kingungu a Njila still kept on crying: "This elephant (is) my elephant! This elephant (is) my elephant!" He laid (all night) there crying. The morning shone. They call them: "Come now to plead." Kingungu a Njila pleaded the same as he pleaded yesterday. Ngundu a Ndala pleaded falsely. So and So asks the messengers, saying: "You, who stayed over night with Kingungu a Njila and Ngundu a Ndala, now who laid all night crying until dawn?" The messengers said: "Kingungu a Njila, he laid all.night crying. Ngundu a Ndala yesterday cried one hour." So and So says: "' Kingungu a Njila is going to win." They have come to decide the case. So and So says: "Thou, Kingungu a Njila art right; thou, Ngundu a Ndala art wrong. The other wanted to take wrongly his elephant." Thus far, that we have heard it. The end. XLIII. TWO MEN, ONE WOMAN. An eiderly man had one daughter; her name (was) nga Samba. This daughter, a number of men wanted her. Her father would not give her. When there comes a man, her father demands of him a living deer. The men, each and all, who wanted his daughter, then they refuse, saying: " The living deer, we cannot get it." One day, there appear two men, saying: " We have come to the old man who owns a daughter, nga Samba." The man then comes out, and they greet each other. He asks them, saying: " What is it you wish?" One of them says to him: " I have come to ask for thy daughter, whom I want." He turns to the other; he asks him also what brought him. The other tells him, saying: " I have come to ask for thy daughter; I want her, (that) she be my consort." Then her father says: "The girl is one. You have come to ask

Page  236 .236 236 Folk Ta les of A ngo la. kiiadi kieru. Eme-ze ngu mukua-mona umoxi ua muhatu; ng6. niami ni ana kiiadi. Uoso ua' ngi bekela, o mb-Ambi ia, mueniu, muene ngu mu ba mon' ami." Anga ai'. o mu njila, mu akexile mu kuendela, anga umoxi uzuela kuma: "Mungu, ng~sota o mbAmbi i'a mueniu mu muxitu." Kuala uamukuA: "1Eme uami, mungu ngiia mu sota o mbAmbi. Etu mungu - tutakana, bebi, pala kuia mu sota o mba'mbi? " Muku.A anga. u mu ambela: "'Mungu tutakana, bu muxixi " ua kanga." Anga ai.' a; kala mutu ku bata, di6. Anga, azeka. Mu 'amenemene, abalumuka, azuata, ni jinjangu jA;- anga ala mu takana pala, kusota, o mbAmbi ia mueniu. Ki a di sangele, anga ala kate mu muxitu. Atakana, ni mbAmbi; amateka ku i kaia. Umoxi uakaie, uabuila;k'aten,8 dingi kulenga. Uixi: "10 muhatu 6 ui ngi dia o nmueniu. Ngimona, paxi mu konda dia. muhetu? Ki ngu mu beka ku bata, se ufua, ng~\sota uengi? Nguami kulenga dingi kukuata mbAmbi ia mueniu. Eme nuka nga, ki muene, muhatu a mu lemba, tbn~lb-mb i' mueniu. Ngikinga mukuetu, se ualembua, ni tui'etu." Ki' abange kitangana, umona. mukuA, i6 uiza ni mb~mbi u&kutu. Ki azuba, ku mu sueta, uixi: "IMoso, nmbAmbi ua i kuata muene? Kuala muku-A: "1Ng~kuata. Muhatu mueni6 ua ngi uabela kinene. Anai6 ngajozeka mu muxitu, diku66W ku i ambula, ku i kuata," Anga ai' A kuA1 muadiakimi, uavuala o mon' a muhatu. A mu bekela o mibAmbi. Kuala o muadiakimi: "10 mbAmbi, kalenui naiu; nudie hanji. Tute-ke o maka." Anga utumna ku a lambela o kudia. 0 ki azubile o kudia, muadiakimi' 6', uavuala mon' 6 ua muhatu,. angra uixana, adiakimi kiuana, anga, u a ambela, uixi: "IEme ngene ni mona, a muhatu; ngavualami mona. ua diiala. Eme ngabindamena holome ia nibote, iauaba o muxima. Iene nganobingila6O7 o mbAmbi ia mueniu. 0 jingan' eji maza' eJi'le, kiiadi kiA, mu binga, mon' ami; anga ng' a ambela kuma I'eme ngu mukua-mona umoxi ua mubatu; o uoso ua mu mesena, a ngi bekele o mibAmbi ia. mueniu.' Lelu i~i eza naiu. Ejile kiiadi mu binga. o muhatu; umoxi ng6 uabeka o mibAmbi. 0 uamukuA, ini ia mu bangesa k'ez ni mibAmbi? Enu, flu adiakimi ni akuetu, enu muene nga, nu bana mon' ami ua, muhatu. Solenu o holome ietu bu kiiadi aba." Adiakimi, ia ebudisa o jingan' eji- jiiadi ja mala, edxi: "0O mazi, nuej"ile mu binga o muhatu, kiiadi kienu; o lelu, umoxi uE=z ni mibAmbi; o uamnukuA, inii ia, mu bangesa k'eze naiu?" Kuala o jingan' eji jiiadi ja mala, e~xi: "1Tuendele mu mnuxitu mu sota, o jimbAmbi, kiiadi kietu, anga tu ji mona. 0 mukuetu uakaiele,

Page  237 Two Men, One Woman. 237 her, two of you. I now am possessor of one daughter (only); I have not two children. He, who brings me the living deer; the same, I will give him my daughter." And they go away. On the road, on which they were walking, one speaks, saying: "Tomorrow, I will seek the living deer in the forest." Then the other: " I too, to-morrow I will go to seek the deer. Where shall we meet to-morrow, to go and seek the deer?" The other then says to him: "To-morrow we will meet at the muxixi-tree,60 outside (the forest)." And they go, each one to his home. And they sleep. In early morning, they rise, dress, with their machetes; and they go to meet for seeking the living deer. When they found each other, then they go until (they are) in the forest. They come across a deer; they begin to pursue it. One pursued, got tired; he cannot run any more. Says: "That woman will destroy my life. Shall I suffer distress because of a woman? If I bring her home, if she dies, would I seek another? I will not run again to catch a living deer. I never saw it, (that) a girl was wooed (with) a living deer. I will await my comrade, whether he gives up, that we may go." When he had spent a while, he sees the other, who comes with a deer bound. When he had completed approaching, he says: "Friend, the deer, didst thou catch it indeed?" Then the other: I caught it. That girl delights me much. Rather I would sleep in forest, than to fail to catch it." And they go to the man, who begat the young woman. They bring him the deer. Then the old man: "The deer, keep ye it; eat, please. Directly we will talk the matter over." And he orders to cook the food for them. When they had done eating, this old man, who begat his daughter, then calls four old men, and says to them, saying: "I have one daughter; I did not beget a son. I need a good son-in-law, gentle of heart. Therefore I always demand a living deer. These gentlemen came yesterday, two of them, to ask for my daughter, and I told them saying 'I am possessor of one daughter; he who wants her let him bring me a living deer.' To-day these have come with it. They two came to ask for the girl; one only brought the deer. The other, what has moved him, that he did not come with a deer? You, aged men and neighbors, to you indeed I have given my daughter. Choose ye our son-in-law among these two." The aged men, they ask these two gentlemen, saying: " Yesterday you came to ask for the girl, two of you; to-day, one came with the deer; the other, what has caused him not to come with it?" Then these two gentlemen said: "We went into the forest to seek deers, both of us, and we saw them. My comrade pursued and

Page  238 238 238FolIk - Ta les of A ngo la. anga ulembua; eme, o mon' enu ua ngi uabela kinene, ni ku muxima, anga ngikaia o mb~rnbi kat6 buoso bu iabuididile. Anga ngi' i kuata; ngi i kuta; anga ngisanga mukuetu bu abuidila. Mukuetu i6 utiza ng6 ku ngi beka." Kuala adiaki'mi ia'i dxi: "1Eie, ngana, ualembuele o mbAmbi, kituxi kianii kiobang-esele kulembua o kuata, o mbAmbi, se mon' etu ua mu rnesena?" Eme nuka ngamuene, niuhatu a mu lemba mb~xnbi. Ngendele nii rnukuetu mu sota, o mbambi, xila ngajo ku i kuata. 0 ki ngamuene kulenga kiavulu, ngixi 'kana; muhatu 6' u ngi dia o mueniu. Ahatu avulu A.' Anga ngixika~m' ami kukinga mukuetu, se ulembua o kukaia o mbAmbi, n' edze ni tui'etu. Ngimona, mukuetu ualokuiza ni mb~mbi udkutu. Eme ngeza ngo6 ku mu beka. Kt ngezami dingi kui. mon' enu." Kuala adiakimi: "1Eie, ualembuele o kukuata o mb~mbi, eie muene u holome etu. 0 n-gan' 6, uakuata o mbAmnbi, aie naiui, Ak~di'6 anga A\kisumbis'6; mukonda mukua-muxima uonene. Se uamesena kujiba, Weu ujiba;- k'evut- mutu u mu bazela, anga u mu bana, milongi.I o mon1 etu,, se tua mu bana n6, n'ate kituxi, o ki ondo ku mu beta, k'6vu6 mutu u mu bingila. Nguetl.u n6; ai'6. 0 ngan' 6, ualenmbua o mbAmbi, muene holome etu; mukonda, o mon' etu ki andota kituxi, a ki tuiza ku mu zokelela, muene u tu ivua. Anga se uexile ni njinda, iavulu, o ki a tu mona, njinda i mu hua. Muene holonme etu, ia mibote, tua, mu mono." XLIV. UKOUAKIMI NI IIOLOME E. Kizla, kimoxi, ni' usuku, ukouakimi nii holome 6 exile bu kanga. mu sungila. 0 kitombe kiavudile, anga ukouak-imi imana bu axikamene, uixi: "IHolome ami, ndoko tuxzeke etu! Kuala kitombe kia kifefetel' 6 disu-badi." 601 0 holonme 8 anga uxala ni jisonii, kuma uafile a disu dimnoxi; anga u di xib'6&. 0 kizda kimoxi, ki iijile a dieji, akala dingi mu. sungila bu kanga, h'o'kouakimi xii holome. 0 holome anga, uambela ukou' e^: "1Muadi i-, ndoko tuizeke etu; mukonda kuala, dieji dia dibala t6 I di tu bainga kiaiiba bu k-anga, bu tuala."609

Page  239 A Father-in-Law and his Son-invLaw. 239 gave up; I, your daughter charmed me much, even to the heart, and I pursued the deer till it gave in. And I caught it; I bound it; and joined my comrade where he got tired. My comrade, he came only to accompany me." Then the aged men say: "Thou, sir, who gavest up the deer, what crime caused thee to get tired of catching the deer, if thou didst want our daughter?" " I never saw, that they wooed a girl (with) a deer. I went with my comrade to seek a deer, perhaps I might catch it. When I saw the great running, I said 'No, that woman will cost my life. Women are plentiful.' And I sat down to await my comrade, (to see) whether he would give up chasing the deer, and come, so that we might go. I saw my companion coming with the deer bound. I have only come to accompany him. I have not come again to your daughter." Then the aged men: "Thou, who gavest up catching the deer, thou art our son-in-law. This gentleman, who caught the deer, he may go with it; he may eat it or may sell it; for he is a man of great heart. If he wants to kill, he kills at once; he does not listen to one who scolds him, or gives him advice. Our daughter, if we gave her to him, and she did wrong, when he would beat her, he would not hear (one) who entreats for her. We do not want him; let him go. This gentleman, who gave up the deer, he (is) our son. in-law; because, our daughter, when she does wrong, when we come to pacify him, he will listen to us. Although he were in great anger, when he sees us, his anger will cease. He is our good son-in-law, whom we have chosen." XLIV. A FATHER-IN-LAW AND HIS SON-IN-LAW. One day at night, a father-in-law and his son-in-law were outside spending the evening. The darkness grew great and the father-in. law stood up whence he sat, saying: "My son-in-law, let us go to sleep I There is a darkness like the gloom of a blind eye." 60 His son-in-law then remained with shame, for he was dead of one eye; but he kept quiet. One day, when moonshine had come, they are again gossiping outside, both the father-in-law and the son-in-law. The son-in-law then tells his father-in-law: " O sir, let us go to sleep; for there is a moonlight of bald-head shine I! that will do us harm outside, where we are."

Page  240 240 240FolIk - Ta les of A ngo la. jI A O'kouakimi anga u e mu o'nzo, i6. Ngu68 dingi ku di xalesa kia.' mbote ni hooe. Holome 6 u6 anga ui' m,'o'nzo i6. Mu iz~a itatu, o'kouakimi uixana adiakimi kisamnanu, ni muene sambuadi. Uixi: " Eme ngamesena ku ng' ivila malebu, m' a ngi bele holome ami." Adiakimi anga atuma kuixana o holome~. 0 kii eJile, ukouakimi anga uzuela: I"Enu, jingana, anokuamba kiki Ib'ala musumbe,610 k'utele-bu hasa.' Aba, holome ami, kiztia kiinoxi, tuala bu kanga mu sungila, uamono dieji diatu, ngu6 ku ng' ambela kuma I'ndoko, tu~tzeke etu;' u ng' ambela ni muxima ua ku ng' amba, uixi ' kuala dieji dia dibala t6 ndoko tua'zeke etu, ukou' ami; mukonda o dieji edi di tu banga kiaiiba.' Anda', kate' ni lelu akale 6- ni mon' arni; suke eme ki ngi kamba diai-6, mu malebu mn' a ngi bana. Eme ngi mukua-dibala; uazuela ' dibala t6' K' eme ami ua ngi' xingii? Iene nga di tunina o ukamba ni muene." Kuala o holome: "1Eme ngajo ki ambami, se ukou' ami k'adiangedi6 ku ngi xing' eme. 0 kiziia kimoxi, mu kitombe, tuala bu kanga mu sungila, o'kou' ami ua ng' ambelele uixi: 'ndoko, tu~zeke etu; mukonda kuala kitombe kia kifefetel' 6 disu-badi.' Eme ngafu o disu dimoxi; k'a ngi xingiami kienieki, enu jingana?" "Kidi; uoxingile. Ai o holome 6, uafu o disu dimnoxi, uiza kuamba o dizu' cdi mu kitombe! Se muene uazuelele o dieji dia di'bala t6, uavutuila i uadiangele ku mu amba. Kiki, ki nukale mu unguma, ni holomc ni ukouakimi. Eie, ukouakimi, k'ueni6 mon' a diiala; mon' 6 ua diiala holome 6. E'611 muene uadiangele ku mu xinga; muene i6' uavutuila ueA. Kalenu nu makamba. 0 mak' ama, ki nuie nainu; katulenu-mu ku muxima. Mukonda eie, u muadiakimi, uatuamenena; o ndenge, io6 uovutuila. Nguetu ku di zemba mu konda dia im' cii. Bekenu ualende; tunue. Nguetu maka maiiba kala momo. Eie muene ua ki ambe ' bu ala musumbe, k' utele-bu hasa.' Uejfa kuma o holome 6 uafu o disu; ua mu ta-bu; o lelu, ki ovu.' tuila, kiAkala kituxi?" 'Ene anga axala mu ukamba, ni holome n'o'kouakimi.

Page  241 A Father-in-Law and his Son-in-Law. 241 The father-in-law then goes into his house. He will no more wish good-by nicely to his son-in-law. His son-in-law also then goes away into his house. In three days, the father-in-law calls six aged men, seven with himself. Says: "I want to be heard about the insult, which my son-in-law gave me." The aged men then send to call the son-inlaw. When he came, the father-in-law then spake: "You, gentlemen, they are wont to say this (proverb), 'Where is a bought one, do not there refer to it.' But, my son-in-law, one day, we were outside spending the night, he sees the moonlight set in, he will not speak to me, saying, 'let us go to sleep;' he speaks to me, with a heart to offend me, saying, 'there is a moonlight of bald-head shine! let us go to sleep, my father-in-law, for this moonlight, it will do us harm.' Therefore, until to-day let him be with my daughter; but I am not his friend, because of insults which he gave me. I am bald-headed, he said ' bald-head shine.' Me, did he not insult me? Therefore I reject the friendship with him." Then the son-in-law: "I would not have said it, if my father-inlaw had not been first in insulting me. One day, after dark, we are outside gossiping, my father-in-law told me, saying: 'Come let us go to sleep; for there is a darkness as the gloom of a blind eye.' I am dead of one eye; did he not insult me thus, you gentlemen?" "Truth; he insulted thee. Why! thy son-in-law, who is dead of one eye, thou comest to say this saying about the darkness! If he said the moonlight of bald-head shine! he returned what thou begannest to tell him. Thus be not in enmity, both son-in-law and father-in-law. Thou, father-in-law, hast no son; thy son, (it) is thy son-in-law. Thou thyself wast first in offending him; he then retorted to thee also. Be ye friends. This affair, do not go away with it; take it out of (your) heart. Because thou, the aged, wast the first, the younger he paid thee back. We will not hate each other because of these things. Bring rum; let us drink. We will have no bad words like those. Thou thyself hast said it,' Where is a bought one, do not refer to it.' Thou knewest that thy son-in-law is one-eyed; thou didst refer to it; now when he pays it back, shall it be a crime?" They then remained in friendship, both the son-in-law and the father-in-law.

Page  242 242 22Folk -Ta le s of -A ngo la. XLV. MON'A DIIALA NI KABOLONGONIO. Mon' a diiala uakatukile mu njila; ubikila mu kaki kia njila.. Usanga kabolongonio6'2 ka mutue, ua mutu. Ene oso 6ne mu ka somboka beniaba., 0 muene, ki abikila-bu., u ka beta mbamba, uxi: "1Eie, kutoba kua ku di." Kaboiongonio k~xi: "1Eme, kutoba kzua ngi di; eie, hadia, kudimuka ku ku dia." Mon' a diiala uxi: "INga. di uana kisuma; ku nge-jile kuia, ngivutuka.-ku MiA. 0 mutue ua xnutu ua ngi zuelela! " H-a uvutuka; ubi~la ku bata. Usanga akuA n'adiakimi, uxi: "Enu, jingana, nga di uana kisuma." Adiakimi exi: "1Kisuma kWshi?" Uxi: "0 mutue ua mutu ua ngi zuelela." Mundu eixi: "Il', uatange makutu. Etu ene oso, bene bu tu'ne mu kusomboka o mutue. Kihlia tu u ivua ki uzuela; eie, mutue, ua ku zuelela kiebi?" Muene uxi: "lTui'enu. Ki ngA u beta mbamba,. ha ki uzuela, eme, ngi batulienu mutue." Exi: "1Kiauaba." Mundu akatuka n'6; abi~kila bu kididi; a u 61,3 sange. Mon' a diiala ua ui beta mbamba: "1Kutoba kua ku di." Mutue ua di xib'6. Ua u beta dingi lua kaiadi, uxi: "IKutoba kua ku di." Mutue ua di xib'&. Mundu &ci: ".11Ial'61 uatange makutu." A mu batula mutue. Ki azuba ku mu batula, kabolongonio kexi: "1Eme, kutoba kua ngi dia; eie, unjimu ua ku jiba'." Mundu eixi: "1Manii, tua mu jiba ngoho; mutue ua mutu' uazuela." o mon' a diiala uasangele mutue ua mutu, ha u u beta, ui "lKutoba kua ku di." 0 mutue ua mutu uxi: "lEie, hadia kudirnuka ku ku dia." 0 unjimu ni uoua., ioso iasokela. 0 mon' a diiala, unjimu u6 ua mu dia. Mahezu. XLVI. NJUNGU NI MUMBUNDU. Mala aiadi, njungu ni mumbundu, a di kuatele jipata. o njungu ixi: "Eme, m'o'nzo iami, ki muakambe kima. lene ioso ngala naiu." Mumbundu uxi: "IMakutu!I m'o'nzo i6, ngikengamu kima, ki ngi ki mono." Njungu uxi: "Enul, amnbundu, muakambe o ima ioso; eme ki ngikenga kima."

Page  243 The White Man and the Negro. 243 XLV. THE YOUNG MAN AND THE SKULL. A young man started on a journey; he arrived in middle of the path. He finds a skull of the head of a person. They all used to pass it by there. But he, when he arrived there, he struck it (with) staff, saying: "Thou, foolishness has killed thee." The skull said: "I, foolishness has killed me; thou, soon smartness shall kill thee." The young man said: "I have met an omen; where I was to go, I will (not go, but) return hence at once. The head of a person has spoken to me! " And he returned; arrived at home. He finds others, old men, says: "You, gentlemen, I have met an ominous wonder." The old men said: "What omen?" He says: " The head of a person has spoken to me." The people say: "O man, thou hast told a lie. We all of us, at same place we are wont to pass by the head. We never yet heard it speak; how has the head spoken to thee?" He said: " Let us go. When I beat it (with) staff, if it does not speak, I, cut off my head." They say: "All right." The crowd starts with him; they arrive at the place; they found it. The young man beat it (with) his staff: " Foolishness has killed thee." The head kept silent. He beat it again, the second time, saying: "Foolishness has killed thee." The head kept silent. The crowd say: " 0 man! thou didst tell a lie." They cut off his head. When they finished cutting it off, the skull said: " I, foolishness has killed me; thou, smartness has killed thee." The people said: "Why, we killed him unjustly; the head of a person has spoken." The young man found the head of a person, and he beat it, saying: "Foolishness has killed thee." The head of the person said: "Thou, soon smartness shall kill thee." Wits and foolishness, all are equal. The young man, his wits killed him. Finished. XLVI. THE WHITE MAN AND THE NEGRO. Two men, a white man and a negro, had a discussion. The white man said: "I, in my house there is lacking nothing, I have all (things)." The negro said: "Untruth! In thy house, I look for a thing, I do not find it." The white man said: "You, negroes, you lack all things; I have to look for nothing."

Page  244 244 244 Folk- Tales of Angola. Mumbundu uaiikin'8; uai ku bata di6. Ubanga mbeji. Ualeke odixisa die; uala mu di tunga. Ubikila mu kaki ka dixisa; ibua iabu. Kana dingi kuma, ku anomona o ibeta iakukuta.614 Uxi: ",Ngibanga kiebi? Ngiia m'o'nzo ia mundele, n' a ngi bane o ibua; ngizube dixisa." Uabalumuka; ubjijia ku mundele, uxi: "1Ngana, ngabindama ku ngatundu." Njungu uxi: "1Uabindettiena-hi? " Muene uxi: "1Ngaleke dixisa; dia ngi batukila.616 Ngixi ' ngiia m'onzo, mu ala. o ima ioso; mundele a ngi bane tuibua; ngi'zube o dixisa diami." Mundele u mu tala; uolela. IUbokona mu loja; utala-mu: ibua ki iala-rnu. Uxi: "1Mumnbundu, uazediua." TUnomona harna ia mukuta; u i bana mumbundu. 0 pata, i akuatele njungu ni mumbundu, mumbundu ualungile, njungu uabele. XLVII. IJOJI IKOLA; UKAMBA UKOLA.611 Mala aiadi~atonokene ukamba. Ene mu di nangesa izi'ia ioso. Kizu' eki, muku'& ueza mu nangesa muku'l; ala mu ta maka. Muku'l uxi: "0O hoji jbza mu ngongo; eie, kamba diami, k'o'nzo jika-jinga-ku. K'ukole, mukonda hoji keza." MAWu' uxi: ",Hoji ki itena kubokona mn'o'nzo; ngala ni uta uami, ni ngumba iamni" Muku'A uolela, uxi: "lUatange makutu. 0 hoji, k'utena kubanga naiu." Muene uxi: "INgibanga naiu." Olela; ate maka. A di xib'a; amuangana. Manii, o muku'A uatambula umbanda ua hoji a hitu.'617 Abange mbej i. 0 muku'A, uatambula o umbanda, uxi: "1Ngiia ku~ kamba diami, uakuatele pata." Uatundu m'usuku; ubi~idila bu kanga dia kamba dieA. Uakituka hoji; uadidi moxi; uadidi iadi. Uajikula o 'nzo ia kamba die ni home. Uasange kamba die, id' uazek'6. U mu zangula; ua mu takula koko. Uamuange o kibatulua. Uatubuka bu kanga; uamuange inzo. Kamba die uaxala mu kanga dia ngoho. 0 hitu iavutuka ku bata die'; uakituka mutu. Azekele.

Page  245 The Lion is Strong; so is Friendship Strong. 245 The negro assented; went to his house. He spent a month. He wove his mat; he is sewing it. He arrives in the middle of the mat; the cords give out. There is no more a place where he can take the dry cords.61' He says: "How shall I do? I will go to the house of the white man, that he give me the cords, that I may finish the mat." He arose; arrives at the white man's, says: "Sir, I am in need (at the place) whence I come." The white man says: " What needest thou?" He says: "I was weaving a mat; it gave out615 I said, ' I will go to the house, in which are all things; the white man that he give me a few cords, that I may finish my mat." The white man looks at him; he laughs. He goes into the store; he looks in it: there are no cords in it. He says: "Negro, thou art lucky." He takes a hundred macutas; he gives them to the negro. The discussion, that the white man had with the negro, the negro won (it), the white man lost (it). XLVII. THE LION IS STRONG; SO IS FRIENDSHIP STRONG.616 Two men played friendship. They are passing time (with) each other all days. One day, one comes to pass time (with) the other; they are chatting. One says: "The lions have come in vicinity; thou, my friend, the house, shut it always. Do not shout, because the lion has come." The other says: "The lion cannot enter the house; I have my gun and my spear." The other laughed, saying: "Thou toldest a lie. The lion, thou canst not fight with him." He says: "I can fight with him." They laugh; they chat. They become silent; they separate.' But the other got a medicine of lion-man. They passed a month. The other, who got the medicine, says: "I will go to my friend, who had doubts." He went out at night; arrives outside of his friend's. He becomes a lion; he roars once; he roars twice. He opens the house of his friend with one fist. He finds his friend, who is sleeping. He lifts him; he throws him out. He destroys the partition. He gets outside; destroys the house. His friend remained in a wasted place. The lion-man returns to his home; he becomes a man. They slept.

Page  246 246 246 Polk- Tales of Angola. Kuma kuaki, uxi: "1Ngiia mu menekena kamba diami." TUa mu sange. Kamba die uxi: "lAiu6! hoji iejile m'usuku; ia ngi mua-~ ngena, inzo. Eme, ia ngi takula koko." Kamba diM uolela, uxi:,"Kamba diami, k'u i lozela-hi? ni u i toma ni ngumba?" Ate maka; a di xib'.!. Kamba die uxi: "1Kamba diami, hoji ikola; ukamba ukola." Pata jabu, ji a di kuatele kamba ni kamba. XLVIII. MUTUNGE A UHETE NI, MUTUNGE A KUSANENEKA.618 Mala aiadi a di lukile jina dimoxi. lid uxi: "1Eme Ndala ia mutunge a uhete." Muku'& uxi: "1Eme Ndala ia mutunge a kusane.. neka." Exi: "ITuia mu uenji."l Azangula; abikXila mu Jcalci ka njila. Mvula iiza. Atula, exi: "1Tutunge enu j ifundut1." Ndala ia. mutunge a kusaneneka uatungu mu kusanerieka; uabo-. kona. fundu ie. 0 Ndala ia mutunge a uhete uala mu tunga uhete. Mvula ieza; ia mu jibila bu kanga. 0 Ndala ia mutunge a kusaneneka u~1ukC-; mukonda o fundu ie iabu kU~; ia mu xitila ki eza o rnvula. XLIX. KUTUTUNDA NI KUTUIA. Mala aiadi akexile mu kuenda mu njila. Abik'ila mu kaki ka, njila; asange ngemi ia rnaluvu; exi: "lTu bane maluvu!") Ngemi uxi: "1Ha ngi mi bana maluvu, ngi tangelienu majin' enu! " tUadianga uxi: "1Eme Kututunda." Uaxalele ku ema uxi: "1Eme Kutuia."619 Ngemi ia maluvu, uxi: "1Eie, Kututunda,, uala. ni jina dia mbote; eie, Kutuia, uazuela uaku. Nguami ku ku bana maluvu." A di kuatele jimvunda; aia mu funda. Asange nganji; afundu. Nganji uxi: "1Kutuia ualungu, ngemi iabele; mukonda ku tuatundu kiA, ki tutena kumona-ku dingi kima. 0 kima, tu ki sanga, kiala, ku tuala mu i, Mahezu.

Page  247 The Past and the Future. 247 Morning shone, he says: "I will go to visit my friend." He finds him. His friend says: " Alas! The lion came in the night; he has destroyed the house; me, he threw me out there." His friend laughs, says: "My friend, thou shottest him not, why? nor didst thou pierce him with the spear?" They talked; kept quiet. His friend said: "My friend, the lion is strong; friendship is strong." The argument ceased, which friend and friend had with each other. XLVIII. THE BUILDER OF ABILITY AND THE BUILDER OF HASTE.618 Two men called themselves one name. This one said: " I (am) Ndala, the builder of ability." The other said: "I am Ndala, the builder of haste." They say: "We will go to trade." They start; they arrive in middle of road. A storm comes. They stop, saying: " Let ut build grass-huts!" Ndala, the builder of haste, built in haste; he entered into his hut. Ndala, the builder of ability is building carefully. The storm comes; it kills him outside. Ndala, the builder of haste escaped; because his hut was finished; it sheltered him when the storm came on. XLIX. THE PAST AND THE FUTURE. Two men were walking on road. They arrived in midst of road; they found a tapper of palm-wine; they say: " Give us palm-wine!" The tapper says: " If I give you palm-wine, tell me your names I" The first said: "I am Whence-we-come." He who remained behind said: "I am Where-we-go."619 The tapper of palm-wine said: Thou, Whence-we-come, hast a beautiful name; thou, Where-we-go, spakest evil. I will not give thee palm-wine." They began to quarrel; they go to be judged. They find So and So; they plead. So and So says: " Where-we-go is right, the tapper is wrong; because, where we have already left, we cannot thence get anything more. The thing that we shall find) is where we are going to." Finished.

Page  248 248 248Falk - Tales of Angolia. L. NGUNZA KILUNDU KIA NGUNZA. Ngunza Kilundu kia Ngunza = uexile ni ndenge 8 Maka. Muene uendele mu Luanda; ki atula mu Luandai o nzoji ia mu loto, kuma: "0 ndenge 6, Maka, uafu. " Ubixila bu bata, uibula manii A, kuma: "10 kalunga, kadi Maka, kanjii " Uixi: "1Ngan' 'Alunga-ngombe ua mu di." Uixi: f',Poji, o ngan' 'Alunga-ngombe, ngondo ku di kuata n' 6." Uai bu Luangu,621 anga usudisa o kibetu kia felu, ni musuanu (?)022 u6; ua ki te b'axaxi ka dikikengele (?).62 Uabatama mu divunda ni uta ue. Kubanga katangana, uiva bu kibetu b'ala ku di kola kuma: "lNgifa, ngifa." 0 muene uakatula o uta, uandala o kuloza. Uixi: "IK'u ngi loze; zi u ngi jitule." IUixi: "lKi ng' u jitula, eie nanii?" Uixi: "1Eme Kalunga-ngombe."I "Eie Kalunga-ngombe, ua ngi dila ndenge ami Maka? " 0 muene,' Kalunga-ngombe, uixi: "1Eme ngeniami mu dia ng6; 6ne ku ngi bekel'ami. Poj i, ngu ku bana izida iuana; kia katanu, nd6 u~takane ndenge 6 ku 'Alunga." Uia ku 'Alunga; o Kalunga-ngombe u mu tambulula; axikama. Kitangana, kuiza mutu; Kalunga-ngombe u mu ibula: "mu Iiiia ku di?" Uixi:- "Ku kanga ngakexile mu mona jimbongo; iene, i a ngi louela." Kufua dingli mutu, u mu ibula, uixi: "- j4Ii a ku di?"P Uixi: "Uumba~m ua ngi di, uonganala mala andalele kusokana." Uixi: "1Uamono, Ngunza Kilundu kia Ngunza, ki eme ami ngene mu dia. mutu; ifuxi ia Ndongo62A ifne ku ngi bekel'ami. Kala kiki, ndai6 ku Milunga (?)6w uftakane ndenge t6 Maka." Uia-ku; u di menekena, ni ndenge L. U mu ambela o kuia, kuma: "1Eie, nge~za ku 'u takana, pala kui' etu ku kanga." Eme Maka uixi: "lNgiiami dingi, mukonda ku 'Alunga kuabeta o kota; i ngamona kuku, ku kanga kaxi eme ngi i mona? " Ngunza Kilundu kia Ngunza ukuata mu njila ia kuia. 0 Kalungangombe u mu bana o jimbutu ja fadinia, mas' a kindele, mas' a mbala, kazemba,aw uangela, kinzonji,27 kabulu, kajid, makunde a hasam' fejA, kingululu,m6 diniungu, diniangua,6v meld, maxixila~m kingombo makeka,062 mapudipudi,6m dikoko, mulalanza, mudimA, pala kuikuna ku kanga. Anga u mu ambela: "1Mu nake dieziia, eme ngiia kma 'u mnenekena bu bata die."

Page  249 Ngunza Kilundu kia Ngunza. 249 L. NGUNZA KILUNDU KIA NGUNZA. Ngunza Kilundu kia Ngunza 20 was with his younger (brother) Maka. He went to Loanda; when he arrived at Loanda, a dream warned him, saying: "Thy younger, Maka, is dead." He arrives at home, asks his mother, saying: "The death that killed Maka, what (was it)?" She says: "Ngana Kalunga-ngombe, he killed him." He says: "Then, Ngana Kalunga-ngombe, I will fight with him." He went to Luango621 and ordered a trap of iron with its musuanu;; 6 he put that in middle of dikikengele.2 He lurks in the thicket with his gun. After a while, he hears in the trap, there is (one) calling, saying: I am dying, dying." He takes the gun and wants to fire. (The other) says: "Do not shoot me; come to free me." Says: " That I free thee, who art thou?" Says: "I am Kalunga-ngombe." "Thou art Kalunga-ngombe who killed my younger Maka?" He, Kalungangombe, says: " I am not ever killing wantonly; people are brought to me. Well, I give thee four days; on the fifth, go and fetch thy younger in Kalunga (Hades)." He goes to Kalunga; Kalunga-ngombe receives him; they sit down. A while, there comes a person; Kalunga-ngombe asks him: " What (was it that) killed thee?" Says: " On earth I was owning riches; because of them they bewitched me." There dying again a person, he asks her, saying: "What has killed thee?" Says: "Vanity 8 has killed me, to beguile men who wanted to marry." Ngana Kalunga-ngombe says: "Thou seest, Ngunza Kilundu kia Ngunza, not I am ever killing mankind; the hosts of Ndongo624 they are brought to me. Therefore, go to Milunga625 and fetch thy younger, Maka." He goes there, exchanges greetings with his younger. He mentions him the going, saying: "Thou, I have come to fetch thee, for us to go on, earth." Then Maka says: " I won't go again, because in Kalunga it surpasses in excellence; what I have here, on earth perchance shall I have it?" Ngunza Kilundu kia Ngunza takes the path of going. Kalungangombe gives him seeds of manioc, maize, Kaffir corn, kazemba,m uangela, kinzonji-bean, kabulu, cashew, makunde-beans,67 beans, kingualulu, squash, pumpkin, melon, mashishila,628 okra, makeka,62 mapudipudi,26 cocoa-palm, orange-tree, lemons, for to plant on earth. And he tells him: " In eight (of) days, I will go to visit thee at thy home."

Page  250 250 Folk-'Tales of Angola. Ki aia, usanga Ngunza ualenge 6 bu bata, uaia ku tunda; anga u mu kaiela. Utubuila ba mutu a Ludi dia Suku; u mu ibula. Mutu a Ludi dia Suku628 uixi: "0 Ngunza Kilundu kia Ngunza uabita o kizfia ki tuakuna o masa, kiki tuala ku a62 dia." Ubitakana;-uia bu bata dia mutu a Ludi dia Suku diamukuA. Bene b'asanga Ngunza Kilundu kia Ngunza; uixi: "Eie, Ngunza Kilundu kia Ngunza, ngondo ku 'u jiba." Ngunza uixi: "K'uten'ami ku ngi jiba, mukonda ngoteami kituxi. Eie uene mu ila: ' ne ku ngi bekel'ami, ngidiami mutu.' Aba, pala ku ngi kela ku tunda ku ngez'ami, mu konda dianii?" O muene, Kalunga-ngombe, ukatula o diselembe di6 pala ku mu ta-diu. O Ngunza Kilundu kia Ngunza uabiluka kituta. Iabekesa o Ngunza Kilundu kia Ngunza kubiluka kituta.

Page  251 Ngunza Kilundu kia Ngunza. 251 When he goes, he finds Ngunza has fled from home, has gone to the east; and he follows him. He appears at man Ludi dia Suku's; he inquires of him. Man Ludi dia Suku,628 says: "Ngunza Kilundu kia Ngunza passed (here) on the day that we planted the corn, (which) now we are eating." He passed on; went to the house of man Ludi dia Suku, another. There he finds Ngunza Kilundu kia Ngunza, says: "Thou, Ngunza Kilundu kia Ngunza, I am going to kill thee." Ngunza says: "Thou canst not kill me, because I did no crime against thee. Thou ever sayest: 'People are brought to me, I don't kill any one.' Well now, to pursue me to the east where I have come, for which reason?" He, Kalunga-ngombe, takes off his hatchet for to cast it (at) him. But Ngunza Kilundu kia Ngunza turned a Kituta spirit. (That is) what caused Ngunza Kilundu kia Ngunza to become a Kituta spirit.

Page  252

Page  253 NOTES. NO. I. VERSION A. INFORMANT. This story comes from Joao Borges Cezar, an educated mulatto holding a responsible office on the large sugar-cane plantation and distillery of Bom-Jesus on the Kuanza River, southeast of Loanda. The informant handed me the story in his own writing, and I perused it with him so as to ascertain the reading and meaning of certain words. DIALECT. The informant speaks the pure Loanda dialect; but he is also acquainted with many inland forms of speech. His work brings him daily into contact with Kisama people and the plantation servants, who are gathered from all parts of the Loanda interior. COMPARATIVE. A folk-lorist will easily recognize in this story a well-nigh universal theme of folk tales. A female rival, by a criminal trick, substitutes herself for a girl who is going to be joined to her lover. Finally, however, the crime is discovered; the victims are restored to each other, and the criminal woman is put to death. In Portuguese folk-lore we find the same fundamental outline in the story "As tres cidras do amor," ably treated by Theophilo Braga in his " Contos tradicionaes do Povo portuguez," vol. ii. p. 197. In Basile's "Pentamerone" it is found in the story of Zoza, who corresponds to our Fenda Maria. That the story is of foreign origin is proved by the fact that, as far as ascertained, it is current only among the half-civilized natives of, or from, Loanda. The names of the dramatis persona alone would prove nothing; for the natives of Angola and Kongo have for more than three centuries been using Portuguese proper names. Excepting the outline and some episodes, everything about the story, the characters, the scenery, and the scenes, is purely Angolan; and no native has the least suspicion that this story contains any foreign element. As to locating its foreign source, it is not easy to decide whether Portugal or Italy is to be preferred. The Portuguese have been in Angola for about four hundred years, and the first thought is to ascribe its importation to them. The possibility of an Italian origin is suggested by the presence, in Loanda, of a small Italian colony whose history we may be excused for chronicling here. In the beginning of this century, after Napoleon's fall, a number of Italian soldiers belonging to his army were deported to Portugal, and thence came to Loanda, where they enlisted in the colonial Portuguese troops. After serving their term, those who survived started into private business, and, owing to their proverbial economy and perseverance, most of them did well. All took native women to wives, and they left a generation of mulattoes, in some of whom the fire of the old Napoleonic soldiers is not quite extinct. So my friend, General Geraldo Victor, now so famous in native song, is the son of one of those Italians and prides himself in his indirect connection with Napoleon's history. Most, if not all, the Italian colonists were natives of Naples and Calabria. For centuries, too, Italian Capuchins have worked in Angola as missionaries,

Page  254 254 Folk- Tales of Angola. and Italian coral dealers have been making, and still make, thousands of dollars by hawking their merchandise through the native villages. It is interesting to note the difference between our two versions of the story. In number one the heroine is the only daughter of her mother, whose name she bears; in number two, she is the youngest of three sisters, and the mother is not mentioned. According to number one, a passer-by informs Fenda Maria of Milanda's existence and captivity, without seeing her. According to number two, she gets the news from a passing shepherd with whom she speaks face to face. In number one the instructions for the liberation of Milanda are given by God; in number two they are given by the shepherd, etc. Some parts of this story also appear in number three. Comparing the elements of the present tale with those of foreign folk-lore, we notice the following:The speaking mirror, or a mirror revealing secrets, occurs in Portuguese and other tales, and is to this day to be seen for money in European country fairs, where many educated lovers consult it with as much credulity as the African consults his doctors. In divination, the diviner sometimes looks steadily into a mirror, until, according to popular belief, the face of the culprit appears instead of his own. All the fetish-images of the Kongo nation wear, incrustated on the stomach, a piece of looking-glass, which answers the same purpose. The initial episode of the mother's jealousy is also that of "Os sapatinhos encaatados," p. 84, of "Contos Populares Portuguezes," by F. Adolpho Coelho, and of " A mulher e a filha bonita," by Sylvio Romero; though the fundamental theme of these two stories is not that of Fenda Maria but that of Gubernatis' "La crudel matrigna." The magic box (kalubungu) or calabash, or sack, or egg, or other object, which on being opened lets out sometimes all sorts of riches, at other times all sorts of pests, seems to be familiar to the folk-lore of all races. In Africa, we have traced it in the folk-lore of the Ama-zulu, Ova-herero, Malunda, in the Sudan, and up the coast to Sierra Leone. Compare the kalubungu in other Angolan stories of this volume; and in Henrique Carvalho's." Lingua da Lunda," pp. 276 and 277, the calabashes, out of which issue once riches and people, another time wild beings that destroy whatever they meet. The old woman who pounds with one side of the body is not distinctly described as being only one half of a person cut lengthwise; but she strongly reminds one of the half-men who often appear in.folk-lore. See in the story of Sudika-mbambi, the woman whose upper half only appears, and the half-men in Dr. Callaway's " Nursery Tales," p. I99. The guarding lion, out of whose jaws the key of the palace must be taken, and the series of rooms with their prisoners and other wonderful contents, occur in the folk-tales of so many nations that it seems useless to indicate definite places. The "palace" is not African; but a deep den with many recesses, or a row of rooms or single-story houses, might be. The scene where Fele Milanda surprises Fenda Maria in her secret practices and then marries her, reminds one of the Zulu story on p. 308 of Callaway's Nursery Tales," where a girl conjures up various things by means of a brass rod; she is watched and caught by the chief (whom an old woman assists) and finally becomes his wife. Our story contains also fragments of purely Angolan tales; and the journey of Fele Milanda to Europe is evidently an Angolan addition. I. Emr ngateltle. Every mu-orso, or fctitious tale, is supposed to be introduced by this word. The infinitive of the verb is ku-ta. The reduplication indicates repetition of the act. The meaning is the same as that of the habitual

Page  255 Notes. 255 ngene mu ta, or. ngfniota, I'. e., I am wont to tell, amn In the haibit of telling, I often tell. Thus, too, from ku-ba, to give, ngdbelibele, I 6ffen gave, or give. See Ki-inbundu Granxima(r, pp. 99, ioo. It is geiierally used with 'Monosyllabic verbs, and consists simply of the reduplication of preterit I I, -or of thbe radical,' as the case, may be. Concerning the idiom, "1to put a story "" for, ",to tell-a story," and other idiomatic 'Uses of ku-/a, see Grammar, p. It17. 2. Fenda. An old title, equivalent to "1Lady," and given only -to women of,noble family. It is not knowia' at Malange; nor is it used in the m~dein Loanda dialect; but the adults remember its meaning. Ngana is then word now in use for "Master, Mr., Mistress, Mrs., Miss, Sir, Madam, Lord, or Lad).".Nga~ta and Fenda not being 'synonymous, their joint use is admhissible. Fumit wns -formerly used in Loanda to express Lord or Lady; thusfumue ami equalledi my Lord, my Lady. It was used with or without the name of -the person, -and was applicable to either sex; while Fern/a was exclusively feminine. Fumu is'sill1 used by the Ba-kongo or Axii-kongo, the Ma-hungu, the Ma-holo, and the Mbamba tribe, as title of a Chief or elder.' Mu-adi, pl. azdi or a-muadi, is the 'wordl now generally used by the A-mbundu for designating any superior -of either sex. Fetu (with the name) is the contrary of mu-adi, 'and signifies plebeian, mean, contemptible fellow. It is an insult. 3. Uauaba, from ku-uaba, signifies both beautiful and good. When- 'physical beauty and moral beauty are to be distinguished, they say tUa-uaba a pole, literally, "1is beautiful (as to) the face; " ua-uaba ku muxima;, literAlly, "I's beautifiki at heart." 4. The idiom uauaba k'a mu uabeld, to indicate superlative, unsurpssed beauty, is not used in Malange. Thus also for unusually fine dres~sing, Wakembe k'a mu kembeld. S. Uakexidi i, the same as uakexile t~, see Grammar, p. xo4. It is what I call the emphatic conjugation; but the German word "1gemiith~lich"1 'gives a much better idea of the function of this form than the word emphatic. The verbal act or state must be thought as affecting the subject, who, therefore, has a conscious feeling of it. This conjugation might also be called the "1subjective " or '1-senti.. mental" conjugation. 6. inga, the same as anga, interchangeably used in Loanda for "or"1 and "and," or "1then." See Grammar, p. 115. In the interior its equivalent it, 6a, Qr ha. 7. The 'idiom, "if this be the ninth, the other is the tenth," by which Loanda. pqople indicate superlative 'excellence, is not known at MalAtige. F. u/u, the native abbreviation of Portugal, which was for nearly two cetitunes the only European country known to the Angolans. As the Portuguese were the first whites with whiomi the Angolans came in contact, and as the tiatives take at first all whites to be kinsmen, the name Pu/u was extended to all "white man's land, and the word mukua-Putu, i. e., "1Putu-mian," 'is often used for any white man, irrespective of nationality. Thus my native lad from Malange called America Pu/u ia 1-ugeleji, i. e., the Putu of the English. In Angola, when a white man is found not to be a Portuguese, he is called a Ki-ugelefi, pl. 1-ugeleji, from the Portuguese "1Inglez." Thus Dr. Pogge, Lieut.. Wissmann, Dr. Biic'hner, and the other German explorers of the Angolan Hinterland' were called-I-ngeleoji, and the same appellation attaches to the Belgians of the Kongo State,, with whom the Angolans have intercourse at Luluaburg, on the upper Kassai River. The Dutch are also known to some as a separate nation and called Landerji, from the Pbrtuguese "1Olande7.." As soon as the Portuguese are to be distinguished from the other white nationalities they are called 7i-jpu//ukefi, sing. Pultukefi, from "1Potrtuguez."' The compound sound it being contraryto Ki-mbundu euphony, the form

Page  256 256 Folk-Tales of Angola. Putukeji will soon supersede the former. An American is called Melekanu,-pl. A-melekanu, or Ji-melekanu; also Mukua-Mdleka, pl. Akua-Mdleka. 9. The denial refers to the last question, ngaiiba? The word mbd gives greater force to the negation. Uakibula, or uakobula, is a habitual verb-form of Loanda; it is not used in Malange. o. U-jukula = uj-ikula; compare ku-utuna = ku-jituna; old K-imbundu kiuma = modern ki-ma, etc. i. M'o'nzo, literally, "in the house;" signifying "room," because this is inside, and part of, the house. 12. Mu ene equals "in which habitually is or was, are or were;" to be distinguished from muene meaning "he, she, it," or "self" or "indeed." See Grammar, pp. 107, 109. 13. Kana equals emphatic " no." Here it means " I won't have that! this shall not be! " I4. Ku-lombuela is a difficult word. In some places it means to neglect; in other places, on the contrary, to be concerned, interested in (something). I S. Ku bat' oko equals ku dibat' oko, see Grammar,, p. 88. 16. Maseka, word used in colonial, or Creole, Portuguese; probably a contraction of " ama secca," i. e., dry nurse. 17. Njanena, from the Portuguese "janella." i8. Ku-bitixila, from ku-bita, a compound causative and relative verb. See Grammar, pp. 95 and 96. 19. fMn' a ngana, used as one word, pl. an' aji-ngana, applies only to children of educated whites or mulattoes. 20. Vondadi, from the Portuguese "vontade." 21. Palaia, from Portuguese " praia," meaning beach. The place meant here is the fish-market of Loanda, situated at the foot of the hill on which stands the Fort Sao Miguel. Next to it is the quadrilateral building in which the corn. market is held. The whole lower city is sometimes called Palaia. 22. Di-zungu signifies a hole, to see, or pass, through; di-kungu means a hole with no other exit than the entrance. 23. Ki-alelu, from the Portuguese "parede." 24. The -4- of ku-d-sumba indicate. change of place; hence also distance. KaL has the same function. In this work the locative d is distinguished by the grave accent. See Grammar, pp. 46 and 47. 25. When they eat sugar-cane, the natives hold one end of the cane in the left hand, and peel the other end with a knife held by the right hand. Then they sharply hit the peeled portion so as to sever it, all but a few fibres, from the main cane. This loose piece is then bitten off. When the cane is short, or the left hand is near the peeled end, there is danger of hitting a finger instead of the cane. 26. Uexile, abbreviation of uakexile, irregular preterit II. of ku-kala. 27. Fele Milanda, the same as the Portuguese " Felix Miranda." 28. Tandu (ki), is the Portuguese "tanto." 29. Ma-diabu, from Portuguese "diabo," that is, devil. See note 69. 30. Ikandu, probably from the Portuguese "encanto," i. e., charm, spell. See in Capello and Ivens' "De Benguella as terras de Yacca," Lisbon, I88I, vol. i. p. o09, the word mo-ikanzu as designating the quarters of the vassals in a Kioko king's town. Ikanzu has also the latter meaning in the interior of Benguella Velha. 31. Kalubungu is a magic box, which plays an important r81e in many Angolan legends. A glance at the references given in the index under kalubungu will give a pretty adequate idea of the functions of this box. The etymology of the word

Page  257 Notes. 257 is uncertain. Mbungu, or lu-mbungu when a single one is meant, is the Ki-mbundu for the bamboo-tree and any piece of it. The snuff-boxes are called ji-mbungu, sing. mbungu, irrespective of the material, because most of them are made of a bamboo cane of some kind or other. 32. Kola nuts are so nourishing and toning up that the natives take an extra supply of them whenever they have heavy marches or any fatiguing work before them. In the Loanda district, the natives eat kola nuts and native ginger together, especially in the early morning. Most of the kola nuts and ginger which is sold in the Loanda market comes from the Cazengo mountains. The kola nuts and ginger have an interesting symbolic meaning. In Loanda, when a man wants to court a girl or woman, he sends her a message. If she accedes to his wishes, she sends him a kola nut and a piece of ginger carefully wrapped up in a handkerchief which is folded triangularly in the shape of a heart. 33. yinjibidi, from Portuguese " gengibre." 34. Ku-kuata makanda mu njila, a Loanda idiom for walking fast and steadily, as on a long journey. In Malange the idiom is used for following in the footsteps of another, but only in the literal sense; uala mu ngi kuata makand' ami equals 4 he is following me." 35. Kua signifies "to where is or was (this or that); " ku would be only "to." 36. Mai' i or mail is a Loanda idiom, which agrees by its pronominal suffix with the subject. Thus. eme... mai' ami; eie... mai' 6; muene... mai' i; etu... mai' etu; enu *.. mai enu; ene. *. mail'. Its meaning corresponds to the English " on and on." Sometimes it also means " to continue.'" In Malange the emphatic conjugation is used in its place. 37. Kitanga, a loathsome syphilitic disease. Beginning with the sexual parts, small and purulent tumors break out all over the body, face and hands not excepted, and often leave hideous sores. Native doctors say they can cure it by washing the sores with a decoction of certain leaves and by applying the ground Toot-bark of certain trees on the sores. * 38. Ku-kulala. from Portuguese " curar." It means less to cure, to heal, than to treat, to nurse, to give or take medicine. 39. Funji is the staff of life of the A-mbundu. It is made by stirring manioc flour into boiling water. It is very sticky, not unlike tapioca, and is always eaten with a gravy, or broth, made with fish or scraps of meat. 40. Manongonongo. Compare this with' ji-nongonongo, i. e., riddles (Loanda dialect), and ma-nongo, sing. di-nongo, which on the Kuanza River signifies a jesting or sarcastic saying, while in Malange it means an insult. The verb is kunongena, on the Kuanza equal to "to mock, jest;" in Malange equal to "to insult." 41. Future III. See Grammar p. 47. 42. lama lama kid, an idiom of both Loanda and the interior, indicating plenty, crowd, swarm. It consists of the repetition of the noun, of which a great number is intended to be predicated, followed by kid. 43. Zedi, from ku-ila, to do, t6 say, to think. See Grammar, p. o108. 44. Kololo, from Portuguese " corridor," meaning the hall or passageway at the entrance of a house. On either side of the kooloo there is a bedroom. 45. About the numerals, see Grammar, pp. 19-25. 46. About the cohortative subjunctive, see Grammar, pp. 68-72. 47t Uabene, abbreviation of uabanene, preterit II. of ku-bana; uabele is preterit II. of the abbreviated form ku-ba of the same verb. 48. Kug? abbreviation of kuebif used at Loanda and inland; also kidt for iebi ft; in Loanda n 2 for nanii. 49. Miland' d Accentuated d at the end of an interrogative sentence is, with

Page  258 258 Folk- Tales of Angola. the rising intonation, the only audible or visible sign of interrogation; for the construction of an interrogative is identical with that of a positive sentence. 50. Poji, from Portuguese "pois." 5I. Ngongo means either world, land, country, or hardship, misfortune, misery. Mutu uenaa o ngongo may be taken either as "one who walks the world over," or "one who stands hardships." 52. Ngomono, contraction of nga ku mono. 53. Ku di tanga, of events "to happen, to turn out (like this)." 54. It seems difficult to conceive how tobacco can be a drink. But in Kimbundu instead of saying "to smoke tobacco" one says "to drink tobacco." Smoke,is classified with the liquids. Moreover, tobacco-smoking is held by the A,-mbundu to be a stimulant for any physical exertion. 55. That is, which is surrounded by birds, or, which birds are surrounding. 56. Ku is here a kind of indefinite pronoun, suffixed to the verb. 57. Sabalalu, from Portuguese "( sobrado," i. e., upper floor, story. Sabalalu is used for a house that has more than one floor, and for any grand building, tower, palace, 58. Di-kanga is any piece of bare ground. Hence di-kanga dia enzo, or dia bata, for the space around the house, especially in front, that is kept clean of grass. Hence, also, di-kanga dia milonga, or kanga da i kubatuila, for the place where the judges meet in court Dikanga also signifies space between two objects, and distance. In this sense, it is used adverbially and corresponds then to our "far." Bu kanga is "< in the cleared space around the house;" figuratively it is used to signify " outside" in general. 59. Literally, "her heart does not accept, i. e., refuses." The contrary: muxima ua mu xikana means "he, or she, feels capable of doing the work before him, or her." 6o. 7i-masa, from the Portuguese "mona," meaning girl, lassie; applied especially to young mulatto women. 61. Ku 'iWadi for ku kitadi. The k- of the prefixes ka- and ki- is often dropped, for euphony's sake, after any one of the locatives mu, bu, ku% e. g., ku 'Alunga for ku Kalunga, mu 'Alunga for mu Kalunga. 62. Jamua; in the interior they say nd. 63. Uizalesela, from ku-izala, to get filled; causative and relative combined. See Grammar, pp. 90-97. 64 Di-sanga is a large porous water-jug of a- plain pattern without handle; mu-dingi is a small porous jug, used only for drinking-water, often provided with a handle,,and made after a more elaborate pattern. See note 67. 65. Kamasoxi, from ma-soxi meaning tears; a proper noun formed by prefixing Ka-. See Grammar, p. 127. It is customary in Angola for the master to give his new slave a new name. 66. Ku-zend-alala, medial verb, from ku-zend-eleka, meaning to incline. There is a parallel medial form ku-zend-ama, from kui-zend-eka. 67. Di-tangi differs from the di-sanga only by its larger size. See note 64. 68. Kamadta, diminutive of Madia. Ka- before a proper name is generally belittling, scornful, and most of the slaves' names are prefixed with it. Thus, Ka-nzud means John (the slave); nga Nzud means John (the free). In this case, simply by calling her mistress Ka-madfa, Kamasoxi stigmatizes her as a slave. 69. Diabu = devil; borrowed from the Portuguese. It does not mean our Satan, of whom the educated natives alone have some; idea, but any bad Spirit of the white man's mythology, and figuratively any wicked person. It is the most common insult, and is a favorite expression of native slaveholders in rebuking their slaves. The origin of the. expression is to be found in the blasphemous,.

Page  259 Notes., 259 but ever 'recurring, Portuguese phrase, "10 dicubo te carregue! meaning "1May the devil carry you off'!" or, "1Go to the devil! " This accounts for the answer a native generally gives, when addressed that way: Diabu dibita 6u-?u, i. -e., "the devil passes overhead." This expression, again, refers to the flying stars, which the Loanda natives call ma-diabu, singular diaebu. 69. O&fanietu, from Portuguese" "banheira," meaning" "bath-tub." 70. Preterit III., because the buying is thought of as having been done long ago.,?Not Pret. IIL, because there is no reference to an event contemporaneous with the act of buying. Ua mu sumbu, pret. I., would imply that the buying had just taken place. See Grammar, p. 44. In the following nga mu suembile ku Putu, the pret. IL. is correct, because the thought is, "I bought her when I was in Europe."~ 71 _7U; the same a'.% j9; jiami =jami; jietu =jetu, etc. 'Both spellings are admissible. The pronunciation is practically the same, as the 4-i between j ind a vowel i's not heard in fluent speech. 72. En' eow muene, the same as, ene oso, i. e., they all; muene intensifies the idea which it qualifies. Here it means "1they all, without exception." 73. LokO,' from Portuguese "1logo; " telasu, from Port. "'1terra~o;"?1elasd, from Port. "1rela~.o."' 74. An' a mi-xzraxinu, sing. mon' a mu-xaxiniu; in Malange, mon' a musasinim. These dolls are made of rags, etc., by little A-mbundu girls, and used in playing, just as dolls are by our girls in, civilization. -In the far interior, where rags are not common, the dolls are made of corncobs, corn-silk, and such like, and called an' a masa, sing. mon' a disa, i. e., corn-baby. Native little girls are very fond of imitating their mothers in all their maternal functions. They will tie their dolls on the back like' babies, put on appropriate fruits to simulate the mother's brec-sts, and even go apart into the grass with would-be midwives to perform all rites that accompany childbirth in their respective tribes. 75. The objects here mentioned are evidently fictitious and suppos~l to have magic powers. 76. Fesa, from Portuguese "1festa," equal to French "1f~te," rejoicings. This concise way of expressing a whole sentence simply by a series of, infinitives, all pronounced with great emphasis, produces quite a rhetorical effect. 7 7. 0 uea ngi bene, the, third person of a verb used.substantively, This is; done quite frequently. 78. Mfundele. Strictly speaking mundele, from ku-zeta, meaning "4to be white, or tight-colored,"1 should 'be used only for white persons. ]BUt, as a term of respect, it has been extended by the natives to light mulattoes,, and even to pure blacks, provided they dress In European style. In the interior mundele is, interpreted in Portuguese by "1urn preto de sapatos," i. e., "1a negro wearing, or owning, shoes." Thus,' most of the Mbaka people (Ambaquistas) 'style themselves, and are called by the surrounding tribes, mi-ndele, i. e., "1white men." Mundele, as now used, applies, therefore, to white people and civilized natives6 When a white man is to be distinguished1 from the 'negroes as a race, he is called tijunga, pl. ji-njutfgu. This word is the same as the mn-zu~'gu of the East Coast. In, the present case, Fenda Maria, must not be understood to be a white woman, but a mulatto. 79. Ku divalela. The vowel ii stand's for a ku, meaning "Ithey thee." 8o.' Usengka. In Loanda, ku-senga, means to buy in a shop or market; in. Ma'lanlge, oni the contrary, it signifies to selL' K-I.'enga, with another intonation, also m~anig "to dismiss a w'ife." $t. Pattiol, from, Portuguese "fvapor," i., e., steam, steamer. 82.' kie-tembalala, from Portuguese "1lembrar.', The Kiimbundu word' -for remembering, is ku-tukumuka.

Page  260 26o Folk-Tales of Angola. 83. Kabitangu, from Portuguese "capitao;" naviiu, or naviu, from Portuguese "navio." 84. Padi is the same as the Portuguese "par;" bixa, Portuguese " bicha;" u/u, Port. "ouro;" ma-diamande, Port. " diamante;" volota, Port. "volta;" meZa, Port. "anel." 85. Sandu, from Portuguese '"santo," i. e., saint. Combining the Catholic custom of calling a child after the saint on whose day it is born with the native custom of naming a child after the di-hamba or di-bamba (spirit) to whose influence the birth is ascribed, and of considering the children born under the same spirit as related in that spirit, the A-mbundu call a namesake a sandu; and two namesakes, when they meet, are morally bound to treat each other as brothers or cousins. Examples of this name-brotherhood will occur in several parts of these stories. Another word for namesake is xald, in colonial Portuguese "xarA." This seems to be of Brazilian origin. 86. Ku-batesa. In Malange, this signifies to accompany a child or infirm adult to where he is going, and assist him in walking. 87. Xi/a. This xila is not used in Malange, nor is kaxi, its Malange synonym, used in Loanda. The usual meaning is not "lest," but "may be, perhaps." 88. Naiu. See Grammar, p. 86. 89. This se or ha in the interior, is not the conditional se or ha, nor " whether," but serves to introduce a direct or indirect quotation. It corresponds, therefore, to kuma or -ix, and to our colon with quotation marks. 90. Ku mu zekesa. Its first meaning is "to cause him or her to lie down;" but it is also used by some for "to sleep with him or her" (in the same hut or bed). 9I. This sentence shows how Ki-mbundu is susceptible of complicated periods, without obscurity. 92. This kid, with the pret. I., indicates immediate, almost simultaneous action. Cf. in Zulu, Callaway's " Nursery Tales," p. 5o, foot-note. 93. Iofetale, past participle of ku-fetala, which is simply the Portuguese "enfeitar," i. e., to adorn. For participle, see Grammar, p. 84. 94. Ku-kemba signifies "to dress in best attire, to adorn, to bedeck." 95. Ku-funda, that is, to plead. The relative ku-fundila is to plead before (court), or because of, concerning, etc. 96. 1' oso for mu oso. 97. When an Angolan has suffered wrong, he goes and lodges a complaint before a judge of his choice, or before the chief of the tribe (as repeatedly described in these stories), or he resorts to the spirits, and calls on them for redress, often also for the punishment of the culprit. For this purpose, he goes to some one who is known as being possessed of this or that spirit, and lays the case before him, or rather, through him before the spirit he represents. Then the spirit is asked to either restore the stolen object, or force the debtor to pay, or to visit the murderer or ill-treater with death or sickness, and so forth. The spirit's medium listens gravely to the adjuration, but says nothing in reply. Sometimes the adjuration is, as in the present case, simply a kind of affidavit, either to prove one's innocence, when accused, or to prove one's right to complain. The medium receives a reward only in case the object in view is attained. Such a medium is called kimbanda a ia dihamba, as distinguished from the kimbanda kia kusaka, or physician who cures diseases. The act of bringing some evil on a real or imaginary offender through the medium of a spirit is called ku-loua. This ku-loua in self-defence is lawful, but the secret use of spirits for killing or hurting others, which is called ku-loua pulu/ (bewitching), constitutes the greatest crime a man can be guilty of, and is invariably punished with death. The witch or wizard is called nmulji. See note 135.

Page  261 Notes. 261 98. Kaxaxi. In the interior the form kazi is preferred; as the stories in the Mbaka dialect show. 99. Miusula; also called muanji in the interior. 1oo. Ku di mosalela, relative of ku di mosala, which comes from the Portuguese "almoSar," to breakfast. The form ku-lumosala was the first to evolve; but, as the Ki-mbundu radical is never more than dissyllabic, and -lumosa would be trisyllabic, the popular ear preferred to change lu into di (cf. ku-ludika = ku didika) and to consider the verb as reflexive. The final -ala (ku di mos-ala) would then be taken as a derivative suffix. o10. Kalakatald, from Portuguese "alcatro."' Io2. Kualutu, from Portuguese "quarto;" in Ki-mbundu m'o'nzo. In previous instances kudlutu was written with the tonic accent on the antepenult, but the accent on the penult is also admissible. 103. Kana. The answer "no," in reply to the question "where?" sounds strange to a European, but not so to the African, who at once understands that the question implied the accusation "you have kept the key." o04. Uldi pi! from ku-ila p./ that is, to say or act pi! that is, to be silent, speechless. P/f is our "hush!" o10. Ku-telekala, from Portuguese "entregar." Io6. Eeleenu / literally, "laugh ye!" used as an interjection for "they laugh." This elelenu corresponds almost to hurrah! The imperative is used here to indi, cate the surprise of the spectators, the outburst of sympathy, and the story-teller's own concurrence with the feelings he is relating. 107. Ku-jikata, the same as ku-jikota or ku-jokota, i. e., to be charred, to be burnt (of food). o18. Udi xisa-ku. This detail is purely African. It reappears at the end of Nga Nzud and his slave Kanzua, which is still unpublished. Anointing one's self with the charcoal of burnt flesh or bone, either human or animal, is a general custom among Africans. It is supposed to act as a preservative against the enemy, or ill-disposed spirit; here, possibly, against the vengeance of the victim's azumbi, or " ghost." Callaway repeatedly mentions such use of animal or human charcoal in his work on Zulu folk-lore. o09. Ku-kazala, from Portuguese " casar," is used only of the Christian, monogamous, marriage. To marry in native fashion is ku-sokana (Loanda dialect) or ku-sakana (inland dialect). 10o. Adia nguingi, aseiala musolo is a Ki-mbundu saying which signifies "living in plenty and free from care," hence "living in happiness." Nguingi, in Portuguese "bagre," is the Clarias Anguillaris, which, in some places of the Kuanza River, grows to an extraordinary size. They are caught by means of fishing baskets (mi-zsa), hooks, or spears. Cut open, sun-dried, and inserted in a split stick, they are offered for sale in every native market and constitute the most popular condiment with funji (cassava-mush). Ii. Ngateleetee, etc., is the customary formula with which a fictitious tale closes. The expression " whether good or bad " means "it is your business to judge whether my story was nice or not. As for me, I have done my part, and whatever your judgment may be, it is all right." The diminutive form ka-musoso, which is applied to even the longest tale, is an instance of the conscious selfdepreciation, which seems to constitute the essence of politeness, and which is more common among Africans than among uncivilized Aryans, excepting perhaps the Slavs.

Page  262 262 Folk-Tales of Angola. NO. I. VERSION B. INFORMANT AND DIALECT. This version was dictated by Adelina da Camara, an educated native lady of light complexion, and the life-companion of the editor of a native paper, himself a mulatto. She speaks the purest Loanda Ki-mbundu that I have heard, pronouncing every syllable so distinctly that I hardly ever had to ask her to repeat a word, while this would continually be the case with men. In Angola, as in most times and places, the higher-class women give the standard for pronunciation and idiomatic expression. Loanda women have a way of " singing" Ki-mbundu, which makes it quite as musical as the best modulated Italian of a Toscanese or Pisan "C contadina." To the informant's honor be it said that, unlike so many others, she is not ashamed of her native tongue, lore, and color. Her father, Innocencio Mattoso da Camara, though white, is a native of Loanda, has held many high government offices, and is connected with an influential Portuguese family. 112. Uexile. See note 26. Compare the genitive in umoxi, ua ndenge, one, the younger, with Fenda Madia, dia mona, Fenda Maria, the daughter. 113. Mubidi, shepherd, herdsman; verbal noun from ku-bila, to herd cattle. The name of mu-bidi, pi. a-bidi, is also given to the Loango people, akua-LuangVc, scattered between Kongo and Kuanza as wandering blacksmiths, and recently much talked of in connection with the " Dembos," situated between the Nzenza (Bengo) and Ndanji (Dande) rivers. Since the war of 1872 these Dembos (six native chiefs) have been independent: a di tuma (they manage themselves), as the natives say. On the fertile plain between Kangenie (Canguenhe) and the mountain called Maravilha, they have allowed a large party of these A-bidi or akuaLuangu to settle as guests. But, like the Hebrews in Egypt, the A-bidi have multiplied so fast, that quite recently they conceived the plan of dictating to their hosts. With a view to this, they sent delegates to the governor-general at Loanda requesting him to reinstate Portuguese authorities, as in the time before the war. To this the governor acquiesced, and a new chefe was sent in 1890, with a small force, to reoccupy the concelho of the Dembos, lost in 1872. What the result will be, is not sure; but a renewal of hostilities with the Dembos is much feared by a portion of the Loandenses. It is not impossible that a Loango man is meant by the mu-bidi of our story. 114. Nganga is here synonymous with mu-loji, "wizard, witch." The Roman Catholic priests and missionaries are also calledji-nganga, with or without the qualificationja Nzambi. The meaning of nganga ia Nzambi is therefore " wizard of God." 115. 1/didile; the subjunctive consequent on a preceding imperative indicates a mild imperative. I 16. Munume and mulume are equally correct. 117. A i ambata; this means " they walk arm in arm," in European fashion. 118. Ku-biluka and ku-kituka are synonymous for "being transformed." 19. Ku di tuma corresponds exactly to the Portuguese " governar-se." 120. "' When I come," i. e., back to where we are. In Ki-mbundu coming refers to the place occupied at the time by the one who speaks. 12I. yi-ngondo, literally "coppers," i. e., copper ornaments. 122. Nguami, a most singular contraction of ngongo ami (my misery) used as a verb to signify refusal. See my Grammar, pp. Io5 and 158; also the full form in Bentley's Kongo Dictionary, p. 374. 123. iMu-nzenza is a slave recently bought, and therefore not yet initiated in

Page  263 Notes. 263 the ways of his civilized or semi-civilized master. Mu-nzenza, with a slightly different intonation, is also used in Loanda to indicate lack of water in a well, e. g., Mu Manianga muala munzenza. 124. Ngu, instead of ngi, is preferred when followed by the infixed pronoun mu or ku. This is a case of progressive vowel attraction. See Grammar, p. I51. 125. K'mmuenii contracted from k'a i muene-s, according to euphonic rule a + i = e. Ku-mona is frequently used for ku-sanga, to find, and for the result of finding, viz., getting and possessing. 126. Bu polo ia or mu polo ia is, "in the presence of;" ku iolo is "in front, ahead;" mu polo is "in the face, on the forehead;" but bu polo alone (without ia) is used for the region of the pudenda, and must be avoided. 127. Sauidi, from Portuguese "saude." 128. Ka-nzo, diminutive of i-nzo. See Grammar, p. 8. The initial vowel of inzo does not coalesce in e with the -a preceding it, because it is an ancient article, hence no integral part of the word. Cf. o'nzo. 129. Ag' muenenen contraction of nga ku muenene. Muenene is Preterit II. of the relative verb ku-muena, from ku-mona, to see, which in this case means " to experience." See Grammar, p. 91. 130. The clause in brackets was added at my suggestion, so as to make the connection clearer to the foreign mind. For the natives both the full and the elliptic forms are correct and intelligible. 131. Ngi batujudienu, the same as ngi batujule enu (see Grammar, p. 75). Kubatujula is the frequentative verb of ku-batula. It means, not only the action of cutting frequently, repeatedly, but also the result," cutting into small pieces." See Grammar, p. 99. 132. Pangajala, from ku-pangajala, iterative or frequentative form of ku-fiangala, which is an adaptation of the colonial Portuguese "pancar," " dar pancadas." On p. 99 of the Grammar the iteratives -ajala, -ajana of verbs ending in -ala, -anta were not given because they do not occur frequently. 133. Mosuku, the same as ma-usuku, pl. of u-suku. According to euphonic rule a + u = o. 134. Ku di bangesa (kala) means " to feign," literally 1" to cause one's self to be or act like." 135. So salavande! is an oath. It is evidently of Portuguese origin, as is shown by the form of the word and by the fact that the expression is not used inland; but it is not easy to determine the Portuguese original Salavande may be a corruption of "salvante," which is an antiquated synonym of " salvando," "salvo," i. e., except, or of " Salvador." What so means is still more obscure; is it the Portuguese " s6" only, or the Creole contraction so of " Senhor," i. e., Lord? The most popular oath among all A-mbundu is Xinge Pai etu ia mungua, i. e., "Let my godfather be insulted!" See note 97. 136. Ngtkale eme.! means "But for me I" The full form is ki ngatkale eme! The whole sentence is elliptic, the suppressed words being equal to "the issue, or the result, would have been quite different." Sometimes the form kidkale emes is used. 137. Ku-zubidisa, a combined relative and causative of ku-zuba. See Grammar, pp. 9i and 96. 138. Ka-tutu, diminutive of ki-tutu, which signifies any cracked vessel, as gourd, jug, pot, box, etc. It should not be confounded with ki-menga which is not the cracked whole, but the uncracked fragment of an earthen vessel, whether pot or jug! The ki-menga is generally used as a frying pan. Ki-menga, therefore, is a potsherd, and ki-tutu a cracked vessel, or any broken, worn-out article. 139. Uadia 'xii? uanua 'xi? What's the use of eating and drinking? i. e., of living?

Page  264 264 Folk-Tales of Angola. i40. Mu, relative pronoun of ma-kutu in the objective (accusative) case. See Grammar, p. 95. 141. Ki-zomba is the dancing-place, and also the dancing party. It is not the act or the way of dancing; this is called u-kininu. Ki-zomba kia Ngola, or kia Kisama, or kia Lubolo signifies, therefore, the dancing-place or the dancing company (also called di-bandela, i. e., flag) of the Ngola, Kisama, or Lubolo people. Ukininu ua Ngola, or Kisama, or Lubolo signifies the peculiar dance of the Ngola, Kisama, or Lubolo tribes. 142. Bama means any definite place on earth; kuma, any place in the open air; muma, any place within an inclosed space. See Grammar, p. 66 and 87. 143. Ujitu is either honor, respect, politeness, or the token of it, namely, a pres. ent, an invitation, and the like. It also means "fear to do wrong" and "virtue." 144. The Portuguese in Angola take only two meals, one called "almogo" (breakfast), the other " jantar" (dinner). The first is taken between 9.30 and I A. M., the latter between 6 and 7.30 P. M. Hence, in the present case, Vidiji Milanda goes out at about 8 P. M. 145. Kiabeta. The verb is impersonal. The unexpressed subject is kima, thing, or kiki, this thing. The prefixes ku, bu, and mu also form impersonal verbs, as they are sometimes called in European and other languages. In Ki-mbundu it is simply an elliptic conjugation, the general subjects mutu, kima, kuma, bama, muma, being sufficiently indicated by the context and the concord. 146. Seia, from Portuguese "selha." 147. Ku-longa, pronounced as any foreigner, except a Frenchman, would, means, to teach. Ku-Z6nga, with less stress on the penult and a slower enunciation of the first and last syllables, means " to load." It is used of loading a gun, a canoe, a carrying basket, packing a box, etc. Ku di longa, to teach one's self, is used for "learning, studying;" ku di lOnga, to load one's self, for embarking or seating one's self in any inclosure, as a carriage, a boat, etc. 148. Muhatsu a Nzambi does not mean that the woman is divine either in beauty or goodness, no more than muxi ua Nzambi means a divine tree. It is simply a sentimental way of expressing one's self; implying, as a rule, that the person, plant, or thing thus qualified is considered as dependent solely on God, being unassisted, uncultivated, or abandoned by men. Ki-mbundu phrases remind one constantly that "man's extremity is God's opportunity." I49. Mu ~alaia, in Loanda, is used for "in the lower part of the city," or "down-town;" while ku palaia or bu palaia is specifically "on, to, or by, the shore, or beach, or fish-market." See note 21. 150. N' umoxi seems incorrect as referring to di-sanga, but it is preferred to the regular ni dimoxi; probably for euphony's sake. 5I1. Buexile; bu kanga is understood as subject. See note 145. 152. It is not quite clear whether Fenda Maria simply calls the things by their names, or gives them the order to act what their names imply. A slight difference in intonation, or punctuation, gives it one meaning or the other. 153. That all kindled themselves is not to be taken literally. When the lamp was lit, all were seen acting in the light. i54. The informant dictated here "takes a goat from the pen to throw at all things flaming." I confess that I cannot understand what this goat has to do with the story. x55. Selende. Though all natives I have asked failed to recognize the Portuguese origin of the word, I am positive that it is simply the word " accidente;" and the idiom uabana selende corresponds to the Portuguese " deu-lhe um accidente."

Page  265 Notes. 265 NO. II. INFORMANT. His name was " Piolho," which is the Portuguese equivalent for louse. This nickname he owed to the filth and abjection to which his foible for rum had reduced him. He was working as a rope-maker at Bom-Jesus, on the Kuanza River, his native place. In the war against Humbe, back of Mossamedes, where he served as a Portuguese soldier, he had been crippled for life. He was the first man whom I could by small remuneration induce to dictate a few folk tales. In all his abjection, he was as punctilious as the proverbial Spanish beggar. Several times he punished me by interrupting the dictation in the most interesting part of a story, because a question, a tone in the voice, or an innocent word had offended his susceptibility. So the present story was left incomplete by him, and the last portion had to be obtained by letter from America. A former pupil of my Loanda school, who was then employed at Bom-Jesus, wrote it down for me. His name is Domingos de Lemos. DIALECT. It is that of the lower Kuanza about Bom-Jesus, which but slightly differs from that of Loanda. The informant seems to. have some peculiar expressions of his own, or which, at least, are not in general use. COMPARATIVE. This story is originally that of the "Cenerentola," the universality of which has been traced up by Gubernatis in his "Florilegio delle novelline popolari," p. 5, and by Henry Chasle Coste. In the folk-lore of Portugal, Madeira, and Brazil it is current under various names and in various versions. The version nearest related to ours is the Brazilian on p. 52 of " Contos populares do Brazil," by Sylvio Romero. But, as in the case of No. i (Fenda Maria), the fundamental idea of exotic origin, in this story, has been so perfectly covered with Angola foliage and blossoms, that science alone can detect the imported elements, and no native would believe that this mu-soso is not entirely Angolan. The mention of Kimalauezu kia Tumb' a Ndala, the great central figure around whom almost all native folk-lore clusters, and whose daughter the heroine is said to be, as also the episode of the Ma-kishl, connect this story with those in which either Kimalauezu or the Ma-kishi play an important r61e. By the marriage with the child of the governor it is also related to No. III. 156. Kinoueza kia Tumb' a Ndala. In Loanda he is generally called Kimalauezu or Kifmalezu kia Tumb' a Ndala, while in the Mbaka, and other inland dialects his name is pronounced Kimanaueze kia Tumb' a.Ndala. He is a purely mythic figure, but may have once been a historic personage. Much of what the natives say of him corresponds with what the Ama-zulu tell of their U-nkulunkulu, but no reverence attaches to his name. 157. Maxila. This is a kind of palanquin with either side open or screened by curtains. It is used by the whites and well-to-do natives in the Portuguese towns of West Africa. For long marches through the bush, it is replaced by the " tipoia," which is a hammock hanging from a strong bamboo pole, to which a dais or canopy is fixed so as to protect from sun and rain. The fact that Nzui uses a maxila shows that his residence was in the neighborhood of Loanda, in what is now called in colonial Portuguese "os Muceques." See note 162. 158. Paxiiu is the Portuguese "passeio," a tour, a walk, or ride, for, pleasure, to a moderately distant place. i59. Nzud is the native pronunciation of the Portuguese "Joao," i. e., John, and Nzuana that of "Joana," i. e., Joan, Jane. I6o. Nguvulu comes from the Portuguese "governador," but applies only to the governor-general at Loanda. Ngola, in native parlance, represents the ancient native kingdom of Ngola (in Portuguese " Angola ") whose boundaris

Page  266 266 Folk-Tales of Angola. pretty exactly correspond to those of the present District of Loanda. The original, and still independent, tribe of Ngola has withdrawn to the river Hamba, one of the affluents of the Kuangu, where the ancient court of Ngola Kiluanji kia Samba is still kept with undiminished pride, but with greatly reduced power. Nguvulu mutZ Ngola, Governor in Angola, is used along with nguvulu ia Ngola, governor of Angola. The nguvu/l is the representative, in Africa, of MuenePutu, the king of Portugal. x6i. Ku lu dia mundu is the same as ku di-lu cdia mundu, that is, on, above, over the world. It is also pronounced k'o lo dia mundu, in which case the prefix di of di-Iu is replaced by the article o, and the following u of the monosyllable lu becomes also o by progressive vocalic attraction; thus: K' o o dia mundu. i6, Mu-seke, correctly used, signifies "' a sandy place " and is derived from the same radical (ku-seka) as ki-sek-ele, sand. In the Loanda dialect, however, the word has come to mean "a field," with the plural mi-seke for "fields." Ku museke signifies "to, or at, one field;" ku mzseke, to the fields; thus ku miseke ia Kamama, to the fields of Kamama. Mu museke, or mu miseke is " within a field or fields." In Loanda-Portuguese "muceque" is now used for "country-house, summer-house, villa," and "os muceques" is the name given to the inhabited country around the city of Loanda, where the well-to-do whites and natives have their country-houses. I63. La will be found only in the stories told by " Piolho." He uses it exactly like ba or ha of the iMbaka dialect. It is probably an abbreviation of kala. See note I74. In English it is to be translated by "if, whether, or." 164. Kulemba. Concerning marriage ceremonies, see the story of the Four Uouas, and that of the Daughter of Sun and Moon. 165. KWel, the same as k'aiz, from ku-ila, to say or do. I66. NguZamami for nguamiami is again one of the peculiarities of Piolho's diction. As to the governor's refusing the present, it is becoming to the white man, who makes all the metal money, the cloth money, and the bead money, to be generous, especially on such an occasion; for, as the saying goes, " mundele ufumenena kubana, k'afumenena kuzela; diiaki dia sanji ue diazela," i. e., "the white man owes his fame to his liberality, not to his whiteness;' for the egg of the hen, too, is white." I67. Akiki or o kiki is composed of the old euphonic article o or a and the demonstrative pronoun, first degree, of class III., singular, which is often used for "now " and "but." Kitangana is probably understood, kintganna kiki, this moment. i68. Ku-xanga (ji-huiznii comprises (i) going to the bush, (2) cutting the wood and binding it into a bundle, (3) carrying it home. As the cutting is done with a poor native hatchet, or an iron trade-machete, the task is rather laborious. I69. Ngamela, from Portuguese "gamella." It is a vessel made of the same wood and shape as a canoe, only smaller and sometimes shallow. It is used for washing clothes, for feeding pigs, for carrying fish (in Loanda), for holding all sorts of things. Very small imitations of canoes are also used, with other things, as medicinal charms (u-mbanda) consecrated to the spirit Ngiji (River) for the purpose of ku-vuala, i. e., breeding; but only in the case of barren, or not sufficiently prolific, women. Men use natural medicines which are sold by the native doctors (i-mbanda). The native word for all these small canoes, used as vessels, is tlungu or uatu, the same as for the real canoe. See p. 68. 170. Tabu or di-tabu is a place on the edge of a river or lagoon, where the reeds, which obstruct the banks of all rivers and lakes unless these are pressed in between bare rocks, have been cleared away, so as to allow the canoes to land, and the women to bail out water and do their washing. As the tall grass of the

Page  267 Notes. 267 banks is generally infested by crocodiles, these cleared spaces are the only relatively safe places for approaching the water's edge; for there the crocodile is likely to be detected before he can strike. The colonial Portuguese call such places " portos," i. e., ports, havens. I translate tabu by landing-place, or simply by landing. 17I. MAulemba. This tree is the Ficus jsifopoga of Welwitsch. It is a favorite tree for shade, and thrives in the driest and sandiest soil. It is much like the banyan-tree of India172. Aiu! This is the interjection of pain, sorrow, mourning; like the German "ach!" It is never a threat as "woe to!" but merely a complaint. It is really composed of ai and ui or ud; the latter being the vocative, the ai an interjection for sharp, thrusting, physical pain, or unexpected offence. 173. Tund' ami, "c since me." This is an unusual construction, but very appropriate and graphic. In emotion and sobbing, it is natural to leave different clauses of a proposition incomplete, and to announce them in another order than when cold reason dictates. 174. Kala signifies usually "like, as." "Piolho" gives it sometimes the meaning of " but, however, yet." See note I63. The meaning of the unfinished clause is: Since I was born, I never did any washing, but now they send me to wash. 175. Ngan' ami instead of the regular ngana iami. (See note I66.) In Loanda the only form used, besides the regular one, is ngan' iami, which is applicable to any master or mistress. In Malange and Mbaka ngan' ami is used exclusively by a slave-wife in addressing or mentioning her husband, and signifies therefore "my husband and lord." 176. A-kama. Inland, where the language is purer, mu-kama is used only foi a slave-wife of a polygamist (hongo). A free wife is called ki-hunjt or mu-kaji. Among the free wives of a polygamist there is a further distinction between the wife who married first and those who followed her. The first has authority over the others, and is called kota dia hongo (the great (wife) of the polygamist), the others are called fi-ndenge ja hongo (the smaller, inferior (wives) of the polygamist). The head-wife alone has a right to the title of mukua-dibata (master or mistress of the house), which she shares with her husband; and the head-wife of a chief alone is called na mvuale (queen). A mu-kama is never called mu-kaji by either husband or other people; he says mukam' ami, the others say mukam' a nganji (the mukama of So-and-So). Nor does the mukama call her man mulume ami or munume etu; this is the privilege of the ki-hunji. She calls him xgan' ami or ngana iami, if he has only one mukama, or ngana ietu if he has several. In the coast-towns, mu-kama is now used, almost indiscriminately, for any servant girl above ten years who has been bought, or "redeemed," as people say since slave-dealing has ceased to be publicly honorable. This free use of mukama is silently witnessing against the moral (?) behavior of civilized masters, white or colored, in the " centres of civilization." 177. Maid. The term expresses vigorous or hearty continuation of an action described in the preceding verb. Thus, kola mail! shout on, and loud! Sungenu mai-enu/ pull on, and hard! In the present case, Fenda Maria means to say this: I never washed the clothes (the slave girls, always washed), let them continue to wash! See note 36. 178. Leio, instead of lelu. Final -o for final -u is often heard in the interior, where, in some places, the use of one or the other is merely a matter of taste. 179. U-ngana, from ngana (see Grammar, p. 123), signifies in the first place "the quality, dignity, and office of being a ngana, i. e., a free person, one having

Page  268 268 Folk-Tales of Angola. authority." Keeping this first meaning in view, the word u-ngana is also used for chiefship, honor, glory, grandeur, majesty, splendor, for mastership, freedom, liberty (ufofo), for kingdom, reign, government, and body politic. i8o. Umbanda ndenge. U-mbanda is derived from ki-mbanda, by prefix u-, as u-ngana is from ngana. Umbanda is: (i) The faculty, science, art, office, business (a) of healing by means of natural medicines (remedies) or supernatural medicines (charms); (b) of divining the unknown by consulting the shades of the deceased, or the genii, demons, who are spirits neither human nor divine; (c) of inducing these human and non-human spirits to influence men and nature for human weal or woe. (2) The forces at work in healing, divining, and in the influence of spirits. (3) The objects (charms) which are supposed to establish and determine the connection between the spirits and the physical world. When used to designate these objects, the word umbanda admits of a plural form, maumbanda. Natural remedies for healing sickness, however, are not called maumbanda, but mi-lango. As to the meaning of the saying umbanda ndenge, in our text, it is somewhat obscure. There is a proverb, masunga kota, umnbanda ndenge; literally, wits are superior (greater, stronger), medicines (charms) are inferior (smaller, weaker). The meaning is: natural and acquired ability will protect and exalt a man much more than charms or superstition. In other words, a man endowed with wisdom, but deprived of charms (amulets), is better off than a stupid man with any amount of charms. The relation of umbanda ndenge, in our text, to the words preceding it, may be made intelligible by the following paraphrase: Thou art engaged in a struggle with contrary influences (umbanda); but thou shalt conquer one day (according to the saying), umnbanda is surpassed by masunga. By stretching the saying a little -and African sayings are very elastic- it can also be made to mean that a just cause will finally triumph over ill-will, and innocence or virtue come out victorious over its enemies. S8I. What a comforting power there is in being " loused" no one can imagine, who has not seen the blissful expression on the face of the Loanda girl, when, her head sweetly resting on another's lap, she is being relieved of her troublesome customers. It is a token of friendship to catch another's lice; and not an atom of shame attaches to those concerned. As the operator is pretty sure to be himself invaded by the tiny host, he or she often does the work gratuitously, with the understanding that the kindness will be returned (reciprocity). Among others than friends, it is customary to give a compensation. In Loanda, the average charge is from one and one half to three cents, according to the amount of trouble and risk incurred. One day, on dismissing my school at Loanda (to which only paying pupils were admitted), I noticed some trouble between two scholars and inquired after the reason. With a whining voice a little fellow replied: " So-andSo refuses to catch my lice." He considered that a great breach of school-fellowship. At Malange, a big fat worm, called katotola-jina (the lice-crusher), and which builds a most interesting nest, is used by the natives as louse-catcher. Placed on the wool of the head, it introduces its tiny head and strong claws into the tangled hair, ferrets out, and devours the unwelcome guests. When it has done its work, it is, without thanks, cast back into the bush. 182. Lopa is the Portuguese " roupa." 183. To tell a lie in self-defence, to cheat within certain limits, and to steal trifles in favor of a friend, are not condemned by the native standard of morality; but, when found out or caught in the act, the author of such an act may feel ashamed of his lack of shrewdness. i84. Papaii. When used absolutely, "father" and "mother" are rendered by faplaii and mamani; but as soon as the word is qualified by a possessive pro

Page  269 Notes. 269 noun the forms fai and manii are the only ones to be used, e. g., pai etu, manii gnau. I85. Kuxi; about kuxi see Grammar, pp. 30 and 31. I86. It is off with a fish, that is, it is carried off by a fish. 187. This d is a vocative, which is freely used where we, in writing, put a point of exclamation. It is also often added to a word, and drawn out to considerable length, when the person speaking is hesitating about what to say next. i88. Katiku bata. Before katd and the destination, the verb kuenda, to walk, or to go, is often left out, and must be supplied in the translation. i89. Ku-kuata mu kibetu, literally, to catch in flogging, is synonymous with ku-banr kibetu, to give a flogging. i9o. Kobidi is the P6rtuguese "cobre." ig1. Sela is the Portuguese "cera," i. e., bee's wax. There is no other word for the trade-wax. But the wax of the honey-comb is called i-sea, or i-xila, the singular of which (ki-sela and ki-xila) signifies a single cell of the honey-comb. To get the honey out of the comb, is called ku-kama o uiki mu ixila. I92. Teeth of elephant, i. e., tusks of ivory. 193. Di-konge. This is the genuine Ki-mbundu word for India-rubber, both as a plant and as an article of trade; but the U-mbangala (Kasanji) word ndundu is gradually superseding it, at least in the interior. The Ngola and Holo tribes call it di-hoke; the Ma-hungu call it mu-konge; some Mbaka people and the Mbondo tribe call it ka-nana. The Ma-songo, like the I-mbangala, call it ndundu; and the Ma-kioko pronounce this with a different intonation, giving the last syllable a higher fone. 194. Tata (father) is often used without any definite meaning, as a euphonious pleonasm. i95. yi-maxu is the Portuguese " machos." 196. Ma-soladi, sing. di-soladi, from Portuguese "soldado." 197. Mujika is the. Portugdese " musica," and means, in these stories, a military band. I98. On taking leave, it is customary for the one who goes to say xal' 6! that is, remain, or stay! (with or without kiambote, i. e., well), and for the one who stays, to say: BixiP 6 (with or without kiambote, well), that is, arrive (safely at your destination). i99. Compare this account of the Ma-kishi (singular Di-kishi, or Kishi) with those given in the Ma-kishi stories, Nos. V., VI., VII., and others. The description of the Ma-kishi given by " Piolho " and other A-mbundu informants, agrees in all main points with that of the cannibals of the Zulu folk-lore in Dr. Callaway's "Nursery Tales," vol. i. pp. 28, 29, 33, 43 (many-headed monster), 145, 146, 157, esp. I58. Like "Piolho," in the explanations asked of him, the Zulus describe the cannibals as wearing long tangled hair, which falls over their faces. This long hair, and the many heads of some Ma-kishi, are the only points in which the Ma-kishi of the A-mbundu disagree with their descriptions of the A-tiua, or Batua, the famous pygmies of brown complexion, who are found in the great forests of all Africa east of the Niger, and who seem to be the aborigines whom the immigrant Bantu (including all the African Blacks or Negroes) had to fight and drive back before they could establish peaceful communities. But, though I have not heard of any pygmy tribe wearing long, tangled hair, or having the faculty of growing another head as soon as one is cut off, it does not shake my present belief that our Ma-kishi, the cannibals of the Zulus (Ma-zimu) and those of the Be-chuana (Ma-nimo) are the aboriginal pygmy tribes. Not so much as they are now, but as they appeared to the first Bantu settlers, and as they were by these incorporated into the semi-historic and semi-mythologic folk-lore of their race.

Page  270 270 Folk- Tales of Angola. The hydra-like heads of the Ma-kishi are an excellent symbol of the system of guerilla warfare common to all the Ba-tua (see Callaway's " Nursery Tales," p.. 354). It is strange that Callaway did not notice the similarity of his cannibals with his Aba-twa, so graphically described at pp. 3%3 and 354. His informants there declare that the Aba-twa kill those who say they did not notice them from afar,-because they consider that an insulting reflection on their undersized stature. This is identical with the account of the Ba-tua given me by natives from different parts of Angola. (Concerning the Ba-tua in the forests of the Kuangu River, see the notes to my Vocabulary of U-iaka, which will be published with a number of other vocabularies in the Bulletin of the American Geographical Society, i894.) zoo. Tenda! uatendela 'nii? could not be explained by any native I questioned on the subject. The expression is only used in connection with divining. The translation I venture to give is sufficiently warranted by similar questions and answers in the divinations of the A-mbundu. 20o. About the "sandu," or "xald," i. e., namesake, see note 85. 202. Kuaki, from ku-kia, to dawn; ku-ma is the subject of ku-aki. 203. Kezuatu, contraction of the genitive ka izuatu. 204. Kia-lumingu. The full form is kizta kia lumingm, i. e., the day of lumingu. This lumingu is the Ki-mbundu pronounciation of the Portuguese "Domingo," which, again, is the Portuguese pronounciation of the Latin "Dominicus," i. e., the Lord. Therefore kia-lumingu means, in its Latin origin, the day of the Lord. It is used for Sunday. The days of the week, in Ki-mbundu, are, Sunday, kia-lumingu; Monday, kia-xikunda, from Portuguese "segunda (feira)," i. e., second (holy day); Tuesday, kia-telesa, from "terga; Wednesday, kia-kualata, from " quarta; " Thursday, kia-kinda, from " quinta;" Friday, kiasexta, from "sexta;" Saturday, kia-sabalu, from "sabbado." In literary Kimbundu these exotic names will probably be superseded by the native names: Kia-Agana, Kiaiadi, Kiatatu, Kiauana, Kiatanu, Kiasamnanu, Kiasambuadi. 205. Ngeleja, from Portuguese "igreja." Compare ki-ngeleji; from "inglez." o26. Katalaiu, in Portuguese "Catraio." This name is particularly used as a proper name for male slaves. Katalaiu is generally a trusted domestic slave, not a plantation hand. Here, Katalaiu is evidently a faithful old slave of Nzud and Maria's father; and he still respects in Maria his old master's daughter. 207. Ngan' a ndenge. This form is used in Loanda together with ngan' ia udenge and ngana ia ndenge. In Malange, the latter, the full form, is the only one used. 208. I aUndamena ngenji. This expression denotes the exceeding beauty or goodness of the thing or things to which it refers. Ngenji, from ku-enda, to walk, is a traveller. But, as Africans always travel for trade, it is also used for trader, merchant The traders, of course, desire beautiful articles to trade with; and, being in the business, they are the best judges of the quality of goods. 209. Kaluafi from Portuguese "carruagem." 210. Misa, the Portuguese "missa." The blind and the cripples are regular attendants at church in Loanda, because the "Misericordia" benevolent fund has alms distributed to them by the priest on each Sunday. 2aI. Id. Who these id are is explained in the following words, ni mujika it; they are the men composing her band. 212. Embamba, i. e., o imbamba. The Kisama people and some Quanza and Loanda people use this form, 6- instead of o i-. 213. On the remarkable law of preference or precedence which determines the use of the negative suffixed pronouns, when combined with infixed pronouns, see Grammar, pp. 78 and 79. 214. Makuts ml/ This expression is not only not insulting, but it may be

Page  271 Notes. 27I complimentary as expressing surprise, when it is known the person addressing one intended to cause surprise. It corresponds then to our "you don't say so!" or "is it possible?" Intonation unmistakably shows in each case whether makutu md expresses contradiction, doubt, or astonishment. 215. This se is not s1 "without," nor se " if," nor se "saying," but an old negative particle. In Loanda they would say, ukala kota kana eic. The three negative particles of Ki-mbundu are: ne, sc, and k'; the two first have almost disappeared in the moder Loanda and Mbaka dialects. z26. Kuaki marks the beginning of day, ku-nanga the spending of the day, ku-zeka the end of day, and the spending of the night. 217. Ngonge is both the instrument used in a proclamation and the proclamation, order, or command itself. In the native towns, the herald shouts the proclamation in the principal thoroughfares. Sometimes he first calls the people's attention by striking a native bell, or by sounding a bull's horn. This horn, I was told, is also called ngonge by the Kisama people; at Malange the name of the horn is kipanana. At Loanda it is called mbinga or mbungu. But ngonge, no doubt, signifies primarily a bell, and is synonymous with ngunga. A bell is still used for proclamations, and'called ngonge, by the tribes north of the Bengo and Dande rivers, i. e., among the Dembos (ji-ndembu). The ngonge is made of iron, and consists of a double bell in the shape of U, each leg of the U representing one bell. There are no clappers in these bells. They are rung, or rather played, by striking with a piece of iron on either cup alternately. This native African bell has been noticed in many parts of the Continent, and is described in the works of several great African travellers. 218. Saku is the Portuguese "sacco," i. e., sack. The sum represented by a saku is thirty Portuguese, or nearly thirty-three American, dollars. It is called.saku, because thirty dollars in Angolan copper money make up a man-load, and this is the sum usually put up in a sack when cash remittances are made to the interior. The two " sacks" promised by the Governor represent, therefore, about sixty-five dollars of American money, and their local value is best illustrated by the fact, that even now (1891) two young slaves could be bought with the money, at Loanda, while in the interior it would bring three or more adult slaves. Slavery is abolished, by law in all Portuguese dominions; but the natives, even in Loanda, buy, sell, and -wn slaves without regard for the white man's law. The same is the case in some English and other colonies. 219. KadVfele, from Portuguese " alferes." 220. Thus far "Piolho's" dictation of the story. The remainder, which is rather disconnected, was sent me to America by my former Loanda pupil, Domingos de Lemos, who was then employed at Bom-Jesus. 221. Azalma / is the Portuguese "i s armas!" 222. Tuma ku k' ijia is an idiom for "know thou well," or " mind." 223. Ngi bangefavolo is, in pure Ki-mbundu, ngi bange kiadi. 224. Kaleia is the Portuguese " cadeia," i. e., chain or prison. In Ki-mbundu ku-ta mu lubambu is to put in chains (native jail); ku-ta mu 'aeia is to put in (Portuguese) jail. 225. Ku-nganala, from Portuguese "enganar." In pure Ki-mbundu, to deceive, is translated by ku-fumba, when synonymous with cheating, and by ku-ta makutu, when no money or property is involved. 226. Ku-folokala, from Portuguese "enforcar." In Ki-mbundu, hanging is ku-nienga. 227. This saying is not very proper. Nga Nzud must be very bitter to apply it to his wife. The meaning of the saying is, "we, the women, must be paid for, before we marry, because our bodies are a merchandise which, owing to the

Page  272 272 Folk-Tales of Angola. demand, we can sell at any time." With a few honorable exceptions, the mulatto girls of a poor mother are taught from tender childhood that their support, and that of their relatives, will depend on their making a profitable trade of their bodies with white men. 228. There seems to be a short blank between this and the following. 229. Alumazi, or lumazd, from Portuguese "armazem." 230. Kikusu is a fresh-water fish which is much relished, notwithstanding its countless bones. NO. III. INFORMANT. Most of the stories in the present collection were, like this, dictated by a native of Malange, whose full Portuguese name is Jeremias Alvares da Costa, while his current name is Jelemfa dia Sabatelu, that is, Jeremiah, son of the shoemaker. His father was a shoemaker from Mbaka (Ambaca) who had settled at the court of Bangu, the head-chief of the scattered Mbamba tribe, and married a daughter of the chief's elder sister. By this marriage the sons of the shoemaker belong to the royal family of the Mbamba tribe and are eligible to the chiefship. They are both Mbamba and Mbaka, but first of all Mbamba. The informant learnt his father's trade, and has become his successor as shoemaker at Bangu's village. In the natural course of events, he may also inherit the chiefship and become a Bangu himself, for the present presumptive heir is his uncle and he comes next to his uncle. In 1890 he came with me to America, and most of his stories were dictated at Vineland, N. J. A life-size model of him is to be seen in the Ethnologic Section of the National Museum, Washington. Since 189I, he is again with his family at Bangu's near Malange (Malanji). Though by no means exempt from human and African frailties, Jeremiah has always been an abstainer from drink and native dances, and in all the time we lived together I have never known him to tell a lie, or steal, or behave unseemly. DIALECT. The informant is equally familiar with the Mbaka dialect of his father and the Mbamba dialect of his mother. This story is entirely Mbaka, both as to dialect, origin, and dramatis persona. COMPARATIVE. The first part of the legend, where Kimanaueze's wife will eat nothing but fish, and thus overtaxes the River's kindness, appears differently told in Story No. IV. of Loanda. The metamorphoses into a variety of animals are of frequent occurrence in all Bantu fiction. The marriage of Kimanaueze's son with the Governor's daughter seems to be identical with that of Kimalezu's granddaughter with the Governor's son. (Story still unpublished.) In the Bantu languages, where the same word means either son or daughter, a confusion of sexes is quite natural. In Schlenker's "Temne Traditions" (London, I86i) p. 89, the Temne hero Tamba renders some services to animals who, in return, give him instructions, which later on greatly help him to win the daughter of the King, whose successor he becomes; all very much like Nzut's experience with the beasts and the Governor. Passing from Sierra Leone to the extreme southeast comer of Africa, we find, among the Zulus, Ubabuze, who like Nzul is deprived of men and oxen by wild beasts, but saved by a mouse, on whose skin he is lifted up in the air, and carried to his damsel whom he marries. (Callaway's " Nursery Tales," p. 97.) As to the personification of the river, compare the one reported by Du Chaillu, " Equatorial Africa," New York, 1890, p. 358. The Portuguese stories " A Torre Babylonia " and " A Torre Madorna," whose

Page  273 Notes. 273 fundamental outline is found in the folk-tales of many other nations, have some resemblance to this number. See " Contos populares," by Ad. Coelho, p. 34, and, "Contos nacionas," by the same, p. 50. 231. Kilundu kia makamba. This expression, it seems, is not known in Loanda. The informant says it signifies " possessor of many friends," i. e., a popular man. Ki-lundu is a non-human spirit, the same as di-bamba. Ku-lunda is to lay aside and keep in a safe place. See note 620. 232. Uatunga, uasoma. Used both at Loanda and in the interior. Ku-tunga, ku-soma is an idiom, signifying to build one's house, marry, have children, cattle, and get on. The tense used here is preterit III., indicative of a distant past. The preterit II. is uatungile, uasomene, and preterit I. is uatungu, uasomo. This tense implies that the action is still fresh, retent. 233. Na mvualej2. Na mvuale is the title of the chief's head-wife, and corresponds, therefore, to our Queen. This use of the plural concord (ii) with a singular noun (mvuale), as a sign of respect, is remarkable. It is also used with the prime-minister, e. g., ngolambolej, but neither with the chief's title soba nor with di-kota, head-man. To show somebody respect by this use of the plural is called ku mu jingisa. 234. Mbiji ia menia. In the interior, the word mbiji, in the plural form jimbiji, is used to denote meat or vegetables eaten with the staple funji (mush). Mbiji is one of the general Bantu words for meat; and so mbiji ia menia, i. e., the waterrmeat, was probably the first denomination of fish. In modern Kimbundu, mbiji is used almost exclusively for fish. 235. Katumua, from ku-tuma, to send, to command. The regular passive form of the Bantu, formed by the insertion of u before final a, which has disappeared as a living form in Ki-mbundu, is still preserved in this word and a few others. Katumua means "messenger." 236. Uxi. This is the most common form in the interior for uixi; but they never say axi for exi, which proves that -ixi is the root, even in the dialects of the interior. 237. Lukala is, the largest affluent of the Kuanza River, which it joins at Massangano (Masanganu, confluence, from ku-sangana, to meet). 238. Ku-tamba is used only for fishing with nets (ma-uanda) and with the large fish-baskets, used solely by women, and which are called i-sakala. These are like the mi-zaa, only larger. With the mu-zzia the verb to be used is ku-kuata for catching (fish), while ku-lunga is used for the setting of the basket-trap. With hooks, the verb for catching is ku-loua. 239. Ngidia-hi.? In Loanda ngidia-nii. or ngidia 'nii? The absolute form is inii in Loanda, ihi in the interior. 240. Kizu' eki, or kizu' okio, or kizsa kimoxi, can all be used for ' one day" when beginning an episode in a narrative. In the folk-tales of Louisiana negroes, the expression "this day " for " one day " is also met with. 24i. Mbanza signifies really the house, yard, and adjoining huts belonging to the chief and his wives; that is, his residence, his court. It also means capital, for it is applied to the whole village inhabited by the king. In the Mbaka, as in most inland dialects, mbanza is moreover used for the chief himself. 242. Ubixila, in Loanda ubixila. The natives of the interior pronounce the x of Loanda like tsA, in words which in the Bantu mother-tongue had a t. It only occurs before -i, and the change of the ancient t to x and x is due to the presence of this -i. Mu-ti (tree) becomes mu-xi in Mbaka, mu-xi in Loanda. 243. Koxi, baxi, moxi, are contractions of ku o 'xi, bu o 'xi, mu o 'xi. Compare m'o'nso equal mu o'nzo. 244. Ha or ba is the word used by the Mbaka, and other inland tribes, for the Loanda word anga, or inga, meaning, "whether, or, if, and, then."

Page  274 2 74 Fok - Tales of Angola. 245. Kiximbi is the spirit or genius who is supposed to be lord of a river.or lagoon. It may be masculine or feminine. In Loanda, the same genius (dihamba, di-bamba or ki-lundu) is called Ki-anda or Ki-tuta. See Nos. IX. and L. 246. Ku di ijila, to come spontaneously, unsent, unbidden; from kuiza. The form is a combination of the reflexive (di) with the relative (-ijila) verb. 247. Imana! ", stand! " is also used for " stop!" Ku-im-ana is a medial form of ku-im-ika, to erect, hence to stand erect. 248. The first time, the fisherman pulled the net barely out of the water; then he let it drop and ran. The second time, he dragged it on to dry land. 249. Mundu is the collective of mu-tu. As a collective it has no plural form. It means "crowd, congregation, tribe, nation, mankind, world.". 250. Among most tribes, to the farthest interior (Mbamba, Ndongo, Mbondo, Ma-songo, Ma-holo, Ma-hungu, I-mbangala, Tu-pende, Bashi-lange, Akua-lunda), the chief is approached in the manner here described, by a subject as well as by a stranger. That is, the subject or the stranger sits down on the ground, throws himself flat on his back, then bows forward and touches the ground with his chin. The Mbaka tribe (i-mbadi) and their offspring are exempt from this custom. The Ma-kioko and Ma-shinji,-in addition, pick up dust and rub it on chest and chin. 251. Kalunga. This word is used to signify: (I) death; (2) the personification of death in the shape of the king of the nether world, called Kalunga-ngombe, and the world of shades itself; (3) the ocean; (4) an interjection of wonder; (5) a title of respect, given to a chief, and, among the I-mbangala, to every freeman of some importance. 252. Mi. This is the objective of the personal pronoun, second person plural, in most dialects of the interior, which use mu- for the prefixed subjective. In Loanda nu is used for both the prefixed (subjective) and infixed (objective) pronoun. 253. Kunu; in Loanda kuku. 254. Mahezu. What the original meaning of this word is no one has been able to tell me thus far. Its use, however, is plain enough. It stands like our "amen," after a prayer, as the word signifying that the speech has come to a " full stop;" that the speaker or talker has reached the end of what he wanted to say. To this mahezu the other party answers a Nzambi, that is, "of God." The word mahezu is probably imported from a dialect or language of the far interior. 255. Ngolambole, composed of Ngola (probably old Ki-mbundu for ngana, Lord) and mbole, i. e., hunt; hence, "Lord of the hunt" (ngol a mbole). It is the title of the chief's prime minister, and presumptive successor, if he be of royal blood and closely related to the king. The other royal officer is the sakala or tandala, that is the secretary, who, in the Kuangu basin, is almost invariably a Mbaka-man. The council of the ma-kota, or elders, is the legislative body (parliament) of the tribe, while the king, with his cabinet, is the executive; wielding absolute power as long as he is constitutional enough to keep in favor with the ma-kota. 256. In the interior, only the chiefs and civilized Mbaka men are allowed to sit on a European chair. The elders may sit on native stools; the plebeians and slaves sit on mats, or on the bare ground. 257. M'o"xi, in Loanda mu 'xi. Written in one word, moxi it signifies 4 under." 258. Palahi, or Pala'ii? in Loanda paa'nii? composed of fala (Portuguese " para)" and init, i. e., what? The purely Ki-mbundu equivalent is mu konda dia 'hi in Loanda mu konda dia 'nii? 259. Mranii, with accent on last, long, and nasal syllable, is an interjection signifying " I, or we, don't know.'

Page  275 Notes. 275 260. 1f doxi, ii bulu, is an idiom signifying "he, or she, is restless." 261. In the interior, when a woman is going to give birth she generally goes out, with female assistants, into the bush, and delivers there, out of sight of the men. 262. Kitala, like kisoko, is both size, or stature, and age. 263. A-ba, or o-ba, signifies "take." Compare with ku-ba, to give. They also say ama. 264. Monde, possibly from Portuguese "montar," i. e., to mount, ride.. 265. Ku ema, often used in the interior for ku dima. In U-mbundu, and other dialects, the prefix di- is often substituted by the prefix e-, or, more correctly, by the old article e-. 266. Bu kota dia muxi, is "at the foot of a tree," in the same sense as we say " at the foot of a mountain." The kota of a tree is the space and the ground around it, as far as its shade extends while the sun is high. 267. Xitu is " flesh, meat," used, as in the Bible, to signify all animate beings, but especially animals used for food, and par excellence "game." Ki-ama is a ferocious animal; ki-bamba, a reptile or an insect, a crawling animal. 268. Mu ngongo is never used in Loanda as one word; but in the Mbaka dialect it may be spelled and used as mungongo, a noun of class II. Only the doubled use of mu (mu mu-ngongo) is to be avoided. 269. " That made God," an inversion, which, straightened out, means "that God made." The rule No. 8 of the twelve laws of Bantu grammar, formulated by Lepsius, that the subject is always placed before the verb, and the verb before the object, is not to be accepted without reserve. 270. Mbunda is really the soft part between the ribs and the hips, called waist. But, by extension, mbunda is most frequently used for any bottom: in animals, men, baskets, bottles, and other things. Compare mbunda, meat, in the Kuangu dialects. See note 376. 271. Kdkle, from ku-ila, imperative future III. 272. Teleji! looks like Portuguese "tres," three, used to introduce a conjuring formula. The meaning of these formulae is intentionally obscure or unintelligible. 273. Ngudi signifies wolf, or hyena, in the U-mbangala dialect. 274. The njinji is a wild cat looking like a leopard, but smaller. 275. Bana mu kanu, literally, " give the inside of mouth," graphic for " hold out thy open mouth." On spittle, cf. "Journal American Folk-Lore," i890, pp. 51-59. 276. As the njinji and the leopard (ingo), so the mukenge and the mbulu are close relatives. 277. Hadi, meaning hardship, in the interior, is, in Loanda, an objectional word for dung. 278, Kikuanzomba; this name of the hawk is only used in fiction; it is, we might say, its poetic name. 279. Kabungu is any tailless bird. The Holokoko looks, indeed, as though his tail had been clipped; and for this reason science has named him Helotarsus ecaudatus. He is celebrated for his high flight, which gave rise to this laudatory saying of him, " uate (or uasua) mbambe ni diulu (or dilu)," i. e., he set the boundary with the sky, or, he touches the sky. Compare these "poetic" names with the "laudatory" names in South Africa. 280. Mutu a lubila-suku. This is the "poetic " name of man. The translation given in the text is a mere guess, suggested by the sound of the words. It may be more correct to write Lubi la (lua) suku. See note 628. 281. Mon' a mundele, i.e., "young white man;" also applied to a civilized native.

Page  276 276 Folk - Tales of Angola. 282. Muania is the heat and light of the sun; daylight and noon-heat. In Loanda, the word is pronounced luania. 283. Ma-/led, sing. di-letd, from Portuguese "leitio." 284. Muhamba is the long basket in which goods are packed for carrying on head or shoulders. 285. Ua ngi lambela-u, would be in Loanda ua ngi lambela-mu, or ua ngi lambela namu. 286. In the interior, the prefix of the futural present is often used with the final form of the preterit I., or vice versa. 287. Ku-kuata ku minangu, an idiom, meaning to pass time doing nothing, at least no manual work. 288. Tulle, contraction of tua + ile, preterit II., of ku-ia; not to be confounded with tuidi, preterit I., from ku-ila. 289. Ku-londekesa is " to show a thing not seen before;" double causative of kiu-londa, to see for the first time. 290. To express " entire, whole," the A-mbundu say " of entireness." 291. The infinitive is used instead of the personal form to give more animation to the style. 292. Ngaielu, from Portuguese "gaiola." 293. Dikolombolo didianga, the first cock (-crow), means about midnight. At an interval of about one hour, or a little more, follow dikolombolo dia kaiadi, dikolombolo dia katatu, and dikolombolo dia kauana. The latter is synonymous with kuma kuaki, i. e., dawn, which is regularly about 5.30 A. M. Dikumbi diatundu is said when the sun is just up. 294. Mueza, the same as ueza. In the interior the ancient form of the con. cording prefix for class I., sing. mu-, is sometimes used for the usual u-. 295. Ni boai ni bu-lu, i. e., from head to foot, with the special meaning "having foot-wear and head-wear," 296. Ku-takena, contraction of ku-takanena of Loanda, or ku-takentna of Mbaka. 297. Utoka; in Loanda utokua. 298. See Grammar, p. 104. 299. Ku-kalakela, contraction of ku-kalakalela, relative form of ku-kalakala, to work. NO. IV. INFORMANT. Joao Borges Cezar, a nephew of his namesake, the informant of No. I. Joao had been for one year in my school at Loanda, and on my return to Europe accompanied me to Portugal, England, and Switzerland, where he learnt French; and subsequently to America, where he learnt English and some German. DIALECT. That of Loanda. COMPARATIVE. This Loanda story is not unknown in the interior, as is proved by the first part of No. III. See also "Journal American Folk-Lore," x889, p. 37. In " Etudes sur la langue Sdchuana," by Eugene Casalis, Paris, I841, p. loo, there is a Se-suto story of a woman, who insisted on having the liver of a certain animal, until her husband got it for her. When she had eaten it, such an internal fire consumed her, that she went and drank up the whole lagoon of the desert. Elephant, the king of the animals, punished her for the thirst thus inflicted on his people, by having the ostrich tear up her abdomen, from which the water flowed back to its former place. 300. Ku dima dia kukala, literally, "back of being," idiom for "long, lkng, ago." In the interior they say m' uxahulu.

Page  277 Notes. 277 301. Ku-sema, to crave, long for a special kind of food. Not used in Mbaka. 302. Ka-didika and ku-ludika are synonymous forms in Loanda. In Mbaka the form ku-idika alone is used. Ku-id-ika may be a causative form of ku-ila. 303. Huta is food (provisions) for a journey. 304. Ku-ivua, generally translated by " to hear," means really " to feel with any of the senses, except sight." So one may ku-ivua an odor, a flower, a sound, heat, or cold; but not an object apprehended by sight. Hence Angolans, and many other Bantu, when speaking a European language, often use such expressions as " I heard a bad smell;" "Let me hear it," instead of " Let me taste it;" "Don't you hear the cold, or the heat? " 305. " It is heavy," refers to the net, as the prefix u- in uaneme shows. 306. King' anji for kinga hanji. The abbreviated form anji is commonly used in Loanda, the full form kanji in the interior. 307. Muku' enu, thy fellow, companion, friend, stands for "I, who am speaking lo you;" mukua-mona, owner of a child, parent. 308. Ualald / ualald / An onomatopoeia for the rustling produced by something passing through the dry grass. To this Loanda word correspond the Mbaka synonyms uaid! uai / andfotofoto! 309. Ku-kuvitala, from Portuguese "convidar." 3I1. Mu kanga is "within, or in the centre of, a cleared space," also "in distance." Bu kanga is outside. Here mu kanga means "in the yard." NO. V. INFORMANT. Jelemfa dia Sabatelu. See No. III. DIALECT. Mbaka. ORIGIN. Though written in pure Mbaka dialect, this epic in prose does not seem to belong to the A-mbundu branch of the Bantu stock. It is current among the Mbamba tribe, which, with the Ma-hungu tribe, forms a connecting link between the A-mbundu and the Ba-kongo. The original seat of the Mbamba tribe is the old Duchy of Mbamba in the Kingdom of Kongo, south of the lower Kongo River. The Mbamba with whom I am personally acquainted live scattered, as welcome strangers, among the A-mbundu of the District of Malange. Their chief settlements are found (i) on the Lombe River, (2) in the vicinity of Malange, (3) on the Kambu River. The head-chief of all the scattered Mbamba is old Bangu, whose residence is rather less than a mile northeast of Malange. (See note about Informant of No. III.) Well do I remember my first visit to Bangu in the beginning of 1887. Then I knew but little Ki-mbundu, yet enough to understand from Bangu's eloquent speech that he was a vassal of the King of Kongo, "the elder brother cf the King of Portugal," and that his people had come to this region from Mbamb' a Mbuila. The exodus of the tribe seems to have taken place about a century ago. The emigrants probably moved along the upper course of the Lukala River, then down the Lombe valley. It was from Lombe that the Malange settlement branched off under the predecessor of the present Bangu. (See my vocabulary of Mbamba in Dr. C. G. Biittner's "Zeitschrift fur Afrikanische Sprachen," Berlin, I889, January.) Since writing the above, I have had the pleasure of meeting in Loanda (in April, 1892) the ndenbu Mbamb' a Mbuila himself, who had come to Loanda, with his landala and several ma-kota, to transact some business and visit the Governor. He and his attendants were highly surprised to see a white man posted on Mbamba matters. They confirmed the linguistic and ethnic identity of the Malange Mbamba with those of Kongo.

Page  278 278 Folk - Tales of Angola. COMPARATIVE. The grandfather of the hero being Kimanaueze kia Tumb' a Ndala, and his son Nzu5 a trader, the story is thereby connected with others of Kimanaueze's cycle. It also belongs to the Ma-kishi stories. Kinioka, the serpent, appears also in four manuscript stories of my collection. 'The description of the spirit world fully agrees with that given in No. XL. The scene in which the hero is swallowed by the fish reminds us of one in the unpublished story of Kabindama and a number of similar swallowings in universal folk-lore. In "l tudes sur la langue Sdchuana," by E. Casalis, Paris, 1841, p. 97, there is a legend of a hero, Litaolane, who behaves very much like Sudika-Mbambi'; only the enemy he conquers is not a Ma-kishi tribe, but a huge monster, Kammapa, who had eaten up the human race. The latter is saved by Litaolane, who after being swallowed too, kills the monster and leads the victims out of their stomach-prison. Casalis suggests, without affirming, that this might be a tradition of the Saviour's contest with Satan, whom he conquers by his very death; but evidently, as in the case of so many supposed traditions of the Deluge, the resemblance is merely accidental. The life-tree, which thrives, fades, and dies simultaneously with the absent hero's life, is common to the folk-lore of all racial stocks. In the Portuguese folktales, it recurs in many places. It would be easy to find epic heroes whose careers coincide in many points with that of Sudika-Mbambi, but that would throw little light on the question whether this story is originally native, or imported, and whence. The Portuguese and Italian parallels alone are important in this respect. In the "t Contos populares do Brazil," p. 69, No. XIX. has all the appearance of another version of our story; it is itself only a version of a Portuguese story which belongs to the cycle of Gargantua (op. cit. p. 2I5) and may be seen in No. XLVII. of Theoph. Braga's "' Contos tradicionaes" and in No. XXII. of Ad. Coelho's "Contos populares." Still as the story seems to belong to the Mbamba exclusively and as these are fanatically opposed to any innovation, the probability is against a Portuguese origin. The epilogue of Sudika-Mbambi's legend is remarkable, as it makes of it a meteorologic myth, one brother representing the thunder-clap, the other the echo roaring back from the opposite side of the cloud-world. 31 1 Sudika-mbdmbi. Ku-sudika is a dialectic variation of ku-tiudika; which signifies " to hitch, or hang on, or in, a high place; " mb&mbi is " antelope." Both words go to make up a pretty good descriptive name of the thunderbclt " up on high, in the clouds, leaping to and fro like a deer." 312. Kindau2a is pronounced kindala in the Loanda dialect. 313. She is so changed that she recognizes him sooner than he her. 314. Xibata, the Portuguese "-espada." The Portugueseword "chibata" for switch, stick (to beat with), and "chibatada" may possibly be derived from the Ki-mbundu word re-introduced into Portuguese with a modified meaning. 315. Kilemnbe is a mythic plant, which we translate by "life-tree." Its peculiarity was that it flourished, withered, and died simultaneously with the life, peril, and death of the person with whom it was connected, just as the quicksilver in the thermometer rises and falls with the temperature. 316. These verses are somewhat obscure; probably intentionally so. 317. Lukula is the redwood or camwood tree. The word lukula is Mbamba;. in the Mbaka dialect it is hula or lu-hWua. The Portuguese call the tree and wood "< tacula." The wood is used in many ways, as a dye, or medicine, and it constitutes an important article of purely native commerce and industry. 318. The song of Kabundungulu is more mysterious than his brother's.

Page  279 Notes. 279 319 Aluanda, abbreviated form of nuandala, is used in the Mbaka dialect as an auxiliary verb in the formation of the future tense. It is from this shortened form that the contracted future of Loanda -ondo- (or -ando-) is derived (-anda kubanga, -anda 'u-banga, andibanga, and lastly ondobanga by retroactive vowel attraction). 320. Adi etu (from sing. mu-ad;i master). In the plural (adi) it signifies "parents." 321. The principal staees in native house-building are: (i) the cutting of poles (ma-sok), (2) the erecting of the same, as skeleton of walls and roof (ku-kuba), (3) the tying (ku-tata) of wild cane or other poles horizontally across the erect poles, (4) the thatching (ku-zamnbela) of the roof, (5) the filling up of holes between the sticks of the walls, either with mud (ku-bbeeka), or with thatch (ku.ita). 322. The wall poles must be set up in a deep foundation ditch, or the house will soon tumble over. To erect a house on bare rock is pretty much an impossi. bility. 323. Di-kumbi is the sun; and "one sun" signifies "one day." In Loanda, di-kumbi is also used for "hour," or rather "o'clock;" e. g., kumbi dianiit at what time of the day? 324. This is somewhat obscure. MAuezu signifies both beard and chin. 325. Kijandala-midi evidently signifies "who eats a thousand," from ku-jandala and midi; the following "a hundred only serve to rinse my mouth," confirms that meaning, and is itself made intelligible thereby. 326. Di-tutu is what has been called by African travellers the "prairie," or "campine " or " park-land." It is an open country, covered with the tall grass of Africa, and strewed with shrubs or trees, in some places denser than in others, but never thick enough to touch each other and prevent the growth of grass between them. Muxitu is the thick forest, as found along the banks of riverz, in damp hollows, and on moist slopes. In the Mbaka dialect, mu iangu and mu tutu are pretty well synonymous. In Loanda any uninhabited stretch (wilderness) is called muxitu. Englishmen in West Africa give the name "bush " to both mu*itu and di-ttut. 327. Kuaki mu kimene; this expression is not used in Loanda. 328. Ku-xina, "to fight, beat," belongs to the inland dialect, and is not known in Loanda. The Kisama tribe also use it. 329. Ku-jika signifies -"to press on something," hence "to close" (of door): also "to secure" by holding tight in place under some weight. In this case, the Kipalendes were not killed, but held on the ground by a stone too heavy to be rolled off, but not heavy enough to crush the life out of them. Ku-jik-ula is the reverse of ku-jika. 330. Sudika-mb.mbi, it seems, had the gift of second sight. 331. Ku-bana mueniu, literally "to give life," signifies, when used with an object (accusative), "to save," and when used alone, "to be saved, to escape." Kiba-mueniu signifies " savior," literally "life-giver." 332. Ngandu is a CQarse mat, made of papyrus (ma-bu); dixisa is a fine mat (made of senu grass) which is spread on the ngandu, so as to make the couch softer; di-bela is the finest mat, made of palm-fibre. 333. Ku-eda, in the interior, signifies " to wither; " in Loanda, on the contrary, " to be green." 334. This is a case of a half-person; or rather of one that had the gift of separating the upper part of the body from that below the waist. Compare the halfwoman in No. I. 335. Ku-idika is not used in Loanda. Here they say ku-dikiza or ku-dikisa. 336. It is a funny coincidence that this " narrow path " leads to destination, and the "wide one " to " perdition" (the lost estate). C. p. 309, Additional Ndte.

Page  280 280 Folk - Tales of Angola. 337. iVdungu, in botany, Calszicum sis. It is very cbmmon all over Angola, and is freely used by the natives. This is a pun, based on the similarity of ndungu and ndunge. Compare "sharp " as applied to pepper and as synonym of "( shrewd.' 338. The Angolan Pluto also has his Cerberus. To " spread for one " (a mat) is the same as giving him a bed. 339. Ku-kunda (mutu), is to ask one all the polite questions included in native greetings or salutations. Ku i' kunda, "greeting each other," includes all questions and answers on either side. Examples of ku di kunda ate found in several of these stories, e. g., on pp. 63, 171. 340. The ngalu is a small basket, sometimes of quite an elaborate pattern, and so tightly woven that it is watertight. Therefore it can be used as a dish for funj, instead of a platter or dish. 34i. Hama, from Portuguese "cama;" as "hala" from Portuguese "cal," lime. The native word for bed is kudidi, in the interior, and madidi in Loanda. Ma-didi is a plural form of ku-ddi. 342. The driver-ants are celebrated for their voracity and pugnacity. 343. Niuki, so in the interior, In Loanda it is pronounced niiki. 344. Kimbiji is "L Big-fish;"' dUenda, sing. of ma-lenda, is the largest riverrfish about Malange; ngandu is the crocodile. This ngandu is pronounced with another intonation than ngandu, a papynrs-mat. 345. Di-led, from Portuguese " leitfo;" with Ki-mbundu prefix di.. Compare Nszud from Joo, fafinid from pavilhAo, but kabitangu from capitlo. 346. Nzolo, from Portuguese "anzol." For catching crocodiles, the natives make a hook of crossed pieces of hard wood, with both ends sharply pointed, and on this they stick a suckling pig as bait. On swallowing the pig, the crocodile gets the sharp pieces of wood stuck in his throat or stomach, and can then be pulled ashore, provided the rope and the men are strong enough. A single man would naturally have to let go or follow the beast into the water, as Sudika-mbambi did. 347. Ku-ud#jika is derived from ku-bula, to break, by the following process: (i) ku-bdila relative form, (2) ku-budika medial relative, (3) ku-budijtka, iterative of medial relative. See Grammar, pp. 91, 98, 99. NO. VI. INFORMANT. Jelemfa dia Sabatelu. See No. II. DIALECr. Mbaka, but story of the Mbamba, as the one preceding. COMPARATrE. In this story the Ma-kishi appear only as human beings, though adepts in cannibalism. There is no monstrosityabout them, nor can they perform anything superhuman. Cf. "Journal American Folk-Lore," 1890, p. 319; also 1891, p. 19. As in No. VII. and manuscript stories, the river plays an important part as a barrier between the pursuers and the pursued. The dropping of tiny objects to delay the pursuer, who can't help picking them up, belongs to the folk-lore of all races. 348. Ka-sabu, diminutive of sa/u. In the interior, at least at Malange, a musoso is sometimes called sabu or musabu, which is the word generally used for a proverb. In Loanda, the distinction between mu-soso, a fictitious tale, sabu, a proverb, and nongonongo, a riddle, is observed more strictly than in the interior. 349. Kixibu. From this the Portuguese Creole " cacimbo," with the additional signification of dew, is derived by the same process as the Creole "cacimba" (a well) from kixima. That is, ca- for ki-, and c for xi. 35o. Kitumba, like di-tutu, is not known in Loanda, because there are no prairies around the city.

Page  281 Notes, 28i 35X. 7i-puku. House-rats (ma-bengu) are not eaten, but land or field rats are a delicacy. A great variety of species is found in the Angolan, as in all the African, prairies. 352. Puku ia dixinji is one of the numerous species of field rats. 353. The song is not in Ki-mbuvdu proper, but mixed with words of a Kuangu dialect. Kazenze stands for dixiji; mulenga for dibia or iangu; baku' etu bakuata for aku' etu akuata; kamue for kamoxi. Ku mulenga is the chorus. 354. N' aku'd is an idiom, instead of aku', probably in order to avoid a hiatus. 355. Ku-ongolola, the same as ku-bongolola. 356. Ka-di, common in the interior for ka-iadi. 357. Lelu, to-day, is often used with the signification of " soon." 358. Ku-tuam-ek-esa, double causative of ku-tuama. See Grammar, p. 97, note 137. 359. For the music to songs, see Appendix. 36o. The meaning of kelekexi is only guessed. 36I. Ukato is the Sesamum Indicum of science. It is grown only on the high plateaus of the interior. Luku is the Eleusine coracana of botanists. NO. VII. INFORMANT. Jelemfa dia Sabatelu. See No. III. DIALECT. Mbaka; but the story is Mbamba. COMPARATIVE. In this story the Ma-kishi are simplyBa-tua, stripped of all fabulous additions. The conclusion of the story brings this tale into the class of those which try to give the origin or the cause of certain habits or natural phenomena, and which may be called the aetiologic class. See Additional Note, p. 309. The fact that the salvation of the adults is due to the obstinacy of an innocent child reminds one of a corresponding case in Kimona-ngombe's story, No. XV. 362. That is, "4 We won't take you with us." 363. Elliptic form of speech: "( I will insist, or persist) until I have gone with you." 364. Ku-sungidisa, causative of ku-sungita, which signifies to chat, to visit, and entertain each other, in the evening; a favorite occupation of the leiburely Africans. The causative is synonymous with "to entertain," but only after dark. In daytime, it is ku-nangesa. 365. The Ma-kishi's, or Ba.tua's,language having disappeared from the memory of the A-mbundu (if they ever knew it), they substitute for it in their tales the dialect of some distant, uncivilized tribe with whose language they are somewhat acquainted. In this case, the dialect used for the Ma-kishi's is that of the Maholo, who live between the Luiyi and Kambu rivers, both western affluents of the Quango (Kuangu) River. Holo: Ngingi, ngginj, muazeka kadia. XKi-mbundu: Enu, enu, nuazeka kid The final -i in ngingi is pronounced very long, because the words are sung. 366. The first three verses of the little girl's song are obscure. The differing words are: Holo: nguiii, / Auina, ji-mue. Ki-mbundu: kv kusuka, diniota, ji-hamue. 367* K-tenda is "to consider too small, insignificant, miserable," that is, "to despise." The- reflective ku di tenda is "to consider unsatisfactory for one's self," that is, "to complain about."

Page  282 282 Fok- Tales of Angola. 368. The use of manii for "in order to" occurs only in the interior, and very seldom at that. 369. Ndooloo is not used in Loanda. 370. Ku-lekela is not used in Loanda. Here they say ku-xalesa. 371. KziSa. In the interior the day is sometimes counted from noon to noon, and then midnight is called mid-day. So in this case. 372. Ia' is a contraction of the Mbaka dialect for id ala (mu buabua). The -a' is pronounced very long, as it represents three letters a. 373. The Ma-kishi would probably refrain from eating "sick meat;" hence their concern. 374. That is, "the other people, the women and children and slaves who are not at the 'soiree,' are all gone to bed;" then the party breaks up, and the Makishi retire to their huts. 375. Homba is the hollow between the breasts. As the native women, when they wear a long "panno " (cloth), tuck it up about that hollow, they also fold in, or tuck in, securely, whatever we would put in our pockets. Hence the verse and rhyme in a Loanda song: ' Madika dia Paulu, Bu homba i! baulu." "Madika of Paul, Her bosom is a trunk." Ku-fu-ika is causative in -ika of ku-futa; the transition from ku-futika to kufulika is as natural as that of zi tofi and si to xi. See Grammar, p. 38. 376. Holo: Hamene; mbunda; ia makenia. Ki-mbundu: Mungu; ximu; ia mbote. 377. Manianiu, in Loanda ma-kanda. 378. The subjunctive implies that the Hawk is, of course, not indifferent to the prospect of a reward: " Save us, that we may give thee a reward." 379. Ni tufu for ni tufue. In the inland dialect the preterit I. is sometimes used for the futural present or the subjunctive. 380. A-manii etu for ji-maii jetu, because manii etu is, in this case, considered and treated as a proper name. 381. Abuila. To have the same word for being tired and being disappointed may seem strange to some, yet, in Ki-mbundu, it is rational enough. Ku-buila (from ku-bua) is originally, "to be exhausted (empty, finished) from some cause or other," hence " to be done, to be broken or knocked up, to be unstrung, to be down in the mouth, to hang one's head, to give up, to be weak, faint," etc. Try to sketch disappointment in a man's picture, are you not going to represent him as "tired"? Disappointment is the collapse of mental and moral effort, just as fatigue and prostration is that of physical effort. 382. Ku-mona, to see, signifies here " to choose." 383. MAu-dinu, from ku-dima. The word for hoeing, cultivating, which is the work " par excellence," is used for any kind of work, job, service. NO. VIII. INFORMANT. Musoki, a tall young Mu-suku (from U-suku, east of the Kuangu River, between the Ma-iaka and the Ma-xinji), who was my fellow passenger from Loanda to St. Vincent, Cape Verde Islands, in May, i890. See "African News" of Vineland, N. J., December No., 1890, p. 576. His home was at Mukunda, four days' march from the Kuangu River. He had been sold into slavery, because at play he knocked out another boy's eye with a stone. His Portuguese master lived

Page  283 Notes. 283 at Kaxitu, on the Dande (Ndanji) River, north of Loanda, and was then taking Musoki as personal servant with him to Lisbon. DIALECT. That of the Dande, or Ndanji, River, as spoken by the plantation hands. All these are "redeemed" slaves, mostly from Novo-Redondo. As soon as they arrive on a plantation, they learn the Ki-mbundu of Loanda, spoken by the native foremen, and the variety of the local dialect, spoken by the native neighbors of the plantation. This Ndanji dialect differs from that of Loanda only in a few forms borrowed from the inland dialect and from the Kongo dialects spoken in the basin of the Lufuni (Lifune) River. COMPARATIVE. In this story the king of the Ma-kishi alcne seems to have more than one head. While the Ma-kishi of the preceding stories were agriculturists, these are hunters. About the swallowing of the hero see the notes to No. V. and the "Journal American Folk-Lore," 1891, p. 43. Cf., also, ibid., p. 249. The deliverance of the captive ladies and the hidden treasures remind one of similar incidents in No. I. and other unpublished tales. In the story of the widow's second lot of children, the stratagem by which the old woman is killed corresponds to the way Macilo kills Maciloniane in Casalis' Sechuana legend of those two brothers. In the Brazilian folk-lore of Portuguese origin we find the feats of the two couples of children related of only one couple (p. 84 of " Contos populares do Brazil "), and in Portuguese folk-lore, the story of the first couple is told in Ad. Coelho's " Contos populares," p. 67. The Portuguese origin of the second part of our tale is evident, as also the fact that the story is made up of two distinct mythographic elements: (I) the hydra, (2) the intending murderer dying by his own trick. 384. Mbanza, here, is not the residence of a soba or king, but a small kisanji. This is a musical instrument, which is played with both thumbs. Cf. notes 241, 511. 385. The pakasa is the Bubalus Caffer, the fiercest inhabitant of the African forest. The natives shoot him from a stout tree, where the buffalo cannot get at them. 386. It is impossible for a man, much more for a pygmy, to carry a buffalo. The meat of two buffaloes was brought by the people belonging to one pygmy, who either was in charge of or owned the meat-loads. 387. 4k'enji for aku'd, peculiarity of the Dande dialect, due to the proximity of Kongo dialects, in which -enji is the possessive suffix of the third person. 388. Ku-tena, '"to be able, capable of, equal to, up to, strong, or clever enough for." Here the meaning is: By mere physical force we cannot conquer him; we must sit down and think of a stratagem. 389. Mixima does not mean that the di-kishi had several hearts (or livers) as he had many heads; but the muxima, liver, being the principal of inner organs, mixima is used to designate all collectively. 390. See law of preference in negative suffixes, on pp. 78-81 of Grammar. 391. D-fundu, from Portuguese "defunto," i. e., defunct, deceased. It might easily be taken for a genuine Ki-mbundu word, derived from ku-funda, to bury. NO. IX. INFORMANT. One of my Sunday-school boys at Loanda, whose name I do not remember. DIALECT. Loanda. COMPARATIVE. In the first part of this story, which is composed of two separate ones, the chief actor is the Kianda, one of the most popular spirits of Loanda

Page  284 284 Folk - Tales of Angola. mythology. It is the water-genius, and it controls the finny tribe on which the native population of Loanda chiefly depend for their sustenance. Hence its pope ularity. The water-locked rocks beyond Fort St. Michel, at Loanda, are consecrated to Kianda and serve as altars, on which the natives still deposit offerings of food. The Axi-Luanda (inhabitants of Loanda Island) celebrate a yearly holyday, with elaborate rites, in honor of Kianda. When the locomotive began to puff up and down the Loanda railroad, the natives ascribed its origin to Kianda. In the Mbaka dialect this water-genius is called Kixim4b and bears in every valley the name of the local river. So in the Lukala valley, offerings are made to Lukala, in the Kuanza valley to Kuanza. See No. III. Another name of Kianda is Kituta. See note 62o. The kalubungu occurs in this as in most Loanda stories. In the second part, the woman's Di-kishi husband has evidently more than one head, as he wants the woman to give him two-headed children. Compare her flight to that in No. VI. When the woman ran away, a Di-kishi smelled her presence in her refuge. This scenting the presence of a stranger is not uncommon with any negro when he enters his house, but it is also a universal incident in tales of monsters. In Portuguese folk-lore the expression "Aqui cheira-me a sangue humano" is frequently met with. About speaking skulls, compare No. XLV., and p. 224 of "Contos populares do Brazil," by Sylvio Romero. There is also a Loanda variant which I have in manuscript. 392. Ku^xidivila, from Portuguese "servir," to serve as, be good for, be fit, suitable. 393. yi-kolodd, the Portuguese "cordlo." 394. The translation of this verse is guess-work. I could not aver whether the myth is meteorologic or not 395. All these calamities are the consequence of the woman's disobedience to her husband. NO. X. INFORMANT. Jelemfa dia Sabatelu. See No. III. DIALECT. That of Mbaka. The story also originates from Mbaka, though many of the Mbamba have learnt it. COMPARATIVE. This story does not personify an animal, nor relate any supernatural occurrence, and yet it is accounted a musoso, because the case of four sisters taking the same name and wanting a common husband appears at once to the Angolan as an invention. According to rule, Kimanaueze is the father of such fictitious heroines. As the tale accounts for the origin of the unwritten native law, that a man shall not marry a sister of his wife, not even after the latter's death, it belongs to the class of aetiologic tales. The law just mentioned prevails among the Mbaka, Ngola, Akua-Lunda, and Ma-kioko. The Ma-songo also generally keep that law; some, however, in southera Songo, can marry a sister of a deceased wife. The Bashi-lange alone, of all the tribes known to the informant, consider it lawful to marry two sisters. Our story gives a detailed view of the wooing and honeymoon of the A-mbundu. 396. tloua signifies "silliness, stupidity," from ki-oua, a fool, a simpleton. 397. Besides their birth-name, the A-mbundu get a name from their parents, nicknames from the villagers, and, when they reach a certain age, they give themselves their own, freely chosen, name. 398. I-tala, pl. of kitala. It signifies both height of stature and age. The plural is used because each girl had her own age.

Page  285 Notes. 285 399. Inso zi unsangaiA is the house in which one or more young folks, either male or female, live while unmarried. Children live in their parents' house until they are from nine to twelve years old. Then they enter the inzo ia unzangaa, but continue to eat, and stay over day, with their parents. Where the houses are large and have two or more rooms, the mi-nzangala, or young folks, sleep in a separate room, the sexes, too, being kept separate. There is far more promiscuous living, with its concomitants, in the crowded slums of our great cities than in purely native Africa. In the Ngombota (a native quarter) of Loanda, the natives are terribly crowded, and this is one factor in the moral looseness for which that city is notorious among inland tribes. 400. The i refers to ngolox i the evening salutation. 40o. The following sentences are proverbs, puns, and figurative sayings, especially used by-young folks in courting. 402. Munangi a nzamba is a verbal noun class I., with its objective genitive. The translation is free, because mznangi has no equivalent in English. 403. These two proverbs have a clear meaning: Every phenomenon has a cause and a reason; there is -no smoke without fire. Hence, "my visit has a reagon and an object." Every one of these proverbs is in some way suggestive of marriage. 404' As the bird-seed is gathered to feed the birds, marriageable girls exist for the purpose of marrying. 405. And so do young wives adorn a home. This allegory is at the same time a good-pun; for mi-lemba reminds of ku-lemba (to woo) and mi-bangu of ma-banga (brides). 406. In this saying there is a pun based on the similarity of ngzvu and xgwvulu. An' a.., children of...., signifies subjects of (a chief). In the East (of Malanji and Mbaka) is the Kuangu River, which abounds in hippos, kings among river-animals. In the West is Loanda, where the Portuguese Governor (nguvulu) has his residence, and where the natives are subject to his rule. Ku luji or ku luanda (or Luanda) that is " downwards " is more commonly used than ku ngela for "in the West." 407. To place the dibeka, or mantle, in its right place around the neck and bust, one corner of the right side is thrown with the right hand over the left shoulder. 408: Makembu, plural of' u-kembu from ku-kemba. Uslajendu from salajendu, the Portuguese "sargento." 409. Both words, hete and kobo are in the Mbamba dialect. Kobo is in the other Ki-mbundu dialects kopa, the Portuguese '"copo," English "cup." In Mbamba the p of 'Portuguese loan-words becomes invariably b. So "chapeu" becomes iabi. 410. Only used in inland dialects, and less frequently than mahezu. 4 I. He now pops the question. 412. Ma-koua plural of u-koua (in the sing, usually ukouakimi) as ma-ta is pl. of u-ta. See Grammar, p. 5: Ag soon as the father of a girl has accepted a young man as husband of'his daughter, he is his father-in-law; he has done his part, The wooing-present, or price' of the wife, is the seal and pledge of the contract, which it is the bridegroom's and bride's business to carry out. 4I3. Di-lemba, from ku-lemba, to give the wooing-gifts to the parents. Di-banga seems to be derived in the same way from a verb ku.banga, which must have' been a variant of the present ku-benga, to bring the bride home. 414. Mu-kunji is usually a messenger. The word is derived from ku-kunda, to announce. See note 235. 415. The plural form ma-nzu forji-nzo, is not used in Loanda. 416. As long as the compaioons of the bride (the imbalambi), who have iaccom

Page  286 286 Folk - Tales of Angola. panied her to her new home, are with her, the bridegroom cannot sleep with his bride, and during that period her house is called the house of brideship (inzo ia ubanga). 417. In Loanda a trap is called ki-betu, differently "intoned" from ki-betu, thrashing. Both are derived from ku-beta. Ku'betek'a is to incline, bend down. The rod of the trap, when set, is bent down. 418. Di-fue, leaf, is pronounced in Loanda di-fu. The word uisu signifies life, newness, freshness, youth, rawness, greenness, inexperience, according to its subt ject. Therefore natives, in speaking a European tongue, sometimes talk of "a green child" (baby) " green (fresh) meat." Compare the American greenhorn." 419. Ambat' d. The imperative with following objective is used in the fAlbaka, but not in the Loanda, dialect. In this it should be m' ambate, the object preceding the verb in the subjunctive, but without personal prefix, or ambaia name. See Grammar, p. 75. 420. Him or her. It should always be remembered that the Bantu languages are genderless. 421. The order given by Nzu& is purposely ambiguous and cannot be writtoa or translated satisfactorily: ' a di jitule is "let him, or her, not untie it,' while kJ dijitule is "let him, or her, untie it." In the spoken language, the difference consists in the intonation. The boy was probably instructed to pronounce the message in such a flat, colorless tone, that the order was neither positive nor negative; thus leaving it to each wife's intelligence to find out the right meaning. Moreover, there is the pun of ki-oua and uoua. 422. MuN signifies " in the house, or place, or town, of —.." NO. XI. INFORMANT. A man at Bom-Jesus, whose name I fail to recollect. DIALECT. That of the lower Quanza (Kuanza) River. COMPARATIVE. This story we class as a mussoso because the fact of one man growing on to the back of another is manifestly fictitious and unnatural. By some natives it would be given as a maka, owing to its moralizing nature. The names and the narrative were invented in order to illustrate the lesson that we must mind one another's warnings and words of advice. The origin of the story must doubtless be sought in Mbaka. 423. K'a-mu-ambatd and K'a-mu-ambeld signify literally "they not him carry ' and " they not him tell;" or, if it be taken as the passive form, " he who is not (to be) carried " and " he who is not (will not be) told or taught." 424. That is, they fastened their merchandise into the two long sticks, joined in front, on which, during a march, the load is stayed erect, while the carrier rests; or they fastened their goods in the load-baskets, called mi-hamba. 425. Kifuangoxdo is a village on the Bengo (Mbengu) River, north of Loanda, and the third station of the Loanda railroad. Here, tradition says, the queen Njinga Mbandi lost a copper coin, and that gave the name to the place. 426. K#iila is a prohibitory precept, enjoined by the Kimbanda, or medicineman, on an individual, a family, or a tribe. 427. Nsesza is the name of the Bengo River from its head to Kabidi; thence to the sea, it is called Mbengu. Mu& Palma, at the place of Palma. This Palma is the name of Josd Francisco di Palma, who later changed his name to Jose Aleixo de Palma. He was known to me, and his Portuguese friends, simply as Aleixo, but kept among the natives the name of Palma. He died in i89o, while I was in America writing these stories. He was an active and intelligent mulatto,

Page  287 Notes. 287 son of a Neapolitan soldier of Napoleon I. (See Comparative Note of No. I.) Kabidi is the name of the place where he built his house, and other traders joined him. Now, Kabidi is also an important station on the Loanda railroad. Camargo, a mile below Kabidi, is the capital of the "concelho " Icolo e Bengo. 428. Mu cpulungu. Literally "at the paupers'." The place may owe its name to some crippled paupers, who at one time subsisted on the alms of passing travellers. 429. Ku-nioka. So in the Mbaka dialect; it is pronounced ku-nipha in Loanda. 430. Diizza, contraction of dia izaa. 431. This is a proverb, usually applied to foolhardy actions, or, as here, to one acting on his own hook, against the advice of friends. NO. XII. INFORMANT. Jelemfa dia Sabatelu. DIALECT. That of Mbaka; but the story is of Mbamba origin. COMPARATIVE. There is a striking resemblance between this fratricide and its revelation by ever reviving animal-witnesses, and that told on page 96 of Casalis' "Atudes sur!a langue Sechuana." There, too, the younger and more fortunate brother is killed by his envious elder brother; but the animal that reveals the crime is a little bird, which revives as often as the fratricide kills it. In a variant published in the Sierra Leone " Weekly News" (1890) a mushroom on the victim's grave reveals the fratricide. Everybody will notice some, merely accidental, resemblance to the story of Cain and Abel. In the Ki-mbundu story of "The Man without a Heart" (unpublished) the criminal is sued by his own son from court to court until he finally gets the punishment he deserved. I have have not yet found a Ki-mbundu word for remorse, but this story shows that the Angolans know its effects, for Mutelembe and Ngunga represent the protests of conscience. From this story to No. XX. inclusive, personified animals are chief actors in combination with men. From No. XX. to XXXVIII., personified animals are the only actors. In No. XXXIX. we again find animals speaking. So, the present collection contains altogether twenty-eight animal stories of Bantu origin. 432. Ngunga is a large bell; mutelembe, in the inland dialect, is a small bell. See note 217. 433. Ele, from ku-ia, preterit II., third person plural (a + i'e). 434. Ku-zangula is sometimes used without an object, and in that case signifies to start, set out. When one lifts his load, it is understood that he is doing so only when starting on a march. Africans invariably have a load to carry, when they go a certain distance, for they need at least water in a calabash, a bag of flour (fuba) or meal (fadinia) for the mush (funji), an earthen cooking pot, and a mat to sleep on. NO. XIII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. Although this is one of the finest stories we have, there is little that connects it with other African or foreign folk-tales known to us. That Kimanaueze is the father of the hero is not surprising in a fictitious story. What seems remarkable is that the idea of the cobweb serving as a kind of Jacob's ladder between the terrestrials and the celestials should be common to the Bantu

Page  288 288 Folk - Tales of Angola. of Angola and to the Hausas of the Suddn. In Dr. J. F. Schdn's " Magana Hausa," London, S. P. C. K., 1885, we find a whole story (No. LXIV.) about the spider and cobweb going to a wedding feast in the sky. The frog, who plays such a prominent part in this story, appears again in No. XXXVIII. In the " Contos populares do Brazil," Frog goes to a feast in heaven by hiding himself in Urubi's banjo, just as our frog went up in a jug. But on the way back to the earth, the bird turns his banjo upside down and Frog falls from a terrific height. About marriage rites, compare No. X., and about divining practices, see the Ma-kishiin No. I. 435. Mbdmbi is the Cephalofihus Burcheld. The soko is larger than the mbdmbi and has larger horns. Kikuambi may be the Fiscus Capelli(). Holokoko is the Helotarsus ecaudatus. 436. Na velu is the title of the son of a soba, used in addressing him. Velu is the native pronunciation of the Portuguese " velho," old man; but this cannot be its meaning in the present case. " Lord old man" would not be a flattering title for a young prince. 437. Compare uandanda with uanda, net. 438. Ka-bube and Ka.-undw, personal names derived from di-bube and di-zundu, by prefix Ka-. See Grammar, pp. I27, 128. 439. Saku ia kitadi. A saku is thirty "milreis fortes," which is nearly thirtythree American dollars. In the present case, it looks as though the saku was paid in paper, and not in copper; for a saku of copper is exactly one man's load, and for the water-girl not to notice such an addition to the weight of her jug would be a big " poetical license." 440. Thus, also, sdseme ia ngombe, a young cow, or bull. "44I. Literally kita is a bundle; pronounced khita by some natives of the interior. It consists of bones, claws, rags, hairs, etc., which the diviner shakes in his divining basket before throwing them on the ground. From the positions taken by the different objects, he reads, or divines, what the visitors want to know. 442. That is, the people who consult the diviner. 443 U-anga, with which compare ng-anga, wizard, signifies witchcraft, both criminal and non-criminal. Here, as the young man is simply supposed to have secured the aid of spirits in order to obtain his due, and not to destroy wantonly, or unjustly, his uanga is not of the sort that would stamp him a muloji (wizard). 444. Akua-muzambu is the same as akua-kuzan bula. Mu-zambu is the noun, divination; ku-zambula is the verb, to divine, or, better, to consult the oracle. Mu-saamb-u and ku-zamnbula seem to have the same radical as N-zamb-i, the name of God. Ngombo is the spirit who reveals the unknown through the medium of his servant, the mukua-NAgombo. 445. Asakana is in the plural because the logical subject is plural, namely, he and she. NO. XIV. INFORMANT. Jelemfa dia Sabatelu. See No. III. DIALECT. Mbaka. The story, however, belongs to the Songo tribe, and the song is in the Songo dialect. COMPARATIVE. Concerning bridal customs, compare Nos. X. and XV. Birds revealing something, warning from a danger, or inciting to do something by worded song, are of frequent occurrence in universal folk-lore; 446. Mbombo is the manioc, or cassava-root, after it has been fermented and dried. In this state of ntbmbo the manioc is brittle, and can therefore easily be pounded into fuba, i. e., flour.

Page  289 Notes. 289 447. The song is in the Songo dialect. The j of the Mbaka and Loanda dialects is pronounced t. Sporadically, this pronunciation occurs also among the Mbaka people. Thus also Xikundu of the Mbaka and Loanda dialects becomes Sikundu, that is xi becomes si. This phonologic preference for s and s is due to the proximity of the Umbundu cluster. Sikundu is probably the, Portuguese "segundo," i e., the second. Mund signifies " that one there," or "the other." Here it indicates "the last." Kuedi, the same as huedi. Zai is the old Kimbundu jai jaie contraction of jia eie. Hulakana is the same as bulakaaa. The b of other Ki.mbundu. dialects often becomes h in Mbamba and its cognates. The acute accents show where the rhythmic accents fall. 448. Ku-bakela (muu) jiaguzu is not used in Loanda. Here, people say kubanga jiuWa,. the latter word being the Portuguese " bulha," with the plural prefix of class IX, ji-. XV. INFORMANT. Jelemfa din Sabatelu. DIALECT. Mbaka. The story, too, comes from Ambaca. COMPARATIVE. Metamorphoses of lions into human beings, and vice versa, are frequently met with in African folk-lore. As showing a faint resemblance with this story we mention the Hottentot story, No. XXIV., of " Reynard the Fox in South Africa," by Dr. Bleek,, and the Herero story, No, I I., in Brincker's " Worterbuch des Otji-Herero." Here, two lions, transformed into young men, succeed in marrying two girls. As to the father being saved by the obstinacy of his child, compare it with a similar case in No. VII. The killing of an enemy in the burning hut corresponds to similar acts in our No. VIL. and the two above-mentioned Hottentot and Herero stories. 449. Mu xgongo is generally understood to mean, not the objective world or universe, but the subjective world, that is, the part of the world concerned in the facts told, or in the mental horizon. 450. The distance of a camp signifies one day's march, because the grass-huts of the camps are put up for the night after each day's march. 451.. Kimona-ngombe kia Na Mb ua, literally, the " owner of cattle of Mr, Dog." Kimona.ngombe is derived from ku-mona and ngombe, according to section four of my Grammar, p. 12. 452. "Let us sleep with me" is a peculiar idiom, which may be analyzed this way: Let us (both) sleep, (thou) with me (i. e., together). " Let us do," instead of "do thou," is a polite, coaxing way of giving an order. 453. This leniency of the parents, and the crying of the child until it gains its point, is characteristically African. 454. That is, on the mat in front of the bride's bed. 455. That is, " I won't listen to you any more." 456. Ku-fidisa, to disturb, spoil, hinder, impede; from ku-fua, to die, to cease, stop. Relative: ku-fila, to cease, or stop, because of, for the sake of; causative relative: ku-fidisa, to cause to stop on account of; which gives the meaning of to hinder, to impede, to disturb, spoil. 457. A proverb, the parallel of which is " uenji kidi" trade is truth. That is, it is not something imaginary, utopian, or deceptive, but something real, substantial, profitable. Children are not a cross, but a blessing. Compare the oft. repeated expression, "The woman was going to cause the death or ruin of the man," with the universal pagan idea of the inferiority, moral as well as physical, of woman, and with the Bible account of the fall. Compare also the oft-recurring fact of a child saving adults, with the universal conception of infantile innocence and intuition, and Christ's utterances about children.

Page  290 290 bFik- Tales of Angola. NO. XVI. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mlbaka. COMPARATIVE. 'I his story belongs to the class of judicial sentences. See Nos. XXVI., XLII, XLIII., XLIV. By the conclusion, it also belongs to those stories which account for some habit. The one here accounted for is the turtle-dove's cooing. 458. Mu-lombe from ku-lomba, i. e., to get dark, black, signifies always a black bird, but never the species called blackbird in Europe or America. Even in Angola proper, the bird called mu-lombe near Dondo and the coast is not the bird known by that name at Malange. Here it seems to be a kind of crow, while near the coast it is a smaller bird of beautiful black plumage with bluish metallic glimmer. In Loanda the large white and black crow is called ki-lombe-lombe from the same root ku-lomba. The plural of Mulombe is formed by prefixing a- to the singular, because mulambe is here treated as a proper name. See Grammar, p. I28, note 185. The appendage a Nganzu, like a Tumba to Musu-di, and a Lubi la Suku to mutu, etc., serves to make the collective name of the species look more like a proper name. 459. Tu xile -u would be in Loanda tu xile-mu. In the Mbaka dialect the suffixed objective pronoun of classes IV., V., VI., VII., VIII. plural is not s-mu, as in Loanda, but -u. Here the mi- was dropped by the same process as in the con-:ord a, for Loanda tma of the same classes. 460. AKu-dia jingoma, literally " to eat the drums," for "to empty the hives," is an idiom. Ku-dia may signify any kind of undoing, therefore also undoing the work of the bees in the hives, by taking out the sweet treasure. The hives are called drums because they have exactly the shape and size of a big tom-tom; only instead of the solid wood of a tree they are made of the bark alone. Another name for hive is ki-au, used more especially in the central region of Ki-mbundu, around Dondo. 461. This is a proverb: "Before you can hammer the baobab-fibre, you must peel the baobab; " meaning that one thing depends on the previous execution of another. The baobab-fibre is used by the natives for many purposes and exported to Europe for the manufacture of paper, ropes, and sail-canvas. The fibre is obtained from the inner bark of the baobab-tree, whose outer bark must be peeled off before one can get at the inner bark. This inner barl' is pounded or hammered with a club in order to separate the fibre from the non-fibrous parts. 462. Kolo is probably the Portuguese " cor," color. It is also used to signify "quality, species, kind." The plural is ji-kolo. 463. Moso, the same as muoso, is used by the Mbaka like mutu ueso, everybody, whoever, any one, and the impersonal "one." 464. Ku-kolela, to accuse and have summoned, from ku-kola, to call, is the genuine Ki-mbundu word for the popular loan-word ku-xitala, from the Portuguese "citar." 465. 7I ku bata dii, elliptic for ig uai' a ku bata di. The elision of the word for going leaves the impression of quick arrival. 466. Mu-kulu is a word that appears as the name of God in several SouthAfrican languages. It is no longer used in Ki-mbundu except in idioms, like the present, which is at the same time a title. The word is derived from ku-kula, to grow in stature or age, hence " the great one, the old one, the chief." 467. Ku-bonza is a synonym of ku-buiza and ku-viza, to be difficult, but it is used only inland. 468. That is, o mulonga, of which u is the objective pronoun.

Page  291 Noles. 291 469. Ku di tukuzlua, to manifest one's self; hence, to confess. Another verb for to confess is ku-Zokola, literally to spit out. NO. XVII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. As this story gives a reason why the Turtle, or Terrapin, is so fond of water, it belongs to the atiologic stories. As a Turtle-story it should be compared with No. XXXVII. The fact of the Turtle being saved by what was intended to kill it has a parallel in the story of the "Turtle and the Baboons" on the last page of Torrend's " Xosa-Kafir Grammar," Grahamstown, i886. There, the baboons are the enemies of the turtle; here, its enemies are men. In a story of Bahaman Negroes, published on p. 51 of the "Journal of American Folk-Lore," I891, B' Rabbit(the Hare of our collection) escapes from his enemies by the same trick as our Turtle. 470. Mbaxi a Koka, from ku-koka, to drag; because of the dragging motion pf the turtle on land. The hatchet is also of Koka because ku-koka also signifies " to fell (a tree)," and the felling is done with the hatchet. Hence the connection and friendship of Turtle and Hatchet. Farther on, the stone is said to be a rela. tive of the Turtle, because its shell is as hard as a stone. Finally, the fire cannot hurt it because of the stony nature of its shell. The turtle found on the plateau of Malanji (Malange) is a small turtle which lives as much, or more, on the dry land of the prairie as in the water. In the Kuanza River lives a large species, which is rarely found on dry land. 471. The expression "to say or speak by mouth " seems strange to us; but in Ki-mbundu it is all right, as sometimes-for instance in the preceding phrase ngandala kufua -the verb "to say" is used for "to think," that is, to say to one's self, to speak in one's heart, ku-zuela ku muxima. NO. XVIII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. This story and the two following illustrate the Mbaka hunter's moral as well as physical life. Di-nianga or nianga is, in the interior, a hunter. On the coast, a hunter is called mu-kongo. Nianga dia Ngenga or Mukongo a Tumba are, like Musudi a Tumba (No. XVI.) collective names of professions or crafts, modified into proper names. The animal hero, here, is the Leopard, whose character is always represented, not only in these stories, but it seems throughout African folk-lore, as made up of brutal force, wickedness, and mental shortsightedness. Compare the Ki-mbundu proverb on ingratitude: " Sasa 'ngo, n'a ku tolole o ingu," i. e., feed and clothe a leopard (and) he will break thy neck. The Hare is, as usual, characterized by "smartness." 472. A proverb. The argument is this: Would a man rescue another from the knife of the assassin or from the deep waters, and refuse him the needful piece of bread or drink of water to sustain that life just saved at great risk? Surely not; the greater includes the smaller. 473. The hare is settling the question as umpire, though the story does not state that any one of the parties requested him to act in that capacity.

Page  292 292 Folk- Tales of Angola. NO. XIX. INFORMANT. Jelemfa dia Sabatelu. DIALECT. Mbaka. COMPARATIVE. Nos. XVIII., XIX., and XX. are hunter-stories, as also No. XXXIX. From our standpoint, the latter ought to come in here; but, in obedience to the informant's positive assertion, it is classed with the anecdotes of actual facts, the maka. 474. Already during pregnancy the spirits are consulted in order to know to which of them the family is indebted for the expected addition. When the child is born, it is kept in the house until the parents know what ji-haku, the first solid food of a child in addition to the mother's milk, are to be given it, and until the ji-aku are procured. It is a joyful day for the family, when the baby is formally taken out of the dark hut and introduced to God's great world. 475. Mudia-mbdmbi is, according to Count de Ficalho, the coffee-tree, Co.fa A4rabica 476; Ki-sumbula and nzambi are synonyms; both signify a stick, which the hunter puts up in the fork of a tree in order to be seated less uncomfortably while watching for the game. NO. XX INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. NO. XXI. VERSION A. INFORMANT. The same as for No. II. Of version B, Jelemfa dia Sabatelu. DAL.ECT. Lower Quanza. See No. II. Of version B, Mbaka. COMPARATIVE. If the preceding stories have already destroyed the theory, as vouchsafed by Dr. Bleek, that the Bantu folk-lore evinces an inferior flight of imagination to that of the sex-denoting Hottentot languages, the following fables will put an end to the still prevailing opinion that the Bantu have no fables or animal stories. Of our present story we give two versions, one from the coast-belt, on the lower Kuanza River, the other from the interior, in the districts of Ambaca (Mbaka) and Malange (Malanji). They complete each other, and agree to a remarkable extent with a third version which is current among the negroes of Brazil. This version can be seen in the " Contos populares do Brazil," by Sylvio Romero, p. I51. The story consists really of two tales; that of Antelope's foolishness and death and that of Monkey's revenge on the criminal Leopard. My peculiar informant of Born-Jesus had given me only the first part of the story, assuring me that it was the whole story, and I believed him. But weeks after, at Loanda, on perusing the above " Contos populares," I found out my mistake. So, when I made a second stay at Born-Jesus, I asked for the lacking part. At first "Piolho " feigned to know nothing about it; but when he saw he could not evade the truth, his surprise and amusement at being found out were great. Then he willingly told the second part of the story. As usual, the Leopard is here characterized by cruelty and meanness, the Ante. lope by simplicity or foolishness, and the Monkey by shrewdness. The forcing an enemy to eat the flesh of his own people, either knowingly or unconsciously, is the n pjlus ultra of revenge for an African. It occurs pretty

Page  293 Notes. 293 frequently in Bantu folk-lore. So on P. 86 of Torrend's Kafir Grammar, the tortoise makes the baboon eat the flesh of a brother baboon; in our No. XXIV. the young Goat gets the old Leopard couple to eat tlieir own son. 477. Ndd, abbreviation of xdoko, come!I let us go!1 please. 478. (Joua, the same as ukoua, parent-in-law. The first form is rarely used. 479, Ngalafd is the Portuguese "1garraf~o," demijohn; uij galafa is the Portuguese " garrafa," bottle. 480. Ualnex is a contraction and adaptation of the P~ortuguese "1aguardente;" an intermediate form is nguakzexde. The rum used in Angola is of two sorts (z) the indigenous, made of sugar-cane, (2) the imported, made of the vilest alcohol mixed with unfiltered river-water. 48t. 0 u mu sanga often sounds like o mu saxga, because u, vowel, can be dropped after u. 482. " Our Wife," for "1my wife," is a polite form. 483. The driver-atits travel generally in such, a i.otnpact column that, at some distance, they do not look quite unlike a greasy black belt, such as the natives wear. Therefore the old rogue succeeds in making the Antelope believe that the. black string across the path might indeed do for a belt. The drivers are the fiercest of ants. Whenever they are disturbed in their march, they immediately attack and furiously bite the disturber. 484. Make for maku is a dialectic variation. The final -u may be pronounced like -e in most dialects, whenever the words are pronounced slowly and distinctly. In most Bantu languages it is pronounced and written -o. 485. Kala for kikala (it shall be) is a peculiarity of the informant's diction. 486. Madiaxga the same as matetdel, sing. Iu-ttelek. So in the interior; in Loanda the singular is di-tdtele. 487. From ku-szar, to be green, unripe, more especially of corn. The enclitic -ke or -hi seems to be a contraction of kzd; hence malu-zezo-ke may be main-uza kid. 488. Di~xita 'is a heap of any kind of refuse, rubbish; as the sweepings of the. house, or -the weeds in a field. These refuse heaps are often used by those who heave no regular fire-place and fuel at hand, for roasting corn, peanuts,, fish, etc. 489. "1To leave (unnoticed)," signifies here, "1to neglect, to despi se.,g 490. Mu-hAtu is the contracted form of the archaic' mu-haitu (a + i = e), and does not differ in meaning from mu-hatue. 491. Kutete is the Portuguese "1collete"1 waistcoat; jungu, the Port. "6junco,"l bamboo-cane; kalasd, the Portuguese "1calq~o,"1 a-itoa, the Port. itceroula;" 11ni xzao, the Portuguese "1camilza," kazaku, the Port. "1casaco."1 492. 'oas-ladi or buajitadi is the Portuguese "1boas tardes."1 493. Kwi for ml 'is a peculiarity of the informant's dialect. 494. Vioko is an insulting term. 495. In spite of the social inferiority of women, it is no uncommon thing for themn to thrash men. 496. About the law of personal preference or precedence, see Grammar,, pp. 78-8t. 497. Here the women quote textually their conversation with Leopard. 498. Endo for ondo or oxnef is a peculiarity of the informant's dialect. 499. Tuondele, contraction of tuondalele. 500. That is, on being welcomed, he (the Leopard) gave the two bottles that were left. 501. This ii is a contraction Of 4 kU. So. 'This enclitic -hi seems to stand, like -he, for a somewhat pleonastic kid. 503- 0 ilumba is here contracted 'Into Rlumba. This is the usual form 'in the IKisama dialect,

Page  294 294 Folk-Tales of Angola. 5o4. This is the Leopard speaking. Manii, la is peculiar to the informant for manii, se. 505. That is, they pack into his mu-hamba (carrying-basket). 5o6. Ku-amba, with an accusation, often signifies "to speak badly." Ua ng' ambe is "he scolded, or slandered, me," while ua ngx ambera signifies "he told me." The mother uses this expression, because among Africans, even more than among civilized people, it is not polite to mention the possibility or probability of the death of a friend or any one present. The world over, men do not like to be reminded of the inevitable "king of terrors." 507. The word tambi includes: (I) the funeral; (2) the dances with eating and drinking, which follow it; (3) the wailings which are repeated on stated days and hours; (4) the people who gather for the occasion. 508. lenene, for ionene, is archaic and peculiar to the informant. 509. To say ku-sisa for the usual ku-xisa is not incorrect, but unusual. 5IO. Maiinga. Unusual for maniinga. A further contraction gives menga. SxI. The mbanza is a small kisanji, and therefore quite unlike a banjo; but the word banjo is probably derived from mbanza, which foreigners pronounce banza, or banja. As to the change of -a to -o, compare the English Loando for Loanda, and Sambo for Samba, and the usual confusion of -a and -o among Englishmen speaking a Romanic language. 512. Probably he was humming a tune with these two extemporized verses: Uatobesele ugana Ngulungu; Manii Kahima Wu amu tobes id? NO. XXI. VERSION B. 513. Aba-diu is used when addressing one person, abenu-diu when addressing several. These words are said by the person proposing to tell a musoso. If the bystanders agree to hear it, they say dize. It is not clear to what noun the prefix di- refers. 514. Kalunga is a yet mysterious word which frequently recurs in the Bantu languages. In Ki-mbundu it has several meanings: (I) Death; (2) Ku 'clunga, Hades; (3) Mu 'alunga, the Ocean; (4) Sir; in this sense it is only used by the I-mbangala and some of their neighbors; in Loanda never; (5) sometimes an exclamation of wonder, amazement. 515. Baiita, the Portuguese "baeta," a coarse woollen cloth. 516. Kisonde is here used as a collective noun, and its singular pronoun has to be translated in English by the plural. 517. The njilu is the Solanum edule, Schum. et Thonn. This word, as well as the plant, is of American origin. It is the Brazilian " gil6." 518. That is, "because (we are) in the field," etc. 519. Ngolamata is the same as the mbanza. See note 5 I. 52o. Mahiai is only used in the interior, alongside with maniinga, which alone is current in Loanda. 521. This ku-xila is not used in the Loanda dialect. Ku-xila, to be dark, or dirty, is differently intoned and is used in Loanda as well as in the interior. 522. When we would most likely say, " He who went with you," the A-mbundu prefer to say, " He with whom you went." The reason is this: the Bantu particle ni or na, which we have to translate by "with" or "and," still retains the original idea of possession. Therefore the greater goes "with" the smaller, because it is more likely to possess it, than vice versa. In European languages we siy that the smaller goes "with" the greater, because we think the smaller

Page  295 Notes. 295 belongs to, is possessed by, the greater, rather than the reverse. The Bantu take the active, subjective, we the passive, objective, aspect of the same relation. 523. Ku-zenga is "to lift or raise in order to throw or strike," therefore kusenga fioko, to brandish a knife or sword. 524. Leopard had not yet brought home (ku-benga) his bride. He was son-inlaw only in so far as he had been accepted by the girl and the parents (engaged). Therefore the girl could now be given to Monkey who, of course, would have to complete the presents before taking the girl home. See note 412. 525. Ngima, a word rarely used. The usual word for mush-stick, and the only one used in Loanda, is nguiku. NO. XXII. INFORMANT. The same as for No. II. DIALECT. That of the lower Quanza River. COMPARATIVE. By its conclusion, accounting for the Monkey's and the Hare's habits, and for the Leopard's spots, this story belongs to the aetiologic tales. The characters of the Leopard and the Monkey in this story are in harmony with those given them in the preceding two. The Hare has the swiftness and shrewdness of the Monkey; but he never is reckless, as the Monkey sometimes appears to be. The Leopard's hole-traps at the foot of the tree remind one of the sharp sticks under the tree, with which the Tortoise caught the Baboon, in the Kafir story published by Torrend in his Grammar, p. 85. The two dolls covered with gum, on which the Hare and the Monkey get stuck, are evidently the prototypes of the tar-babies, so popular among'the negroes of the Southern States. See "Journal of American Folk-Lore," i889, p. 79; 1893, p. 48; also i888, p. 148. The tar-baby is also known in Brazilian folk-lore, where he is called "o moleque de cera" (the wax-slave), and in the Portuguese tales. See " Contos populares do Brazil," p. 228. The last incident, when the Monkey and the Hare, having gone to a safe distance, reveal the secret of their mischief to their dupes, occurs also in the preceding story, in No. XXIV., and in the Kafir tale of the Tortoise and the Baboons already referred to. With the origin of the Leopard's spots, we may compare the Hausa tale of how the hyena got hers (" Magana Hausa," p. 92), also how the Fox marked the Lion, and thereby killed him (Ibid., p. I65). Just as in our story the Hare and the Monkey, so in the latter Hausa story the Fox "for this reason (marking and killing the Lion) does not lie down anywhere except under the trunk of a tree, and he has not two shadows." 526. Mu-zondo. Probably the Pseudospondias microcarfja, Engler, or Spondias microcarpa, Rich. 527. The A-mbundu often kill a chicken by forcing it head first into a pot of boiling water and keeping it there for some time. Thus all the blood is saved, and the feathers come off more easily. 528. Anda, abbreviation of andala, the auxiliary verb for the formation of the compound future tense. 529. There were two dishes for washing the hands, one for each girl. 530. Ku-zala is to spread (unroll) a mat; ku-zaaela (relative) to spread it for somebody; ku-zal-ula (reversive) to unspread (roll up) the mat, and to remove what may be on it. 531. One of the essential parts of most native dances in Angola is the smacking of stomachs (ku-belea). Two dancers, leaving the circle, advance trippingly

Page  296 296 Folk-Tales of Angola. toward each other, and, when near enough, simultaneously thrust forward their stomachs so that they touch; then they gracefully turn round with a bow, seek another party in the ring, and repeat the smack. Those just smacked jump into the circle, smack each other, and choose their successors in the ring; and so it goes on and on. 532. The ki-takala is a sack generally made of the split leaves of the di-teba palm (a kind of Hyphene). It is triangular in shape, and suspended by a cord from one shoulder. The ti-takala is most popular among the people south of the lower Quanza, the Kisama and Ba-sumbe tribes. 533. Mbaulu, from Portuguese " bahd;" kadifele, from Portuguese "alferes; " bnh, as in Portuguese, from the French "' bonnet;" kabitangu, from Portuguese " capitAo." 534. Kcu-zozlooa, transitive, from ku-zoza, to slacken, intransitive. 335. Hama ia mukuta. A mukuta (in colonial Portuguese " macuta ") is worth about three cents; ioo macutas are equal to $3.20. 356. The carriers run away, instead of eagerly responding to the call as usual, because they fear, from past experiences, that they will not be paid for " official services." When a native chief or a Portuguese " chefe? has lost his prestige, it is often hard for him to find anybody when he needs official (unpaid) servants. 537- "Like this." The height is shown by the narrator with his hand. When the stature of human beings is to be shown, the hand is held perpendicular; for other things, it is held horizontal. 538. "No one shall —he shall" is the Ki-mbundu way of saying " No one but he shall; he alone shall." 539. The 1! often repeated is because they shout from a great distance, and pause between the words, so as to give each one time to reach the ears of those addressed without being interfered with by the echo. 54o. Tualengele etu. Speaking in the usual way, these two words are pronounced as uatengeietu; speaking rapidly, most coast-people pronounce tualengedieu. Unaccented e before a vowel becomes semi-vowel i-; and I before i becomes cd NO. XXIII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATrVE. The Leopard's ruse to obtain food suggests that of the Old Lion, for the same purpose, in one of the best known fables of AEsop. The singing with drum accompaniment in order to induce one to approach, or to warn him before a danger, is also found in a Hausa tale on p. 87 of "Magana Hausa." See, in No. XXI., the Monkey's song in the early morning, and the other songs in this collection. It is very common among African negroes to express in song, With or without instrumental accompaniment, that which they would not dare to say in plain words. So the slaves on the plantation sing satires against their task-masters; the carriers on the path, against the head of an expedition; any ill-used inferior, against his superior. Beginning with very vague allusions, these satirical productions may often, if not checked in time, degenerate into fierce denunciations and insolent curses. 541. Soko is an antelope larger than the mbdnbti, of the same color, but with longer hair, and with large horns bent backwards.

Page  297 Notes. 297 NO. XXIV. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE Like Nos. XXIX., XXX., XXXI., XXXIV., this story begins by stating that the Young Leopard and the Young Goat were friends. Faithful to his character, the Leopard is wicked and crafty, but not so shrewd as the Young Goat. The conclusion of the piece, saying that the hatred of the leopards for the goats originated with the fact therein recorded, classes this story with the atiologic ones. The deceit by which some are caused to eat their kinsman's flesh has already been noticed in No. XXI. 542. Ngubu is a large piece of cloth, able to cover the whole body at night. The word is also used for the mantle, tanga, or dibeka. The A-mbundu tribes have no longer any shields; but some traders of Malange have seen shields in the far interior, and they call them also ji-ngubu. 543. That is "a whining voice." NO. XXV. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. 544. Ka'i kia and kaxi ka are both admissible. The apparent irregularity of the genitive kia is probably due to the dropping of an obsolete prefix ki- (kikaxi; dim. ka-tka, with which compare kaxaxi of the Loanda dialect).. 545. In the interior ku-zala is sometimes used as a parallel form of ku-izala. NO. XXVI. INFORMANT. Francisco P. dos Santos Vandunem, of Loanda, a poor and blind, but very gentlemanly old man. The Vandunem family belongs to the native aristocracy of Loanda. Two brothers of the informant have repeatedly been, in the Portuguese service, " chefes " of important districts. The Vandunems say, and others confirm it, that they are descended from a royal line of the Akua-Luangu or A-bidi tribe. See note 113. The great-grandfather of the present old Vandunems came to Loanda in order to submit to the Governor's decision a question about the succession to the chiefship of his tribe. He was so pleased with the city that he settled there. Judging from the intelligence for which the Vandunems are renowned, that ancestor must have been a remarkable man. The informant, though totally blind, goes now and then on a trading tour to Kisama, where he buys cattle, or honey, and victuals which he sells in Loanda. At Malange, I met a blind Ambaca (Mbaka) man of great energy and sagacity who is always on the move, leading extensive trading expeditions through the far interior of the Kassai basin. These blind traders judge of the quality of the goods they buy by feeling themnwith their fingers and also by the information they receive from trusted servants. DIALECT. That of Loanda, as spoken by the old men. COMPARATIVE. This story belongs to the judicial class, which constitutes the main part of the maka or fact-stories. But for the fact that the animals are made to speak, this piece should be classed with the latter and not with the fictitious mi-soso.

Page  298 298 Folk-Tales of Angola. The regular mythologic order of animal creation is here strictly observed: the Elephant is the king; the Deer is the messenger; the Antelope is, as usual, the simpleton; the Leopard1s-Ui'ad and crafty, though finally outwitted by such a puny thing as the Philantomba, to whom " nature made up in wits and beauty wlat she denied in stature." Indirectly, this fable no doubt refers to the custom prevailing in all Bantu Africa, by which heredity and kinship are transmitted through the females and not, as in Europe, through the males. The whole plot of this story is found in No. XLVII. of Ad. Coelho's " Contos populares." In this Portuguese story, the part of the Antelope is played by a traveller, who bought six boiled eggs at an inn and came to pay for them many years later; the Leopard's part, by the hostess, who wanted the poor man to pay for all the eggs and chickens that might meantime have been laid and hatched from those six eggs he had eaten; the Philantomba's part, by the devil, who appeared in the court and declared to the judge that his (devil's) blackness was due to his roasting chestnuts in order to plant them in his orchard. When the irascible hostess called him a liar, he retorted that chickens could no more come from boiled eggs than chestnut-trees from roasted chestnuts. 546. Palanga is the Hihppotragus equinus; fiakasa is the Bubalus Caffer; sefu is the largest of Angolan antelopes; it is fully the size of a bull; kisehele and semvu are two species of antelopes found in the Kisama region. NO. XXVII. INFORMANT. Jelemia dia Sabatelu. See No. III. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. As it is calculated to give the origin of the enmity between the Lion and the Wolf, this story pertains to the atiologic class. As to the description of man by the wolf, it is interesting to compare it with the Hottentot story No. XXIII. of Bleek's "Reynard the Fox," where a lioness warns her presumptuous son to " Beware of him whose head is in a line with his shoulders and breasts, who has pinching weapons, who keeps white dogs, and who goes about wearing the tuft of a tiger's tail." 547. Nzamba Ngola 'Aniinii is the Elephant's proper name. Ngola Kaniinii is a native chief in the concelho of Ambaca (Mbaka), residing a few miles from the Portuguese fort. The first Ngola Kaniinii was a son of Ngola Kiluanii, fourth king of Ngola or Ndongo, by his wife Kaniinii ka Kiluanji. When the Portuguese first conquered the region of Ambaca, the Ngola Kaniinii of that time favored them, and was recognized by them as owner of the land, with the exception of a circuit around their fort. This was built, the first time, in 1614. It was the duty of the chief Ngola Kaniinii to serve the church, as a " soba da igreja," which he faithfully did. Kfronde kia malemba, a mu zalela ngongo, which it is diffitult to interpret, is the "laudatory" name of the Red-ant. The ant is here considered by the Lion to be his equal, because it is the only animal that can kill the elephant. NO. XXVIII. INFORMANT. Joao Borges Cezar. See No. IV. DIALECT AND ORIGIN. Loanda COMPARATIVE. In the Sierra Leone "Weekly News" of October li, 1890, was published a " Nancy story," which is a variant of the present. The Tortoise

Page  299 Notes. 299 stauds for the Frog, the Deer for the Elephant, and the King for the women acting as judges of the dispute. See Journal of American Folk-Lore," 1891, p. x80. The population of Sierra Leone is a mixture of natives of the adjacent tribes, Temnes, Sosos, Mandingos, Bulloms, of freed slaves from most tribes of West and Central Africa, and of freedmen from the West Indies and the United States. The folk-lore of Sierra Leone must, therefore, be exceedingly rich. From personal inquiry I know this to be a fact, although, so to say, nothing has yet been made public. Among the distinct settlements of released slaves, I found, at Freetown, one of Angola natives in the suburb called Angola-town. There I discovered representatives of the Kisama, Lubolo, Mbaka, and Ngola tribes, who, though Christianized and anglicized, have kept up the use of Ki-mbundu, and still cherish the remembrance of their native land. About the Frog's intelligence, see No. XIII. A Brazilian negro variant of the story is published in Sylvio Romero's " Contos populares do Brazil," p. x45. In this the Frog's part is played by the Turtle, and that of the Elephant by the Teyd. 548. Ku-namutalela is the relative of ku-namualla, which is the Portuguese "namorar," to make love. 549. Mukaji is not used exclusively for "wife," but also for "intended, bride, sweetheart." That both are courting at the same house does not imply that they are courting the same girl; as the next sentence shows, there were several females in that house. NO. XXIX. INFORMANT. Jelemfa dia Sabatelu. DIALECT. Mbaka. But the origin is Mbamba. 550. Sute is an African mole, which the natives eat, like almost all field-rats. Mu-kenge is not our fox. It has long, coarse, gray hair. The civilized natives, in speaking Portuguese, call it "raposa," i. e., fox. 55I. Uabanga, preterit III., shows that the tunnel had been made before. It was not made for the purpose of cheating the Fox, but only used to this end. See Grammar, p. 44. 552. Ngenda, from ku-enda, by the same process as ngenji (Grammar, p. 125). Another word for underground road or dwelling is uina. The opening of the tunnel was hidden by the reed-like grass called nzunga, which grows in the rivers. close to the banks. 553. 4I-u-I, or iau 6 (pronounced idud). The u is both euphonic and archaic. Whenever the vocative or emphatic 6 or t follows - or -d, a euphonic u, semivowel, is inserted. If the final vowel is -d, this is changed into -ai. Grammar, notes 76 and 79. Final -, -d, and -a were in old Ki-mbundu -an, -ou, -ai, or -eu. NO. XXX. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. 554 An old, deserted, ant-hill is a favorite dwelling-place for animals living in holes or caverns. It is water and fire proof, and can easily be hollowed out as required. It is also frequently used by homeless men in the far interior, especially in times of war.

Page  300 300 Folk - Tales of Angola. NO. XXXI. INFORMANT. Jelemfa dia Sabatelu. DIALECT. Mbaka. But the origin is Mbamba. COMPARATIVE. This story shows that the Bantu negroes are familiar with the game of hide-and-seek. As in the Hottentot folk-lore, so in that of the Bantu, the Jackal plays the part of cunningness, which the Fox discharges in European folk-lore. The mbulu differs from the dibeku, another kind of jackal, in that his color is darker. The mukenge of the two preceding tales is smaller than the jackal, has coarse, long, gray hair, a long hairy tail, a head somewhat like that of the ichneumon, and is proverbial for his chicken stealing. Though both are cunning, the Hare seems, in Bantu folk-lore, to surpass the Fox in shrewdness. In a Bahaman negro story, on p. 49 of the "Journal of American Folk-Lore," 1891, the Dog plays to Man the same trick as our Hare. "Now de dog jut' leave 'e two heyes out. Vwen 'e get dere, de man say, 'Ho my! look at de san' got heyes."' NO. XXXII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. The Angola squirrel is smaller than ours, but just as restless. It is an excellent symbol for impatience. The scientific name of the Angolan squirrel is Scirrus palliatus, Peters. In the coast dialect it is called Kaxinjangele. The word is composed of Ka-xinji-a-ngele. This story is the counterpart of the following. Here the Squirrel loses his glorious chance by his impatience; there the Dog misses the same golden opportunity by his greed. 555. Lelu a lete, a kind of superlative of lelu; not in common use. 556. This d is the pronoun of ungana. In Loanda, it is * and would have to be infixed, tua u ambtea. 557. A proverb. NO. XXXIII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. See the preceding number. As a few stories, illustrative of the Angola dog's characteristics, follow, it is well to note how different from ours is the African's estimate of the dog's moral make-up. With us he is the image of faithfulness and intelligent devotion; with them he personifies all that is mean and low. As among Orientals, so among the A-mbundu, the dog's name is used as an insult equivalent to our " swine, hog." This difference of appreciation is not quite unwarranted. The aspect of the skeletoned and mangy scavengers of African streets, and the guilty look with which they sneak out of your reach, inspires nothing but contempt and abhorrence. What a difference with our civilized and almost christianized St. Bernards and Newfoundlanders I It takes a philosopher to make the first impression yield to that of pity; to search for the cause of this difference, and to find that it is not the dog's fault, but that of his masters. Ill-fed, if fed at all, and constantly ill-used, the poor African dog has had no chance of evolving his latent virtues into improved breeds. It is the struggle for existence that has made him a thief and a scavenger. No. XXXIX. shows that the hunting-dog's life is not so unhappy.

Page  301 Notes. dquft t JAJ There is a striking resemblance between this fable and the Asopian, in which the cat, changed by Venus into a blooming maid and married to a young man, cannot help catching and eating the first mouse`she sees in her husband's house. The Sierra Leone " Weekly News," x890, contains a variant in modern NegroEnglish garb. 55$. The kijixga of a "1soba " has generally two appendages like horns, either hanging or sticking out on either side. As the cap passes from generation to generation, the greasier it is the nobler. A "1soba"1 has the right to give a kijixga (the equivalent of crown) to any of his subjects who sets up a village or town of his own. Thereby the head of a village is endowed with all the prerogatives of a chief, but he has to pay homage and tribute to his suzerain who raised him to the chieftainship. Such a tributary chief is called a kilamba. SS9. The mbasd, probably from the Portuguese "1bastlo," is a staff of choice wood the thicker end -of which is ornamented with sculptures or inlaid tin or silver. The Akua-Luangu smiths show much skill in manufacturing such inlaid sceptres. s6o. Mfuhaka is a rodent about the size of a squirrel, with red-brown fur. S6i. Mbexza is a chair of native make. The natives of Tornbo, on the Quanza River, manufacture fi-mbensa of Borda-o palm-ribs; these find a ready market among the whites and blacks of Loanda. NO. XXXIV. IxFortMANTr Jelemia dia Sabatelu. DIALECT ANM ORIGI. Mbaka. ComPARATiva, Here the dog himself provers what was advanced in the pre-. ceding notes concerning the injustice he has to suffer. No. XXXIX., however, shows that among African hunters and dogs there are exceptions to this, as to most, rules. 56z Afuxgudixia, form of the inland dialects. In Loanda it is mswguxdid. NO0. XXXV. INFORMANT. Jelemfa, dia Sabatelu. DIALEcTr. MbAka But the origin 'is Mbamba. COMPARATIVE This story tells us how the dog came to exch~ange the freedom of bush-life and the company of his brother, the jackal, for the company of men and the charms of civilization. It is a counterpart of the following piece, which relates the separation of the house-hog from his brother, the bush-hog. Both stories must, therefore, be located in the Etiologic class. Compare with this &.sop's fable of the sleek House-dog and the lean Wolf. NO. XXXVI. INFoRMANT. Jelemfa dia Sabatelu. DIALECT. Mbaka. But the origin is Mbamba. COMPARATIVE. See No. XXXV. 563. tKiombe is the Phacocharus atifi~ieus. All the domestic pigs of Angola are black, while all the wild ones I have seen were of a dirty white.

Page  302 302 Folk- Tales of Angola. NO. XXXVII. INFORMANT. Jelemfa dia Sabatelu. DIALECT. Mbaka. COMPARATIVE. In all the Bantu folk-lore the Tortoise or I urtle plays a prominent part as a shrewd little animal. So in this story it comes out victorious in its dispute with the Partridge. It should not, however, be inferred from the story that the turtle always escapes from the prairie fires. I have seen-proofs of the contrary, one of which is now in the National Museum, Washington, in the shape of a burnt turtle-shell, whose inhabitant was baked in it by the prairie fire. Compare No. XVII. and Bleek's " Reynard the Fox," Nos. XIV., XV., XVI. The Indians of Brazil tell a long string of adventures of the Turtle or Tortoise (7abuti), in which it gives many proofs of its shrewdness. Nearly all those tricky feats of the Turtle are found in African folk-lore, from the Sahara to the Cape, though they are sometimes played by other animals than the tortoise. That the Negro lore of America, North and Soutli, has had a marked influence on the Indian lore has already been shown by F. T. Crane and others. Another instance is offered by this story of the Turtle as compared with pp. I75 and 176 of " Contos populares do Brazil," by Sylvio Romero, where the Turtle wanted a bone of its adversary to make a flute with, and when it got one of the Leopard, it sang on it, just as our turtle: " A minha frauta d do osso da onqa, ih! ih!" 564. The word ku-iikina is predicate of the unexpressed subject ku-lenga; thus, Nguadi ulenga; (o kulenga) ki kitikina; the Partridge runs; (the running) it will not do (fails). When the running fails, the Partridge resorts to its last resource, its flying apparatus; but this also fails. 565. Kalumbinga, from mbinga. Horns being in pairs, a single horn, in the interior, is called lu-mbinga (Grammar, p. 5, note 12), and a little one, with diminutive prefix, ka-lu-mbznga. NO. XXXVIII. INFORMANT. Jelemfa dia Sabatelu. DIALECT. Mbaka. But the origin is Mbamba. COMPARATIVE. Compare with the Frog in Nos. XIII. and XXVIII. In their tales the Africans do not conceal their consciousness of the evils of polygamy; in candid argument, they are also easily convinced of the rationality and moral obligation of monogamy; but in practice it is hard for them to obey the dictates of reason and conscience. See "Magana Hausa," by J. F. Sch6n, p. 8. 566. Uasakenene, in Mbaka, instead of uasakanene of Loanda. Whenever a suffix has -e- as accented vowel, and the last vowel of a polysyllabic verb modified by it is -a-, this may be changed by retroactive vowel attraction into -e. Thus, ku-bindem-ena for ku-bndam-ena, from ku-bindama; ngataken-ne for ngatakanen~, from ku-takana. 567. Di-nangu, the place where the day is spent leisurely, from ku-nanga, to spend time without working. Thus also di-sungi, or di-sungilu, the place where the evening is spent in chatting, from ku-sungila, to spend the evening or night in chatting. 568. Ku-tuma is both "to send" and "to send for, to send word to come;" also "to order, command, bid, govern." 569. Di-zundu is the full form; Zundu is the shortened form, due to the frequent dropping of the prefix di-; Ka-zundu is either the diminutive or proper

Page  303 Notes. 303 name, derived from di.zundu by the substitution of the prefix ka- for th~ prefix di-. 570. Kate. This word is not used in the coast dialect. 57I. Ku-tangalala. This verb signifies particularly "to be perplexed, at a loss." It is not current in the coast dialect, where another medial form of the rootverb, ku-tangamana, signifies "to be crossed by something, hampered." XXXIX. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. This and the two following stories are classed as maka or fact stories by the informant. We, who do not believe in their supernatural portions, would have placed them among the mi-soso. Now they stand here as links between the mi-soso and the maka. The present story proves that the "professional" dogs, used in hunting, are held in higher estimation than the common dogs, whose woeful lot is mentioned in No. XXXIII. As a hunter story, this number may be compared with Nos. XII., XVIII., XIX., XX. The final scene, in which the Hunter calls the villagers to be witnesses of what he is going to say, corresponds to the final act of No. X. Like the following story, this is intended to inculcate the supernatural power of the ki-mbanda or medicine-man, and his u-mbanda, or magical power. 572. Uala mu kolela, instead of uala mu kuolela. Before -o- the semi-vowel -u-, preceded by a consonant, may be dropped in pronunciation. In writing it should never be omitted. 573. Here "we speak" stands not for the dogs only, but for all the animals: "We, animals." 574. In most parts of Africa, as among the old Germans, human lives have a money value. This value depends on the fluctuations of the slave market. How the traffic originates can be illustrated from the present story. If the uncles had not had the six head of cattle, or if they had rather kept them, they would have sold the woman and her children, or another nephew or niece (enough to make up the six head of cattle, and thus pay the penalty). To whom would the woman have been sold? To the highest bidder, of course. Now, as the greatest number of unfree laborers (or slaves) are wanted, and the highest prices are paid, by the white residents of Africa, who need bond servants, carriers, and plantation hands, it follows that they are preferred as purchasers. To meet the demand, colored and white agents roam about in quest of the best districts, where they may "redeem" (European parlance) or "buy" (African parlance) with greatest profit the poor fellows, who are sold, according to the native law, by their uncles or chiefs in order to pay a private or public debt. Generally, the people thus bought are called by Europeans "laborers," "apprentices," or " contract-laborers," but they are still called "slaves" in the native languages, and by many white colonists. Another source of the plave-traffic is man-stealing. Prisoners of war are, according to native law, saleable merchandise, if their kindred fail to redeem them. Therefore, where the whites offer high prices for "redeeming" or "buying" slaves, ambitious chiefs obtain from their European clients better arms ancdammunition than some neighbor, attack and conquer him, seize all the cattle and human kind they can, keep the former and sell the latter to their white, yellow, or black, but civilized, customers of the coast region. Thus the Makioko nation,

Page  304 304 Folk- Taks of Angola. provided with guns ad powder from Benguella, has wellnigh destroyed and "sold" the once great Lunda nation, its feudal superior. Among the victims of this traffic whom I questioned in various places, I found several who had been waitonly stolen by passing traders and incorporated in their caravans of slaves, sure to die if they should try to divulge the secret. How is the thing to be stopped? Only by stopping the "demand," by absolutely fort:dding and severely punishing the so-called "redeeming" and "contracting" of Africans. See No. XLL. XL INFORMuAT. Jelemia dia Sabatelu. DIALECT. Mbaka. ORIGIN. Cassange or Kasanji. This is the title of the head-chief of the I-mbangala (sing. Ki-mbangala), whose language is called U-mbangala. From the head-chief all the country of the I-mbangala has been called Kasanji, in Portuguese Cassange. Properly, however, this Portuguese name only suits the ancient "Feira," or market, or trading-post, situated some twenty miles' waik west of the Kuangu River. See my Vocabulary of U-mbangala, in Dr. C. G. Biittner's "Zeitschrift fiir Afrikanische Sprachen," Berlin, January, 1889. About the history of Kasanji (Cassange), see H. de Carvalho, "Ethnographia e Historia tradicional dos Povos da Lunda," Lisbon, 1890. On page 83, our Kitamba kia Xiba (Quintamba-quia-Xiba) appears as the twentieth in the line of the kings of Kasanji. One of our unpublished historical traditions gives an account of the origin of the Kingudi dynasty and of the exodus of the Pende tribe from Kasanji to its present quarters in the Kasai basin. COMPARATIVE. The description of Kalunga or Hades, in this piece, should be compared with that of Nos. V. and L. The wetting of the fire-place in this number also reminds one of the watering of Sudika-mbambi's life-tree in No. V. The people in the lower world not only live on, much as they did in this upper world, but they have also to die again a natural or unnatural death. Then they enter the kingdom of Mbuu a Maminiu, which is the end of their existence. As to the power of u-mbanda, or magic, see the preceding and the following story. 575. Kuku is usually "grandparent;" as to the honorific plural form for one person, compare na smzvualejt, note 233. 576. That is, tuck your loin cloth at the waist without wearing a girdle. 577. uxnid, for isnd, is a very unusual form. Compare mungudinia of inland dialects, for mungudind of the coast dialect. 578. No answer is expected to the question, "How many years?" It simply means an indefinite number of years, a few years. XLL INFoRMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. In No. III. we have already seen the Lukala River as a personal being dealing with men. Here, the River, without any specification as to locality or name, acts the part of just Providence, by rescuing an innocent slave from his bondage, and enriching him above his countrymen. This wonderful change is brought about through the art of healing revealed to him by the River

Page  305 Notes.. 305 in dreams. See, also, Nos. III., IX., L., about water-spirits, and Nos. XIII., XXIII., XXXIX., XL., XLVII., about magical medicine. This story is important as illustrating one phase of African slavery. 579. Kuala, the same as kua. The first is probably the full archaic form of the second. 580. That is, the uncle owed an ox, and not being able to pay, gave one of his nephews as pledge. See notes 574 and 582. 58i. The infinitive is used, here, as impersonal verbs are in other languages. The subject is left in the dark, so that one cannot tell whether one or several persons would not redeem the lad, or whether the wherewithal was lacking. In English the passive would give the exact meaning, " he was not redeemed," cause or reason unexplained. 582. This is a fair description of the African domestic slave's lot. Sad as it is for the native's feelings, this lot is incomparably preferable to that of the "contract-laborer," or bondman, in the service of a white man or a civilized native. As the uncivilized native master has no more needs to satisfy than his slaves, he does not drive them, with whip in hand, to a continued ten or twelve hours' work per day, Sunday often included; nor does he call, consider, or treat his bond servant as a "beast;" 583. Pesa, unusual term for munsangala. In the times of the export slavetrade, slaves as articles of merchandise were called in Portuguese "pecas," i. e., "pieces," perhaps from this fesa. 584. That is, before the people have opened their doors, to go out; before they are astir. 585. Ngonga is a neat, tight, and small basket with a lid. S86. Literally, it walked, went, how? 587. Ku-anjiua = ku-anjyta, to dream. In Loanda, they say ku-anda nsoji. 588. Massulu, in Loanda ma-uxnu, is literally "the nostrils" or the "noses; ' applied to guns, their muzzles. A a beteka is literally, they (the guns) hold them (the muzzles) down. 589. One might suppose that the three things were emblems of three trades: the guns, hunting; the bales of cloth, trading; the medicine-basket, doctoring. It was wisdom to prefer the humble basket to the valuable guns and bales. 590. It is strange that most of the insulting epithets used by natives, even in the far interior, are of European origin, thus diabu (diabo) n/kulu (negro) maldndilu (malandro). The native way of insulting is to say something disparaging of the other fellow's mother; his mother being the most sacred thing the Angolan can think of. 591. Fidila, Portuguese "ferida," is the word used for wound or sore by the natives of all tribes that have accepted scraps of civilization. The purely native word kilela is only used by the so-called matumbt (" gentio," heathen) tribes, e. g., the Mbondo, Mbamba, Holo, Hungu. 592. A piece of trade-cloth, which is common white calico. 593. "We are two," for "we are together." 594. That is, thou dost not even know the commonest vermifuge. The Angolans ascribe the gnawing of hunger and most of their intestinal ailments to the semi-mythic di-buka, which they render in Portuguese by "lombriga," which is our thread-worm. Rum is supposed to be a specific for the uneasiness caused by the di-buka. That is why a drink is called " mata-bicho," i e., worm-killer. 595. That is, if he fails to master it (the disease). 596. That master was mean. The boy had been given him as pledge for one ox; and after so many years' service he demands three cows. The generosity of the slave, who only leaves his master when he has grown to be decidedly more

Page  306 306 Folk -Tales of Angola. than his master, and then gives him all he demands, is peculiarly African. After living a number of years with his master, the slave often gets so attached to him and his surroundings that he considers himself one of the family. 597. The meaning of every verse is: " What you do, do it with all your might," and "aim high." The deeper meaning of " Wealth came from medicine " is that knowledge is the source of prosperity. 598. Another series of sayings. Evidently, to keep tongue and teeth hidden in mouth, means "to hold one's tongue." 599. These three sayings mean, " I have done what I proposed to do; therefore I have finished." NO. XLII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. In Nos. XVI. and XXVI. we already have seen a court of umpires giving their sentence; only the judges were animals. In this and the following stories the judges or umpires are men. All the maka turn about some pivotal question of who or what is right or wrong. In all of them one of the chief actors is represented either as justified or condemned in what he did or said. Sometimes, as in this and the stories following immediately, there is a lawsuit with pleading on both sides; sometimes, too, the final events show which of the persons or principles involved was right or wrong. Most stories of this class are illustrative of some moral truth, which maybe expressed concisely in a proverb. Some only turn on a witty remark or pun. The present story may, as it concerns hunters, be compared with Nos. XVIII., XIX., XX., and XXXIX. The sentence reminds one of that of Solomon about the child which two women claimed. 6oo. This maka begins with a proverb, which may be either the cause or the result of it. Quarreling in the bush implies that there were no witnesses. 60o. Milonga, pl. of mulonga. Here the plural is used for the singular in a loose way of speaking, MAulonga means word, speech, dispute, quarrel, lawsuit, crime, offense, insult. 602. When natives cry, because they deem themselves wronged, or because of a relative's death, they strike a monotonous tune, or improvise a rhythmic verse, which they go on repeating and repeating until exhausted, or until some unexpected event calls their attention elsewhere. For the foreigner it is sometimes very hard to tell whether a native is whining or singing. Kingungu a Njila, whose emotion is genuine, stammers at first in his complaint. 603. 4A exzna may also be exana, the e sounding then longer than usual because it is a contraction of a + a + ixana; not only a + ixana. XLIII. INFORMANT. Francisco P. dos Santos Vandunem. See No. XXVI. DIALECT AND ORIGIN. Loanda. 604. lAfuxixi is the Sterculia tomentosa, Guil. et Perr., of botanists. It is found in the coast-belt. 605. Andaxi, from the Portuguese "ainda assim." 606. Diku, from the Portuguese "do que;" the genuine Ki-mbundu equivalent is na or kana.

Page  307 Notes. 307 607. The forms ngano.. for ngenio... or ngine mu, and ngajo. for ngoyjo.. or ngeit'.. are used by many elderly persons in Loanda. NO. XLIV. INFORMANT. Fiancisco P. dos Santos Vandunem. See No. XXVI. DIALECT AND ORIGIN. Loanda. 6o8. Kitombe kia kifefetePF disu-badi is an idiom, signifying great darkness. Ku-fefetda is "to become dim, gloomy" of light, or "to whisper, to be low or weak " of sound. " He was dead (of, by) eye one," that is, "one of his eyes was dead, blind." 609. T/! is an interjection expressive of dazzling brilliancy. "The moon is like a shining pate," is an idiom; and the father-in-law did have a shining pate, though black. 6Io. Musumbe is a native of the Sumbe country about Novo Redondo, halfway between Loanda and Benguella. See my article on Novo Redondo and the Ba-sumbe, in "Goldthwaite's Geographical Magazine," New York, x891. As most of the Loanda bond servants and most plantation hands have been "redeemed" (bought) at Novo Redondo, musumbe is used, in a wider sense, for any unfree servant. Ku-sumba is " to buy," and the word may also be derived from this verb and mean simply "a bought one." This proverb shows that the natives have a regard for the feelings of their slaves. White owners of " bought servants" are not so particular. 6I. In rapid speech, one often hears e' for eie. NO. XLV. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. 612. Kabolongonio, also kaholongonio from kibolongonio, and kiholongonio. 613. This u refers to mutue. NO. XLVI. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. 6:4. That is, nobody in the village has any dried fibre-cords on hand, and the green ones, to be got from the forest, would require some time to dry and prepare so as to be fit for the present work. 6I5. Or, I was weaving a mat, which was interrupted to me, that is, I was weaving a mat, and something forced me to stop my work, though unfinished. NO. XLVII. INFORMANT. Jelemf dia Sabatelu. DIALECT. Mbaka. The origin may be either Mbamba or Mbaka. The story is popular among both tribes. COMPARATIVE. For us the metamorphosis of a man into a lion is fictitious, and the story seems, therefore, to belong to th mi-soso; but the natives hold such metamorphoses to be not only possible, but frequent. In all earnest they

Page  308 308 Fol-Tales of Angola. will quote a fact like the present one, which passes as historical, to prove that by means of a charm or talisman a man can be transformed into any imaginable thing. See No. III. for a whole collection of metamorphoses. Compare with this the "man-leopard" of the British West Coast of Africa. The man-leopard is supposed to be a man, changed by magic into a leopard. As such he is invulnerable and far more dreaded than the natural leopard, who can be killed. In reality, the man-leopard is a man, dressed in a leopard-skin, who waylays and kills people, especially defenseless women and children. Sometimes he is a member of a secret society, and this man-killing is part of the rites. Its object is to inspire fear of the organization, and also to test the greatness (hardness) of heart of the candidate. On Lycanthropy, see "Journal of American Folk-Lore," 1891, p. 189. 66. A proverb. 617. HUi is probably derived from the same root as ku-kituka, to be transformed. About change of k into k, see Grammar, p. 126, 3. NO. XLVIII. INFORMANT. Jelemfa dia Sabatelu. DIALECT AND ORIGIN. Mbaka. COMPARATIVE. In No. XLII. we have already mentioned that some of the waka, though there is no apparent court, and judge or umpire, still are of the same nature as the regular judicial pieces. Thus, in the present case, the two parties make contrary assertions; they try to prove them by putting them in practice; the result decides the question in favor of one and against the other. One wins, the other loses; one is justified, the other is condemned. In native parlance it is said, in such a case, that God is the judge. 618. "Builder of ability," that is, "able builder;" "builder of haste," that is, "hasty builder." NO. XLIX. INFORMAMIN Jelemfa dia Sabatelu. DALECT AND ORIGIN. Mbaka. NO. L. INFORMANT. Senhor Sant' Anna e Palma (now dead); an educated negro of Calumbo, whom I met in I896, at Born-Jesus, where he promised me to collect some native folk-lore. His poorly written notes were sent to J. C. da Matta, who transcribed this story for me, DIALECT AND ORIGoI. The lower Quanza, or Kuanza, River. COMPARATIVE. As llutrative of life in the spirit world, this story should be compared with Nos. V. and XL. Like No. XI.. it tackles the great problem of death and the future life. While the common people always ascribe death to Kalunga-ngombe, who wants ever more subjects for his underground kingdom, the wiser men hold that the true cause of most deaths is to be found in men's vices, crimes, and carelessness. 620. Ngunxa signifies, in the Kisana and Quanza region, a hero; one who has killed an enemy in war. Some civilized natives of Loanda also use Ngunta for God; but erroneously. Kilundu is a spirit, like the kituta, into which our hero is finally transformed. Thus the name indicates the substance of the story, (i) the

Page  309 Notes. 309 (heroic) fighting with Kalunga-ngombe, (2) the transformation of Ngunza into a Kiluta. This is the same as Kianda. See No. IX. 62T. This does not signify that he went to the Loango coast, north of the Kongo River; but that he went to some of the wandering Loango smiths, who are scattered all over the Kongo and Loanda districts of Angola. 622. The second informant was unable to make out these words in the manuscript of the first informant. 623. Ulumba, and ukembu, signify (I) ornament in dress, (2) the love of ornament, vanity, (3) its cause and concomitant, sexual love, and flirting. The indulgence of the latter induces its abuse, adultery, and its punishment, death by poison-test or murder. 624. The crowds of Ndongo is the same as "the tribes, or nations, of Ngola (Angola)." 625. A word that could not be made out in the original manuscript. Milunda is a place near Tombo on the Qfanza River. 626. Fruits and vegetables, the equivalents of which in English, or in botanic language, are not known. 627. Makunde is the Tgna unguiculata, Walp., or Vigna Sinensir, Endl. Diniangua is the Cucurbita maxima, Duch. Diniungu a slightly different kind. Kinzonfi is the Cajanus Indicus, Spreng. Uangela is the Sesamum, called gergelir by the Portuguese. Kabulu is a kind of beans. 628. Compare with mutu a lubi la suku of the Malange dialect, note 280. Suku is the name of a great spirit. Sometimes it is used by the people south of the Kuanza for God. 629. Many of the Kuanza people use a instead of Loanda ma for the concord of prefix ma-. Additional Note (see p. 281). The "Bulletin Missionnaire " (Lausanne, February, I887) contains a story current among the Ma-gwamba of Lourenco Marques, Southeast Africa, which differs from our No. VII. almost only in the fact that Banga-kulu, the cannibal, plays the part of the Ma-kishi. As the little girl's song in the Gwamba tale helps to make ours intelligible, we reproduce it here in English: — "A yiwa; a yi wa! We are not asleep, Because of the mosquitoes. I tell them, " Let us take the narrow path;" They take the wide path, The easy path that leads astray; They want to return to their mother." To which Banga-kulu replies:" Ka molingi; ka molingi I They are not gone; They are still there; Are they not, little mother? "

Page  310 LIST OF WORKS ON AFRICAN FOLK-LORE, CITED IN THE INTRODUCTION. SOUTH AFRICA. Bleek, W. H.. A Brief Account of Bushman Folk-Lore. London, I875. - Reynard the Fox in South Africa; or, Hottentot Fables and Tales. London, 1864. Brincker, H. Worterbuch des Otyi-Herero. Leipzig, I886. Callaway, Rev. H. Nursery Tales, Traditions, and Histories of the Zulus. Natal, I868. -- -- The Religious System of the Amazulu. Parts I.-III. Natal, t868 -70. 2d ed. (Publications of The Folk-Lore Society, xv.) London, 1884. Casalis, E. Etudes sur la langue Sdchuana. Paris, I841. Cape Monthly Magazine. [Scattered articles by Bleek, W. H. I., Orpen, J. M., and Theel, G.] Capetown, 1870-1879. Folk-Lore ournal. (South African Folk-Lore Society.) Capetown, I879-81I Fritsch, G. Die Eingeborenen Siidafrikas. Breslau, I872. Grout, Rev. L. Zulu Land, or Life among the Zulu Kaffirs. Philadelphia, 1864. - -- The Isizulu. A Grammar of the Zulu Language. Natal, I859. Kr&nlein, Rev. 7. G. Wortschatz der Khoikhoin. Berlin, I889. Theal, G. McC. Kaffir Folk-Lore. 2d ed. London, x886. WEST AFRICA. Bohner, Rev. H. Im Lande des Fetisches. Basel, 1890. Boilat, Grammaire de la langue Woloffe. Paris, i858. Bouche, Abbd. Les Noirs peints par eux-m~mes. Paris, 1883. Bowen, Rev. T. r. Grammar and Dictionary of the Yoruba Language. Washington, 1858. Burton, R. F. Wit and Wisdom from West Africa. London, 1865. Christaller, Rev. 7. G. A collection of 360o Tshi Proverbs in use among the Negroes of the Gold Coast. Basel, 1879. Koele, Rev. S. W. African Native Literature, or Proverbs, Tales, Fables, and Historical Fragments in the Kanuri or Bornu language. London, I854. Reichardt, Rev. Ch. A. L. Grammar of the Fulde Language, with some original Traditions. London, 1876. Schlenker, Rev. C. F. A Collection of Temne Traditions, Fables, and Proverbs. London, i86x. Schon, Rev. T. F. Magana Hausa. Native Literature, or Proverbs, Tales, Fables, and Historical Fragments in the Hausa language. (With a translation in English.) London, 1885. EAST AFRICA. Almeia da Cunha, 7. d!. Usos e Costumes dos Banianes, Bathias, etc., de Mozambique. Mozambique, I885. Kibaraka. Swahili Stories in Swahili. Zanzibar, 1885. Steere, Rev. E. Swahili Tales, as told by natives of Zanzibar. London, 187o. Sultani Darai. Swahili Tales, as told by natives of Zanzibar. Zanzibar, 1884. Taylor, Rev. W. E. African Aphorisms (in Swahili). London, 1891. GENERAL, Bitrnr, C. G. Zeitschrift ffir Afrikanische Sprachen. Berlin, 1887-89. 310

Page  311 APPENDIX, F4THER.MUSIC TO No. VI. Ngixid-le Ngu-ndaKa-di-ngu ndd W'e Ngi xi-le Ngu-nda Ka -di - ngu ndi We~ Ngu-nda mo- na Ka - di - ngu mo-na Pa- paNgunda Ka - di-ugu, tu- i'e- tu, Pa.-pa,Ngunda, Ka - di-ngu, tu - i'e - tu I Pa-pa Ngunda, Ka - di-ngu tu -i'e,tu. No - no - n'61 Ki-di -ma ke-le - ke - xi. No -nio - n'61 Ki -di-ma kec-1eke -xi. No -no-n'61 X i-di -ma ke-le-ke -xi, No - no - n'61I Ki-di -ma ke - le-ke-zi. MUSIC TO No. XII. Nda-la ia ko ta Ni Nda -la ia nde -nge,, E - le mu ngo, - ngo nw dia 'ku& Nda - la ia ko- ta iii Nda -la ja nde.- nge,

Page  312 312 Attiendix. E -le mu in go- ngo mu dia 'k~i. Tu. xi - ma-na Mu-te- le-mbe iii Ngu - nga Aa te xi -le mi -dia Ngul ku i -dia, Pu - xi - ma-na Mu -te - le -mibe ni Ngu -nga Aa te -xi- le mi d4ia Ngua ku i dia. MUSIC TO No. XIV. Kue - di zai e zi K'u -zi- zi ma zi - WA&I Hu-la -ka. na ngu t).Ldi ku a-mbe4J'6 u -tuat IRu- la - ka -na, ngu ku a-mbe-1'1 1 0 Tu -mba Si - ku -ndu; 0 Tu- mba Si -ku -ndu Wvu - n, Hu-la-ka-na, ngu ku- a - mbe-li, k~ mel4 u - tuaI Hu - la -ka - na, ngu k~a- nibe-l'i.

Page  313 INDEX. Adelina da Camara, 262. Almeida da Cunha, 17. Ambaca. See Mbaka. Angola, area, I; climate, 2; resources and trade, 3; political division, 4; tribes, 5,6; dialects, 7; customs, 7-9; religion, Io; industrial arts, ii; anthropologic data, I4; folk-lore, 20-22. See Ngola. Animal stories, 292. Ant, 22, 71, 79, 93,, I6i, I 201; note 483. Antelope, 22, 16I, etc., 173, etc., 197. Bailundo, 6. Bantu, 14, 17. Baskets, I2; note 589. Ba-sumbe, 6; note 6ro. Ba-tua, I7; note I99. Beasts (assembled), 69, 298. Bells, note 2r7. Benguella, 5. Bird, 77 (Nzua), 143, 151. Blackbirds, 151; note 458. Blacksmith, I5I. Bleek, Dr., 17, 292. Boar, 215; note 563. Bor-Jesus, 253, 265. Bride, I4a. Bushmen, 17. Biittner, C. G., I6, I8. Caiiaway, Dr., I7; note 199. Cannecattim, B. M. de, 23. Carry-me-not, 125. Cezar, Joao Borges, 253, 276, 298. Charms, 185, 219, 231; note 18o. Chatelain, Heli, 24. Chefe, 4. Child, 103, 147, 225. Christaller, J. G., I6, 1. Climate, 2. Cock, 207. Concelho, 4. Congo. See Kongo. Customs, 7-9; note 250. Dancing, note 141. Deer, 131, I59, 191, 235. Dembos. See Ndembu. Dinianga dia Ngombe, 159, 291. Diseases, 15 -Divining, o0, II, I39, x83, 254; notes 180, 444 -Dog, 69, 157, 2 213, 2, 219 300. Elephant, 22, 199, 201, 203, 233. Fele Milanda, 31, etc. Fenda Maria, 29, etc., 43, etc., 53, etc., 255. Fiction. See Mi-soso. First-food, 159. Fish, big, 83. See Kimbiji Fishing, II; note 238. Folk-lore, Angolan, 20-22; African, 15-22; of Sierra Leone, 299. Fox, 203, etc., 207, 300. Fratricide, 127, 287. Frog, 131, 203, 217. Goat, 53, 55, 191, etc., 197, etc. Governor, of Angola, 4, 53, etc., 77; note i60. Grout, Lewis, 6, 17. Haarhoff, i6. Hades. See Kalunga. Hare, 157, 183, etc., 197, 209. Hawk, 71, 8I, 109, 131; notes 278, 279. History. See Ma-lunda. Hog, 215. Holo, notes 365, 366, 376. House-building, note 321. Hunter, 157, 159, 219, 233, 292. Hyena, 22. See Wolf. India-rubber, note I93. Italians in Loanda, 253. Jackal, 209, 213, 300. Jeremiah, 272.

Page  314 314 Indeix. Judis Sw tocs ~0, 235, 239,241, 247, 2901, 306j, 308. Kabidibidi, ~9:. Kabundunguinl, 8Sy aet. Kalubungu, 31, 47, SI S9, I~ g.$24, 2S6. Kalunga, 95, 235, 249, 304; note 251. Kaunga-ngomnbc. See Kalunga. Kamadla, 36, etc., 4S, etc., a5S8. Kamnasoxi, 35, etc., 43, etc., 238. KasanjiS 5304. K1ataiai, note a2o6. Katete, I~53. Katumua, note 235. Kijandala.id87; note 325.r Kilemnbe, note jt.Kimnalezu. See Kimanaueze. Khnanaueze kin Tumb' a Ndala, 53, 64j, 8S, 117,1~31; note zS6. Kimbanda, i85, 219, etc., 225, etc., 23~, etc., 260; fate 97. Kimbiji, 82, 95; note 344. Ki-xnbundu, a~rea and dialects, 7; literature, 23; pronunciation, 25; in Sierra Leone, 299. Kixnona-ngombe, ~45, etc.; note 451. Kianda, J0, ~15, etc., 251, 284; note 245. Kingship, 21n. Kingungu a Njila, 233. Kinloka, 93, 278. Kinoneza. See Kimananeze. Kioko, 6, 284. Kipalende, 87, etc. Kisawna, 5, 7, 13, 14, 253, 299. Kitaniba kia Xiba, 223, 304. Kituta. See Kianda. Kiximbi. See Kianda. Koelle, S. W., 16, 19. Kola nuts, 257. Kongo, district, 4;- nation, S. Leopard, 7~, ~5S7, z6r, etc., ~73, etc., ~83, etc., ~1 89, ~91, etc., ~97, 295, 296. Leopard-mnen, 3o8. Life-tree. See Kilembe. Lion, 22, 7~, 75, ~45, etc., ~99, 20~., 245, 254. Lizard, 213. Loanda, 4. Lousing, note ~81. Luang%, 5297; note 113. Lubolo, S,1I3, 14,299. Lukala, 64; note 237. Lunda, 6. Maka 2~, 249, 297, 303s,306, joB Ma-kdoko. See Kioko. Ma-kishi, Sy, 8S, etc., 97, 11~, ~17, '278, 283; note ~99, Malange, ~3, 272, 29~. Ma-lunda, 2~. Maria,'the Governor's, 77, etc. Marriage, 9, ~19g, etc.,- ~33, etc., 235. Mats, ~2. Matta, J. C. da 25. Ma-xinji, or Ma-shinji, 6, 282t Mbaka, 5, ~4, 27.2, 28~ 297, 298 299; no0te 250, 256. Mbaznba, ~3, 272, 277, 28~. Mbanza, notes 241, 384.51t~. Mbondo, 5, ~3. Medicine-maan. See Slmnbanda. Metainorphoses, 73, etc., ~45, 245, 289, 307. Mirror (speaking), 29, 254. Mi-soso, 20, 21, 284. 303. Mole, 203; note 550. Monkey, ~69, ~77, ~83, etc. Moss~inedes, 4,5,o6. Muhongo, 225, etc. M ukenge, 71, 300. See Fox, and note 550. Music, 21. Musokl,28t', Mutelembet ~27. Mythology, ~0, it. Namesake. See Sandia. Ndembu, 5,8. Ndongo. See Ngola. Nepro, ~7, 243. Ngolas, 5,n 13, 149 298, 299; note 16o. Ngolambole, 8; note 255. Ngunga, ~27, Ngundu a Ndala, 233.'Ngunza Kilundu kin Ngunza, 249; note 6zo Nianga dia, Ngenga, It57, 219. Nigritic, ~7. Nzenza, note 427. Nzuana, ngana, 53; note ~ 59. NzuA, 53, etc., 64, 12~, etc.; note ~59q. Old womnit, 32, 49, 57, 8 9,93 ~13, 183 -Ovi-mbundu, 6. Partridge, 22,215. Philantomba, ~99. Polygamy, 8, 9, 217, 302; note ~76. Pottery, ~2. Proverbs, 2~1,119, 233; noteS ~80, 34.8 457, 461, 472. Putu, 255. Pygmies. See Ba..tna. Rabbit. See Hare. Rats, 12~; note 351. Religion, 10. RiddlesI, 22. River (personified), 64t, l9

Page  315 Index. 315 Samba, 97, 235. Sandu, 26o Sant' Anna e Palma, 308. Schdn, J. F., x6, 19, 302. Skull, IS, 243. Sierra Leone, 298, 299. Slavery, 9, 229; note 574. Smithing, 12. Soba, 7, 8, 30o. Songs, 5, 13, I4, 284, z88; note 447. Spider, 133, 141. Spirits, Io, 26o; notes 97, 245, 474, 628. Squirrel, 21t, 300 Sudika-Mbambi 85, etc., 278 Sun and Moon, 13. Tambi, 9 Tandala, 8. Tar-baby, 185, 295. Tell-me-not, 125. Terrapin. See Turtle. Trades, II-I3. True stories. See Maka. Turtle, 291, 153, 215, 302. Turtle-dove, 22, 53. Uouas, the four, 17, etc. Vandunem, F. P. dos Santos, 297, 306, 37. Vidiji Milanda, 43, etc. Weaving, x2. White man, 243, 259; note 78. Widow's children, i x, etc. Wolf, 71, 73, 201. Wood-carving, 12. JUN 2 3 19L

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Page  [unnumbered] WA-!: R l;E Me if:s o RW AtP A 5 H A u ~ r A I --- —---- - -------- } j \ 4~ 1 F R 'K4P <Ha "1-F - v -— \1- - I, IVZE &-TXI li Poo 333~ TaE ~ P d~f~ \ %,l 3 i t1 P0 2t1,x | -D \~-p~' 4^~b~e~~ \p~e \ 7T^ct^J^ v&'\ES^^?B | =t (r^ E, i KJ <[) 9( ' {;JeN;LA V Yjt$\tS- 7 Eoctt87teeb~,Z at e 9SX I y^^| A \X~1NtA 2 A t!M (l A -I! -ar { t > o_ egss-s 4ix S. > BBDO% 4 ~st l PW ^^ GC,^ ^_ / N | 1 \ t\ s~-i Ti r / I~~" rr ogL ~ =T I ^^^ ^ ^^^ ^^^ TT^^ n \c^ER rfi"^:^ ft Boj/f"^,^n~~-. \ ^^, \\\ Bloc& { BIJ \ DUIP.X"AANAa.S AAL rAMM ~g, ~ ` ONGO Tu- NDI ELTnff T^ U- / 00^sJ'^^^ ^ ^j C. ~, GO " Ar, otB 'LIZI 1LJ4 i f Coatof rms f Igola.L ez J 94~z ~ Sli \~~f ^^It-S^AW a7EB _ O C~tBrU idQ l > __^jsuwyiw^-^ ^ wMAW \^ s F AU^^^\.^^/ _ ^(^^^^'A^1w^d /^~L-^" 1'00{^& -'^_vr^ ' /;; "/-7 L^ (^ i+ r _ \ N rroBL Al ~JbffM ^ ] /J J \r^]f ^ f^. Ias ^ / /^x. i ^ ^ traIMA M } \ - k =D II Vi I "M I*^ f B Sd \D8JU si %/ 1 3 1row^ 1.2 I.~f \ Xf^ A XPW I/ t'-/ I B-ICO\^ I~ X fi7 1< \,(@ ZB11 IE3A0 V. 'I& P 0 I J I I \; \ | I ' f Si Orlf;BY~ a^N O~AM\ \ I- I I |\,AP OF THE PORTUGUESE 0 vgrtexre PROVINCE OF ANGOL r \\, By HELI CEHATELAIN, 1891. O U. ODAN NoTE.-The eastern half of Angola has never yet been occupied by Portugal. It is a quite recent accession, and I BR# / \\ hitherto been included in maps of Angola. 1 ^ / When Angola is spoken of, generally the western half alone, partially ocoupied, is undlerstood. The dispute with E ~ < V { t s^ J {/ 4 as to the bonnliry on the Zambezi Fiver is not yet finalgy settled. |^ L J 1 \1o J pThe pronuneiati<n of the naIes is as follows: Consonants, as in English; vowels, as in German or Italian (oontS jb^^^f ll ^ souad). v; _t Nanmek in parentheses ( ) are Portugnese, when differing froi the native names. Sketch Map showing relative 1 s Capitals of districts. size and position of Angola. r eri ca miison stations in Ago ~~' e3 / ^ mrm~ If iJ1 — (...BelOalnStaCted. 63V < - r H tairoads in coarse of constrmction, t c^^.3^7^ Swamps. I < 4/ e/V< 4mif Approximate line of depression between the highlandl and the coast belt. Y^ I PL+ R hm Boundary of Angola. ^. / _ __- _approximate boundary of the A-mbundu nation, speaking the Ki-mbunda language, and constituti \ f ancient kingdom of Ngola (Angola) and Matamba. ass not 'ngland inental ng the -

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